Bhagavad Gita-Chapter 4 All Verses with Meaning and Audio With Lyrics, Audio, Meaning, Significance in Sanskrit, English and other languages

Bhagavad Gita-Chapter 4 All Verses with Meaning and Audio

श्रीभगवानुवाच ।
इमं विवस्वते योगं प्रोक्तवानहमव्ययम् ।
विवस्वान्मनवे प्राह मनुरिक्ष्वाकवेऽब्रवीत् ॥ ४-१॥

śrībhagavānuvāca
imaṃ vivasvate yogaṃ proktavānahamavyayam
vivasvānmanave prāha manurikṣvākave’bravīt 4-1

The Blessed Lord said: I taught this Imperishable YOGA to Vivasvan; Vivasvan taught it to Manu; Manu taught it to Ikshvaku.

एवं परम्पराप्राप्तमिमं राजर्षयो विदुः ।
स कालेनेह महता योगो नष्टः परन्तप ॥ ४-२॥

evaṃ paramparāprāptamimaṃ rājarṣayo viduḥ
sa kāleneha mahatā yogo naṣṭaḥ parantapa 4-2

This knowledge, handed down thus in regular succession, the royal sages knew. This YOGA, by long lapse of time, has been lost here, O Parantapa (burner of the foes) .

स एवायं मया तेऽद्य योगः प्रोक्तः पुरातनः ।
भक्तोऽसि मे सखा चेति रहस्यं ह्येतदुत्तमम् ॥ ४-३॥

sa evāyaṃ mayā te’dya yogaḥ proktaḥ purātanaḥ
bhakto’si me sakhā ceti rahasyaṃ hyetaduttamam 4-3

That same ancient YOGA has been to-day taught to you by Me for you are My devotee and My friend. This is a Supreme secret.

अर्जुन उवाच ।
अपरं भवतो जन्म परं जन्म विवस्वतः ।
कथमेतद्विजानीयां त्वमादौ प्रोक्तवानिति ॥ ४-४॥

arjuna uvāca
aparaṃ bhavato janma paraṃ janma vivasvataḥ
kathametadvijānīyāṃ tvamādau proktavāniti 4-4

Arjuna said: Later was Your birth, and prior was the birth of Vivaswan (Sun) ; how am I to understand that You taught this YOGA in the beginning?

श्रीभगवानुवाच ।
बहूनि मे व्यतीतानि जन्मानि तव चार्जुन ।
तान्यहं वेद सर्वाणि न त्वं वेत्थ परन्तप ॥ ४-५॥

śrībhagavānuvāca
bahūni me vyatītāni janmāni tava cārjuna
tānyahaṃ veda sarvāṇi na tvaṃ vettha parantapa 4-5

The Blessed Lord said: Many births of Mine have passed as well as yours, O Arjuna; I know them all but you know them not, O Parantapa (scorcher of foes) .

अजोऽपि सन्नव्ययात्मा भूतानामीश्वरोऽपि सन् ।
प्रकृतिं स्वामधिष्ठाय सम्भवाम्यात्ममायया ॥ ४-६॥

ajo’pi sannavyayātmā bhūtānāmīśvaro’pi san
prakṛtiṃ svāmadhiṣṭhāya sambhavāmyātmamāyayā 4-6

Though I am unborn and am of imperishable nature, and though I am the Lord of all beings, yet, ruling over My own Nature, I take birth by My own MAYA.

यदा यदा हि धर्मस्य ग्लानिर्भवति भारत ।
अभ्युत्थानमधर्मस्य तदात्मानं सृजाम्यहम् ॥ ४-७॥

yadā yadā hi dharmasya glānirbhavati bhārata
abhyutthānamadharmasya tadātmānaṃ sṛjāmyaham 4-7

Whenever there is a decay of righteousness, O Bharata, and a rise of unrighteousness, then I manifest Myself.

परित्राणाय साधूनां विनाशाय च दुष्कृताम् ।
धर्मसंस्थापनार्थाय सम्भवामि युगे युगे ॥ ४-८॥

paritrāṇāya sādhūnāṃ vināśāya ca duṣkṛtām
dharmasaṃsthāpanārthāya sambhavāmi yuge yuge 4-8

For the protection of the good, for the destruction of the wicked and for the establishment of rightenousness, I am born in every age.

जन्म कर्म च मे दिव्यमेवं यो वेत्ति तत्त्वतः ।
त्यक्त्वा देहं पुनर्जन्म नैति मामेति सोऽर्जुन ॥ ४-९॥

janma karma ca me divyamevaṃ yo vetti tattvataḥ
tyaktvā dehaṃ punarjanma naiti māmeti so’rjuna 4-9

He who thus knows, in true light, My divine birth and action, having abandoned the body, he is not born again; he comes to Me, O Arjuna.

वीतरागभयक्रोधा मन्मया मामुपाश्रिताः ।
बहवो ज्ञानतपसा पूता मद्भावमागताः ॥ ४-१०॥

vītarāgabhayakrodhā manmayā māmupāśritāḥ
bahavo jñānatapasā pūtā madbhāvamāgatāḥ 4-10

Freed from attachment, fear and anger, absorbed in Me, taking refuge in Me, purified by the Fire-of-Knowledge, many have attained My Being.

ये यथा मां प्रपद्यन्ते तांस्तथैव भजाम्यहम् ।
मम वर्त्मानुवर्तन्ते मनुष्याः पार्थ सर्वशः ॥ ४-११॥

ye yathā māṃ prapadyante tāṃstathaiva bhajāmyaham
mama vartmānuvartante manuṣyāḥ pārtha sarvaśaḥ 4-11

It whatever way men approach Me, even so do I reward them; My path do men tread in all ways, O son of Pritha.

काङ्क्षन्तः कर्मणां सिद्धिं यजन्त इह देवताः ।
क्षिप्रं हि मानुषे लोके सिद्धिर्भवति कर्मजा ॥ ४-१२॥

kāṅkṣantaḥ karmaṇāṃ siddhiṃ yajanta iha devatāḥ
kṣipraṃ hi mānuṣe loke siddhirbhavati karmajā 4-12

They who long for satisfaction from actions in this world, make sacrifices to the gods; because satisfaction is quickly obtained from actions in the world-of-objects.

चातुर्वर्ण्यं मया सृष्टं गुणकर्मविभागशः ।
तस्य कर्तारमपि मां विद्ध्यकर्तारमव्ययम् ॥ ४-१३॥

cāturvarṇyaṃ mayā sṛṣṭaṃ guṇakarmavibhāgaśaḥ
tasya kartāramapi māṃ viddhyakartāramavyayam 4-13

The fourfold-caste has been created by Me according to the differentiation of GUNA an d KARMA; though I am the author thereof know Me as non-doer and immutable.

न मां कर्माणि लिम्पन्ति न मे कर्मफले स्पृहा ।
इति मां योऽभिजानाति कर्मभिर्न स बध्यते ॥ ४-१४॥

na māṃ karmāṇi limpanti na me karmaphale spṛhā
iti māṃ yo’bhijānāti karmabhirna sa badhyate 4-14

Actions do not taint Me, nor have I any desire for the fruits-of-actions. He who knows Me thus is not bound by his actions.

एवं ज्ञात्वा कृतं कर्म पूर्वैरपि मुमुक्षुभिः ।
कुरु कर्मैव तस्मात्त्वं पूर्वैः पूर्वतरं कृतम् ॥ ४-१५॥

evaṃ jñātvā kṛtaṃ karma pūrvairapi mumukṣubhiḥ
kuru karmaiva tasmāttvaṃ pūrvaiḥ pūrvataraṃ kṛtam 4-15

Having known this, the ancient seekers-after-freedom also performed action; therefore, you too perform action, as did the ancients in the olden times.

किं कर्म किमकर्मेति कवयोऽप्यत्र मोहिताः ।
तत्ते कर्म प्रवक्ष्यामि यज्ज्ञात्वा मोक्ष्यसेऽशुभात् ॥ ४-१६॥

kiṃ karma kimakarmeti kavayo’pyatra mohitāḥ
tatte karma pravakṣyāmi yajjñātvā mokṣyase’śubhāt 4-16

What is action? What is inaction? As to this even the wise are deluded. Therefore I shall teach you action (the nature of action and inaction) knowing which you shall be liberated from the evil (of SAMSARA — the wheel of birth and death) .

कर्मणो ह्यपि बोद्धव्यं बोद्धव्यं च विकर्मणः ।
अकर्मणश्च बोद्धव्यं गहना कर्मणो गतिः ॥ ४-१७॥

karmaṇo hyapi boddhavyaṃ boddhavyaṃ ca vikarmaṇaḥ
akarmaṇaśca boddhavyaṃ gahanā karmaṇo gatiḥ 4-17

For verily (the true nature) of right action should be known; also (that) of forbidden (or unlawful) action and of inaction ; imponderable is the nature (path) of action.

कर्मण्यकर्म यः पश्येदकर्मणि च कर्म यः ।
स बुद्धिमान्मनुष्येषु स युक्तः कृत्स्नकर्मकृत् ॥ ४-१८॥

karmaṇyakarma yaḥ paśyedakarmaṇi ca karma yaḥ
sa buddhimānmanuṣyeṣu sa yuktaḥ kṛtsnakarmakṛt 4-18

He who recognises inaction in action and action in inaction is wise among men; he is a YOGI and a true performer of all actions.

यस्य सर्वे समारम्भाः कामसङ्कल्पवर्जिताः ।
ज्ञानाग्निदग्धकर्माणं तमाहुः पण्डितं बुधाः ॥ ४-१९॥

yasya sarve samārambhāḥ kāmasaṅkalpavarjitāḥ
jñānāgnidagdhakarmāṇaṃ tamāhuḥ paṇḍitaṃ budhāḥ 4-19

Whose undertakings are all devoid of desires and purposes, and whose actions have been burnt by the Fire-of-Knowledge, him the wise call a Sage.

त्यक्त्वा कर्मफलासङ्गं नित्यतृप्तो निराश्रयः ।
कर्मण्यभिप्रवृत्तोऽपि नैव किञ्चित्करोति सः ॥ ४-२०॥

tyaktvā karmaphalāsaṅgaṃ nityatṛpto nirāśrayaḥ
karmaṇyabhipravṛtto’pi naiva kiñcitkaroti saḥ 4-20

Having abandoned attachment to the fruits-of-action, ever-content, depending on nothing, he does not do anything, though engaged in actions.

निराशीर्यतचित्तात्मा त्यक्तसर्वपरिग्रहः ।
शारीरं केवलं कर्म कुर्वन्नाप्नोति किल्बिषम् ॥ ४-२१॥

nirāśīryatacittātmā tyaktasarvaparigrahaḥ
śārīraṃ kevalaṃ karma kurvannāpnoti kilbiṣam 4-21

Without hope, with the mind and Self controlled, having abandoned all possessions, doing mere bodily action, he incurs no sin.

यदृच्छालाभसन्तुष्टो द्वन्द्वातीतो विमत्सरः ।
समः सिद्धावसिद्धौ च कृत्वापि न निबध्यते ॥ ४-२२॥

yadṛcchālābhasantuṣṭo dvandvātīto vimatsaraḥ
samaḥ siddhāvasiddhau ca kṛtvāpi na nibadhyate 4-22

Content with what comes to him without effort, free from the pairs-of-opposites and envy, even-minded in success and failure, though acting he is not bound.

गतसङ्गस्य मुक्तस्य ज्ञानावस्थितचेतसः ।
यज्ञायाचरतः कर्म समग्रं प्रविलीयते ॥ ४-२३॥

gatasaṅgasya muktasya jñānāvasthitacetasaḥ
yajñāyācarataḥ karma samagraṃ pravilīyate 4-23

Of one who is devoid of attachment, who is liberated, whose mind is established in knowledge, who acts for the sake of sacrifice, all his actions are dissolved.

ब्रह्मार्पणं ब्रह्म हविर्ब्रह्माग्नौ ब्रह्मणा हुतम् ।
ब्रह्मैव तेन गन्तव्यं ब्रह्मकर्मसमाधिना ॥ ४-२४॥

brahmārpaṇaṃ brahma havirbrahmāgnau brahmaṇā hutam
brahmaiva tena gantavyaṃ brahmakarmasamādhinā 4-24

BRAHMAN is the oblation; BRAHMAN is the clarified butter, etc. , constituting the offerings; by BRAHMAN is the oblation poured into the fire of BRAHMAN; BRAHMAN verily shall be reached by him who always sees BRAHMAN in all actions.

दैवमेवापरे यज्ञं योगिनः पर्युपासते ।
ब्रह्माग्नावपरे यज्ञं यज्ञेनैवोपजुह्वति ॥ ४-२५॥

daivamevāpare yajñaṃ yoginaḥ paryupāsate
brahmāgnāvapare yajñaṃ yajñenaivopajuhvati 4-25

Some YOGIS perform sacrifice to DEVAS alone (DEVA-YAJNA) ; while others offer sacrifice as sacrifice by the Self in the Fire of BRAHMAN (BRAHMA-YAJNA) .

श्रोत्रादीनीन्द्रियाण्यन्ये संयमाग्निषु जुह्वति ।
शब्दादीन्विषयानन्य इन्द्रियाग्निषु जुह्वति ॥ ४-२६॥

śrotrādīnīndriyāṇyanye saṃyamāgniṣu juhvati
śabdādīnviṣayānanya indriyāgniṣu juhvati 4-26

Some again offer hearing and other senses as sacrifice in the fires-of-restraint; others offer sound and other objects of sense as sacrifice in the fires-of-the-senses.

सर्वाणीन्द्रियकर्माणि प्राणकर्माणि चापरे ।
आत्मसंयमयोगाग्नौ जुह्वति ज्ञानदीपिते ॥ ४-२७॥

sarvāṇīndriyakarmāṇi prāṇakarmāṇi cāpare
ātmasaṃyamayogāgnau juhvati jñānadīpite 4-27

Others again sacrifice all the functions of the senses and the functions of the breath (vital energy) in the fire of the YOGA of self-restraint, kindled by knowledge.

द्रव्ययज्ञास्तपोयज्ञा योगयज्ञास्तथापरे ।
स्वाध्यायज्ञानयज्ञाश्च यतयः संशितव्रताः ॥ ४-२८॥

dravyayajñāstapoyajñā yogayajñāstathāpare
svādhyāyajñānayajñāśca yatayaḥ saṃśitavratāḥ 4-28

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

अपाने जुह्वति प्राणं प्राणेऽपानं तथापरे ।
प्राणापानगती रुद्ध्वा प्राणायामपरायणाः ॥ ४-२९॥

apāne juhvati prāṇaṃ prāṇe’pānaṃ tathāpare
prāṇāpānagatī ruddhvā prāṇāyāmaparāyaṇāḥ 4-29

Others offer as sacrifice the out-going breath in the in-coming, and the in-coming in the out-going, restraining the courses of the out-going and in-coming breaths, solely absorbed in the restraint of breath.

अपरे नियताहाराः प्राणान्प्राणेषु जुह्वति ।
सर्वेऽप्येते यज्ञविदो यज्ञक्षपितकल्मषाः ॥ ४-३०॥

apare niyatāhārāḥ prāṇānprāṇeṣu juhvati
sarve’pyete yajñavido yajñakṣapitakalmaṣāḥ 4-30

Others, with well-regulated diet, offer vital-airs in the Vital-Air. All these are knowers of sacrifice, whose sins are destroyed by sacrifice.

यज्ञशिष्टामृतभुजो यान्ति ब्रह्म सनातनम् ।
नायं लोकोऽस्त्ययज्ञस्य कुतोऽन्यः कुरुसत्तम ॥ ४-३१॥

yajñaśiṣṭāmṛtabhujo yānti brahma sanātanam
nāyaṃ loko’styayajñasya kuto’nyaḥ kurusattama 4-31

The eaters of the nectar — remnant of the sacrifice — go to the Eternal BRAHMAN. Even this world is not for the non-performer of sacrifice; how then the other (world) , O best of the Kurus?

एवं बहुविधा यज्ञा वितता ब्रह्मणो मुखे ।
कर्मजान्विद्धि तान्सर्वानेवं ज्ञात्वा विमोक्ष्यसे ॥ ४-३२॥

evaṃ bahuvidhā yajñā vitatā brahmaṇo mukhe
karmajānviddhi tānsarvānevaṃ jñātvā vimokṣyase 4-32

Thus innumerable sacrifices lie spread out before BRAHMAN — (literally at the mouth or face of BRAHMAN ) — Know them all as born of action, and thus knowing, you shall be liberated.

श्रेयान्द्रव्यमयाद्यज्ञाज्ज्ञानयज्ञः परन्तप ।
सर्वं कर्माखिलं पार्थ ज्ञाने परिसमाप्यते ॥ ४-३३॥

śreyāndravyamayādyajñājjñānayajñaḥ parantapa
sarvaṃ karmākhilaṃ pārtha jñāne parisamāpyate 4-33

Superior is knowledge-sacrifice to Sacrifice-with-objects O Parantapa. All actions in their entirety, O Partha, culminate in Knowledge.

तद्विद्धि प्रणिपातेन परिप्रश्नेन सेवया ।
उपदेक्ष्यन्ति ते ज्ञानं ज्ञानिनस्तत्त्वदर्शिनः ॥ ४-३४॥

tadviddhi praṇipātena paripraśnena sevayā
upadekṣyanti te jñānaṃ jñāninastattvadarśinaḥ 4-34

Know that by long prostration, by question, and service, the wise who have realised the Truth will instruct you in (that) Knowledge

यज्ज्ञात्वा न पुनर्मोहमेवं यास्यसि पाण्डव ।
येन भूतान्यशेषेण द्रक्ष्यस्यात्मन्यथो मयि ॥ ४-३५॥ var अशेषाणि

yajjñātvā na punarmohamevaṃ yāsyasi pāṇḍava
yena bhūtānyaśeṣeṇa drakṣyasyātmanyatho mayi 4-35

Knowing that, you shall not, O Pandava, again get deluded like this; and by that, you shall see all beings in your Self, and also in Me.

अपि चेदसि पापेभ्यः सर्वेभ्यः पापकृत्तमः ।
सर्वं ज्ञानप्लवेनैव वृजिनं सन्तरिष्यसि ॥ ४-३६॥

api cedasi pāpebhyaḥ sarvebhyaḥ pāpakṛttamaḥ
sarvaṃ jñānaplavenaiva vṛjinaṃ santariṣyasi 4-36

Even if you are the most sinful of all sinners, yet you shall verily cross all sins by the raft of Knowledge.

यथैधांसि समिद्धोऽग्निर्भस्मसात्कुरुतेऽर्जुन ।
ज्ञानाग्निः सर्वकर्माणि भस्मसात्कुरुते तथा ॥ ४-३७॥

yathaidhāṃsi samiddho’gnirbhasmasātkurute’rjuna
jñānāgniḥ sarvakarmāṇi bhasmasātkurute tathā 4-37

As the blazing fire reduces fuel to ashes, O Arjuna, so does the Fire-of-Knowledge reduce all actions to ashes.

न हि ज्ञानेन सदृशं पवित्रमिह विद्यते ।
तत्स्वयं योगसंसिद्धः कालेनात्मनि विन्दति ॥ ४-३८॥

na hi jñānena sadṛśaṃ pavitramiha vidyate
tatsvayaṃ yogasaṃsiddhaḥ kālenātmani vindati 4-38

Certainly, there is no purifier in this world like Knowledge. He who is himself perfected in YOGA finds it in the Self in time.

श्रद्धावाँल्लभते ज्ञानं तत्परः संयतेन्द्रियः ।
ज्ञानं लब्ध्वा परां शान्तिमचिरेणाधिगच्छति ॥ ४-३९॥

śraddhāvām̐llabhate jñānaṃ tatparaḥ saṃyatendriyaḥ
jñānaṃ labdhvā parāṃ śāntimacireṇādhigacchati 4-39

The man who is full of faith, who is devoted to It, and who has subdued the senses, obtains (this) Knowledge ; and having obtained Knowledge, ere long he goes to the Supreme Peace.

अज्ञश्चाश्रद्दधानश्च संशयात्मा विनश्यति ।
नायं लोकोऽस्ति न परो न सुखं संशयात्मनः ॥ ४-४०॥

ajñaścāśraddadhānaśca saṃśayātmā vinaśyati
nāyaṃ loko’sti na paro na sukhaṃ saṃśayātmanaḥ 4-40

The ignorant, the faithless, the doubting-self goes to destruction; there is neither this world, nor the other, nor happiness for the doubter.

योगसंन्यस्तकर्माणं ज्ञानसञ्छिन्नसंशयम् ।
आत्मवन्तं न कर्माणि निबध्नन्ति धनञ्जय ॥ ४-४१॥

yogasaṃnyastakarmāṇaṃ jñānasañchinnasaṃśayam
ātmavantaṃ na karmāṇi nibadhnanti dhanañjaya 4-41

He who has renounced actions by YOGA, whose doubts are rent asunder by Knowledge, who is self-possessed, actions do not bind him, O Dhananjaya.

तस्मादज्ञानसम्भूतं हृत्स्थं ज्ञानासिनात्मनः ।
छित्त्वैनं संशयं योगमातिष्ठोत्तिष्ठ भारत ॥ ४-४२॥

ॐ तत्सदिति श्रीमद्भगवद्गीतासूपनिषत्सु
ब्रह्मविद्यायां योगशास्त्रे श्रीकृष्णार्जुनसंवादे
ज्ञानकर्मसंन्यासयोगो नाम चतुर्थोऽध्यायः ॥ ४॥

tasmādajñānasambhūtaṃ hṛtsthaṃ jñānāsinātmanaḥ
chittvainaṃ saṃśayaṃ yogamātiṣṭhottiṣṭha bhārata 4-42

oṃ tatsaditi śrīmadbhagavadgītāsūpaniṣatsu
brahmavidyāyāṃ yogaśāstre śrīkṛṣṇārjunasaṃvāde
jñānakarmasaṃnyāsayogo nāma caturtho’dhyāyaḥ 4

Therefore with the sword-of-Knowledge, cut asunder the doubt-of-the-Self, born of ignorance, residing in your heart, and take refuge in YOGA. Arise O Bharata.

Description

Bhagavad Gita Chapter 4 Summary

Jñāna Karma Sanyāsa Yoga – Approaching the Ultimate Truth

Having emphasized the importance of action in the previous chapter, here the Lord begins a gradual transition to the superiority of pursuing knowledge. Virtues of the man of knowledge are pointed out and a variety of worldy sadhanas are described as being rooted in action. But the Lord ends the chapter by exhorting Arjuna to action since right actions, as described in this chapter, are essential for readying the mind for knowledge. Below are the main themes of Chapter 4:

Verses 1 – 8
Gītā-stuti and avatāra

Verses 9 – 15
Knowledge of avatāra and its result

Verses 16 – 24
The wisdom of seeing inaction in action and vice versa (The characteristics of the wise)

Verses 25 – 34
The glory and the means of knowledge

Verses 38 – 42
Benefit of knowledge 35 to 37

Verses 38 – 42
Qualifications and disqualifications

Gita Chapter 4 – Commentary by Swami Paramarthananda

Background

Lord Krishna dealt with karmayoga and sāṅkhyayoga in the third and second chapters respectively. These two yogas are not newly introduced by Krishna. 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.

Krishna 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 Krishna through Arjuna in the form of the Gītā because it had declined by that time (2, 3).

Now, Arjuna wonders how Krishna, who is his contemporary, can be the initiator of the ancient vedic wisdom (4). As an answer to this question, Krishna 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 punish 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 birthless nature of the Lord (6). Moreover, since māyā is under the control of the Lord, His omniscience, omnipotence, etc. are not veiled. He remembers all the past as well as His true nature. It is from this standpoint that Krishna says “I initiated the vedic tradition.”

From the 9th to the 15th verse, the Lord talks about His true nature 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 interested 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, Krishna 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 knowledge (16, 17), the Lord defines a wiseman as one who sees actionlessness (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 renunciation 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 superiority of knowledge over all the other sādhanas and the way of getting 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 communicate 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, Krishna 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 enjoy 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 Krishna (42).

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

Gita 4th Chapter – Main Points

1. Gītā-stuti and avatāra: 1 to 8
2. Knowledge of avatāra and its result: 9 to 15
3. The wisdom of seeing inaction in action and vice versa (The characteristics of the wise): 16 to 24
4. The glory and the means of knowledge: 25 to 34
5. Benefit of knowledge: 35 to 37
6. Qualifications and disqualifications: 38 to 42

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.

Other Bhagavad Gita Shlokams

Bhagavad Gita-Chapter 4 All Verses with Meaning and Audio – Bhagavad Gita – Bhagavad Gita Chapter 4 All Verses Easy Chanting with Audio and Meaning, Lyrics

Bhagavad Gita-Chapter 04 All Verses with Meaning and Audio

Bhagavad Gita-Chapter 04 All Verses with Meaning and Audio