योगसन्न्यस्तकर्माणं ज्ञानसञ्छिन्नसंशयम् । आत्मवन्तं न कर्माणि निबध्नन्ति धनञ्जय ॥
yoga-sannyasta-karmāṇaṃ jñāna-sañchinna-saṃśayam | ātmavantaṃ na karmāṇi nibadhnanti dhanañjaya ||
Action renounced through yoga, doubt cut by knowledge, self-possessed — actions cannot bind that person.
Word by word (3)
- yoga-sannyasta-karmāṇam jñāna-sañchinna-saṃśayam ātmavantam
- — one who has renounced action through yoga, whose doubt has been cut by jñāna, who is self-possessed · Yoga-sannyasta-karma = one who has renounced (sannyasta = placed down, from nyās) action through yoga — the yoga-based surrender of action's fruits. Jñāna-sañchinna-saṃśaya = one whose doubt has been cut by jñāna (sañchinna = cut through, completely severed — sam+chid; saṃśaya = doubt). Ātmavant = self-possessed (ātma = Self; vant = possessing/having — one who is in possession of the Self, established in the ātman).
- na karmāṇi nibadhnanti dhanañjaya
- — actions do not bind — O Dhananjaya (Arjuna, winner of wealth) · Na = not. Karmāṇi = actions (plural). Nibadhnanti = they bind (ni+bandh = to bind down, to fetter). Dhanañjaya = winner of wealth (dhana = wealth; jaya = conqueror — Arjuna's name from his campaigns that acquired great wealth for the Pāṇḍavas). The paradox of V41: the ātmavant who has renounced action through yoga and cut doubt through knowledge — continues to act (the actions happen) but is not bound.
- ātmavantam
- — ātmavantam = self-possessed / established in the Self (ātman = Self; vant = possessing/having; ātmavant = one who is in possession of/established in the ātman); not 'self-disciplined' in the ordinary sense but: one whose ātman is fully present to itself, not dispersed into the objects of the senses; yoga-sannyasta-karma (renounced action through yoga) + jñāna-sañchinna-saṃśaya (doubt cut by knowledge) + ātmavantam (self-possessed) = the triple portrait of the one actions do not bind
The one who has renounced action through yoga, whose doubt has been cut by knowledge, who is possessed of the Self — actions do not bind, O Arjuna.
A modern analogy
An experienced surgeon: they operate with complete focus and skill — yet no part of them is anxious about the outcome, no part is seeking recognition, no part doubts whether they should be doing this. They are ātmavant — possessed of the Self. The actions flow completely. Nothing binds.
Take with you
- Three conditions of the unbound: yoga-sannyasta-karma (action released through yoga), jñāna-sañchinna-saṃśaya (doubt cut by knowledge), ātmavant (Self-possessed).
- Sañchinna (cut, severed): doubt is not gradually reduced — it is cut. The jñāna of V38 is the cutting instrument.
- Ātmavant: possessed of the Self — this is the Gita's technical term for the realized state. Not pursuing the Self but in possession of it.
- Na nibadhnanti: the actions happen. They are just not binding. V41 is V18's karmaṇy akarma lived out completely.
V41 gives the complete portrait of the liberated actor — the chapter's culminating image — using three compound descriptions: yoga-sannyasta-karma (the action is released through yoga — not abandoned but offered), jñāna-sañchinna-saṃśaya (doubt cut by jñāna — precisely excised, not gradually dissolved), ātmavant (Self-possessed — the center of identity has shifted from ego to ātman). Shankaracharya: the three together describe the state of jīvanmukti (liberation while living) — the one who acts in the world without being bound by the world. Na karmāṇi nibadhnanti: not that the person avoids action — but that the mechanism of binding (desire for fruits, ego-claim on action) is absent. V41 directly anticipates V42's closing command: if this is the state that liberates, then arise and act from it — uttiṣṭha, bhārata.
Public-domain translations (5) compare all →
He who has abandoned action through yoga, who has cut asunder doubt by knowledge, and who is possessed of the Self — actions do not bind him, O Dhananjaya. [1]
He who has renounced actions by yoga, whose doubt has been cut asunder by knowledge, and who is possessed of the Self — actions do not bind him, O Arjuna. [4]
He who has renounced action by devotion, whose doubts are cut asunder by wisdom, and who is self-possessed, is not bound by actions, O Arjuna. [6]
But he who hath renounced all works of deed by yoga, Whose doubts by wisdom's blade are put to rest — Actions no longer bind that unbound soul. [7]
He who has renounced action by yoga, whose doubt has been destroyed by knowledge, and who is self-possessed — actions do not bind him, O Arjuna. [9]
This verse speaks to
Where this thread continues
Seeing inaction in action, action in inaction — that one is wise, a yogi, a complete doer of all actions.
Cut with jñāna's sword this doubt born of ignorance in your heart. Stand in yoga — arise, O Arjuna!
Endued with pure buddhi, regulating self with dhṛti, renouncing sense-objects, setting aside rāga-dveṣa —
One with no ego-doer-sense, whose buddhi is untainted — even while killing all these beings, kills not, is not bound.
By bhakti one truly knows what and who I am; then knowing Me truly, one enters into Me immediately.
Where yogeśvara Kṛṣṇa is, where archer Pārtha stands — there abide fortune, victory, flourishing, and steadfast dharma.