Chapter 4

श्री भगवानुवाच · śrī bhagavānuvāca

इमं विवस्वते योगं प्रोक्तवानहमव्ययम्।विवस्वान् मनवे प्राह मनुरिक्ष्वाकवेऽब्रवीत्॥

imaṃ vivasvate yogaṃ proktavānahamavyayam |vivasvān manave prāha manurikṣvākave'bravīt ||

The Blessed Lord said, "I taught this imperishable Yoga to Vivasvan; he then told it to Manu; Manu proclaimed it to Ikshvaku.

Lord Shri Krishna said: I taught this imperishable philosophy to Vivaswān, the founder of the Sun dynasty; Vivaswān gave it to Manu, the lawgiver, and Manu to King Ikshvāku.

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

evaṃ paramparāprāptamimaṃ rājarṣayo viduḥ |sa kāleneha mahatā yogo naṣṭaḥ parantapa ||

This, handed down in regular succession by the royal sages, was known. This Yoga, however, has been lost here over time, O Parantapa (burner of the foes).

The Divine Kings knew it, for it was their tradition; then, after a long time, it was at last forgotten.

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 ||

That same ancient yoga has been today taught to you by me, for you are my devotee and my friend; it is the supreme secret.

It is the same ancient path that I have now revealed to you, for you are my devotee and my friend. It is the supreme secret.

अर्जुन उवाच · arjuna uvāca

अपरं भवतो जन्म परं जन्म विवस्वतः।कथमेतद्विजानीयां त्वमादौ प्रोक्तवानिति॥

aparaṃ bhavato janma paraṃ janma vivasvataḥ |kathametadvijānīyāṃ tvamādau proktavāniti ||

Arjuna said, "Later was Thy birth, and prior to it was the birth of Vivasvan (the Sun); how am I to understand that Thou hast taught this Yoga from the beginning?"

Arjuna asked: My Lord! Vyasawana was born before You; how then can You have revealed it to him?

श्री भगवानुवाच · śrī bhagavānuvāca

बहूनि मे व्यतीतानि जन्मानि तव चार्जुन।तान्यहं वेद सर्वाणि न त्वं वेत्थ परन्तप॥

bahūni me vyatītāni janmāni tava cārjuna |tānyahaṃ veda sarvāṇi na tvaṃ vettha parantapa ||

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

Lord Shri Krishna replied: I have been born again and again, from time to time; thou too, O Arjuna! My births are known to me, but yours are unknown to you.

अजोऽपि सन्नव्ययात्मा भूतानामीश्वरोऽपि सन्।प्रकृतिं स्वामधिष्ठाय संभवाम्यात्ममायया॥

ajo'pi sannavyayātmā bhūtānāmīśvaro'pi san |prakṛtiṃ svāmadhiṣṭhāya saṃbhavāmyātmamāyayā ||

Though I am unborn and of imperishable nature, and though I am the Lord of all beings, yet, governing my own nature, I am born by my own Maya.

There is no beginning to Me. Though I am imperishable and the Lord of all that exists, I manifest Myself by My own will and power.

यदा यदा हि धर्मस्य ग्लानिर्भवति भारत।अभ्युत्थानमधर्मस्य तदाऽऽत्मानं सृजाम्यहम्॥

yadā yadā hi dharmasya glānirbhavati bhārata |abhyutthānamadharmasya tadā''tmānaṃ sṛjāmyaham ||

Whenever there is a decline of righteousness and an increase of unrighteousness, O Arjuna, then I manifest Myself.

Whenever spirituality decays and materialism is rampant, then, O Arjuna, I reincarnate myself.

परित्राणाय साधूनां विनाशाय च दुष्कृताम्।धर्मसंस्थापनार्थाय संभवामि युगे युगे॥

paritrāṇāya sādhūnāṃ vināśāya ca duṣkṛtām |dharmasaṃsthāpanārthāya saṃbhavāmi yuge yuge ||

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

To protect the righteous, to destroy the wicked, and to establish the kingdom of God, I am reborn from age to age.

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 ||

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

He who realizes the divine truth concerning My birth and life does not take birth again; and when he leaves his body, he becomes one with Me.

वीतरागभयक्रोधा मन्मया मामुपाश्रिताः।बहवो ज्ञानतपसा पूता मद्भावमागताः॥

vītarāgabhayakrodhā manmayā māmupāśritāḥ |bahavo jñānatapasā pūtā madbhāvamāgatāḥ ||

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

Many have merged their existences in Mine, being freed from desire, fear, and anger, always filled with Me and purified by the illuminating flame of self-abnegation.

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

ye yathā māṃ prapadyante tāṃstathaiva bhajāmyaham |mama vartmānuvartante manuṣyāḥ pārtha sarvaśaḥ ||

In whatever way men approach Me, even so do I reward them; My path do men tread in all ways, O Arjuna.

However men try to worship Me, I welcome them. Whatever path they take, it leads to Me in the end.

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

kāṅkṣantaḥ karmaṇāṃ siddhiṃ yajanta iha devatāḥ |kṣipraṃ hi mānuṣe loke siddhirbhavati karmajā ||

Those who long for success in action in this world sacrifice to the gods; for success is quickly attained by men through action.

Those who seek success worship the Powers, and their actions in this world bear immediate fruit.

चातुर्वर्ण्यं मया सृष्टं गुणकर्मविभागशः।तस्य कर्तारमपि मां विद्ध्यकर्तारमव्ययम्॥

cāturvarṇyaṃ mayā sṛṣṭaṃ guṇakarmavibhāgaśaḥ |tasya kartāramapi māṃ viddhyakartāramavyayam ||

The fourfold caste has been created by Me according to the differentiation of Guna and Karma; though I am the author of it, know Me as non-doer and immutable.

The four divisions of society—the wise, the soldier, the merchant, and the laborer—were created by Me, according to the natural distribution of qualities and instincts. I am the author of them, though I Myself do not act and am changeless.

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

na māṃ karmāṇi limpanti na me karmaphale spṛhā |iti māṃ yo'bhijānāti karmabhirna sa badhyate ||

Actions do not taint Me, nor do I have a desire for the fruit of actions. He who knows Me thus is not bound by actions.

My actions do not bind Me, nor do I desire anything that they can bring. He who thus realizes Me is not enslaved by action.

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

evaṃ jñātvā kṛtaṃ karma pūrvairapi mumukṣubhiḥ |kuru karmaiva tasmāttvaṃ pūrvaiḥ pūrvataraṃ kṛtam ||

Having known this, the ancient seekers of freedom also performed action; therefore, do thou also perform action, as the ancients did in days of yore.

In the light of wisdom, our ancestors who sought deliverance performed their acts. Act thou also as our fathers of old did.

किं कर्म किमकर्मेति कवयोऽप्यत्र मोहिताः।तत्ते कर्म प्रवक्ष्यामि यज्ज्ञात्वा मोक्ष्यसेऽशुभात्॥

kiṃ karma kimakarmeti kavayo'pyatra mohitāḥ |tatte karma pravakṣyāmi yajjñātvā mokṣyase'śubhāt ||

What is action? What is inaction? Even the wise are confused about this. Therefore, I shall teach you the nature of action and inaction, by knowing which you will be liberated from the evil of Samsara, the wheel of birth and death.

What is action and what is inaction? This is a question that has bewildered the wise. But I will declare to you the philosophy of action, and knowing it, you will be free from evil.

कर्मणो ह्यपि बोद्धव्यं बोद्धव्यं च विकर्मणः।अकर्मणश्च बोद्धव्यं गहना कर्मणो गतिः॥

karmaṇo hyapi boddhavyaṃ boddhavyaṃ ca vikarmaṇaḥ |akarmaṇaśca boddhavyaṃ gahanā karmaṇo gatiḥ ||

For verily, the true nature of action enjoined by the scriptures should be known, as well as that of forbidden or unlawful action, and of inaction; the nature of action is hard to understand.

It is necessary to consider what is right action, what is wrong action, and what is inaction, for the law of action is mysterious.

कर्मण्यकर्म यः पश्येदकर्मणि च कर्म यः।स बुद्धिमान् मनुष्येषु स युक्तः कृत्स्नकर्मकृत्॥

karmaṇyakarma yaḥ paśyedakarmaṇi ca karma yaḥ |sa buddhimān manuṣyeṣu sa yuktaḥ kṛtsnakarmakṛt ||

He who sees inaction in action and action in inaction, he is wise among men; he is a yogi and performer of all actions.

He who can see inaction in action, and action in inaction, is the wisest among men. He is a saint, even though he still acts.

यस्य सर्वे समारम्भाः कामसङ्कल्पवर्जिताः।ज्ञानाग्निदग्धकर्माणं तमाहुः पण्डितं बुधाः॥

yasya sarve samārambhāḥ kāmasaṅkalpavarjitāḥ |jñānāgnidagdhakarmāṇaṃ tamāhuḥ paṇḍitaṃ budhāḥ ||

He whose undertakings are all devoid of desires and selfish purposes, and whose actions have been burned by the fire of knowledge, the wise call him a sage.

The wise call him a sage, for whatever he undertakes is free from the motive of desire, and his deeds are purified by the fire of wisdom.

त्यक्त्वा कर्मफलासङ्गं नित्यतृप्तो निराश्रयः।कर्मण्यभिप्रवृत्तोऽपि नैव किञ्चित्करोति सः॥

tyaktvā karmaphalāsaṅgaṃ nityatṛpto nirāśrayaḥ |karmaṇyabhipravṛtto'pi naiva kiñcitkaroti saḥ ||

Having abandoned attachment to the fruits of the action, ever content, depending on nothing, he does not do anything even while being engaged in activity.

Having surrendered all claim to the results of his actions, he is always contented and independent; in reality, he does nothing, even though he appears to be acting.

निराशीर्यतचित्तात्मा त्यक्तसर्वपरिग्रहः।शारीरं केवलं कर्म कुर्वन्नाप्नोति किल्बिषम्॥

nirāśīryatacittātmā tyaktasarvaparigrahaḥ |śārīraṃ kevalaṃ karma kurvannāpnoti kilbiṣam ||

Without hope, controlling the mind and the self, having abandoned all covetousness, and performing only bodily actions, one incurs no sin.

Expecting nothing, his mind and personality controlled, without greed, doing only bodily actions; though he acts, he remains untainted.

यदृच्छालाभसन्तुष्टो द्वन्द्वातीतो विमत्सरः।समः सिद्धावसिद्धौ च कृत्वापि न निबध्यते॥

yadṛcchālābhasantuṣṭo dvandvātīto vimatsaraḥ |samaḥ siddhāvasiddhau ca kṛtvāpi na nibadhyate ||

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

Content with what comes to him without any effort of his own, rising above the pairs of opposites, free from envy, his mind balanced in both success and failure; though he acts, the consequences do not bind him.

गतसङ्गस्य मुक्तस्य ज्ञानावस्थितचेतसः।यज्ञायाचरतः कर्म समग्रं प्रविलीयते॥

gatasaṅgasya muktasya jñānāvasthitacetasaḥ |yajñāyācarataḥ karma samagraṃ pravilīyate ||

To one who is devoid of attachment, who is liberated, whose mind is established in knowledge, and who works for the sake of sacrifice (for the sake of God), the whole action is dissolved.

He who is without attachment, free, his mind centered in wisdom, and his actions done as a sacrifice, leave no trace behind.

ब्रह्मार्पणं ब्रह्महविर्ब्रह्माग्नौ ब्रह्मणा हुतम्।ब्रह्मैव तेन गन्तव्यं ब्रह्मकर्मसमाधिना॥

brahmārpaṇaṃ brahmahavirbrahmāgnau brahmaṇā hutam |brahmaiva tena gantavyaṃ brahmakarmasamādhinā ||

Brahman is the oblation; Brahman is the melted butter (ghee); by Brahman is the oblation poured into the fire of Brahman; Brahman indeed shall be attained by one who always sees Brahman in action.

For him, the sacrifice is the Spirit; the Spirit and the offering are one; it is the Spirit that is sacrificed in its own fire, and the man, even in action, is united with God, since his mind never ceases to be fixed on Him while performing the act.

दैवमेवापरे यज्ञं योगिनः पर्युपासते।ब्रह्माग्नावपरे यज्ञं यज्ञेनैवोपजुह्वति॥

daivamevāpare yajñaṃ yoginaḥ paryupāsate |brahmāgnāvapare yajñaṃ yajñenaivopajuhvati ||

Some yogis perform sacrifice to the gods alone; while others, who have realized the Self, offer the Self as sacrifice in the fire of Brahman alone.

Some sages sacrifice to the powers, while others offer themselves on the altar of the eternal.

श्रोत्रादीनीन्द्रियाण्यन्ये संयमाग्निषु जुह्वति।शब्दादीन्विषयानन्य इन्द्रियाग्निषु जुह्वति॥

śrotrādīnīndriyāṇyanye saṃyamāgniṣu juhvati |śabdādīnviṣayānanya indriyāgniṣu juhvati ||

Some again offer the organ of hearing and other senses as a sacrifice in the fire of restraint; others offer sound and other objects of the senses as a sacrifice in the fire of the senses.

Some sacrifice their physical senses in the fire of self-control; others offer up their contact with external objects in the sacrificial fire of their senses.

सर्वाणीन्द्रियकर्माणि प्राणकर्माणि चापरे।आत्मसंयमयोगाग्नौ जुह्वति ज्ञानदीपिते॥

sarvāṇīndriyakarmāṇi prāṇakarmāṇi cāpare |ātmasaṃyamayogāgnau juhvati jñānadīpite ||

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

Others again sacrifice their activities and vitality in the spiritual fire of self-abnegation, kindled by wisdom.

द्रव्ययज्ञास्तपोयज्ञा योगयज्ञास्तथापरे।स्वाध्यायज्ञानयज्ञाश्च यतयः संशितव्रताः॥

dravyayajñāstapoyajñā yogayajñāstathāpare |svādhyāyajñānayajñāśca yatayaḥ saṃśitavratāḥ ||

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

Others offer as their sacrifice wealth, austerities, and meditation. Monks, wedded to their vows, renounce their scriptural learning and even their spiritual powers.

अपाने जुह्वति प्राण प्राणेऽपानं तथाऽपरे।प्राणापानगती रुद्ध्वा प्राणायामपरायणाः॥

apāne juhvati prāṇa prāṇe'pānaṃ tathā'pare |prāṇāpānagatī ruddhvā prāṇāyāmaparāyaṇāḥ ||

Others offer as sacrifice the outgoing breath into the incoming, and the incoming into the outgoing, restraining the flow of the outgoing and the incoming breaths, solely absorbed in the restraint of the breath.

There are some who practice controlling the vital energy and governing the subtle forces of prana and apana, thereby sacrificing their prana to apana, or their apana to prana.

अपरे नियताहाराः प्राणान्प्राणेषु जुह्वति।सर्वेऽप्येते यज्ञविदो यज्ञक्षपितकल्मषाः॥

apare niyatāhārāḥ prāṇānprāṇeṣu juhvati |sarve'pyete yajñavido yajñakṣapitakalmaṣāḥ ||

Others who regulate their diet offer life-breaths in each life-breath. All these are knowers of sacrifice, whose sins are destroyed through sacrifice.

Others, controlling their diet, sacrifice their worldly life to the spiritual fire. All understand the principle of sacrifice, and by it their sins are washed away.

यज्ञशिष्टामृतभुजो यान्ति ब्रह्म सनातनम्।नायं लोकोऽस्त्ययज्ञस्य कुतो़ऽन्यः कुरुसत्तम॥

yajñaśiṣṭāmṛtabhujo yānti brahma sanātanam |nāyaṃ loko'styayajñasya kuto'nyaḥ kurusattama ||

Those who eat the remnants of the sacrifice, which are like nectar, go to the eternal Brahman. This world is not for the one who does not perform sacrifice; how then can they have the other, O Arjuna?

Tasting the nectar of immortality, as the reward of sacrifice, they reach the Eternal. This world is not for those who refuse to sacrifice; nor is the other world.

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

evaṃ bahuvidhā yajñā vitatā brahmaṇo mukhe |karmajānviddhi tānsarvānevaṃ jñātvā vimokṣyase ||

Thus, manifold sacrifices are spread out before Brahman at the face of Brahman. Know them all to be born of action, and thus knowing, you shall be liberated.

In this way, other sacrifices may also be undertaken for the sake of the Spirit. Know that they all depend on action. Knowing this, you will be free.

श्रेयान्द्रव्यमयाद्यज्ञाज्ज्ञानयज्ञः परन्तप।सर्वं कर्माखिलं पार्थ ज्ञाने परिसमाप्यते॥

śreyāndravyamayādyajñājjñānayajñaḥ parantapa |sarvaṃ karmākhilaṃ pārtha jñāne parisamāpyate ||

Superior is wisdom-sacrifice to the sacrifice with objects, O Parantapa (scorcher of the foes). All actions in their entirety, O Arjuna, culminate in knowledge.

The sacrifice of wisdom is superior to any material sacrifice, for, O Arjuna, the pinnacle of action is always realization.

तद्विद्धि प्रणिपातेन परिप्रश्नेन सेवया।उपदेक्ष्यन्ति ते ज्ञानं ज्ञानिनस्तत्त्वदर्शिनः॥

tadviddhi praṇipātena paripraśnena sevayā |upadekṣyanti te jñānaṃ jñāninastattvadarśinaḥ ||

Know that the wise who have realized the truth will instruct thee in that knowledge through long prostration, supplication, and service.

This you shall learn by prostrating yourself at the master's feet, questioning them, and serving them. The wise who have realized the truth will teach you wisdom.

यज्ज्ञात्वा न पुनर्मोहमेवं यास्यसि पाण्डव।येन भूतान्यशेषेण द्रक्ष्यस्यात्मन्यथो मयि॥

yajjñātvā na punarmohamevaṃ yāsyasi pāṇḍava |yena bhūtānyaśeṣeṇa drakṣyasyātmanyatho mayi ||

Knowing that thou shalt not, O Arjuna, again be deluded like this; and by that thou shalt see all beings in thyself and also in me.

Having known That, you shall never again be confounded; and, O Arjuna, by the power of that wisdom, you shall see all these people as if they were your own Self, and therefore as Me.

अपि चेदसि पापेभ्यः सर्वेभ्यः पापकृत्तमः।सर्वं ज्ञानप्लवेनैव वृजिनं सन्तरिष्यसि॥

api cedasi pāpebhyaḥ sarvebhyaḥ pāpakṛttamaḥ |sarvaṃ jñānaplavenaiva vṛjinaṃ santariṣyasi ||

Even if thou art the most sinful of all sinners, yet thou shalt surely cross over all sins by the raft of knowledge.

Even if you are the greatest of sinners, you will cross over all sin by the ferryboat of wisdom.

यथैधांसि समिद्धोऽग्निर्भस्मसात्कुरुतेऽर्जुन।ज्ञानाग्निः सर्वकर्माणि भस्मसात्कुरुते तथा॥

yathaidhāṃsi samiddho'gnirbhasmasātkurute'rjuna |jñānāgniḥ sarvakarmāṇi bhasmasātkurute tathā ||

As the blazing fire reduces fuel to ashes, O Arjuna, so does the fire of knowledge reduce all actions to ash.

As the kindled fire consumes the fuel, so, O Arjuna, the embers of action are burnt to ashes in the flame of wisdom.

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

na hi jñānena sadṛśaṃ pavitramiha vidyate |tatsvayaṃ yogasaṃsiddhaḥ kālenātmani vindati ||

Verily, there is no purifier in this world like knowledge. He who is perfected in Yoga finds it within the Self in due time.

There is nothing in the world so purifying as wisdom; and he who is a perfect saint finds that at last within himself.

श्रद्धावाँल्लभते ज्ञानं तत्परः संयतेन्द्रियः।ज्ञानं लब्ध्वा परां शान्तिमचिरेणाधिगच्छति॥

śraddhāvām̐llabhate jñānaṃ tatparaḥ saṃyatendriyaḥ |jñānaṃ labdhvā parāṃ śāntimacireṇādhigacchati ||

The one who is full of faith, devoted to it, and has subdued their senses obtains this knowledge; and upon obtaining the knowledge, they attain the supreme peace immediately.

He who is full of faith attains wisdom, and he who can control his senses, having attained that wisdom, will soon attain Supreme Peace.

अज्ञश्चाश्रद्दधानश्च संशयात्मा विनश्यति।नायं लोकोऽस्ति न परो न सुखं संशयात्मनः॥

ajñaścāśraddadhānaśca saṃśayātmā vinaśyati |nāyaṃ loko'sti na paro na sukhaṃ saṃśayātmanaḥ ||

The ignorant, the faithless, and the doubting self go to destruction; there is neither this world nor the other, nor happiness for the doubting one.

But the ignorant man, and he who has no faith, and the skeptic are lost. Neither in this world nor elsewhere is there any happiness in store for him who always doubts.

योगसंन्यस्तकर्माणं ज्ञानसंछिन्नसंशयम्।आत्मवन्तं न कर्माणि निबध्नन्ति धनञ्जय॥

yogasaṃnyastakarmāṇaṃ jñānasaṃchinnasaṃśayam |ātmavantaṃ na karmāṇi nibadhnanti dhanañjaya ||

He who has renounced actions through Yoga, whose doubts have been dispelled by knowledge, and who is self-possessed—such a one is not bound by actions, O Arjuna.

But the one who has renounced their actions for meditation, who has cleaved their doubts in two by the sword of wisdom, and who remains always enthroned in their Self, is not bound by their actions.

तस्मादज्ञानसंभूतं हृत्स्थं ज्ञानासिनाऽऽत्मनः।छित्त्वैनं संशयं योगमातिष्ठोत्तिष्ठ भारत॥

tasmādajñānasaṃbhūtaṃ hṛtsthaṃ jñānāsinā''tmanaḥ |chittvainaṃ saṃśayaṃ yogamātiṣṭhottiṣṭha bhārata ||

Therefore, with the sword of knowledge (of the Self), cut asunder the doubt of the self, born of ignorance, residing in your heart, and take refuge in Yoga. Arise, O Arjuna!

Therefore, cleave asunder with the sword of wisdom the doubts of the heart, which your own ignorance has engendered, and follow the path of wisdom and arise!