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== अध्यायसारः || Summary of the Fourth Chapter ==

== अध्यायसारः || Summary of the Fourth Chapter ==

After having enumerated Karma Yoga in the previous chapter, the concept of inaction in action naturally seeks deliberation. Sri Krishna, here, proceeds to explain the secret of Yogic action to Arjuna. He says, even though one is not engaged in action, but if the mind is active with the idea of doership and egoism, then it is action in inaction. On the other hand, though engaged physically in intense action, if the idea of agency is absent, if one feels that Prakrti does everything, it is inaction in action.  

After having enumerated Karma Yoga in the [[Karma Yoga (कर्मयोगः)|previous chapter]], the concept of inaction in action naturally seeks deliberation. Sri Krishna, here, proceeds to explain the secret of Yogic action to Arjuna. He says, even though one is not engaged in action, but if the mind is active with the idea of doership and ahamkara, then it is action in inaction. On the other hand, though engaged physically in intense action, if the idea of agency is absent, if one feels that Prakrti does everything, it is inaction in action.  

Further, describing the qualities of the liberated one, it is said that he is free from attachment and is always calm and serene though engaged in ceaseless action. He is unaffected by the pairs of opposites like joy and grief, success and failure. Also, one who has true union with the Supreme is not subject to rebirth. He attains immortality. Such a union can only be achieved when one is free from attachment, fear and anger, being thoroughly purified by right knowledge.  

Further, describing the qualities of the liberated one, it is said that he is free from attachment and is always calm and serene though engaged in ceaseless action. He is unaffected by the pairs of opposites like joy and grief, success and failure. Also, one who has true union with the Supreme is not subject to rebirth. He attains immortality. Such a union can only be achieved when one is free from attachment, fear and anger, being thoroughly purified by right knowledge.  

It is also emphasised here that the Supreme being accepts the devotion of all, whatever path one may use to approach Him. Some engage in the performance of various kinds of sacrifices through the practice of which the mind is purified and is led towards Him. Here also there must be the spirit of non-attachment to the fruits of actions. Divine wisdom, according to Sri Krishna, should be sought at the feet of a liberated Guru, one who has realised the Truth. The aspirant should approach such a sage in a spirit of humility and devotion. At this juncture, it is believed that the Supreme being Himself manifests in the heart of the Guru and instructs the disciple. And having understood the Truth from the Guru by direct intuitive experience the aspirant is no longer deluded by ignorance. The liberated aspirant directly beholds the Self in all beings and all beings in the Self. He cognises through internal experience or intuition that all beings, from the Creator down to a blade of grass, exist in his own Self and also in the Supreme being.  

It is also emphasised here that the Supreme being accepts the devotion of all, whatever path one may use to approach Him. Some engage in the performance of various kinds of [[Yajna (यज्ञः)|yajnas]] through the practice of which the mind is purified and is led towards Him. Here also there must be the spirit of non-attachment to the fruits of actions. Divine wisdom, according to Sri Krishna, should be sought at the feet of a liberated Guru, one who has realised the Truth. The aspirant should approach such a sage in a spirit of humility and devotion. At this juncture, it is believed that the Supreme being Himself manifests in the heart of the Guru and instructs the disciple. And having understood the Truth from the Guru by direct intuitive experience the aspirant is no longer deluded by ignorance. The liberated aspirant directly beholds the Self in all beings and all beings in the Self. He cognises through internal experience or intuition that all beings, from the Creator down to a blade of grass, exist in his own Self and also in the Supreme being.  

Later, Arjuna is given the most heartening assurance that divine wisdom liberates even the most sinful. When knowledge of the Self dawns, all actions with their results are burnt by the fire of that knowledge, just as fuel is burnt by fire. When there is no idea of egoism, when there is no desire for the fruits of one’s actions, actions are no actions. They lose their potency. In order to attain divine wisdom one must have supreme faith and devotion. Faith is therefore the most important qualification for a spiritual aspirant. The doubting mind is always led astray from the right path. Faith ultimately confers divine knowledge, which removes ignorance once and for all. Mere intellectual knowledge does not lead to liberation. It cannot grant one supreme peace and freedom. When one has achieved complete self-mastery and self-control, when one has intense faith and devotion, then true knowledge dawns within and one attains liberation and freedom from all weaknesses and sins.  

Later, Arjuna is given the most heartening assurance that divine wisdom liberates even the most unrighteous. When knowledge of the Self dawns, all actions with their results are burnt by the fire of that knowledge, just as fuel is burnt by fire. When there is no idea of ahamkara, when there is no desire for the fruits of one’s actions, actions are no actions. They lose their potency. In order to attain divine wisdom one must have unwavering belief (shraddha) and devotion. Shraddha is therefore the most important qualification for a spiritual aspirant. The doubting mind is always led astray from the right path. It is shraddha that ultimately confers divine knowledge, which removes ignorance once and for all. Mere intellectual knowledge does not lead to liberation. It cannot grant one supreme peace and freedom. When one has achieved complete self-mastery and self-control, when one has intense shraddha and bhakti, then true knowledge dawns within and one attains liberation and freedom from all papas and weaknesses.  

The Chapter then concludes by emphasising that the soul that doubts gets destroyed. Without faith in oneself, in the scriptures and in the words of the preceptor, one cannot make any headway on the spiritual path. It is doubt that prevents one from engaging in spiritual Sadhana and realising the highest knowledge and bliss. By following the instructions of the Guru and through sincere service, one’s doubts become baseless and divine knowledge manifests itself within. This leads to rapid Spiritual progress.<ref name=":0">Swami Sivananda (2000), [https://holybooks-lichtenbergpress.netdna-ssl.com/wp-content/uploads/BHAGAVAD-GITA-By-SRI-SWAMI-SIVANANDA.pdf Bhagavad Gita], Uttar Pradesh: The Divine Life Society, The Yoga of Wisdom.</ref>

The Chapter then concludes by emphasising that the individual who is devoid of shraddha; one who doubts gets destroyed. Without trust and belief in oneself, in the scriptures and in the words of the preceptor, one cannot make any headway on the spiritual path. It is doubt that prevents one from engaging in spiritual Sadhana and realising the highest knowledge and bliss. By following the instructions of the Guru and through sincere service, one’s doubts become baseless and divine knowledge manifests itself within. This leads to rapid Spiritual progress.<ref name=":0">Swami Sivananda (2000), [https://holybooks-lichtenbergpress.netdna-ssl.com/wp-content/uploads/BHAGAVAD-GITA-By-SRI-SWAMI-SIVANANDA.pdf Bhagavad Gita], Uttar Pradesh: The Divine Life Society, The Yoga of Wisdom.</ref>

[[Category:Bhagavad Gita]]

[[Category:Bhagavad Gita]]

[[Category:Prasthana Trayi]]

[[Category:Prasthana Trayi]]