" Transcendental Knowledge "
CHP. No.
Bhagavad-gita 4.7

Chapter 4, Verse 1.

sri-bhagavan uvaca
imam vivasvate yogam proktavan aham avyayam
vivasvan manave praha manur iksvakave ’bravit

The Blessed Lord said: I instructed this imperishable science of yoga to the sun-god, Vivasvan, and Vivasvan instructed it to Manu, the father of mankind, and Manu in turn instructed it to Iksvaku.

Chapter 4, Verse 2.

evam parampara-praptam imam rajarsayo viduh
sa kaleneha mahata yogo nastah parantapa

This supreme science was thus received through the chain of disciplic succession, and the saintly kings understood it in that way. But in course of time the succession was broken, and therefore the science as it is appears to be lost.

Chapter 4, Verse 3.

sa evayam maya te ’dya yogah proktah puratanah
bhakto ’si me sakha ceti rahasyam hy etad uttamam

That very ancient science of the relationship with the Supreme is today told by Me to you because you are My devotee as well as My friend; therefore you can understand the transcendental mystery of this science.

Chapter 4, Verse 4.

arjuna uvaca
aparam bhavato janma param janma vivasvatah
katham etad vijaniyam tvam adau proktavan iti

Arjuna said: The sun-god Vivasvan is senior by birth to You. How am I to understand that in the beginning You instructed this science to him?

Chapter 4, Verse 5.

sri-bhagavan uvaca
bahuni me vyatitani janmani tava carjuna
tany aham veda sarvani na tvam vettha parantapa

The Blessed Lord said: Many, many births both you and I have passed. I can remember all of them, but you cannot, O subduer of the enemy!

Chapter 4, Verse 6.

ajo ’pi sann avyayatma bhutanam isvaro ’pi san
prakritim svam adhisthaya sambhavamy atma-mayaya

Although I am unborn and My transcendental body never deteriorates, and although I am the Lord of all sentient beings, I still appear in every millennium in My original transcendental form.

Chapter 4, Verse 7.

yada yada hi dharmasya glanir bhavati bharata
abhyutthanam adharmasya tadatmanam srjamy aham

Whenever and wherever there is a decline in religious practice, O descendant of Bharata, and a predominant rise of irreligion--at that time I descend Myself.

Chapter 4, Verse 8.

paritranaya sadhunam vinasaya ca duskritam
dharma-samsthapanarthaya sambhavami yuge yuge

In order to deliver the pious and to annihilate the miscreants, as well as to reestablish the principles of religion, I advent Myself millennium after millennium.

Chapter 4, Verse 9.

janma karma ca me divyam evam yo vetti tattvatah
tyaktva deham punar janma naiti mam eti so ’rjuna

One who knows the transcendental nature of My appearance and activities does not, upon leaving the body, take his birth again in this material world, but attains My eternal abode, O Arjuna.

Chapter 4, Verse 10.

vita-raga-bhaya-krodha man-maya mam upasritah
bahavo jnana-tapasa puta mad-bhavam agatah

Being freed from attachment, fear and anger, being fully absorbed in Me and taking refuge in Me, many, many persons in the past became purified by knowledge of Me--and thus they all attained transcendental love for Me.

Chapter 4, Verse 11.

ye yatha mam prapadyante tams tathaiva bhajamy aham
mama vartmanuvartante manushyah partha sarvasah

All of them--as they surrender unto Me--I reward accordingly. Everyone follows My path in all respects, O son of Prtha.

Chapter 4, Verse 12.

kanksantah karmanam siddhim yajanta iha devatah
ksipram hi manuse loke siddhir bhavati karma-ja

Men in this world desire success in fruitive activities, and therefore they worship the demigods. Quickly, of course, men get results from fruitive work in this world.

Chapter 4, Verse 13.

catur-varnyam maya srstam guna-karma-vibhagasah
tasya kartaram api mam viddhy akartaram avyayam

According to the three modes of material nature and the work ascribed to them, the four divisions of human society were created by Me. And, although I am the creator of this system, you should know that I am yet the non-doer, being unchangeable.

Chapter 4, Verse 14.

na mam karmani limpanti na me karma-phale sprha
iti mam yo ’bhijanati karmabhir na sa badhyate

There is no work that affects Me; nor do I aspire for the fruits of action. One who understands this truth about Me also does not become entangled in the fruitive reactions of work.

Chapter 4, Verse 15.

evam jnatva kritam karma purvair api mumuksubhih
kuru karmaiva tasmat tvam purvaih purvataram kritam

All the liberated souls in ancient times acted with this understanding and so attained liberation. Therefore, as the ancients, you should perform your duty in this divine consciousness.

Chapter 4, Verse 16.

kim karma kim akarmeti kavayo ’py atra mohitah
tat te karma pravaksyami yaj jnatva moksyase ’subhat

Even the intelligent are bewildered in determining what is action and what is inaction. Now I shall explain to you what action is, knowing which you shall be liberated from all sins.

Chapter 4, Verse 17.

karmano hy api boddhavyamboddhavyam ca vikarmanah
akarmanas ca boddhavyam gahana karmano gatih

The intricacies of action are very hard to understand. Therefore one should know properly what action is, what forbidden action is, and what inaction is.

Chapter 4, Verse 18.

karmany akarma yah pasyed akarmani ca karma yah
sa buddhiman manusyesu sa yuktah krtsna-karma-krt

One who sees inaction in action, and action in inaction, is intelligent among men, and he is in the transcendental position, although engaged in all sorts of activities.

Chapter 4, Verse 19.

yasya sarve samarambhah kama-sankalpa-varjitah
jnanagni-dagdha-karmanam tam ahuh panditam budhah

One is understood to be in full knowledge whose every act is devoid of desire for sense gratification. He is said by sages to be a worker whose fruitive action is burned up by the fire of perfect knowledge.

Chapter 4, Verse 20.

tyaktva karma-phalasangam nitya-trpto nirasrayah
karmany abhipravrtto ’pi naiva kincit karoti sah

Abandoning all attachment to the results of his activities, ever satisfied and independent, he performs no fruitive action, although engaged in all kinds of undertakings.

Chapter 4, Verse 21.

nirasir yata-cittatma tyakta-sarva-parigrahah
sariram kevalam karma kurvan napnoti kilbisam

Such a man of understanding acts with mind and intelligence perfectly controlled, gives up all sense of proprietorship over his possessions and acts only for the bare necessities of life. Thus working, he is not affected by sinful reactions.

Chapter 4, Verse 22.

yadrccha-labha-santusto dvandvatito vimatsarah
samah siddhav asiddhau ca kritvapi na nibadhyate

He who is satisfied with gain which comes of its own accord, who is free from duality and does not envy, who is steady both in success and failure, is never entangled, although performing actions.

Chapter 4, Verse 23.

gata-sangasya muktasya jnanavasthita-cetasah
yajnayacaratah karma samagram praviliyate

The work of a man who is unattached to the modes of material nature and who is fully situated in transcendental knowledge merges entirely into transcendence.

Chapter 4, Verse 24.

brahmarpanam brahma havir brahmagnau brahmana hutam
brahmaiva tena gantavyam brahma-karma-samadhina

A person who is fully absorbed in Krsna consciousness is sure to attain the spiritual kingdom because of his full contribution to spiritual activities, in which the consummation is absolute and that which is offered is of the same spiritual nature.

Chapter 4, Verse 25.

daivam evapare yajnam yoginah paryupasate
brahmagnav apare yajnam yajnenaivopajuhvati

Some yogis perfectly worship the demigods by offering different sacrifices to them, and some of them offer sacrifices in the fire of the Supreme Brahman.

Chapter 4, Verse 26.

srotradinindriyany anye samyamagnisu juhvati
shabdadin visayan anya indriyagnisu juhvati

Some of them sacrifice the hearing process and the senses in the fire of the controlled mind, and others sacrifice the objects of the senses, such as sound, in the fire of sacrifice.

Chapter 4, Verse 27.

sarvanindriya-karmani prana-karmani capare
atma-samyama-yogagnau juhvati jnana-dipite

Those who are interested in self-realization, in terms of mind and sense control, offer the functions of all the senses, as well as the vital force [breath], as oblations into the fire of the controlled mind.

Chapter 4, Verse 28.

dravya-yajnas tapo-yajna yoga-yajnas tathapare
svadhyaya-jnana-yajnas ca yatayah samsita-vratah

There are others who, enlightened by sacrificing their material possessions in severe austerities, take strict vows and practice the yoga of eightfold mysticism, and others study the Vedas for the advancement of transcendental knowledge.

Chapter 4, Verse 29.

apane juhvati pranam prane ’panam tathapare
pranapana-gati ruddhva pranayama-parayanah
apare niyataharah pranan pranesu juhvati

And there are even others who are inclined to the process of breath restraint to remain in trance, and they practice stopping the movement of the outgoing breath into the incoming, and incoming breath into the outgoing, and thus at last remain in trance, stopping all breathing. Some of them, curtailing the eating process, offer the outgoing breath into itself, as a sacrifice.

Chapter 4, Verse 30.

sarve ’py ete yajna-vido yajna-ksapita-kalmasah
yajna-sistamrita-bhujo yanti brahma sanatanam

All these performers who know the meaning of sacrifice become cleansed of sinful reaction, and, having tasted the nectar of the remnants of such sacrifice, they go to the supreme eternal atmosphere.

Chapter 4, Verse 31.

nayam loko ’sty ayajnasya kuto ’nyah kuru-sattama

O best of the Kuru dynasty, without sacrifice one can never live happily on this planet or in this life: what then of the next?

Chapter 4, Verse 32.

evam bahu-vidha yajna vitata brahmano mukhe
karma-jan viddhi tan sarvan evam jnatva vimoksyase

All these different types of sacrifice are approved by the Vedas, and all of them are born of different types of work. Knowing them as such, you will become liberated.

Chapter 4, Verse 33.

sreyan dravya-mayad yajnaj jnana-yajnah parantapa
sarvam karmakhilam partha jnane parisamapyate

O chastiser of the enemy, the sacrifice of knowledge is greater than the sacrifice of material possessions. O son of Prtha, after all, the sacrifice of work culminates in transcendental knowledge.

Chapter 4, Verse 34.

tad viddhi pranipatena pariprasnena sevaya
upadeksyanti te jnanam jnaninas tattva-darshinah

Just try to learn the truth by approaching a spiritual master. Inquire from him submissively and render service unto him. The self-realized soul can impart knowledge unto you because he has seen the truth.

Chapter 4, Verse 35.

yaj jnatva na punar moham evam yasyasi pandava
yena bhutany asesani draksyasy atmany atho mayi

And when you have thus learned the truth, you will know that all living beings are but part of Me--and that they are in Me, and are Mine.

Chapter 4, Verse 36.

api ced asi papebhyah sarvebhyah papa-krt-tamah
sarvam jnana-plavenaiva vrjinam santarisyasi

Even if you are considered to be the most sinful of all sinners, when you are situated in the boat of transcendental knowledge, you will be able to cross over the ocean of miseries.

Chapter 4, Verse 37.

yathaidhamsi samiddho ’gnir bhasma-sat kurute ’rjuna
jnanagnih sarva-karmani bhasma-sat kurute tatha

As the blazing fire turns firewood to ashes, O Arjuna, so does the fire of knowledge burn to ashes all reactions to material activities.

Chapter 4, Verse 38.

na hi jnanena sadrsam pavitram iha vidyate
tat svayam yoga-samsiddhah kalenatmani vindati

In this world, there is nothing so sublime and pure as transcendental knowledge. Such knowledge is the mature fruit of all mysticism. And one who has achieved this enjoys the self with himself in due course of time.

Chapter 4, Verse 39.

shraddhaval labhate jnanam tat-parah samyatendriyah
jnanam labdhva param shantim acirenadhigacchati

A faithful man who is absorbed in transcendental knowledge and who subdues his senses quickly attains the supreme spiritual peace.

Chapter 4, Verse 40.

ajnas casraddadhanas ca samsayatma vinasyati
nayam loko ’sti na paro na sukham samsayatmanah

But ignorant and faithless persons who doubt the revealed scriptures do not attain God consciousness. For the doubting soul there is happiness neither in this world nor in the next.

Chapter 4, Verse 41.

yoga-sannyasta-karmanam jnana-sanchinna-samsayam
atmavantam na karmani nibadhnanti dhananjaya

Therefore, one who has renounced the fruits of his action, whose doubts are destroyed by transcendental knowledge, and who is situated firmly in the self, is not bound by works, O conqueror of riches.

Chapter 4, Verse 42.

tasmad ajnana-sambhutam hrt-stham jnanasinatmanah
chittvainam samsayam yogam atisthottistha bharata

Therefore the doubts which have arisen in your heart out of ignorance should be slashed by the weapon of knowledge. Armed with yoga, O Bharata, stand and fight.


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