With commentry by Swami Shivananda
Author: Krishna
The Bhagavad Gita, often called the "Song of God," is a 700-verse sacred Hindu scripture embedded within the ancient Indian epic, the Mahabharata. It is a philosophical dialogue between the warrior Arjuna and his charioteer, the god Krishna, offering profound guidance on duty, ethics, and spiritual liberation.
Chapter 4: Jnana Karma Sanyasa Yoga
The Yoga of Knowledge and Renunciation of Action
Verse #1
श्रीभगवान् उवाच इमम् विवस्वते योगम् |
प्रोक्तवान् अहम् अव्ययम् विवस्वान् मनवे |
प्राह मनुः इक्ष्वाकवे अब्रवीत् ||
śrībhagavān uvāca imam vivasvate yogam | proktavān aham avyayam vivasvān manave | prāha manuḥ ikṣvākave abravīt ||
sribhagavan uvaca imam vivasvate yogam | proktavan aham avyayam vivasvan manave | praha manu iksvakave abravit ||
The Blessed Lord said: I taught this Imperishable YOGA to Vivasvan; Vivasvan taught it to Manu; Manu taught it to Ikshvaku.
Verse #2
एवम् परम्पराप्राप्तम् इमम् राजर्षयः विदुः स |
कालेन इह महता योगः नष्टः परन्तप ||
evam paramparāprāptam imam rājarṣayaḥ viduḥ sa | kālena iha mahatā yogaḥ naṣṭaḥ parantapa ||
evam paramparapraptam imam rajarsaya vidu sa | kalena iha mahata yoga nasta parantapa ||
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 (burner of the foes) .
Verse #3
स एव अयम् मया ते अद्य योगः प्रोक्तः पुरातनः भक्तः |
असि मे सखा च इति रहस्यम् हि एतत् उत्तमम् ||
sa eva ayam mayā te adya yogaḥ proktaḥ purātanaḥ bhaktaḥ | asi me sakhā ca rahasyam hi etat uttamam ||
sa eva ayam maya te adya yoga prokta puratana bhakta | asi me sakha ca rahasyam hi etat uttamam ||
That same ancient YOGA has been to-day taught to you by Me for you are My devotee and My friend. This is a Supreme secret.
Verse #4
अर्जुन उवाच अपरं भवतः जन्म |
परं जन्म विवस्वतः कथम् एतत् |
विजानीयाम् त्वम् आदौ प्रोक्तवान् इति ||
arjuna uvāca aparaṃ bhavataḥ janma | paraṃ janma vivasvataḥ katham etat | vijānīyām tvam ādau proktavān ||
arjuna uvaca apara bhavata janma | para janma vivasvata katham etat | vijaniyam tvam adau proktavan ||
Arjuna said: Later was Your birth, and prior was the birth of Vivaswan (Sun); how am I to understand that You taught this YOGA in the beginning?
Verse #5
श्रीभगवानुवाच बहूनि मे व्यतीतानि जन्मानि |
तव च अर्जुन तानि अहम् वेद |
सर्वाणि न त्वम् वेत्थ परन्तप ||
śrībhagavānuvāca bahūni me vyatītāni janmāni | tava ca arjuna tāni aham veda | sarvāṇi na tvam vettha parantapa ||
sribhagavanuvaca bahuni me vyatitani janmani | tava ca arjuna tani aham veda | sarvani na tvam vettha parantapa ||
The Blessed Lord said: Many births of Mine have passed as well as yours, O Arjuna; I know them all but you know them not, O Parantapa (scorcher of foes) .
Verse #6
अजः अपि सन् अव्ययात्मा भूतानाम् ईश्वरः अपि |
सन् प्रकृतिम् स्वाम् अधिष्ठाय सम्भवामि आत्ममायया ||
ajaḥ api san avyayātmā bhūtānām īśvaraḥ api | san prakṛtim svām adhiṣṭhāya sambhavāmi ātma-māyayā ||
aja api san avyayatma bhutanam isvara api | san praktim svam adhisthaya sambhavami atma-mayaya ||
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 MAYA.
Verse #7
यदा यदा हि धर्मस्य ग्लानिः भवति भारत |
अभ्युत्थानम् अधर्मस्य तदा आत्मानम् सृजामि अहम् ||
yadā yadā hi dharmasya glāniḥ bhavati bhārata | abhyutthānam adharmasya tadā ātmānam sṛjāmi aham ||
yada yada hi dharmasya glani bhavati bharata | abhyutthanam adharmasya tada atmanam sjami aham ||
Whenever there is a decay of righteousness, O Bharata, and a rise of unrighteousness, then I manifest Myself.
Verse #8
परित्राणाय साधूनां विनाशाय च दुष्कृताम् |
धर्मसंस्थापनार्थाय सम्भवामि युगे युगे ||
paritrāṇāya sādhūnāṃ vināśāya ca duṣkṛtām | dharmasaṃsthāpanārthāya sambhavāmi yuge yuge ||
paritranaya sadhuna vinasaya ca dusktam | dharmasasthapanarthaya sambhavami yuge yuge ||
For the protection of the good, for the destruction of the wicked and for the establishment of rightenousness, I am born in every age.
Verse #9
जन्म कर्म च मे दिव्यम् एवम् यः वेत्ति तत्त्वतः त्यक्त्वा |
देहम् पुनः जन्म न एति माम् एति सः अर्जुन ||
janma karma ca me divyam evam yaḥ vetti tattvataḥ tyaktvā | deham punaḥ janma na eti mām eti saḥ arjuna ||
janma karma ca me divyam evam ya vetti tattvata tyaktva | deham puna janma na eti mam eti sa arjuna ||
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, O Arjuna.
Verse #10
वीतरागभयक्रोधा मन्मया मामुपाश्रिताः बहवः |
ज्ञानतपसा पूताः मद्भावमागताः ||
vītarāgabhayakrodhā manmayā māmupāśritāḥ bahavaḥ | jñānatapasā pūtāḥ madbhāvamāgatāḥ ||
vitaragabhayakrodha manmaya mamupasrita bahava | jnanatapasa puta madbhavamagata ||
Freed from attachment, fear and anger, absorbed in Me, taking refuge in Me, purified by the Fire-of-Knowledge, many have attained My Being.
Verse #11
ये यथा मां प्रपद्यन्ते तान् तथैव भजामि |
अहम् मम वर्त्म अनुवर्तन्ते मनुष्याः पार्थ सर्वशः ||
ye yathā māṃ prapadyante tān tathaiva bhajāmi | aham mama vartma anuvartante manuṣyāḥ pārtha sarvaśaḥ ||
ye yatha ma prapadyante tan tathaiva bhajami | aham mama vartma anuvartante manusya partha sarvasa ||
It whatever way men approach Me, even so do I reward them; My path do men tread in all ways, O son of Pritha.
Verse #12
काङ्क्षन्तः कर्मणाम् सिद्धिम् यजन्त इह देवताः क्षिप्रम् |
हि मानुषे लोके सिद्धिः भवति कर्मजा ||
kāṅkṣantaḥ karmaṇām siddhim yajanta iha devatāḥ kṣipram | hi mānuṣe loke siddhiḥ bhavati karmajā ||
kanksanta karmanam siddhim yajanta iha devata ksipram | hi manuse loke siddhi bhavati karmaja ||
They 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.
Verse #13
चातुर्वर्ण्यं मया सृष्टं गुणकर्मविभागशः तस्य कर्तारम् |
अपि मां विद्धि अकर्तारम् अव्ययम् ||
cāturvarṇyam mayā sṛṣṭam guṇakarmavibhāgaśaḥ tasya kartāram | api māṃ viddhi akartāram avyayam ||
caturvarnyam maya sstam gunakarmavibhagasa tasya kartaram | api ma viddhi akartaram avyayam ||
The fourfold-caste has been created by Me according to the differentiation of GUNA an d KARMA; though I am the author thereof know Me as non-doer and immutable.
Verse #14
न माम् कर्माणि लिम्पन्ति न मे कर्मफले स्पृहा |
इति माम् यः अभिजानाति कर्मभिः न सः बध्यते ||
na mām karmāṇi limpanti na me karmaphale spṛhā | mām yaḥ abhijānāti karmabhiḥ na saḥ badhyate ||
na mam karmani limpanti na me karmaphale spha | mam ya abhijanati karmabhi na sa badhyate ||
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.
Verse #15
एवम् ज्ञात्वा कृतं कर्म पूर्वैः अपि मुमुक्षुभिः कुरु |
कर्म एव तस्मात् त्वं पूर्वैः पूर्वतरं कृतम् ||
evam jñātvā kṛtaṃ karma pūrvaiḥ api mumukṣubhiḥ kuru | karma eva tasmāt tvaṃ pūrvaiḥ pūrvataraṃ kṛtam ||
evam jnatva kta karma purvai api mumuksubhi kuru | karma eva tasmat tva purvai purvatara ktam ||
Having known this, the ancient seekers-after-freedom also performed action; therefore, you too perform action, as did the ancients in the olden times.
Verse #16
किं कर्म किम् अकर्म इति कवयः अपि अत्र मोहिताः |
तत् ते कर्म प्रवक्ष्यामि यत् ज्ञात्वा मोक्ष्यसे अशुभात् ||
kiṃ karma kim akarma kavayaḥ api atra mohitāḥ | tat te karma pravakṣyāmi yat jñātvā mokṣyase aśubhāt ||
ki karma kim akarma kavaya api atra mohita | tat te karma pravaksyami yat jnatva moksyase asubhat ||
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 SAMSARA --- the wheel of birth and death) .
Verse #17
कर्मणः हि अपि बोद्धव्यम् बोद्धव्यम् च विकर्मणः |
अकर्मणः च बोद्धव्यम् गहना कर्मणः गतिः ||
karmaṇaḥ hi api boddhavyam boddhavyam ca vikarmaṇaḥ | akarmaṇaḥ ca boddhavyam gahanā karmaṇaḥ gatiḥ ||
karmana hi api boddhavyam boddhavyam ca vikarmana | akarmana ca boddhavyam gahana karmana gati ||
For verily (the true nature) of right action should be known; also (that) of forbidden (or unlawful) action and of inaction; imponderable is the nature (path) of action.
Verse #18
कर्मणि अकर्म यः पश्येत् अकर्मणि च कर्म |
यः स बुद्धिमान् मनुष्येषु स युक्तः कृत्स्नकर्मकृत् ||
karmaṇi akarma yaḥ paśyet akarmaṇi ca karma | yaḥ sa buddhimān manuṣyeṣu sa yuktaḥ kṛtsnakarmakṛt ||
karmani akarma ya pasyet akarmani ca karma | ya sa buddhiman manusyesu sa yukta ktsnakarmakt ||
He who recognises inaction in action and action in inaction is wise among men; he is a YOGI and a true performer of all actions.
Verse #19
यस्य सर्वे समारम्भाः कामसङ्कल्पवर्जिताः ज्ञानाग्निदग्धकर्माणं |
तम् आहुः पण्डितं बुधाः ||
yasya sarve samārambhāḥ kāmasaṅkalpavarjitāḥ jñānāgnidagdhakarmāṇam | tam āhuḥ paṇḍitaṃ budhāḥ ||
yasya sarve samarambha kamasankalpavarjita jnanagnidagdhakarmanam | tam ahu panita budha ||
Whose undertakings are all devoid of desires and purposes, and whose actions have been burnt by the Fire-of-Knowledge, him the wise call a Sage.
Verse #20
त्यक्त्वा कर्मफलासङ्गं नित्यतृप्तः निराश्रयः कर्मणि अभिप्रवृत्तः |
अपि न एव किञ्चित् करोति सः ||
tyaktvā karmaphalāsaṅgaṃ nityatṛptaḥ nirāśrayaḥ karmaṇi abhipravṛttaḥ | api na eva kiñcit karoti saḥ ||
tyaktva karmaphalasanga nityatpta nirasraya karmani abhipravtta | api na eva kincit karoti sa ||
Having abandoned attachment to the fruits-of-action, ever-content, depending on nothing, he does not do anything, though engaged in actions.
Verse #21
निराशीः यतचित्तात्मा त्यक्तसर्वपरिग्रहः शारीरम् केवलम् |
कर्म कुर्वन् न आप्नोति किल्बिषम् ||
nirāśīḥ yatacittātmā tyaktasarvaparigrahaḥ śārīram kevalam | karma kurvan na āpnoti kilbiṣam ||
nirasi yatacittatma tyaktasarvaparigraha sariram kevalam | karma kurvan na apnoti kilbisam ||
Without hope, with the mind and Self controlled, having abandoned all possessions, doing mere bodily action, he incurs no sin.
Verse #22
यदृच्छालाभसन्तुष्टः द्वन्द्वातीतः विमत्सरः समः सिद्धौ असिद्धौ |
च कृत्वा अपि न निबध्यते ||
yadṛcchālābhasantuṣṭaḥ dvandvātītaḥ vimatsaraḥ samaḥ siddhau asiddhau | ca kṛtvā api na nibadhyate ||
yadcchalabhasantusta dvandvatita vimatsara sama siddhau asiddhau | ca ktva api na nibadhyate ||
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.
Verse #23
गतसङ्गस्य मुक्तस्य ज्ञानावस्थितचेतसः यज्ञाय |
आचरतः कर्म समग्रं प्रविलीयते ||
gatasaṅgasya muktasya jñānāvasthitacetasaḥ yajñāya | ācarataḥ karma samagraṃ pravilīyate ||
gatasangasya muktasya jnanavasthitacetasa yajnaya | acarata karma samagra praviliyate ||
Of one who is devoid of attachment, who is liberated, whose mind is established in knowledge, who acts for the sake of sacrifice, all his actions are dissolved.
Verse #24
ब्रह्मार्पणं ब्रह्म हविः ब्रह्माग्नौ ब्रह्मणा हुतम् |
ब्रह्म एव तेन गन्तव्यम् ब्रह्मकर्मसमाधिना ||
brahmārpaṇam brahma havis brahmāgnau brahmaṇā hutam | brahma eva tena gantavyam brahmakarmasamādhinā ||
brahmarpanam brahma havis brahmagnau brahmana hutam | brahma eva tena gantavyam brahmakarmasamadhina ||
BRAHMAN is the oblation; BRAHMAN is the clarified butter, etc. , constituting the offerings; 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.
Verse #25
दैवम् एव अपरे यज्ञं योगिनः पर्युपासते |
ब्रह्माग्नौ अपरे यज्ञं यज्ञेन एव उपजुह्वति ||
daivam eva apare yajñaṃ yoginaḥ paryupāsate | brahmāgnau apare yajñaṃ yajñena eva upajuhvati ||
daivam eva apare yajna yogina paryupasate | brahmagnau apare yajna yajnena eva upajuhvati ||
Some YOGIS perform sacrifice to DEVAS alone (DEVA-YAJNA); while others offer sacrifice as sacrifice by the Self in the Fire of BRAHMAN (BRAHMA-YAJNA) .
Verse #26
श्रोत्रादीनि इन्द्रियाणि अन्ये संयमाग्निषु जुह्वति |
शब्दादीन् विषयान् अन्य इन्द्रियाग्निषु जुह्वति ||
śrotrādīni indriyāṇi anye saṃyamāgniṣu juhvati | śabdādīn viṣayān anya indriyāgniṣu juhvati ||
srotradini indriyani anye sayamagnisu juhvati | sabdadin visayan anya indriyagnisu juhvati ||
Some again offer hearing and other senses as sacrifice in the fires-of-restraint; others offer sound and other objects of sense as sacrifice in the fires-of-the-senses.
Verse #27
सर्वाणि इन्द्रियकर्माणि प्राणकर्माणि च |
अपरे आत्मसंयमयोगाग्नौ जुह्वति ज्ञानदीपिते ||
sarvāṇi indriyakarmāṇi prāṇakarmāṇi ca | apare ātmasaṃyamayogāgnau juhvati jñānadīpite ||
sarvani indriyakarmani pranakarmani ca | apare atmasayamayogagnau juhvati jnanadipite ||
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.
Verse #28
द्रव्ययज्ञाः तपःयज्ञाः योगयज्ञाः तथा अपरे |
स्वाध्यायज्ञानयज्ञाः च यतयः संशितव्रताः ||
dravyayajñāḥ tapoyajñāḥ yogayajñāḥ tathā apare | svādhyāyajñānayajñāḥ ca yatayaḥ saṃśitavratāḥ ||
dravyayajna tapoyajna yogayajna tatha apare | svadhyayajnanayajna ca yataya sasitavrata ||
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.
Verse #29
अपाने जुह्वति प्राणं प्राणे अपानं |
तथा अपरे प्राणापानगती रुद्ध्वा प्राणायामपरायणाः ||
apāne juhvati prāṇam prāṇe apānam | tathā apare prāṇāpānagatī ruddhvā prāṇāyāmaparāyaṇāḥ ||
apane juhvati pranam prane apanam | tatha apare pranapanagati ruddhva pranayamaparayana ||
Others offer as sacrifice the out-going breath in the in-coming, and the in-coming in the out-going, restraining the courses of the out-going and in-coming breaths, solely absorbed in the restraint of breath.
Verse #30
अपरे नियताहाराः प्राणान् प्राणेषु जुह्वति |
सर्वे अपि एते यज्ञविदः यज्ञक्षपितकल्मषाः ||
apare niyatāhārāḥ prāṇān prāṇeṣu juhvati | sarve api ete yajñavidaḥ yajñakṣapitakalmaṣāḥ ||
apare niyatahara pranan pranesu juhvati | sarve api ete yajnavida yajnaksapitakalmasa ||
Others, with well-regulated diet, offer vital-airs in the Vital-Air. All these are knowers of sacrifice, whose sins are destroyed by sacrifice.
Verse #31
यज्ञशिष्टामृतभुजः यान्ति ब्रह्म सनातनम् न अयम् |
लोकः अस्ति अयज्ञस्य कुतः अन्यः कुरुसत्तम ||
yajñaśiṣṭāmṛtabhujaḥ yānti brahma sanātanam na ayam | lokaḥ asti ayajñasya kutaḥ anyaḥ kurusattama ||
yajnasistamtabhuja yanti brahma sanatanam na ayam | loka asti ayajnasya kuta anya kurusattama ||
The eaters of the nectar --- remnant of the sacrifice --- go to the Eternal BRAHMAN. Even this world is not for the non-performer of sacrifice; how then the other (world) , O best of the Kurus?
Verse #32
एवम् बहुविधाः यज्ञाः वितताः ब्रह्मणः मुखे कर्मजान् |
विद्धि तान् सर्वान् एवम् ज्ञात्वा विमोक्ष्यसे ||
evam bahuvidhāḥ yajñāḥ vitatāḥ brahmaṇaḥ mukhe karmajān | viddhi tān sarvān evam jñātvā vimokṣyase ||
evam bahuvidha yajna vitata brahmana mukhe karmajan | viddhi tan sarvan evam jnatva vimoksyase ||
Thus innumerable sacrifices lie spread out before BRAHMAN --- (literally at the mouth or face of BRAHMAN ) --- Know them all as born of action, and thus knowing, you shall be liberated.
Verse #33
श्रेयान् द्रव्यमयात् यज्ञात् ज्ञानयज्ञः परन्तप सर्वं |
कर्म अखिलं पार्थ ज्ञाने परिसमाप्यते ||
śreyān dravyamayāt yajñāt jñānayajñaḥ parantapa sarvaṃ | karma akhilaṃ pārtha jñāne parisamāpyate ||
sreyan dravyamayat yajnat jnanayajna parantapa sarva | karma akhila partha jnane parisamapyate ||
Superior is knowledge-sacrifice to Sacrifice-with-objects O Parantapa. All actions in their entirety, O Partha, culminate in Knowledge.
Verse #34
तत् विद्धि प्रणिपातेन परिप्रश्नेन सेवया |
उपदेक्ष्यन्ति ते ज्ञानं ज्ञानिनः तत्त्वदर्शिनः ||
tat viddhi praṇipātena paripraśnena sevayā | upadekṣyanti te jñānaṃ jñāninaḥ tattvadarśinaḥ ||
tat viddhi pranipatena pariprasnena sevaya | upadeksyanti te jnana jnanina tattvadarsina ||
Know that by long prostration, by question, and service, the wise who have realised the Truth will instruct you in (that) Knowledge
Verse #35
यत् ज्ञात्वा न पुनः |
मोहम् एवम् यास्यसि पाण्डव येन भूतानि अशेषेण द्रक्ष्यसि आत्मनि अथ मयि ||
yat jñātvā na punaḥ | moham evam yāsyasi pāṇḍava yena bhūtāni aśeṣeṇa drakṣyasi ātmani atha mayi ||
yat jnatva na puna | moham evam yasyasi panava yena bhutani asesena draksyasi atmani atha mayi ||
Knowing that, you shall not, O Pandava, again get deluded like this; and by that, you shall see all beings in your Self, and also in Me.
Verse #36
अपि चेत् असि पापेभ्यः सर्वेभ्यः पापकृत्तमः |
सर्वं ज्ञानप्लवेन एव वृजिनं सन्तरिष्यसि ||
api cet asi pāpebhyaḥ sarvebhyaḥ pāpakṛttamaḥ | sarvaṃ jñānaplavena eva vṛjinaṃ santariṣyasi ||
api cet asi papebhya sarvebhya papakttama | sarva jnanaplavena eva vjina santarisyasi ||
Even if you are the most sinful of all sinners, yet you shall verily cross all sins by the raft of Knowledge.
Verse #37
यथा इधांसि समिद्धः अग्निः भस्मसात् कुरुते |
अर्जुन ज्ञानाग्निः सर्वकर्माणि भस्मसात् कुरुते तथा ||
yathā idhāṃsi samiddhaḥ agniḥ bhasmasāt kurute | arjuna jñānāgniḥ sarvakarmāṇi bhasmasāt kurute tathā ||
yatha idhasi samiddha agni bhasmasat kurute | arjuna jnanagni sarvakarmani bhasmasat kurute tatha ||
As the blazing fire reduces fuel to ashes, O Arjuna, so does the Fire-of-Knowledge reduce all actions to ashes.
Verse #38
न हि ज्ञानेन सदृशं पवित्रम् इह विद्यते |
तत् स्वयम् योगसंसिद्धः कालेन आत्मनि विन्दति ||
na hi jñānena sadṛśam pavitram iha vidyate | tat svayam yogasaṃsiddhaḥ kālena ātmani vindati ||
na hi jnanena sadsam pavitram iha vidyate | tat svayam yogasasiddha kalena atmani vindati ||
Certainly, there is no purifier in this world like Knowledge. He who is himself perfected in YOGA finds it in the Self in time.
Verse #39
श्रद्धावान् लभते ज्ञानं तत्परः संयतेन्द्रियः ज्ञानं |
लब्ध्वा परां शान्तिम् अचिरेण अधिगच्छति ||
śraddhāvān labhate jñānaṃ tatparaḥ saṃyatendriyaḥ jñānaṃ | labdhvā parāṃ śāntim acireṇa adhigacchati ||
sraddhavan labhate jnana tatpara sayatendriya jnana | labdhva para santim acirena adhigacchati ||
The man who is full of faith, who is devoted to It, and who has subdued the senses, obtains (this) Knowledge; and having obtained Knowledge, ere long he goes to the Supreme Peace.
Verse #40
अज्ञः च अश्रद्दधानः च संशयात्मा विनश्यति न अयम् |
लोकः अस्ति न परः न सुखम् संशयात्मनः ||
ajñaḥ ca aśraddadhānaḥ ca saṃśayātmā vinaśyati na ayam | lokaḥ asti na paraḥ na sukham saṃśayātmanaḥ ||
ajna ca asraddadhana ca sasayatma vinasyati na ayam | loka asti na para na sukham sasayatmana ||
The ignorant, the faithless, the doubting-self goes to destruction; there is neither this world, nor the other, nor happiness for the doubter.
Verse #41
योगसंन्यस्तकर्माणं ज्ञानसञ्छिन्नसंशयम् आत्मवन्तं न |
कर्माणि निबध्नन्ति धनञ्जय ||
yogasaṃnyastakarmāṇam jñānasañchinnasaṃśayam ātmavantaṃ na | karmāṇi nibadhnanti dhanañjaya ||
yogasanyastakarmanam jnanasanchinnasasayam atmavanta na | karmani nibadhnanti dhananjaya ||
He who has renounced actions by YOGA, whose doubts are rent asunder by Knowledge, who is self-possessed, actions do not bind him, O Dhananjaya.
Verse #42
तस्मात् |
अज्ञानसम्भूतं |
हृत्स्थं |
ज्ञानासिना |
आत्मनः छित्त्वा एनं संशयं योगम् आतिष्ठ उत्तिष्ठ भारत ||
tasmāt | ajñānasambhūtam | hṛtstham | jñānāsinā | ātmanaḥ chittvā enaṃ saṃśayaṃ yogam ātiṣṭha uttiṣṭha bhārata ||
tasmat | ajnanasambhutam | htstham | jnanasina | atmana chittva ena sasaya yogam atistha uttistha bharata ||
Therefore with the sword-of-Knowledge, cut asunder the doubt-of-the-Self, born of ignorance, residing in your heart, and take refuge in YOGA. Arise O Bharata.<br><br>Thus in the Upanishads of the glorious Bhagavad Gita, the science of the Eternal, the scripture of Yoga, the dialogue between Sri Krishna and Arjuna, ends the fourth discourse entitled "The Yoga of Knowledge and Renunciation of Action."