Bhagavad Gita As It Is
Chapter 4. Transcendental Knowledge
Chapter 4, Verse 1.
The Blessed Lord said: I instructed this imperishable
science of yoga to the sun-god, Vivasvan, and Vivasvan
instructed it to Manu, the father of mankind, and Manu in
turn instructed it to Iksvaku.
Chapter 4, Verse 2.
This supreme science was thus received through the chain
of disciplic succession, and the saintly kings understood it
in that way. But in course of time the succession was
broken, and therefore the science as it is appears to be
lost.
Chapter 4, Verse 3.
That very ancient science of the relationship with the
Supreme is today told by Me to you because you are My
devotee as well as My friend; therefore you can understand
the transcendental mystery of this science.
Chapter 4, Verse 4.
Arjuna said: The sun-god Vivasvan is senior by birth to
You. How am I to understand that in the beginning You
instructed this science to him?
Chapter 4, Verse 5.
The Blessed Lord said: Many, many births both you and I
have passed. I can remember all of them, but you cannot, O
subduer of the enemy!
Chapter 4, Verse 6.
Although I am unborn and My transcendental body never
deteriorates, and although I am the Lord of all sentient
beings, I still appear in every millennium in My original
transcendental form.
Chapter 4, Verse 7.
Whenever and wherever there is a decline in religious
practice, O descendant of Bharata, and a predominant rise of
irreligion–at that time I descend Myself.
Chapter 4, Verse 8.
In order to deliver the pious and to annihilate the
miscreants, as well as to reestablish the principles of
religion, I advent Myself millennium after millennium.
Chapter 4, Verse 9.
One who knows the transcendental nature of My appearance
and activities does not, upon leaving the body, take his
birth again in this material world, but attains My eternal
abode, O Arjuna.
Chapter 4, Verse 10.
Being freed from attachment, fear and anger, being fully
absorbed in Me and taking refuge in Me, many, many persons
in the past became purified by knowledge of Me–and thus
they all attained transcendental love for Me.
Chapter 4, Verse 11.
All of them–as they surrender unto Me–I reward
accordingly. Everyone follows My path in all respects, O son
of Prtha.
Chapter 4, Verse 12.
Men in this world desire success in fruitive activities,
and therefore they worship the demigods. Quickly, of course,
men get results from fruitive work in this world.
Chapter 4, Verse 13.
According to the three modes of material nature and the
work ascribed to them, the four divisions of human society
were created by Me. And, although I am the creator of this
system, you should know that I am yet the non-doer, being
unchangeable.
Chapter 4, Verse 14.
There is no work that affects Me; nor do I aspire for the
fruits of action. One who understands this truth about Me
also does not become entangled in the fruitive reactions of
work.
Chapter 4, Verse 15.
All the liberated souls in ancient times acted with this
understanding and so attained liberation. Therefore, as the
ancients, you should perform your duty in this divine
consciousness.
Chapter 4, Verse 16.
Even the intelligent are bewildered 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
all sins.
Chapter 4, Verse 17.
The intricacies of action are very hard to understand.
Therefore one should know properly what action is, what
forbidden action is, and what inaction is.
Chapter 4, Verse 18.
One who sees inaction in action, and action in inaction,
is intelligent among men, and he is in the transcendental
position, although engaged in all sorts of activities.
Chapter 4, Verse 19.
One is understood to be in full knowledge whose every act
is devoid of desire for sense gratification. He is said by
sages to be a worker whose fruitive action is burned up by
the fire of perfect knowledge.
Chapter 4, Verse 20.
Abandoning all attachment to the results of his
activities, ever satisfied and independent, he performs no
fruitive action, although engaged in all kinds of
undertakings.
Chapter 4, Verse 21.
Such a man of understanding acts with mind and
intelligence perfectly controlled, gives up all sense of
proprietorship over his possessions and acts only for the
bare necessities of life. Thus working, he is not affected
by sinful reactions.
Chapter 4, Verse 22.
He who is satisfied with gain which comes of its own
accord, who is free from duality and does not envy, who is
steady both in success and failure, is never entangled,
although performing actions.
Chapter 4, Verse 23.
The work of a man who is unattached to the modes of
material nature and who is fully situated in transcendental
knowledge merges entirely into transcendence.
Chapter 4, Verse 24.
A person who is fully absorbed in Krsna consciousness is
sure to attain the spiritual kingdom because of his full
contribution to spiritual activities, in which the
consummation is absolute and that which is offered is of the
same spiritual nature.
Chapter 4, Verse 25.
Some yogis perfectly worship the demigods by offering
different sacrifices to them, and some of them offer
sacrifices in the fire of the Supreme Brahman.
Chapter 4, Verse 26.
Some of them sacrifice the hearing process and the senses
in the fire of the controlled mind, and others sacrifice the
objects of the senses, such as sound, in the fire of
sacrifice.
Chapter 4, Verse 27.
Those who are interested in self-realization, in terms of
mind and sense control, offer the functions of all the
senses, as well as the vital force [breath], as
oblations into the fire of the controlled mind.
Chapter 4, Verse 28.
There are others who, enlightened by sacrificing their
material possessions in severe austerities, take strict vows
and practice the yoga of eightfold mysticism, and others
study the Vedas for the advancement of transcendental
knowledge.
Chapter 4, Verse 29.
And there are even others who are inclined to the process
of breath restraint to remain in trance, and they practice
stopping the movement of the outgoing breath into the
incoming, and incoming breath into the outgoing, and thus at
last remain in trance, stopping all breathing. Some of them,
curtailing the eating process, offer the outgoing breath
into itself, as a sacrifice.
Chapter 4, Verse 30.
All these performers who know the meaning of sacrifice
become cleansed of sinful reaction, and, having tasted the
nectar of the remnants of such sacrifice, they go to the
supreme eternal atmosphere.
Chapter 4, Verse 31.
O best of the Kuru dynasty, without sacrifice one can
never live happily on this planet or in this life: what then
of the next?
Chapter 4, Verse 32.
All these different types of sacrifice are approved by
the Vedas, and all of them are born of different types of
work. Knowing them as such, you will become liberated.
Chapter 4, Verse 33.
O chastiser of the enemy, the sacrifice of knowledge is
greater than the sacrifice of material possessions. O son of
Prtha, after all, the sacrifice of work culminates in
transcendental knowledge.
Chapter 4, Verse 34.
Just try to learn the truth by approaching a spiritual
master. Inquire from him submissively and render service
unto him. The self-realized soul can impart knowledge unto
you because he has seen the truth.
Chapter 4, Verse 35.
And when you have thus learned the truth, you will know
that all living beings are but part of Me–and that they are
in Me, and are Mine.
Chapter 4, Verse 36.
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.
Chapter 4, Verse 37.
As the blazing fire turns firewood to ashes, O Arjuna, so
does the fire of knowledge burn to ashes all reactions to
material activities.
Chapter 4, Verse 38.
In this world, there is nothing so sublime and pure as
transcendental knowledge. Such knowledge is the mature fruit
of all mysticism. And one who has achieved this enjoys the
self with himself in due course of time.
Chapter 4, Verse 39.
A faithful man who is absorbed in transcendental
knowledge and who subdues his senses quickly attains the
supreme spiritual peace.
Chapter 4, Verse 40.
But ignorant and faithless persons who doubt the revealed
scriptures do not attain God consciousness. For the doubting
soul there is happiness neither in this world nor in the
next.
Chapter 4, Verse 41.
Therefore, one who has renounced the fruits of his
action, whose doubts are destroyed by transcendental
knowledge, and who is situated firmly in the self, is not
bound by works, O conqueror of riches.
Chapter 4, Verse 42.
Therefore the doubts which have arisen in your heart out
of ignorance should be slashed by the weapon of knowledge.
Armed with yoga, O Bharata, stand and fight.
Chapter IV
Jnana-Yog or “The Book of the Religion of Knowledge”
Krishna:
This deathless Yoga, this deep union, I taught
Vivaswata,1 the Lord of Light; Vivaswata to Manu gave it; he
To Ikshwaku; so passed it down the line Of all my royal
Rishis. Then, with years, The truth grew dim and perished,
noble Prince! Now once again to thee it is declared This
ancient lore, this mystery supreme Seeing I find thee votary
and friend.
[Footnote 1: A name of the sun.]
Arjuna:
Thy birth, dear Lord, was in these later days, And bright
Vivaswata’s preceded time! How shall I comprehend this thing
thou sayest, “From the beginning it was I who taught?”
Krishna:
Manifold the renewals of my birth Have been Arjuna! and
of thy births too! But mine I know, and thine thou knowest
not, O slayer of thy Foes! Albeit I be Unborn, undying,
indestructible, The Lord of all things living; not the less
By Maya, by my magic which I stamp On floating Nature-forms,
the primal vast In come, and go, and come. When
Righteousness Declines, O Bharata! when Wickedness Is
strong, I rise, from age to age, and take Visible shape, and
move a man with men, Succoring the good, thrusting the evil
back, And setting Virtue on her seat again. Who knows the
truth touching my births on earth And my divine work, when
he quits the flesh Puts on its load no more, falls no more
down To earthly birth; to Me he comes, dear Prince!
Many there be who come! from fear set free, From anger,
from desire; keeping their hearts Fixed upon me – my
Faithful – purified By sacred flame of Knowledge. Such as
these Mix with my being. Whoso worship me, Them I exalt; but
all men everywhere Shall fall into my path; albeit, those
souls Which seek reward for works, make sacrifice Now, to
the lower gods, I say to thee Here have they their reward.
But I am He Made the Four Castes, and portioned them a place
After their qualities and gifts, Yea, I Created, the
Reposeful; I that live Immortally, made all those mortal
births: For works soil not my essence, being works Wrought
uninvolved.2 Who knows me acting thus Unchained by action,
action binds not him; And, so perceiving, all those saints
of old Worked, seeking for deliverance. Work thou As, in the
days gone by, thy fathers did.
[Footnote 2: Without desire of fruit.]
Thou sayst, perplexed, It hath been asked before By
singers and by sages, “What is act, And what inaction?” I
will teach thee this, And, knowing, thou shalt learn which
work doth save. Needs must one rightly meditate those three
Doing, – not doing, – and undoing. Here Thorny and dark the
path is! He who sees How action may be rest, rest action –
he Is wisest ‘mid his kind; he hath the truth! He doeth
well, acting or resting. Freed In all his works from
prickings of desire, Burned clean in act by the white fire
of truth, The wise call that man wise; and such an one,
Renouncing fruit of deeds, always content, Always
self-satisfying, if he works, Doth nothing that shall stain
his separate soul, Which – quit of fear and hope – subduing
self Rejecting outward impulse – yielding up To body’s need
nothing save body, dwells Sinless amid all sin, with equal
calm Taking what may befall, by grief unmoved, Unmoved by
joy, unenvyingly; the same In good and evil fortunes; nowise
bound By bond of deeds. Nay, but of such an one, Whose crave
is gone, whose soul is liberate, Whose heart is set on truth
– of such an one What work he does is work of sacrifice,
Which passeth purely into ash and smoke Consumed upon the
altar! All’s then God! The sacrifice is Brahm, the ghee and
grain Are Brahm, the fire is Brahm, the flesh it eats Is
Brahm, and unto Brahm attaineth he Who, in such office,
meditates on Brahm. Some votaries there be who serve the
gods With flesh and altar-smoke; but other some Who,
lighting subtler fires, make purer rite With will of
worship. Of the which be they Who, in white flame of
continence, consume Joys of the sense, delights of eye and
ear, Foregoing tender speech and sound of song: And they
who, kindling fires with torch of Truth, Burn on a hidden
altar-stone the bliss Of youth and love, renouncing
happiness: And they who lay for offering there their wealth,
Their penance, meditation, piety, Their steadfast reading of
the scrolls, their lore Painfully gained with long
austerities: And they who, making silent sacrifice, Draw in
their breath to feed the flame of thought, And breathe it
forth to waft the heart on high, Governing the ventage of
each entering air Lest one sigh pass which helpeth not the
soul: And they who, day by day denying needs, Lay life
itself upon the altar-flame, Burning the body wan. Lo! all
these keep The rite of offering, as if they slew Victims;
and all thereby efface much sin Yea! and who feed on the
immortal food Left of such sacrifice, to Brahma pass To The
Unending. But for him that makes No sacrifice, he hath nor
part nor lot Even in the present world. How should he share
Another, O thou Glory of thy Line.
In sight of Brahma all these offerings Are spread and are
accepted! Comprehend That all proceed by act; for knowing
this, Thou shalt be quit of doubt. The sacrifice Which
Knowledge pays is better than great gifts Offered by wealth,
since gifts’ worth – O my Prince! Lies in the mind which
gives, the will that serves: And these are gained by
reverence, by strong search, By humble heed of those who see
the Truth And teach it. Knowing Truth, thy heart no more
Will ache with error, for the Truth shall show All things
subdued to thee, as thou to Me. Moreover, Son of Pandu! wert
thou worst Of all wrong-doers, this fair ship of Truth
Should bear thee safe and dry across the sea Of thy
transgressions. As the kindled flame Feeds on the fuel till
it sinks to ash, So unto ash, Arjuna! unto nought The flame
of Knowledge wastes works’ dross away! There is not purifier
like thereto In all this world, and he who seeketh it Shall
find it – being grown perfect – in himself. Believing, he
receives it when the soul Masters itself, and cleaves to
Truth, and comes Possessing knowledge – to the higher peace,
The uttermost repose. But those untaught, And those without
full faith, and those who fear Are shent; no peace is here
or other where, No hope, nor happiness for whoso doubts. He
that, being self-contained, hath vanquished doubt,
Disparting self from service, soul from works, Enlightened
and emancipate, my Prince! Works fetter him no more! Cut
then atwain With sword of wisdom, Son of Bharata! This doubt
that binds thy heart-beats! cleave the bond Born of thy
ignorance! Be bold and wise! Give thyself to the field with
me! Arise!
Here endeth Chapter IV. of the Bhagavad-Gita, entitled
“Jnana-Yog,” or “The Book of the Religion of Knowledge”
TEXT 1
sri-bhagavan uvaca
imam vivasvate yogam
proktavan aham avyayam
vivasvan manave praha
manur iksvakave bravit
TRANSLATION
The Personality of Godhead, Lord Sri Krishna, said: I
instructed this imperishable science of yoga to the sun-god,
Vivasvan, and Vivasvan instructed it to Manu, the father of
mankind, and Manu in turn instructed it to Ikshavaku.
PURPORT
Herein we find the history of the Bhagavad-gita traced
from a remote time when it was delivered to the royal order
of all planets, beginning from the sun planet. The kings of
all planets are especially meant for the protection of the
inhabitants, and therefore the royal order should understand
the science of Bhagavad-gita in order to be able to rule the
citizens and protect them from material bondage to lust.
Human life is meant for cultivation of spiritual knowledge,
in eternal relationship with the Supreme Personality of
Godhead, and the executive heads of all states and all
planets are obliged to impart this lesson to the citizens by
education, culture and devotion. In other words, the
executive heads of all states are intended to spread the
science of Krishna consciousness so that the people may take
advantage of this great science and pursue a successful
path, utilizing the opportunity of the human form of
life.
In this millennium, the sun-god is known as Vivasvan, the
king of the sun, which is the origin of all planets within
the solar system. In the Brahma-samhita (5.52) it is
stated:
yac-caksur esa savita sakala-grahanam
raja samasta-sura-murtir asesa-tejah
yasyajnaya bhramati sambhrta-kala-cakro
govindam adi-purusham tam aham bhajami
Let me worship, Lord Brahma said, the
Supreme Personality of Godhead, Govinda [Krishna],
who is the original person and under whose order the sun,
which is the king of all planets, is assuming immense power
and heat. The sun represents the eye of the Lord and
traverses its orbit in obedience to His order.
The sun is the king of the planets, and the sun-god (at
present of the name Vivasvan) rules the sun planet, which is
controlling all other planets by supplying heat and light.
He is rotating under the order of Krishna, and Lord Krishna
originally made Vivasvan His first disciple to understand
the science of Bhagavad-gita. The Gita is not, therefore, a
speculative treatise for the insignificant mundane scholar
but is a standard book of knowledge coming down from time
immemorial.
In the Mahabharata (Santi-parva 348.5152) we can
trace out the history of the Gita as follows:
treta-yugadau ca tato
vivasvan manave dadau
manus ca loka-bhrty-artham
sutayeksvakave dadau
iksvakuna ca kathito
vyapya lokan avasthitah
In the beginning of the millennium known as
Treta-yuga this science of the relationship with the Supreme
was delivered by Vivasvan to Manu. Manu, being the father of
mankind, gave it to his son Maharaja Ikshavaku, the king of
this earth planet and forefather of the Raghu dynasty, in
which Lord Ramacandra appeared. Therefore,
Bhagavad-gita existed in human society from the time of
Maharaja Ikshavaku.
At the present moment we have just passed through five
thousand years of the Kali-yuga, which lasts 432,000 years.
Before this there was Dvapara-yuga (800,000 years), and
before that there was Treta-yuga (1,200,000 years). Thus,
some 2,005,000 years ago, Manu spoke the Bhagavad-gita to
his disciple and son Maharaja Ikshavaku, the king of this
planet earth. The age of the current Manu is calculated to
last some 305,300,000 years, of which 120,400,000 have
passed. Accepting that before the birth of Manu the Gita was
spoken by the Lord to His disciple the sun-god Vivasvan, a
rough estimate is that the Gita was spoken at least
120,400,000 years ago; and in human society it has been
extant for two million years. It was respoken by the Lord
again to Arjuna about five thousand years ago. That is the
rough estimate of the history of the Gita.
1
The Personality of Godhead, Lord Sri Krishna, said: I
instructed this imperishable science of yoga to the sun-god,
Vivasvan, and Vivasvan instructed it to Manu, the father of
mankind, and Manu in turn instructed it to Iksvaku.
2
This supreme science was thus received through the chain
of disciplic succession, and the saintly kings understood it
in that way. But in course of time the succession was
broken, and therefore the science as it is appears to be
lost.
3
That very ancient science of the relationship with the
Supreme is today told by Me to you because you are My
devotee as well as My friend and can therefore understand
the transcendental mystery of this science.
4
Arjuna said: The sun-god Vivasvan is senior by birth to
You. How am I to understand that in the beginning You
instructed this science to him?
5
The Personality of Godhead said: Many, many births both
you and I have passed. I can remember all of them, but you
cannot, O subduer of the enemy!
6
Although I am unborn and My transcendental body never
deteriorates, and although I am the Lord of all living
entities, I still appear in every millennium in My original
transcendental form.
7
Whenever and wherever there is a decline in religious
practice, O descendant of Bharata, and a predominant rise of
irreligion — at that time I descend Myself.
8
To deliver the pious and to annihilate the miscreants, as
well as to reestablish the principles of religion, I Myself
appear, millennium after millennium.
9
One who knows the transcendental nature of My appearance
and activities does not, upon leaving the body, take his
birth again in this material world, but attains My eternal
abode, O Arjuna.
10
Being freed from attachment, fear and anger, being fully
absorbed in Me and taking refuge in Me, many, many persons
in the past became purified by knowledge of Me — and thus
they all attained transcendental love for Me.
11
As all surrender unto Me, I reward them accordingly.
Everyone follows My path in all respects, O son of
Prtha.
12
Men in this world desire success in fruitive activities,
and therefore they worship the demigods. Quickly, of course,
men get results from fruitive work in this world.
13
According to the three modes of material nature and the
work associated with them, the four divisions of human
society are created by Me. And although I am the creator of
this system, you should know that I am yet the nondoer,
being unchangeable.
14
There is no work that affects Me; nor do I aspire for the
fruits of action. One who understands this truth about Me
also does not become entangled in the fruitive reactions of
work.
15
All the liberated souls in ancient times acted with this
understanding of My transcendental nature. Therefore you
should perform your duty, following in their footsteps.
16
Even the intelligent are bewildered 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
all misfortune.
17
The intricacies of action are very hard to understand.
Therefore one should know properly what action is, what
forbidden action is, and what inaction is.
18
One who sees inaction in action, and action in inaction,
is intelligent among men, and he is in the transcendental
position, although engaged in all sorts of activities.
19
One is understood to be in full knowledge whose every
endeavor is devoid of desire for sense gratification. He is
said by sages to be a worker for whom the reactions of work
have been burned up by the fire of perfect knowledge.
20
Abandoning all attachment to the results of his
activities, ever satisfied and independent, he performs no
fruitive action, although engaged in all kinds of
undertakings.
21
Such a man of understanding acts with mind and
intelligence perfectly controlled, gives up all sense of
proprietorship over his possessions, and acts only for the
bare necessities of life. Thus working, he is not affected
by sinful reactions.
22
He who is satisfied with gain which comes of its own
accord, who is free from duality and does not envy, who is
steady in both success and failure, is never entangled,
although performing actions.
23
The work of a man who is unattached to the modes of
material nature and who is fully situated in transcendental
knowledge merges entirely into transcendence.
24
A person who is fully absorbed in Krishna consciousness
is sure to attain the spiritual kingdom because of his full
contribution to spiritual activities, in which the
consummation is absolute and that which is offered is of the
same spiritual nature.
25
Some yogis perfectly worship the demigods by offering
different sacrifices to them, and some of them offer
sacrifices in the fire of the Supreme Brahman.
26
Some [the unadulterated brahmacaris] sacrifice
the hearing process and the senses in the fire of mental
control, and others [the regulated householders]
sacrifice the objects of the senses in the fire of the
senses.
27
Others, who are interested in achieving self-realization
through control of the mind and senses, offer the functions
of all the senses, and of the life breath, as oblations into
the fire of the controlled mind.
28
Having accepted strict vows, some become enlightened by
sacrificing their possessions, and others by performing
severe austerities, by practicing the yoga of eightfold
mysticism, or by studying the Vedas to advance in
transcendental knowledge.
29
Still others, who are inclined to the process of breath
restraint to remain in trance, practice by offering the
movement of the outgoing breath into the incoming, and the
incoming breath into the outgoing, and thus at last remain
in trance, stopping all breathing. Others, curtailing the
eating process, offer the outgoing breath into itself as a
sacrifice.
30
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.
31
O best of the Kuru dynasty, without sacrifice one can
never live happily on this planet or in this life: what then
of the next?
32
All these different types of sacrifice are approved by
the Vedas, and all of them are born of different types of
work. Knowing them as such, you will become liberated.
33
O chastiser of the enemy, the sacrifice performed in
knowledge is better than the mere sacrifice of material
possessions. After all, O son of Prtha, all sacrifices of
work culminate in transcendental knowledge.
34
Just try to learn the truth by approaching a spiritual
master. Inquire from him submissively and render service
unto him. The self-realized souls can impart knowledge unto
you because they have seen the truth.
35
Having obtained real knowledge from a self-realized soul,
you will never fall again into such illusion, for by this
knowledge you will see that all living beings are but part
of the Supreme, or, in other words, that they are Mine.
36
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.
37
As a blazing fire turns firewood to ashes, O Arjuna, so
does the fire of knowledge burn to ashes all reactions to
material activities.
38
In this world, there is nothing so sublime and pure as
transcendental knowledge. Such knowledge is the mature fruit
of all mysticism. And one who has become accomplished in the
practice of devotional service enjoys this knowledge within
himself in due course of time.
39
A faithful man who is dedicated to transcendental
knowledge and who subdues his senses is eligible to achieve
such knowledge, and having achieved it he quickly attains
the supreme spiritual peace.
40
But ignorant and faithless persons who doubt the revealed
scriptures do not attain God consciousness; they fall down.
For the doubting soul there is happiness neither in this
world nor in the next.
41
One who acts in devotional service, renouncing the fruits
of his actions, and whose doubts have been destroyed by
transcendental knowledge, is situated factually in the self.
Thus he is not bound by the reactions of work, O conqueror
of riches.
42
Therefore the doubts which have arisen in your heart out
of ignorance should be slashed by the weapon of knowledge.
Armed with yoga, O Bharata, stand and fight.
The Bhagavad-Gita
by Dr. Ramanada Prasad
4. PATH OF RENUNCIATION WITH KNOWLEDGE
KarmaYog is an ancient forgotten commandment
The Supreme Lord said: I taught this KarmaYog, the
eternal science of right action, to King Vivasvaan.
Vivasvaan taught it to Manu. Manu taught it to Ikshvaaku.
Thus handed down in succession the saintly Kings knew this
(KarmaYog). After a long time the science of KarmaYog was
lost from this earth. Today I have described the same
ancient science to you, because you are my sincere devotee
and friend. KarmaYog is a supreme secret indeed. (4.01-03)
Arjun said: You were born later, but Vivasvaan was born in
ancient time. How am I to understand that You taught this
yog in the beginning of the creation? (4.04)
The purpose of incarnation of God
The Supreme Lord said: Both you and I have taken many
births. I remember them all, O Arjun, but you do not
remember. (4.05) Though I am eternal, immutable, and the
Lord of all beings, yet I manifest myself by controlling My
own material Nature using My divine potential energy
(YogMaya). (See also 10.14) (4.06)
Whenever there is a decline of Dharm (Righteousness) and
a predominance of Adharm (Unrighteousness), O Arjun, then I
manifest Myself. I appear from time to time for protecting
the good, for transforming the wicked, and for establishing
world order (Dharm). (4.07-08) The one who truly understands
My transcendental appearance and activities (of creation,
maintenance, and dissolution), attains My supreme abode and
is not born again after leaving this body, O Arjun. (4.09)
Many have become free from attachment, fear, anger, and
attained salvation (Mukti) by taking refuge in Me, becoming
fully absorbed in My thoughts, and becoming purified by the
fire of Self-knowledge. (4.10)
Path of worship and prayer
With whatever motive people worship Me, I fulfill their
desires accordingly. People worship Me with different
motives. (4.11) Those who long for success in their work
here on the earth worship the celestial controllers (Devas).
Success in work comes quickly in this human world. (4.12)
The four divisions — based on aptitude and vocation — of
human society were created by Me. Though I am the author of
this system of the division of labor, one should know that I
do nothing (directly) and I am eternal. (See also 18.41)
(4.13) Works do not bind Me, because I have no desire for
the fruits of work. The one who fully understands and
practices this truth is also not bound by Karm. (4.14) The
ancient seekers of liberation also performed their duties
with this understanding. Therefore, you should do your duty
as the ancients did. (4.15)
Attached, detached, and forbidden action
Even the wise ones are confused about what is action and
what is inaction. Therefore, I shall clearly explain what is
action, knowing that one shall be liberated from the evil of
birth and death. (4.16) The true nature of action is very
difficult to understand. Therefore, one should know the
nature of attached (or selfish) action, the nature of
detached (or selfless) action, and also the nature of
forbidden action. (4.17)
A KarmaYogi is not subject to the Karmic laws
The one who sees inaction in action, and action in
inaction, is a wise person. Such a person is a yogi and has
accomplished everything. (See also 3.05, 3.27, 5.08 and
13.29) (4.18) (To see inaction in action and vice versa is
to understand that the Lord does all the work indirectly
through His power by using us. He is the inactive actor. We
are actively inactive, because we cannot do anything without
the flow of His power. Therefore, we are not the doer, just
an instrument in His hands.) A person, whose desires have
become selfless by being roasted in the fire of
Self-knowledge, is called a sage by the wise. (4.19) The one
who has abandoned selfish attachment to the fruits of work,
and remains ever content and dependent on no one but God,
such a person — though engaged in activity — does
nothing at all, and incurs no Karmic reaction, good or bad.
(4.20) The one who is free from desires, whose mind and
senses are under control, and who has renounced all
proprietorship, does not incur sin — the Karmic reaction
— by doing bodily action. (4.21) Content with whatever
gain comes naturally by His will, unaffected by pairs of
opposites, free from envy, calm in success and failure;
though engaged in work, such a KarmaYogi is not bound by
Karm. (4.22) The one who is free from attachment, whose mind
is fixed in Self-knowledge, who does work as a service
(Seva) to the Lord, all Karmic bonds of such a philanthropic
person (KarmaYogi) dissolves away. (4.23) Brahm, the eternal
Being, shall be realized by the one who considers everything
as a manifestation or an act of Brahm. (Also see 9.16)
(4.24)
Different types of spiritual practices or sacrifices
Some yogis perform the service of worship to celestial
controllers (Devas, guardian angels), while others study
scriptures for Self-knowledge. Some restrain their senses
and give up their sensual pleasures. Others perform
breathing and other yogic exercises. Some give charity and
offer their wealth as a sacrifice. (4.25-28) Those who are
engaged in yogic practices, reach the breathless state of
trance (Samaadhi) by offering inhalation into exhalation and
exhalation into inhalation as a sacrifice (by using short
breathing Kriyaa techniques). (4.29) Others restrict their
diet and offer their inhalations as sacrifice into their
inhalations. All these people are the knowers of sacrifice,
and are purified by their sacrifice. (4.30) Those who
perform selfless service (Seva, Yajn, sacrifice) obtain the
nectar of Self-knowledge as a result of their sacrifice and
attain the Eternal Being (Brahm). O Arjun, even this world
is not a happy place for the non-sacrificer, how can the
other world be? (See also 4.38, and 5.06). (4.31) Many types
of spiritual disciplines are described in the Vedas. Know
them all to be born from Karm or the action of body, mind,
and senses. Knowing this, you shall attain salvation (Moksh,
Nirvan). (See also 3.14) (4.32)
Acquiring transcendental knowledge is a superior
spiritual practice
The acquisition and propagation of Self-knowledge are
superior to any material gain or gift, O Arjun. Because all
actions in their entirety culminate in knowledge. (4.33)
Acquire this transcendental knowledge from a Self-realized
person by humble reverence, by sincere inquiry, and by
service. The wise ones who have realized the Truth will
teach you. (4.34) After knowing the Truth, O Arjun, you
shall not again become deluded like this. By this knowledge
you shall behold the entire creation (first) within Me, the
Supreme Being (ParBrahm), then within your own higher Self
(and then see Me alone in everything). (4.35) Even if one is
the most sinful of all sinners, one shall yet cross over the
ocean of sin by the raft of Self-knowledge (BrahmJnaan)
alone. (4.36) As the blazing fire reduces wood to ashes;
similarly, the fire of Self-knowledge (BrahmJnaan) reduces
all bonds of Karm to ashes, O Arjun. (4.37)
Transcendental knowledge is automatically revealed to a
KarmaYogi
In truth, there is no purifier in this world like Jnaan,
the true knowledge of the Supreme Being (ParBrahm). One who
becomes purified by KarmaYog discovers this knowledge
within, naturally, in course of time. (See also 4.31, and
5.06, 18.78) (4.38) The one who has faith and is sincere in
yogic practices, and has control over the senses, gains this
transcendental knowledge. Having gained this knowledge, one
at once attains supreme peace. (4.39) The irrational, the
faithless, and the disbeliever (atheist) perishes. There is
neither this world, nor the world beyond, nor happiness for
the disbeliever. (4.40)
Both transcendental knowledge and KarmaYog are needed for
Nirvan
Work (Karm) does not bind a person who has renounced work
— by renouncing the fruits of work — through KarmaYog,
and whose doubts about the Self are completely destroyed by
Vivek, the application of Self-knowledge, O Arjun. (4.41)
Therefore, cut the ignorance-born doubt (about the Supreme
Being) abiding in your mind by the sword of Self-knowledge,
resort to KarmaYog, and get up for the war, O Arjun.
(4.42)
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