Contemporary scholarly and practical interpretations for modern seekers.
Swami Sivananda
4.9 जन्म birth? कर्म action? च and? मे My? दिव्यम् divine? एवम् thus? यः who? वेत्ति knows? तत्त्वतः in true light? त्यक्त्वा having abandoned? देहम् the body? पुनः again? जन्म birth? नः not? एति gets? माम् to Me? एति comes? सः he? अर्जुन O Arjuna.Commentary The Lord? though apparently born? is always beyond birth and death though apparently active for firmly establishing righteousness? He is ever beyond all actions. He who knows this is never born again. He attains knowledge of the Self and becomes liberated while living.The birth of the Lord is an illusion. It is Aprakrita (beyond the pale of Nature). It is divine. It is peculiar to the Lord. Though He appears in human form? His body is Chinmaya (full of consciousness? not inert matter as are human bodies composed of the five elements).
Swami Chinmayananda
# BG 4.9 — English Translation of Meaning
After explaining how the divine incarnation occurs and its purpose, Sri Krishna states here that the person who knows His divine birth and actions in their essential truth becomes liberated from all bondage and attains the nature of the Supreme Self. The word "essential truth" makes it clear that this is not merely intellectual understanding, but rather a direct experience—perceiving how the Supreme Self manifests within one's own heart. Undoubtedly, we live today like animals, yet whenever we act impelled by selfless intention, it is the divine power of the Supreme that shines forth through our actions.
This verse contains a subtle indication that for spiritual development, the worship of the Lord in His blissful form is equally effective as meditation upon the formless Self. Some Vedantic thinkers do not accept the conception of the Lord as possessing form and qualities, and therefore do not believe in incarnation. In truth, this is not reasonable. The person who practices with complete dedication attains the goal through worship of either the qualified or unqualified Brahman.
Here is indicated that state of perfection upon attaining which the soul does not take rebirth. In Vedic literature, this is referred to in many places by the word "immortality," and in other places as the absence of rebirth. It appears that ancient peoples feared death, and therefore in describing the state of perfection, its absence was mentioned. Other thinkers may have realized that birth is more painful than death, for it is followed by a chain of sufferings. Thus, liberation is characterized as the absence of rebirth.
That which is born must also perish; therefore, immortality and the absence of rebirth both point to the state of perfection. Yet through these different expressions, the maturity of the thinkers becomes evident.
This path of liberation was not only pursued in the present age, but in ancient times too, many seekers followed it. Free from attachment, fear, and anger, those who took refuge in Me, purified by the fire of knowledge, attained My nature.
This interpretation draws on a specific tradition and may not represent the view of any single school. For authoritative guidance within a specific tradition, seek a qualified teacher.