GÎTÂBHÂSHYA - 4

4. Transcendental Knowledge

sri-bhagavan uvaca
imam vivasvate yogam
proktavan aham avyayam
vivasvan manave praha
manur iksvakave 'bravit

Sri Bhagavan said:

I taught this eternal and un-dying Yoga to Vivasvanu( Sun); He taught it to his son Manu, and Manu taught it to Iksvaku.
 

2.

evam parampara-praptam
imam rajarsayo viduh
sa kaleneha mahata
yogo nastah parantapa

Thus handed down in uninterrupted succession the Kings and sages knew this. O Parantapa, this Yoga was lost to the world on account of long lapse of time.

3.

sa evayam maya te 'dya
yogah proktah puratanah
bhakto 'si me sakha ceti
rahasyam hy etad uttamam

That self-same ancient Yoga, I have now taught you; for you are my devotee and friend. This Yoga is a supreme secret.

In this chapter knowledge  of Supreme and its importance, difference between various kinds of actions, and importance of transcendental knowledge is explained.

It is clarified here that same yôga was practiced by ancestors as well in "imam" shlôka.

4.

arjuna uvaca
aparam bhavato janma
param janma vivasvatah
katham etad vijaniyam
tvam adau proktavan iti

Arjuna said:

Recent in time is your birth and remote in antiquity was the birth of Vivasvan. How then am I to understand that You taught it in the beginning ?

In the shlôka "mayi sarvâni" importance of God is brought out. In order to understand His (Krishna's) importance Arhuna asks specifically in "aparam"  shlôka.

5.

sri-bhagavan uvaca
bahuni me vyatitani
janmani tava carjuna
tany aham veda sarvani
na tvam vettha parantapa

Sri Bhagavan said:

You and I have passed, O Arjuna through many lives; I know them all, but you do not know them. O Parantapa.

6.

ajo 'pi sann avyayatma
bhutanam isvaro 'pi san
prakrtim svam adhisthaya
sambhavamy atma-mayaya

Though I am unborn and deathless even in respect of body, though I am the Lord of the created beings, yet I am born in the world, out of my own will, taking stand on my prakrti.

How them am I to understand that You (Krishna) taught this yôga in the beginning? - this question of Arjuna is answered by "ajôpi" shlôka.

As he has form and body that is without destruction (avyaya) he is called - avyayâtma. He is described later as "anantam vishvatômukham" i.e., one who is infinite and who is the face of the universe.  In Bhâgavata it is told that He is the seed of many incarnations and is without destruction. He is also described as  - "jagruhê purusham rûpam" [ You accept the form of human ], hence you are human. It is possible for conflicting attributes to exist in God as he has infinite power. Properties like existing for ever without destruction are same for both Jîva and God.

How is that you are born even though you are unborn? Out of my own will taking stand on My prakruti. It is due to nature of prâkruti that he is known as born of Vasudêva and Dêvaki. Due to this ignorance born of prâkruti he is misunderstood to be born. Even prâkruti is not independent.  It is under the control of the God as indicated by word - svâm.

"dravyam karma cha kâlashcha"
"Things, activity and time are under His control" - states Smruti.

These statements from Purâna state prâkruti i.e., insentient is under the control of God. Meaning of word 'dravya"  in this  sentence is describing the cause of creation of prâkruti. It is from prâkruti i.e., insentient matter that whole universe came into existence.

âtmâyayâ = knowledge about âtman.

Even though mâya means prâkruti, since there is a separate word describing prakruti, here mâya means knowledge. It is stated in dictionary that kêtu, kêtaha, chitihi, chittam, matihi, krutuhu, manîsha, mâyâ are synonyms with prajna or knowledge.

He mesmerizes people to think that he is born even though he is unborn. People are mesmerized by prâkruti which is the cause of creation.

"Prâkruti which is the cause of this universe is called Sri, earth. Part of the prakruti which attracts people of little knowledge is called Durga. God even though unborn with the help of these three parts of the universe and with his own power appears to people as born" - states Smruti.

Îshvara means one who is superior to Isha.

"You are known as Îshvara as you are superior to Îshas like Lakshmi, Shêsha, four faced Brahma and Rudra. Name Îshvara mainly applies to you not others" - states Brahmavivarta.

"One who is capable is known as Îsha. Since you are more than that you are called Îshvara" - states Smruti.

7.

yada yada hi dharmasya
glanir bhavati bharata
abhyutthanam adharmasya
tadatmanam srjamy aham

O Bharata, whenever there occurs decline in righteousness and ascendancy of un-righteousness, I manifest myself and appear in the world.

8.

paritranaya sadhunam
vinasaya ca duskrtam
dharma-samsthapanarthaya
sambhavami yuge yuge

For the protection of the good, for the destruction of the wicked and for the establishment of Dharma, I directly manifest myself from cycle to cycle.

It is not rule that Lord should take birth to sustain this world. He does son on His own will. It is play (Lîla) of the God.  Play of God is also his innate nature.  Therefore it is said -

"This desire of Lord is his nature."
"His activities are like activities performed by those who are very happy."
"His deeds are like play of small baby"
"Lord Krishna who is all powerful left Madhure and went to Gôkula as though he feared for Kamsa."

- states Smruti.

"Lord is complete is all respect. He has nothing to accomplish by activities even then he is engaged in activities. Sages who have transcendental knowledge and who have peace in their mind say Lord has desires which are inert (lôkavilakshana) to world around." - states Rugvedâkhila
 

9.

janma karma ca me divyam
evam yo vetti tattvatah
tyaktva deham punar janma
naiti mam eti so 'rjuna

O Arjuna, who knows in this light my divine incarnation and work in their essence, is not on leaving his body, born again but reaches me.

It is necessary to understand the significance behind the incarnations of the Lord and His activities. It is not possible to get liberated by just understanding one aspect of God.

"One who worships me understanding all the facts stated in Vêdas, I will be revealed to such a person. I will not be seen by others." - states Mahâkaurma.

So meaning here is "By knowing the essence of His incarnations only one will get liberated. It does not mean one need not know anything else. It is clearly stated "without knowing all the tatvas it is not possible to get liberated". The adjective  "tatvataha" needs to be interpreted as "all the knowledge".  In all other places also meaning needs to be interpreted in similar lines. It is also told -

"Without knowing all the tatvas it is not possible for a human to know only one tatva correctly. Even to four faced Brahman this is not possible. So one should have the desire to know all the tatvas."

10.

vita-raga-bhaya-krodha
man-maya mam upasritah
bahavo jnana-tapasa
puta mad-bhavam agatah

Devoid of passion, fear and anger, knowing Me as the supreme, seeking support and refuge in me, Many have become purified by penance and knowledge and have reached the state of being in me.

"Already there are people who have got liberated following this path" - is explained in "vîtarâga" shlôka.

manmaya - means those who are filled with Me (God). i.e., those who don't see anything else other than Me (God) everywhere.

11.

ye yatha mam prapadyante
tams tathaiva bhajamy aham
mama vartmanuvartante
manusyah partha sarvasah

As they worship me, so do I reciprocate or receive them. O Arjuna, all men everywhere follow My path.

It is not possible to get liberated just by worshiping other demigod forms. He gives fruits to every one according to their deeds as explained in "yê yatha" shlôka.

bhaj~mi - means I (God) reciprocate by giving results. It is not a deficiency in attributes of God.

How Krishna  is significant is explained  in later half - mama vartêti. Even those who worship other demigods follow Me only. I am the one who enjoy and cause of all activities. This is told in "yeshyanya dêvatâ bhaktaha" shloka (9-23).

"Yô dêvânâm nâmadhâ êka êva" = "He is the one who has the name of all demigods" - states Smruti.

Here "He" means God Vishnu only. In this scenario God is attributed the property of padmanâbha as "ajasya nâbhau adhyêka marpitam".
 

12.

kanksantah karmanam siddhim
yajanta iha devatah
ksipram hi manuse loke
siddhir bhavati karma-ja

Those, who in this world, are desirous of early fruition of their action, offer sacrifices to gods( other than myself), in this way, accomplishment arising from action, is soon realised in the human world.

How every one follows Me (God)  - is explained by kshipram shlôka. Only then one will get results.  Those who sing song in front of King, actually sing song in front of God who is within King. In the same way one who receives money from King actually receives money from God himself.

13.

catur-varnyam maya srstam
guna-karma-vibhagasah
tasya kartaram api mam
viddhy akartaram avyayam

The four casts based on the divisions of qualities and functions were created by me. But know me their creator to be one who is not created by another.

I am the creator of four classes - is explained in "chaturvarnyam" shloka.

chaturvarnam = means society or group of people.

Those who have sâtvic qualities are brahmins. Those who have sâtvic and râjasic qualities are Kshatriayas.  Those who have rajasic  and tâmasic qualities are Vishyas. Those who have tamasic qualities are Shudras. Thus is the division of society based on qualities.

Division of society based on activity is explained in shamô damaha" (18-42) shlôka.

From the philosophy of activity, even though God does everything he is known as akarta (one who does not act). In this respect following srutis are stated -

"Even though He is the one who performs all activities, He does not have anxiety about the results as we have"
"Activities with knowledge is Gods from".

Thus His activities are different from that of Jîvas.

14.

na mam karmani limpanti
na me karma-phale sprha
iti mam yo 'bhijanati
karmabhir na sa badhyate

Action does not affect or adhere to me, nor have I any yearning for the fruits thereof. He who understands me thus is not bound by action.

Since his activities are different from that of Jîva he is not bound by Karma. Another reason why he is not bound by Karma is - he does not have interest in its fruits or results. Just by his thought things happen. Hence there is no anxiety or uncertainty. Therefore it is told -

"Even though Lord acts he does not have restlessness as that of other people in the world. He does not have anxiety about the results. The way his knowledge is never masked by mâya, in the same way his desire never leads to anxiety." -state Smruti

Just because some people got liberated in the past and some later, does not mean every one will get liberated one day. Vêdic statement states-

"If Jivas keep getting liberated then one day does whole universe come to an end? No, there are infinite Jîvas. Like Jîvas even time is infinite. The way Lords infiniteness is greater than that of time, in the same way infiniteness of Jivas is greater than that of time. " - sruti.

15.

evam jnatva krtam karma
purvair api mumuksubhih
kuru karmaiva tasmat tvam
purvaih purvataram krtam

With that knowledge of Me, duty was performed even by ancients who sought Moksha. Therefore, do Karma performed by ancients and handed down from time immemorial.

"There is tradition where people with the transcendental knowledge of God are engaged in performing action" - is explained in "êvam" shlôka.

"pûrvataram karma" = duty or action performed by ancestors.

16.

kim karma kim akarmeti
kavayo 'py atra mohitah
tat te karma pravaksyami
yaj jnatva moksyase 'subhat

Even the wise are bewildered, in respect of problems of "What is Karma and what is Akarma". There fore I shall expound to you what karma is, having known which, you will be liberated from the inauspicious.

In earlier shlôka one is asked to engage in action. Importance of understanding the nature of such action is stressed.  It is worth undertaking such action as it leads to liberation.

17.

karmano hy api boddhavyam
boddhavyam ca vikarmanah
akarmanas ca boddhavyam
gahana karmano gatih

Indeed Karma (righteous act) Akarma (inaction) and Vikarma ( prohibited action) should be discriminated and distinguished from one another. It is hard to understand the ways of Karma.

"It is not only necessary to know the nature of action to get liberated, also it is mandatory. Without its understanding one will not get liberated" - is explained in "karmana" shlôka.

"O Sage! how can one know God without knowing karma, akarma and vikarma? How can he get liberated?" - state Smruti.

akarma = not performing action.
vikarma = different from karma and akarma i.e, prohibited action. This leads to bondage.

One should differentiate vikarma separately from karma and akarma.

Even a jnânin gets attached to action. This is because it is very difficult to understand the nature of action. Therefore it is told -

"gahanâ karmanô gatihi" = "Knowledge of karma requires very deep understanding".

18.

karmany akarma yah pasyed
akarmani ca karma yah
sa buddhiman manusyesu
sa yuktah krtsna-karma-krt

He, who sees in activity the absence of activity, and who sees activity in the absence of activity is the man of wisdom among men, a Yogi and one who has performed his duties fully and completely.

Nature of Karma is described in "karmani" shlôka. A Jnânin even while performing action sees no action as he knows - " Lord Vishnu is doing action, I being a reflected image of God, am not doing anything".

While performing no action i.e., while sleeping and dreaming one who understands the actions performed by the God -"When I am acting or not acting God is always engaged in creation and sustenance activities of the universe". One who understand this is Jnânin. He is the one who is well versed in yôga the means of attaining transcendental knowledge. He is the one who has performed all actions as he obtains transcendental knowledge and liberation.
 

19.

yasya sarve samarambhah
kama-sankalpa- varjitah
jnanagni-dagdha-karmanam
tam ahuh panditam budhah

He whose undertakings are all free from desire of fruits and selfish planning and whose actions are burnt up by the fire of knowledge is called a sage by the wise.

Next five shlôkas describe the ways of Karma. Action performed with the knowledge that Lord is the instrument of all action and I am not doing independently anything is - "jnânâgnidagddha karamânam".

20.

tyaktva karma-phalasangam
nitya-trpto nirasrayah
karmany abhipravrtto 'pi
naiva kincit karoti sah

He, who, having totally given up attachment to action and its fruits and is always contented relying on none but God, his actions are as good as doing nothing at all, although he is engaged in work.

Performing right action not only involves performing action without desire but also having no affinity (asangam)  towards its results.

nityatrupta i.e. having satisfaction always, this shows the nature of knowledge.

21.

nirasir yata-cittatma
tyakta-sarva-parigrahah
sariram kevalam karma
kurvan napnoti kilbisam

He, that has no desires, has controlled his mind and will and is divested of attachment, does not incur any sin by doing what is barely necessary for maintaining the body.

Means of having no desire is explained in "nirashi" shlôka. If one controls the mind he will not have interest in material desires and attachment towards body.

âtma = mind.
parigraha tyâga = having no attachment towards body.
nâprôti kilhisham = having the attitude "I am no doing anything".
 

22.

yadrccha-labha-santusto
dvandvatito vimatsarah
samah siddhav asiddhau ca
krtvapi na nibadhyate

He, who is contented with whatsoever is got unsought, who transcends all pairs of opposites and who is free from envy and is unaffected by success or failure, is not bound by Karma, though he works.

Qualities of person who has controlled his mind is explained in "yadrucha" shlôka. How to be above duality? By reacting equally.

23.

gata-sangasya muktasya
jnanavasthita-cetasah
yajnayacaratah karma
samagram praviliyate

Karma of one who is free from attachment to fruits thereof, free from Abhimana for the body , whose mind is strongly fixed in God and who does duties only to please Visnu simply dissolves his Karma.

Nature of right action is summarized in "gatasangasya" shlôka.

gatasangasya = having no affinity towards results.
muktasya = having no attachment towards body.
jnânâvsthita chêtasaha = having the knowledge of God.
 

24.

brahmarpanam brahma havir
brahmagnau brahmana hutam
brahmaiva tena gantavyam
brahma-karma-samadhina

He who knows that Sacrificial articles are Brahman, that clarified butter is Brahman, that Brahman is the fire, that Brahman is the sacrifice along with meditation, is the only person that reaches Brahman.

All the objects in universe are said as Brahman as they are under his control. They are not the forms of Lord. It is told as follows -

"As everything is under your control Jnânins say everything is you, but every thing is not your form" - Padmapurâna.

"Sarvam tatprajnâ nêtram" = "Everything is under the control of knowledge and mind of God".

"êtam hyêva bahvach~ha" = "As he is the controller of everything he is called antaryamin i.e., one who is within".

Even an act of being in samâdhi is due to Brahman and is under His control.
 

25.

daivam evapare yajnam
yoginah paryupasate
brahmagnav apare yajnam
yajnenaivopajuhvati

Some others who are practitioners of Yoga consider contemplation of the Lord itself as sacrifice; others perform sacrifices into the fire of Brahman to please the Lord.

26.

srotradinindriyany anye
samyamagnisu juhvati
sabdadin visayan anya
indriyagnisu juhvati

Others offer as sacrifices their sensory function into the fire of yogic control; while others offer as sacrifice the sense objects namely sound and the rest into the fire of sensory channel.

Different types of yajnas are described in "dêvam" and shôta" shloka.  dêvam = God.  His remembrance itself is a sacrifice for some. yâjnam is an adjective for paryupâsate. For elevated people like saints worship of Lord itself is Yajna (sacrifice). Yajna also means God.

Yajnêna Yajnam = by yajna (sacrifice) they worship Yajna (God).

"Yajno Vishnur dêvata" = "Yajna means Lord Vishnu" -states Sruti.

These Vêdic statements show that Yajna also means Lord Vishnu.  Yajnêna - sacrifice which is special. "Yajnêna yajnam juhvati" means worshiping Lord through sacrifice.

"Four faced Brahma in his mental sacrifice gave his  eldest son Rudra as an offering and worshiped his father Lord Vishnu." - state Smruti.
 

27.

sarvanindriya-karmani
prana-karmani capare
atma-samyama-yogagnau
juhvati jnana-dipite

Some others offer into the fire of Yoga known as self control, kindled by knowledge, all the functions of the organs and the functions of breath.

âtmasamyamayôgâgnau = fire of yôga know as self control of mind. This is the means of attaining knowledge.
 

28.

dravya-yajnas tapo-yajna
yoga-yajnas tathapare
svadhyaya-jnana-yajnas ca
yatayah samsita-vratah

Among the saints of rigid and stern observances are performers of sacrifices in which wealth or substances, penance, yoga, study of vedas and knowledge predominate, figure accordingly as offerings.

Sacrifice of wealth is called - "dravya yagna".  Meditation with mind dedicated to Lord of Au is called - "tapô yajna". Here meditation itself is an offering.  I am offering it into fire, the form of God i.e. I am doing it as a worship of Lord -  is hôma.   This attitude of worship is called hôma, not without this attitude.

29.

apane juhvati pranam
prane 'panam tathapare
pranapana-gati ruddhva
pranayama-parayanah
apare niyataharah
pranan pranesu juhvati

Some others again who are devoted to breath control, having restrained the courses of outgoing prana and incoming breath, pour as sacrifice Prana into Apana and vice versa.

Those who are interested in pranayama pour prâna into apâna and apâna into prâna. That means they will be in kumbaka state.
 

30.

sarve 'py ete yajna-vido
yajna-ksapita-kalmasah
yajna-sistamrta-bhujo
yanti brahma sanatanam

Still others having regulated their food, sacrifice the activities of the senses with the senses themselves. All these are knowers of Yajna and have their sins destroyed by Yajna.

31.

ayam loko 'sty ayajnasya
kuto 'nyah kuru-sattama
 

Those who partake the nectar remains of what has been offered to the gods in sacrifice attain the Eternal Brahman, O best of the Kurus. Even this world is not for the non - sacrificer, much less the other.

By having limited food strength of the senses are diminished. By this one ca make senses to roam in the senses themselves and thus they perform sacrifice. It is also supported by other vêdic statements. -
"yachêdvâ nmanasî"

Even in other epics it is told.

"yadasyâlpâshanam têna prânâha prânêshu vai hutâha" = "By having limited food one can sacrifice the movement of senses in senses themselves.
 

32.

evam bahu-vidha yajna
vitata brahmano mukhe
karma-jan viddhi tan sarvan
evam jnatva vimoksyase

Thus many and various types of sacrifices are all spread out in the face of Brahman; know them all as resulting from the activities of the body, mind and speech and having thus understood them, you will become liberated.

"Brahmanaha mukhe" means in the face of the Lord.

Lord himself says (in 9-24) that he is the enjoyer of all sacrifices and their sole Lord. All the sacrifices explained are karma's performed with the help of mind. speech and body only.  By understanding this you will engage yourself in your own duties and get liberated. If you leave war and do something else even that will be considered as karma. Thus it is not good to leave your own duty.
 

33.

sreyan dravya-mayad yajnaj
jnana-yajnah parantapa
sarvam karmakhilam partha
jnane parisamapyate

O Parantapa, sacrifice of knowledge is superior to sacrifices of wealth and material substance; O Partha, all acts in their entirety culminate in the attainment of trustworthy knowledge.

karamâkhilam - means all karmas including upasana or worship of God, sacrifice etc. All these give knowledge as the end result.
 

34.

tad viddhi pranipatena
pariprasnena sevaya
upadeksyanti te jnanam
jnaninas tatt va-darsinah

Therefore do acquire knowledge by prostration, by inquiry and by service. The wise-seers of truth will then teach and instruct you.

Even now Arjuna is jnânin. But as his knowledge is masked he is overtaken by desire. Therefore it is told mâtuhu in next shlôka.
 

35.

yaj jnatva na punar moham
evam yasyasi pandava
yena bhutany asesani
draksyasy atmany atho mayi

O Pandava, having acquired that knowledge, you will see all things, without exception in me - the all pervading Supreme. Consequently never again fall into such confusion as the present one, being free from confusion.

yêna = by which knowledge
âtmani mayi = in all pervading Me (God).

By this knowledge you will overcome the attachment.

36.

api ced asi papebhyah
sarvebhyah papa-krt-tamah
sarvam jnana-plavenaiva
vrjinam santarisyasi

Even if you are the worst of all sinners, you will cross over all of them by means of this boat of wisdom.

37.

yathaidhamsi samiddho 'gnir
bhasma-sat kurute 'rjuna
jnanagnih sarva-karmani
bhasma-sat kurute tatha

As fire reduces the fuel to ashes O Arjuna, so does the fire of incandescent knowledge i .e Aparoksha Jnana reduces all actions to ashes.

38.

na hi jnanena sadrsam
pavitram iha vidyate
tat svayam yoga-samsiddhah
kalenatmani vindati

In this world there is no purifier like wisdom. He that is perfected in Yoga, attains it in respect to God in due course.

Transcendental knowledge obtained by performing right action (karma) is praised in last 3 shlôkas.

39.

sraddhaval labhate jnanam
tat-parah samyatendriyah
jnanam labdhva param santim
acirenadhigacchati

He, who has faith, is devoted to me and has secured mastery over his senses, obtains that knowledge and having got it attains quickly Moksha.

40.

ajnas casraddadhanas ca
samsayatma vinasyati
nayam loko sti na paro
na sukham samsayatmanah

He that is ignorant, unbelieving, agnostic, perishes; for doubting thomasses, there is neither this world nor the world beyond, nor happiness.

41.

yoga-sannyasta-karmanam
jnana-sanchinna-samsayam
atmavantam na karmani
nibadhnanti dhananjaya

O Dhananjaya, actions do not bind him who dedicates by means of yoga to God without any desire for fruit, whose doubts have been rent asunder by wisdom and who is devoted to God.

42.

tasmad ajnana-sambhutam
hrt-stham jnanasinatmanah
chittvainam samsayam yogam
atisthottistha bharata

Therefore, O Arjuna having cut asunder with the sword of wisdom this doubt born of ignorance which is permeating you heart, follow the means of wisdom and stand up for the battle.

Means of attaining right knowledge by performing right action, results of not performing such right action is summarized in the end.