The document discusses chapters 4 and 5 of the Bhagavad Gita, focusing on Krishna's teachings about yoga, the nature of action, and the concept of dharma. It emphasizes the distinction between karma, akarma, and vikarma, highlights the significance of self-realization, and outlines the qualities necessary for approaching a guru. Ultimately, it presents the paths of karma yoga and karma sannyasa as leading to the same spiritual destination, with an emphasis on devotional work as the more accessible path for most individuals.

1. 1
Bhagavad Gita
Chapters 4 & 5
English Translations are from https://www.dlshq.org/download/bhagavad-gita/ as per SLM reference

2. 2
Dhyana Mantra (Invocation Song)

3. Chapter 4 : Jnana Karma Sanyas Yog (42 Slokas)
Renunciation of action through knowledge
 Krishna says he has imparted yoga to the ancient Kings; Arjuna Questions
 Krishna declares that he is the supreme, born to establish Dharma
 Teachings of Karma Yoga continued :
o Karma-Akarma-Vikarma (4.16 thru 23)
o Generalization of concept of Yajna (4.24 thru 32)
o Supremacy of Jnana Yoga (4.33 thru 42)
o How should a seeker approach a guru (4.34)

4. Chapter 4 : Krishna Enters Yogic State
o 4.1 thru 3 : To strengthen Arjun’s faith in the knowledge He is imparting, Shree Krishna
reveals its pristine origin in this chapter. He says, “Arjun, as you are my devotee and a dear
friend, I am revealing this supreme science of yog to you. It is the same eternal science that
I taught to the Sun God at the beginning of time. And in a continuous tradition, the same
knowledge; was passed to the saintly kings.” (Vivasvan – Sun God > Manu > Iksvaku , Kings
in Suryavamsa , around 10 generations prior to Shri Rama)
o 4.4 : Arjun promptly asks , “You taught to Vivasvan but you belong to the same time period
as mine (Contemporary) but he is an ancient king”. From here Krishna’s tone in BG changes
completely , he is no more a personality with a specific identity but the ultimate supreme
being
o But merely speaking of the Supreme Being takes a great yogi to that very state in which his
individuality would dissolve to fine oneness with supreme
o For eg when after the war Arjuna asks Krishna to repeat the teaching of Gita, Krishna says “
I cannot repeat the teachings that I preached you as I discoursed you on Supreme
Brahman , having established myself in Yoga”

5. Chapter 4 : Krishna Enters Yogic State (Contd..)
Whenever there is a decline in righteousness
and an increase in unrighteousness, O Arjun,
at that time I manifest Myself on earth.
To protect the righteous, to annihilate the
wicked, and to reestablish the principles of
dharma I appear on this earth, age after age.
o Dharma is one which helps human beings to liberate themselves from limited identities and
realize that true nature and Adharma is that which drags them compulsively into the
worldliness and entangles them
o In the context of the society as a whole Dharma refers to a sustainable framework that
facilitates human Enlightenment it refers to a system living according to which evolution of
human consciousness is greatly and effortlessly catalyzed

6. Chapter 4 : Krishna Enters Yogic State (Contd..)
o This is the most fundamental conception of Dharma and is called as Sanatana Dharma or
Eternal Dharma , all other conceptions of Dharma : Swadharma, kuladharma Etc are rooted
into this
o When a society is unfavorable to such Evolution there is it to be a rise of Adharma
o Adharma versus Dharma should therefore be viewed as Consciousness versus Compulsiveness
or Sustainable versus Unsustainable etc
o Whenever Ignorance and Adharma rises some individuals may emerge to dispel it
o The degree of their action (For eg Budha – Transformative Guidance , Krishna – Dynamic
Guidance) will vary
o When Degree of Manifestation of the divine becomes very special in some we call it Vibhuti &
when it becomes extraordinarily exceptional we call it Avatara (Descent of the Divine)
o Lord manifests and acts out of no compulsion (9,14) and nothing has to be gained or achieved
through Karma
o Important message in perspective of Karma Yoga : We don’t exist to improve the world but
the world exists to improve us

7. Chapter 4 : Karma-Akarma-Vikarma
o 4.16 : What is action and what is inaction? Even the wise are confused in determining this.
Now I shall explain to you the secret of action, by knowing which, you may free yourself from
material bondage.
o 4.17 : You must understand the nature of all three—recommended action(Karma), wrong
action (Vikarma), and inaction(Akarma). The truth about these is profound and difficult to
understand.
o Karma : Refers to Sastravihita karma : Activities prescribed by sastras for your role in society
(Swadharma). This includes Nitya-Naimittika Karma (Sandhavadhana, Agnihotra etc) that
everyone should perform as per their Varna and Stage of life (Asrama)
o Vikarma refers to Nishidha Karma or Forbidden action For eg Stealing , Or Student life
performing householder life (Mixing of Ashrama Dharma)

8. Chapter 4 : Karma-Akarma-Vikarma (Contd..)
o “A” prefix : Means Negation or Transcendence. Negation means there is a absence , In
Transcendence there is a leap to higher context (For eg Nirguna aka Gunatita)
o Akarma aka Naiskarmya means 2 things , Inactivity or Transcendence from Karma
o When Krishna condemns Akarma : Inaction , when He appreciates : Transcendence
o 4.18 Those who see action in inaction and inaction in action are truly wise amongst humans.
Although performing all kinds of actions, they are yogis and masters of all their actions.

9. Chapter 4 : Karma-Akarma-Vikarma (Contd..)
• Akarma in Karma (Inaction in Action) : Akarma is used in Transcendence sense.
o There is another kind of inaction performed by karm yogis. They execute their social duties without
attachment to results, dedicating the fruits of their actions to God
o Although engaged in all kinds of activities, they are not entangled in karmic reactions, since they have no
motive for personal enjoyment.
o There were many great kings in Indian history—Dhruv, Prahlad, Yudhisthir, etc—who discharged their kingly
duties to the best of their abilities, and yet because their minds were not entangled in material desires, their
actions were termed Akarm, or inaction.
• Karma in Akarma (Action in Inaction) : Akarma is used in Inaction sense.
o There is one kind of inaction where persons look upon their social duties as burdensome, and renounce
them out of indolence.
o They give up actions physically, but their mind continues to contemplate upon the objects of the senses.
o Such persons may appear to be inactive, but their lethargic idleness is actually sinful action
o When Arjun suggested that he wishes to shy away from his duty of fighting the war, Shree Krishna explained
to him that it would be a sin, and he would go to the hellish regions for such inaction

10. Chapter 4 : Assortment of Yajnas
o Daiva Yajna : Fire sacrifices (mentioned in Yajna Chakra) to maintain harmony with devatas
o Brahma Yajna: dissolving the individuality into one reality (Atma Jnana)
o Samyama yagna : offering the sense organs Into the Fire of restraint
o Visaya Yajna : offering regulated sense-objects Into the Fire of the sense organs
o Atma samyama yoga yajna : offering all the activities of the senses and Prana (inner
functions) Into the Fire of the self-restraint
o Dravya Yajna : that offering materials objects to a noble cause
o Tapo Yajna : offering oneself to self-imposed disciplines such as fasting yoga
o Svadhaya Yajna : Study of vedas for enhancing knowledge
o Jnana Yajna : Developing Atmajnana viveka ( discrimination between self and non-self)
o Pranayama Yajna: offering Prana into apana (inhalation) offering aparna into Prana
(exhalation) and halting both Prana and apana (retention)
o Niyatahara Yajna : attaining Mastery over a particular prana through food regulation and
offering the remaining pranas into that

11. Chapter 4 : Assortment of Yajnas (Contd..)
BG 4.31: Those who know the secret of sacrifice, and engaging in it, partake of its
remnants that are like nectar, advance toward the Absolute Truth. O best of the Kurus,
those who perform no sacrifice find no happiness either in this world or the next
o Jnana Yajna : Developing Atmajnana viveka ( discrimination between self and non-self), It is
superior to all types of material Yajna(4.33), Eventually all karma’s culminate in Jnana
(4.33), Fire of Jnana burns all Karma to Ashes(37), There is nothing in existence that is more
sacred than Jnana(38) Most of the sinful can cross the ocean of sins with the boat of
Jnana(36)

12. Chapter 4 : How to approach a Guru
• Krishna clarifies and resolves a significant issue in relation to questioning, Shradha (faith),
surrender and suspicion
• While emphasizing Jnana as the ultimate goal, he advices Arjuna that to attain AtmaJnana
he should approach a guru as a seeker
• 3 qualities of a Guru :
1. Pranipata(Prostration, Attitude of Surrender)
2. Pariprashna(questioning attitude)
3. Seva (Serving the Guru)
• Questions should raise out of Deep Faith or Conviction
• BG 4.39: Those whose faith is deep and who have practiced controlling their mind and
senses attain divine knowledge. Through such transcendental knowledge, they quickly
attain everlasting supreme peace.
• BG 4.40: But persons who possess neither faith nor knowledge, and who are of a doubting
nature, suffer a downfall. For the sceptical souls, there is no happiness either in this world
or the next.

13. Chapter 5 : Karma Sanyas Yog (29 Slokas)
• Arjuna repeats his previous questions(5.1) Karma Yoga and Karma Sannyasa(5.2 thru 6)
• Witness Attitude in Karma (5.8 thru 9)
• Spiritual Accomplishment is to be done here before death (5.19 thru 23)
• Kama & Krodha are Vega (5.23)
• In this chapter, Shree Krishna compares karm sanyās yog (the path of renunciation of
actions) with karm yog (the path of work in devotion)
• He says: we can choose either of the two paths, as both lead to the same destination.
However, he explains that the renunciation of actions is rather challenging and can only be
performed flawlessly by those whose minds are adequately pure.
• Purification of the mind can be achieved only by working in devotion. Therefore, karm
yog is a more appropriate path for the majority of humankind.

14. Chapter 5 : Sakshi Bhavana : Witness Attitude
o How Atmajnani performs actions is described in this chapter
o BG 5.8-9: Those steadfast in karm yog, always think, “I am not the doer,” even while engaged in seeing,
hearing, touching, smelling, moving, sleeping, breathing, speaking, excreting, grasping, and opening or
closing the eyes. With the light of divine knowledge, they see that it is only the material senses that are
moving amongst their objects.
o Whenever we accomplish anything substantial, we are overcome with the pride that we have done
something great. The pride of being the doer of one’s actions is a stumbling block to rising beyond
material consciousness. However, the God-conscious karm yogis overcome this obstacle with ease.

15. Chapter 5 : Sakshi Bhavana : Witness Attitude (Contd..)
o With purified intellect, they see themselves as separate from the body, and hence they
do not attribute their bodily actions to themselves. The body is made from the
material energy of God, and thus they attribute all their works as done by the power
of God.
o Since they have surrendered to the will of God, they depend upon Him to inspire their
mind and intellect in accordance with His divine will. So, they remain situated in the
understanding that God is the doer of everything
o This is Akin to the idea of mindfulness popularized by the Buddha instead of being
absent minded one should uphold awareness in smaller activities of daily life this
cultivates the power of concentrate which can be shown on any desired target object
or idea
o The keen observation of the bodily activity also lets one gradually realize that distance
between “me” and the body and develops Atma anatma viveka

16. Chapter 5 : Self Realization
BG 5.19: Those whose minds are established in equality of vision conquer the cycle of
birth and death in this very life. They possess the flawless qualities of God, and are
therefore seated in the Absolute Truth.
• Attaining realization during moment of death is a possibility but not a surety
• 2.72 : Someone who has attained the state of Brahman will be established in it during
death moment as well
• Meaning state is attained while alive and held on to during the moment of death

17. Chapter 5 : Self Realization (Contd..)
BG 5.23: Those persons are yogis, who before giving up the body are able to check
the forces of desire and anger; and they alone are happy.
This is the yogic definition for the Yogic Definition of Stress (YPH in last semester)

18. Question Papers
10M Questions
• Translate & Explain the verses “ Yadha Yadha he Dharmasya” & “Pavithranaya Sadhunam” (Twice)
• Explain Karma,Akarma & Vikarma. What is Krishna’s advice about them (twice)
5M Questions
• What is the purpose of Ishwara’s Avatara
• Explain Karma,Akarma & Vikarma
• List various types of Yajna’s listed by Krishna in 4th
chapter
2M Questions
• How to approach a Guru ? (Twice)
• Questioning (PariPrasna) and Surrender (Pranipata) are not contradictory. How ? (twice)
• What is Arjuna’s confusion at the beginning of 5th
Chapter ? (twice)
• What is Krisha’s explanation of importance of death moment ?