Bhagawad Gita Ch.4 Ver. 1-7 [Sri Adi Shankara]

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4th Chapter: GyAnakarma sanyAsayOga

 

0.1 The Yoga set forth in the two previous chapters, characterized by

dedication to the discipline of knoweldge accompanied by renunciation and

implemented by the Yoga of Action-a teaching in which the contents of the

Vedas, both activistic and quietistic, culminate-is the same that the Lord

seeks to inculcate in the Bhagavad Gita as a whole. Therefore, deeming that

the sense of the Vedas has already been set forth in its entirety, the Lord

lauds the same with reference to the line of teachers thorugh whom it has

been handed down to posterity.

 

The blessed Lord said:

1. This immutable Yoga I imparted to the Sun (Vivasvan) who declared it

to Manu. Manu proclaimed it to Iksvaku.

 

1.1 This Yoga or way of life set forth in the two previous chapters I

imparted to the Sun in the beginning of creation in order to confer strength

on the Ksatriyas, the rulers of the world. With the strength of this Yoga

they became competent to protect the Brahmana class. The Brhamanas and

Ksatriyas are competent to protect the whole world. This Yoga is immutable

as its fruit does not decline; for, the fruit of this Yoga, namely,

emancipation characterized by the discipline of right perception, is

unfailing. And the Sun declared it to Manu, who, in his turn, proclaimed it

to his son, the first king Iksvaku.

 

2. Royal sages have known this Yoga thus traditionally transmitted. O

valiant prince! Due to lapse of long time, this Yoga has perished in this

world.

 

2.1 The royal sages came to know this Yoga, thus traditionally handed

down. Due to the lapse of a long stretch of time, the tradition of its

transmission has perished in this world. Para in Paramtapa denotes

adversaties. By means of the rays of courage and energy, like the sun,

Arjuna scorches them; he is the scourge of his foes.

 

3.0 Noting that this Yoga has perished, since its practitioners have been

weak and sensuous, and that the world is severed from life's supreme values:

 

3. The same ancient Yoga has now been proclaimed to you by Me; for, you

are a devotee and My comrade. Knowledge of this Yoga, indeed, is the

highest mystery.

 

3.1 That same ancient Yoga has been related to you now by me; because you

are my devotee and friend. As it is secret, knowledge of this Yoga is the

highest.

 

4.0 "Let none deem that the Lord is guilty of self-contradiction"-as if

to drive home this point, Arjuna spoke, posing a question, as it were.

 

Arjuna said:

4. Your birth has been later; that of the Sun (Vivasvan) earlier. How

then am I to take it that You imparted this Yoga in the beginning?

 

4.1 Later in time, in the house of Vasudeva, your birth took place.

Earlier, in the beginning of creation, was Vivasvan (the Sun) born.

Therefore, how am I to understand, as free from contradiction, the assertion

that You, who in the beginning of creation imparted this Yoga, have now

proclaimed it to me?

 

5.0 In order to remove the scepticism of the dull-witted as regards the

power and omniscience of Vasudeva, the Lord spoke. Indeed, this is the

purpose served by Arjuna's question:

 

The blessed Lord said:

5. Numerous births of Mine have already taken place, as also those of

yours, Arjuna! I know them all, but O scourge of foes! you do not.

 

5.1 Numerous births of Mine have already taken place, occurred, as also

those of yours, O Arjuna! ? I know them all, you don't, as your powers of

cognition have been impelled by merits, demerits etc. On the contrary,

being eternally pure, awake and free, and endowed with unimpaired cognitive

powers, I know them all, O scourge of foes!

 

 

 

6.0 If so, even in the absence of merit and demerit, how is it that You,

the Lord eternal, have birth at all? Answer:

 

6. Though unborn and though the Immutable Self and the Lord of all living

beings, resorting to My poer of becoming, through My Maya, I take birth.

 

6.1 Though I am the unborn and immutable Self, i.e., though My cognitive

power never wanes and I am the master of all beings from Brahma down to a

tuft of grass, resorting to, i.e., mastering, My 'power of becoming', I take

birth or appear to become emboided. My power of becoming is all-pervasive;

it consists of the three constituents. The entire world is subject to it.

Deluded by it, the world does not know its own Self, Vasudeva. Thus I am

born, as it were, by virtue of My power of becoming and not in fact, as is

the case with the world.

 

7.0 When, for what purpose, does the birth of the Lord occur? Listen:

 

7. Whenever, scion of Bharatas! righteousness declines and

unrighteousness prevails, I project Myself.

 

7.1 Whenever righteousness declines or withers-righteousness as embodied

in the order of classes, life-staitons etc., which promotes the prosperity

and makes for the emancipation of all living beings-and unrighteousness

prevails, 'flourishes' then, through Maya, I project Myself. Wherefore?