
Bhagavadgītā Chapter 4
Jnana Karma Sanyasa Yoga or The Yoga of Knowledge and Renunciation of Action
Jnana Karma Sanyasa Yoga
Shloka 4.1: śhrī-bhagavān uvācha | imaṁ vivasvate yogaṁ proktavān aham avyayam | vivasvān manave prāha manur ikṣhvākave ’bravīt || 4.1 ||
English: The Blessed Lord said: I taught this eternal science of yoga to Vivasvan, the sun god. Vivasvan taught it to Manu, and Manu in turn taught it to Ikshvaku.
Hindi: भगवान ने कहा: मैंने इस शाश्वत योग का उपदेश विवस्वान (सूर्यदेव) को दिया। विवस्वान ने इसे मनु को बताया, और मनु ने इसे इक्ष्वाकु को बताया।
Shloka 4.2: evaṁ paramparā-prāptam imaṁ rājarṣhayo viduḥ | sa kāleneha mahatā yogo naṣhṭaḥ paraṇtapa || 4.2 ||
English: This knowledge, handed down in the disciplic succession, was understood by the royal sages. But in the course of time, this tradition was lost, O Parantapa (Arjuna).
Hindi: इस ज्ञान को परंपरा से प्राप्त करके राजर्षियों ने समझा था। लेकिन समय के साथ, यह योग इस संसार में लुप्त हो गया, हे परंतप (अर्जुन)।
Shloka 4.3: sa evāyaṁ mayā te ’dya yogaḥ proktaḥ purātanaḥ | bhakto ’si me sakhā cheti rahasyaṁ hyetad uttamam || 4.3 ||
English: The same ancient knowledge of yoga has been imparted to you by Me today because you are My devotee and friend, and can therefore understand this transcendental mystery.
Hindi: वही पुरातन योग मैंने आज तुम्हें बताया है, क्योंकि तुम मेरे भक्त और मित्र हो। इसलिए तुम इस उत्तम रहस्य को समझ सकते हो।
Shloka 4.4: arjuna uvācha | aparaṁ bhavato janma paraṁ janma vivasvataḥ | katham etad vijānīyāṁ tvam ādau proktavān iti || 4.4 ||
English: Arjuna said: You were born after Vivasvan. How am I to understand that in the beginning, You instructed this knowledge to him?
Hindi: अर्जुन ने कहा: आपका जन्म तो विवस्वान के बाद हुआ है। मैं यह कैसे समझूं कि आपने इस ज्ञान का उपदेश पहले उन्हें दिया था?
Shloka 4.5: śhrī-bhagavān uvācha | bahūni me vyatītāni janmāni tava chārjuna | tānyahaṁ veda sarvāṇi na tvaṁ vettha paraṇtapa || 4.5 ||
English: The Blessed Lord said: Both you and I have passed through many, many births. I can remember all of them, but you cannot, O Parantapa (Arjuna).
Hindi: भगवान ने कहा: हे परंतप (अर्जुन), तुम और मैंने बहुत से जन्म लिए हैं। मुझे वे सभी याद हैं, लेकिन तुम उन्हें याद नहीं कर सकते।
Shloka 4.6: ajo ’pi sann avyayātmā bhūtānām īśhvaro ’pi san | prakṛitiṁ svām adhiṣhṭhāya sambhavāmy ātma-māyayā || 4.6 ||
English: Although I am unborn and imperishable, and the Lord of all living beings, I appear by controlling My own material energy through My divine potency.
Hindi: यद्यपि मैं अजन्मा और अविनाशी हूँ और सभी प्राणियों का स्वामी हूँ, फिर भी अपनी दिव्य माया के द्वारा अपनी प्रकृति को नियंत्रित करके प्रकट होता हूँ।
Shloka 4.7: yadā yadā hi dharmasya glānir bhavati bhārata | abhyutthānam adharmasya tadātmānaṁ sṛijāmyaham || 4.7 ||
English: Whenever there is a decline in righteousness and an increase in unrighteousness, O Bharata (Arjuna), at that time I manifest Myself on earth.
Hindi: हे भरत (अर्जुन), जब-जब धर्म का पतन और अधर्म की वृद्धि होती है, तब-तब मैं स्वयं को प्रकट करता हूँ।
Shloka 4.8: paritrāṇāya sādhūnāṁ vināśhāya cha duṣhkṛitām | dharma-saṁsthāpanārthāya sambhavāmi yuge yuge || 4.8 ||
English: To protect the righteous, to annihilate the wicked, and to reestablish the principles of dharma, I appear millennium after millennium.
Hindi: सज्जनों की रक्षा, दुष्टों का विनाश, और धर्म की स्थापना के लिए मैं युग-युग में प्रकट होता हूँ।
Shloka 4.9: janma karma cha me divyam evaṁ yo vetti tattvataḥ | tyaktvā dehaṁ punar janma naiti mām eti so ’rjuna || 4.9 ||
English: One who knows the divine nature of My birth and activities does not, upon leaving the body, take birth again in this material world, but attains My eternal abode, O Arjuna.
Hindi: जो मेरी जन्म और कर्म की दिव्य प्रकृति को जानता है, वह शरीर त्यागने के बाद फिर से इस भौतिक संसार में जन्म नहीं लेता, बल्कि मेरी शाश्वत स्थिति को प्राप्त करता है, हे अर्जुन।
Shloka 4.10: vīta-rāga-bhaya-krodhā man-mayā mām upāśhritāḥ | bahavo jñāna-tapasā pūtā mad-bhāvam āgatāḥ || 4.10 ||
English: Freed from attachment, fear, and anger, absorbed in Me, and taking refuge in Me, many persons in the past became purified by knowledge and asceticism, and thereby attained My divine love.
Hindi: राग, भय, और क्रोध से मुक्त होकर, मुझमें लीन होकर, और मेरी शरण लेकर, अनेकों ने ज्ञान और तपस्या से पवित्र होकर मेरी दिव्य स्थिति को प्राप्त किया है।
Shloka 4.11: ye yathā māṁ prapadyante tāṁs tathaiva bhajāmyaham | mama vartmānuvartante manuṣhyāḥ pārtha sarvaśhaḥ || 4.11 ||
English: As all surrender unto Me, I reward them accordingly. Everyone follows My path in all respects, O Partha (Arjuna).
Hindi: जो जैसे मेरी शरण ग्रहण करते हैं, मैं उन्हें उसी प्रकार प्रतिफल देता हूँ। सभी लोग मेरे मार्ग का ही अनुसरण करते हैं, हे पार्थ (अर्जुन)।
Shloka 4.12: kāṅkṣhantaḥ karmaṇāṁ siddhiṁ yajanta iha devatāḥ | kṣhipraṁ hi mānuṣhe loke siddhir bhavati karma-jā || 4.12 ||
English: Those who desire success in their actions in this world worship the demigods, for material success comes quickly in the human world.
Hindi: जो लोग इस संसार में कर्मों में सिद्धि प्राप्त करना चाहते हैं, वे देवताओं की पूजा करते हैं, क्योंकि इस मानव संसार में कर्मों से सफलता शीघ्र मिलती है।
Shloka 4.13: chātur-varṇyaṁ mayā sṛiṣhṭaṁ guṇa-karma-vibhāgaśhaḥ | tasya kartāram api māṁ viddhyakartāram avyayam || 4.13 ||
English: The four divisions of human society were created by Me according to the three modes of material nature and the work associated with them. Although I am the creator of this system, know Me to be the non-doer and unchangeable.
Hindi: मनुष्य समाज के चार वर्णों की रचना मैंने गुण और कर्म के अनुसार की है। यद्यपि मैं इस व्यवस्था का कर्ता हूँ, फिर भी मुझे अकर्तार और अविनाशी जानो।
Shloka 4.14: na māṁ karmāṇi limpanti na me karma-phale spṛihā | iti māṁ yo ’bhijānāti karma-bhir na sa badhyate || 4.14 ||
English: Actions do not taint Me, nor do I desire the fruits of action. One who understands this truth about Me is also not bound by the results of work.
Hindi: कर्म मुझे लिप्त नहीं करते, और न ही मुझे कर्म के फल की इच्छा है। जो इस सत्य को मेरे बारे में जानता है, वह भी कर्मों के फल से बंधता नहीं है।
Shloka 4.15: evaṁ jñātvā kṛitaṁ karma pūrvair api mumukṣhubhiḥ | kuru karmaiva tasmāt tvaṁ pūrvaiḥ pūrvataraṁ kṛitam || 4.15 ||
English: All the liberated souls of the past acted with this understanding. Therefore, you should perform your duty, just as the ancient sages did.
Hindi: प्राचीनकाल के मुक्ति-कामी लोगों ने इस ज्ञान के साथ ही कर्म किए। इसलिए तुम भी अपने कर्तव्यों का पालन करो, जैसे प्राचीन ऋषियों ने किया था।
Shloka 4.16: kiṁ karma kimakarmeti kavayo ’pyatra mohitāḥ | tat te karma pravakṣhyāmi yaj jñātvā mokṣhyase ’śhubhāt || 4.16 ||
English: What is action and what is inaction? Even the wise are confused in determining this. I shall now explain to you what action is, knowing which you shall be freed from all inauspiciousness.
Hindi: कर्म क्या है और अकर्म क्या है? यहाँ तक कि ज्ञानी भी इसको लेकर भ्रमित होते हैं। अब मैं तुम्हें कर्म का रहस्य बताऊंगा, जिसे जानकर तुम सभी अशुभताओं से मुक्त हो जाओगे।
Shloka 4.17: karmaṇo hyapi boddhavyaṁ boddhavyaṁ cha vikarmaṇaḥ | akarmaṇaśh cha boddhavyaṁ gahanā karmaṇo gatiḥ || 4.17 ||
English: You must understand the nature of prescribed action, wrong action, and inaction as well. The intricacies of action are very difficult to understand.
Hindi: तुम्हें नियत कर्म, विकर्म (गलत कर्म), और अकर्म (निष्क्रियता) को भी समझना चाहिए। कर्म की गहन गति को समझना बहुत कठिन है।
Shloka 4.18: karmaṇy akarma yaḥ paśhyed akarmaṇi cha karma yaḥ | sa buddhimān manuṣhyeṣhu sa yuktaḥ kṛitsna-karma-kṛit || 4.18 ||
English: One who sees inaction in action and action in inaction is truly wise among humans. He is a yogi and a true performer of all actions.
Hindi: जो व्यक्ति कर्म में अकर्म और अकर्म में कर्म को देखता है, वह मनुष्यों में वास्तव में बुद्धिमान है। वह एक योगी है और सभी कर्मों का सच्चा कर्ता है।
Shloka 4.19: yasya sarve samārambhāḥ kāma-saṅkalpa-varjitāḥ | jñānāgni-dagdha-karmāṇaṁ tam āhuḥ paṇḍitaṁ budhāḥ || 4.19 ||
English: One whose every endeavor is devoid of desire for sense gratification is said to be truly learned, for all his actions are burnt by the fire of knowledge.
Hindi: जिस व्यक्ति के सभी कर्म इच्छाओं और कामनाओं से रहित होते हैं, उसे ज्ञानी कहा जाता है, क्योंकि उसके सभी कर्म ज्ञान की अग्नि से जल चुके होते हैं।
Shloka 4.20: tyaktvā karma-phalāsaṅgaṁ nitya-tṛipto nirāśhrayaḥ | karmaṇyabhipravṛitto ’pi naiva kiñchit karoti saḥ || 4.20 ||
English: Abandoning all attachment to the results of activities, ever satisfied and independent, one is not bound by actions, though engaged in all kinds of work.
Hindi: कर्मों के फल के प्रति आसक्ति को त्यागकर, सदा संतुष्ट और निराश्रय होकर, चाहे सभी प्रकार के कार्यों में संलग्न हो, वह व्यक्ति बंधन में नहीं पड़ता।
Shloka 4.21: nirāśhīr yata-chittātmā tyakta-sarva-parigrahaḥ | śhārīraṁ kevalaṁ karma kurvan nāpnoti kilbiṣham || 4.21 ||
English: Free from expectations, with the mind and senses controlled, giving up all possessions, performing actions with the body alone, such a person incurs no sin.
Hindi: अपेक्षाओं से मुक्त, मन और इन्द्रियों को संयमित करके, सभी प्रकार के स्वामित्व का त्याग करके, केवल शरीर से कर्म करता हुआ व्यक्ति पाप नहीं करता।
Shloka 4.22: yadṛichchhā-lābha-santuṣhṭo dvandvātīto vimatsaraḥ | samaḥ siddhāv asiddhau cha kṛitvāpi na nibadhyate || 4.22 ||
English: Content with whatever comes by chance, free from dualities, without envy, even-minded in success and failure, such a person, although engaged in action, is never bound.
Hindi: जो व्यक्ति संयोग से प्राप्त होने वाले में संतुष्ट है, द्वंद्व से ऊपर है, द्वेष रहित है, और सफलता-असफलता में समान भाव रखता है, वह कर्म करते हुए भी बंधता नहीं है।
Shloka 4.23: gata-saṅgasya muktasya jñānāvasthita-chetasaḥ | yajñāyācharataḥ karma samagraṁ pravilīyate || 4.23 ||
English: One who is free from attachment, whose mind is established in knowledge, who performs work as a sacrifice, all of his actions are dissolved.
Hindi: जो व्यक्ति आसक्ति से मुक्त है, जिसका चित्त ज्ञान में स्थित है, जो यज्ञ के रूप में कर्म करता है, उसके सभी कर्म पूरी तरह से लीन हो जाते हैं।
Shloka 4.24: brahmārpaṇaṁ brahma havir brahmāgnau brahmaṇā hutam | brahmaiva tena gantavyaṁ brahma-karma-samādhinā || 4.24 ||
English: The act of offering is Brahman; the oblation is Brahman; it is offered by Brahman into the fire of Brahman. Brahman will be attained by one who sees Brahman in every action.
Hindi: यज्ञ का अर्पण ब्रह्म है, हवि ब्रह्म है, ब्रह्माग्नि में ब्रह्म द्वारा अर्पित किया जाता है। जो व्यक्ति हर कर्म में ब्रह्म को देखता है, वह ब्रह्म को प्राप्त करता है।
Shloka 4.25: daivam evāpare yajñaṁ yoginaḥ paryupāsate | brahmāgnāvapare yajñaṁ yajñenaivopajuhvati || 4.25 ||
English: Some yogis perfectly worship the demigods by offering different sacrifices to them, and some offer sacrifices in the fire of the Supreme Brahman.
Hindi: कुछ योगी देवताओं की पूजा विभिन्न यज्ञों के द्वारा करते हैं, और कुछ ब्रह्माग्नि में यज्ञ के द्वारा यज्ञ अर्पित करते हैं।
Shloka 4.26: śhrotrādīnīndriyāṇy anye saṁyamāgniṣhu juhvati | śhabdādīn viṣhayān anya indriyāgniṣhu juhvati || 4.26 ||
English: Some offer hearing and other senses in the fire of mental control, while others offer sound and other objects of the senses in the fires of the senses.
Hindi: कुछ लोग श्रवण और अन्य इन्द्रियों को संयम की अग्नि में अर्पित करते हैं, जबकि कुछ लोग ध्वनि और अन्य इन्द्रिय विषयों को इन्द्रियों की अग्नि में अर्पित करते हैं।
Shloka 4.27: sarvāṇīndriya-karmāṇi prāṇa-karmāṇi chāpare | ātma-saṁyama-yogāgnau juhvati jñāna-dīpite || 4.27 ||
English: Others offer all the functions of the senses and the functions of the life-force, in the fire of the yoga of self-control, kindled by knowledge.
Hindi: अन्य लोग सभी इन्द्रियों के कार्य और प्राणों के कार्यों को आत्म-संयम के योग की अग्नि में अर्पित करते हैं, जो ज्ञान से प्रज्वलित है।
Shloka 4.28: dravyayajñās tapoyajñā yoga-yajñās tathāpare | svādhyāya-jñāna-yajñāśh cha yatayaḥ saṁśhita-vratāḥ || 4.28 ||
English: Some perform sacrifice by giving in charity; others perform sacrifice through austerity, while some others by practicing the eightfold path of yoga, and still others by studying the scriptures to cultivate knowledge.
Hindi: कुछ लोग दान द्वारा यज्ञ करते हैं; कुछ तपस्या द्वारा यज्ञ करते हैं; कुछ योग के आठ अंगों का अभ्यास करके यज्ञ करते हैं, और कुछ अध्ययन द्वारा ज्ञान प्राप्त करके यज्ञ करते हैं।
Shloka 4.29: apāne juhvati prāṇaṁ prāṇe ’pānaṁ tathāpare | prāṇāpāna-gatī ruddhvā prāṇāyāma-parāyaṇāḥ || 4.29 ||
English: Still others, who are inclined to the process of pranayama (breath control), offer the inhalation into the exhalation, and the exhalation into the inhalation, and thus regulate the flow of inhalation and exhalation.
Hindi: कुछ अन्य लोग, जो प्राणायाम के अभ्यास में संलग्न हैं, श्वास को प्रश्वास में अर्पित करते हैं, और प्रश्वास को श्वास में, और इस प्रकार श्वास-प्रश्वास को नियंत्रित करते हैं।
Shloka 4.30: apare niyatāhārāḥ prāṇān prāṇeṣhu juhvati | sarve ’pyete yajña-vido yajña-kṣhapita-kalmaṣhāḥ || 4.30 ||
English: Others, who are inclined to restricting their diet, offer the inward breath into the outward breath. All these persons, who know the meaning of sacrifice, become purified of their sins by sacrifice.
Hindi: कुछ अन्य लोग, जो आहार को नियंत्रित करते हैं, प्राणों को प्राणों में अर्पित करते हैं। ये सभी लोग, जो यज्ञ का अर्थ जानते हैं, यज्ञ द्वारा अपने पापों से पवित्र हो जाते हैं।
Shloka 4.31: yajña-śhiṣhṭāmṛita-bhujo yānti brahma sanātanam | nāyaṁ loko ’styayajñasya kuto ’nyaḥ kuru-sattama || 4.31 ||
English: Those who partake of the nectar of immortality that remains after the sacrifice attain the eternal Supreme Absolute. For those who do not perform sacrifice, even this world is not attainable, how then the other world, O best of the Kurus (Arjuna)?
Hindi: जो लोग यज्ञ के बाद शेष अमृत का सेवन करते हैं, वे शाश्वत ब्रह्म को प्राप्त करते हैं। जो लोग यज्ञ नहीं करते, उनके लिए यह संसार भी प्राप्त नहीं है, फिर दूसरे लोक की तो बात ही क्या है, हे कुरुश्रेष्ठ (अर्जुन)?
Shloka 4.32: evaṁ bahu-vidhā yajñā vitatā brahmaṇo mukhe | karmañjān viddhi tān sarvān evaṁ jñātvā vimokṣhyase || 4.32 ||
English: All these different kinds of sacrifices are mentioned in the Vedas, and all of them are born of different types of work. Knowing them as such, you shall be liberated.
Hindi: इन सभी विभिन्न प्रकार के यज्ञों का वर्णन वेदों में किया गया है, और वे सभी भिन्न-भिन्न प्रकार के कर्मों से उत्पन्न हुए हैं। इस प्रकार जानकर तुम मुक्त हो जाओगे।
Shloka 4.33: śhreyān dravya-mayād yajñāj jñāna-yajñaḥ paraṁ tapaḥ | sarvaṁ karmākhilaṁ pārtha jñāne parisamāpyate || 4.33 ||
English: O Partha (Arjuna), knowledge sacrifice is superior to any material sacrifice. All actions culminate in knowledge, O son of Kunti.
Hindi: हे पार्थ (अर्जुन), ज्ञान यज्ञ भौतिक यज्ञ से श्रेष्ठ है। सभी कर्म अंततः ज्ञान में परिणत होते हैं, हे कुन्तीपुत्र।
Shloka 4.34: tad viddhi praṇipātena paripraśhnena sevayā | upadekṣhyanti te jñānaṁ jñāninas tattva-darśhinaḥ || 4.34 ||
English: Acquire this knowledge by reverence, by inquiry, and by service. The wise who have realized the truth will impart knowledge to you.
Hindi: इस ज्ञान को श्रद्धा, प्रश्न और सेवा द्वारा प्राप्त करो। जो ज्ञानी हैं और सत्य को देख चुके हैं, वे तुम्हें ज्ञान प्रदान करेंगे।
Shloka 4.35: yaj jñātvā na punar moham evaṁ yāsyasi pāṇḍava | yena bhūtānyaśheṣheṇa drakṣhyasy-ātmanyatho mayi || 4.35 ||
English: Having gained this knowledge, you shall never fall again into such delusion, O Pandava. By this knowledge, you shall see all living beings in the Self, and also in Me.
Hindi: इस ज्ञान को प्राप्त करने के बाद, तुम फिर कभी ऐसे मोह में नहीं पड़ोगे, हे पाण्डव। इस ज्ञान के द्वारा तुम सभी प्राणियों को आत्मा में, और मुझे भी उनमें देख सकोगे।
Shloka 4.36: api ched asi pāpebhyaḥ sarvebhyaḥ pāpa-kṛit-tamaḥ | sarvaṁ jñāna-plavenaiva vṛijinaṁ santariṣhyasi || 4.36 ||
English: Even if you are considered the most sinful of all sinners, you will cross over all sin by the boat of knowledge alone.
Hindi: यदि तुम सभी पापियों में सबसे बड़ा पापी भी हो, तो भी तुम केवल ज्ञान की नौका द्वारा सभी पापों से पार हो जाओगे।
Shloka 4.37: yathaidhāṁsi samiddho ’gnir bhasma-sāt kurute ’rjuna | jñānāgniḥ sarva-karmāṇi bhasma-sāt kurute tathā || 4.37 ||
English: As a blazing fire turns firewood to ashes, O Arjuna, so does the fire of knowledge burn all karma to ashes.
Hindi: जैसे प्रज्वलित अग्नि लकड़ियों को राख में बदल देती है, हे अर्जुन, वैसे ही ज्ञान की अग्नि सभी कर्मों को भस्म कर देती है।
Shloka 4.38: na hi jñānena sadṛiśhaṁ pavitram iha vidyate | tat svayaṁ yoga-saṁsiddhaḥ kālenātmani vindati || 4.38 ||
English: In this world, there is nothing so purifying as knowledge. One who is perfect in yoga finds it within himself in due course of time.
Hindi: इस संसार में ज्ञान के समान पवित्र कुछ भी नहीं है। जो योग में सिद्ध है, वह इसे समय आने पर स्वयं में प्राप्त कर लेता है।
Shloka 4.39: śhraddhāvān labhate jñānaṁ tat-paraḥ saṁyatendriyaḥ | jñānaṁ labdhvā parāṁ śhāntim achireṇādhigachchhati || 4.39 ||
English: A person who has faith, who is dedicated to the pursuit of knowledge, and who has control over the senses attains this knowledge. And having attained this knowledge, he soon achieves supreme peace.
Hindi: जिस व्यक्ति में श्रद्धा है, जो ज्ञान के लिए समर्पित है, और जिसकी इन्द्रियाँ संयमित हैं, वह इस ज्ञान को प्राप्त करता है। और इस ज्ञान को प्राप्त करने के बाद, वह शीघ्र ही परम शांति को प्राप्त करता है।
Shloka 4.40: ajñaśh chāśhraddadhānaśh cha sanśhayātmā vinaśhyati | nāyaṁ loko ’sti na paro na sukhaṁ sanśhayātmanaḥ || 4.40 ||
English: The ignorant, the faithless, and the doubting self go to destruction. For the doubting soul, there is neither this world, nor the next, nor happiness.
Hindi: जो अज्ञानी हैं, जिनमें श्रद्धा नहीं है, और जिनकी आत्मा संदेह से भरी है, वे नष्ट हो जाते हैं। संदेह करने वाले के लिए न तो यह संसार है, न परलोक, और न ही सुख।
Shloka 4.41: yoga-sannyasta-karmāṇaṁ jñāna-sañchhinna-sanśhayam | ātmavantaṁ na karmāṇi nibadhnanti dhanañjaya || 4.41 ||
English: One who has renounced all actions by yoga, whose doubts are destroyed by knowledge, and who is situated firmly in the self, is not bound by actions, O Dhananjaya (Arjuna).
Hindi: जिसने योग द्वारा सभी कर्मों को त्याग दिया है, जिसका संदेह ज्ञान द्वारा नष्ट हो गया है, और जो आत्मा में स्थित है, वह कर्मों से बंधता नहीं है, हे धनंजय (अर्जुन)।
Shloka 4.42: tasmād ajñāna-sambhūtaṁ hṛit-sthaṁ jñānāsinātmanaḥ | chhittvainaṁ sanśhayaṁ yogam ātiṣhṭhottiṣhṭha bhārata || 4.42 ||
English: Therefore, with the sword of knowledge, cut asunder the doubts that have arisen in your heart out of ignorance. Take up the path of yoga, O Bharata, and stand up to fight.
Hindi: इसलिए, ज्ञान की तलवार से अपने हृदय में अज्ञान से उत्पन्न हुए संदेह को काट डालो। योग का मार्ग अपनाओ, हे भरत, और युद्ध के लिए खड़े हो जाओ।
Here is a comprehensive summary of the chapter:
Chapter 4 of the Bhagavad Gita is titled ‘Jnana Karma Sanyasa Yoga’ or "The Yoga of Knowledge and the Disciplines of Action". In this chapter, Krishna reveals profound teachings about the divine origins of yoga, the importance of knowledge, the true meaning of sacrifice, and the nature of divine incarnations (avatars). Krishna further explains the role of action and renunciation in achieving spiritual progress. Below is a comprehensive summary of Chapter 4:
The Divine Origin of Yoga (Verses 1-3)
Krishna begins Chapter 4 by telling Arjuna that He first imparted this eternal science of yoga to Vivasvan (the sun god), who then passed it on to Manu, the father of humanity, who in turn taught it to Ikshvaku, the king of earth. This knowledge was handed down in an unbroken disciplic succession (parampara) through royal sages. However, over time, this chain was broken, and the original teachings were lost. Krishna explains that He is now sharing this ancient wisdom with Arjuna because he is both a devotee and a friend, capable of understanding the highest spiritual truths.
The Concept of Divine Incarnations (Verses 4-9)
Arjuna, perplexed by Krishna's statement of having imparted knowledge in ancient times, asks Krishna how it is possible, as Krishna's current birth occurred after the sun god's existence. Krishna explains that He has taken many births, as has Arjuna, but while Arjuna does not remember them, Krishna remembers all His past lives. Krishna reveals that though He is unborn and imperishable, He manifests in the material world whenever there is a decline in righteousness (dharma) and an increase in unrighteousness (adharma).
Krishna takes on a physical form (an avatar) for three main purposes:
- To protect the righteous (sadhus).
- To destroy the wicked (duskritas).
- To reestablish dharma.
He assures Arjuna that those who understand the divine nature of His birth and activities do not take birth again but attain His eternal abode. Krishna’s incarnations serve to maintain cosmic balance, reminding humanity that divine intervention is always available when righteousness is under threat.
The Law of Surrender and Divine Reciprocation (Verses 10-14)
Krishna emphasizes that those who, freed from attachment, fear, and anger, take refuge in Him with a heart full of devotion attain His divine nature. He explains that as people approach Him, He reciprocates in the same manner. Krishna reveals that He created the fourfold division of human society (the four varnas) based on qualities (gunas) and actions (karma). He also states that despite being the creator of this system, He remains detached and unaffected by it. This explains Krishna's transcendental position and highlights the importance of performing one’s duties without attachment.
Krishna makes it clear that He is not bound by action, and similarly, those who understand this and perform actions without attachment are also free from the bondage of karma. He emphasizes that performing one’s prescribed duties as a form of sacrifice leads to liberation.
The Importance of Knowledge and Different Types of Sacrifices (Verses 15-32)
Krishna discusses the different types of sacrifices (yajnas) and their significance. He explains that various sacrifices can be performed through different means—such as offering oblations, controlling the senses, practicing austerities, giving in charity, and meditating. All sacrifices are beneficial, but knowledge sacrifice (jnana yajna) is considered superior to material sacrifices, as it leads to the destruction of ignorance.
Krishna explains that all actions ultimately culminate in knowledge, which purifies the soul. He lists different types of sacrifices that people perform:
- Material Sacrifices: Offering material goods.
- Sacrifice of the Senses: Offering the senses into the fire of control.
- Sacrifice through Austerity: Performing self-restraint and ascetic practices.
- Sacrifice through Knowledge: Studying the scriptures to attain self-realization.
Krishna emphasizes that by recognizing all sacrifices as manifestations of divine work, individuals can purify themselves and become free from sin. The key takeaway is that any action, when performed as a sacrifice with the right intention, leads one closer to spiritual enlightenment.
The Role of Spiritual Teachers (Verses 33-35)
Krishna highlights the role of a spiritual teacher (guru) in imparting knowledge. He urges Arjuna to approach realized souls with humility, service, and sincere inquiry to acquire knowledge. True spiritual knowledge can only be imparted by those who have realized the Supreme Truth. Krishna emphasizes the need for disciplic succession and the importance of having a qualified teacher who can guide one towards the truth. This knowledge liberates one from all doubts and delusions and enables one to see all living beings as part of the Supreme Self.
The Power of Knowledge (Verses 36-38)
Krishna explains the power of knowledge and its transformative impact on individuals. Even if one is considered the greatest sinner, the boat of knowledge can take them across the ocean of sin. Just as a blazing fire turns wood into ashes, the fire of knowledge destroys all past karma and sins. Krishna asserts that there is nothing as purifying as spiritual knowledge, which ultimately leads one to supreme peace.
He encourages Arjuna to have faith in knowledge, as it is only through sincere faith and dedication that a person can realize the Self. When one has complete faith, one attains supreme peace and freedom from all karmic bondage.
The Consequences of Doubt and the Need for Faith (Verses 39-42)
Krishna underscores the importance of faith and devotion in acquiring knowledge. He explains that a person with faith, who is devoted to the pursuit of knowledge, and who has controlled senses attains true knowledge, which leads to eternal peace. However, those who are ignorant, faithless, or doubting will be lost and find no happiness in this world or the next.
Krishna explains that doubt is like an enemy that destroys spiritual progress. Therefore, Krishna urges Arjuna to overcome doubts through knowledge and to engage in yoga (union with the divine) with full determination. He instructs Arjuna to use the sword of knowledge to cut away the doubts that reside in his heart and to rise up to fulfill his duties.
Key Teachings of Chapter 4
- Divine Incarnations (Avatars): Krishna explains that He takes physical forms whenever righteousness declines. His incarnations serve the purposes of protecting the righteous, destroying evil, and restoring balance. Understanding Krishna's divine nature leads one to liberation.
- Yoga Through Knowledge (Jnana Yoga): Krishna emphasizes that knowledge is the highest form of sacrifice. Acquiring knowledge destroys ignorance and karma. The fire of knowledge purifies the soul, leading to ultimate liberation.
- Role of Sacrifice (Yajna): Krishna describes different forms of sacrifices, emphasizing that every action can be turned into a yajna when done with the proper intention and in the spirit of devotion. Selfless actions performed for the benefit of others and as offerings to the divine are key to spiritual progress.
- Spiritual Teacher (Guru): Krishna emphasizes the importance of approaching a spiritual teacher with humility and reverence. The guru imparts knowledge, which helps remove doubts and leads one to the path of self-realization.
- The Power of Faith: Faith is crucial for acquiring knowledge. Krishna highlights that those who have faith, discipline, and control over their senses will attain true knowledge, which ultimately leads to liberation and supreme peace.
- Doubt as an Obstacle: Krishna warns against the dangers of doubt, as it can destroy one’s spiritual progress. He encourages Arjuna to remove doubts with the sword of knowledge and to rise up with determination to fulfill his duties.
Chapter 4 of the Bhagavad Gita is a profound exploration of divine knowledge, the nature of action, and the role of a spiritual teacher. Krishna reveals His divine role as the eternal teacher, appearing in different incarnations whenever there is a decline in righteousness. He also explains that knowledge is the greatest purifier, capable of burning all sins and leading to liberation.
Krishna urges Arjuna—and by extension, all of humanity—to perform actions in the spirit of sacrifice and to approach life with faith and devotion. He encourages everyone to take refuge in the Supreme, acquire knowledge, overcome doubts, and engage in selfless action for the welfare of all.
Chapter 4 provides guidance on how to live a life of righteousness, selfless service, and knowledge, emphasizing the need to balance action and renunciation in order to achieve spiritual growth and liberation. It lays the foundation for understanding the yoga of knowledge, explaining how knowledge, when acquired with humility, devotion, and faith, transforms one's actions into a path toward ultimate freedom.