Bhagavad Gita Chapter 4

Jnana Yoga – The Yoga of Knowledge

Jyana Karma Sanyasayoga

Jnana Yoga (The Yoga of Knowledge): Lord Krishna reveals the eternal nature of His existence and the cycle of birth and rebirth (Samsara). He discloses the divine knowledge passed down through generations, highlighting the importance of devotion and surrender to attain spiritual liberation.

श्रीभगवानुवाच

इमं विवस्वते योगं प्रोक्तवानहमव्ययम्।

विवस्वान्मनवे प्राह मनुरिक्ष्वाकवेऽब्रवीत्॥१॥

sri bhagavaan uvaacha

imam vivaswate yogam proktavan aham avyayam

vivaswaan manave praaha manur ikshwaakave’braveet

Śrī Bhagavān said: I revealed this immortal Yoga to Vivasvān (Sun-god); Vivasvān conveyed it to Manu (his son); and Manu imparted it to (his son) Iksvaku.

एवं परम्पराप्राप्तमिमं राजर्षयो विदुः ।

स कालेनेह महता योगो नष्टः परन्तप॥ २॥

evam paramparaa praaptam imam raajarshayo viduh

sa kaaleneha mahataa yogo nashtah parantapa

Thus transmitted in succession from father to son, Arjuna, this Yoga remained known to the Rajarsis (royal sages). Through long lapse of time, this Yoga got lost to the world. (2)

स एवायं मया तेऽद्य योगः प्रोक्तः पुरातनः।

भक्तोऽसि मे सखा चेति रहस्यं ह्येतदुत्तमम्॥ ३॥

sa evaayam mayaa te’dya yogah proktah puraatanah

bhakto’si me sakhaa cheti rahasyam hyetad uttamam

The same ancient Yoga, which is the supreme secret, has this day been imparted to you by Me, because you are My devotee and friend. (3)

अर्जुन उवाच

अपरं भवतो जन्म परं जन्म विवस्वतः।

कथमेतद्विजानीयां त्वमादौ प्रोक्तवानिति ॥४॥

arjuna uvaacha

aparam bhavato janma param janma vivaswatah

katham etadvijaaneeyaam twam aadau proktavaan iti

Arjuna said: You are of recent origin, while the birth of Vivasvān dates back to remote antiquity. How, then, am I to believe that You imparted this Yoga at the beginning of the creation! (4)

श्रीभगवानुवाच

बहूनि मे व्यतीतानि जन्मानि तव चार्जुन।

तान्यहं वेद सर्वाणि न त्वं वेत्थ परन्तप ॥५॥

sri bhagavaan uvaacha

bahooni me vyateetaani janmaani tava chaarjuna

taanyaham veda sarvaani na twam vettha parantapa

Śrī Bhagavān said: Arjuna, you and I have passed through many births, I remember them all; you do not remember, O chastiser of foes. (5)

अजोऽपि सन्नव्ययात्मा भूतानामीश्वरोऽपि सन्।

प्रकृतिं स्वामधिष्ठाय सम्भवाम्यात्ममायया ॥६॥

ajo’pi sannavyayaatmaa bhootaanaam eeshwaro’pi san

prakritim swaam adhishthaaya sambhavaamyaatmamaayayaa

Though birthless and immortal and the Lord of all beings, I manifest Myself through My own Yogamāyā (divine potency), keeping My nature (Prakrti) under control.(6)

यदा यदा हि धर्मस्य ग्लानिर्भवति भारत।

अभ्युत्थानमधर्मस्य तदात्मानं सृजाम्यहम्॥७॥

yadaa yadaa hi dharmasya glaanir bhavati bhaarata

abhyutthaanam adharmasya tadaa’tmaanam srijaamyaham

Arjuna, whenever righteousness is on the decline, unrighteousness is in the ascendant, then I body Myself forth. (7)

परित्राणाय साधूनां विनाशाय च दुष्कृताम्।

धर्मसंस्थापनार्थाय सम्भवामि युगे युगे ॥८॥

paritraanaaya saadhoonaam vinaashaaya cha dushkritam

dharma samsthaapanaarthaaya sambhavaami yuge yuge

For the protection of the virtuous, for the extirpation of evil-doers, and for establishing Dharma (righteousness) on a firm footing, I manifest Myself from age to age. (8)

जन्म कर्म च मे दिव्यमेवं यो वेत्ति तत्त्वतः।

त्यक्त्वा देहं पुनर्जन्म नैति मामेति सोऽर्जुन॥ ९ ॥

janma karma cha me divyam evam yo vetti tattwatah

tyaktwaa deham punarjanma naiti maameti so’rjuna

Arjuna, My birth and activities are divine. He who knows this in reality is not reborn on leaving his body, but comes to Me. (9)

वीतरागभयक्रोधा मन्मया मामुपाश्रिताः।

बहवो ज्ञानतपसा पूता मद्भावमागताः ॥१०॥

veetaraagabhayakrodhaa manmayaa maam upaashritaah

bahavo jnaana tapasaa pootaa madbhaavamaagataah

Completely rid of attachment, fear and anger, wholly absorbed in Me, depending on Me, and purified by the penance of wisdom, many have become one with Me even in the past (10)

ये यथा मां प्रपद्यन्ते तांस्तथैव भजाम्यहम्।

मम वत्र्मानुवर्तन्ते मनुष्याः पार्थ सर्वशः॥ ११॥

ye yathaa maam prapadyante taamstathaiva bhajaamyaham

mama vartmaanuvartante manushyaah paartha sarvashah

Arjuna, howsoever men seek Me, even so do I respond to them; for all men follow My path in everyway (11)

काङ्क्षन्तः कर्मणां सिद्धि यजन्त इह देवताः

 क्षिप्रं हि मानुषे लोके सिद्धिर्भवति कर्मजा॥१२॥

kaangkshantah karmanaam siddhim yajanta iha devataah

kshipram hi maanushe loke siddhirbhavati karmajaa

In this world of human beings, men seeking the fruition of their activities, worship the gods; for success born of actions follows quickly. (12)

चातुर्वण्र्यं मया सृष्टं गुणकर्मविभागशः।

तस्य कर्तारमपि मां विढ्यकर्तारमव्ययम्॥१३॥

chaaturvarnyam mayaa srishtam gunakarma vibhaagashah

tasya kartaaram api maam viddhyakartaaram avyayam

The four orders of society (viz., the Brāhmaṇa, the Ksatriya, the Vaisya and the Sūdra) were created by Me, classifying them according to the Guņas predominant in each and apportioning corresponding duties to them; though the originator of this creation, know Me, the Immortal Lord, to be a non-doer.(13)

न मां कर्माणि लिम्पन्ति न मे कर्मफले स्पृहा।

इति मां योऽभिजानाति कर्मभिर्न स बध्यते ॥१४॥

na maam karmaani limpanti na me karmaphale sprihaa

iti maam yo’bhijaanaati karmabhir na sa badhyate

Since I have no craving for the fruit of actions, actions do not taint Me. Even he who thus knows Me in reality is not bound by actions. (14)

एवं ज्ञात्वा कृतं कर्म पूर्वैरपि मुमुक्षुभिः।

 कुरु कर्मैव तस्मात्त्वं पूर्वैः पूर्वतरं कृतम् ॥ १५॥

evam jnaatwaa kritam karma poorvair api mumukshubhih

kuru karmaiva tasmaat twam poorvaih poorvataram kritam

Having known thus, action was performed even by the ancient seekers for liberation; therefore, do you also perform actions as have been performed by the ancients from antiquity.(15)

किं कर्म किमकर्मेति कवयोऽप्यत्र मोहिताः।

तत्ते कर्म प्रवक्ष्यामि यज्ज्ञात्वा मोक्ष्यसेऽशुभात् ॥ १६ ॥

kim karma kim akarmeti kavayo’pyatra mohitaah

tat te karma pravakshyaami yajjnaatwaa mokshyase’shubhaat

What is action and what is inaction? Even men of intelligence are puzzled over this question. Therefore, I shall expound to you the truth about action, knowing that you will be freed from its evil effects i.e., the shackles of karma. (16)

कर्मणो ह्यपि बोद्धव्यं बोद्धव्यं च विकर्मणः।

अकर्मणश्च बोद्धव्यं गहना कर्मणो गतिः ॥ १७॥

karmano hyapi boddhavyam boddhavyam cha vikarmanah

akarmanashcha boddhavyam gahanaa karmano gatih

The truth about action must be known and the truth of inaction also must be known; even so, the truth about prohibited action (Vikarma) must be known. For, mysterious are the ways of action. (17)

कर्मण्यकर्म यः पश्येदकर्मणि च कर्म यः।

स बुद्धिमान्मनुष्येषु स युक्तः कृत्स्नकर्मकृत् ॥ १८॥

karmanyakarma yah pashyed akarmani cha karma yah

sa buddhimaan manushyeshu sa yuktah kritsnakarmakrit

He who sees inaction in action, and action in inaction, is wise among men; he is a Yogi, who has performed all actions.(18)

यस्य सर्वे समारम्भाः कामसङ्कल्पवर्जिताः।

ज्ञानाग्निदग्धकर्माणं तमाहुः पण्डितं बुधाः ॥१९॥

yasya sarve samaarambhaah kaamasankalpa varjitaah

jnaanaagni dagdhakarmaanam tam aahuh panditam budhaah

Even the wise call him a sage, whose undertakings are all free from desire and Sankalpa (thoughts of the world) and whose actions are burnt up by the fire of wisdom.(19)

त्यक्त्वा कर्मफलासङ्गं नित्यतृप्तो निराश्रयः।

कर्मण्यभिप्रवृत्तोऽपि नैव किञ्चित्करोति सः॥२०॥

tyaktwaa karmaphalaasangam nityatripto niraashrayah

karmany abhipravritto’pi naiva kinchit karoti sah

He, who, having totally given up attachment to actions and their fruit, no longer depends on anything in the world and is ever content, does nothing at all, though fully engaged in action. (20)

निराशर्यतचित्तात्मा त्यक्तसर्वपरिग्रहः।

शारीरं केवलं कर्म कुर्वन्नाप्नोति किल्बिषम्॥ २१॥

niraasheer yatachittaatmaa tyaktasarvaparigrahah

shaareeram kevalam karma kurvannaapnoti kilbisham

Having subdued his mind and body, and giving up all objects of enjoyment, and free from craving, he who performs sheer bodily action, does not incur sin.(21)

यदृच्छालाभसन्तुष्टो द्वन्द्वातीतो विमत्सरः।

समः सिद्धावसिद्धौ च कृत्वापि न निबध्यते ॥ २२॥

yadricchaalaabhasantushto dwandwaateeto vimatsarah

samah siddhaavasiddhau cha kritwaapi na nibadhyate

The Karmayogī, who is contented with whatever is got unsought, is free from jealousy and has transcended all pairs of opposites like joy and grief, and is balanced in success and failure, is not bound by his action. (22)

गतसङ्गस्य मुक्तस्य ज्ञानावस्थितचेतसः।

यज्ञायाचरतः कर्म समग्रं प्रविलीयते ॥ २३ ॥

gatasangasya muktasya jnaanaavasthitachetasah

yajnaayaacharatah karma samagram pravileeyate

All his actions get dissolved entirely, who is free from attachment and has no identification with the body; and free from the feeling of mine, whose mind is established in the knowledge of Self and who works merely for the sake of sacrifice. (23)

ब्रह्मार्पणं ब्रह्म हविर्ब्रह्माग्नौ ब्रह्मणा हुतम्।

ब्रह्मैव तेन गन्तव्यं ब्रह्मकर्मसमाधिना॥ २४॥

brahmaarpanam brahmahavirbrahmaagnau brahmanaa hutam

brahmaiva tena gantavyam brahmakarmasamaadhinaa

In the practice of seeing Brahma everywhere as a form of sacrifice, Brahma is the ladle (with which oblation is poured into the fire, etc.); Brahma, again, is the oblation; Brahma is the fire, Brahma itself is the sacrificer and so Brahma itself constitutes the act of pouring the oblation into the fire. And finally, Brahma is the goal to be reached by him who is absorbed in Brahma as the act of such sacrifice. (24)

दैवमेवापरे यज्ञं योगिनः पर्युपासते।

ब्रह्माग्नावपरे यज्ञं यज्ञेनैवोपजुह्वति ॥ २५॥

daivamevaapare yajnam yoginah paryupaasate

brahmaagnaavapare yajnam yajnenaivopajuhwati

Other Yogīs duly offer sacrifice only in the shape of worship to gods, while others perform sacrifice by offering the self by the Self itself in the fire of Brahma through the sacrifice known as the perception of identity.

श्रोत्रादीनीन्द्रियाण्यन्ये संयमाग्निषु जुह्वति।

शब्दादीन्विषयानन्य इन्द्रियाग्निषु जुह्वति ॥ २६॥

shrotraadeeneendriyaanyanye samyamaagnishu juhwati

shabdaadeen vishayaananya indriyaagnishu juhwati

Others offer as sacrifice their senses of hearing etc, into the fires of self-discipline. Other Yogīs, again, offer sound and other objects of perception into the fires of the senses.

सर्वाणीन्द्रियकर्माणि प्राणकर्माणि चापरे।

आत्मसंयमयोगाग्नौ जुह्वति ज्ञानदीपिते ॥ २७॥

sarvaaneendriya karmaani praanakarmaani chaapare

aatmasamyamayogaagnau juhwati jnaanadeepite

Others sacrifice all the functions of their senses and the functions of the vital airs (Prāna) into the fire of Yoga in the shape of self-control, kindled by wisdom.(27)

द्रव्ययज्ञास्तपोयज्ञा योगयज्ञास्तथापरे।

स्वाध्यायज्ञानयज्ञाश्च यतयः संशितव्रताः ॥ २८॥

dravyayajnaas tapoyajnaa yogayajnaastathaa’pare

swaadhyaaya jnaanayajnaashcha yatayah samshitavrataah

Some perform sacrifice with material possessions; some offer sacrifice in the shape of austerities; others sacrifice through the practice of Yoga; while some striving souls, observing austere vows, perform sacrifice in the shape of wisdom through the study of sacred texts. (28)

अपाने जुह्वति प्राणं प्राणेऽपानं तथापरे।

प्राणापानगती रुद्ध्वा प्राणायामपरायणाः ॥ २९॥

अपरे नियताहाराः प्राणान्प्राणेषु जुह्वति।

सर्वेऽप्येते यज्ञविदो यज्ञक्षपितकल्मषाः ॥ ३०॥

apaane juhwati praanam praane’paanam tathaa’pare

praanaapaana gatee ruddhwaa praanaayaamaparaayanaah

apare niyataahaaraah praanaan praaneshu juhwati

sarve’pyete yajnavido yajnakshapita kalmashaah

Other Yogīs offer the act of exhalation into that of inhalation; even so, others the act of inhalation into that of exhalation. There are still others given to the practice of Prāņāyāma (breath control), who having regulated their diet and controlled the processes of exhalation and inhalation both pour their vital airs into the vital airs themselves. All these have their sins consumed away by sacrifice and understand the meaning of sacrificial worship. (29-30)

यज्ञशिष्टामृतभुजो यान्ति ब्रह्म सनातनम्।

नायं लोकोऽस्त्ययज्ञस्य कुतोऽन्यः कुरुसत्तम॥ ३१॥

yajnashishtaamritabhujo yaanti brahma sanaatanam

naayam loko’styayajnasya kuto’nyah kurusattama

Arjuna, Yogīs who enjoy the nectar that has been left over after the performance of a sacrifice attains the eternal Brahma. To the man who does not offer sacrifice, even this world is not happy; how, then, can the other world be happy? (31)

एवं बहुविधा यज्ञा वितता ब्रह्मणो मुखे।

कर्मजान्विद्धि तान्सर्वानेवं ज्ञात्वा विमोक्ष्यसे॥ ३२॥

evam bahuvidhaa yajnaa vitataa brahmano mukhe

karmajaan viddhi taan sarvaan evam jnaatwaa vimokshyase

Many such forms of sacrifice have been set forth in detail in the Vedas; know them all as involving the action of mind, senses, and body. Thus, knowing the truth about them you shall be freed from the bondage of action (through their performance).(32)

श्रेयान्द्रव्यमयाद्यज्ञाज्ञानयज्ञः।परन्तप।

सर्वं कर्माखिलं पार्थ ज्ञाने परिसमाप्यते ॥ ३३॥

shreyan dravyamayaadyajnaaj jnaanayajnah parantapa

sarvam karmaakhilam paartha jnaane parisamaapyate

Arjuna, sacrifice through Knowledge is superior to sacrifice performed with material things. For all actions without exception culminate in Knowledge, O son of Kunti. (33)

तद्विद्धि प्रणिपातेन परिप्रश्नेन सेवया।

उपदेक्ष्यन्ति ते ज्ञानं ज्ञानिनस्तत्त्वदर्शिनः ॥ ३४॥

tadviddhi pranipaatena pariprashnena sevayaa

upadekshyanti te jnaanam jnaaninas tattwadarshinah

Understand the true nature of that Knowledge by approaching the illumined soul. If you prostrate at their feet, render their service and question them with an open and guileless heart, those wise seers of Truth will instruct you in that Knowledge. (34)

यज्ज्ञात्वा न पुनर्मोहमेवं यास्यसि पाण्डव।

 येन भूतान्यशेषेण द्रक्ष्यस्यात्मन्यथो मयि॥ ३५॥

yajjnaatwaa na punarmoham evam yaasyasi paandava

yena bhootaanyasheshena drakshyasyaatmanyatho mayi

Arjuna, when you have achieved enlightenment, ignorance will delude you no more. In the light of that knowledge, you will see the entire creation first within your own Self, and then in Me (the Oversoul).(35)

अपि चेदसि पापेभ्यः सर्वेभ्यः पापकृत्तमः।

सर्वं ज्ञानप्लवेनैव वृजिनं सन्तरिष्यसि ॥ ३६॥

api chedasi paapebhyah sarvebhyah paapakrittamah

sarvam jnaanaplavenaiva vrijinam santarishyasi

Even if you were the most sinful of all sinners, this Knowledge alone would carry you, like a raft, across all your sins.(36)

यथैधांसि समिद्धोऽग्निर्भस्मसात्कुरुतेऽर्जुन।

ज्ञानाग्निः सर्वकर्माणि भस्मसात्कुरुते तथा॥ ३७॥

yathaidhaamsi samiddho’gnir bhasmasaat kurute’rjuna

jnaanaagnih sarvakarmaani bhasmasaat kurute tathaa

For, as the blazing fire turns the fuel to ashes, Arjuna, even so the fire of Knowledge turns all actions to ashes(37)

न हि ज्ञानेन सदृशं पवित्रमिह विद्यते।

तत्स्वयं योगसंसिद्धः कालेनात्मनि विन्दति ॥ ३८॥

na hi jnaanena sadrisham pavitram iha vidyate

tat swayam yogasamsiddhah kaalenaatmani vindati

In this world there is no purifier as great as Knowledge; he who has attained purity of heart through prolonged practice of Karmayoga, automatically sees the light of Truth in the self in course of time.(38)

श्रद्धावाँल्लभते ज्ञानं तत्परः संयतेन्द्रियः।

ज्ञानं लब्ध्वा परां शान्तिमचिरेणाधिगच्छति ॥ ३९॥

shraddhaavaan labhate jnaanam tatparah samyatendriyah

jnaanam labdhvaa paraam shaantim achirenaadhigacchati

He who has mastered his senses, is exclusively devoted to his practice and is full of faith, attains Knowledge; having had the revelation of Truth, he immediately attains supreme peace in the form of God-realization (39)

अज्ञश्चाश्रद्दधानश्च संशयात्मा विनश्यति।

नायं लोकोऽस्ति न परो न सुखं संशयात्मनः ॥ ४०॥

ajnashchaashraddhaadhaanashcha samshayaatmaa vinashyati

naayam loko’sti na paro na sukham samshayaatmanah

He who lacks discrimination, is devoid of faith, and is at the same time possessed by doubt, is lost to the spiritual path. For the doubting soul there is neither this world nor the world beyond, nor even happiness(40)

योगसन्यस्तकर्माणं ज्ञानसञ्छिन्नसंशयम्।

आत्मवन्तं न कर्माणि निबध्नन्ति धनञ्जय॥४१॥

yogasannyasta karmaanam jnaanasamchhinnasamshayam

aatmavantam na karmaani nibadhnanti dhananjayaArjuna, actions do not bind him who has dedicated all his actions to God according to the spirit of Karmayoga, whose doubts have been dispelled by wisdom and who is self-possessed. (41)

तस्मादज्ञानसम्भूतं हृत्स्थं ज्ञानासिनात्मनः।

छित्त्वैनं संशयं योगमातिष्ठोत्तिष्ठ भारत॥४२॥

Tasmaad ajnaanasambhootam hritstham jnaanaasinaatmanah

chhittwainam samshayam yogamaatishthottishtha bhaarata

Therefore, Arjuna slashing to pieces, with the sword of knowledge, this doubt in your heart, born of ignorance, establish yourself in Karmayoga in the shape of even-mindedness, and stand up for the fight.(42)

ॐ तत्सदिति श्रीमद्भगवद्गीतासूपनिषत्सु ब्रह्मविद्यायां योगशास्त्रे

श्रीकृष्णार्जुनसंवादे ज्ञानकर्मसन्न्यासयोगो

नाम चतुर्थोऽध्यायः ॥ ४ ॥

om tat sat iti srimad bhagavadgeetaasu upanishatsu brahma vidyaayaam yogashaastre

sri krishnaarjuna samvaade jnaana karma sanyaasa yogo naama

chaturtho’dhyaayah ||

Thus, in the Upanisad sung by the Lord, the Science of Brahma, the scripture of Yoga, the dialogue between Śrī Krsna and Arjuna, ends the fourth chapter entitled “The Yoga of Knowledge as well as the disciplines of Action and Knowledge.”