Bhagavad Gita Chapter 4 The Yoga of Knowledge and Renunciation of Action

Shloka 1 The Divine Flow of the Eternal Yoga Tradition imaṁ vivasvate yogaṁ proktavān aham avyayam। vivasvān manave prāha manur ikṣhvākave'bravīt॥ 4.1॥ Lord Krishna says: I first taught this imperishable yoga to Vivasvān, the Sun God. Vivasvān passed it on to Manu, and Manu instructed Ikṣhvāku. → Shloka 2 The Loss of Yoga Received Through Tradition evaṁ paramparāprāptam imaṁ rājarṣayo viduḥ | sa kāleneha mahatā yogo naṣṭaḥ parantapa || 4.2 || O Parantapa Arjuna! This yoga, passed down through the guru-disciple tradition, was understood by the royal sages. However, with the passage of a long period of time, it gradually became lost in this world. → Shloka 3 Revealing the Divine Secret to a Devotee and Friend sa evāyaṁ mayā te 'dya yogaḥ proktaḥ purātanaḥ | bhakto 'si me sakhā ceti rahasyaṁ hy etad uttamam || 4.3 || Today I have taught you this same ancient yoga because you are both My devotee and My friend. This teaching is a supreme and profound spiritual secret. → Shloka 4 Arjuna's Question About the Lord's Birth and Teaching aparaṁ bhavato janma paraṁ janma vivasvataḥ | katham etad vijānīyāṁ tvam ādau proktavān iti || 4.4 || Arjuna said: Your birth is of a later time, whereas the birth of Vivasvān, the Sun-god, was much earlier. How then am I to understand that You instructed him in this yoga in the beginning? → Shloka 5 The Difference Between the Births of the Lord and the Individual Soul bahūni me vyatītāni janmāni tava cārjuna | tāny ahaṁ veda sarvāṇi na tvaṁ vettha parantapa || 4.5 || O Arjuna, both you and I have passed through many births. I know all of them completely, but you do not remember them, O Parantapa. → Shloka 6 The Divine Descent of the Lord ajo 'pi sann avyayātmā bhūtānām īśvaro 'pi san | prakṛtiṁ svām adhiṣṭhāya sambhavāmy ātmamāyayā || 4.6 || Although I am unborn, imperishable, and the Lord of all living beings, I still manifest Myself by controlling My own nature and through My divine spiritual power. → Shloka 7 The Lord's Descent for the Protection of Dharma yadā yadā hi dharmasya glānir bhavati bhārata | abhyutthānam adharmasya tadātmānaṁ sṛjāmy aham || 4.7 || O Bhārata (Arjuna), whenever righteousness declines and unrighteousness rises, I manifest Myself to restore the balance of dharma. → Shloka 8 Protecting the Virtuous and Re-establishing Dharma paritrāṇāya sādhūnāṁ vināśāya ca duṣkṛtām | dharma-saṁsthāpanārthāya sambhavāmi yuge yuge || 4.8 || To protect the righteous, to destroy evildoers, and to re-establish dharma, I manifest Myself age after age. → Shloka 9 The Truth of the Lord's Divine Birth and Actions janma karma ca me divyam evaṁ yo vetti tattvataḥ | tyaktvā dehaṁ punarjanma naiti mām eti so 'rjuna || 4.9 || O Arjuna, one who truly understands the divine nature of My birth and actions does not take birth again after leaving the body, but attains Me. → Shloka 10 Attaining the Lord Through Freedom from Attachment, Fear, and Anger vīta-rāga-bhaya-krodhā manmayā mām upāśritāḥ | bahavo jñāna-tapasā pūtā mad-bhāvam āgatāḥ || 4.10 || Many people, becoming free from attachment, fear, and anger, absorbed in Me and taking refuge in Me, have been purified through the discipline of spiritual knowledge and have attained My divine nature. → Shloka 11 The Lord Responds According to One's Approach ye yathā māṁ prapadyante tāṁs tathaiva bhajāmy aham | mama vartmānuvartante manuṣyāḥ pārtha sarvaśaḥ || 4.11 || O Pārtha, however people approach Me, I respond to them accordingly. In one way or another, all human beings follow My path. → Shloka 12 Those Seeking the Fruits of Actions Worship the Devas kāṅkṣantaḥ karmaṇāṁ siddhiṁ yajanta iha devatāḥ | kṣipraṁ hi mānuṣe loke siddhir bhavati karmajā || 4.12 || People who desire success and the fruits of their actions worship the devas in this world, because results produced by actions are often attained quickly in the human realm. → Shloka 13 The Fourfold Social Order Based on Qualities and Actions cāturvarṇyaṁ mayā sṛṣṭaṁ guṇa-karma-vibhāgaśaḥ | tasya kartāram api māṁ viddhy akartāram avyayam || 4.13 || The fourfold social order was created by Me according to the divisions of qualities and actions. Although I am its creator, know Me to be the imperishable non-doer, untouched by attachment or bondage. → Shloka 14 Actions Cannot Bind the Lord na māṁ karmāṇi limpanti na me karma-phale spṛhā | iti māṁ yo 'bhijānāti karmabhir na sa badhyate || 4.14 || Actions do not bind Me because I have no desire for their results. One who truly understands this nature of Mine likewise becomes free from bondage created by actions. → Shloka 15 Perform Action by Following the Example of Earlier Seekers of Liberation evaṁ jñātvā kṛtaṁ karma pūrvair api mumukṣubhiḥ | kuru karmaiva tasmāt tvaṁ pūrvaiḥ pūrvataraṁ kṛtam || 4.15 || Knowing this, even the great seekers of liberation in ancient times performed their duties. Therefore, you too should perform your prescribed actions, following the path walked by the noble ones of the past. → Shloka 16 The Profound Mystery of Karma, Akarma, and Vikarma kiṁ karma kim akarmeti kavayo 'py atra mohitāḥ | tat te karma pravakṣyāmi yaj jñātvā mokṣyase 'śubhāt || 4.16 || What truly constitutes action and what constitutes inaction is a subject that even learned thinkers find difficult to understand. Therefore, I shall explain to you the deeper truth of action, knowing which you will become free from bondage and all inauspicious consequences. → Shloka 17 One Must Understand Karma, Vikarma, and Akarma karmaṇo hy api boddhavyaṁ boddhavyaṁ ca vikarmaṇaḥ | akarmaṇaś ca boddhavyaṁ gahanā karmaṇo gatiḥ || 4.17 || One must understand what constitutes proper action, what constitutes wrongful action, and what constitutes inaction. The workings of karma are extremely subtle, profound, and difficult to comprehend. → Shloka 18 The Wise One Who Sees Inaction in Action and Action in Inaction karmaṇy akarma yaḥ paśyed akarmaṇi ca karma yaḥ | sa buddhimān manuṣyeṣu sa yuktaḥ kṛtsna-karma-kṛt || 4.18 || One who sees inaction (freedom from karmic bondage) within action, and action within apparent inaction, is truly wise among human beings. Such a person is established in yoga and is regarded as having accomplished all actions. → Shloka 19 One Whose Actions Have Been Burned by the Fire of Knowledge yasya sarve samārambhāḥ kāma-saṅkalpa-varjitāḥ | jñānāgni-dagdha-karmāṇaṁ tam āhuḥ paṇḍitaṁ budhāḥ || 4.19 || A person whose every undertaking is free from selfish desires and attachment to results, and whose actions have been burned by the fire of spiritual knowledge, is regarded by the wise as a true sage. → Shloka 20 The Liberated Person Who Acts Without Attachment to Results tyaktvā karma-phalāsaṅgaṁ nitya-tṛpto nirāśrayaḥ | karmaṇy abhipravṛtto'pi naiva kiñcit karoti saḥ || 4.20 || One who has abandoned attachment to the fruits of action, who is ever content and independent of external supports, remains fully engaged in action yet, in truth, does nothing—that is, he does not become bound by his actions. → Shloka 21 The Karma Yogi Who is Free from Expectations, Self-Controlled, and Non-Possessive nirāśīr yata-cittātmā tyakta-sarva-parigrahaḥ | śārīraṁ kevalaṁ karma kurvan nāpnoti kilbiṣam || 4.21 || One who is free from expectations of personal gain, whose mind and senses are disciplined, and who has given up possessiveness and unnecessary accumulation, incurs no sin or karmic bondage while performing only those actions necessary for sustaining life and fulfilling duty. → Shloka 22 The Karma Yogi Who is Content with What Comes Naturally and Remains Equanimous yadṛcchā-lābha-santuṣṭo dvandvātīto vimatsaraḥ | samaḥ siddhāv asiddhau ca kṛtvāpi na nibadhyate || 4.22 || One who remains content with whatever comes naturally, has risen above the dualities of life, is free from jealousy, and maintains equanimity in both success and failure, does not become bound by karma even while performing actions. → Shloka 23 The Actions of a Liberated Person Established in Knowledge Dissolve Away gata-saṅgasya muktasya jñānāvasthita-cetasaḥ | yajñāyācarataḥ karma samagraṁ pravilīyate || 4.23 || The actions of a liberated person, whose attachments have ended, whose mind is established in spiritual wisdom, and who performs actions in the spirit of sacrifice and dedication to the Divine, completely dissolve and do not create karmic bondage. → Shloka 24 The Non-Dual Vision of the Brahman-Yajna brahmārpaṇaṁ brahma havir brahmāgnau brahmaṇā hutam | brahmaiva tena gantavyaṁ brahma-karma-samādhinā || 4.24 || For a seeker whose vision has become established in Brahman, the act of offering, the offering itself, the sacred fire, the one who offers, and the goal attained are all Brahman. Such a person, absorbed in Brahman through action, ultimately attains Brahman alone. → Shloka 25 Description of Various Types of Sacrifices (Yajnas) daivam evāpare yajñaṁ yoginaḥ paryupāsate | brahmāgnāv apare yajñaṁ yajñenaivopajuhvati || 4.25 || Some yogis worship through sacrifices dedicated to the deities, while others offer the sacrifice itself into the fire of Brahman, using sacrifice as the means of offering. → Shloka 26 The Sacrifice of Sense-Control and Regulation of Sense Objects śrotrādīnīndriyāṇy anye saṁyamāgniṣu juhvati | śabdādīn viṣayān anya indriyāgniṣu juhvati || 4.26 || Some seekers offer the senses, such as hearing and the others, into the fire of self-discipline, meaning they restrain and regulate the senses. Others offer sense objects, such as sound and the rest, into the fire of the senses, meaning they engage with them in a disciplined, balanced, and scripturally guided manner. → Shloka 27 Offering All Sense Activities and Vital Functions into the Fire of Self-Discipline sarvāṇīndriyakarmāṇi prāṇakarmāṇi cāpare | ātmasaṁyamayogāgnau juhvati jñānadīpite || 4.27 || Some seekers offer all the activities of the senses and the vital forces into the fire of self-discipline and yoga, which is illuminated by knowledge. → Shloka 28 Sacrifices of Wealth, Austerity, Yoga, and Study-Knowledge dravyayajñās tapoyajñā yogayajñās tathāpare | svādhyāyajñānayajñāś ca yatayaḥ saṁśitavratāḥ || 4.28 || Some seekers perform sacrifices through charity and material offerings, some through austerity, some through yogic discipline, and others through scriptural study and the pursuit and sharing of knowledge, all with firm resolve and dedication. → Shloka 29 Pranayama as a Form of Sacrifice apāne juhvati prāṇaṁ prāṇe'pānaṁ tathāpare | prāṇāpānagatī ruddhvā prāṇāyāmaparāyaṇāḥ || 4.29 || Some practitioners offer prāṇa into apāna and apāna into prāṇa, while others, devoted to pranayama, restrain the movements of both. Still others, maintaining a regulated diet, offer the vital energies into one another. All of these practitioners understand the spirit of sacrifice, and through such disciplines their impurities are gradually purified. → Shloka 30 Sacrifice Through Regulated Diet and Control of Vital Energies apare niyatāhārāḥ prāṇān prāṇeṣu juhvati sarve'pyete yajñavido yajña-kṣapita-kalmaṣāḥ Other seekers practice a regulated diet and harmonize the various vital energies within themselves. All of them understand the true spirit of sacrifice, and through these sacrificial disciplines their impurities and sins are gradually purified. → Shloka 31 The Merit of Partaking in the Remnants of Sacrifice and the Importance of Yajna yajña-śiṣṭāmṛta-bhujo yānti brahma sanātanam nāyaṁ loko'styayajñasya kuto'nyaḥ kuru-sattama Those who partake of the nectar-like remnants of sacrifice attain the eternal Brahman. O Arjuna, one who lives without the spirit of sacrifice cannot truly attain fulfillment even in this world; how then can such a person attain the higher world? → Shloka 32 The Many Forms of Sacrifice and Their Origin in Action evaṁ bahu-vidhā yajñā vitatā brahmaṇo mukhe karma-jān viddhi tān sarvān evaṁ jñātvā vimokṣyase Thus, many kinds of sacrifices have been described in the Vedas. Know that all of them arise from action. Understanding them in this way, you shall become free from bondage. → Shloka 33 The Superiority of the Sacrifice of Knowledge over Material Sacrifice śreyān dravyamayād yajñāj jñānayajñaḥ parantapa sarvaṁ karmākhilaṁ pārtha jñāne parisamāpyate O Arjuna, the sacrifice of knowledge is superior to sacrifices performed with material offerings, because all actions ultimately culminate in knowledge and attain their fulfillment in wisdom. → Shloka 34 The Method of Receiving Knowledge from a Realized Teacher tad viddhi praṇipātena paripraśnena sevayā upadekṣyanti te jñānaṁ jñāninas tattva-darśinaḥ Acquire that knowledge through humility, sincere inquiry, and service. Those wise ones who have directly realized the Truth will impart that knowledge to you. → Shloka 35 Knowledge Destroys Delusion and Reveals the Unity of All Beings yaj jñātvā na punar moham evaṁ yāsyasi pāṇḍava yena bhūtāny aśeṣāṇi drakṣyasy ātmany atho mayi O Arjuna, after attaining this knowledge, you will never again fall into such delusion. Through this knowledge, you will see all beings without exception within your own Self and ultimately within Me, the Supreme Reality. → Shloka 36 Crossing the Ocean of Sin through the Boat of Knowledge api ced asi pāpebhyaḥ sarvebhyaḥ pāpa-kṛttamaḥ sarvaṁ jñāna-plavenaiva vṛjinaṁ santariṣyasi Even if you are the greatest sinner among all sinners, you will certainly cross over the entire ocean of sin and suffering by means of the boat of knowledge. → Shloka 37 The Fire of Knowledge Reduces All Karma to Ashes yathaidhāṁsi samiddho'gnir bhasmasāt kurute'rjuna jñānāgniḥ sarva-karmāṇi bhasmasāt kurute tathā O Arjuna, just as a blazing fire reduces firewood to ashes, so too the fire of true knowledge burns away all karmas and their binding effects. → Shloka 38 Nothing is More Purifying than Knowledge na hi jñānena sadṛśaṁ pavitram iha vidyate tat svayaṁ yoga-saṁsiddhaḥ kālenātmani vindati In this world, there is nothing as purifying as true knowledge. A seeker who has attained maturity through yoga gradually realizes that knowledge within oneself in due course of time. → Shloka 39 Faith, Dedication, and Self-Control Lead to Knowledge and Supreme Peace śraddhāvān labhate jñānaṁ tat-paraḥ saṁyatendriyaḥ jñānaṁ labdhvā parāṁ śāntim acireṇādhigacchati A person who possesses faith, is deeply devoted to the pursuit of knowledge, and has control over the senses attains true knowledge. Having attained that knowledge, such a person quickly reaches supreme peace. → Shloka 40 The Destruction of the Ignorant, Faithless, and Doubting Person ajñaś cāśraddadhānaś ca saṁśayātmā vinaśyati nāyaṁ loko'sti na paro na sukhaṁ saṁśayātmanaḥ An ignorant person, one who lacks faith, and one who remains trapped in constant doubt comes to ruin. Such a doubting person finds neither fulfillment in this world, nor in the next, nor does he attain true happiness. → Shloka 41 Renunciation of Actions through Yoga and the Cutting of Doubt through Knowledge yoga-sannyasta-karmāṇaṁ jñāna-saṁchinna-saṁśayam ātmavantaṁ na karmāṇi nibadhnanti dhanañjaya O Arjuna, one who has offered all actions through Yoga, whose doubts have been destroyed by knowledge, and who is self-disciplined, is not bound by actions. → Shloka 42 Cutting Doubt with the Sword of Knowledge and Establishing Oneself in Yoga tasmād ajñāna-sambhūtaṁ hṛt-sthaṁ jñānāsinātmanaḥ chittvainaṁ saṁśayaṁ yogam ātiṣṭhottiṣṭha bhārata Therefore, O Arjuna, cut off the doubt residing in your heart and born of ignorance with the sword of knowledge. Establish yourself in Yoga and rise to perform your duty. →