4.1 "Lord Shri Krishna said: This imperishable philosophy I taught to Viwaswana, the founder of the Sun dynasty, Viwaswana gave it to Manu the lawgiver, and Manu to King Ikshwaku!
श्रीभगवानुवाच।
बहूनि मे व्यतीतानि जन्मानि तव चार्जुन।
तान्यहं वेद सर्वाणि न त्वं वेत्थ परन्तप ॥
Translation · English
4.5 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 thou knowest not thine.
4.10 Many have merged their existences in Mine, being freed from desire, fear and anger, filled always with Me and purified by the illuminating flame of self-abnegation.
4.13 The four divisions of society (the wise, the soldier, the merchant, the labourer) were created by Me, according to the natural distribution of Qualities and instincts. I am the author of them, though I Myself do no action, and am changeless.
4.16 What is action and what is inaction? It is a question which has bewildered the wise. But I will declare unto thee the philosophy of action, and knowing it, thou shalt be free from evil.
4.20 Having surrendered all claim to the results of his actions, always contented and independent, in reality he does nothing, even though he is apparently acting.
यदृच्छालाभसन्तुष्टो द्वन्द्वातीतो विमत्सरः।
समः सिद्धावसिद्धौ च कृत्वापि न निबध्यते ॥
Translation · English
4.22 Content with what comes to him without effort of his own, mounting above the pairs of opposites, free from envy, his mind balanced both in success and failure; though he acts, yet the consequences do not bind him.
4.24 For him, the sacrifice itself is the Spirit; the Spirit and the oblation are one; it is the Spirit Itself which is sacrificed in Its own fire, and the man even in action is united with God, since while performing his act, his mind never ceases to be fixed on Him.
4.26 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.
4.28 And yet others offer as their sacrifice wealth, austerities and meditation. Monks wedded to their vows renounce their scriptural learning and even their spiritual powers.
4.29 There are some who practise control of the Vital Energy and govern the subtle forces of Prana and Apana, thereby sacrificing their Prana unto Apana, or their Apana unto Prana.
4.30 Others, controlling their diet, sacrifice their worldly life to the spiritual fire. All understand the principal of sacrifice, and by its means their sins are washed away.
4.31 Tasting the nectar of immortality, as the reward of sacrifice, they reach the Eternal. This world is not for those who refuse to sacrifice; much less the other world.
4.32 In this way other sacrifices too may be undergone for the Spirit's sake. Know thou that they all depend on action. Knowing this, thou shalt be free.
तद्विद्धि प्रणिपातेन परिप्रश्नेन सेवया।
उपदेक्ष्यन्ति ते ज्ञानं ज्ञानिनस्तत्त्वदर्शिनः ॥
Translation · English
4.34 This shalt thou learn by prostrating thyself at the Master's feet, by questioning Him and by serving Him. The wise who have realised the Truth will teach thee wisdom.
4.35 Having known That, thou shalt never again be confounded; and, O Arjuna, by the power of that wisdom, thou shalt see all these people as if they were thine own Self, and therefore as Me.
4.39 He who is full of faith attains wisdom, and he too who can control his senses, having attained that wisdom, he shall ere long attain Supreme Peace.
अज्ञश्चाश्रद्दधानश्च संशयात्मा विनश्यति।
नायं लोकोऽस्ति न परो न सुखं संशयात्मनः ॥
Translation · English
4.40 But the ignorant man, and he who has no faith, and the sceptic are lost. Neither in this world nor elsewhere is there any happiness in store for him who always doubts.
योगसंन्यस्तकर्माणं ज्ञानसञ्छिन्नसंशयम्।
आत्मवन्तं न कर्माणि निबध्नन्ति धनञ्जय ॥
Translation · English
4.41 But the man who has renounced his action for meditation, who has cleft his doubt in twain by the sword of wisdom, who remains always enthroned in his Self, is not bound by his acts.
तस्मादज्ञानसम्भूतं हृत्स्थं ज्ञानासिनात्मनः।
छित्त्वैनं संशयं योगमातिष्ठोत्तिष्ठ भारत ॥
Translation · English
4.42 Therefore, cleaving asunder with the sword of wisdom the doubts of the heart, which thine own ignorance has engendered, follow the Path of Wisdom and arise!"
श्रीभगवानुवाच। इमं विवस्वते योगं प्रोक्तवानहमव्ययम्। विवस्वान्मनवे प्राह मनुरिक्ष्वाकवेऽब्रवीत् ॥
4.1 "Lord Shri Krishna said: This imperishable philosophy I taught to Viwaswana, the founder of the Sun dynasty, Viwaswana gave it to Manu the lawgiver, and Manu to King Ikshwaku!
एवं परम्पराप्राप्तमिमं राजर्षयो विदुः। स कालेनेह महता योगो नष्टः परन्तप ॥
4.2 The Divine Kings knew it, for it was their tradition. Then, after a long time, at last it was forgotten.
स एवायं मया तेऽद्य योगः प्रोक्तः पुरातनः। भक्तोऽसि मे सखा चेति रहस्यं ह्येतदुत्तमम् ॥
4.3 It is the same ancient Path that I have now revealed to thee, since thou are My devotee and My friend. It is the supreme Secret.
अर्जुन उवाच। अपरं भवतो जन्म परं जन्म विवस्वतः। कथमेतद्विजानीयां त्वमादौ प्रोक्तवानिति ॥
4.4 Arjuna asked: My Lord! Viwaswana was born before Thee; how then canst Thou have revealed it to him?
श्रीभगवानुवाच। बहूनि मे व्यतीतानि जन्मानि तव चार्जुन। तान्यहं वेद सर्वाणि न त्वं वेत्थ परन्तप ॥
4.5 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 thou knowest not thine.
अजोऽपि सन्नव्ययात्मा भूतानामीश्वरोऽपि सन्। प्रकृतिं स्वामधिष्ठाय सम्भवाम्यात्ममायया ॥
4.6 have no beginning. Though I am imperishable, as well as Lord of all that exists, yet by My own will and power do I manifest Myself.
यदा यदा हि धर्मस्य ग्लानिर्भवति भारत। अभ्युत्थानमधर्मस्य तदात्मानं सृजाम्यहम् ॥
4.7 Whenever spirituality decays and materialism is rampant, then, O Arjuna, I reincarnate Myself!
परित्राणाय साधूनां विनाशाय च दुष्कृताम्। धर्मसंस्थापनार्थाय सम्भवामि युगे युगे ॥
4.8 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 ॥
4.9 He who realises the divine truth concerning My birth and life is not born again; and when he leaves his body, he becomes one with Me.
वीतरागभयक्रोधा मन्मया मामुपाश्रिताः। बहवो ज्ञानतपसा पूता मद्भावमागताः ॥
4.10 Many have merged their existences in Mine, being freed from desire, fear and anger, filled always with Me and purified by the illuminating flame of self-abnegation.
ये यथा मां प्रपद्यन्ते तांस्तथैव भजाम्यहम्। मम वर्त्मानुवर्तन्ते मनुष्याः पार्थ सर्वशः ॥
4.11 Howsoever men try to worship Me, so do I welcome them. By whatever path they travel, it leads to Me at last.
काङ्क्षन्तः कर्मणां सिद्धिं यजन्त इह देवताः। क्षिप्रं हि मानुषे लोके सिद्धिर्भवति कर्मजा ॥
4.12 Those who look for success, worship the Powers; and in this world their actions bear immediate fruit.
चातुर्वर्ण्यं मया सृष्टं गुणकर्मविभागशः। तस्य कर्तारमपि मां विद्ध्यकर्तारमव्ययम् ॥
4.13 The four divisions of society (the wise, the soldier, the merchant, the labourer) were created by Me, according to the natural distribution of Qualities and instincts. I am the author of them, though I Myself do no action, and am changeless.
न मां कर्माणि लिम्पन्ति न मे कर्मफले स्पृहा। इति मां योऽभिजानाति कर्मभिर्न स बध्यते ॥
4.14 My actions do not fetter Me, nor do I desire anything that they can bring. He who thus realises Me is not enslaved by action.
एवं ज्ञात्वा कृतं कर्म पूर्वैरपि मुमुक्षुभिः। कुरु कर्मैव तस्मात्त्वं पूर्वैः पूर्वतरं कृतम् ॥
4.15 In the light of wisdom, our ancestors, who sought deliverance, performed their acts. Act thou also, as did our fathers of old.
किं कर्म किमकर्मेति कवयोऽप्यत्र मोहिताः। तत्ते कर्म प्रवक्ष्यामि यज्ज्ञात्वा मोक्ष्यसेऽशुभात् ॥
4.16 What is action and what is inaction? It is a question which has bewildered the wise. But I will declare unto thee the philosophy of action, and knowing it, thou shalt be free from evil.
कर्मणो ह्यपि बोद्धव्यं बोद्धव्यं च विकर्मणः। अकर्मणश्च बोद्धव्यं गहना कर्मणो गतिः ॥
4.17 It is necessary to consider what is right action, what is wrong action, and what is inaction, for mysterious is the law of action.
कर्मण्यकर्म यः पश्येदकर्मणि च कर्म यः। स बुद्धिमान्मनुष्येषु स युक्तः कृत्स्नकर्मकृत् ॥
4.18 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 ॥
4.19 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 ॥
4.20 Having surrendered all claim to the results of his actions, always contented and independent, in reality he does nothing, even though he is apparently acting.
निराशीर्यतचित्तात्मा त्यक्तसर्वपरिग्रहः। शारीरं केवलं कर्म कुर्वन्नाप्नोति किल्बिषम् ॥
4.21 Expecting nothing, his mind and personality controlled, without greed, doing bodily actions only; though he acts, yet he remains untainted.
यदृच्छालाभसन्तुष्टो द्वन्द्वातीतो विमत्सरः। समः सिद्धावसिद्धौ च कृत्वापि न निबध्यते ॥
4.22 Content with what comes to him without effort of his own, mounting above the pairs of opposites, free from envy, his mind balanced both in success and failure; though he acts, yet the consequences do not bind him.
गतसङ्गस्य मुक्तस्य ज्ञानावस्थितचेतसः। यज्ञायाचरतः कर्म समग्रं प्रविलीयते ॥
4.23 He who is without attachment, free, his mind centered in wisdom, his actions, being done as a sacrifice, leave no trace behind.
ब्रह्मार्पणं ब्रह्म हविर्ब्रह्माग्नौ ब्रह्मणा हुतम्। ब्रह्मैव तेन गन्तव्यं ब्रह्मकर्मसमाधिना ॥
4.24 For him, the sacrifice itself is the Spirit; the Spirit and the oblation are one; it is the Spirit Itself which is sacrificed in Its own fire, and the man even in action is united with God, since while performing his act, his mind never ceases to be fixed on Him.
दैवमेवापरे यज्ञं योगिनः पर्युपासते। ब्रह्माग्नावपरे यज्ञं यज्ञेनैवोपजुह्वति ॥
4.25 Some sages sacrifice to the Powers; others offer themselves on the alter of the Eternal.
श्रोत्रादीनीन्द्रियाण्यन्ये संयमाग्निषु जुह्वति। शब्दादीन्विषयानन्य इन्द्रियाग्निषु जुह्वति ॥
4.26 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 ॥
4.27 Other again sacrifice their activities and their vitality in the Spiritual fire of self-abnegation, kindled by wisdom.
द्रव्ययज्ञास्तपोयज्ञा योगयज्ञास्तथापरे। स्वाध्यायज्ञानयज्ञाश्च यतयः संशितव्रताः ॥
4.28 And yet 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 प्राणं प्राणेऽपानं तथापरे। प्राणापानगती रुद्ध्वा प्राणायामपरायणाः ॥
4.29 There are some who practise control of the Vital Energy and govern the subtle forces of Prana and Apana, thereby sacrificing their Prana unto Apana, or their Apana unto Prana.
अपरे नियताहाराः प्राणान्प्राणेषु जुह्वति। सर्वेऽप्येते यज्ञविदो यज्ञक्षपितकल्मषाः ॥
4.30 Others, controlling their diet, sacrifice their worldly life to the spiritual fire. All understand the principal of sacrifice, and by its means their sins are washed away.
यज्ञशिष्टामृतभुजो यान्ति ब्रह्म सनातनम्। नायं लोकोऽस्त्ययज्ञस्य कुतोऽन्यः कुरुसत्तम ॥
4.31 Tasting the nectar of immortality, as the reward of sacrifice, they reach the Eternal. This world is not for those who refuse to sacrifice; much less the other world.
एवं बहुविधा यज्ञा वितता ब्रह्मणो मुखे। कर्मजान्विद्धि तान्सर्वानेवं ज्ञात्वा विमोक्ष्यसे ॥
4.32 In this way other sacrifices too may be undergone for the Spirit's sake. Know thou that they all depend on action. Knowing this, thou shalt be free.
श्रेयान्द्रव्यमयाद्यज्ञाज्ज्ञानयज्ञः परन्तप। सर्वं कर्माखिलं पार्थ ज्ञाने परिसमाप्यते ॥
Shri Purohit Swami did not comment on this sloka
तद्विद्धि प्रणिपातेन परिप्रश्नेन सेवया। उपदेक्ष्यन्ति ते ज्ञानं ज्ञानिनस्तत्त्वदर्शिनः ॥
4.34 This shalt thou learn by prostrating thyself at the Master's feet, by questioning Him and by serving Him. The wise who have realised the Truth will teach thee wisdom.
यज्ज्ञात्वा न पुनर्मोहमेवं यास्यसि पाण्डव। येन भूतान्यशेषेण द्रक्ष्यस्यात्मन्यथो मयि (var अशेषाणि) ॥
4.35 Having known That, thou shalt never again be confounded; and, O Arjuna, by the power of that wisdom, thou shalt see all these people as if they were thine own Self, and therefore as Me.
अपि चेदसि पापेभ्यः सर्वेभ्यः पापकृत्तमः। सर्वं ज्ञानप्लवेनैव वृजिनं सन्तरिष्यसि ॥
4.36 Be thou the greatest of sinners, yet thou shalt cross over all sin by the ferryboat of wisdom.
यथैधांसि समिद्धोऽग्निर्भस्मसात्कुरुतेऽर्जुन। ज्ञानाग्निः सर्वकर्माणि भस्मसात्कुरुते तथा ॥
4.37 As the kindled fire consumes the fuel, so, O Arjuna, in the flame of wisdom the embers of action are burnt to ashes.
न हि ज्ञानेन सदृशं पवित्रमिह विद्यते। तत्स्वयं योगसंसिद्धः कालेनात्मनि विन्दति ॥
4.38 There is nothing in the world so purifying as wisdom; and he who is a perfect saint finds that at last in his own Self.
श्रद्धावाँल्लभते ज्ञानं तत्परः संयतेन्द्रियः। ज्ञानं लब्ध्वा परां शान्तिमचिरेणाधिगच्छति ॥
4.39 He who is full of faith attains wisdom, and he too who can control his senses, having attained that wisdom, he shall ere long attain Supreme Peace.
अज्ञश्चाश्रद्दधानश्च संशयात्मा विनश्यति। नायं लोकोऽस्ति न परो न सुखं संशयात्मनः ॥
4.40 But the ignorant man, and he who has no faith, and the sceptic are lost. Neither in this world nor elsewhere is there any happiness in store for him who always doubts.
योगसंन्यस्तकर्माणं ज्ञानसञ्छिन्नसंशयम्। आत्मवन्तं न कर्माणि निबध्नन्ति धनञ्जय ॥
4.41 But the man who has renounced his action for meditation, who has cleft his doubt in twain by the sword of wisdom, who remains always enthroned in his Self, is not bound by his acts.
तस्मादज्ञानसम्भूतं हृत्स्थं ज्ञानासिनात्मनः। छित्त्वैनं संशयं योगमातिष्ठोत्तिष्ठ भारत ॥
4.42 Therefore, cleaving asunder with the sword of wisdom the doubts of the heart, which thine own ignorance has engendered, follow the Path of Wisdom and arise!"