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Day 9
Today, we delve into the profound wisdom of the Bhagavad Gita's fourth chapter, "Jñāna-Karma-Sanyāsa Yoga," which illuminates the path of knowledge and the renunciation of action. Lord Krishna reveals the ancient lineage of this divine wisdom, emphasizing its eternal nature and His own transcendental descents. This section explores the true meaning of action and inaction, the significance of understanding the divine birth and activities of the Lord, and how one can transcend the bonds of karma through enlightened action and devotion.
एवं परम्पराप्राप्तिममं राजषयो िवदुः।
स कालेनेह महता योगो नः परन्तप॥
स कालेनेह महता योगो नः परन्तप॥
evaṁ paramparāprāptamimaṁ rājarṣayo viduḥ ।
sa kāleneha mahatā yogo naṣṭaḥ parantapa ॥
This verse explains the lineage through which the supreme science of Bhagavad
Gita was originally received. Lord Krishna states that this knowledge was
traditionally passed down from one generation to the next. The "rājarṣayaḥ"
sa kāleneha mahatā yogo naṣṭaḥ parantapa ॥
This verse explains the lineage through which the supreme science of Bhagavad
Gita was originally received. Lord Krishna states that this knowledge was
traditionally passed down from one generation to the next. The "rājarṣayaḥ"
(royal sages or saintly kings) understood it through this disciplic succession. However, with the passage of a very long time, this science, this yoga, was lost in the world due to the break in the chain of succession or neglect of its principles. The term "parantapa" (scorcher of foes) addresses Arjuna, indicating his prowess and worthiness to receive this lost knowledge.
अपरं भवतो जन्म परं जन्म िववस्वतः।
कथमेतिजानीयां त्वमादौ प्रोक्तवािनित॥
कथमेतिजानीयां त्वमादौ प्रोक्तवािनित॥
aparaṁ bhavato janma paraṁ janma vivasvataḥ ।
kathametadvijānīyāṁ tvamādau proktavāniti ॥
Arjuna expresses his confusion and doubt regarding Krishna's statement about
having taught this yoga to Vivasvan (the sun-god) in the distant past. Arjuna
points out, "Aparaṁ bhavato janma" – Your birth is recent, implying Krishna was
born relatively recently as the son of Vasudeva and Devaki. In contrast, "paraṁ
janma vivasvataḥ" – Vivasvan's birth was much earlier, in ancient times. Therefore,
Arjuna asks, "Kathametadvijānīyāṁ tvamādau proktavāniti?" – How am I to
kathametadvijānīyāṁ tvamādau proktavāniti ॥
Arjuna expresses his confusion and doubt regarding Krishna's statement about
having taught this yoga to Vivasvan (the sun-god) in the distant past. Arjuna
points out, "Aparaṁ bhavato janma" – Your birth is recent, implying Krishna was
born relatively recently as the son of Vasudeva and Devaki. In contrast, "paraṁ
janma vivasvataḥ" – Vivasvan's birth was much earlier, in ancient times. Therefore,
Arjuna asks, "Kathametadvijānīyāṁ tvamādau proktavāniti?" – How am I to
understand that You taught this in the beginning? This question from Arjuna serves as a natural prompt for Krishna to reveal His divine, transcendental nature.
बहूिन मे व्यतीतािन जन्मािन तव चाजुन।
तान्यहं वेद सवािण न त्वं वेत्थ परन्तप॥
तान्यहं वेद सवािण न त्वं वेत्थ परन्तप॥
bahūni me vyatītāni janmāni tava cārjuna ।
tānyahaṁ veda sarvāṇi na tvaṁ vettha parantapa ॥
Krishna begins to clarify His divine nature to Arjuna. He explains, "Bahūni me
vyatītāni janmāni tava ca Arjuna" – many births have passed for Me and for you,
O Arjuna. Both the Supreme Lord and the individual soul are eternal. However,
the crucial distinction lies in the next part: "Tānyahaṁ veda sarvāṇi na tvaṁ vettha
tānyahaṁ veda sarvāṇi na tvaṁ vettha parantapa ॥
Krishna begins to clarify His divine nature to Arjuna. He explains, "Bahūni me
vyatītāni janmāni tava ca Arjuna" – many births have passed for Me and for you,
O Arjuna. Both the Supreme Lord and the individual soul are eternal. However,
the crucial distinction lies in the next part: "Tānyahaṁ veda sarvāṇi na tvaṁ vettha
parantapa" – I remember all of them, but you do not, O scorcher of foes. This statement establishes Krishna's omniscience and transcendental memory, differentiating His "births" from those of ordinary living beings who are subject to the veil of illusion (maya) and forget their past lives.
अजोऽिप सन्नव्ययात्मा भूतानामीश्वरोऽिप सन्।
प्रकृितं स्वामिधाय सम्भवाम्यात्ममायया॥
प्रकृितं स्वामिधाय सम्भवाम्यात्ममायया॥
ajo'pi sannavyayātmā bhūtānāmīśvaro'pi san ।
prakṛtiṁ svāmadhiṣṭhāya sambhavāmyātmamāyayā ॥
This is a foundational verse explaining the nature of Krishna's divine appearances.
He states, "Ajo'pi san" – Although unborn, eternal; "avyayātmā" – and My
transcendental body is imperishable; "bhūtānāmīśvaro'pi san" – and although I
am the Lord of all living entities. Despite these supreme qualities, He declares,
"Prakṛtiṁ svāmadhiṣṭhāya" – by establishing Myself in My own internal potency
(spiritual nature), "sambhavāmyātmamāyayā" – I appear by My own divine energy
prakṛtiṁ svāmadhiṣṭhāya sambhavāmyātmamāyayā ॥
This is a foundational verse explaining the nature of Krishna's divine appearances.
He states, "Ajo'pi san" – Although unborn, eternal; "avyayātmā" – and My
transcendental body is imperishable; "bhūtānāmīśvaro'pi san" – and although I
am the Lord of all living entities. Despite these supreme qualities, He declares,
"Prakṛtiṁ svāmadhiṣṭhāya" – by establishing Myself in My own internal potency
(spiritual nature), "sambhavāmyātmamāyayā" – I appear by My own divine energy
(Yoga-maya). This signifies that His birth is not forced by karma but is a voluntary descent, maintaining His divine nature without being affected by the material world.
यदा यदा िह धमस्य ािनभवित भारत।
अुत्थानमधमस्य तदात्मानं सृजाम्यहम्॥
अुत्थानमधमस्य तदात्मानं सृजाम्यहम्॥
yadā yadā hi dharmasya glānirbhavati bhārata ।
abhyutthānamadharmasya tadātmānaṁ sṛjāmyaham ॥
Lord Krishna here describes the primary reason for His repeated descents into the
material world. He states, "Yadā yadā hi dharmasya glānir bhavati Bhārata" –
Whenever there is a decline of righteousness (dharma), O descendant of Bharata
(Arjuna). And simultaneously, "abhyutthānam adharmasya" – and a predominant
rise of unrighteousness (adharma). At such times, "tadātmānaṁ sṛjāmyaham" – I
abhyutthānamadharmasya tadātmānaṁ sṛjāmyaham ॥
Lord Krishna here describes the primary reason for His repeated descents into the
material world. He states, "Yadā yadā hi dharmasya glānir bhavati Bhārata" –
Whenever there is a decline of righteousness (dharma), O descendant of Bharata
(Arjuna). And simultaneously, "abhyutthānam adharmasya" – and a predominant
rise of unrighteousness (adharma). At such times, "tadātmānaṁ sṛjāmyaham" – I
manifest Myself (or create Myself). This means He appears in His original spiritual form whenever the balance between good and evil is disturbed, signaling a crisis in moral and spiritual values on Earth.
परत्राणाय साधूनां िवनाशाय च दुृताम्।
धमसंस्थापनाथाय सम्भवािम युगे युगे॥
धमसंस्थापनाथाय सम्भवािम युगे युगे॥
paritrāṇāya sādhūnāṁ vināśāya ca duṣkṛtām ।
dharmasaṁsthāpanārthāya sambhavāmi yuge yuge ॥
This verse elaborates on the two-fold purpose of the Lord's advent. First,
"paritrāṇāya sādhūnām" – for the deliverance of the devotees (the righteous and
saintly persons). Second, "vināśāya ca duṣkṛtām" – for the annihilation of the
miscreants (the evil-doers). The ultimate goal encompasses these two, leading to
"dharma-saṁsthāpanārthāya" – for the re-establishment of the principles of
righteousness. And He declares, "Sambhāvāmi yuge yuge" – I appear in every
dharmasaṁsthāpanārthāya sambhavāmi yuge yuge ॥
This verse elaborates on the two-fold purpose of the Lord's advent. First,
"paritrāṇāya sādhūnām" – for the deliverance of the devotees (the righteous and
saintly persons). Second, "vināśāya ca duṣkṛtām" – for the annihilation of the
miscreants (the evil-doers). The ultimate goal encompasses these two, leading to
"dharma-saṁsthāpanārthāya" – for the re-establishment of the principles of
righteousness. And He declares, "Sambhāvāmi yuge yuge" – I appear in every
age, indicating the recurring nature of His divine interventions throughout different cosmic cycles to maintain cosmic order and guide humanity.
जन्म कम च मे िदव्यमेवं यो वेित्त तत्त्वतः।
त्या देहं पुनजन्म नैित मामेित सोऽजुन॥
त्या देहं पुनजन्म नैित मामेित सोऽजुन॥
janma karma ca me divyamevaṁ yo vetti tattvataḥ ।
tyaktvā dehaṁ punarjanma naiti mām eti so’rjuna ॥
This verse reveals the extraordinary benefit of truly understanding the
transcendental nature of Krishna's birth and activities. Krishna declares, "Janma
karma ca me divyam" – My birth and activities are divine (transcendental). "Evaṁ
yo vetti tattvataḥ" – He who knows this truth in reality, not merely superficially.
The result for such a person is profound: "Tyaktvā dehaṁ punarjanma naiti" –
abandoning this body, he does not take birth again in the material world. Instead,
"mām eti so’rjuna" – he attains Me, O Arjuna. This implies liberation from the
tyaktvā dehaṁ punarjanma naiti mām eti so’rjuna ॥
This verse reveals the extraordinary benefit of truly understanding the
transcendental nature of Krishna's birth and activities. Krishna declares, "Janma
karma ca me divyam" – My birth and activities are divine (transcendental). "Evaṁ
yo vetti tattvataḥ" – He who knows this truth in reality, not merely superficially.
The result for such a person is profound: "Tyaktvā dehaṁ punarjanma naiti" –
abandoning this body, he does not take birth again in the material world. Instead,
"mām eti so’rjuna" – he attains Me, O Arjuna. This implies liberation from the
cycle of rebirth and achieving eternal spiritual association with the Lord.
वीतरागभयक्रोधा मन्मया मामुपािश्रताः।
बहवो ानतपसा पूता मावमागताः॥
बहवो ानतपसा पूता मावमागताः॥
vītarāgabhayakrodhā manmayā māmupāśritāḥ ।
bahavo jñānatapasā pūtā madbhāvamāgatāḥ ॥
This verse describes the qualities of those who have attained liberation by
realizing Krishna's divine nature. They are "vīta-rāga-bhaya-krodhāḥ" – free from
attachment, fear, and anger. These are the three primary emotions that bind one
to the material world. Furthermore, they are "manmayā" – fully absorbed in Him,
thinking of Him constantly, and "māmupāśritāḥ" – taking complete refuge in Him.
Through "jñāna-tapasā pūtā" – purified by the austerity of knowledge (spiritual
wisdom), "bahavo mad-bhāvam āgatāḥ" – many have attained His divine nature
bahavo jñānatapasā pūtā madbhāvamāgatāḥ ॥
This verse describes the qualities of those who have attained liberation by
realizing Krishna's divine nature. They are "vīta-rāga-bhaya-krodhāḥ" – free from
attachment, fear, and anger. These are the three primary emotions that bind one
to the material world. Furthermore, they are "manmayā" – fully absorbed in Him,
thinking of Him constantly, and "māmupāśritāḥ" – taking complete refuge in Him.
Through "jñāna-tapasā pūtā" – purified by the austerity of knowledge (spiritual
wisdom), "bahavo mad-bhāvam āgatāḥ" – many have attained His divine nature
or a state of pure spiritual existence like Him. This emphasizes knowledge, devotion, and purification as paths to liberation.
ये यथा मां प्रपद्यन्ते तांस्तथैव भजाम्यहम्।
मम वत्मानुवतन्ते मनुाः पाथ सवशः॥
मम वत्मानुवतन्ते मनुाः पाथ सवशः॥
ye yathā māṁ prapadyante tāṁstathaiva bhajāmyaham ।
mama vartmānuvartante manuṣyāḥ pārtha sarvaśaḥ ॥
This verse articulates the principle of divine reciprocation. Krishna states, "Ye
yathā māṁ prapadyante" – In whatever way people surrender unto Me. "Tāṁs
tathaiva bhajāmyaham" – I reciprocate with them accordingly. This means the
Lord responds to the devotion, faith, and mode of worship of each individual.
Whether one seeks material benefits, liberation, or pure love, the Lord responds
in that specific way. The verse concludes, "Mama vartmānuvartante manuṣyāḥ
Pārtha sarvaśaḥ" – All human beings, O son of Pṛthā (Arjuna), follow My path in
mama vartmānuvartante manuṣyāḥ pārtha sarvaśaḥ ॥
This verse articulates the principle of divine reciprocation. Krishna states, "Ye
yathā māṁ prapadyante" – In whatever way people surrender unto Me. "Tāṁs
tathaiva bhajāmyaham" – I reciprocate with them accordingly. This means the
Lord responds to the devotion, faith, and mode of worship of each individual.
Whether one seeks material benefits, liberation, or pure love, the Lord responds
in that specific way. The verse concludes, "Mama vartmānuvartante manuṣyāḥ
Pārtha sarvaśaḥ" – All human beings, O son of Pṛthā (Arjuna), follow My path in
all respects, meaning that all paths ultimately lead to Him, directly or indirectly, knowingly or unknowingly, as He is the ultimate source of everything.
काङ्क्षन्तः कमणां िसद्धं यजन्त इह देवताः।
िप्रं िह मानुषे लोके िसद्धभवित कमजा॥
िप्रं िह मानुषे लोके िसद्धभवित कमजा॥
kāṅkṣantaḥ karmaṇāṁ siddhiṁ yajanta iha devatāḥ ।
kṣipraṁ hi mānuṣe loke siddhirbhavati karmajā ॥
This verse explains why many people do not directly worship the Supreme Lord
but instead turn to demigods (devas). "Kāṅkṣantaḥ karmaṇāṁ siddhiṁ" –
Desiring success in their fruitive activities (actions leading to material results).
"Yajanta iha devatāḥ" – they worship the various demigods in this world. The
reason for this choice is given: "Kṣipraṁ hi mānuṣe loke" – quickly in the human
society. "Siddhir bhavati karmajā" – success resulting from fruitive action is
kṣipraṁ hi mānuṣe loke siddhirbhavati karmajā ॥
This verse explains why many people do not directly worship the Supreme Lord
but instead turn to demigods (devas). "Kāṅkṣantaḥ karmaṇāṁ siddhiṁ" –
Desiring success in their fruitive activities (actions leading to material results).
"Yajanta iha devatāḥ" – they worship the various demigods in this world. The
reason for this choice is given: "Kṣipraṁ hi mānuṣe loke" – quickly in the human
society. "Siddhir bhavati karmajā" – success resulting from fruitive action is
achieved. This indicates that obtaining material benefits through worshipping demigods can be relatively swift in the material realm, which appeals to those primarily focused on worldly achievements rather than spiritual liberation or pure devotion to the Supreme Lord.
चातुवण्य मया सृं गुणकमिवभागशः।
तस्य कतारमिप मां िवद्ध्यकतारमव्ययम्॥
तस्य कतारमिप मां िवद्ध्यकतारमव्ययम्॥
cāturvarṇyaṁ mayā sṛṣṭaṁ guṇakarmavibhāgaśaḥ ।
tasya kartāramapi māṁ viddhyakartāramavyayam ॥
This significant verse clarifies the origin and nature of the social order (varnas).
Krishna states, "Cāturvarṇyaṁ mayā sṛṣṭaṁ" – The four divisions of human society
(Brahmin, Kshatriya, Vaishya, Shudra) were created by Me. The basis of this
creation is crucial: "guṇa-karma-vibhāgaśaḥ" – according to distinct qualities
(guṇas) and activities (karmas). It is not based on birth alone but on one's
inherent nature and the work they perform. Despite being the creator of this
system, Krishna asserts, "Tasya kartāram api māṁ viddhyakartāram avyayam" –
know Me, though I am the creator of this, to be the non-doer (akartā) and
tasya kartāramapi māṁ viddhyakartāramavyayam ॥
This significant verse clarifies the origin and nature of the social order (varnas).
Krishna states, "Cāturvarṇyaṁ mayā sṛṣṭaṁ" – The four divisions of human society
(Brahmin, Kshatriya, Vaishya, Shudra) were created by Me. The basis of this
creation is crucial: "guṇa-karma-vibhāgaśaḥ" – according to distinct qualities
(guṇas) and activities (karmas). It is not based on birth alone but on one's
inherent nature and the work they perform. Despite being the creator of this
system, Krishna asserts, "Tasya kartāram api māṁ viddhyakartāram avyayam" –
know Me, though I am the creator of this, to be the non-doer (akartā) and
immutable (avyayam). This paradox emphasizes His transcendental position; He facilitates the system but remains unattached and unaffected by its workings, similar to how a universal law operates without being personally involved in every individual action.
न मां कमािण िलम्पन्त न मे कमफले ृहा।
इित मां योऽिभजानाित कमिभन स बध्यते॥
इित मां योऽिभजानाित कमिभन स बध्यते॥
na māṁ karmāṇi limpanti na me karmaphale spṛhā ।
iti māṁ yo’bhijānāti karmabhirna sa badhyate ॥
Building on the previous verse, Krishna explains why His actions do not bind Him.
He states, "Na māṁ karmāṇi limpanti" – Actions do not contaminate Me. This is
because "na me karma-phale spṛhā" – I have no desire for the fruits of action. The
binding nature of karma arises from attachment to results. Since the Lord is
supremely satisfied and has no desires, His actions are transcendental. The
profound implication for a spiritual seeker is then given: "Iti māṁ yo’bhijānāti" –
iti māṁ yo’bhijānāti karmabhirna sa badhyate ॥
Building on the previous verse, Krishna explains why His actions do not bind Him.
He states, "Na māṁ karmāṇi limpanti" – Actions do not contaminate Me. This is
because "na me karma-phale spṛhā" – I have no desire for the fruits of action. The
binding nature of karma arises from attachment to results. Since the Lord is
supremely satisfied and has no desires, His actions are transcendental. The
profound implication for a spiritual seeker is then given: "Iti māṁ yo’bhijānāti" –
He who understands Me in this way. "Karmabhir na sa badhyate" – such a person also does not become entangled by the results of his actions. This knowledge enables one to perform actions without becoming bound by them, achieving liberation.
एवं ात्वा कृतं कम पूवरिप मुमुुिभः।
कुरु कमव तात्त्वं पूवः पूवतरं कृतम्॥
कुरु कमव तात्त्वं पूवः पूवतरं कृतम्॥
evaṁ jñātvā kṛtaṁ karma pūrvairapi mumukṣubhiḥ ।
kuru karmaiva tasmāttvaṁ pūrvaiḥ pūrvataraṁ kṛtam ॥
This verse provides a historical and practical application of the principle
discussed. Krishna tells Arjuna that "evaṁ jñātvā kṛtaṁ karma pūrvair api
mumukṣubhiḥ" – understanding this truth (about action and non-attachment to
results), the ancient seekers of liberation (mumukṣubhiḥ) also performed their
prescribed duties. This emphasizes that working without attachment to results is
not a new concept but a time-honored path to freedom. Therefore, Krishna
advises Arjuna, "Kuru karmaiva tasmāt tvaṁ" – you should also perform your
duty. "Pūrvaiḥ pūrvataraṁ kṛtam" – as was performed by the ancients in bygone
kuru karmaiva tasmāttvaṁ pūrvaiḥ pūrvataraṁ kṛtam ॥
This verse provides a historical and practical application of the principle
discussed. Krishna tells Arjuna that "evaṁ jñātvā kṛtaṁ karma pūrvair api
mumukṣubhiḥ" – understanding this truth (about action and non-attachment to
results), the ancient seekers of liberation (mumukṣubhiḥ) also performed their
prescribed duties. This emphasizes that working without attachment to results is
not a new concept but a time-honored path to freedom. Therefore, Krishna
advises Arjuna, "Kuru karmaiva tasmāt tvaṁ" – you should also perform your
duty. "Pūrvaiḥ pūrvataraṁ kṛtam" – as was performed by the ancients in bygone
ages. This encourages Arjuna to follow in the footsteps of great souls who achieved liberation through enlightened action.
िकं कम िकमक्रमेित कवयोऽप्यत्र मोिहताः।
तत्ते कम प्रवक्ष्यािम यात्वा मोक्ष्यसेऽशुभात्॥
तत्ते कम प्रवक्ष्यािम यात्वा मोक्ष्यसेऽशुभात्॥
kiṁ karma kimakrameti kavayo’pyatra mohitāḥ ।
tat te karma pravakṣyāmi yaj jñātvā mokṣyase’śubhāt ॥
Krishna acknowledges the inherent complexity in understanding action and
inaction. He states, "Kiṁ karma kim akarma iti" – What is action, and what is
inaction? "Kavayo’pyatra mohitāḥ" – Even the intelligent (or wise) are bewildered
in this regard. This highlights that distinguishing true action from inaction, and
understanding their subtle implications, is not straightforward even for learned
persons. To resolve this confusion, Krishna promises, "Tat te karma pravakṣyāmi" –
I shall explain to you that action. "Yat jñātvā mokṣyase'śubhāt" – by knowing
tat te karma pravakṣyāmi yaj jñātvā mokṣyase’śubhāt ॥
Krishna acknowledges the inherent complexity in understanding action and
inaction. He states, "Kiṁ karma kim akarma iti" – What is action, and what is
inaction? "Kavayo’pyatra mohitāḥ" – Even the intelligent (or wise) are bewildered
in this regard. This highlights that distinguishing true action from inaction, and
understanding their subtle implications, is not straightforward even for learned
persons. To resolve this confusion, Krishna promises, "Tat te karma pravakṣyāmi" –
I shall explain to you that action. "Yat jñātvā mokṣyase'śubhāt" – by knowing
which you will be liberated from all inauspiciousness (or the cycle of material existence). This sets the stage for a deeper exposition on the philosophy of karma.
कमणो ह्यिप बोद्धव्यं बोद्धव्यं च िवकमणः।
अकमणश्च बोद्धव्यं गहना कमणो गितः॥
अकमणश्च बोद्धव्यं गहना कमणो गितः॥
karmaṇo hyapi boddhavyaṁ boddhavyaṁ ca vikarmaṇaḥ ।
akarmaṇaśca boddhavyaṁ gahanā karmaṇo gatiḥ ॥
This verse emphasizes the critical need to understand three distinct categories of
action. Krishna explains, "Karmaṇo hyapi boddhavyaṁ" – One must properly
understand what is 'karma' (prescribed action or duty). "Boddhavyaṁ ca
vikarmaṇaḥ" – Also, one must understand 'vikarma' (prohibited or forbidden
action, leading to negative reactions). And "akarmaṇaśca boddhavyaṁ" – One
must also understand 'akarma' (inaction, which refers to action performed in a
way that does not produce karmic reactions, or transcendental action). The verse
concludes by stating the reason for this detailed classification: "Gahanā karmaṇo
gatiḥ" – The intricacies of action are very difficult to understand. This profound
akarmaṇaśca boddhavyaṁ gahanā karmaṇo gatiḥ ॥
This verse emphasizes the critical need to understand three distinct categories of
action. Krishna explains, "Karmaṇo hyapi boddhavyaṁ" – One must properly
understand what is 'karma' (prescribed action or duty). "Boddhavyaṁ ca
vikarmaṇaḥ" – Also, one must understand 'vikarma' (prohibited or forbidden
action, leading to negative reactions). And "akarmaṇaśca boddhavyaṁ" – One
must also understand 'akarma' (inaction, which refers to action performed in a
way that does not produce karmic reactions, or transcendental action). The verse
concludes by stating the reason for this detailed classification: "Gahanā karmaṇo
gatiḥ" – The intricacies of action are very difficult to understand. This profound
statement underscores the subtle nature of karmic laws and the importance of spiritual insight to navigate them.
कमण्यकम यः पेदकमिण च कम यः।
स बुद्धमान्मनुेषु स युक्तः कृत्स्नकमकृत्॥
स बुद्धमान्मनुेषु स युक्तः कृत्स्नकमकृत्॥
karmaṇyakarma yaḥ paśyedakarmaṇi ca karma yaḥ ।
sa buddhimānmanuṣyeṣu sa yuktaḥ kṛtsnakarmakṛt ॥
This is a pivotal verse defining true wisdom in the context of action. Krishna
states, "Karmaṇyakarma yaḥ paśyet" – One who sees inaction in action. This
means understanding that even while performing actions, if they are done
without attachment, for a higher purpose, or in consciousness of the Divine, they
do not bind the soul and are effectively "inaction" in terms of karmic
consequence. "Akarmaṇi ca karma yaḥ" – and who sees action in inaction. This
refers to understanding that even refraining from action (inaction) can be a form
of action with karmic consequences, especially if it stems from laziness, false
renunciation, or avoidance of duty. Such a person, "sa buddhimān manuṣyeṣu" –
is intelligent among human beings, and "sa yuktaḥ kṛtsna-karma-kṛt" – he is in
sa buddhimānmanuṣyeṣu sa yuktaḥ kṛtsnakarmakṛt ॥
This is a pivotal verse defining true wisdom in the context of action. Krishna
states, "Karmaṇyakarma yaḥ paśyet" – One who sees inaction in action. This
means understanding that even while performing actions, if they are done
without attachment, for a higher purpose, or in consciousness of the Divine, they
do not bind the soul and are effectively "inaction" in terms of karmic
consequence. "Akarmaṇi ca karma yaḥ" – and who sees action in inaction. This
refers to understanding that even refraining from action (inaction) can be a form
of action with karmic consequences, especially if it stems from laziness, false
renunciation, or avoidance of duty. Such a person, "sa buddhimān manuṣyeṣu" –
is intelligent among human beings, and "sa yuktaḥ kṛtsna-karma-kṛt" – he is in
the transcendental position (yukta), even while engaged in all kinds of activities. This describes a liberated soul who understands the spiritual essence beyond the superficial appearance of actions.
यस्य सव समारम्भाः कामसङ्कल्पविजताः।
ानािदग्धकमाणं तमाः पतं बुधाः॥
ानािदग्धकमाणं तमाः पतं बुधाः॥
yasya sarve samārambhāḥ kāmasaṅkalpavarjitāḥ ।
jñānāgnidagdhakarmāṇaṁ tamāhuḥ paṇḍitaṁ budhāḥ ॥
This verse further characterizes a truly wise person. Krishna states, "Yasya sarve
samārambhāḥ" – One whose all endeavors or undertakings. "Kāma-saṅkalpa-
varjitāḥ" – are free from desires (kāma) and selfish motives or intentions
(saṅkalpa). Such a person is not driven by personal gratification or attachment to
outcomes. Regarding such an individual, "jñānāgni-dagdha-karmāṇaṁ" – whose
actions are burned up by the fire of perfect knowledge. This means their karmic
reactions are nullified because their actions are purified by spiritual wisdom. "Tam
āhuḥ paṇḍitaṁ budhāḥ" – The wise (budhāḥ) call him a learned person
(paṇḍitaṁ). This emphasizes that true wisdom lies not in academic knowledge
jñānāgnidagdhakarmāṇaṁ tamāhuḥ paṇḍitaṁ budhāḥ ॥
This verse further characterizes a truly wise person. Krishna states, "Yasya sarve
samārambhāḥ" – One whose all endeavors or undertakings. "Kāma-saṅkalpa-
varjitāḥ" – are free from desires (kāma) and selfish motives or intentions
(saṅkalpa). Such a person is not driven by personal gratification or attachment to
outcomes. Regarding such an individual, "jñānāgni-dagdha-karmāṇaṁ" – whose
actions are burned up by the fire of perfect knowledge. This means their karmic
reactions are nullified because their actions are purified by spiritual wisdom. "Tam
āhuḥ paṇḍitaṁ budhāḥ" – The wise (budhāḥ) call him a learned person
(paṇḍitaṁ). This emphasizes that true wisdom lies not in academic knowledge
but in the practical application of spiritual understanding to one's actions, leading to freedom from karmic bondage.
त्या कमफलासं िनत्यतृप्तो िनराश्रयः।
कमण्यिभप्रवृत्तोऽिप नैव िकित्करोित सः॥
कमण्यिभप्रवृत्तोऽिप नैव िकित्करोित सः॥
tyaktvā karmaphalāsaṅgaṁ nityatṛpto nirāśrayaḥ ।
karmaṇyabhipravṛtto’pi naiva kiñcitkaroti saḥ ॥
This verse describes the state of a liberated person acting in the world. Such a
person is "tyaktvā karma-phala-saṅgaṁ" – having given up attachment to the
results of actions. They perform their duties without being engrossed in
expectations of rewards. They are "nitya-tṛpto" – ever-satisfied, finding
contentment within themselves, independent of external circumstances or
achievements. They are "nirāśrayaḥ" – without any material shelter or
dependence, relying solely on the self or the Divine. The crucial point is:
"Karmaṇy abhipravṛtto'pi" – even though fully engaged in action, "naiva kiñcit
karoti saḥ" – he actually does nothing (in terms of generating karmic reactions).
karmaṇyabhipravṛtto’pi naiva kiñcitkaroti saḥ ॥
This verse describes the state of a liberated person acting in the world. Such a
person is "tyaktvā karma-phala-saṅgaṁ" – having given up attachment to the
results of actions. They perform their duties without being engrossed in
expectations of rewards. They are "nitya-tṛpto" – ever-satisfied, finding
contentment within themselves, independent of external circumstances or
achievements. They are "nirāśrayaḥ" – without any material shelter or
dependence, relying solely on the self or the Divine. The crucial point is:
"Karmaṇy abhipravṛtto'pi" – even though fully engaged in action, "naiva kiñcit
karoti saḥ" – he actually does nothing (in terms of generating karmic reactions).
This paradox means that from a transcendental perspective, actions performed without attachment and with self-satisfaction do not create new bondage, even while outwardly appearing to be active.
िनराशीयतिचत्तात्मा त्यक्तसवपरग्रहः।
शारीरं केवलं कम कुवन्नाोित िकषम्॥
शारीरं केवलं कम कुवन्नाोित िकषम्॥
nirāśīryatacittātmā tyaktasarvaparigrahaḥ ।
śārīraṁ kevalaṁ karma kurvannāpnoti kilbiṣam ॥
This verse continues to elaborate on the qualities and actions of a liberated soul.
Such a person is "nirāśīḥ" – without any hope for personal gain or reward, free
from all desires. They are "yata-cittātmā" – with mind and intellect fully controlled
or disciplined. They are "tyakta-sarva-parigrahaḥ" – having renounced all sense of
possessiveness over material things. When such a person performs "śārīraṁ
kevalaṁ karma" – only bodily actions, i.e., actions essential for the maintenance
of the body, or actions performed purely as duty without selfish motives. The
result is profound: "Kurvan nāpnoti kilbiṣam" – by performing such actions, he
śārīraṁ kevalaṁ karma kurvannāpnoti kilbiṣam ॥
This verse continues to elaborate on the qualities and actions of a liberated soul.
Such a person is "nirāśīḥ" – without any hope for personal gain or reward, free
from all desires. They are "yata-cittātmā" – with mind and intellect fully controlled
or disciplined. They are "tyakta-sarva-parigrahaḥ" – having renounced all sense of
possessiveness over material things. When such a person performs "śārīraṁ
kevalaṁ karma" – only bodily actions, i.e., actions essential for the maintenance
of the body, or actions performed purely as duty without selfish motives. The
result is profound: "Kurvan nāpnoti kilbiṣam" – by performing such actions, he
incurs no sin or karmic reaction. This verse emphasizes that actions performed without desire, with a controlled mind, and without attachment to possessions, do not bind the individual, leading to liberation. This chunk of Bhagavad Gita (Chapter 4, Verses 2-21) provides profound insights into the nature of divine knowledge, the transcendental identity of Lord Krishna, and the philosophy of enlightened action. Krishna reveals that the ancient science of yoga was lost and that He is re-establishing it with Arjuna due to his devotion and friendship. He clarifies His own divine, unborn, and imperishable nature, explaining that His descents are voluntary and serve to protect the righteous, destroy evil, and re-establish dharma across ages. Understanding this transcendental nature of Krishna's birth and activities is highlighted as the key to liberation from the cycle of rebirth. The section then delves into the intricacies of karma, akarma, and vikarma, emphasizing that true wisdom lies in seeing "inaction in action" and "action in inaction." It stresses that actions performed without attachment to results, free from selfish desires, and purified by divine knowledge do not bind the soul. Such a person, though engaged in activities, remains untouched by karmic reactions, demonstrating the path to liberation through detached and purposeful action.