Jnana Karma Sannyasa Yoga (ज्ञानकर्मसन्न्यासयोगः) - Revision history

Prthvi at 15:58, 5 December 2020

2020-12-05T15:58:29Z

Pṛthvī: Text replacement - "spiritual" to "adhyatmik"

2020-03-12T17:03:49Z

Text replacement - "spiritual" to "adhyatmik"

Ckanak93: Added Needs Editing Template

2018-12-10T08:58:54Z

Added Needs Editing Template

Ckanak93: /* अध्यायसारः || Summary of the Fourth Chapter */ Editing for non-translatables and added links

2018-08-30T17:56:23Z

अध्यायसारः || Summary of the Fourth Chapter: Editing for non-translatables and added links

Ckanak93: Added reference

2018-08-16T17:04:34Z

Added reference

Ckanak93: /* परिचयः || Introduction */ Added introduction and Summary

2018-08-16T16:28:09Z

परिचयः || Introduction: Added introduction and Summary

Ckanak93: Adding Introduction - to be edited

2018-08-16T06:53:45Z

Adding Introduction - to be edited

Ckanak93: Adding introduction

2018-08-13T09:33:44Z

Adding introduction

Ckanak93: Added Chapter 4 verses

2018-08-10T09:28:31Z

Added Chapter 4 verses

Ckanak93: Added Categories

2018-08-10T07:07:23Z

Added Categories

New page

[[Category:Bhagavad Gita]]
[[Category:Prasthana Trayi]]

@@ Line 13: / Line 13: @@
 Later, Arjuna is given the most heartening assurance that divine wisdom liberates even the most unrighteous. When knowledge of the Self dawns, all actions with their results are burnt by the fire of that knowledge, just as fuel is burnt by fire. When there is no idea of ahamkara, when there is no desire for the fruits of one’s actions, actions are no actions. They lose their potency. In order to attain divine wisdom one must have unwavering belief (shraddha) and devotion. Shraddha is therefore the most important qualification for a adhyatmik aspirant. The doubting mind is always led astray from the right path. It is shraddha that ultimately confers divine knowledge, which removes ignorance once and for all. Mere intellectual knowledge does not lead to liberation. It cannot grant one supreme peace and freedom. When one has achieved complete self-mastery and self-control, when one has intense shraddha and bhakti, then true knowledge dawns within and one attains liberation and freedom from all papas and weaknesses.
-The Chapter then concludes by emphasising that the individual who is devoid of shraddha; one who doubts gets destroyed. Without trust and belief in oneself, in the scriptures and in the words of the preceptor, one cannot make any headway on the adhyatmik path. It is doubt that prevents one from engaging in adhyatmik Sadhana and realising the highest knowledge and bliss. By following the instructions of the Guru and through sincere service, one’s doubts become baseless and divine knowledge manifests itself within. This leads to rapid Spiritual progress.<ref name=":0">Swami Sivananda (2000), [https://holybooks-lichtenbergpress.netdna-ssl.com/wp-content/uploads/BHAGAVAD-GITA-By-SRI-SWAMI-SIVANANDA.pdf Bhagavad Gita], Uttar Pradesh: The Divine Life Society, The Yoga of Wisdom.</ref>
+The Chapter then concludes by emphasising that the individual who is devoid of shraddha; one who doubts gets destroyed. Without trust and belief in oneself, in the scriptures and in the words of the preceptor, one cannot make any headway on the adhyatmik path. It is doubt that prevents one from engaging in adhyatmik Sadhana and realising the highest knowledge and bliss. By following the instructions of the Guru and through sincere seva (सेवा | selfless service), one’s doubts become baseless and divine knowledge manifests itself within. This leads to rapid Spiritual progress.<ref name=":0">Swami Sivananda (2000), [https://holybooks-lichtenbergpress.netdna-ssl.com/wp-content/uploads/BHAGAVAD-GITA-By-SRI-SWAMI-SIVANANDA.pdf Bhagavad Gita], Uttar Pradesh: The Divine Life Society, The Yoga of Wisdom.</ref>
 [[Category:Bhagavad Gita]]
 [[Category:Prasthana Trayi]]
@@ Line 111: / Line 111: @@
 == References ==

@@ Line 11: / Line 11: @@
 It is also emphasised here that the Supreme being accepts the devotion of all, whatever path one may use to approach Him. Some engage in the performance of various kinds of [[Yajna (यज्ञः)|yajnas]] through the practice of which the mind is purified and is led towards Him. Here also there must be the spirit of non-attachment to the fruits of actions. Divine wisdom, according to Sri Krishna, should be sought at the feet of a liberated Guru, one who has realised the Truth. The aspirant should approach such a sage in a spirit of humility and devotion. At this juncture, it is believed that the Supreme being Himself manifests in the heart of the Guru and instructs the disciple. And having understood the Truth from the Guru by direct intuitive experience the aspirant is no longer deluded by ignorance. The liberated aspirant directly beholds the Self in all beings and all beings in the Self. He cognises through internal experience or intuition that all beings, from the Creator down to a blade of grass, exist in his own Self and also in the Supreme being.
-Later, Arjuna is given the most heartening assurance that divine wisdom liberates even the most unrighteous. When knowledge of the Self dawns, all actions with their results are burnt by the fire of that knowledge, just as fuel is burnt by fire. When there is no idea of ahamkara, when there is no desire for the fruits of one’s actions, actions are no actions. They lose their potency. In order to attain divine wisdom one must have unwavering belief (shraddha) and devotion. Shraddha is therefore the most important qualification for a spiritual aspirant. The doubting mind is always led astray from the right path. It is shraddha that ultimately confers divine knowledge, which removes ignorance once and for all. Mere intellectual knowledge does not lead to liberation. It cannot grant one supreme peace and freedom. When one has achieved complete self-mastery and self-control, when one has intense shraddha and bhakti, then true knowledge dawns within and one attains liberation and freedom from all papas and weaknesses.
+Later, Arjuna is given the most heartening assurance that divine wisdom liberates even the most unrighteous. When knowledge of the Self dawns, all actions with their results are burnt by the fire of that knowledge, just as fuel is burnt by fire. When there is no idea of ahamkara, when there is no desire for the fruits of one’s actions, actions are no actions. They lose their potency. In order to attain divine wisdom one must have unwavering belief (shraddha) and devotion. Shraddha is therefore the most important qualification for a adhyatmik aspirant. The doubting mind is always led astray from the right path. It is shraddha that ultimately confers divine knowledge, which removes ignorance once and for all. Mere intellectual knowledge does not lead to liberation. It cannot grant one supreme peace and freedom. When one has achieved complete self-mastery and self-control, when one has intense shraddha and bhakti, then true knowledge dawns within and one attains liberation and freedom from all papas and weaknesses.
-The Chapter then concludes by emphasising that the individual who is devoid of shraddha; one who doubts gets destroyed. Without trust and belief in oneself, in the scriptures and in the words of the preceptor, one cannot make any headway on the spiritual path. It is doubt that prevents one from engaging in spiritual Sadhana and realising the highest knowledge and bliss. By following the instructions of the Guru and through sincere service, one’s doubts become baseless and divine knowledge manifests itself within. This leads to rapid Spiritual progress.<ref name=":0">Swami Sivananda (2000), [https://holybooks-lichtenbergpress.netdna-ssl.com/wp-content/uploads/BHAGAVAD-GITA-By-SRI-SWAMI-SIVANANDA.pdf Bhagavad Gita], Uttar Pradesh: The Divine Life Society, The Yoga of Wisdom.</ref>
+The Chapter then concludes by emphasising that the individual who is devoid of shraddha; one who doubts gets destroyed. Without trust and belief in oneself, in the scriptures and in the words of the preceptor, one cannot make any headway on the adhyatmik path. It is doubt that prevents one from engaging in adhyatmik Sadhana and realising the highest knowledge and bliss. By following the instructions of the Guru and through sincere service, one’s doubts become baseless and divine knowledge manifests itself within. This leads to rapid Spiritual progress.<ref name=":0">Swami Sivananda (2000), [https://holybooks-lichtenbergpress.netdna-ssl.com/wp-content/uploads/BHAGAVAD-GITA-By-SRI-SWAMI-SIVANANDA.pdf Bhagavad Gita], Uttar Pradesh: The Divine Life Society, The Yoga of Wisdom.</ref>
 [[Category:Bhagavad Gita]]
 [[Category:Prasthana Trayi]]

← Older revision		Revision as of 08:58, 10 December 2018
Line 1:		Line 1:
−	Jnana Karma Sannyasa Yoga (Samskrit: ज्ञानकर्मसन्न्यासयोगः) is the name given to the fourth chapter of the Bhagavad Gita. In this, Sri Krishna expounds the secret of attaining inaction in action.	+	{{ToBeEdited}}Jnana Karma Sannyasa Yoga (Samskrit: ज्ञानकर्मसन्न्यासयोगः) is the name given to the fourth chapter of the Bhagavad Gita. In this, Sri Krishna expounds the secret of attaining inaction in action.

	== परिचयः \|\| Introduction ==		== परिचयः \|\| Introduction ==

@@ Line 5: / Line 5: @@
 == अध्यायसारः || Summary of the Fourth Chapter ==
-After having enumerated Karma Yoga in the previous chapter, the concept of inaction in action naturally seeks deliberation. Sri Krishna, here, proceeds to explain the secret of Yogic action to Arjuna. He says, even though one is not engaged in action, but if the mind is active with the idea of doership and egoism, then it is action in inaction. On the other hand, though engaged physically in intense action, if the idea of agency is absent, if one feels that Prakrti does everything, it is inaction in action.
+After having enumerated Karma Yoga in the [[Karma Yoga (कर्मयोगः)|previous chapter]], the concept of inaction in action naturally seeks deliberation. Sri Krishna, here, proceeds to explain the secret of Yogic action to Arjuna. He says, even though one is not engaged in action, but if the mind is active with the idea of doership and ahamkara, then it is action in inaction. On the other hand, though engaged physically in intense action, if the idea of agency is absent, if one feels that Prakrti does everything, it is inaction in action.
 Further, describing the qualities of the liberated one, it is said that he is free from attachment and is always calm and serene though engaged in ceaseless action. He is unaffected by the pairs of opposites like joy and grief, success and failure. Also, one who has true union with the Supreme is not subject to rebirth. He attains immortality. Such a union can only be achieved when one is free from attachment, fear and anger, being thoroughly purified by right knowledge.
-It is also emphasised here that the Supreme being accepts the devotion of all, whatever path one may use to approach Him. Some engage in the performance of various kinds of sacrifices through the practice of which the mind is purified and is led towards Him. Here also there must be the spirit of non-attachment to the fruits of actions. Divine wisdom, according to Sri Krishna, should be sought at the feet of a liberated Guru, one who has realised the Truth. The aspirant should approach such a sage in a spirit of humility and devotion. At this juncture, it is believed that the Supreme being Himself manifests in the heart of the Guru and instructs the disciple. And having understood the Truth from the Guru by direct intuitive experience the aspirant is no longer deluded by ignorance. The liberated aspirant directly beholds the Self in all beings and all beings in the Self. He cognises through internal experience or intuition that all beings, from the Creator down to a blade of grass, exist in his own Self and also in the Supreme being.
+It is also emphasised here that the Supreme being accepts the devotion of all, whatever path one may use to approach Him. Some engage in the performance of various kinds of [[Yajna (यज्ञः)|yajnas]] through the practice of which the mind is purified and is led towards Him. Here also there must be the spirit of non-attachment to the fruits of actions. Divine wisdom, according to Sri Krishna, should be sought at the feet of a liberated Guru, one who has realised the Truth. The aspirant should approach such a sage in a spirit of humility and devotion. At this juncture, it is believed that the Supreme being Himself manifests in the heart of the Guru and instructs the disciple. And having understood the Truth from the Guru by direct intuitive experience the aspirant is no longer deluded by ignorance. The liberated aspirant directly beholds the Self in all beings and all beings in the Self. He cognises through internal experience or intuition that all beings, from the Creator down to a blade of grass, exist in his own Self and also in the Supreme being.
-Later, Arjuna is given the most heartening assurance that divine wisdom liberates even the most sinful. When knowledge of the Self dawns, all actions with their results are burnt by the fire of that knowledge, just as fuel is burnt by fire. When there is no idea of egoism, when there is no desire for the fruits of one’s actions, actions are no actions. They lose their potency. In order to attain divine wisdom one must have supreme faith and devotion. Faith is therefore the most important qualification for a spiritual aspirant. The doubting mind is always led astray from the right path. Faith ultimately confers divine knowledge, which removes ignorance once and for all. Mere intellectual knowledge does not lead to liberation. It cannot grant one supreme peace and freedom. When one has achieved complete self-mastery and self-control, when one has intense faith and devotion, then true knowledge dawns within and one attains liberation and freedom from all weaknesses and sins.
+Later, Arjuna is given the most heartening assurance that divine wisdom liberates even the most unrighteous. When knowledge of the Self dawns, all actions with their results are burnt by the fire of that knowledge, just as fuel is burnt by fire. When there is no idea of ahamkara, when there is no desire for the fruits of one’s actions, actions are no actions. They lose their potency. In order to attain divine wisdom one must have unwavering belief (shraddha) and devotion. Shraddha is therefore the most important qualification for a spiritual aspirant. The doubting mind is always led astray from the right path. It is shraddha that ultimately confers divine knowledge, which removes ignorance once and for all. Mere intellectual knowledge does not lead to liberation. It cannot grant one supreme peace and freedom. When one has achieved complete self-mastery and self-control, when one has intense shraddha and bhakti, then true knowledge dawns within and one attains liberation and freedom from all papas and weaknesses.
-The Chapter then concludes by emphasising that the soul that doubts gets destroyed. Without faith in oneself, in the scriptures and in the words of the preceptor, one cannot make any headway on the spiritual path. It is doubt that prevents one from engaging in spiritual Sadhana and realising the highest knowledge and bliss. By following the instructions of the Guru and through sincere service, one’s doubts become baseless and divine knowledge manifests itself within. This leads to rapid Spiritual progress.<ref name=":0">Swami Sivananda (2000), [https://holybooks-lichtenbergpress.netdna-ssl.com/wp-content/uploads/BHAGAVAD-GITA-By-SRI-SWAMI-SIVANANDA.pdf Bhagavad Gita], Uttar Pradesh: The Divine Life Society, The Yoga of Wisdom.</ref>
+The Chapter then concludes by emphasising that the individual who is devoid of shraddha; one who doubts gets destroyed. Without trust and belief in oneself, in the scriptures and in the words of the preceptor, one cannot make any headway on the spiritual path. It is doubt that prevents one from engaging in spiritual Sadhana and realising the highest knowledge and bliss. By following the instructions of the Guru and through sincere service, one’s doubts become baseless and divine knowledge manifests itself within. This leads to rapid Spiritual progress.<ref name=":0">Swami Sivananda (2000), [https://holybooks-lichtenbergpress.netdna-ssl.com/wp-content/uploads/BHAGAVAD-GITA-By-SRI-SWAMI-SIVANANDA.pdf Bhagavad Gita], Uttar Pradesh: The Divine Life Society, The Yoga of Wisdom.</ref>
 [[Category:Bhagavad Gita]]
 [[Category:Prasthana Trayi]]

@@ Line 2: / Line 2: @@
 == परिचयः || Introduction ==
-This is the Chapter where Sri Krishna declares that He is born from age to age, in order to raise man and take him to the Supreme. He says, whenever there is a prevalence of unrighteousness and the world is ruled by the forces of darkness, the Supreme being manifests Himself to destroy these adverse forces and to establish peace, order and harmony.
+This is the Chapter where Sri Krishna declares that He is born from age to age, in order to raise man and take him to the Supreme. He says, whenever there is a prevalence of unrighteousness and the world is ruled by the forces of darkness, the Supreme being manifests Himself to destroy these adverse forces and to establish peace, order and harmony.<ref name=":0" />
 == अध्यायसारः || Summary of the Fourth Chapter ==
@@ Line 13: / Line 13: @@
 Later, Arjuna is given the most heartening assurance that divine wisdom liberates even the most sinful. When knowledge of the Self dawns, all actions with their results are burnt by the fire of that knowledge, just as fuel is burnt by fire. When there is no idea of egoism, when there is no desire for the fruits of one’s actions, actions are no actions. They lose their potency. In order to attain divine wisdom one must have supreme faith and devotion. Faith is therefore the most important qualification for a spiritual aspirant. The doubting mind is always led astray from the right path. Faith ultimately confers divine knowledge, which removes ignorance once and for all. Mere intellectual knowledge does not lead to liberation. It cannot grant one supreme peace and freedom. When one has achieved complete self-mastery and self-control, when one has intense faith and devotion, then true knowledge dawns within and one attains liberation and freedom from all weaknesses and sins.
-The Chapter then concludes by emphasising that the soul that doubts gets destroyed. Without faith in oneself, in the scriptures and in the words of the preceptor, one cannot make any headway on the spiritual path. It is doubt that prevents one from engaging in spiritual Sadhana and realising the highest knowledge and bliss. By following the instructions of the Guru and through sincere service, one’s doubts become baseless and divine knowledge manifests itself within. This leads to rapid Spiritual progress.<ref>Swami Sivananda (2000), [https://holybooks-lichtenbergpress.netdna-ssl.com/wp-content/uploads/BHAGAVAD-GITA-By-SRI-SWAMI-SIVANANDA.pdf Bhagavad Gita], Uttar Pradesh: The Divine Life Society, The Yoga of Wisdom.</ref>
+The Chapter then concludes by emphasising that the soul that doubts gets destroyed. Without faith in oneself, in the scriptures and in the words of the preceptor, one cannot make any headway on the spiritual path. It is doubt that prevents one from engaging in spiritual Sadhana and realising the highest knowledge and bliss. By following the instructions of the Guru and through sincere service, one’s doubts become baseless and divine knowledge manifests itself within. This leads to rapid Spiritual progress.<ref name=":0">Swami Sivananda (2000), [https://holybooks-lichtenbergpress.netdna-ssl.com/wp-content/uploads/BHAGAVAD-GITA-By-SRI-SWAMI-SIVANANDA.pdf Bhagavad Gita], Uttar Pradesh: The Divine Life Society, The Yoga of Wisdom.</ref>
 [[Category:Bhagavad Gita]]
 [[Category:Prasthana Trayi]]

@@ Line 1: / Line 1: @@
-Jnana Karma Sannyasa Yoga (Samskrit: ज्ञानकर्मसन्न्यासयोगः) is the name given to the fourth chapter of the Bhagavad Gita. In this, Shri Krishna expounds the secret of attaining inaction in action.
+Jnana Karma Sannyasa Yoga (Samskrit: ज्ञानकर्मसन्न्यासयोगः) is the name given to the fourth chapter of the Bhagavad Gita. In this, Krishna expounds the secret of attaining inaction in action.
 [[Category:Bhagavad Gita]]
 [[Category:Prasthana Trayi]]

@@ Line 1: / Line 1: @@
 [[Category:Bhagavad Gita]]
 [[Category:Prasthana Trayi]]
 == Verses ==
-ॐ
+ॐ श्रीपरमात्मने नमः '''अथ चतुर्थोऽध्यायः''' '''श्रीभगवानुवाच'''
 श्रीपरमात्मने नमः
 इमं विवस्वते योगं प्रोक्तवानहमव्ययम् । विवस्वान्मनवे प्राह मनुरिक्ष्वाकवेऽब्रवीत् ॥४-१॥
@@ Line 13: / Line 12: @@
 स एवायं मया तेऽद्य योगः प्रोक्तः पुरातनः । भक्तोऽसि मे सखा चेति रहस्यं ह्येतदुत्तमम् ॥४-३॥
 '''अर्जुन उवाच'''
 अपरं भवतो जन्म परं जन्म विवस्वतः । कथमेतद्विजानीयां त्वमादौ प्रोक्तवानिति ॥४-४॥
 '''श्रीभगवानुवाच'''
 बहूनि मे व्यतीतानि जन्मानि तव चार्जुन । तान्यहं वेद सर्वाणि न त्वं वेत्थ परन्तप ॥४-५॥

← Older revision		Revision as of 09:28, 10 August 2018
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	[[Category:Bhagavad Gita]]		[[Category:Bhagavad Gita]]
	[[Category:Prasthana Trayi]]		[[Category:Prasthana Trayi]]
		+
		+	== Verses ==
		+	ॐ
		+	श्रीपरमात्मने नमः
		+	'''अथ चतुर्थोऽध्यायः'''
		+	'''श्रीभगवानुवाच'''
		+	इमं विवस्वते योगं प्रोक्तवानहमव्ययम् । विवस्वान्मनवे प्राह मनुरिक्ष्वाकवेऽब्रवीत् ॥४-१॥
		+
		+	एवं परम्पराप्राप्तमिमं राजर्षयो विदुः । स कालेनेह महता योगो नष्टः परन्तप ॥४-२॥
		+
		+	स एवायं मया तेऽद्य योगः प्रोक्तः पुरातनः । भक्तोऽसि मे सखा चेति रहस्यं ह्येतदुत्तमम् ॥४-३॥
		+
		+	'''अर्जुन उवाच'''
		+	अपरं भवतो जन्म परं जन्म विवस्वतः । कथमेतद्विजानीयां त्वमादौ प्रोक्तवानिति ॥४-४॥
		+
		+	'''श्रीभगवानुवाच'''
		+	बहूनि मे व्यतीतानि जन्मानि तव चार्जुन । तान्यहं वेद सर्वाणि न त्वं वेत्थ परन्तप ॥४-५॥
		+
		+	अजोऽपि सन्नव्ययात्मा भूतानामीश्वरोऽपि सन् । प्रकृतिं स्वामधिष्ठाय संभवाम्यात्ममायया ॥४-६॥
		+
		+	यदा यदा हि धर्मस्य ग्लानिर्भवति भारत । अभ्युत्थानमधर्मस्य तदात्मानं सृजाम्यहम् ॥४-७॥
		+
		+	परित्राणाय साधूनां विनाशाय च दुष्कृताम् । धर्मसंस्थापनार्थाय सम्भवामि युगे युगे ॥४-८॥
		+
		+	जन्म कर्म च मे दिव्यमेवं यो वेत्ति तत्त्वतः । त्यक्त्वा देहं पुनर्जन्म नैति मामेति सोऽर्जुन ॥४-९॥
		+
		+	वीतरागभयक्रोधा मन्मया मामुपाश्रिताः । बहवो ज्ञानतपसा पूता मद्भावमागताः ॥४-१०॥
		+
		+	ये यथा मां प्रपद्यन्ते तांस्तथैव भजाम्यहम् । मम वर्त्मानुवर्तन्ते मनुष्याः पार्थ सर्वशः ॥४-११॥
		+
		+	काङ्क्षन्तः कर्मणां सिद्धिं यजन्त इह देवताः । क्षिप्रं हि मानुषे लोके सिद्धिर्भवति कर्मजा ॥४-१२॥
		+
		+	चातुर्वर्ण्यं मया सृष्टं गुणकर्मविभागशः । तस्य कर्तारमपि मां विद्ध्यकर्तारमव्ययम् ॥४-१३॥
		+
		+	न मां कर्माणि लिम्पन्ति न मे कर्मफले स्पृहा । इति मां योऽभिजानाति कर्मभिर्न स बध्यते ॥४-१४॥
		+
		+	एवं ज्ञात्वा कृतं कर्म पूर्वैरपि मुमुक्षुभिः । कुरु कर्मैव तस्मात्त्वं पूर्वैः पूर्वतरं कृतम् ॥४-१५॥
		+
		+	किं कर्म किमकर्मेति कवयोऽप्यत्र मोहिताः । तत्ते कर्म प्रवक्ष्यामि यज्ज्ञात्वा मोक्ष्यसेऽशुभात् ॥४-१६॥
		+
		+	कर्मणो ह्यपि बोद्धव्यं बोद्धव्यं च विकर्मणः । अकर्मणश्च बोद्धव्यं गहना कर्मणो गतिः ॥४-१७॥
		+
		+	कर्मण्यकर्म यः पश्येदकर्मणि च कर्म यः । स बुद्धिमान्मनुष्येषु स युक्तः कृत्स्नकर्मकृत् ॥४-१८॥
		+
		+	यस्य सर्वे समारम्भाः कामसंकल्पवर्जिताः । ज्ञानाग्निदग्धकर्माणं तमाहुः पण्डितं बुधाः ॥४-१९॥
		+
		+	त्यक्त्वा कर्मफलासङ्गं नित्यतृप्तो निराश्रयः । कर्मण्यभिप्रवृत्तोऽपि नैव किंचित्करोति सः ॥४-२०॥
		+
		+	निराशीर्यतचित्तात्मा त्यक्तसर्वपरिग्रहः । शारीरं केवलं कर्म कुर्वन्नाप्नोति किल्बिषम् ॥४-२१॥
		+
		+	यदृच्छालाभसंतुष्टो द्वन्द्वातीतो विमत्सरः । समः सिद्धावसिद्धौ च कृत्वापि न निबध्यते ॥४-२२॥
		+
		+	गतसङ्गस्य मुक्तस्य ज्ञानावस्थितचेतसः । यज्ञायाचरतः कर्म समग्रं प्रविलीयते ॥४-२३॥
		+
		+	ब्रह्मार्पणं ब्रह्म हविर्ब्रह्माग्नौ ब्रह्मणा हुतम् । ब्रह्मैव तेन गन्तव्यं ब्रह्मकर्मसमाधिना ॥४-२४॥
		+
		+	दैवमेवापरे यज्ञं योगिनः पर्युपासते । ब्रह्माग्नावपरे यज्ञं यज्ञेनैवोपजुह्वति ॥४-२५॥
		+
		+	श्रोत्रादीनीन्द्रियाण्यन्ये संयमाग्निषु जुह्वति । शब्दादीन्विषयानन्य इन्द्रियाग्निषु जुह्वति ॥४-२६॥
		+
		+	सर्वाणीन्द्रियकर्माणि प्राणकर्माणि चापरे । आत्मसंयमयोगाग्नौ जुह्वति ज्ञानदीपिते ॥४-२७॥
		+
		+	द्रव्ययज्ञास्तपोयज्ञा योगयज्ञास्तथापरे । स्वाध्यायज्ञानयज्ञाश्च यतयः संशितव्रताः ॥४-२८॥
		+
		+	अपाने जुह्वति प्राणं प्राणेऽपानं तथापरे । प्राणापानगती रुद्ध्वा प्राणायामपरायणाः ॥४-२९॥
		+
		+	अपरे नियताहाराः प्राणान्प्राणेषु जुह्वति । सर्वेऽप्येते यज्ञविदो यज्ञक्षपितकल्मषाः ॥४-३०॥
		+
		+	यज्ञशिष्टामृतभुजो यान्ति ब्रह्म सनातनम् । नायं लोकोऽस्त्ययज्ञस्य कुतोऽन्यः कुरुसत्तम ॥४-३१॥
		+
		+	एवं बहुविधा यज्ञा वितता ब्रह्मणो मुखे । कर्मजान्विद्धि तान्सर्वानेवं ज्ञात्वा विमोक्ष्यसे ॥४-३२॥
		+
		+	श्रेयान्द्रव्यमयाद्यज्ञाज्ज्ञानयज्ञः परन्तप । सर्वं कर्माखिलं पार्थ ज्ञाने परिसमाप्यते ॥४-३३॥
		+
		+	तद्विद्धि प्रणिपातेन परिप्रश्नेन सेवया । उपदेक्ष्यन्ति ते ज्ञानं ज्ञानिनस्तत्त्वदर्शिनः ॥४-३४॥
		+
		+	यज्ज्ञात्वा न पुनर्मोहमेवं यास्यसि पाण्डव । येन भूतान्यशेषेण द्रक्ष्यस्यात्मन्यथो मयि ॥४-३५॥
		+
		+	अपि चेदसि पापेभ्यः सर्वेभ्यः पापकृत्तमः । सर्वं ज्ञानप्लवेनैव वृजिनं सन्तरिष्यसि ॥४-३६॥
		+
		+	यथैधांसि समिद्धोऽग्निर्भस्मसात्कुरुतेऽर्जुन । ज्ञानाग्निः सर्वकर्माणि भस्मसात्कुरुते तथा ॥४-३७॥
		+
		+	न हि ज्ञानेन सदृशं पवित्रमिह विद्यते । तत्स्वयं योगसंसिद्धः कालेनात्मनि विन्दति ॥४-३८॥
		+
		+	श्रद्धावाँल्लभते ज्ञानं तत्परः संयतेन्द्रियः । ज्ञानं लब्ध्वा परां शान्तिमचिरेणाधिगच्छति ॥४-३९॥
		+
		+	अज्ञश्चाश्रद्दधानश्च संशयात्मा विनश्यति । नायं लोकोऽस्ति न परो न सुखं संशयात्मनः ॥४-४०॥
		+
		+	योगसंन्यस्तकर्माणं ज्ञानसंछिन्नसंशयम् । आत्मवन्तं न कर्माणि निबध्नन्ति धनंजय ॥४-४१॥
		+
		+	तस्मादज्ञानसम्भूतं हृत्स्थं ज्ञानासिनात्मनः । छित्त्वैनं संशयं योगमातिष्ठोत्तिष्ठ भारत ॥४-४२॥
		+
		+	ॐ तत्सदिति श्रीमद्भगवद्गीतासूपनिषत्सु ब्रह्मविद्यायां योगशास्त्रे श्रीकृष्णार्जुनसंवादे ज्ञानकर्मसंन्यासयोगो नाम चतुर्थोऽध्यायः ॥ ४ ॥