THE FOURTH CHAPTER
Shri Bhagwan Uvaach: - Lord Krishna said, “Arjuna, the knowledge of Gyan-Yoga I have imparted is the path to emancipation. This ancient wisdom was first revealed to Vivasvan, who passed it to his son Manu, and then to Ikshvaku. Over time, this knowledge was lost to the world. Now, I have shared it with you because you are my devoted disciple. Guard this precious knowledge until you find a worthy successor.”
Arjuna inquired, “O Lord! You were born recently to Vasudeva and Devaki, yet Vivasvan lived at the dawn of creation. How is it possible that you taught him this Gyan-Yoga?”
Lord Krishna explained, "Arjuna, we have both undergone many births, but I remember all of mine, and you do not. I incarnate freely across ages to impart knowledge and deliverance. While all beings are reborn in the cycle of karma, I am eternal, beyond birth and death, and assume physical form by my own will for the sake of my devotees.
Listen to the incarnations I have taken: In Sat Yuga, I manifested as Narayana, Nara, Rishi, Pravara, and Prashanta—born of Dharmarupi and Murti. I also appeared as Hansa Avatar to enlighten the Sannakadikas at Brahma’s behest.
Whenever righteousness wanes and unrighteousness rises, I manifest myself. To protect the virtuous and destroy the wicked, I incarnate in every age. Those who understand the divine nature of my deeds attain me upon leaving their mortal bodies and are freed from the cycle of birth and death.
Those who renounce attachment to animals, family, pride, and fear; who see me as the lord of all; they are purified through knowledge and devotion and attain me.
I reward devotion in kind: those who worship me for material gains receive them but they are fleeting. Those who seek liberation from worldly suffering are granted eternal bliss.
The desires of those who worship deities for selfish gains are quickly fulfilled in this world. However, like greedy men who manipulate others for their ends only to be punished when their deceit is uncovered, such worshippers do not find lasting fulfillment or reach their ultimate lord."
In the end, those who suffer greatly in their attempts to please the king are not favored by the king’s servants, nor by the king himself. However, when the king realizes the extent of their suffering to meet him, he welcomes them with affection, fulfills their desires, and bestows upon them great rewards that sustain many generations. When the king favors his subjects, even his servants hold them in high regard.
Similarly, foolish individuals trapped in greed seek to please deities and spirits through various rituals and sacrifices, hoping for rewards like heaven, Vaikuntha, women, sons, and wealth. The deities may grant these wishes according to one’s karma, but when time runs its course, these gains are lost. Those who sacrificed innocent creatures to please the deities find that these same deities become their adversaries, casting them from heaven into suffering. They endure great torment before being caught in the cycle of rebirth.
Arjuna, those who have steadfastly devoted themselves to me across many lives are rewarded by me in this world and granted eternal bliss in the afterlife.
The four varnas—Brahmana, Kshatriya, Vaishya, and Shudra—are determined by one’s qualities and actions; this division is ordained by me. I am unattached to the fruits of actions and thus remain unbound by them. One who perceives me with true knowledge is also free from the bondage of actions.
In ancient times, many sought liberation by following my teachings. You should emulate these great souls and adhere to my commandments.
Understanding what constitutes action (karma) and inaction (akarma) is challenging; even wise scholars are perplexed by it. I will explain actions that will help you transcend this sorrowful world.
The Trigun knowledge of the Vedas prescribes duties for each Yuga; these duties are considered karma. Beyond this Trigun knowledge lies my Nirguna Gyan (pure knowledge), which dictates Vishesha Karma (special duties). Actions that cause harm or violence are deemed Akarma (non-action). One must understand these distinctions before acting accordingly.
He who sees righteousness in unrighteous deeds and vice versa is a true scholar and a master of all actions.
Consider a man at a crossroads who witnesses a cow fleeing from a butcher. When asked by the butcher about the cow’s direction, he contemplates: telling the truth would lead to the cow’s death—a sin on his conscience; lying would save the cow’s life—a virtuous act. Choosing to mislead the butcher saves the cow—this is seeing righteousness in an unrighteous act.
Furthermore, when a kind man commits a grave sin and is brought before the king for judgment, he is given a chance to present a witness for his defense or face execution.
A wise man entered the king’s court to testify about the benevolent man. He thought, ‘If I speak the truth, this good man, who has been of service to many, will be executed, and I will bear the guilt. But if I lie, I can save him and earn a blessing.’ By choosing to lie, he saved the man’s life, exemplifying righteousness within an unrighteous act.
Donating is considered the highest duty, yet giving to a sinner is a grave sin. Therefore, all actions should be performed with careful consideration.
Arjuna, a ‘Kupatra’ is someone who lacks devotion to me and engages in sinful behaviors despite claiming high status or spirituality. Donating to such individuals leads to suffering in the afterlife.
Condemning someone is generally unrighteous, but exposing a deceiver to protect an innocent person is righteous. Similarly, it’s typically wrong for a sanyasi to settle in one place, but if his presence leads a sinner to righteousness, then it becomes a virtuous act.
Causing pain is unjust, but if it results in happiness for a virtuous person without killing the sinner, it’s considered righteous.
The one who renounces the desire for rewards and dedicates their actions to me, burning them in the fire of knowledge, is deemed wise and enlightened.
One who finds joy in devotion to me without seeking rewards for actions remains untroubled by them. Free from desires and worldly attachments, such a person does not feel bound by their deeds.
A holy person acts without attachment, content with whatever they receive without asking. They remain unaffected by extremes of temperature, equanimous in joy and sorrow, free from enmity or excessive affection, treating success and failure alike. Such individuals are not ensnared by the bonds of action.
Arjuna, those whose desires are extinguished and who see no enemies or friends—who climb the ladder of knowledge towards me and dedicate all ethical actions to me—are liberated from all bonds.
People worship me in various ways: chanting my name with rosaries; offering sandalwood, incense, and other fragrant items; burning ghee and camphor; performing rituals; following my commandments; and placing my idol in their hearts or venerating objects associated with me. Some constantly chant my name as an offering to me. Ascetics practice restraint by withdrawing their senses from worldly objects as a form of worship.
A householder yogi enjoys sensory experiences like sound, touch, form, taste, and smell without attachment. They fulfill their household duties but remain detached, constantly aware of their mortality.
Some yogis strive to control their senses and direct their soul towards me, the Supreme Soul. Devotees earn money righteously and donate it selflessly to my wise saints. Others retreat to mountains, enduring harsh conditions to perform penance for me. Many study and teach my Brahmavidya.
Some yogis practice celibacy and solitude, disciplining their bodies as I have commanded. Others control their life forces through pranayama, worshipping Brahma with knowledge of the three gunas. By consuming minimal food and regulating their breath, these yogis focus their minds on me, overcoming their sins.
Arjuna, my devotees chant my hymns and feed my learned followers before partaking in the remaining food as divine prasad. Thus, they reach me, the eternal God. Those who do not engage in such religious practices never find true happiness.
I have described various paths of dharma, all attainable through action. Understanding these paths will free you from worldly bonds. Among these paths, devotion combined with Nirguna Gyan is supreme.
To attain this highest path, seek a complete Sadhguru with specific qualities: celibacy, devotion to me, simplicity, knowledge of Brahmavidya, humility, non-violence, contentment, detachment, and freedom from worldly ties.
Approach such a Guru with reverence and humility. Confess your faults and seek guidance on overcoming life’s tribulations. Inquire about knowledge and ignorance, soul and God, paths of devotion with Trigun and Nirgun knowledge.
A true Guru will impart Brahmavidya upon recognizing a sincere disciple, dispelling ignorance and leading them towards enlightenment.
O son of Pandu, upon receiving my sacred theological knowledge, you will be liberated from the illusions of ignorance. With the light of this knowledge, you will perceive all beings within yourself and within me.
Even if you see yourself as a sinner, this boat of knowledge will carry you effortlessly across the ocean of worldly sorrows. Arjuna, just as a powerful fire turns all kinds of forests into ashes, so too does the fire of knowledge burn away all actions.
In the path to liberation, there is nothing as purifying as knowledge. Those who work for me and worship me with devotion attain my Nirguna knowledge. Dear one, those who have faith in their Guru, love for me, and a keen interest in my teachings; those who control their senses and are resolute in their pursuit—such individuals gain knowledge and swiftly attain supreme peace and my blissful form.
Those who disregard the sacred teachings of the Sadhguru, who are skeptical and lack devotion to me, are ruined. They find neither happiness in this world nor in the afterlife. But those who have embraced my knowledge, whose doubts have been dispelled, and who worship me with wisdom—they are freed from the bonds of action.
Therefore, O Bharat, cut through the doubts born of ignorance with the sword of knowledge. Engage in battle following my command.
ITI SHRIMADBHAGWADGEETASUPANISHATSHU BRAHMAVIDYAYAM YOGSHASTRE SHRIKRISHNAARJUN SAMVADE GYANKARMASANYAAS YOGONAM CHATURTHOADHYAYAH ॥4॥
|| SHRIKRISHAN ARPAN MASTU ||
