यज्ञशिष्टामृतभुजो यान्ति ब्रह्म सनातनम्। नायं लोकोऽस्त्ययज्ञस्य कुतोऽन्यः कुरुसत्तम।।4.31।।
yajna‑shishtamritabhujo yanti brahma sanatanam; naayam loko asti ayajnasy kuto anya kuru‑sattama
Translation
Those who drink the remnants of sacrifice that are like nectar proceed toward the eternal Absolute. O best of the Kurus, there is no happiness for one who does not sacrifice, either here or in the other world.
Word Meanings
yajña‑śiṣṭā — yajnasy śeṣaḥ; amṛta‑bhujaḥ — amṛtam iva bhuj; yānti — prāpnanti; brahma — param; sanātanam — śāśvata; na — na; ayaṃ — idam; lokaḥ — jagat; asti — vidyate; ayajñasya — yajña na kartṛ; kuto — kvacid; anyaḥ — anyatara; kurusattama — kula‑kṛt kārya‑śreṣṭha‑kuruḥ
Understanding the Verse
In this verse Krishna addresses Arjuna with a vivid metaphor that links the performance of sacrifice (yajña) to the attainment of the highest spiritual reality (brahma). The phrase "yajña‑śiṣṭāmṛta‑bhujaḥ" describes a soul that partakes of the "leftovers" of a sacrifice, which are likened to nectar (amṛta). Just as a hungry traveler would savor the last morsels of a feast, the spiritual aspirant who has internalized the essence of ritual action experiences a sweet, immortal nourishment that propels him toward the unchanging, timeless Brahman. This image underscores the idea that even the residual benefits of self‑less action are powerful enough to elevate consciousness.
Krishna then turns to a rhetorical question directed at "kuru‑sattama" – the pre‑eminent Kuru, i.e., Arjuna. He asks, "na ayaṁ lokaḥ asti ayajñasya," meaning that for someone who abstains from sacrifice there is no place for happiness, neither in this world nor beyond. The term "ayajñasya" does not merely denote the absence of external ritual; it signifies a life devoid of self‑less service, dedication, and the surrender of personal desire. By refusing to engage in any form of yajña – whether it be a literal fire rite, a devotional offering, or the subtle offering of one’s actions to the Divine – a person isolates himself from the very source of spiritual sustenance.
The second part of the verse, "kuto anyaḥ," asks rhetorically where any other source of lasting joy could be found for such a person. Krishna emphasizes that the path of self‑less action is the exclusive conduit to lasting fulfillment. The implication is profound: the material world, with all its pleasures and achievements, cannot provide the permanent peace that arises from surrendering one’s ego‑driven motives and dedicating actions to a higher purpose. The verse thus sets a clear dichotomy – the nourished seeker who drinks the "nectar of sacrifice" versus the barren soul who refuses the offering.
Krishna’s counsel here also aligns with the broader teaching of the Gita that yoga is not limited to meditation alone; it embraces karma‑yoga – the yoga of action performed without attachment. By integrating this principle, a practitioner transforms ordinary duties into a spiritual practice that refines the mind and purifies the heart. The "remnants" (śiṣṭa) of sacrifice are not waste; they are the essence left after the outward ritual, available to the sincere aspirant who internalizes the spirit behind the act. Hence, the verse invites Arjuna – and through him, the reader – to recognize that every self‑less deed, no matter how small, leaves a subtle, immortal imprint that guides the seeker toward the ultimate reality.
In a contemporary context, this teaching encourages individuals to view everyday responsibilities – work, family, service – as opportunities for spiritual growth. By offering these actions to the Divine, one partakes of the "nectar" that sustains the soul, ensuring that happiness is not contingent on fleeting worldly gains but rests on the eternal, unchanging nature of Brahman.
