Bhagavad Gita Chapter 4

 Bhagavad Gita Chapter 4

THE WAY OF KNOWLEDGE

अथ चतुर्थोअः अध्यायः । ज्ञान कर्म संन्यास योगः

Now Chapter 4. The way of knowledge.

VERSE 4.1

श्रीभगवान् उवाच ।

इमम् विवस्वते योगम् प्रोक्तवान् अहम् अव्ययम् ।

विवस्वान् मनवे प्राह मनुः इक्ष्वाकवे अब्रवीत् ॥ ४-१॥

Aphorism

Lord Krishna said: I instructed Vivasvaan (the Sun-god) this imperishable knowledge of yoga, and Vivasvaan instructed it to Manu, the father of mankind, and Manu in turn instructed it to Ikshvaaku.

Note:

The imperishable knowledge of yoga is taught in the second and third chapters. The path of knowledge revealed throughout the Gita leads directly to Liberation (Moksha).

Manu is the ancient lawgiver of India.

Ikshvaaku was the ancestor of kings in India who trace their origin to the Sun-god. The epic of Ramayana is a story about the kings of the Ikshvaaku dynasty. Manu taught Ikshvaaku because only kings protect the spiritual people and maintain social order.

Jnana yoga discusses in the second and third chapters, is based on renunciation. It contains the life of activity(pravritti) as well as the life of retirement(nivirittti) as taught in the Vedas.

Meaning

श्रीभगवान्उवाच — the Lord said;

इमम् — this; विवस्वते — to the sun-god; योगम् — yoga; प्रोक्तवान् — instructed; अहम् — I; अव्ययम् — imperishable; विवस्वान् — the sun-god’s name; मनवे — Manu, the father of mankind; प्राह — told; मनुः — Manu; इक्ष्वाकवे — to King Ikshvaaku; अब्रवीत् — said.

With sandhi:

इमं विवस्वते योगं प्रोक्तवानहमव्ययम् ।

विवस्वान्मनवे प्राह मनुरिक्ष्वाकवेऽब्रवीत् ॥ ४ १॥

Anvaya:

अहम् इमम् अव्ययम् योगम् विवस्वते प्रोक्तवान् । विवस्वान् मनवे प्राह । मनुः इक्ष्वाकवे अब्रवीत् ।

VERSE 4.2

एवम् परम्परा प्राप्तम् इमम् राजर्षयः विदुः ।

सः कालेन इह महता योगः नष्टः परन्तप ॥ ४-२॥

Aphorism

Oh Parantapa (Arjuna), this knowledge of yoga received through the chain of succession, which the saintly kings knew. But in course of time, this knowledge was lost.

Note:

Through Gita, Lord Krishna wants to spread this ancient wisdom.

This knowledge was lost: This knowledge was lost for many years, by falling into the hands of people who did not know the value of the teachings.

Parantapa means destroyer of enemies.

Meaning

एवम् — thus; परम्परा — by succession; प्राप्तम् — obtained; इमम् — this; राजर्षयः — the saintly kings; विदुः — understood;सः — that knowledge; कालेन — in the course of time; इह — in this world; महता — great; योगः — yoga; नष्टः — was lost; परन्तप — O Arjuna, destroyer of the enemies.

With Sandhi:

एवं परम्पराप्राप्तमिमं राजर्षयो विदुः ।

स कालेनेह महता योगो नष्टः परन्तप ॥ ४ २॥

Anvaya:

हे परन्तप! एवम् परम्परा-प्राप्तम् इमम् (योगं) राजर्षयः विदुः । सः योगः महता कालेन इह नष्टः ।

VERSE 4.3

सः एव अयम् मया ते अद्य योगः प्रोक्तः पुरातनः ।

भक्तः असि मे सखा च इति रहस्यम् हि एतत् उत्तमम् ॥ ४-३॥

Aphorism

That very same ancient yoga today told by Me to you because you are My devotee as well as My friend; it is a supreme secret.

Note:

The truth revealed, to Arjuna because he is a friend and a devotee, of the Gita, is called a supreme secret because it should be taught only to those who are worthy of it.

Meaning

सः — the same; एव — even; अयम् — this; मया — by Me; ते — to you; अद्य — today; योगः — the yoga; प्रोक्तः — spoken; पुरातनः — very old; भक्तः — devotee; असि — you are; मे — My; सखा — friend; च — also; इति — therefore; रहस्यम् — mystery; हि — certainly; एतत् — this; उत्तमम् — best.

With Sandhi:

स एवायं मया तेऽद्य योगः प्रोक्तः पुरातनः ।

भक्तोऽसि मे सखा चेति रहस्यं ह्येतदुत्तमम् ॥ ४ ३॥

Anvaya:

सः एव अयम् पुरातनः योगः मया अद्य ते प्रोक्तः । (त्वं) मे भक्तः सखा च असि इति, हि एतत् उत्तमम् रहस्यम् ।

VERSE 4.4

अर्जुनः उवाच ।

अपरम् भवतः जन्म परम् जन्म विवस्वतः ।

कथम् एतत् विजानीयाम् त्वम् आदौ प्रोक्तवान् इति ॥ ४-४॥

Aphorism

Arjuna said: The sun-god Vivasvat is senior by birth to You. How am I to understand that in the beginning, You instructed this knowledge to him?

Note:

Unenlightened Arjuna did not know that Krishna was an incarnation of Lord Vishnu.

Meaning

अर्जुनः उवाच — Arjuna said;

अपरम् — later; भवतः — of you; जन्म — birth; परम् — earlier; जन्म — birth; विवस्वतः — of Vivasvan, the sun-god; कथम् — how; एतत् — this; विजानीयाम् — shall I understand; त्वम् — You; आदौ — in the beginning; प्रोक्तवान् — spoken; इति — thus.

With sandhi:

अपरं भवतो जन्म परं जन्म विवस्वतः ।

कथमेतद्विजानीयां त्वमादौ प्रोक्तवानिति ॥ ४ ४॥

Anvaya:

भवतः जन्म अपरम्, विवस्वतः जन्म परम्, (अतः) त्वम् आदौ एतत् प्रोक्तवान् इति कथम् विजानीयाम् ?

VERSE 4.5

श्रीभगवान् उवाच ।

बहूनि मे व्यतीतानि जन्मानि तव च अर्जुन ।

तानि अहम् वेद सर्वाणि न त्वम् वेत्थ परन्तप ॥ ४-५॥

Aphorism

Oh! Arjuna! Many births of Mine as well as yours have gone by. I know them all but you do not know any of your past births.

Note:

Krishna is a god and therefore knows the past, present, and future. Arjuna being an ordinary man cannot know his past births.

Meaning

श्रीभगवान् उवाच — Bhagawan said; बहूनि — many; मे — my; व्यतीतानि — have passed; जन्मानि — births; तव — of your; च — and; अर्जुन — O Arjuna; तानि — these; अहम् — I; वेद — do know; सर्वाणि — all; न — not; त्वम् — you; वेत्थ — know; परन्तप — O destroyer of the enemy.

With sandhi:

बहूनि मे व्यतीतानि जन्मानि तव चार्जुन ।

तान्यहं वेद सर्वाणि न त्वं वेत्थ परन्तप ॥ ४ ५॥

Anvaya:

हे परन्तप अर्जुन! मे तव च बहूनि जन्मानि व्यतीतानि; तानि सर्वाणि अहम् वेद, त्वम् न वेत्थ ।

VERSE 4.6

अजः अपि सन् अव्यय आत्मा भूतानाम् ईश्वरः अपि सन् ।

प्रकृतिम् स्वाम् अधिष्ठाय सम्भवामि आत्म मायया ॥ ४-६॥

Aphorism

Even though I am birthless and deathless, and the Lord of all beings, (still), I take birth through My own Maya by resorting to My power(nature).

Note:

Birthless and deathless means eternal in nature. Exixtence-Knowledge-Bliss Absolute (Satyam, Jnanam, Anantam, Brahman) is the Vedic definition of Brahman.

Through My own Maya: Maya has the power to project something that does not exist ( vikshepa shakti) and hide something that exists(Avarana shakti). This is the Maya about humans. All Jivas (beings) are born with Maya. It is Maya that prevents the Jiva from knowing God. Other than sages, people do not have control over Maya. Knowledge of the sages enables them to have control over Maya.

Brahman is formless. If Brahman is to come to the earth as one with a form (Iswara), he needs Maya. He uses Maya to project a form for himself. His Maya is under his control. When Maya is under Iswara’s control, it loses its nature and acts only in the direction of the Lord. When the Lord’s work in this world is accomplished, he withdraws His Maya and again becomes a formless Brahman. 

Meaning

अजः — birthless; अपि — also; सन् — being; अव्यय — not decaying; आत्मा — Self; भूतानाम् — of all beings; ईश्वरः — the Lord; अपि — also; सन् — being; प्रकृतिम् — nature; स्वाम् — of My own; अधिष्ठाय — resting on ; सम्भवामि — I do incarnate; आत्ममायया — of the Self, by the Maya.

With sandhi:

अजोऽपि सन्नव्ययात्मा भूतानामीश्वरोऽपि सन् ।

प्रकृतिं स्वामधिष्ठाय सम्भवाम्यात्ममायया ॥ ४ ६॥

Anvaya:

(अहं) अजः अव्यय-आत्मा अपि सन्, भूतानाम् ईश्वरः अपि सन्, स्वाम् प्रकृतिम् अधिष्ठाय, आत्म-मायया सम्भवामि ।

VERSE 4.7

यदा यदा हि धर्मस्य ग्लानिः भवति भारत ।

अभ्युत्थानम् अधर्मस्य तदा आत्मानम् सृजामि अहम् ॥ ४-७॥

Aphorism

Oh, a descendant of Bharata! Whenever there is the decline of righteousness (and) an increase of unrighteousness, then, I incarnate Myself in this world.

Note:

धर्म – Literally means that which holds together. It is the innermost constitution of a thing. The secondary Meaning of the word is duty, religion, and righteousness. Sanatana dharma was an endonym used by Hindus to refer to Hinduism. It is a way of life. Dharma is not imposed on a man from the outside. One acquires this as a result of past Karma. Fighting for a just cause is Dharma for a member of the royal family while it is not so for a Brahmin. This is called Varnashrama-dharma, which refers to duties performed according to one's varna or cast at birth. Here dharma is used in the sense of righteousness that is generally applicable to all people. Such Dharma would consist of virtues such as honesty, refraining from injuring living beings, purity, goodwill, mercy, patience, forbearance, self-restraint, generosity, and asceticism.  

Meaning

यदा यदा — whenever; हि — certainly; धर्मस्य — of duty; ग्लानिः — decline; भवति — is; भारत — O descendant of Bharata; अभ्युत्थानम् — rising up; अधर्मस्य — of unrighteousness; तदा — then; आत्मानम् — Myself; सृजामि — create (myself); अहम् — I.

With sandhi:

यदा यदा हि धर्मस्य ग्लानिर्भवति भारत ।

अभ्युत्थानमधर्मस्य तदात्मानं सृजाम्यहम् ॥ ४ ७॥

Anvaya:

हे भारत! यदा यदा हि धर्मस्य ग्लानिः, अधर्मस्य (च) अभ्युत्थानम् भवति, तदा अहम् आत्मानम् सृजामि ।

VERSE 4.8

परित्राणाय साधूनाम् विनाशाय च दुष्कृताम् ।

धर्म संस्थापन अर्थाय सम्भवामि युगे युगे ॥ ४-८॥

Aphorism

For the protection of the righteous, and for the destruction of the unrighteous, and for the establishment of righteousness, I incarnate in every age.

Note:

When righteousness is protected and wickedness is destroyed, people can live according to Dharma and lead a spiritual life.

Yuga refers to the age of this world. There are four yugas: (1) Satya Yuga—1,728,000 Years. In this Yuga average human life span is 100,000 years. (2)Treta Yuga- 1,296,000 years. The average human life span is 10,000 years. (3)Dvapara Yuga- 864,000 years. The average human life span is 1000 years. (4)Kali Yuga—432,000 years. The average human life span is 100 years.

This verse contains the same idea as the previous verse.

Scriptures declare that Vishnu had 10 incarnations; they are- Matsya; Kurma; Varaha; Narasimha; Vamana; Parashurama; Rama; Krishna or Balarama; Buddha or Krishna; and Kalki.

1—Matsya, the fish. Vishnu takes the form of a fish to save Manu from the deluge (Pralaya), after which he takes his boat to the new world along with one of every species of plant and animal, gathered in a massive cyclone. This story is similar to Noah's story.

2—Kurma, the giant tortoise. When the devas and asuras were churning the Ocean of milk to get the nectar of immortality, the mount Mandara they were using as the churning staff started to sink and Vishnu took the form of a tortoise to bear the weight of the mountain.

3—Varaha, the boar. The Lord appeared to defeat Hiranyaksha, a demon who had taken the Earth.

4—Narasimha, the half-man/half-lion. The rakshasa (Demon) Hiranyakashyapa persecuted everyone for their religious beliefs. Vishnu descended as an anthropomorphic incarnation, with the body of a man and the head and claws of a lion, and killed Hiranyakashyapa.

5—Vamana, the dwarf. Bali, a king of Asuras (demons) defeated the demi-god, Indra. Bali was a benevolent and generous king, but violent and surrounded by asura associates who abused power and persecuted devas. Vamana saved Devas from Bali.

6—Parashurama, the warrior with the axe. He was a Brahmin as well as a Kshatriya. King Kartavirya Arjuna forcibly took his divine cow Kamadhenu and destroyed Parashurama's ashram. Parashurama then killed the king at his palace and destroyed his army. In revenge, the sons of Kartavirya killed his father Jamadagni. Parashurama vowed to kill every king. Ultimately, his grandfather, Rishi Rucheeka, appeared before him and made him halt.

7 – Rama, the prince and king of Ayodhya. His story is narrated in Ramayana a Hindu epic. 

Rama

8 – Balarama, the elder brother of Krishna, is regarded generally as an avatar of Shesha an extension of Ananta, a form of Lord Vishnu. Balarama is included as the eighth avatar of Vishnu in the Sri Vaishnava lists, where Buddha is omitted and Krishna appears as the ninth avatar in this list.

9—Krishna. His story is narrated in Mahabharata which is the other Hindu epic.

10—Kalki is expected to incarnate at the end of the present Kali Yuga.

Meaning

परित्राणाय — for the protection of; साधूनाम् — of the the righteous; विनाशाय — for the destruction; च — and; दुष्कृताम् — of the the unrighteous; धर्म — righteousness; संस्थापनअर्थाय — to establish; सम्भवामि — I incarnate; युगे — age (Yuga); युगे — after age.

With sandhi:

परित्राणाय साधूनां विनाशाय च दुष्कृताम् ।

धर्मसंस्थापनार्थाय सम्भवामि युगे युगे ॥ ४ ८॥

Anvaya:

साधूनाम् परित्राणाय, दुष्कृताम् विनाशाय,

धर्म संस्थापन अर्थाय च, (अहं) युगे युगे सम्भवामि ।

VERSE 4.9

जन्म कर्म च मे दिव्यम् एवम् यः वेत्ति तत्त्वतः ।

त्यक्त्वा देहम् पुनः जन्म न एति माम् एति सः अर्जुन ॥ ४-९॥

Aphorism

O Arjuna! One who thus really knows My divine birth and action does not take another birth after giving up the body. He attains Me.

Note:

The man who knows the real nature of the Lord, regardless of his incarnations, transcends birth and death in the relative world and attains Brahman.

Lord appears to be born but he is beyond birth and death. He appears to act for righteousness but he is beyond all action. One who sees this truth attains Brahman.

Meaning

जन्म — birth; कर्म — action; च — and; मे — My; दिव्यम् — divine; एवम् — thus; यः — who; वेत्ति — knows; तत्त्वतः — in reality; त्यक्त्वा — having abandoned; देहम् — this body; पुनः — again; जन्म — birth; न — never; एति — does attain; माम् — unto Me; एति — does attain; सः — he; अर्जुन — O Arjuna.

With sandhi:

जन्म कर्म च मे दिव्यमेवं यो वेत्ति तत्त्वतः ।

त्यक्त्वा देहं पुनर्जन्म नैति मामेति सोऽर्जुन ॥ ४ ९॥

Anvaya:

हे अर्जुन! यः मे दिव्यम् जन्म कर्म च एवम् तत्त्वतः वेत्ति, सः देहम् त्यक्त्वा, पुनः जन्म न एति, (किन्तु सः) माम् एति ।

VERSE 4.10

वीत राग भय क्रोधाः मन्मयाः माम् उपाश्रिताः ।

बहवः ज्ञान तपसा पूताः मद्भावम् आगताः ॥ ४-१०॥

Aphorism

Freed from passion, fear, and anger, absorbed in Me, and purified by the fire of Knowledge, many have come one with My being.

Note:

The path of liberation taught here has been known and followed by seekers since the beginning of creation and was not given to the world only by Lord’s incarnation as Krishna.

The realized self becomes one with Brahman. This is moksha or Liberation.

Meaning

वीत — freed from; राग — desire; भय — fear; क्रोधाः — and anger; मन्मयाः — fully absorbed in Me; माम् — to Me; उपाश्रिताः — resorting (to me); बहवः — many; ज्ञान — of knowledge; तपसा — by austerity; पूताः — purified; मद्भावम् — (to) my being; आगताः — (have) come.

With sandhi:

वीतरागभयक्रोधा मन्मया मामुपाश्रिताः ।

बहवो ज्ञानतपसा पूता मद्भावमागताः ॥ ४ १०॥

Anvaya:

वीत राग भय क्रोधाः, मन्मयाः माम् उपाश्रिताः, ज्ञान तपसा पूताः, बहवः मद्भावम् आगताः ।

VERSE 4.11

ये यथा माम् प्रपद्यन्ते तान् तथा एव भजामि अहम् ।

मम वर्त्म अनुवर्तन्ते मनुष्याः पार्थ सर्वशः ॥ ४-११॥

Aphorism

When men approach Me, I welcome them, for the path from every side is Mine, O son of Partha.

Note:

The Lord gives liberation to those who seek liberation. But not everyone seeks liberation. Some seek wealth and others seek rescue from distress. Lord rewards according to the individuals’ desire when they fulfill the necessary conditions.

Various deities, cosmic forces, the angels, the Prophets, and the Incarnations are only manifestations of the Lord himself. A person worshiping any one of these for a definite purpose is worshiping the Lord Himself and the Lord fulfills that purpose. As men cherish different ideals, there are innumerable forms of the Lord corresponding to those ideals.

In whatever for a man worships the Lord, the Lord appears to him in that form. The various deities, angels, prophets, and Incarnations are only different manifestations of the Lord Himself.

Meaning

ये — who; यथा — as; माम् — to me; प्रपद्यन्ते — approach; तान् — them; तथा — so; एव — even; भजामि — welcome; अहम् — I; मम — my; वर्त्म — path; अनुवर्तन्ते — follow; मनुष्याः — men; पार्थ — O Partha; सर्वशः — everywhere.

With sandhi:

ये यथा मां प्रपद्यन्ते तांस्तथैव भजाम्यहम् ।

मम वर्त्मानुवर्तन्ते मनुष्याः पार्थ सर्वशः ॥ ४ ११॥

Anvaya:

ये यथा माम् प्रपद्यन्ते, तान् तथा एव अहम् भजामि । हे पार्थ! मनुष्याः सर्वशः मम वर्त्म अनुवर्तन्ते ।

VERSE 4.12

काङ्क्षन्तः कर्मणाम् सिद्धिम् यजन्ते इह देवताः ।

क्षिप्रम् हि मानुषे लोके सिद्धिः भवति कर्मजा ॥ ४-१२॥

Aphorism

Men seeking success in their works perform sacrifices to Devas. The result born of sacrifice comes quickly in this world of human beings.

Note:

Men worship deities for immediate personal gain – such as wealth, children, etc. Rituals about these desires are stipulated in the Karma Kanda of the Vedas. These rituals are performed for minor gods and dwellers in heaven. They get results quickly.

Whereas a spiritual seeker worships in a non-dual mode in which his Self is identified with Brahman. It will take longer to get results from this form of worship. The path of the seeker is long and arduous.

Devas: Literally ‘the shining ones’ are not gods, but they dual in heaven. Indra and Agni are Devas to whom sacrifices are performed. Sometimes they are called demi-gods. They are in heaven because of the good deeds they performed in their previous life on earth. In heaven, there is no pain but only enjoyment. When they have exhausted their good karma they will be born again in the world. They do have powers to grant the wishes of those who perform sacrifices for them, They do not have a physical form but do have existence and an end of existence. In heaven, the Devas cannot acquire self-knowledge and be liberated. For this, they will have to be born in this world.

Meaning

काङ्क्षन्तः — desiring; कर्मणाम् — of actions; सिद्धिम् — success; यजन्ते — they perform sacrifice to; इह — in this world; देवताः — the Devas; क्षिप्रम् — quickly; हि — indeed; मानुषे — in the human; लोके — in the world; सिद्धिः — success; भवति — is; कर्मजा — born of Karma.

With sandhi:

काङ्क्षन्तः कर्मणां सिद्धिं यजन्त इह देवताः ।

क्षिप्रं हि मानुषे लोके सिद्धिर्भवति कर्मजा ॥ ४ १२॥

Anvaya:

कर्मणाम् सिद्धिम् काङ्क्षन्तः (मनुष्याः) इह देवताः यजन्ते; हि मानुषे लोके कर्मजा सिद्धिः क्षिप्रम् भवति ।

VERSE 4.13

चातुर्वर्ण्यम् मया सृष्टम् गुण कर्म विभागशः ।

तस्य कर्तारम् अपि माम् विद्धि अकर्तारम् अव्ययम् ॥ ४-१३॥

Aphorism

The four casts were created by me based on qualities and actions (Karma). Know me to be its author. Also (know Me) to be a non-doer and inexhaustible.

Note:

Created by me: Lord is the creator of castes only from the viewpoint of Maya. Maya is the cause of all activities in the relative world. Because Maya does not have independent existence from the Lord, he is said to be the creator.

A non-doer and inexhaustible: The Lord has no selfish or egoistic motive in creating the universe. Hence he is said to be a non-doer. The Lord is eternal, inexhaustible, and hence changeless.

The fourfold casts are (1) Brahmins: priests, scholars, and teachers; (2) Kshatriyas: rulers, warriors, and administrators; (3) Vaishyas: agriculturalists and merchants; (4) Shudras: laborers, and service providers.

Qualities (gunas): The three gunas are Sattva (purity), Rajas (activity), and Tamas (darkness, destruction). In Brahmins Sattva predominates characterized by control of mind and senses and performance of austerity. Rajas predominate in Kshatriyas, characterized by heroism and high spirit. In Vaisyas, Rajas predominate while Tamas is controlled by Rajas. Tamas predominates in the actions of Shudras.

Action: work or profession.

Meaning

चातुर्वर्ण्यम् — the four castes; मया — by me; सृष्टम् — emanated; गुण — of qualitis; कर्म — and actions; विभागशः — by division; तस्य — of it; कर्तारम् — the author; अपि — also; माम् — me; विद्धि — know; अकर्तारम् — as the nondoer; अव्ययम् — inexhaustible.

With sandhi:

चातुर्वर्ण्यं मया सृष्टं गुणकर्मविभागशः ।

तस्य कर्तारमपि मां विद्ध्यकर्तारमव्ययम् ॥ ४ १३॥

Anvaya:

मया गुण-कर्म-विभागशः चातुर्वर्ण्यम् सृष्टम्, तस्य कर्तारम् अपि माम् अव्ययम् अकर्तारम् विद्धि ।

VERSE 4.14

न माम् कर्माणि लिम्पन्ति न मे कर्म फले स्पृहा ।

इति माम् यः अभिजानाति कर्मभिः न स बध्यते ॥ ४-१४॥

Aphorism

Actions do not affect Me. I have no desire for the benefits of action; one who knows Me thus is not bound by one's actions.

Note: 

The Lord is not affected by his actions and He has no desire for the results of his actions. A devotee who knows that his innermost self is Lord will naturally be unattached to his actions and their results.

The Lord is often described as the creator, preserver, and destroyer of the universe. This is only from the point of view of Maya. He has not created this world through any special desire of his.

Meaning

न — never; माम् — me; कर्माणि — actions; लिम्पन्ति — stain; न — nor; मे — my; कर्म-फले — fruits of action; स्पृहा — desire; इति — thus; माम् — me; यः — who; अभिजानाति — knows; कर्मभिः — by actions; न — not; स — he; बध्यते — becomes bound.

With sandhi:

न मां कर्माणि लिम्पन्ति न मे कर्मफले स्पृहा ।

इति मां योऽभिजानाति कर्मभिर्न स बध्यते ॥ ४ १४॥

Anvaya:

कर्म-फले मे स्पृहा न (अतः) कर्माणि माम् न लिम्पन्ति । इति यः माम् अभिजानाति, सः कर्मभिः न बध्यते ।

VERSE 4.15

एवम् ज्ञात्वा कृतम् कर्म पूर्वैः अपि मुमुक्षुभिः ।

कुरु कर्म एव तस्मात् त्वम् पूर्वैः पूर्वतरम् कृतम् ॥ ४-१५॥

Aphorism

Having known this, our liberation-seeking forefathers performed action; therefore you should also perform your duty, following in their footsteps. 

Note: 

Here the Lord expounds ancient spiritual discipline to Arjuna. Everyone conscious of the body should work for self-purification. Those who seek self-realization should also work to set an example for others.

Liberation-seeking forefathers: Like King Janaka and others.

Having known this: They knew that the Self cannot have any desire for results of actions nor can the Self be defiled by action.

Meaning

एवम् — thus; ज्ञात्वा — having known; कृतम् — done; कर्म — action; पूर्वैः — by ancients; अपि — also; मुमुक्षुभिः — by those desiring liberation; कुरु — do; कर्म — action; एव — even; तस्मात् — therefore; त्वम् — you; पूर्वैः — by ancients; पूर्वतरम् — (in the) past; कृतम् — done.

With sandhi:

एवं ज्ञात्वा कृतं कर्म पूर्वैरपि मुमुक्षुभिः ।

कुरु कर्मैव तस्मात्त्वं पूर्वैः पूर्वतरं कृतम् ॥ ४ १५॥

Anvaya:

एवम् ज्ञात्वा पूर्वैः मुमुक्षुभिः अपि कर्म कृतम् । तस्मात् त्वम् पूर्वैः पूर्वतरम् कृतम् एव कर्म कुरु ।

VERSE 4.16

किम् कर्म किम् अकर्म इति कवयः अपि अत्र मोहिताः ।

तत् ते कर्म प्रवक्ष्यामि यत् ज्ञात्वा मोक्ष्यसे अशुभात् ॥ ४-१६॥

Aphorism

Even the sages are confused in determining what is action and what is inaction. Now I shall explain to you what action is, knowing which you shall be liberated from evil.

Note:

Action: That which is prescribed by the scriptures. Forbidden actions are forbidden by the scriptures. Inaction means renunciation of all actions.

Samsara is a Sanskrit word that means "wandering" or "world". It often denotes the cycle of death and rebirth. The concept of Samsara has roots in post-Vedic literature. The theory is not discussed in the Vedas themselves. In the early Upanishads, it appears in developed form, but without mechanistic details. The full exposition of the Samsara doctrine is found in Sramanic religions such as Buddhism and Jainism, as well as various schools of Hindu philosophy after about the mid-1st millennium BC. The Samsara doctrine is tied to the karma theory. The liberation from Samsara is called Moksha, Nirvana, Mukti, or Kaivalya. Samsara also denotes worldly activities that bind one to Karma.

Meaning

किम् — what is; कर्म — action; किम् — what is; अकर्म — inaction; इति — thus; कवयः — the sages (poets); अपि — also; अत्र — here; मोहिताः — (are) confused; तत् — that (therefore) ; ते — you; कर्म — action; प्रवक्ष्यामि — I shall explain; यत् — which; ज्ञात्वा — having known; मोक्ष्यसे — you will be liberated; अशुभात् — from sin.

With sandhi:

किं कर्म किमकर्मेति कवयोऽप्यत्र मोहिताः ।

तत्ते कर्म प्रवक्ष्यामि यज्ज्ञात्वा मोक्ष्यसेऽशुभात् ॥ ४ १६॥

Anvaya:

'किम् कर्म, किम् अकर्म' इति अत्र कवयः अपि मोहिताः । तत् कर्म ते प्रवक्ष्यामि, यत् ज्ञात्वा अशुभात् मोक्ष्यसे ।

VERSE 4.17

कर्मणः हि अपि बोद्धव्यम् बोद्धव्यम् च विकर्मणः ।

अकर्मणः च बोद्धव्यम् गहना कर्मणः गतिः ॥ ४-१७॥

Aphorism

The intricacies of prescribed action, unlawful action, and inaction should be known because the nature of action is difficult to understand.

Note: 

Actions are prescribed in the Karma Kanda of the Vedas. Unlawful actions are those prohibited by the scriptures. Inaction is the renunciation of actions.

Meaning

कर्मणः — of action; हि — indeed; अपि — also; बोद्धव्यम् — should be known; च — and; विकर्मणः — wrong action; अकर्मणः — of inaction; च — also; बोद्धव्यम् — should be known; गहना — deep; कर्मणः — of action; गतिः — the path.

With sandhi:

कर्मणो ह्यपि बोद्धव्यं बोद्धव्यं च विकर्मणः ।

अकर्मणश्च बोद्धव्यं गहना कर्मणो गतिः ॥ ४ १७॥

Anvaya:

कर्मणः (तत्त्वं) हि अपि बोद्धव्यम्, विकर्मणः च (तत्त्वं) बोद्धव्यम्, (तथा) अकर्मणः च (तत्त्वं) बोद्धव्यम्, कर्मणः गतिः गहना ।

VERSE 4.18

कर्मणि अकर्म यः पश्येत् अकर्मणि च कर्म यः ।

सः बुद्धिमान् मनुष्येषु सः युक्तः कृत्स्न कर्म कृत् ॥ ४-१८॥

Aphorism

One who sees inaction in action, and action in inaction, is wise among men, and he is a yogi even while performing all actions.

Note:

If the idea of “I am the doer” vanishes and it does not bind one to worldliness. This is inaction in action. This is also known as Nishkamya Karma. Here the action is performed without any desire for the outcome. 

Action in inaction: Ignorant persons think that the body, mind, and senses are actionless. But a Yogi considers these to be actions. Hence a Yogi sees action in what the ignorant think as inaction.

While performing all actions: A wise man (Yogi) remains unattached even when participating in actions. Actions do not bind him. Similarly, actions do not bind the Self. Actions pertain to only the body, mind, and senses. These are under the control of the wise.

Meaning

कर्मणि — in action; अकर्म — inaction; यः — who; पश्येत् — observes; अकर्मणि — in inaction; च — and; कर्म — action; यः — who; सः — he; बुद्धिमान् — is wise; मनुष्येषु — among men; सः — he; युक्तः — is a yogi; कृत्स्न — all; कर्म — action; कृत् — does.

With sandhi:

कर्मण्यकर्म यः पश्येदकर्मणि च कर्म यः ।

स बुद्धिमान्मनुष्येषु स युक्तः कृत्स्नकर्मकृत् ॥ ४ १८॥

Anvaya:

यः कर्मणि अकर्म पश्येत् अकर्मणि च यः कर्म ( पश्येत्) सः मनुष्येषु बुद्धिमान्, सः युक्तः, (सः) कृत्स्न कर्म कृत् ।

VERSE 4.19

यस्य सर्वे समारम्भाः काम सङ्कल्प वर्जिताः ।

ज्ञान अग्नि दग्ध कर्माणम् तम् आहुः पण्डितम् बुधाः ॥ ४-१९॥

Aphorism

The wise call one a Sage, whose actions are free from desires and gratifications and whose actions are burnt by the fire of knowledge.

Note:

A sage who is free from desires and gratifications has no self-interest in his actions. If he engages in actions he is doing it to set an example to others or to help needy people.

The fire of knowledge: The wisdom that is described in the previous verse is compared to a fire that destroys the results of good and evil deeds.

Meaning

यस्य — one whon; सर्वे — all ; समारम्भाः — beginnings; काम — desire; सङ्कल्प — immagination; वर्जिताः — are free of; ज्ञान — of knowledge; अग्नि — by the fire; दग्ध — burnt; कर्माणम् — actions; तम् — him; आहुः — called; पण्डितम् — learned; बुधाः — wise.

With sandhi:

यस्य सर्वे समारम्भाः कामसङ्कल्पवर्जिताः ।

ज्ञानाग्निदग्धकर्माणं तमाहुः पण्डितं बुधाः ॥ ४ १९॥

Anvaya:

यस्य सर्वे समारम्भाः काम सङ्कल्प वर्जिताः, तम् ज्ञान अग्नि दग्ध कर्माणम् बुधाः पण्डितम् आहुः ।

VERSE 4.20

त्यक्त्वा कर्म फल आसङ्गम् नित्य तृप्तः निराश्रयः ।

कर्मणि अभिप्रवृत्तः अपि न एव किञ्चित् करोति सः ॥ ४-२०॥

Aphorism

Abandoning all attachment to the fruits of his activities, always content and independent, a sage performs no action, although engaged in all kinds of activities.

Note:

Always content: He is satisfied with the wisdom mentioned in Verse 18 above.

Independent: He has no desire to secure enjoyment in this life or hereafter.

The man of wisdom is always absorbed in the thought of God. He may engage in activity that is necessary for the bare maintenance of his body. He may abandon actions that he was performing before the attainment of the Knowledge. Or he may be engaged in some activity to set an example to others or to do good to others even after the attainment of Knowledge. His actions are consumed in the fire of Knowledge.

Meaning

त्यक्त्वा — having abandoned; कर्म — of action; फल — the results; आसङ्गम् — attachment; नित्य — always; तृप्तः — contented; निराश्रयः — without dependence; कर्मणि — in action; अभिप्रवृत्तः — engaged; अपि — also; न — not; एव — certainly; किञ्चित् — anything; करोति — does; सः — he.

With sandhi:

त्यक्त्वा कर्मफलासङ्गं नित्यतृप्तो निराश्रयः ।

कर्मण्यभिप्रवृत्तोऽपि नैव किञ्चित्करोति सः ॥ ४ २०॥

Anvaya:

(यः) कर्म फल आसङ्गम् त्यक्त्वा नित्य तृप्तः निराश्रयः, सः कर्मणि अभिप्रवृत्तः अपि न एव किञ्चित् करोति ।

VERSE 4.21

निराशीः यत चित्त आत्मा त्यक्त सर्व परिग्रहः ।

शारीरम् केवलम् कर्म कुर्वन् न आप्नोति किल्बिषम् ॥ ४-२१॥

Aphorism

A person who has renounced all possessions and has restrained his mind and body remains free from desires. He does not incur any sin if he engages, without attachment, in an activity required to maintain the body.

Note: 

The sin here includes dharma and merits also. Dharma and merits also create bondage. Only those free from Dharma and Adharma and merits and demerits will be liberated. A sage performs actions necessary for the bare maintenance of his body. He is never attached to his body. Dharma is performing actions as prescribed in the scriptures and Adharma is the opposite of Dharma.

This verse describes a liberated person who has identified himself with Brahman.

Meaning

निराशीः — without desire (for the result); यत — controlled; चित्त — mind; आत्मा — self; त्यक्त — abandoned; सर्व — all; परिग्रहः — possessions; शारीरम् — bodily; केवलम् — only; कर्म — action; कुर्वन् — doing; न — not; आप्नोति — obtains; किल्बिषम् — sin.

With sandhi:

निराशीर्यतचित्तात्मा त्यक्तसर्वपरिग्रहः ।

शारीरं केवलं कर्म कुर्वन्नाप्नोति किल्बिषम् ॥ ४ २१॥

Anvaya:

निराशीः यत चित्त आत्मा त्यक्त सर्व परिग्रहः, केवलम् शारीरम् कर्म कुर्वन् किल्बिषम् न आप्नोति ।

VERSE 4.22

यदृच्छा लाभ सन्तुष्टः द्वन्द्व अतीतः विमत्सरः सिद्धौ

असिद्धौ च समः, कृत्वा अपि न निबध्यते ॥ ४ २२॥

Aphorism

He who is satisfied with whatever comes his way without any effort, who is free from the pairs of opposites and does not envy, who holds equally both success and failure, is not bound even if he performs actions.

Note:

A sage may be engaged in actions because of prarabdha karma but always keeping in mind that he is actionless Brahman. Such a sage is inactive from his point of view.

Without any effort: He gets his needs unsolicited or by chance. He remains calm even if he does not get his needs.

Meaning

यदृच्छा — by chance; लाभ — gained; सन्तुष्टः — satisfied; द्वन्द्व — pairs of (opposites); अतीतः — beyond; विमत्सरः — free from envy; सिद्धौ — in success; असिद्धौ — in not in success, failure; च — and; समः, — equal; कृत्वा — having done; अपि — even; न — not; निबध्यते — is bound.

With sandhi:

यदृच्छालाभसन्तुष्टो द्वन्द्वातीतो विमत्सरः ।

समः सिद्धावसिद्धौ च कृत्वापि न निबध्यते ॥ ४ २२॥

Anvaya:

यदृच्छा लाभ सन्तुष्टः द्वन्द्व अतीतः विमत्सरः सिद्धौ असिद्धौ च समः, कृत्वा अपि न निबध्यते ।

VERSE 4.23

गत सङ्गस्य मुक्तस्य ज्ञान अवस्थित चेतसः ।

यज्ञाय आचरतः कर्म समग्रम् प्रविलीयते ॥ ४-२३॥

Aphorism

One who is free of attachment, harmonious, with his thought established in wisdom, his acts melt away entirely, being done as for a yajna.

Note:

Yajna literally means "sacrifice, devotion, worship, offering". Yajnas are prescribed in the Vedic literature called Brahmanas, as well as Yajurveda. Yajna rituals-related texts have been called the Karma-Kanda (ritual works) portion of the Vedic literature, in contrast to the Jnana-Kanda (knowledge) portion contained in the Upanishads. Yajna involves setting up of fire altar and putting offerings into the fire while chanting mantras.

There are 21 obligatory yajnas, two of which are to be performed daily. There are another 400 or so optional yajnas which are performed at different times for various purposes.

There are four priests involved in a yajna—Hotra, Adhvaryu, Udgatra, and Brahman. The Hotra recites invocations and litanies drawn from the Rigveda. The Adhvaryu is the priest's assistant and is in charge of the physical details of the ritual like measuring the ground, and building the altar as explained in the Yajurveda. The Adhvaryu offers oblations. The Udgata is the chanter of hymns set to melodies and music (saman) drawn from the Samaveda. The Udgata, like the Hotra, chants the introductory, accompanying, and benediction hymns. Finally, the Brahma is the superintendent of the entire performance and is responsible for correcting mistakes by means of supplementary verses taken from the Atharva Veda.

The yajnas are elaborate and expensive. Therefore the yajnas have now been replaced by poojas and prayers in temples. Even now you may see yajnas performed in  Hindu temples on special occasions. A yajna is also performed at a traditional Hindu wedding.

Different yajnas are prescribed for various classes of people. Aswamedha and Rajasuya Yajnas are prescribed for kings.

The words ‘action’ and ‘work’ used here refer mainly to yajnas.

Meaning

गत —gone; सङ्गस्य — attachment; मुक्तस्य—of the liberated; ज्ञान — wisdom; अवस्थित— established; चेतसः—mind; यज्ञाय —for sacrifice; आचरतः —acting; कर्म—action; समग्रम् —entirely; प्रविलीयते —is dissolved.

With sandhi:

गतसङ्गस्य मुक्तस्य ज्ञानावस्थितचेतसः ।

यज्ञायाचरतः कर्म समग्रं प्रविलीयते ॥ ४ २३॥

Anvaya:

गत-सङ्गस्य ज्ञान-अवस्थित-चेतसः यज्ञाय आचरतः मुक्तस्य कर्म समग्रम् प्रविलीयते ।

VERSE 4.24

ब्रह्म अर्पणं ब्रह्म हविः ब्रह्म अग्नौ ब्रह्मणा हुतम् ।

ब्रह्म एव तेन गन्तव्यम् ब्रह्म कर्म समाधिना ॥ ४-२४॥

Aphorism

In the yajna, Brahman the oblation and Brahman the ladle offering the clarified butter is offered in Brahman the fire. One who meditates on Brahman and sees Brahman in every action shall go unto the Brahman.

Note:

This verse refers to the physical performance of yagna combined with deep meditation.

This is a form of meditation like ‘Manasika’ puja. This is performed by doing worship of the Lord without any external materials. The entire puja is imagined in the mind, including all the materials necessary for worship, and one offers all of these to the Lord as in formal worship. This kind of worship is more powerful and demands concentration and mental participation.

In this advanced meditation technique the idea of Brahman is substituted for the ideas of the instrument and other accessories of action, the idea of the action itself and its results. By having such an idea, the whole action melts away.

Bhima's special merit is the way he performed manasa puja for Siva with total dedication.

In the Siva Manasa Puja Stotra, Adi Sankara captures the bhakti bhava in this method of worship where the feeling is more effective than action. The aspirant has to meditate on Brahman as the soul residing in one’s own (spiritual) heart.

Meaning

ब्रह्म — Brahman; अर्पणं — (the act of) offering; ब्रह्म — Brahman; हविः — the ladle pouring thr offering (clarified butter); ब्रह्म — Brahman; अग्नौ — in the fire; ब्रह्मणा — by the Brahman; हुतम् — offered; ब्रह्म — Brahman; एव — certainly; तेन — by him; गन्तव्यम् — to be attained; ब्रह्म कर्म — Brahman in every action; समाधिना — in meditation;

With sandhi:

ब्रह्मार्पणं ब्रह्म हविर्ब्रह्माग्नौ ब्रह्मणा हुतम् ।

ब्रह्मैव तेन गन्तव्यं ब्रह्मकर्मसमाधिना ॥ ४ २४॥

Anvaya:

ब्रह्म अर्पणं, ब्रह्म हविः, ब्रह्म अग्नौ ब्रह्मणा हुतम्, ब्रह्म कर्म समाधिना तेन ब्रह्म एव गन्तव्यम् ।

VERSE 4.25

दैवम् एव अपरे यज्ञम् योगिनः पर्युपासते ।

ब्रह्म अग्नौ अपरे यज्ञं यज्ञेन एव उपजुह्वति ॥ ४-२५॥

Aphorism

Some yogis perform a sacrifice to De3vas, while others (who have realized the Self) offer the Self as a sacrifice by the Self into the fire of Brahman.

Note:

Self is Brahman. It appears as the individual because of its association with the body. Those who have renounced all actions and are devoted to the knowledge of Brahman will able to offer the Self as a sacrifice by the Self in the fire of Brahman alone.

Fire of Brahman: Brahman is described in the scriptures as Consciousness, knowledge, and bliss and the innermost self of all beings. The Self is also Brahman although the Self appears as an individual due to its association with the body.

Yogis: Those who are devoted to sacrifice.

Devas: Demi-gods like Inra, Varuna, Vayu, etc.

Others: Knowers of Brahman.

Fire of Brahman: The innermost Self of all. Brahman is defined in the scriptures as Consciousness, Knowledge, and Bliss.

The Self: Brahman.

The sacrifice of the Self in the fire of Brahman results in Knowledge of Brahman (Self). This sacrifice is performed by those who have renounced all actions.

Meaning

दैवम् — EDevas; एव — only; अपरे — some; यज्ञम् — sacrifices; योगिनः — yogis; पर्युपासते — practise; ब्रह्म — Brahman; अग्नौ — in the fire; अपरे — others; यज्ञं — sacrifice; यज्ञेन — by sacrifice; एव — even; उपजुह्वति — offer up.

With sandhi:

दैवमेवापरे यज्ञं योगिनः पर्युपासते ।

ब्रह्माग्नावपरे यज्ञं यज्ञेनैवोपजुह्वति ॥ ४ २५॥

Anvaya:

अपरे योगिनः दैवम् एव यज्ञम् पर्युपासते; अपरे ब्रह्म-अग्नौ यज्ञेन यज्ञं एव उपजुह्वति ।

VERSE 4.26

श्रोत्र आदीनि इन्द्रियाणि अन्ये संयम अग्निषु जुह्वति ।

शब्द आदीन् विषयान् अन्ये इन्द्रिय अग्निषु जुह्वति ॥ ४-२६॥

Aphorism

Some offer hearing and other senses as sacrifices in the fire of sense control; others offer sound and other objects of the senses as sacrifices in the fire of the senses.

Note:

The Yogis described in the first part of the verse restrain their senses from sense objects, while those mentioned in the second part direct their senses to pure objects.

Meaning

श्रोत्र आदीनि — such as hearing; इन्द्रियाणि — senses; अन्ये — others; संयम — of restrain(concentration) ; अग्निषु — in the fires; जुह्वति — offer sacrifice; शब्द आदीन् — sound, etc.; विषयान् — sense-objects; अन्ये — others; इन्द्रिय — of the sense organs; अग्निषु — in the fires; जुह्वति — they sacrifice.

With sandhi:

श्रोत्रादीनीन्द्रियाण्यन्ये संयमाग्निषु जुह्वति ।

शब्दादीन्विषयानन्य इन्द्रियाग्निषु जुह्वति ॥ ४ २६॥

Anvaya:

अन्ये श्रोत्र आदीनि इन्द्रियाणि संयम अग्निषु जुह्वति, अन्ये शब्द आदीन् विषयान् इन्द्रिय अग्निषु जुह्वति ।

VERSE 4.27

सर्वाणि इन्द्रिय कर्माणि प्राण कर्माणि च अपरे ।

आत्म संयम योग अग्नौ जुह्वति ज्ञान दीपिते ॥ ४-२७॥

Aphorism

Others offer all the functions of the sense organs and all the functions of Prana (vital energy)into the fire of yoga of self-restraint, kindled by wisdom.

Note:

Prana is often translated as vital energy or a vital force that sustains life. The word prana in Sanskrit means breath. V. S. Apte, in his Sanskrit dictionary, provides fourteen different Meanings for this word. Prana is mentioned in Upanishads, hatha yoga, tantra, and Ayurveda. In hatha yoga, Prana means breath. It takes different Meanings from other texts. People commonly associate Prana with breath because a dead body ceases to breathe. Prana represents life in a living body. Here the Lord wants us to offer Prana into the fire of self-restraint. If we can interpret ‘self-restraint, kindled by wisdom’ as deep meditation, then Prana can mean the breath.

Meaning

सर्वाणि — of all; इन्द्रिय — the senses; कर्माणि — actions; प्राण — of the life breath; कर्माणि — actions ; च — and; अपरे — others; आत्म — mind; संयम — of restraint; योग — yoga; अग्नौ — in the fire of; जुह्वति — offering; ज्ञान — widom; दीपिते — kindled by;

With sandhi:

सर्वाणीन्द्रियकर्माणि प्राणकर्माणि चापरे ।

आत्मसंयमयोगाग्नौ जुह्वति ज्ञानदीपिते ॥ ४ २७॥

Anvaya:

अपरे ज्ञान दीपिते आत्म संयम योग अग्नौ सर्वाणि इन्द्रिय कर्माणि प्राण कर्माणि च जुह्वति ।

VERSE 4.28

द्रव्य यज्ञाः तपो यज्ञाः योग यज्ञाः तथा अपरे ।

स्वाध्याय ज्ञान यज्ञाः च यतयः संशितव्रताः ॥ ४-२८॥

Aphorism

Some again offer wealth, austerity, and Yoga as a sacrifice, while the ascetics of self-restraint and rigid vows offer the study of scriptures and knowledge as a sacrifice.

Note:

Wealth: Giving away wealth as charity to deserving people. In Katha Upanishad Vahasrava, the father of Nachiketas was performing the Viswajit sacrifice, for heavenly rewards. This sacrifice required that he made a gift of all that he possessed.

Yoga: Restraining the mind from objects of the world and practicing breath control.

Knowledge: Knowledge of scriptures.

Meaning

द्रव्य — one’s possessions; यज्ञाः — sacrifice; तपो — austerities; यज्ञाः — sacrifice; योग — yoga; यज्ञाः — sacrifice; तथा — thus; अपरे — others; स्वाध्याय — self- study of the Vedas; ज्ञान — knowledge; यज्ञाः — sacrifice; च — and; यतयः — restrained persons; संशितव्रताः — of firm resolve.

With sandhi:

द्रव्ययज्ञास्तपोयज्ञा योगयज्ञास्तथापरे ।

स्वाध्यायज्ञानयज्ञाश्च यतयः संशितव्रताः ॥ ४ २८॥

Anvaya:

अपरे संशितव्रताः द्रव्य यज्ञाः तपो यज्ञाः योग यज्ञाः तथा च स्वाध्याय ज्ञान यज्ञाः यतयः (सन्ति) ।

VERSE 4.29

अपाने जुह्वति प्राणम् प्राणे अपानम् तथा अपरे ।

प्राण अपान गती रुद्ध्वा प्राणायाम परायणाः ॥ ४-२९॥

Aphorism

Still, others offer as sacrifice the outgoing breath into the fire of incoming breath, and the incoming breath into the fire of outgoing breath, restraining the courses of the outgoing and the incoming breaths, solely absorbed in the restraint of the breath.

Note:

In this verse, the Lord speaks about pranayama. It is one of the eight limbs of yoga. Patanjali is credited for Yoga Sutras. Eight limbs(Ashtanga) as exposed by him are yama (abstinence), niyama (observances), asana (postures), pranayama (breathing), pratyahara (withdrawal), Dharana (concentration), dhyana (meditation) and samadhi (absorption).

Pranayama consists of exhaling through the left nostril until the lungs are empty and holding the breath for a few seconds then inhaling through the left nostril until the lungs are full and then having the breath for a few seconds and then exhaling through the right nostril fully. After holding the breath for a few seconds inhalation is done through the right nostril. The process is thus repeated.

Pranayama should be learned from a qualified teacher. As pranayama could affect the health of a person, Swami Vivekananda who popularized pranayama said that initially, one should limit the number of breaths to three. He recommended beginners do pranayama once in the morning and once in the evening, limiting to three breaths on each occasion.

When the breath is exhaled, it is Rechaka, when it is inhaled, it is Puraka and when it is suspended, it is called Kumbhaka.

Pranayama helps in meditation by keeping thoughts away.

Meaning

अपाने — in incoming breath; जुह्वति — sacrifice; प्राणम् — outgoing breath; प्राणे — in outgoing breath; अपानम् — incoming breath; तथा — as also; अपरे — others; प्राण — of the outgoing breath; अपान — and the incoming breath; गती — the movement; रुद्ध्वा — having restrained; प्राणायाम — both inhalation and exhalation; परायणाः — final aim;

With sandhi:

अपाने जुह्वति प्राणं प्राणेऽपानं तथापरे ।

प्राणापानगती रुद्ध्वा प्राणायामपरायणाः ॥ ४ २९॥

Anvaya:

अपाने प्राणम् प्राणे अपानम् जुह्वति । (तथा अपरे) प्राण अपान गती रुद्ध्वा प्राणायाम परायणाः (सन्ति) ।

VERSE 4.30

अपरे नियत आहाराः प्राणान् प्राणेषु जुह्वति ।

सर्वे अपि एते यज्ञ विदः यज्ञ क्षपित कल्मषाः।॥ ४-३०॥

Aphorism

Others of regulated diet offer their life breaths (prana) as oblation in their sacrifices; all these are knowers of sacrifice, whose sins are destroyed by their sacrifice.

Note:

Regulated diet: Some yoga teachers say that the student should fill half the stomach with food, one-quarter with water, and leave one-quarter empty.

Meaning

अपरे — others; नियत — having controlled; आहाराः — food; प्राणान् — life bteaths; प्राणेषु — in life breaths; जुह्वति — sacrifice; सर्वे — all; अपि — also; एते — these; यज्ञ — sacrifices; विदः — knowers; यज्ञ — sacrifices; क्षपित — being cleansed; कल्मषाः — of sins;

With sandhi:

अपरे नियताहाराः प्राणान्प्राणेषु जुह्वति ।

सर्वेऽप्येते यज्ञविदो यज्ञक्षपितकल्मषाः ॥ ४ ३०॥

Anvaya:

अपरे नियत आहाराः प्राणान् प्राणेषु जुह्वति । एते सर्वे अपि यज्ञविदः यज्ञ क्षपित कल्मषाः (सन्ति) ।

VERSE 4.31

यज्ञ शिष्ट अमृत भुजः यान्ति ब्रह्म सनातनम् ।

न अयम् लोकः अस्ति अयज्ञस्य कुतः अन्यः कुरुसत्तम ॥ ४-३१॥

Aphorism

O best of the Kuru dynasty, those who partake of the ambrosial part of the offerings in the Yajñā (sacrifice) go to the eternal Brahman. Even this world is not there for the non-performer of Yajñās. How can there be the other (world)?

Note:

Here Krishna emphasizes the importance of performing sacrifices. In other places, you will see Krishna criticizing work (sacrifice). In this verse, the words ‘work’ and ‘action’ are used to denote sacrifice.

One who performs the sacrifices mentioned in this and the previous verse will attain Brahman if he desired liberation. The food so eaten is called Amirtha or exlir of immortality. It does not mean that one who performs sacrifices and consumes food in the prescribed manner will not die.

Meaning

यज्ञ — sacrifices; शिष्ट — remains; अमृत — nectar (ambrosia); भुजः — those who have partaken; यान्ति — go; ब्रह्म — to Brahman; सनातनम् — eternal; न — not; अयम् — this; लोकः — world; अस्ति — there is; अयज्ञस्य — of the non-sacrificer; कुतः — where is; अन्यः — other; कुरुसत्तम — O best amongst the Kurus.

With sandhi:

यज्ञशिष्टामृतभुजो यान्ति ब्रह्म सनातनम् ।

नायं लोकोऽस्त्ययज्ञस्य कुतोऽन्यः कुरुसत्तम ॥ ४ ३१॥

Anvaya:

हे कुरुसत्तम! यज्ञ शिष्ट अमृत भुजः सनातनम् ब्रह्म यान्ति । अयज्ञस्य अयम् लोकः न अस्ति, कुतः अन्यः

VERSE 4.32

एवम् बहुविधाः यज्ञाः वितताः ब्रह्मणः मुखे ।

कर्मजान् विद्धि तान् सर्वान् एवम् ज्ञात्वा विमोक्ष्यसे ॥ ४-३२॥

Aphorism

Many types of Yajnas are elaborated in the Vedas (spread from the mouth of Brahman). Know them all to be born of action. When you know this, you will be free (liberated).

Note:

The sacrifices (Yajnas) mentioned here do not affect the Atman or Self. By knowing that the Self is free from all actions, one gains the right knowledge and becomes liberated.

The Vedas consist of two main parts, the Karma Kanda and the Jnana Kanda. The entire Karma Kanda is devoted to sacrifices, whereas the Jnana Kanda (also known as Upanishads) shows the path to the right Knowledge and then to realizing God.

Meaning

एवम् — thus; बहुविधाः — various kinds of; यज्ञाः — sacrifices; वितताः — are spread; ब्रह्मणः — of Brahman (or Veda); मुखे — through the mouth; कर्मजान् — born of work; विद्धि — you should know; तान् — them; सर्वान् — all; एवम् — thus; ज्ञात्वा — knowing; विमोक्ष्यसे — you shall be liberated.

With sandhi:

एवं बहुविधा यज्ञा वितता ब्रह्मणो मुखे ।

कर्मजान्विद्धि तान्सर्वानेवं ज्ञात्वा विमोक्ष्यसे ॥ ४ ३२॥

Anvaya:

एवम् बहुविधाः यज्ञाः ब्रह्मणः मुखे वितताः (सन्ति, त्वं)

तान् सर्वान् कर्मजान् विद्धि । एवम् ज्ञात्वा (त्वं) विमोक्ष्यसे ।

VERSE 4.33

श्रेयान् द्रव्यमयात् यज्ञात् ज्ञान यज्ञः परन्तप ।

सर्वम् कर्म अखिलम् पार्थ ज्ञाने परिसमाप्यते ॥ ४ ३३॥

Aphorism

O chastiser of the enemy, the knowledge offered as a sacrifice is better than the sacrifice of material possessions. After all, O son of Partha, all sacrifices in their entirety culminate in knowledge.

Notes:

Knowledge sacrifice is superior to all other sacrifices. Because it will lead the Jiva to ultimate freedom. Knowledge sacrifice is mentioned in Verse 24 above. Other sacrifices are spoken of in verses 25 to 29.

Parantapa is another name for Arjuna, meaning chastiser of the enemy. Pritha is another name for Kunti, the mother of Arjuna.

Meaning

श्रेयान् — better; द्रव्यमयात् — (than) various objects; यज्ञात् — than the sacrifice; ज्ञान — knowledge; यज्ञः — sacrifice; परन्तप — O! Parantapa; सर्वम् — all; कर्म — action; अखिलम् — in totality; पार्थ — O Partha (son of Pritha); ज्ञाने — in knowledge; परिसमाप्यते — is finished.

With sandhi:

श्रेयान्द्रव्यमयाद्यज्ञाज्ज्ञानयज्ञः परन्तप ।

सर्वं कर्माखिलं पार्थ ज्ञाने परिसमाप्यते ॥ ४ ३३॥

Anvaya:

हे परन्तप! द्रव्यमयात् यज्ञात् ज्ञान यज्ञः श्रेयान् । हे पार्थ! सर्वम् अखिलम् कर्म ज्ञाने परिसमाप्यते ।

VERSE 4.34

तत् विद्धि प्रणिपातेन परिप्रश्नेन सेवया ।

उपदेक्ष्यन्ति ते ज्ञानम् ज्ञानिनः तत्त्व दर्शिनः ॥ ४-३४॥

Aphorism

May you gain that (knowledge) by becoming a disciple of a wise teacher (guru), by offering prostration to him, by rendering service to him, and by questioning him. That wise sage will impart (that) knowledge to you.

Note:

Prostration implies humility. It shows the disciple's complete faith in the teacher. In ancient times a student will live in the house of his teacher for several years. During the time the student lives in the house of his teacher, he is called Brahmachary (Meaning bachelor). The teacher will teach Sanskrit grammar, Bhagavad Gita, the ten Upanishads, and Brahma Sutras until the student becomes well versed in them. The duty to teach the students is imposed by the scriptures. Besides, he himself received his education in this manner and hence he needs to repay his debt. In return for the food, shelter, care, and education given by the teacher, the student will render services like gathering firewood, tending to the cows, and so on. Only a person who has realized the ultimate truth is capable of being a teacher.

In this verse, the Lord is telling the way of learning from a Guru.

Meaning

तत् — that; विद्धि — know; प्रणिपातेन — obeisance; परिप्रश्नेन — by questioning; सेवया — by service; उपदेक्ष्यन्ति — they shall teach; ते — to you; ज्ञानम् — wisdom; ज्ञानिनः — the wise; तत्त्व — the truth; दर्शिनः — seers.

With sandhi:

तद्विद्धि प्रणिपातेन परिप्रश्नेन सेवया ।

उपदेक्ष्यन्ति ते ज्ञानं ज्ञानिनस्तत्त्वदर्शिनः ॥ ४ ३४॥

Anvaya:

प्रणिपातेन परिप्रश्नेन सेवया तत्त्व दर्शिनः ज्ञानिनः ज्ञानम् ते उपदेक्ष्यन्ति तत् (त्वं) विद्धि ।

VERSE 4.35

यत् ज्ञात्वा न पुनः मोहम् एवम् यास्यसि पाण्डव ।

येन भूतानि अशेषाणि द्रक्ष्यसि आत्मनि अथो मयि ॥ ४-३५॥

Aphorism

Knowing that, you shalt not, O Arjuna, again become deluded like this; and by that, you shall see all beings in your Self and also in Me!

Note:

When the student is freed from delusion he will realize that his Self and the Lord are identical. Similarly, all the souls of beings are also identified with Brahman. This is non-duality (advaita) in Hindu philosophy.

Meaning

यत् — that; ज्ञात्वा — having known; न — not; पुनः — again; मोहम् — delusion; एवम् — thus; यास्यसि — you shall go; पाण्डव — O son of Pandu; येन — by this; भूतानि — living entities; अशेषाणि — all (without remainder); द्रक्ष्यसि — you shall see; आत्मनि — in the Self; अथो — that is; मयि — in Me.

With sandhi:

यज्ज्ञात्वा न पुनर्मोहमेवं यास्यसि पाण्डव ।

येन भूतान्यशेषाण द्रक्ष्यस्यात्मन्यथो मयि ॥ ४ ३५॥

Anvaya:

हे पाण्डव! यत् ज्ञात्वा (त्वं) पुनः एवम् मोहम् न यास्यसि, येन भूतानि अशेषेण आत्मनि अथो मयि द्रक्ष्यसि ।

VERSE 4.36

अपि चेत् असि पापेभ्यः सर्वेभ्यः पाप कृत्तमः ।

सर्वम् ज्ञान प्लवेन एव वृजिनम् सन्तरिष्यसि ॥ ४-३६॥

Aphorism

Even if you are considered to be the most sinful of all sinners, when you are situated in the boat of transcendental knowledge you will be able to cross over the ocean of miseries.

Note:

Worldly life uninspired by the love of God is deemed to be a sin. With the help of appropriate knowledge, one can cleanse all of one’s sins.

Meaning

अपि — even; चेत् — if; असि — you are; पापेभ्यः — than sinners; सर्वेभ्यः — (than) all; पाप — sin; कृत्तमः — greatest doer (of sin); सर्वम् — all; ज्ञान — knowledge ; प्लवेन — by the boat of; एव — only; वृजिनम् — sin; सन्तरिष्यसि — you shall cross.

With sandhi:

अपि चेदसि पापेभ्यः सर्वेभ्यः पापकृत्तमः ।

सर्वं ज्ञानप्लवेनैव वृजिनं सन्तरिष्यसि ॥ ४ ३६॥

Anvaya:

(त्वं) सर्वेभ्यः पापेभ्यः अपि पाप कृत्तमः असि चेत् सर्वम् वृजिनम् ज्ञान प्लवेन एव सन्तरिष्यसि ।

VERSE 4.37

यथा एधांसि समिद्धः अग्निः भस्मसात् कुरुते अर्जुन ।

ज्ञान अग्निः सर्व कर्माणि भस्मसात् कुरुते तथा ॥ ४ ३७॥

Aphorism

As a blazing fire turns firewood to ashes, O Arjuna so does the fire of wisdom reduce all actions to ashes.

Note:

Reduce all actions to ashes: Renders both good and bad (Karma) results ineffective to the worker.

All actions: All actions result in Karma. There are three kinds of Karma: sanchita, agami, and prarabda. Sanchita is a vast store of all karmas accumulated over many previous births, the fruits of which have not yet been reaped. Agami Karma is the result of actions performed in the present birth. Any part of it that is not used up in the present birth will be carried over to the sanchita karma. Prarabtha karma is a part of the sanchita karma that is to bear fruit in the present birth. Sanchita and agami karma is destroyed when a person gets enlightened. The prarabda karma is not erased with the other two karmas. When the prarabda karma is exhausted the enlightened person will leave this world.

Meaning

यथा — just as; एधांसि — fuel (firewood); समिद्धः — kindled; अग्निः — fire; भस्मसात् — ashes; कुरुते — makes; अर्जुन — O Arjuna; ज्ञान — wisdom; अग्निः — fire; सर्व — all; कर्माणि — actions; भस्मसात् — to ashes; कुरुते — makes; तथा — similarly.

With sandhi:

यथैधांसि समिद्धोऽग्निर्भस्मसात्कुरुतेऽर्जुन ।

ज्ञानाग्निः सर्वकर्माणि भस्मसात्कुरुते तथा ॥ ४ ३७॥

Anvaya:

हे अर्जुन! यथा समिद्धः अग्निः एधांसि भस्मसात् कुरुते, तथा ज्ञान अग्निः सर्व कर्माणि भस्मसात् कुरुते ।

VERSE 4.38

न हि ज्ञानेन सदृशम् पवित्रम् इह विद्यते ।

तत् स्वयं योग संसिद्धः कालेन आत्मनि विन्दति ॥ ४ ३८॥

Aphorism

In this world, there is no purifier like wisdom. And one who has perfected his practice of yoga finds this wisdom within himself over the course of time.

Note:

No purifier like wisdom: Knowledge destroys ignorance. Ignorance results in sin. Therefore knowledge cleanses sin by destroying ignorance.

Perfected his practice: Performance of selfless action and practice of contemplation leads to perfection in Yoga.

Meaning

न — not; हि — certainly; ज्ञानेन — (to) wisdom; सदृशम् — similar; पवित्रम् — purifier; इह — here (in this world); विद्यते — exists; तत् — that; स्वयं — itself; योग — in yoga; संसिद्धः — is perfected; कालेन — (in) time; आत्मनि — in the self; विन्दति — finds.

With sandhi:

न हि ज्ञानेन सदृशं पवित्रमिह विद्यते ।

तत्स्वयं योगसंसिद्धः कालेनात्मनि विन्दति ॥ ४ ३८॥

Anvaya:

हि इह ज्ञानेन सदृशम् पवित्रम् न विद्यते । तत् (ज्ञानं) स्वयं योग संसिद्धः कालेन आत्मनि विन्दति ।

VERSE 4.39

श्रद्धावान् लभते ज्ञानम् तत्परः संयत इन्द्रियः ।

ज्ञानम् लब्ध्वा पराम् शान्तिम् अचिरेण अधिगच्छति ॥ ४ ३९॥

Aphorism

The man who is full of faith obtains wisdom and he has also mastery over his senses, having obtained the wisdom, he goes without delay to the supreme peace.

Note:

Faith in the scriptures and the teachings of the guru are important for gaining wisdom.

Knowledge of Brahman is important for liberation. Other activities such as yoga and meditation are necessary to gain knowledge.

Mastery over his senses: External acts such as prostration, self-inquiry, the performance of selfless service, and meditation leads one to gain mastery over one’s senses.

Supreme peace: Moksha, enlightenment, liberation, etc.

Meaning

श्रद्धावान् — the faithful; लभते — obtains; ज्ञानम् — wisdom; तत्परः — intent; संयत — controlled; इन्द्रियः — senses; ज्ञानम् — wisdom; लब्ध्वा — having obtained; पराम् — the highest; शान्तिम् — to peace; अचिरेण — without delay; अधिगच्छति — goes.

With sandhi:

श्रद्धावाँल्लभते ज्ञानं तत्परः संयतेन्द्रियः ।

ज्ञानं लब्ध्वा परां शान्तिमचिरेणाधिगच्छति ॥ ४ ३९॥

Anvaya:

श्रद्धावान्, तत्परः, संयत इन्द्रियः ज्ञानम् लभते । ज्ञानम् लब्ध्वा अचिरेण पराम् शान्तिम् अधिगच्छति ।

VERSE 4.40

अज्ञः च अश्रद्दधानः च संशय आत्मा विनश्यति ।

न अयं लोकः अस्ति न परः न सुखं संशय आत्मनः ॥ ४ ४०॥

Aphorism

The ignorant, the faithless, and the doubting self proceeds to destruction; there is neither in this world nor in the world beyond, happiness for the doubting self.

Note: 

This verse emphasizes the importance of faith, faith in scriptures, and a teacher. Let us say that you have a doubt as to whether there is god. In theistic religions, this is answered by the scriptures. If you have no faith in the scriptures you cannot make further progress, unless you are Swami Vivekananda and you have a Ramakrishna Paramahamsa.

Swami Vivekananda (Narendranath was his name at birth) asked every spiritual teacher he met, “Have you seen God?”. No one gave him s satisfactory answer until one day when he paused the same question to Ramakrishna Paramahamsa, the latter’s reply was: “Yes, I have seen God. I see Him as I see you here, only more clearly. God can be seen. “ From that time he became absolutely faithful and had no doubts.

That is not to say that faith in God is necessary for liberation. Buddha was enlighted, without giving importance to God.

Doubting: Doubting one’s ability to attain Self-knowledge.

The faithless: One who does not have faith in the scriptures and a Guru.

श्रद्दधा - faith;

the world beyond a World different from this world. Could be heaven or hell.

Meaning

अज्ञः — the ignorant; च — and; अश्रद्दधानः — the faithless; च — also; संशय — the doubts; आत्मा — self; विनश्यति — destroyed; न — never; अयं — in this; लोकः — world; अस्ति — there is; न — not; परः — beyond; न — not; सुखं — happiness; संशय — doubtful; आत्मनः — self.

With sandhi:

अज्ञश्चाश्रद्दधानश्च संशयात्मा विनश्यति ।

नायं लोकोऽस्ति न परो न सुखं संशयात्मनः ॥ ४ ४०॥

Anvaya:

अज्ञः च अश्रद्दधानः च संशय आत्मा विनश्यति । संशयात्मनः अयं लोकः न अस्ति, न परः (लोकः), न (च) सुखं (अस्ति)।

VERSE 4.41

योग संन्यस्त कर्माणं ज्ञान सञ्छिन्न संशयम् ।

आत्मवन्तं न कर्माणि निबध्नन्ति धनञ्जय ॥ ४ ४१॥

Aphorism

He who has renounced actions by Yoga, whose doubts are rent asunder by the sword of wisdom, and who is self-possessed, will not be bound by actions, O Dananjaya, conqueror of riches!

Note:

Actions: These are works accomplished after one gains Self-knowledge. A person endowed with Self-knowledge knows that actions are natural results of senses and that the Self remains unaffected.

Wisdom here means discrimination between the body and the Self.

Not be bound: The actions do not produce good or bad results (Karma).

Renounced actions: Renounced the results of the actions or surrenders the results of his actions to the Lord. This is called Nishkamya karma.

Self-possessed: Inwardly abiding in his Self.

Conqueror of riches: In those days, when a king defeats an enemy king, they will take all the wealth in that country and sometimes even women. Sometimes they even wage a battle just to fill their treasury, when they cannot raise more taxes in their own country.

Rent asunder by the sword of wisdom: Sri Ramakrishna's intense love for Divine Mother was the only obstacle for him to realize the non-dual Brahman. When he focused his mind on the nondual Brahman, he got the vision of the Divine Mother. But even this purest perception of name and form became the obstacle to realizing the nondual Brahman. Ultimately, Sri Ramakrishna cut asunder even this form with the sword of knowledge, and his mind was lifted to the plane of Nirvikalpa Samadhi.

Meaning

योग — by yoga; संन्यस्त — one who has renounced; कर्माणं — actions; ज्ञान — by wisdom; सञ्छिन्न — cut away; संशयम् — doubt; आत्मवन्तं — possesing the self; न — never; कर्माणि — actions; निबध्नन्ति — bind; धनञ्जय — O Dananjaya, conqueror of riches.

With sandhi:

योगसंन्यस्तकर्माणं ज्ञानसञ्छिन्नसंशयम् ।

आत्मवन्तं न कर्माणि निबध्नन्ति धनञ्जय ॥ ४ ४१॥

Anvaya:

हे धनञ्जय! योग संन्यस्तकर्माणं ज्ञानसञ्छिन्नसंशयम् आत्मवन्तं कर्माणि न निबध्नन्ति ।

VERSE 4.42

तस्मात् अज्ञान सम्भूतम् हृत् स्थम ज्ञान असिना आत्मनः ।

छित्त्वा एनम् संशयम् योगम् आतिष्ठ उत्तिष्ठ भारत ॥ ४ ४२॥

Aphorism

Therefore, with the sword of knowledge (of the Self) cut asunder the doubt of the self-born of ignorance, residing in your heart, and take refuge in Yoga; arise, O descendant of Bharata!

Note:

Yoga: Here it means Karma Yoga.

Arise: To fight. Fighting is the Duty of the kings.

Descendant of Bharata: Emperor Bharata, was the ruler of his kingdom known as Bharata. He is the ancestor of the Pandavas and the Kauravas of the Kuru clan in the epic Mahabharata. The Kuru clan is a sub-clan of the Puru clan.

Though the Bharatas are a prominent community in Rigveda, the story of Bharata is first told in the Adi Parva of the Mahabharata, where he is the son of Dushyanta and Shakuntala.

Meaning

तस्मात् — therefore; अज्ञान — from ignorance; सम्भूतम् — born ; हृत् — in the heart; स्थम — seat; ज्ञान — of knowledge; असिना — by the sword; आत्मनः — of the self; छित्त्वा — cutting off; एनम् — this; संशयम् — doubt; योगम् — in yoga; आतिष्ठ — practice; उत्तिष्ठ — stand up to fight; भारत — O descendant of Bharata.

With sandhi:

तस्मादज्ञानसम्भूतं हृत्स्थं ज्ञानासिनात्मनः ।

छित्त्वैनं संशयं योगमातिष्ठोत्तिष्ठ भारत ॥ ४ ४२॥

Anvaya:

हे भारत!तस्मात् अज्ञान सम्भूतम् हृत्स्थम् आत्मनः एनम् संशयम् ज्ञान असिना छित्त्वा योगम् आतिष्ठ,

(युद्धाय च) उत्तिष्ठ ।

Note: Arise here means get ready to fight for Dharma of the Royal cast is to fight.

ॐ तत् सत् इति श्रीमत् भगवत् गीतासु उपनिषत्सु

ब्रह्म विद्यायाम् योग शास्त्रे श्रीकृष्ण अर्जुन संवादे

ज्ञान कर्म संन्यास योगः नाम चतुर्थः अध्यायः ॥ ४॥

Om That Sat. Here ends the fourth chapter of the Bhagavad Gita, entitled, THE WAY OF KNOWLEDGE, the essence of Upanishads, the science of Brahman, the scripture of Yoga, the dialogue between Sri Krishna and Arjuna in Sanyasa Yoga.

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