Verse 4.41

Sanskrit text, Unicode transliteration, Word-for-word and English translation of verse 4.41:

योग-सन्न्यस्त-कर्माणं ज्ञान-सञ्छिन्न-संशयम् ।
आत्मवन्तं न कर्माणि निबध्नन्ति धनञ्जय ॥ ४१ ॥

yoga-sannyasta-karmāṇaṃ jñāna-sañchinna-saṃśayam |
ātmavantaṃ na karmāṇi nibadhnanti dhanañjaya || 41 ||

yoga–through worshipping Bhagavān by selflessly offering the result of one’s actions to Him; sannyasta-karmāṇam–one who has renounced fruitive action by following the principles of the renounced order; jñāna–by transcendental knowledge; sañchinna–are slashed; saṃśayam–and one whose doubts; ātma-vantam–who has realized the unique form of his self (the soul); na–not; karmāṇi–his collective karma; nibadhnanti–bind; dhanañjaya–O winner of wealth (Arjuna).

O Dhanañjaya, winner of riches, a person who, while practising niṣkāma-karma-yoga, has given up the tendency for fruitive action through the principle of renunciation, who has dispelled all his doubts by transcendental knowledge, and who has realized the nature of his real self is not bound by karma.

Commentary: Sārārtha-Varṣiṇī Ṭīkā

(By Śrīla Viśvanātha Cakravartī Ṭhākura; the innermost intention of the commentary named ‘the shower of essential meanings’)

Śrī Bhagavān speaks this verse beginning with the word yoga-sannyasta to explain the kind of person who can be niṣkāma, or free from the desire for results of his action. Those who have realized the nature of their real self are not bound by karma. A person achieves this stage by performing niṣkāma-karma-yoga, giving up fruitive action through the process of sannyāsa (renunciation of attachment to the fruits of action) and then removing his doubts by the cultivation of transcendental knowledge.

Commentary: Sārārtha-Varṣiṇī Prakāśikā-vṛtti

(By Śrīla Bhaktivedānta Nārāyaṇa Gosvāmī Mahārāja; the explanation that illuminates the commentary named Sārārtha-varṣiṇī)

In these last two verses, Śrī Kṛṣṇa is bringing this subject to a conclusion. According to the instructions of Bhagavān, one takes shelter of niṣkāma-karma-yoga by offering all his actions unto His lotus feet. When the heart is purified by this process, it is illuminated by knowledge, and this cuts asunder all doubts. At that time, such a person is completely freed from the bondage of karma.

The word pratyak-ātmā mentioned in the commentary indicates the living entity who has given up sense of enjoyment and who has attained a devotional attitude towards Bhagavān. Otherwise, a living entity who is averse to Bhagavān and who is absorbed in sense gratification is called parāk-ātmā.