Bhagavad Gita Chapter 4

11/03/2020 Chapter 4
Gita Artha Sangraha (Essence of Chapter 4): प्रसंगात स्वस्वभावोक्ति: कर्मणोकर्मतास्य च | भेदा:,ज्ञानस्य माहात्म्यम् चतुर्थाध्याय उच्यते || 8
(Meaning):In this Fourth chapter, the secrets behind BhagavAn’s incarnation (avathAra rahasyams) amidst us are covered. He states that He is Sarvaj~nan (Omniscient) and His divine suspicious body (dhivya MangaLa vigraham) is not made up of the five elements (Paanchabhoudhikam) and is aprAkrutham. He also explained that His incarnations are out of His own volition (icchA mAthram) and are made at the times when there is a decline in dharmam and His bhakthAs need protection (Saadhu samraksahNam, dharma sTApanam and Dhushta Nigraham). He instructs us on the importance of Karma yOgam and that Jn~Ana Yogam is incorporated inside Karma Yogam. The svaroopam (inherent nature) of Karma Yogam is elaborated upon in the Fourth Chapter.

Vedanta Desikar in Tatparya Chandrika elaborates on Bhagwan’s Avatara Rahasyam (Bhagavad Gita Chapter 4- Slokas 5 to 8)
अवतारस्य सत्यत्वं अजहत्स्वस्वभावता शुद्धसत्त्वमयत्वं च स्वेच्छामात्र निदानता धर्मग्लानौ समुदयःसाधु संरक्षणार्थता (AvatAra satyatvam, Ajahat svas-svabhAvata,S’uddha satvamayatvancha..,SvecchAmAtra nidAnatA,Dharma glAnau samudayaraha, SAdhu samrakshanArtatA)
1.AvatAra satyatvam: Avatārams of the Supreme Lord are not illusionary, but real. (अवतारस्य सत्यत्वं)
2.Ajahat svas-svabhAvata: In his avatārams, His svabhāva guṇams are not abandoned. They are very much part of Him even in these manuṣya avatārams. He is unborn. (अजहत्स्वस्वभावता)
3.S’uddha satvamayatvancha: During these avatārams, His body is not made up of pañca bhūtas like the beings. It is made up of śuddha satvam, free from rajas and tamas. (शुद्धसत्त्वमयत्वं). He is made up of pañcaśakti (Parameṣṭi, Pumān, Nivrttaḥ, Viśvaḥ, Sarvam).
4.SvecchAmAtra nidAnatA: His avatārams are not associated with the bondage of karma like the beings. But originate because of His own Śaṅkalpa Śakti. (स्वेच्छामात्र निदानता)
5.Dharma glAnau samudayaraha: Avatārams takes place when adharmam grows and there is a danger to dharmam (धर्मग्लानौ समुदयः)
6. SAdhu samrakshanArtatA: His avatārams are not for enjoying the fruits of Karma/actions like the beings. They are for protecting His bhakta or a devotee like Prahḷāda and punishing those who are unrighteous and terrorize the world like Kamsa, Rāvana, Dantavaktra etc., (साधु संरक्षणार्थता)
God takes a form to protect the sadhus.. like gajendra moksha.

Ramanujar Said:
Achit vilakshananaai, baddha vilakshananaai, mukta vilakshananaai, nitya vilakshananaai sva-itara- samasta-vastu- vilakshananaai Akhila-heya-pratya-neeka- kalyaanaikkataanaha..

In the VisishtAdvaithA school of philosophy , the Jeevans (chith) are classified into three categories:
(1) Bhaddha Jeevan or those souls , who are in bondage and go through unending cycles of births and deaths.
(2) MukthAs , who through the successful pursuit of Bhakthi Yoga or performance of Prapathti at the feet of SadaachaAryan are released form their bondages and serve the Lord at His Parama Padham .These are Muktha Jeevans.
(3) NithyAs or Nithya Jeevans or Nithya Sooris are those , who are eternally free from samsAric bondages.They never had any bondages unlike the Muktha Jeevans,
who overcame their bondages thru Bhakthi YogA or prapathti YogA. Examples of Nithya Sooris are GarudA ,AdhisEshA , VishvaksEnA et al.

Achith (Satva Sunyam)	Chith (Mishra Satvam all 3 gunas)			Easwaran (Sudtha Satvam)
	Bhadhatma	Mukthas	Nitya sooris
Swaroopa Vikaram	Swabhava Vikaram	Kadachith Vikaram	Wealth of Bhagwan	No vikaram.

Bhagavad Gita Chapter 4 Slokas Meaning:

Slokas 1 – 3:
I taught this imperishable Yoga to Vivasvān; Vivasvān taught it to Manu; Manu declared it to Ikshvāku.Thus handed down in succession, the royal sages knew this (Karma Yoga). But with long lapses of time, O Arjuna, this Yoga was lost to the world.It is that same ancient Yoga which I now teach to you, as you are My devotee and My friend; it is indeed the highest mystery.
Sloka 4
Arujna Said: Your birth was recent, and the birth of Vivasvān long ago. How then am I to understand that you taught it in the beginning?.
So the reason Arjuna asked such a question was to get clarification presented in an exposition on the meaning of avatars or Lord Krishna’s authorised incarnations in the Vedic scriptures and answer these questions:
1) Are avatars real or illusory?
2) Under what circumstances do avatars manifest?
3) What is the nature of the body the avatar assumes?
4) Are all the avatars expanding from Lord Krishna?
5) Are all the avatars omniscient, omnipotent and omnipresent?
6) Are all avatars transcendental to the cycle of birth and death?
7) Are all avatars able to fulfil all desires?
8) What is the time schedule which avatars manifest themselves?
This was the purpose of this question so Lord Krishna would give an expose on these topics.
Slokas 5 – 8:
Many births of Mine have passed, O Arjuna, and so is it with you also. I know them all, but you do not know them. In this he talks about his avatara Sathyathvam.
Though I am unborn and immutable by nature, and though I am the Lord of all beings, yet by employing My own Nature (Prakṛti) I am born by My own free will.
He talks about ajahath-svabhAvam, Suddha Satthva Maya Sareeram, SvEcchA-mAthra nidhAnathA. He does not have any vikarams whereas achith has swaroopa vikaram, Bhadhatma has Swabhava Vikaram, Mukthas have Khadachith Vikaram and Nitya Sorris are his wealth (Sothu).
Whenever there is a decline of Dharma, O Arjuna, and an increase of Adharma, then I incarnate Myself. He talks about Dharma-glAnou Samudhaya.
For the protection of the good and for the destruction of the wicked, for the establishment of Dharma, I advent myself from age to age. He talks about Saadhu SamrakshaNArTathA.

01/04/2020
sloka 9
Whosoever thus knows in truth My divine birth and deeds O Arjuna, is not reborn again, and after leaving the body comes to Me.
As per advaith its Aikyapathi Moksham wherein its aikyam with Brahmam.
As per Vishista Advaitham its Samyapathi Moksham where in 8 kalyana gunas of paramatma is given.
1. apahathapApmA (unaffected by sin), 2.vijara: (unaffected by old age), 3. vishOka: (free from sorrow), 4. vimruthyu: (imperishable) 5. vijiDhathsa (no hunger) 6.apipAsa: (free from thirst), 7. sathyakAma: (lover of truth), 8. sathyasankalpa: (he who wills the truth)
. In the Divine Vaikuntha they become His servitors or instruments of service, or remains absorbed in the bliss of Narayana. They become one with God in knowledge and bliss, but not in power; for Narayana alone is the Great Cause of the universe (liberated Jivas do not have the power to create, preserve or destroy the universe).
Slokas 10-14
Freed from desire, fear and anger, absorbed in Me, taking refuge in Me, purified by the austerity of knowledge, many have attained My state.
Whosoever takes refuge in Me in any manner whatsoever, in the same manner do I favour them; beings experience Me alone in different ways, O Arjuna.
Those who hanker for success in action in this world, sacrifice to the gods; for in this human world, success is quickly attained by religious rites.
The [social] system of four castes was generated by Me according to division of Gunas and Karma. Though I am the generator, know Me as a non-agent and immutable.
Actions do not taint Me, nor do I have a desire for the fruits of actions. One who understands Me thus, is not bound by karma.
Slokas 15-24 (karma, akarma)
Having known this, the ancient seekers for liberation also performed action, therefore you also should engage in action alone, as the ancients did in days of yore.
hat is action? What is inaction? Even the wise are confused in this respect. I shall declare to you that kind of action by knowing which, you will be freed from suffering.For verily one must understand the nature of action (karma), and the nature of diversified action (vikarma) as also the nature of non-action (akarma) —profound indeed is the way of action.He who sees non-action in action and also action in non-action is wise among people. He is fit for liberation and has concluded all actions.He whose every undertaking is free from desire for personal gain and the delusive identification [of the body with the Self], whose karmas are burnt up in the fire of knowledge —him the wise describe as a sage.aving renounced attachment to the fruits of one’s actions, ever contented with the eternal (Self), and dependent on none, one does not verily act, even though engaged in activity.Free from expectation, with the mind controlled, relinquishing all notions of possessiveness, and merely doing physical activity, one does not incur blame.ontent with what comes without effort, transcending the pairs of opposites, free from ill-will, balanced in success and failure, though acting, one is not bound. The Karma of one who is free from attachments, who is liberated, whose mind is established in wisdom, who acts only for sacrifice, is entirely dissolved.Brahman is the instrument, Brahman is the oblation; by Brahman is the oblation offered into the fire of Brahman; Brahman alone is to be reached by one who meditates on Brahman in one’s works.ledge, Through Pranayama,
Slokas 25 – 30.5(Karmasya bedhaha)
1. Deiva puja, 2.yagnam/Homam, 3.Keep Indriyas away from vishaya, 4.Indriyas control, 5.mana adakam(control),6.Dravya Yogam(Good way ear and give charity), 7.tapasya yagna, 8.yoga yagna, 9.svādhyāya yajña or the study of the Vedic, 10.jñāna yoga or understanding of Vedic knowledge 11. rechaka 12. Puraka 13. Kumbhaka
Pranayama or breath control –consisting of three parts called rechaka or exhalation for 16 beats, Pūraka or inhaling for 32 beats and kumbhaka or cessation of breath for 64 beats.For every breath the prāṇa or outgoing breath is offered as yajña or worship into the apāna or incoming breath and the apāna is offered into the prāṇa.
These practitioners of karma yoga eventually realise the ātma or soul within their etheric heart and perceive the eternal Brahman
Slokas 31 – 42 (Nyanasya mahathmyam)
Those who subsist on the ambrosial remnants of sacrifice, go to the eternal Brahman. This world is not for one who makes no sacrifice, how then the other, O Kurusattama (Arjuna)?Thus many forms of sacrifices have been laid down as means of reaching Brahman. Know them all to be based on the (daily) rites. Knowing this, you shall be liberated.all activities should be performed with wisdom involved being that spiritual knowledge is the goal that is desired to be reached by every means possible until by constant endeavour one attains the final attainment.Know that by full prostration, by extensive questioning and by service, the wise, who have realised the truth, will instruct you in [that] teaching.Knowing that, O Pāṇḍava (Arjuna), you will not again become deluded thus — by that knowledge you will see all beings, without exception in your Self and then in Me.. Even if you are the most culpable of all criminals, you will cross over all wrong-doing by the raft of knowledge alone.Just as blazing fire turns fuel to ashes, O Arjuna, so does the fire of knowledge turn all Karma to ashes.Lord Krishna uses this illustration citing the complete eradication of all sins and their destruction to further emphasise the potency of spiritual knowledge,Verily, there is no purifier in this world equal to knowledge; one that is perfected in Karma Yoga discovers this (knowledge) spontaneously, in oneself in due time. One who has faith, who is dedicated to it, and who has controlled the senses, attains enlightenment. Having attained enlightenment, one obtains Supreme Peace.The ignorant, the faithless and the cynic perish; for the cynic there is neither this world, nor that beyond, nor happiness.O Dhananjaya (Arjuna), actions do not bind one who has renounce them through Karma Yoga and whose doubts are dispelled by knowledge, and who therefore possesses a steady mind.Therefore, with the sword of knowledge, cut asunder this doubt present in your heart, arising from ignorance concerning the Self. Arise and practice this [Karma] Yoga, O Bharata (Arjuna).