Srimad Bhagawad Gita Chapter 4
Gita
tap any word for its meaning
- verse 1ॐ श्री परमात्मने नमःअथ चतुर्थोऽध्यायः ।ज्ञानयोगःōṃ śrī paramātmanē namaḥatha chaturthō'dhyāyaḥ ।jñānayōgaḥmeaning
[Chapter header] Om, salutations to the supreme Self — Now begins the fourth chapter: Jnana Yoga.
- verse 2श्रीभगवानुवाचइमं विवस्वते योगं प्रोक्तवानहमव्ययम् ।विवस्वान्मनवे प्राह मनुरिक्ष्वाकवेऽब्रवीत् ॥ 1 ॥śrībhagavānuvāchaimaṃ vivasvatē yōgaṃ prōktavānahamavyayam ।vivasvānmanavē prāha manurikṣvākavē'bravīt ॥ 1 ॥meaning
This imperishable yoga I declared to Vivasvân; Vivasvân taught it to Manu; Manu to Ikshvâku told it.
- verse 3एवं परम्पराप्राप्तमिमं राजर्षयो विदुः ।स कालेनेह महता योगो नष्टः परन्तप ॥ 2 ॥ēvaṃ paramparāprāptamimaṃ rājarṣayō viduḥ ।sa kālēnēha mahatā yōgō naṣṭaḥ parantapa ॥ 2 ॥meaning
This, handed on down the line, the King-Sages knew. This yoga by great efflux of time decayed in the world, O Parantapa.
- verse 4स एवायं मया तेऽद्य योगः प्रोक्तः पुरातनः ।भक्तोऽसि मे सखा चेति रहस्यं ह्येतदुत्तमम् ॥ 3 ॥sa ēvāyaṃ mayā tē'dya yōgaḥ prōktaḥ purātanaḥ ।bhaktō'si mē sakhā chēti rahasyaṃ hyētaduttamam ॥ 3 ॥meaning
This same ancient yoga hath been to-day declared to thee by Me, for thou art My devotee and My friend; it is the supreme Secret.
- verse 5अर्जुन उवाचअपरं भवतो जन्म परं जन्म विवस्वतः ।कथमेतद्विजानीयां त्वमादौ प्रोक्तवानिति ॥ 4 ॥arjuna uvāchaaparaṃ bhavatō janma paraṃ janma vivasvataḥ ।kathamētadvijānīyāṃ tvamādau prōktavāniti ॥ 4 ॥meaning
Later was Thy birth, earlier the birth of Vivasvân; how then am I to understand that Thou declaredst it in the beginning?
- verse 6श्रीभगवानुवाचबहूनि मे व्यतीतानि जन्मानि तव चार्जुन ।तान्यहं वेद सर्वाणि न त्वं वेत्थ परन्तप ॥ 5 ॥śrībhagavānuvāchabahūni mē vyatītāni janmāni tava chārjuna ।tānyahaṃ vēda sarvāṇi na tvaṃ vēttha parantapa ॥ 5 ॥meaning
Many births have been left behind by Me and by thee, O Arjuna. I know them all, but thou knowest not thine, O Parantapa.
- verse 7अजोऽपि सन्नव्ययात्मा भूतानामीश्वरोऽपि सन् ।प्रकृतिं स्वामधिष्ठाय सम्भवाम्यात्ममायया ॥ 6 ॥ajō'pi sannavyayātmā bhūtānāmīśvarō'pi san ।prakṛtiṃ svāmadhiṣṭhāya sambhavāmyātmamāyayā ॥ 6 ॥meaning
Though unborn, the imperishable Self, and also the Lord of all beings, brooding over naturewhich is Mine own, yet I am born through My own Power.
- verse 8यदा यदा हि धर्मस्य ग्लानिर्भवति भारत ।अभ्युत्थानमधर्मस्य तदात्मानं सृजाम्यहम् ॥ 7 ॥yadā yadā hi dharmasya glānirbhavati bhārata ।abhyutthānamadharmasya tadātmānaṃ sṛjāmyaham ॥ 7 ॥meaning
Whenever there is decay of righteousness, O Bhârata, and there is exaltation of unrighteousness, then I Myself come forth;
- verse 9परित्राणाय साधूनां विनाशाय च दुष्कृताम् ।धर्मसंस्थापनार्थाय सम्भवामि युगे युगे ॥ 8 ॥paritrāṇāya sādhūnāṃ vināśāya cha duṣkṛtām ।dharmasaṃsthāpanārthāya sambhavāmi yugē yugē ॥ 8 ॥meaning
For the protection of the good, for the destruction of evil-doers, for the sake of firmly establishing righteousness, I am born from age to age.
- verse 10जन्म कर्म च मे दिव्यमेवं यो वेत्ति तत्त्वतः ।त्यक्त्वा देहं पुनर्जन्म नैति मामेति सोऽर्जुन ॥ 9 ॥janma karma cha mē divyamēvaṃ yō vētti tattvataḥ ।tyaktvā dēhaṃ punarjanma naiti māmēti sō'rjuna ॥ 9 ॥meaning
He who thus knoweth My divine birth and action, in its essence, having abandoned the body, cometh not to birth again, but cometh unto Me, O Arjuna.
- verse 11वीतरागभयक्रोधा मन्मया मामुपाश्रिताः ।बहवो ज्ञानतपसा पूता मद्भावमागताः ॥ 10 ॥vītarāgabhayakrōdhā manmayā māmupāśritāḥ ।bahavō jñānatapasā pūtā madbhāvamāgatāḥ ॥ 10 ॥meaning
Freed from passion, fear and anger, filled with Me, taking refuge in Me, purified in the fire of wisdom, many have entered into My Being.
- verse 12ये यथा मां प्रपद्यन्ते तांस्तथैव भजाम्यहम् ।मम वर्त्मानुवर्तन्ते मनुष्याः पार्थ सर्वशः ॥ 11 ॥yē yathā māṃ prapadyantē tāṃstathaiva bhajāmyaham ।mama vartmānuvartantē manuṣyāḥ pārtha sarvaśaḥ ॥ 11 ॥meaning
However men approach Me, even so do I welcome them, for the path men take from every side is Mine, O Pârtha.
- verse 13काङ्क्षन्तः कर्मणां सिद्धिं यजन्त इह देवताः ।क्षिप्रं हि मानुषे लोके सिद्धिर्भवति कर्मजा ॥ 12 ॥kāṅkṣantaḥ karmaṇāṃ siddhiṃ yajanta iha dēvatāḥ ।kṣipraṃ hi mānuṣē lōkē siddhirbhavati karmajā ॥ 12 ॥meaning
They who long after success in action on earth worship the Shining Ones; for in brief space verily, in this world of men, success is born of action.
- verse 14चातुर्वर्ण्यं मया सृष्टं गुणकर्मविभागशः ।तस्य कर्तारमपि मां विद्ध्यकर्तारमव्ययम् ॥ 13 ॥chāturvarṇyaṃ mayā sṛṣṭaṃ guṇakarmavibhāgaśaḥ ।tasya kartāramapi māṃ viddhyakartāramavyayam ॥ 13 ॥meaning
The four castes were emanated by Me, by the different distribution of qualities and actions; know Me to be the author of them, though the actionless and inexhaustible.
- verse 15न मां कर्माणि लिम्पन्ति न मे कर्मफले स्पृहा ।इति मां योऽभिजानाति कर्मभिर्न स बध्यते ॥ 14 ॥na māṃ karmāṇi limpanti na mē karmaphalē spṛhā ।iti māṃ yō'bhijānāti karmabhirna sa badhyatē ॥ 14 ॥meaning
Nor do actions affect Me, nor is the fruit of action desired by Me. He who thus knoweth Me is not bound by actions.
- verse 16एवं ज्ञात्वा कृतं कर्म पूर्वैरपि मुमुक्षुभिः ।कुरु कर्मैव तस्मात्त्वं पूर्वैः पूर्वतरं कृतम् ॥ 15 ॥ēvaṃ jñātvā kṛtaṃ karma pūrvairapi mumukṣubhiḥ ।kuru karmaiva tasmāttvaṃ pūrvaiḥ pūrvataraṃ kṛtam ॥ 15 ॥meaning
Having thus known, our forefathers, ever seeking liberation, performed action; therefore do thou also perform action, as did our forefathers in the olden time.
- verse 17किं कर्म किमकर्मेति कवयोऽप्यत्र मोहिताः ।तत्ते कर्म प्रवक्ष्यामि यज्ज्ञात्वा मोक्ष्यसेऽशुभात् ॥ 16 ॥kiṃ karma kimakarmēti kavayō'pyatra mōhitāḥ ।tattē karma pravakṣyāmi yajjñātvā mōkṣyasē'śubhāt ॥ 16 ॥meaning
"What is action, what inaction"? Even the wise are herein perplexed. Therefore I will declare to thee the action by knowing which thou shalt be loosed from evil.
- verse 18कर्मणो ह्यपि बोद्धव्यं बोद्धव्यं च विकर्मणः ।अकर्मणश्च बोद्धव्यं गहना कर्मणो गतिः ॥ 17 ॥karmaṇō hyapi bōddhavyaṃ bōddhavyaṃ cha vikarmaṇaḥ ।akarmaṇaścha bōddhavyaṃ gahanā karmaṇō gatiḥ ॥ 17 ॥meaning
It is needful to discriminate action, to discriminate unlawful action, and to discriminate inaction; mysterious is the path of action.
- verse 19कर्मण्यकर्म यः पश्येदकर्मणि च कर्म यः ।स बुद्धिमान्मनुष्येषु स युक्तः कृत्स्नकर्मकृत् ॥ 18 ॥karmaṇyakarma yaḥ paśyēdakarmaṇi cha karma yaḥ ।sa buddhimānmanuṣyēṣu sa yuktaḥ kṛtsnakarmakṛt ॥ 18 ॥meaning
He who seeth inaction in action, and action in inaction, he is wise among men, he is harmonious, even while performing all action.
- verse 20यस्य सर्वे समारम्भाः कामसङ्कल्पवर्जिताः ।ज्ञानाग्निदग्धकर्माणं तमाहुः पण्डितं बुधाः ॥ 19 ॥yasya sarvē samārambhāḥ kāmasaṅkalpavarjitāḥ ।jñānāgnidagdhakarmāṇaṃ tamāhuḥ paṇḍitaṃ budhāḥ ॥ 19 ॥meaning
Whose works are all free from the moulding of desire, whose actions are burned up by the fire of wisdom, him the wise have called a Sage.
- verse 21त्यक्त्वा कर्मफलासङ्गं नित्यतृप्तो निराश्रयः ।कर्मण्यभिप्रवृत्तोऽपि नैव किञ्चित्करोति सः ॥ 20 ॥tyaktvā karmaphalāsaṅgaṃ nityatṛptō nirāśrayaḥ ।karmaṇyabhipravṛttō'pi naiva kiñchitkarōti saḥ ॥ 20 ॥meaning
Having abandoned attachment to the fruit of action, always content, nowhere seeking refuge, he is not doing anything, although doing actions.
- verse 22निराशीर्यतचित्तात्मा त्यक्तसर्वपरिग्रहः ।शारीरं केवलं कर्म कुर्वन्नाप्नोति किल्बिषम् ॥ 21 ॥nirāśīryatachittātmā tyaktasarvaparigrahaḥ ।śārīraṃ kēvalaṃ karma kurvannāpnōti kilbiṣam ॥ 21 ॥meaning
Hoping for naught, his mind and self controlled, having abandoned all greed, performing action by the body alone, he doth not commit sin.
- verse 23यदृच्छालाभसन्तुष्टो द्वन्द्वातीतो विमत्सरः ।समः सिद्धावसिद्धौ च कृत्वापि न निबध्यते ॥ 22 ॥yadṛchChālābhasantuṣṭō dvandvātītō vimatsaraḥ ।samaḥ siddhāvasiddhau cha kṛtvāpi na nibadhyatē ॥ 22 ॥meaning
Content with whatsoever he obtaineth without effort, free from the pairs of opposites, without envy, balanced in success and failure, though acting he is not bound.
- verse 24गतसङ्गस्य मुक्तस्य ज्ञानावस्थितचेतसः ।यज्ञायाचरतः कर्म समग्रं प्रविलीयते ॥ 23 ॥gatasaṅgasya muktasya jñānāvasthitachētasaḥ ।yajñāyācharataḥ karma samagraṃ pravilīyatē ॥ 23 ॥meaning
Of one with attachment dead, harmonious, with his thoughts established in wisdom, his works sacrifices, all action melts away.
- verse 25ब्रह्मार्पणं ब्रह्म हविर्ब्रह्माग्नौ ब्रह्मणा हुतम् ।ब्रह्मैव तेन गन्तव्यं ब्रह्मकर्मसमाधिना ॥ 24 ॥brahmārpaṇaṃ brahma havirbrahmāgnau brahmaṇā hutam ।brahmaiva tēna gantavyaṃ brahmakarmasamādhinā ॥ 24 ॥meaning
The Eternal the oblation, the Eternal the clarified butter, are offered in the Eternal thefire by the Eternal; unto the Eternal verily shall he go who in his action meditateth wholly upon the Eternal.
- verse 26दैवमेवापरे यज्ञं योगिनः पर्युपासते ।ब्रह्माग्नावपरे यज्ञं यज्ञेनैवोपजुह्वति ॥ 25 ॥daivamēvāparē yajñaṃ yōginaḥ paryupāsatē ।brahmāgnāvaparē yajñaṃ yajñēnaivōpajuhvati ॥ 25 ॥meaning
Some Yogis offer up sacrifice to the Shining Ones; others sacrifice only by pouring sacrifice into the fire of the Eternal;
- verse 27श्रोत्रादीनीन्द्रियाण्यन्ये संयमाग्निषु जुह्वति ।शब्दादीन्विषयानन्य इन्द्रियाग्निषु जुह्वति ॥ 26 ॥śrōtrādīnīndriyāṇyanyē saṃyamāgniṣu juhvati ।śabdādīnviṣayānanya indriyāgniṣu juhvati ॥ 26 ॥meaning
Some pour as sacrifice hearing and the other senses into the fires of restraint; some pour sound and the other objects of sense into the fires of the senses as sacrifice;
- verse 28सर्वाणीन्द्रियकर्माणि प्राणकर्माणि चापरे ।आत्मसंयमयोगाग्नौ जुह्वति ज्ञानदीपिते ॥ 27 ॥sarvāṇīndriyakarmāṇi prāṇakarmāṇi chāparē ।ātmasaṃyamayōgāgnau juhvati jñānadīpitē ॥ 27 ॥meaning
Others again into the wisdom-kindled fire of union attained by self-control, pour as sacrifice all the functions of the senses and the functions of life;
- verse 29द्रव्ययज्ञास्तपोयज्ञा योगयज्ञास्तथापरे ।स्वाध्यायज्ञानयज्ञाश्च यतयः संशितव्रताः ॥ 28 ॥dravyayajñāstapōyajñā yōgayajñāstathāparē ।svādhyāyajñānayajñāścha yatayaḥ saṃśitavratāḥ ॥ 28 ॥meaning
Yet others the sacrifice of wealth, the sacrifice of austerity, the sacrifice of yoga, the sacrifice of silent reading and wisdom, men concentrated and of effectual vows;
- verse 30अपाने जुह्वति प्राणं प्राणेऽपानं तथापरे ।प्राणापानगती रुद्ध्वा प्राणायामपरायणाः ॥ 29 ॥apānē juhvati prāṇaṃ prāṇē'pānaṃ tathāparē ।prāṇāpānagatī ruddhvā prāṇāyāmaparāyaṇāḥ ॥ 29 ॥meaning
Yet others pour as sacrifice the outgoing breath in the incoming, and the incoming in the outgoing, restraining the flow of the outgoing andincoming breaths, solely absorbed in the control of breathing.
- verse 31अपरे नियताहाराः प्राणान्प्राणेषु जुह्वति ।सर्वेऽप्येते यज्ञविदो यज्ञक्षपितकल्मषाः ॥ 30 ॥aparē niyatāhārāḥ prāṇānprāṇēṣu juhvati ।sarvē'pyētē yajñavidō yajñakṣapitakalmaṣāḥ ॥ 30 ॥meaning
Others regular in food, pour as sacrifice their life-breaths in life-breaths. All these are knowers of sacrifice, and by sacrifice have destroyed their sins.
- verse 32यज्ञशिष्टामृतभुजो यान्ति ब्रह्म सनातनम् ।नायं लोकोऽस्त्ययज्ञस्य कुतोऽन्यः कुरुसत्तम ॥ 31 ॥yajñaśiṣṭāmṛtabhujō yānti brahma sanātanam ।nāyaṃ lōkō'styayajñasya kutō'nyaḥ kurusattama ॥ 31 ॥meaning
The eaters of the life-giving remains of sacrifice go to the changeless Eternal. This world is not for the non-sacrificer, much less the other, O best of the Kurus.
- verse 33एवं बहुविधा यज्ञा वितता ब्रह्मणो मुखे ।कर्मजान्विद्धि तान्सर्वानेवं ज्ञात्वा विमोक्ष्यसे ॥ 32 ॥ēvaṃ bahuvidhā yajñā vitatā brahmaṇō mukhē ।karmajānviddhi tānsarvānēvaṃ jñātvā vimōkṣyasē ॥ 32 ॥meaning
Many and various sacrifices are thus spread out before the Eternal. Know thou that all these are born of action, and thus knowing thou shalt be free.
- verse 34श्रेयान्द्रव्यमयाद्यज्ञाज्ज्ञानयज्ञः परन्तप ।सर्वं कर्माखिलं पार्थ ज्ञाने परिसमाप्यते ॥ 33 ॥śrēyāndravyamayādyajñājjñānayajñaḥ parantapa ।sarvaṃ karmākhilaṃ pārtha jñānē parisamāpyatē ॥ 33 ॥meaning
Better than the sacrifice of any objects is the sacrifice of wisdom, O Parantapa. All actions in their entirety, O Pârtha, culminate in wisdom.
- verse 35तद्विद्धि प्रणिपातेन परिप्रश्नेन सेवया ।उपदेक्ष्यन्ति ते ज्ञानं ज्ञानिनस्तत्त्वदर्शिनः ॥ 34 ॥tadviddhi praṇipātēna paripraśnēna sēvayā ।upadēkṣyanti tē jñānaṃ jñāninastattvadarśinaḥ ॥ 34 ॥meaning
Learn thou this by discipleship, by investigation, and by service. The wise, the seers of the essence of things, will instruct thee in wisdom.
- verse 36यज्ज्ञात्वा न पुनर्मोहमेवं यास्यसि पाण्डव ।येन भूतान्यशेषेण द्रक्ष्यस्यात्मन्यथो मयि ॥ 35 ॥yajjñātvā na punarmōhamēvaṃ yāsyasi pāṇḍava ।yēna bhūtānyaśēṣēṇa drakṣyasyātmanyathō mayi ॥ 35 ॥meaning
And having known this, thou shalt not again fall into this confusion, O Pândava; for by this thou wilt see all beings without exception in the Self, and thus in Me.
- verse 37अपि चेदसि पापेभ्यः सर्वेभ्यः पापकृत्तमः ।सर्वं ज्ञानप्लवेनैव वृजिनं सन्तरिष्यसि ॥ 36 ॥api chēdasi pāpēbhyaḥ sarvēbhyaḥ pāpakṛttamaḥ ।sarvaṃ jñānaplavēnaiva vṛjinaṃ santariṣyasi ॥ 36 ॥meaning
Even if thou art the most sinful of all sinners, yet shalt thou cross over all sin by the raft of wisdom.
- verse 38यथैधांसि समिद्धोऽग्निर्भस्मसात्कुरुतेऽर्जुन ।ज्ञानाग्निः सर्वकर्माणि भस्मसात्कुरुते तथा ॥ 37 ॥yathaidhāṃsi samiddhō'gnirbhasmasātkurutē'rjuna ।jñānāgniḥ sarvakarmāṇi bhasmasātkurutē tathā ॥ 37 ॥meaning
As the burning fire reduces fuel to ashes, O Arjuna, so doth the fire of wisdom reduce all actions to ashes.
- verse 39न हि ज्ञानेन सदृशं पवित्रमिह विद्यते ।तत्स्वयं योगसंसिद्धः कालेनात्मनि विन्दति ॥ 38 ॥na hi jñānēna sadṛśaṃ pavitramiha vidyatē ।tatsvayaṃ yōgasaṃsiddhaḥ kālēnātmani vindati ॥ 38 ॥meaning
Verily there is no purifier in this world like wisdom; he that is perfected in yoga finds it in the Self in due season.
- verse 40श्रद्धावाँल्लभते ज्ञानं तत्परः संयतेन्द्रियः ।ज्ञानं लब्ध्वा परां शान्तिमचिरेणाधिगच्छति ॥ 39 ॥śraddhāvāँllabhatē jñānaṃ tatparaḥ saṃyatēndriyaḥ ।jñānaṃ labdhvā parāṃ śāntimachirēṇādhigachChati ॥ 39 ॥meaning
The man who is full of faith obtaineth wisdom, and he also who hath mastery over his senses; and, having obtained wisdom, he goeth swiftly to the supreme Peace.
- verse 41अज्ञश्चाश्रद्दधानश्च संशयात्मा विनश्यति ।नायं लोकोऽस्ति न परो न सुखं संशयात्मनः ॥ 40 ॥ajñaśchāśraddadhānaścha saṃśayātmā vinaśyati ।nāyaṃ lōkō'sti na parō na sukhaṃ saṃśayātmanaḥ ॥ 40 ॥meaning
But the ignorant, faithless, doubting self goeth to destruction; nor this world, nor that beyond, nor happiness, is there for the doubting self.
- verse 42योगसन्न्यस्तकर्माणं ज्ञानसञ्छिन्नसंशयम् ।आत्मवन्तं न कर्माणि निबध्नन्ति धनञ्जय ॥ 41 ॥yōgasannyastakarmāṇaṃ jñānasañChinnasaṃśayam ।ātmavantaṃ na karmāṇi nibadhnanti dhanañjaya ॥ 41 ॥meaning
He who hath renounced actions by yoga, who hath cloven asunder doubt by wisdom, who is ruled by the Self, actions do not bind him, O Dhananjaya.
- verse 43तस्मादज्ञानसम्भूतं हृत्स्थं ज्ञानासिनात्मनः ।छित्त्वैनं संशयं योगमातिष्ठोत्तिष्ठ भारत ॥ 42 ॥tasmādajñānasambhūtaṃ hṛtsthaṃ jñānāsinātmanaḥ ।Chittvainaṃ saṃśayaṃ yōgamātiṣṭhōttiṣṭha bhārata ॥ 42 ॥meaning
Therefore, with the sword of the wisdom of the Self cleaving asunder this ignorance-born doubt dwelling in thy heart, be established in yoga. Stand up, O Bhârata.
- verse 44ॐ तत्सदिति श्रीमद्भगवद्गीतासूपनिषत्सु ब्रह्मविद्यायां योगशास्त्रेश्रीकृष्णार्जुनसंवादे ज्ञानकर्मसन्न्यासयोगो नाम चतुर्थोऽध्यायः ॥4 ॥ōṃ tatsaditi śrīmadbhagavadgītāsūpaniṣatsu brahmavidyāyāṃ yōgaśāstrēśrīkṛṣṇārjunasaṃvādē jñānakarmasannyāsayōgō nāma chaturthō'dhyāyaḥ ॥4 ॥meaning
[Colophon] Thus in the Srimad Bhagavad Gita Upanishad, in the science of Brahman, in the scripture of Yoga, in the dialogue between Sri Krishna and Arjuna, ends the fourth chapter named Jnana Yoga.
Primary text from vignanam.org