Chapter 4. Jnana-yoga: The Path of Knowledge
श्रीभगवानुवाच ।
इमं विवस्वते योगं प्रोक्तवानहमव्ययम् ।
विवस्वान्मनवे प्राह मनुरिक्ष्वाकवेऽब्रवीत् ॥१॥
śrī-bhagavān uvācha
imaṁ vivasvate yogaṁ proktavān aham avyayam
vivasvān manave prāha manur ikṣvākave ’bravīt [1]
sri-bhagavan uvacha–The Lord said: aham–I; proktavan–imparted; imam–this; avyayam–imperishable; yogam–yoga of knowledge (jnana-yoga) achieved by selfless action; vivasvate–to Surya, the sun-god. vivasvan–Surya; praha–taught; manave–his son, Vaivasvata Manu; manuh–and Manu; abravit–related it; iksvakave–to his son, Iksvaku. [1]
Translation:
1 The Supreme Lord said: I imparted this imperishable yoga of knowledge, achieved by selfless action, to Surya, the presiding deity of the sun. Surya taught it to his son Vaivasvata Manu, who passed it on to his son Iksvaku.
एवं परम्पराप्राप्तमिमं राजर्षयो विदुः ।
स कालेनेह महता योगो नष्टः परन्तप ॥२॥
evaṁ paramparā-prāptam imaṁ rājarṣayo viduḥ
sa kāleneha mahatā yogo naṣṭaḥ parantapa [2]
evam–In this way; parampara-praptam–attained through disciplic succession; rajarsayah–the saintly kings; viduh–came to know; imam–this path. (he) parantapa–O Arjuna, subduer of the enemy; sah yogah–that yoga; nastah–has been lost; iha–at present; mahata kalena–after the passage of a long time. [2]
Translation:
2 O conqueror of the enemy, thus the saintly kings such as Nimi, Janaka, and others learned this yoga, which was passed down to them by disciplic succession. But in the course of time, this teaching has been lost.
स एवायं मया तेऽद्य योगः प्रोक्तः पुरातनः ।
भक्तोऽसि मे सखा चेति रहस्यं ह्येतदुत्तमम् ॥३॥
sa evāyaṁ mayā te ’dya yogaḥ proktaḥ purātanaḥ
bhakto ’si me sakhā cheti rahasyaṁ hy etad uttamam [3]
(tvam)–You; asi–are; me–My; bhaktah sakha cha–devotee and friend. iti (hetoh)–For this reason; ayam sah eva–this very same; puratanah–ancient; yogah–yoga; proktah–is described; adya–today; maya–by Me; te–to you; hi–although; etat–this; uttamam rahasyam–is a great secret. [3]
Translation:
3 As you are my devotee and friend, I now reveal to you this supreme secret — the eternal yoga.
अर्ज्जुन उवाच ।
अपरं भवतो जन्म परं जन्म विवस्वतः ।
कथमेतद्विजानीयां त्वमादौ प्रोक्तवानिति ॥४॥
arjuna uvācha
aparaṁ bhavato janma paraṁ janma vivasvataḥ
katham etad vijānīyāṁ tvam ādau proktavān iti [4]
arjunah uvacha–Arjuna said: bhavatah–Your; janma–birth; aparam–is in these times. vivasvatah–The sun-god’s; janma–birth; param–was long ago. (tasmat)–So; katham–how; (aham) vijaniyam–am I to understand; etat–that; adau–in ancient times; tvam–You; proktavan iti–had thus taught; (imam yogam)–this yoga? [4]
Translation:
4 Arjuna said: Vivasvan, the sun-god, was born in ancient times, long before You were. Therefore, how am I to consider that You previously gave these teachings to him?
श्रीभगवानुवाच ।
बहूनि मे व्यतीतानि जन्मानि तव चर्ज्जुन ।
तान्यहं वेद सर्व्वाणि न त्वं वेत्थ परन्तप ॥५॥
śrī-bhagavān uvācha
bahūni me vyatītāni janmāni tava chārjuna
tāny ahaṁ veda sarvāṇi na tvaṁ vettha parantapa [5]
sri-bhagavan uvacha–The Supreme Lord said: (he) parantapa arjuna–O Arjuna, subduer of the enemy; bahuni–many; janmani–births; me tava cha–of Mine and yours; vyatitani–have passed. aham–I; veda–know; tani sarvani–all of them; tvam–(but) you; na vettha–do not know; (tani)–them. [5]
Translation:
5 The Supreme Lord said: O chastiser of the enemy, both you and I have passed through many births. I can remember all of them, whereas you, O Arjuna, cannot.
अजोऽपि सन्नव्ययात्मा भूतानामीश्वरोऽपि सन् ।
प्रकृतिं स्वामधिष्ठाय सम्भवाम्यात्ममायया ॥६॥
ajo ’pi sann avyayātmā bhūtānām īśvaro ’pi san
prakṛtiṁ svām adhiṣṭhāya sambhavāmy ātma-māyayā [6]
api–Although; san–being; ajah–birthless; avyaya-atma–of imperishable form; api–and although; san–being; isvarah–the Supreme Lord; bhutanam–of all beings; (aham)–I; adhisthaya–remaining; svam prakrtim–in My own divine nature of truth, auspiciousness, and beauty; sambhavami–appear in the world; atma-mayaya–by My potency, yogamaya. [6]
Translation:
6 Although My eternal form is transcendental to birth and death, and I am the Lord of all beings, I appear within the world in My divine nature, by My sweet will, extending My internal potency.
यदा यदा हि धर्म्मस्य ग्लानिर्भवति भारत ।
अभ्युत्थानमधर्म्मस्य तदात्मानं सृजाम्यहम् ॥७॥
yadā yadā hi dharmasya glānir bhavati bhārata
abhyutthānam adharmasya tadātmānaṁ sṛjāmy aham [7]
(he) bharata–O Arjuna; yada yada hi–whenever; glanih–a decline; dharmasya–of religion; (cha)–and; abhyutthanam–an uprising; adharmasya–of irreligion; bhavati–occurs; tada–then; aham srjami–I appear, seemingly like a being born in this world — I make My advent; atmanam–Myself. [7]
Translation:
7 O Bharata, whenever there is a decline of religion and an uprising of irreligion, I personally make My advent.
परित्राणाय साधूनां विनाशाय च दुष्कृताम् ।
धर्म्मसंस्थापनार्थाय सम्भवामि युगे युगे ॥८॥
paritrāṇāya sādhūnāṁ vināśāya cha duṣkṛtām
dharma-saṁsthāpanārthāya sambhavāmi yuge yuge [8]
paritranaya–For the deliverance; sadhunam–of saintly devotees; (tatha)–and; vinasaya–for the vanquishing; duskrtam–of miscreants; samsthapana-arthaya cha–and for firmly establishing; dharma–dhyan (meditation), yajana (performance of sacrifice), paricharya (worship), and sankirtan (congregational chanting of the Holy Names) all centred on Me; (aham)–I; sambhavami–appear; yuge yuge–age after age. [8]
Translation:
8 I appear age after age to deliver the saintly devotees, vanquish the miscreants, and firmly establish true religion.
जन्म कर्म्म च मे दिव्यमेवं यो वेत्ति तत्त्वतः ।
त्यक्त्वा देहं पुनर्जन्म नैति मामेति सोऽर्ज्जुन ॥९॥
janma karma cha me divyam evaṁ yo vetti tattvataḥ
tyaktvā dehaṁ punar janma naiti mām eti so ’rjuna [9]
(he) arjuna–O Arjuna; yah–one who; vetti–knows; evam–thus; tattvatah–the reality; me–of My; divyam–spontaneous, divine; janma karma cha–birth and activities; sah–he; tyaktva–upon giving up; deham–the body; na eti–does not accept; punah janma–rebirth. mam eti–He attains Me. [9]
Translation:
9 O Arjuna, one who comes to know thus the truth of My Pastimes of divine birth and activities, does not undergo rebirth. After giving up this body, he attains Me. (My grace is revealed to him as My personal transcendental joyful potency, hladini-sakti. His heart is melted in divine love, and he attains My eternal devotional service.)
वीतरागभयक्रोधा मन्मया मामुपाश्रिताः ।
बहवो ज्ञानतपसा पूता मद्भावमागताः ॥१०॥
vīta-rāga-bhaya-krodhā man-mayā mām upāśritāḥ
bahavo jñāna-tapasā pūtā mad-bhāvam āgatāḥ [10]
vita-raga-bhaya-krodhah–Free from mundane attachment, fear, and anger; mat-mayah–wholeheartedly absorbed in services to Me; bahavah–many persons; mam upasritah–in My refuge; putah (santah)–being purified; jnana-tapasa–by knowledge and austerities in relation to My service; agatah–attained; mat-bhavam–My bhava — devotion to Me. [10]
Translation:
10 Free from attachment, fear, and anger, many persons have taken shelter in Me, absorbing their hearts in My services (hearing, chanting, and remembering). Purified by knowledge and the fire of ordeal in My service, they attained divine love for Me.
ये यथा मां प्रपद्यन्ते तांस्तथैव भजाम्यहम् ।
मम वर्त्त्मानुवर्त्तन्ते मनुष्याः पार्थ सर्व्वशः ॥११॥
ye yathā māṁ prapadyante tāṁs tathaiva bhajāmy aham
mama vartmānuvartante manuṣyāḥ pārtha sarvaśaḥ [11]
yatha–Howsoever; ye–those who; prapadyante–surrender; mam–to Me; aham–I; tatha eva–accordingly; bhajami–reward; tan–them. (he) partha–O Arjuna; sarvasah manusyah–all types of men (on all paths); anuvartante–follow; mama vartma–My path. [11]
Translation:
11 Howsoever people surrender to Me, I accordingly reward them. Being the ultimate goal of all paths, I am the objective to be attained by all. O Partha, all men follow My various paths.
काङ्क्षन्तः कर्म्मणां सिद्धिं यजन्त इह देवताः ।
क्षिप्रं हि मानुषे लोके सिद्धिर्भवति कर्म्मजा ॥१२॥
kāṅkṣantaḥ karmaṇāṁ siddhiṁ yajanta iha devatāḥ
kṣipraṁ hi mānuṣe loke siddhir bhavati karmajā [12]
iha–In this world; kanksantah–persons who desire; siddhim–the fruition; karmanam–of worldly actions; yajante–worship; devatah–the demigods; hi–since; manuse loke–in the human plane; siddhih–the fruit (attainment of heaven, etc.); karma-ja–born of action; bhavati–appears; ksipram–very quickly. [12]
Translation:
12 Persons who desire the fruit of their actions worship the gods, since in the human plane, actions swiftly bear fruit.
चातुर्वर्ण्यं मया सृष्टं गुणकर्म्मविभागशः ।
तस्य कर्त्तारमपि मां विद्ध्यकर्त्तारमव्ययम् ॥१३॥
chātur-varṇyaṁ mayā sṛṣṭaṁ guṇa-karma-vibhāgaśaḥ
tasya kartāram api māṁ viddhy akartāram avyayam [13]
chatuh-varnyam–The four social divisions or varnas — brahman, ksatriya, vaisya, and sudra; srstam–are manifest; maya–by Me; guna-karma-vibhagasah–classified according to the modes of nature and corresponding activities (vide 18.41–44). kartaram api–Although I am the accomplisher; tasya–of that; viddhi–know; mam–Me; akartaram–to be the non-doer; avyayam–and unchangeable. [13]
Translation:
13 The four social divisions, classified according to the material modes of nature and corresponding activities, are made manifest by Me. Although I am the doer of this, know Me to be the non-doer and unchangable.
न मां कर्म्माणि लिम्पन्ति न मे कर्म्मफले स्पृहा ।
इति मां योऽभिजानाति कर्म्मभिर्न स बध्यते ॥१४॥
na māṁ karmāṇi limpanti na me karma-phale spṛhā
iti māṁ yo ’bhijānāti karmabhir na sa badhyate [14]
karmani–Actions; na limpanti–do not implicate or taint; mam–Me; (jivam iva)–like the living beings. na (asti)–There is no; sprha–desire; me–of Mine; karma-phale–for the fruits of action. yah–One who; iti–thus; mam abhijanati–knows Me in truth (as the Supreme Lord); sah–he; na badhyate–is not bound; karmabhih–by karma. [14]
Translation:
14 I am never implicated by action nor do I desire the fruits of action. One who knows Me thus (as the Supreme Lord, transcendental to worldly action) is never bound by action.
एवं ज्ञात्वा कृतं कर्म्म पूर्व्वैरपि मुमुक्षुभिः ।
कुरु कर्म्मैव तस्मात्त्वं पूर्व्वैः पूर्व्वतरं कृतम् ॥१५॥
evaṁ jñātvā kṛtaṁ karma pūrvair api mumukṣubhiḥ
kuru karmaiva tasmāt tvaṁ pūrvaiḥ pūrvataraṁ kṛtam [15]
jnatva–Knowing; evam–this; mumuksubhih api–the seekers of liberation; purvaih–of previous times; krtam–performed; karma–selfless action. tasmat–Therefore; tvam–you; eva–certainly; kuru–must adopt; karma–the path of selfless action; purvataram krtam–as done in the past; purvaih–by the ancient mahajans, great saintly persons, like Janaka and others. [15]
Translation:
15 Knowing this basic principle, seekers of liberation in previous times renounced all fruitive work and performed their duties as a selfless offering to Me. Likewise, you should adopt this yoga of selfless action as did the great saintly persons of yore.
किं कर्म्म किमकर्म्मेति कवयोऽप्यत्र मोहिताः ।
तत्ते कर्म्म प्रवक्ष्यामि यज्ज्ञात्वा मोक्ष्यसेऽशुभात् ॥१६॥
kiṁ karma kim akarmeti kavayo ’py atra mohitāḥ
tat te karma pravakṣyāmi yaj jñātvā mokṣyase ’śubhāt [16]
kim karma–What is action? kim akarma–what is inaction? iti atra–In this subject; kavayah api–even the learned; mohitah (bhavanti)–are baffled. (atah)–Therefore; pravaksyami–I shall describe; te–to you; tat karma–what is karma and akarma, action and inaction; yat jnatva–knowing which; moksyase–you will be liberated; asubhat–from inauspiciousness. [16]
Translation:
16 What is action? What is inaction? Even the learned have difficulty understanding this. Hence, I shall enlighten you in this matter, knowing which you will liberated from inauspiciousness.
कर्म्मणो ह्यपि बोद्धव्यं बोद्धव्यञ्च विकर्म्मणः ।
अकर्म्मणश्च बोद्धव्यं गहना कर्म्मणो गतिः ॥१७॥
karmaṇo hy api boddhavyaṁ boddhavyañ cha vikarmaṇaḥ
akarmaṇaś cha boddhavyaṁ gahanā karmaṇo gatiḥ [17]
karmanah api boddhavyam–Action prescribed (by the Vedas) should be understood; cha–and; vikarmanah boddhavyam–action prohibited (by the Vedas) should be understood; cha–and; akarmanah boddhavyam–renunciation of action should be understood; hi–since; gatih–the true nature; karmanah–of action; gahana–is very difficult to comprehend. [17]
Translation:
17 The true nature of action is difficult to comprehend. One should understand prescribed action, prohibited action, and inaction.
कर्म्मण्यकर्म्म यः पश्येदकर्म्मणि च कर्म्म यः ।
स बुद्धिमान्मनुष्येषु स युक्तः कृत्स्नकर्म्मकृत् ॥१८॥
karmaṇy akarma yaḥ paśyed akarmaṇi cha karma yaḥ
sa buddhimān manuṣyeṣu sa yuktaḥ kṛtsna-karma-kṛt [18]
yah–One who; pasyet–sees; akarma–inaction; karmani–in action; cha–and; yah–who; (pasyet)–sees; karma–action; akarmani–in inaction; sah buddhiman–he is wise; manusyesu–among men. sah yuktah–He is a yogi; krtsna-karma-krt–a performer of all actions. [18]
Translation:
18 One who sees action within inaction, and inaction within action, is wise among men. He is a yogi and a performer of all actions.
यस्य सर्व्वे समारम्भाः कामसङ्कल्पवर्ज्जिताः ।
ज्ञानाग्निदग्धकर्म्माणं तमाहुः पण्डितं बुधाः ॥१९॥
yasya sarve samārambhāḥ kāma-saṅkalpa-varjitāḥ
jñānāgni-dagdha-karmāṇaṁ tam āhuḥ paṇḍitaṁ budhāḥ [19]
yasya–One whose; sarve–every; samarambhah–undertaking; kama-sankalpa-varjitah–is without fruitive desire; jnana-agni-dagdha-karmanam–and who has burnt all actions in the fire of knowledge; budhah–the wise; ahuh tam–describe him as; panditam–learned. [19]
Translation:
19 One whose every action is without fruitive desire, and who burns all actions in the fire of knowledge, is described by the wise as learned.
त्यक्त्वा कर्म्मफलासङ्गं नित्यतृप्तो निराश्रयः ।
कर्म्मण्यभिप्रवृत्तोऽपि नैव किञ्चित्करोति सः ॥२०॥
tyaktvā karma-phalāsaṅgaṁ nitya-tṛpto nirāśrayaḥ
karmaṇy abhipravṛtto ’pi naiva kiñchit karoti saḥ [20]
(yah)–One who; tyaktva–giving up; karma-phala-asangam–attachment to the fruits of action; nirasrayah–is free from mundane dependence; nitya-trptah–and content in the eternal bliss within; sah–he; abhipravrttah api–although fully engaged; karmani–in all kinds of activities; na karoti–does not do; kinchit eva–anything at all. [20]
Translation:
20 Such a person, giving up attachment to the fruits of action, fully content in the eternal bliss within, and free from mundane dependence, though fully active, does nothing at all.
निराशीर्यतचित्तात्मा त्यक्तसर्व्वपरिग्रहः ।
शारीरं केवलं कर्म्म कुर्व्वन्नाप्नोति किल्बिषम् ॥२१॥
nirāśīr yata-chittātmā tyakta-sarva-parigrahaḥ
śārīraṁ kevalaṁ karma kurvan nāpnoti kilbiṣam [21]
nirasih–Desireless; yata-chitta-atma–of controlled mind and body; tyakta-sarva-pari-grahah–and a renouncer of all possessiveness and acquisition; (sah)–that person; na apnoti–does not incur; kilbisam–sin; kurvan (api)–although he performs; sariram karma–action for bodily sustenance; kevalam–only. [21]
Translation:
21 Desireless, controlling mind and body by the intelligence, and renouncing all possessiveness and acquisition, no sinful or pious reaction is incurred by such a person who may act to acquire mundane objects merely for his bodily sustenance.
यदृच्छालाभसन्तुष्टो द्वन्द्वातीतो विमत्सरः ।
समः सिद्धावसिद्धौ च कृत्वापि न निबध्यते ॥२२॥
yadṛchchhā-lābha-santuṣṭo dvandvātīto vimatsaraḥ
samaḥ siddhāv asiddhau cha kṛtvāpi na nibadhyate [22]
(janah)–A person; yadrchchha-labha-santustah–satisfied with whatever is readily available; dvandva-atitah–beyond dualities such as heat and cold, pleasure and pain, attraction and aversion; vimatsarah–devoid of envy; cha–and; samah–equipoised; siddhau-asiddhau–in the event of either success or failure of action; krtva api–though performing; (karma)–action; na nibadhyate–is not bound. [22]
Translation:
22 Content with whatever is readily available and unaffected by dualities (of pleasure and pain, attraction and aversion), such a person has no envy. He is equipoised, neither elated nor dejected in success or failure. Though active, he is not bound by any action.
गतसङ्गस्य मुक्तस्य ज्ञानावस्थितचेतसः।
यज्ञायाचरतः कर्म्म समग्रं प्रविलीयते ॥२३॥
gata-saṅgasya muktasya jñānāvasthita-chetasaḥ
yajñāyācharataḥ karma samagraṁ pravilīyate [23]
gata-sangasya–For one who is free from attachment; muktasya–who is liberated; jnana-avasthita-chetasah–who is realised; karma acharatah–who performs action; yajnaya–for yajna, i.e. for the pleasure of the Supreme Lord; samagram–all; (karma)– action; praviliyate–is dissipated, i.e. it does not produce any reaction.
Translation:
23 For one who is detached, enlightened, and liberated, all his actions, performed in the spirit of sacrifice, are perfectly dissipated.
Commentary
The actions of one practising the yoga of selfless action do not lead to apurva as considered by the philosophers known as karma-mimamsaka. According to their ethical yet atheistic ideology, the karma-mimamsakas or mundane rationalists claim that pious actions produce an unseen, subtle potency known as apurva, which must fructify at the appropriate time after death. Their conception that this fruit can later be shared by others is meant to show the eternality of karma, or action, but it ignores the presence of the Supreme Autocrat.
So the statement of Sri Krishna, «Samagram praviliyate: all actions are dissipated,» ought not be misinterpreted to mean that the actions of liberated souls cause some such remote worldly consequence, or apurva. Rather, the Lord indicates that the actions offered to Him by the selfless karma-yogi do not cause any subsequent reaction to be either enjoyed or suffered by others in this mundane plane.
ब्रह्मार्पणं ब्रह्म हविर्ब्रह्माग्नौ ब्रह्मणा हुतम् ।
ब्रह्मैव तेन गन्तव्यं ब्रह्मकर्म्मसमधिना ॥२४॥
brahmārpaṇaṁ brahma havir brahmāgnau brahmaṇā hutam
brahmaiva tena gantavyaṁ brahma-karma-samadhinā [24]
arpanam (bhavati)–The sacrificial utensils such as sruk, sruva, or spoon, ladle, etc., are; brahma–Brahma; (arpyamanam) havih–the oblation of ghee, etc.; (bhavati)–is; brahma–Brahma; hutam–offered; brahma-agnau–into the sacrificial fire of Brahma; brahmana (havana karta)–by the brahman offerer who is Brahma. brahma eva–Brahma, the Absolute; gantavyam–is attainable; tena brahma-karma-samadhina–by a person whose consciousness is absorbed in Brahma action. [24]
Translation:
24 The ladle is Brahma, the oblation is Brahma offered by Brahma into the fire of Brahma. One whose consciousness is fully absorbed in Brahma action certainly attains to Brahma, the Absolute.
दैवमेवापरे यज्ञं योगिनः पर्य्युपासते ।
ब्रह्माग्नावपरे यज्ञं यज्ञेनैवोपजुह्वति ॥२५॥
daivam evāpare yajñaṁ yoginaḥ paryupāsate
brahmāgnāv apare yajñaṁ yajñenaivopajuhvati [25]
apare–Other; yoginah–(karma-) yogis; paryupasate–worship; daivam yajnam eva–the demigods with sacrifice. apare–Other (jnana-) yogis; upajuhvati–offer; yajnam–the self (jivatma, as the element tvam, representing the ghee of sacrifice); brahma-agnau–to the fire of Brahma (or to the Supersoul, Paramatma, as the element tat, representing the sacrificial fire); yajnena eva–by vibrating the pranava mantra, Om. [25]
Translation:
25 Some yogis offer sacrifices to the demigods, and others offer the self into the fire of Brahma by vibrating the pranava mantra, Om.
श्रोत्रादीनीन्द्रियाण्यन्ये संयमाग्निषु जुह्वति ।
शब्दादीन्विषयानन्य इन्द्रियाग्निषु जुह्वति ॥२६॥
śrotrādīnīndriyāṇy anye saṁyamāgniṣu juhvati
śabdādīn viṣayān anya indriyāgniṣu juhvati [26]
anye–Others (naistika or lifelong celibates); juhvati–offer; indriyani–the senses; srotra-adini–of hearing, etc.; samyama-agnisu–into the fires of self (mental) control. anye–Others (persons in sacred marriage); juhvati–offer; visayan–the sense objects; sabda-adin–sound, etc.; indriya-agnisu–into the fires of the senses. [26]
Translation:
26 Some offer their senses of hearing, touching, seeing, tasting, and smelling into the fires of self-control; yet others offer the sense objects of sound, touch, form, taste, and smell into the fire of the senses.
सर्व्वाणीन्द्रियकर्म्माणि प्राणकर्म्माणि चापरे ।
आत्मसंयमयोगाग्नौ जुह्वति ज्ञानदीपिते ॥२७॥
sarvāṇīndriya-karmāṇi prāṇa-karmāṇi chāpare
ātma-saṁyama-yogāgnau juhvati jñāna-dīpite [27]
apare–Others (meditating mystic yogis in realisation of the pure self [tvam]); juhvati–offer; sarvani–all; indriya-karmani–the functions of the senses; cha–and; prana-karmani–the functions of the ten vital life-airs; atma-samyama-yoga-agnau–into the yogic fire of self-purification; jnana-dipite–ignited by knowledge. [27]
Translation:
27 Again, there are the yogis who offer all the functions of the senses and the life forces into the yogic fire of self-purification ignited by knowledge.
द्रव्ययज्ञास्तपोयज्ञा योगयज्ञास्तथापरे ।
स्वाध्यायज्ञानयज्ञाश्च यतयः संशितव्रताः ॥२८॥
dravya-yajñās tapo-yajñā yoga-yajñās tathāpare
svādhyāya-jñāna-yajñāś cha yatayaḥ saṁśita-vratāḥ [28]
(kechit)–Some; dravya-yajnah–sacrifice material possessions or wealth; (kechit)–some; tapah-yajnah–perform sacrifice in the form of penance (such as Chandrayan, etc.); tatha-apare–and others; yoga-yajnah–perform sacrifice in the form of the eightfold mystic yoga practice; (kechana)–and again some; svadhyaya-jnana-yajnah cha–perform ‘knowledge-sacrifice’ in the form of singing and introspectively studying the Vedas. (ete sarve)–All these persons; yatayah–are diligent; samsita-vratah–performers of unshakeable vows. [28]
Translation:
28 Sincere in their practices and faithful to their vows, some persons sacrifice their possessions, some undergo strict penances as a sacrifice, some practise the eightfold mystic yoga as a sacrifice, and yet others perform ‘knowledge-sacrifice’ by singing and introspectively studying the Vedas.
अपाने जुह्वति प्राणं प्राणेऽपानं तथापरे ।
प्राणापानगती रुद्ध्वा प्राणायामपरायणाः ।
अपरे नियताहाराः प्राणान्प्राणेषु जुह्वति ॥२९॥
apāne juhvati prāṇaṁ prāṇe ’pānaṁ tathāpare
prāṇāpāna-gatī ruddhvā prāṇāyāma-parāyaṇāḥ
apare niyatāhārāḥ prāṇān prāṇeṣu juhvati [29]
apare–Others; juhvati apane pranam–bring the ascending air into union with the descending air while inhaling (puraka). tatha–Likewise; (juhvati)–they offer; prane apanam–the descending air into the ascending air while exhaling (rechaka); (cha)–and; ruddhva–stopping; prana-apana-gati–the flow of both prana and apana while retaining the breath (kumbhaka); pranayama-parayanah (bhavanti)–they arduously practise breath-control (pranayam). apare–Others; juhvati–offer; pranan–the senses; pranesu–into the life-airs, the prana-vayu; niyata-aharah–by reducing their intake of food. [29]
Translation:
29 Others practise breath-control. Closing the right nostril and inhaling through the left, they bring the ascending air into union with the descending; closing the left nostril and exhaling through the right, they similarly offer the descending air into the ascending; then closing both nostrils, they check both ascending and descending airs. Yet other practitioners of sense-control offer all the senses into the life-airs by reducing their food intake.
सर्व्वेऽप्येते यज्ञविदो यज्ञक्षयितकल्मषाः ।
यज्ञशिष्टामृतभुजो यान्ति ब्रह्म सनातनम् ॥३०॥
sarve ’py ete yajña-vido yajña-kṣayita-kalmaṣāḥ
yajña-śiṣṭāmṛta-bhujo yānti brahma sanātanam [30]
ete sarve api–All these persons; yajna-vidah–are knowers of sacrifice. yajna-ksayitakalmasah–Purified of sin by the performance of sacrifice; yajna-sista-amrta-bhujah–they enjoy the neatarean remnants of sacrifice; yanti sanatanam–and reach the eternal; brahma–Brahma, Absolute Truth. [30]
Translation:
30 All these persons are knowers of sacrifice, purified by sacrifice. Enjoying the nectarean remnants of sacrifice, they attain to the eternal plane of the Absolute.
नायं लोकोऽस्त्ययज्ञस्य कुतोऽन्यः कुरुसत्तम ॥३१॥
nāyaṁ loko ’sty ayajñasya kuto ’nyaḥ kuru-sattama [31]
(he) kuru-sattama–O Arjuna, best of the Kurus; ayam lokah (api)–even this world (or human plane of meagre pleasures); na asti–is denied; ayajnasya–a person who does not perform sacrifice. kutah (praptavyah)–How, then, will it be possible for him to attain; anyah (lokah)–the next world (or heaven)? [31]
Translation:
31 O Arjuna, foremost of the Kurus, without sacrifice one cannot attain fulfillment in this world, to say nothing of the next.
एवं बहुविधा यज्ञा वितता ब्रह्मणो मुखे ।
कर्म्मजान्विद्धि तान्सर्व्वानेवं ज्ञात्वा विमोक्ष्यसे ॥३२॥
evaṁ bahu-vidhā yajñā vitatā brahmaṇo mukhe
karma-jān viddhi tān sarvān evaṁ jñātvā vimokṣyase [32]
evam–In this way; bahu-vidhah–many varieties of; yajnah–sacrifices; vitatah–have been elucidated; brahmanah mukhe–by the mouthpiece of the Vedas. (tvam)–You; viddhi–should know; tan sarvan–all those sacrifices; karma-jan–to be born of action, in thought, word, and deed. jnatva–Knowing; evam–this; vimoksyase–you will be liberated from the bondage of action. [32]
Translation:
32 Thus many types of sacrifice are described in the Vedas and allied scriptures. Know that they are all accomplished through action (of thought, word, and deed). Knowing this, you will be liberated from the bondage of action.
श्रेयान्द्रव्यमयाद्यज्ञाज्ज्ञानयज्ञः परन्तप ।
सर्व्वं कर्म्माखिलं पार्थ ज्ञाने परिसमाप्यते ॥३३॥
śreyān dravyamayād yajñāj jñāna-yajñaḥ parantapa
sarvaṁ karmākhilaṁ pārtha jñāne parisamāpyate [33]
(he) parantapa partha–O Arjuna, subduer of the enemy; jnana-yajnah–‘knowledge-sacrifice’; sreyan–is better; yajnat–than sacrifice; dravya-mayat–of materials; (yatah)–since; sarvam–all; karma–action; akhilam–in its entirety, including its fruit; pari-samapyate–has its consummation; jnane–in knowledge. [33]
Translation:
33 O Arjuna, subduer of the enemy, ‘knowledge-sacrifice’ is superior to the sacrifice of material objects, because the perfection of all action, including its fruit, is its culmination in knowledge.
तद्विद्धि प्रणिपातेन परिप्रश्नेन सेवया ।
उपदेक्ष्यन्ति ते ज्ञानं ज्ञानिनस्तत्त्वदर्शिनः ॥३४॥
tad viddhi praṇipātena paripraśnena sevayā
upadekṣyanti te jñānaṁ jñāninas tattva-darśinaḥ [34]
tat–Such knowledge; viddhi–should be known; pranipatena–by submission, obeisances; pariprasnena–by relevant inquiry; sevaya–and by sincere service. jnaninah–Those learned in the scriptures; tattva-darsinah–endowed with divine revelation of the Supreme Absolute Truth; upadeksyanti–will impart; jnanam–knowledge; te–to you. [34]
Translation:
34 You will be able to attain knowledge by satisfying the divine master with submission, relevant inquiry, and sincere service. The enlightened souls who are learned in scriptural knowledge and endowed with direct realisation of the Supreme Absolute Truth will impart divine knowledge to you.
यज्ज्ञात्वा न पुनर्मोहमेवं यास्यसि पाण्डव ।
येन भूतान्यशेषाणि द्रक्ष्यस्यात्मन्यथो मयि ॥३५॥
yaj jñātvā na punar moham evaṁ yāsyasi pāṇḍava
yena bhūtāny aśeṣāṇi drakṣyasy ātmany atho mayi [35]
(he) pandava–O Arjuna, son of Pandu; jnatva–knowing; yat (jnanam)–that knowledge; na yasyasi–you will not be subject to; evam–such; moham–illusion; punah–again. yena–By that knowledge; draksyasi–you will see; asesani bhutani–all species from highest to lowest; atmani–in the atma–in their spiritual nature; (prthak upadhitvena)–though appearing in the forms of their various material designations; atha–and; (draksyasi)–you will see them; mayi–in Me. [35]
Translation:
35 O Pandava, when you are enlightened by this knowledge of the reality, you will no longer be subject to your present illusion. You will see the one spiritual nature in all species of life, from highest to lowest, and that all are situated within Me.
अपि चेदसि पापेभ्यः सर्व्वेभ्यः पापकृत्तमः ।
सर्व्वं ज्ञानप्लवेनैव वृजिनं सन्तरिष्यसि ॥३६॥
api ched asi pāpebhyaḥ sarvebhyaḥ pāpa-kṛttamaḥ
sarvaṁ jñāna-plavenaiva vṛjinaṁ santariṣyasi [36]
api chet–Even if; asi–you are; papa-krttamah–the most sinful; sarvebhyah papebhyah–of all sinners; (tathapi)–nonetheless; santarisyasi eva–you will cross; sarvam vrjinam–all sins; jnana-plavena–by the boat of knowledge. [36]
Translation:
36 Even if you are the most sinful of all sinners, you will cross the ocean of sins by the boat of knowledge.
यथैधांसि समिद्धोऽग्निर्भस्मसात्कुरुतेऽर्ज्जुन ।
ज्ञानाग्निः सर्व्वकर्म्माणि भस्मसात्कुरुते तथा ॥३७॥
yathaidhāṁsi samiddho ’gnir bhasmasāt kurute ’rjuna
jñānāgniḥ sarva-karmāṇi bhasmasāt kurute tathā [37]
(he) arjuna–O Arjuna, yatha–as; samiddhah–blazing; agnih–fire; kurute–renders; edhamsi–firewood; bhasmasat–to ashes; tatha–similarly; jnana-agnih–the fire of knowledge; kurute–renders; sarva-karmani–all karma (worldly actions and reactions in this life); bhasmasat–to ashes. [37]
Translation:
37 As a blazing fire renders wood to ashes, O Arjuna, the fire of knowledge burns up all worldly actions.
न हि ज्ञानेन सदृशं पवित्रमिह विद्यते ।
तत्स्वयं योगसंसिद्धः कालेनात्मनि विन्दति ॥३८॥
na hi jñānena sadṛśaṁ pavitram iha vidyate
tat svayaṁ yoga-saṁsiddhaḥ kālenātmani vindati [38]
iha–In this world, or, of the aforementioned practices of austerity, etc.; (kim api) na hi vidyate–there is nothing; pavitram–(as) pure; jnanena sadrsam–as knowledge. yoga-samsiddhah–A person successful in (niskam karma) yoga; vindati–realises; svayam–for himself; tat–that knowledge; atmani–within the heart; kalena–after (a long) time. [38]
Translation:
38 In this world, there is nothing as pure as knowledge. Eventually, a person who has achieved perfection in the yoga of selfless action naturally realises this knowledge within his heart.
श्रद्धावान्लभते ज्ञानं तत्परः संयतेन्द्रियः ।
ज्ञानं लब्ध्वा परां शान्तिमचिरेणाधिगच्छति ॥३९॥
śraddhāvān labhate jñānaṁ tat-paraḥ saṁyatendriyaḥ
jñānaṁ labdhvā parāṁ śāntim achireṇādhigachchati [39]
sraddhavan–The faithful (having faith in the Lord’s words or the scriptures); tat-parah–devoted; samyata-indriyah–sense-controlled person; labhate–attains; jnanam–knowledge. labdhva–Having attained; jnanam–enlightenment; achirena–quickly; adhi-gachhati–he attains; param santim–supreme peace (beyond the mundane). [39]
Translation:
39 It is the devoted, faithful, and sense-controlled person who attains knowledge. Achieving enlightenment, such a person soon attains the supreme peace.
अज्ञश्चाश्रद्दधानश्च संशयात्मा विनश्यति ।
नायं लोकोऽस्ति न परो न सुखं संशयात्मनः ॥४०॥
ajñaś chāśraddadhānaś cha saṁśayātmā vinaśyati
nāyaṁ loko ’sti na paro na sukhaṁ saṁśayātmanaḥ [40]
ajnah–The ignorant (like an animal); cha–and; asraddadhanah–faithless (confused by many interpretations despite scriptural knowledge); samsaya-atma cha–and doubting person (who doubts he will succeed despite having some faith); vinasyati–is ruined by misfortune. samsaya-atmanah–For the doubting person; na asti–there is no; sukham–happiness; na ayam lokah–either in this world; na (cha) parah–or the next. [40]
Translation:
40 The ignorant, faithless, and doubting person is doomed to misfortune. For the doubting soul there can be happiness neither in this life nor the next.
योगसन्न्यस्तकर्म्माणं ज्ञानसञ्छिन्नसंशयम् ।
आत्मवन्तं न कर्म्माणि निबध्नन्ति धनञ्जय ॥४१॥
yoga-sannyasta-karmāṇaṁ jñāna-sañchhinna-saṁśayam
ātmavantaṁ na karmāṇi nibadhnanti dhanañjaya [41]
(he) dhananjaya–O Dhananjaya; karmani–actions; na nibadhnanti–cannot bind; yoga-sannyasta-karmanam–one who has ceased all action in accordance with the path of sannyas, abnegation, by practising niskam karma-yoga, the path of selfless action; jnana-sanchhinna-samsayam–and overcome all his doubts by the cultivation of divine knowledge (sambandha-jnan, knowledge of the eternal serving relationship of the individual soul with the Lord); atma-vantam–and who has realised the nature of the soul. [41]
Translation:
41 O Dhananjaya, renouncing all worldly actions by following the path of selfless action, one who severs all his doubts by knowledge and realises his internal divine nature, can never be bound by action.
तस्मादज्ञानसम्भूतं हृत्स्थं ज्ञानासिनात्मनः
छित्त्वैनं संशयं योगमातिष्ठोत्तिष्ठ भारत ॥४२॥
tasmād ajñāna-sambhūtaṁ hṛt-sthaṁ jñānāsinātmanaḥ
chhittvainaṁ saṁśayaṁ yogam ātiṣṭhottiṣṭha bhārata [42]
(he) bharata–O Arjuna; tasmat–therefore; chhittva–slashing; jnana-asina–by the sword of knowledge, sambandha-jnan; enam–these; samsayam–doubts; atmanah–of yours; hrt-stham–in your heart; ajnana-sambhutam–which are born of ignorance; atistha–take refuge in; yogam–niskam karma-yoga — the yoga of selfless action; (cha)–and; uttistha–arise for battle. [42]
Translation:
42 Therefore, O Bharat, with the sword of knowledge slash to shreds all these doubts in your heart, which are born of ignorance. Take refuge in selfless action and arise for battle!
इति श्रीमहाभारते शतसाहस्र्यां संहितायां वैयासिक्या भीष्मपर्व्वणि
श्रीमद्भगवद्गीतासूपनिषत्सु ब्रह्मविद्यायां योगशास्त्रे
श्रीकृष्णार्ज्जुनसंवादे ज्ञानयोगो नाम चतुर्थोऽध्यायः ॥४॥
iti sri-mahabharate sata-sahasryam samhitayam vaiyasikyam
bhisma-parvani srimad-bhagavad-gitasupanisatsu brahma-
vidyayam yoga-sastre sri-krsnarjuna-samvade
jnana-yogo nama chaturtho ’dhyayah [4]
End of Chapter Four
The Path of Knowledge
from the conversation
of Sri Krishna and Arjuna
in Srimad Bhagavad-gita Upanisad
the yoga scripture of transcendental knowledge
in Bhisma Parva of Sri Mahabharata, the holy scripture
revealed by Srila Vyasadev in a hundred thousand verses.