FolioCorpusBhagavad-gītā

Bhagavad-gītā 4.42

తస్మాదజ్ఞానసమ్భూతం హృత్స్థం జ్ఞానాసినాత్మనః । ఛిత్త్వైనం సంశయం యోగమాతిష్ఠోత్తిష్ఠ భారత ॥ ౪౨ ॥
tasmād ajñāna-sambhūtaṁ
[tasmaad ajnaana-sambhootam]
hṛt-sthaṁ jñānāsinātmanaḥ
[hrit-stham jnaanaasinaatmanah]
chittvainaṁ saṁśayaṁ yogam
[chittvainam samshayam yogam]
ātiṣṭhottiṣṭha bhārata
[aatishthottishtha bhaarata]
Word-for-word
tasmāt — therefore ajñāna - sambhūtam — born of ignorance hṛt - stham — situated in the heart jñāna — of knowledge asinā — by the weapon ātmanaḥ — of the self chittvā — cutting off enam — this saṁśayam — doubt yogam — in yoga ātiṣṭha — be situated uttiṣṭha — stand up to fight bhārata — O descendant of Bharata .
Blended reading (Sanskrit + English inline)
tasmād ajñāna-sambhūtaṁ
tasmāt
therefore
ajñāna - sambhūtam
born of ignorance
hṛt-sthaṁ jñānāsinātmanaḥ
hṛt - stham
situated in the heart
jñāna
of knowledge
asinā
by the weapon
ātmanaḥ
of the self
chittvainaṁ saṁśayaṁ yogam
chittvā
cutting off
enam
this
saṁśayam
doubt
yogam
in yoga
ātiṣṭhottiṣṭha bhārata
ātiṣṭha
be situated
uttiṣṭha
stand up to fight
bhārata
O descendant of Bharata .
Important Words
  • ajñāna - sambhūtam — born of ignorance
    Compound: a-jñāna + sambhūta (born from, sprung from). The doubt's *origin* is named. Doubt does not arise from nowhere; it springs from ajñāna. Removing the source removes the symptom.
  • hṛt - stham — situated in the heart
    Hṛd (heart) + stha (standing). Locates the doubt precisely. Not in the head, not in argument — in the heart. The seat of inner conviction is exactly where the cut must be made.
  • asinā — by the sword
    Instrumental of asi — 'by means of the sword.' Paired with jñāna to form jñāna-asi, the knowledge-sword. The chapter's central image weaponized one last time. Knowledge is not a lamp here; it is a blade.
  • chittvā — having cut
    Gerund of √chid — 'having severed.' Past tense relative to the imperative that follows: *first* cut, *then* stand. The order matters. Standing while still doubt-ridden is the failure of half the warriors in history.
  • ātiṣṭha — be situated (in yoga)
    Imperative of ā + √sthā — 'take your stand in.' Locative governs: take your stand in yogam. The verse instructs Arjuna to stand inside yoga, not merely beside it. Yoga becomes his standing-ground.
  • uttiṣṭha — stand up
    Imperative of ud + √sthā — 'stand up.' The second standing-verb. First take your stand in yoga (inner posture); then stand up (outer posture, ready to act). The chapter ends on the same word Krsna will use in 11.33 — uttiṣṭha. Stand. Fight. The chapter's whole arc compressed into one imperative.
Therefore the doubts which have arisen in your heart out of ignorance should be slashed by the weapon of knowledge. Armed with yoga, O Bhārata, stand and fight.
Purport

The yoga system instructed in this chapter is called sanātana-yoga, or eternal activities performed by the living entity. This yoga has two divisions of sacrificial actions: one is called sacrifice of one’s material possessions, and the other is called knowledge of self, which is pure spiritual activity. If sacrifice of one’s material possessions is not dovetailed for spiritual realization, then such sacrifice becomes material. But one who performs such sacrifices with a spiritual objective, or in devotional service, makes a perfect sacrifice. When we come to spiritual activities, we find that these are also divided into two: namely, understanding of one’s own self (or one’s constitutional position), and the truth regarding the Supreme Personality of Godhead. One who follows the path of Bhagavad-gītā as it is can very easily understand these two important divisions of spiritual knowledge. For him there is no difficulty in obtaining perfect knowledge of the self as part and parcel of the Lord. And such understanding is beneficial, for such a person can easily understand the transcendental activities of the Lord. In the beginning of this chapter, the transcendental activities of the Lord were discussed by the Supreme Lord Himself. One who does not understand the instructions of the Gītā is faithless, and is to be considered to be misusing the fragmental independence awarded to him by the Lord. In spite of such instructions, one who does not understand the real nature of the Lord as the eternal, blissful, all-knowing Personality of Godhead is certainly fool number one. Ignorance can be removed by gradual acceptance of the principles of Kṛṣṇa consciousness. Kṛṣṇa consciousness is awakened by different types of sacrifices to the demigods, sacrifice to Brahman, sacrifice in celibacy, in household life, in controlling the senses, in practicing mystic yoga, in penance, in forgoing material possessions, in studying the Vedas and in partaking of the social institution called varṇāśrama-dharma . All of these are known as sacrifice, and all of them are based on regulated action. But within all these activities, the important factor is self-realization. One who seeks that objective is the real student of Bhagavad-gītā, but one who doubts the authority of Kṛṣṇa falls back. One is therefore advised to study Bhagavad-gītā, or any other scripture, under a bona fide spiritual master, with service and surrender. A bona fide spiritual master is in the disciplic succession from time eternal, and he does not deviate at all from the instructions of the Supreme Lord as they were imparted millions of years ago to the sun-god, from whom the instructions of Bhagavad-gītā have come down to the earthly kingdom. One should, therefore, follow the path of Bhagavad-gītā as it is expressed in the Gītā itself and beware of self-interested people after personal aggrandizement who deviate others from the actual path. The Lord is definitely the supreme person, and His activities are transcendental. One who understands this is a liberated person from the very beginning of his study of Bhagavad-gītā . Thus end the Bhaktivedanta Purports to the Fourth Chapter of the Śrīmad Bhagavad-gītā in the matter of Transcendental Knowledge.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
42. Therefore, cutting all doubts which have arisen from ignorance with the sword of knoweldge, taking shelter of niṣkāma-karma-yoga, rise, O Bhārata.
Commentary

This verse concludes the topic. Cutting the doubts situated in the heart, taking shelter of niṣkāma-karma-yoga, rise up in order to fight the battle. Having spoken of the various means of liberation, jṣāna is praised in this chapter. But the means to jṣāna is karma. That has been pointed out in this chapter. Thus, the commentaries on the fourth chapter of the Gītā for the pleasure of the devotees’ minds have been completed following after the ācāryas.

Baladeva Vidyābhūṣaṇa Gauḍīya
Translation
42. Therefore, cutting all doubts which have arisen from ignorance with the sword of knoweldge, taking shelter of niṣkāma karma yoga, rise, O Bhārata.
Commentary

Cutting with the sword of knowledge taught by Me the doubt in the heart concerning the ātmā, perform niṣkāma karma as taught by Me (yogam). For that purpose, stand up. Karma or action has two parts like grain with husk. As the rice is superior to the husk, jṣana is superior to the gross part. That is the conclusion of the fourth chapter. Chapter 5

Bhūrijana Dāsa Gauḍīya
Commentary

Krsna wants Arjuna to fight but in the right consciousness, fixed in transcendental knowledge, detached from the results and thereby free from all reactions which was Arjuna's basic fear.

THUS ENDS THE STUDY OF CHAPTER FOUR.

Study Notes — Gauranga Priya Dāsa
Gauranga Priya Dāsa Study Key verse
Bhakti-śāstrī Notes, ISKCON Chowpatty (2009)
Theme

Armed with yoga, O Arjuna, stand and fight!

Focus of Learning

(a) Sanatana-yoga taught in Chapter 4 refers to the eternal activities performed by the living entities

(b) Two divisions of sacrificial action

Sacrifice of one’s material possessions – Such sacrifice, if not dovetailed for spiritual realisation, then such sacrifice becomes material
Knowledge of the self, which is pure spiritual activity – to perform a sacrifice with a spiritual objective is the perfect sacrifice

(c) Two divisions of spiritual activity

Understandings of one’s own self
Truth regarding the Supreme Personality of Godhead

(d) Who can understand these two divisions of spiritual activity – One who follows the path of

Bhagavad-gita as it is

(e) Benefit of such understanding

Such a person can easily understand the transcendental activities of the Lord as discussed in the beginning of this chapter
One who does not understand Bhagavad-gita is faithless and is misusing his fragmental independence
In spite of such instruction one who does not understand the real nature of the Lord is a fool number one

(f) How to remove ignorance – By gradual acceptance of the principles of Krishna consciousness

(g) How to awaken Krishna consciousness

By different types of sacrifices (4.25 – 4.29)
Common basis of all sacrifices – “regulated action” based on one important factor – “Self realization”
Real student of Bhagavad-gita – One who seeks that objective of self-realization

(h) How to study Bhagavad-gita

Under a bona-fide spiritual master, with service and surrender
Follow the path as expressed in the Bhagavad-gita itself
Beware of self-interested people after personal self-aggrandizement

(i) Who is liberated from the very beginning of the study of Bhagavad-gita

One who understands Lord as the Supreme Person and His activities as transcendental

(a) Result of following instruction of Bhagavad-gita – one becomes free from all doubts by the grace

of “transcendental knowledge”

(b) Result of action in full Krishna consciousness

He is well established in self-knowledge
He is undoubtedly above the bondage to action
END OF CHAPTER 4 

SUMMARISED THEME 4C

A) How to achieve knowledge (4.34 and 4.39):

Submissive surrender to guru – no absurd inquiries
Relevant inquiries – no blind following
Service, without false prestige, in menial mood
Goal – to please guru
Faithful (4.39)
Control senses (4.39) – How? – by regulation and by intelligence (from Guru, Sadhu and Sastra)

B) Who is disqualified for knowledge (4.40)

Ignorant
Faithless
Doubting soul

C) Qualification of Guru (4.34)

Self-realized (Jnaninah)
Has seen the truth (Tattva-darsinah)
Can impart knowledge unto you

D) Glories / Fruits of that Transcendental knowledge (4.35 – 4.38)

What is the result of that knowledge (4.35) – One sees as follows:
All living entities are part and parcel of Krishna
Any sense of identity apart from Krishna is Maya
By that knowledge he will never fall into illusion
By that knowledge you will cross over the ocean of miseries, even if you are the most sinful of all sinners (4.36)
By that knowledge of self and Supersoul and their relationship, one burns all sinful reactions (4.37)
Self-realization – mature fruit of devotional service (4.38)

Bhagavad Gita Notes

CHAPTER 4 Appendix

Selected Texts extracted from “Surrender unto Me”

Classical Ācāryas
Śrī Śaṅkarācārya Classical
Translation
4.42 Tasmat, therefore, O scion of the Bharata dynasty; atistha, take recourse to, i.e. undertake; yogam, yoga -performance of actions, which is a means to full Illumination; and now, uttistha, rise up for battle; chittva, cutting asunder; jnanasina, with the sword of Knowledge-Knowledge is full Illumination, which is a destroyer of such defects as sorrows, delusion, etc.; that itself is the sword; with that sword of Knowledge-;enam, this; samsayam, doubt; atmanah, of your own, which is a source of one's own ruin and is most sinful; hrtstham, in the heart, residing in the intellect; ajnana-sambhutam, arising from ignorance, born of non-discrimination. The word atmanah is used because doubt concerns oneself. Indeed, another's doubt cannot be removed by someone else. Hence the word 'own' is used. So, although the doubt is with regard to the Self, it is really one's own.
Śrī Rāmānujācārya Classical
Translation
4.42 Therefore, after sundering this doubt concerning the self, born of beginningless ignorance and present in the heart, by the sword of the knowledge of the self in the manner explained before, practise the Karma Yoga taught by Me. For that, rise up, O Arjuna.
Śrī Abhinavagupta Classical
Translation
4.42 Tasmat etc. Cutting asunder the doubt, you must practise, by the said method, the Yoga, the dexterity in action; and then stand up i.e., perform your activities simply with the idea that they are to be performed.
Swami Sivananda Classical
Translation
4.42 Therefore with the sword of the knowledge (of the Self) cut asunder the doubt of the self born of ignorance, residing in thy heart, and take refuge in Yoga. Arise, O Arjuna.
Commentary

4.42 तस्मात् therefore? अज्ञानसंभूतम् born out of ignorance? हृत्स्थम् residing in the heart? ज्ञानासिना by the sword of knowledge? आत्मनः of the Self? छित्त्वा having cut? एनम् this? संशयम् doubt? योगम् Yoga? आत्तिष्ठ take refuge? उत्तिष्ठ arise? भारत O Bharata.Commentary Doubt causes a great deal of mental torment. It is most sinful. It is born of ignorance. Kill it ruthlessly with the knowledge of the Self. Now stand up and fight? O Arjuna.(This chapter is known by the names Jnana Yoga? Abhyasa Yoga and jnanakarmasannyasa Yoga also.)Thus in the Upanishads of the glorious Bhagavad Gita? the science of the Eternal? the scripture of Yoga? the dialogue between Sri Krishna and Arjuna? ends the fourth discourse entitledThe Yoga of the Division of Wisdom. ,

Swami Gambhīrānanda Classical
Translation
4.42 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.
Shri Purohit Swami Classical
Translation
4.42 Therefore, cleaving asunder with the sword of wisdom the doubts of the heart, which thine own ignorance has engendered, follow the Path of Wisdom and arise!"
Related values & verses
Related values
Tyaga (Renunciation / Letting Go)Karuna (Kindness / Compassion)Ahimsa (Non-violence / Compassion)Tapas (Austerity / Discipline)Guru Bhakti (Reverence for Teacher)Atma Nigraha (Self-control)Daksya (Resourcefulness / Skill)
Related verses
BG 2.3 BG 3.30 BG 18.73 SB 11.20.30 SB 1.7.22 SB 11.14.22 CC Madhya 19.149 CC Madhya 22.87 CC Ādi 1.110 Kaṭha Upaniṣad 1.3.14Muṇḍaka Upaniṣad 2.2.8
Concepts
Dharma
Related lectures
Personal Guidance
Therefore, with the sword of knowledge, sever the doubts in your heart born of ignorance — arise, take to yoga, and fight, O Bhārata.
Practical Applications
  • Cut doubts decisively when knowledge has shown the way.
  • Don't perpetually weigh; at some point, decide and act.
  • Stand and engage your specific 'fight' (your dharma).
Reflection Questions
  • What doubt have I been entertaining when knowledge is already clear?
  • What 'arise and fight' is being asked of me right now?
Analogy

A surgeon's clean cut at the right moment ends what hesitation could only prolong. Doubt seated in the heart is the disease; the sword of knowledge is the instrument; cutting is the operation. The verse closes the chapter with a single decisive imperative — chittvā... ātiṣṭha uttiṣṭha — cut, take up yoga, stand.

Stories
Arjuna's silence and resolve

Two chapters later (6.33–34) Arjuna will still raise the question of the mind's restlessness; but the resolution of 4.42 holds. By the end of the Gītā (18.73), Arjuna says: 'naṣṭo mohaḥ smṛtir labdhā... sthito 'smi gata-sandehaḥ kariṣye vacanaṁ tava' — 'My illusion is gone, memory regained... I stand, doubts cut, ready to do as You say.'

The imperative of 4.42 lands at the end. The whole Gītā is, in one frame, the long working-out of this single verse: a doubt-stricken warrior receives the sword, cuts, and stands.

📝 My note

Source: vedabase.io

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