Bhagavad Gita: Chapter 4

Bhagavad Gita: Chapter 4

ज्ञानकर्म—संन्यास—योग
(The Yoga of Wisdom)

Lord Krishna (the Supreme God and the foremost Guru) with His brother (Balarama) taking knowledge from their Guru, in His Krishna Leela, as a succession of passing of Knowledge

श्री भगवानुवाच:

इमं विवस्वते योगं प्रोक्तवानहमव्ययम् ।
विवस्वान् मनवे प्राह मनुरिक्ष्वाकवेऽब्रवीत् ।।१।।

योग अव्यय यो मैले, सूर्यलाई भनेँ अघि ।
सूर्यले मनुलाई र, उन्ले इक्ष्वाकुका प्रति ।।१।।

I instructed this imperishable science of yoga to the sun-god, Vivasvan, and Vivasvan instructed it to Manu, the father of mankind, and Manu in turn instructed it to Iksvaku.

एवं परम्पराप्राप्तमिमं राजर्षयो विदुः ।
स कालेनेह महता योगो नष्टः परंतप ।।२।।

यस्तै परम्पराबाट, जाने राजर्षिले तथा ।
धेरै समयदेखि यो, हराए झैँ थियो यता ।।२।।

This, handed down thus in regular succession, the royal sages knew. This Yoga, by a long lapse of time, has been lost here, O Parantapa (burner of foes)!

स एवायं मया तेऽद्य योगः प्रोक्तः पुरातनः ।
भक्तोऽसि मे सखा चेति रहस्यं ह्येतदुत्तमम् ।।३।।

यो त्यै प्राचीन हो योग, आज मैले तिमीकन ।
मेरा भक्त र सखा जानी, भनेँ गुह्य र उत्तम ।।३।।

That same ancient Yoga has been today taught to you by Me, for, you are My devotee and friend; it is the supreme secret.

अर्जुन उवाच:

अपरं भवतो जन्म परं जन्म विवस्वतः ।
कथमेतद्विजानीयां त्वमादौ प्रोक्तवानिति ।।४।।

जन्म ऐले हजुरको, सूर्यको बहुतै अघि ।
भन्नु भो उहिल्यै यस्तो, जान्नु मैले कसो गरी ? ।।४।।

Later on was Your birth, and prior to it was the birth of Vivasvan (the Sun). How am I to understand that You did teach this Yoga in the beginning?

श्री भगवानुवाच:

बहूनि मे व्यतीतानि जन्मानि तव चाऽर्जुन ।
तान्यहं वेद सर्वाणि न त्वं वेत्थ परंतप ।।५।।

बिते जन्महरू धेरै, मेरा तिम्रा परंतप !
म त जान्दछु ती सारा, जान्दैनौ तिमी अर्जुन ! ।।५।।

Many births of Mine have passed, as well as of yours, O Arjuna! I know them all but you know not, O Parantapa!

अजोऽपि सन्नव्ययात्मा भूतानामीश्वरोऽपि सन् ।
प्रकृतिं स्वामधिष्ठाय संभवाम्यात्ममायया ।।६।।

अविनाशी अजन्मा र प्राणीको ईश्वरै भई ।
जन्मिन्छु तै पनि आफ्नै, मायाँ प्रकृतिका वश ।।६।।

Though I am unborn and of imperishable nature, and though I am the Lord of all beings, yet, ruling over My own Nature, I am born by My own Maya.

यदा यदा हि धर्मस्य ग्लानिर्भवति भारत ।
अभ्युत्थानमधर्मस्य तदात्मानं सृजाम्यहम् ।।७।।

जैले जैले घटी धर्म, पाप बढ्दछ अर्जुन !
तैले तैले म जन्मिन्छु, पापलाई भगाउन ।।७।।

Whenever there is a decline of righteousness, O Arjuna, and rise of unrighteousness, then I manifest Myself.

परित्राणाय साधूनां विनाशाय च दुष्कृताम् ।
धर्मसंस्थापनार्थाय संभवामि युगे युगे ।।८।।

साधु सज्जनको रक्षा, दुष्टको विनाश र—
धर्म थाम्न म जन्मिन्छु, प्रत्येक युगमा बुझ ।।८।।

For the protection of the good, for the destruction of the wicked, and for the establishment of righteousness, I am born in every age.

जन्म कर्म च मे दिव्यमेवं यो वेत्ति तत्त्वतः ।
त्यक्त्वा देहं पुनर्जन्म नैति मामेति सोऽर्जुन ।।९।।

जन्म कर्म महान् यस्ता, मेरा जो बुझ्छ तत्वले ।
मरेर फेरि जन्मन्न, मैमा त्यो मिल्छ हे सखे ।।९।।

He who thus knows in true light My divine birth and action, after having abandoned the body is not born again, he comes to Me, O Arjuna!

वीतरागभयक्रोधा मन्मया मामुपाश्रिताः ।
बहवो ज्ञानतपसा पूता मद्भावमागताः ।।१०।।

रीस—प्रीति डरै शून्य, “म” मय शरणागत ।
धेरै ज्ञानी तपी शुद्ध, ममा जाई मिले जन ।।१०।।

Freed from attachment, fear and anger, absorbed in Me, taking refuge in Me, purified by the fire of knowledge, many have attained to My Being.

ये यथा मां प्रपद्यन्ते तांस्तथैव भजाम्यहम् ।
मम वर्त्मानुवर्तन्ते मनुष्याः पार्थ सर्वशः ।।११।।

जस्तो भज्छन् मलाई जो, त्यस्तै भज्छु म तिन्कन ।
सबै प्रकारले मान्छे, चल्छन् मै सरि अर्जुन ! ।।११।।

In whatever way men approach Me, even so do I reward them; Everyone follows My path in all respects, O son of Pritha!

काङ्क्षन्तः कर्मणां सिद्धिं यजन्त इह देवताः ।
क्षिप्रं हि मानुषे लोके सिद्धिर्भवति कर्मजा ।।१२।।

फलका आशले मान्छे, लोकमा देव पूज्दछन् ।
कर्मको सिद्धि भै चाँडै, चाहेको फल पाउँछन् ।।१२।।

Those who long for success in action in this world sacrifice to the gods, because success is quickly attained by men through action.

चातुर्वर्ण्यं मया सृष्टं गुणकर्मविभागशः ।
तस्य कर्तारमपि मां विद्ध्यकर्तारमव्ययम् ।।१३।।

चारै जात रचेँ मैले, छुट्याई गुण कर्म र—
म कर्ता उनकै, जान, अकर्ता मै हुँ अव्यय ।।१३।।

The fourfold caste has been created by Me according to the differentiation of Guna and Karma. Though I am the author thereof, know Me as the non-doer and immutable.
[Meaning: The four castes are Brahmana, Kshatriya, Vaisya and Sudra. This division is according to the Guna and Karma. Guna is quality. Karma is the kind of work. Both Guna and Karma determine the caste of a man.]

न मां कर्माणि लिम्पन्ति न मे कर्मफले स्पृहा ।
इति मां योऽभिजानाति कर्मभिर्न स बध्यते ।।१४।।

लिपिन्छु म न कर्मैमा, फलको न त चाह छ ।
मलाई यसरी बुझ्ने, बाँधिन्न कर्मले बुझ ।।१४।।

Actions do not taint Me, nor have I a desire for the fruits of actions. He who knows Me thus is not bound by actions.

एवं ज्ञात्वा कृतं कर्म पूर्वैरपि मुमुक्षुभिः ।
कुरु कर्मैव तस्मात्त्वं पूर्वैः पूर्वतरं कृतम् ।।१५।।

यस्तै जानी गरे कर्म, मुमुक्षुवर्गले अघि ।
तस्मात् पूर्वजले जस्तै, गर कर्म तिमी पनि ।।१५।।

All the liberated souls in ancient times acted with this understanding of My transcendental nature. Therefore you should perform your duty, following in their footsteps.

किं कर्म किमकर्मेति कवयोऽप्यत्र मोहिताः ।
तत्ते कर्म प्रवक्ष्यामि यज्ज्ञात्वा मोक्ष्यसेऽशुभात् ।।१६।।

के कर्म के अकर्मै हो ? भुल्छन् विद्वान् पनि यहाँ ।
भन्छु सोही तिमीलाई, जुन जानी मोक्ष पाउला ।।१६।।

What is action? What is inaction? As to this even the wise are confused. Therefore, I shall teach you what action is, knowing which you shall be liberated from all misfortune.

कर्मणो ह्यपि बोद्धव्यं बोद्धव्यं च विकर्मणः ।
अकर्मणश्च बोद्धव्यं गहना कर्मणो गतिः ।।१७।।

कर्मको रुप जानेर, जान्नू फेरी विकर्मको ।
अकर्मको पनि जान्नू, गैह्रो छ गति कर्मको ।।१७।।

The nature of action is very hard to understand. Therefore one should know properly what action is, what forbidden action is, and what inaction is.

कर्मण्यकर्म यः पश्येदकर्मणि च कर्म यः ।
स बुद्धिमान् मनुष्येषु स युक्तः कृत्स्नकर्मकृत् ।।१८।।

अकर्म कर्ममा देख्ने, कर्म देख्ने अकर्ममा ।
मान्छेमा बुद्धिमान् त्यै हो, त्यै योगी गर्छ कर्म ता ।।१८।।

He who sees inaction in action and action in inaction, he is wise among men; he is a Yogi and performer of all actions.
[Meaning: It is the idea of agency, the idea of “I am the doer” that binds man to worldliness. If this idea vanishes, action is no action at all. It does not bind one to worldliness. This is inaction in action. But if a man sits quietly, thinking of actions and that he is their doer, he is ever doing actions. This is referred to as action in inaction.]

यस्य सर्वे समारम्भाः कामसङ्कल्पवर्जिताः ।
ज्ञानाग्निदग्धकर्माणं तमाहुः पण्डितं बुधाः ।।१९।।

जसका सब नै कर्म, कामसंकल्पशून्य छन् ।
डढेको ज्ञानले कर्म, त्यै हो पण्डित भन्दछन् ।।१९।।

He whose undertakings are all devoid of desires and (selfish) purposes, and whose actions have been burnt by the fire of knowledge, him, the wise call a sage.

त्यक्त्वा कर्मफलासङ्गं नित्यतृप्तो निराश्रयः ।
कर्मण्यभिप्रवृत्तोऽपि नैव किञ्चित्करोति सः ।।२०।।

जो फलाशा त्यजी; नित्य, तृप्त भै छ निराश्रय ।
कर्ममै लिपियोस् किन्तु, केही गर्दैन वास्तव ।।२०।।

Having abandoned attachment to the fruit of the action, ever satisfied and independent, he does not do anything though engaged in activity.

निराशीर्यतचित्तात्मा त्यक्तसर्वपरिग्रहः ।
शारीरं केवलं कर्म कुर्वन्नाप्नोति किल्बिषम् ।।२१।।

जो निराशी जिती चित्त, छोड्ला आसक्त नै हुन ।
देहका कर्मले मात्रै, पाप भोग्दैन त्यो जन ।।२१।।

Without hope and with the mind and the self controlled, having abandoned all attachment, doing mere bodily action, he incurs no sin.

यदृच्छालाभसन्तुष्टो द्वन्द्वातीतो विमत्सरः ।
समः सिद्धावसिद्धौ च कृत्वापि न निबध्यते ।।२२।।

पाएकैमा खुशी जो छ, द्वन्द्व डाह सबै त्यजी ।
सिद्धि—असिद्धिमा एकै, त्यो बाँधिन्न गरे पनि ।।२२।।

Content with what comes to him without effort, free from the pairs of opposites and envy, even-minded in success and failure, though acting, he is not bound.

गतसङ्गस्य मुक्तस्य ज्ञानावस्थितचेतसः ।
यज्ञायाचरतः कर्म समग्रं प्रविलीयते ।।२३।।

ज्ञानमा स्थिर भै चित्त, जो असंग र मुक्त छ ।
यज्ञ गर्दै रहोस्; उस्को, सारा कर्म बिलाउँछ ।।२३।।

To one who is devoid of attachment, who is liberated, whose mind is established in knowledge, who works for the sake of sacrifice (for the sake of God), the whole action is dissolved.

ब्रह्मार्पणं ब्रह्महविर्ब्रह्माग्नौ ब्रह्मणा हुतम् ।
ब्रह्मैव तेन गन्तव्यं ब्रह्मकर्मसमाधिना ।।२४।।

ब्रह्म ब्रह्माग्निमा होम्छ, अर्पण; हवि ब्रह्म हो ।
त्यो ब्रह्मकर्म कर्ताको, गन्तव्य पनि ब्रह्म हो ।।२४।।

Brahman is the oblation; Brahman is the melted butter (ghee); by Brahman is the oblation poured into the fire of Brahman; Brahman verily shall be reached by him who always sees Brahman in action.

दैवमेवापरे यज्ञं योगिनः पर्युपासते ।
ब्रह्माग्नावपरे यज्ञं यज्ञेनैवोपजुह्वति ।।२५।।

देवताको कुनै योगी, यज्ञ—पूजन गर्दछन् ।
अरु ब्रह्माग्निमा फेरि, यज्ञले यज्ञ होम्दछन् ।।२५।।

Some Yogis perform sacrifice to the gods alone, while others (who have realized the Self) offer the Self as sacrifice by the Self in the fire of Brahman alone.

श्रोत्रादीनीन्द्रियाण्यन्ये संयमाग्निषु जुह्वति ।
शब्दादीन्विषयानन्य इन्द्रियाग्निषु जुह्वति ।।२६।।

श्रोत्रादि इन्द्रिय होम्छन्, कोही संयम—अग्निमा ।
शब्दादि विषयै होम्छन्, कोही इन्द्रिय—अग्निमा ।।२६।।

Some again offer hearing and other senses as sacrifice in the fire of restraint; others offer sound and various objects of the senses as sacrifice in the fire of the senses.

सर्वाणीन्द्रियकर्माणि प्राणकर्माणि चापरे ।
आत्मसंयमयोगाग्नौ जुह्वति ज्ञानदीपिते ।।२७।।

योगी अर्को कुनै; सारा, इन्द्रिय प्राण कर्म नै ।
होम्छ ज्ञानाग्निले बल्दो, आत्मसंयम अग्निमै ।।२७।।

Others again sacrifice all the functions of the senses and those of the breath (vital energy or Prana) in the fire of the Yoga of self-restraint kindled by knowledge.

द्रव्ययज्ञास्तपोयज्ञा योगयज्ञास्तथापरे ।
स्वाध्यायज्ञानयज्ञाश्च यतयः संशितव्रताः ।।२८।।

द्रव्ययज्ञ; तपोयज्ञ, योगयज्ञविषे कुनै ।
अहिंसा व्रतमा; कोही, स्वाध्याय ज्ञानयज्ञमै ।।२८।।

Some again offer wealth, austerity and Yoga as sacrifice, while the ascetics of self-restraint and rigid vows offer study of scriptures and knowledge as sacrifice.

अपाने जुह्वति प्राण प्राणेऽपानं तथाऽपरे ।
प्राणापानगती रुद्ध्वा प्राणायामपरायणाः ।।२९।।

होम्छ अपानमा प्राण, अपान प्राणमा कुनै ।
प्राणायामी बनी कोही, रोक्छन् प्राण अपान नै ।।२९।।

Others offer as sacrifice the outgoing breath in the incoming, and the incoming in the outgoing, restraining the courses of the outgoing and the incoming breaths, solely absorbed in the restraint of the breath.
[Meaning: Some Yogis practice inhalation, some practice exhalation, and some retention of breath. This is Pranayama.]

अपरे नियताहाराः प्राणान्प्राणेषु जुह्वति ।
सर्वेऽप्येते यज्ञविदो यज्ञक्षपितकल्मषाः ।।३०।।

अरू नियतआहारी, प्राणैमा प्राण होम्दछन् ।
यज्ञले पाप नासेका, यी सबै यज्ञ जान्दछन् ।।३०।।

Others who regulate their diet offer life-breaths in life-breaths; all these are knowers of sacrifice, whose sins are all destroyed by sacrifice.

यज्ञशिष्टामृतभुजो यान्ति ब्रह्म सनातनम् ।
नायं लोकोऽस्त्ययज्ञस्य कुतो़ऽन्यः कुरुसत्तम ।।३१।।

यज्ञ—प्रसाद खाने त, पुग्छन् शाश्वत ब्रह्ममा ।
अयज्ञको न यो लोक, अर्को लोक मिलोस् कहाँ ? ।।३१।।

Those who eat the remnants of the sacrifice, which are like nectar, go to the eternal Brahman. This world is not for the man who does not perform sacrifice; how then can he have the other, O Arjuna?
[Meaning: One goes to the eternal Brahman after attaining knowledge of the Self through purification of the mind by performing the above sacrifices. He who does not perform any of these is not fit even for this miserable world. How then can he hope to get a better world than this?]

एवं बहुविधा यज्ञा वितता ब्रह्मणो मुखे ।
कर्मजान्विद्धि तान्सर्वानेवं ज्ञात्वा विमोक्ष्यसे ।।३२।।

यस्ता धेरै थरी यज्ञ, भन्या छन् वेदवाक्यमा ।
बने ती सब कर्मैले, यो जान्दा मोक्ष पाउला ।।३२।।

Thus, these various kinds of sacrifices are approved by the Vedas. Know them all as born of action, and knowing thus, you shall be liberated.

श्रेयान्द्रव्यमयाद्यज्ञाज्ज्ञानयज्ञः परंतप ।
सर्वं कर्माखिलं पार्थ ज्ञाने परिसमाप्यते ।।३३।।

द्रव्यको यज्ञ भन्दा त, छ ठूलो ज्ञानयज्ञ नै ।
सारा कर्महरु पार्थ ! मिल्दछन् पछि ज्ञानमै ।।३३।।

The sacrifice performed in knowledge is better than the mere sacrifice of material possessions. After all, O Arjuna, all actions in their entirety culminate in transcendental knowledge.

तद्विद्धि प्रणिपातेन परिप्रश्नेन सेवया ।
उपदेक्ष्यन्ति ते ज्ञानं ज्ञानिनस्तत्त्वदर्शिनः ।।३४।।

प्रणामले र सेवाले, ज्ञान सोधेर त्यो सिक ।
ज्ञान देलान् तिमीलाई, ती ज्ञानी तत्वदर्शक ।।३४।।

Know that by long prostration, by question and by service, the wise who have realized the Truth will instruct you in (that) knowledge.

यज्ज्ञात्वा न पुनर्मोहमेवं यास्यसि पाण्डव ।
येन भूतान्यशेषेण द्रक्ष्यस्यात्मन्यथो मयि ।।३५।।

जुन् जानी मोहमा यस्तो, पर्दैनौ फेरि हे सखा !
जसबाट सबै प्राणी, देख्नेछौ आफुमा—ममा ।।३५।।

Knowing that, O Arjuna, you shall not again become deluded like this, and by that you shall see all beings in your Self and also in Me.

अपि चेदसि पापेभ्यः सर्वेभ्यः पापकृत्तमः ।
सर्वं ज्ञानप्लवेनैव वृजिनं सन्तरिष्यसि ।।३६।।

यदि संपूर्ण पापीमा, पनि पापी अझै बन ।
तर्ने छौ ज्ञान—नौकाले, ती सारा पाप सागर ।।३६।।

Even if you are the most sinful of all sinners, yet you shall verily cross all sins by the raft of knowledge.
[Meaning: One can overcome sin through Self-knowledge.]

यथैधांसि समिद्धोऽग्निर्भस्मसात्कुरुतेऽर्जुन ।
ज्ञानाग्निः सर्वकर्माणि भस्मसात्कुरुते तथा ।।३७।।

जसरी दाउरा पार्थ ! आगाले भस्म पार्दछ ।
त्यसरी नै सबै कर्म, ज्ञानाग्निले जलाउँछ ।।३७।।

As the blazing fire reduces fuel to ashes, O Arjuna, so does the fire of knowledge reduce all actions to ashes.

न हि ज्ञानेन सदृशं पवित्रमिह विद्यते ।
तत्स्वयं योगसंसिद्धः कालेनात्मनि विन्दति ।।३८।।

ज्ञानै समानको केही, पवित्र छैन लोकमा ।
आफुमै भेट्छ त्यो योगी, आफैँ समय पाउँदा ।।३८।।

Verily there is nothing so sublime and pure as transcendental knowledge. He who is perfected in Yoga finds it in the Self in time.

श्रद्धावाँल्लभते ज्ञानं तत्परः संयतेन्द्रियः ।
ज्ञानं लब्ध्वा परां शान्तिमचिरेणाधिगच्छति ।।३९।।

ज्ञान पाउँछ श्रद्धालु, संयमी जो छ तत्पर ।
ज्ञान पाएर ऊ चाँडै, परम शान्ति पाउँछ ।।३९।।

The man who is full of faith, who is devoted to it, and who has subdued all the senses, obtains (this) knowledge; and, having obtained the knowledge, he, at once, goes to the supreme peace.

अज्ञश्चाश्रद्दधानश्च संशयात्मा विनश्यति ।
नायं लोकोऽस्ति न परो न सुखं संशयात्मनः ।।४०।।

अज्ञानी र अश्रद्धालु, शंकालुको विनाश छ ।
न यो न परको लोक, न त ऊ सुख पाउँछ ।।४०।।

But ignorant and faithless person who doubt the Scriptures and the Self proceeds to destruction. For a doubting soul, there is happiness neither in this world nor in the next.

योगसंन्यस्तकर्माणं ज्ञानसंछिन्नसंशयम् ।
आत्मवन्तं न कर्माणि निबध्नन्ति धनञ्जय ।।४१।।

बिलाई योगले कर्म, शंका मेटेर ज्ञानले ।
आत्मवान् जो छ उस्लाई, बाँध्दैनन् पार्थ ! कर्मले ।।४१।।

He who has renounced actions by Yoga, whose doubts are rent asunder by knowledge, and who is self-possessed; actions do not bind him, O Arjuna!

तस्मादज्ञानसंभूतं हृत्स्थं ज्ञानासिनात्मनः ।
छित्त्वैनं संशयं योगमातिष्ठोत्तिष्ठ भारत ।।४२।।

तस्मात् अज्ञानमा भाको, आफ्नो यो मनसंशय ।
ज्ञान—तर्बारले काटी, उठी योगस्थ भै लड ।।४२।।

Therefore, with the sword of knowledge (of the Self), cut asunder the doubt of the Self born of ignorance, residing in your heart. And taking refuge in Yoga, arise, O Arjuna!

ॐ तत्सदिति श्रीमद्भगवद्गीतासूपनिषत्सु ब्रह्मविद्यायां योगशास्त्रे श्री कृष्णार्जुनसम्वादे ज्ञानकर्मसंन्यासयोगो नाम चतुर्थोऽध्यायः ।।

Thus in the Upanishads of the glorious Bhagavad Gita, the science of the Eternal, the scripture of Yoga, the dialogue between Sri Krishna and Arjuna, ends the fourth discourse entitled: The Yoga of Wisdom