

atha caturtho'dhyëyaß
Chapter-4


õríbhagavënuvëca
The Blessed Lord said:

  
  

imañ vivasvate yogañ proktavën-aham-avyayam

vivasvën-manave prëha manur-ikçvëkave'bravít . 1 . 

IV. 1 I taught this Imperishable Yoga to Vivasvën (the Sun);

Vivasvën taught it to Manu; Manu taught it to Ikçvëku.

   
  

evañ paramparëprëptam imañ rëjarçayo viduß

sa këleneha mahatë yogo naçéaß parañtapa . 2 . 

IV. 2 This knowledge, handed down thus in regular succession,

the royal sages knew. This Yoga, by long lapse of time, has been
lost here, O Arjuna (O Parañtapa). 

  
 

sa evëyañ mayë te'dya yogaß proktaß purëtanaß

bhakto'si me sakhë ceti rahasyañ hyetad-uttamam . 3 . 

IV. 3 I have taught you that same ancient yoga today, for you
are My devotee and My friend. This is a Supreme Secret.


arjuna uvëca 
Arjuna said:

  
  

aparañ bhavato janma parañ janma vivasvataß

katham-etad-vijëníyëm tvam-ëdau proktavën-iti . 4 .

IV. 4 You were born later than Vivasvën (the Sun); how am I to
understand your statement that You taught this yoga in the
beginning?


õríbhagavënuvëca 
The Blessed Lord said:

  
  

bahïni me vyatítëni janmëni tava cërjuna

tënyahañ veda sarvëãi na tvañ vettha parañtapa . 5 . 

IV. 5 Many births of Mine have passed as well as yours, O

Arjuna; I know them all but you know them not, O Arjuna (O
Parañtapa).

  
  

ajo'pi sann-avyayëtmë bhïtënëm-íõvaro'pi san

prakåtiñ svëm-adhiçéhëya sañbhavëmyëtmamëyayë . 6 . 
IV. 6 Though I am unborn, of imperishable nature the Lord of all
beings, yet, ruling over My own Nature, I take birth by My own
Mëyë.

  
  

yadë yadë hi dharmasya glënir-bhavati bhërata

abhyutthënam-adharmasya tadëtmënañ såjëmyaham . 7 .

IV. 7 O Arjuna (O Bhërata), whenever there is a decay of

righteousness, and a rise of unrighteousness, then I manifest
Myself.

  
  

paritrëãëya sëdhïnëñ vinëõëya ca duçkåtëm

dharmasañsthëpanërthëya sañbhavëmi yuge yuge . 8 . 

IV. 8 For the protection of the good, for the destruction of the
wicked and for the establishment of righteousness, I am born in
every age.

  
   

janma karma ca me divyam evañ yo vetti tattvataß

tyaktvë dehañ punar-janma naiti mëm-eti so'rjuna . 9 .

IV. 9 My birth and karma are divine. Thus he who knows Me in

essence, is not born again when he leaves the body but he comes
to Me, O Arjuna.

  
  
vítarëgabhayakrodhëß manmayë mëm-upëõritëß
bahavo j÷ënatapasë pïtë madbhëvam-ëgatëß . 10 .

IV. 10 Many, being freed from attachment, fear and anger and
absorbed in Me, have taken refuge in Me. Being purified by the
fire of knowledge, they have attained My Being.

  
  

ye yathë mëñ prapadyante tëñs-tathaiva bhajëmyaham

mama vartmënuvartante manuçyëß përtha sarvaõaß . 11 . 

IV. 11 As men approach Me, so do I reward them; O Arjuna (O
son of Påthë), all men through all means walk My path alone.

 
  

këókçantaß karmaãëñ siddhim yajanta iha devatëß

kçiprañ hi mënuçe loke siddhir-bhavati karmajë . 12 . 

IV. 12 They who long for success from actions in this world
worship the gods because reward is quickly obtained from actions
in the world.

  
  

cëturvarãyañ mayë såçéam guãakarmavibhëgaõaß

tasya kartëram-api mëm viddhyakartëram-avyayam . 13 . 

IV. 13 The fourfold caste has been created by Me according to
the differentiation of guãa and karma; though I am the author
thereof know Me as a non-doer and as changeless.
 
 

na mëñ karmëãi limpanti na me karmaphale spåhë

iti mëñ yo'bhijënëti karmabhir-na sa badhyate . 14 . 

IV. 14 Actions do not taint Me, nor have I any desire for the
fruits of actions. He who knows Me thus is not bound by his
actions.

  
  

evañ j÷ëtvë kåtañ karma pïrvair-api mumukçubhiß

kuru karmaiva tasmët-tvam pïrvaiß pïrvatarañ kåtam . 15 . 

IV. 15 Thus knowing, the ancient seekers of freedom also

performed action; therefore, you too perform action, as did the
ancients.

  
  

kiñ karma kim-akarmeti kavayo'pyatra mohitëß

tat-te karma pravakçyëmi yajj÷ëtvë mokçyase'õubhët . 16 . 

IV. 16 What is action? What is inaction? As to this even the
wise are deluded. Therefore, I shall teach you action (the nature
of action and inaction), knowing which, you shall be liberated
from the evil (of sañsëra--the wheel of birth and death).

  
  
karmaão hyapi boddhavyam boddhavyañ ca vikarmaãaß
akarmaãaõ-ca boddhavyam gahanë karmaão gatiß . 17 .

IV. 17 The (nature of) right action, forbidden (unlawful) action
and inaction should be known, for the nature (path) of action is
difficult to understand.

   
    

karmaãyakarma yaß paõyed akarmaãi ca karma yaß

sa buddhimën-manuçyeçu sa yuktaß kåtsnakarmakåt . 18 .

IV. 18 He who recognizes inaction in action and action in
inaction is wise among men; he is a yogí and a true performer of
all actions.

  
  

yasya sarve samërambhëß këmasañkalpavarjitëß

j÷ënëgnidagdhakarmëãam tam-ëhuß paãÝitañ budhëß . 19 . 

IV. 19 He whose undertakings are all devoid of desires and
(selfish) purposes, and whose actions have been burnt by the fire
of Knowledge, the wise call him a paãÝita.

  
  

tyaktvë karmaphalësaógam nityatåpto nirëõrayaß

karmaãyabhipravåtto'pi naiva kiñcit-karoti saß . 20 . 

IV. 20 Having given up attachment to the fruits of action, ever

content, depending on nothing, though engaged in actions, he does
not do anything.

  
   

nirëõír-yatacittëtmë tyaktasarvaparigrahaß
õërírañ kevalañ karma kurvan-nëpnoti kilbiçam . 21 .

IV. 21 He who is without desire, with his mind and self
controlled and has given up all sense of possessions, he is
performing mere bodily actions and incurs no sin.

  
  

yadåcchëlëbhasañtuçéaß dvandvëtíto vimatsaraß

samaß siddhëvasiddhau ca kåtvëpi na nibadhyate . 22 .

IV. 22 Content with what comes to him by itself, free from the
pairs of opposites, without envy, even-minded in success and
failure, though acting he is not bound.

  
  

gatasaógasya muktasya j÷ënëvasthitacetasaß

yaj÷ëyëcarataß karma samagrañ pravilíyate . 23 . 

IV. 23 The liberated one who is free from attachment, whose

mind is established in Knowledge and who acts for the sake of
sacrifice (yaj֑), all his actions are dissolved.

    
  

brahmërpaãañ brahma haviß brahmëgnau brahmaãë hutam

brahmaiva tena gantavyam brahmakarmasamëdhinë . 24 . 
IV. 24 Brahman is the oblation; Brahman is the clarified butter,
etc.; into the fire of Brahman, oblations of Brahman are offered
by Brahman; Brahman alone shall be reached by him who always
sees Brahman in all actions.

  
  

daivam-evëpare yaj÷am yoginaß paryupësate

brahmëgnëvapare yaj÷am yaj÷enaivopajuhvati . 25 . 

IV. 25 Some yogis perform sacrifice to Deva-s alone (Deva-yaj÷a),
while others offer sacrifice of the Self (i.e. ìtman itself) as
sacrifice by the Self, in the fire of Brahman (Brahma-yaj÷a).

  
  

õrotrëdíníndriyëãyanye sañyamëgniçu juhvati

õabdëdín-viçayën-anye indriyëgniçu juhvati . 26 .

IV. 26 Some again offer hearing and other senses as sacrifice in

the fire of restraint; others offer sound and other objects of sense
as sacrifice in the fire of the senses.

  
 

sarvëãíndriyakarmëãi prëãakarmëãi cëpare

ëtmasañyamayogëgnau juhvati j÷ënadípite . 27 .

IV. 27 And others sacrifice all the functions of the senses and the
functions of the breath (vital energy) in the fire of the yoga of
self-restraint, kindled by Knowledge.
  
 

dravyayaj÷ës-tapoyaj÷ëß yogayaj÷ës-tathëpare
svëdhyëyaj÷ënayaj÷ëõ-ca yatayaß sañõitavratëß . 28 . 

IV. 28 Again some others offer wealth, austerity and yoga as

sacrifice, while the ascetics of self-restraint and rigid vows offer
study of scriptures and knowledge as sacrifice.

  
  

apëne juhvati prëãam prëãe'pënañ tathëpare

prëãëpënagatí ruddhvë prëãëyëmaparëyaãëß . 29 . 

IV. 29 Others offer the out-going breath in the in-coming, and the
in-coming in the out-going, restraining the courses of the out-going
and in-coming breath, solely absorbed in the restraint of breath.

  
  

apare niyatëhërëß prëãën-prëãeçu juhvati

sarve'pyete yaj÷avidaß yaj÷akçapitakalmaçëß . 30 . 

IV. 30 Others, with well-regulated diet, offer vital-airs in the vital-

Air. All these are knowers of sacrifice (yaj÷a), whose sins are
destroyed by sacrifice (yaj÷a).

  
  

yaj÷aõiçéëmåtabhujaß yënti brahma sanëtanam

nëyañ loko'styayaj÷asya kuto'nyaß kurusattama . 31 . 
IV. 31 The eaters of the nectar (remnant of the sacrifice) go to
the Eternal Brahman. O Arjuna (O Kurusattama), even this world
is not gained by the non-performer of sacrifice; how then the other
(world)?

  
  

evañ bahuvidhë yaj÷ëß vitatë brahmaão mukhe

karmajën-viddhi tën-sarvën evañ j÷ëtvë vimokçyase . 32 .

IV. 32 Thus innumerable sacrifices are described in the Veda-s as
paths to Brahman, (literally at the mouth of Brahman). Know
them all as born of action; thus knowing, you shall be liberated.

   
  

õreyën-dravyamayëd-yaj÷ët j÷ënayaj÷aß parañtapa

sarvañ karmëkhilañ përtha j÷ëne parisamëpyate . 33 .

IV. 33 Arjuna (O Parañtapa), Knowledge-sacrifice is superior to
sacrifice with objects. All actions in their entirety, O Arujana (O
Përtha), culminate in Knowledge.

  
  

tad-viddhi praãipëtena paripraõnena sevayë

upadekçyanti te j÷ënam j÷ëninas-tattvadarõinaß . 34 .

IV. 34 Know that by long prostration, by asking question, and

service one will be instructed in (that) Knowledge by the wise
who have realized the Truth.


   
  

yaj-j÷ëtvë na punar-moham evañ yësyasi pëãÝava

yena bhïtënyaõeçeãa drakçyasyëtmanyatho mayi . 35 .

IV. 35 O Arjuna (O PëãÝava), knowing that, you shall not be
deluded like this again. You shall see all beings in your Self, and
also, in Me.

  
  

api ced-asi pëpebhyaß sarvebhyaß pëpakåttamaß

sarvañ j÷ënaplavenaiva våjinañ sañtariçyasi . 36 .

IV. 36 Even if you are the most sinful of all sinners, you shall
verily cross all sins by the boat of Knowledge.

   
  

yathaidhëñsi samiddho'gniß bhasmasët-kuruter'juna

j÷ënëgniß sarvakarmëãi bhasmasët-kurute tathë . 37 .

IV. 37 Just as the blazing fire reduces wood to ashes, O Arjuna,
so does the fire of Knowledge reduce all actions (merits and
demerits) to ashes.

  
  

na hi j÷ënena sadåõam pavitram-iha vidyate

tat-svayañ yoga-sañsiddhaß këlenëtmani vindati . 38 .

IV. 38 Certainly, in this world there is no purifier like
Knowledge. In the course of time he who has perfected himself in
yoga finds that Knowledge in himself.

  
  

õraddhëvëñllabhate j÷ënam tatparaß sañyatendriyaß

j÷ënañ labdhvë parëñ õëntim acireãëdhigacchati . 39 .

IV. 39 He who is full of faith, who is devoted to It, and who
has subdued the senses, obtains (this) Knowledge. Having obtained
this Knowledge, before long he attains the Supreme Peace.

  
 

aj÷aõcëõraddadhënaõ-ca sañõayëtmë vinaõyati

nëyañ loko'sti na paraß na sukhañ sañõayëtmanaß . 40 .

IV. 40 (But) the ignorant, the one without faith and the one with
a doubting nature perishes. For the one who doubt there is neither
this world, nor the other, nor any happiness.

  
  

yogasañnyastakarmëãam j÷ënasañchinnasañõayam
ëtmavantañ na karmëãi nibadhnanti dhana÷jaya . 41 .

IV. 41 O Arjuna (O Dhanañjaya), actions do not bind one who

has renounced actions by yoga, whose doubts are destroyed by
Knowledge, and who is poised in the Self as the Self.


  
   

tasmëd-aj÷ënasañbhïtam håtsthañ j÷ënësinëtmanaß

chittvainañ sañõayañ yogam ëtiçéhottiçéha bhërata . 42 .

IV. 42 Therefore, with the sword of Knowledge cut asunder the
doubt of the Self in your heart that is born of ignorance, and take
refuge in yoga. Arise, O Arjuna (O Bhërata).


 
Om tat-sad-iti õrímad-bhagavad-gítësïpaniçatsu brahmavidyëyëñ
yogaõëstre õrí-kåçãërjunasañvëde j÷ënakarmasañnyësa yogo nëma
caturtho'dhyëyaß.