Bhagavad Gita Chapter 4, Verse 42

English Translation

Therefore, O scion of the Bharata dyasty, take recourse to yoga and rise up, cutting asunder with the sword of Knowledge this doubt of your own in the heart, arising from ignorance.

Detailed Commentary

।।4.42।। Elucidation— ‘*Tasmād ajñāna-sambhūtaṁ... chittvainaṁ saṁśayam*’ — In the previous *Śloka*, Bhagavan said that the *Karmayogī* who has severed all relations with actions through *Samatā* (equanimity) and destroyed all doubts through *Jñāna* (knowledge), is not bound by *Karma*, meaning he is liberated from the cycle of birth and death. Now, with the word ‘*Tasmāt*’ (Therefore), Bhagavan inspires Arjuna to perform his bounden duty, knowing him to be such. Arjuna had a doubt: “How can my welfare be achieved through a difficult action like war? And for my welfare, which should I adopt: *Karmayoga* or *Jñānayoga*?” In this *Śloka*, Bhagavan inspires him to destroy this doubt, because duty cannot be properly performed while doubt persists. ‘*Ajñāna-sambhūtam*’ means that all doubts arise from *Ajñāna* (ignorance), i.e., from not understanding the essence of *Karma* and *Yoga*. To consider actions and objects as one’s own is *Ajñāna*. As long as this *Ajñāna* remains, doubts persist in the mind, because actions and objects are perishable, and the *Ātman* is imperishable. In the Third Chapter, the practice of *Karmayoga* was discussed, and in this Fourth Chapter, knowing it in essence (*tattva*) is specifically addressed. Because along with performing *Karma*, it is also essential to know it. No action is correct without proper understanding. And when *Karma* is performed with proper understanding, that very *Karma* liberates. Therefore, in this chapter, Bhagavan has emphasized knowing *Karma* in essence. In the previous *Śloka* too, ‘*Jñāna-sañchinna-saṁśayam*’ came in this sense. A person who understands the science of *Karma* has all his doubts destroyed. The science of *Karma* is: to do nothing for oneself. ‘*Yogam ātiṣṭhottiṣṭha Bhārata*’ — Arjuna had laid down his bow and arrows and was sitting in the middle of the chariot (1.47). He had clearly told Bhagavan, “I will not fight” — ‘*Na yotsye*’ (Gītā 2.9). Here Bhagavan commands Arjuna to rise up for battle, established in *Yoga*. Bhagavan had also stated this in the Forty-eighth *Śloka* of the Second Chapter with the words ‘*Yogasthaḥ kuru karmāṇi*’ (Perform bounden duties, established in *Yoga*). The meaning of *Yoga* is ‘*Samatā*’ (equanimity) — ‘*Samatvaṁ yoga ucyate*’ (Gītā 2.48). Arjuna considered war to be a sin (Gītā 1.36-45). Therefore, Bhagavan commands Arjuna to fight, established in *Samatā*; because fighting established in *Samatā* does not incur sin (Gītā 2.38). Thus, performing duty established in *Samatā* is the means to be freed from *Karma-bandhana* (bondage of actions). Actions keep happening in the world, but due to absence of attachment (*rāga*) and aversion (*dveṣa*) towards those actions, we are not bound by them; rather, we remain unattached (*nirlipta*). We are bound only by those actions in which there is *rāga* or *dveṣa*. Because *rāga* or *dveṣa* establishes our connection with actions. When *rāga-dveṣa* cease, i.e., *Samatā* arises, then the connection with actions is not established, whereby a person becomes free from *Karma-bandhana*. *Samatā* in one’s own *Svarūpa* (true nature) is self-proven. We should understand that every action has a beginning and an end. The fruits of those actions also have a beginning and an end. But the *Svarūpa* remains continuously the same. Therefore, by not performing any action for oneself and not considering any object as one’s own, the connection with the world is severed, and then the self-proven *Samatā* is experienced. Due to the description of *Karmayoga* and *Sāṁkhya Yoga* for the attainment of *Tattvajñāna* (knowledge of the essence), this Fourth Chapter is named ‘*Jñāna-Karma-Sannyāsayoga*’.