SHRIMAD BHAGWAD GEETA CHAPTER FOUR

Om Shri Parmatamne Namah4th


(Ath Chaturtho Addhayaye)

Shri Bhagwano uvach

Imam Vivasvate yogam prokatvanahamavayayam I

Vivasvanmanve parah manurekshvakeabarveet II


Evamparampraprapatamimam rajarshyo vidu I

Sa kaleneh mahata yogo nashta parantap II


Sa evayam maya teadya yoga proktah puratanh I

bhaktoasi me sakha cheti rahasayam hietadutamam II (1-3)


Lord says:
I taught this immortal yoga to Vivasan (Sun –god); Vivasvan conveyed to Manu (his son) and Manu to his son Ikshvaku.

Arjun! Thus transmitted in succession order from father to son, this yoga remained known to Rajrishis, (King Saints) It has, however, been long since this yoga disappeared from earth.

The same yoga, this day, has been imparted to you by me, since you are my devotee and friend and also because this is supreme secret.

Lord has by now dealt with formidable enemy of human being obstructing self realization.
That is ‘desire’ and attachment with the works of nature and its qualities.
The imbroglio is not easy to understand when confronted to reality. One usually does not know as to how this desire has come up. It is because of our contacts, past experiences that one tends to desire a particular thing, subject or happening, to take place so that a particular desire is fulfilled. This is something with which we have identified ourselves. We say this is my desire to become richest man in the world. I shall execute this plan to over ride the entire world.
To win this attachment and shunning desire is the greatest yoga and it was practiced by emperors and Rajrishis. While living among affluence they practiced renunciation and limited their desires to attain emancipation.
Lord tells Arjun that immortal yoga was first imparted by Lord himself to Vivasvate who told it to his son Manu, Manu to his son Ikshvaku. Thus this yoga descended from fathers to sons by succession, but with passage of time this yoga disappeared.
Arjun is devotee and friend of Lord, so the Lord narrated that immortal yoga to Arjun and definitely through him to all mankind to realize them and attain ‘emancipation’ the ultimate goal of life.

Arjun uvach

Apram bhavto janam param janam vivasvatah I

Kathametadvijaniyam tavamadoporktvaniti II (4)

Arjun asks Lord: You are of recent origin, while the birth of Vivasvan is of distant past. How then I believe that you taught this yoga at the beginning of the creation.

Lord is definitely in human form.
Arjun expresses his doubt about the veracity of Lord’s claim that he taught this yoga to the Sun god as the time of Sun god is unknown but it is a known fact that Lord Krishna was the human off spring of Vasudeva and Devaki, so how it was possible that he taught this yoga to Sun god.

This is general tragedy of human beings that they don’t tend to recognize the great men in their life but when they are gone they are worshipped.

Even the ardent devotee like Arjun is seeing the human body of Lord and he will continue to look at it so until we reach chapter 11 wherein Lord shows his real self imbibing in all and all beings in him alone.
Supreme soul vibrates and this vibration causes modification of different modules of beings. It is like seeing the dreams. No definite dream is ever repeated in sleeping state. Every time one sees new dream with different set up.



Shri Bhagwano uvach


Bahuni mei vayatitani janmani tav chArjun I

Tanyiaham ved sarvarhi na tavam tuvamvetath parantap II


Ajoapi savayayatma bhutanamishwaroapi san I

Pakritim swamadhishthay sambhwamiatammayayya II (5-6)


Lord says: Arjun! You and I have passed through many births, I remember all of them but you don’t remember Oh chastiser of enemies.

Though birth less and death less and Lord of all beings, I manifest myself through my Yogmaya, keeping my Nature under my control.

Lord says that there have been many incarnation of Lord and births of Arjun which he knows but Arjun being attached soul, does not know them.
It is said that transmigration is continuous process of births and deaths of bodies which happens due to the attachment of self soul with actions and their fruits, till self soul comes to recognize it self. It free by realizing his entity. Self is without birth and death but due to attachment with body it is afraid of death. Eternal self is photocopy or reflection of Lord himself.
The reflection of sun is dependant on sun, like wise self soul is dependant on Lord but by ego it presumes himself to be the doer, hence bondage. Lord comes to earthly world by way of various manifestation through his divine potency called Yogmaya. He is the self soul in all beings a pure consciousness. The nature of Lord is always with him under his control, he plays his Lila with his own creation as dreaming man is all in all in a dream manifestation. This universe is a dream manifestation of Lord.

Yada yada hi dharmasya glanirbhavati bharat I

Abhiuthanamadharmasya tadatamanam srijamiaham II


Paritarhay sadhunam vinashay ch dushkritam I

Dharamsansthapnarthaye sambhawami yuge yuge II (7-8)

Arjun! Whenever righteousness is on decline, and the wickedness is ascendant, then I incarnate myself.

To establish the righteousness firmly and extirpation of evil-doers and to protect the virtuous I set forth my embodiment.

Lord is here to protect the virtue. Whenever there is a decline in virtue, righteousness, morality, justice, rectitude, decency and wickedness replaces these divine virtues, the Lord incarnates himself in the required form.
There is no set principal for incarnation of Lord. One can count the dust particles but not the form of his incarnation. Good or bad beings, all are his off springs

Sarvyonishu kontey murtayah sambhavanti yahI

Tasam braham mahadyoniraham beejparadah pita II (14.4)

All beings can not be counted what about the incarnation of Lord. He sets forth his peculiar form as per requirement of the task of protecting virtuous and destroying wicked the Lord facilitate his embodiment by accepting his Yogmaya. This is divine power of Lord which carries on the work of creation.
Lord the supreme Braham incarnates in visible form.


Janam karam ch me divayamevam yo veti tatvatah I

Tayaktva deham punarjanam neiti mameti so Arjun II (9)

Arjun! My birth and activities are divine. He who knows this in reality, on leaving embodiment, is never re-born but comes to me.


Lord is not an entity. One in all and all in one (18.20), none else can be so, as there is none else apart from him. He is the Lord of powers, as he is their cause and maintainer; he is the Lord of yoga, knowledge, and religion. All his activities are divine. He is self of all creatures, being their indwelling spirit; he is also outside them, not being enveloped by anything. When self soul comes to know this truth, it goes to Lord on leaving the embodiment and does not enter the world of birth and death like self soul involved in attachment with metrical nature and desire for transitory accumulation.
Incarnations of Lord are divine. They are not controlled by the material nature; rather it is Lord who controls the material nature as well as eternal for creating, maintaining and destroying material universe (7.6) .

Veetragbhaikrodhah manmaya mamupashritah I

Bahvo gyantapsa puta madbhavamagtah II (10)

Completely devoid of passion, fear and anger, wholly absorbed in Me ,depending on Me, and purified by the penance of wisdom, many have become one with Me even in past.

Desire, attachment, passion, craving, obsession for any thing all are tormenting for a seeker.
One with wise eyes can not see any thing in worldly sphere which is devoid of self. Even feeling are divine expressions, a part of self.
Lord says in chapter 10 of Geeta:

Athva bahunaetain kim gyaaten tuvaejun I
Vishtabhayamiahamidam kritsanekanshen sititho jagat II (10.42)

Those who had attained the spiritual knowledge and wisdom there from, have already attained Lord, have been absorbed in Lord himself.
To attain that oneness with Lord self soul has to realize itself and see self as one in all and then all in supreme self Lord.
What one actually sees is embodiment created by act of nature and not the consciousness which is torching the embodiment. When one completely sheds passion, desire, fear, anger, absorbed in the Lord, his mind is purified, one thus attains knowledge and wisdom and then ultimately obtains blessing of Lord by submerging in infinity that is the Lord himself (it is like a river merging in ocean)


Ye yatha mam parpadayante tanstathev bhajamiaham I

Mam vartamanuvartante manushah parth sarvashah II (4.11)


Arjun! As the beings devote to me, I also devote to them likewise; all men follow my path in every way.

Lord has no difference.
The devotee when meditates him in a particular way, the lord appears in that form before him. Lord has no particular form. All beings are his form. It is the modification which makes an apparent difference. However a man who seeks him, he too approaches him like that. Lord has to change his appearance as per the wishes of devotee. Lord confirms here that as the devotee has faith, I to do in that way. There are certain confirmed stories that lord obliged his devotees in a particular way. One may come across a stranger helping him out of danger and helping you while in trouble.
There are many folk stories about Lord Krishna in Shrimad Bhagwad Mahapurana, Garg Samhita and other scriptures. His promise to protect his devotees is well known. For ‘Droupadi’ he became unlimited length of cloth, for ‘Narsi’ he became a cart puller and driver encashing his ‘Hundi’. Stories about Sudama, Raja Janank and marriage with 16,000 princesses are all queer examples as to how omnipresent Lord takes care of his devotes.
He incarnates himself for the protection of earth, sages, Brahmins, cow folk and his devotees.


Kankshatah karmarham sidhim yajant eh devtah I

Kshipram hi monushe loke sidhiebhavti karmaja II (4.12)


In this world of human beings, men seeking quick fruition of their activities, worship the Gods, and there they get quick success.

It is a general trend of worldly people that they want quick result of their action. Lord has prescribed godheads who can bestow quick results.
For quick results the human beings worship gods and village Demi gods to help them fulfill their desires.
On completion of a particular action they turn to these gods to realize their wishes. Their prayer is sometime accepted instantaneously. They start having deep faith in that god without making any effort to make a self realization.


Chaturvararhayam maya srishtam grhkaramvibhagshah I

Tasya kartaramapi mam vidhiakartaramavayayam II (13)


As per the qualities and actions, I have created four categories of humans but even being creator, I am infinite and not the creator.

The lord creates four orders of the society classifying them according to the mode of nature predominant in them and apportioning corresponding duties to them,
Though the author of this entire creation, the Lord is not the doer.
Omnipresent lord not only creates universe but he abides in it and still he is the player not doing any thing himself as he is only onlooker.


Na mam karmarhi limpanti na mei karamfale spriha I

Eti mam yoabhijanati karambhirna sa badhayate II (14)


Since I have no craving for the fruit of actions, actions don’t pollute Me. Even he who thus knows Me in reality, is not bound by actions.

Actions, as earlier enunciated by the lord, have no binding force in themselves, rather they liberate the self soul from bondage, but it is the attachment which tends to bind the self soul to nature causing an unlimited cycle of life and death. To end this imbroglio, the self soul has to act in nature, but without attachment. Lord in process of creation, maintenance, and destruction of universe, puts nature in action and he neither acts nor he attaches himself to these works of creation, maintenance and destruction. But the conditioned self soul identifies itself with acts of nature and desires fruits of these actions. Being ‘doer’ it has to under go transmigration to cleanse itself.
Doing actions and sacrificing them to lord is the salvation. The self soul when comes to know the truth that he is soul and is not the doer he is free from bondage.


Evam gyatva kritam karam purverapi mumukshubhih I

Kuru karmaiv tasmattuavam purvtaram kritam II (15)

Having known thus, actions were performed even by the ancient seekers for emancipation; you also take to actions like those performed by ancients.


Those who wanted liberation they did performed their duties without attachment. They, thereby, were liberated. They knew the principle of non attachment. With their past deeds having exhausted their fruits in the form of actions, they were liberated self souls. They attained eternal bliss of union with ‘supreme self’ Lord Krishna.
Actually self soul is free and even seated in every embodiment.

Ahamatma gudakesh sarvbhutashay sithitah (10.20)

It is only a witness. This is the eternal experience of every one. with slight attention, if one looks at one’s inner self, one definitely finds that this inner self has been there watching all thee deeds of attached self soul, but it has never involved itself in any of body actions but being attached to it , has only assumed itself to be the doer, otherwise the senses are playing with sense objects.
The Sankhya Yogi, who knows the reality of things, must believe, that even in seeing, hearing, touching, smelling, eating, walking, sleeping, breathing, speaking, doing call of nature, grasping,, opening and closing the eyes, he does nothing, holding that the senses are moving amongst their objects.

Herein after Lord is starting as to what is action , inaction and what is prohibited actions, to make the self souls realize themselves.

These can be followed by practice.

Kimkaram kimakarameti kavyoapiatra mohitah I

Tatte karam parvakshayami yajgyatva mokshayaseashubhat II



Karmarho hiapi bodhavayam bodhavayam ch vikarmarhah I

Akaramarhashch bodhavayam gahana karmarho gattih II (16-17)

What is action and what is inaction?

Even men of wisdom are confused over it. There fore I shall expound to you the truth about action knowing which you will be freed from its evil effects.


Truth about action and inaction must be known; even so the truth about prohibited actions must be known as the ways of action are mysterious.

Lord is explaining the principle of action and inaction.


Karmarhyakram yah pashayetakarmarhi ch karam yah I

Sa budhiman manusheshu sa yukatah kritsankaramkrit II (18)


He, who sees inaction in action and action in inaction, is the wise among men; he is a yogi who has performed all actions.

As one tends to act out of desire for fulfillment of an object, that action becomes ‘act’ and with rise of level of desire and attachment, these acts turn out to be sin.

As verily said that ‘excess of every thing is bad’ is fairly true to the excessive desire. But when desire to act is no more the acts coming naturally in the normal course of life. When these done without attachment, these actions turn to be fruitless and their bad result of binding the self soul in cycle of transmigration is subsided.
There is not a moment in one’s life time, when one is not doing action. But there are certain actions which one tends to with more desire and attachment. If one marries to the opposite sex, the natural act of parties to this association by the nature may give one off springs, may be lovely one.
But they have come here to live their life. One has done nothing except performing a natural instinct.
Why attachment and desire for them.
Performing parental duties to the best course of one’s ability without attachment is alright. But having attachment to them is dangerous for the self soul. Sin is not particular form of act but greatest sin is attachment with that act and ‘ego’ of doer ship.
He who, thus does his assigned duty to the best of his capabilities, without attachment or desire for fruit, gets liberated but the other doing same thing with desire for fruit and attachment, binds him for more births and deaths till once again he gets a chance to recognize his own self and redeems its reality.
Desire and hatred are the root cause of disharmony in one’s life.
While doing actions without attachment and for the welfare of the humanity at large, doing them without desire for any fruit in turn and lack of ego of doer ship is seen inaction in action.
Doing every thing in life without attachment and egoism is seen action as inaction.
Both these are liberating.
A yogi is always free from attachment while doing acts or not doing any act.
Truly speaking, the self is only a witness and that is one’s own self.
Doing self less service of humanity and working self lessly for the welfare of all beings is the best of all ways of emancipation even while living in this embodiment. Doing self less service is real service unto oneself and Lord in all forms.

Yasya sarve samaarmbhah kamsankalapvarjitah I

Gyanaagnidagadhkarmarham tamahu panditam badhah II (19)


Whose all undertakings are free from desire and sense of worldly attachments is termed as sage with all his actions burnt up by the fire of wisdom.


The yogi who acts as per duties assigned to him, without any attachment and desire, and for the welfare of all beings, is termed as wise even by the persons of high intellect. Every now and then one sees the most of the men doing daily course of their ordinary life to take care of their bodies, families and relatives. Rare are the persons doing welfare work for the uplifting the cause of humanity. but those who are doing this type of acts may be doing for fame, for dividend but still there are some selfless people who do these acts without ‘ego’ of doer, attachment and a desire. Lord showers immense popularity and fame on them even if they don’t want it.


Tyaktva karamfalasangam nitytripto nirashryah I

Karmarhyabhiparvritoapi neiv kinchit karoti sah II (20)

He, who has completely given up attachment to actions and their fruit, no longer depends upon the world and is ever satisfied, and even if fully engaged in action, does nothing at all.

The person who has totally shunned all his attachment to actions, their fruit is not to depend upon world.
World has been created by the unique and divine nature of lord.
Spirits or individual souls having identified themselves with embodiments have been committing this grave sin of attachment which causes their transmigration.
When self soul has detached itself from actions and their fruits, he actually has detached itself from the world.
It is wrong notion that one has to wear a particular robe to appear to be a renouncer. While doing one’s assigned duties, one can still be a renouncer when the self soul gives up attachment.
One is free all the time.
One can have relation with only self and be happy. Leaving everything to Lord is the best way to be away the world.
This person is always attached to self and doing all actions, actually, does nothing.
It is only ‘ego’ which makes one feel that ‘ I am the doer’ whereas all acts are being done through the modes of nature which are nor perceptible but one can feel them.


Nirasheeryatchitatma tyakatsarvparigrahah I

Shariram kevalam karam kurvannapnotikilvisham II (21)


A self soul having renounced all craving and having subdued his mind and body, giving all objects of enjoyments, but only performs sheer bodily action incurs no sin.

Greatest sin is attachment. It is sin because it binds the self soul in cycle of transmigration. Pure and eternal self is put to bondage by way of its own fault of identification with nature.


Sattavam rajastam iti gurhah parkriti sambhavah I
Nibadhnanti mahabao dehe dehinamavayayam II(Geeta 14.5)


Oh Mighty armed! Sattava, Rajas and Tamas- these three qualities of nature tie down the IMPERISHABLE soul to the BODY.


Every human made religions admit that soul is imperishable. This imperishable has identified itself with perishable and has un-necessary caused bondage.
Modification is fictitious and is going to destroy.
It is self soul’s own ploy, own fault, own misdeed, own misadventure, roping it in bondage. With self realization dawning upon self soul one is ever free.
The moment one drops all desires and lust and one is free.
It is possible by practice.
Even if one fails in his endeavor at initial stage, but one has not to be self discouraged. One is one’s own friend and as well one’s own enemy. One has to lift one self by one’s own efforts and should not degrade one self.
One’s own self is friend of the soul by whom lower self consisting of mind, senses and body has been conquered, other wise it is one’s own enemy as it is pushing itself in deep well of transmigration.
The self soul who has subdued its mind, body and senses and given up all enjoyments and is free from craving, but appearing to take all bodily actions verily does not incurs sin. Self soul is sinless and so we are, that is I am.


Yadidrchhalabhsantushto dvandvatito vimatsarah I

Samah sidhavsidho ch kritvaapi na nibadhyate II (22)


The karamyogi, who is content with whatever he gets without effort, free from jealousy, has transcended all opposites like pleasure and pain, joy and grief and is same in success and failure, is not bound by action.

The yogi, who acts without attachment, is satisfied with whatever he gets without any desire and efforts. He who is free from envoy, jealousy and has transcended all opposites like loss and gain, pain and pleasure, joy and grief, hot and cold, friend and foe, desire and detachment , same in success and failure, though doing acts, is not bound by actions.


Gatsangasya muktasya gyan avasithatchetsah I

Yagyacharatah karam samagram pravaliyate II (23)


With all out detachment to actions, thus free from attachment with mind, senses and body, well established in knowledge of self and who works only for the sake of sacrifice, all his actions become fruitless.


Now the attachment to actions and their fruits being completely vanished, self soul being free from all opposite effects like heat and cold, pleasure and pain, so many likes and dislikes, emanating from attachment with mind, intellect, senses and body, that self soul is well established in knowledge of ‘self’ even appearing to be doing all acts for the sake of sacrifice, does not actually acts and his all acts become fruitless just like burnt up seeds which cannot sprout.

This soul has attained a supreme ‘awareness’ that I am consciousness, living entity and not this body.
“Sat-Chit-Ananda”, pure consciousness, the infinite reality


Not the doer, which is nature and he is onlooker witness, attains self realization. Even while performing duties coming naturally, this self soul as a waked dreamer or sleeper blissfully and effortlessly abides in the awareness of the self.


Barahmaarparham baraham havirbarahamagno barahamarha hutam I

Barahamev tein gantavyam barhamkaramsamadhina II (24)


In practice to see Baraham (Supreme Self) every where as a form of sacrifice, Barahama is the spoon (wooden ladle with which oblation is poured in fire) etc; Baraham again is the oblation; Baraham is the fire, sacrificer is Baraham; Baraham constitutes the act of pouring oblation into the fire; Baraham is the goal to be reached by him who is absorbed in Baraham.

The self soul has attached itself with cause and effects of nature.

Supreme soul is not knowledgeable like any transitory object.

It is not perceptible with eyes like a green leave or taste able with tongue or hearable with ear nor it can be caught by hands, it can’t be reached by foot or any vehicle but it can be felt within one self
These are unreal things and are constantly under the scanner of death over looming on all beings.
Herein lies the wisdom of the wise, and cleverness of the intelligent, that in this very birth they attain ‘self’, the real and immortal, by means of something that is unreal and mortal
in view of this verse self is the sacrifice, self is oblation, self is spoon to put oblation in fire, self is fire, self is sacrificer, self is the act of oblation, the self is the goal of sacrifice.
To clearly understand it, by taking one’s stand on pure knowledge, one regards and honors all beings as different modification of ‘one supreme self’, and one thus has same attitude towards a pariah as well as learned, a spark of fire and as well as Sun , ruffian as well as a kind man,
Ideas of rivalry, jealousy, pity and egoism quickly departs from the person, always thinking of all pervading supreme self alone, all around the universe and beyond it.
To such self soul every thing is self as it sees only self in all and every where.
In that condition of spiritual consciousness, the contributor, the contribution, the consumption, performer, performance and the ultimate goal, all become one in absolute consciousness.


Daivamapre yagyam yoginah paryupaste I

Barahmagnavapre yagyam yagyenoupjuhavati II (25)

Some yogis perfectly worship Supreme Baraham by sacrificing every thing to him without any attachment and some others offer sacrifices in fire of Supreme Braham.

Doing every thing, taking it of the Braham, by the Braham, for the Braham without any attachment is done by yogis.
Sacrificing every thing to Braham without any attachment amounts to establishing union with all pervading supreme self consciousness.



Kshatradinindriyarhianye sanyamagnishu juvahati I

Shabadinvishyananye indriyanishu juvahati II (26)



Others offer as sacrifice their senses of hearing etc. into the fire off ‘self discipline’. Other yogis offer sound and other objects of perception into the fire of senses.


The yogis of certain nature control their respective senses and refrain from indulgence with sense objects even if coming across them. They practice self control over the senses and devoting one self to Lord. This pertains to young practitioner living under the guidance of enlightened person.
The other who are in family life order, do indulgence of their senses with sense objects but for limited purpose of procreation, sustenance of life and not for lust. They act with control senses. A person living in family sacrifices his general tendency towards sense gratification for higher transcendental uplift.



Sarvarhiindriykarmarhi prarhkarmarhi chapre I

Atamsanyamyogagno juvahati gyandipite II (27)



Others sacrifice all the functions of senses and life breath into yoga in the shape of self control of mind.


The other yogis practice self control of senses and perform control of breathing by way of Pranayam thereby cleansing their mind of desires, controlling and forbidding it from going towards out worldly sphere. It helps concentration on self alone.

Mind is the root cause of this world which self has created by attachment with nature by way of its three qualities.
By self control of mind and senses, they attain knowledge of self by experiencing it within their heart.

The self is always within this embodiment but human beings are not experiencing it, why?

One desires to be happy but one is not happy because one has mind full of desires and expectations. One works for freedom but freedom is elusive. Freedom and happiness are what one wants but in over whelming desires for those elements they slip away. Happiness is being sought from satisfaction of senses. These senses are never satisfied. Freedom and happiness co exist. It is freedom from desire, lust and anger.

One can see the foolishness of desires.

Mind wants what is not there, as dissatisfaction is its nature.
Self is desire less but its identification with mind has caused happiness looking a distant dream.
Self is all happy and is witnessing what is happening. Body has to undergo happiness and sufferings.

Even great sages have met with grief but their self never suffered. Lord residing in all beings cannot suffer. If one is able to distant one self from desires, the happiness and freedom for witness ever exist as they were already there.

If now outward happiness and distress comes, it may effect a body but not the self. These yogis learn to see the witness and not the witnessed, by being desire less by control of mind and senses.
See the witnessing consciousness, without any desire, now one can see that it is full and complete. From this fullness one starts living life.
If now happiness comes, it comes out of fullness and not for fullness



Darvyayagyastapoyagya yogyagyastathaapre I

Savadhayaygyanyagyaashach yatayah sanshitvaratah II (28)



Some perform sacrifices with material possessions; some offer sacrifice in shape of austerities; other sacrifice through the practice of yoga; while some other striving souls, observe austere vows, perform sacrifice in the form wisdom through the study of sacred scriptures.

The Lord is explaining other sacrifices. Person with possession of material, money and properties make sacrifices in the form of charity, opening hospitals for poor and weak, establish poor houses, arrange for feeding the have nots and beggars, opening inn and rest houses for poor and travelers in religious places.
Others take vows to conduct life under certain rigid rules laid down in scriptures. Some do yoga as provided in Patanjali version.
There are others who engage themselves in study of different Vedic literatures. Having attained affluence of material property, to put it in the selfless service of beings is termed as material sacrifice.
Happily up bearing of difficulties in performing one’s allotted duties is asserted.
Doing one’s duty self-lessly and without desire and attachment to fruit of actions and remaining unaffected by the happiness and distress caused during execution of duty is sacrifice through yoga.

Still others sacrifice by resorting to the study of scriptures and devotion to lord by chanting his glories and meditation. Self study of books relating to mortal things and those emanating from material nature of Lord is not true study. It is transitory and shall remain in the mind of body when it dies; true study is self knowledge. It is acquired from religious text and practice of any religion which leads to self realization.


Apane juvahati prarham prarheapanam tathapre I

Parhaapangati rudhava pararhayamparayarhah II

Apre niyataharah pararhpararheshu juvahati I

Sarveapiete yagyavido yagyakshapitkalmashah II (29-30)


There are others who practice breath control, they offer inhalation into exhalation and exhalation into inhalation, thus by controlling the movement of breath, remain in trance, stopping all breathing.
Still others offer their vital force by controlling their intake of food and their breath. All these persons are well aware of the power of sacrifice and are purified of evil through it.

Lord is laying emphasis on the sacrifice. only giving away money or other material things. Important of all these is sacrifice of sense gratification. This leads to cleansing of self soul. the purpose of human body is to sacrifice conditions which have lead to identification of self soul with embodiment.
Sense gratification serves no purpose in path of self realization. But if that is done to serve lord, then it becomes purposeful. One eats to keep one self fit to meditate, it becomes devotion. One takes bath to cleanse his body so that he should go to Lord with clean body this too is devotion. Whatever one does in execution of one have allotted duty for the happiness of Lord Krishna becomes sacrifice and devotion. Devotion of mind to lord is greatest sacrifice. This control of breath and food easily leads to it. The purpose of all activates of body, senses, mind, intellect is to purification of self. Lord stresses in verse 11 of chapter 5:

kayen mansa budhya kevalerindreyerapi I
yoginah karam kurvanti sangam tyaktvatamvishudhye II(5.11)

Yogis do all acts of body, mind, intellect and senses without attachment, only for purification of self.

ego and attachment with body are the feelings which basically bind the self soul with embodiment which is result of past deeds arising out of qualities of nature. if one tries to see inner self, mind and intellect with a view to see them as separate entities, one fails.
They are so intermingled that they are not identified singularly. So one has to engage them collectively. Only then one can realize that consciousness is different from these factors.
Human embodiment is meant for attaining liberation. the yogis shunning attachment altogether, act with body, mind, intellect and senses only for purification.

Karamyogi do perform duties resulting from past experience without attachment and undergo sorrow and happiness alike. The actions don’t further bind free soul. Their action becomes a source of their freedom and liberation. It is the desire and attachment which binds a free soul with different bodies.
Blessed with intellect a soul in human form can attain liberation by doing away with attachment. Devotion to lord in simple way is that desire for fruit of acts is extinguished. all acts which are occasioned by senses, mind and body are surrendered to lord. Attachment completely banished from life span in a particular embodiment, results in purification of soul and it leads to lord.
Lord Krishna has assigned the embodied soul easiest way to achieve self realization but the impact of his unimpeachable three folded power of material nature is so great that even liberated soul have every chance to fall prey of it.


Yagyashishtaamritbhujo yanto baraham sanatanam I

Naayam lokoastiagayasy kutoanya kurusattam II (31)

That who enjoys the nectar of remnants of sacrifice, attains the Supreme Braham. Oh Best of Kurus! One can not attain happiness in this world, then how one can get the same in other planets.

By sacrifice only the human beings learn detachment. Attachment is binding, whereas a person detaching himself with the material nature ensures his liberation. In third chapter the lord has laid emphasis on the sacrifice:


Yagyaarthatkaramarhoantatra lokoayam karambandhanah I
Tadartham karam kontey muktsangah samachar ( 3.9)

Whatever is done selflessly, that only a way tro liberation, whatever is done with attachment that is binding. Lord Krishna has clarified that those who do different type of sacrifices, they remain happy here and they attain him. But the person who are not doing sacrifices they are neither happy over here nor in other planets.

Evam bahuvidha yagya vitata brahmarho mukhe I

Karamjanvidhi tansarvanev gyatva vimokshayase II (32)

So these different type of sacrifices knowing from the vedic scriptures all these are result of actions. On learning this you will attain liberation.

All sacrificial actions are prescribed in the holy scriptures. all sacrifices involve activities. may be it an act of oblation. Devotion, study, control of breath, taking prescribed and measured food; all are prescribed in the Scriptures. While doing all these acts of sacrifices, one has to detach with them. This means no desire of fruit.
He who has learnt the art of doing action coming nturally, without desire of result, frees himself from the bondage of transmigration.

Shreyandravyamayadyagyagyanyagya parantapah I

Sarvam karmakhilam parth gyane parismapayate II (33)


Obtaining wisdom by sacrifice is superior to sacrifice of material possession.
All activities end with attaining wisdom.

All the sacrifices cited in above verses are sacrifice of material possession. Their only purpose is to obtain knowledge of reality.
real is lord Krishna, every thing rest is transitory. To obtain transcendent is the motive of all material sacrifices.
Actions are the consequences of one’s past association with modes of nature. By sacrifices of material possession, one seeks to know the truth. Striving for truth is the best sacrifice. how to attain that knowledge, Lord explains further.

Tadvidhi parhipaten pariparshanen sevya I

Updekshayanti te gyanam gyaninastatvadarshinah II (34)


Arjun! To obtain knowledge you should submissively approach the wise and experienced one, serve him, and put question to clear your doubts then they may reveal you the truth.


The Lord has prescribed the way to obtain knowledge and bestowment of wisdom. If one desires to know the truth, such a seeker has to go to the shelter of those wise who have experienced the knowledge and truth.
A seeker has to go to an enlightened wise man, self lessly serve with a queer thirst to know the truth, happy on being served by such a seeker enlightened one reveals true knowledge to such seeker.
Enlightened one is always kind hearted and compassionate to the suffering human forms reveals truth.
Upanishads and Bhagwad Mahapurana reveal that it is the material nature which is the cause of this world dream. Two birds looking alike and friends came to one tree of the body, built their nest on it. One of them eats fruits of this tree, while the other, though not taking any fruit, is greater in strength. This example of two birds has been given in Mundko Upanishad, Kathopnishada, Bhagwad Puran.
The inscrutable power of lord pulls the self soul away from lord while lord always accompanies the self soul and advices him to avoid identifying himself with the acts of body, mind, intellect and senses and accompany him to home. But this self soul making use of marginal freedom provided to him by the Lord keep up his option of attachment with material mature and transmigrating from one body to other.
That which does not part take of the fruits is wise and knows itself and the other one, but the other one who takes fruits does not know so out of ignorance. this one tied with ignorance is always bound and that which is full of knowledge is eternally free.
The wise one, even though in body, is not of the body like that of an awakened from dream. But the foolish one, even though not in body, identifies itsekf with it. Former lives without care of pleasure or pain and without identification with body.


Yajgyatva na punarmohamev yasayasi pandavah I

Yen bhutaniashesherh darkshayasiatamaniatho mayi II (35)

Knowing that wisdom you will not be deluded again and by which you will first see all beings in you and in me subsequently.


Self of all is, I, your self. Their self, our selves.
Why to attach self with all human beings or their group. This shows that some realized men have searched that ‘self’ is same in all beings. What ever is in ignorance, same stuff is in the body of all beings. Same consciousness, same material forming body cover, there cannot be any difference in human beings. This has been man made. This same ness comes dawns upon an enlightened one.

It is same consciousness in India, America, China Russia and all around.

Lord emphasis same ness of two friends having nest of the tree body. Ultimately it comes to realization that nothing except lord is prevailing all over.
The wisdom has not come in new form. living in the body which is under the sway of the resultant of past actions, the foolish one , on account of work done by the organs become by identifying himself with them
When the organs cognize sense objects they in other words enter into action of nature with nature. The self soul has nothing to do with this action or reaction


As such wise one does not identify itself with the nature.

Api chedasi papebhayah sarvebhayah papkritamah I

Arvam gyanpalanev vrijanam santishayati II (36)


If you are most sinful of the all sinners even then you shall swim across by having access to the boat of wisdom.


Lord Krishna is assuring even the sinner most that he as a self soul has a right of access to this knowledge.

This knowledge is not the asset of a few. It is pure and ultimate truth. The sin can not have any place in this field. On attaining this knowledge even the sinner most realizes his own self in form of consciousness. He too crosses the river of transmigration. How this happens, it is being exemplified in next verse.

Yathedhansi samidhoagnirbhasamsatkuruteArjun I


Gyanaagni sarvkaramarhi bhasamsatkurute tatha II (37)


As the fire ignited reduces the wood to ashes, the fire of the Supreme knowledge reduces all karmic reactions to ashes.


The fire of eternal wisdom is like a ranging fire burning stock of woods in no time. It also burns all the karmic reaction just as fire burning wood.
A human being should never be hopeless to attain the liberation. What ever the actions take place, they come in material nature or its evolutes.
If sense organ experiences a sense, the self soul assuming him not a doer frees itself from karmic reaction. one has to control the mind to which this self soul has identified as itself.
the wise man, being thus free from attachment with such acts of laying, sitting, walking, seeing, touching , smelling, eating, hearing, is not bound like others. He is watching the senses experiencing sense objects. Even living in the midst of material nature, he is unattached like Sky, Sun and the wind.

Na hi gyanen sadrishyam pavitramih vidayte I

Tatsavanyam yogsansidhah kalenatamani vindati II (38)

There is nothing more purifying than knowledge transcendental. A perfect devotee comes to know this realization within itself.

THE IMPORTANCE OF TRANSCENDENTAL KNOWELDGE HAG HERE BEEN GIVEN. THIS KNOWLEDGE IS PURE AND LEADS TO PURE TRUTH.
A perfect devotee concludes this after traversing a long path of transmigration and constant surrender and devotion to lord. By attaining transcendental knowledge; perfect devotee realizes ‘his self’ as soul incarnate embodiment by dint of attachment and identification itself with material nature. With the advent of this knowledge, the self soul purifies itself by removing all its sins. These sins crop up in form of identification of self with body, mind, intellect, senses, sense organs and sense objects.


Shardhvallabhate gyanam tatparah sanyatendriyah I

Gyanam labdhava param shantimachirarhadhigachhati II (39)

The devotee having faith in the Lord, devoted to Him and having complete control of senses attains this transcendental knowledge. On attaining transcendental knowledge, the devotee acquires supreme peace.

The problem subsists till one has not realized himself. By self realization, the devotee sees nothing except the play of Lord Krishna’s inscrutable power. The Lord is illuminating this entire universe, he is in all forms, beyond all forms and enveloping every thing. This transcendental knowledge dawns upon the devotee of Lord irrespective caste, creed, religion, worldly education. it can be realized even by most sinful person be surrender to Lord Krishna.

Agayashchashardhanashch sanshyatma vanashayati I

Nayam lokoasti na paro na sukham sanshyatmnah II (40)


Ignorant, unfaithful and suspicious are lost. Such persons are neither happy in this world nor they are happy after death.

The person who is ignorant, have no faiths in the Lord, who are suspicious, are lost. They attain happiness neither here in this life nor are they happy in other planets. This planet of earth is Mrityu Lok which is a golden chance to attain self realization and attain the abode of lord where there is no infighting, no caste, no creed except eternal peace and eternal service unto Lord Krishna.


Yogsanyastkarmarham gyansanchhinsanshayam I
Atamvantam na karmarhi nibandhanti dhananjaya II (41)


Dhananjya! He who has renounced actions by resorting to devotion and whose all doubts have been dispelled by wisdom, who is devoted to Lord, action don’t bind him.

Lord stresses on devotion whereby one attains yoga of seeing sameness, there is nothing else than the Lord himself in every inanimate and animate aspects of life. In chapter 9 verse 16 to 19 the Lord Krishna himself reveals

Aham karturaham yagya swadhaahamaham aushadham I
Mantroahamahamevajyaahamagniraham hutam II

Pitaahamasya jagto mata dhata pitamahaah i
Vaidyam pavitramonkaram riksam yajurevch II

Gatirbharta parbhu sakshi niwasah sharnam suhrit I
Pabhavah parlayah sathanam nidhanam beejamavayayam II

Tapamiahamaham varsham nigraharhamiutsrijyamich I
Amrit chev mritushch sadasadchahamArjun II (9.16-19)
I am ritual, I am sacrifice, I am offering, I am food grains, I am Vedic verse. I am purified butter I am sacred fire and I am act of oblation.

I am father, mother, grand father, sustainer and ruler of this world, one worth knowing, purifier, the sacred syllable OM and three vedas rik ,sam and yaju.

I am supreme goal, supporter, Lord, witness, abode, refuge, well wisher, origin and end, resting place, store house and imperishable seed of all.


Arjun! I radiate heat as Sun, hold back and send showers, I am immorality as well as death; I am truth and untruth too.


Thus the devotee sees almighty supreme self in the whole of universe, in every minute and sublime.

This makes a devotee see the kindness of Lord in every pleasant and odd situation. He is detached from the results of the natural action he has to undergo by dint of his past attachment with deeds now resulting in actions.
Thus detaching himself from the actions, not longing for results of actions, all doubts dispelled by transcendental knowledge, completely absorbed in the self, this devotee is free from bondage caused by attachment.

Tasmatagyansambhutam hritasatham gyanasinaatamanah I

Chhitvenam sanshayam yogamatishtoutishath bharat II (42)

Oh descendant of Bharat! You thus by dispelling all doubts arising out of ignorance by the sword of knowledge, situated in yoga, you should stand up for battle.

All doubts arise out of ignorance of reality.
When with the kindness of lord, transcendental knowledge dawns upon the self soul; his doubts disappear like water evaporating. Lord Krishna is the Supreme Self pervading all.
Knowing this, one should devote selflessly material possessions in the service of all beings. This becomes service unto Lord.
Lord Krishna instructs Arjun to fight selflessly, dispelling all doubts through transcendental knowledge.


(Thus ends the forth consisting of wisdom of action in chapter of Shrimad Bhagwad Geeta)