Summary:
Bhagavad Gita, Chapter 4, Verse 24 – Part 3: The buddhi of the wise person cognitively recognizes satya behind mithyā forms, like water behind waves. Moksha is not gaining something new but dropping the cognitive error of limitation carried since beginningless time. Just as the space is not inside the pot but the pot is inside space, the “I” is not limited by the body. The knower, known, and knowing are all mithyā, and this recognition is freedom itself.
Bhagavad Gita, Chapter 4, Verse 25: Krishna presents two committed lifestyles – both forms of discipline (yajna). For karma-yogī, enlightenment is the sole goal of life. However he doesn't neglect secondary needs like health, finances, and relationships. The sannyāsī also sees enlightenment as sole purpose of living. He's not burdened by secondary needs, unlike karma-yogi. So all his or her time is invested in self-knowledge. Both are valid paths to the same goal; neither is superior. Even those outside these paths are not abandoned – life's experiences themselves deliver feedback and growth.
Bhagavad Gita, Chapter 4, Verse 26: Two methods of self-mastery are offered to the karma-yogī. The first is śama, which is discussed in this session. The second method, dama, will be discussed in next session. Shama is actively investigating and undoing mental distortions rather than suppressing them. This includes separating behavior from personhood, redirecting thought patterns, mental rehearsal, cognitive restructuring, and selectively associating with uplifting people. Repeatedly chosen perspectives crystallize into one's reality, so deliberate thought-management is the discipline.
Bhagavad Gita, Chapter 4, Verse 24 – Part 3:
The Vision of Sameness: Seeing Brahman Everywhere
In this verse, kṛṣṇa uses the framework of a Vedic ritual to unfold a total vision of reality. To an ordinary person, a ritual consists of many separate factors: the priest, the wooden ladle, the clarified butter (havis), the sacrificial fire, and the deity being invoked. However, for the jñānī, this plurality is resolved into a single essence.
The Teaching Unfolded: kṛṣṇa declares that the arpaṇam (the means of offering/the ladle) is brahman. The havis (the oblation) is brahman. The agni (fire) is brahman. The hotā (the one who offers) is brahman. Even the gantavyam (the goal or result) is brahman.
When you possess this vision, you see that knowledge alone is involved here.
Meaning your buddhi is no longer interpreting “World is fragmented”. The buddhi is cognitively seeing satya (the reality) behind mithyā (forms).
The Metaphor of the Wave and the Ocean
Consider the metaphor of the ocean. Imagine a wave dancing upon the surface. The wave might feel small, limited, and terrified of the shore where it might “die.” But if that wave discovers, “I am water,” its perspective changes entirely
As the wave, you are temporary (mithyā). As water, you are the very essence of the entire ocean (satya).
Non-Doer
Keeping with wave-water example above, moksha for the wave is renunciation of the doer. This is not a physical giving up of action, but a cognitive shift. Meaning from standpoint of the wave, there is action or doer. Doer can't be renounced from standpoint of the wave because wave is deeply connected to surrounding waves, and it's helplessly doing (deciding, desiring, walking, etc). To renounce the doer is to see; wave is wave and water is water. There's no mixup. One is mithya, other is satyam. The doing (such as walking) of the wave, is not walking of the water. If water was waking, then every wave in the ocean would be walking. Some waves are still, some are walking. In other words, the water is free of the attributes (doer) belonging to one single wave.
Similarly, even while engaged in activity, the jñānī knows, “I do nothing at all.” They recognize that the body, senses, and mind are performing their functions according to the laws of īśvara, while the self – the ātmā – remains the actionless witness. This is freedom in action, there’s no question of “freedom from action”; because you were never bound.
This cognitive shift from wave to water immediately identifies you away from limitation (belonging to wave) to limitless, all-pervading water.
How Am I Limitless?
If you were, by nature, limited, you would not strive against limitation, because what is natural is naturally acceptable. The fact that you strive against mortality, sorrow, and ignorance shows that these are not acceptable to you, because they are against your nature.
What is natural to you, you will take it naturally, happily. What is not natural to you, you will always attempt to throw it out, like a bug in your system. Your very struggle against limitation is the proof that you are, in essence, limitless.
Limitlessness is something that you can cognitively own. It is not an experience to be gained, but a fact to be recognized.
The “I” who existed since beginningless time, owning to ignorance of its truth, was always carrying a cognitive error about itself. The error was “I am a limited being”. Thus you continued to exist as a limited being. When this cognitive error is corrected, that same “I” who existed since beginningless time, continues to exist without the cognitive error. It doesn't gain anything new; just removes a veil that fooled him since beginningless time.
As an analogy of what is means to shift one's identity from limitation to limitlessness:
Your body is like the pot. The ” you are is like the space. The body is limited, but the ‘l' is not. Dimension/size belongs to the pot, not to the space inside it. In fact, the space is not inside the pot, but pot is inside the space.
Moksha Is Recognition Knower-Known-Knowing Are Mithya:
The jnani's buddhi at all times, recognizes these three are mithya, and that knowledge alone is what makes them liberated…
1) Knower / Jñātṛ (or I-sense / Buddhi / Karta):
The knower or buddhi is Brahman. Meaning the buddhi recognizes that which lights up itself isn’t personal Awareness, but universal Awareness illumining everyone’s thoughts and no-thoughts.
Buddhi also recognizes the relationship between itself (in form of thoughts) and Brahman is a satya-mithya relationship, like that of the pot and clay.
The knower can also be called the ahaṅkāra (sense of individual-changing ‘I’) or karta-bhokta (doer-experiencer). When ahankara is understood to be mithya, it becomes identical with Brahman. Until then, it was not Brahman, but another independent thing. For instance, long as your focus is on the ring, fighting over the ring, talking about the ring… the ring to you is ironically more valuable than the gold its made of. You don’t want a block of gold, you want the ring! In which case, for you, the ring has more reality then the gold. The moment you inquire into the ring’s substance, and discover it is gold assuming a temporary shape, the status of “ring” is immediately negated (bādhita).
Same applies to “action”. Action is done by the ahaṅkāra, which is like the ring. In other words, ahaṅkāra (the expanding-contracting-entity) is constantly changing (just like the ornament is constantly changing/acting), but no matter what it changes into, its truth is always Existence-Awareness. This is not merely giving the ego (ahaṅkāra) or the karta (doer) a new name called “Brahman”. Instead, moksha is recognition that very ego or doer is Brahman, but Brahman is not the ego/doer. From this you understand there is akarma (inaction; Awareness) in karma (ego/doer). Understanding this, karma-phala is negated (bādhita) because it never belonged to you; Awareness.
This satya-mithya understanding is called jñāna-karma-sannyāsa (negation of karma through knowledge), which is the title of this chapter 4.
2) Known (or Object):
The object known (jñeya) is Brahman.
3) Knowing (or Mental process):
The thought in the mind (jñāna) is Brahman.
When verse says “tena gantavyam brahma-karma-samādhinā” (Brahman is to be attained by him who always sees Brahman in action, everywhere), here the statement “seeing Brahman everywhere” is not opening your 3rd eye or developing some special ability that’ll finally get you to see Brahman. Brahman is not an object to be seen. You can’t see Brahman, because that would mean you are one entity and Brahman is another entity. Everything is Brahman, thus you can’t understanding it as another object. You can only own up that you too are Brahman.
What does it mean to “own up to Brahman”?
The question “what does it mean to own up to Brahman” is Brahman. Brahman is Existence-Awareness. Does a thought have existence? Of course it does, we can only speak of that which exists.
So your thought is nothing but Existence-in-form-of-a-thought. What else is the existent-thought pervaded by? Awareness.
No matter what thought ever arises, it will Exist and be pervaded by Awareness. Existence-Awareness is you. So can a thought displace you? No.
This shows the final reality as existence-awareness (sat-cit) – reveals itself in every thought.
Every Thought or Experience You've Ever Had = Rearrangement of 5 Elements
Think of it this way. Physical objects are made of 5 elements. Mind is made of 5 elements. Both are just 5-elements rearranging themselves in infinite combinations, to whose form you give a name to.
For instance, 5-elements in form of a hand, you give name “hand”. Then 5-elements in form of a rock, you give name “rock”. Then 5-elements taking form of one particular thought out of countless — you give name “What does it meant to own up to Brahman”. Get it! They're all made of 5 elements taking different forms – to which you're assigning names to.
Moksha is recognition that it doesn't matter what though arises. Even to say “I am unlovable”; that is 5-elements rearranging itself with a certain shape, which you call “I am unlovable”. The wise person looks at “I am unlovable” and “I am lovable” as rearrangement of the 5-elements.
Whereas the unwise person, perks up when 5-elements rearrange themselves into “I am lovable”, and gets deflated when 5-elements rearrange themselves into “I am unlovable”.
Knowledge versus Meditation (Upāsanā):
If you do not effortless recognize everything is Brahman, then the statement “seeing Brahman in everything” becomes upāsanā – a form of contemplation where you deliberately superimpose something exalted on Brahman. For example, we superimpose something abstract, such as Australia, on a piece of cloth. Similarly, one initially superimposes harmony, love, vastness, bliss, or Krishna in heaven – onto Brahman. This is initially the only way a gross mind can start to appreciate the formless.
NEXT VERSE: Two paths by which you come to own up to Brahman, or by which you incorporate Ishvara’s presence in your life…
Bhagavad Gita, Chapter 4, Verse 25:
Two Paths to Own up to Brahman
दैवम् एव अपरे यज्ञम् योगिनः पर्युपासते ।
ब्रह्म-अग्नौ अपरे यज्ञं यज्ञेन एव उपजुह्वति ॥ ४-२५॥
daivam eva apare yajñam yoginaḥ paryupāsate ।
brahma-agnau apare yajñaṃ yajñena eva upajuhvati ॥ 4-25॥
Karma-yogins perform only those rituals that invoke the deities, while others (sannyāsins) offer themselves by themselves unto the fire (knowledge) of Brahman.
Kṛṣṇa, having declared in CH3.3 that he gave the world two committed lifestyles, now says both the karma-yogī and the sannyāsī each practise a form of sacrifice (of time and energy), or ritual.
Reason why sacrifice/ritual can be under same umbrella-word (called “yajna”), is in order to get something (through a ritual/discipline) you value, you have to give up (sacrifice) something else.
They’re different paths but goal is the same (ie: discovering one’s true nature). Neither is superior/inferior.
Path of Karma Yogi:
Karma-Yogi sees self-knowledge as the highest purpose of life, and isn’t in denial of all his/her secondary needs like business, relationships, hobbies, etc.
He converts his passions from personal ambitions to loka-sangraha, which is thinking about the larger good. EG: “I’ll grow, learn things about myself, get to exercise empathy, I’ll give employment to others, I’ll learn to deal with challenges with relative composure, etc”).
Karma-yogi doesn’t deny one’s genuine needs in pursuit of self-knowledge. He honours them and fulfills them intelligently.
Because the karma-yogi doesn’t see everything as Brahman unlike the jñāni, he is actively bringing presence of Ishvara into every aspect, and the trigger or reminder for that is life challenges/situations.
Whether in form of a deity, prayers, listening to discourses, taking time to recognize Ishvara’s order while working – it’s for antaḥ-karaṇa-śuddhi or self-growth.
Owning to small, consistent, and repetitive efforts, his mind becomes consumed by love of truth and inquiry – which eventually leads to moksha by help of the scriptures/guru.
In short: Don’t deny your other needs in pursuit of self-knowledge. Because things like finances, health, hobbies, talents, relationships – all contribute to your mental wellbeing.
According to the verse, karma-yogi engages in daivaṁ karma (ritual invoking deities). Here the word “deity” is repetitively placing on your mind on anything that reminds you of a higher power – be it meditation, sun (āditya), Ishvara’s presence in form of dharma, etc.
Difference between karmī and karma-yogi?
Karmi, while dharmic, isn’t doing actions for sake of moksha, but creating a better life for the jiva in the future. So future-enjoyment is the concern of the karmi. Whereas karma-yogi knows a healthy jiva is required to grasp deeper realities.
Some of the yajñas (rituals) available for Karma-Yogis to clean up their mind, is between V26-30.
Path of Sannyāsī:
Karma-yogi engages in yajnas (personal disciplines / sacrifice / rituals) for sake of incremental maturity, for sake of grasping knowledge.
Sannyāsī (vividisha, mumukshu, jijnasu) also engages in a ritual (yajna) whose spotlight is exclusively self-knowledge, without the burden of secondary activities as in case of karma-yogi.
Through neti-neti and contemplation on Vedantic statements, their buddhi is busy gradually dropping false notions, that make it difficult to distinctly discern the changing from the non-changing Awareness.
Therefore Krishna says, yajñena eva upajuhvati – by sacrifice/discipline indeed they offer [their ignorance / ahankara] through knowledge of Brahman [jñāna-yajña]. Meaning it’s the seeker (ahamkara) who offers oneself onto the fire of Brahman.
In summary:
Karma-yogis purify the mind through rituals invoking deities and bringing Ishvara into various aspects, while sannyāsīs offer the ahaṅkāra itself unto the fire of Brahman-knowledge.
They’re two types of yajña: deva-yajña and jñāna-yajña. Both lead to same goal.
Because Sannyasi’s follow a more DIRECT PATH (as commonly called in Neo-Vedanta circles), there is danger of unknowingly neglecting one’s unconscious beliefs and emotional pressures which sabotage one’s progress.
What if you’re neither Karma-Yogi nor sannyasi – but a normal person?
They too are given a chance to grow by sheer experiences. No sentient being alive is doomed for eternity as feedback never stops being delivered.
NEXT VERSE: Karma-Yogi is given two paths of mastery towards senses (making them deliberate) and objects (reassessing their value so they don’t take up more precious time then they deserve)…
Bhagavad Gita, Chapter 4, Verse 26:
Karma-Yogis mature the mind via śama/dama
श्रोत्र-आदीनि इन्द्रियाणि अन्ये संयम-अग्निषु जुह्वति ।
शब्द-आदीन् विषयान् अन्ये इन्द्रिय-अग्निषु जुह्वति ॥ ४-२६॥
śrotra-ādīni indriyāṇi anye saṃyama-agniṣu juhvati ।
śabda-ādīn viṣayān anye indriya-agniṣu juhvati ॥ 4-26॥
Others offer (their) organs of hearing and other senses into the fire of self-mastery, (while still) others offer sound and other sense objects into the fire of the senses.
Karma-Yogi is given two ways of attaining self-mastery…
“Others offer (their) organs of hearing and other senses into the fire of self-mastery” (śrotrādīnīndriyāṇyanye saṁyamāgniṣu juhvati)
Line refers to Śama – management of the mind.
What is Shama?
Staying with the discomfort, without denying/suppressing it, and investigating into it in order to change its meaning or mental hold on you. Actively undoing distortions. When you undo one distortion, it undoes many others.
Your Mind is Like a Garden
Your mind is like a garden. Weeds (impure thoughts) or flowers (noble thoughts) will grow based on what seeds you plant and water. Depending on quality and quantity of weeds and flowers determines what kind of insects (people) hang out in your garden.
From here on you have two options…
Option 1: If you don’t like the insects in your garden, you can start to associate selectively with people who are supportive, who lift you up and inspire you. This boosts your mood, elevates your motivation, and improve your overall self-esteem and forces you to get your garden in order.
Option 2: Choosing again and again what stories and perspective you allow to crystallize in your mind. What you hear in your head repeatedly, becomes crystalized.
Examples of Correcting Unhealthy Thought Patterns
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- Separate behavior from person: “This person is so adharmic, they deserve it” – when in fact everyone is a mixture of dharmic and adharmic tendencies. A way of self-mastery would be to rather pray for that person's clarity so they disengage from damaging behaviour, or take a moment to understand they're in pain. There's a phrase; hurt people hurt. Those who were hurt in the past, hurt others.
- Challenge negative news: Instead of going along with others' negative views, challenge them and yourself to think of it from another perspective. This way you hear their perspective, and they hear yours. Or you can change the topic and lead both to a productive conversation.
- Possibilities are available to you: A valuable skill that you could cultivate is directing your thoughts toward what you want, towards possibilities – something children do naturally before the world teaches them to focus on obstacles.
- Tell your brain what to pay attention to today: Your ongoing focus determines your reality. What you want to see, is what you’ll see, because your brain's reticular activating system (RAS) scans your environment based on the instructions you give
- The DIRECT Process (From Navy SEAL Training): Former Navy SEAL Commander Mark Divine teaches this powerful 5-step method to take control of your thought traffic:
- Detect: Notice every thought distracting you from your front-sight focus.
- Interdict: When you detect a negative/useless thought, command it to “Stop!” or “No!”.
- Redirect: Immediately shift your mind to new, empowering thoughts.
- Energize: Solidify the new thought by changing your physiology – stand up straight, smile, breathe deeply.
- Communicate: Talk to yourself in a new way.
- Mental Rehearsal: Elite performers and athletes practice mental rehearsal. Vivdly imagine your ideal future – see yourself having already achieved your goals, feel the emotions of success, hear the congratulations. Do this for 10-20 minutes daily. You're literally rewiring your brain to expect and create that reality.
- Cognitive Restructuring: When you notice a negative thought (“I'll never succeed”), examine the evidence for and against it. Then create a balanced thought (“This is challenging, but I've overcome challenges before”).
- Quality check your thoughts: Connect your daily actions to your deepest values. Ask: “Is this thought/action moving me toward the person I want to be?”
“Others offer sound and other sense objects into the fire of the senses” (śabdādīn viṣayān anya indriyāgniṣu juhvati)
Line refers to Dama – restraint of the senses. Will be discussed next session.
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Course was based on Swami Dayananda (Arsha Vidya) home study course.
Recorded 26 April, 2026