स एवायं मया तेऽद्य योग: प्रोक्त: पुरातन: ।
भक्तोऽसि मे सखा चेति रहस्यं ह्येतदुत्तमम् ॥ 4.3॥
The same ancient knowledge of Yog, which is the supreme secret, I am today revealing unto you, because you are My friend as well as My devotee, who can understand this transcendental wisdom.
The key aspect of this shloka is भक्तोऽसि i.e. you are my devotee along with being सखा (friend). Though this is addressed to Partha, I feel Sri Krishna is directly speaking to us. Arjuna does ask the question: Why are you telling this now? For which the answer results in the most famous and often quoted verses of Srimad Bhagwad Gita - यदा यदा हि धर्मस्य…
So should one do any karma or action? What is the significance of prescribed karma vs inaction? Sri Krishna answered these questions quite directly in a very profound verse of Gita:
कर्मण्यकर्म य: पश्येदकर्मणि च कर्म य: ।
स बुद्धिमान्मनुष्येषु स युक्त: कृत्स्नकर्मकृत् ॥ 4.18॥
Those who see action in inaction and inaction in action are truly wise amongst humans. Although performing all kinds of actions, they are yogis and masters of all their actions.
The depth of this verse needs a careful contemplation. Action in inaction - Not doing something is the best action is a concept that we seldom appreciate in real life. The verses preceding and succeeding this verse i.e. 4.17 and 4.19 are each profound in their own right. Through out the chapter Sri Krishna re-emphasises the concept of Nishkama Karma. Sri Krishna does continue to put the onus on performing the karma as a Yajna to the divine. Hence, my preferred verse for this chapter which I feel captures the essence of the same very well is:
ब्रह्मार्पणं ब्रह्म हविर्ब्रह्माग्नौ ब्रह्मणा हुतम् ।
ब्रह्मैव तेन गन्तव्यं ब्रह्मकर्मसमाधिना ॥ 4.24॥
For those who are completely absorbed in God-consciousness, the oblation is Brahman, the ladle with which it is offered is Brahman, the act of offering is Brahman, and the sacrificial fire is also Brahman. Such persons, who view everything as God, easily attain Him.
The entire cosmos is a reflection of Brahma and all our karma is part of an ongoing sacrifice to the Brahma himself. It needs to be understood that Brahma is not Brahma the creator, but the ParaBrahman himself.
The concept of Yajna by the Supreme Bhagwan as the Yajaman creating the forces of nature is not new. This is also captured in this very powerful verse from Purusha Sukta
यत्पुरु॑षेण ह॒विषा᳚ । दे॒वा य॒ज्ञमत॑न्वत ।
व॒स॒न्तो अ॑स्यासी॒दाज्यम्᳚ । ग्री॒ष्म इ॒ध्मश्श॒रध्ध॒विः ॥ P.S. ॥
With the purusha as the (sacrificial) fire, the deva (the shining one, referring to virat) continued the yagna (sacrifice of creation), spring was (created as) the clarified butter (of that yagna), summer was (created as) the fuel (of that yagna), and autumn was (created as) the havis (sacrificial offering of that yagna).
Every single aspect of our creation and consciousness is an ongoing Yajna or sacrifice in some form or other. Ayurveda lists Jathaaragni as the internal Yajna where food is the offering given to sustain the Jiva - We know this as digestive process.
If everything around is a Yajna, the natural question is what can be sacrificed? Sri Krishna being the omnipresent consciousness that he is, answers this aspect in an elaborate fashion. From verse 4.25 to 4.30, Sri Krishna captures the various form of sacrifices ranging from self, senses, knowledge, wealth to individual breaths. What is the benefit of these sacrifices? Sri Krishna says:
यज्ञशिष्टामृतभुजो यान्ति ब्रह्म सनातनम् ।
नायं लोकोऽस्त्ययज्ञस्य कुतोऽन्य: कुरुसत्तम ॥ 4.31॥
Those who know the secret of sacrifice, and engaging in it, partake of its remnants that are like nectar, advance toward the Absolute Truth. O best of the Kurus, those who perform no sacrifice find no happiness either in this world or the next.
Why does Sri Krishna put so much focus on knowledge? This is a question that is bound to haunt the aasakta eternally, but is answered by the Supreme Bhagwan himself:
श्रेयान्द्रव्यमयाद्यज्ञाज्ज्ञानयज्ञ: परन्तप ।
सर्वं कर्माखिलं पार्थ ज्ञाने परिसमाप्यते ॥ 4.33॥
O subduer of enemies, sacrifice performed in knowledge is superior to any mechanical material sacrifice. After all, O Parth, all sacrifices of work culminate in knowledge.
Sri Krishna is advising us to perform the Jnana Yajna - But how to do the same and what is expected out of it? Sri Krishna concludes the chapter with an absolute gem of a verse (my 2nd most favourite verse of this chapter):
तस्मादज्ञानसम्भूतं हृत्स्थं ज्ञानासिनात्मन: ।
छित्त्वैनं संशयं योगमातिष्ठोत्तिष्ठ भारत ॥ 4.42॥
Therefore, with the sword of knowledge, cut asunder the doubts that have arisen in your heart. O scion of Bharat, establish yourself in karm yog. Arise, stand up, and take action!
Knowledge and Action are not mutually exclusive but complementary. Use the knowledge to clear the mind and perform your actions without any attachment to the fruits - Summarizes the core essence of Sri Krishna’s teachings thus far quite aptly.
Notable Mention
One of the most politically divisive topic is the Chatur-varna system where the meanings have been twisted to suit individual beliefs. However, if we delve into the concept of varna system and why the same came about, Sri Krishna clearly explains the same:
चातुर्वर्ण्यं मया सृष्टं गुणकर्मविभागश: ।
तस्य कर्तारमपि मां विद्ध्यकर्तारमव्ययम् ॥ 4.13॥
The four categories of occupations were created by Me according to people’s qualities and activities. Although I am the Creator of this system, know Me to be the Non-doer and Eternal.
The core tenet that should be understood are the rods qualities and activities. If one starts to think one is superior to other, then we should reflect on the meaning of these phrases. In Purusha Sukta,
ब्रा॒ह्म॒णो᳚-ऽस्य॒ मुख॑मासीत् । बा॒हू रा॑ज॒न्यः॑ कृ॒तः ।
ऊ॒रू तद॑स्य॒ यद्वैश्यः॑ । प॒द्भ्याग्ं शू॒द्रो अ॑जायत ॥
The Brahmanas were his mouth, the kshatriyas became his arms, the vaishyas were his thighs, and the shudras were assigned to his feet.
Every single varna is just a manifestation of the supreme. Is one superior than another? One should reflect on this phalasruthi of Vishnu Sahasranama
वेदान्तगो ब्राह्मणः स्यात् क्षत्रियो विजयी भवेत् ।
वैश्यो धनसमृद्धः स्यात् शूद्रः सुखमवाप्नुयात् ॥ 3 ॥
The Brahmin will get knowledge,
The kshatriya will get victory,
The vaisya will get wealth,
The shudra will get pleasures ,
By reading these
Varnas are nothing but an extension or manifestation of the supreme in various forms to perform certain actions. One needs to understand the subtle nature of the concepts which are anything but black and white. The core essence of our scriptures is to influence us to think on the subtle nature of the parabrahma tattva and multiple possible implications of the same.
Please do share your view on the choice of shloka and my interpretations thereof. I would like to get your thoughts and feedback and maybe we discover something hidden in Srimad Bhagwad Gita.
Sarvam Sri Krishnaarpanamastu
Verses and meanings from:
- https://www.holy-bhagavad-gita.org/
- https://vignanam.org/
- https://hindupedia.com/
- https://shlokam.org/
Comments
Following verse explains that the intricate functioning of karma is very complicated (गहना)
कर्मणो ह्यपि बोद्धव्यं बोद्धव्यं च विकर्मणः
अकर्मणश्च बोद्धव्यं गहना कर्मणो गतिः 4.17
In above verse, Lord Krishna emphasizes the complexity of action. One must clearly distinguish between prescribed duties, forbidden actions, and inaction. The true nature and consequences of action are extremely deep and difficult for the ordinary mind to comprehend.
कर्मण्यकर्म यः पश्येदकर्मणि च कर्म यः
स बुद्धिमान् मनुष्येषु स युक्तः कृत्स्नकर्मकृत् 4.18
He who sees inaction in action and action in inaction, he is wise among men; he is a Yogi and performer of all actions.
Only a wise person (one who has removed the veil of maya/avidya with jnana) can see action in inaction and inaction in action. A person can give up actions for the fear of their results, but his mind will still be wandering in worldly desires - This is action in inaction. Another example is - a person can take up mouna vrata in the hope of not performing any action, but in reality their mind will be wandering and he/she may continue vyavahara through writings or other means.
Inaction in action refers to actions performed without any selfish motives or desire for results or ego. Life of any plant is an excellent example for this.
The subsequent verses explain inaction in action, signs of a wise person
यस्य सर्वे समारम्भाः कामसङ्कल्पवर्जिताः
ज्ञानाग्निदग्धकर्माणं तमाहुः पण्डितं बुधाः 4.19
त्यक्त्वा कर्मफलासङ्गं नित्यतृप्तो निराश्रयः
कर्मण्यभिप्रवृत्तोऽपि नैव किञ्चित्करोति सः 4.20
निराशीर्यतचित्तात्मा त्यक्तसर्वपरिग्रहः
शारीरं केवलं कर्म कुर्वन्नाप्नोति किल्बिषम् 4.21
यदृच्छालाभसन्तुष्टो द्वन्द्वातीतो विमत्सरः
समः सिद्धावसिद्धौ च कृत्वापि न निबध्यते 4.22
He whose undertakings are all devoid of desires and (selfish) purposes and whose actions have been burnt by the fire of knowledge, him the wise call a sage.
Having abandoned attachment to the fruits of the action, ever content, depending on nothing, he does not do anything though engaged in activity.
Without hope and with the mind and the self controlled, having abandoned all covetousness, doing mere bodily action, he incurs no sin.
Content with what comes to him without effort, free from the pairs of opposites and envy, even-minded in success and failure, though acting, he is not bound.
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ब्रह्मार्पणं ब्रह्महविर्ब्रह्माग्नौ ब्रह्मणा हुतम्
ब्रह्मैव तेन गन्तव्यं ब्रह्मकर्मसमाधिना 4.24
In this Yagna called life - Brahman is the offering, Brahman is the oblation (havis - that which is offered into the fire), Brahman is the fire into which the oblation is offered, and Brahman is the one who performs the offering. For one whose mind is absorbed in the knowledge of Brahman through action, Brahman alone is to be reached.
Following verse is the verse which captures the gist of this chapter as this verse reiterates the fact that karma yoga without jnana yoga will not lead to mukti.
श्रेयान्द्रव्यमयाद्यज्ञाज्ज्ञानयज्ञः परन्तप
सर्वं कर्माखिलं पार्थ ज्ञाने परिसमाप्यते 4.33
While material sacrifices are beneficial, the sacrifice of knowledge is far superior. This is because all actions and rituals ultimately find their highest fulfillment and culmination in transcendental knowledge. Without knowledge, actions bind the soul, but when performed with understanding, they lead to liberation.
The role of the Guru and how jnana yoga frees one from the bondage of karma is explained in the subsequent verses.
तद्विद्धि प्रणिपातेन परिप्रश्नेन सेवया
उपदेक्ष्यन्ति ते ज्ञानं ज्ञानिनस्तत्त्वदर्शिनः 4.34
यज्ज्ञात्वा न पुनर्मोहमेवं यास्यसि पाण्डव
येन भूतान्यशेषेण द्रक्ष्यस्यात्मन्यथो मयि 4.35
One must approach a bona fide spiritual master - Guru, with humility, inquire submissively, and render service to them. Only self-realized souls who have seen the ultimate truth can impart this divine knowledge.
Having obtained divine knowledge, the wise will lift the veil of maya and will see the Self/Atman in everything and every living being as God alone is.
यथैधांसि समिद्धोऽग्निर्भस्मसात्कुरुतेऽर्जुन
ज्ञानाग्निः सर्वकर्माणि भस्मसात्कुरुते तथा 4.37
Just as a raging fire consumes any wood thrown into it, true wisdom destroys the accumulated reactions of all past material actions. Consequently, a person situated in true knowledge is freed from the cycle of karmic bondage.
Once the wise realise the Self through the true divine knowledge i.e tat-tvam-asi - the person is freed from the cycle of karmic bondage as the Self was never bound to any karma.
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