FolioCorpusBhagavad-gītā

Bhagavad-gītā 4.30

సర్వేఽప్యేతే యజ్ఞవిదో యజ్ఞక్షపితకల్మషాః । యజ్ఞశిష్టామృతభుజో యాన్తి బ్రహ్మ సనాతనమ్ ॥ ౩౦ ॥
sarve ’py ete yajña-vido
[sarve ’py ete yajna-vido]
yajña-kṣapita-kalmaṣāḥ
[yajna-kshapita-kalmashaah]
yajña-śiṣṭāmṛta-bhujo
[yajna-shishtaamrita-bhujo]
yānti brahma sanātanam
[yaanti brahma sanaatanam]
Word-for-word
sarve — all api — although apparently different ete — these yajña - vidaḥ — conversant with the purpose of performing sacrifices yajña - kṣapita — being cleansed as the result of such performances kalmaṣāḥ — of sinful reactions yajña - śiṣṭa — of the result of such performances of yajña amṛta - bhujaḥ — those who have tasted such nectar yānti — do approach brahma — the supreme sanātanam — eternal atmosphere .
Blended reading (Sanskrit + English inline)
sarve ’py ete yajña-vido
sarve
all
yajña-kṣapita-kalmaṣāḥ
api
although apparently different
ete
these
yajña-śiṣṭāmṛta-bhujo
yajña - vidaḥ
conversant with the purpose of performing sacrifices
yānti brahma sanātanam
yajña - kṣapita
being cleansed as the result of such performances
kalmaṣāḥ
of sinful reactions
yajña - śiṣṭa
of the result of such performances of yajña
amṛta - bhujaḥ
those who have tasted such nectar
yānti
do approach
brahma
the supreme
sanātanam
eternal atmosphere .
Important Words
  • yajña - vidaḥ — knowers of sacrifice
    Compound: yajña + vid (knower). Not merely 'performers' but knowers — those who understand what they are doing. The Gītā prizes informed practice; mechanical ritual without understanding is not in this category.
  • yajña - kṣapita — consumed by sacrifice
    Compound: yajña + kṣapita (past passive of √kṣap, 'destroyed, consumed'). Paired with kalmaṣāḥ (sins) — the sacrifice itself is the consumer; sins are the consumed. Yajña has a purifying chemistry of its own.
  • yajña - śiṣṭa — remnants of sacrifice
    Compound: yajña + śiṣṭa (remainder). The leftovers after the offering. These remnants — what we now call prasāda — are themselves amṛta. The verse establishes the entire prasāda tradition.
  • amṛta - bhujaḥ — tasters of nectar
    Amṛta (nectar, immortality-substance) + bhuj (eater). They eat the amṛta of yajña-remnants. The verse identifies prasāda with amṛta itself.
  • brahma — the Supreme
    Accusative — 'they go to brahma.' The destination is named. Sanātanam qualifies it as eternal — not a perishable heaven but the eternal spiritual atmosphere.
  • sanātanam — eternal
    From sana + tana — 'enduring, perpetual.' Same root as sanātana-dharma. The destination is not time-bound. The yajña that began in time delivers to what is beyond time.
All these performers who know the meaning of sacrifice become cleansed of sinful reactions, and, having tasted the nectar of the results of sacrifices, they advance toward the supreme eternal atmosphere.
Purport

From the foregoing explanation of different types of sacrifice (namely sacrifice of one’s possessions, study of the Vedas or philosophical doctrines, and performance of the yoga system), it is found that the common aim of all is to control the senses. Sense gratification is the root cause of material existence; therefore, unless and until one is situated on a platform apart from sense gratification, there is no chance of being elevated to the eternal platform of full knowledge, full bliss and full life. This platform is in the eternal atmosphere, or Brahman atmosphere. All the above-mentioned sacrifices help one to become cleansed of the sinful reactions of material existence. By this advancement in life, not only does one become happy and opulent in this life, but also, at the end, he enters into the eternal kingdom of God, either merging into the impersonal Brahman or associating with the Supreme Personality of Godhead, Kṛṣṇa.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
30. All of these knowers of sacrifice destroy sin through sacrifice. Eating the sweet remnants of the sacrifice, they attain the eternal Brahman.
Commentary

All of those who know the characteristics of yajṣa as described previously (yajṣa-vidaḥ) attain Brahman by jṣāna. The secondary, unsought fruits are here described. They enjoy the sweet remnants of the yajṣa such as sense enjoyment and power (bhoga-aiśvarya). The sought result is then described: they attain Brahman.

Baladeva Vidyābhūṣaṇa Gauḍīya
Translation
30. All of these knowers of sacrifice destroy sin through sacrifice. Enjoying the material results of the sacrifice, they then attain the eternal brahman.
Commentary

These knowers of yajṣa, who all desire to conquer the senses (yajṣa vidaḥ), practicing the previously described sacrifices, destroyed their sins by these sacrifices. The secondary results are described: they enjoy the nectar of the remnants of sacrifice such as food and the attainment of enjoyment and power. The main results are then described: as described previously, by the perfection of jṣāna, they finally attain Brahman.

Bhūrijana Dāsa Gauḍīya
Commentary

One who performs sacrifice properly, who knows actually the meaning or purpose of sacrifice: (1) they become free from sinful reactions, and (2) while tasting the nectar or sweetness of that freedom from sinful reactions, they advance towards the Supreme Lord.

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

Summarizes the purpose of all sacrifices

Classical Ācāryas
Śrī Śaṅkarācārya Classical
Translation
4.30 Besides, apare, others; niyata-aharah, having their food regulated; juhvati, offer; pranan, the vital forces, the different kinds of vital forces; pranesu, in the vital forces themselves. Whichever function of the vital forces is brought under control, in it they offer the other functions. These latter become, as it were, merged in the former. Sarve api, all; of ete, them; yajna-vidah, are knowers of the sacrifice; and yajna-ksapita-kamasah, have their sins destroyed by the sacrifices as mentioned above. After accomplishing the above-mentioned sacrifices,
Śrī Rāmānujācārya Classical
Translation
4.29 - 4.30 Other Karma Yogins are devoted to the practice of breath control. They are of three types because of the differences in inhalation, exhalation and stoppage of breath. Puraka (inhalation) is that in which the inward breath is sacrificed in the outward breath. Recaka (exhalation) is that when the outward breath is sacrificed in the inward breath. Kumbhaka (stoppage of breath) is that when the flow of both inward and outward breaths is stopped. The clause, restricting of diet, applies to all the three types of persons devoted to the control of breath. All these, according to their liking and capacity are engaged in performing the various kinds of Karma Yoga beginning from the sacrifice of material objects to the control of breath. They know and are devoted to sacrifices comprising obligatory and occasional rituals preceded by the performance of 'the great sacrifices' (Panca-Maha-Yajna), as alluded to in 'Creating men along with the sacrifices' (3.10). Because of this only, their sins are done away with. Those who are engaged in Karma Yoga by sustaining their bodies only by the ambrosia of sacrificial remains will go to the eternal Brahman. 'Go to Brahman' here means realise the self which has Brahman for Its soul.
Śrī Abhinavagupta Classical
Translation
4.29-30 Apane etc. Apare etc. Prana (1st) : the arising one i.e., the nada which has, as its end, that one where the first syllabic instance of Pranava dissolves. Into the apana : into what sets down, and is of the nature of entering inot the Svananda. They offer : Thus is the svadhyaya of the nature of the firmness of the body is described. What sets down, some [sages] established on what rises up, so that the pupil's self (mind) may learn the processes of sending out and drawing in [the vital airs]. By [thus] uniting these two, they bestow emanciaption on their own Self and on the Self of the pupils; and they, on that account, remain with their mind firmly established on the svadhyaya-sacrifice full of Svananda (i.e., Nijananda) and Parananda - a svadhyaya of the nature of examining, enlightening, entering and uniting [the prana nad apana] in their own Self and in the Self of the pupils. That is why the process of filling [the vital air] in has been first mentioned; and the process of emptying the same out at the last. Further, the process of the inward turning of the act of enjoying objects, is suggested by the first arter of the verse (29), and by the second arter the act of coming out for enjoying the objects through the process of having the supreme state-of-bodylessness. Therefore, the performers of the sacrifice of wisdom are not different from the performers of the svadhyaya-sacrifice. The same sages have the desries of their own and of their pupils fulfilled on account of their thorough practice of the said activity; control both the said paths, restrict their food viz., enjoyment of objects; and offer pranas into the pranas, i.e, they offer, by means of the ietude at the stage of stopping [the vital air], the rising of all the mental modifications into the splendour of rising waves of Parananda and Nirananda. All these persons know the truth (or nature) of hte sacrifices, starting from the material-sacrifice upto the wisdom-sacrifice; only by that means they have eradicated their sins; that is to say, they have uprooted the mighty delusion with its roots, made of mental impressions of duality.
Swami Sivananda Classical
Translation
4.30 Others who regulate their diet offer life-breaths in life-breaths. All these are knowers of sacrifice, whose sins are destroyed by sacrifice.
Commentary

4.30 अपरे other persons? नियताहाराः of regulated food? प्राणान् lifreaths? प्राणेषु in the lifreaths? जुह्वति sacrifice? सर्वे all? अपि also? एते these? यज्ञविदः knowers of sacrifice? यज्ञक्षपितकल्मषाः whose sins are destroyed by sacrifice.Commentary Niyataharah means persons of regulated or limited food. They take moderate food. By rigid dieting they control the passions and appetites by weakening the functions of the organs of action.Yogis pour the lifreaths as sacrifice in the controlled lifreath. The former becomes merged in the latter.Performance of the above sacrifice leads to the purification of the mind and destruction of sins.

Swami Gambhīrānanda Classical
Translation
4.30 Others, having their food regulated, offer the vital forces in the vital forces. All of them are knowers of the sacrifice and have their sins destroyed by sacrifice.
Shri Purohit Swami Classical
Translation
4.30 Others, controlling their diet, sacrifice their worldly life to the spiritual fire. All understand the principal of sacrifice, and by its means their sins are washed away.
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)Abhaya (Fearlessness)
Related verses
BG 3.13 BG 9.20 BG 4.31 SB 7.15.7 SB 11.18.15 SB 10.23.10 CC Antya 6.313 CC Madhya 3.99 CC Madhya 11.209 Muṇḍaka Upaniṣad 1.2.3Chāndogya Upaniṣad 4.17.1
Concepts
Yajna
Related lectures
Personal Guidance
All who know the meaning of sacrifice become cleansed of sin, and tasting the nectar of sacrifice's remnants, attain the eternal.
Practical Applications
  • Eat prasāda (the remnants of offering) regularly.
  • Recognize sacrifice as cleansing, not as deprivation.
  • Trust that 'remnant nectar' carries its own grace.
Reflection Questions
  • What 'remnant' in my life carries unrecognized grace?
  • Where could I recover the cleansing function of sacrifice?
Analogy

Whoever drinks the leftover nectar from a sacrifice at which gods have been honored shares in something the gods themselves have tasted. The verse opens this image at the eternal level: those who understand sacrifice eat the amṛta-remnants of yajña itself, and these remnants carry them to brahman sanātanam.

Stories
The ṛṣis at Naimiṣāraṇya

The eighty-eight thousand ṛṣis at Naimiṣāraṇya gathered for a long sacrifice in the early Kali-yuga, attended by Sūta Gosvāmī's recitation of Bhāgavatam. The yajña-śiṣṭa they tasted was not merely cooked grain — it was the nectar of hearing Kṛṣṇa's pastimes itself, the result-remnant of the whole sacrifice.

Bhāgavatam describes how that hearing carried them step by step toward brahma sanātana — the eternal spiritual atmosphere. The verse's promise plays out at length in their listening.

📝 My note

Source: vedabase.io

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