योगसंन्यस्तकर्माणं ज्ञानसंछिन्नसंशयम्। आत्मवन्तं न कर्माणि निबध्नन्ति धनञ्जय।।4.41।।
yogasannyastakarmāṇam jñāna‑saṁchinna‑saṁśayam ātma‑vantam na karmāṇi nibadhnanti dhanañjaya
Translation
O Dhananjaya, those who have renounced action in yoga, whose doubts are cut off by knowledge, and who are situated in the Self, are never bound by works.
Word Meanings
yoga — by devotional service in karma‑yoga; sannyasta — one who has renounced; karmāṇam — the fruits of actions; jñāna — knowledge; sañchinna — cut; saṁśayam — doubts; ātma‑vantam — situated in the self; na — never; karmāṇi — works; nibadhnanti — do bind; dhanañjaya — O conqueror of riches
Understanding the Verse
In this verse Krishna addresses Arjuna, who is also called Dhananjaya (conqueror of wealth), to clarify a fundamental principle of the path of yoga. The statement "yogasannyastakarmāṇam" conveys that a practitioner who has abandoned selfish desire for the fruits of action, and who performs duty as an offering to the Divine, is no longer entangled in karmic bondage. Such a person does not act for personal gain; instead, action becomes a channel of spiritual purification.
The phrase "jñāna‑saṁchinna‑saṁśayam" emphasizes that knowledge (jñāna) that has cut (saṁchinna) the doubts (saṁśayam) is the decisive factor that frees the yogi from confusion. In the Gita, doubt is identified as the root cause of bondage because it prevents unwavering devotion and clarity of purpose. When true self‑knowledge pierces through uncertainty, the mind stabilizes, and the practitioner no longer clings to the results of his deeds.
"Ātma‑vantam" describes someone whose consciousness is rooted in the Self (ātman). Such an individual identifies not with the body, mind, or external circumstances but with the inner witness. This inner positioning changes the relationship to action: deeds are performed as expressions of the Self, not as means to satisfy personal ego. Consequently, the karmic chain that normally binds ordinary beings is broken.
The clause "na karmāṇi nibadhnanti" directly negates the binding power of actions for the self‑realized yogi. While ordinary people are caught in the cycle of actions and their consequences, the liberated one operates beyond this cycle. The karmic results may still manifest, but they do not imprison the soul; they are like ripples that pass over a stone that remains unmoved.
Krishna’s address to Arjuna as "dhanañjaya" is significant. Arjuna, a warrior and a prince, is often tempted by the allure of material success and victory. By calling him the conqueror of riches, Krishna reminds Arjuna that true conquest is not over external wealth or enemies, but over the inner attachments that bind us. The verse thus serves as both reassurance and instruction: when one adopts the attitude of yoga‑renunciation, cultivates discriminative knowledge that eliminates doubt, and dwells in the Self, the fetters of action dissolve. This teaching underlines the Gita’s central message that liberation is attainable within the world, provided the seeker aligns his consciousness with divine knowledge and self‑realization. The verse therefore integrates the three essential aspects of the yogic path—action (karma), knowledge (jñāna), and devotion (bhakti)—showing how they converge to free the aspirant from samsaric bondage.
