Gita 04.03 – Krishna reveals his glory to those who delight in that glory

Audio Link – https://www.thespiritualscientist.com/gita-04-03-krishna-reveals-his-glory-to-those-who-delight-in-that-glory/

sa evāyaṁ mayā te ’dya
yogaḥ proktaḥ purātanaḥ
bhakto ’si me sakhā ceti
rahasyaṁ hy etad uttamam
(BG 04.03)

Word-for-Word
saḥ — the same; eva — certainly; ayam — this; mayā — by Me; te — unto you; adya — today; yogaḥ — the science of yoga; proktaḥ — spoken; purātanaḥ — very old; bhaktaḥ — devotee; asi — you are; me — My; sakhā — friend; ca — also; iti — therefore; rahasyam — mystery; hi — certainly; etat — this; uttamam — transcendental

Translation
That very ancient science of the relationship with the Supreme is today told by Me to you because you are My devotee as well as My friend and can therefore understand the transcendental mystery of this science.

Explanation
In the previous two verses, Krishna explained how the knowledge of yoga was first imparted by Him at the beginning of creation—to the Sun God—and how it was passed down through a paramparā (disciplic succession) of rājarṣis (saintly kings). Over time, however, that knowledge was lost.
Now Krishna is telling Arjuna: I am giving you that same knowledge once again.
This verse reveals several key points:
1. Krishna’s knowledge is not “new”; it is “renewed”.
His purpose in speaking the Bhagavad Gita is not to present some new or trendy philosophy, but to revive timeless spiritual wisdom that has been forgotten.
2. “Sa evāyaṁ” – That very knowledge
Krishna is emphasizing continuity: what is being spoken now is not a reinterpretation or innovation, but the same eternal truth once spoken to great sages and kings.
3. Value of the old and eternal
In today’s world, we often glorify what’s new: the latest phone, the most cutting-edge app, or the newest car. Products and services are often marketed for their uniqueness and novelty—“the first in India,” “the only one in the world.” But even in modern culture, there is deep respect for that which is time-tested. For instance, if a medical company says, “We’ve been serving patients for 123 years,” or “Our remedies have a century-long tradition,” that longevity becomes a marker of trust and authenticity.
So while newness can have appeal, lasting value often lies in what is eternal. Krishna’s teachings are timeless. They are not dependent on trends or times—they are ancient, reliable, and authoritative. That is why Krishna is now re-delivering this supreme knowledge to Arjuna, His devotee and friend.
When Krishna gives knowledge, the outer world may be constantly changing—and we too try to change it through science and technology. In the external world, the newest things often hold value.
However, in the inner world, the same fundamental forces remain at war:
– On one side is our lower nature—lust, anger, greed, envy, pride, and illusion.
– On the other is our higher self.
Yoga helps us overcome the lower side and connect our higher self with the Supreme Lord, who is always with us. But when our lower nature takes control, we tend to sideline Him. Yoga, therefore, reconnects us with Him.
Now, when Krishna shares this knowledge with Arjuna, He gives reasons: “You are My devotee and you are My friend.” Krishna emphasizes this throughout the Bhagavad Gita. For example, in 9.1, He says, “Because you are not envious of Me, I shall now declare this most confidential knowledge to you.” Krishna also uses the word non-envious earlier—in 3.32, He mentions that the envious cannot understand Him, nor do they have faith in Him. Envy and love are opposites. When we envy someone, we cannot love them. But when we love someone, their glory brings us joy, because we feel connected with them. Krishna explains that He reveals His glories only to His devotees, because when they understand His greatness, their attraction to Him increases. On the other hand, if He were to speak of His glories to the envious, their envy would only grow stronger. They would become more offensive and drift further away from Him. That is why He withholds such knowledge from them.
Now, when Krishna speaks about yoga, it can be understood at multiple levels. At one level, it refers to karma yoga—acting without attachment and staying detached. But on a deeper, more positive level, yoga is not just about karma yoga; it leads toward bhakti yoga—devotion to Bhagavan. To devote ourselves to someone, we must first understand their glory. And this understanding is the very essence of bhakti.
In the Gita, Krishna begins by discussing karma yoga. From the 6th chapter, karma yoga transitions into dhyana yoga (meditation), which eventually culminates in bhakti yoga. From chapters 7 to 12, Krishna focuses explicitly on bhakti yoga. He returns to this theme again in the 18th chapter, while referring to it throughout the Gita.
The essential point is: Krishna gives this knowledge only to a devotee—someone who is loving, non-envious, and open to receiving divine wisdom.
What matters is cultivating a devotional disposition. Srila Prabhupada writes in the Introduction to the Bhagavad Gita that even if one does not have full faith, one can at least theoretically accept that Krishna is God, and then try to understand the Gita in that light. So we can begin with the thought: “If there is a God, and if Krishna is that God, how would that truth impact my life? How should I live in the light of that reality?”
With that mindset, we can perform a spiritual experiment: Let me try living according to the Gita’s teachings and observe what changes—how my worldview shifts, how my heart evolves, and how my life transforms.
In this way, even if we don’t label ourselves as devotees, we can still adopt a devotional disposition and study the Gita with an open heart.
On the other hand, someone may self-identify as a devotee externally—visiting temples, dressing a certain way, or using spiritual language—especially in religious or culturally respectful environments. But if that person internally lacks reverence and surrender toward Krishna, their understanding will remain superficial. They may seek respect from others rather than offering true respect to Krishna. For such individuals, the Bhagavad Gita remains a mystery—its wisdom is not revealed to them. Krishna responds not to external identification but to internal receptivity. When we approach Him with a sincere devotional disposition, that very attitude opens the lid of the honey bottle. Just as a honeybee can only taste honey when the lid is opened, similarly, devotion allows us to relish the sweetness of divine knowledge.
Without devotion, the lid remains closed. One may appear to be spiritually engaged but is merely licking the bottle from the outside, never actually tasting its essence. Krishna tells Arjuna: “You are not just licking the bottle. You are a sincere seeker—a true honey-seeker. You are My devotee and My friend.”
This is one of the first times in the Bhagavad Gita that Krishna explicitly uses the word “bhakta” (devotee)—“bhakto’si me sakhā ceti” (Gita 4.3). Friendship (sakhya) is one of the five eternal rasas (relationships) that souls share with Krishna. Each soul, upon becoming purified, rediscovers its original rasa with the Lord. As we cultivate devotion and try to serve Krishna, the wisdom of the Gita becomes increasingly illumined in our hearts. But for this illumination to be sustained, we need to be steady in our bhakti practice—or at least steady in cultivating the heart of a bhakta, even if pure devotion hasn’t fully awakened yet.
Krishna is essentially saying: “I am sharing this ancient knowledge with you because you are receptive—and your receptivity is expressed through your devotion.” Thus, devotion gives us access to timeless wisdom—a wisdom that may get lost over time, but which Krishna mercifully makes accessible again and again, as He is doing here for Arjuna.
Thank you.