॥ Verse 4.1 ॥
श्रीभगवानुवाच।
इमं विवस्वते योगं प्रोक्तवानहमव्ययम्।
विवस्वान्मनवे प्राह मनुरिक्ष्वाकवेऽब्रवीत्।।
śrī-bhagavānuvāca |
imaṃ vivasvate yogaṃ proktavānahamavyayam |
vivasvān manave prāha manurikṣvākave’bravīt || 4.1 ||
The Supreme Lord said: I declared this imperishable Yoga to Vivasvan (Sun-god);
Vivasvan told it to Manu (his son), and Manu communicated it to Ikshvaku (his son).
॥ Verse 4.2 ॥
एवं परम्पराप्राप्तमिमं राजर्षयो विदुः।
स कालेनेह महता योगो नष्टः परन्तप।।
evaṃ paramparāprāptamimaṃ rājarṣayo viduḥ |
sa kāleneha mahatā yogo naṣṭaḥ parantapa || 4.2 ||
Handed down thus in succession, the royal sages knew this (Yoga).
But this Yoga, O scorcher of foes (Arjuna), was lost in the world over a long period of time.
॥ Verse 4.3 ॥
स एवायं मया तेऽद्य योगः प्रोक्तः पुरातनः।
भक्तोऽसि मे सखा चेति रहस्यं ह्येतदुत्तमम्।।
sa evāyaṃ mayā te’dya yogaḥ proktaḥ purātanaḥ |
bhakto’si me sakhā ceti rahasyaṃ hyetaduttamam || 4.3 ||
That same ancient Yoga has been declared to you by Me today,
because you are My devotee and friend. This is indeed the supreme secret.
॥ Verse 4.4 ॥
अर्जुन उवाच।
अपरं भवतो जन्म परं जन्म विवस्वतः।
कथमेतद्विजानीयां त्वमादौ प्रोक्तवानिति।।
arjuna uvāca |
aparaṃ bhavato janma paraṃ janma vivasvataḥ |
kathametadvijānīyāṃ tvamādau proktavāniti || 4.4 ||
Arjuna said: Your birth is recent, and the birth of Vivasvan was ancient.
How am I to understand this, that You taught this in the beginning?
॥ Verse 4.5 ॥
श्रीभगवानुवाच।
बहूनि मे व्यतीतानि जन्मानि तव चार्जुन।
तान्यहं वेद सर्वाणि न त्वं वेत्थ परन्तप।।
śrī-bhagavānuvāca |
bahūni me vyatītāni janmāni tava cārjuna |
tānyahaṃ veda sarvāṇi na tvaṃ vettha parantapa || 4.5 ||
The Supreme Lord said: Many births have passed for Me and for you, O Arjuna.
I know them all, but you do not know them, O scorcher of foes!
॥ Verse 4.6 ॥
अजोऽपि सन्नव्ययात्मा भूतानामीश्वरोऽपि सन्।
प्रकृतिं स्वामधिष्ठाय सम्भवाम्यात्ममायया।।
ajo’pi sannavyayātmā bhūtānāmīśvaro’pi san |
prakṛtiṃ svāmadhiṣṭhāya sambhavāmyātmamāyayā || 4.6 ||
Though I am unborn, of imperishable nature, and the Lord of all beings,
yet, controlling My own Nature (Prakriti), I take birth through My own Yoga-Māyā (divine power).
॥ Verse 4.7 ॥
यदा यदा हि धर्मस्य ग्लानिर्भवति भारत।
अभ्युत्थानमधर्मस्य तदात्मानं सृजाम्यहम्।।
yadā yadā hi dharmasya glānirbhavati bhārata |
abhyutthānamadharmasya tadātmānaṃ sṛjāmyaham || 4.7 ||
Whenever there is a decline of righteousness (Dharma), O Bharata (Arjuna),
and a rise of unrighteousness (Adharma), then I manifest Myself.
॥ Verse 4.8 ॥
परित्राणाय साधूनां विनाशाय च दुष्कृताम्।
धर्मसंस्थापनार्थाय सम्भवामि युगे युगे।।
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 righteousness, I am born in every age.
॥ Verse 4.9 ॥
जन्म कर्म च मे दिव्यमेवं यो वेत्ति तत्त्वतः।
त्यक्त्वा देहं पुनर्जन्म नैति मामेति सोऽर्जुन।।
janma karma ca me divyamevaṃ yo vetti tattvataḥ |
tyaktvā dehaṃ punarjanma naiti māmeti so’rjuna || 4.9 ||
He who thus knows, in truth, My divine birth and action,
having abandoned the body, is not born again; he comes to Me, O Arjuna.
॥ Verse 4.10 ॥
वीतरागभयक्रोधा मन्मया मामुपाश्रिताः।
बहवो ज्ञानतपसा पूता मद्भावमागताः।।
vītarāgabhayakrodhā manmayā māmupāśritāḥ |
bahavo jñānatapasā pūtā madbhāvamāgatāḥ || 4.10 ||
Freed from attachment, fear, and anger, fully absorbed in Me, taking refuge in Me,
many have become purified by the austerity of knowledge and have attained My nature.
॥ Verse 4.11 ॥
ये यथा मां प्रपद्यन्ते तांस्तथैव भजाम्यहम्।
मम वर्त्मानुवर्तन्ते मनुष्याः पार्थ सर्वशः।।
ye yathā māṃ prapadyante tāṃstathaiva bhajāmyaham |
mama vartmānuvartante manuṣyāḥ pārtha sarvaśaḥ || 4.11 ||
In whatever way people surrender to Me, I reciprocate accordingly.
All men follow My path, O Partha (Arjuna), in every way.
॥ Verse 4.12 ॥
काङ्क्षन्तः कर्मणां सिद्धिं यजन्त इह देवताः।
क्षिप्रं हि मानुषे लोके सिद्धिर्भवति कर्मजा।।
kāṅkṣantaḥ karmaṇāṃ siddhiṃ yajanta iha devatāḥ |
kṣipraṃ hi mānuṣe loke siddhirbhavati karmajā || 4.12 ||
Those who desire success in actions worship the demigods here;
for quickly, in this human world, success is born of action.
॥ Verse 4.13 ॥
चातुर्वर्ण्यं मया सृष्टं गुणकर्मविभागशः।
तस्य कर्तारमपि मां विद्ध्यकर्तारमव्ययम्।।
cāturvarṇyaṃ mayā sṛṣṭaṃ guṇakarmavibhāgaśaḥ |
tasya kartāramapi māṃ viddhyakartāramavyayam || 4.13 ||
The fourfold social order (Varna) was created by Me according to the division of qualities (Gunas) and actions (Karma).
Though I am the originator of this, know Me to be the non-doer and the imperishable.
॥ Verse 4.14 ॥
न मां कर्माणि लिम्पन्ति न मे कर्मफले स्पृहा।
इति यो मामभिजानाति कर्मभिर्न स बध्यते।।
na māṃ karmāṇi limpanti na me karmaphale spṛhā |
iti māṃ yo’bhijānāti karmabhirna sa baddyate || 4.14 ||
Actions do not cling to Me, nor do I have desire for the fruits of action.
He who knows Me thus is also not bound by actions.
॥ Verse 4.15 ॥
एवं ज्ञात्वा कृतं कर्म पूर्वैरपि मुमुक्षुभिः।
कुरु कर्मैव तस्मात्त्वं पूर्वैः पूर्वतरं कृतम्।।
evaṃ jñātvā kṛtaṃ karma pūrvairapi mumukṣubhiḥ |
kuru karmaiva tasmāttvaṃ pūrvaiḥ pūrvataraṃ kṛtam || 4.15 ||
Knowing this, actions were performed by the ancient seekers of liberation.
Therefore, you too perform action, as it was performed by the ancients in earlier times.
॥ Verse 4.16 ॥
किं कर्म किमक्रमेति कवयोऽप्यत्र मोहिताः।
तत्ते कर्म प्रवक्ष्यामि यज्ज्ञात्वा मोक्ष्यसेऽशुभात्।।
kiṃ karma kimakarmeti kavayo’pyatra mohitāḥ |
tatte karma pravakṣyāmi yajjñātvā mokṣyase’śubhāt || 4.16 ||
Even the wise are confused about what is action and what is inaction.
I shall explain to you that action (the nature of right action), by knowing which you shall be liberated from evil.
॥ Verse 4.17 ॥
कर्मणो ह्यपि बोद्धव्यं बोद्धव्यं च विकर्मणः।
अकर्मणश्च बोद्धव्यं गहना कर्मणो गतिः।।
karmaṇo hyapi boddhavyaṃ boddhavyaṃ ca vikarmaṇāḥ |
akarmaṇaśca boddhavyaṃ gahanā karmaṇo gatiḥ || 4.17 ||
One must understand the nature of action (Karma), also the nature of forbidden action (Vikarma),
and the nature of inaction (Akarma). The path of action is deep and complex.
॥ Verse 4.18 ॥
कर्मण्यकर्म यः पश्येदकर्मणि च कर्म यः।
स बुद्धिमान्मनुष्येषु स युक्तः कृत्स्नकर्मकृत्।।
karmaṇyakarma yaḥ paśyed akarmaṇi ca karma yaḥ |
sa buddhimān manuṣyeṣu sa yuktaḥ kṛtsnakarmakṛt || 4.18 ||
He who sees action in inaction and inaction in action,
he is intelligent among men, he is a Yogi, and he has performed all actions.
॥ Verse 4.19 ॥
यस्य सर्वे समारम्भाः कामसङ्कल्पवर्जिताः।
ज्ञानाग्निदग्धकर्माणं तमाहुः पण्डितं बुधाः।।
yasya sarve samārambhāḥ kāmasaṅkalpavarjitāḥ |
jñānāgnidagdhakarmāṇaṃ tamāhuḥ paṇḍitaṃ budhāḥ || 4.19 ||
He whose undertakings are all free from desire for enjoyment and selfish motives,
whose actions are burnt up by the fire of knowledge, him the wise call a sage.
॥ Verse 4.20 ॥
त्यक्त्वा कर्मफलासङ्गं नित्यतृप्तो निराश्रयः।
कर्मण्यभिप्रवृत्तोऽपि नैव किञ्चित्करोति सः।।
tyaktvā karmaphalāsaṅgaṃ nityatṛpto nirāśrayaḥ |
karmaṇyabhipravṛtto’pi naiva kiñcit karoti saḥ || 4.20 ||
Having given up attachment to the fruits of action, ever content, dependent on nothing,
even though engaged in action, he verily does nothing.
॥ Verse 4.21 ॥
निराशीर्यतचित्तात्मा त्यक्तसर्वपरिग्रहः।
शारीरं केवलं कर्म कुर्वन्नाप्नोति किल्बिषम्।।
nirāśīryatachittātmā tyaktasarvaparigrahaḥ |
śārīraṃ kevalaṃ karma kurvannāpnoti kilbiṣam || 4.21 ||
Free from desire, with mind and intellect subdued, giving up all sense of possession,
performing action merely with the body, he incurs no sin.
॥ Verse 4.22 ॥
यदृच्छालाभसन्तुष्टो द्वन्द्वातीतो विमत्सरः।
समः सिद्धावसिद्धौ च कृत्वापि न निबध्यते।।
yadṛcchālābhasantuṣṭo dvandvātīto vimatsaraḥ |
samaḥ siddhāvasiddhau ca kṛtvāpi na nibadhyate || 4.22 ||
Content with what comes unsought, free from dualities, devoid of envy,
equitable in success and failure, even though acting, he is not bound.
॥ Verse 4.23 ॥
गतसङ्गस्य मुक्तस्य ज्ञानावस्थितचेतसः।
यज्ञायाचरतः कर्म समग्रं प्रविलीयते।।
gatasaṅgasya muktasya jñānāvasthitacetasaḥ |
yajñāyācarataḥ karma samagraṃ pravilīyate || 4.23 ||
For the person who is free from attachment, liberated, whose mind is established in knowledge,
all action performed as a sacrifice (Yajña) completely dissolves.
॥ Verse 4.24 ॥
ब्रह्मार्पणं ब्रह्म हविर्ब्रह्माग्नौ ब्रह्मणा हुतम्।
ब्रह्मैव तेन गन्तव्यं ब्रह्मकर्मसमाधिना।।
brahmārpaṇaṃ brahma havirbrahmāgnau brahmaṇā hutam |
brahmaiva tena gantavyaṃ brahmakarmasamādhinā || 4.24 ||
Brahman is the offering, Brahman is the clarified butter (Havis), offered by Brahman into the fire of Brahman.
Brahman alone is to be reached by him who is absorbed in the action of Brahman.
॥ Verse 4.25 ॥
दैवमेवापरे यज्ञं योगिनः पर्युपासते।
ब्रह्माग्नावपरे यज्ञं यज्ञेनैवोपजुह्वति।।
daivamevāpare yajñaṃ yoginaḥ paryupāsate |
brahmāgnāvapare yajñaṃ yajñenaivopajuhvati || 4.25 ||
Some Yogis worship the celestial deities (Deva) as a sacrifice,
while others offer the self as a sacrifice into the fire of Brahman.
॥ Verse 4.26 ॥
श्रोत्रादीनीन्द्रियाण्यन्ये संयमाग्निषु जुह्वति।
शब्दादीन्विषयानन्य इन्द्रियाग्निषु जुह्वति।।
śrotrādīnīndriyāṇyanye saṃyamāgniṣu juhvati |
śabdādīnviṣayānanya indriyāgniṣu juhvati || 4.26 ||
Some offer the senses like the ear into the fires of restraint (Samyama);
others offer the sense-objects like sound into the fires of the senses.
॥ Verse 4.27 ॥
सर्वाणीन्द्रियकर्माणि प्राणकर्माणि चापरे।
आत्मसंयमयोगाग्नौ जुह्वति ज्ञानदीपिते।।
sarvāṇīndriyakarmāṇi prāṇakarmāṇi cāpare |
ātmasaṃyamayogagnau juhvati jñānadīpite || 4.27 ||
And others offer all the functions of the senses and the functions of the vital force (Prana-Karma)
into the fire of the Yoga of self-control, kindled by knowledge.
॥ Verse 4.28 ॥
द्रव्ययज्ञास्तपोयज्ञा योगयज्ञास्तथापरे।
स्वाध्यायज्ञानयज्ञाश्च यतयः संशितव्रताः।।
dravyayajñāstapoyajñā yogayajñāstathāpare |
svādhyāyajñānayajñāśca yatayaḥ saṃśitavratāḥ || 4.28 ||
Some offer wealth as sacrifice, some offer austerity (Tapas) as sacrifice, and others offer Yoga as sacrifice.
Still others, ascetics with rigid vows, offer study of scriptures and knowledge as sacrifice.
॥ Verse 4.29 ॥
अपाने जुह्वति प्राणं प्राणेऽपानं तथापरे।
प्राणापानगती रुद्ध्वा प्राणायामपरायणाः।।
apāne juhvati prāṇaṃ prāṇe’pānaṃ tathāpare |
prāṇāpānagatī ruddhvā prāṇāyāmaparāyaṇāḥ || 4.29 ||
Others offer the outgoing breath (Prana) into the incoming breath (Apana), and the incoming breath into the outgoing breath.
Engaged in Prāṇāyāma (breath control), they restrain the movements of Prana and Apana.
॥ Verse 4.30 ॥
अपरे नियताहाराः प्राणान्प्राणेषु जुह्वति।
सर्वेऽप्येते यज्ञविदो यज्ञक्षपितकल्मषाः।।
apare niyatāhārāḥ prāṇān prāṇeṣu juhvati |
sarve’pyete yajñavido yajñakṣapitakalbiṣāḥ || 4.30 ||
Still others, restricting food, offer the vital forces into the vital forces.
All these are knowers of sacrifice, and by sacrifice their sins are destroyed.
॥ Verse 4.31 ॥
यज्ञशिष्टामृतभुजो यान्ति ब्रह्म सनातनम्।
नायं लोकोऽस्त्ययज्ञस्य कुतोऽन्यः कुरुसत्तम।।
yajñaśiṣṭāmṛtabhujo yānti brahma sanātanam |
nāyaṃ loko’styayajñasya kuto’nyaḥ kurusattama || 4.31 ||
Those who partake of the nectar of the remnants of sacrifice attain the eternal Brahman.
This world is not for the non-performer of sacrifice, how then the other world, O best of the Kurus (Arjuna)?
॥ Verse 4.32 ॥
एवं बहुविधा यज्ञा वितता ब्रह्मणो मुखे।
कर्मजान्विद्धि तान्सर्वानेवं ज्ञात्वा विमोक्ष्यसे।।
evaṃ bahuvidhā yajñā vitatā brahmaṇo mukhe |
karmajān viddhi tān sarvān evaṃ jñātvā mokṣyase || 4.32 ||
Various forms of sacrifice are thus spread out in the mouth of Brahman (the Vedas).
Know them all to be born of action; knowing this, you shall be liberated.
॥ Verse 4.33 ॥
श्रेयान्द्रव्यमयाद्यज्ञाज्ज्ञानयज्ञः परन्तप।
सर्वं कर्माखिलं पार्थ ज्ञाने परिसमाप्यते।।
śreyān dravyamayād yajñāj jñānayajñaḥ parantapa |
sarvaṃ karmākhilaṃ pārtha jñāne parisamāpyate || 4.33 ||
The sacrifice of knowledge (Jñāna Yajña) is superior to the sacrifice of material things, O scorcher of foes (Arjuna).
All actions, without exception, culminate in knowledge, O Partha.
॥ Verse 4.34 ॥
तद्विद्धि प्रणिपातेन परिप्रश्नेन सेवया।
उपदेक्ष्यन्ति ते ज्ञानं ज्ञानिनस्तत्त्वदर्शिनः।।
tadviddhi praṇipātena paripraśnena sevayā |
upadekṣyanti te jñānaṃ jñāninas tattvadarśinaḥ || 4.34 ||
Know that (knowledge) by humble prostration, by questioning, and by service.
The wise ones who have realized the truth will impart knowledge to you.
॥ Verse 4.35 ॥
यज्ज्ञात्वा न पुनर्मोहमेवं यास्यसि पाण्डव।
येन भूतान्यशेषेण द्रक्ष्यस्यात्मन्यथो मयि।।
yajjñātvā na punarmoham evaṃ yāsyasi pāṇḍava |
yena bhūtānyaśeṣāṇi drakṣyasyātmanyatho mayi || 4.35 ||
Having known that (knowledge), O son of Pandu (Arjuna), you shall not again fall into delusion;
by which you will see all beings, without exception, in the Self, and then in Me.
॥ Verse 4.36 ॥
अपि चेदसि पापेभ्यः सर्वेभ्यः पापकृत्तमः।
सर्वं ज्ञानप्लवेनैव वृजिनं सन्तरिष्यसि।।
api cedasi pāpebhyaḥ sarvebhyaḥ pāpakṛttamaḥ |
sarvaṃ jñānaplavenaiva vṛjinaṃ santariṣyasi || 4.36 ||
Even if you are the most sinful of all sinners,
you shall cross over all wickedness by the raft of knowledge alone.
॥ Verse 4.37 ॥
यथैधांसि समिद्धोऽग्निर्भस्मसात्कुरुतेऽर्जुन।
ज्ञानाग्निः सर्वकर्माणि भस्मसात्कुरुते तथा।।
yathaidhāṃsi samiddho’gnir bhasmasāt kurute’rjuna |
jñānāgniḥ sarvakarmāṇi bhasmasāt kurute tathā || 4.37 ||
As a blazing fire reduces wood to ashes, O Arjuna,
so does the fire of knowledge reduce all actions to ashes.
॥ Verse 4.38 ॥
न हि ज्ञानेन सदृशं पवित्रमिह विद्यते।
तत्स्वयं योगसंसिद्धः कालेनात्मनि विन्दति।।
na hi jñānena sadṛśaṃ pavitramiha vidyate |
tatsvayaṃ yogasamsiddhaḥ kālenātmani vindati || 4.38 ||
Indeed, there is nothing in this world as purifying as knowledge.
He who is perfected in Yoga finds it in the Self in due course of time.
॥ Verse 4.39 ॥
श्रद्धावाँल्लभते ज्ञानं तत्परः संयतेन्द्रियः।
ज्ञानं लब्ध्वा परां शान्तिमचिरेणाधिगच्छति।।
śraddhāvāḻ labhate jñānaṃ tatparaḥ saṃyatendriyaḥ |
jñānaṃ labdhvā parāṃ śāntim acireṇādhigacchati || 4.39 ||
The man who has faith, who is dedicated, and who has controlled his senses, obtains knowledge.
Having obtained knowledge, he quickly attains supreme peace.
॥ Verse 4.40 ॥
अज्ञश्चाश्रद्दधानश्च संशयात्मा विनश्यति।
नायं लोकोऽस्ति न परो न सुखं संशयात्मनः।।
ajñaścāśraddadhānaśca saṃśayātmā vinaśyati |
nāyaṃ loko’sti na paro na sukhaṃ saṃśayātmanaḥ || 4.40 ||
The ignorant, the faithless, and the doubting soul perishes.
For the doubting soul, there is neither this world nor the next, nor happiness.
॥ Verse 4.41 ॥
योगसन्न्यस्तकर्माणं ज्ञानसञ्छिन्नसंशयम्।
आत्मवन्तं न कर्माणि निबध्नन्ति धनञ्जय।।
yogasannyastakarmāṇaṃ jñānasañchinnasaṃśayam |
ātmavantaṃ na karmāṇi nibadhnanti dhanañjaya || 4.41 ||
Actions do not bind the self-possessed person, O Dhananjaya (Arjuna),
whose actions are renounced by Yoga, and whose doubts are destroyed by knowledge.
॥ Verse 4.42 ॥
तस्मादज्ञानसम्भूतं हृत्स्थं ज्ञानसिनात्मनः।
छित्त्वैनं संशयं योगमातिष्ठोत्तिष्ठ भारत।।
tasmādajñānasambhūtaṃ hṛtsthaṃ jñānāsinātmanaḥ |
chittvainaṃ saṃśayaṃ yogam ātiṣṭhottiṣṭha bhārata || 4.42 ||
Therefore, having cut with the sword of knowledge this doubt in your heart, born of ignorance,
stand up, O Bharata (Arjuna), and take refuge in Yoga (the performance of action without attachment).
॥ इति श्रीमद्भगवद्गीतासूपनिषत्सु ब्रह्मविद्यायां योगशास्त्रे श्रीकृष्णार्जुनसंवादे ज्ञानकर्मसन्न्यासयोगो नाम चतुर्थोऽध्यायः ॥
Thus, in the Upaniṣads of the glorious Bhagavad-Gītā, the science of the Eternal, the scripture of Yoga,
the dialogue between Śrī Kṛṣṇa and Arjuna, ends the fourth chapter, entitled Jñāna Karma Sannyāsa Yoga.