4.6 Though I am birthless and of immutable nature, though I am the Lord of all beings, yet by employing My own Nature (Prakrti) I am born out of My own free will.
4.12 Those who desire the fruits of their ritualistic acts, sacrifice to the gods here; for, success born of such acts ickly accrues in the world of men.
4.13 The system of four stations was created by Me according to distinction of Gunas and Karma. Though I am their creator, know Me as non-agent and immutable.
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 by knowing which you will be freed from evil.
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.
4.19 He whose every undertaking is free from desire and delusive identification (of the body with the self), whose actions are burnt up in the fire of knowledge - him the wise describe as a sage.
4.20 Having renounced attachment to the fruits of his actions, ever contented with the eternal self, and dependent on none, one does not act at all, even though engaged in action.
यदृच्छालाभसन्तुष्टो द्वन्द्वातीतो विमत्सरः।
समः सिद्धावसिद्धौ च कृत्वापि न निबध्यते ॥
Translation · English
4.22 Content with what chance may bring, rising above the pairs of opposites, free from ill-will, even-minded in success and failure, though he acts, he is not bound.
4.23 Of one whose attachments are gone, who is free, whose mind is established in knowledge, who works only for sacrifices, his Karma is entirely dissolved.
4.24 Brahman is the instrument to offer with; Brahman is the oblation. By Brahman is the oblation offered into the fire of Brahman; Brahman alone is to be reached by him who meditates on Him in his works.
4.26 Others offer as oblations hearing and other senses in 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.
4.27 Some again offer as 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.
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.
4.29 Others, with restricted diet, 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 breath and the outward, sacrifice the inward breaths and outward breaths.
4.30 All these know the meaning of sacrifices and through sacrifices are their sins eradicated. Those who subsist on the ambrosial food, the remnants of sacrifices, go to eternal Brahman.
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 these born of actions. Knowing thus, you shall be free.
4.35 Knowing which, O Arjuna, you will not fall again into delusion in this way - by that knowledge you will see all beings without exception in your-self and then in Me.
न हि ज्ञानेन सदृशं पवित्रमिह विद्यते।
तत्स्वयं योगसंसिद्धः कालेनात्मनि विन्दति ॥
Translation · English
4.38 For there is no purifier here eal to knowledge; he that is perfected in Karma Yoga finds this (knowledge) of his own accord in himself in due time.
4.39 He who has faith, who is intent on it, and who has mastered his senses, attains knowledge. Having attained knowledge, he goes soon to supreme peace.
योगसंन्यस्तकर्माणं ज्ञानसञ्छिन्नसंशयम्।
आत्मवन्तं न कर्माणि निबध्नन्ति धनञ्जय ॥
Translation · English
4.41 Actions do not bind him, O Arjuna, who has renounced them through Karma Yoga and whose doubts are sundered by knowledge, and who therefore possesses a steady mind.
तस्मादज्ञानसम्भूतं हृत्स्थं ज्ञानासिनात्मनः।
छित्त्वैनं संशयं योगमातिष्ठोत्तिष्ठ भारत ॥
Translation · English
4.42 Therefore, sunder, with the sword of knowledge, this doubt present in your heart resulting from ignorance concerning the self. Practise this Yoga, O Arjuna, and rise up.
श्रीभगवानुवाच। इमं विवस्वते योगं प्रोक्तवानहमव्ययम्। विवस्वान्मनवे प्राह मनुरिक्ष्वाकवेऽब्रवीत् ॥
4.1 The Lord said I taught this imperishable Yoga to Vivasvan; Vivasvan taught it to Manu; Manu declared it to Iksvaku.
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 long lapse of time, O Arjuna, that Yoga was lost to the world.
स एवायं मया तेऽद्य योगः प्रोक्तः पुरातनः। भक्तोऽसि मे सखा चेति रहस्यं ह्येतदुत्तमम् ॥
4.3 It is the same ancient Yoga which is now taught to you by Me, as you are My devotee and My friend. For, this is a supreme mystery.
अर्जुन उवाच। अपरं भवतो जन्म परं जन्म विवस्वतः। कथमेतद्विजानीयां त्वमादौ प्रोक्तवानिति ॥
4.4 Arjuna said Later was your birth, and earlier the birth of Vivasvan. How then am I to understand that you taught it in the beginning?
श्रीभगवानुवाच। बहूनि मे व्यतीतानि जन्मानि तव चार्जुन। तान्यहं वेद सर्वाणि न त्वं वेत्थ परन्तप ॥
4.5 The Lord said Many births of Mine have passed, O Arjuna, and so is it with you also. I know them all, but you do not know them.
अजोऽपि सन्नव्ययात्मा भूतानामीश्वरोऽपि सन्। प्रकृतिं स्वामधिष्ठाय सम्भवाम्यात्ममायया ॥
4.6 Though I am birthless and of immutable nature, though I am the Lord of all beings, yet by employing My own Nature (Prakrti) I am born out of My own free will.
यदा यदा हि धर्मस्य ग्लानिर्भवति भारत। अभ्युत्थानमधर्मस्य तदात्मानं सृजाम्यहम् ॥
4.7 Whenever there is a decline of Dharma, O Arjuna, and uprising of Adharma, then I incarnate Myself.
परित्राणाय साधूनां विनाशाय च दुष्कृताम्। धर्मसंस्थापनार्थाय सम्भवामि युगे युगे ॥
4.8 For the protection of the good and also for the destruction of the wicked, for the establishment of Dharma, am I born from age to age.
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 rirth after leaving the body; he will come to Me, O Arjuna.
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.
ये यथा मां प्रपद्यन्ते तांस्तथैव भजाम्यहम्। मम वर्त्मानुवर्तन्ते मनुष्याः पार्थ सर्वशः ॥
4.11 Whoever resortt to Me in any manner, in the same manner do I favour them; men experience Me alone in different ways, O Arjuna.
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 born of such acts ickly accrues in the world of men.
चातुर्वर्ण्यं मया सृष्टं गुणकर्मविभागशः। तस्य कर्तारमपि मां विद्ध्यकर्तारमव्ययम् ॥
4.13 The system of four stations was created by Me according to distinction of Gunas and Karma. Though I am their creator, know Me as non-agent and immutable.
न मां कर्माणि लिम्पन्ति न मे कर्मफले स्पृहा। इति मां योऽभिजानाति कर्मभिर्न स बध्यते ॥
4.14 Works do not contaminate Me. In Me there is no desire for fruits of actions. He who understands Me thus is not bound by actions.
एवं ज्ञात्वा कृतं कर्म पूर्वैरपि मुमुक्षुभिः। कुरु कर्मैव तस्मात्त्वं पूर्वैः पूर्वतरं कृतम् ॥
4.15 Knowing thus, even ancient seekers for liberation and work. Therefore, do your wok only as the ancients did in olden times.
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 by knowing which you will be freed from evil.
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.
कर्मण्यकर्म यः पश्येदकर्मणि च कर्म यः। स बुद्धिमान्मनुष्येषु स युक्तः कृत्स्नकर्मकृत् ॥
4.18 He who sees non-action in action and also action in non-action is wise among men. He is fit for release and has carried out all actions.
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 burnt up in the fire of knowledge - him the wise describe as a sage.
त्यक्त्वा कर्मफलासङ्गं नित्यतृप्तो निराश्रयः। कर्मण्यभिप्रवृत्तोऽपि नैव किञ्चित्करोति सः ॥
4.20 Having renounced attachment to the fruits of his actions, ever contented with the eternal self, and dependent on none, one does not act at all, even though engaged in action.
निराशीर्यतचित्तात्मा त्यक्तसर्वपरिग्रहः। शारीरं केवलं कर्म कुर्वन्नाप्नोति किल्बिषम् ॥
4.21 Free from desire, his intellect and mind controlled, giving up all possessions, and doing bodily work only, he is not subject to evil:
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, though he acts, he is not bound.
गतसङ्गस्य मुक्तस्य ज्ञानावस्थितचेतसः। यज्ञायाचरतः कर्म समग्रं प्रविलीयते ॥
4.23 Of one whose attachments are gone, who is free, whose mind is established in knowledge, who works only for sacrifices, his Karma is entirely dissolved.
ब्रह्मार्पणं ब्रह्म हविर्ब्रह्माग्नौ ब्रह्मणा हुतम्। ब्रह्मैव तेन गन्तव्यं ब्रह्मकर्मसमाधिना ॥
4.24 Brahman is the instrument to offer with; Brahman is the oblation. By Brahman is the oblation offered into the fire of Brahman; Brahman alone is to be reached by him who meditates on Him in his works.
दैवमेवापरे यज्ञं योगिनः पर्युपासते। ब्रह्माग्नावपरे यज्ञं यज्ञेनैवोपजुह्वति ॥
4.25 Some Yogins resort only to the sacrifice relating to gods. Others offer sacrifice into the fire of Brahman solely by means of sacrifice.
श्रोत्रादीनीन्द्रियाण्यन्ये संयमाग्निषु जुह्वति। शब्दादीन्विषयानन्य इन्द्रियाग्निषु जुह्वति ॥
4.26 Others offer as oblations hearing and other senses in 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.
सर्वाणीन्द्रियकर्माणि प्राणकर्माणि चापरे। आत्मसंयमयोगाग्नौ जुह्वति ज्ञानदीपिते ॥
4.27 Some again offer as 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.
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.
अपाने जुह्वति प्राणं प्राणेऽपानं तथापरे। प्राणापानगती रुद्ध्वा प्राणायामपरायणाः ॥
4.29 Others, with restricted diet, 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 breath and the outward, sacrifice the inward breaths and outward breaths.
अपरे नियताहाराः प्राणान्प्राणेषु जुह्वति। सर्वेऽप्येते यज्ञविदो यज्ञक्षपितकल्मषाः ॥
4.30 All these know the meaning of sacrifices and through sacrifices are their sins eradicated. Those who subsist on the ambrosial food, the remnants of sacrifices, go to eternal Brahman.
यज्ञशिष्टामृतभुजो यान्ति ब्रह्म सनातनम्। नायं लोकोऽस्त्ययज्ञस्य कुतोऽन्यः कुरुसत्तम ॥
4.31 This world is not for him who makes no sacrifice. How then the other, O Arjuna?
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 these born of actions. Knowing thus, you shall be free.
श्रेयान्द्रव्यमयाद्यज्ञाज्ज्ञानयज्ञः परन्तप। सर्वं कर्माखिलं पार्थ ज्ञाने परिसमाप्यते ॥
Swami Adidevananda did not comment on this sloka
तद्विद्धि प्रणिपातेन परिप्रश्नेन सेवया। उपदेक्ष्यन्ति ते ज्ञानं ज्ञानिनस्तत्त्वदर्शिनः ॥
4.34 Know this by prostration, estioning and by service. The wise, who have realised the truth, will instruct you in knowledge.
यज्ज्ञात्वा न पुनर्मोहमेवं यास्यसि पाण्डव। येन भूतान्यशेषेण द्रक्ष्यस्यात्मन्यथो मयि (var अशेषाणि) ॥
4.35 Knowing which, O Arjuna, you will not fall again into delusion in this way - by that knowledge you will see all beings without exception in your-self and then in Me.
अपि चेदसि पापेभ्यः सर्वेभ्यः पापकृत्तमः। सर्वं ज्ञानप्लवेनैव वृजिनं सन्तरिष्यसि ॥
4.36 Even if you be the most sinful of all sinners, you will cross over all sins by the boat of knowledge alone.
यथैधांसि समिद्धोऽग्निर्भस्मसात्कुरुतेऽर्जुन। ज्ञानाग्निः सर्वकर्माणि भस्मसात्कुरुते तथा ॥
4.37 Just as burning fire turns fuel to ashes, O Arjuna, so does the fire of knowledge turn all Karma to ashes.
न हि ज्ञानेन सदृशं पवित्रमिह विद्यते। तत्स्वयं योगसंसिद्धः कालेनात्मनि विन्दति ॥
4.38 For there is no purifier here eal to knowledge; he that is perfected in Karma Yoga finds this (knowledge) of his own accord in himself in due time.
श्रद्धावाँल्लभते ज्ञानं तत्परः संयतेन्द्रियः। ज्ञानं लब्ध्वा परां शान्तिमचिरेणाधिगच्छति ॥
4.39 He who has faith, who is intent on it, and who has mastered his senses, attains knowledge. Having attained knowledge, he goes soon to supreme peace.
अज्ञश्चाश्रद्दधानश्च संशयात्मा विनश्यति। नायं लोकोऽस्ति न परो न सुखं संशयात्मनः ॥
4.40 The ignorant, the faithless and the doubting one peirsh; for the doubting one there is neither this world, nor that beyond, nor happiness.
योगसंन्यस्तकर्माणं ज्ञानसञ्छिन्नसंशयम्। आत्मवन्तं न कर्माणि निबध्नन्ति धनञ्जय ॥
4.41 Actions do not bind him, O Arjuna, who has renounced them through Karma Yoga and whose doubts are sundered by knowledge, and who therefore possesses a steady mind.
तस्मादज्ञानसम्भूतं हृत्स्थं ज्ञानासिनात्मनः। छित्त्वैनं संशयं योगमातिष्ठोत्तिष्ठ भारत ॥
4.42 Therefore, sunder, with the sword of knowledge, this doubt present in your heart resulting from ignorance concerning the self. Practise this Yoga, O Arjuna, and rise up.