विवेचन सारांश
Śhraddhā (Faith) the Foundation for Acquiring True Knowledge (Jñāna).
Chapter 4 of the Bhagavadgītā is Jñāna-Karma-Sannyāsa Yoga - The Yoga of Knowledge, Action, and Renunciation.
This chapter offers a comprehensive explanation of action (karma), renunciation of action (sannyāsa), and knowledge (jñāna).
Today's session began with the traditional lighting of the lamp followed by obeisance to Śrī Bhagavān, Bharat Maa, VedaVyasa ji and Gurudev.
This chapter emphasises that merely performing actions does not lead to the realisation of the Supreme; rather, it is by bringing that understanding into our conduct, following what we have truly grasped, and uniting our thoughts, words, and deeds we can attain the Divine.
Sannyāsa means “samyak-nyāsa”, or, proper renunciation, i.e., letting go after carefully analysing which actions are appropriate. With the help of knowledge, we can determine which actions to perform and which to renounce. Knowledge helps us recognise which actions are truly beneficial (śreyaskara) for us. Once those beneficial actions are performed, giving up their fruits is true renunciation!
In the previous three sessions, we saw that Bhagavān told Arjuna that earlier HE had shared this Yoga with Vivasvan the Sun God; who further passed it to Manu and, Manu shared the same with Ikshvaku. Then, through tradition, this wisdom was passed on to saintly kings. Knowledge is never truly destroyed, but over time, it becomes nearly lost. People forget it. Hence, to restore understanding among people, Bhagavān once again imparted this knowledge to Arjuna, and through him intended it for the welfare of the entire creation.
Bhagavān is unborn. HE explained in detail how HE incarnates whenever Dharma is in danger, and how HE acts for the protection of Dharma. HE described how HIS birth and actions are Divine.
Then HE explained how one should recognise action within inaction, and, inaction within action:
कर्मण्यकर्म य: पश्येदकर्मणि च कर्म य: |
स बुद्धिमान्मनुष्येषु स युक्त: कृत्स्नकर्मकृत् || 4.18||
He who sees inaction in action, and action in inaction, he is wise among men; he is a true yogi and a performer of all actions.
HE also described how to make all our actions like a yajña (sacrifice), and how to live a yajña-centric life. HE spoke of various forms of yajñas:
श्रोत्रादीनीन्द्रियाण्यन्ये संयमाग्निषु जुह्वति |
शब्दादीन्विषयानन्य इन्द्रियाग्निषु जुह्वति || 4.26||
Some offer the senses such as hearing into the fire of restraint. Others offer the objects of the senses, like sound, into the fire of the senses.
Here, the yajña of offering sense-objects like sound into the senses, and the senses into the fire of restraint, is described.
Further, HE said:
द्रव्ययज्ञास्तपोयज्ञा योगयज्ञास्तथापरे |
स्वाध्यायज्ञानयज्ञाश्च यतय: संशितव्रता: || 4.28||
Some perform sacrifice with wealth, some with austerity, others through the yoga of meditation; still others through study of scriptures and acquisition of knowledge, all performed by self-disciplined seekers.
Self-study / svādhyāya refers to the study done by oneself in pursuit of knowledge. To truly attain something meaningful, one must also observe certain disciplines or vows (vratas).
Yoga begins with Yamas and Niyamas
- Yamas: Non-violence, Truth, Non-stealing, Celibacy, and Non-possessiveness
- Niyamas: Cleanliness, Contentment, Self-study (svādhyāya), and Austerity (tapas)
Following these yamas and niyamas and progressing toward Self-knowledge is also considered a form of yajña.
4.32
evaṃ(m) bahuvidhā yajñā, vitatā brahmaṇo mukhe,
karmajānviddhi tānsarvān, evaṃ(ñ) jñātvā vimokṣyase. 4.32
Brahmaṇo mukhe means "as stated in the Vedas." The Vedas describe many types of Yajñas, but to perform a Yajña, one must act. Therefore action (karma) is essential. Bhagavān says that all Yajñas arise from karma.
Understanding this, when a person performs various Yajñas in life, they become free from the bondage of karma. This means that to become free from the bondage of actions, one must engage in action itself. If we perform our duties with the spirit of Yajña in our hearts, liberation is certainly possible. For this, there is no need to go elsewhere, it can be achieved right here, through sincere and dedicated action.
Chhatrapati Shivaji Maharaj used to say:“हे राज्य व्हावे ही तर श्रींची इच्छा आहे!”
In the next verse HE explained the superior most type of Yajña.
śreyāndravyamayādyajñāj, jñānayajñaḥ(ph) parantapa,
sarvaṃ(ṅ) karmākhilaṃ(m) pārtha, jñāne parisamāpyate. 4.33
adhyātma-jñāna-nityatvaṃ tattva-jñānārtha-darśanam |
etaj jñānam iti proktam ajñānaṃ yad ato'nyathā || 12 ||
Constancy in Self-knowledge, perception of the end of true knowledge — this is declared to be knowledge and what is opposed to it is ignorance.
Śrī Bhagavān assured that all selfless actions (yajñas) performed with understanding and devotion become sacred offerings. These acts purify the mind and free one from the bondage of karma. Highlighting the supreme value of knowledge, HE declared that jñāna-yajña - the offering made through knowledge - is the highest form of sacrifice. This is because it deeply transforms the doer, leading directly to self-realisation. Through such knowledge, one is united with the ParaBrahmā and ultimately liberated from the cycle of birth and death.
Sant Dnyaneshwar Mauli says:
जेथ प्रवृत्ति पांगुळ जाहली । तर्काची दिठी गेली ।
जेणें इंद्रियें विसरलीं । विषयसंगु ॥१६२॥
Mauli says further:
मनाचें मनपण गेलें । जेथ बोलाचें बोलकेंपण ठेलें ।
जयामाजी सांपडलें । ज्ञेय दिसे ॥१६३॥
Next HE explained how to attain this knowledge.
tadviddhi praṇipātena, paripraśnena sevayā,
upadekṣyanti te jñānaṃ(ñ), jñāninastattvadarśinaḥ. 4.34
In this verse Śrī Bhagavān explains the process of attaining true Knowledge (Jñāna). HE emphasised the need for a genuine connection with spiritual masters (Jñānins) who have directly realised the ultimate Truth.
HE advised to learn (viddhi) the Truth (tat) by approaching a spiritual master (praṇipātena). To humbly inquire (paripraśhnena) from him with reverence, and by rendering service (sevayā) unto him. Such enlightened Saints (jñāninah) can impart (upadekṣhyanti) knowledge (jñānaṁ) unto you (te) because they have seen the Truth (tattva-darśhinaḥ).
To attain true knowledge, one must completely surrender at the feet of the Guru. Bhagavān did not immediately begin imparting wisdom to Arjuna in Chapter 1, when Arjuna laid down his weapons, overwhelmed by sorrow, and refused to fight against his own kith and kin. In Chapter 2, Bhagavān first rebuked Arjuna for his misplaced weakness:
क्लैब्यं मा स्म गमः पार्थ नैतत्त्वय्युपपद्यते (2.3)
O Parth, do not yield to this unmanliness. It does not befit you. Give up this petty weakness of heart and arise, O vanquisher of enemies.
Only when Arjuna fully surrendered and pleaded for guidance did Bhagavān accept him as a disciple and begin to reveal the sacred wisdom of the Gītā:
शिष्यस्तेऽहं शाधि मां त्वां प्रपन्नम् (2.7)
I am Your disciple, surrendered unto You. Please instruct me decisively as to what is truly beneficial for me.
In the same spirit, Bhagavān later advised seekers to approach realised masters (tattva-darśinaḥ) with humility, by prostrating, asking sincere questions, and serving them with a pure heart and a clear, receptive mind.
Swami Vivekananda followed this path earnestly. He searched for a true, realised master for years. When he finally met Śrī Ramakrishna Paramahamsa, he waited patiently and tested him, ensuring he was indeed a self-realised saint. Only after he was satisfied, did he accept him as his Guru.
The term "tattva-darśinaḥ" refers to those who have the vision to perceive reality beyond the physical senses, or, those who see with the jñāna-chakṣu (eyes of knowledge). For example, while one can feel the presence of air and say, "this is air," it requires deeper knowledge to recognise its components - oxygen, nitrogen, carbon dioxide, etc.
The word "tat" refers to That - the Paramātmā, the Parabrahma.
The suffix "tva" (as in matṛtva, motherhood) refers to the essence or state of being.
Thus, understanding Tat-tva means grasping the essence or the nature of the Supreme Being, the ParaBrahma.
yajjñātvā na punarmoham, evaṃ(m) yāsyasi pāṇḍava,
yena bhūtānyaśeṣeṇa, drakṣyasyātmanyatho mayi. 4.35
सज्जनस्य हृदयं नवनीतं यद्वदन्ति कवयस्तदलीकम् ।
अन्यदेहविलसत्परितापात सज्जनो द्रवति नो नवनीतम् ॥
This is because they do not perceive any separation between themselves and others. The dualistic vision (bheda dṛiṣṭi) is absent in them. For them, every being is a reflection of the Self and of Paramātmā.
The touching anecdote from the life of Śrī Ramakrishna Paramahamsa beautifully illustrated the oneness he experienced with all beings - a true mark of realised knowledge.
Even in the intense physical suffering of throat cancer, when he could no longer eat his favourite sweet, sandesh, he did not express sorrow or longing. Instead, when his disciples felt sad seeing his condition, he gently consoled them saying: "Why do you grieve? I am tasting the sandesh through your tongues."
A mother’s love is one of the purest, most natural expressions of oneness in the worldly realm. When a mother sees her child well-fed, her own hunger fades. If the child is in pain, she feels it more deeply than her own. She does not see the child as separate; her joy and sorrow are merged with the child’s.
This is the same unity in seeming duality that saints experience with all beings. That is why we say Dnyaneshwar Mauli (mother).
api cedasi pāpebhyaḥ(s), sarvebhyaḥ(ph) pāpakṛttamaḥ,
sarvaṃ(ñ) jñānaplavenaiva, vṛjinaṃ(m) santariṣyasi. 4.36
He assures that no matter how sinful or unworthy one might feel due to past actions, the light of Knowledge, once realised, can carry one across the turbulent ocean of karma to liberation.
Dnyaneshwar Mauli puts it beautifully:
जरी कल्मषाचा आगरु । तूं भ्रांतीचा सागरु ।
व्यामोहाचा डोंगरु । होउनी अससी ॥१७२॥
तऱ्ही ज्ञानशक्तिचेनि पाडें । हें आघवेंचि गा थोकडें ।
ऐसें सामर्थ्य असे चोखडें । ज्ञानीं इये ॥१७३॥
One may be perplexed as to what does Bhagavān truly want?
- Performing one’s Kartavya Karma (righteous duty),
- Living life as a Yajña (selfless offering), and
- Attaining Jñāna (self-knowledge) through surrender to a Guru.
We need to understand that these are not separate paths. They are interconnected steps in spiritual evolution. However, true liberation comes only through Jñāna - realising the Self, seeing Paramātmā in all, and transcending duality.
In the 6th chapter Bhagavān explained that the realised saints have a vision more powerful than the present day X-rays. They have the ability to perceive the Atma tattva in all living beings.
ईक्षते योगयुक्तात्मा सर्वत्र समदर्शन: || 6.29||
In the next verse HE explained that HE never loses sight of those who perceive HIM everywhere.
यो मां पश्यति सर्वत्र सर्वं च मयि पश्यति |
तस्याहं न प्रणश्यामि स च मे न प्रणश्यति || 6.30||
Bhagavān repeatedly emphasised that faith (Śraddhā) is essential for receiving and realising true knowledge (Jñāna). Those without faith - ajñānīs, or the ignorant are not receptive to this higher wisdom, no matter how clearly it is explained.
अज्ञश्चाश्रद्दधानश्च संशयात्मा विनश्यति |
नायं लोकोऽस्ति न परो न सुखं संशयात्मन: || 4.40||
yathaidhāṃsi samiddho'gniḥ(r), bhasmasātkurute'rjuna,
jñānāgniḥ(s) sarVākarmāṇi, bhasmasātkurute tathā. 4.37
Bhagavān elucidated that just as offerings poured into the fire are reduced to ashes, so too are all actions (karmas) consumed in the fire of true knowledge.
This powerful metaphor illustrates that spiritual wisdom is the supreme purifier. While rituals, yajñas, and practices hold value, it is knowledge (jñāna) alone that has the capacity to completely burn away the binding effects of past deeds.
Through such transformative knowledge, a seeker becomes free from karmic entanglements and escapes the cycle of birth and death.
na hi jñānena sadṛśaṃ(m), pavitramiha vidyate,
tatsvayaṃ(m) yogasaṃsiddhaḥ(kh), kālenātmani vindati. 4.38
The company of realised masters (Tatva-darshis) is essential for the awakening of true knowledge. Though knowledge already exists within each of us - "Every soul is potentially divine", as Swami Vivekananda said, this inner light remains veiled by ignorance. It is through the guidance, presence, and grace of a Guru that this hidden knowledge is kindled and brought to the surface.
Actions performed in the spirit of Karma Yoga purify the inner instrument (antahkaraṇa), gradually revealing the knowledge already present within. This inner awakening does not occur instantly, it is the result of consistent and selfless action performed without attachment to outcomes.
An apt example is the glass chimney of an old oil lantern. Over time, it gathers soot, and the light within grows dim. Yet the flame is always there. By cleaning the glass, the brightness is restored. In the same way, Karma Yoga cleanses the mind and heart of impurities like ego, desire, and attachment. As the inner being becomes purer, the light of knowledge (jñāna), already glowing within, begins to shine forth clearly.
Dnyaneshwar Mali says:
एथ ज्ञान हें उत्तम होये । आणिकही एक तैसें कें आहे ।
जैसें चैतन्य कां नोहे । दुसरें गा ॥१७९॥
In the next verse Bhagavān declared that Shradhhā is an essential tool to perceive the knowledge within.
śraddhāvā˜llabhate jñānaṃ(n), tatparaḥ(s) saṃyatendriyaḥ,
jñānaṃ(m) labdhvā parāṃ(m) śāntim, acireṇādhigacchati. 4.39
Faith is the foundation for acquiring any kind of knowledge - worldly or spiritual.
Without faith, true learning is impossible. Take for instance a geometry class: it begins with the definition of a “point”—an entity with no length, breadth, or thickness. This cannot be seen or proven tangibly, yet a student who accepts it in faith can go on to learn the vast science of geometry.
Similarly, in science, we accept that an atom contains a nucleus with protons and neutrons, and electrons revolving around it—though most of us have never seen these particles ourselves. We understand and use this knowledge based on faith in the scientists and their discoveries.
In the same way, Bhagavān stated that only those with Śhraddhā (faith) can attain true knowledge (jñāna).
One day, Swami Ramakrishna Paramahamsa asked his disciple whether there was sugar in his house. The disciple immediately replied, “No, there isn’t.” Swami Ramakrishna then gently instructed him to go back home and check. On returning, the disciple admitted that there indeed was some sugar at home.
Thakur smiled and said, and told him that if he did not even care to verify the presence of sugar in his own house, how would he ever find God?”
This simple yet powerful incident illustrates that spiritual realisation requires more than blind acceptance or casual belief. It demands sincerity, curiosity, and inner seeking. One must be willing to search within, just as one would search the house thoroughly when truly desiring something.
Śraddhā (faith), controlling the senses, and walking the path of Yoga are essential disciplines for realising the Supreme Truth. Without these, the seeker may read sacred texts like the Bhagavad Gītā but will struggle to experience their transformative power. This is why Gurudev strongly emphasises:
“Geetā padhein, padhāyen aur jīvan me lāyen”
"Study the Gītā, teach the Gītā, and bring its teachings into your life"
Studying the Gītā sharpens the intellect and nurtures faith.
Teaching it to others strengthens understanding and commitment.
Living its teachings purifies the heart, aligns action with dharma, and gradually leads to Self-realisation.
By sincerely walking this threefold path with discipline and devotion, one begins to internalise Gītā’s wisdom.
A poet very eloquently portrayed his faith and surrender to Paramātmā.
कर प्रणाम तेरे चरणों में, करता हूँ अब तेरे काज
कर पूर्ण तेरे कर्मों को, नियुक्त होता हूँ मैं आज।
Dnyaneshwar Mauli wrote
मग आत्मबोधाचा विस्तार । होतो पार्था ॥
तो जेथे जेथे पाहील । तेथे शांतीच आढळेल ।
आपपरभावही नुरेल । शांतीत त्या ॥
When a person gains true spiritual knowledge, inner peace is quickly established. Along with this peace, the ego-based distinction between “me” and “others” dissolves. This is showcased in the following verse which explains that people with a limited mindset differentiate between their own and others, but those with a broad, magnanimous vision consider the whole earth as one family.
अयं निजः परो वेति गणना लघुचेतसाम्।
Such seekers, endowed with unwavering faith and equanimity, attain supreme peace (parāṁ śhāntim) instantly.
ajñaścāśraddadhānaśca, saṃśayātmā vinaśyati,
nāyaṃ(m) loko'sti na paro, na sukhaṃ(m) saṃśayātmanaḥ. 4.40
Those who constantly doubt can never be truly happy. Śrī Bhagavān teaches that strong faith and wisdom bring peace and joy, while doubt causes confusion and sorrow.
yogasannyastakarmāṇaṃ(ñ), jñānasañchinnasaṃśayam,
ātmavantaṃ(n) na karmāṇi, nibadhnanti dhanañjaya. 4.41
Actions performed with the spirit of Karma Yoga, ie., dedicated to Bhagavān, guided by knowledge, and done with mastery over the mind, body, ego, and senses; do not create bondage. Such a seeker, free from attachment to results, gradually exhausts the accumulated karmic balance from the past, and since new karmas are no longer binding, the account of karma becomes neutral. In this purified state, liberation (moksha) is naturally attained.
tasmādajñānasambhūtaṃ(m), hṛtsthaṃ(ñ) jñānāsinātmanaḥ,
chittvainaṃ(m) saṃśayaṃ(m) yogam, ātiṣṭhottiṣṭha bhārata. 4.42
HE said therefore (tasmād), with the sword (āsinā) of knowledge (jñāna), cut asunder (chhittva) the doubts (sanśhayaṁ) that have arisen because of ignorance (ajñāna-sambhūtaṁ) in your heart (hṛit-sthaṁ). O Bharata, establish (ātiṣhṭha) yourself in karma yoga (yogam). Arise (uttiṣhṭha), stand up, and take action!
The sword of knowledge has the power to cut through all doubts, which arise from ignorance. Time and again, Bhagavān encouraged Arjuna to rise above confusion and sorrow, and to establish himself in Karma Yoga - the path of selfless action, and to perform his duty without attachment to the outcome.
Arjuna, being a Kṣatriya (warrior), was born to uphold Dharma through righteous action. Bhagavān never desired the destruction caused by war, but HE emphasized the importance of performing one's kartavya karma (duty) with clarity, detachment, and surrender.
This divine counsel given to Arjuna is meant for all of us. In our own lives, we are Arjuna, faced with dilemmas and doubts. Bhagavān urges us to act rightly, rooted in Dharma and guided by knowledge, rather than being paralysed by fear, attachment, or indecision.
Arjuna finds himself caught between two callings (a) to seek knowledge through the shelter of realised saints, and, (b) to perform his duty as a warrior by fighting the war, as instructed by Bhagavān. This inner conflict leads him to ask yet another clarifying question at the beginning of the next chapter, seeking to resolve his doubt fully.
The session concluded by humbly offering the entire discourse at the Lotus Feet of Śrī Bhagavān. OM TAT SAT.
Question and Answers
Kshama Ji
Question: In the last session, while explaining the 24th verse, you said that while performing any yajna at home, meditating on this mantra is beneficial. I did not understand this properly.
Answer: Any action we do, which is necessary and appropriate, is itself a yajna. The verse means:
ब्रह्मार्पणं ब्रह्म हविर्ब्रह्माग्नौ ब्रह्मणा हुतम्।
ब्रह्मैव तेन गन्तव्यं ब्रह्मकर्मसमाधिना॥
That which is used to offer into the fire is Brahman, the offering is also Brahman, the fire is Brahman, the one offering is Brahman, and the act of offering itself is Brahman! The one whose mind is absorbed in such Brahman-centred actions, the fruit he gains too is Brahman alone.
In Chapter 15, Bhagavān said:
अहं वैश्वानरो भूत्वा प्राणिनां देहमाश्रितः।
प्राणापानसमायुक्तः पचाम्यन्नं चतुर्विधम्॥
When we eat, we chew and swallow the food, but we do not consciously digest it. Bhagavān says HE becomes the Vaishvanara Agni (digestive fire) and digests the food. So, we must eat with the feeling of offering it to that divine fire. “Eating is not just feeding the stomach; it is a sacred yajna.”
Question: Who exactly is Bhagavān Śrī Rāma, Śrī Krishna, śiva, or Vishnu?
Answer: Bhagavān or Paramātmā is pure energy, pure consciousness, and this energy is full of knowledge. Electricity is also energy, but it lacks awareness of its function. It only operates based on the appliance it powers.
In contrast, Paramātmā is conscious energy, present everywhere and in everyone. When it manifests in a specific form for a specific purpose, we call it an avatāra. The Supreme Soul is unborn and eternal.
- Brahmā – Creator
Vishṇu – Sustainer
śiva – Dissolver
Though HE is nirguṇa (attribute-less) and nirākāra (formless), HE manifests as saguṇa (with attributes) and sākāra (with form) because we being in Deh budhhi, it is easy for us to relate to HIM in HIS sākāra form.
Pushpalata ji
Question: How can we practically perform our daily actions as yajña, as instructed in this chapter?
Answer: A homemaker can maintain a sacred atmosphere at home, just like in a temple. While cooking for the family and guests, she should feel she is preparing naivedya for Bhagavān. Any righteous job we do for a living must be seen as a duty entrusted by HIM. After performing any righteous action, we should offer both the action and its fruit to HIM.
Kalpana ji
Question: Are nishkāma karma, karma yoga, and akarma the same?
Answer: Yes. All of them involve no expectation of personal gain.
Akarma - Action done naturally without intent, like breathing or sleeping. No personal desire is involved.
Nishkāma karma - Actions done deliberately and selflessly, like helping or sacrificing, with no expectation of rewards.
Question: Is it true that one cannot attain knowledge without a Guru? If yes, what traits should we look for in a Guru? And can we accept someone as a Guru without meeting them?
Answer: Yes, it is true that a Guru is essential for attaining true knowledge. A realised saint, not merely someone with mystical or magical powers, should be sought as a Guru. The Guru must be compassionate, loving, and firmly established in the Truth. While one can accept a Guru in the heart and be inspired from afar, it is not the ideal path. Sitting at the lotus feet of a living Guru and receiving knowledge directly from him is far more beneficial, as it allows for personal guidance, correction, and deeper transformation.
Ramprasad ji
Question: If we perform yajña by eating in a sāttvic way with devotion, is it necessary to do physical yajña with fire and offerings?
Answer: Rituals (karma-kaṇḍa) have their own importance. But every day, performing sāttvic actions with a spirit of offering to Bhagavān is itself a form of yajña.
Charandas ji
Question: What is the difference between jñāna (knowledge) and vijñāna (realised knowledge)?
Answer: There are different levels of knowledge:
Basic knowledge – Gained by seeing or observing objects (e.g., iron or wood).
Science (vijñāna) – Understanding physical phenomena, from atoms to the universe.
Spiritual knowledge (jñāna) – Self-knowledge, understanding "Who am I?"
As Swami Samarth Ramdas said: "True knowledge is to realise the Divine within and to become one with HIM". Knowing that we are not just the body, but the Self—that is jñāna.
Om tatsaditi śrīmadbhagavadgītāsu upaniṣatsu brahmavidyāyāṃ(m)
yogaśāstre śrīkṛṣṇārjunasaṃvāde jñānakarmasannyāsayogonāma caturtho'dhyāyaḥ
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आओ गीता सीखें, विशुद्ध उच्चारण के साथ
Learn Geeta, Spread Geeta, Live Geeta
|| OM ŚRĪKṚṢṆĀRPAṆAMASTU ||