Chapter 4
Avatār-Yoga
Shlok 4.1
Shrī Bhagwān said
इमं विवस्वते योगं प्रोक्तवानहमव्ययम्।
विवस्वान्मनवे प्राह मनुरिक्ष्वाकवेऽब्रवीत्॥
imam vivaswate yogam proktavānahamavyayam;
vivaswānmanave prāha manurikshwākave’bravīt.
I stated this eternal yoga to Vivaswān.[22] Vivaswān in turn taught it to Manu, and Manu thereafter revealed it to Ikshwāku.
Shlok 4.2
एवं परम्पराप्राप्तमिमं राजर्षयो विदुः।
स कालेनेह महता योगो नष्टः परन्तप॥
evam paramparāprāptamimam rājarshayo viduhu;
sa kāleneha mahatā yogo nashṭah parantapa.
Obtained in this way by being passed down, this yoga was learned by the sages. However, Arjun, that yoga has been forgotten for a long time in this world.
Shlok 4.3
स एवाऽयं मया तेऽद्य योगः प्रोक्तः पुरातनः।
भक्तोऽसि मे सखा चेति रहस्यं ह्येतदुत्तमम्॥
sa evā’yam mayā te’dya yogah proktah purātanaha;
bhakto’si me sakhā cheti rahasyam hyetaduttamam.
Today, I have revealed this very eternal yoga to you. I have revealed this supreme essence to you only because you are my devotee and friend.
Shlok 4.4
Arjun said
अपरं भवतो जन्म परं जन्म विवस्वतः।
कथमेतद्विजानीयां त्वमादौ प्रोक्तवानिति॥
aparam bhavato janma param janma vivaswataha;
kathametadvijānīyām tvamādau proktavāniti.
You were born recently, whereas Vivaswān was born long ago. How then can I understand that you revealed this yoga to Vivaswān long ago.
Shlok 4.5
Shrī Bhagwān said
बहूनि मे व्यतीतानि जन्मानि तव चाऽर्जुन।
तान्यहं वेद सर्वाणि न त्वं वेत्थ परन्तप॥
bahūni me vyatītāni janmāni tava chā’rjuna
tānyaham veda sarvāṇi na tvam vettha parantapa.
O Arjun! You and I have taken many births in the past. I know them all, but Arjun, you do not.
Shlok 4.6
अजोऽपि सन्नव्ययात्मा भूतानामीश्वरोऽपि सन्।
प्रकृतिं स्वामधिष्ठाय सम्भवाम्यात्ममायया॥
ajo’pi sannavyayātmā bhūtānāmīshwaro’pi san;
prakrutim swāmadhishṭhāya sambhavāmyātmamāyayā.
Despite being unborn, indestructible, and the controller of all living beings, I, along with my divine attributes, incarnate in this world through my yoga-māyā.[23]
Shlok 4.7
यदा यदा हि धर्मस्य ग्लानिर्भवति भारत।
अभ्युत्थानमधर्मस्य तदाऽऽत्मानं सृजाम्यहम्॥
yadā yadā hi dharmasya glānirbhavati bhārata;
abhyutthānamadharmasya tadā’’tmānam srujāmyaham.
O Arjun! Certainly, whenever there is a decline in dharma and adharma[24] greatly increases, I incarnate my form.
Shlok 4.8
परित्राणाय साधूनां विनाशाय च दुष्कृताम्।
धर्मसंस्थापनार्थाय सम्भवामि युगे युगे॥
paritrāṇāya sādhūnām vināshāya cha dushkrutām;
dharmasansthāpanārthāya sambhavāmi yuge yuge.
I incarnate in every age to protect the righteous, destroy the wicked, and re-establish dharma.
Shlok 4.9
जन्म कर्म च मे दिव्यमेवं यो वेत्ति तत्त्वतः।
त्यक्त्वा देहं पुनर्जन्म नैति मामेति सोऽर्जुन॥
janma karma cha me divyamevam yo vetti tattvataha;
tyaktvā deham punarjanma naiti māmeti so’rjuna.
O Arjun! One who truly realizes my birth and actions as divine, they do not attain rebirth upon death, but instead acquire me.
Shlok 4.10
वीतरागभयक्रोधा मन्मया मामुपाश्रिताः।
बहवो ज्ञानतपसा पूता मद्भावमागताः॥
Vītarāgabhayakrodhā manmayā māmupāshritāhā
bahavo jnānatapasā pūtā madbhāvamāgatāhā.
Many ātmās who have become free of attachment, fear, and anger, who are engrossed in me, who have surrendered to me, and who have become purified by partaking in the penance of acquiring wisdom have attained my state.
Shlok 4.11
ये यथा मां प्रपद्यन्ते तांस्तथैव भजाम्यहम्।
मम वर्त्माऽनुवर्तन्ते मनुष्याः पार्थ सर्वशः॥
ye yathā mām prapadyante tānstathaiva bhajāmyaham;
mama vartmā’nuvartante manushyāh pārtha sarvashaha.
In whatever way devotees worship me, I revere them in the same way. Moreover, O Arjun! Those who thoroughly follow the path revealed by me, I revere them in the same way.
Shlok 4.12
काङ्क्षन्तः कर्मणां सिद्धिं यजन्त इह देवताः।
क्षिप्रं हि मानुषे लोके सिद्धिर्भवति कर्मजा॥
kānkshantah karmaṇām siddhim yajanta iha devatāhā;
kshipram hi mānushe loke siddhirbhavati karmajā.
In this world, those who desire the fruits of karma worship the deities; since, within the world, attainment resulting from karma quickly becomes fruitful (reverence to those deities quickly bears fruit).
Shlok 4.13
चातुर्वर्ण्यं मया सृष्टं गुणकर्मविभागशः।
तस्य कर्तारमपि मां विद्ध्यकर्तारमव्ययम्॥
chāturvarṇyam mayā srushṭam guṇakarmavibhāgashaha;
tasya kartāramapi mām viddhyakartāramavyayam.
The four societal divisions were created by me according to the attributes and karma of people. Therefore, know me to be their creator. Despite this, know me to be untainted and not as their doer.
Shlok 4.14
न मां कर्माणि लिम्पन्ति न मे कर्मफले स्पृहा।
इति मां योऽभिजानाति कर्मभिर्न स बध्यते॥
na mām karmāṇi limpanti na me karmafale spruhā;
iti mām yo’bhijānāti karmabhirna sa badhyate.
Karmas do not taint me; moreover, I do not desire the fruits of karma. One who realizes me as such is also not bound by karma.
Shlok 4.15
एवं ज्ञात्वा कृतं कर्म पूर्वैरपि मुमुक्षुभिः।
कुरु कर्मैव तस्मात्त्वं पूर्वैः पूर्वतरं कृतम्॥
evam jnātvā krutam karma pūrvairapi mumukshubhihi;
kuru karmaiva tasmāttvam pūrvaih pūrvataram krutam.
Aspirants in the past have also performed karma upon realizing Paramātmā to be untainted in this way. Therefore, assuredly, engage in karma that has been traditionally performed by aspirants of the past.
Shlok 4.16
किं कर्म किमकर्मेति कवयोऽप्यत्र मोहिताः।
तत्ते कर्म प्रवक्ष्यामि यज्ज्ञात्वा मोक्ष्यसेऽशुभात्॥
kim karma kimakarmeti kavayo’pyatra mohitāhā;
tatte karma pravakshyāmi yajjnātvā mokshyase’shubhāt.
What is karma? What is akarma? Even those who possess discrimination are deluded by this. Therefore, I will clearly reveal to you that karma, which upon realizing, you will be liberated from the bonds of māyā.
Shlok 4.17
कर्मणो ह्यपि बोद्धव्यं बोद्धव्यं च विकर्मणः।
अकर्मणश्च बोद्धव्यं गहना कर्मणो गतिः॥
karmaṇo hyapi boddhavyam boddhavyam cha vikarmaṇaha;
akarmaṇashcha boddhavyam gahanākarmaṇo gatihi.
Indeed, the nature of karma should be understood. The essence of unfavorable karma as well as the nature of akarma[25] should also be understood. The knowledge of karma is difficult to comprehend.
Shlok 4.18
कर्मण्यकर्म यः पश्येदकर्मणि च कर्म यः।
स बुद्धिमान्मनुष्येषु स युक्तः कृत्स्नकर्मकृत्॥
karmaṇyakarma yah pashyedakarmaṇi cha karma yaha;
sa buddhimānmanushyeshu sa yuktah krutsnakarmakrut.
One who realizes akarma in karma and karma in akarma, such a devotee, is intelligent among others. They alone have fulfilled all karma and are yogīs.
Shlok 4.19
यस्य सर्वे समारम्भाः कामसङ्कल्पवर्जिताः।
ज्ञानाग्निदग्धकर्माणं तमाहुः पण्डितं बुधाः॥
yasya sarve samārambhāh kāmasankalpavarjitāhā;
jnānāgnidagdhakarmāṇam tamāhuh paṇḍitam budhāhā.
One whose actions are free of worldly desire and whose karma are burnt by the fire of wisdom, that person the wise proclaim as learned.
Shlok 4.20
त्यक्त्वा कर्मफलाऽऽसङ्गं नित्यतृप्तो निराश्रयः।
कर्मण्यभिप्रवृत्तोऽपि नैव किञ्चित्करोति सः॥
tyaktvā karmafalā’’sangam nityatrupto nirāshrayaha;
karmaṇyabhipravrutto’pi naiva kinchitkaroti saha.
Upon renouncing the yearning for the fruits of karma, one who is ever fulfilled in Paramātmā and has forgone all worldly refuge—they do not perform any karma even though they are fully engaged in karma.
Shlok 4.21
निराशीर्यतचित्तात्मा त्यक्तसर्वपरिग्रहः।
शारीरं केवलं कर्म कुर्वन्नाऽऽप्नोति किल्बिषम्॥
Nirāshīryatachittātmā tyaktasarvaparigrahaha;
shārīram kevalam karma kurvannā’’pnoti kilbisham.
One who is free of worldly desire, possesses control over the mind, and has renounced all material objects does not attain wrongdoing when performing karma required to sustain the body.
Shlok 4.22
यदृच्छालाभसन्तुष्टो द्वन्द्वातीतो विमत्सरः।
समः सिद्धावसिद्धौ च कृत्वाऽपि न निबध्यते॥
yadruchchhālābhasantushṭo dvandvātīto vimatsaraha;
samah siddhāvasiddhau cha krutvā’pi na nibadhyate.
One who is content with that which is attained effortlessly, has risen above pleasure, pain, and other pairs, is free of jealousy, and equal-minded in success and failure—such a person remains unbound even after performing karma.
Shlok 4.23
गतसङ्गस्य मुक्तस्य ज्ञानाऽवस्थितचेतसः।
यज्ञायाऽऽचरतः कर्म समग्रं प्रविलीयते॥
gatasangasya muktasya jnānā’vasthitachetasaha;
yajnāyā’’charatah karma samagram pravilīyate.
All karma is destroyed for one who is free of attachment, liberated from māyā, whose mind remains steadfast in wisdom, and who performs karma for Paramātmā.
Shlok 4.24
ब्रह्मार्पणं ब्रह्म हविर्ब्रह्माग्नौ ब्रह्मणा हुतम्।
ब्रह्मैव तेन गन्तव्यं ब्रह्मकर्मसमाधिना॥
brahmārpaṇam brahma havirbrahmāgnau brahmaṇā hutam;
brahmaiva tena gantavyam brahmakarmasamādhinā.
The instruments utilized in brahma-yagna[26] are Brahman. The havis[27] and other oblations are Brahman; as is the act of offering oblation within the sacrificial fire, which is the form of Brahman, by the hotru,[28] who is also Brahman. Moreover, the destination attained by one who performs karma upon becoming entirely engrossed in Brahman in this way is indeed also Brahman.
Shlok 4.25
दैवमेवाऽपरे यज्ञं योगिनः पर्युपासते।
ब्रह्माग्नावपरे यज्ञं यज्ञेनैवोपजुह्वति॥
daivamevā’pare yajnam yoginah paryupāsate;
brahmāgnāvapare yajnam yajnenaivopajuhvati.
Some yogīs constantly perform yagnas that are only related to Paramātmā; whereas, others offer oblations of offerings into the fire of Aksharbrahma only through the yagna of wisdom.
Shlok 4.26
श्रोत्रादीनीन्द्रियाण्यन्ये संयमाग्निषु जुह्वति।
शब्दादीन्विषयानन्य इन्द्रियाग्निषु जुह्वति॥
shrotrādīnīndriyāṇyanye sanyamāgnishu juhvati;
shabdādīnvishayānanya indriyāgnishu juhvati.
Some yogīs offer hearing and the other senses into the fire of restraint, while others present offerings of speech and other objects into the fire of the senses.
Shlok 4.27
सर्वाणीन्द्रियकर्माणि प्राणकर्माणि चाऽपरे।
आत्मसंयमयोगाग्नौ जुह्वति ज्ञानदीपिते॥
sarvāṇīndriyakarmāṇi prāṇakarmāṇi chā’pare;
ātmasanyamayogāgnau juhvati jnānadīpite.
And yet some yogīs offer all karma of the senses and the vital airs (prāns) into the fire of yoga, which is kindled by wisdom and fixates all senses on Paramātmā.
Shlok 4.28
द्रव्ययज्ञास्तपोयज्ञा योगयज्ञास्तथाऽपरे।
स्वाध्यायज्ञानयज्ञाश्च यतयः संशितव्रताः॥
Dravyayajnāstapoyajnā yogayajnāstathā’pare;
swādhyāyajnānayajnāshcha yatayah sanshitavratāhā.
Other yogīs perform dravya-yagnas,[29] others perform tapo-yagnas,[30] others perform yoga-yagnas,[31] and yet others perform swādhyāy-yagnas[32] or gnan-yagnas[33]—such ascetics possess firm conviction.
Shlok 4.29-30
अपाने जुह्वति प्राणं प्राणेऽपानं तथाऽपरे।
प्राणाऽपानगती रुद्ध्वा प्राणायामपरायणाः॥
apāne juhvati prāṇam prāṇe’pānam tathā’pare;
prāṇā’pānagatī ruddhvā prāṇāyāmaparāyaṇāhā.
अपरे नियताहाराः प्राणान्प्राणेषु जुह्वति।
सर्वेऽप्येते यज्ञविदो यज्ञक्षपितकल्मषाः॥
apare niyatāhārāh prāṇānprāṇeshu juhvati;
sarve’pyete yajnavido yajnakshapitakalmashāhā.
Others offer the prān within the apān[34] and similarly offer the apān within the prān. Thereafter, upon restraining the movement of the prān and apān, they endeavor to control the prān. And yet others who restrict the senses offer the senses within the prāns. All those, who possess knowledge of the yagnas, are liberated from wrongdoing through the yagnas.
Shlok 4.31
यज्ञशिष्टामृतभुजो यान्ति ब्रह्म सनातनम्।
नाऽयं लोकोऽस्त्ययज्ञस्य कुतोऽन्यः कुरुसत्तम॥
yajnashishṭāmrutabhujo yānti brahma sanātanam;
nā’yam loko’styayajnasya kuto’nyah kurusattama.
O Honorable one of the Kuru dynasty (Arjun)! Those who partake in nectar in the form of prasād[35] attain Parabrahma’s eternal abode Akshardhām. For those who do not engage in yagnas, if even this world does not bring happiness, how can the afterworld?
Shlok 4.32
एवं बहुविधा यज्ञा वितता ब्रह्मणो मुखे।
कर्मजान्विद्धि तान्सर्वानेवं ज्ञात्वा विमोक्ष्यसे॥
evam bahuvidhā yajnā vitatā brahmaṇo mukhe;
karmajānviddhi tānsarvānevam jnātvā vimokshyase.
In this way, many types of yagnas are detailed in the Vedas, which emerged from Brahmā’s speech. Know them all to have arisen from karma. Having realized this, you will be liberated from the bonds of karma.
Shlok 4.33
श्रेयान्द्रव्यमयाद्यज्ञाज्ज्ञानयज्ञः परन्तप।
सर्वं कर्माऽखिलं पार्थ ज्ञाने परिसमाप्यते॥
shreyāndravyamayādyajnājjnānayajnah parantapa;
sarvam karmā’khilam pārtha jnāne parisamāpyate.
Arjun! Gnan-yagna[36] is superior to the yagna that involves the sacrifice of objects; since Arjun, all karma and all fruits are encompassed within knowledge.
Shlok 4.34
तद्विद्धि प्रणिपातेन परिप्रश्नेन सेवया।
उपदेक्ष्यन्ति ते ज्ञानं ज्ञानिनस्तत्त्वदर्शिनः॥
tadviddhi praṇipātena pariprashnena sevayā;
upadekshyanti te jnānam jnāninastattvadarshinaha.
Realize it by offering prostrations, asking questions, and serving. The wise gurus who realize the truth will impart that wisdom to you.
Shlok 4.35
यज्ज्ञात्वा न पुनर्मोहमेवं यास्यसि पाण्डव।
येन भूतान्यशेषेण द्रक्ष्यस्यात्मन्यथो मयि॥
yajjnātvāna punarmohamevam yāsyasi pāṇḍava;
yena bhūtānyashesheṇa drakshyasyātmanyatho mayi.
Arjun! Upon realizing this knowledge you will not again be deluded in this manner; moreover, by it you will realize all living beings as entirely residing within Aksharbrahma—the ātmā—and within me.
Shlok 4.36
अपि चेदसि पापेभ्यः सर्वेभ्यः पापकृत्तमः।
सर्वं ज्ञानप्लवेनैव वृजिनं सन्तरिष्यसि॥
api chedasi pāpebhyah sarvebhyah pāpakruttamaha;
sarvam jnānaplavenaiva vrujinam santarishyasi.
Even if you are a greater transgressor than all wrongdoers, you will surely overcome all offense by the vessel of wisdom.
Shlok 4.37
यथैधांसि समिद्धोऽग्निर्भस्मसात्कुरुतेऽर्जुन।
ज्ञानाग्निः सर्वकर्माणि भस्मसात्कुरुते तथा॥
yathaidhānsi samiddho’gnirbhasmasātkurute’rjuna;
jnānāgnih sarvakarmāṇi bhasmasātkurute tathā.
O Arjun! Just as a blazing fire consumes wood into ash, the fire of wisdom destroys all karmas.
Shlok 4.38
न हि ज्ञानेन सदृशं पवित्रमिह विद्यते।
तत्स्वयं योगसंसिद्धः कालेनाऽऽत्मनि विन्दति॥
na hi jnānena sadrusham pavitramiha vidyate;
tatswayam yogasansiddhah kālenā’’tmani vindati.
Within this world, nothing is as pure as wisdom. One who becomes realized through yoga acquires that wisdom within the ātmā in a short time.
Shlok 4.39
श्रद्धावाँल्लभते ज्ञानं तत्परः संयतेन्द्रियः।
ज्ञानं लब्ध्वा परां शान्तिमचिरेणाऽधिगच्छति॥
shraddhāvām̐llabhate jnānam tatparah sanyatendriyaha;
jnānam labdhvā parām shāntimachireṇā’dhigachchhati.
One who possesses faith, is eager to obey the instructions of the guru, and retains control over the senses attains wisdom. Having gained such wisdom, they immediately acquire supreme peace.
Shlok 4.40
अज्ञश्चाऽश्रद्दधानश्च संशयात्मा विनश्यति।
नाऽयं लोकोऽस्ति न परो न सुखं संशयात्मनः॥
ajnashchā’shraddadhānashcha sanshayātmā vinashyati;
nā’yam loko’sti na paro na sukham sanshayātmanaha.
One who is doubtful, unfaithful, and ignorant strays from the path of liberation. For the doubtful, it is as if this world or the afterworld does not exist. There is no happiness for them.
Shlok 4.41
योगसंन्यस्तकर्माणं ज्ञानसंछिन्नसंशयम्।
आत्मवन्तं न कर्माणि निबध्नन्ति धनञ्जय॥
yogasannyastakarmāṇam jnānasanchhinnasanshayam;
ātmavantam na karmāṇi nibadhnanti dhananjaya.
Arjun! The karmas do not bind one who has forgone karma through yoga, whose doubts are uprooted by wisdom, and who realizes the self, the Aksharbrahma-ātmā, and Paramātmā.
Shlok 4.42
तस्मादज्ञानसम्भूतं हृत्स्थं ज्ञानासिनाऽऽत्मनः।
छित्त्वैनं संशयं योगमातिष्ठोत्तिष्ठ भारत॥
tasmādajnānasambhūtam hrutstham jnānāsinā’’tmanaha;
chhittvainam sanshayam yogamātishṭhottishṭha bhārata.
Therefore, O Arjun! Having destroyed these doubts, which have arisen from ignorance and reside within the heart, with this sword of wisdom bestowed by me, stand firm in yoga. Arise—become eager to follow my commands!
॥इति श्रीमद्भगवद्गीतासूपनिषत्सु ब्रह्मविद्यायां योगशास्त्रे
श्रीकृष्णार्जुनसंवादेऽवतारयोगो नाम चतुर्थोऽध्यायः॥
iti shrīmadbhagavadgītāsūpanishatsu brahmavidyāyām yogashāstre shrīkrushṇārjunasamvāde’vatārayogo
nāma chaturtho’dhyāyaha
In this way, within the Upanishad-like Shrīmad-Bhagavad-Gītā, which is brahmavidyā and a sacred text on yoga, and in the dialogue between Shrī Krishna and Arjun, this concludes the fourth chapter titled “Avatār-yoga.”