CMWRC (Dulles Chapter)

1. BHAGAVAD GITA Chapter 4 JNANA KARMA SANNYASA YOGA RENUNCIATION OF ACTION CMWRC (Dulles Chapter) (c) Chinmaya Mission

2. (c) Chinmaya Mission CMWRC – DullesBhagavad Gita – Chapter 4 • Chapter 1 of Bhagavad Gita set up the problem, challenge, situation, confusion, delusion, dejection that Arjuna faced. • Chapter 2 outlined the solution to Arjuna's problem. Bhagavān said that the main cause of Arjuna's delusion is the ignorance of his own self. Only knowledge can remove ignorance. • Chapter 3 clarified the point that before one can gain this knowledge, preparation is needed. That preparation is selfless action.

3. (c) Chinmaya Mission CMWRC – DullesBhagavad Gita – Chapter 4 • This path of knowledge preceded by the preparatory step of selfless action has the valid authority of Veda-s. To emphasize this authenticity and to show how this knowledge is handed down from the teacher to the student, Bhagavān begins Chapter 4 talking about the lineage, Guru-Śiṣya parampara.

4. (c) Chinmaya Mission CMWRC – DullesBhagavad Gita – Chapter 4 • Śrī Bhagavān Uvāca – • Imam vivasvate yogam proktavān-aham-avyayam • vivasvān-manave prāha manur-ikṣvākave-'bravīt --- (1) • The Blessed Lord said: • I taught this Imperishable Yoga to Vivasvān; Vivasvān taught it to Manu; Manu taught it to ikṣvāku. • First of all I taught this yoga • Knowledge is indestructible • Lineage is indicated • Greatness of the Knowledge is established • One should not have any hesitation in gaining this Knowledge

5. (c) Chinmaya Mission CMWRC – DullesBhagavad Gita – Chapter 4 • Why are you telling me this now? • Evam paramparā-prāptam-imam rāja-rṣayo viduḥ • sa kāleneha mahatā yogo naṣṭaḥ parantapa --- (2) • This knowledge, handed down thus in regular succession, the royal • sages knew. This yoga, by long lapse of time, has been lost here, • O Parantapa! • Due to passage of a long period of time, this knowledge was destroyed! • How could the imperishable Knowledge be destroyed? • Destroyed means the transfer of Knowledge from the teacher to the taught was disrupted. • The consequential result is seen in your pitiable state of mind! You are trembling, shuddering, having a nervous background, all the result of not having that Knowledge!

6. (c) Chinmaya Mission CMWRC – DullesBhagavad Gita – Chapter 4 • Now I am taking this opportunity to teach that knowledge to you again! • Sa evāyam mayā te'dya yogah proktaḥ purātanaḥ • bhakto'si me sakhā ceti rahasyam hy-etad-uttamam --- (3) • That same ancient “yoga” has been today taught to you by Me, • because you are My devotee and My friend. This is the Supreme • Secret. • The yoga that was taught to Arjuna is the same that was taught in ancient times • Why this special grace to Arjuna? The reason is Arjuna is Bhagavān's devotee. He loved Bhagavān • Arjuna was dear to Bhagavān also • Know what is being taught is a great secret, a sublime secret! • Result of this Knowledge is that you are liberated from this samsara. Understand that Bhagavad Gita is meant for everyone of us!

7. (c) Chinmaya Mission CMWRC – DullesBhagavad Gita – Chapter 4 • To remove any doubt about of chronological inconsistency, Arjuna • asked a question. • Arjuna Uvāca - • Aparam bhavato janma param janma vivasvataḥ • katham-etad-vijānīyām tvam-ādau proktavān-iti ---(4) • Arjuna said: • Later was Your birth, and prior was the birth of Vivasvān. How • am I to understand that You taught this Yoga in the beginning? • Vivasvān lived in ancient times. • You are here now with me! • How could you have given this teaching to Vivasvān and others?

8. (c) Chinmaya Mission CMWRC – DullesBhagavad Gita – Chapter 4 • Now Bhagavān reveals the secret behind his incarnation! • Śrī Bhagavān Uvāca - • Bahūni me vyatītāni janmāni tava cārjuna • tānyaham veda sarvāṇi na tvam vettha parantapa --- (5) • The Blessed Lord said: • My many births have passed as well as yours, O Arjuna. I know • them all, but you know them not, O Parantapa! • This is not my only birth! I have taken countless, many many births! • You have also taken many births! This is not your first birth! • I remember all my births, but you don't! • Bhagavān reveals his Īśvartva (divinity) here.

9. (c) Chinmaya Mission CMWRC – DullesBhagavad Gita – Chapter 4 • How is Bhagavān's birth different? • Ajo'pi sann-avyayātmā bhūtānām-īśvaro'pi san • prakṛtim svām-adhiṣṭhāya sambhavāmyātma-māyayaā --- (6) • Though I am unborn and am of imperishable nature, and though I • am the Lord of all beings, yet, ruling over My own Nature, I take • birth by My own māyā. • The Blessed Lord's birth is not because of any merits or sins, but ours is. • The Blessed Lord does not come under the sway of prakṛti (nature), but we do. • The Blessed Lord keeps the nature under His control, but nature controls us. • The Blessed Lord chooses to be born, we don't choose. • The Blessed Lord's birth is not real birth, but only māyā.

10. (c) Chinmaya Mission CMWRC – DullesBhagavad Gita – Chapter 4 • If the Blessed Lord has no compulsion to be born, why does He choose • to be born? • Yadā yadā hi dharmasya glānir-bhavati bhārata • abh-utthānam-adharmasya tadātmanam sṛjāmyaham --- (7) • Whenever there is a decay of righteousness, O Bhārata, and a rise • of unrighteousness, then I manifest myself. • Paritrāṇāya sādhūnām vināśāya ca duṣkṛtām • dharma-samsthāpa-nārthāya sambhavāmi yuge yuge --- (8) • For the protection of the good, for the destruction of the wicked, • and for the establishment of righteousness, I am born in every age.

11. (c) Chinmaya Mission CMWRC – DullesBhagavad Gita – Chapter 4 • You cannot ask the Lord, why He takes birth? He wills, He comes! • I choose to come to protect dharma (righteousness), and the righteous, noble virtuous people, to destroy the evil doers and to establish that righteousness again. • What is dharma and what is adharma? Dharma is that which • Supports, sustains, integrates; • Is the nature of a thing – when everything follows its nature, the world is sustained; • Integrates within and the outside world is held together • Noble values, virtues etc. constitute dharma – humility, simplicity, honesty, steadfastness in performing one's duties, truthfulness, non-injury, forgiveness, control over senses etc. • Opposite of what is dharma is adharma – so adharma divides, disintegrates!

12. (c) Chinmaya Mission CMWRC – DullesBhagavad Gita – Chapter 4 • What is meant my decline in dharma andincrease in adharma? • Decrease in the number of righteous people and increase in the unrighteous! • Love is gone, trust is gone, only quarrels, fights and terrorist activities! • Dharma is that which leads you material prosperity and spiritual unfoldment! • Dharma is one of the subject matters in Vedas – when the respect for Vedas goes away, the knowledge given in Vedas goes away and there is a decline in dharma • The Blessed Lord taking birth is called avatāra (incarnation) and our birth is reincarnation! • There are many kinds of avatāras,and each one is for a very specific purpose, but the incarnation as Rama and Krishna is most meaningful and relevant for us!

13. (c) Chinmaya Mission CMWRC – DullesBhagavad Gita – Chapter 4 • Now, why is the Blessed Lord giving his autobiography here? • Janma karma ca me divyam-evam yo vetti tattvataḥ • tyaktvā deham puranjanma naiti māmeti so'rjuna --- (9) • He who thus knows, in true light, My divine birth and action, having abandoned the body, he is not born again; he comes to Me! • My birth and actions are both divine! • What is the divinity in His birth? See verse 6! He is unborn, deathless, yet through māyā, He appears to have taken birth! • What is the divinity in His actions? This topic will be taken up in later verses. Suffice it to say here that even though He is non-doer and non-enjoyer, through māyā, He appears to be doing actions and enjoying the results of the actions! • One who knows that divinity in essence, he reaches Me! He becomes one with Me! • This is a mahāvākya! The oneness of the Blessed Lord and you! Tat tvam asi!

14. (c) Chinmaya Mission CMWRC – DullesBhagavad Gita – Chapter 4 • Is there any authority to substantiate this statement of oneness? • Vīta-rāga-bhaya-krodhā manmayā mām-upāśrithāḥ • bahavo jnāna-tapasā pūtā mad-bhāvam-āgatāḥ --- (10) • Freed from attachment, fear and anger, absorbed in Me, taking • refuge in Me, purified the Fire-of-Knowledge, many have attained • My Being! • Has anybody reached Me free from birth and death? Yes, indeed! Many, many! • How did they do it? They have purified themselves by the penance of Knowledge! • What is that penance? The penance is the path of inquiry! • To do that penance what are the qualifications? • You must be free from attachment, fear and anger! • What attachment? Attachment to body, to its pleasures, comforts and for its security! • Free yourself from the attachment; that itself will free you from fear and anger! • Become one with Me; see no difference between you and Me! • Be totally dependent on Me!

15. (c) Chinmaya Mission CMWRC – DullesBhagavad Gita – Chapter 4 • Does it mean only some get the Lord's blessings and others do not? • Ye yathā mām prapadyante tāms-tathaiva bhajāmy-aham • mama vartmānu-vartante manuṣyāḥ pārtha sarvaśaḥ --- (11) • In whatever way men approach Me, I reward them accordingly; • Men tread their path to Me in all different ways, O son of Pārtha! • In whatever manner, in whichever form, for whatever purpose, they come to Me, I bless them in the same way. Devotees worship God as Rama, Krishna, Shiva … in different forms. To each one the Bleesed Lord appears in that form to them. • People look to the Lord as son (Mother Yashoda), friend (Arjuna), beloved (Gopikas) etc. • The Blessed Lord reciprocates in the same way • To seekers of knowledge, He gives knowledge! • In all ways, by all means, all men follow My path only! How so? • Whatever be the means, everybody seeks happiness. That Happiness is the Lord!

16. (c) Chinmaya Mission CMWRC – DullesBhagavad Gita – Chapter 4 • Then why do men ordinarily not desire to seek the Blessed Lord? • Kāṅkṣantaḥ karmaṇām siddhim yajanta iha devatāḥ • kṣipram hi mānuṣe loke siddhir-bhavati karmajā --- (12) • Those who long for satisfaction from actions in this world, make • sacrifices to the gods, because satisfaction is quickly obtained from actions in the world of objects. • Simple answer to why people do not seek the Lord is people want quick result, instant gratification and that is available immediately from the world of objects and not from the spiritual world. In other words, people or extroverted. • People see the results of their actions immediately. Experience the results to be satisfied! • When senses are gratified, joy is immediate. • When it comes to spirituality, how much sādhana you have to do to get liberation!

17. (c) Chinmaya Mission CMWRC – DullesBhagavad Gita – Chapter 4 • Extroverted men can be divided into four types on the basis of their • finer distinctions of their thought and action. • Cātur-varṇyam mayā sṛṣṭam guṇa-karma-vibhāgaśaḥ • tasya kartāram-api mām viddhya-kartārama-vyayam --- (13) • The fourfold-caste has been created by Me according to the • differentiation of Guṇa and Karma; though I am the author thereof, • know Me as non-doer and immutable. • I am the creator of the four castes, based on one's qualities (Guṇa) and action (Karma) • Even though I am the creator, I am a non-doer. I am immutable => divayatā (divinity) • Everything has properties, qualities and characteristics • The caste system is the classification based on the observation of these differences. • Guṇa is a technical word – sattva, rajas and tamas

18. (c) Chinmaya Mission CMWRC – DullesBhagavad Gita – Chapter 4 • 75% sattva, 15% rajas, 10% tamas = Brāhmaṇa => Thinker, planner • 30% sattva, 60% rajas, 10% tamas = Kṣatriya => Administrator • 20% sattva, 50% rajas, 20% tamas =Vaiśya => Resource mobilizer • 10% sattva, 40% rajas, 50% tamas =Śudra => Laborer • For the society to be integrated and prosperous, all the 4 types are necessary. • There is no superiority or inferiority among the types • Everyone has each of these types in him and it changes over his lifetime • One can change the varṇa dharma through his karma • The Lord created the classification, but man created the caste system • The classes are there, but you choose into which classyou fall

19. (c) Chinmaya Mission CMWRC – DullesBhagavad Gita – Chapter 4 • What is the implication of the fact that the Blessed Lord is Changeless • and All-Pervading and is neither the Doer nor the Creator? • Na mām karmāṇi limpanti na me karma-phale spṛhā • iti mām yo'bhijānāti karmabhir-na sa badhyate --- (14) • Actions do not taint Me, nor have I any desire for the fruits of • actions. He who knows Me thus, is not bound by his actions. • The Blessed Lord performs so many actions, and yet those actions do not bind Him, they do not contaminate Him! • The Blessed Lord does not have any attachment to the result of these actions! Why? • He does not have the sense of doership or enjoyership! • Actions do not bind a person. It is only the sense of doership and consequential sense of enjoyership that binds the person. • The one who knows the Blessed Lord in this way, is not bound by his actions! The one who knows the Blessed Lord as his own self, he gets liberated!

20. (c) Chinmaya Mission CMWRC – DullesBhagavad Gita – Chapter 4 • Has anybody done that? • Evam jňātvā kṛtam karma pūrvair-api mumukṣubhiḥ • kuru karmaiva tasmāt-tvam pūrvaiḥ pūrvataram kṛtam --- (15) • Having known this, the ancient seekers-after-freedom also • performed action. Therefore, you too perform action, as did the • ancients in the olden times. • Those seekers of Liberation in the past, understood the secret of what binds and what liberates. • They all performed their actions. • Arjuna, you are seeking that liberation. • So you also perform your actions.

21. (c) Chinmaya Mission CMWRC – DullesBhagavad Gita – Chapter 4 • This topic of karma is really baffling, very subtle! • kim karma kim-akarmeti kavayo'py-atra mohitāḥ • tatte karma pravakṣyāmi yaj-jňātva mokkṣyse-' śubhāt --- (16) • What is action? What is inaction? As to this, even the “wise” are • deluded. Therefore, I shall teach you “action” (the nature of action • and inaction), knowing which, you shall be liberated from the evil (of • samsāra – the wheel of birth and death). • Arjuna, you are confused as to what to do – even great learned people are confused when it comes to acting and not acting. • So, I am going to what is action and what is inaction. • Knowing this, you will be freed from inauspiciousness!

22. (c) Chinmaya Mission CMWRC – DullesBhagavad Gita – Chapter 4 • All know what is action! What is there to learn about action? • Karmaṇo hy-api boddhavyam boddhavyam ca vikarmaṇaḥ • akarmaṇaś-ca boddhavyam gahanā karmaṇo gatiḥ --- (17) • One should know (the true nature) of “right action”; also one should know of “forbidden action” and of “inaction”; imponderable is the • nature (path) of action. • Action is movement; stillness is inaction. Why be confused? • It cannot that simple. Nobody can even live without action. So the instruction to act, means perform your bounden duties, not criminal actions. • So you should know what is your duty. • You should also know what actions are forbidden, so you do not do them. • One may not perform a prohibited action, but not do his duty either. That is inaction. • That is why this concept of action is so deep and subtle!

23. (c) Chinmaya Mission CMWRC – DullesBhagavad Gita – Chapter 4 • Here is the answer to the question, what is there to learn about action • and inaction? • Karmaṇy-akarma yaḥ paśyed-akarmaṇi ca karma yaḥ • sa buddhimān-manuṣyeṣu sa yuktaḥ kṛtsnakarmakṛt --- (18) • He who recognizes inaction in action, and action in inaction is wise among men. He is a Yogī and a true performer of all actions. • When an action is performed, if there is no effect on the performer, then the performer sees inaction in action – no doership, no enjoyership! • A person may be sitting still, outwardly doing nothing, but his mind may be vigorously acting. That is action in inaction! • That action in which there is no ego, no attachment to the fruit of action, that is inaction! • One who knows this great secret of action is wise. This is karma yoga! • From jňāna yoga standpoint, see in the vigorous action of upādhis, see the action-less Self! • In that action-less Self, see all the actions! • Such a person has performed all actions! His mind is purified! He is a yogī!

24. (c) Chinmaya Mission CMWRC – DullesBhagavad Gita – Chapter 4 • Please talk to me some more about this wise man. • Yasya sarve samārambāḥ kāmasaṅkavarjitāḥ • jňānāgni-dagdha-karmāṇam tamāhuḥ paṇḍitam budhāḥ --- (19) • He who undertakes all action without desires and fanciful thoughts, and whose actions have been burnt by the Fire-of-Knowledge, the • “wise” call him a Sage. • What do you mean by 'without desires and fanciful thoughts'? • Recall all actions are expressions of our desires. Desires originate from fanciful imaginations that happiness is there in the objects, in the outside world – ignorance! • The wise perform actions FROM happiness, NOT FOR happiness! • So his actions are devoid of desires and fanciful thoughts! • Fire-of-Knowledge means the vision of inaction in action and action in inaction! • This characteristic of the wise man is a guideline for us!

25. (c) Chinmaya Mission CMWRC – DullesBhagavad Gita – Chapter 4 • When a Sage performs actions, He really does no action! • Tyaktvā karma-phalā-saṅgam nitya-tṛpto nir-āśrayaḥ • karmaṇyabhi-pravṛtto-'pi naiva kiňcit-karoti saḥ --- (20) • Having abandoned attachment to the fruits-of-action, ever-content, • depending on nothing, he does not do anything, though engaged in actions. • The sage has given up the notion 'I am the doer' and the extreme attachment to the results of action. • There is no dependence on that object or results for his happiness. But, how does he do it? • Because he is ever content – I don't want any more – I don't want anything! • Instead of searching for infinite happiness in finite things, he is content in the eternal! • No dependence on anything! • So he does not do anything!

26. (c) Chinmaya Mission CMWRC – DullesBhagavad Gita – Chapter 4 • To remove any doubts such as any action has to have an effect and as • such even a Sage's action must have a reaction … • Nirāśīr-yata-cittātmā tyakta-sarva-parigrahaḥ • śārīrm kevalam karma kurvann-āpnoti kilbiṣam --- (21) • Without hope (expectation), with his mind and self controlled, • having abandoned all sense of accumulations, doing merely bodily action, he incurs no sin. • Nirāśīḥ – from one whose mind all hopes and expectations are gone away completely • Yata-cittātmā – one whose mind and self are controlled • Tyakta-sarva-parigrahaḥ – having given up all accumulation, hoarding • Śārīrm kevalam karma kurvan – performing only bodily functions • Acting in this manner, the Sage incurs no sin

27. (c) Chinmaya Mission CMWRC – DullesBhagavad Gita – Chapter 4 • Equipoise of mind - • Yadṛcchā-lābha-santuṣṭo dvandvātīto vimatsaraḥ • samaḥ siddhāv-asiddhau ca kṛtvāpi na nibadhyate ---(22) • 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. • Totally content with whatever results that may come • Good or bad, nice or ugly – go past all these opposites • Not given to any envy, greed, jealousy • In success or failure remaining the same • Acting in this manner, the Sage is never bound

28. (c) Chinmaya Mission CMWRC – DullesBhagavad Gita – Chapter 4 • How is this even-mindedness possible? Why the karmas do not bind • him? • Gata-saṅgasya muktasya jňānā-vasthita-cetasaḥ • yajňāyā-carataḥ karma samagram pravilīyate --- (23) • One who does not have attachment, who is liberated, whose mind • is established in Knowledge, who acts for the sake of sacrifice, all • hisactions are dissolved. • He is not bound because all bondages are only mental. • His mind is free of attachments • His mind is established in the Knowledge • His actions are for the sake of sacrifices • Action is not a means to gain a certain result, but action itself is the end! • The ultimate result for any action is happiness. Since He is established in Happiness, His actions are not for Happiness, but from Happiness.

29. (c) Chinmaya Mission CMWRC – DullesBhagavad Gita – Chapter 4 • Which actions and how do such actions dissolve in the actions only • without producing their natural results? • Brahmārpanam brahma haviḥ brahmāgnau brahmaṇā hutam • bramaiva tena gantavyam brahma-karma-samadhinā --- (24) • Brahman is the oblation; Brahman is the offering; by Brahman is • the oblation poured into the fire of Brahman; Brahman verily shall • be reached by him who always sees Brahman in all actions. • This is the yajňa of the wise man. His vision of the world itself is yajňa. • He sees the Blessed Lord in his heart; He is the Self of all beings. • He is the substratum of everything. So He has divinized His vision. • The metaphor here is yajňa. The oblation, offering, the offering instrument, the offerer and the offeree, everything is Brahman • With this vision of non-duality, no bondage is possible!

30. (c) Chinmaya Mission CMWRC – DullesBhagavad Gita – Chapter 4 • You have spoken about the yajňa of the wise man. How about the • others? • Daivam-evā-pare yajňam yoginaḥ paryu-pāsate • brahmāgnāva-pare yajňam yajňe-naivopa-juhvati --- (25) • Some Yogī-s perform sacrifices to Devā-s alone; while others offer • the Self as oblation by the Self, in the Fire of Brahman. • Some Yogī-s, spiritual seekers perform the sacrifices through worship of gods • Such worship performed by those seekers may be vaidik, or as prescribed in purāṇā-s etc. • Others offer the yajňa in the fire of Brahman – brahma yajňa – the person offers himself! • This brahma yajňa is nothing but meditation! They meditate on the identity with Brahman!

31. (c) Chinmaya Mission CMWRC – DullesBhagavad Gita – Chapter 4 • Two more yajňa-s. • Śrotrā-dīnīndriyā-ṇyanye samyam-āgniṣu juhvati • śabdhādīnīn-viṣayān-anya indriy-āgniṣu juhvati --- (26) • Some again offer hearing and other senses as sacrifice in the fire- • of-restraint; others offer sound and other objects of senses as • sacrifice in the fire-of-the-senses. • Offer sense objects in the fire of sense organs; offer those sense organs in the fire of self- control – what does it mean? • That means you carry on your normal life, but with restraint, not any licentious lifestyle • In other words control of sense organs

32. (c) Chinmaya Mission CMWRC – DullesBhagavad Gita – Chapter 4 • Not only control with respect to sense control, but also with • respect to organs of action! • Sarvāṇ-īnīndriya-karmāṇi prāṇa-karmāṇi cāpare • ātma-samyama-yog-āgnau juhvati jňānā-dīpite --- (27) • Others again sacrifice all the functions of the senses and the • functions of the breath (vital energy) in the fire of the Yoga of self- • restraint, kindled by Knowledge. • Control of the organs of action and prāṇa-s • This is not a foolish suppression, but • Brought about with the correct knowledge that licentious, uncontrolled living takes us away from our goal – Have some discrimination • Divinize the activities of organs of action

33. (c) Chinmaya Mission CMWRC – DullesBhagavad Gita – Chapter 4 • Five more methods of sacrifice to indicate that there are many more - • Dravya-yajňās-tapo-yajňā yoga-yajňās-tathā pare • svādhyāya-jňāna-yajňās-ca yatayaḥ samśita-vratāḥ --- (28) • Others again offer wealth, austerity and Yoga as sacrifice, while • the ascetics of self-restraint and rigid vows offer study of scriptures • and knowledge as sacrifice. • Others do charity by offering wealth, food, clothing, place to stay etc. as sacrifice • Penance, austerities, vows as sacrifice • Prāṇāyāma, hata yoga as sacrifice • Recitation of scriptures again can be the sacrifice of some others; not mere recitation, but understanding the meaning of the verses is also a sacrifice • Other seekers observe strict rigid vows

34. (c) Chinmaya Mission CMWRC – DullesBhagavad Gita – Chapter 4 • A little bit more about Prāṇāyāma - • Apāne juhvati prāṇam prāṇe-'pāṇam tathā pare • prāṇā-pāṇa-gatī ruddhvā prāṇāyāma-parāyaṇāḥ --- (29) • Others offer as sacrifice, the out-going breath in the incoming, and the incoming in the outgoing, restraining the courses of the outgoing and incoming breaths, solely absorbed in the restraint of breath. • For others Prāṇāyāma is the highest sacrifice • The process of Prāṇāyāma is described in this verse • Inhalation, exhalation and retention of breath (in and out)

35. (c) Chinmaya Mission CMWRC – DullesBhagavad Gita – Chapter 4 • If the above described sacrifices are difficult, is there some • other easier alternative? • Apare niyatā-hārāḥ prāṇān-prāṇeṣu juhvati • sarve-'pyete yajňa-vido yajňa-kṣapita-kalmaṣāḥ --- (30) • Others, with well-regulated diet, offer vital-airs in the vital-air. All these are knowers of sacrifice whose sins are destroyed by sacrifice. • Control your eating! Take food in measured quantity • Gain mastery over prāṇā-s • With such control, gain mastery over your mind • Anybody who starts with any of these sacrifices destroys his sins!

36. (c) Chinmaya Mission CMWRC – DullesBhagavad Gita – Chapter 4 • So just start doing it, then you will find that you slowly rise higher and • higher. The importance of self-effort is pointed out now. • Yajňa-śiṣṭāmṛta-bhujo yānti brahma sanātanam • nāyam loko-'stya-yajňaya kuto-'nyaḥ kuru-sattam --- (31) • The eaters of the nectar-remnant of the sacrifice go to the Eternal • Brahman. The non-performer of sacrifice does not enjoy even this • world; how then the other (world)? O best of the Kurū-s? • What does 'eaters of the nectar-remnant of the sacrifice' mean? • That means those who partake the results after sharing them with others • Such people get to realize Brahman. • The rest of the people do not enjoy the happiness, peace or the joy of this world, what to talk about the world hereafter.

37. (c) Chinmaya Mission CMWRC – DullesBhagavad Gita – Chapter 4 • Do all these different paths lead us to the same goal or to different • goals? • Evam bahu vidhā yajňā vitatā brahmaṇo mukhe • karmajān-viddhi tān-sarvān-evam jňātva vimokṣyase --- (32) • Thus innumerable sacrifices lie spread out in Vedās (as paths to • Brahman, literally at the mouth or face of Brahman). Know them • all as born of action, and thus knowing, you shall be liberated. • Many different paths have been prescribed. All of them come from Vedās. • All of them are born out of karma. • What kind of karma? Karma emanating from the Knowledge what is karma and what is akarma and the full implication of that Knowledge (see verse 16) • Naturally such a person will be liberated.

38. (c) Chinmaya Mission CMWRC – DullesBhagavad Gita – Chapter 4 • Okay, all these different path take us to the same destination, but which • is the best? • Śreyān-dravya-mayād-yajňāj-jňāna-yajňaḥ parantapa • sarvam karmākhilam pārtha jňāne parisamāpyate --- (33) • Superior is “knowledge of sacrifice” to “sacrifice with objects”, • O Prantapa. All actions in their entirety, O Pārtha, culminate in • Knowledge. • Glory of Knowledge is emphasized in this verse. All actions, sacrifices end in Knowledge! • All other spiritual practices purify the seeker. The seeker then gains the Knowledge which immediately liberates the seeker. • In this manner, “Knowledge of sacrifice” (jňāna-yajňa) is superior to all others. • When one gains the Knowledge (of the Self), there are no more actions to be done! So Knowledge is the culmination of all actions!

39. (c) Chinmaya Mission CMWRC – DullesBhagavad Gita – Chapter 4 • How to gain this Knowledge? • Tad-viddhi praṇi-pātena pari-praśnena sevayā • upadekṣyanti te jňānam jňāninas-tattva-darśinaḥ --- (34) • Know that by long prostration, by question and service; the “wise” • who have realized the Truth will instruct you in (that) Knowledge. • This verse describes how one should approach a Guru and gain this Knowledge. • Approach the Guru in all humility and completely surrender at his feet. • Serve that Guru so that you can tune your mind to his teachings. • Then when the Guru gives you permission ask his questions about this Knowledge. • That Guru who knows the scriptures and who is established in that Truth will instruct you in that Knowledge.

40. (c) Chinmaya Mission CMWRC – DullesBhagavad Gita – Chapter 4 • What will happen when you gain this Knowledge? The beautiful vision • you gain from that Guru is given here. Very powerful! • Yaj-jňātvā na punar-moham-evam yāsyasi pāṇḍava • yena bhūtānya-śeṣeṇa drakṣya-syāt-manyatho mayi --- (35) • O Pāṇḍava, knowing that, you shall not get deluded like this; and • by that, you shall see all beings in your Self, and also in Me. • What happens when you gain this Knowledge is that you don't get deluded like you are now, ever again! • The Knowledge will be bright and brilliant! Ever available! • You will come to realize all beings exist in you only! Without any doubt! • Your sorrow, delusion and fear – everything is gone. • When all beings are in you, how can anything frighten you? • So this Knowledge makes you fearless, totally fulfilled, puts an end to your search!

41. (c) Chinmaya Mission CMWRC – DullesBhagavad Gita – Chapter 4 • Can any one gain this Knowledge? I am such a sinner! Can I do it? • Api cedasi pāpebhyaḥ sarvebhyaḥ pāpa-kṛttamaḥ • sarvam jňāna-plavenaiva vṛjinam sam-tariṣyasi --- (36) • Even if you are the most sinful of all sinners, yet you shall verily • cross all sins by the raft of Knowledge. • The source of all sins is the original sin – ignorance – ignorance of your own nature! • That ignorance creates all wrong notions, fanciful desires, and sinful actions. • Once you gain this Knowledge, the ignorance is removed and consequent problems! • Don't worry if your are the worst sinner. You need this Knowledge the most!

42. (c) Chinmaya Mission CMWRC – DullesBhagavad Gita – Chapter 4 • How does this Knowledge destroy sin? • Yathai-dhāmsi samiddho-'gnir-bhasmasāt-kurute-'rjuna • jňānāgniḥ sarva-karmāṇi bhasmasāt-kurute tathā --- (37) • As the blazing fire reduces fuel to ashes, O Arujuna, so does the • Fire-of-Knowledge reduces all actions to ashes. • A well lit fire, huge conflagration burns all fuel to ashes in no time. • Likewise, the Fire-of-Knowledge reduces all actions to ashes. • The outside fire literally reduces everything to ashes. • Fire-of-Knowledge renders all actions impotent – actions do not germinate into other actions like a roasted seed does not sprout forth. • Actions are expressions of ignorance. Knowledge destroys ignorance and hence all actions.

43. (c) Chinmaya Mission CMWRC – DullesBhagavad Gita – Chapter 4 • Knowledge the ultimate purifier! • Na hi jňānena sadṛśam pavitram-iha vidyate • tat-svayam yoga-samsiddhaḥ kālen-ātmani vindati --- (38) • Verily, there is no purifier in this world like 'knowledge'. He • who is himself perfected in Yoga finds it in himself in course • of time. • All other spiritual practices removes the sins. • Knowledge purifies the sinner. • All the time that is required is for preparation only. • A well prepared, purified mind is ready for Knowledge. • Knowledge purifies the individual instantaneously. • That is why Knowledge is the ultimate purifier!

44. (c) Chinmaya Mission CMWRC – DullesBhagavad Gita – Chapter 4 • What qualities should one have to gain this Knowledge? • Śraddhāvān-labhate jňānam tatparaḥ samyatendriyaḥ • jňānam labhdvā parām śāntim-acireṇā-dhigacchati --- (39) • The man endowed with faith, with utmost devotion to It, and with • senses controlled, gains (this) Knowledge. Having obtained the • Knowledge, without further delay, attains the Supreme Peace. • The requisite qualities are:– Faith in: • a) the Existence of the Reality • b) the scriptures (Vedās) as the valid means of Knowledge • c) the Guru's wisdom to impart that Knowledge • d) oneself to gain that Knowledge • Next to hold the Knowledge of the Reality to be the ultimate goal! • Finally having the discipline so as not to be distracted in the pursuit of the goal • Upon gaining this Knowledge, simultaneously Supreme Peace is attained!

45. (c) Chinmaya Mission CMWRC – DullesBhagavad Gita – Chapter 4 • Do not doubt this! Doubt is disastrous! • Ajňaś-cāśradda-dhānaś-ca samśay-ātmā vinaśyati • nāyam loko-'sti na paro na sukham samśay-ātmānaḥ --- (40) • The ignorant, the faithless, the doubter goes to destruction. There • is neither this world, nor the other, nor happiness for the doubter. • Obstacles to gaining the Knowledge of the Self are ignorance, faithlessness and doubt. • Among these, doubt is the worst. • Even if one is ignorant, with faith, the Knowledge may be gained. • If the path to gaining the Knowledge is compromised with doubts, no further progress is possible. • A doubter does not enjoy this life nor the life hereafter. • He becomes unfit to realize the supreme goal of human life. • Therefore he perishes!

46. (c) Chinmaya Mission CMWRC – DullesBhagavad Gita – Chapter 4 • How not be come under the sway of doubts and what is the benefit if • successful? • Yoga-sannyasta-karmāṇam jňāna-samchinna-samśayam • ātma-vantam na karmāṇi nibadhnanti dhanaňjaya --- (41) • He who has renounced actions by Yoga, whose doubts are • cut asunder by Knowledge, who is established in the Self, • actions do not bind him, O Dhanaňjaya! • Through the practice of karma yoga, purify your mind, and through practice of jňāna yoga remove all your doubts completely. • Having done that, be established in the Self! • And actions do not bind such a Yogi.

47. (c) Chinmaya Mission CMWRC – DullesBhagavad Gita – Chapter 4 • After elaborating the supreme benefits of Knowledge, the • Blessed Lord exhorts Arjuna. • Tamād-ajňāna-sambhūtam hṛtstham jňānāsinātmanaḥ • chitt-vainam samśayam yogam-ātiṣṭh-ottiṣṭha bhārata --- (42) • Therefore, with the sword-of-Knowledge cut asunder the doubt-of- • the-Self, born out of ignorance residing in your heart and take • refuge in Yoga. Arise, O Bhārata! • The doubts in your mind arise from ignorance of the Self. • Remove such doubts with the Knowledge of the Self. • Get up and act!

48. (c) Chinmaya Mission CMWRC – DullesBhagavad Gita – Chapter 4 • Hari OM!