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Bhagavad-gītā 4.19

यस्य सर्वे समारम्भाः कामसंकल्पवर्जिताः । ज्ञानाग्निदग्धकर्माणं तमाहुः पण्डितं बुधाः ॥ १९ ॥
yasya sarve samārambhāḥ
[yasya sarve samaarambhaah]
kāma-saṅkalpa-varjitāḥ
[kaama-sankalpa-varjitaah]
jñānāgni-dagdha-karmāṇaṁ
[jnaanaagni-dagdha-karmaanam]
tam āhuḥ paṇḍitaṁ budhāḥ
[tam aahuh panditam budhaah]
Word-for-word
yasya — one whose sarve — all sorts of samārambhāḥ — attempts kāma — based on desire for sense gratification saṅkalpa — determination varjitāḥ — are devoid of jñāna — of perfect knowledge agni — by the fire dagdha — burned karmāṇam — whose work tam — him āhuḥ — declare paṇḍitam — learned budhāḥ — those who know .
Blended reading (Sanskrit + English inline)
yasya sarve samārambhāḥ
yasya
one whose
sarve
all sorts of
samārambhāḥ
attempts
kāma-saṅkalpa-varjitāḥ
kāma
based on desire for sense gratification
saṅkalpa
determination
varjitāḥ
are devoid of
jñānāgni-dagdha-karmāṇaṁ
jñāna
of perfect knowledge
agni
by the fire
dagdha
burned
karmāṇam
whose work
tam āhuḥ paṇḍitaṁ budhāḥ
tam
him
āhuḥ
declare
paṇḍitam
learned
budhāḥ
those who know .
Important Words
  • samārambhāḥ — endeavors, undertakings
    Sam + ā + √rabh — 'beginnings undertaken together.' Plural — every endeavor, the whole portfolio of initiatives. The test is not the avoidance of action but the cleanness of every initiation.
  • kāma — desire
    From √kam — 'to desire.' Specifically sense-desire here. The first thread that must be absent. Kāma is the seed of every grasping action.
  • saṅkalpa — selfish intention / mental determination
    Sam + √klṛp — 'the mental fixing of a plan.' Saṅkalpa is the inner formulation: 'I will do X so that Y happens for me.' Even without kāma's heat, saṅkalpa's quiet plan can carry self-purpose. The verse demands both be absent.
  • varjitāḥ — devoid of, free from
    Past passive participle of √vṛj — 'avoided, excluded.' Strong word: not merely 'reduced' but excluded. The paṇḍita's endeavors do not contain even traces of kāma-saṅkalpa.
  • dagdha — burned
    Past passive participle of √dah — 'burned, incinerated.' Paired with jñāna-agni (the fire of knowledge), the verse names karma as that which has been *burned through*. Knowledge is grammatically the fire; the residue of action is incinerated at the moment of doing.
  • paṇḍitam — a learned man
    Accusative. Not just 'knowledgeable' — the Sanskrit paṇḍita signifies one whose knowledge is integrated into life. The budhāḥ (wise ones) call such a person paṇḍita. Recognition by the wise is the criterion.
One is understood to be in full knowledge whose every endeavor is devoid of desire for sense gratification. He is said by sages to be a worker for whom the reactions of work have been burned up by the fire of perfect knowledge.
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 genuine paṇḍita is identified by inner posture, not credentials: every undertaking is devoid of selfish design, and his accumulated karma has been incinerated in the fire of knowledge. Action continues; bondage does not.
Further notes (विवरण · Vivaraṇa)
Introduces the metaphor ज्ञानाग्नि — fire of knowledge — that will recur in 4.37. The first cola defines the precondition (motiveless work); the second describes the result (karmic combustion); the third gives the name (paṇḍita). काम-संकल्प (desire-resolution) is the precise psychological root that must be uprooted.
Prose order (अन्वय · Anvaya)
यस्य सर्वे समारम्भाः काम-संकल्प-वर्जिताः, तम् ज्ञान-अग्नि-दग्ध-कर्माणम् बुधाः पण्डितम् आहुः।
yasya sarve samārambhāḥ kāma-saṃkalpa-varjitāḥ, tam jñāna-agni-dagdha-karmāṇam budhāḥ paṇḍitam āhuḥ|
He all of whose undertakings are devoid of desire-driven intent — him, whose actions are burnt by the fire of knowledge, the wise call a paṇḍita.
Word split (पदच्छेद · Padaccheda)
यस्य सर्वे समारम्भाः काम-संकल्प-वर्जिताः । ज्ञान-अग्नि-दग्ध-कर्माणम् तम् आहुः पण्डितम् बुधाः ॥
yasya sarve samārambhāḥ kāma-saṃkalpa-varjitāḥ | jñāna-agni-dagdha-karmāṇam tam āhuḥ paṇḍitam budhāḥ ||
Grammar (व्याकरण · Vyākaraṇa)
SanskritIASTGrammarMeaning
यस्य yasya यद् (rel. pron. (pronoun)) gen.sg. (genitive singular)m. whose
सर्वे sarve सर्व (adj.) nom.pl. (nominative plural)m. all
समारम्भाः samārambhāḥ सम्+आ+√रभ् → समारम्भ (m.) nom.pl. (nominative plural) undertakings
काम-संकल्प-वर्जिताः kāma-saṃkalpa-varjitāḥ काम + संकल्प + वर्जित (p.p.p. (past passive participle)) nom.pl. (nominative plural)m., tatpuruṣa cpd. (compound) free from desire-resolutions
ज्ञान-अग्नि-दग्ध-कर्माणम् jñāna-agni-dagdha-karmāṇam ज्ञान + अग्नि + दग्ध (p.p.p. (past passive participle)) + कर्मन् acc.sg. (accusative singular)m., bahuvrīhi cpd. (compound) one whose works are burnt by the fire of knowledge
तम् tam तद् (dem. (demonstrative) pron. (pronoun)) acc.sg. (accusative singular)m. him
आहुः āhuḥ √अह् perf. (perfect) 3pl.par. (parasmaipada / active voice), used as pres. (present) they call
पण्डितम् paṇḍitam पण्डित (m.) acc.sg. (accusative singular) wise / learned
बुधाः budhāḥ बुध (m.) nom.pl. (nominative plural) the awakened ones
Purport

Only a person in full knowledge can understand the activities of a person in Kṛṣṇa consciousness. Because the person in Kṛṣṇa consciousness is devoid of all kinds of sense-gratificatory propensities, it is to be understood that he has burned up the reactions of his work by perfect knowledge of his constitutional position as the eternal servitor of the Supreme Personality of Godhead. He is actually learned who has attained to such perfection of knowledge. Development of this knowledge of eternal servitorship to the Lord is compared to fire. Such a fire, once kindled, can burn up all kinds of reactions to work.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
19. The wise say that he is learned who, engaging in all activities, but being devoid of desire for enjoyment, has burned up all actions by the fire of knowledge.
Commentary

This concept is further explained in five verses. One who completely engages in activity (samārambhāḥ) devoid of desires to attain objects of enjoyment performs actions consumed by the fire of knowledge, whether the actions are prescribed (karma) or forbidden (vikarma). In this way the nature of vikarma should be understood. [Note: Vikarma is not directly discussed in the text, though it was mentioned in verse 17.] Just as the qualified person sees that karma does not lead to bondage, he also sees that vikarma or forbidden action do not accrue bondage. This verse is in agreement with the previous verse (seeing inaction in action). Later it will be said: api ced asi pāpebhyaḥ sarvebhyaḥ pāpa-kṛt-tamaḥ sarvaṁ jñāna-plavenaiva vṛjinaṁ santariṣyasi yathaidhāṁsi samiddho ’gnir bhasma-sāt kurute ’rjuna jñānāgniḥ sarva-karmāṇi bhasma-sāt kurute tathā Even if you are considered to be the most sinful of all sinners, when you are situated in the boat of transcendental knowledge you will be able to cross over the ocean of miseries. As a blazing fire turns firewood to ashes, O Arjuna, so does the fire of knowledge burn to ashes all reactions to material activities. BG 4.36-37

Baladeva Vidyābhūṣaṇa Gauḍīya
Translation
19. The wise say that he is learned who engages in all activities, devoid of expectation of desired results, because he burns up all actions by the fire of his eventual realization of ātmā.
Commentary

In five verses the Lord speaks karma as a form of jñāna. He whose performance of all actions (samārambhāh) is devoid of expectation of desired results (kāma saṅkalpa varijitāḥ), who aims at realizing ātmā through his actions, is called a learned man, one who knows ātmā (paṇḍitam), by the wise (budhāḥ). Why is he called so? When his heart becomes pure by execution of desireless duties, then all his accumulated karmas will have been burned up by the fire of ātmā jñāna which has made its appearance.

Bhūrijana Dāsa Gauḍīya
Commentary

What makes a person akarma? When he has no desires for sense gratification. That is niskama karma, but what makes it bhakti is in addition to not desire sense gratification for himself,is his desire to please Krsna. Texts 20 to 24 describe this akarma work.

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

A devotee in transcendental knowledge never desires sense enjoyment because He knows Kṛṣṇa as

his Lord and master and himself as Kṛṣṇa’s servant. He is thus freed from material desires, and his

actions (akarma) produce no reactions.

Classical Ācāryas
Śrī Śaṅkarācārya Classical
Translation
4.19 Budhah, the wise, the knowers of Brahman; ahuh, call; tam, him; panditam, learned, in the real sense; yasya, whose, of the one who perceives as stated above; samarambhah, actions-whatever are undertaken; are sarve, all; kama-sankalpa-varjitah, devoid of desires and the thoughts which are their (desires') causes (see 2.62)-i.e., (those actions) are performed as mere movements, without any selfish purpose: if they are performed by one (already) engaged in actions, then they are for preventing people from going astray, and if they are done by one who has withdrawn from actions, then they are merely for the maintenance of the body-; and jnanagni-dagdha-karmanam, whose actions have been burnt away by the fire of wisdom. Finding inaction etc. in action etc. is jnana, wisdom; that itself is agnih, fire. He whose actions, karma, described as good and bad, have been dagdhani, burnt away by that fire of wisdom, is jnana-agni-dagdha-karma. However, one who is a perceiver of 'inaction' etc. [Perceiver of inaction etc.: He who knows the truth about action and inaction as explained before.-Tr.] is free from actions owing to the very fact of his seeing 'inaction' etc. He is a monk, who acts merely for the purpose of maintaining the body. Being so, he does not engage in actions although he might have done so before the dawn of discrimination. He again who, having been engaged in actions under the influence of past tendencies, later on becomes endowed with the fullest Self-knowledge, he surely renounces (all) [Ast. adds this word sarva, all.-Tr.] actions along with their accessories as he does nnot find any purpose in activity. For some reason, if it becomes impossible to renounce actions and he, for the sake of preventing people from going astray, even remains engaged as before in actions-without attachment to those actions and their results because of the absence of any selfish purpose-, still he surely does nothing at all! His actions verily become 'inaction' because of having been burnt away by the fire of wisdom. By way of pointing out this idea, the Lord says:
Śrī Rāmānujācārya Classical
Translation
4.19 In the case of an aspirant for release, all undertakings of actions in the form of obligatory, occasional and desiderative acts accomplished through the acisition of materials for their performance as also other works, are free from desire, i.e., are devoid of attachment to fruits. They are devoid of delusive identification. If the mind identifies the self with Prakrti and its Gunas, it is Sankalpa, i.e., 'delusive identification.' Genuine Karma Yoga is free from such identification. Such identification is overcome through contemplation on the real nature of the self as different from Prakrti. Those who know the truth call him a sage, who acts in this way and whose previous Karmas are thery burnt up by the fire of knowledge of the real nature of the self generated along with his actions. He is a true Karma Yogin. Thus that knowledge is involved in true Karma Yoga, is established. Sri Krsna elaborates this point again:
Śrī Abhinavagupta Classical
Translation
4.19 Yasya etc. The actions, performed without intention for the desirable objects, - i.e., the fruits desired for - are burnt up by putting them into the fire of wisdom, the nature of which has been earlier described , and also is to be described in the seel.
Swami Sivananda Classical
Translation
4.19 He whose undertakings are all devoid of desires and (selfish) purposes and whose actions have been burnt by the fire of knowledge, him the wise call a sage.
Commentary

4.19 यस्य whose? सर्वे all? समारम्भाः undertakings? कामसङ्कल्पवर्जिताः devoid of desires and purposes? ज्ञानाग्निदग्धकर्माणम् whose actions have been burnt by the fire of knowledge? तम् him? आहुः call? पण्डितम् a sage? बुधाः the wise.Commentary A sage performs actions only with a view to set an example to the masses. Though he works? he does nothing as he has no selfish interests? as his actions are burnt by the fire of wisdom which consists in the realisaion of inaction in action? through the knowledge of the Self or BrahmaJnana. BrahmaJnana is a mighty spiritual fire which consumes the results of all kinds of actions (Karmas)? good and bad? and makes the enlightened sage ite free from the bonds of action. The sage who leads a life of perfect renunciation does only what is reired for the bare existence of his body. (Cf.III.19IV.10IV.37).

Swami Gambhīrānanda Classical
Translation
4.19 The wise call him learned whose actions are all devoid of desires and their thougts, [Kama-sankalpa is variously translated as 'desires and purposes', 'plans and desires for results', 'hankering for desires', etc. But Sankarcarya shows sankalpa as the cause of kama. -Tr.] and whose actions have been burnt away by the fire of wisdom.
Shri Purohit Swami Classical
Translation
4.19 The wise call him a sage, for whatever he undertakes is free from the motive of desire, and his deeds are purified by the fire of Wisdom.
Related values & verses
Related values
Tyaga (Renunciation / Letting Go)Karuna (Kindness / Compassion)Tapas (Austerity / Discipline)Guru Bhakti (Reverence for Teacher)Atma Nigraha (Self-control)Daksya (Resourcefulness / Skill)Maitri (Friendship / Goodwill)
Related verses
BG 2.47 BG 3.19 BG 4.37 SB 7.7.31 SB 11.20.9 SB 11.13.11 CC Madhya 22.141 CC Madhya 19.176 CC Madhya 24.100 Muṇḍaka Upaniṣad 2.2.9BRS 1.2.255
Related lectures
Personal Guidance
He whose every undertaking is free from desire and selfish purpose, his work burned by the fire of perfect knowledge — him the wise call learned.
Practical Applications
  • Aspire to actions whose backward-trace shows no selfish thread.
  • Examine your intentions before, during, and after — not just before.
  • Allow knowledge to burn the karmic residue of past selfish acts.
Reflection Questions
  • Where am I still working from a hidden selfish thread?
  • What knowledge would burn it cleanly?
Analogy

A blacksmith's bellows-fire reduces iron-ore impurities to slag in minutes; the same metal would corrode for years without it. Knowledge is the bellows-fire of karma. Actions undertaken without selfish thread are burned clean before they cool; the verse calls this the paṇḍita's signature.

Stories
Bharata Mahārāja's restitution

When Emperor Bharata, after his fall as the merchant Jaḍa-Bharata, finally re-emerged as a self-realized brāhmaṇa, every action he performed was free of saṅkalpa for sense pleasure. He carried palanquins when ordered, walked through forests when set free, accepted abuse silently — every endeavor cleansed of personal motive.

Bhāgavatam holds him up as one whose work the budhāḥ call paṇḍita — not because he was clever but because his karma was already dagdha by jñāna at the point of doing.

📝 My note

Source: vedabase.io

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