Bhagavadgita 4: IV. atha caturthodhyāyaḥ.

4.1

(jñānakarmasaṃnyāsayogaḥ)
śrībhagavān uvāca
imaṃ vivasvate yogaṃ proktavān aham avyayam
vivasvān manave prāha manur ikṣvākavebravīt

The Deity said:
This everlasting (system of) devotion I declared to the sun, the sun declared it to Manu, and Manu communicated it to Ikshvâku. Coming thus by steps, it became known to royal sages. But, O terror of (your) foes! that devotion was lost to the world by long (lapse of) time. That same primeval devotion I have declared to you to-day, seeing. that you are my devotee and friend, for it is the highest mystery.

4.2

evaṃ paramparāprāptam imaṃ rājarṣayo viduḥ
sa kāleneha mahatā yogo naṣṭaḥ paraṃtapa

4.3

sa evāyaṃ mayā tedya yogaḥ proktaḥ purātanaḥ
bhaktosi me sakhā ceti rahasyaṃ hy etad uttamam

4.4

arjuna uvāca
aparaṃ bhavato janma paraṃ janma vivasvataḥ
katham etad vijānīyāṃ tvam ādau proktavān iti

Arguna said:
Later is your birth the birth of the sun is prior. How then shall I understand that you declared (this) first?

4.5

śrībhagavānuvāca
bahūni me vyatītāni janmāni tava cārjuna
tāny ahaṃ veda sarvāṇi na tvaṃ vettha paraṃtapa

The Deity said:
I have passed through many births, O Arguna I and you also. I know them all, but you, O terror of (your) foes! do not know them. Even though I am unborn and inexhaustible in (my) essence, even though I am lord of all beings, still I take up the control of my own nature, and am born by means of my delusive power. Whensoever, O descendant of Bharata! piety languishes, and impiety is in the ascendant, I create myself. I am born age after age, for the protection of the good, for the destruction of evil-doers, and the establishment of piety. Whoever truly knows thus my divine birth and work, casts off (this) body and is not born again. He comes to me, O Arguna! Many from whom affection, fear, and wrath have departed, who are full of me, who depend on me, and who are purified by the penance of knowledge, have come into my essence. I serve men in the way in which they approach me. In every way, O son of Prithâ! men follow in my path. Desiring the success of actions, men in this world worship the divinities, for in this world of mortals, the success produced by action is soon obtained. The fourfold division of castes was created by me according to the apportionment of qualities and duties. But though I am its author, know me to be inexhaustible, and not the author. Actions defile me not. I have no attachment to the fruit of actions. He who knows me thus is not tied down by actions. Knowing this, the men of old who wished for final emancipation, performed action. Therefore do you, too, perform action as was done by men of old in olden times. Even sages are confused as to what is action, what inaction. Therefore I will speak to you about action, and learning that, you will be freed from (this world of) evil. One must possess knowledge about action; one must also possess knowledge about prohibited action; and again one must possess knowledge about inaction. The truth regarding action is abstruse. He is wise among men, he is possessed of devotion, and performs all actions, who sees inaction in action, and action in inaction. The wise call him learned, whose acts are all free from desires and fancies, and whose actions are burnt down by the fire of knowledge. Forsaking all attachment to the fruit of action, always contented, dependent on none, he does nothing at all, though he engages in action. Devoid of expectations, restraining the mind and the self, and casting off all belongings, he incurs no sin, performing actions merely for the sake of the body. Satisfied with earnings coming spontaneously, rising above the pairs of opposites, free from all animosity, and equable on success or ill-success, he is not fettered down, even though he performs (actions). The acts of one who is devoid of attachment, who is free, whose mind is fixed on knowledge, and who performs action for (the purpose of) the sacrifice are all destroyed.

4.6

ajopi sann avyayātmā bhūtānām īśvaropi san
prakṛtiṃ svām adhiṣṭhāya saṃbhavāmy ātmamāyayā

4.7

yadā yadā hi dharmasya glānir bhavati bhārata
abhyutthānam adharmasya tadātmānaṃ sṛjāmy aham

4.8

paritrāṇāya sādhūnāṃ vināśāya ca duṣkṛtām
dharmasaṃsthāpanārthāya saṃbhavāmi yuge yuge

4.9

janma karma ca me divyam evaṃ yo vetti tattvataḥ
tyaktvā dehaṃ punarjanma naiti mām eti sorjuna

4.10

vītarāgabhayakrodhā manmayā mām upāśritāḥ
bahavo jñānatapasā pūtā madbhāvam āgatāḥ

4.11

ye yathā māṃ prapadyante tāṃs tathaiva bhajāmy
aham
mama vartmānuvartante manuṣyāḥ pārtha sarvaśaḥ

4.12

kāṃkṣantaḥ karmaṇāṃ siddhiṃ yajanta iha devatāḥ
kṣipraṃ hi mānuṣe loke siddhir bhavati karmajā

4.13

cāturvarṇyaṃ mayā sṛṣṭaṃ guṇakarmavibhāgaśaḥ
tasya kartāram api māṃ viddhy akartāram avyayam

4.14

na māṃ karmāṇi limpanti na me karmaphale spṛhā
iti māṃ yobhijānāti karmabhir na sa badhyate

4.15

evaṃ jñātvā kṛtaṃ karma pūrvair api mumukṣubhiḥ
kuru karmaiva tasmāt tvaṃ pūrvaiḥ pūrvataraṃ
kṛtam

4.16

kiṃ karma kimakarmeti kavayopy atra mohitāḥ
tat te karma pravakṣyāmi yaj jñātvā mokṣyaseśubhāt

4.17

karmaṇo hy api boddhavyaṃ boddhavyaṃ ca
vikarmaṇaḥ
akarmaṇaś ca boddhavyaṃ gahanā karmaṇo gatiḥ

4.18

karmaṇy akarma yaḥ paśyed akarmaṇi ca karma yaḥ
sa buddhimān manuṣyeṣu sa yuktaḥ kṛtsnakarmakṛt

4.19

yasya sarve samārambhāḥ kāmasaṃkalpavarjitāḥ
jñānāgnidagdhakarmāṇaṃ tam āhuḥ paṇḍitaṃ budhāḥ

4.20

tyaktvā karmaphalāsaṅgaṃ nityatṛpto nirāśrayaḥ
karmaṇy abhipravṛttopi naiva kiṃcit karoti saḥ

4.21

nirāśīr yatacittātmā tyaktasarvaparigrahaḥ
śārīraṃ kevalaṃ karma kurvan nāpnoti kilbiṣam

4.22

yadṛcchālābhasaṃtuṣṭo dvandvātīto vimatsaraḥ
samaḥ siddhāv asiddhau ca kṛtvāpi na nibadhyate

4.23

gatasaṅgasya muktasya jñānāvasthitacetasaḥ
yajñāyācarataḥ karma samagraṃ pravilīyate

4.24

brahmārpaṇaṃ brahma havir brahmāgnau brahmaṇā
hutam
brahmaiva tena gantavyaṃ brahmakarmasamādhinā

Brahman is the oblation; with Brahman (as a sacrificial instrument) it is offered up; Brahman is in the fire; and by Brahman it is thrown; and Brahman, too, is the goal to which he proceeds who meditates on Brahman in the action. Some devotees perform the sacrifice to the gods, some offer up the sacrifice by the sacrifice itself in the fire of Brahman. Others offer up the senses, such as the sense of hearing and others, in the fires of restraint; others offer up the objects of sense, such as sound and so forth, into the fires of the senses. Some again offer up all the operations of the senses and the operations of the life-breaths into the fire of devotion by self-restraint, kindled by knowledge. Others perform the sacrifice of wealth, the sacrifice of penance, the sacrifice of concentration of mind, the sacrifice of Vedic study, and of knowledge, and others are ascetics of rigid vows. Some offer up the upward life-breath into the downward life-breath, and the downward life-breath into the upper life-breath, and stopping up the motions of the upward and downward life-breaths, devote themselves to the restraint of the life-breaths. Others, who (take) limited food, offer up the life-breaths into the life-breaths. All of these, conversant with the sacrifice, have their sins destroyed by the sacrifice. Those who eat the nectar-like leavings of the sacrifice repair to the eternal Brahman. This world is not for those who perform no sacrifice, whence (then) the other, O best of the Kauravas! Thus sacrifices of various sorts are laid down in the Vedas. Know them all to be produced from action, and knowing this you will be released (from the fetters of this world). The sacrifice of knowledge, O terror of (your) foes! is superior to the sacrifice of wealth, for action, O son of Prithâ! is wholly and entirely comprehended in knowledge. That you should learn by salutation, question, and service. The men of knowledge who perceive the truth will teach knowledge to you. Having learnt that, O son of Pându! you will not again fall thus into delusion; and by means of it, you will see all beings, without exception, first in yourself, and then in me. Even if you are the most sinful of all sinful men, you will cross over all trespasses by means of the boat of knowledge alone. As a fire well kindled, O Arguna! reduces fuel to ashes, so the fire of knowledge reduces all actions to ashes. For there is in this world no means of sanctification like knowledge, and that one perfected by devotion finds within one's self in time. He who has faith, whose senses are restrained, and who is assiduous, obtains knowledge. Obtaining knowledge, he acquires, without delay, the highest tranquillity. He who is ignorant and devoid of faith, and whose self is full of misgivings, is ruined. Not this world, not the next, nor happiness, is for him whose self is full of misgivings. Actions, O Dhanañgaya! do not fetter one who is self-possessed, who has renounced action by devotion, and who has destroyed misgivings by knowledge. Therefore, O descendant of Bharata! destroy, with the sword of knowledge, these misgivings of yours which fill your mind, and which are produced from ignorance. Engage in devotion. Arise!

4.25

daivam evāpare yajñaṃ yoginaḥ paryupāsate
brahmāgnāv apare yajñaṃ yajñenaivopajuvhati

4.26

śrotrādīnīndriyāṇy anye saṃyamāgniṣu juvhati
śabdādīn viṣayān anya indriyāgniṣu juvhati

4.27

sarvāṇīndriyakarmāṇi prāṇakarmāṇi cāpare
ātmasaṃyamayogāgnau juvhati jñānadīpite

4.28

dravyayajñās tapoyajñā yogayajñās tathāpare
svādhyāyajñānayajñāś ca yatayaḥ saṃśitavratāḥ

4.29

apāne juvhati prāṇaṃ prāṇepānaṃ tathāpare
prāṇāpānagatī ruddhvā prāṇāyāmaparāyaṇāḥ

4.30

apare niyatāhārāḥ prāṇān prāṇeṣu juvhati
sarvepy ete yajñavido yajñakṣapitakalmaṣāḥ

4.31

yajñaśiṣṭāmṛtabhujo yānti brahma sanātanam
nāyaṃ lokosty ayajñasya kutonyaḥ kurusattama

4.32

evaṃ bahuvidhā yajñā vitatā brahmaṇo mukhe
karmajān viddhi tān sarvān evaṃ jñātvā vimokṣyase

4.33

śreyān dravyamayād yajñāj jñānayajñaḥ paraṃtapa
sarvaṃ karmākhilaṃ pārtha jñāne parisamāpyate

4.34

tad viddhi praṇipātena paripraśnena sevayā
upadekṣyanti te jñānaṃ jñāninas tattvadarśinaḥ

4.35

yaj jñātvā na punar moham evaṃ yāsyasi pāṇḍava
yena bhūtāny aśeṣeṇa drakṣyasy ātmany atho mayi

4.36

api ced asi pāpebhyaḥ sarvebhyaḥ pāpakṛttamaḥ
sarvaṃ jñānaplavenaiva vṛjinaṃ saṃtariṣyasi

4.37

yathaidhāṃsi samiddhognir bhasmasāt kuruterjuna
jñānāgniḥ sarvakarmāṇi bhasmasāt kurute tathā

4.38

na hi jñānena sadṛśaṃ pavitram iha vidyate
tat svayaṃ yogasaṃsiddhaḥ kālenātmani vindati

4.39

śraddhāvāṃl labhate jñānaṃ tatparaḥ saṃyatendriyaḥ
jñānaṃ labdhvā parāṃ śāntim acireṇādhigacchati

4.40

ajñaś cāśraddadhānaś ca saṃśayātmā vinaśyati
nāyaṃ lokosti na paro na sukhaṃ saṃśayātmanaḥ

4.41

yogasaṃnyastakarmāṇaṃ jñānasaṃchinnasaṃśayam
ātmavantaṃ na karmāṇi nibadhnanti dhanaṃjaya

4.42

tasmād ajñānasañbhūtaṃ hṛtsthaṃ jñānāsinātmanaḥ
chittvainaṃ saṃśayaṃ yogam ātiṣṭhottiṣṭha bhārata