FolioCorpusBhagavad-gītā

Bhagavad-gītā 2.40

नेहाभिक्रमनाशोऽस्ति प्रत्यवायो न विद्यते । स्वल्पमप्यस्य धर्मस्य त्रायते महतो भयात् ॥ ४० ॥
nehābhikrama-nāśo ’sti
[nehaabhikrama-naasho ’sti]
pratyavāyo na vidyate
[pratyavaayo na vidyate]
sv-alpam apy asya dharmasya
[sv-alpam apy asya dharmasya]
trāyate mahato bhayāt
[traayate mahato bhayaat]
Word-for-word
na — there is not iha — in this yoga abhikrama — in endeavoring nāśaḥ — loss asti — there is pratyavāyaḥ — diminution na — never vidyate — there is su - alpam — a little api — although asya — of this dharmasya — occupation trāyate — releases mahataḥ — from very great bhayāt — danger .
Blended reading (Sanskrit + English inline)
nehābhikrama-nāśo ’sti
na
there is not
iha
in this yoga
abhikrama
in endeavoring
pratyavāyo na vidyate
nāśaḥ
loss
sv-alpam apy asya dharmasya
asti
there is
pratyavāyaḥ
diminution
na
never
vidyate
there is
su - alpam
a little
api
although
asya
of this
dharmasya
occupation
trāyate mahato bhayāt
trāyate
releases
mahataḥ
from very great
bhayāt
danger .
Important Words
  • abhikrama — attempt, beginning
    From abhi-√kram — to step toward. The first move in the practice. Even the first step on this path does not perish (nāśaḥ na asti). Nothing is wasted, even the beginning.
  • nāśaḥ — loss, destruction
    No loss. In material undertakings, partial completion equals partial loss; here, partial completion is partial keeping. The accounting is different from worldly investment.
  • pratyavāyaḥ — diminution, adverse effect
    From prati + ava-√i — to go down against. In Vedic ritual, an incomplete sacrifice can produce a pratyavāya — a negative result. The Gītā assures: in this dharma, incompleteness produces no negative result.
  • su - alpam — even a little
    Su (very) + alpa (small) — *even a very little*. The encouragement is for those who can offer only a little. The path's grace is calibrated for the small offering.
  • bhayāt — from fear
    Ablative of bhaya. The 'great fear' (mahataḥ) protected against is, by long Gauḍīya tradition, the fear of repeated birth and death — saṁsāra-bhaya. Even a little of this dharma protects from the largest fear there is.
In this endeavor there is no loss or diminution, and a little advancement on this path can protect one from the most dangerous type of fear.
Classical Sanskrit analysis शास्त्रीय विश्लेषण
How Sanskrit scholars read this verse — split, rearranged, grammar-tagged. For the plain English distilled meaning, jump to Plain meaning below.
Auto-generated study layers — original analysis of the public-domain śloka. Review against a published edition for academic work.
Plain meaning (तात्पर्य · Tātparya)
The new path comes with two guarantees: nothing begun is lost, and there is no backfire. Even a slight beginning of this yoga shelters from the great fear — the fear of samsāra itself.
Further notes (विवरण · Vivaraṇa)
Two key technical terms: abhikrama-nāśa ('loss of an undertaking', as if an unfinished ritual would yield nothing) and pratyavāya ('adverse effect', as when an incorrectly performed ritual produces sin instead of merit). Both are concerns proper to Vedic karma-mīmāṁsā; Kṛṣṇa promises the yogic path is exempt from both. Mahato bhayāt = the fear of samsāra (cf. Kaṭha Up. 1.3.2).
Prose order (अन्वय · Anvaya)
इह अभिक्रम-नाशः न अस्ति, प्रत्यवायः न विद्यते । अस्य धर्मस्य स्व-अल्पम् अपि (कर्म) महतः भयात् त्रायते ।
iha abhikrama-nāśaḥ na asti, pratyavāyaḥ na vidyate | asya dharmasya sva-alpam api (karma) mahataḥ bhayāt trāyate |
In this (yoga) there is no loss of effort begun, nor is there any adverse result. Even a little of this dharma protects from great fear.
Word split (पदच्छेद · Padaccheda)
न इह अभिक्रम-नाशः अस्ति प्रत्यवायः न विद्यते । स्व-अल्पम् अपि अस्य धर्मस्य त्रायते महतः भयात् ॥
na iha abhikrama-nāśaḥ asti pratyavāyaḥ na vidyate | sva-alpam api asya dharmasya trāyate mahataḥ bhayāt ||
Grammar (व्याकरण · Vyākaraṇa)
SanskritIASTGrammarMeaning
न अस्ति na asti √अस् pres. (present) 3sg.par. (parasmaipada / active voice), with न there is not
इह iha ind. (indeclinable), 'here' here, in this
अभिक्रम-नाशः abhikrama-nāśaḥ अभिक्रम (m.) + नाश (m.) nom.sg. (nominative singular), tatpuruṣa cpd. (compound), 'loss of undertaking' loss of effort begun
प्रत्यवायः pratyavāyaḥ प्रत्यवाय (m.) nom.sg. (nominative singular), 'reverse, adverse effect' adverse result
न विद्यते na vidyate √विद् pass. (passive) pres. (present) 3sg., with न is not found
स्व-अल्पम् sva-alpam स्व + अल्प (adj.) nom.sg. (nominative singular)n., 'a very little' very little
अपि api ind. (indeclinable), 'even' even
अस्य asya इदम् (dem. (demonstrative)) gen.sg. (genitive singular)m./n. of this
धर्मस्य dharmasya धर्म (m.) gen.sg. (genitive singular) of (this) practice
त्रायते trāyate √त्रै pres. (present) 3sg.ātm. (ātmanepada / middle voice) protects
महतः mahataḥ महत् (adj.) abl.sg. (ablative singular)m., 'from great' from great
भयात् bhayāt भय (n.) abl.sg. (ablative singular), 'from fear' from fear
Purport

Activity in Kṛṣṇa consciousness, or acting for the benefit of Kṛṣṇa without expectation of sense gratification, is the highest transcendental quality of work. Even a small beginning of such activity finds no impediment, nor can that small beginning be lost at any stage. Any work begun on the material plane has to be completed, otherwise the whole attempt becomes a failure. But any work begun in Kṛṣṇa consciousness has a permanent effect, even though not finished. The performer of such work is therefore not at a loss even if his work in Kṛṣṇa consciousness is incomplete. One percent done in Kṛṣṇa consciousness bears permanent results, so that the next beginning is from the point of two percent, whereas in material activity without a hundred percent success there is no profit. Ajāmila performed his duty in some percentage of Kṛṣṇa consciousness, but the result he enjoyed at the end was a hundred percent, by the grace of the Lord. There is a nice verse in this connection in Śrīmad-Bhāgavatam (1.5.17) : tyaktvā sva-dharmaṁ caraṇāmbujaṁ harer bhajann apakvo ’tha patet tato yadi yatra kva vābhadram abhūd amuṣya kiṁ ko vārtha āpto ’bhajatāṁ sva-dharmataḥ “If someone gives up his occupational duties and works in Kṛṣṇa consciousness and then falls down on account of not completing his work, what loss is there on his part? And what can one gain if one performs his material activities perfectly?” Or, as the Christians say, “What profiteth a man if he gain the whole world yet suffer the loss of his eternal soul?” Material activities and their results end with the body. But work in Kṛṣṇa consciousness carries a person again to Kṛṣṇa consciousness, even after the loss of the body. At least one is sure to have a chance in the next life of being born again as a human being, either in the family of a great cultured brāhmaṇa or in a rich aristocratic family that will give one a further chance for elevation. That is the unique quality of work done in Kṛṣṇa consciousness.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
40. In this process, there is no loss by stopping without completion, and no sin incurred by doing so. One is delivered from birth and death even by practicing a little of this process.
Commentary

There are two types of yoga explained in this section of the chapter: activities of bhakti, including hearing chanting and other such activities; and prescribed duties offered to the Lord without personal desire (niṣkāma-karma-yoga), which is expressed later starting with the verse karmaṇy evādhikāras te (BG 2.47). Before that, however, bhakti is discussed. Because bhakti alone, and no other process, is beyond the three modes, a person transcends the modes only by performing bhakti-yoga. Thus the statement nistraiguṇyo bhava to Arjuna (BG 2.45) indicates that this section is about bhakti. The nirguṇa nature of bhakti is also well supported by the statements of the Eleventh Canto of Bhāgavatam. [Note: The twenty-fifth chapter of the Eleventh Canto explains in many verses how bhakti and things related to bhakti are beyond the guṇas. Many of these verses are quoted in Viśvanātha’s commentaries on verse 45 of this chapter and verse 28 of the eighteenth chapter.] Jñāna and karma cannot be said to be nistraiguṇya because of the presence of sattva in jñāna, and rajas in karma. And the bhakti found in karma-yoga in the form of offering ones prescribed actions to the Lord is present there just makes karma lose its uselessness and bear material fruits. This process of karma-yoga does not have the designation of bhakti proper because predominance of bhakti is absent. If one considers karma offered to the Lord to be bhakti, then what would the designation karma refer to? If one says that it refers to prescribed karma not offered to the Lord, that cannot be, for Nārada says, naiṣkarmyam apy acyuta-bhāva-varjitaṁ na śobhate jñānam alaṁ nirañjanam kutaḥ punaḥ śaśvad abhadram īśvare na cārpitaṁ karma yad apy akāraṇam

Knowledge of self-realization, even though free from all material affinity, does not look well if devoid of a conception of the Infallible [God]. What, then, is the use of fruitive activities, which are naturally painful from the very beginning and transient by nature, if they are not utilized for the devotional service of the Lord? SB 1.5.12 This statement indicates that karma devoid of the Lord is completely useless. Therefore, in this verse and in the verses till verse 45, bhakti, characterized only by hearing, chanting, and other devotional acts, practiced only to attain the sweetness of the Lord’s lotus feet, is being described. Niṣkāma-karma-yoga will also be described. Both of these are indicated by the word buddhi-yoga mentioned in verse 39. In the phrase dadāmi buddhi-yogam taṁ yena mām upayānti te (BG 10.10), the word buddhi-yoga indicates bhakti-yoga. In the phrase durena hy avaraṁ karma buddhi-yogād dhanañjaya (BG 2.49), the word buddhi-yoga indicates niṣkāma-karma-yoga. Thus, this present verse is a glorification of the process of bhakti with hearing and chanting, which is beyond the modes of nature. In bhakti-yoga (iha) there is no destruction (nāśaḥ), and there is also no sin incurred (pratyavāya), if the practice has just begun (abhikrama) and then stopped. If karma-yoga, however, is begun and then stopped, there is both destruction of the fruits of karma-yoga and sinful reaction as well for the performer. [Note: The Mīmāṁsakas say that if the actions are not completed they bear no result. Further, sin is incurred by not completing the act.] “But then, by non-performance of bhakti which he is supposed to do, the aspiring practitioner also should not get any results.” “Whatever little bhakti was there by the initial practice (svalpam apy asya dharmasya), even that small amount, will certainly deliver him from the bondage of saṁsāra (mahato bhayat).” This is understood from such verses as the following: yan-nāma sakṛcchravaṇāt pukkaśo ’pi vimucyate saṁsārād Merely by hearing the holy name of Your Lordship only once, even caṇḍālas men of the lowest class, are freed from all material contamination. SB 6.16.44 And it is also seen in the example of Ajāmila and others. One can see that the following statement by the Lord has the same meaning: hy aṅgopakrame dhvaṁso mad-dharmasyoddhavāṇv api mayā vyavasitaḥ samyaṅ nirguṇatvād anāśiṣaḥ My dear Uddhava, because I have personally established it, this process of devotional service unto Me is transcendental and free from any material motivation. Certainly a devotee never suffers even the slightest loss by adopting this process. SB 11.29.20 In the Bhāgavatam verse quoted above, Kṛṣṇa also shows the cause of indestructibility of bhakti. As it is beyond the guṇas, it never can be destroyed. The same reasoning should also be applied to the present Gītā verse. One cannot say however that niṣkāma-karma-yoga, even by being offered to the Lord, is beyond the modes of nature, for it is said: mad-arpaṇaṁ niṣphalaṁ vā sattvicṁ nija-karma tat Work performed as an offering to Me, without consideration of the fruit, is considered to be in the mode of goodness. SB 11.25.23 This verse indicates that niṣkāma-karma-yoga, even by the power of being offered to the Lord, is in the material mode of sattva (and therefore subject to destruction).

Baladeva Vidyābhūṣaṇa Gauḍīya
Translation
40. In this process, there is no loss by stopping without completion, and no sin incurred by imperfection in performance. One is protected from birth and death even by practicing a little of this process.
Commentary

The Lord praises this karma yoga, executed with the understanding that will be described. There is no destruction of the power to give results for one who begins (abhikrama) the practice of niskāma karma yoga (iha) described in previously quoted śruti tam etaṁ vedānuvacanena brāhmaṇā vividiṣanti yajñena dānena tapasā nāśakena. This means that there is no lack of results even if the process is started but not completed. In this process, there are also no negative results (pratyavāyaḥ) for imperfection in chanting mantras or other components, because all negative effects are destroyed by the power of aiming for ātmā and by the name of bhagavān indicated in om tat sat. Executing even a little of this dharma, niṣkāma karma yoga offered to the Lord, protects the practitioner (trayate) from saṁsāra (mahato bhayāt). The Lord will later say pārtha naiveha nāmutra: O son of Pṛthā, he does not meet destruction in this life or the next. One who has done the auspicious work of yoga does not meet an unfortunate end, O my son. (BG 6.40) Duties executed with desire (sakāma karma), executed to the conclusion with all ceremonies intact, yield results. If some of the elements such as the mantras are defective or absent, then contrary results appear (desired material results do not appear). But actions performed without desire (niṣkāma karma), to the best of ones ability (perhaps not completed, and with defective or missing elements), yield the result—in the form of steadiness in jñāna. And because of having the goal of ātmā and utterance of the name of the Lord, no sin is incurred.

Bhūrijana Dāsa Gauḍīya
Commentary

What is this endeavor? This is the spiritual path of yoga. And what is that greatest fear that this path saves one from? It protects one from taking a lower birth as an animal and then be entrapped in the wheel of "samsara" again. "And there is no loss or diminution", that means that any advancement that one makes is eternal it is never lost, it becomes the property of the soul. And on the other hand, any material advancement one makes, must be lost as the body is lost. As the body is temporary, the material advancement is also temporary. Krsna is now encouraging Arjuna to listen carefully and hear this wonderfull knowledge of Buddhi‑yoga. This next verse (41) it is very important specially for the devotees of ISKCON.

Study Notes — Gauranga Priya Dāsa
Gauranga Priya Dāsa Study
Bhakti-śāstrī Notes, ISKCON Chowpatty (2009)
Theme

Characteristics of Buddhi-yoga

There is no loss or diminution in this endeavor
A little advancement on this path can protect one from the most dangerous type of fear
Focus of Learning

(a) “Highest Transcendental Quality of Work” – Activity in Krishna consciousness

For the benefit of Krishna
Without expectation of sense gratification

(b) “No loss or diminution on this path” – Buddhi-yoga has a permanent effect

e.g. Ajamila’s life episode (study purport)
Ref. SB 1.5.17 “tyaktva svadharmam…” (study purport)
Christian saying: “What profiteth a man if he gains the whole world, yet suffers the loss of his eternal soul?”

(c) Saves one from the greatest danger – “Gliding down to a lower species from human form of life”

Buddhi-yoga provides, at least, surety of human birth and higher elevation in next life
This is the “unique quality of work” in Krishna consciousness

(f) Krishna being accepted as spiritual master further enlightens Arjuna by telling him about

Buddhi-yoga (Karma-yoga)

Definition of Buddhi-yoga – This is the practice of devotional service only for the sense gratification of the Lord
Reference for Buddhi-yoga – This Buddhi-yoga is clearly explained in Bg. 10.10 as being ‘direct communion’ with the Lord, who is sitting as Paramatma in the heart
Such ‘communion’ does not take place without devotional service – therefore Lord says that only to those who are engaged in devotional service out of transcendental love, does He award the pure knowledge of devotion in love

(g) ‘Buddhi-yoga’ vs ‘Fruitive work’

Fruitive work is based
Works for fruitive results
Personal sense gratification is the criteria
Only interested in material happiness and family relations
Leads to further bondage
Buddhi-yoga is the transcendental quality of work that we perform; this fulfills the following criteria:
Works in ‘Krishna consciousness’ – Buddhi-yoga means to work in Krishna consciousness in ‘full bliss’ and ‘knowledge’
Lord’s satisfaction is the criteria – One who works for the Lord’s satisfaction only, however difficult such work maybe, he is working under the principles of yoga
All knowledge is revealed – By such transcendental engagement one achieves all transcendental understanding automatically by the grace of the Lord
Complete liberation is easily achieved – And thus his liberation is complete in itself without his making extraneous endeavors to acquire knowledge
Classical Ācāryas
Śrī Śaṅkarācārya Classical
Translation
2.40 Moreover, iha, here, in the path to Liberation, viz the Yoga of Action (rites and duties); na, there is no; abhikrama-nasah, waste of an attempt, of a beginning, unlike as in agriculture etc. The meaning is that the result of any attempt in the case of Yoga is not uncertain. Besides, unlike as in medical care, na vidyate, nor is there, nor does there arises; any pratyavayah, harm. But, svalpam api, even a little; asya, of this; dharmasya, righteousness in the form of Yoga (of Action); when pracised, trayate, saves (one); mahato bhayat, from great fear, of mundance existence characterized by death, birth, etc.
Śrī Rāmānujācārya Classical
Translation
2.40 Here, in Karma Yoga, there is no loss of 'Abhikrama' or of effort that has been put in; 'loss' means the loss of efficacy to bring about the fruits. In Karma Yoga if work is begun and left unfinished, and the continuity is broken in the middle, it does not remain fruitless, as in the case of works undertaken for their fruits. No evil result is acired if the continuity of work is broken. Even a little of this Dharma known as Karma Yoga or Niskama Karma (unselfish action without desire for any reward) gives protection from the great fear, i.e., the fear of transmigratory existence. The same purport is explained later thus: 'Neither in this world nor the next, O Arjuna, there is annihilation for him' (6.40). But in works, Vedic and secular, when there is interruption in the middle, not only do they not yield fruits, but also there is accrual of evil. Now, Sri Krsna distinguishes the Buddhi or mental disposition concerned with those acts which constitute a means for attaining release from those which are concerned with the acts meant for gaining the desired objects:
Śrī Abhinavagupta Classical
Translation
2.40 Neha etc. Here in this determinate knowledge there arises no loss through transgression, an offence due to negligence; because negligence is [itself] absent there. And just as a burning oil in the boiler get cooled soon, due to a limited antity of sandal (put in it), in the same way due to this knowledge of Yoga-eventhough it is very little-the great danger in the form of the cycle of birth-and-death perishes completely. And this knowledge is not introduced as a new thing. Then what ?
Swami Sivananda Classical
Translation
2.40 In this there is no loss of effort, nor is there any harm (production of contrary results or transgression). Even a little of this knowledge (even a little practice of this Yoga) protects one from great fear.
Commentary

2.40 न not? इह in this? अभिक्रमनाशः loss of effort? अस्ति is? प्रत्यवायः production of contrary results? न not? विद्यते is? स्वल्पम् very little? अपि even? अस्य of this? धर्मस्य duty? त्रायते protects? महतः (from) great? भयात् fear.Commentary If a religious ceremony is left uncompleted? it is a wastage as the performer cannot realise the fruits. But it is not so in the case of Karma Yoga because every action causes immediate purification of the heart.In agriculture there is uncertainty. The farmer may till the land? plough and sow the seed but he may not get a crop if there is no rain. This is not so in Karma Yoga. There is no uncertainty at all. Further? there is no chance of any harm coming out of it. In the case of medical treatment great harm will result from the doctors injudicious treatment if he uses a wrong medicine. But it is not so in the case of Karma Yoga. Anything done? however little it may be? in this path of Yoga? the Yoga of action? saves one from great fear of being caught in the wheel of birth and death. Lord Krishna here extols Karma Yoga in order to create interest in Arjuna in this Yoga.

Swami Gambhīrānanda Classical
Translation
2.40 Here there is no waste of an attempt; nor is there (any) harm. Even a little of this righteousness saves (one) from great fear.
Shri Purohit Swami Classical
Translation
2.40 On this Path, endeavour is never wasted, nor can it ever be repressed. Even a very little of its practice protects one from great danger.
Related values & verses
Related values
Tyaga (Renunciation / Letting Go)Karuna (Kindness / Compassion)Ahimsa (Non-violence / Compassion)Tapas (Austerity / Discipline)Guru Bhakti (Reverence for Teacher)Atma Nigraha (Self-control)
Related verses
BG 6.40 BG 9.2 BG 18.66 SB 1.5.17 SB 2.1.6 SB 11.29.20 CC Madhya 22.30 CC Madhya 22.69 CC Antya 3.190 Kaṭha Upaniṣad 1.2.9BRS 1.2.103
Concepts
BhavaDharma
Related lectures
Personal Guidance
On this path no effort is lost, no obstacle hinders — even a little practice protects from great fear.
Practical Applications
  • Trust that even imperfect spiritual effort accrues; nothing is wasted.
  • When you feel your sādhana is small or interrupted, return to this verse for encouragement.
  • Begin again today after any lapse, knowing the previous effort still counts.
Reflection Questions
  • What 'small' practice have I been dismissing that may already be protecting me?
  • Where do I let perfectionism stop me from practicing at all?
Analogy

Other paths spent for nothing leave the traveler poorer; this path, even one step on it, is wealth never lost. A single coin saved in this bank is safe through any disaster of the larger market. There is no loss in this dharma, and no minus.

Stories
Ajāmila and the dying call

Ajāmila, fallen brāhmaṇa, lived a degraded life. At death he called out his son's name — Nārāyaṇa — with no devotional intent. The Viṣṇudūtas came; the Yamadūtas were repelled. The Bhāgavatam's sixth canto narrates the rescue.

The principle is exactly nehābhikrama-nāśo 'sti: a name uttered, even half-knowingly, did not perish but accumulated. Bhakti's smallest unit is preserved with interest. The verse's promise of trāyate mahato bhayāt — saved from great fear — is fulfilled in Ajāmila's reprieve from the Yamadūtas.

📝 My note

Source: vedabase.io

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