Sloka text in Devanagari, Kannada, Gujarati, Telugu, English

||om tat sat||

श्री भगवानुवाच:
इमं विवस्वते योगं प्रोक्तवानहमव्ययम् |
विवस्वान् मनवे प्राह मनुः इक्ष्वाकवे अब्रवीत् ||

"I imparted the imperishable Yoga to Vivaswan, Vivaswan taught this to Manu, and Manu transmitted this to Ikshwakus."
॥om tat sat||
श्रीकृष्णपरब्रह्मने नमः
श्रीमद्भगवद्गीत
ज्ञान योगः
चतुर्थोऽध्यायः

Bhagavadgita
Jnyana Yoga
Chapter 4
-

The first three chapters start with a question as part of first Sloka. In the first chapter it is Dhritarashtra's question. In the second and third chapters it is Arjuna's question followed by Krishna's discourse.

For the first time, the fourth chapter starts with "Sri Bhagavan uvaacha," meaning there by that it starts with Krishna's discourse right away. Earlier Krishna has given an elaborate discourse on Karma Yoga and Buddhi Yoga in chapter 3. Having said what all he wanted to say about the paths of liberation, Krishna puts a little more weight on Karma yoga for Arjuna. Highlighting the Karma Yoga, he says it is my philosophy "ये मे मतं इदम्।".

As though to support his arguments, Krishna starts the fourth chapter detailing the antiquity of the Karma Yoga, which he already said was ancient origin.

श्री भगवानुवाच:
इमं विवस्वते योगं प्रोक्तवानहमव्ययम् |
विवस्वान् मनवे प्राह मनुः इक्ष्वाकवेऽब्रवीत् ||1||

स॥ अव्ययं इमं योगं अहं विवस्वते प्रोक्तवान् | विवस्वान् मनवे प्राह | मनुः इक्ष्वाकवे अब्रवीत् ||1||

||Sloka meanings||

अव्ययं इमं योगं - this undecaying Yoga
अहं विवस्वते प्रोक्तवान् - I taught to Surya
विवस्वान् मनवे प्राह - Surya taught to Manu
मनुः इक्ष्वाकवे अब्रवीत् - Manu taught to Ikshwaku

||Sloka summary||
Bhagavan Said:
" I taught this ancient Yoga to Surya. Surya taught to Manu
Manu taught to Ikshwaku." ||1||

Krishna already stated that "Karma yoga" was in practice from old times. "जनकादयः...," meaning King Janaka and others, have obtained liberation through the practice of Karma yoga. To impress on Arjuna that this is not something he is preaching now, Krishna brings up the antiquity

Elaborating on the ancient nature of this Karma yoga, Krishna starts the discourse with the details of when the Karma yoga was taught first. Bhagavan first taught this to Sun and from Sun it was taught to others. There on it came down to others through the ages. But this has fallen into disuse and misuse.

||Sloka 2||

एवं परम्पराप्राप्तं इमं राजर्षयो विदुः |
स कालेनेह महता योगो नष्ठः परन्तप || 2 ||

स॥हे परन्तप ! एवं परंपरा प्राप्तं इमं राजर्षयः विदुः | महता कालेन स महता योगः इह नष्टः ||2||

||Sloka meanings||

हे परन्तप - o, scorcher of enemies
एवं परंपरा प्राप्तं - thus received through the ages
इमं राजर्षयः विदुः - this yoga was known to the King seers
महता कालेन स योगः- due to long lapse of time this Yoga
इह नष्टः - now lost

||Sloka summary||

"O, Scorcher of enemies thus received through the ages,
this yoga was known to the King seers. Due to long lapse of time this Yoga now lost." ||2||

This has been handed down through successive generations. This was also known to King-seers. But due to long lapse of time this Yoga now lost.

Since this Yoga was known to King-seers earlier, Krishna seems to imply that Arjuna, who is of the lineage of kings, can also follow the Yoga. The reference to kings also echoes the thought that if kings who are busy with the complex daily issues of managing the kingdom can follow this yoga, then people as busy in these worldly ways can also follow this Yoga.

That yoga was lost, meant that people lost track of the purpose of this Yoga. Specifically about actions to be performed without focusing on fruits. That means that great practice was almost forgotten or fallen in disuse or misuse.

So Krishna teaches that Karma Yoga to his disciple Arjuna and through him to the world at large.

||Sloka 3||

स एवायं मया तेऽद्य योगः प्रोक्तः पुरातनः |
भक्तोऽसि मे सखाचेति रहस्यं ह्येतदुत्तमम् || 3 ||

स॥ (त्वं) मे भक्तः सखाच असि इति पुरातनः सः एव अयं योगः अद्य ते मया प्रोक्तः | उत्तमम् एतत् योगं रहस्यं हि ||3||

||Sloka meanings||

मे भक्तः सखाच असि इति- being my devotee and friend
पुरातनः सः एव अयं योगः - this ancient Yoga
अद्य ते मया प्रोक्तः - now this has been taught by Me to you
उत्तमम् एतत् योगं रहस्यं हि - this yoga is most profound and mystery.

||Sloka summary||

"Being My devotee and friend, now this this ancient Yoga
has been taught by Me to you. This yoga is most profound and mystery." ||3||

The Karma yoga, that was taught now, was conceived in the very beginning. It was ancient and mysterious. It became a mystery because people forgot the original concept of doing actions without focusing or anticipating fruits. Hence Krishna through this discourse is reviving the same.
Hearing this, Arjuna has a doubt.
||Sloka 4||

अर्जुन उवाच :
अपरं भवतो जन्म परं जन्म विवस्वतः।
कथमेतद्विजानीयां त्वमादौ प्रोक्तवानिति || 4 ||

स॥ भवतः जन्म अपरं | विवस्वतः जन्म परम् | आदौ त्वं प्रोक्तवान् इति एतत् कथं विजानीयाम् ||4||

||Sloka meanings||

विवस्वतः जन्म परम् - Vivasman's birth was much before
भवतः जन्म अपरं - your birth is recent
आदौ त्वं प्रोक्तवान् इति - that you taught him in the beginning
एतत् कथं विजानीयाम् - how am I to understand this ?

||Sloka summary||

"Vivasman's birth was much before. Your birth is recent.
How am I to understand that you taught him in the beginning?". ||4||

Arjuna's doubt is simple. How is it possible for Krishna, who is living in the present and in front of him, to say that he taught this practice ages ago to Sun. Sun was there for all practical purposes much before Krishna, who was born to Devaki and Vasudeva in the middle of the night.

That would also be the thought of all those who are not aware of Krishna, the son of Vasudeva, as the incarnation of Lord Vishnu. The doubt would persist that he is not a form of divinity (Eswara) and he may not be the all-knowing personality of Godhead. Arjuna's question was in a way to bring forth the reality of Krishna as the Bhagavan removing all ambiguity.

So Krishna responds to Arjuna's query.
||Sloka 5||

श्री भगवानुवाच:
बहूनि मे व्यतीतानि जन्मानि तव चार्जुन |
तानयहं वेद सर्वाणि न त्वं वेत्थ परन्तप || 5 ||

स॥ हे अर्जुन ! मे तव च जन्मानि बहूनि व्यतीतानि | तानि सर्वाणि अहं वेद | हे परन्तप ! त्वं नवेत्थ ||5||

||Sloka meanings||

मे तव च जन्मानि बहूनि - I and you have many births
व्यतीतानि- (they) have passed
तानि सर्वाणि अहं वेद - I know all of them
हे परन्तप त्वं नवेत्थ - O Parantapa( Arjuna) , you do not know that

||Sloka summary||

"ओ Arjuna, I and you have many births. They have passed. I know all of them
You do not know." ||5||

This is revelation from Krishna. Krishna for the first time says that he is "Bhagavan" in Mahabharata.

Krishna reveals the following.
(1) That he has several births, he knows all of them.
(2) Though, he is "without birth", and hence need not be born, he is born on his own inscrutable powers.
(3) So why is he born like that? Krishna elaborates that also.

All of this is revealed in the next three Slokas.
||Sloka 6||

अजोऽपि सन्नव्ययात्मा भूतानां ईश्वरोऽपि सन् |
प्रकृतिं स्वामधिष्टाय संभवाम्यात्ममायया॥ 6 ||

स॥ (अहम्) अजः अपि सन् अव्ययात्मा अपि सन् भूतानाम् ईश्वरः अपि सन् स्वां प्रकृतिं अधिष्ठाय आत्म मायया संभवामि || 6||

||श्लोकार्थमुलु॥

अजः अपि सन् - though without birth
अव्ययात्मा अपि सन् - undecaying by nature
भूतानाम् ईश्वरः अपि सन् - though ( being) the Lord of all beings
स्वां प्रकृतिं अधिष्ठाय - controlling My nature
आत्म मायया संभवामि - by my own Maya. I take birth

||Sloka summary||

"Though without birth, undecaying by nature, (being) the Lord of all beings,
controlling My nature, I take birth by my own Maya." ||6||

The Supreme being is without birth or death. But he takes birth again and again. That is by his own power, having controlled the nature. His birth is not related to the cycle of birth and death that plague this action filled world.

When is he born? Why is he born? These are questions that get answered in the next couple of Slokas.

||Sloka 7||

यदा यदा हि धर्मस्य ग्लानिर्भवति भारत |
अभ्युत्थानं अधर्मस्य तदात्मानम् सृजाम्यहम् || 7 ||

स॥ हे भारत यदा यदा धर्मस्य ग्लानिः अधर्मस्य अभ्युत्थानम् भवति तदा आत्मानम् अहम् सृजामि ||7||

||श्लोकार्थमुलु॥

यदा यदा धर्मस्य ग्लानिः - whenever righteousness is threatened
अधर्मस्य अभ्युत्थानम् भवति - unrighteousness is rising
तदा आत्मानम् अहम् सृजामि - then I project Myself

|| Sloka summary||

"O Bharata, whenever righteousness is threatened, unrighteousness is rising, then I project Myself".

That means that the Supreme being takes birth whenever righteousness is threatened, and unrighteousness is rising, He is born of his own accord. We are not done with that explanation. Krishna continues.

||Sloka 8||

परित्राणाय साधूनाम् विनाशाय च दुष्कृताम् |
धर्म संस्थापनार्थाय संभवामि युगे युगे || 8 ||

स॥ साधूनां परित्राणाय दुष्कृतां विनाशाय च धर्म संस्थापनार्थाय युगे युगे संभवामि ||8||

||श्लोकार्थमुलु॥

साधूनां परित्राणाय - to protect the virtuous
दुष्कृतां विनाशाय च - destroy those evil doers
धर्म संस्थापनार्थाय - to establish righteousness
युगे युगे संभवामि - I am born in every age

||Sloka summary ||

"I am born in every age to protect the virtuous, destroy the evil doers, and to establish righteousness." ||8||

So in response to Arjunas query of " How is it that you belonging to the present taught Sun some ages ago?", Krishna reveals that he is an ageless soul, without birth or death. But he does take birth of his own accord, to protect the virtuous, destroy the evil doers, and establish Dharma from time to time.

This is a revelation.

Till that moment Krishna was for all practical purposes the son of Devaki and Vasudeva with magical affection for the Pandavas while coming to their rescue in all difficulties. Though it is felt that he is the form of God, there was no thought that he is the "God". That gets revealed for the first time in Gita and Mahabharata.

||Sloka 9 ||

जन्म कर्म च मे दिव्यं एवं यो वेत्ति तत्त्वतः |
त्यक्त्वा देहं पुनर्जन्म नैति मामेति सोऽर्जुन || 9 ||

स॥ हे अर्जुना | यः एवं मे दिव्यं जन्म कर्म तत्त्वतः वेत्ति सः देहं त्यक्त्वा पुनः जन्म न एति | सः माम् एति ||9||

||श्लोकार्थमुलु॥

हे अर्जुना - o Arjuna
यः एवं वेत्ति - whoever truly knows
मे दिव्यं जन्म कर्म तत्त्वतः - the true nature of my divine birth and actions
सः देहं त्यक्त्वा पुनः जन्म न एति - that one casting off the body will not attain birth .
सः माम् एति - he attains Me

||Sloka summary ||

"O Arjuna, whoever truly knows the true nature of my divine birth and actions, that one casting off the body will not attain birth. He attains Me."||9||

The one who truly knows the true nature of the Supreme being's births and actions attains liberation. Knowing truly, is not by study of scriptures or hearing the scriptures, but by experiencing that nature by his own actions. That happens for the one who attains a mental equilibrium wherein he realizes the equality of every creature.

||Sloka 10||

वीतराग भय क्रोधा मन्मया मामुपाश्रिताः |
बहवो ज्ञान तपसा पूता मद्भावमागताः ||10 ||

स॥ वीतराग भयक्रोथाः मन्मयाः माम् उपाश्रिताः बहवः ज्ञानतपसा पूताः मद्भावम् आगताः ||10||

||Sloka meanings||

वीतराग भयक्रोथाः - those who are free of passion fear and anger
मन्मयाः - those who have their mind focused on Me
माम् उपाश्रिताः - those who have taken refuge in Me
बहवः ज्ञानतपसा पूताः - many who were purified by austerities of Knowledge
मद्भावम् आगताः - attained My state

||Sloka summary ||

"Those who are free of passion fear and anger, those who have their mind focused on Me, those who have taken refuge in Me, and many who were purified by austerities of Knowledge, attained My state." ||10||

Having revealed his true nature he says, that people who are free from attachment, fear and anger, people with their minds focused on Him and purified by knowledge, attain His form'.
It means that by means of penance, with mind focused on knowledge, one attains liberation.
What is that knowledge?
That is the knowledge of Self.
This path of knowing him and being absorbed in him is available for the few who followed the specified path.
What would happen to others? There is Krishna's answer in the next Sloka.

||Sloka 11||

ये यथा मां प्रपद्यन्ते तां स्तथैव भजाम्यहम् |
ममवर्त्मानु वर्तन्ते मनुष्याः पार्थ सर्वशः || 11 ||

स॥ हे पार्थ ! ये यथा मां प्रपद्यंते तान् तथा एव अहं भजामि | मनुष्याः मम वर्त्म सर्वशः अनुवर्तन्ते ||11||

||Sloka meanings||

ये यथा मां प्रपद्यंते - whatever manner in which they adore Me
तान् तथा एव अहं भजामि - favor them in that very manner
मनुष्याः मम वर्त्म - human being follow My path
सर्वशः अनुवर्तन्ते - all the time follow Me

||Sloka summary ||

"Whatever manner in which they adore Me, I favor them in that very manner. Human beings follow My path.
all the time." ||11||

There is Krishna's answer.
- 'ये यथा मां प्रपद्यंते'
- 'Whoever prays to me in whichever way',
the Bhagavan accepts those prayers and rewards them in the way they sought.

Kalidasa in his immortal Raghuvamsa says of human nature, "लोको भिन्नरुचिः","People have different tastes".
One may be performing 'Nishkama Karma' and desires to attain a state of equanimity and peace. Somebody else thinking he is doing the Nishkama karma may be praying for attaining 'fruitful happiness' or the heaven.

Krishna says 'Bhagavan accepts and rewards each and every one according to their wishes'.

Even when we are thinking that we are doing Nishkama karma we must be clear about the desire. That there can be no desire while doing Nishkama Karma is the knowledge. Without that knowledge and doing the Karma with the thoughts of how and in what form we will be shown grace by the Lord for the 'Nishkama Karma' we are performing, will only mean that our mind is ceaselessly at work. Thus it will not result in one attaining the desired tranquility which is the real source of peace. Although one may be doing Karma without any specific fruit, but if in the back of the mind the thought continues about what unexpected reward one may get, then too it is no longer Nishkama karma.

So the key is controlling the mind.
||Sloka 12||

कांक्षन्तः कर्मणां सिद्धिं यजन्त इह देवताः |
क्षिप्रं हि मानुषे लोके सिद्धिर्भवति कर्मजा || 12||

स॥ कर्मणां सिद्धिम् कांक्षतः इह देवताः यजन्ते हि , कर्मजा सिद्धिः मानुषे लोके क्षिप्रम् भवति ||12||

||Sloka meanings||

कर्मणां सिद्धिम् कांक्षतः - those longing for success of their actions
इह देवताः यजन्ते हि - they worship Gods here.
मानुषे लोके - in this human world
कर्मजा सिद्धिः क्षिप्रम् भवति - success for actions happens very quickly

||Sloka summary ||

"Those longing for success of their actions, they worship Gods here. In this human world
success for actions happens very quickly." ||12||

This is also the specialty of the life as a human being. Only living on the earth one can attain a path for liberation. Even gods living in heaven, have to come down to earth to attain Moksha.

||Sloka 13||

चातुर्वर्ण्यं मया सृष्टं गुणकर्म विभागशः |
तस्य कर्तारमपि मां विद्ध्यकर्तार मव्ययम् || 13 ||

स॥ चातुर्वर्ण्यं गुणकर्म विभागशः मया सृष्ठं। तस्य कर्तारमपि माम् अकर्तारं अव्ययम् विद्धि ||13||

||Sloka meanings||

गुणकर्म विभागशः - following the division of actions based on Gunas
चातुर्वर्ण्यं मया सृष्ठं - four castes have been created by Me.
तस्य कर्तारमपि - though I was the creator of those
माम् अकर्तारं अव्ययम् विद्धि - know Me as the non-creator and change-less

||Sloka summary ||

"Following the division of actions based on Gunas, four castes have been created by Me. Though I was the creator of those, know Me as the non-creator and changeless." ||13||

||Sloka 14||

नमां कर्माणि लिम्पन्ति नमे कर्मफले स्पृहा |
इति मां योऽभिजानाति कर्मभिः न स बध्यते || 14 ||

स॥ माम् कर्माणि न लिंपन्ति | मे कर्मफले स्पृहा न | इति माम् यः अभिजानाति सः कर्मभिः न बध्यते ||14||

||Sloka meanings||

माम् कर्माणि न लिंपन्ति - the actions do not bind me
मे कर्मफले स्पृहा न - I have no hankering for fruits of the actions
इति माम् यः अभिजानाति - thus, whoever knows Me
सः कर्मभिः न बध्यते - they will not be bound by actions

||Sloka summary ||

"The actions do not bind me. I have no hankering for the fruits of the actions.
Thus, whoever knows Me they will not be bound by actions" ||14||

So controlling the mind, he who knows the Self knows that, 'the actions do not touch me', and that 'I do not have desire on the fruits of actions'. Such a one, free of actions and fruits, will be free from the bondage of Karma.

The thought, "नमे कर्माणि लिंपन्ति नमे कर्म फल स्पृहा" is like a Taraka Mantra. The repeated saying of this, makes one's own thoughts stronger in that direction. One will loses the interest in the fruits of the actions. One would develop the belief and moves forward.

||Sloka 15||

एवं ज्ञात्वा कृतं कर्म पूर्वैरपि मुमुक्षुभिः |
कुरु कर्मैव तस्मात्वं पूर्वैः पूर्वतरं कृतम् ||15||

स॥ एवं ज्ञात्वा पूर्वैः मुमुक्षुभिः अपि कर्म कृतं | तस्मात् त्वं पूर्वैः कृतं पूर्वतरम् कर्म एव कुरु ||15||

||Sloka meanings||

एवं ज्ञात्वा - having known this
पूर्वैः मुमुक्षुभिः अपि कर्म कृतं - actions were performed by the seekers of the yore
तस्मात् पूर्वैः पूर्वतरम् कृतं - hence the actions done by those ancient ones
कर्म एव त्वं कुरु - you also undertake that action

||Sloka summary ||

"Having known this, actions were performed by the seekers of the yore.
Hence you also undertake that action the actions done by those ancient ones". ||15||

Here, Karma means Nishkama Karma. In the olden times, the seekers on the path of liberation performed Nishkama Karma and attained liberation. Krishna tells Arjuna to follow the path of ancient Seekers.

Here, instead of giving a direction to follow Nishkama Karma himself, Krishna tells Arjuna follow your predecessors'. The direct implication to many is that in case of any confusion about actions one should follow the predecessors.

Krishna realizing that there could be confusion on the word 'Karma', clarifies the same in the next three Slokas.

||Sloka 16||

किं कर्म किमकर्मेति कवयोऽप्यत्र मोहिताः |
तत्ते कर्म प्रवक्ष्यामि यज्ञात्वा मोक्ष्यसेऽशुभात्॥ 16||

स॥ कर्म किं अकर्म किं इति अत्र कवयः अपि मोहिताः | यत् ज्ञात्वा अशुभात् मोक्ष्यसे तत् कर्म ते प्रवक्ष्यामि ||16||

||Sloka meanings||

कर्म किं अकर्म किं इति - what is कर्म ? what is अकर्म?
अत्र कवयः अपि मोहिताः - even the learned are confused in this matter.
यत् ज्ञात्वा अशुभात् मोक्ष्यसे - hearing which you will be free of confusion
तत् कर्म ते प्रवक्ष्यामि - That action I will tell you know.

||Sloka summary ||

"What is कर्म? what is अकर्म? Even the learned are confused in this matter. Hearing which you will be free of confusion
that action, I will tell you know." ||17||

Karma has been mentioned in variety of contexts. Vedas are full of actions focused on results. There can definitely be confusion on the meaning of 'Karma'. Krishna is always using Karma in the context of Nishkama Karma. So here Krishna clarifies about Karma. Karma is about action to be done. Akarma is a state of not doing any action. These get elaborated in the next few Slokas.

||Sloka 17||

कर्मणोह्यपि बोद्धव्यं बोद्धव्यं च विकर्मणः |
अकर्मणश्च बोद्धव्यं गहना कर्मणो गतिः || 17 ||

स॥ कर्मणः अपि बोद्धव्यं | विकर्मणः बोद्धव्यम्। अकर्मणः च बोद्धव्यम् |कर्मणः गतिः गहना हि || 17||

||Sloka meanings||

कर्मणः अपि बोद्धव्यं - some thing is to be known about action
विकर्मणः बोद्धव्यम् - some thing is to be known about prohibited action too
अकर्मणः च बोद्धव्यम् - something to be known about inaction
कर्मणः गतिः गहना हि - the course of action is indeed profound

||Sloka summary ||

" Some thing is to be known about action
Some thing is to be known about prohibited action too.
Something to be known about inaction.
The course of action is indeed profound." ||17||

Here three topics have proposed. Action, prohibited action and inaction. It is important to know all the three. Unable to decipher the consequences, some may think that inaction as a better course of action, and thus pursue inaction. To ward off such confusion, Krishna is elaborating all the three again.

||Sloka 18||

कर्मण्यकर्म यः पश्येत् अकर्मणि च कर्म यः।
स बुद्धिमान् मनुष्येषु स युक्तः कृत्स्नकर्मकृत् || 18||

स॥ कर्मणि अकर्म यः पश्येत् अकर्मणि च कर्म यः पश्येत् सः मनुष्येषु बुद्धिमान् सः युक्तः कृत्स्नकर्मकृत् भवति |18||

||Sloka meanings||

कर्मणि अकर्म यः पश्येत् - the one who can see inaction in action
अकर्मणि च कर्म यः पश्येत् - one who can see action in inaction
सः मनुष्येषु बुद्धिमान् - he is a wise one among men
सः युक्तः - he is engaged in Yoga
कृत्स्नकर्मकृत् भवति - he is the one performing all actions

||Sloka summary ||

"The one who can see inaction in action,
one who can see action in inaction,
He is a wise one among men, he is engaged in Yoga.
He is the one performing all actions." ||18||

The Karma is of two types. The 'Karma' that needs to be done (Niyata Karma) and the Karma that has been barred (Nishiddha Karma) which is spoken as 'vikarma'. Not doing any Karma is aKarma. The one who knows the difference between "Karma" 'vikarma' and 'aKarma' is the one who understands Karma and possess the knowledge of Karma.

Knowing the difference between the three, and yet being able to 'aKarma' in 'Karma' which is properly performed and seeing 'Karma in 'aKarma' which is improperly performed, is the one who is wise.

That wise man is deemed to have performed all actions.
That is the actions that needed to be done
That means he is primed for liberation.

So what is that 'aKarma' in 'Karma'?

Performing Nishkama karma one does not expect any fruits of such action by definition. So performing that Karma or action without ownership of that action is key.

What is meant by not having the ownership of that action?

It is common failing of all of us that when we perform the action, we see ourselves as the doer. Even to the extent of saying to ourself that because 'I' did it, it 'got' done. Discarding the Self in that action and also ascribing that action as the action done with God's grace is called as 'not having the ownership'.

Such action will result in no bondage.

That means though we did that 'karma', having ascribed that to the grace of God, it is as though we have not done any 'karma'. That 'karma' performed is like 'aKarma' only. That is seeing 'aKarma' in 'Karma'

Then what is 'Karma' in 'aKarma'?

If a person without changing his nature which is governed by Rajo, Tamo and Sattvic Gunas, by physically keeping control of the sense organs and then not doing any 'Karma' thinks he is doing no Karma or 'aKarma' hence no bondage. But because of the nature dominated by Tamo and Rajo Gunas his mind may not be under control. Though he is not physically doing any actions, his mind is elsewhere and doing its utmost travelling at speeds beyond light! Such a one though seemingly performing no 'aKarma' or no action is actually doing 'Karma' through his ceaseless mind!

The wise one thus sees through such 'karma' in 'aKarma' too!

Thus knowing the differences between 'Karma' 'aKarma' and 'vKarma' and if one is able to see 'aKarma' in 'Karma' and 'Karma' in 'aKarma,' then such a person who acts without desire, distills the action in the fire of Knowledge, and is known as 'Pandita. Such a one is free from bondage of action.

||Sloka 19||

यस्य सर्वे समारम्भाः काम संकल्पवर्जिताः |
ज्ञानाग्नि दग्धकर्माणां तमाहुः पण्डितं बुधाः || 19 ||

स॥ यस्य सर्वे समारम्भाः कामसंकल्प वर्जिताः ज्ञानाग्नि दग्धकर्माणम् तं पंडितं इति बुधाः आहुः॥19||

||Sloka meanings||

यस्य सर्वे समारम्भाः - the one whose actions are all
कामसंकल्प वर्जिताः - free of intent for fruits
ज्ञानाग्नि दग्धकर्माणम् - whose actions are burnt away in the fire of knowledge
तं पंडितं इति बुधाः आहुः - he is called as wise man by those who know

||Sloka summary ||

"Those who know call him wise, whose actions are all free of intent for fruits,
whose actions are burnt away in the fire of knowledge"." ||19||

Knowing the differences between action, prohibited action and inaction, then who is able to perform actions free of intent for fruits, whose actions are based on the knowledge of ordained action, prohibited action and inaction, such one is indeed a wise man.

||Sloka 20||

त्यक्त्वा कर्म फलासङ्गं नित्य तृप्तो निराश्रयः |
कर्मण्यभिप्रवृतोऽपि नैव किंचित्करोति सः || 20||

स॥ फलासंगं त्यक्त्वा नित्य तृप्तः निराश्रयः कर्मणि अभिप्रवृत्तः सः किंचित् ( कर्म) न करोति एव ||20||

||Sloka meanings||

फलासंगं त्यक्त्वा - having given up fruits of action
नित्य तृप्तः निराश्रयः - being always satisfied, and free possessions
कर्मणि अभिप्रवृत्तः - though engaged in actions
सः किंचित् ( कर्म) न करोति एव - he is like having not performed any action
||Sloka summary ||

"Having given up fruits of action, being always satisfied, and free possessions,
though one is engaged in actions, he is like having not performed any action." ||20||

Here, three important characteristics have been told.
- giving up fruits of action
- being always satisfied,
- being free of possession or ownership

The one with these three characteristics is free from any taint of action performed, since he has given up on the fruits of action.
Since he is always satisfied, he has no concern of happiness or sorrow out of the actions performed.
Since he is free of possession or ownership, he is free from such concerns.
It is as though he has not performed any action even if he performs one.

|| Sloka 21||

निराशीर्यत चित्तात्मा त्यक्त सर्व परिग्रहः |
शारीरं केवलं कर्म कुर्वन्नाप्नोति किल्बिषम्॥ 21 ||

स॥ निराशीः यतचित्तात्मा त्यक्त सर्व परिग्रहः शारीरं केवलं कर्म कुर्वन् किल्बिषम् ( पापं) न आप्नोति ||21||

||Sloka meanings||

निराशीः यतचित्तात्मा - the one without craving, the one with his mind and body organs under his control
त्यक्त सर्व परिग्रहः - one who has given up all possessions
शारीरं केवलं कर्म कुर्वन् - though performing actions with his body
किल्बिषम् ( पापं) न आप्नोति - does not incur sin

||Sloka summary ||

"The one without craving, the one with his mind and body organs under his control
one who has given up all possessions, though performing actions with his body does not incur sin." ||21||

Here also three characteristics are mentioned.
- one without craving,
- one whose mind and body organs are under control,
- who has renounced all possessions.
Such a person though involved in action, since he has no craving for the fruits, he remains unattached. Since his mind is under control the resulting actions do not give him sorrow or happiness. Since he renounced all possessions, the possibility of his acquiring possessions and bondages also vanishes. So he does not incur any sin.

Such a one, as above, may be doing action for welfare of the community then also in spite of that action he is free from bondage of that action. On the other hand such a one being already aware of Brahman is no longer concerned with action, but may be doing Karma for maintaining the body by accepting alms. Even then he still remains free of bondage of action.

||Sloka 22||

यदृच्चालाभसंतुष्ठो द्वन्द्वातीतो विमत्सरः |
समः सिद्धावसिद्धौ च कृत्वापि न निबध्यते || 22||

स॥यदृच्चालाभसंतुष्टः द्वन्द्व अतीतः विमत्सरः सिद्धौ असिद्धौ च समः कृत्वा अपि सः न निबध्यते ||22||

||Sloka meanings||

यदृच्चालाभसंतुष्टः - one who is happy with what is gained by chance
द्वन्द्व अतीतः विमत्सरः - one who is free of dualities and free of jealousy
सिद्धौ असिद्धौ च समः- one who is equipoised in success and failure
कृत्वा अपि सः न निबध्यते - even when he performs actions he is not bound by the same

||Sloka summary ||

"One who is happy with what is gained by chance,
one who is free of dualities and free of jealousy,
one who is equipoised in success and failure,
is not bound even when he performs actions." ||22||

Here, Krishna clarifies who is not bound by any actions he performs.
- One who is happy with what is gained by chance.
- One who is free of dualities and free of jealousy.
- One who is equipoised in success and failure.

Continuing the thread of that enlightened one, Krishna says the enlightened one is contented with what comes to him by chance, being free of the dualities of happiness and sorrow, being without jealousy, and not being concerned with favored results etc., and being able to maintain equanimity at all times. Thus he is not bound by the results of actions.

Such an enlightened one is free from Karma. He attains liberation.

||Sloka 23||

गतसङ्गस्य मुक्तस्य ज्ञानावस्थितचेतसः |
यज्ञायाचरतः कर्म समग्रं प्रविलीयते || 23||

स॥ गत सङ्गस्य मुक्तस्य ज्ञानावस्थित चेतसः यज्ञाय आचरतः कर्म समग्रं प्रविलीयते ||23||

||Sloka meanings||

गत सङ्गस्य मुक्तस्य - one without attachments, one who is free from bondages
ज्ञानावस्थित चेतसः - one whose mind is steeped in knowledge
यज्ञाय आचरतः कर्म - performs action of sacrifice (to please gods)
समग्रं प्रविलीयते - that action is fully dissolved in the sacrificial act

||Sloka summary ||

"One without attachments, one who is free from bondages,
one whose mind is steeped in knowledge, performs action of sacrifice to please gods
that action is fully dissolved in the sacrificial act." ||23||

Here, Krishna is talking about one whose Karma gets dissipated, leaving him free.
One may wonder who is that man performing Karma, but free from Karma and how does his Karma dissipate making him attain liberation.

Krishna elaborates the characteristics of such a devotee.
- He is the one without attachment to anything,
- He is the one who is free, freed from the distortions of desire and anger,
- he is the one whose mind is absorbed in the knowledge of Self.

The Karma, which was done to please the Lord, by such a devotee is dissolved, keeping him free of bondage of Karma.

That Karma is dissolved because the devotee is free of attachment for that action. because he is free from distortions of desire and anger, and because with his mind absorbed in the knowledge of Self, he truly has no interest in the karma or its results.

That karma may be karma done to please the Lord or it may be Karma done for community welfare. But the result is same.

Krishna in this process has elaborated on the Sacrifice is nothing but actions done to please God.

Sacrifice is a primary act in Vedas. In Vedas it is defined as an action of great discipline. In the Sacrifice there are several important actors and actions. The one with the intent to perform the sacrifice, the four priests performing sacrifice, the sacrificial offering, the sacrificial fire into which offerings are placed, are all very important. The offering is placed in the sacrificial fire and is consumed by the fire. Fire is symbolically considered as the one carrying the offering to the gods on behalf of the one who initiated the sacrifice. The gods accept the sacrificial offering and in turn they please the performer of the sacrifice with his wishes. This is described in Vedas as a detailed process. The process must be adhered to very rigorously. If not performed properly the sacrifice may face inordinate difficulties. We have greatest of the Kings Dasaratha himself saying so, telling his ministers to take all care before undertaking the Sacrifice he is performing for being favored with children. Such sacrifices are indeed not in the realm of common people. Even putting together the material to perform sacrifice is difficult for a common man. In that context Krishna has redefined the Sacrifice as simply an act to please God. An act to please God by anybody without the need for the four priests to perform the sacrifice.

The key items of a Sacrifice being the offering, and the fire, Krishna redefines the offerings for the god and the symbolic fire into which the offerings go for fulfilment. Thus this is a new meaning for sacrifice, which is within the reach of everyone from a king to the layman. It is within the reach of men and women. The highly educated and the commoner, the rich and the poor, as well as those belonging to all the four castes.

The various types of sacrifices are detailed in the following Slokas.

||Sloka 24||

ब्रह्मार्पणम् ब्रह्महविः ब्रह्मग्नौ ब्रह्मणा हुतम् |
ब्रह्मैव तेन गन्तव्यं ब्रह्मकर्मसमाधिना || 24 ||

स॥ (यज्ञे) अर्पणं ब्रह्म | हविः ब्रह्म | ब्रह्मग्नौ ब्रह्मणा हुतं ब्रह्म एव | ब्रह्म कर्म समाधिना तेन गन्तव्यं ब्रह्म एव ||24||

||Sloka meanings||

(यज्ञे) अर्पणं ब्रह्म - the ladle of offering is brahman
हविः ब्रह्म - offering is Brahman
ब्रह्मग्नौ - the fire is Brahman
ब्रह्मणाहुतं ब्रह्म एव - the act of offering too is Brahman
ब्रह्म कर्म समाधिना - the one who concentrates on the act of Brahman
तेन गन्तव्यं ब्रह्म एव - the place to be reached by him too is Brahman

||Sloka summary ||

"The ladle of offering is Brahman. The offering is Brahman. The fire is Brahman.
The act of offering too is Brahman.
The one who concentrates on the act of Brahman and the place to be reached by him too is Brahman." ||24||

Everything in the act of sacrifice is imbued with Brahman. The one who performs sacrifice, with that feeling of Brahman everywhere, reaches the ultimate place of Brahman.

The one who is free from attachments, who is free from the distortions of desire and anger, whose mind is absorbed in the knowledge of Self is one who has realized Brahman. The act of such a one to please the God is itself a Sacrifice, though without the paraphernalia of a Sacrifice including arpanas, homa, or the materials for Homa, or a formal Karta or doer of the Homa.
He sees the instruments used in Sacrifice themselves as Brahman,
He sees the oblation poured into the fire as Brahman
He sees the fire as Brahman, and the one conducting the fire as Brahman,
The fruit obtained by such one is also Brahman.

The sacrifice of such a one, which is in essence an act to please the God, is called the sacrifice of Knowledge.
Here in this sacrifice of the knowledge seeker the doer, the act, the action of doing that all are seen as Brahman.

Thus Krishna defined the act of pleasing God by a realized soul as Sacrifice, more specifically as a Sacrifice of knowledge. Till then the act of 'Sacrifice' of 'Yagnya' is the most important act defined in the Vedas. All intricacies in performing the 'Sacrifice' are detailed in Brahmanas of Vedas. Such a sacrifice with all paraphernalia is beyond the reach of many. Here, Krishna defined a sacrifice devoid of all Vedic karma, free of rituals, free 'arpanas', free of 'ahuti', free of all processes. He called that Sacrifice, a Sacrifice of Knowledge. It is essentially a Sacrifice embedded in Knowledge.

While this "Sacrifice embedded in knowledge is free of Vedic rituals, it is still beyond all normal people. Even this is still available to only the most accomplished of the seekers of Brahman. So, as though to simplify the process of Sacrifice further, Krishna defines several other forms of worship to please God. Each of which is also another form of Sacrifice.

Krishna already stated that "Sacrifice' as acts to please God, with no links to fruits of that action. There are many ways to please the God. Krishna in this discourse details twelve of them.

||Sloka 25||

दैवमेवापरे यज्ञं योगिनः पर्युपासते |
ब्रह्माग्नावपरे यज्ञं यज्ञेनैवोपजुह्वति || 25||

स॥ अपरे योगिनः यज्ञं दैवं पर्युपासते |अपरे यज्ञेनैव यज्ञम् ब्रह्मग्नौ उपजुह्वति ||25||

||Sloka meanings||

अपरे योगिनः - some Yogis
दैवं यज्ञं एव पर्युपासते - offer sacrifice to gods alone
अपरे यज्ञेनैव यज्ञम् - others offer Self itself as Sacrifice
ब्रह्मग्नौ उपजुह्वति - in the fire of Brahman

||Sloka summary ||

"Some Yogis offer sacrifice to gods alone.
others offer Self itself as Sacrifice in the fire of Brahman." ||25||

Here two types of sacrifices have been defined.

First one is that some offer sacrifice to Gods. While saying some offer sacrifice to Gods, the sacrifice offered is the worship they conduct. The worship conducted is treated as the offering consumed in the devotion of the offering devotee.

The second one is Brahma Yajnya. This is about offering Self as the offering, consumed in the fire of knowledge of Brahman.

||Sloka 26||

श्रोत्रादीनीन्द्रियाण्यन्ये संयमाग्निषु जुह्वति |
शब्दादीन्विषयानन्य इन्द्रियाग्निषु जुह्वति || 26||

स॥ अन्ये श्रोत्रादीनि इन्द्रियाणि संयम अग्निषु जुह्वति |अन्य शब्दादीन् विषयान् इन्द्रियाग्निषु जुह्वति ||26||

||Sloka meanings||

अन्ये श्रोत्रादीनि इन्द्रियाणि - some offer ear and other organs
संयम अग्निषु जुह्वति - in the fire of self-control
अन्य शब्दादीन् विषयान् - some others offer sense objects like sound
इन्द्रियाग्निषु जुह्वति - in the fire of senses

||Sloka summary ||

"Some offer ear and other organs in the fire of self-control.
Some others offer sense objects like sound in the fire of senses ". ||26||
.

Here two types of sacrifice are defined.

First is the offering of the sense organs. These sense organs are offered into a fire of restraint. The act of sense organs being restrained from objects, is the sacrifice. Thus the practice of restraint of organs itself is treated as a sacrifice.

For the Seekers of liberation, the restraint of organs is literally the first step.
Krishna made that restraint itself as a sacrifice.

The second Sacrifice defined is the restraint of sense objects.

The senses keep roaming about the sense objects. Realizing the defects in those objects, the desire for those objects is to be renounced. If not renounced the senses keep running towards them. If we do not renounce the desires, with the senses continuing their forays, the mind will have no peace. Only when the objects are renounced, one is able to achieve peace and stabilize his mind, leading to the knowledge of Self. So the practice of restraint of sense objects is also one more step in the process of liberation. This has been made into a sacrifice itself.

||Sloka 27||

सर्वाणीन्द्रियकर्माणि प्राणकर्माणि चापरे |
आत्मसंयमयोगाग्नौ जुह्वति ज्ञानदीपिते || 27 ||

स॥ अपरे सर्वाणि इंद्रियकर्माणि प्राण कर्माणि च ज्ञानदीपिते आत्म संयम अग्नौ जुह्वति ||27||

||Sloka meanings||
अपरे सर्वाणि इंद्रियकर्माणि - all the activities of sense organs
प्राण कर्माणि च - as well as the activities of vital airs
ज्ञानदीपिते- lighted by the fire of knowledge
आत्म संयम अग्नौ जुह्वति - offered in the fire of Self-control ||Sloka summary ||

"Some others offer all the activities of sense organs, as well as the activities of vital airs,
as the offerings in the fire of Self-control, lighted by the fire of knowledge." ||27||

Here, the sacrifice is the restraint of the mind.

The mind is like horses without control. The control of senses as well as sense objects is possible with the control of mind only. To bring the mind under control, the intellect which is in a higher plane, has to be used to bring mind under control. This control of mind is itself presented as a sacrifice.

||Sloka 28||

द्रव्य यज्ञा तपो यज्ञा योग यज्ञास्तथापरे |
स्वाध्याय ज्ञानयज्ञश्च यतयः संशितव्रताः || 28 ||

स॥ अपरे द्रव्य यज्ञाः अपरे तपो यज्ञा अपरे योग यज्ञा तथा अपरे स्वाध्याय ज्ञान यज्ञा | ते यतयः संशित व्रताः ||28||

||Sloka meanings||

अपरे द्रव्य यज्ञाः - some others perform sacrifice of materials
अपरे तपो यज्ञा - some others sacrifice their penance
अपरे योग यज्ञा - some other sacrifice their Yoga
अपरे स्वाध्याय ज्ञान यज्ञा - some others through study and through knowledge
ते यतयः - those diligent ones
संशित व्रताः - perform with severe discipline

||Sloka summary ||

"Some others perform sacrifice of materials. Some others sacrifice their penance.
Some other sacrifice their Yoga. Some others through acts of study and through knowledge as sacrifice.
Those diligent ones perform sacrifices with severe discipline". ||28||

Here four more sacrifices were mentioned.

Material sacrifice is the sacrifice of materials using their wealth.

Sacrifice of penance is performing penance as a form of Sacrifice.

Yoga sacrifice is people treat performing yoga with its sub-disciplines of Yama and Niyama as Sacrifice

Yoga of study and knowledge is the study of scriptures as a sacrifice.

Studying a scripture, as well as writing a scripture also qualify as sacrifices here.
One may take up any of these activities as a form of sacrifice.

||Sloka 29||

अपाने जुह्वति प्राणं प्राणेऽपानं तथाऽपरे |
प्राणापान गतीरुद्ध्वा प्राणायामपरायणाः || 29 ||

स॥ प्राणायामपरायणाः अपरे प्राणापान गती रुद्ध्वा अपाने प्राणं तथा प्राणे अपानम् जुह्वति ||29||

||Sloka meanings||

प्राणायामपरायणाः अपरे - those who are well versed in the Pranayama
प्राणापान गती रुद्ध्वा - having controlled the paths of Prana and Apana
अपाने प्राणं तथा प्राणे अपानम् जुह्वति -sacrifice the Apana in the Prana, and Prana in the Apana
- .

||Sloka summary ||

"Those who are well versed in the Pranayama, having controlled the paths of Prana and Apana
sacrifice the Apana in the Prana, and Prana in the Apana." ||29||

Here, the practice of Pranayama is treated as a sacrifice.

||Sloka 30||

अपरे नियताहारः प्राणान् प्राणेषु जुह्वति |
सर्वेऽप्येते यज्ञविदो यज्ञक्षपित कल्मषाः ||30||

स॥ अपरे नियताहारः प्राणान् प्राणेषु जुह्वति | एते सर्वे अपि यज्ञविदः यज्ञ क्षपित कल्मषाः ||30||

||Sloka meanings||

अपरे नियताहारः - some with restraint on food
प्राणान् प्राणेषु जुह्वति - offer the vital airs in vital airs
एते सर्वे अपि यज्ञविदः - All these people know the sacrifice
यज्ञ क्षपित कल्मषाः - they are the one with their sins destroyed by the sacrifices.

||Sloka summary ||

"Some with restraint on food offer the vital airs in vital airs. All these people know the sacrifices.
They are the one with their sins destroyed by the sacrifices." ||30||

In all these sacrifices, the one who is performing the sacrifice is noted as one who has firm conviction about the task one takes up. The performers of these sacrifices have their sins destroyed by the sacrifices.

Thus in this discourse Krishna detailed twelve types of Sacrifices which are summarized here.

1 Daiva Yajnya: A sacrifice focused on worshiping. It is simply worshipping God with intensity of purpose. That worship itself is treated as Yagnya.

2 Brahma Yajnya: A sacrifice focused on philosophic enquiry. Through enquiry and purification making the mind be absorbed in Brahman. This enquiry and pursuit of Brahman itself is the Yagnya.

3 Indriya Samyama Yajnya: A sacrifice focusing on the control of sensory organs. The control of sense organs is a first step to achieve liberation- Focusing on sense controls itself is a Yagnya or sacrifice.

4 Sabdadi Vishaya Nirodha Yajnya: A sacrifice focusing on not getting into worldly affairs. The sensory organs move about and get absorbed in various issues that are heard. Enquiry and rejection of the faulty issues so that the sensory organs are not diverted is the Yagnya. When the diversion of sensory organs on unrelated issues is stopped the mind acquires a tranquility and peace. Which leads to liberation.

5 Mano Nigraha Yajnya: A sacrifice focusing on control of mind. In the hierarchy of human faculties Sensory organs at a higher level than body. But the mind is at a higher level than sensory organs. Both the Indriya Samyama Yagnya controlling the sense organs and the Sabdaadi Vishaya nirodha Yagnya controlling the sensory organs dwelling on sundry issues requires the mind to control them. To control mind is the activity of Intellect which is at higher level. The practice of controlling mind itself is taken as activity and treated as a Yajnya.

6 Dravya Yajnya: A sacrifice focused on using one's wealth in charity is also a Yagnya.

7 Tapo Yajnya: A sacrifice focused on penance as an activity to get the control of sensory organs etc

8 Yoga Yajnya: A sacrifice focused on Yoga. This is the Ashtanga yoga as Yajnya.

9 Svadhyaa Yajnya: A sacrifice focused on self-study. Study of Vedas and Upanishads,

10 Gnyana Yajnya: A sacrifice focused on study, assimilation of Vedas and Upanishads as well as practicing the learnings.

11 Pranayama Yajnya: Practicing Pranayama as a Yagnya

12 Ahara Niyama Yajnya: Practicing tight dietary control as form of sacrifice.

It can be seen that all the twelve Yagnyas mentioned about requires consistent effort of some form with dedication.
Doing that with commitment and severity of purpose is their Yagnya or sacrifice.

This is a novel way of defining the Yajnya.

The Yagnyas defined in Vedas through Samhita and Brahmanas bear no resemblance to this description of Yajnya. Thus Krishna in this discourse has simplified the ritual of Yajnya requiring priests and following Vedic chants, which is way beyond a common man, to a process which is well within the means of an ordinary man with an intent.

People who take up these sacrifices have strong conviction about the sacrifices they offer.

||Sloka 31||

यज्ञशिष्टामृत भुजो यान्ति ब्रह्म सनातनम्।
नायं लोकोऽस्त्ययज्ञस्य कुतोऽन्यःकुरुसत्तम || 31||

स॥ हे कुरुसत्तम ! यज्ञशिष्ठा मृतभुजः सनातनम् ब्रह्म यान्ति | अयज्ञस्य अयं लोकः नास्ति | अन्यः कुतः ||31||

||Sloka meanings||

यज्ञशिष्ठा मृतभुजः - those who partake in the ambrosial remains of a sacrifice
सनातनम् ब्रह्म यान्ति - attain eternal Brahman
अयज्ञस्य अयं लोकः नास्ति - those who do not perform Sacrifice have no place in this world
अन्यः कुतः - where is another?

||Sloka summary ||'

"Those who partake in the ambrosial remains of a sacrifice attain eternal Brahman.
O best of Kurus, those who do not perform Sacrifice have no place in this world, where is another?" ||31||

'यज्ञशिष्ठाशिनः' means those who partake in the ambrosial remains of the Sacrifice. It is part of the process of Sacrifice in the original sense of a Sacrifice with sacrificial paraphernalia. In the context of Sacrifices defined by Krishna, the ambrosial remains of the sacrifice are nectar equivalent of peace. The one performing these sacrifices achieves peace. Those who do not perform such sacrifices does not attain the peace in this world. There is no question of attaining peace in the other world. That is the import of this Sloka.

||Sloka 32||

एवं बहुविथा यज्ञा वितता ब्रह्मणो मुखे |
कर्मजान् विद्धि तान् सर्वान् एवं ज्ञात्वा विमोक्ष्यसे || 32||

स॥ एवम् बहुविथाः यज्ञाः ब्रह्मणः मुखे वितताः | तान् सर्वान् कर्मजान् वित्थि |एवं ज्ञात्वा विमोक्ष्यसे ||32||

||Sloka meanings ||

एवम् बहुविथाः यज्ञाः - thus various kinds of sacrifice
ब्रह्मणः मुखे वितताः - have been elaborated in Vedas
तान् सर्वान् कर्मजान् वित्थि - know them all to be born of action
एवं ज्ञात्वा विमोक्ष्यसे - knowing thus you will be liberated

||Sloka summary ||

"Thus various kinds of sacrifice have been elaborated in Vedas. Know them all to be born of action.
Knowing thus you will be liberated." ||32||

Many sacrifices have been detailed in Vedas. They are all born of action, both physical, oral, and mental. Knowing the actions namely the ordained, prohibited and inactions, and performing sacrificial actions one attains Moksha.

||Sloka 33||

श्रेयान् द्रव्यमयाद्यज्ञा ज्ञानयज्ञः परन्तप |
सर्वं कर्माखिलं पार्थ ज्ञाने परिसमाप्यते || 33||

स॥ हे परन्तप ! द्रव्यमयात् यज्ञात् ज्ञान यज्ञः श्रेयान् | हे पार्थ ! सर्वं कर्म अखिलम् ज्ञाने परिसमाप्यते ||33||

||Sloka meanings||

ज्ञान यज्ञः श्रेयान् - Sacrifice of Knowledge is better
द्रव्यमयात् यज्ञात् - than the material oriented Sacrifice
हे पार्थ ! सर्वं कर्म अखिलम् - O Partha , all actions in their totality
ज्ञाने परिसमाप्यते - culminate in Knowledge

||Sloka summary ||

"Sacrifice of Knowledge is better than the material-oriented Sacrifice.
O Partha, all actions in their totality culminate in Knowledge" ||33||

Having detailed many types of Sacrifices, Krishna sets aside Jnyana Yajnya as better than Dravya Yagnya.
The Jnyana Yajnya is the sacrifice based on study, assimilation, and practice of Upanishads. The Dravya Yagnya is the sacrifice based on using one's wealth for charity. The Jnyana Yagnya includes assimilation of knowledge of Upanishads. The assimilated knowledge is never destroyed and remains with the doer.

The Dravya Yagnya means being involved in charity and obtaining the delight of charity. With the delight itself as the ultimate result of charity and not pursuing any other fruit through that charity, one is indeed performing Nishkama karma. That leads to freeing up of mind and thereafter comes liberation. The action in Dravya Yagnya is the charity. In the action of charity, charity dissolves once it is completed, though delight remains with the doer.

In Jnyana Yagnya the action is acquisition of knowledge. The acquired knowledge remains with the one practicing the Jnyana Yagnya. That is the point Krishna is making.

If Jnyana Yagnya is better than how to acquire that Jnyana/knowledge? Krishna elaborates.

||Sloka 34||

तद्विद्धि प्रणि पातेन परिप्रश्नेन सेवया |
उपदेक्ष्यन्ति ते ज्ञानं ज्ञानिनः तत्त्व दर्शिनः || 34 ||

स॥ तत् ज्ञानं प्रणिपातेन परिप्रश्नेन सेवया विद्धि | तत्त्व दर्शिनः ज्ञानिनः ते उपदेश्यन्ति ||34||

||Sloka meanings||

तत् ज्ञानं विद्धि - know that knowledge
प्रणिपातेन - by prostrating
परिप्रश्नेन- by asking searching questions
सेवया विद्धि - by service
तत्त्व दर्शिनः - those who have known the truth
ज्ञानिनः ते उपदेश्यन्ति - the knowers will teach you

||Sloka summary ||

"Know that knowledge by prostrating, by asking searching questions, and by service.
the knowers, who have known the truth, will teach you."||34||

Krishna has a very simple answer for how one may acquire the knowledge.
- By seeking out a master and prostrating before him.
- By querying the Guru with respect.
- By performing services.

How to find a master, to whom we perform services?
Krishna answers that also. Masters are people of Knowledge and having the experience of Brahman

Who can acquire the knowledge from the Master?
- the ones who has the focus.
- the one who live in that purpose
- the one who conquered the sensory organs.

||Sloka 35||

यत् ज्ञात्वा न पुनर्मोहमेवं यास्यसि पाण्डव |
येन भूतान्यशेषेण द्रक्ष्यस्यात्मन्यथो मयि || 35||

स॥ हे पाण्डव ! यत् ज्ञात्वा पुनः एवम् मोहम् न यास्यसि येन भूतानि अशेषेण अत्मनि अथो मयि द्रक्ष्यसि ( तत् ज्ञानम् विद्धि !)

||Sloka meanings||

यत् ज्ञात्वा पुनः - knowing which again
एवम् मोहम् न यास्यसि - you will not get into this delusion
येन भूतानि अशेषेण अत्मनि - by which you can see all being in the Self
अथो मयि द्रक्ष्यसि - and also in Me
(Know such knowledge)

||Sloka summary ||

" O Pandava, know that by which again you will not get into this delusion, by which you can see all being in the Self
and also in Me." ||35||

Krishna is thus highlighting the greatness of knowledge.

||Sloka 36||

अपि चेदपि पापेभ्यः सर्वेभ्यः पापकृत्तमः |
सर्वं ज्ञानप्लवेनैव वृजिनं संतरिष्यसि || 36||

स॥ सर्वेभ्यः पापेभ्यः पापकृत्तमः अपि चेत् अपि सर्वं वृजिनम् ( पापम्) ज्ञानप्लवेनैव संतरिष्यसि ||36||

||Sloka meanings||

सर्वेभ्यः पापेभ्यः - among all sinners
पापकृत्तमः अपि चेत् - even if (you are) the excessive perpetrator of sins
सर्वं वृजिनम् ( पापम्) - all those sins
ज्ञानप्लवेनैव संतरिष्यसि - will cross over with the raft of knowledge

||Sloka summary ||

"Even if you are the excessive perpetrator of sins among all sinners,
you will cross over all those sins with the raft of knowledge." ||36||

This is the greatness of knowledge. Whatever sins one may have committed, the acquisition of knowledge takes one across the proverbial ocean of life.

||Sloka 37||

यथैथांसि समिद्धोऽग्निः भस्मसात्कुरुतेऽर्जुन।
ज्ञानाग्नि सर्वकर्माणि भस्मसात्कुरुते तथा || 37||

स॥ हे अर्जुना ! समिद्धः अग्निः एथांसि यथा भस्मसात् तथा ज्ञानाग्निः सर्वकर्माणि भस्मसात् कुरुते ||37||

||Sloka meanings||

समिद्धः अग्निः - ( just as) blazing fire
एथांसि यथा भस्मसात् - turns the piece of wood to ashes
तथा ज्ञानाग्निः - similarly the fire of knowledge
सर्वकर्माणि भस्मसात् कुरुते - consumes all actions

||Sloka summary ||

" Just as a blazing fire turns the piece of wood to ashes,
similarly the fire of knowledge consumes all actions." ||37||

Knowledge destroys all ignorance.

||Sloka 38||

न हि ज्ञानेन सदृशं पवित्रमिह विद्यते |
तत् स्वयं योगसंसिद्धः कालेनात्मनि विंदति॥ 38 ||

स॥ इह ज्ञानेन सदृशं पवित्रं न विद्यते हि | तत् योगसंसिद्धिः कालेन आत्मनि स्वयम् विंदति ||38||

||Sloka meanings||

ज्ञानेन सदृशं पवित्रं - (something) as purifying and equal to knowledge
इह न विद्यते हि - is not there in this world
तत् कालेनयोगसंसिद्धिः - The one who attained the Yoga after time
आत्मनि स्वयम् विंदति - acquires the same in his own heart

||Sloka summary ||

"Nothing as purifying and equal to knowledge is there in this world.
The one who attained the Yoga after time acquires the same in his own heart" ||38||

Knowledge is Supreme. There is nothing else as pure as knowledge. Having acquired knowledge one enjoys the results in due course.

There are many things pure in the world. But there is nothing equal to knowledge. Knowledge is the purest element.

This knowledge is available only by own effort
Where does this knowledge arise?
It arises in the self.
What does this knowledge do?
It destroys the ignorance and doubts.

The relationship of knowledge and time is that one enjoys the results as time progresses.
Who can acquire the knowledge? Krishna clarifies again.

||Sloka 39||

श्रद्ध्वान् लभते ज्ञानं तत्परः संयतेन्द्रियः।
ज्ञानं लब्ध्वा परां शान्तिं अचिरेणाधिगच्छति॥ 39 ||

स॥ श्रद्धवान् तत्परः संयतेंद्रियः ज्ञानं लभते |ज्ञानम् लब्ध्वा पराम् शांतिम् अचिरेण अधिगच्चति ||39||

||Sloka meanings||

श्रद्धवान् तत्परः संयतेंद्रियः -
one with faith, one who is intent on That, the one who has controlled his sense organs
ज्ञानं लभते - attains knowledge
ज्ञानं लब्ध्वा - Having acquired knowledge
परां शान्तिं अचिरेण अधिगच्चति - attains great peace very soon

||Sloka summary ||

"One with faith, one who is intent on That, the one who has controlled his sense organs attains knowledge.
Having acquired knowledge one attains great peace very soon." ||39||

||Sloka 40||

अज्ञश्चाश्रद्धधानश्च संशयात्मा विनश्यति |
नायं लोकोऽस्ति न परो न सुखं संशयात्मनः ||40||

स॥ अज्ञश्च अश्रद्धधानश्च संशयात्मा विनश्यति |संशयात्मा अयं लोकः नास्ति | परं न | सुखं अपि नास्ति ||40||

||Sloka meanings||

अज्ञश्च अश्रद्धधानश्च - ignorant and the one without faith
संशयात्मा विनश्यति - one with doubts will perish
संशयात्मा अयं लोकः नास्ति - the one with doubts does not have this world
परं न - not the other world too
सुखं अपि नास्ति - happiness is also not there

||Sloka summary ||

"Ignorant one, the one without faith, and the one with doubts will perish. The one with doubts does not have this world, nor the other world too. Happiness is also not there." ||40||

||Sloka 41||

योगसन्न्यस्तकर्माणां ज्ञानसंछिन्नसंशयम् |
आत्मवंतं न कर्माणि निबध्नंति धनंजय || 41 ||

स॥ हे धनंजया ! योगसन्यस्त कर्माणम् ज्ञानसंच्छिन्न संशयम् आत्म वन्तं कर्माणि न निबध्नंति ||41||

||Sloka meanings||

योगसन्यस्त कर्माणम् - one who renounced action through Yoga
ज्ञानसंच्छिन्न संशयम् - one who demolished doubts with knowledge
आत्म वन्तं - one who is vigilant
कर्माणि न निबध्नंति - actions do not bind him

||Sloka summary ||

"O Dhananjaya, actions do not bind one who renounced action through Yoga,
who demolished doubts with knowledge, and who is vigilant." ||41||

The import of all these Slokas is the supremacy of Jnyana.
Key points may be summarized here,
- Acquiring of knowledge results in the destruction of confusion
- Acquiring the knowledge, the one who acquires sees himself in all the other beings, and all other beings in himself and the Bhagavan
- Acquiring that knowledge, even if one was sinner before, one would be able to cross the ocean of ignorance and reach the other shore of witnessing Brahman.
- Acquiring that knowledge burns the bondage of action to ashes and make him free.

Krishna has a last word on Jnyana:

||Sloka 42||

तस्मादज्ञान संभूतं हृत्थ्सं ज्ञानासिनात्मनः |
चित्वैनं संशयं योगमातिष्ठोत्तिष्ठ भारत || 42||

स॥ हे भारत ! तस्मात् आत्मनः हृद् स्थम् अज्ञानसंभूतम् एनं संशयम् ज्ञानासिना चित्वा योगम् आतिष्ठ ||42||

||Sloka meanings||
तस्मात् एनं संशयम् - hence this doubt
आत्मनः हृद् स्थम् - residing in your heart
अज्ञानसंभूतम् - born of ignorance
ज्ञानासिना चित्वा - destroy with the sword of knowledge
योगम् आतिष्ठ - arise and practice Yoga

||Sloak summary||

"O Bharata, hence destroy this doubt born of ignorance residing in your heart,
with the sword of knowledge. Arise and practice Yoga." ||42||

"Krishna is telling g Arjuna, that this doubt in your heart which is the result of ignorance, destroy that ignorance with the sword of knowledge. Use that tool to achieve Jnyana yoga, namely the tool of Nishkama karma. He urges Arjuna to arise and get going.

Thus Krishna proposes Jnyana as a sword to demolish ignorance.
That is the final word in Jnyana Yoga.

So what does the Jnyana Yoga tell us?

Man is involved in action from the time he gets up in the morning. If we ascribe every action as an offering to God then one is free from the bondage of action. All the sacrifices mentioned are within the realm of the individuals. We can pick up any one and pursue that as a single point of focus.

The Jnyana Yagnya is the best of all as stated by Krishna.

We should make efforts for acquiring that Jnyana.

|| ओम् तत् सत् ||
"तस्मादज्ञान संभूतं हृत्थ्सं ज्ञानासिनात्मनः |
चित्वैनं संशयं योगमातिष्ठोत्तिष्ठ भारत ||"
"Therefore "O Bharata! take recourse to Yoga and rise up cutting asunder with the sword of knowledge this doubt in your heart arising from ignorance"

||om tat sat ||