Bhagavad Gita Verse 39, Chapter 4

shraddhavaanllabhate jnyaanam tatparaha samyatendriyaha |
jnyaanam labdhvaa paraan shaantimachirenaadhigacchati || 39 ||
 
One who has faith, who is completely focused on attaining knowledge and has restrained the senses, obtains this knowledge. Having obtained this knowledge, he instantly attains ultimate peace.
 
shraddhavaan : one with faith
labhate : obtains
jnyaanam : knowledge
tatparaha : one who has complete focus on attaining knowledge
samyatendriyaha : one who has restrained the senses
jnyaanam : knowledge
labdhvaa : having obtained
paraan : ultimate
shaantim : peace
achirena : instantly
adhigacchati : attain
 
In this shloka, Shri Krishna describes the attributes we need to cultivate in order to attain knowledge of self-realization. He point out three attributes : faith, focus, and sense control.
 
The most important qualification that we should have is shraddha, or faith. But what specifically should we have faith in? It is four things: faith in scriptures, in our teacher, in ourselves and in the truth of the eternal essence. Furthermore, this faith has to come out of utter conviction that the material world is not the be-all and end-all. There is an changeless eternal reality behind this ever-changing material world. Unless we are convinced that there is something beyond the material world, we will never develop true faith.
 
However, we have to be careful not to get stuck at level of faith. If our faith becomes too rigid and is guided by dogma rather than intellectual questioning, it will morph into superstition and fanaticism. Just like we learn to appreciate a technical subject such as algebra through inquiry and verification, so too should our faith use the same means to strengthen itself.
 
In addition to faith, Shri Krishna mentions two more attributes. First is tatparah, which is the keen intent and focus of the seeker to do what it takes to pursue the path chosen. Second is samyatindriyah, which is restraint and control over the senses. If sense restraint is absent, then our attention would quickly stray away from the spiritual path into the material world.
 
Now, if we develop these qualities and follow the path of knowledge, then we will know that we have gained knowledge through attainment of everlasting peace. As long as the ego is present, it generates noise or chatter in the form of selfish thoughts. It is like the background noise generated by our fridge that we have gotten used to. Knowledge of self-realization annihilates the ego, which eliminates the ego's noise, giving us everlasting peace. Ultimately, we are all seeking peace, which is beyond happiness.
 

Bhagavad Gita Verse 38, Chapter 4

na hi jnyaanena sadrisham pavitramiha vidyate |
tatsvayam yogasamsiddhaha kaalenaatmani vindati || 38 ||
 
Certainly, there is nothing in this world as purifying as knowledge. He who is proficient in yoga, himself discovers that knowledge in his own self, in due course.
 
na : nothing
hi : certainly
jnyaanena : knowledge
sadrisham : like
pavitram : purifying
iha : in this world
vidyate : exists
tat : that knowledge
svayam : himself
yogasamsiddhaha : one proficient in yoga
kaalena : in due course
aatmani : in oneself
vindati : discover
 
Shri Krishna again praises knowledge as the most superior means of self realization, as compared to other means. He also says that this knowledge is ultimately discovered by the seeker in himself through his own efforts. The two key points to note here are : the seeker finds it (a) by his own efforts, and (b) in himself.
 
Many seekers run to teacher after teacher in hopes of self realization. They "try" a teacher for a while, then go to another one if it doesn't work out. Shri Krishna reminds us that ultimately, it is our own effort, focus and motivation that will help us get the knowledge. The teacher is no doubt needed to guide us in the right direction. But the effort to purify ourselves through various yanjyaas is ours to put in, no one else can do the hard work for us. Once we develop the right qualities of a sincere seeker and become proficient in whatever spiritual practice that we follow, knowledge will come automatically.
 
Furthermore, this knowledge is not something that is outside of us. Academic and spiritual literature certainly helps, but true knowledge always comes from within. Shri Krishna also gently warns us that this knowledge will not come instantly, nor will it take thousands of years. It will come when we are ready.
 
Who is fit for attaining this knowledge? The next shloka explains.

Bhagavad Gita Verse 37, Chapter 4

yathaidhaamsi samiddhognirbhasmasaatkuruterjuna |
jnyaanaagnihi sarvakarmaani bhasmasaatkurute tathaa || 37 ||
 
Just as a burning flame turns fuel into ashes, O Arjuna, so does the fire of knowledge turn all actions into ashes.
 
yathaa : just as
edhaamsi : fuel
samiddhaha : burning
agnihi : flame
bhasmasaat : ashes
kurute : turn into
arjuna : O Arjuna
jnyaana-agnihi : fire of knowledge
sarvakarmaani : all actions
bhasmasaat : ashes
kurute : turn into
tathaa : so does
 
Previously, Shri Krishna mentioned that having gained knowledge, we will be able to cross over all our sins. But does that mean that the sins remain hidden somewhere? In this shloka, he says that all sins or karmaas get destroyed with knowledge. Just as fire has the capability to burn fuel in the form of wood or coal into ashes, so does knowledge totally destroy karmaas.
 
Karmaas accumulate in our psyche due to ignorance of our true identity. Now, knowledge and ignorance are mutually exclusive. One cannot remain when the other is present. Take an example from early school. Once you what the addition symbol "+" does, you no longer get confused when you see a question on addition.
 
So when knowledge comes, ignorance is destroyed, as well as karmaas that were created a result of ignorance. And when the sense of doership and enjoyership vanishes, then situations do not cause joy or sorrow. No more karmaas are accumulated.
 
In this manner, Shri Krishna continues to praise knowledge in this shloka and the following two shlokas.

Bhagavad Gita Verse 36, Chapter 4

api chedasi paapebhyaha sarvebhyaha paapakrittamaha |
sarvam jnyaanaplavenaiva vrajinam santarishyasi || 36 ||
 
Even if you are the most sinful among all sinners, you will certainly cross over all sins with the boat of knowledge.
 
api : even
chet : if
asi : you are
paape-bhyaha : sinners
sarve-bhyaha : among all
paapa-krittamaha: most sinful
sarvam : all
jnyaana-plavena : boat of knowledge
eva : definitely
vrajinam : sins
santarishyasi : cross over
 
Shri Krishna continues speaking about the greatness of knowledge in this shloka. He says that this knowledge has the power of destroying all of our sins completely, regardless of how many sins we committed in the past.
 
Let's re-examine what is meant by sin here using an example. Two most common sins are stealing and harming someone. In both these cases, the physical act itself is not the sin. It is the ego, the assertion of individuality and superiority behind each act, that is the real sin.  This sense of separation created by the ego causes us to commit these acts, and experience joy and sorrow as a result. Over the course of our living, we have accumulated a large number of karmas.
 
Shri Krishna says here that the knowledge gained through sacrifice will destroy all sins. How will this happen? This will happen because the sinner himself will be annihilated through this knowledge. The sinner is nothing but the ego, the notion of individuality created by the false sense of identification with the finite body, mind and intellect.
 
This annihilation of the ego is comparable to deletion of an email account. An email account is nothing but a persona created in the virtual world. It can receive regular emails as well as spam emails. But when the email account itself is deleted, it will no longer be the recipient of any kind of email, regular or junk.
 
So therefore, Shri Krishna paints a beautiful picture to deliver this message. He says that we can cross over the river of all our sins with the boat of knowledge.

Bhagavad Gita Verse 35, Chapter 4

yajnyaatvaa na punarmohamevam yaasyasi paandava |
yena bhootaanyasheshena drakshasyaatmanyatho mayi || 35 ||
 
Having realized that knowledge, never again will you be subjected to delusion in this manner, O Paandava. By that (knowledge), you will view all beings completely in you, and likewise, in me.
 
yat : that
jnyaatvaa : having realized
na : not
punar : again
moham : delusion
evam : in this manner
yaasyasi : subjected
paandava : O Paandava
yena : by that
bhootaani : all beings
asheshena : completely
drakshasi : view
aatmani : in you
atho : and likewise
mayi : in me
 
Having explained the method of acquiring knowledge from a teacher, Shri Krishna praises this knowledge in the following shlokas. In this shloka, he provides a test by which we know whether we have truly gained this knowledge or not. He says that this knowledge totally transforms our vision. It gives us whole new way to view the world.
 
Imagine we are at a social gathering. We are introduced to a new person, someone whom we have never met before. At that point, we try to size up that person and are not quite sure how the conversation will go. But when we find out that both of us went to the same school for 8 years, we instantly connect with that person. The sense of separation between us and that person diminishes just a little.
 
Now, take this destruction of separation to its logical extreme where we see all things - plants, rocks, animals, humans - as a part of our own self. Everything is connected to each other. Furthermore, we realize that in essence, distinct entities such as plants and animals are not really distinct. There is only one Ishvaraa but appearing as many forms. This is the grand vision after having obtained this knowledge.
 
So therefore, having gained this knowledge, our moha or delusion with regards to who we are, what is our correct relationship with the world, what are our duties, what is good and bad - all these questions are answered with this vision of the world. After having this vision, our actions in the wold continue, but they do not accumulate any further karmaas because we are in tune with the world.
 

Bhagavad Gita Verse 34, Chapter 4

tadviddhi pranipaatena pariprashnena sevayaa |
upadekshyanti te jnyaanam jnyaaninastattvadarshinaha || 34 || 
 
Know that by complete surrender, inquiry and service, you will receive instruction from those who have gained knowledge through direct realization of the eternal essence.
 
tat : that
viddhi : know
pranipaatena : surrender to the feet
pariprashnena : inquiry
sevayaa : service
upadekshyanti : will instruct
te : they
jnyaanam : knowledge
jnyaaninaha : those who have knowledge
tattvadarshinaha : through direct realization of the eternal essence
 
In the previous shloka, Shri Krishna spoke about the realization of the eternal essence that is obtained through the sacrifice of knowledge. Here, he describes the method through which we should go about pursuing that knowledge.
 
Shri Krishna says that we should begin by approaching a teacher who has two key qualities. One, he should be a tattva-darshinaha. He should have realized the eternal essence himself first-hand. Second, he should be a jnyaaninaha, one who knows the technique of communicating this knowledge. Both qualities are essential and complementary. One without the other will not work.
 
Having approached the teacher, we should first completely surrender ourselves to him and accept him as our teacher. If we don't do so then our ego comes into the mix and disrupts everything. The teachings will have no impact if such a thing occurs. We see this type of behaviour when someone approaches a teacher and ends up using that meeting to boast about one's own knowledge rather than surrender to the teacher.
 
Next, we should have a thirst for inquiry about the eternal essence, which will be reflected by the questions we ask the teacher. Questions like: Who am I? How do I free myself of bondage? This is what the teacher should be able to answer. All our scriptures including the Upanishads, the Gita and the Bhagavatam are a dialogue between a teacher and student. Furthermore, we should not question about worldly matters like should I get married, should I take this job and so on. Liberation should be top priority.
 
Finally, we should continue building a relationship with the teacher through serving him. This will foster humility in us. It will also build a better connection and tuning between the teacher and the student. In the Gita, both Arjuna and Dhritaraashtra heard the Gita, but only Arjuna truly understood it. This is because Arjuna was in tune with Shri Krishna and Dhritaraashtra was not. Also, there is absolutely no room for a transactional or "coaching class" relationship between the teacher and student. Service is the only way.
 
Even Sant Jnyaaneshwar gained knowledge by serving his guru Nivruttinaath. He says "yogiraaja vinavane mana aale vo maaye" which means "I gained realization by serving my guru yogiraaja Nivruttinaatha".
 

Bhagavad Gita Verse 33, Chapter 4

shreyaandravyamayaadyajnyaanjnyaanayagnaha parantapa |
sarvam karmaakhilam paartha jnyaane parisamaapyate || 33 ||
 
Superior to sacrifice of materials is the sacrifice of knowledge, O scorcher of foes. All actions completely culminate in knowledge, O Paartha.
 
shreyaan : superior
dravyamayaat : material oriented
yajnyaat : sacrifice
jnyaana-yagnaha : knowledge sacrifice
parantapa : O scorcher of foes
sarvam : all
karma : actions
akhilam : completely
paartha : O Paartha
jnyaane : knowledge
parisamaapyate : culminate
 
Having pointed out the defect of finitude in the wide range of yajnyaas, Shri Krishna praises jnyaana yajnya or the sacrifice of knowledge. Another interpretation, but on similar lines, is that the yajnya of knowledge is the only one that leads us to the path of shreyas or bliss, rather than the path of preyas or the pleasant.
 
We learned about the sacrifice of knowledge in an earlier shloka. In this yajnya, we go through three steps to acquire the right understanding and knowledge through study of the scriptures: shravana, manana, nidhidhyaasana. Shravana is listening with complete attention. Manana is deep contemplation on the teachings. Nidhidhyaasana is internalizing the teachings through concentration and meditation.
 
So why is the sacrifice of knowledge better than the other sacrifices? Shri Krishna offers the answer in the second line of the shloka. He says that all actions culminate in knowledge. If we add the context of karmayoga to this sentence, the meaning becomes : all selfishness that motivates actions completely ends in the realization of infinitude. It is like a river that stops flowing when it reaches, or realizes, the ocean.
 
Let's dig into this a little deeper. What does it mean to end selfishness? It means that the notion of doership and enjoyership ends. No more does one think "I am doing this" and "I have obtained the result". Furthermore, this knowledge is permanent. It is not a finite material object like the result of any other yajnya like material yajnya and so on.
 
Therefore, when we truly understand this highest knowledge that everything is the eternal essence, we identify with infinite and permanent, thereby ending our sense of finitude. Once that happens, we continue performing all our actions. However, all selfish motives behind those actions will have completely vanished.
 

Bhagavad Gita Verse 32, Chapter 4

evam bahuvidhaa yajnyaa vitato brahmano mukhe |
karmajaan viddhi taan sarvaanevam jnyaatvaa vimokshyase || 32 ||
 
In this manner, various types of sacrifices have been explained in the Vedas. Understand that all those are born of action; having known this, you will be liberated.
 
evam : in this manner
bahuvidhaa : various types
yajnyaa : sacrifice
vitataaha : have been explained
brahmanaaha : Vedas
mukhe : mouth
karmajaan : born of action
viddhi : understand
taan : those
sarvaan : all
evam : in this manner
jnyaatvaa : having known this
vimokshyase : you will be liberated
 
With this shloka, Shri Krishna concludes the section on practical yajnyas. In this section, we came across many varieties of yajnya. There are several more types of yajnyas in the scriptures such as pilgrimages, how to perform poojas during certain festivals, chanting of japas and so on. With the guidance of a teacher, we can choose the one that works best for us and follow it diligently.
 
Having concluded this section, Shri Krishna now makes a very important point. He says that while performing these yajnyas, we should never forget that any yajnya is ultimately an action. We saw earlier that actions are performed by the gunaas of prakriti. And anything that is related to gunaas is distinct from the eternal essence. So, how can yajynas move us closer to liberation if they are in the realm of gunaas?
 
Another way of looking at this issue is as follows. Anything that is a result of action will always be finite by definition. We are looking for realization of the eternal essence which is infinite. How will yajnyaas, born out of finite action, make us obtain the infinite eternal essence?
 
The key point to understand here is that action does not yield realization, only knowledge can do so. Performance of yajnya is a preparatory step towards realization, just like we prepare for sleep in the night. We can lie down on the bed, we can drink a cup of hot milk, we can turn off the light and so on. But the onset of sleep happens on its own. Similarly, even if we perform yajnyaas, realization will happen when we gain the knowledge when we are not the doer or enjoyer of any actions.
 

Bhagavad Gita Verse 31, Chapter 4

yajnyashishtaamritabhujo yaanti brahma sanaatanam |
naayam lokostyayajnyasya kutonyaha kurusattama || 31 ||
 
Only those who taste the nectar of sacrificial remnants obtain the ever-existing eternal essence. The non-performer of sacrifice does not have (joy) in this world, how (will he get joy) in other worlds, O foremost among Kurus?
 
yajnya-shishtaaha : remnants of sacrifice
amritabhujaha : those who have tasted nectar
yaanti : obtain
brahma : eternal essence
sanaatanam : ever-existing
na : not
lokaha : in this world
asti : have
ayajnyasya : non-performer of sacrifice
kutaha : how
anyaha : other worlds
kurusattama : O foremost among Kurus
 
So far, Shri Krishna gave us a wide range of yajnyas that we can implement in our daily lives. In this shloka, he urges us to implement at least one of those yajnyas in our life. He says that one who does not live his life in the yajnya spirit will not even be able to function properly in the material world, let alone progress on the spiritual path.
 
Let's take a practical example. Suppose we decide to follow the yajnya of nityaahaarah. In other words, we decide to restrict our food intake. How do we actually implement this? Shri Krishna tells us that in all actions that we undertake, we should first perform the yajyna, and then partake of the "remnants" of the yajnya.
 
So if we see a tasty dish, we perform a yajnya on the spot by saying "I am performing a yajnya. I first offer all the food to Ishvara because this food belongs to Ishvara. I will take only x amount for myself as the remnants of that yajnya." The key point here is we first perform the yajnya, then partake of the fruit of the action. We do not rush directly into the action. This lets our intellect override the impulses of our senses.
 
If we truly make yajnya spirit a part of our life, we will develop "praasada buddhi", which is one of the cornerstones of karma yoga. Since the praasaada is a gift from Ishvaraa, we will not compare it to someone else's prasaada. In doing so, we will subdue negative emotions such as jealousy and insecurity. Over time, we will find inner joy in conducting such yajnyas every day. This inner joy is called "amrita" or nectar in this shloka. It will have the power of negating all our sorrows.
 
One who does not maintain the attitude of yajnya goes against the laws of nature, as it were. This is because the yajnya spirit pervades the entire universe, as we have seen earlier. Such a person lives an unhappy existence even in the material world, and has no chance of attaining any spiritual goals whatsoever.
 

Bhagavad Gita Verse 30, Chapter 4

apare niyataahaaraaha praanaanpraaneshu juhvati |
sarvepyete yajnyavido yajnyakshapitakalmashaaha || 30 ||
 
Others regulate their diet, offering the life force into the life force. All these (seekers) destroy sin through sacrifice, who are the knowers of sacrifice.
 
apare : others
niyataahaaraaha : regulate diet
praanaan-praaneshu :  life force into the life force
juhvati: offer
sarve : all
api : also
ete : these
yajnyavidaha : knowers of sacrifice
yajnyakshapita : destroy through sacrifice
kalmashaaha : sins
 
In an earlier shloka, Shri Krishna spoke about the yajnya of regulating the quality of sensory intake. In this shloka, he describes a yajnya where one not only controls the quality of sensory intake but also the quantity. Although this is applicable to all senses such as smell, taste, sight and so on, let us consider one which is the simplest to understand: taste. Dieting becomes a form of yajnya.
 
By controlling or regulating the intake of food, we can control our mind. Our body and mind is ultimately made up of the food we consume. Later in the seventeenth chapter, Shri Krishna describes different types of food. For now, let us consider three main types. Saatvic food is that which is conducive to mind, which creates harmony in our system. Raajasic food makes us more active. It is usually spicy to taste. Taamasic food makes us dull, sleepy and sometimes intoxicated as well. It is food that has lost all its nutritional value, and is usually stale. It is also known as junk food.
 
On a subtler level, food also acquires the characteristics of how it has been prepared. At some level, we can always tell whether the food we eat has been mass produced, or has been made with care and attention. That is why many serious students of meditation will usually prepare their own food.
 
So therefore, Shri Krishna says here that we can perform yajnya by restricting our sensory intake. Now, let's look at the deeper meaning of this shloka. By regulating the intake of our senses, we reduce our dependence on the senses and in doing so, offer them senses back to the universe. In parallel, our life forces also do not need to work hard in order to digest and process all this sensory "food" that we consume. Therefore, we also offer our life force back to the universal or cosmic life force. In other words, we say "Here, please take these senses and life force back. It is your property to begin with. It is not mine."
 

Bhagavad Gita Verse 29, Chapter 4

apaane juvhati praanam praanepaanam tathaapare |
praanaapaanagati ruddhvaa praanaayaamaparaayanaaha || 29 ||
 
Others offer the outward breath into the inward breath, and also the inward breath into the outward breath. Halting the movement of both these breaths, they constantly engage in praanaayaam.
 
apaane : outward breath
juvhati : offer
praanam : inward breath
praane : inward breath
apaanam : outward breath
tathaa : also
apare : others
praana-apaana-gati : movement of these breaths
ruddhvaa : halting
praanaayaam : praanaayaam
paraayanaaha : constantly engage in
 
In this shloka, Shri Krishna provides more detail around the use of praanaayaam as a form of yajnya. It is to be noted that it no practice of praanaayam should be undertaken without the supervision of a teacher, otherwise it can be harmful.
 
As we saw earlier, praanaas are the life energies within us that enable all our bodily functions including breathing, digestion, circulation and so on. Moreover, they function as the link between the mind and the body. We know that if our mind is upset all the time, our body develops psychosomatic illnesses due to the praanaas linking the mind and the body.
 
Since our mind and body are connected via the praanaas, we control the mind by controlling the praanaas. In praanaayaam, one regulates the breathing pattern (breathe in - retain - breathe out) as well as the time interval between each breath. This regulation has a direct impact on the mind. Even without studying pranaayaam, we can see that a few minutes of observing our normal breath helps to quieten the mind.
 
In this manner, Shri Krishna adds yet another yajnya to the list of yajnyas that one should pursue in order to gradually develop the ultimate vision that everything is the eternal essence.
 

Bhagavad Gita Verse 28, Chapter 4

dravyayajnyaastapoyajnya yogayagnyaastathaapare |
svaadhyaayagnyaanayagnyaashcha yatayaha sanshitavrataahaa || 28 ||
 
Others offer sacrifice of materials, austerity and yoga, and other seekers with a resolute will offer the sacrifice of knowledge through study of scriptures.
 
dravya-yajnyaaha : material-sacrifice
tapo-yajnyaaha : austerity-sacrifice
yoga-yagnyaaha : yoga-sacrifice
tathaa : and
apare : others
svaadhyaaya : study of scriptures
jnyaana-yagnyaaha : knowledge-sacrifice
cha : and
yatayaha : seekers
sanshita-vrataahaa : with resolute will
 
Shri Krishna gives us a choice of four more yajnyas in this shloka.
 
First, he talks about the sacrifice of wealth, or as it is more commonly known - charity. As we saw in the second chapter, lobha or the tendency to hoard can destabilize our mind, and strengthen the ego. Therefore, giving away wealth or even our time to a higher ideal checks this tendency to hoard. But charity has to be done with the attitude that I am giving away what was not mine to begin with. If one donates with a view to gain publicity and so on, that is a selfish or rajasic type of charity.
 
Secondly, Shri Krishna mentions austerity or tapas. In this type of yajyna, the urge of the sense organs to go out into the world is checked, so that the ego is weakened. There are three avenues for conducting tapas: the body, senses and mind. In physical tapas, we use the energy of our body to do seva or service the world. In sense-related tapas, we keep a strong leash on our senses and organs. For example, we can practice austerity on speech by always speaking truth, saying what's beneficial to someone, and creating disturbance in anybody's mind. In mental tapas, we control our mind by not giving attention to negative thoughts and emotions, and not letting others trigger such emotions in us.
 
Third, Shri Krishna gives us the option of practicing a detailed regimen of spiritual practice or yoga. It could be bhakti yoga (which we will see later), karma yoga, raaja yoga of Patanjali and so on.
 
Finally, we can practice study of the scriptures, which is also known as jnyaana yajnya. A daily reading of the Gita, Ramayana or any other such spiritual text with utmost attention, concentration, understanding and discipline is also a yajnya. Here also, the ego becomes weak because the intellect gains a firmer and stronger position in relation to the ego, strengthened by daily exposure to the scriptures.
 
The common thread of all the yajnyas mentioned is that of weakening the hold of the ego, which is nothing but weakening of the notion of "I-ness" and "mine-ness".

Bhagavad Gita Verse 27, Chapter 4

sarvaaneendriyakarmaani praanakarmaani chaapare |
aatmasaiyamyogaagnau juvhati jnyaanadeepite || 27 |
 
Others offer the activities of the senses and the activities of the life force into the flame of the discipline of self-restraint, kindled by knowledge.
 
sarvaani : all
indriya-karmaani : activities of the senses
praana-karmaani : activities of the life force
cha : and
apare : others
aatmasaiyam : self-restraint
yogaagnau : flame in the form of discipline
juvhati : offer
jnyaana : knowledge
deepite : kindled by
 
In prior shlokas, Shri Krishna gave us a variety of techniques to practice yajnya, from worship of a deity to more advanced techniques such as contemplation of the eternal essence, restraining movement of senses, and dissolving the notion of external objects altogether. In this shloka, he describes a technique for more advanced seekers where one not just restrains the senses, but also restrains the life forces or praana within our body. This discipline is the raaja yoga of Patanjali. It begins with the three limbs of yama, niyama and aasana that we saw in the previous sholka. Let us examine one key aspect of this technique, which is understanding of praana.
 
Praanaas are energy systems within our body that sustain physiological processes. There are five types of praana : praana, apaana, udaana, vayaana and samaana. Just like restraining the senses conserves energy that can be redirected towards advancing spiritually, so too can restraining the praanaas lead to the same outcome. However, this technique requires the guidance of a teacher and is not recommended for self-experimentation.
 
The senses and the praanaas are like rays of the sun emanating from our self. So as the yogi progresses in this yajnya, he regulates the praanaas using praanaayaam, the fifth limb of the raaja yoga technique which is described a later shloka. He then withdraws attention from senses and from the praanas, and redirects the energy towards concentration or dhyaana on the eternal essence, which is the sixth limb of Patanjali yoga. He then progresses to uninterrupted concentration or dhaarana, the seventh limb. Eventually, he attains direct perception of the eternal essence. This ultimate state is known as samaadhi, the eight and final limb of Patanjali yoga.
 
Knowing fully well that most of us need more basic techniques, Shri Krishna gives us a whole range of options in the next shloka.
 

Bhagavad Gita Verse 26, Chapter 4

shrotraadeeneendriyaanyanye saiyamaagnishu juhvati |
shabdaadeenvishayaananya indriyaagnishu juhvati || 26 ||
 
Other yogis offer hearing and other senses into the sacrificial flame of self-restraint. Yet others offer sense objects into the sacrificial flame of the senses.
 
shrotraadeeni : hearing and other
indriyaani : senses
anye : others
saiyamaagnishu : flame in the form of self-restraint
juhvati : offer
shabdaadeen : speech and other
vishayaan : sense objects
anya : yet others
indriyaagnishu : flame in the form of senses
juhvati : offer
 
Two more practical yajnyas are highlighted in this shloka by Shri Krishna. In the first yajyna, we use our discrimination to limit the activities of our senses. Symbolically, self control is like the fire to which the senses are offered.
 
The world comprises both good and bad influences. Our senses are exposed to thousands of such influences each day. If we keep senses open all the time without proper discrimination, so many negative influences would enter that it would take a lifetime to clean them up. Therefore, in this yajnya, we exercise our discretion over what we see, eat and hear everyday. Such withdrawal of energy from the senses is called pratyaahaara. It is the fourth "limb" or aspect of yoga in the tradition of Patanjali, the first three being yama (restraint), niyama (positive restraint, covered in a later shloka) and aasana (steadying the body).
 
The Ramaayana illustrates this very well with the example of Raavana and Dasharatha. Raavana's ten heads are representative of the ten senses (5 sense organs + 5 organs of action). He was under such influence of his senses, he used them so much for enjoyment that they became ten heads. Conversely, Dasharatha exerted such control over his senses that they led him to his destination like a chariot (ratha).
 
The second yagnya is a more sophisticated version of the first yagnya. Instead of offering the senses to the fire of self restraint, the objects themselves, or more accurately, the notion of an object is sacrificed. We had come across the example of a gold jeweller who is only interested in the weight of the jewellery, regardless of how beautiful the ornament is. Similarly, advanced yogis sacrifice the notion that they are living in the world of objects. They recognize that objects are nothing but configurations of the same three cosmic forces: sattva, rajas and tamas. Like the jeweller, they "melt" the object so that it no longer draws their self outward.
 

Bhagavad Gita Verse 25, Chapter 4

daivamevaapare yajnyam yoginaha paryupaasate |
brahmaagnauvapare yajnyam yajnenaivopajuhyati || 25 ||
 
Some yogis also worship deities through devotion, other yogis engage in worship by offering the self into the sacrificial flame of the self.
 
daivam : deities
eva : also
apare : some
yajnyam : devotion
yoginaha : yogis
paryupaasate : worship
brahmaagnau : self in the form of sacrificial flame
apare : others
yajnyam : worship
yajnena : self
upajuhyati : engage
 
In the last shloka, Shri Krishna gave us the ultimate vision of a karma yogi. This person thinks of brahman in everything and every action that he performs; it is 24/7, every second. For seekers who have just begin their journey, such a grand vision is difficult to consistently maintain. So in the following shlokas, Shri Krishna gives us simpler forms of worship for practice, so that we can ultimately build ourselves up to this grand vision.
 
For most of us it is difficult to comprehend the formless brahman. Therefore, many yogis worship a deity, in other words they invoke Ishvaraa in a particular idol or photograph. This offering of services to Ishvaraa is called "pooja". Now in pooja, imagination plays an important role. Just like children play the house house game - the better the imagination, better they enjoy it. The process of pooja helps us develop rapport with Ishvaraa.
 
Once we get into the habit of pooja, we then imagine Ishvaraa in every action that we perform. We can even imagine Ishvaraa in the form of our friend, brother, parents and so on. It helps us to purify our mind and reduce fear caused by our attachments. As our trust in Ishvaraa increases, our fear decreases and we become calmer.
 
In addition to seekers who worship Ishvaraa, there is another group of seekers that are more thought oriented and more contemplative. They strive to realize the formless brahman through inquiry, contemplation, meditation, and by understanding their oneness with brahman. This form of worship is called jnyaana saadhanaa or spiritual practice through knowledge. It is like the wave surrendering completely to the ocean to realize its oneness with the ocean.
 
As we study the different forms of yagnyas that we can practice, it is easy to get carried away by the variety and the details. But the key point to remember is this. Any action we perform as part of a yagnya must not ever have even a tinge of expectation of result. If that happens, the yagnya becomes an ordinary, selfish action. The goal is to get better at these practice yagnyas so that we can bring that yagnya spirit into all actions in our daily life.
 

Bhagavad Gita Verse 24, Chapter 4

brahmaarpanam brahma havirbrahmagnau bramhanaa hatam |
brahmaiva tena gantavyam brahmakarmasamaadhinaa || 24 ||
 
Brahman is the oblation, brahman is the offering, brahman is the fire, brahman is the one who offers. One whose actions happen while absorbed in brahman, he only attains brahman.
 
brahma : brahman
arpanam : oblation
havihi : offering
agnau : fire
hatam : act of offering
eva : only is
tena : that
gantavyam : attainment
karma : action
samaadhinaa : one absorbed in
 
Having given us a series of practical tips, Shri Krishna delivers yet another milestone shloka. If we truly perform all actions in this world with a an attitude of yajnya, not just some actions, our vision of the world changes. In this shloka, Shri Krishna uses the ritual of a yajnya to paint a picture of what this ultimate vision looks like. We begin to see brahman, the eternal essence, in everything.
 
Six components of a yajyna ritual are pointed out here. The act of yajnya, the offering (usually butter or milk), the ladle used to submit the offering, the sacrificial flame, the person who performs the yajnya, and the goal that the person wishes to attain. Shri Krishna says that all six components of yajyna are nothing but the eternal essence.
 
This example can be interpreted from several perspectives. Let's first examine it from a purely physical perspective. The ladle is made of wood, which has come from the earth, and so has the offering. The person who performs the yajnya is created out of food, which also has come out of the earth. The flame and the act of yajnya are both manifestations of cosmic forces. Their ultimate cause can be traced back to the cosmic big bang. The goal has as a thought in the mind of the person, a mind that also has come from nature.
 
Now, how can we make it more concrete? Consider a computer programmer writing a software application. What should his vision become? The act of programming, the code he writes, the computer he uses to write the code, the software application that his code becomes a part of, his goal of writing good code, and the programmer himself - everything is the eternal essence. This is "brahma-drishti" or the vision of brahman that is achieved while interacting in this world.
 
In many Indian households, people chant this shloka prior to eating a meal as a reminder that the food, the body and the act of eating - all are nothing but brahman.

Bhagavad Gita Verse 23, Chapter 4

gatasangasya muktasya jnyaanavasthitachetasaha |
yajnaayaachaarataha karma samagram pravileeyate || 23 ||
 
One who is unattached, who is liberated, who is established in knowledge, works for the sake of yajnya, his actions are completely dissolved.
 
gata-sangasya : one who is unattached
muktasya : one who is liberated
jnyaana-avasthita-chetasaha: one who is established in knowledge
yajnaaya : for yajnya
aachaarataha : works
karma : actions
samagram : completely
pravileeyate : dissolved
 
What is the end result of following the practical tips given so far? Shri Krishna says that if we make the yajnya spirit a part of our life, rather than implement it only in work projects, it has the power to destroy all our vaasanaas. In this shloka, he tells Arjuna that for the person who is totally detached, free from attachments and established in the eternal essence, all of his accumulated karmaas melt away, like ice before the sun.
 
As we learned earlier, we perform selfish actions as a result of an unhealthy relationship with the world. Each such selfish action generates a negative reaction from the world which accumulates in our psyche as a karma. The way out of this predicament is correct knowledge, which is nothing but a healthy relationship with the world where all traces of selfishness are gone, where one works in a spirit of yajnya. This attitude of yajnya slowly makes us lose our identification with the body, mind, intellect and material objects. As our attachment goes away, we become liberated individuals.
 
Shri Krishna concludes the current topic of practical karmayoga advice by assuring us that the fire of knowledge burns the masses of karma that we have accumulated, provided that our actions are totally unselfish.
 

Bhagavad Gita Verse 22, Chapter 4

yadricchaalaabhasantushto dvandvaateeto vimatsaraha |
samaha sidhhavasidhhau cha kritvaapi na nibhadyate || 22 ||
 
Content in whatever comes of its own accord, transcending duality, free from envy, balanced in success and in failure, (he) is not bound even when performing actions.
 
yadricchaa-laabha-santushtaha : content in what comes of its own accord
dvandva-ateetaha : transcending duality
vimatsaraha : free from envy
samaha : balanced
sidhhau : in success
asidhhau : in failure
cha : and
kritvaa : performing actions
api : even when
na : not
nibhadyate : bound
 
While progressing in our project, we may encounter several situations, some of which we expected and some that we did not. Shri Krishna guides us on how to deal with these situations in this shloka.
 
By definition, karma yoga inspires us to work relentlessly. The output of our project may be sometimes favourable, and sometimes not. The follower of karma yoga knows that he is one of the many variables that determine the output of his work, and is therefore content with whatever comes his way. He does not let unfavourable outcomes impact his level of work. This is the "prasaada buddhi" that we say earlier.
 
Favourable and unfavourable, success and failure, heat and cold, praise and criticism - this is duality. It arises because our mind tends to label one aspect of nature as positive, and reject the other as negative. But the follower of karma yoga knows that nothing is absolutely good or bad. It is all part of Ishvaraa and therefore remains equanimous. This is nothing but "samatva buddhi".
 
Our mind has a natural tendency to compare ourselves with others like us. If it perceives us "better" than others, it generates pride. If it perceives us "inferior" to others, it generates envy. The follower of karma yoga knows that ultimately we are all part of the same higher ideal - Ishvaraa. Any envy generated in the mind only strengthens the ego. So he never lets envy distract him  from his work. It is a quality that he does not encourage.
 
So the refrain here is that such a follower of karma yoga will continue to perform actions in this world, yet remain unattached because he never lets external situations destabilize his equanimity.
 

Bhagavad Gita Verse 21, Chapter 4

niraasheeryatachittaatmaa tyaktasarvaparigraha |
shaareeram kevalam karma kurvannaapnoti kilbisham || 21 ||
 
Without expectation, with a subdued body and mind, giving up all possessions, performing actions only for (maintaining) the body, he does not incur sin.
 
niraasheehi : without expectation
yatachittaatmaa : subdued body and mind
tyaktasarvaparigraha : given up all possessions
shaareeram : body-related
kevalam : only
karma : actions
kurvan : performing
na aapnoti : does not incur
kilbisham : sin
 
As we proceed with our project, our mind is racing with thoughts and anxieties about the future - will this happen, will that happen, what will go wrong and so on. But when we enter a peaceful place like a temple or a library, we notice that our thoughts tend to quiet down. This is because the sights, smells and sounds of such places put a fence around our mind and senses, as it were, and cause them to brood over a higher ideal. So Shri Krishna urges us to contemplate upon a higher ideal as much as possible. When that happens, our mind and our body automatically become quiet and subdued.
 
Now, in the course of the project, we may end up creating certain objects - a huge report, an excel file, a powerpoint presentation, a cutting-edge invention and so on. The wealth generated from the project will enable us to buy a new house, car, TV etc. We may notice that we develop a strong attachment, a strong sense of possessiveness towards these objects. Our ego may get inflated because we think that we created them, or own them. But that attitude makes us slaves of those objects. The reality is that nature produced the raw materials, as well as the knowledge to convert those into these objects. We did not "do" anything.
 
It has to be noted that there is no need to give up possessions. That is not the meaning here. Our attitude towards our possessions should be like a renter versus an owner. We should take care of possessions but not be bound to them. Slowly, as our possessive thinking diminishes, our actions also reduce. We then care only about our svadharma, and on keeping our mind and body fit for service.
 
The attitude created by observing this teaching has the effect of reducing the ego notion, which is nothing but the false identification of the eternal essence with the body, mind, intellect and objects.
 

Bhagavad Gita Verse 20, Chapter 4

tyaktvaa karmaphalaasanga nityatripto niraashrayaha |
karmanyabhipravrittopi naiva kinchitkaroti saha || 20 ||
 
Having given up attachment to the result of action, always content and depending on nothing, he never does anything, though engaged in action.
 
tyaktvaa : having given up
karma-phala-asanga : attachment to result of action
nityatriptah : always content
niraashrayaha : depending on nothing
karmani : in action
abhipravrittaha : engaged in action
api : even when
na : not
eva : ever
kinchit : any
karoti : do
saha : he
 
"When this project ends, will it give me everlasting happiness?" is the question that we ask, explictly or implicitly, whenever we commence any new endevour. In this shloka, Shri Krishna says that everlasting happiness and contentment is a natural byproduct of karma yoga itself, not of any one particular project. Contentment becomes part of our personality. The word used to describe this state is "nityatriptah".
 
As we grow up, we are programmed and conditioned by the world to believe that happiness is something that is outside of us. This conditioning goes deep inside our psyche and causes us to run after a better job, more money, a bigger house and so on. Now, it is absolutely alright to pursue growth while performing one's svadharma. Wealth follows naturally if one follows svadharma sincerely. But constant seeking of happiness from external objects makes us slavishly dependent upon the world.
 
What is so wrong about this seemingly normal tendency to look outside oneself for happiness? Because any happiness gained from the world will be finite and temporary. But Shri Krishna says here that if one dependent on the eternal essence instead, he becomes ever content. As the second chapter says: "naabhaavo vidyate sataha". The self is infinite and eternal.
 
Through karmayoga, we lose our attachment to the results of our actions. In doing so, we become less dependent on external world for happiness. Shri Krishna asks us to use our discrimination to examine the source of our happiness. We should train our mind to check daily whether we have gone outside ourselves to search for happiness, or is it coming from within.
 
Furthermore, if we are attached to the result of our action, we generate a expectation for the future. Which means that we identify ourselves with the process of time, which is also a part of prakriti. Identification with time accumulates karma or negative reaction from the universe.
 
So therefore, one who does not create expectation of a result in the future does not accumulate karma. This is what is meant by the phrase "never does anything" in the shloka.
 

Bhagavad Gita Verse 19, Chapter 4

yasya sarve samaarambhaahaa kaamasankalpavarjitaaha |
jnyaanagnigdhakarmaanaam tamaahuh panditam budhaaha || 19 ||
 
One who begins all actions devoid of desire and resolve, and whose actions have been burnt in the fire of knowledge, he is called a sage (even) by the wise.
 
yasya : one who
sarve : all
samaarambhaahaa : initiates actions
kaama-sankalpa-varjitaaha : devoid of desire and resolve
jnyaan-agnigdha-karmaanaam : actions have been burnt in the fire of knowledge
tam : he is
aahuh : called
panditam : sage
budhaaha : by the wise
 
In the following six shlokas, Shri Krishna gives us extremely practical guidelines to fully internalize the message of this chapter, which is that only by renouncing the sense of doership and enjoyership can one achieve detachment from action. They are simple, clear, actionable messages.
 
Imagine that we are about to undertake on a new project that is part of our field of work, our svadharma. It could be a presentation at work, a new job, moving to a new city and so on. At each step of the project, our mind entertains different questions. We can use this series of shlokas as a guide throughout the project.
 
Initially, our mind is fully focused on executing the project in the spirit of karma yoga. But after a while, it will get distracted and tend to wander towards material objects. This distraction will eventually lead to lack of efficiency in our project. Shri Krishna addresses how to deal with this aspect of the mind.
 
The common meaning of the word "sankalpa" is decision or resolve. Let's examine the deeper meaning. Whenever we think about an object, there is a constant labelling going on in our mind on whether the object is "good" or "bad". After having gone back and forth, we label something as "good". This labelling is called sankalpa.
 
Why does this labelling happen? It is because our intellect has been superseded by our mind and senses. For example, a bitter medicine may benefit the body holistically. The intellect knows this. But the sense of taste will not like it. Furthermore, this sankalpa or labelling gives rise to kaama, or desire for that object. And herein lies the seed of selfish action that distracts us from the goal. Sankalpa and kaama are interrelated, any one of them indicates the present of the other, but both give rise to selfish action.
 
Therefore, Shri Krishna urges us to "burn" our selfish actions with the fire of knowledge. In other words, he wants our intellect to guide us in our svadharma, and stop the mind from labelling objects as good or bad. If something comes to us as part of our svadharma, we must accept it with prasaada buddhi. Like the lotus that remains in the pond and is untouched by the water, we must continually remind ourselves that our eternal essence is different and separate from all actions. Actions are going on by themselves in nature. Therefore, we should remain alert at all times, and should reinstate the supremacy of the intellect over the senses whenever the senses move towards external objects.
 

Bhagavad Gita Verse 18, Chapter 4

karmanyakarma yaha pashyedakarmani cha karma yaha |
sa buddhimaanmanushyeshu sa yuktaha kritsnakarmakrit || 18 ||
 
One who sees inaction in action, and action in inaction, he is wise among all people, he is well integrated and accomplishes his actions.
 
karmani : in action
akarma : inaction
yaha : one who
pashyet : sees
akarmani : in in action
cha : and
karma : action
yaha : who
saha : he is
buddhimaan : wise
manushyeshu : among people
saha : he is
yuktaha : a yogi (well integrated)
kritsnakarmakrit : accomplishes all actions
 
Now, having understood the deeper meaning of karma, let us look at the most crucial shlokas of this chapter. Shri Krishna employs his poetic prowess to teach us how to apply the knowledge of karma to our actions. He uses the words karma and akarma (action and inaction) differently in different parts of the shloka, so let us take it part by part.
 
First, let us understand what is meant by "seeing inaction in action". The word action in this phrase refers to activity of any sort: thinking, feeling, working. To be clear, even thinking a thought is action. And the word "inaction" here refers to the constant awareness that the eternal essence, our self, is inactive, and not the doer of action. It means complete detachment from the work and detachment from a sense of agency or doership, because the mind has now attached itself to a higher ideal.
 
So therefore, one who sees inaction in action knows that his every activity is happening out of prakriti or nature. His true identity is the eternal essence that neither does any action not enjoys the result of any action. From a practical standpoint, it refers to the attitude that we have towards our work. It is the difference between a worker who can perform tough tasks and not feel tired, and the worker who feels that every minute of his work is a burden.
 
Next, let us look at the phrase "seeing action in inaction". The word action in this phrase refers to the ego, the notion that "I am the doer" as well as the sense of agency in the work. And the word "inaction" refers to absence of activity. So for example, if someone needs help crossing the road and we think "I won't help him because I will be late for my bus". Behind our absence of helping someone cross the road is a selfish motive. Similarly, if we hold back on admitting a mistake that we had committed, our absence of admitting our guilt is driven by a selfish motive. This is seeing action in inaction.
 
Shri Krishna then goes on to say that one who constantly uses his discrimination to eliminate all sense of doership from every action - that person is wise and is well integrated in the yajna spirit. That person will accomplish any task that he takes up without fail. His success is guaranteed.
 
The following four shlokas describe the attributes of such an integrated person, similar to the characteristics of a wise person from the second chapter.
 

Bhagavad Gita Verse 17, Chapter 4

karmeno hyaapi boddhavyam boddhavyam cha vikarmanaha |
akarmanashcha boddhavyam gahano karmano gatihi || 17 ||
 
(The meaning of) Action should be known, forbidden action should be known, and also inaction should be known, for inexplicable is the course (nature) of action.
 
karmanaha : action
hi : for
api : also
boddhavyam : should be known
cha : and
vikarmanaha: forbidden action
akarmanaha : inaction
cha : and
gahanaa : inexplicable
karmanah : action
gatihi : course
 
Shri Krishna is going deeper into the definition of karma in this shloka. Previously, we examined the meaning of karma as selfish actions, and akarma as unselfish actions. Now let's look at what is meant by vikarma. Vikarma or forbidden action refers to any action that is not prescribed in one's svadharma. We need to use our intellect to determine what is vikarma based on our individual situation.
 
For example, one could be a vaishya (businessman). His duty is to conduct business and use the earnings for benefit of family and for the benefit society as a whole. There is absolutely no harm if he wants to earn more and more wealth. It is absolutely ok as long as he is using it for the benefit of family and society.
 
But if one is a student, his goal should be to diligently acquire knowledge. If his attention is diverted towards acquiring more girlfriends, that becomes vikarma. The key point here is that no outside entity can tell someone what their svadharma is. It has to come from within, from deep self examination and analysis.
 
Having examined the definitions of karma, akarma and vikarma, let us know go one step further and understand karma at a much deeper level. Shri Krishna gently warns us that we need to put forth effort to have a correct understanding of this topic, because it is hard to comprehend. Karma is a reaction produced by nature in response to our relationship to it.
 
Firstly, let us understand what is mean by our relationship to nature. It goes back to our thoughts and our motives. If we are motivated by a selfish spirit, nature will give us a negative reaction, just like electricity gives us a shock if we handle it improperly. Conversely, if we are motivated by a spirit of cooperation and selflessness, we will not get that negative reaction from nature.
 
Why so? Because we have seen earlier that the spirit of yajna is embedded in nature itself. Prakriti or nature is moving with the yajna spirit, and we are part of nature itself. So therefore, if our thoughts and feelings - not just our actions - are "in tune" with nature and the spirit of yajna, we will not accumulate negative reactions or karma.
 
Next, let us understand where these reactions come from. They do not come from some outside agency that constantly monitors our actions and gives us karma "points". These reactions come from nature itself. Nature is like a mirror - if you smile at it, it smiles right back. We have all heard the saying "what goes around comes around". That is karma.
 
So what does it mean for us from a practical perspective? We have to constantly use our viveka or discrimination to ensure our thoughts and feelings are working in the spirit of yajna. If our thoughts are unselfish, so too will our actions be unselfish. Otherwise, we will go on accumulating karma which gets lodged in our personality as vaasanaa, which is the very thing that stands between us and self-realization.

Bhagavad Gita Verse 16, Chapter 4

kim karma kimakarmeti kavayopatra mohitaaha |
tatte karma pravakshyaami yajnyaatvaa mokshyaseshubhaat || 16 ||
 
What is action and what is inaction? Seers are deluded in this regard. To you, I will explain that action, by knowing which you will gain liberation from this inauspicious (nature of samsaara).
 
kim : what is
karma : action
kim : what is
akarma : inaction
iti : this
kavayaha : seers
atra : in this regard
mohitaaha: are deluded
tat : that
te : you
karma : action
pravakshyaami : explain
yat : that which
jnyaatvaa : knowing
mokshyase : gain liberation
ashubhaat : from this inauspicious
 
As we continue to move forward in the Gita, we comes across milestones where Shri Krishna takes us from one level of understanding to a more advanced level. With this shloka, Shri Krishna alerts us that the upcoming shlokas will give us a much deeper understanding of the topic of karma or action.
 
Let us recap what we have learned so far about action and inaction. Action or karma as defined by Shri Krishna is any activity performed with a selfish motive. Inaction or akarma is defined as any activity performed in a selfless manner. In other words, with a yajnya spirit. It is important to revise these definitions because Shri Krishna says that even intelligent people very easily get confused by this terminology, since action typically means any activity and inaction means absence of activity.
 
Why is this topic important? Unless our intellect fully understands and gets the conviction that we can achieve self-realization through performance of action, we will again and again fall prey to the wrong notion that we should renounce everything.
 
This is evident in our daily lives. Whenever we feel pressure at our job, we start thinking about changing jobs. If we have to resolve a delicate issue impacting our friends or relatives, we may try to defer or avoid it altogether rather than addressing it. We have an inbuilt tendency to avoid performing actions, even though all our bodies can do is perform action. Therefore, Shri Krishna wants us to have a thorough understanding of the nature of action so that it becomes a part of our life, than something that we just read about.
 

Bhagavad Gita Verse 15, Chapter 4

evam jnaatvaa kritam karma poorvairapi mumukshubhihi |
kuru karmaiva tasmaattvam poorvaih poorvataram kritam || 15 ||
 
Even seekers of freedom, having known this path, performed actions since ancient times. Therefore, so do you perform actions like the ancients did.
 
evam : this manner
jnaatvaa : having known
kritam : performed
karma : actions
poorvaih : since ancient times
api : even
mumukshubhihi : seekers of freedom
kuru : perform
karma : actions
eva : those
tasmaat : therefore
tvam : you
poorvaih : ancestors
poorvataram : since ancient times
kritam : actions
 
Previously, Shri Krishna explained that one who knows him as distinct from performer and enjoyer of actions is not bound. Now, he reaffirms that teaching by informing Arjuna that many ancient seekers of freedom have followed the path of karmayoga.
 
These ancient seekers understood that the "I" is the eternal essence. It is not the doer and does not have anything to gain from results of actions. So they continued to perform actions, dedicating them to the highest ideal which is Ishvara, and purified their minds doing so.
 
Shri Krishna also re-emphasizes that this teaching did not deter the ancient seekers from performing actions, in other words, they did not abandon their duties and retire to the forest. They continued to work in the world but maintained the karmayoga attitude.
 
By pointing out the heritage of karmayoga, Shri Krishna constantly reminded Arjuna that this is not a brand new teaching, it always was a way of life but was lost due to the passage of time.
 

Bhagavad Gita Verse 14, Chapter 4

na maam karmaani limpanti na ma karmaphale spruhaa |
iti maam yo bhijaanaati karmabhirna sa badhyate || 14 ||
 
Actions do not stain me, nor do I covet fruits of action. One who knows me in this manner is never bound by actions.
 
na : do not
maam : me
karmaani : action
limpanti : stain
na : not
ma : I
karmaphale : fruits of action
spruhaa : covet
iti : in this manner
maam : me
yaha : one who
abhijaanaati : knows in essence
karmabhih : with actions
na : not
sah : he
badhyate : bound
 
So far, Shri Krishna clarified and elaborated upon key topics within karmayoga. First he gave the paramparaa or tradition of the teaching. He then revealed his nature as Ishvaraa, and explained the method by which he manifests as an avataara. Finally, he explained how he responds in the exact manner that one approaches him.
 
As we get further into karmayoga, we slowly begin to lost our attachment to the fruits of our action, which is the first stage in karmayoga. In this chapter, Shri Krishna urges us to move to the next stage in this journey where we begin to lose the notion of doership.To highlight this point, Shri Krishna says that as Ishvaraa, even he knows that actions are happening in prakriti, and therefore he is not the doer of those actions, but he is beyond all action. He puts this poetically by saying that actions do not "stain" him.
 
Why is Ishvara beyond all action? At its core, any action happens when there is an imbalance or vacuum. Wind travels from high pressure areas to low pressure areas. Electric current moves when there is a difference in voltage. The mind creates a thought because of our vaasanaas. But Ishvara is all-complete and self-sufficient. Therefore, he does not need to act. He is only a witness.
 
If there is a reflection of the sun in a pond, and if dirt is thrown on the pond, the sun is not stained by that dirt. Similarly, since actions are performed by prakriti, there is no impact to Ishvaraa. In this and other shlokas of this chapter, Shri Krishna reminds us that just like he knows that he is not the doer or enjoyer of actions, so should we have the exact same conviction.
 

Bhagavad Gita Verse 13, Chapter 4

chaaturvarnyam mayaa srishtam gunakarmavibhaagashaha |
tasya kartaaramapi maam viddhyakartaaramavyayam || 13 ||
 
Four classes have been created by me, based on the division of guna and action. Even though I created them, know me as the non-doer and imperishable.
 
chaatur : four
varnyam : classes
mayaa : by me
srishtam : created
guna : guna
karma : action
vibhaagashaha : division
tasya : that
kartaaram : being the doer
api : even though
maam : me
viddhi : know
akartaaram : non-doer
avyayam : imperishable
 
Earlier, Shri Krishna mentioned that humans cannot avoid action at any cost. So how can we achieve liberation from bondage while still performing action? To that end, Shri Krishna advises us to act per our svadharma. By efficiently performing svadharma, we can liberate ourselves while performing actions. This is the "why" of karmayoga.
 
Knowing that one should perform one's svadharma or duty in this world is core to karmayoga. But how does one know what is one's svadharma? Shri Krishna addresses this point briefly in this shloka. He says that human beings are categorized into four classes or varnaas. These classes are based on the 3 gunaas, and the corresponding action that each guna prompts us to do.
 
The three gunas and their corresponding actions are as follows. Rajas is expressed as as activity or agitation. Tamas is expressed as lethargy or laziness. Sattva is expressed as knowledge and peace. So we have to perform self-analysis in order to understand how the gunaas behave within us and in what proportion to each other.
 
We will find that we will fall into one of these four categories. A brahmana who is predisposed to gaining knowledge, faith, sharing knowledge will usually have a prominence of sattva. A kshatriya who demonstrates courage, likes to organize and protect people, face challenges, take risks, try new things will have a prominence of sattva and rajas. A vaishya who likes to be creative and produce something will have a prominence of rajas and tamas. A shudra who likes to execute tasks but requires a lot of motivation will have prominence of tamas.
 
As we can tell, this shloka was heavily misinterpreted to support the incorrect notion that varna is determined by birth. There is no such thing. Just like we have career counselling in modern times, the Gita offered a scientific manner of selecting a career that is suitable for oneself both from a practical perspective, and also from a karma yoga perspective.
 
In the second part of the shloka, Shri Krishna reminds us that although he has set up this classification of varnaa, he is not the doer even in this act. It is maayaa alone that is acting in this world, whereas he is only the witness to its actions. We can think of ourselves as playing different parts in a cosmic play. Each part is different based on our svadharma.
 

Bhagavad Gita Verse 12, Chapter 4

kaankshantaha karmanaam siddhim yajanta iha devataaha |
kshipram hi maanushe loke siddhirbhavati karmajaa || 12 ||
 
Those who desire success in actions worship deities; for in this human world, results of action are obtained instantly.
 
kaankshantaha : desiring
karmanaam : through actions
siddhim : results
yajante : worship
iha : this
devataaha : deities
kshipram : instant
hi : for
maanushe : human
loke : world
siddhih : success
bhavati : obtained
karmajaa : through action
 
We saw in the previous shloka that Ishvaraa is like an impartial computer system. He responds in the same manner in which people seek him. So then the question arises? Why don't people approach him for self-realization? Would they not get it if they ask him?
 
Shri Krishna says that most of us do not desire self-realization, we only desire material objects because they give us instant happiness. We have been conditioned to perform actions that get quick results. We make instant coffee and it gives us instant satisfaction. And when we want results that are beyond our immediate control, we approach and appease forces in nature that can grant us the result we need. These forces could be human beings - we may propitiate a local politician if we want to set up a business in a particular town.
 
But, not matter how satisfying the result is, it will only give us temporary happiness because we have approached a force of nature that is a subset of Ishvaraa. Ishvaraa is the ultimate force in nature. Only he can give us permanent happiness in the form of self-realization.
 
Moreover, this permanent happiness is not a result of any outward actions. Actions performed in the spirit of karmayoga will no doubt help purify our mind. But the ultimate goal of self-realization is not the result of any outward action, it is only through the removal of ignorance in the form of selfish desire.
 
If we recall, "samarpana buddhi" or the wisdom of dedicating actions is one of the five main aspects of karmayoga. So therefore, these shlokas deal with the topic of Ishvaraa so that he will become the ultimate ideal to whom we can dedicate all our actions to.

Bhagavad Gita Verse 11, Chapter 4

ye yathaa maam prapadyante taanstathaiva bhajaamyaham |
mama vartmaanuvartante manushyaah paartha sarvashaha || 11 ||
 
In whichever manner one approaches me, in that manner I favour them. People follow my path in different ways, O Paartha.
 
ye : one who
yathaa : in which manner
maam : me
prapadyante : approaches me
taan : him
tatha, eva : in that manner
bhajaami : favour them
aham : I
mama : my
vartam : path
anuvartante : follow
manushyaah : people
paartha : O Paartha
sarvashaha : in different ways
 
Earlier, Shri Krishna said that only those who take refuge in him realize the eternal essence and are liberated. On this note, a doubt may arise: Is he partial to those who take refuge in him, compared to those who do not? He advises us to be free of desires and aversions - isn't this an example of aversion towards those who do not take refuge in him?
 
Shri Krishna responds to this doubt in this shloka. First, he asserts that whenever we have a strong desire, whether it is a material one or a spiritual one, that desire reaches Ishvaraa. If we approach the world with a desire for a promotion in our career, or we want better health, that desire reaches Ishvaraa because the world is part of Ishvaraa. The world is a part of Ishvaraa, as we saw earlier.
 
Having learned of the desire, how does he respond to the request? He says that he treats all requests like an impersonal computer system. Whatever we input, similar will be the output. If someone truly and deeply desires a promotion, and works hard towards it, he will get it. Similarly, if someone truly and deeply desires moksha, or realization of the eternal essence, and puts in the effort, he will get it.
 
The power of Ishvaraa is impartial. It is without any prejudice or hatred, just like electricity. One may harness electricity to power a fan, to light a room, to watch television and so on. Electricity will never say "I do not like television, so I will not power it, but I will power the fan". Ishvaraa's actions are based on laws, just like the laws of nature.