Jnana Karma Sannyasa Yoga: Introduction and Shlokas 1 to 5
If you have not already done so, I would request you to review the Chapter 3, Karma Yoga before studying chapter 4 as that would help set the right context.
You can find the explanation of the final shlokas of chapter 3 can be found here. Please go through that to get a better understand and maintain continuity in your learning.
You can also listen to all the episodes through my Spotify Portal.
Introduction to the 4th chapter:
The followers of Sanatana Dharma cherish the timeless wisdom of our ancient scriptures. No matter how innovative a concept may be, it’s often received with a sense of skepticism unless it has some reference to the teachings of our sacred Vedas. Simply put, our understanding of the world is deeply rooted in Vedic wisdom. In the earlier chapter, Shri Krishna presented a transformative interpretation of Karma Yoga, providing unique insights that initially puzzled Arjuna, a devoted disciple of Vedanta. Arjuna was looking for reassurance that this new perspective was, in fact, in alignment with the familiar Vedic wisdom.
In this chapter, Krishna makes every effort to reassure Arjuna. As the Divine Creator and author of the Vedas, Krishna makes it clear that what he’s proposing echoes the ageless truths contained in the Vedas. He highlights the role of Jnana Yoga, the path of knowledge, as a guiding force to understanding and correctly practicing Karma Yoga.
Ordinary education can be offered by any teacher and absorbed by any willing student. The teacher, in this case, is a simple conduit of information. However, when it comes to spiritual learning, the emotional connection between the teacher and the student becomes crucial. This bond aids in the successful transmission and assimilation of spiritual wisdom.
Arjuna considers Krishna to be a dear friend and trusted confidant, sometimes forgetting the divine nature of Krishna and His role as the Jagad guru. This chapter aims to awaken Arjuna’s deep respect for Krishna, prompting him to perceive Krishna not just as a friend, but as His guru and divine entity of infinite knowledge and power.
Through the teachings of Shri Krishna until the 3rd chapter, we have learned how our mind and intellect can find harmony, paving the way for the absorption of profound truths through contemplation and meditation. As such, this chapter brings the spotlight back to Jnana Yoga, underlining its crucial role as the path of knowledge to have a deeper understanding of karma yoga.
Verse 4.1 to 4.5
श्रीभगवानुवाच |
इमं विवस्वते योगं प्रोक्तवानहमव्ययम् |
विवस्वान्मनवे प्राह मनुरिक्ष्वाकवेऽब्रवीत् || 1||
śhrī bhagavān uvācha
imaṁ vivasvate yogaṁ proktavān aham avyayam
vivasvān manave prāha manur ikṣhvākave ’bravīt
श्रीभगवानुवाच (śrībhagavānuvāca) – The Blessed Lord said; इमं (imaṁ) – this; विवस्वते (vivasvate) – to the sun-god; योगं (yogaṁ) – the science; प्रोक्तवान (proktavān) – I instructed; अहम् (aham) – I; अव्ययम् (avyayam) – imperishable; विवस्वान् (vivasvān) – Vivasvan (the sun-god); मनवे (manave) – to Manu; प्राह (prāha) – told; मनुः (manuḥ) – Manu; इक्ष्वाकवे (ikṣhvākave) – to Ikshvaku; अब्रवीत् (abravīt) – said.
The Supreme Lord Shree Krishna said: I taught this eternal science of Yoga to the Sun God, Vivasvan, who passed it on to Manu; and Manu, in turn, instructed it to Ikshvaku.
एवं परम्पराप्राप्तमिमं राजर्षयो विदु: |
स कालेनेह महता योगो नष्ट: परन्तप || 2||
evaṁ paramparā-prāptam imaṁ rājarṣhayo viduḥ
sa kāleneha mahatā yogo naṣhṭaḥ parantapa
एवं (evaṁ) – thus; परम्पराप्राप्तम् (paramparāprāptam) – received by disciplic succession; इमं (imaṁ) – this; राजर्षयो (rājarṣayo) – the saintly kings; विदु: (viduḥ) – understood; स (saḥ) – that; कालेन (kālena) – in course of time; इह (iha) – in this world; महता (mahatā) – by great; योगो (yogaḥ) – the science of one’s relationship with the Supreme; नष्ट: (naṣṭaḥ) – was lost; परन्तप (parantapa) – O Arjuna (scorcher of the enemies).
This supreme science was thus received through the chain of disciplic succession, and the saintly kings understood it in that way. But in course of time, the succession was broken, and therefore the science as it is appears to be lost, O Arjuna (scorcher of the enemies).
स एवायं मया तेऽद्य योग: प्रोक्त: पुरातन: |
भक्तोऽसि मे सखा चेति रहस्यं ह्येतदुत्तमम् || 3||
sa evāyaṁ mayā te ’dya yogaḥ proktaḥ purātanaḥ
bhakto ’si me sakhā cheti rahasyaṁ hyetad uttamam
स (saḥ) – that very ancient; एव (eva) – certainly; अयं (ayaṁ) – this; मया (mayā) – by Me; ते (te) – unto you; अद्य (adya) – today; योगः (yogaḥ) – the science of yoga; प्रोक्तः (proktaḥ) – is spoken; पुरातनः (purātanaḥ) – very old; भक्तः (bhaktaḥ) – devotee; असि (asi) – you are; मे (me) – My; सखा (sakhā) – friend; च (ca) – also; इति (iti) – therefore; रहस्यं (rahasyaṁ) – mystery; हि (hi) – certainly; एतत् (etat) – this; उत्तमम् (uttamam) – transcendental.
Today, I am explaining the same ancient yoga to you because you are My devotee and friend and someone who can understand this knowledge. This is the highest and most profound secret.
अर्जुन उवाच |
अपरं भवतो जन्म परं जन्म विवस्वत: |
कथमेतद्विजानीयां त्वमादौ प्रोक्तवानिति || 4||
arjuna uvācha
aparaṁ bhavato janma paraṁ janma vivasvataḥ
katham etad vijānīyāṁ tvam ādau proktavān iti
अर्जुन (arjuna) – Arjuna; उवाच (uvāca) – said; अपरं (aparaṁ) – later; भवतो (bhavato) – Your; जन्म (janma) – birth; परं (paraṁ) – prior; जन्म (janma) – birth; विवस्वत: (vivasvataḥ) – of Vivasvan (the sun-god); कथम् (katham) – how; एतत् (etad) – this; विजानीयां (vijānīyāṁ) – shall I understand; त्वम् (tvam) – You; आदौ (ādau) – in the beginning; प्रोक्तवान् (proktavān) – instructed; इति (iti) – it.
Your birth was later, and the birth of Vivasvan (the sun-god) was earlier. How am I to understand that You instructed this knowledge in the beginning?
श्रीभगवानुवाच |
बहूनि मे व्यतीतानि जन्मानि तव चार्जुन |
तान्यहं वेद सर्वाणि न त्वं वेत्थ परन्तप || 5||
śhrī bhagavān uvācha
bahūni me vyatītāni janmāni tava chārjuna
tānyahaṁ veda sarvāṇi na tvaṁ vettha parantapa
श्रीभगवानुवाच (śrībhagavānuvāca) – The Blessed Lord said; बहूनि (bahūni) – many; मे (me) – My; व्यतीतानि (vyatītāni) – have passed; जन्मानि (janmāni) – births; तव (tava) – your; च (ca) – also; अर्जुन (arjuna) – O Arjuna; तानि (tāni) – those; अहं (ahaṁ) – I; वेद (veda) – know; सर्वाणि (sarvāṇi) – all; न (na) – not; त्वं (tvaṁ) – you; वेत्थ (vettha) – know; परन्तप (parantapa) – O Arjuna (scorcher of the enemies).
The Supreme Lord said: Both you and I have had many births, O Arjuna. You have forgotten them, while I remember them all, O Parantapa.
Strengthening Arjuna’s faith in Shri Krishna’s teachings
Shree Krishna is sharing profound wisdom with Arjuna to strengthen his faith in the teachings. He encourages Arjuna to eliminate any doubts in his mind using this enlightening knowledge. Krishna then urges Arjuna to rise and fulfill his duty as a warrior.
In Chapter 4, Shri Krishna explains that the knowledge he is imparting is not something newly created for the purpose of motivating Arjuna into battle. It is the timeless science of Yoga that Krishna originally taught to Vivasvan, the Sun God. Vivasvan passed it on to Manu, the father of humankind, who then instructed it to Ikshvaku, the first king of the Solar dynasty and ruler of the entire planet.
The significance of Sun God
The Sun has a very special place and purpose for humanity and it is exalted in the vedas often. One of the most important mantras in the Rig Veda is:
ॐ तत् सवितुर्वरेण्यं,
भर्गो देवस्य धीमहि,
धियो यो नः प्रचोदयात्॥
“Om tat savitur varenyam,
Bhargo devasya dhimahi,
Dhiyo yo nah prachodayat”
ॐ (Om) – Universal sound/Primal sound; तत् (tat) – that; सवितुर्वरेण्यं (savitur varenyam) – of the divine Sun, worthy of worship; भर्गो (bhargo) – radiant, effulgent; देवस्य (devasya) – of the deity; धीमहि (dhimahi) – we meditate upon; धियो (dhiyo) – intellects; यो (yo) – who; नः (nah) – our; प्रचोदयात् (pracodayat) – may inspire/enlighten;
We meditate upon the divine Sun, the radiant source of light and life, who is worthy of worship. May He inspire our intellects.
Ascending and Descending process of knowledge
There are two ways of getting knowledge. One is called the descending process and the other is called the ascending process. What Krishna is explaining is the descending process of knowledge, where someone who is a perfect authority on the knowledge passes it down to another who wishes to know.
The descending process of knowledge is the reception of knowledge or wisdom from a higher or divine source. It is the idea that true and profound knowledge can be revealed or transmitted from a higher spiritual realm, deity, guru, or through divine revelation. In the descending process, knowledge is considered to be timeless, eternal, and absolute. It is believed that this knowledge descends from a higher source to enlightened beings or directly to receptive individuals. The descending process involves a top-down approach, where knowledge is received as a revelation or divine grace.
Whereas, the ascending process of knowledge refers to the human endeavor to understand and acquire knowledge through personal effort, observation, study, analysis, and logical reasoning. It is the process of gaining knowledge by using our senses, intellect, and faculties to explore the world around us. In this approach, knowledge is acquired through external sources such as books, teachers, and experiences. The ascending process involves a bottom-up approach, where we start from individual observations and build a broader understanding.
Both the ascending and descending processes of knowledge are seen as complementary and interconnected. The ascending process enables us to explore and comprehend the material world, while the descending process provides us with deeper insights, spiritual truths, and higher wisdom that surpasses ordinary intellectual understanding.
However, the ascending process of knowledge is error prone and tends to get outdated quickly. Whereas, descending knowledge is eternal and perfect. That is why the knowledge of Bhagavad gita is still relevant today even though it was originally passed on by Krishna to the Sun God millions of years ago. And it will stay relevant for eternity.
Shruti and Smriti
On similar lines, there are two important sources of knowledge as per Vedanta, which are known as Shruti and Smriti.
Shruti, derived from the Sanskrit word “shru” meaning “to hear,” represents knowledge of divine origin. It is believed to be eternal and revealed directly by the divine to seers and sages during profound states of meditation. It’s a direct cosmic download. The Vedas, a collection of hymns, rituals, and philosophical teachings, form the primary content of Shruti. The Vedas are considered to hold eternal truths that have existed since the very beginning of creation.
The knowledge coming through Shruti is considered as the ultimate authority. It is preserved through an oral tradition passed down from Guru to Shishya, generation to generation. The teachings of Shruti are considered infallible and unchangeable. They are not subject to human interpretation or modification, as they are perceived as timeless and universally applicable. The ancient wisdom contained within Shruti provides profound insights into the nature of reality, the self, and the divine.
On the other hand, Smriti, originating from the Sanskrit word “smriti” meaning “remembered” or “recalled,” encompasses texts composed by learned scholars and sages. Smriti texts are considered human-authored and are based on the memory and recollection of these knowledgeable individuals. While Smriti is subordinate to Shruti, it still holds significant authority. It includes a wide range of texts such as the Mahabharata, Ramayana, Puranas, and Dharmashastras, which are legal and ethical treatises. These texts often contain stories, legends, codes of conduct, and ethical guidelines that elaborate on and provide practical applications of the teachings found in Shruti.
Unlike Shruti, which is preserved through oral tradition, Smriti texts are written down and transmitted through written tradition. This allows for variations and interpretations by different scholars and commentators over time. Smriti texts are more flexible and adaptable, capable of being reinterpreted and applied in different contexts according to the evolving needs and understanding of society.
Shri Krishna then says that “The same ancient knowledge of Yoga, which is the supreme secret, I am today revealing unto you, because you are my friend as well as my devotee, who can understand this transcendental wisdom.”, In this statement, Krishna is indicating the importance of devotion, faith as well as the ability of the student to understand the teachings.
When we eat food, the food can do us good only if we have the power to digest it. Otherwise, it only becomes poisonous. Just like that, knowledge is useful and beneficial only when imparted to a person who has the ability to comprehend and internalize it. When we discussed verse 2.28, we discussed a quote from the Katha upanishad which said “A teacher who is self-realized is very rare. The opportunity to hear instructions about the science of self-realization from such a teacher is even rarer. If, by great good fortune, such an opportunity presents itself, students who can comprehend this topic are the rarest.”
And in verse 3.29 we learned that It is an offense to preach to those who don’t have faith.
We need to realize that without humility, devotion and faith, we cannot fully understand the teachings of Krishna. I have experienced this myself. Verses that I have read many times as a youngster suddenly reveal their meaning to me when I approach it with humility, devotion and faith. This is also the reason why when we come across scholars who can talk for hours on every single verse of the Gita and still we don’t feel any real connection or true understanding. Because, they are showcasing their intelligence, and we are also trying to use our intellect to comprehend their teachings. There is absence of humility, devotion and faith in both directions.
Eternal nature of Shri Krishna
Now you know Arjuna, after listening to everything, he has another question LOL!
Arjuna asks “You were born much later than Vivasvan. How am I to understand that in the beginning you instructed this science to him?” We should thank Arjuna for asking this question (and all other questions) as the answers to these questions helps us better understand the divine knowledge and Krishna’s divinity.
Shri Krishna smiles and replies “Both you and I have had many births, O Arjuna. You have forgotten them, while I remember all of them, oh Parantapa”.
Here, Shri Krishna addresses Arjuna as ‘Parantapa’, meaning ‘Subduer of enemies’. Krishna is telling Arjuna that you have defeated so many great warriors, now use your intellect and defeat your doubts and confusions.
According to Vedanta, the individual soul and the Supreme Soul, or Bhagavan, share certain similarities, yet they also possess notable differences. Both the individual soul and the super soul are characterized by the qualities of sat-chit-ānand, representing their eternal, conscious, and blissful nature. In the Bhagavad Gita, Lord Krishna explains the nature of Bhagavan, stating, “I am the eternal, undying, and imperishable soul within all beings” (Bhagavad Gita 2.20). This quote emphasizes the all-pervading nature of Bhagavan, who exists beyond the confines of time and space, encompassing the entire creation.
In contrast, the individual soul is limited in nature. It resides within a specific body, confining its presence to that physical form. The Mundaka Upanishad supports this notion, stating (Mundaka Upanishad 3.1.1):
द्वा सुपर्णा सयुजा सखाया समानं वृक्षं परिषस्वजाते।
तयोरन्यः पिप्पलं स्वाद्वत्त्यनश्नन्नन्योऽभिचाकशीति॥
Dvā suparṇā sayujā sakhāyā samānaṁ vṛkṣam pariṣasvajāte
tayor anyaḥ: pippalaṁ svādv atty anaśnann anyo’bhicākaśīti
द्वा (Dva) – Two; सुपर्णा (suparna) – birds; सयुजा (sayuja) – intimately united; सखाया (sakhaya) – friends; समानं (samanam) – identical; वृक्षं (vriksham) – tree; परिषस्वजाते (parishasvajate) – embraces/clings; तयोर् (tayoḥ) – of them; अन्यः (anyah) – one; पिप्पलं (pippalam) – fig tree; स्वाद्वत् (svadv) – sweet-flavored; अनश्नन्न् (anashnan) – not eating; अन्योऽभिचाकशीति (anyo’bhichakashiti) – it is called;
The tree of life
In the tree of life, there are two birds. This tree represents our body or the entire creation itself. The birds are God (Ishvara) and the individual soul (jiva), and they are inseparable friends, like Nara and Narayana from ancient mythology. They reside in this vast creation, enjoying their existence on the tree. However, there is a difference between them. One bird is busy enjoying the delicious fruit of the tree, while the other bird is simply observing, unattached and unconcerned.
The unattached bird represents God, Ishvara, who resides in our hearts and is present everywhere in the world. The bird eating the sweet fruit symbolizes the individual soul, the mind-body complex. Within our own bodies, there are two experiences happening simultaneously: a consciousness that is detached and a consciousness that is deeply involved. The detached consciousness is known as “kutastha chaitanya.” It remains unaffected even during deep sleep and allows us to retain our sense of identity when we wake up.
This consciousness of our continuity as the same person from the previous day is not a result of the mind, senses, or body. The body is unconscious, and the mind and senses are inactive during sleep. So how do we know that we existed yesterday? There is a subtle awareness, a consciousness of being, that remains present even in deep sleep. It is not connected to the body, mind, or senses. This is the divine aspect within us, the Ishvara tattva. The jiva tattva represents our individual selves. When consciousness becomes entangled with the body, mind, and senses, it becomes the jiva—the individual self.
The detached consciousness, unconnected to the body, mind, and senses, is Ishvara himself. This is because the universal consciousness we experience in deep sleep, free from the senses, body, and mind, is universal in nature. Consciousness cannot be limited to one place or divided into parts—it is universal.
Therefore, the Universal Being resides within us. During deep sleep, we touch upon this universal aspect and experience its bliss so intensely that we are reluctant to wake up in the morning. The joy of sleep is so profound that we desire to return to it repeatedly. However, upon waking up, we once again become the jiva, the bird that eats the fruit of worldly experiences, oblivious to the other bird that remains uncontaminated.
Are we aware that we have a universal background within us? No, we rarely realize this. We often identify ourselves solely with our bodies and individual identities, occupied with our actions and responsibilities. Do we recognize the vast ocean of universal existence behind our consciousness? Very few have had the opportunity to ponder upon this. We are too engrossed in the pleasures of life, consuming its sweet fruit. Consequently, we remain unaware of the presence of the other bird.
These two birds symbolize the simultaneous experiences within us—the engagement in worldly pleasures and the existence of the uncontaminated universal consciousness.
Another distinction lies in the power and grace of God. The individual soul, on its own, lacks the ability to free itself from the cycle of Maya, the illusion that veils true reality. The Brihadaranyaka Upanishad asserts, “No one can transcend the cycle of birth and death unless they receive the grace of the Supreme Soul” (Brihadaranyaka Upanishad 4.4.22). This highlights the dependence of the individual soul on God’s divine grace for liberation.
The scriptures also emphasize that Bhagavan is the creator and upholder of the laws of nature. The individual soul, on the other hand, is subject to these laws. The Chandogya Upanishad explains this, stating, “All this is Brahman, the Supreme Reality. From Brahman, the entire universe arises, by Brahman, it is sustained, and into Brahman, it ultimately merges” (Chandogya Upanishad 3.14.1). This signifies that Bhagavan is the ultimate source and sustainer of creation, including the laws that govern it.
Furthermore, Bhagavan possesses complete knowledge and omniscience, as mentioned in various scriptures. The Katha Upanishad affirms, “Bhagavan, the supreme knower, is present in the hearts of all beings, omniscient and all-seeing” (Katha Upanishad 2.2.17). In contrast, the individual soul is limited in its knowledge, often lacking complete understanding even in a single subject.
While the individual soul and God share the qualities of eternal existence, consciousness, and bliss, they also differ significantly. God is all-pervading, all-powerful, the creator and upholder of the laws of nature, and possesses complete knowledge. The individual soul, on the other hand, is limited in pervasiveness, power, knowledge, and liberation, relying on God’s grace for liberation from Maya. These teachings from sacred scriptures serve to authenticate and shed light on the distinctions between the individual soul and the Supreme Soul, emphasizing the unique attributes and roles of each.
We will revisit this topic again later in the Bhagavad Gita and provide other perspectives.
You can find the explanation of the next set of shlokas, 6 to 12 over here:
References:
https://www.holy-bhagavad-gita.org/
https://en.wikipedia.org/wiki/Four_Noble_Truths
https://www.goodreads.com/book/show/18525111-lectures-on-bhagavad-gita
https://www.rkmathharipad.org/video/bhagavad-gita-lectures-by-swami-ranganathanandaji/
https://www.asitis.com/
kṛṣṇadaasa
Servant of Krishna
Aka +Vinayak Raghuvamshi