Bhagavad Gita Chapter 4: Jnana Karma Sannyasa Yoga, Yada Yada Hi Dharmasya

In chapter 4 Krishna reveals openly for the first time who he is. Here comes the famous verse on avatars, "yada yada hi dharmasya". He also explains which action binds and which frees, and why knowledge is called the greatest purifier.

Verses 1 to 3: the line of this teaching

"I taught this imperishable yoga at the beginning to Vivasvan, the sun; he taught it to his son Manu, and Manu to King Ikshvaku. Handed down this way the royal sages knew it, but over a long time it was lost. That same ancient yoga I have told you today, because you are my devotee and friend; it is the supreme secret."

(Ikshvaku is the king in whose line Shri Ram of Ayodhya was born, so the Gita's teaching is tied to the tradition of Raghukul as well.)

Verses 4 to 8: the secret of the avatar

Arjuna asks: "You were born recently and the sun long ago; how am I to understand that you taught him in the beginning?" Krishna answers: "Many births of mine and yours have passed. I know them all; you do not. Though unborn, imperishable and Lord of all beings, I come into being through my own power, governing my own nature."

Yada yada hi dharmasya glanir bhavati bharata
abhyutthanam adharmasya tadatmanam srijamy aham (4.7)
paritranaya sadhunam vinashaya cha dushkritam
dharma samsthapanarthaya sambhavami yuge yuge (4.8)

Meaning: Whenever dharma declines and adharma rises, O Bharata, I manifest myself. To protect the good, destroy the wicked and re-establish dharma, I appear age after age.

Verses 9 to 15: divine birth and action

One who truly knows my divine birth and deeds is not born again after leaving the body, but comes to me. Many, free of attachment, fear and anger, absorbed in me and taking refuge in me, purified by the austerity of knowledge, have attained my being.

"As people approach me, so I receive them; all paths, Partha, lead to me" (4.11). Those who want results from their work worship the gods, because results come quickly in the human world.

"I created the four orders according to quality and work; though their creator, know me as the non-doer and unchanging. Actions do not touch me, nor do I desire their fruit; one who knows me thus is not bound by action. Seekers of old acted knowing this, so you too should act."

Verses 16 to 23: action, inaction and wrong action

Even the wise are confused about what is action and what is inaction. The way of action is deep: one must understand action, wrong action and inaction. One who sees inaction in action and action in inaction is wise among people; such a one is a yogi who has done all that is to be done (4.18).

One whose undertakings are free of desire and selfish purpose, whose actions are burned in the fire of knowledge, is called wise. Giving up attachment to results, ever content and depending on nothing, such a person does nothing even while fully engaged. Content with what comes unasked, beyond opposites, free of envy, even in success and failure, they are not bound even when they act. For one so freed, all action done as yajna dissolves.

Verse 24: offering to Brahman

Brahmarpanam brahma havir brahmagnau brahmana hutam
brahmaiva tena gantavyam brahma karma samadhina (4.24)

Meaning: The offering is Brahman, the oblation is Brahman, poured by Brahman into the fire of Brahman; one who sees Brahman in every action reaches Brahman. (This verse is also said before meals.)

Verses 25 to 33: many kinds of yajna

Some yogis worship the gods; others offer yajna itself into the fire of Brahman. Some offer hearing and the other senses into the fire of restraint; others offer sound and the other objects into the fire of the senses. Some offer all the actions of the senses and the breath into the fire of self-control lit by knowledge. Some offer wealth, some austerity, some yoga, and some of strict vows offer study and knowledge. Some practise pranayama, offering the in-breath into the out-breath and the reverse; others, eating moderately, offer the life-breaths into the life-breaths. All these know yajna and are cleansed by it. Those who eat the nectar left over from yajna reach eternal Brahman; for one who offers nothing even this world is not happy, let alone the next.

All these are born of action. Knowledge as yajna is greater than any offering of material things, for all action culminates in knowledge (4.33).

Verse 34: how to receive knowledge

Tad viddhi pranipatena pariprashnena sevaya
upadekshyanti te jnanam jnaninas tattva darshinah (4.34)

Meaning: Learn it by approaching those who have seen the truth: bow to them, serve them and question them sincerely. They will teach you that knowledge.

Verses 35 to 42: the fire of knowledge

Knowing it you will never again fall into confusion, and you will see all beings in yourself and in me. Even if you were the worst of sinners, you would cross all sin on the raft of knowledge. As a blazing fire turns fuel to ash, the fire of knowledge turns all karma to ash.

Na hi jnanena sadrisham pavitram iha vidyate
tat svayam yoga samsiddhah kalenatmani vindati (4.38)
shraddhaval labhate jnanam tatparah samyatendriyah
jnanam labdhva param shantim achirenadhigachchhati (4.39)

Meaning: Nothing in this world purifies like knowledge. One perfected in yoga finds it within in due time. One full of faith, devoted and master of the senses gains knowledge, and gaining it soon attains supreme peace.

The ignorant, faithless and doubting perish: "samshayatma vinashyati"; for the doubter there is neither this world nor the next nor happiness (4.40). Actions do not bind one who has renounced action through yoga and cut doubt by knowledge. "So, Bharata, cut with the sword of knowledge this doubt born of ignorance in your heart, take refuge in yoga, and stand up (4.42)."

What this chapter teaches

• When injustice grows in the world, God protects dharma in some form; it is a message of hope.
• God meets each person in the spirit in which they call.
• Every act, even eating, becomes worship when done as an offering.
• Knowledge comes through humility, service and sincere questions, not pride.
• One who lives in doubt can do nothing; clear doubt with discernment and act.