Chapter 4

The Yoga of Knowledge and Renunciation of Binding ActionThe Yoga of Knowledge and Renunciation of Binding Action

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4.1

श्रीभगवानुवाच

इमं विवस्वते योगं प्रोक्तवानहमव्ययम् । विवस्वान्मनवे प्राह मनुरिक्ष्वाकवेऽब्रवीत् ॥४.१॥

Krishna said: I taught this enduring discipline of yoga to Vivasvān; Vivasvān passed it to Manu, and Manu communicated it to Ikṣvāku.

Roman reading

imam vivasvate yogam proktavaanahamavyayam | vivasvaanmanave praaha manurikshvaakave’braveet ||4.1||imaṃ vivasvate yogaṃ proktavānahamavyayam | vivasvānmanave prāha manurikṣvākave’bravīt ||4.1||

Explanation

Krishna places the teaching within a remembered lineage, rather than presenting it as a new invention. The succession from Vivasvān to Manu and Ikṣvāku gives the teaching a traditional setting. Yoga here is a comprehensive discipline of understanding and action, not simply a collection of postures.

Other languages and readings

ShivGoraksh Simple Hindi Explanation

कृष्ण अपने उपदेश को किसी अचानक उपजे नए विचार के रूप में नहीं, बल्कि पीढ़ियों से चली आ रही शिक्षा के रूप में रखते हैं। सूर्यदेव विवस्वान, मनु और इक्ष्वाकु का उल्लेख इस परंपरा का सांस्कृतिक वंशक्रम बताता है। यहाँ योग को केवल आसनों तक सीमित न समझें; यह जीवन और कर्म को समझने की अनुशासित दृष्टि है।

4.2

श्रीभगवानुवाच

एवं परम्पराप्राप्तमिमं राजर्षयो विदुः । स कालेनेह महता योगो नष्टः परन्तप ॥४.२॥

Thus received through a succession of teachers, this yoga was known to royal sages. Over a long period, O subduer of foes, its teaching was lost here.

Roman reading

evam paramparaapraaptamimam raajarshayo viduh | sa kaaleneha mahataa yogo nashtah parantapa ||4.2||evaṃ paramparāprāptamimaṃ rājarṣayo viduḥ | sa kāleneha mahatā yogo naṣṭaḥ parantapa ||4.2||

Explanation

A lineage has to preserve understanding, not merely repeat formulas. The term royal sage suggests leadership informed by wisdom and self-restraint. Krishna's warning is that a teaching may survive as a name while its practical meaning fades.

Other languages and readings

ShivGoraksh Simple Hindi Explanation

परंपरा केवल शब्दों को आगे पहुँचाने का नाम नहीं; अर्थ और साधना की निरंतरता भी आवश्यक है। 'राजर्षि' ऐसे शासकों की कल्पना है जो अधिकार के साथ आत्मसंयम और विवेक भी रखते हों। समय के साथ शिक्षा का बाहरी स्वरूप बच सकता है जबकि उसका जीवित आशय धुँधला पड़ जाए।

4.3

श्रीभगवानुवाच

स एवायं मया तेऽद्य योगः प्रोक्तः पुरातनः । भक्तोऽसि मे सखा चेति रहस्यं ह्येतदुत्तमम् ॥४.३॥

I have taught you that very ancient yoga today because you are my devotee and friend. This is a profound and excellent teaching.

Roman reading

sa evaayam mayaa te’dya yogah proktah puraatanah | bhakto’si me sakhaa cheti rahasyam hyetaduttamam ||4.3||sa evāyaṃ mayā te’dya yogaḥ proktaḥ purātanaḥ | bhakto’si me sakhā ceti rahasyaṃ hyetaduttamam ||4.3||

Explanation

The teacher-student relationship is also a friendship: trust makes learning possible, while closeness gives Arjuna room to question. A 'secret' here can signify depth rather than information deliberately withheld. Its significance emerges through reflection and practice.

Other languages and readings

ShivGoraksh Simple Hindi Explanation

कृष्ण और अर्जुन का संबंध श्रद्धा और मित्रता दोनों से बना है। श्रद्धा सीखने की खुली मनःस्थिति देती है, जबकि मित्रता प्रश्न पूछने का साहस। 'रहस्य' का अर्थ केवल छिपी हुई सूचना नहीं, ऐसा गहरा सत्य भी है जिसे अनुभव और विवेक से समझना पड़ता है।

4.4

अर्जुन उवाच

अपरं भवतो जन्म परं जन्म विवस्वतः । कथमेतद्विजानीयां त्वमादौ प्रोक्तवानिति ॥४.४॥

Arjuna said: Your birth came later, while Vivasvān's was much earlier. How am I to understand your claim that you taught him at the beginning?

Roman reading

aparam bhavato janma param janma vivasvatah | kathametadvijaaneeyaam tvamaadau proktavaaniti ||4.4||aparaṃ bhavato janma paraṃ janma vivasvataḥ | kathametadvijānīyāṃ tvamādau proktavāniti ||4.4||

Explanation

Arjuna notices the apparent conflict between Krishna's human life and the ancient chronology. His question is not a failure of devotion; it drives the conversation forward. The reply will distinguish an ordinary birth from the divine manifestation Krishna describes.

Other languages and readings

ShivGoraksh Simple Hindi Explanation

यह अध्याय अंधविश्वास से नहीं, एक कठिन प्रश्न से आगे बढ़ता है। अर्जुन कथन और सामान्य कालक्रम के बीच विरोध देखता है। प्रश्न उठाना उसके विश्वास का अंत नहीं; वही कृष्ण को दिव्य प्राकट्य की अपनी धारणा स्पष्ट करने का अवसर देता है।

4.5

श्रीभगवानुवाच

बहूनि मे व्यतीतानि जन्मानि तव चार्जुन । तान्यहं वेद सर्वाणि न त्वं वेत्थ परन्तप ॥४.५॥

Krishna said: Many births of mine and yours have passed, Arjuna. I know them all, but you do not, O subduer of foes.

Roman reading

bahooni me vyateetaani janmaani tava chaarjuna | taanyaham veda sarvaani na tvam vettha parantapa ||4.5||bahūni me vyatītāni janmāni tava cārjuna | tānyahaṃ veda sarvāṇi na tvaṃ vettha parantapa ||4.5||

Explanation

Within the Gita's doctrine of recurring births, Krishna contrasts his knowledge with the limits of ordinary human recollection. The statement belongs to the scripture's theological account of divine and human life. It should not be mistaken for a historical claim independently established by the text.

Other languages and readings

ShivGoraksh Simple Hindi Explanation

यहाँ पुनर्जन्म की पारंपरिक मान्यता के भीतर स्मृति और ज्ञान का भेद प्रस्तुत होता है। कृष्ण अपने ज्ञान को मनुष्य की सीमित व्यक्तिगत स्मृति से अलग बताते हैं। पाठक को यह समझना चाहिए कि यह गीता की आध्यात्मिक शिक्षात्मक दृष्टि है, सामान्य इतिहास-लेखन का दावा नहीं।

4.6

श्रीभगवानुवाच

अजोऽपि सन्नव्ययात्मा भूतानामीश्वरोऽपि सन् । प्रकृतिं स्वामधिष्ठाय सम्भवाम्यात्ममायया ॥४.६॥

Though unborn, of imperishable nature, and Lord of beings, I manifest through my own power, presiding over my own nature.

Roman reading

ajo’pi sannavyayaatmaa bhootaanaameeshvaro’pi san | prakritim svaamadhishthaaya sambhavaamyaatmamaayayaa ||4.6||ajo’pi sannavyayātmā bhūtānāmīśvaro’pi san | prakṛtiṃ svāmadhiṣṭhāya sambhavāmyātmamāyayā ||4.6||

Explanation

Krishna distinguishes divine manifestation from an ordinary birth compelled by circumstances. Traditions interpret prakṛti and māyā in different ways, so the verse should not be reduced to one later school's metaphysics. Its immediate emphasis is divine agency in manifestation.

Other languages and readings

ShivGoraksh Simple Hindi Explanation

कृष्ण के अनुसार उनका प्रकट होना साधारण जन्म की विवशता नहीं है। 'प्रकृति' और 'माया' जैसे शब्दों की विभिन्न दार्शनिक परंपराओं में भिन्न व्याख्याएँ हैं। यहाँ मुख्य बात यह है कि कृष्ण दिव्य अभिव्यक्ति को अपनी स्वतंत्र शक्ति से जोड़ते हैं।

4.7

श्रीभगवानुवाच

यदा यदा हि धर्मस्य ग्लानिर्भवति भारत । अभ्युत्थानमधर्मस्य तदात्मानं सृजाम्यहम् ॥४.७॥

Whenever dharma declines and adharma rises, O descendant of Bharata, I manifest myself.

Roman reading

yadaa yadaa hi dharmasya glaanirbhavati bhaarata | abhyutthaanamadharmasya tadaatmaanam srijaamyaham ||4.7||yadā yadā hi dharmasya glānirbhavati bhārata | abhyutthānamadharmasya tadātmānaṃ sṛjāmyaham ||4.7||

Explanation

Dharma here concerns the sustaining order of right conduct and responsibility, not merely a religious label. Krishna introduces the idea of divine manifestation amid moral crisis. The verse does not authorize anyone to claim divine approval for their own violence.

Other languages and readings

ShivGoraksh Simple Hindi Explanation

धर्म यहाँ मात्र एक व्यक्तिगत धार्मिक पहचान नहीं, कर्तव्य, नैतिक व्यवस्था और न्याय-संगत जीवन के व्यापक प्रश्न से जुड़ा है। कृष्ण संकट के समय दिव्य हस्तक्षेप की संभावना का वर्णन करते हैं। इसका प्रयोग किसी व्यक्ति को अपनी हिंसा का स्वतः दैवी समर्थन मानने के लिए नहीं करना चाहिए।

4.8

श्रीभगवानुवाच

परित्राणाय साधूनां विनाशाय च दुष्कृताम् । धर्मसंस्थापनार्थाय सम्भवामि युगे युगे ॥४.८॥

For the protection of the good, the destruction of wrongdoers, and the restoration of dharma, I manifest age after age.

Roman reading

paritraanaaya saadhoonaam vinaashaaya cha dushkritaam | dharmasamsthaapanaarthaaya sambhavaami yuge yuge ||4.8||paritrāṇāya sādhūnāṃ vināśāya ca duṣkṛtām | dharmasaṃsthāpanārthāya sambhavāmi yuge yuge ||4.8||

Explanation

This verse specifies the purposes of the manifestation described in 4.7. Protection and destruction belong to the epic's theological and conflict setting. An interpretation should face the tension between justice and compassion without turning the verse into a personal license to punish others.

Other languages and readings

ShivGoraksh Simple Hindi Explanation

यह श्लोक पिछले श्लोक की बात का उद्देश्य स्पष्ट करता है। 'विनाश' और 'रक्षा' महाकाव्य के युद्ध-संदर्भ तथा ईश्वर संबंधी विश्वास का हिस्सा हैं। व्याख्या में न्याय और करुणा के तनाव को छिपाए बिना समझना चाहिए; यह किसी पाठक के लिए दंड देने की व्यक्तिगत अनुमति नहीं है।

4.9

श्रीभगवानुवाच

जन्म कर्म च मे दिव्यमेवं यो वेत्ति तत्त्वतः । त्यक्त्वा देहं पुनर्जन्म नैति मामेति सोऽर्जुन ॥४.९॥

Arjuna, one who truly understands the divine nature of my birth and deeds does not take birth again after leaving the body, but comes to me.

Roman reading

janma karma cha me divyamevam yo vetti tattvatah | tyaktvaa deham punarjanma naiti maameti so’rjuna ||4.9||janma karma ca me divyamevaṃ yo vetti tattvataḥ | tyaktvā dehaṃ punarjanma naiti māmeti so’rjuna ||4.9||

Explanation

Knowing 'in truth' implies more than memorizing an account of Krishna's appearance. Different schools understand 'coming to me' through distinct views of liberation and the divine. The promise is a theological teaching, not an empirically testable prediction.

Other languages and readings

ShivGoraksh Simple Hindi Explanation

कृष्ण के कथन में मुक्ति केवल बाहरी कथा सुन लेने का फल नहीं है; 'तत्त्वतः' सही, गहरी समझ की माँग करता है। 'मुझे प्राप्त होना' वैष्णव, अद्वैत और अन्य परंपराओं में अलग ढंग से समझाया जाता है। यह श्लोक उस पारंपरिक आध्यात्मिक लक्ष्य की घोषणा करता है, न कि मापे जा सकने वाले परिणाम की।

4.10

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श्रीभगवानुवाच

वीतरागभयक्रोधा मन्मया मामुपाश्रिताः । बहवो ज्ञानतपसा पूता मद्भावमागताः ॥४.१०॥

Many, freed from attachment, fear, and anger, absorbed in me and taking refuge in me, were purified by the discipline of knowledge and reached my state.

Roman reading

veetaraagabhayakrodhaa manmayaa maamupaashritaah | bahavo jnaanatapasaa pootaa madbhaavamaagataah ||4.10||vītarāgabhayakrodhā manmayā māmupāśritāḥ | bahavo jñānatapasā pūtā madbhāvamāgatāḥ ||4.10||

Explanation

Knowledge is pictured as a purifying discipline rather than a collection of facts. Freedom from fear and anger need not mean pretending such feelings never arise; it means growing beyond their domination. The verse joins inquiry, commitment, and spiritual transformation.

Other languages and readings

ShivGoraksh Simple Hindi Explanation

ज्ञान को यहाँ 'तप' कहा गया है—अर्थात् समझ को गहरा करने वाला गंभीर अनुशासन। क्रोध और भय से मुक्ति का आशय मानवीय भावनाओं को दबाना नहीं, उनसे संचालित न होना है। कृष्ण बताते हैं कि आध्यात्मिक परिवर्तन में अभ्यास, समझ और शरणागति साथ हो सकते हैं।

4.11

श्रीभगवानुवाच

ये यथा मां प्रपद्यन्ते तांस्तथैव भजाम्यहम् । मम वर्त्मानुवर्तन्ते मनुष्याः पार्थ सर्वशः ॥४.११॥

Pārtha, I respond to people in accordance with the way they approach me; people everywhere follow my path in different ways.

Roman reading

ye yathaa maam prapadyante taamstathaiva bhajaamyaham | mama vartmaanuvartante manushyaah paartha sarvashah ||4.11||ye yathā māṃ prapadyante tāṃstathaiva bhajāmyaham | mama vartmānuvartante manuṣyāḥ pārtha sarvaśaḥ ||4.11||

Explanation

Krishna describes a correspondence between how people approach the divine and the response they receive. Traditions differ on whether this implies inclusivity, hierarchy, or graded spiritual aims. The verse recognizes varied human approaches without removing every doctrinal difference.

Other languages and readings

ShivGoraksh Simple Hindi Explanation

यह श्लोक साधक की प्रवृत्ति और दिव्य प्रत्युत्तर के संबंध को दिखाता है। इसे सभी मतों के बीच हर अंतर के समाप्त हो जाने का सरल दावा न बनाया जाए; अलग दार्शनिक परंपराएँ इसका अर्थ अलग रखती हैं। फिर भी यहाँ मनुष्य की विविध आध्यात्मिक खोजों पर ध्यान दिया गया है।

4.12

श्रीभगवानुवाच

काङ्क्षन्तः कर्मणां सिद्धिं यजन्त इह देवताः । क्षिप्रं हि मानुषे लोके सिद्धिर्भवति कर्मजा ॥४.१२॥

Those seeking success in their actions worship deities here, for in the human world results arising from action can come quickly.

Roman reading

kaankshantah karmanaam siddhim yajanta iha devataah | kshipram hi maanushe loke siddhirbhavati karmajaa ||4.12||kāṅkṣantaḥ karmaṇāṃ siddhiṃ yajanta iha devatāḥ | kṣipraṃ hi mānuṣe loke siddhirbhavati karmajā ||4.12||

Explanation

Krishna distinguishes worship oriented toward immediate success from the deeper spiritual understanding discussed later. The verse reflects one framework for the purposes of ritual devotion. It should not be taken as a complete account of everyone's motives for worship.

Other languages and readings

ShivGoraksh Simple Hindi Explanation

कृष्ण तत्काल फल की कामना वाली उपासना और आगे वर्णित आत्मज्ञान के बीच अंतर स्थापित करते हैं। श्लोक देवपूजा की एक ऐतिहासिक-धार्मिक समझ प्रस्तुत करता है; इसे हर उपासक की प्रेरणा के बारे में सार्वभौम दावा मानना आवश्यक नहीं है।

4.13

श्रीभगवानुवाच

चातुर्वर्ण्यं मया सृष्टं गुणकर्मविभागशः । तस्य कर्तारमपि मां विद्ध्यकर्तारमव्ययम् ॥४.१३॥

I instituted the fourfold varna order according to distinctions of qualities and activities. Though its originator, know me as imperishable and not bound as a doer.I instituted the fourfold varṇa order according to distinctions of qualities and activities. Though its originator, know me as imperishable and not bound as a doer.

Roman reading

chaaturvarnyam mayaa srishtam gunakarmavibhaagashah | tasya kartaaramapi maam viddhyakartaaramavyayam ||4.13||cāturvarṇyaṃ mayā sṛṣṭaṃ guṇakarmavibhāgaśaḥ | tasya kartāramapi māṃ viddhyakartāramavyayam ||4.13||

Explanation

This is a historically consequential and contested statement about a fourfold social order. Commentators debate the relation of guṇa and karma to social status; the verse should not be used to legitimize discrimination or caste-based harm. Its account of divine non-doership is a separate philosophical claim requiring interpretation.

Other languages and readings

ShivGoraksh Simple Hindi Explanation

यह सामाजिक व्यवस्था संबंधी प्राचीन कथन है, जिसका भारतीय इतिहास में गहरा और विवादित प्रभाव रहा है। 'गुण-कर्म' की व्याख्या अलग संप्रदाय करते हैं; इससे जन्म-आधारित भेदभाव को उचित ठहराने का अधिकार अपने आप नहीं मिलता। पाठ के अर्थ को समझते समय ऐतिहासिक जातिगत अन्याय और मानव गरिमा दोनों को गंभीरता से लेना चाहिए।

4.14

श्रीभगवानुवाच

न मां कर्माणि लिम्पन्ति न मे कर्मफले स्पृहा । इति मां योऽभिजानाति कर्मभिर्न स बध्यते ॥४.१४॥

Actions do not stain or bind me, nor do I crave their fruits. One who understands me in this way is not bound by actions.

Roman reading

na maam karmaani limpanti na me karmaphale sprihaa | iti maam yo’bhijaanaati karmabhirna sa badhyate ||4.14||na māṃ karmāṇi limpanti na me karmaphale spṛhā | iti māṃ yo’bhijānāti karmabhirna sa badhyate ||4.14||

Explanation

The issue is the binding sense of possessive agency and craving for outcomes. Krishna does not present this as an excuse to avoid responsibility. Understanding non-attachment should deepen integrity in action, not erase accountability for its consequences.

Other languages and readings

ShivGoraksh Simple Hindi Explanation

इस कथन का केंद्र 'कर्तापन' और फल-लालसा से उत्पन्न बंधन है। कृष्ण कर्म छोड़ने को नहीं कहते, बल्कि अपने कार्य और अहंकारपूर्ण स्वामित्व के बीच भेद सिखाते हैं। मनुष्य के लिए यह जिम्मेदारी से भागने का बहाना नहीं हो सकता।

4.15

श्रीभगवानुवाच

एवं ज्ञात्वा कृतं कर्म पूर्वैरपि मुमुक्षुभिः । कुरु कर्मैव तस्मात्त्वं पूर्वैः पूर्वतरं कृतम् ॥४.१५॥

Knowing this, even seekers of liberation in earlier times acted. Therefore, you too should perform your work, as those before you did.

Roman reading

evam jnaatvaa kritam karma poorvairapi mumukshubhih | kuru karmaiva tasmaattvam poorvaih poorvataram kritam ||4.15||evaṃ jñātvā kṛtaṃ karma pūrvairapi mumukṣubhiḥ | kuru karmaiva tasmāttvaṃ pūrvaiḥ pūrvataraṃ kṛtam ||4.15||

Explanation

Krishna cites earlier seekers to show that a quest for freedom need not require abandoning all activity. The tradition provides an example of engaged discipline. Yet discerning what is right in a particular situation remains necessary; imitation alone is not wisdom.

Other languages and readings

ShivGoraksh Simple Hindi Explanation

कृष्ण कार्य से पलायन को मुक्ति का आवश्यक रास्ता नहीं मानते। पहले के मुमुक्षुओं का उदाहरण बताता है कि कर्मयोग संसार में सक्रिय रहते हुए भी साधा जा सकता है। परंपरा का संदर्भ आचरण की प्रेरणा देता है, पर विशेष परिस्थिति में क्या उचित है, इसके लिए विवेक अभी भी चाहिए।

4.16

श्रीभगवानुवाच

किं कर्म किमकर्मेति कवयोऽप्यत्र मोहिताः । तत्ते कर्म प्रवक्ष्यामि यज्ज्ञात्वा मोक्ष्यसेऽशुभात् ॥४.१६॥

Even the wise become perplexed about what counts as action and inaction. I shall explain action to you; understanding it, you can be freed from what is harmful.

Roman reading

kim karma kimakarmeti kavayo’pyatra mohitaah | tatte karma pravakshyaami yajjnaatvaa mokshyase’shubhaat ||4.16||kiṃ karma kimakarmeti kavayo’pyatra mohitāḥ | tatte karma pravakṣyāmi yajjñātvā mokṣyase’śubhāt ||4.16||

Explanation

Outward activity and genuine action are not always identical, nor is physical stillness necessarily true inaction. By acknowledging that even the insightful may be confused, Krishna prepares the reader for a subtler account of intention, understanding, and consequences.

Other languages and readings

ShivGoraksh Simple Hindi Explanation

हर दिखाई देने वाली गतिविधि सार्थक कर्म नहीं होती और हर बाहरी चुप्पी वास्तविक अकर्म नहीं होती। कृष्ण इस उलझन को स्वीकार करते हैं; इसलिए आगे के श्लोक में वे कर्म, विकर्म और अकर्म का विवेचन शुरू करते हैं। यहाँ शिक्षण का आरंभ प्रश्न की जटिलता को मानने से होता है।

4.17

श्रीभगवानुवाच

कर्मणो ह्यपि बोद्धव्यं बोद्धव्यं च विकर्मणः । अकर्मणश्च बोद्धव्यं गहना कर्मणो गतिः ॥४.१७॥

One must understand action, improper or divergent action, and inaction; the workings of karma are indeed subtle.

Roman reading

karmano hyapi boddhavyam boddhavyam cha vikarmanah | akarmanashcha boddhavyam gahanaa karmano gatih ||4.17||karmaṇo hyapi boddhavyaṃ boddhavyaṃ ca vikarmaṇaḥ | akarmaṇaśca boddhavyaṃ gahanā karmaṇo gatiḥ ||4.17||

Explanation

Karma, vikarma, and akarma are technical categories, not merely three everyday labels. Commentaries give them nuanced meanings. The verse asks readers to examine how an act relates to intention, duty, and bondage, rather than judge only the motion visible from outside.

Other languages and readings

ShivGoraksh Simple Hindi Explanation

कर्म, विकर्म और अकर्म अलग दार्शनिक श्रेणियाँ हैं; इन्हें केवल 'काम करना, गलत काम करना, कुछ न करना' तक समेटना पर्याप्त नहीं है। अलग भाष्य इनके सूक्ष्म अर्थों को अलग ढंग से प्रस्तुत करते हैं। कृष्ण का आग्रह है कि नैतिक स्थिति और अंतःकरण को भी देखना होगा।

4.18

श्रीभगवानुवाच

कर्मण्यकर्म यः पश्येदकर्मणि च कर्म यः । स बुद्धिमान्मनुष्येषु स युक्तः कृत्स्नकर्मकृत् ॥४.१८॥

The one who sees inaction within action and action within inaction is wise among people, integrated in yoga, and truly understands the whole field of action.

Roman reading

karmanyakarma yah pashyedakarmani cha karma yah | sa buddhimaanmanushyeshu sa yuktah kritsnakarmakrit ||4.18||karmaṇyakarma yaḥ paśyedakarmaṇi ca karma yaḥ | sa buddhimānmanuṣyeṣu sa yuktaḥ kṛtsnakarmakṛt ||4.18||

Explanation

The paradox shifts attention from mere outward movement to the inner quality of agency. A person may act energetically without possessive attachment, while another appears idle yet remains inwardly driven by craving. This insight should not be used to excuse passive complicity in wrongdoing.

Other languages and readings

ShivGoraksh Simple Hindi Explanation

श्लोक विरोधाभास की शैली से बताता है कि आध्यात्मिक दृष्टि केवल बाहरी दृश्य से निर्णय नहीं करती। कोई व्यक्ति सक्रिय होकर भी फलासक्ति और अहंकार से मुक्त हो सकता है; बाहर से निष्क्रिय व्यक्ति भीतर इच्छाओं से बँधा हो सकता है। यह विचार अन्याय के सामने निष्क्रिय रहने का औचित्य नहीं देता।

4.19

श्रीभगवानुवाच

यस्य सर्वे समारम्भाः कामसङ्कल्पवर्जिताः । ज्ञानाग्निदग्धकर्माणं तमाहुः पण्डितं बुधाः ॥४.१९॥

The wise call a person learned whose undertakings are free of grasping desire and whose karmic bondage has been burned in the fire of knowledge.

Roman reading

yasya sarve samaarambhaah kaamasankalpavarjitaah | jnaanaagnidagdhakarmaanam tamaahuh panditam budhaah ||4.19||yasya sarve samārambhāḥ kāmasaṅkalpavarjitāḥ | jñānāgnidagdhakarmāṇaṃ tamāhuḥ paṇḍitaṃ budhāḥ ||4.19||

Explanation

The fire of knowledge is a metaphor for transforming the conditions that make action binding. It does not cancel the real-world effects of someone's choices. The point is to relinquish ego-driven craving, not to become purposeless or careless.

Other languages and readings

ShivGoraksh Simple Hindi Explanation

'ज्ञानाग्नि' एक रूपक है। आग की तरह ज्ञान अज्ञान-जनित बंधनों को समाप्त करता है; यह किए गए कार्यों के वास्तविक प्रभाव को मिटा देने का दावा नहीं है। 'कामसंकल्प' छोड़ने का अर्थ लक्ष्यहीन होना नहीं, स्वयं को लालसा से बाँधने वाली मानसिकता छोड़ना है।

4.20

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श्रीभगवानुवाच

त्यक्त्वा कर्मफलासङ्गं नित्यतृप्तो निराश्रयः । कर्मण्यभिप्रवृत्तोऽपि नैव किञ्चित्करोति सः ॥४.२०॥

Having released attachment to the fruits of action, inwardly content and not dependent on possession, a person remains free of binding doership even while fully engaged in work.

Roman reading

tyaktvaa karmaphalaasangam nityatripto niraashrayah | karmanyabhipravritto’pi naiva kinchitkaroti sah ||4.20||tyaktvā karmaphalāsaṅgaṃ nityatṛpto nirāśrayaḥ | karmaṇyabhipravṛtto’pi naiva kiñcitkaroti saḥ ||4.20||

Explanation

'Does nothing' is a statement about freedom from binding ego-identification, not a denial of visible activity. Contentment does not require laziness. A person may work diligently without making inner peace depend entirely on the outcome.

Other languages and readings

ShivGoraksh Simple Hindi Explanation

यहाँ 'कुछ नहीं करता' का आशय वास्तविक निष्क्रियता नहीं है; बाहरी कर्म और बंधनकारी अहंकार के बीच अंतर है। संतोष आलस्य नहीं, बल्कि फल की अनिश्चितता में भी संतुलन रखकर कार्य करने की क्षमता बनता है।

4.21

श्रीभगवानुवाच

निराशीर्यतचित्तात्मा त्यक्तसर्वपरिग्रहः । शारीरं केवलं कर्म कुर्वन्नाप्नोति किल्बिषम् ॥४.२१॥

Free of grasping expectation, with mind and senses disciplined and possessiveness relinquished, a person performing work needed to sustain life incurs no spiritual stain.

Roman reading

niraasheeryatachittaatmaa tyaktasarvaparigrahah | shaareeram kevalam karma kurvannaapnoti kilbisham ||4.21||nirāśīryatacittātmā tyaktasarvaparigrahaḥ | śārīraṃ kevalaṃ karma kurvannāpnoti kilbiṣam ||4.21||

Explanation

The focus is restraint and freedom from possessiveness. The verse need not be read as contempt for bodily needs or for people with material responsibilities. Its ideal is simplicity without abandoning the duties required for a dignified life.

Other languages and readings

ShivGoraksh Simple Hindi Explanation

संयम और अपरिग्रह यहाँ भीतर की स्वतंत्रता से जुड़े हैं। श्लोक को मनुष्यों की आवश्यकताओं का तिरस्कार मानना उचित नहीं; वह संग्रह और भोग की अनियंत्रित चाह पर प्रश्न उठाता है। व्यावहारिक उत्तरदायित्व बनाए रखना भी कर्म की शुद्धता का हिस्सा है।

4.22

श्रीभगवानुवाच

यदृच्छालाभसन्तुष्टो द्वन्द्वातीतो विमत्सरः । समः सिद्धावसिद्धौ च कृत्वापि न निबध्यते ॥४.२२॥

Content with what comes without grasping, beyond opposing fortunes, free from envy, and balanced in success and failure, such a person acts without becoming bound.

Roman reading

yadrichchhaalaabhasantushto dvandvaateeto vimatsarah | samah siddhaavasiddhau cha kritvaapi na nibadhyate ||4.22||yadṛcchālābhasantuṣṭo dvandvātīto vimatsaraḥ | samaḥ siddhāvasiddhau ca kṛtvāpi na nibadhyate ||4.22||

Explanation

Equanimity does not mean judging every outcome equally desirable. One may celebrate success, learn from setbacks, and make repairs while refusing to tie self-worth to results. Freedom from envy makes principled action easier.

Other languages and readings

ShivGoraksh Simple Hindi Explanation

समभाव का अर्थ हर परिणाम को एक-सा उपयोगी मान लेना नहीं है। व्यक्ति सफलता से सीख सकता है और असफलता को सुधारने का प्रयास कर सकता है, फिर भी अपनी पहचान को इन परिणामों के हवाले नहीं करता। ईर्ष्या से दूरी कर्म में स्वतंत्रता देती है।

4.23

श्रीभगवानुवाच

गतसङ्गस्य मुक्तस्य ज्ञानावस्थितचेतसः । यज्ञायाचरतः कर्म समग्रं प्रविलीयते ॥४.२३॥

For one released from attachment, free within and established in knowledge, action undertaken in the spirit of sacrifice loses its power to bind.

Roman reading

gatasangasya muktasya jnaanaavasthitachetasah | yajnaayaacharatah karma samagram pravileeyate ||4.23||gatasaṅgasya muktasya jñānāvasthitacetasaḥ | yajñāyācarataḥ karma samagraṃ pravilīyate ||4.23||

Explanation

Yajña has a Vedic sacrificial setting, though broader readings extend it to dedicated, selfless activity. Those interpretive levels should not be conflated. The dissolution of karma concerns spiritual bondage, not the literal disappearance of an action's worldly effects.

Other languages and readings

ShivGoraksh Simple Hindi Explanation

'यज्ञाय' का धार्मिक संदर्भ वैदिक अर्पण से जुड़ा है; कर्मयोग की व्यापक व्याख्या इसे समर्पित, अहंकाररहित कर्म से भी जोड़ती है। दोनों स्तरों को अलग पहचानना आवश्यक है। यहाँ कर्म के नष्ट होने का अर्थ उसके भौतिक परिणाम का मिट जाना नहीं, बल्कि आध्यात्मिक बंधन का मिटना है।

4.24

श्रीभगवानुवाच

ब्रह्मार्पणं ब्रह्म हविर्ब्रह्माग्नौ ब्रह्मणा हुतम् । ब्रह्मैव तेन गन्तव्यं ब्रह्मकर्मसमाधिना ॥४.२४॥

The offering instrument is Brahman, the oblation is Brahman, and it is offered by Brahman into the fire of Brahman. One whose action is absorbed in Brahman reaches Brahman.

Roman reading

brahmaarpanam brahma havirbrahmaagnau brahmanaa hutam | brahmaiva tena gantavyam brahmakarmasamaadhinaa ||4.24||brahmārpaṇaṃ brahma havirbrahmāgnau brahmaṇā hutam | brahmaiva tena gantavyaṃ brahmakarmasamādhinā ||4.24||

Explanation

The verse reimagines the entire sacrificial act through Brahman. Nondual and devotional traditions interpret that identification differently. At minimum, it invites a transformed understanding of the relation among offering, offerer, action, and ultimate aim.

Other languages and readings

ShivGoraksh Simple Hindi Explanation

यज्ञ का पूरा दृश्य एक ही परम सत्य के संदर्भ में देखा गया है। अद्वैत, भक्ति और अन्य परंपराएँ 'ब्रह्म' तथा 'अर्पण' की एकता की अलग व्याख्या करती हैं। मूल संदेश यह है कि आध्यात्मिक दृष्टि से साधन, कर्ता और लक्ष्य के संबंध को नए रूप में देखा जा सकता है।

4.25

श्रीभगवानुवाच

दैवमेवापरे यज्ञं योगिनः पर्युपासते । ब्रह्माग्नावपरे यज्ञं यज्ञेनैवोपजुह्वति ॥४.२५॥

Some yogins worship through sacrifice directed toward deities; others offer the very act of sacrifice into the fire of Brahman.

Roman reading

daivamevaapare yajnam yoginah paryupaasate | brahmaagnaavapare yajnam yajnenaivopajuhvati ||4.25||daivamevāpare yajñaṃ yoginaḥ paryupāsate | brahmāgnāvapare yajñaṃ yajñenaivopajuhvati ||4.25||

Explanation

Krishna describes differing forms of sacred offering. One invokes worship of deities; another treats sacrifice itself as an offering into the fire of Brahman. The point is the range of disciplines, not a universal procedural instruction for conducting rituals.

Other languages and readings

ShivGoraksh Simple Hindi Explanation

कृष्ण साधना के विभिन्न रूपों का वर्णन करते हैं। यहाँ वैदिक देव-यज्ञ और ब्रह्म पर केंद्रित आध्यात्मिक समर्पण का रूपक साथ आता है। उद्देश्य पाठक को किसी एक विधि के लिए निर्देश देना नहीं, बल्कि यह दिखाना है कि अर्पण की कल्पना कई स्तरों पर समझी जा सकती है।

4.26

श्रीभगवानुवाच

श्रोत्रादीनीन्द्रियाण्यन्ये संयमाग्निषु जुह्वति । शब्दादीन्विषयानन्य इन्द्रियाग्निषु जुह्वति ॥४.२६॥

Some offer the senses, beginning with hearing, into the fires of restraint; others offer sense-objects, beginning with sound, into the fires of the senses.

Roman reading

shrotraadeeneendriyaanyanye samyamaagnishu juhvati | shabdaadeenvishayaananya indriyaagnishu juhvati ||4.26||śrotrādīnīndriyāṇyanye saṃyamāgniṣu juhvati | śabdādīnviṣayānanya indriyāgniṣu juhvati ||4.26||

Explanation

Fire and offering function as metaphors for disciplines of sensory engagement. One practice emphasizes restraint; another reframes perception itself as a conscious offering. These are not instructions to expose the body or senses to literal fire.

Other languages and readings

ShivGoraksh Simple Hindi Explanation

अग्नि और आहुति यहाँ ध्यान व इंद्रिय-अनुशासन के रूपक बनते हैं। एक दृष्टि में इंद्रियों की प्रवृत्ति को रोकने पर बल है; दूसरी में उनके संपर्क को सजगता से ग्रहण करने पर। दोनों को शाब्दिक अग्नि-संस्कार न समझें।

4.27

श्रीभगवानुवाच

सर्वाणीन्द्रियकर्माणि प्राणकर्माणि चापरे । आत्मसंयमयोगाग्नौ जुह्वति ज्ञानदीपिते ॥४.२७॥

Others offer every activity of the senses and the life-breath into the fire of disciplined self-mastery, kindled by knowledge.

Roman reading

sarvaaneendriyakarmaani praanakarmaani chaapare | aatmasamyamayogaagnau juhvati jnaanadeepite ||4.27||sarvāṇīndriyakarmāṇi prāṇakarmāṇi cāpare | ātmasaṃyamayogāgnau juhvati jñānadīpite ||4.27||

Explanation

The imagery unites sensory activity, breathing, and awareness within an intelligent discipline. Knowledge lights the fire: restraint is meant to be guided by understanding, not mere severity. The verse is spiritual metaphor, not a claim of guaranteed medical effects.

Other languages and readings

ShivGoraksh Simple Hindi Explanation

श्लोक में शरीर, श्वास और चेतना एक अनुशासन के अंग बनते हैं। 'ज्ञानदीपिते' बताता है कि संयम अंधी कठोरता नहीं, समझ द्वारा निर्देशित होना चाहिए। यह प्राण-साधना की दार्शनिक भाषा है, किसी चिकित्सा-संबंधी परिणाम की गारंटी नहीं।

4.28

श्रीभगवानुवाच

द्रव्ययज्ञास्तपोयज्ञा योगयज्ञास्तथापरे । स्वाध्यायज्ञानयज्ञाश्च यतयः संशितव्रताः ॥४.२८॥

Some disciplined practitioners make offerings through resources, austerity, and yoga; others practise offerings of study and knowledge, steadfast in their vows.

Roman reading

dravyayajnaastapoyajnaa yogayajnaastathaapare | svaadhyaayajnaanayajnaashcha yatayah samshitavrataah ||4.28||dravyayajñāstapoyajñā yogayajñāstathāpare | svādhyāyajñānayajñāśca yatayaḥ saṃśitavratāḥ ||4.28||

Explanation

The language of yajña is broadened to include giving, disciplined effort, yoga, study, and understanding. These are distinct practices united by the idea of offering. Sound judgment matters: spirituality need not require harmful extremes of austerity.

Other languages and readings

ShivGoraksh Simple Hindi Explanation

कृष्ण यज्ञ की संकल्पना को कई साधना-पद्धतियों तक फैलाते हैं। द्रव्यदान, तप, योग और स्वाध्याय अलग कार्य हैं, पर साझा सूत्र समर्पण है। सच्ची साधना में विवेक, संतुलन और जीवन-परिस्थिति का सम्मान जरूरी है; हानिकारक कठोरता इसकी आवश्यक शर्त नहीं।

4.29

श्रीभगवानुवाच

अपाने जुह्वति प्राणं प्राणेऽपानं तथापरे । प्राणापानगती रुद्ध्वा प्राणायामपरायणाः ॥४.२९॥

Some practitioners symbolically offer prana into apāna and apāna into prana; others, devoted to breath regulation, restrain the movements of both.Some practitioners symbolically offer prāṇa into apāna and apāna into prāṇa; others, devoted to breath regulation, restrain the movements of both.

Roman reading

apaane juhvati praanam praane’paanam tathaapare | praanaapaanagatee ruddhvaa praanaayaamaparaayanaah ||4.29||apāne juhvati prāṇaṃ prāṇe’pānaṃ tathāpare | prāṇāpānagatī ruddhvā prāṇāyāmaparāyaṇāḥ ||4.29||

Explanation

The verse uses the traditional technical vocabulary of pranayama and vital airs. It identifies types of discipline rather than teaching a safe step-by-step method. Breath retention should not be attempted from this verse alone, particularly by someone with relevant medical concerns.

The verse uses the traditional technical vocabulary of prāṇāyāma and vital airs. It identifies types of discipline rather than teaching a safe step-by-step method. Breath retention should not be attempted from this verse alone, particularly by someone with relevant medical concerns.

Other languages and readings

ShivGoraksh Simple Hindi Explanation

यह पारंपरिक प्राणायाम की तकनीकी भाषा है, जिसमें 'प्राण' और 'अपान' को योग-दर्शन के जीवन-वायु सिद्धांतों में समझा जाता है। श्लोक का उद्देश्य अभ्यासों के प्रकार गिनाना है; यह विस्तृत विधि नहीं बताता। विशेषकर श्वास रोकने जैसे अभ्यास योग्य मार्गदर्शन के बिना नहीं करने चाहिए।

4.30

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श्रीभगवानुवाच

अपरे नियताहाराः प्राणान्प्राणेषु जुह्वति । सर्वेऽप्येते यज्ञविदो यज्ञक्षपितकल्मषाः ॥४.३०॥

Others, regulating their intake, offer vital airs into vital airs. All these understand sacrifice, and through their offerings their impurities are diminished.

Roman reading

apare niyataahaaraah praanaanpraaneshu juhvati | sarve’pyete yajnavido yajnakshapitakalmashaah ||4.30||apare niyatāhārāḥ prāṇānprāṇeṣu juhvati | sarve’pyete yajñavido yajñakṣapitakalmaṣāḥ ||4.30||

Explanation

Krishna gathers diverse practices under the shared idea of yajña. Regulated intake represents discipline, not a blanket dietary prescription for everyone. Personal health needs vary, and spiritual imagery is not a substitute for medical guidance.

Other languages and readings

ShivGoraksh Simple Hindi Explanation

कृष्ण विविध साधनाओं को एक व्यापक यज्ञ-दृष्टि में जोड़ते हैं। 'नियताहार' में अनुशासन का विचार है, पर इसे सभी के लिए कठोर भोजन-नियम का आदेश नहीं समझना चाहिए। शारीरिक परिस्थितियाँ अलग होती हैं; आध्यात्मिक भाषा चिकित्सा सलाह का विकल्प नहीं है।

4.31

श्रीभगवानुवाच

यज्ञशिष्टामृतभुजो यान्ति ब्रह्म सनातनम् । नायं लोकोऽस्त्ययज्ञस्य कुतोऽन्यः कुरुसत्तम ॥४.३१॥

Those who partake of the nectar left from sacrifice reach eternal Brahman. O foremost Kuru, what fulfillment is there even here for one without sacrifice, let alone in another world?

Roman reading

yajnashishtaamritabhujo yaanti brahma sanaatanam | naayam loko’styayajnasya kuto’nyah kurusattama ||4.31||yajñaśiṣṭāmṛtabhujo yānti brahma sanātanam | nāyaṃ loko’styayajñasya kuto’nyaḥ kurusattama ||4.31||

Explanation

Yajña-śiṣṭa refers in its ritual setting to what remains from an offering; broader readings connect it to grateful, shared life. The sharp contrast emphasizes the centrality of sacrifice in this teaching. It is not a warrant to deny the dignity of those with different practices.

Other languages and readings

ShivGoraksh Simple Hindi Explanation

'यज्ञशिष्ट' का प्राथमिक धार्मिक संदर्भ यज्ञ से बचा अन्न है, जिसकी व्यापक नैतिक व्याख्या साझा श्रम और समर्पण से प्राप्त जीवन-फल के रूप में की जाती है। दूसरे वाक्य का तात्पर्य पाठ में यज्ञ के केंद्रीय महत्व को रेखांकित करना है। यह किसी व्यक्ति की मानवीय गरिमा का निषेध नहीं है।

4.32

श्रीभगवानुवाच

एवं बहुविधा यज्ञा वितता ब्रह्मणो मुखे । कर्मजान्विद्धि तान्सर्वानेवं ज्ञात्वा विमोक्ष्यसे ॥४.३२॥

Many forms of sacrifice are described in the sacred teaching. Know them all to arise through action; understanding this, you can move toward freedom.

Roman reading

evam bahuvidhaa yajnaa vitataa brahmano mukhe | karmajaanviddhi taansarvaanevam jnaatvaa vimokshyase ||4.32||evaṃ bahuvidhā yajñā vitatā brahmaṇo mukhe | karmajānviddhi tānsarvānevaṃ jñātvā vimokṣyase ||4.32||

Explanation

Many commentators take 'the mouth of Brahman' here to point to Vedic revelation. The sacrifices are forms of activity, and their meaning is not exhausted by outward repetition. Understanding how they operate helps place action within a larger pursuit of freedom.

Other languages and readings

ShivGoraksh Simple Hindi Explanation

'ब्रह्मणो मुखे' की व्याख्या प्रायः वेद-संबंधी प्रामाणिक वाणी से की जाती है। विविध यज्ञों में क्रिया अवश्य है; उनका मर्म जाने बिना केवल बाहरी अनुकरण आध्यात्मिक परिवर्तन की गारंटी नहीं देता। ज्ञान कर्म को उसके उचित स्थान पर समझने में सहायता करता है।

4.33

श्रीभगवानुवाच

श्रेयान्द्रव्यमयाद्यज्ञाज्ज्ञानयज्ञः परन्तप । सर्वं कर्माखिलं पार्थ ज्ञाने परिसमाप्यते ॥४.३३॥

O subduer of foes, the offering of knowledge is higher than sacrifice consisting of material things, for all action, Pārtha, finds its fulfillment in knowledge.

Roman reading

shreyaandravyamayaadyajnaajjnaanayajnah parantapa | sarvam karmaakhilam paartha jnaane parisamaapyate ||4.33||śreyāndravyamayādyajñājjñānayajñaḥ parantapa | sarvaṃ karmākhilaṃ pārtha jñāne parisamāpyate ||4.33||

Explanation

The verse gives priority to the insight that makes offering meaningful. This need not devalue generosity or ritual action; knowledge clarifies their purpose. The next verse explains how an earnest learner may approach those who have realized such understanding.

Other languages and readings

ShivGoraksh Simple Hindi Explanation

श्लोक बाहरी अर्पण की तुलना में उसके पीछे की समझ को अधिक महत्व देता है। इसका अर्थ दान या कर्म को निरर्थक मानना नहीं है; ज्ञान उनके उद्देश्य और दिशा को स्पष्ट करता है। कृष्ण अब बताते हैं कि इस ज्ञान को सीखने का मार्ग क्या हो सकता है।

4.34

श्रीभगवानुवाच

तद्विद्धि प्रणिपातेन परिप्रश्नेन सेवया । उपदेक्ष्यन्ति ते ज्ञानं ज्ञानिनस्तत्त्वदर्शिनः ॥४.३४॥

Seek that knowledge through respectful approach, thoughtful questioning, and service; those who know and see the truth will guide you.

Roman reading

tadviddhi pranipaatena pariprashnena sevayaa | upadekshyanti te jnaanam jnaaninastattvadarshinah ||4.34||tadviddhi praṇipātena paripraśnena sevayā | upadekṣyanti te jñānaṃ jñāninastattvadarśinaḥ ||4.34||

Explanation

Respect and questioning appear together, not as opposites. Learning involves inquiry and a willingness to practise. 'Service' should not be used to justify exploitation or unquestioning obedience; ethical judgment remains essential in a healthy teacher-student relationship.

Other languages and readings

ShivGoraksh Simple Hindi Explanation

यहाँ सम्मान और प्रश्न एक-दूसरे के विरोधी नहीं हैं। सच्चे शिक्षण में पूछना, जाँचना और आचरण से सीखना शामिल है। 'सेवा' को शोषण या विवेकहीन आज्ञापालन का आधार न बनाया जाए; योग्य शिक्षक के प्रति आदर के साथ नैतिक स्वतंत्रता भी बनी रहती है।

4.35

श्रीभगवानुवाच

यज्ज्ञात्वा न पुनर्मोहमेवं यास्यसि पाण्डव । येन भूतान्यशेषेण द्रक्ष्यस्यात्मन्यथो मयि ॥४.३५॥

Pāṇḍava, gaining that knowledge, you will no longer fall into this kind of delusion; through it you will see all beings in the Self and also in me.

Roman reading

yajjnaatvaa na punarmohamevam yaasyasi paandava | yena bhootaanyasheshena drakshyasyaatmanyatho mayi ||4.35||yajjñātvā na punarmohamevaṃ yāsyasi pāṇḍava | yena bhūtānyaśeṣeṇa drakṣyasyātmanyatho mayi ||4.35||

Explanation

Knowledge changes how one sees other beings, not merely what one can recite. A wider vision of spiritual connectedness can challenge narrow egoism. Vedānta traditions differ in how they explain the relation between the Self and Krishna here.

Other languages and readings

ShivGoraksh Simple Hindi Explanation

कृष्ण ज्ञान को दृष्टिकोण के परिवर्तन से जोड़ते हैं। जब दूसरों में व्यापक आध्यात्मिक संबंध दिखता है, तब सीमित अहंकार और विभाजन के आधार कमजोर हो सकते हैं। 'आत्मनि' और 'मयि' का संबंध विभिन्न वेदांत व्याख्याओं में अलग रूप लेता है।

4.36

श्रीभगवानुवाच

अपि चेदसि पापेभ्यः सर्वेभ्यः पापकृत्तमः । सर्वं ज्ञानप्लवेनैव वृजिनं सन्तरिष्यसि ॥४.३६॥

Even if you have committed the gravest wrongs, you can cross the sea of moral trouble in the boat of knowledge.

Roman reading

api chedasi paapebhyah sarvebhyah paapakrittamah | sarvam jnaanaplavenaiva vrijinam santarishyasi ||4.36||api cedasi pāpebhyaḥ sarvebhyaḥ pāpakṛttamaḥ | sarvaṃ jñānaplavenaiva vṛjinaṃ santariṣyasi ||4.36||

Explanation

The image offers hope for transformation, not automatic cancellation of harm or accountability. Genuine understanding can lead someone to recognize wrongdoing, accept responsibility, and change conduct. The boat is a metaphor for that spiritual crossing.

Other languages and readings

ShivGoraksh Simple Hindi Explanation

यह आशा का श्लोक है, पर इसे गलत कर्म के परिणाम से मुक्त होने की स्वचालित छूट न समझें। ज्ञान व्यक्ति को अपनी भूल पहचानने, जिम्मेदारी लेने और व्यवहार बदलने की दिशा दे सकता है। 'नौका' उस परिवर्तन का रूपक है।

4.37

श्रीभगवानुवाच

यथैधांसि समिद्धोऽग्निर्भस्मसात्कुरुतेऽर्जुन । ज्ञानाग्निः सर्वकर्माणि भस्मसात्कुरुते तथा ॥४.३७॥

Arjuna, just as a blazing fire reduces fuel to ashes, so the fire of knowledge consumes the bondage of actions.

Roman reading

yathaidhaamsi samiddho’gnirbhasmasaatkurute’rjuna | jnaanaagnih sarvakarmaani bhasmasaatkurute tathaa ||4.37||yathaidhāṃsi samiddho’gnirbhasmasātkurute’rjuna | jñānāgniḥ sarvakarmāṇi bhasmasātkurute tathā ||4.37||

Explanation

Knowledge-as-fire is imagery for the removal of ignorance-based bondage, not the erasure of past events. The verse should not be read as saying that someone who gains insight is exempt from the ethical or social consequences of previous choices.

Other languages and readings

ShivGoraksh Simple Hindi Explanation

यहाँ अग्नि बाहरी कर्मों को भौतिक रूप से नष्ट नहीं करती; यह अज्ञान और आसक्ति से बने कर्मबंधन की उपमा है। श्लोक को ऐसा वचन न समझें कि ज्ञान मिलने के बाद व्यक्ति के चुनावों का कोई नैतिक या सामाजिक परिणाम नहीं बचता।

4.38

श्रीभगवानुवाच

न हि ज्ञानेन सदृशं पवित्रमिह विद्यते । तत्स्वयं योगसंसिद्धः कालेनात्मनि विन्दति ॥४.३८॥

Nothing here purifies like knowledge. One matured through yoga discovers that knowledge within oneself in due course.

Roman reading

na hi jnaanena sadrisham pavitramiha vidyate | tatsvayam yogasamsiddhah kaalenaatmani vindati ||4.38||na hi jñānena sadṛśaṃ pavitramiha vidyate | tatsvayaṃ yogasaṃsiddhaḥ kālenātmani vindati ||4.38||

Explanation

Purification means a clearer, less deluded way of understanding. The word 'in time' gives patient practice a central place. Insight is depicted as something cultivated through disciplined living, not obtained simply by declaring that one possesses it.

Other languages and readings

ShivGoraksh Simple Hindi Explanation

ज्ञान का पवित्रकारी अर्थ मन को भ्रम और सीमित दृष्टि से मुक्त करना है। 'कालेन' धैर्य और क्रमिक साधना को महत्व देता है। किसी भी गहरी समझ की तरह यहाँ भी अभ्यास, निरीक्षण और आत्मपरीक्षण की भूमिका है; केवल दावा कर देना पर्याप्त नहीं।

4.39

श्रीभगवानुवाच

श्रद्धावाँल्लभते ज्ञानं तत्परः संयतेन्द्रियः । ज्ञानं लब्ध्वा परां शान्तिमचिरेणाधिगच्छति ॥४.३९॥

One with trust, dedication, and disciplined senses gains knowledge; having gained knowledge, such a person comes to profound peace.

Roman reading

shraddhaavaam̐llabhate jnaanam tatparah samyatendriyah | jnaanam labdhvaa paraam shaantimachirenaadhigachchhati ||4.39||śraddhāvām̐llabhate jñānaṃ tatparaḥ saṃyatendriyaḥ | jñānaṃ labdhvā parāṃ śāntimacireṇādhigacchati ||4.39||

Explanation

Śraddhā need not require surrendering thought; the chapter also values inquiry. Trust, perseverance, and self-discipline help learning mature. The promised peace is a spiritual ideal, not a guaranteed clinical outcome for every practitioner.

Other languages and readings

ShivGoraksh Simple Hindi Explanation

श्रद्धा का अर्थ विचार बंद करना नहीं है; अगले श्लोक से स्पष्ट होता है कि प्रश्न और अंतहीन दिशाहीन संदेह के बीच अंतर है। समर्पण, अनुशासन और विवेक साथ चलें तो ज्ञान का फल मन की स्थिरता बन सकता है। 'परम शांति' आध्यात्मिक आदर्श है, निश्चित चिकित्सकीय परिणाम नहीं।

4.40

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श्रीभगवानुवाच

अज्ञश्चाश्रद्दधानश्च संशयात्मा विनश्यति । नायं लोकोऽस्ति न परो न सुखं संशयात्मनः ॥४.४०॥

The ignorant, the untrusting, and those consumed by unresolved doubt come to ruin; for one imprisoned by doubt there is no fulfillment here, beyond, or in happiness.

Roman reading

ajnashchaashraddadhaanashcha samshayaatmaa vinashyati | naayam loko’sti na paro na sukham samshayaatmanah ||4.40||ajñaścāśraddadhānaśca saṃśayātmā vinaśyati | nāyaṃ loko’sti na paro na sukhaṃ saṃśayātmanaḥ ||4.40||

Explanation

The doubting person here should not be equated with everyone who asks questions: 4.34 explicitly commends inquiry. The warning concerns a debilitating doubt that prevents learning, trust, and responsible decision-making, not careful critical thought.

Other languages and readings

ShivGoraksh Simple Hindi Explanation

'संशयात्मा' को हर प्रश्न पूछने वाले व्यक्ति के समान नहीं मानना चाहिए। पिछले ही श्लोकों में कृष्ण ने 'परिप्रश्न' अर्थात् गहन प्रश्न का सम्मान किया है। यहाँ आलोचना उस जड़ कर देने वाले संदेह की है जो समझ और निर्णय दोनों को रोक देता है।

4.41

श्रीभगवानुवाच

योगसंन्यस्तकर्माणं ज्ञानसंछिन्नसंशयम् । आत्मवन्तं न कर्माणि निबध्नन्ति धनंजय ॥४.४१॥

Dhanañjaya, actions do not bind the self-possessed person who has surrendered possessive agency through yoga and cut doubts apart through knowledge.

Roman reading

yogasamnyastakarmaanam jnaanasamchhinnasamshayam | aatmavantam na karmaani nibadhnanti dhanamjaya ||4.41||yogasaṃnyastakarmāṇaṃ jñānasaṃchinnasaṃśayam | ātmavantaṃ na karmāṇi nibadhnanti dhanaṃjaya ||4.41||

Explanation

Yoga and knowledge support one another: disciplined action relinquishes possessiveness, while understanding resolves confusion. To be ātmavān is to be inwardly collected and responsible, not indifferent to what one's choices bring about.

Other languages and readings

ShivGoraksh Simple Hindi Explanation

योग और ज्ञान यहाँ विरोधी नहीं बल्कि परस्पर सहायक हैं। कर्म करते हुए भीतर का आग्रह छोड़ना और विवेक से संशय का समाधान करना व्यक्ति को अधिक स्वतंत्र बनाता है। 'आत्मवान्' आत्म-नियंत्रण और सजगता की ओर संकेत करता है, परिणामों के प्रति उदासीनता की ओर नहीं।

4.42

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श्रीभगवानुवाच

तस्मादज्ञानसंभूतं हृत्स्थं ज्ञानासिनाऽऽत्मनः । छित्त्वैनं संशयं योगमातिष्ठोत्तिष्ठ भारत ॥४.४२॥

Therefore, descendant of Bharata, cut away the doubt born of ignorance in your heart with the sword of knowledge; embrace yoga and rise.

Roman reading

tasmaadajnaanasambhootam hritstham jnaanaasinaa’’tmanah | chhittvainam samshayam yogamaatishthottishtha bhaarata ||4.42||tasmādajñānasaṃbhūtaṃ hṛtsthaṃ jñānāsinā’’tmanaḥ | chittvainaṃ saṃśayaṃ yogamātiṣṭhottiṣṭha bhārata ||4.42||

Explanation

The chapter closes by bringing insight back into action. Krishna urges Arjuna not to remain paralyzed by confusion but to respond to his situation through disciplined understanding. 'Rise' directly addresses the battlefield; its broader philosophical force concerns responsible action informed by knowledge.

Other languages and readings

ShivGoraksh Simple Hindi Explanation

अध्याय ज्ञान से कर्म की ओर लौटकर समाप्त होता है। कृष्ण अर्जुन को केवल विचार करते रहने के लिए नहीं छोड़ते; स्पष्ट समझ के आधार पर अपने कठिन प्रश्न का सामना करने को कहते हैं। 'उठो' का तत्काल संदर्भ कुरुक्षेत्र है, जबकि व्यापक शिक्षा विवेकपूर्ण, जिम्मेदार कर्म की है।

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Bhagavad Gita · ASS45 (1901) · Initial editorial V1

This is an educational edition; independent textual and specialist review remains incomplete.

Original text, translations and explanations remain separate readings. Shared passages appear once with their complete references.

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ShivGoraksh English Translation

ShivGoraksh Simple English Explanation

ShivGoraksh Simple Hindi Explanation

Original / source text

ShivGoraksh English Translation

ShivGoraksh Simple English Explanation

ShivGoraksh Simple Hindi Explanation

Original / source text

ShivGoraksh English Translation

ShivGoraksh Simple English Explanation

ShivGoraksh Simple Hindi Explanation

Original / source text

ShivGoraksh English Translation

ShivGoraksh Simple English Explanation

ShivGoraksh Simple Hindi Explanation

Original / source text

ShivGoraksh English Translation

ShivGoraksh Simple English Explanation

ShivGoraksh Simple Hindi Explanation

Original / source text

ShivGoraksh English Translation

ShivGoraksh Simple English Explanation

ShivGoraksh Simple Hindi Explanation

Original / source text

ShivGoraksh English Translation

ShivGoraksh Simple English Explanation

ShivGoraksh Simple Hindi Explanation

Original / source text

ShivGoraksh English Translation

ShivGoraksh Simple English Explanation

ShivGoraksh Simple Hindi Explanation

Original / source text

ShivGoraksh English Translation

ShivGoraksh Simple English Explanation

ShivGoraksh Simple Hindi Explanation

Original / source text

ShivGoraksh English Translation

ShivGoraksh Simple English Explanation

ShivGoraksh Simple Hindi Explanation

Original / source text

ShivGoraksh English Translation

ShivGoraksh Simple English Explanation

ShivGoraksh Simple Hindi Explanation

Original / source text

ShivGoraksh English Translation

ShivGoraksh Simple English Explanation

ShivGoraksh Simple Hindi Explanation

Original / source text

ShivGoraksh English Translation

ShivGoraksh Simple English Explanation

ShivGoraksh Simple Hindi Explanation

Original / source text

ShivGoraksh English Translation

ShivGoraksh Simple English Explanation

ShivGoraksh Simple Hindi Explanation

Original / source text

ShivGoraksh English Translation

ShivGoraksh Simple English Explanation

ShivGoraksh Simple Hindi Explanation

Original / source text

ShivGoraksh English Translation

ShivGoraksh Simple English Explanation

ShivGoraksh Simple Hindi Explanation

Original / source text

ShivGoraksh English Translation

ShivGoraksh Simple English Explanation

ShivGoraksh Simple Hindi Explanation

Original / source text

ShivGoraksh English Translation

ShivGoraksh Simple English Explanation

ShivGoraksh Simple Hindi Explanation

Original / source text

ShivGoraksh English Translation

ShivGoraksh Simple English Explanation

ShivGoraksh Simple Hindi Explanation

Original / source text

ShivGoraksh English Translation

ShivGoraksh Simple English Explanation

ShivGoraksh Simple Hindi Explanation