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GITA Verses - Chapter 4 PDF Print E-mail
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GITA Verses
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Chapter 4

Bhagavan speaks

I spoke of these imperishable (avyayam) truths
To Vivaswat, the source of light
Also called the sun who
Then passed it on to Manu,
And Manu in turn
Told that to Ikshwaku, his son.

(Such eternal truths are
Never bound by the limits of time
These always remain outside
The domain of time and space) ||4:1||

The flow of this knowledge
Continued over time
And was known to the royal sages
For a long time, but
This knowing by tradition (parampara)
Appears to have been
O Arjuna, lost at the current time.
(The time of Mahabharata) ||4:2||

You are my devotee
And you are my friend
Thus, I speak to you
The same ancient yoga
(yoga=technology for centering growth)
Which indeed is a mystery (rahasya)
And is worth hiding (gupta) from the ignorant. ||4:3||

Arjuna speaks

You are not that old
You were born only recently
Sun is ancient
Sun was born centuries ago
How can I comprehend?
You could have spoken these truths
Directly to Sun (Vivaswat)
How could you have?
Talked at the beginning of time. ||4:4||

Bahgavan speaks

You and me
Have been born several times before
You are not aware of them
But, O Arjuna,
I happen to know them all. ||4:5||

I (Parmatma) am not destructible
I (Parmatma) am not to be born
(As physical body)
I am the master of it all
Yet, me by controlling the nature (prakriti)
Do make it possible
To manifest myself by
The mystical yogamaya
(yogamaya = Krishna still works
Within the constraints of maya
But under his control
And the control is by knowing the
Nature of the maya it self
Control = yogamaya) ||4:6||

Hey Bharata (Arjuna), whenever
There is decline of the value system, Dharma
And there is rise of the Adharma
(Destructive systems e.g. terrorism)
I manifest myself in the physical form. ||4:7||

I (Parmatma) make my physical appearance
A possibility in different times,
(Sambhavaami yuge yuge)
For
Protection of the goodness,
Destruction of the evil forces,
And reestablishing of the Dharma
(Dharma = value system of maya loka) ||4:8||

I appear to be a person
Like any one else
My actions are also simple
Like any one else
But, both my appearance and actions
Have another dimension
Only few can see
The dimensions of divine appearance
And that of my divine acts
And he who can see from the divine angles
Gets liberated and merges into me (Parmatma) ||4:9||

Freed from the attachments, fear and anger
Mind surrendered unto me (Parmatma)
The fire of knowing flowing inside them
Many have attained me in this way ||4:10||

A person worships (bhajanit me (Parmatma) in one way
I worship the person the same way
(What does it mean?
A person stands in front of a mirror
The mirror reflects him as he is
He puts a mask; He sees a mask)
And know it O, Arjuna
That every one ever, always follows me
In whatever path they do take. ||4:10||

Karma always produces results
Man worships different gods
For a desired result
And quite often he does get the result
In this physical body world (manushe loke) ||4:12||

The four different categories (varnas) of
People were created from me (Parmatma)
Based on the three gunas (attributes/forces)
And their influence on performing of karma
But, even though I am the source of the creation (creator)
Know me as a non-doer (akarta)
(Because I am completely non-attached) ||4:13||

I remain uninvolved while performing the karma
And also remain non-attached from the results
Those who know this nature of mind
Also reach the same fate
And do no carry the bondage of karma. ||4:14||

Knowing this, seekers in the past
Have performed karma without attachment
And you should also try to
Follow the path trodden by your ancestors ||4:15||

What is karma (doing) and what is akarma (non-doing)
Is not easy to determine
Even the wise ones get confused (mohit)
And cannot easily determine the true nature of karma
Therefore, today I shall
Tell you the essence (tattva) of this karma
So that you can really understand the intricacies
And thereby get freed from the karma-bondage. ||4:16||

It is important to know
The identity of karma (doing)
The ways of akarma (non-doing)
And also the intricacies of vikarma (crooked karma)
For, all the movements of karma are so subtle. ||4:17||

Karma is being done all around
There are vibrations
And there is noise all around
Inside though is all peace and quiet
There is no doer in sight
Such is the ways
Of the wise
He sees non-doing in all doing
And thus becomes the doer of it all. ||4:18||

Knowing of the subtleties of
The movements of karma
Is liberating from the bondage thereof
Such a person does karma
Which is devoid of any determination (sankalpa)
And is non-attached completely
This person is recognized as an expert (pundit)
Even by the centered wise one.
(An action devoid of sankalpa
And that of attachment
Still is an efficient karma
More so than the usual one) ||4:19||

He has no clinging
He knows that results
Are not in his control
He is ever satisfied
He depends on nothing
He is always busy
Doing something
But he still is a non-doer.
(He always succeeds in
Whatever he does
Failure does not exist in
The dictionary that he owns
He knows that nothing
Wrong ever happens in the existence
He does not think in terms of
Right and wrong in his world
Right and wrong are but only relative) ||4:20||

One who has mastered the body
And all its sense organs
And the one who has
No possessiveness left
(tyakta sarva parigrahaha)
Such a person although
Doing usual mundane karma
Is still a non-doer and
He does not incur any sin from doing it. ||4:21||

He is always content
Content with comes to him
He is ready to accept
Any event that happens around him
He is beyond the dualities of life
Such a person
Centered in his successes and failures
Is not bound by whatever
His karma may be
He remains a non-doer. ||4:22||

There is no desires left in him
He is centered in gyana (knowing)
He is always in company of
And with the Parmatma
All his karma is done
By the yagya methodology
(Surrendering to Parmatma)
He does not do any karma for himself
And thus, his doing is always a non-doing
He is always free from the bondage of karma. ||4:23||

Brahma is the only cosmic energy
That pervades the entire existence.
In yagya methodology
Brahma (e.g. butter) is offered to Brahma (e.g. fire)
Brahma is the flame
The process is Brahma
All the doings is Brahma
And all the results is also Brahma
(Once centered in Brahma
This knowing is revealed). ||4:24||

Yagya

There is always something to offer (havan)
Havan has to be offered to something that has a flame
A flame that can burn and purify

Yagya is surrendering,
Yagya is dissolving,
Yagya is purifying by burning
Surrendered in the invisible flame
It is an art and
It is a science
Yagya is a technology
It is a methodology
It applies to the highest, the Brahma
And to many other levels apart from the Brahma.


Some yogis apply this yagya methodology
Systematically to different Devas
While others offer the Atma (self) as havan (offering)
To be purified by Brahma himself. ||4:25||

There are yogis
Who will make offering (havan) of the indriyas (sense organs)
To the burning properties of the control
While others will make offering of all desires
Into the purifying properties of the indriyas (sense organs)
(The importance is in the technique
It is in the state of being of offering
Even the sense organs can have
Purifying properties of fire). ||4:26

Others use the burning flame of
The knowing (gyan) propelled light
That arises from the fire of
Self control (atma sanjyam)
And make the offering of
All the karma of indriyas
And that of the prana (life force)
And thus purify them selves. ||4:27||

Several methods of yagya is known
Many offer their wealth
Others use austerity
While still others self restraint
And many offer self-study
While many others use extreme
Measures of different austere practices (vratas)
(yagya methodology = surrendered karma
Where there is purification by some kind of burning) ||4:28||

There are techniques where
This yagya methodology applies
The science of prana (life force)
Some offer the outgoing breath (apan vayu)
To the incoming breath and vice-versa
Some have mastered the art of
Stopping the pathway of prana and
Surrender it to itself
(prana to prana)
All these seekers know the art
And science of yagya and
Use it to overcome their vices. ||4:29-30||

Hey great Arjuna
Those who are happy with
What is left after the yagya
(The purified remains = nectar (amrit)
Become the knower of Parmatma
While those persons
That do not understand
And do not perform this yagya
Are not happy even in this
World of living beings (manushya loka)
How can there be any happiness
Present in the other world. ||4:31||

There are thus many
Yagya methodologies
That has been described
From the mouth of Brahma
In the past (in Vedas)
They all involve karma
Performed by the mind
Body and the sense organs
And knowing this
You can become free
(Free from the bondage of karma). ||4:32||

Hey Arjuna
More significant is the gyan yagya
When compared with that of
Ygaya involving valuable materials (dravya)
All karma in essence
Ends and dissolves in the supreme knowing (gyan). ||4:33||

Go to the seer
Serve the knower
Give them due respect
Ask them politely
Have no hidden motives
They might just tell you
The truth as it is
For they have known it
And can share it with you
When they wish to share it with you. ||4:34||

Knowing that, O, Arjuna
You will have no doubts
Your wisdom will not be clouded
You shall see the existence
First in yourself
And then visualize it
In me, the Parmatma as well. ||4:35||

You are a sinner of the worst quality
What do you do?
Do you have a chance?
Krishna says, “yes you do”
You have as much a chance as any one else
You can cross the rivers and oceans of sin
All you need is awareness
Awareness that leads you to the true knowing (gyana)
(gyanaplavena santarisyasi) ||4:36||

Because, hey Arjuna
As fire burns
Wood in to ashes
So does knowing (gyan)
Turns all karma
Into an ash like existence
By burning it at another level ||4:37||

Gyana purifies
Gyana purifies like no other
That exists or ever existed
And one who attains this
Knowing by yoga methodology
One day finds himself centered in himself. ||4:38||

One who is the master of his senses (sanyatendriyaha)
One who lives with deep trust (shradha) in existence
He gets the gyana just like that
The process is immediate
The process is spontaneous
And then he gets to the
Peacefulness without delay
(param shantim achirena adhigachati) ||4:39)

A man is ignorant
He has no trust in (existence)
Doubt is his nature
This person knows no happinsess
On this shore or the other
He is neither happy in this loka (this space)
Not is he happy in the other loka (after death) ||4:40||

O Dhananjaya (Arjuna)
One who has mastered the art of karma yoga
(Performs his actions (karma) surrendered to Parmatma)
And He by virtue of the gyanayoga
Has no more doubts or questions left
Goes beyond the bondage of karma
This person is centered in himself (atmavantam). ||4:41||

Therefore, Hey Arjuna
Destroy all doubts
Originating from your ignorance
With the help of sword like properties of
Your true knowing, the gyana yoga
And arise, O Arjuna
Arise afresh, arise afresh, and arise afresh. ||4:42||



 

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