Chapter 4

Jnana Karma Sanyasa Yoga

ज्ञानकर्मसंन्यासयोग

Jñāna Karm Sanyās Yog•“Path of Knowledge and the Disciplines of Action”•42 Verses

A Reading - Rantideb

Chapter 3 established that action itself isn't the problem, attachment is. Chapter 4 asks a different question: how does someone act their whole life and never get bound by it at all? Why this comes up here matters: Krishna explains that his own actions, and the actions of anyone who truly understands this teaching, don't create bondage, because the doing is no longer fueled by personal craving or fear, it's fueled by understanding. In life, this is the chapter for the moment you realize a lot of your stress at work or at home isn't from the work itself, it's from how personally you've attached your identity to its outcome. The teaching is that knowledge, real understanding of what you're doing and why, burns away that binding attachment the way fire burns fuel, so the goal isn't less action, it's clearer seeing behind the same action.

Chapter Summary

The fourth chapter of the Bhagavad Gita is "Jnana Karma Sanyasa Yoga". In this chapter, Krishna glorifies the Karma Yoga and imparts the Transcendental Knowledge (the knowledge of the soul and the Ultimate Truth) to Arjuna. He reveals the reason behind his appearance in this material world. He reveals that even though he is eternal, he reincarnates time after time to re-establish dharma and peace on this Earth. His births and activities are eternal and are never contaminated by material flaws. Those persons who know and understand this Truth engage in his devotion with full faith and eventually attain Him. They do not have to take birth in this world again.

Verses in this Chapter (42)

Verse 1

श्री भगवानुवाच इमं विवस्वते योगं प्रोक्तवानहमव्ययम्। विवस्वान् मनवे प्राह मनुरिक्ष्वाकवेऽब्रवीत्।।4.1।।

The Lord said, "I taught this imperishable Yoga to Vivasvan; Vivasvan taught it to Manu; Manu declared it to Iksvaku."

Verse 2

एवं परम्पराप्राप्तमिमं राजर्षयो विदुः। स कालेनेह महता योगो नष्टः परन्तप।।4.2।।

Thus handed down in succession, the royal sages knew this (Karma Yoga). But with a long lapse of time, O Arjuna, that Yoga was lost to the world.

Verse 3

स एवायं मया तेऽद्य योगः प्रोक्तः पुरातनः। भक्तोऽसि मे सखा चेति रहस्यं ह्येतदुत्तमम्।।4.3।।

It is the same ancient Yoga that I am now teaching you, for you are My devotee and My friend. For, this is a supreme mystery.

Verse 4

अर्जुन उवाच अपरं भवतो जन्म परं जन्म विवस्वतः। कथमेतद्विजानीयां त्वमादौ प्रोक्तवानिति।।4.4।।

Arjuna said, "Your birth was later, and Vivasvan's birth was earlier. How then can I understand that you taught it in the beginning?"

Verse 5

श्री भगवानुवाच बहूनि मे व्यतीतानि जन्मानि तव चार्जुन। तान्यहं वेद सर्वाणि न त्वं वेत्थ परन्तप।।4.5।।

The Lord said, "Many of My births have passed, O Arjuna, as have yours. I know them all, but you do not know them."

Verse 6

अजोऽपि सन्नव्ययात्मा भूतानामीश्वरोऽपि सन्। प्रकृतिं स्वामधिष्ठाय संभवाम्यात्ममायया।।4.6।।

Though I am birthless and of immutable nature, and the Lord of all beings, yet by employing My own Nature (Prakrti), I am born out of My own free will.

Verse 7

यदा यदा हि धर्मस्य ग्लानिर्भवति भारत। अभ्युत्थानमधर्मस्य तदाऽऽत्मानं सृजाम्यहम्।।4.7।।

Whenever there is a decline of Dharma, O Arjuna, and an uprising of Adharma, then I incarnate myself.

Verse 8

परित्राणाय साधूनां विनाशाय च दुष्कृताम्। धर्मसंस्थापनार्थाय संभवामि युगे युगे।।4.8।।

For the protection of the good and the destruction of the wicked, for the establishment of Dharma, I am born from age to age.

Verse 9

जन्म कर्म च मे दिव्यमेवं यो वेत्ति तत्त्वतः। त्यक्त्वा देहं पुनर्जन्म नैति मामेति सोऽर्जुन।।4.9।।

He who thus knows in truth My divine birth and actions does not get rebirth after leaving the body; he will come to Me, O Arjuna.

Verse 10

वीतरागभयक्रोधा मन्मया मामुपाश्रिताः। बहवो ज्ञानतपसा पूता मद्भावमागताः।।4.10।।

Freed from desire, fear, and wrath, absorbed in Me, depending upon Me, purified by the austerity of knowledge, many have attained My state.

Verse 11

ये यथा मां प्रपद्यन्ते तांस्तथैव भजाम्यहम्। मम वर्त्मानुवर्तन्ते मनुष्याः पार्थ सर्वशः।।4.11।।

Whoever resorts to Me in any manner, I favor them in the same manner; men experience Me alone in different ways, O Arjuna.

Verse 12

काङ्क्षन्तः कर्मणां सिद्धिं यजन्त इह देवताः। क्षिप्रं हि मानुषे लोके सिद्धिर्भवति कर्मजा।।4.12।।

Those who desire the fruits of their ritualistic acts, sacrifice to the gods here; for, success quickly accrues in the world of men.

Verse 13

चातुर्वर्ण्यं मया सृष्टं गुणकर्मविभागशः। तस्य कर्तारमपि मां विद्ध्यकर्तारमव्ययम्।।4.13।।

The system of four stations was created by Me, according to the distinction of Gunas and Karma. Though I am their creator, know Me to be non-agent and immutable.

Verse 14

न मां कर्माणि लिम्पन्ति न मे कर्मफले स्पृहा। इति मां योऽभिजानाति कर्मभिर्न स बध्यते।।4.14।।

Works cannot contaminate Me. There is no desire for the fruits of actions in Me. He who understands this is not bound by actions.

Verse 15

एवं ज्ञात्वा कृतं कर्म पूर्वैरपि मुमुक्षुभिः। कुरु कर्मैव तस्मात्त्वं पूर्वैः पूर्वतरं कृतम्।।4.15।।

Knowing thus, even ancient seekers of liberation did their work. Therefore, do your work only as the ancients did in olden times.

Verse 16

किं कर्म किमकर्मेति कवयोऽप्यत्र मोहिताः। तत्ते कर्म प्रवक्ष्यामि यज्ज्ञात्वा मोक्ष्यसेऽशुभात्।।4.16।।

What is action? What is non-action? Even the wise are puzzled in respect of these. I shall declare to you that kind of action, knowing which you will be freed from evil.

Verse 17

कर्मणो ह्यपि बोद्धव्यं बोद्धव्यं च विकर्मणः। अकर्मणश्च बोद्धव्यं गहना कर्मणो गतिः।।4.17।।

For, there is what ought to be known in action; likewise, there is what ought to be known in multi-form action; and there is what ought to be understood in non-action. Thus, mysterious is the way of action.

Verse 18

कर्मण्यकर्म यः पश्येदकर्मणि च कर्म यः। स बुद्धिमान् मनुष्येषु स युक्तः कृत्स्नकर्मकृत्।।4.18।।

He who sees inaction in action and also action in inaction is wise among men. He is fit for release and has accomplished all actions.

Verse 19

यस्य सर्वे समारम्भाः कामसङ्कल्पवर्जिताः। ज्ञानाग्निदग्धकर्माणं तमाहुः पण्डितं बुधाः।।4.19।।

He whose every undertaking is free from desire and delusive identification (of the body with the self), whose actions are burned up in the fire of knowledge - the wise describe him as a sage.

Verse 20

त्यक्त्वा कर्मफलासङ्गं नित्यतृप्तो निराश्रयः। कर्मण्यभिप्रवृत्तोऽपि नैव किञ्चित्करोति सः।।4.20।।

Having renounced attachment to the fruits of their actions, ever contented with the eternal self, and dependent on none, one does not act at all, even while being engaged in action.

Verse 21

निराशीर्यतचित्तात्मा त्यक्तसर्वपरिग्रहः। शारीरं केवलं कर्म कुर्वन्नाप्नोति किल्बिषम्।।4.21।।

Free from desire, his intellect and mind controlled, having given up all possessions, and doing bodily work only, he is not subject to evil.

Verse 22

यदृच्छालाभसन्तुष्टो द्वन्द्वातीतो विमत्सरः। समः सिद्धावसिद्धौ च कृत्वापि न निबध्यते।।4.22।।

Content with what chance may bring, rising above the pairs of opposites, free from ill-will, even-minded in success and failure, he acts, yet is not bound.

Verse 23

गतसङ्गस्य मुक्तस्य ज्ञानावस्थितचेतसः। यज्ञायाचरतः कर्म समग्रं प्रविलीयते।।4.23।।

One whose attachments have been relinquished, who is liberated, whose mind is established in knowledge, and who works only for sacrifices - their Karma is entirely dissolved.

Verse 24

ब्रह्मार्पणं ब्रह्महविर्ब्रह्माग्नौ ब्रह्मणा हुतम्। ब्रह्मैव तेन गन्तव्यं ब्रह्मकर्मसमाधिना।।4.24।।

Brahman is the instrument with which to offer; Brahman is the oblation. By Brahman is the oblation offered into the fire of Brahman; Brahman alone is to be attained by one who meditates on Him in their works.

Verse 25

दैवमेवापरे यज्ञं योगिनः पर्युपासते। ब्रह्माग्नावपरे यज्ञं यज्ञेनैवोपजुह्वति।।4.25।।

Some yogis resort only to the sacrifice relating to gods; others offer sacrifice into the fire of Brahman solely through sacrifice.

Verse 26

श्रोत्रादीनीन्द्रियाण्यन्ये संयमाग्निषु जुह्वति। शब्दादीन्विषयानन्य इन्द्रियाग्निषु जुह्वति।।4.26।।

Others offer as oblations hearing and other senses into the fires of restraint. Some others offer as oblations the objects of the senses, such as sound and the rest, into the fires of their senses.

Verse 27

सर्वाणीन्द्रियकर्माणि प्राणकर्माणि चापरे। आत्मसंयमयोगाग्नौ जुह्वति ज्ञानदीपिते।।4.27।।

Some again offer as an oblation the functions of the senses and the activity of the vital breaths into the fire of the Yoga of restraint of the mind, kindled by knowledge.

Verse 28

द्रव्ययज्ञास्तपोयज्ञा योगयज्ञास्तथापरे। स्वाध्यायज्ञानयज्ञाश्च यतयः संशितव्रताः।।4.28।।

Self-controlled and firm of resolve, others perform the sacrifice of material objects or austerities or yoga; while others offer their scriptural study and knowledge.

Verse 29

अपाने जुह्वति प्राण प्राणेऽपानं तथाऽपरे। प्राणापानगती रुद्ध्वा प्राणायामपरायणाः।।4.29।।

Others, with restricted diets, are devoted to the control of breath. Some sacrifice the inward breath in the outward breath; similarly, others sacrifice the outward breath in the inward breath. Some others, stopping the flow of both the inward and outward breaths, sacrifice the inward and outward breaths.

Verse 30

अपरे नियताहाराः प्राणान्प्राणेषु जुह्वति। सर्वेऽप्येते यज्ञविदो यज्ञक्षपितकल्मषाः।।4.30।।

All these know the meaning of sacrifices, and through sacrifices, their sins are eradicated. Those who subsist on the ambrosial food, the remnants of sacrifices, go to eternal Brahman.

Verse 31

यज्ञशिष्टामृतभुजो यान्ति ब्रह्म सनातनम्। नायं लोकोऽस्त्ययज्ञस्य कुतो़ऽन्यः कुरुसत्तम।।4.31।।

This world is not for one who makes no sacrifice; how then for the other, O Arjuna?

Verse 32

एवं बहुविधा यज्ञा वितता ब्रह्मणो मुखे। कर्मजान्विद्धि तान्सर्वानेवं ज्ञात्वा विमोक्ष्यसे।।4.32।।

Thus, many forms of sacrifices have been spread out as means of reaching Brahman (individual self in its own nature). Know that all of these are born of actions. Knowing thus, you will be free.

Verse 33

श्रेयान्द्रव्यमयाद्यज्ञाज्ज्ञानयज्ञः परन्तप। सर्वं कर्माखिलं पार्थ ज्ञाने परिसमाप्यते।।4.33।।

The sacrifice of knowledge is superior to material sacrifice. O Arjuna, all actions and everything else culminate in knowledge.

Verse 34

तद्विद्धि प्रणिपातेन परिप्रश्नेन सेवया। उपदेक्ष्यन्ति ते ज्ञानं ज्ञानिनस्तत्त्वदर्शिनः।।4.34।।

Know this through prostration, questioning, and service. The wise who have realized the truth will instruct you in knowledge.

Verse 35

यज्ज्ञात्वा न पुनर्मोहमेवं यास्यसि पाण्डव। येन भूतान्यशेषेण द्रक्ष्यस्यात्मन्यथो मयि।।4.35।।

Knowing this, O Arjuna, you will not fall again into delusion in this way - by that knowledge, you will see all beings without exception in yourself and then in Me.

Verse 36

अपि चेदसि पापेभ्यः सर्वेभ्यः पापकृत्तमः। सर्वं ज्ञानप्लवेनैव वृजिनं सन्तरिष्यसि।।4.36।।

Even if you are the most sinful of all sinners, you can cross over all sins by the boat of knowledge alone.

Verse 37

यथैधांसि समिद्धोऽग्निर्भस्मसात्कुरुतेऽर्जुन। ज्ञानाग्निः सर्वकर्माणि भस्मसात्कुरुते तथा।।4.37।।

Just as a burning fire turns fuel to ashes, O Arjuna, so does the fire of knowledge turn all karmas to ashes.

Verse 38

न हि ज्ञानेन सदृशं पवित्रमिह विद्यते। तत्स्वयं योगसंसिद्धः कालेनात्मनि विन्दति।।4.38।।

For there is no purifier equal to knowledge; he who is perfected in Karma Yoga finds this knowledge of his own accord in himself in due time.

Verse 39

श्रद्धावाँल्लभते ज्ञानं तत्परः संयतेन्द्रियः। ज्ञानं लब्ध्वा परां शान्तिमचिरेणाधिगच्छति।।4.39।।

He who has faith, is intent on it, and has mastered his senses, attains knowledge. Having attained knowledge, he quickly goes to supreme peace.

Verse 40

अज्ञश्चाश्रद्दधानश्च संशयात्मा विनश्यति। नायं लोकोऽस्ति न परो न सुखं संशयात्मनः।।4.40।।

The ignorant, the faithless, and the doubting one perish; for the doubting one, there is neither this world nor the one beyond, nor happiness.

Verse 41

योगसंन्यस्तकर्माणं ज्ञानसंछिन्नसंशयम्। आत्मवन्तं न कर्माणि निबध्नन्ति धनञ्जय।।4.41।।

Actions do not bind him, O Arjuna, who has renounced them through Karma Yoga and whose doubts have been dispelled by knowledge, and who thus possesses a steady mind.

Verse 42

तस्मादज्ञानसंभूतं हृत्स्थं ज्ञानासिनाऽऽत्मनः। छित्त्वैनं संशयं योगमातिष्ठोत्तिष्ठ भारत।।4.42।।

Therefore, sever, with the sword of knowledge, this doubt present in your heart resulting from ignorance concerning the Self. Practice this Yoga, O Arjuna, and arise.

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