Jnana Yoga “The Yoga of [Divine] Knowledge.”

Having detailed about the “Yoga of Action” Krishna tells Arjuna that this Karma Yoga is not something new that He is telling him. Krishna tells Arjuna that the eternal Yoga that he was teaching him was revealed by Him to Vivasvana (the Sun-God). Vivasvana offered it to his son Manu, and Manu imparted it to his son Iksvaku; from him it was handed down to the dissidence Rajarishis. Now Krishna had divulged it to Arjuna as he was a friend, devotee and he was fit for this eternal knowledge. This declaration of Krishna confuses Arjuna because Vivasvana lived hundreds of years before Krishna was born. So he could not believe the sequence of events and requested Krishna to drive out the doubt in him. At this Krishna reveals to Arjuna the mystery of reincarnation. Says Krishna He and Arjuna have had many births before and He could remember them and Arjuna could not. (4.1-5)

The difference between a Jivatma and Paramatma is that the Jivatma is limited in the knowledge of his present life, whereas Paramatma is aware of the past present and future lives they are called Jatasmara. This is blessing in disguise for the humans not to have remembrances of past life. If we had the knowledge of past lives it would have unable for us to have a peaceful present life. Jivas birth and death have been decided by their action of past Karma and have no choice of the parentage, birth place and birth date. But Paramatma has the control of His parentage, place and date of His birth.

Krishna tells Arjuna that although He was birthless, imperishable and Supreme yet He incarnates using His Yoga Maya (Manifestation) and in doing so He has control over the Prakriti Gunas in Him, like He needed a bit of Rajo Guna in His avatara of Parasurama. The reason for His manifestation would be to check the growth of Adharma over Dharma and to protect the good and punish the evil. To prove this He has been manifested Himself in the 10 Avataras he has manifested. Has He been manifesting Himself even now? Yes, in this present scenario the main evil in our lives are Avidhya (Ignorance) and Ajnana (lack of Knowledge) which are the demons in us. He manifests Himself as Jnana and destroys Avidhya and Ajnana.

Krishna further tells Arjuna that those who, by eliminating attachment, fear and anger believe in His manifestation attain Him after death and hence has no rebirth. There are numerous instances for this. (4.5-10) Devotion is also a path to attain Him, for this people approach in so many ways and He responds to them in the same manner. Some people worship Demi-Gods for the fruits of their actions and get rewarded very soon in this materialistic world (4.11-12)

Hence Krishna tells Arjuna that the lesser desire of the men of materialistic approach is fulfilled in a quick time by the Demi-Gods. But the higher desire of the supreme knowledge that has to be the ultimate goal is a bit lengthy to be fulfilled.

Then Krishna tells Arjuna that He has created the four varnas as Brahmana, Kshatriya, Vyshya and Sudra according to the prominence of Gunas in them and the natural aptitude they have towards the action they do. Having said that Krishna tells even though He has created them He has no control over their actions. In a way He is a Doer & a N0n-Doer (4.13)

The four varnas that were in the past were not inherited by their birth as we now follow. It was due to the type of Guna (Satva, Rajo and Tamo) we have in us that has been induced into us as the reward of the action in our past lives (Prarabdha Karma) The status of our parentage may decide the varnas but it could not be the criteria for the being. This may be analyzed thus, a person with the parentage of a Brahmin who has anger in him due to the Rajo and Tamo Guna cannot be considered as a Brahmana. And a person who has the parentage of a Sudra but has a helpful nature and is eager to serve the society, falls into the category of a Brahmana. But the perantage of a person does not and should not be considered to classify his varnashrama.

Krishna then tells Arjuna that He is not bound to the action and also has no desire to the fruit of action, a person who knows this is free from the bonds of Karma. Also He advices Arjuna to follow this path that has been discarded to him by his ancestors. (4.14-15)

Krishna tells Arjuna that even the wise are confused over the definition of 1.Action 2. Non-Action and 3. Inaction and He will reveal the mysteries of Karma by knowing which he will be free from all evil. (4.16)

What are these Action (Karma), Non Action (Vikarma) and Inaction (Akarma)?

Karma (Attached Action) is the obligatory duties that are prescribed by our scriptures (Vedas). Some who are doing their duty with the fruit of action in their mind are bound by samsara as he thinks he is the enjoyer as well as doer. Such a person is physically inactive but mentally active.

Vikarma (Non Action) are duties that are prohibited in Vedas and by doing those he will incur sin.

Akarma (Detached Action) Duties that are performed perfectly without the duality of
the result in mind. This can be explained as physically active and mentally steadfast.

To understand this let us first understand what does action mean and what factors are needed to perform an action. An action involves a Doer carrying out an activity. Or in other words, Action is an egocentric act in which the Doer, as an ego is always present. Thus, a doing that involves a Doer thinking himself as a Doer is Action. So as long as one is a Doer, whatever one does will be action. This includes not only the physical deeds but thoughts as well. Thoughts are nothing but deeds on a mental plane.

Inaction is the exact opposite of Action i.e. an Action without a Doer. Or in other words, an egoless Action is Inaction. Inaction is often mistaken as laziness. It is far from that. Inaction is very much an Action but without a doer carrying out the
Action. An egoless action is Inaction.

Between Action and Inaction there is Non-Action, which is a special kind of Action. Inaction is egoless Action; Action is an egoist action and Non-action is actions which are prohibited.

There are three kinds of Karma: Sanchita Karma, Prarabdha Karma, Agami Karma.

Sanchita Karma includes human merits and demerits accumulated in the preceding and in all other previous births. That portion of the Sanchita Karma destined to influence human life in one or the present incarnation is called Prarabdha. The third Agami Karma is the result of the merits and demerits of the present acts. The Prarabdha Karma is a part of the Sanchita Karma, since this also is action done in the past. But the difference between the two is that, whereas the Sanchita Karma is not yet operative, the Prarabdha has already begun to yield fruit. The fruit of all Karmas must be reaped by the individual himself, the character and circumstances of his life being determined by his Prarabdha Karma. The Prarabdha cannot be avoided in any way. The attainment of self-knowledge may enable one to abstain from future fruit-bearing action (Agami Karma) or to avoid the consequences of the accumulated action that as not yet begun to operate (Sanchita Karma); but the Prarabdha, which as begun to bear fruit, must be reaped. The man endowed with self-knowledge may not actually suffer from the result, however, because he is detached from the body and the sense-organs.

A few describe Karma, Vikarma and Akarma as Agami Karma (the actions that we are involved in this present life). The actions which are done without the anticipation of the fruit is let us say “White” The actions which are done with anticipation of fruit to it in this life or the future lives to come, let us say “Black”. But it is now to consider that the reward of the “Black” are to be fulfilled and for this one has to take rebirth. Though the action is for a good cause, but if there is a little bit of selfishness it has to be rewarded. For this one has to take rebirth.

To illustrate this here is an example:

It is prescribed in Scriptures to feed the poor hungry beggar; this is an act of action. In this the hungry beggar is happy for being fed, but we will have the fruit of the action. We may feel pity on him and make us think that the Supreme is the main reason for the poor fellow in this state, but in the truth is that he is himself to be blamed for this situation and this is because of this past life (Prarabdha Karma). Again we must never think of his situation and his past life deeds, since it is none of our concern. Our only thought should be that fellow is to be fed, and that the Supreme is using us to do so. Instead if we expect some thing good to happen in return we will have to take a birth again, which will nullify our effort in trying to get liberation from this cycle of birth and death.

Krishna tells Arjuna that if a person does work without any desire, attachment and with equipoise to the success or failure, pain or pleasure, gain or loss he will be exempted with the three Karmas. In other words the Sanchita, Agami and the Prarabdha of that person will melt away as the mist in the Sun.

Then Krishna gives list of sacrifices that are taken up by the men of action. Some offer the sacrifice that is Brahman to the fire which is itself Brahman, thus he is established in Brahmakarmasamadhi and he himself becomes Brahman. There are others who do puja, japa tapa and Havana. Some do penance and practice Pranayama while others do fasting and chant the holy names of Lord found in scriptures.

Thus giving the list of sacrifices Krishna tells Arjuna that the sacrifice of Knowledge is superior to the materialistic sacrifice. This is so because the Supreme Knowledge of the wisdom will dispel the ignorance and will free one from the delusions. This wisdom will also help a sinner to cross the ocean of life and reduce the karma to ash.

Then Krishna speaks about the importance of wisdom. He says, there is nothing on earth equal in purity to wisdom. He who becomes perfected by yoga finds this himself, in his self (atman) in course of time. This transcendental knowledge is achieved by those who have faith in Supreme, and is sincere in yogic practice and has control over the mind and senses. Having gained this knowledge, one quickly attains su¬preme peace or liberation. (4.38-39)

This chapter ends with Krishna speaking about faith and doubt. The irrational, the faithless, and the disbeliever (atheist) will perish. Krishna says, the possessor of doubt perishes. For the doubting man, neither is this world of ours, nor is the world beyond, no nor even happiness. Work does not bind a person who has renounced the fruits of work ¾ through Karma Yoga and has the confusion with regard to body and Spirit is completely de¬stroyed by the Self-knowledge (4.40-41)

Krishna asks Arjuna to cut the ignorance-born out of confusion with regard to body and Spirit by the sword of Self-knowledge, and get ready for the war. (4.42)


The Way of Knowledge: The tradition of jnana (knowledge) -yoga

The Blessed Lord said:

1. I taught this Karma-yoga, the eternal science of right action, to King Vivasvan (Surya). Vivasvan taught it to Manu. Manu taught it to Ikshvaku.

2. Thus handed down in succession the saintly Kings knew this science of proper action (Karma-yoga). After a long time this science was lost from this earth, 0 Oppressor of the foe (Arjuna).

3. Today I have described the same ancient science to you, because you are my sincere devotee and friend. This science is a supreme secret indeed.

Arjuna said:

4. You were born later, but Vivasvan was born in ancient time. How am I to understand that You taught this science in the beginning of the creation?

The theory of avatars

The Blessed Lord said:

5. Both you and I have taken many births. I remember them all, 0 Scourge of the foe (Arjuna), but you do not remember.

6. Though I am eternal, immutable, and the Lord of all beings, yet I manifest Myself by controlling the material Nature using My own divine potential energy (Maya).

7. Whenever there is a decline of Dharma (Righteousness) and a predominance of Adharma (Unrighteousness), 0 Bharata (Arjuna), then I manifest Myself.

8. I appear from time to time for protecting the good, for destroying the wicked, and for establishing world order (Dharma).

9. Those who truly understands My transcendental appearance, and activities of creation, maintenance, and dissolution attains My Supreme Abode and is not born again after leaving this body, 0 Arjuna.

10. Many have become free from attachment, fear, anger, and attained salvation by taking refuge in Me, by becoming fully absorbed in My thoughts, and by getting purified by the fire of Self-knowledge.

11. With whatever motive people worship Me, 0 Partha (Arjuna), I fulfill their desires accordingly. People worship Me with different motives.

12. Those who long for success in their work here on the earth worship the celestial controllers, the demigods. Success in work comes quickly in this human world.

The desireless nature of God's work

13. I created the four divisions* of human society based on aptitude and function. Though I am the author of this system of the division of labor, one should know that I do nothing directly and I am eternal.

Action without attachment does not lead to bondage

14. Works do not bind Me, because I have no desire for the fruits of work. The one who fully understands and practices this truth is also not bound by Karma.

15. The ancient seekers of salvation also performed their duties with this understanding. Therefore, you should do your duty as the ancients did.

Action and Inaction

16. Even the wise are confused about what is action and what is inaction. Therefore, I shall clearly explain what action is, knowing that one shall be liberated from the evil of birth and death.

17. The true nature of action is very difficult to understand. Therefore, one should know the nature of attached action, the nature of detached ac¬tion, and also the nature of forbidden action.

18. One who sees inaction in action and action in inaction is a wise person. Such a person is a yogi and has accomplished everything.

19. One whose desires have become selfless by being roasted in the fire of Self-knowledge is called a sage by the wise.

20. One who has abandoned selfish attachment to the fruits of work and remains ever content and dependent on no one but God, such a person ¾ though engaged in activity ¾ does nothing at all and incurs no Karmic reaction.

21. One who is free from desires, whose mind and intellect are under control, and who has renounced all pro¬prietorship, does not incur sin ¾ the Karmic reaction ¾ by doing bodily action.

22. A Karma Yogi ¾ who is content with whatever gain comes naturally by His will, who is unaffected by pairs of opposites, and free from envy, tranquil in success and failure ¾ is not bound by Karma.

Sacrifice and its symbolic value

23. All Karmic bonds of a Karma Yogi ¾ who is free from attachment, whose mind is fixed in Self-knowl¬edge, and who does work as a service to the Lord ¾ dissolves** away.

24. The divine Spirit has become everything. The Divinity (Brahman, Self, Spirit) shall be real¬ized by one who considers everything as a manifestation (or an act) of Divine.

25. Some yogis offer sacrifices to the demi-gods, while others offer sacrifice by the sacrifice itself into the fire of the Supreme.

26. Some offer hearing and the other senses into the fires of restraint; others offer sound and the other objects of sense into the fires of sense.

27. Some again offer all the works of their senses and the works of the vital force into the fire of the yoga of self-control, kindled by knowledge.

28. Some likewise offer as sacrifice their material possessions, or their austerities, or their spiritual exercises, while others of subdued minds and severe vows offer their learning and knowledge.

29. Others again who are devoted to breath control, having restrained the paths of prana (the incoming breath) and apana (the outgoing breath), pour as sacrifice prana into apana and apana into prana. While others, restricting their food, pours as sacrifice their life breaths into life breaths***.

30. All these are knower of sacrifice [know what sacrifice is] and by sacrifice have their sins destroyed. Those who perform selfless service obtain the nectar of Self-knowledge as a result of their sacrifice and attain the Supreme Being.

31. 0 Best of the Kurus (Arjuna), if this world is not a happy place for the non-sacrificer, how can the other world be?

32. Many types of spiritual disciplines are described in the Vedas. Know that all of them are the action of body, mind, and senses prompted by the forces of Nature. Understanding this, one shall attain Nirvana or salvation.

Wisdom and work

33. The acquisition and propagation of Self-knowledge are superior to any material gain or gift because purification of mind and intellect eventually leads to the dawn of transcendental knowledge and Self-realization ¾ the sole purpose of any spiritual practice. 0 scourge of the foe (Arjuna).

34. Acquire this transcendental knowledge from a Self-realized master by humble
reverence, by sin¬cere inquiry, and by service. The empowered ones, who have realized the Truth, will teach you.

In praise of wisdom

35. After knowing the transcendental science, 0 Pandava (Arjuna), you shall not again become deluded like this. With this knowledge you shall see the entire creation within your own higher Self, and thus within Me.

36. Even if one is the most sinful of all sinners, one shall cross over the river of sin by the raft of Self-knowledge.

37. The fire of Self-knowledge reduces all bonds of Karma to ashes, O Arjuna, like the blazing fire reduces wood to ashes.

38. Truly, there is no purifier in this world like the true knowledge of the Supreme. One discovers this knowledge within, naturally, in course of time when one's mind is cleansed of selfishness by Karma Yoga.

Faith is necessary for wisdom

39. One who has faith in Supreme, is sincere in yogic practice and has control over the mind and senses, gains this transcendental knowledge. Having gained this knowledge, one quickly attains su¬preme peace or liberation.

40. The irrational, the faithless, and the disbeliever (atheist) perish. There is neither this world nor the world beyond nor happi¬ness for a disbeliever.

41. Work does not bind a person who has renounced work ¾ by renouncing the fruits of work ¾ through Karma Yoga and whose confusion with regard to body and Spirit is completely de¬stroyed by the Self-knowledge, 0 winner of wealth (Arjuna).

42. Therefore, cut the ignorance-born confusion with regard to body and Spirit by the sword of Self-knowledge, resort to Karma Yoga, and get up for the war, 0 Bharata (Arjuna).

In the Upanisad of the Bhagavad-gita, the science of the Absolute, the scripture of yoga, and the dialogue between Sri Krishna and Arjuna, this is the fourth chapter, entitled “The Yoga of [Divine] Knowledge.”

* The fourfold order is the caste system. The emphasis is on guna (aptitude) and karma (function), and not jati (birth). The varna, or the order to which we belong, is independent of sex, birth, and breeding.

** That is, his action does not bind him to cosmic existence.

*** That is, some practice control of breath.