Gita: Chap 04

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Verse 1

śhrī bhagavān uvācha
imaṁ vivasvate yogaṁ proktavān aham avyayam
vivasvān manave prāha manur ikṣhvākave ’bravīt

śhrī-bhagavān uvācha
the Supreme Lord Shree Krishna said
imam    vivasvate         yogam                 proktavān    aham    avyayam
this    to the Sun-god    the science of Yog    taught       I       eternal
vivasvān    manave                                           prāha    manuḥ    ikṣhvākave                                      abravīt
Sun-god     to Manu, the original progenitor of humankind    told     Manu     to Ikshvaku, first king of the Solar dynasty    instructed
---

The Lord said, "I taught this imperishable Yoga to Vivasvan; Vivasvan taught it to Manu; Manu declared it to Iksvaku."

Verse 2

evaṁ paramparā-prāptam imaṁ rājarṣhayo viduḥ
sa kāleneha mahatā yogo naṣhṭaḥ parantapa

evam    paramparā                    prāptam     imam              rāja-ṛiṣhayaḥ        viduḥ
thus    in a continuous tradition    received    this (science)    the saintly kings    understood
saḥ     kālena                           iha              mahatā    yogaḥ                 naṣhṭaḥ    parantapa
that    with the long passage of time    in this world    great     the science of Yog    lost       Arjun, the scorcher of foes
---

Thus handed down in succession, the royal sages knew this (Karma Yoga). But with a long lapse of time, O Arjuna, that Yoga was lost to the world.

Verse 3

sa evāyaṁ mayā te ’dya yogaḥ proktaḥ purātanaḥ
bhakto ’si me sakhā cheti rahasyaṁ hyetad uttamam

saḥ     eva          ayam    mayā     te          adya     yogaḥ                 proktaḥ    purātanaḥ
that    certainly    this    by me    unto you    today    the science of Yog    reveal     ancient
bhaktaḥ    asi        me    sakhā     cha    iti          rahasyam    hi           etat    uttamam
devotee    you are    my    friend    and    therefore    secret      certainly    this    supreme
---

It is the same ancient Yoga that I am now teaching you, for you are My devotee and My friend. For, this is a supreme mystery.

Verse 4

arjuna uvācha
aparaṁ bhavato janma paraṁ janma vivasvataḥ
katham etad vijānīyāṁ tvam ādau proktavān iti

arjunaḥ uvācha
Arjun said
aparam    bhavataḥ    janma    param    janma    vivasvataḥ
later     your        birth    prior    birth    Vivasvan, the sun-god
katham    etat    vijānīyām             tvam    ādau                proktavān    iti
how       this    am I to understand    you     in the beginning    taught       thus
---

Arjuna said, "Your birth was later, and Vivasvan's birth was earlier. How then can I understand that you taught it in the beginning?"

Verse 5

śhrī bhagavān uvācha
bahūni me vyatītāni janmāni tava chārjuna
tānyahaṁ veda sarvāṇi na tvaṁ vettha parantapa

śhrī-bhagavān uvācha
the Supreme Lord said
bahūni    me         vyatītāni      janmāni    tava        cha    arjuna
many      of mine    have passed    births     of yours    and    Arjun
tāni    aham    veda    sarvāṇi    na     tvam    vettha    parantapa
them    I       know    all        not    you     know      Arjun, the scorcher of foes
---

The Lord said, "Many of My births have passed, O Arjuna, as have yours. I know them all, but you do not know them."

Verse 6

ajo ’pi sannavyayātmā bhūtānām īśhvaro ’pi san
prakṛitiṁ svām adhiṣhṭhāya sambhavāmyātma-māyayā

ajaḥ      api         san         avyaya ātmā            bhūtānām           īśhvaraḥ    api         san
unborn    although    being so    Imperishable nature    of (all) beings    the Lord    although    being
prakṛitim    svām         adhiṣhṭhāya    sambhavāmi    ātma-māyayā
nature       of myself    situated       I manifest    by my Yogmaya power
---

Though I am birthless and of immutable nature, and the Lord of all beings, yet by employing My own Nature (Prakrti), I am born out of My own free will.

Verse 7

yadā yadā hi dharmasya glānir bhavati bhārata
abhyutthānam adharmasya tadātmānaṁ sṛijāmyaham

yadā yadā    hi           dharmasya           glāniḥ     bhavati    bhārata
whenever     certainly    of righteousness    decline    is         Arjun, descendant of Bharat
abhyutthānam    adharmasya            tadā            ātmānam    sṛijāmi     aham
increase        of unrighteousness    at that time    self       manifest    I
---

Whenever there is a decline of Dharma, O Arjuna, and an uprising of Adharma, then I incarnate myself.

Verse 8

paritrāṇāya sādhūnāṁ vināśhāya cha duṣhkṛitām
dharma-sansthāpanārthāya sambhavāmi yuge yuge

paritrāṇāya    sādhūnām         vināśhāya        cha    duṣhkṛitām
to protect     the righteous    to annihilate    and    the wicked
dharma                  sansthāpana-arthāya    sambhavāmi    yuge yuge
the eternal religion    to reestablish         I appear      age after age
---

For the protection of the good and the destruction of the wicked, for the establishment of Dharma, I am born from age to age.

Verse 9

janma karma cha me divyam evaṁ yo vetti tattvataḥ
tyaktvā dehaṁ punar janma naiti mām eti so ’rjuna

janma    karma         cha    me         divyam    evam    yaḥ    vetti    tattvataḥ
birth    activities    and    of mine    divine    thus    who    know     in truth
tyaktvā             deham       punaḥ    janma    na       eti      mām      eti      saḥ    arjuna
having abandoned    the body    again    birth    never    takes    to me    comes    he     Arjun
---

He who thus knows in truth My divine birth and actions does not get rebirth after leaving the body; he will come to Me, O Arjuna.

Verse 10

vīta-rāga-bhaya-krodhā man-mayā mām upāśhritāḥ
bahavo jñāna-tapasā pūtā mad-bhāvam āgatāḥ

vīta          rāga          bhaya    krodhāḥ      mat-mayā                     mām      upāśhritāḥ
freed from    attachment    fear     and anger    completely absorbed in me    in me    taking refuge (of)
bahavaḥ           jñāna           tapasā                      pūtāḥ       mat-bhāvam        āgatāḥ
many (persons)    of knowledge    by the fire of knowledge    purified    my divine love    attained
---

Freed from desire, fear, and wrath, absorbed in Me, depending upon Me, purified by the austerity of knowledge, many have attained My state.

Verse 11

ye yathā māṁ prapadyante tāns tathaiva bhajāmyaham
mama vartmānuvartante manuṣhyāḥ pārtha sarvaśhaḥ

ye     yathā              mām        prapadyante    tān     tathā    eva          bhajāmi        aham
who    in whatever way    unto me    surrender      them    so       certainly    reciprocate    I
mama    vartma    anuvartante    manuṣhyāḥ    pārtha                      sarvaśhaḥ
my      path      follow         men          Arjun, the son of Pritha    in all respects
---

Whoever resorts to Me in any manner, I favor them in the same manner; men experience Me alone in different ways, O Arjuna.

Verse 12

kāṅkṣhantaḥ karmaṇāṁ siddhiṁ yajanta iha devatāḥ
kṣhipraṁ hi mānuṣhe loke siddhir bhavati karmajā

kāṅkṣhantaḥ    karmaṇām               siddhim    yajante    iha              devatāḥ
desiring       material activities    success    worship    in this world    the celestial gods
kṣhipram    hi           mānuṣhe             loke                 siddhiḥ      bhavati     karma-jā
quickly     certainly    in human society    within this world    rewarding    manifest    from material activities
---

Those who desire the fruits of their ritualistic acts, sacrifice to the gods here; for, success quickly accrues in the world of men.

Verse 13

chātur-varṇyaṁ mayā sṛiṣhṭaṁ guṇa-karma-vibhāgaśhaḥ
tasya kartāram api māṁ viddhyakartāram avyayam

chātuḥ-varṇyam                        mayā     sṛiṣhṭam        guṇa          karma             vibhāgaśhaḥ
the four categories of occupations    by me    were created    of quality    and activities    according to divisions
tasya      kartāram       api         mām    viddhi    akartāram    avyayam
of that    the creator    although    me     know      non-doer     unchangeable
---

The system of four stations was created by Me, according to the distinction of Gunas and Karma. Though I am their creator, know Me to be non-agent and immutable.

Verse 14

na māṁ karmāṇi limpanti na me karma-phale spṛihā
iti māṁ yo ’bhijānāti karmabhir na sa badhyate

na     mām    karmāṇi       limpanti    na     me    karma-phale             spṛihā
not    me     activities    taint       nor    my    the fruits of action    desire
iti     mām    yaḥ    abhijānāti    karmabhiḥ           na       saḥ            badhyate
thus    me     who    knows         result of action    never    that person    is bound
---

Works cannot contaminate Me. There is no desire for the fruits of actions in Me. He who understands this is not bound by actions.

Verse 15

evaṁ jñātvā kṛitaṁ karma pūrvair api mumukṣhubhiḥ
kuru karmaiva tasmāttvaṁ pūrvaiḥ pūrvataraṁ kṛitam

evam    jñātvā     kṛitam       karma      pūrvaiḥ             api       mumukṣhubhiḥ
thus    knowing    performed    actions    of ancient times    indeed    seekers of liberation
kuru              karma    eva          tasmāt       tvam    pūrvaiḥ                   pūrva-taram         kṛitam
should perform    duty     certainly    therefore    you     of those ancient sages    in ancient times    performed
---

Knowing thus, even ancient seekers of liberation did their work. Therefore, do your work only as the ancients did in olden times.

Verse 16

kiṁ karma kim akarmeti kavayo ’pyatra mohitāḥ
tat te karma pravakṣhyāmi yaj jñātvā mokṣhyase ’śhubhāt

kim     karma     kim     akarma      iti     kavayaḥ     api     atra       mohitāḥ
what    action    what    inaction    thus    the wise    even    in this    are confused
tat     te        karma     pravakṣhyāmi       yat      jñātvā     mokṣhyase                aśhubhāt
that    to you    action    I shall explain    which    knowing    you may free yourself    from inauspiciousness
---

What is action? What is non-action? Even the wise are puzzled in respect of these. I shall declare to you that kind of action, knowing which you will be freed from evil.

Verse 17

karmaṇo hyapi boddhavyaṁ boddhavyaṁ cha vikarmaṇaḥ
akarmaṇaśh cha boddhavyaṁ gahanā karmaṇo gatiḥ

karmaṇaḥ              hi           api     boddhavyam         boddhavyam         cha    vikarmaṇaḥ
recommended action    certainly    also    should be known    must understand    and    forbidden action
akarmaṇaḥ    cha    boddhavyam         gahanā      karmaṇaḥ     gatiḥ
inaction     and    must understand    profound    of action    the true path
---

For, there is what ought to be known in action; likewise, there is what ought to be known in multi-form action; and there is what ought to be understood in non-action. Thus, mysterious is the way of action.

Verse 18

karmaṇyakarma yaḥ paśhyed akarmaṇi cha karma yaḥ
sa buddhimān manuṣhyeṣhu sa yuktaḥ kṛitsna-karma-kṛit

karmaṇi    akarma         yaḥ    paśhyet    akarmaṇi    cha     karma     yaḥ
action     in inaction    who    see        inaction    also    action    who
saḥ     buddhi-mān    manuṣhyeṣhu       saḥ     yuktaḥ    kṛitsna-karma-kṛit
they    wise          amongst humans    they    yogis     performers all kinds of actions
---

He who sees inaction in action and also action in inaction is wise among men. He is fit for release and has accomplished all actions.

Verse 19

yasya sarve samārambhāḥ kāma-saṅkalpa-varjitāḥ
jñānāgni-dagdha-karmāṇaṁ tam āhuḥ paṇḍitaṁ budhāḥ

yasya    sarve    samārambhāḥ     kāma                             saṅkalpa    varjitāḥ
whose    every    undertakings    desire for material pleasures    resolve     devoid of
jñāna               agni           dagdha    karmāṇam    tam    āhuḥ       paṇḍitam    budhāḥ
divine knowledge    in the fire    burnt     actions     him    address    a sage      the wise
---

He whose every undertaking is free from desire and delusive identification (of the body with the self), whose actions are burned up in the fire of knowledge—the wise describe him as a sage.

Verse 20

tyaktvā karma-phalāsaṅgaṁ nitya-tṛipto nirāśhrayaḥ
karmaṇyabhipravṛitto ’pi naiva kiñchit karoti saḥ

tyaktvā            karma-phala-āsaṅgam                   nitya     tṛiptaḥ      nirāśhrayaḥ
having given up    attachment to the fruits of action    always    satisfied    without dependence
karmaṇi          abhipravṛittaḥ    api        na     eva          kiñchit     karoti    saḥ
in activities    engaged           despite    not    certainly    anything    do        that person
---

Having renounced attachment to the fruits of their actions, ever contented with the eternal self, and dependent on none, one does not act at all, even while being engaged in action.

Verse 21

nirāśhīr yata-chittātmā tyakta-sarva-parigrahaḥ
śhārīraṁ kevalaṁ karma kurvan nāpnoti kilbiṣham

nirāśhīḥ                  yata          chitta-ātmā           tyakta              sarva    parigrahaḥ
free from expectations    controlled    mind and intellect    having abandoned    all      the sense of ownership
śhārīram    kevalam    karma      kurvan        na       āpnoti    kilbiṣham
bodily      only       actions    performing    never    incurs    sin
---

Free from desire, his intellect and mind controlled, having given up all possessions, and doing bodily work only, he is not subject to evil.

Verse 22

yadṛichchhā-lābha-santuṣhṭo dvandvātīto vimatsaraḥ
samaḥ siddhāvasiddhau cha kṛitvāpi na nibadhyate

yadṛichchhā                      lābha    santuṣhṭaḥ    dvandva    atītaḥ       vimatsaraḥ
which comes of its own accord    gain     contented     duality    surpassed    free from envy
samaḥ         siddhau       asiddhau    cha    kṛitvā        api     na       nibadhyate
equipoised    in success    failure     and    performing    even    never    is bound
---

Content with what chance may bring, rising above the pairs of opposites, free from ill-will, even-minded in success and failure, he acts, yet is not bound.

Verse 23

gata-saṅgasya muktasya jñānāvasthita-chetasaḥ
yajñāyācharataḥ karma samagraṁ pravilīyate

gata-saṅgasya                     muktasya            jñāna-avasthita                    chetasaḥ
free from material attachments    of the liberated    established in divine knowledge    whose intellect
yajñāya                    ācharataḥ     karma     samagram      pravilīyate
as a sacrifice (to God)    performing    action    completely    are freed
---

One whose attachments have been relinquished, who is liberated, whose mind is established in knowledge, and who works only for sacrifices—their Karma is entirely dissolved.

Verse 24

brahmārpaṇaṁ brahma havir brahmāgnau brahmaṇā hutam
brahmaiva tena gantavyaṁ brahma-karma-samādhinā

brahma     arpaṇam                          brahma     haviḥ           brahma     agnau                      brahmaṇā          hutam
Brahman    the ladle and other offerings    Brahman    the oblation    Brahman    in the sacrificial fire    by that person    offered
brahma     eva          tena       gantavyam         brahma     karma       samādhinā
Brahman    certainly    by that    to be attained    Brahman    offering    those completely absorbed in God-consciousness
---

Brahman is the instrument with which to offer; Brahman is the oblation. By Brahman is the oblation offered into the fire of Brahman; Brahman alone is to be attained by one who meditates on Him in their works.

Verse 25

daivam evāpare yajñaṁ yoginaḥ paryupāsate
brahmāgnāvapare yajñaṁ yajñenaivopajuhvati

daivam                eva       apare     yajñam       yoginaḥ                  paryupāsate
the celestial gods    indeed    others    sacrifice    spiritual practioners    worship
brahma                  agnau          apare     yajñam       yajñena         eva       upajuhvati
of the Supreme Truth    in the fire    others    sacrifice    by sacrifice    indeed    offer
---

Some yogis resort only to the sacrifice relating to gods; others offer sacrifice into the fire of Brahman solely through sacrifice.

Verse 26

śhrotrādīnīndriyāṇyanye sanyamāgniṣhu juhvati
śhabdādīn viṣhayānanya indriyāgniṣhu juhvati

śhrotra-ādīni                  indriyāṇi    anye      sanyama      agniṣhu                   juhvati
such as the hearing process    senses       others    restraint    in the sacrficial fire    sacrifice
śhabda-ādīn             viṣhayān                          anye      indriya          agniṣhu        juhvati
sound vibration, etc    objects of sense-gratification    others    of the senses    in the fire    sacrifice
---

Others offer as oblations hearing and other senses into the fires of restraint. Some others offer as oblations the objects of the senses, such as sound and the rest, into the fires of their senses.

Verse 27

sarvāṇīndriya-karmāṇi prāṇa-karmāṇi chāpare
ātma-sanyama-yogāgnau juhvati jñāna-dīpite

sarvāṇi    indriya       karmāṇi      prāṇa-karmāṇi                   cha    apare
all        the senses    functions    functions of the life breath    and    others
ātma-sanyama yogāgnau                 juhvati      jñāna-dīpite
in the fire of the controlled mind    sacrifice    kindled by knowledge
---

Some again offer as an oblation the functions of the senses and the activity of the vital breaths into the fire of the Yoga of restraint of the mind, kindled by knowledge.

Verse 28

dravya-yajñās tapo-yajñā yoga-yajñās tathāpare
swādhyāya-jñāna-yajñāśh cha yatayaḥ sanśhita-vratāḥ

dravya-yajñāḥ                             tapaḥ-yajñāḥ                                yoga-yajñāḥ                                                       tathā    apare
offering one’s own wealth as sacrifice    offering severe austerities as sacrifice    performance of eight-fold path of yogic practices as sacrifice    thus     others
swādhyāya                                           jñāna-yajñāḥ                                                        cha     yatayaḥ           sanśhita-vratāḥ
cultivating knowledge by studying the scriptures    those offer cultivation of transcendental knowledge as sacrifice    also    these ascetics    observing strict vows
---

Self-controlled and firm of resolve, others perform the sacrifice of material objects or austerities or yoga; while others offer their scriptural study and knowledge.

Verse 29

apāne juhvati prāṇaṁ prāṇe ’pānaṁ tathāpare
prāṇāpāna-gatī ruddhvā prāṇāyāma-parāyaṇāḥ
 apare niyatāhārāḥ prāṇān prāṇeṣhu juhvati
sarve ’pyete yajña-vido yajña-kṣhapita-kalmaṣhāḥ

apāne                  juhvati    prāṇam                 prāṇe                     apānam             tathā    apare
the incoming breath    offer      the outgoing breath    in the outgoing breath    incoming breath    also     others
prāṇa                     apāna                      gatī        ruddhvā     prāṇa-āyāma          parāyaṇāḥ
of the outgoing breath    and the incoming breath    movement    blocking    control of breath    wholly devoted
apare     niyata               āhārāḥ         prāṇān          prāṇeṣhu       juhvati
others    having controlled    food intake    life-breaths    life-energy    sacrifice
sarve    api     ete      yajña-vidaḥ              yajña-kṣhapita                                  kalmaṣhāḥ
all      also    these    knowers of sacrifices    being cleansed by performances of sacrifices    of impurities
---

Others, with restricted diets, are devoted to the control of breath. Some sacrifice the inward breath in the outward breath; similarly, others sacrifice the outward breath in the inward breath. Some others, stopping the flow of both the inward and outward breaths, sacrifice the inward and outward breaths.

Verse 30

apare niyatāhārāḥ prāṇān  prāṇeṣu juhvati

sarve py 'ete yajña-vido yajña-kṣapita-kalmaṣāḥ

apare     niyata        āhārāḥ    prāṇān          prāṇeṣu
others    controlled    eating    outgoing air    in the outgoing air
sarve    api                              ete          yajñavidaḥ                                   yajña         kṣapita                                              kalmaṣāḥ            juhvati
all      although apparently different    all these    conversant with the purpose of performing    sacrifices    being cleansed of the result of such performances    sinful reactions    sacrifices.
---

All these know the meaning of sacrifices, and through sacrifices, their sins are eradicated. Those who subsist on the ambrosial food, the remnants of sacrifices, go to eternal Brahman.

Verse 31

yajña-śhiṣhṭāmṛita-bhujo yānti brahma sanātanam
nāyaṁ loko ’styayajñasya kuto ’nyaḥ kuru-sattama

yajña-śhiṣhṭa amṛita-bhujaḥ                            yānti    brahma                sanātanam
they partake of the nectarean remnants of sacrifice    go       the Absolute Truth    eternal
na       ayam    lokaḥ     asti    ayajñasya                            kutaḥ    anyaḥ            kuru-sat-tama
never    this    planet    is      for one who performs no sacrifice    how      other (world)    best of the Kurus, Arjun
---

This world is not for one who makes no sacrifice; how then for the other, O Arjuna?

Verse 32

evaṁ bahu-vidhā yajñā vitatā brahmaṇo mukhe
karma-jān viddhi tān sarvān evaṁ jñātvā vimokṣhyase

evam    bahu-vidhāḥ         yajñāḥ        vitatāḥ                brahmaṇaḥ       mukhe
thus    various kinds of    sacrifices    have been described    of the Vedas    through the mouth
karma-jān                 viddhi    tān     sarvān    evam    jñātvā          vimokṣhyase
originating from works    know      them    all       thus    having known    you shall be liberated
---

Thus, many forms of sacrifices have been spread out as means of reaching Brahman (individual self in its own nature). Know that all of these are born of actions. Knowing thus, you will be free.

Verse 33

śhreyān dravya-mayād yajñāj jñāna-yajñaḥ parantapa
sarvaṁ karmākhilaṁ pārtha jñāne parisamāpyate

śhreyān     dravya-mayāt               yajñāt                jñāna-yajñaḥ                        parantapa
superior    of material possessions    than the sacrifice    sacrifice performed in knowledge    subduer of enemies, Arjun
sarvam    karma    akhilam    pārtha                      jñāne           parisamāpyate
all       works    all        Arjun, the son of Pritha    in knowledge    culminate
---

The sacrifice of knowledge is superior to material sacrifice. O Arjuna, all actions and everything else culminate in knowledge.

Verse 34

tad viddhi praṇipātena paripraśhnena sevayā
upadekṣhyanti te jñānaṁ jñāninas tattva-darśhinaḥ

tat          viddhi          praṇipātena                          paripraśhnena          sevayā
the Truth    try to learn    by approaching a spiritual master    by humble inquiries    by rendering service
upadekṣhyanti    te          jñānam       jñāninaḥ           tattva-darśhinaḥ
can impart       unto you    knowledge    the enlightened    those who have realized the Truth
---

Know this through prostration, questioning, and service. The wise who have realized the truth will instruct you in knowledge.

Verse 35

yaj jñātvā na punar moham evaṁ yāsyasi pāṇḍava
yena bhūtānyaśheṣheṇa drakṣhyasyātmanyatho mayi

yat      jñātvā          na       punaḥ    moham       evam         yāsyasi          pāṇḍava
which    having known    never    again    delusion    like this    you shall get    Arjun, the son of Pandu
yena       bhūtāni          aśheṣhāṇi    drakṣhyasi      ātmani                       atho              mayi
by this    living beings    all          you will see    within me (Shree Krishna)    that is to say    in me
---

Knowing this, O Arjuna, you will not fall again into delusion in this way—by that knowledge, you will see all beings without exception in yourself and then in Me.

Verse 36

api ched asi pāpebhyaḥ sarvebhyaḥ pāpa-kṛit-tamaḥ
sarvaṁ jñāna-plavenaiva vṛijinaṁ santariṣhyasi

api     chet    asi        pāpebhyaḥ    sarvebhyaḥ    pāpa-kṛit-tamaḥ
even    if      you are    sinners      of all        most sinful
sarvam    jñāna-plavena                      eva          vṛijinam    santariṣhyasi
all       by the boat of divine knowledge    certainly    sin         you shall cross over
---

Even if you are the most sinful of all sinners, you can cross over all sins by the boat of knowledge alone.

Verse 37

yathaidhānsi samiddho ’gnir bhasma-sāt kurute ’rjuna
jñānāgniḥ sarva-karmāṇi bhasma-sāt kurute tathā

yathā    edhānsi     samiddhaḥ    agniḥ    bhasma-sāt    kurute    arjuna
as       firewood    blazing      fire     to ashes      turns     Arjun
jñāna-agniḥ              sarva-karmāṇi                             bhasma-sāt    kurute      tathā
the fire of knowledge    all reactions from material activities    to ashes      it turns    similarly
---

Just as a burning fire turns fuel to ashes, O Arjuna, so does the fire of knowledge turn all karmas to ashes.

Verse 38

na hi jñānena sadṛiśhaṁ pavitramiha vidyate
tatsvayaṁ yogasansiddhaḥ kālenātmani vindati

na     hi           jñānena                  sadṛiśham    pavitram    iha              vidyate
not    certainly    with divine knowledge    like         pure        in this world    exists
tat     svayam     yoga               sansiddhaḥ                        kālena               ātmani              vindati
that    oneself    practice of yog    he who has attained perfection    in course of time    wihtin the heart    finds
---

For there is no purifier equal to knowledge; he who is perfected in Karma Yoga finds this knowledge of his own accord in himself in due time.

Verse 39

śhraddhāvān labhate jñānaṁ tat-paraḥ sanyatendriyaḥ
jñānaṁ labdhvā parāṁ śhāntim achireṇādhigachchhati

śhraddhā-vān         labhate     jñānam              tat-paraḥ            sanyata       indriyaḥ
a faithful person    achieves    divine knowledge    devoted (to that)    controlled    senses
jñānam                      labdhvā            parām      śhāntim    achireṇa         adhigachchhati
transcendental knowledge    having achieved    supreme    peace      without delay    attains
---

He who has faith, is intent on it, and has mastered his senses, attains knowledge. Having attained knowledge, he quickly goes to supreme peace.

Verse 40

ajñaśh chāśhraddadhānaśh cha sanśhayātmā vinaśhyati
nāyaṁ loko ’sti na paro na sukhaṁ sanśhayātmanaḥ

ajñaḥ           cha    aśhraddadhānaḥ    cha    sanśhaya     ātmā        vinaśhyati
the ignorant    and    without faith     and    skeptical    a person    falls down
na       ayam       lokaḥ    asti    na     paraḥ          na     sukham       sanśhaya-ātmanaḥ
never    in this    world    is      not    in the next    not    happiness    for the skeptical soul
---

The ignorant, the faithless, and the doubting one perish; for the doubting one, there is neither this world nor the one beyond, nor happiness.

Verse 41

yoga-sannyasta-karmāṇaṁ jñāna-sañchhinna-sanśhayam
ātmavantaṁ na karmāṇi nibadhnanti dhanañjaya

yoga-sannyasta-karmāṇam                                                              jñāna           sañchhinna    sanśhayam
those who renounce ritualistic karm, dedicating their body, mind, and soul to God    by knowledge    dispelled     doubts
ātma-vantam                          na     karmāṇi    nibadhnanti    dhanañjaya
situated in knowledge of the self    not    actions    bind           Arjun, the conqueror of wealth
---

Actions do not bind him, O Arjuna, who has renounced them through Karma Yoga and whose doubts have been dispelled by knowledge, and who thus possesses a steady mind.

Verse 42

tasmād ajñāna-sambhūtaṁ hṛit-sthaṁ jñānāsinātmanaḥ
chhittvainaṁ sanśhayaṁ yogam ātiṣhṭhottiṣhṭha bhārata

tasmāt       ajñāna-sambhūtam     hṛit-stham               jñāna           asinā             ātmanaḥ
therefore    born of ignorance    situated in the heart    of knowledge    with the sword    of the self
chhittvā       enam    sanśhayam    yogam          ātiṣhṭha        uttiṣhṭha    bhārata
cut asunder    this    doubt        in karm yog    take shelter    arise        Arjun, descendant of Bharat
---

Therefore, sever, with the sword of knowledge, this doubt present in your heart resulting from ignorance concerning the Self. Practice this Yoga, O Arjuna, and arise.


Gita: Chap 04

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