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Bhagavad-gītā 4.31

नायं लोकोऽस्त्ययज्ञस्य कुतोऽन्यः कुरुसत्तम ॥ ३१ ॥
nāyaṁ loko ’sty ayajñasya
[naayam loko ’sty ayajnasya]
kuto ’nyaḥ kuru-sattama
[kuto ’nyah kuru-sattama]
Word-for-word
na — never ayam — this lokaḥ — planet asti — there is ayajñasya — for one who performs no sacrifice kutaḥ — where is anyaḥ — the other kuru - sat - tama — O best amongst the Kurus .
Blended reading (Sanskrit + English inline)
nāyaṁ loko ’sty ayajñasya
na
never
ayam
this
lokaḥ
planet
asti
there is
ayajñasya
for one who performs no sacrifice
kuto ’nyaḥ kuru-sattama
kutaḥ
where is
anyaḥ
the other
kuru - sat - tama
O best amongst the Kurus .
Important Words
  • lokaḥ — world
    Nominative singular of loka — 'world.' With the demonstrative ayam ('this'), Kṛṣṇa names *this very world*. He is not pointing to a distant heaven; even here, even now, the rule applies. The verse is striking precisely because it speaks of *this* world, not just the next.
  • asti — is (available)
    Third-person singular of √as — 'to be.' The negation na asti — 'is not.' For the ayajña, even this world *is not* (i.e., does not function as a real home). Strong claim about the structural role of yajña.
  • ayajñasya — of the non-sacrificer
    Genitive: 'belonging to the one without sacrifice.' The a-prefix is privative. The non-yajña person has no functional access to this world — though physically present, structurally exiled.
  • kutaḥ — whence, how then
    Interrogative — 'from where?' Used here rhetorically: if even this world is closed (na ayam lokaḥ asti), kutaḥ anyaḥ — 'how then the other (world)?' The verse uses a fortiori reasoning to enforce the urgency.
  • kuru - sat - tama — O best of the Kurus
    Triple compound vocative: Kuru + sat (good) + tama (-most). Arjuna is addressed at his peak title. Kṛṣṇa is being precise about the audience: even *the best of the Kurus* is being warned. No one is exempt.
O best of the Kuru dynasty, without sacrifice one can never live happily on this planet or in this life: what then of the next?
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)
A blunt warning: one who lives without offering anything has no real claim on this world, let alone the next. Sacrifice is not optional ornamentation but the basic condition for any positive future, here or hereafter.
Further notes (विवरण · Vivaraṇa)
The verse generalizes 4.25–30. अयज्ञस्य is sharp: 'of the one to whom no yajña belongs' — neither external ritual nor internal offering. कुतः अन्यः (how then the other world?) closes the door on naturalistic complacency. Cross-ref BG 3.10–13 where Prajāpati institutes sacrifice as the principle of reciprocity.
Prose order (अन्वय · Anvaya)
हे कुरु-सत्तम! अयज्ञस्य अयम् लोकः न अस्ति, कुतः अन्यः?
he kuru-sattama! ayajñasya ayam lokaḥ na asti, kutaḥ anyaḥ?
O best of the Kurus, for the non-sacrificer this world is not (truly his) — how then the other?
Word split (पदच्छेद · Padaccheda)
न अयम् लोकः अस्ति अयज्ञस्य कुतः अन्यः कुरु-सत्तम ॥
na ayam lokaḥ asti ayajñasya kutaḥ anyaḥ kuru-sattama ||
Grammar (व्याकरण · Vyākaraṇa)
SanskritIASTGrammarMeaning
न na ind. (indeclinable), negation not
अयम् ayam इदम् (dem. (demonstrative) pron. (pronoun)) nom.sg. (nominative singular)m. this
लोकः lokaḥ लोक (m.) nom.sg. (nominative singular) world
अस्ति asti √अस् pres. (present) 3sg.par. (parasmaipada / active voice) is, exists (for)
अयज्ञस्य ayajñasya अ-यज्ञ (m.) gen.sg. (genitive singular) of the non-sacrificer
कुतः kutaḥ interr. (interrogative) ind. (indeclinable), 'whence' how then
अन्यः anyaḥ अन्य (adj.) nom.sg. (nominative singular)m. another
कुरु-सत्तम kuru-sattama कुरु + सत्तम (adj.) voc.sg. (vocative singular)m., karmadhāraya superlative O best of the Kurus
Purport

Whatever form of material existence one is in, one is invariably ignorant of his real situation. In other words, existence in the material world is due to the multiple reactions to our sinful lives. Ignorance is the cause of sinful life, and sinful life is the cause of one’s dragging on in material existence. The human form of life is the only loophole by which one may get out of this entanglement. The Vedas, therefore, give us a chance for escape by pointing out the paths of religion, economic comfort, regulated sense gratification and, at last, the means to get out of the miserable condition entirely. The path of religion, or the different kinds of sacrifice recommended above, automatically solves our economic problems. By performance of yajña we can have enough food, enough milk, etc. – even if there is a so-called increase of population. When the body is fully supplied, naturally the next stage is to satisfy the senses. The Vedas prescribe, therefore, sacred marriage for regulated sense gratification. Thereby one is gradually elevated to the platform of release from material bondage, and the highest perfection of liberated life is to associate with the Supreme Lord. Perfection is achieved by performance of yajña (sacrifice), as described above. Now, if a person is not inclined to perform yajña according to the Vedas, how can he expect a happy life even in this body, and what to speak of another body on another planet? There are different grades of material comforts in different heavenly planets, and in all cases there is immense happiness for persons engaged in different kinds of yajña. But the highest kind of happiness that a man can achieve is to be promoted to the spiritual planets by practice of Kṛṣṇa consciousness. A life of Kṛṣṇa consciousness is therefore the solution to all the problems of material existence.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
31. The person who does not perform sacrifice attains nothing in this life, what to speak of the next, O best of the Kurus.
Commentary

The results of not acting in this way are described in this verse. One who does not perform yajña does not attain the little happiness available on this planet, what to speak of attaining the planet of the devatās.

Baladeva Vidyābhūṣaṇa Gauḍīya
Translation
31. The person who does not perform sacrifice attains nothing in this life what to speak of liberation, O best of the Kurus.
Commentary

The fault in not performing the sacrifice is described. He who do not perform the sacrifices just described (ayajñasya) does not achieve this material world (ayam lokaḥ) of artha, dharma and kāma, what to speak of liberation (anyaḥ)?

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

Sacrifice is essential – Without that, no happiness in this life or next

Classical Ācāryas
Śrī Śaṅkarācārya Classical
Translation
4.31 Yajna-sista-amrta-bhujah, those who partake of the nectar left over after a sacrifice, i.e. those who, after performing the sacrifices described above, eat, during the leisure after the sacrifice, the food called nectar, as prescribed by the injunctions; yanti, reach; sanatanam brahma, the eternal Brahman. For the sake of consistency (with the Upanisads) it is understood that if they (the sacrificers) are seekers of liberation, (then they reach Brahman) in due course of time. [The Upanisads describe the different stages through which those who do good deeds and practise meditation have to pass before reaching the alified Brahman after death. For liberation there is need also of purification of the heart, Thus, they reach Brahman by stages, and not immediately after death. (See Ch. 8.5 and subseent portion; also, Br. 4.3.35 to 4.4.25, etc.)] Even ayam lokah, this world, common to all beings; na asti, ceases to exist; ayajnasya, for one who does not perform sacrifices, for him who does not have to his credit even a single one of the above sacrifices. Kutah anyah, what to speak of the other world which can be achieved through special disciplines; kurusattama, O best among the Kurus!
Śrī Rāmānujācārya Classical
Translation
4.31 He 'who offers no sacrifices,' i.e., he who does not devote himself to obligatory and occasional actions, preceded by the performance of the 'great sacrifices' etc., will not be able to achieve human ends which are associated with the material world and are called by the names of virtue, wealth and worldly satisfactions. How then can the man's supreme end called release (Moksa), which is other than these, be attained? As Moksa, man's supreme end, has been mentioned, other objectives different from it, are named 'this world.' That is, indeed, the material world. [Perhaps the idea is that all types of sacrificers should perform the Panca-Maha-Yajnas, and take the remnants of it as their daily food. Only in this way can we give some meaning to 'ambrosial food' connected with the performance of all the various kinds of sacrifice mentioned in the above verses.]
Śrī Abhinavagupta Classical
Translation
4.31 Yajna-etc. They enjoy the nectar of the Parananda and the Nirananda, which is of the nature of relaxing in their own Self and which has been ordained-i.e., brought about - by the sacrifice and which is the remnant of the sacrifice in the form of satisfying [the deities of] their own sense-organs. Yet, remaining as Brahman Itself, they get themselves mixed [in this mundane life] to their heart-content. Here we refrain [ourselves] from the free talk of clearly disclosing what is highly secret. Further, here a good amount of tasty secret has been kept well hidden. Yet, this becomes an object of [actual] chewing and [thus] becomes the cause for enjoying (realising) what is Real, in the case of those persons whose [bodily and internal] elements have been ealised by the powerful medicines of the tradition learnt from the revered teachers, pleased with service, laden with very assiduous devotion. In this context other explanations have been offered by [other] commentators. However, let the intellectuals weigh and decide for themselves, those explanations and the etymological interpretations offered by our revered preceptors. So, look ! What is the use of the sport of criticising the statements of those commentators ? Hence let us stick to only what we have begun with.
Swami Sivananda Classical
Translation
4.31 Those who eat the remnants of the sacrifice, which are like nectar, go to the eternal Brahman. This world is not for the man who does not perform sacrifice; how then can he have the other, O Arjuna?
Commentary

4.31 यज्ञशिष्टामृतभुजः eaters of the nectar -- the remnants of the sacrifice? यान्ति go? ब्रह्म Brahman? सनातनम् eternal? न not? अयम् this? लोकः world? अस्ति is? अयज्ञस्य of the nonsacrificer? कुतः how? अन्यः other? कुरुसत्तम O best of the Kurus.Commentary They go to the eternal Brahman in course of time after attaining the knowledge of the Self through purification of the mind by performing the above sacrifices. He who does not perform any of these is not fit even for this miserable world. How then can he hope to get a better world than this (Cf.III.13)

Swami Gambhīrānanda Classical
Translation
4.31 Those who partake of the nectar left over after a sacrifice, reach the eternal Brahman. This world ceases to exist for one who does not perform sacrifices. What to speak of the other (world), O best among the Kurus (Arjuna)!
Shri Purohit Swami Classical
Translation
4.31 Tasting the nectar of immortality, as the reward of sacrifice, they reach the Eternal. This world is not for those who refuse to sacrifice; much less the other world.
Related values & verses
Related values
Tyaga (Renunciation / Letting Go)Karuna (Kindness / Compassion)Ahimsa (Non-violence / Compassion)Tapas (Austerity / Discipline)Daksya (Resourcefulness / Skill)Abhaya (Fearlessness)
Related verses
BG 3.14 BG 3.16 BG 9.20 SB 3.9.13 SB 11.5.3 SB 7.15.50 CC Madhya 3.99 CC Ādi 3.77 CC Ādi 7.74 Muṇḍaka Upaniṣad 1.2.7Īśa Upaniṣad 2
Concepts
YajnaDharma
Related lectures
Personal Guidance
Even this world is not for those who do not perform sacrifice — what to speak of the next?
Practical Applications
  • Don't expect even basic worldly stability without some structure of offering.
  • Establish at least one daily sacrifice — small but unbroken.
  • Resist the modern delusion that you can have without giving.
Reflection Questions
  • What basic structure of offering is absent from my life?
  • What would even small daily yajña change?
Analogy

A house with no doorway through which guests may enter cannot remain a home for long; eventually even its occupants leave it. A life without yajña is a doorway-less house. Even basic worldly stability requires some structure of offering — what to speak of the further worlds.

📝 My note

Source: vedabase.io

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