Bhagavad Gita Chapter 4, Verse 39

English Translation

The man who has faith, is diligent and has control over the organs, attains Knowledge. Achieving Knowledge, one soon attains supreme Peace.

Detailed Commentary

।।4.39।। Explanation — This verse speaks of a Shraddhavān puruṣa attaining jñāna. Even with less Shraddhā, a person might mistakenly consider themselves highly endowed with Shraddhā. Therefore, the Lord has given two adjectives for identifying Shraddhā: 'saṃyatendriyaḥ' and 'tatparaḥ'. One whose senses are completely under control is 'saṃyatendriyaḥ', and one who is diligently engaged in their spiritual practice (sādhana) is 'tatparaḥ'. The touchstone of diligence in sādhana is the control of the senses (indriya saṃyama). If the senses are not controlled and are drawn towards sense-objects (viṣaya-bhoga), then a deficiency in sādhana should be understood. 'Shraddhavān labhate jñānam' — Reverent faith in the Paramātman, Mahāpuruṣas, Dharma, and Shāstras, as if they were directly perceived, is called Shraddhā. Until the experience of Paramātma-tattva is attained, faith in Paramātman should be even greater than direct perception. In reality, there is no distance of space (deśa), time (kāla), etc., from Paramātman; it is merely a perceived distance. Due to believing in this distance, Paramātman, though ever-present everywhere, is not experienced. Therefore, accepting 'Paramātman is within oneself' is what Shraddhā is called. If a person desires to attain Paramātman and holds such Shraddhā that 'Paramātman is within oneself', then they certainly attain the knowledge (jñāna) of Paramātma-tattva. Saṃsāra is constantly fleeting, not remaining stable even for a moment. It has no independent existence (svatantra sattā). It appears to have existence only through the existence (sattā) of Paramātman. Thus, not believing in the independent existence of saṃsāra and believing only in the existence of Paramātman is Shraddhā. Upon possessing such Shraddhā, jñāna is attained immediately. As long as the senses are not controlled and there is no diligence in sādhana, Shraddhā should be considered deficient. If the senses are drawn towards sense-objects (viṣayas), diligence in sādhana does not arise. Without diligence in sādhana, one gives importance to external things. Until one is devoted to sādhana (sādhana-parāyaṇatā), Shraddhā is also not complete. Due to incomplete Shraddhā, the experience of Tattva (the ultimate reality) is not attained. In the thirty-fourth verse of this same chapter, the Lord, while describing the method of attaining jñāna from a Guru, mentioned three means: Praṇipāta, Paripraśna, and Sevā. Here, the Lord has mentioned one means of attaining jñāna: Shraddhā. In the thirty-fourth verse, the word 'upadekṣyanti' refers only to the Guru's imparting of jñāna; but in this verse, the word 'labhate' refers to the attainment of jñāna. The implication is that it is not certain that jñāna will be attained through the means mentioned in the thirty-fourth verse; however, through the means mentioned in this verse, jñāna is certainly attained. The means in the thirty-fourth verse are external, thus they can be performed with deceit (kapaṭabhāva); but the means in this verse are internal, thus they cannot be performed with deceit. Therefore, Shraddhā is primary in the attainment of jñāna. There is a Tattva or Awaakening (Bodha), whose experience I can have, and can have right now — this is truly Shraddhā. The Tattva also exists, I also exist, and I also desire to experience the Tattva; then what is the delay for? Special point: It is astonishing that what is eternal (nitya) and continuously present (nirantara vidyamān) is not found dear, yet the saṃsāra, which constantly changes, is found dear! The reason for this is that saṃsāra does not have stability even for a moment; what is continuously moving towards non-existence (abhāva) is considered permanent (sthāyī). Due to considering it permanent, we desire to derive lasting happiness (sthāyī sukha) from it, which is not possible. To gain happiness, we establish a sense of 'mine' (apanāpan) in saṃsāra, which is never truly ours. If saṃsāra were ours, then every situation would remain with us. But neither do situations remain with us, nor do we remain with situations. Therefore, it is not ours at all. The senses through which we perceive saṃsāra, we also consider them ours. But we have no control over them either. The entire saṃsāra, including the inner instrument (antaḥkaraṇa) and the senses (indriyas), is moving towards dissolution (pralaya). It has no lasting existence (sthiti). Saṃsāra is merely perceived (pratīti hotī hai), therefore it can never truly be attained (prāpti). Saṃsāra cannot reach its true Swarūpa (own essential nature), but the Swarūpa remains present everywhere as existence (sattārūpa). Saṃsāra has no independent existence (svatantra astitva), but one's own existence (apnā astitva) is eternal and continuous. The Swarūpa is directly experienced (pratyakṣa anubhava). The Swarūpa is unchangeable (aparivartanśīla). If it were changeable, who would observe the changes of saṃsāra? Just as we experience the continuous change and non-existence (abhāva) of saṃsāra, we do not experience our own change and non-existence. Even so, by identifying with the changeable body, we mistakenly consider its changes as our own. By establishing a relationship with the body, we consider the body's states as our own. Consider: if we were one with the state of the body, then upon the state's departure, we too would depart. This proves that the fleeting state is separate, and we are separate. Thus, the experience of one's eternally perfect (nityasiddha) Swarūpa is 'jñāna'. Secondly, in this thirty-ninth verse, 'labhate' means the attainment of an eternally perfect (nityasiddha) object, one that is not created. That which is created, i.e., that which did not exist before, cannot be called 'labhate' as an attainment. That which did not exist before will not exist later; it can only be experienced (anubhav), not attained (prāpta). That Tattva which exists before the creation of saṃsāra, exists during the existence of saṃsāra, and exists even after the destruction of saṃsāra, is called 'is' (hai), and the attainment of 'is' is called 'labhate'. That object which did not exist before its creation and will not exist after its destruction is called 'is not' (nahīṃ). 'Is not' is perceived (pratīti hotī hai), but not attained (prāpti). 'What is, is; and what is not, is not.' To accept 'is not' as 'is not' and 'is' as 'is' is Shraddhā, through which eternally perfect jñāna is attained — 'Shraddhavān labhate jñānam'. 'Jñānaṃ labdhvā parāṃ śāntim-acireṇādhigacchati' — In the third verse of the ninth chapter, the Lord has stated that a Shraddhā-less person does not attain Me and remains trapped in the cycle of birth and death (janma-maraṇa). The same point is stated here in an affirmative manner: a Shraddhavān person attains supreme peace (paramā śānti), meaning they attain Me and are freed from the cycle of birth and death. The reason for not experiencing supreme peace is searching externally for what is intrinsically within oneself. Supreme peace is self-evident (svataḥ-siddha) in every living being (prāṇimātra). But humans search for peace in worldly objects (sāṃsārika vastu). Therefore, even after wandering for many births, they do not find peace. How can peace be found in objects that are subject to origin and destruction (utpatti-vināśīla)? Upon the experience of Tattva-jñāna, when the connection with sorrowful saṃsāra is severed (sambandha-viccheda), the self-evident supreme peace is experienced. Relation — In the next verse, the Lord condemns such a person who is unfit for the attainment of jñāna, a विवेकहीन (lacking discrimination) and saṃśayātmā (doubtful soul).