Bhagavad Gita Chapter 4 Verses

Gita Chapter 4 Verse 1

(Bhagwan uvaach)

Imm’, vivasvate, yogam’, proktvaan’, aham’, avyyam’,
Vivasvaan’, manve, praah, manuH, ikshvakve, abrveet’ ||1||

(God said)

Translation: (Aham’) I (imm’) this (avyyam’) eternal (yogam’) way of bhakti (vivasvate) to Surya (proktvaan’) had said (vivasvaan’) Surya to his son Vaivasvat (manve) Manu (praah) said and (manuH) Manu to his son (ikshvakve) to King Ikshvaku (abrveet’) said. (1)

Gita 4.1: I had said this eternal way of bhakti to Surya (Sun God), Surya said this to his son Vaivasvat Manu and Manu said this to his son King Ikshwaku.

Gita Chapter 4 Verse 2

Evam’, paramparaapraaptam’, imm’, rajarshyaH, viduH,
SaH, kaalen, ih, mehta, yogH, nashtH, parantap ||2||

Translation: (Parantap) Oh Parantap Arjun! (evam’) this is how (paramparaapraaptam’) handed down in regular succession (imm’) this way of bhakti (rajarshyaH) royal sages (viduH) learnt about, but thereafter (saH) that (yogH) yog i.e. way of bhakti (mehta) a long (kaalen) time (ih) in this Prithvi lok/world (nashtH) became lost. (2)

Gita 4.2: Oh Parantap Arjun! This is how the royal sages learnt about this way of bhakti handed down in regular succession. But thereafter that yog i.e. way of bhakti due to long lapse of time became lost in this world.

Gita Chapter 4 Verse 3

SaH, ev, ayam’, mya, te, adhya, yogH, proktH, puraatanH,
BhaktH, asi, me, sakhaa, ch, iti, rahsyam’, hi, etat’, uttamm’ ||3||

Translation: You (me) my (bhaktH) devotee (ch) and/as well as (sakhaa) friend (asi) is (iti) therefore (saH) that very (ayam’) this (puraatanH) ancient (ev) actual (yogH) way of bhakti (adhya) old (mya) I (te) to you (proktH) said (hi) because (etat’) this (uttamm’) supreme (rahsyam’) secret i.e. is worthy of being kept a secret. (3)

Gita 4.3: You are my devotee as well as friend. Therefore I have said that same this ancient, old and actual way of bhakti to you because this is a supreme secret i.e this matter is worthy of being kept a secret.

Gita Chapter 4 Verse 4

(Arjun uvaach)

Aparam’, bhavatH, janm, param’, janm, vivasvatH,
Katham’, etat’, vijaaneeyaam’, tvam’, aadau, proktvaan’, iti ||4||

(Arjun said)

Translation: (BhavatH) your (janm) birth (aparam’) is not of a long time i.e. is recent and (vivasvatH) Surya’s (janm) birth (param’) is of a very early time (iti) this (katham’) how (vijaaneeyaam’) shall I understand that (tvam’) you only (aadau) to Surya at the beginning of the age (etat’) this yog (proktvaan’) had said? (4)

Gita 4.4: Your birth is not of a long time i.e. is recent and Surya’s birth is of a very early time. How shall I understand this that you only had said this yog to Surya at the beginning of the age?

Gita Chapter 4 Verse 5

(Bhagwan uvaach)

Bahooni, me, vyateetaani, janmaani, tav, ch, Arjun,
Taani, aham’, ved, sarvaani, na, tvam’, vetth, parantap ||5||

(God said)

Translation: (Parantap) Oh Parantap (Ajun) Arjun! (me) my (ch) and (tav) your (bahooni) several (janmaani) births (vyateetaani) have passed (taani) them (sarvaani) all (tvam’) you (na) not (vetth) know but (aham’) I (ved) know. (5)

Gita 4.5: Oh Parantap Arjun! You and I have had several births. You do not know all of them but I know.

Gita Chapter 4 Verse 6

AjH, api, san’, avyyaatma, bhootaanaam’, ishwarH, api, san’,
Prakrtim’, svaam’, adhishthaay, sambhvaami, aatmmaayya ||6||

Translation: (AjH) I, who does not take birth like human beings (avyyaatma) immortal soul (san’) being the (api) also and (bhootaanaam’) of the living beings of my 21 brahmands (ishwarH) Lord (san’) being (api) also (svaam’) my (prakrtim’) Prakriti i.e. Durga (adhishthaay) by subjugating i.e. by keeping her as my wife (aatmmaayya) give rise to my parts i.e. sons, Shri Brahma Ji, Shri Vishnu ju, Shri Shiv Ji, then them as incarnations like Shri Krishna, Shri Ram, Shri Parsuram etc (sambhvaami) make them appear. (6)

Gita 4.6: I, who does not take birth like human beings and also being the immortal soul and also being the Lord of the living beings of my 21 brahmands, by subjugating my Prakriti, Durga i.e. by keeping her as my wife, give rise to my parts i.e. sons, Shri Brahma Ji, Shri Vishnu Ji and Shri Shiv Ji; then make them appear as incarnations like Shri Krishna, Shri Ram, Shri Parsuram etc.

Gita Chapter 4 Verse 7

Yadaa, yadaa, hi, dharmasya, glaaniH, bhavti, bharat,
Abhyutthaanam’, adharmasya, tadaa, aatmaanam’, srjaami, aham’ ||7||

Translation: (Bharat) Oh Bharat! (yadaa, yadaa) whenever (dharmasya) of righteousness (glaaniH) decline and (adharmasya) unrighteousness (abhyutthaanam’) rise (bhavti) occurs (tadaa) then-then (hi) only (aham’) I (aatmaanam’) my partial incarnation (srjaami) create. (7)

Gita 4.7: Oh Bharat! Whenever there is a decline of righteousness and rise of unrighteousness, then only I create my partial incarnation.

Gita Chapter 4 Verse 8

Paritraanaay, saadhoonaam’, vinaashaay, ch, dushkrtaam’,
Dharmsansthaapnaarthaay, sambhvaami, yuge, yuge ||8||

Translation: (Saadhoounaam’) saintly men’s (paritraanaay) to protect (dushkrtaam’) wicked (vinaashaay) to destroy (ch) and (dharmsansthaapnaarthaay) to give the path of bhakti a scripture-based direction (yuge, yuge) from age to age (sambhvaami) manifest my parts and by secretively entering into them I perform my divine play. (8)

Gita 4.8: To protect the saintly men, to destroy the wicked, and to give the path of bhakti a scripture-based direction, I manifest my parts from age to age and by secretively entering into them I perform my divine play.

Gita Chapter 4 Verse 9

Janm, karm, ch, me, divyam’, evam’, yaH, vetti, tattvatH,
Tyaktva, deham’, punH, janm, na, eti, mam’, eti, saH, Arjun ||9||

Translation: (Arjun) O Arjun! (me) my (janm) births (ch) and (karm) actions (divyam’) are divine i.e. transcendental (evam’) thus (yaH) one who (tattvatH) in essence (vetti) understands (saH) he (deham’) body (tyaktva) on abandoning (punH) again (janm) birth (na, eti) does not take, but one who does not know me, Kaal, in essence (mam’) me only (eti) comes to. (9)

Gita 4.9: O Arjun! My births and actions are divine i.e. transcendental. Thus one who understands this in essence, he on abandoning the body does not take birth again, but one who does not know me, Kaal, in essence, comes to me only.

Important: To know the divine births of Kaal (Brahm) see the “Information on Destruction” in Gita Chapter 8.

Gita Chapter 4 Verse 10

VitraagbhaykrodhaH, manmyaaH, mam’, upaashritaH,
BahavH, gyaantapsaa, pootaH, mad’bhaavam’, aagataH ||10||

Translation: (VitraagbhaykrodhaH) those whose love, fear and anger have become completely destroyed and (manmyaaH) who remain focussed in me with exclusive love (mam’) me (upaashritaH) dependant (bahavH) many such devotees; above-mentioned (gyaantapsa) by austerity of knowledge (pootaH) purified (mad’bhaavam’) Matavlambi i.e. of the nature of doing worship according to the scriptures (aagataH) have become. (10)

Gita 4.10: Those whose love, fear and anger have become completely destroyed and who remain focussed in me with exclusive love, many such devotees, who are dependant on me, being purified by the austerity of above-mentioned knowledge, have become matavlambi i.e. of the nature of doing worship according to the scriptures.

Gita Chapter 4 Verse 11

Ye, yatha, mam’, prpadhyante, taan’, tatha, ev, bhajaami, aham’,
Mm’, vartm, anuvartante, manushyaH, paarth, sarvashH ||11||

Translation: (Paarth) O Arjun! (ye) the devotees, who (mam’) me (yatha) in whichever way (prpadhyante) worship (aham’) I also (taan’) them (tatha) in the same way (bhajaami) worship i.e. take full care of them (ev) in reality (manushyaH) all human beings (sarvashH) in all respects (mm’) my only (vartm) of behaviour (anuvartante) follow. (11)

Gita 4.11: O Arjun! In whichever way the devotees who worship me, I also worship them in the same way i.e. take full care of them. In reality all the human beings follow my behaviour only in all respects.

Gita Chapter 4 Verse 12

KaankshantH, karmnaam’, siddhim’, yajante, ih, devtaH,
Kshiprm’, hi, maanushe, loke, siddhiH, bhavti, karmja ||12||

Translation: (Ih) this (maanushe) man (loke) in the world (karmnaam’) of actions (siddhim’) fruits of (kaankshantH) those who desire (devtaH) gods i.e. Brahma, Vishnu, Shiv (yajante) worship (hi) because they (karmja) arising from actions i.e. based on actions (siddhiH) spiritual success (kshiprm’) quickly (bhavti) attain. (12)

Gita 4.12: In this world of men those who desire for the fruits of actions, they worship the gods i.e. Brahma, Vishnu, Shiv because they quickly attain the spiritual success arising from their actions i.e. based on their actions.

Gita Chapter 4 Verse 13

Chaaturvarnyam’, mya, srshtm’, gunkarmvibhaagashH,
Tasya, kartaaram’, api, mam’, viddhi, akartaaram’, avyyam’ ||13||

Translation: (Chaaturvarnyam’) the group of the four varnas/castes, Brahmin, Kshatriya, Vaishya, and Shoodr (gunkarm vibhaagashH) based on the division of qualities and actions (mya) by me (srshtm’) has been formed; thus (tasya) of that action (kartaaram’) doer (api) also (mam’) me, Kaal only (viddhi) consider and (avyyam’) that eternal God (akartaaram’) is a non-doer. (13)

Gita 4.13: The group of the four varnas/castes, Brahmin, Kshatriya, Vaishya, and Shoodr, has been formed by me based on the division of qualities and actions. Thus consider me, Kaal, only to be the doer of that action. That eternal God is a non-doer.

Meaning: - In Gita Chapter 3 Verse 14-15, the giver of the knowledge of Gita has said that consider the actions to have arisen from Brahm i.e. Brahmoddhvam. This same evidence is in this Gita Chapter 4 Verse 13. The giver of the knowledge of Gita, Kaal Brahm, is saying that I have made the arrangement of the four Varnas / castes. I only have divided their actions. That Eternal Supreme God is a non-doer of these actions; Kaal Brahm only has formed the divisions of Brahma Rajgun, Vishnu Satgun and Shiv Tamgun – creation, preservation, destruction. The Eternal God is not the doer of this.

Gita Chapter 4 Verse 14

Na, mam’, karmaani, limpanti, na, me, karmfale, sprha,
Iti, mam’, yaH, abhjaanaati, karmbhiH, na, badhyate ||14||

Translation: (Karmfale) In the fruits of actions (me) my (sprha) desire (na) is not therefore (mam’) me (karmani) actions (na, limpanti) do not smear (iti) thus (yaH) one who (mam’) me, Kaal-Brahm (abhijanati) understands in essence (saH) he also (karmbhiH) to actions (na) not (badhyate) is bound. (14)

Gita 4.14: I have no desire for the fruits of actions therefore actions do not smear me. Thus one who understands me, Kaal-Brahm, in essence, he also is not bound to the actions i.e. on finding the Tatvdarshi saint mentioned in Gita Gita Chapter 4 Verse 34, by going in the refuge of that God mentioned in Gita Gita Chapter 18 Verse 62, and by doing bhakti of the Supreme God/Purna Parmatma, becomes free from the bondage of actions.

Gita Chapter 4 Verse 15

Evam’, gyaatva, krtam’, karm, poorvaiH, api, mumukshubhiH,
Kuru, karm, ev, tasmaat’, tvam’, poorvaiH, poorvtaram’, krtam’ ||15||

Translation: (PoorvaiH) of the ancient times (mumukshubhiH) the seekers of salvation (api) even (evam’) thus (gyaatva) knowing, scripture-based sadhna (karm) action (krtm’) have performed with great passion (tasmaat’) therefore (tvam’) you also (poorvaiH) by the ancestors (poorvtaram’, krtm’) always done, scripture-based bhakti (karm) acts (ev) only (kuru) perform. (15)

Gita 4.15: Even the seekers of salvation of the ancient times, after knowing in this way only, have performed the acts of scripture-based sadhna with great passion. Therefore you also perform the scripture-based acts of bhakti as always performed by the ancestors.

Gita Chapter 4 Verse 16

Kim’, karm, kim’, akarm, iti, kavayH, api, atr, mohitaH,
Tat’, te, karm, prvakshyaami, yat’, gyatva, mokshyase, ashubhaat’ ||16||

Translation: (Karm) action (kim’) what is (akarm) inaction (kim’) what is (iti) thus (atr) in making a decision here (kavayH) wise devotees (api) also (mohitaH) are bewildered; therefore (tat’) that (karm) essence of action, I (te) to you (prvakshyaami) will explain properly (yat’) which (gyaatva) knowing (ashubhaat’) evil actions performed in opposition to the scriptures (mokshyase) will become liberated. (16)

Gita 4.16: What is action and what is inaction? Thus even the wise devotees become bewildered in making a decision here. Therefore I will properly explain that essence of action to you, knowing which you will become liberated from the evil actions performed in opposition to the scriptures.

Gita Chapter 4 Verse 17

KarmanH, hi, api, boddhvyam’, boddhvyam’, ch, vikarmanH,
AkarmanH, ch, boddhvyam’, gahna, karmanH, gatiH ||17||

Translation: (KarmanH) the nature of the action which is in accordance with the injunctions of scriptures (api) also (boddhvyam’) should be understood (ch) and (akarmanH) also the nature of inaction i.e. which is opposite to the ordinances of scriptures (boddhvyam’) should be understood (ch) and (vikarmanH) the nature of vikarm i.e. evil acts like consumption of meat, alcohol, tobacco, and theft – bad conduct etc also (boddhvyam’) should be understood (hi) because (karmanH) of action (gatiH) state (gahna) is profound. (17)

Gita 4.17: The nature of karm (action) which is in accordance with the injunctions of scriptures should be understood and the nature of akarm (inaction) which is opposite to the ordinances of scriptures should also be understood, and the nature of vikarm (evil acts) like consumption of meat, alcohol, tobacco, and theft-bad conduct etc should also be understood because the state of karm (action) is profound.

Meaning: - After understanding the Tatvgyan (the true spiritual knowledge), the knowledge of the benefits from the scripture-based acts of bhakti and the damage from the scripture-opposed acts of bhakti and from the evil acts like consumption of meat, alcohol, tobacco, theft, bad-conduct, and to lie etc is essential. For that there is a description in mantra 34 of this Gita Chapter.

Gita Chapter 4 Verse 18

Karmani, akarm, yaH, pashyet’, akarmani, ch, karm, yaH,
SaH, buddhimaan’, manushyeshu, saH, yuktH, krtsannkarmkrt’ ||18||

Translation: (YaH) one who (karmani) action i.e. scripture-based acts of worship worthy of being performed (akarm) inaction i.e. abandoning the injunctions of scriptures, the arbitrary actions not worthy of being performed (pashyet’) sees i.e. understands (ch) and (yaH) one who (akarmani) inaction i.e. does not perform the acts of worship which are opposite to scriptures and not worthy of being done (karm) action i.e. performs action worthy of being done (saH) he (manushyeshu) among men (buddhimaan’) is wise and (saH) that (yuktH) yogi (krtsannkarmkrt’) performs all the actions which are in accordance with the ordinances of scriptures. (18)

Gita 4.18: One who sees i.e. understands the karm/action i.e. scripture-based acts of worship worthy of being performed and akarm/inaction i.e. abandoning the injunctions of scriptures, arbitrary actions not worthy of being done, and who does not perform akarm i.e. does not perform the acts of worship which are opposite to the scriptures and are not worthy of being done, and performs karm i.e. actions worthy of being done, he is wise among men, and that yogi (devotee) performs all the actions in accordance with the ordinances of the scriptures.

Gita Chapter 4 Verse 19

Yasya, sarve, smaarambhaH, kaamsankalpvarjitaH,
Gyaanaagnidagdhkarmaanam’, tam’, aahuH, panditam’, budhaH ||19||

Translation: (Yasya) whose (sarve) all (smaarambhaH) scripture-based actions (kaamsankalp varjitaH) are devoid of desires and resolutions and (gyanagnidagdh karmanm’) evil actions i.e. the actions opposite to the ordinances of scriptures have been turned to ashes by the fire of Tatvgyan i.e. on acquiring full knowledge, the worshipper on finding a complete saint obtains the real mantra by which all the sins are destroyed (tam’) him (budhaH) wise men who worship according to the ordinances of the scriptures (panditam’) pandit (aahuH) call. (19)

Gita 4.19: He whose all scripture-based actions are devoid of desires and resolutions and the evil actions i.e. the actions opposite to the ordinances of scriptures have been turned to ashes by the fire of Tatvgyan i.e. on acquiring full knowledge the worshipper on finding a complete saint obtains the real mantra by which all sins are destroyed, wise men, who worship according to the ordinances of scriptures, call him a Pandit.

Gita Chapter 4 Verse 20

Tyaktva, karmfalaasangam’, nityatrptH, niraashryaH,
Karmni, abhiprvrtH, api, na, ev, kinchit’, karoti, saH ||20||

Translation: (Karmfalaasangam’) on the basis of Tatvgyan, the attachment in scripture-opposed actions and their fruits; completely (tyaktva) abandoning (nirashryaH) has become free from the scripture-opposed acts of bhakti and (nityatrptH) is always satisfied with the scripture-based acts of bhakti (saH) he (karmni) in worldly and scripture-based acts of bhakti (abhiprvrtH) while properly performing (api) even (ev) actually (kinchit’) abandoning the ordinances of scriptures, any arbitrary way of worship (na) not (karoti) performs/follows. (20)

Gita 4.20: On the basis of Tatvgyan, completely abandoning the attachment in scripture-opposed actions and their fruits, has become free from the acts of bhakti opposite to those prescribed in scriptures and is always satisfied with the scripture-based acts of bhakti. He even when properly engaged in worldly and scripture-based acts of bhakti actually does not follow any arbitrary way of worship abandoning the ordinances of the scriptures.

Gita Chapter 4 Verse 21

NiraashiH, yatchitaatma, tyaktsarvparigrhH,
Shareeram’, kevlam’, karm, kurvan’, na, aapnoti, kilbisham’ ||21||

Translation: (Yatchitaatma) a soul equipped with scripture-based bhakti (tyaktsarvparigrhH) who has abandoned all the cumulated sadhnas which are contrary to the scriptures, such a (niraashiH) bhakt who has given up baseless sadhna i.e. has abandoned sadhna contrary to the injunctions of scriptures (kevlam’) just/only (shareeram’) instead of doing hathyog, the sadhna easily performed by the body, and related to body (karm) worldly actions and scripture-based acts of bhakti (kurvan’) while performing (kilbisham’) sin; because in Gita Gita Chapter 7 Verse 12 to 15 the people who, abandoning the ordinances of the scriptures, follow arbitrary way of worship, are said to be of demoniac nature, the lowest among men, evil-doers i.e. abandoning the injunctions of scriptures, following arbitrary behaviour, fools who do not worship me, they by only worshipping the three gunas i.e. Rajgun Brahma, Satgun Vishnu, Tamgun Shiv Ji remain dependant on the short-lived relief obtained from them. The worship of these three gunas i.e. Shri Brahma Ji, Shri Vishnu Ji, Shri Shiv Ji, only is said to be contrary to the scriptures. Abandoning this scripture-opposed way of worship does scripture-based bhakti. (na) not (aapnoti) incur. (21)

Gita 4.21: A soul equipped with scripture-based bhakti who has abandoned all the cumulated sadhnas which are contrary to the scriptures, such a bhakt who has given up baseless sadhna i.e. has abandoned sadhna contrary to the injunctions of scriptures, he instead of just doing hathyog, while performing the sadhna which is easily performed by the body, the worldly actions and scripture-based acts of bhakti related to body does not incur sin. Because in Gita Gita Chapter 7 Verse 12 to 15 the people who, abandoning the ordinances of the scriptures, follow arbitrary way of worship, are said to be of demoniac nature, the lowest among men and evil-doers i.e. abandoning the injunctions of scriptures, following arbitrary behaviour, fools who do not worship me, they by only worshipping the three gunas i.e. Rajgun Brahma Ji, Satgun Vishnu Ji, Tamgun Shiv Ji remain dependant on the short-lived relief obtained from them. The worship of these three gunas i.e. Shri Brahma Ji, Shri Vishnu Ji, Shri Shiv Ji, only is said to be contrary to the scriptures. Abandoning this scripture-opposed way of worship does scripture-based bhakti. This evidence is also in Gita Gita Chapter 18 Verse 47-48.

Gita Chapter 4 Verse 22

YadrchchhaalaabhsantushtH, dvandvaateetH, vimatsarH,
SamH, siddhau, asiddhau, ch, krtva, api, na, nibadhyate ||22||

Translation: (YadrchchhaalaabhsantushtH) one who always remains satisfied in a naturally obtained thing which is not desired for (vimatsarH) in whom there is a complete absence of jealousy (dvandvaateetH) who has become completely free from the conflicts of joy-sorrow etc, such (siddhau) success of task (ch) and (asiddhau) in failure (samH) remains same i.e. undeviated (krtva) doing scripture-based bhakti while doing work (api) also (na) not (nibadhyate) is bound. (22)

Gita 4.22: One, who aways remains satisfied in a naturally obtained thing which is not desired for, in whom there is a complete absence of jealousy, and who has become completely free from the conflicts of joy-sorrow etc, who remains same i.e. undeviated in the success and failure of a task, he even while doing scripture-based bhakti besides doing work does not get bound to them. Because after obtaining jaap of a complete mantra from a Complete Saint, the auspicious acts of scripture-based sadhna, which are performed without any desire, are helpful in bhakti and the sins are destroyed. As a result of which one becomes free from the bondage of actions.

Gita Chapter 4 Verse 23

Gatsangasya, muktasya, gyaanaavasthitchetasH,
Yagyaay, aacharatH, karm, samgrm’, prvileeyate ||23||

Translation: (Gatsangasya) because of losing faith in scripture-opposed way of worship (muktasya) that liberated devotee’s (gyaanaavasthitchetasH) mind always remains situated in the Tatvgyan of God, such only (yagyaay) actions for the scripture-based bhakti (aacharatH) of a man who follows this (samgrm’) all (karm) actions (prvileeyate) become dissolved in worship of God. (23)

Gita 4.23: Because of losing faith in scripture-opposed way of worship, the mind of that liberated devotee always remains situated in the True spiritual knowledge of God. All the actions of such a person, who performs actions for the scripture-based bhakti, become dissolved in worship of God.

Gita Chapter 4 Verse 24

Brahm, arpanam’, Brahm, haviH, brahmaagnau, brahmna, hutam’,
Brahm, ev, ten, gantavyam’, brahmkarmsamaadhina ||24||

Translation: (Arpanam’) even the dedication of such a devotee who is in accord with the scriptures (Brahm) is towards Brahm i.e. God and (haviH) even the sacrificial substances (Brahm) are God only and (Brahmna) dedicated to the Supreme God (Brahmaagnau) in Brahm-like fire i.e. by praying to God (hutam’) sins are sacrificed/offered i.e. sins are destroyed (ev) in reality (Brahmkarmsamaadhina) even while performing worldly tasks, one whose mind is engrossed in God only and who performs actions which are easily done by the body i.e. who does sadhna by being in Sahaj Samadhi, (ten) for him (Brahm) God (gantavyam’) is worthy of being attained i.e. he only can achieve God who remains in Sahaj Samadhi. (24)

Gita 4.24: Even the dedication of such a devotee who is in accord with the scriptures is towards Brahm i.e. God and the sacrificial substances are also God only and in Brahm-like fire dedicated to the Supreme God i.e. by praying to God, sins are sacrificed i.e. sins are destroyed. In reality, even while doing worldly tasks, one whose mind is engrossed in God only and who performs actions which are easily done by the body i.e. who does sadhna by being in Sahaj Samadhi, for him, God is worthy of being attained i.e. he only can attain God who remains in Sahaj Samadhi.

Respected Garibdas Ji Maharaj says: -

Jaise haali beej dhun, panthi se batlaavae |
Va mein khand pade nahin, aise dhyaan (samaadhi) lagaavae ||

Meaning: For instance, a farmer is sowing seeds of wheat or other crop in the field and a traveller arrives. Then on being asked the path, that farmer while sowing seeds along with ploughing, explains the path to the traveller; but his Samadhi (concentration) remains in his basic task only. This is known as Sahaj Samadhi (karmsamadhi). Holy Gita Ji is also giving its evidence that, that karmyagi who even while doing his work keeps his mind engrossed in God, that bhakt only is worthy of attaining God.

Garib, naam uthat naam baithat naam sovat jaag ve |
Naam khaate naam peete naam seti laag ve ||

Gita Chapter 4 Verse 25

Daivam’, ev, apre, yagyam’, yoginH, paryupaaste,
Brahmaagnau, apre, yagyam’, yagyen, ev, upjuhvati ||25||

Translation: (Apre) Contrary to this, other (yoginH) yogis (daivam’) in form of worship of the gods (yagyam’) yagya (ev) only (paryupaaste) properly perform and (apre) other yogis (brahmaagnau) the fire of separation to attain God (yagyen) through arbitrary religious practices (ev) only (yagyam’) religious actions (upjuhvati) observe. (25)

Gita 4.25: Contrary to this, other yogis/devotees properly perform yagya in the form of worship of gods only and other yogis with the fire of separation to attain God observe religious actions through arbitrary religious practices only.

Gita Chapter 4 Verse 26

Shrotraadeeni, indriyaani, anye, sanyamaagnishu, juhvati,
Shabdaadeen’, vishyaan’, anye, indriyaagnishu, juhvati ||26||

Translation: (Anye) other yogis (shrotraadeeni) by closing ears and nose etc i.e. by Hathyog (indriyaani) all senses (sanyamaagnishu) in the fires of restraint (juhvati) by offering as sacrifice try to burn sins and (anye) other worshippers (sahbdaadeen’) by sound – touch etc (vishyaan’) all sense objects/worldly enjoyments (indriyaagnishu) in the fires of senses (juhvati) by offering as sacrifice, try to burn sins i.e. consider doing sadhna by Hath/force as the path to salvation. (26)

Gita 4.26: Other yogis by closing ears and nose i.e. by Hathyog try to burn sins by offering all senses in the fires of restraint, and other worshippers try to burn sins by offering sound–touch etc all sense objects/worldly enjoyments as sacrifice in the fires of senses i.e. consider doing sadhna by Hath/force as the path to salvation.

Gita Chapter 4 Verse 27

Sarvaani, indriyakarmaani, praankarmaani, ch, apre,
Aatmsanyamyogaagnau, juhvati, gyaandeepite ||27||

Translation: (Apre) other yogis (sarvaani, indriyakarmaani) all activities of the senses (ch) and (praankarmaani) all activities of the breaths (gyaandeepite) enlightened by knowledge (aatmsanyamyogaagnau) oneself in the fire of bhakti/yog-like restraint (juhvati) offer as sacrifice i.e. worship by restraining through knowledge, consider this only as the path to salvation. (27)

Gita 4.27: Other yogis offer all the activities of the senses and all the activities of the breaths as sacrifice in the fire of the bhakti-like restraint enlightened by knowledge i.e. worship by restraining through knowledge; they consider this only to be the path to salvation.

Gita Chapter 4 Verse 28

DravyayagyaH, tapoyagyaH, yogyagyaH, tatha, apre,
SwadhyaaygyaanyagyaH, ch, yatayH, sanshitvrtaH ||28||

Translation: (Apre) many devotees (drvyayagyaH) only perform religious acts related to wealth i.e. only do charity, so many (tapoyagyaH) observe ascetic practices as religious acts (tatha) and many others (yogyagyaH) perform religious acts in the form of yogic postures (ch) and many are (sanshitvrtaH) endowed with strict fasts/vows (yatayH) are making effort and (swadhyaaygyaanyagyaH) some do yagya of knowledge in the form of swaadhyaay i.e. they only regularly study the true scriptures i.e. they consider this only to be the path to salvation. (28)

Gita 4.28: Many devotees only perform religious acts related to wealth i.e. only do charity; so many observe ascetic practices as religious acts and many others perform religious acts in the form of yogic postures and many are making an effort by following strict fasts/vows, and some perform yagya of knowledge i.e. only regularly study the true scriptures. In other words they consider this only to be the path to salvation.

Gita Chapter 4 Verse 29-30

Apaane, juhvati, praanm’, praane, apaanm’, tatha, apre,
Praanaapaangati, rud’dhva, praanaayaamparaayanaH ||29||

Apre, niyataahaaraH, praanaan’, praaneshu, juhvati,
Sarve, api, ete, yagyavidH, yagyakshpitkalmashaH ||30||

Translation: (Apre) Others (apaane) in the outgoing breath (praanm’) the incoming breath/breath air/life air (juhvati) try to burn sins in the form of sacrifice (tatha) likewise (praane) in the incoming breath (apaanm’) the outgoing breath and (apre) many others (niyataahaaraH) who eat in moderation (praanaayaamparaayanaH) devoted to breath control (praanaapaangati) movement of the incoming and the outgoing breath (ruddhva) restraining (praanaan’) by making the life-breaths minute (praaneshu) in life-breaths only (juhvati) try to burn in the form of sacrifice i.e. try to attain God by doing Praanayam (ete) these (sarve, api) all devotees (yagyakshpitkalmashaH) destruction of sins by the above-mentioned religious acts i.e. sadhnas (yagyavidH) consider the means of bhakti i.e. consider this sadhna only to be the path to salvation. (29-30)

Gita 4.29-30: Others try to sacrifice incoming breath into outgoing breath to burn sins. Likewise, sacrifice the outgoing breath into the incoming breath, and many others, who eat in moderation, devoted to breath control, by restraining the movement of the incoming and the outgoing breath, and by making their life-breaths minute try to burn them in the life-breaths only in the form of sacrifice i.e. try to attain God by doing Praanyam. All these devotees consider the above-mentioned religious acts i.e. sadhnas to be the means of bhakti which destroy sins. In other words consider this very sadhna to be the path to salvation.

Gita Chapter 4 Verse 31

YagyashishtaamrtbhujH, yaanti, Brahm, sanaatanm’,
Na, ayam’, lokH, asti, ayagyasya, kutH, anyaH, kurusattam ||31||

Translation: (Kurusattam) Oh best of Kurus, Arjun! (yagyashishtaamrtbhujH) the wise worshippers saved from the above-mentioned scripture-opposed religious practices by enjoying the benefit left from the scripture-based worship (sanaatanm’ brahm) Aadi Purush Parmeshwar i.e. Purna Brahm/the Supreme God (yaanti) attain and (ayagyasya) for a man who does not do bhakti of the Supreme God according to the injunctions of the scriptures (ayam’) this (lokH) world of men/Earth also happiness-giving (na) not (asti) is then (anyaH) Parlok/other world (kutH) how can be happiness-giving? (31)

Gita 4.31: Oh best of Kurus, Arjun! The wise worshippers saved from the above-mentioned scripture-opposed religious practices by enjoying the benefit left from the scripture-based worship attain Aadi Purush Parmeshwar i.e. Purna Brahm, and for a man, who does not do bhakti of the Supreme God according to the injunctions of scriptures, even this world of men is not happiness-giving, then how can the other world be happiness-giving?

Meaning: - The purport of enjoying the nectar/benefit left over from the yagya is that the worshippers who worship Purna Parmatma do jaap of mantra which opens the lotuses in their bodies. Those mantras are also jaap of Shri Brahma ji, Shri Vishnu ji and Shri Shiv ji and Shri Durga ji, which makes one attain worldly comforts. By jaap of these one becomes free from the debt of the above-mentioned gods and goddesses. After paying the debt of mantra-jaap, the residual earning of jaap which is left, a worshipper of Purna Parmatma attains a lot of worldly benefits from it. In this Verse 31, this only has been said that a worshipper of Purna Parmatma by using the residual earning of bhakti from the yagya i.e. sadhna (rite) attains Purna Parmatma. The meaning is that a worshipper who worships Purna Parmatma according to the rule gets more worldly comforts as well as complete salvation.

Important – This very evidence is mentioned in Holy Gita Gita Chapter 3 Verse 13 and also in Gita Chapter 16 Verse 23-24 that oh Bharat, those devotees who abandoning the injunctions of the scriptures follow arbitrary behaviour i.e. arbitrary way of worship, they neither attain any happiness, nor spiritual success, nor any destination. In other words it is useless. Therefore, it is beneficial to only follow whatever is ordained in the scriptures i.e. Vedas regarding the acts of bhakti-sadhna which should be done and which should not be done.

Gita Chapter 4 Verse 32

Evam’, bahuvidhaH, yagyaH, vitataaH, brahmanH, mukhe,
Karmjaan’, viddhi, taan’, sarvaan’, evam’, gyaatva, vimokshyase ||32||

Translation: (Evam’) like this, there are (bahuvidhaH) various types of scripture-based (yagyaH) religious activities (taan’) them (sarvaan’) all, you (karmjaan’) yagyas performed through actions (viddhi) know (evam’) in this way (BrahmanH) Supreme God’s (mukhe) lotus-mouth (vittaH) have been elaborately explained in the fifth Ved i.e. Swasam Ved (gyaatva) knowing (vimokshyase) will become completely liberated. (32)

Gita 4.32: There are various types of scripture-based religious activities like this. You may know them all as yagyas being performed through actions. In this way they have been elaborately explained in the fifth Ved i.e. Swasam Ved by the Supreme God through His lotus-mouth. Knowing this you will become completely liberated.

Gita Chapter 4 Verse 33

Shreyaan’, dravyamyaat’, yagyaat’, gyaanyagyaH, parantap,
Sarvam’, karm, akhilam’, paarth, gyaane, parisamaapyate ||33||

Translation: (Parantap, Paarth) Oh Parantap Arjun! (dravyamyaat’) charity, provision of meals etc performed with money (yagyaat’) compared to the yagyas i.e. religious actions (gyaanyagyaH) yagya of knowledge (shreyaan’) is much superior and (sarvam’) all (karm) scripture-based actions (akhilam’ gyaane) entire knowledge i.e. in Tatvgyan (parismaapyate) culminate. (33)

Gita 4.33: Oh Parantap Arjun! Compared to the yagyas i.e. religious actions like charity, provision of meals etc which are performed with money, the yagya of knowledge is much superior, and all the scripture-based actions in their entirety culminate in Tatvgyan/ the True Spiritual Knowledge.

Gita Chapter 4 Verse 34

Tat’, viddhi, prnipaaten, pariprshnen, sevya,
Updekshyanti, te, gyaanm’, gyaaninH, tattavdarshinH ||34||

Translation: God, the narrator of the Holy Gita, is saying that the various types of above-mentioned sadhnas[2] are arbitrary practices. It is a hypothetical knowledge of sadhna upto my level but even I do not know the path of complete salvation of the Supreme God. Regarding that it is said in this mantra 34 that (Tat’) that Tatvgyan- true spiritual knowledge (viddhi) understand, the saints who know the true knowledge and solution of the Supreme God (prnipaaten) by properly prostrating before them (sevya) by serving them and giving up deceit (pariprshnen) by asking questions with simplicity (te) they (tattavdarshinH) the knower of the Supreme God in essence i.e. Tatvdarshi (gyaaninH) knowledgeable Mahatmas, (gyaanm’) Tatvgyan i.e. the True Spiritual Knowledge (updekshyanti) will instruct. (34)

Gita 4.34: God, the narrator of the Holy Gita, is saying that the various types of above-mentioned sadhnas are arbitrary practices. It is a hypothetical knowledge of sadhna upto my level but even I do not know the path of complete liberation of the Supreme God. Regarding that it is said in this mantra 34 that understand that Tatvgyan. By properly prostrating before those saints who know the true knowledge and solution of the Supreme God, by serving them, and by giving up deceit, asking questions with simplicity, they, who know the Supreme God in essence i.e. Tatvdarshi, knowledgeable Mahatmas, will instruct you in Tatvgyan/True Spiritual Knowledge. Its evidence is also in Gita Gita Chapter 2 Verse 15-16.

Gita Chapter 4 Verse 35

Yat’, gyaatva, na, punH, moham’, evam’, yaasyasi, pandav,
Yen, bhootaani, asheshen, drkshyasi, aatmni, atho, myi ||35||

Translation: (Yat’) the Tattav gyan / true spiritual knowledge which (gyaatva) knowing (punH) then you (evam’) in this way (moham’) delusion (na) not (yaasyasi) will attain and (pandav) Oh Arjun! (yen) the knowledge by which (bhootaani) living beings (asheshen) completely (aatmni) in the Supreme God who lives inseparably with the soul (atho) and later (myi) me (drkshyasi) will see that I am Kaal; you will come to know this. (35)

Gita 4.35: The true spiritual knowledge knowing which then you will not be deluded in this way, and Oh Arjun! The knowledge by which you will see all the living beings in the Supreme God who lives inseparably with the soul, and later me that I am Kaal; you will come to know this.

Gita Chapter 4 Verse 36

Api, chet’, asi, paapebhyaH, sarvebhyaH, paapkrttmH,
Sarvam’, gyaanplven, ev, vrjinam’, santrishyasi ||36||

Translation: (Chet’) if you, other (sarvebhyaH) all (paapebhyaH) sinners (api) also (paapkrttmH) most sinful (asi) are; then also you (gyaanplven) on the basis of Tatvgyan, by the boat of real naam (sarvam’) after knowing everything (vrjinam’) crossing ignorance (ev) undoubtedly (santrishyasi) will completely get through i.e. on becoming sin-free will become completely liberated. (36)

Gita 4.36: Even if you are the most sinful of all other sinners, then also on knowing everything on the basis of Tatvgyan crossing ignorance by the boat of real naam, you will undoubtedly completely get through i.e. after becoming sin-free you will become fully liberated.

Gita Chapter 4 Verse 37

Yatha, edhaansi, samiddhH, agniH, bhasmasaat’, kurute, Arjun,
GyaanaagniH, sarvkarmaani, bhasmasaat’, kurute, tatha ||37||

Translation: (Arjun) Oh Arjun! (yatha) just as (samiddhH) blazing (agniH) fire (edhaansi) firewood (bhasmsaat’) burn to ashes (kurute) does (tatha) similarly (gyaanaagniH) fire of Tatvgyan/true spiritual knowledge (sarvkarmaani) all baseless actions (bhasmsaat’) to ashes (kurute) does. (37)

Gita 4.37: Oh Arjun! Just as a blazing fire turns firewood to ashes; similarly, the fire of Tatvgyan/true spiritual knowledge turns all baseless actions to ashes.

Gita Chapter 4 Verse 38

Na, hi, gyaanen, sadrshm’, pavitrm’, ih, vidhyate,
Tat’, swayam’, yogsansiddhH, kaalen, aatmni, vindati ||38||

Translation: (Ih) in this world (gyaanen) Tatvgyan / true spiritual knowledge (sadrshm’) like (pavitrm’) purifying (hi) undoubtedly anything (na) not (vidhyate) seem to be (yogsansiddhH) one whose bhakti earnings have become complete by the true path of bhakti given by that Tatvdarshi saint, (kaalen) according to the time (tat’, aatmni) that Supreme God who lives inseparably with the soul, on the basis of the account mentioned in Gita Gita Chapter 8 Verse 8 to 10 (swayam’) automatically (vindati) attains. (38)

Gita 4.38: Undoubtedly there does not seem to be anything purifying like the Tatvgyan/true spiritual knowledge in this world. By the true path of bhakti given by that Tatvdarshi saint, one whose bhakti earnings have become complete, he, according to the time, automatically attains that Supreme God who lives inseparably with the soul on the basis of the account mentioned in Gita Gita Chapter 8 Verse 8 to 10.

Gita Chapter 4 Verse 39

Shrddhaavaan’, labhte, gyaanm’, tatparH, sanyatendriyaH,
Gyaanm’, labdhva, paraam’, shaantim’, achiren, adhigachchhati ||39||

Translation: (SanyatendriyaH) one who has won over his senses (tatparH) devoted to the sadhna obtained from that Tatvdarshi saint (shrddhaavaan’) reverential person, on obtaining bhakti of Supreme God (gyaanm’) Tatvgyan[3] (labhte) attains and (gyaanm’) Tatvgyan (labdhva) on attaining, he (achiren) without any delay, soon, in the form of attainment of God (paraam’) Supreme (shaantim’) Peace (adhigachchhati) attains. (39)

Gita 4.39: A reverential person, who has won over his senses, devoted to the sadhna obtained from that Tatvdarshi saint, on obtaining bhakti gains the Tatvgyan of the Supreme God, and after gaining Tatvgyan, he without any delay, soon attains the Supreme Peace in the form of attainment of God.

Gita Chapter 4 Verse 40

AgyaH, ch, ashrdddhaanH, ch, sanshyaatma, vinashyati,
Na, ayam’, lokH, asti, na, parH, na, sukham’, sanshyaatmanH ||40||

Translation: A devotee who distrusts the knowledge and sadhna of that Tatvdarshi saint, that (agyaH) undiscerning (ch) and (ashrdddhaanH) faithless (ch) and (sanshyaatma) sceptical person (vinashyati) definitely becomes deviated from the path of bhakti; such (sanshyaatmanH) for a sceptical man (na) neither (ayam’) this (lokH) in world (na) nor (parH) in the other world (sukham’) happiness (na asti) is not. (40)

Gita 4.40: A devotee who distrusts the knowledge and sadhna of that Tatvdarshi saint, that undiscerning, faithless and sceptical person definitely becomes deviated from the path of bhakti. For such a sceptical person neither is there any happiness in this world, nor the other world. Its evidence is also in Gita Gita Chapter 6 Verse 40.

Gita Chapter 4 Verse 41

Yogsannyastkarmaanm’, gyaansanchhinnsanshyam’,
Aatmvantam’, na, karmaani, nibadhnanti, dhananjay ||41||

Translation: (Dhananjay) Oh Dhananjay! (yogsannyastkarmaanm’) he, who on the basis of Tattavgayan, has abandoned all the actions of bhakti which are contrary to the scriptures and (gyaansanchhinnsanshyam’) who has destroyed all the doubts by Tatvgyan; such (aatmvantam’) devotee who is firm on the scripture-based knowledge of the Supreme God (karmaani) on discarding the ordinances of the scriptures and following arbitrary practices, one incurs sins. These are not incurred by one who does sadhna according to the ordinances of the scriptures; therefore, sinful actions (na) not (nibadhnanti) bind i.e. he attains complete salvation. (41)

Gita 4.41: Oh Dhananjay! He who, on the basis of Tatvgyan, has abandoned all the actions of bhakti which are contrary to the scriptures and who has destroyed all the doubts by Tatvgyan, (on discarding the ordinances of the scriptures and following arbitrary practices, one incurs sins. These are not incurred by one who does sadhna according to the ordinances of the scriptures; therefore) sinful actions do not bind such a devotee who is firm on the scripture-based knowledge of the Supreme God; which means, he attains complete salvation.

Gita Chapter 4 Verse 42

Tasmaat’, agyaansambhootam’, hrtstham’, gyaanaasina, aatmanH,
Chhitva, enam’, sanshyam’, yogam’, aatishth, uttishth, Bharat ||42||

Translation: (Tasmaat’) therefore (bharat) Oh Bharatvanshi Arjun! (hrtstham’) situated in the heart (agyaansambhootam’) born of ignorance (sanshyam’) in the form of doubt which is devoid of scriptural ordinances (enam’) sin (gyaanaasina) with sword of Tatvgyan (chhitva) slashing i.e. sifting milk and water (uttishth) stand up i.e. becoming alert (aatmanH) from the inner soul, Supreme God’s (yogam’) in the scripture-based bhakti (aatishth) become steady. (42)

Gita 4.42: Therefore, Oh Bharatvanshi Arjun! Slashing the sin of baseless doubt in your heart, which is born of ignorance, with the sword of Tatvgyan i.e. sifting milk and water, stand up i.e. become alert and from the inner soul, become steady in the scripture-based bhakti of the Supreme God.

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