Background

(Lord Kṛṣṇa dealt with karmayoga and sāṅkhyayoga in the third and second chapters respectively. These two yogas are not newly intro-duced by Kṛṣṇa. It has been initiated by the Lord in the beginning of the creation itself through the karma-kāṇḍa and jñāna-kāṇḍa of the Vedas. Thus, this is an ancient wisdom which has stood the test of time.)

Kṛṣṇa begins the fourth chapter by referring to the above aspect so that Arjuna will have reverence for Gītā. The Lord points out that He initiated the lineage of Vivasvān (Lord Sun), Manu, Ikṣvāku, and others in the beginning of the creation (through the Vedas). It is the same ancient vedic wisdom which is being revived by Lord Kṛṣṇa through Arjuna in the form of the Gītā because it had declined by that time (2, 3).

Now, Arjuna wonders how Kṛṣṇa, who is his contemporary, can be the initiator of the ancient vedic wisdom (4). As an answer to this question, Kṛṣṇa introduces the topic of avatāra (5 to 8). [We are born because of our own karma (vyaṣṭi-karma) as well as the total karma of the world (samaṣṭi-karma). In the case of the Lord, His own karma is not there. Thus the karma of the world becomes the cause for the birth of the Lord.] The evil actions of the wicked and the noble worship of the saints necessitates the manifestation (avatāra) of the Lord to pun-ish the former and bless the latter. Thus the Lord establishes dharma in the universe (7, 8). But, since this birth is only through māyā, it is apparent. Hence it does not affect the true birth-less nature of the Lord (6). Moreover, since māyā is under the control of the Lord, His omni-science, omnipotence, etc. are not veiled. He remembers all the past as well as His true nature. It is from this standpoint that Kṛṣṇa says “I initiated the vedic tradition.”

From the 9th to the 15th verse, the Lord talks about His true na-ture and its knowledge. Though the Lord seems to be active, He is free from all activities and their results (13, 14). He is akartā and abhoktā. One who recognizes this nature of the Lord also becomes liberated i.e., becomes free from actions and their results (9). (This shows that the true nature of the Lord and jīva is one and the same.) But, being in-terested in the pursuit of various types of means and ends, one does not turn to this liberating knowledge (12). Still, some people manage to become one with the Lord by freeing the mind from attachment, hatred and fear, by surrendering to the Lord, and by finally gaining Self-knowledge (10). Lord gives whatever the devotee seeks (11).

From the 16th to the 25th verse, Kṛṣṇa gives the knowledge of the nature of action and inaction and the characteristics of the person of such a knowledge. Having talked about the rareness of such a knowl-edge (16, 17), the Lord defines a wiseman as one who sees actionless-ness (of the Self) amidst the activities (of the body) as well as (the potential) action in the seemingly inactive body (18).

(The idea is that the wise man accepts activities at the level of body because no one can expect relaxation at the body level. The very process of life is the continuous function of the body. One should only discover inner relaxation even amidst the activities by recognizing the true ‘I’ as the actionless Self. Therefore, true and complete renuncia-tion is possible only through knowledge.)

In fact, the wise man never sees anything other than Brahman, that being the truth of all (25). Whether his body is active (20) or not (21), he is not affected. He is self-sufficient, contented, independent, equanimous, and free from fancies, desires, expectations, attachments, and jealousy. His actions are meant for the worship of the Lord which uplifts the humanity (22, 23).

From the 25th to the 34th verse, the Lord talks about the supe-riority of knowledge over all the other sādhanas and the way of get-ting that knowledge. Various sādhanas are compared to yajñas. They are: Brahmajñāna-yajña, deva-yajña, viṣayabhoga-yajña, dama-yajña, śama-yajña, prāṇāyāma-yajña and āhāraniyama-yajña. All sādhanas lead one to liberation by preparing the mind. But, being the direct means to liberation, Brahmajñāna-yajña is superior to all (33). To get this knowledge one should approach a guru who is established in the Truth (Tattva-darśi) and who has the necessary language to commu-nicate it (jñānī). Such a teacher must be approached with humility, faith, and reverence and asked for this knowledge. Instructed by them through the scriptures, one gains knowledge; not otherwise (34).

From the 35th to the 37th verse, Kṛṣṇa talks about the benefit of this knowledge. Gaining the knowledge, one will not get into delusion once again. For, he sees everything in the Lord as well as in him (i.e., he recognizes his identity with the Lord) (35). By this boat of knowledge one crosses over the ocean of sin however vast it may be (36). Like a blazing fire, this knowledge reduces to ashes (renders inoperative) all the karmas (37). Hence, knowledge is the greatest purifier. (All other sādhanas can produce puṇya which itself is a bondage. Moreover, no other sādhana can destroy ignorance which is the root cause of all sins.) That seeker who has purified the mind will soon attain knowledge by the teaching of a guru (38).

In the concluding verses (38 to 42), Bhagavān talks about the qualifications and disqualifications with regard to Self-knowledge. One who has faith in the guru and the śāstra, sense-control, and a sincere desire for knowledge will gain the knowledge (39). On the other hand, one who is ignorant, faithless, and doubting is doomed. He cannot en-joy anything in the here or in the hereafter (40). Therefore, “Arjuna! Eliminate all doubts regarding the validity of these spiritual pursuits, and resort to karmayoga”, advises Lord Kṛṣṇa (42).

Karmas do not bind one who is ultimately established in the doubt-less knowledge of the Self (41). This is freedom through knowledge in spite of action — jñānakarmasannyāsa.

Since the renunciation of all activities through the knowledge of the actionless ‘I’ amidst the activities of the body is the main topic here, this chapter is called Jñānakarmasannyāsa-yoga.