Bhagavad Gita Chapter 4, Verse 1

English Translation

The Blessed Lord said I imparted this imperishable Yoga to Vivasvan, Vivasvan taught this to Manu, and Manu transmitted this to Iksavaku.

Detailed Commentary

।।4.1।। Explanation— 'Imam Vivasvate Yogam Proktavanahamavyayam' (I taught this imperishable Yoga to Vivasvan) – The Lord mentions Surya (the Sun-god), Manu, and King Ikshvaku. All these were householders (Grihasthas) and attained supreme perfection (Paramasiddhi) through Karma Yoga while living in the Grihastha ashrama. Therefore, understanding 'Imam Avyayam Yogam' as 'Karma Yoga,' in accordance with the preceding context and the royal lineage (Rajaparampara), seems appropriate. Although Karma Yoga is also described in the Puranas and Upanishads, it is not as extensive as the Karma Yoga described in the Gita. In the Gita, the Lord has expounded Karma Yoga in a simple manner. The Lord and His Self (Atma) are eternal (Nitya), and the soul's (Jiva's) relationship with the Lord is also eternal. Therefore, all paths to attain the Lord (Bhagavatprapti) are also eternal. With the word 'Avyayam' (imperishable), the Lord affirms the eternality (Nityatva) of Karma Yoga. The soul's inherent relationship with the Supreme Self (Paramatma) is self-evident, just as a chaste wife (Pativrata Stri) does not have to do anything to 'become' her husband's. Similarly, a spiritual aspirant (Sadhaka) does not have to do anything to 'become' the Lord's; however, they assume temporary relationships, which prevents the experience of the eternal relationship with the Paramatma. To eradicate these temporary relationships, a Karma Yogi dedicates all their actions to the world (Samsara), considering them as service to it. The body itself is a part of the universe (Brahmanda). Thinking in this way, 'Karma' (actions) will be for the world, but 'Yoga' (union) will be for oneself. By 'Vivasvate Proktavan' (taught to Vivasvan), the Lord demonstrates to the aspirants that just as the Sun (Surya) constantly performs actions and remains unattached (Nirlipta), so too should aspirants continue to fulfill their duties (Kartavya). They should remain selfless (Nishkam), free from possessiveness (Nirmam), and unattached (Anasakta) in their actions. In creation (Srishti), the Sun is the progenitor of all. The Lord imparted the teaching of imperishable Karma Yoga to him, which proves that the Lord is the primal Guru (Adi Guru) and Karma Yoga is beginningless (Anadi). Question— Why did the Lord impart the teaching of Karma Yoga to the Sun at the beginning of creation? Answer— 1. The Lord considered the Sun as the true deserving recipient (Vastavik Adhikari) of Karma Yoga and therefore taught it to him first. 2. In creation, the one who is born first is given the instruction, just as Brahmaji gave it to the progeny (Prajas). Worlds (Lokas) originated from the Sun. 3. The instruction was given to make Karma Yoga easily accessible through tradition (Parampara). The Sun is the eye of the entire universe (Jagat). 4. The Sun spreads light everywhere. The act of giving and receiving instruction in the form of the Lord and the Sun is a divine play (Leela) for the welfare of the world (Lokahit). 'Vivasvan Manave Praha Manurikshvakave’bravit' (Vivasvan taught it to Manu, and Manu told it to Ikshvaku) – Karma Yoga is a special discipline (Khas Vidya) for householders (Grihasthas). The primary ashrama is indeed the Grihastha-ashrama. Householders can attain the Supreme Self (Paramatmaprapti) by fulfilling their duties. By naming Surya, Manu, Ikshvaku, and other kings, the Lord warns householders to practice their 'household discipline' (Ghar ki Vidya) of Karma Yoga. Arjuna was also a householder who considered Sannyasa (renunciation) superior to fulfilling his dutiful actions (Kartavya-karma). The Lord states that the Paramatma can be attained even while living a householder's life. Actions (Karma), their instruments (Karana), and accessories (Upakarana) are perishable, and the fruit obtained from them is also transient (Nashvan). The satisfaction (Tripti) gained from attaining the imperishable (Avinashi) cannot be achieved from perishable fruits. An aspirant (Sadhaka) should detach themselves (Viyog) from actions, instruments, and accessories. Even while performing actions, a Karma Yogi has no desire (Kamana), possessiveness (Mamata), or attachment (Asakti) towards them; instead, there is affection (Priti) and promptness (Tatparata). In this way, as soon as there is detachment from actions, the experience of the Paramatma occurs. Every human being should understand that whatever they possess is not theirs. All are interdependent. Therefore, it is our duty (Kartavya) to help, assist, and serve one another. This is Karma Yoga. Everyone can practice it. Dutiful actions (Kartavya-karma) are always performed with a selfless attitude (Nishkam Bhava). Actions performed with selfish motives (Sakam Bhava) are binding (Bandhankarak). Duty is spontaneous (Sahaj) and natural (Svabhavik). Performing actions with ego (Ahanta), attachment (Asakti), possessiveness (Mamata), and desire (Kamana) involves effort (Parishram). The Lord's power (Shakti) always resides for the welfare of all beings (Pranimatra ke hit mein). A Karma Yogi abandons self-interest (Svarthabhava) and acts for the welfare of the entire world (Sansarmatra ke hit mein). When this happens, the Lord's power begins to work within them and makes them exceptional (Vilakshan). In Karma Yoga, there is no need for external dependence (Parashraya). Serving in accordance with the circumstances is considered a duty. The proper utilization (Sadupayog) of available circumstances is Karma Yoga.