Gita 04.39 – Faith is the pre-condition for knowledge

Audio Link: https://www.thespiritualscientist.com/gita-04-39-faith-is-the-pre-condition-for-knowledge/

śraddhāvāḻ labhate jñānaṁ
tat-paraḥ saṁyatendriyaḥ
jñānaṁ labdhvā parāṁ śāntim
acireṇādhigacchati (Bg 4.39)

Word-for-word:
śraddhā-vān — a faithful man; labhate — achieves; jñānam — knowledge; tat-paraḥ — very much attached to it; saṁyata — controlled; indriyaḥ — senses; jñānam — knowledge; labdhvā — having achieved; parām — transcendental; śāntim — peace; acireṇa — very soon; adhigacchati — attains.

Translation:
A faithful man who is dedicated to transcendental knowledge and who subdues his senses is eligible to achieve such knowledge, and having achieved it he quickly attains the supreme spiritual peace.

Explanation:
śraddhāvāḻ labhate jñānaṁ: One who has faith acquires knowledge.
tat-paraḥ saṁyatendriyaḥ: Being devoted to the pursuit of that knowledge, and to the reality revealed through it, such a person controls the senses.
jñānaṁ labdhvā parāṁ śāntim: Upon attaining knowledge, he achieves supreme peace.
acireṇādhigacchati: This peace is attained very soon, without much delay.

Kṛṣṇa has previously spoken about the glories of transcendental knowledge. Now, He explains how that knowledge can be acquired. He states that it is through śraddhā—faith—that one obtains knowledge: śraddhāvān labhate jñānaṁ. Earlier, in verses 3.31 and 3.32, Kṛṣṇa had already presented śraddhā and aśraddhā in contrasting terms. A similar contrast appears here in verses 4.39 and 4.40. Let us compare these sets of verses in terms of both content and context.

In theme, both are centered on śraddhā. Verse 3.31 states:
ye me matam idaṁ nityam
anutiṣṭhanti mānavāḥ
śraddhāvanto ’nasūyanto
mucyante te ’pi karmabhiḥ
(Those who live in accordance with My teachings, with śraddhā (faith) and without envy, become free from the bondage of karma.)

This verse (3.31) comes immediately after the previous verse (3.30), where Kṛṣṇa instructs Arjuna to offer all his work to Him:
mayi sarvāṇi karmāṇi sannyasyādhyātma-cetasā nirāśīr nirmamo bhūtvā yudhyasva vigata-jvaraḥ —(Offer all your actions to Me with a spiritual consciousness. Fight, free from desire, free from possessiveness, and without mental lethargy.)

Kṛṣṇa gives several conditions in this verse—surrender of actions, detachment from results, freedom from proprietorship, and mental alertness. Then, in the next verse (3.31), He reassures that those who faithfully follow such instructions, without envy, will be liberated from the bondage of karma.

In comparing verses 3.31 and 4.39, the first noticeable contrast is the emphasis on “mām” or “me”—in verse 3.31. Kṛṣṇa says, ye me matam idaṁ nityam—“those who faithfully follow My instruction.” The focus there is on surrender to His teachings; such a person becomes free from the bondage of karma. In contrast, verse 4.39 emphasizes faith in general: if one has śraddhā—faith—then one acquires knowledge, and through that knowledge, one attains parāṁ śāntim, supreme peace, and that too very soon—acireṇādhigacchati.

This supreme peace is not the temporary calm that results from a ceasefire or an armistice during war—such peace is fragile and short-lived. Rather, parāṁ śāntim refers to a higher, transcendental peace that arises from going beyond the sources of agitation in this world. To the extent that we are able to transcend these disturbances through the purification of the heart, to that extent we can rise higher in our spiritual life. Here, Kṛṣṇa is essentially speaking of that deeper purification and higher edification.

That is one point of difference. Yet, in essence, the result in both verses is the same—parāṁ śāntim in 4.39 refers to liberation, just as mucyante te ’pi karmabhiḥ in 3.31 also points to liberation from the bondage of karma. Another important aspect to consider is: what should we have faith in?

In 3.30, Kṛṣṇa says to have faith in His instructions—surrender all your activities to Him and perform karma-yoga with detachment. By doing so, one attains liberation. Similarly, in 4.39, He states, śraddhāvāḻ labhate jñānaṁ—one who has faith gains knowledge. Earlier, Kṛṣṇa has glorified this knowledge in various ways: it purifies, it dispels illusion, and it grants deep inner satisfaction. Now, He explains the essential qualification to receive such knowledge—faith.

That knowledge is the one by which—rakṣasya ātman yato mayi—you will see all living beings as situated in Me and as Mine. This is actually the knowledge of bhakti—the knowledge by which one perceives everything in relationship with Kṛṣṇa. Kṛṣṇa is not saying that everyone is Him; rather, He is saying that everyone belongs to Him. Clearly, it is personal knowledge that is being described here.

There, the śraddhā was in following Kṛṣṇa’s instructions; here, the śraddhā is in acquiring knowledge. But what exactly should one have śraddhā in? Kṛṣṇa instructs that by practicing karma-yoga or bhakti-yoga, one will acquire knowledge—and that knowledge will ultimately lead to liberation.

Let us consider what Kṛṣṇa says is required to acquire knowledge. Skeptics and atheists often assume that knowledge and faith are opposites—that as knowledge increases, faith must diminish. However, when it comes to faith in the existence of God, this view does not hold. Blaise Pascal remarked that “a little bit of science takes a person away from God, but immersion in science brings a person back to God.” Similarly, Lord Kelvin observed “If you think deeply enough, you will be forced by science to believe in God.” As knowledge increases, faith can also deepen. More importantly, for any kind of knowledge, a basic level of preliminary faith is always required.

Even atheists begin with a kind of faith—the belief that there is no God. Based on that assumption, they seek correlations, observations, and inferences to support their position. Thus, knowledge does not begin from a blank slate; it starts with a set of assumptions, and those assumptions form the foundation of our faith. In that sense, we do not have the option to choose whether or not to have faith—we can only choose the nature of our faith. Faith itself is not optional; what is optional is its content. The real question is not ‘whether’ we will have faith, but ‘in whom’ or ‘in what’ we will place our faith.

In this verse, Kṛṣṇa emphasizes that if one has faith in the process—that it will lead to knowledge—and sincerely follows it, then śraddhāvāḻ labhate jñānaṁ: such a faithful person will attain knowledge. This principle echoes the Biblical teaching that “faith without works is dead.” Faith is not merely a mental sentiment; it must be expressed through action.

Kṛṣṇa elaborates on this in the latter half of the verse (4.39b), beginning with tat-paraḥ—one should be devoted to that Absolute Truth and earnestly strive toward it. Then He says saṁyatendriyaḥ—one must control the senses. A central principle in yoga is detachment, especially detachment from the fruits of work. If the senses are uncontrolled, they will constantly hanker for sense objects, pulling one back into material entanglement.

After all, most people engage in work primarily to enjoy sense pleasures. Therefore, true faith must manifest in disciplined action—in a deliberate turning toward spirit and turning away from matter. One becomes dedicated to the pursuit of transcendental knowledge and simultaneously regulates the senses, thereby avoiding the restless chase for gratification.

Kṛṣṇa outlines three essential criteria for acquiring knowledge—faith, dedication, and regulation. First, one must have faith that the process will lead to higher knowledge. Then, one must pursue the process with dedication—tat-paraḥ—remaining committed to the goal. Finally, there must be regulation, particularly of the senses, to ensure that one’s efforts are not undermined by distraction or indulgence.

This can be compared to visiting a doctor. One must first have faith in the doctor’s ability to heal. But that faith must be expressed through dedication—by sincerely following the doctor’s instructions, whether it be taking medicines, undergoing treatment, or submitting to surgery. Additionally, the doctor may prescribe dietary and lifestyle restrictions, which must also be followed. Without that commitment and regulation, mere faith will not bring the desired result. Similarly, in the spiritual path, all three—faith, dedication, and regulation—must go hand in hand.

Kṛṣṇa gives a similar analysis here as well. By cultivating faith, regulating oneself from material entanglement, and remaining committed to the pursuit of spirit, one gradually acquires knowledge. Through that knowledge, one attains supreme peace, having risen above the agitations of the mind caused by sense objects. With the mind now purified, one is no longer disturbed by external stimuli. Thus, acireṇādhigacchati—one quickly attains transcendental peace.

We see that in verse 38, Kṛṣṇa says kālenātmani vindati, and now in verse 39 He says acireṇādhigacchati. Kālena means “gradually,” while acireṇa means “quickly.” What does this apparent contrast mean? It can be understood in multiple ways.

One understanding is that it is relative. If we are impatient and expect that simply by beginning the practice today, we will become fully purified tomorrow, that is unrealistic. From that perspective, it will take time—kālena—it may take years, a lifetime, or even many lifetimes.

However, from another point of view, if we consider the eternity of the soul and the near-eternity we have spent in material existence, then acireṇa—“quickly”—is appropriate. Compared to the countless lifetimes we have wandered in the material world, the time taken to attain transcendental knowledge and peace is, relatively speaking, quite short.

Hence, depending on one’s perspective, the process may seem either very long or relatively short. When people value something deeply, their perception of time changes. For example, if someone aspires to become a doctor, they may willingly dedicate 10 to 15 years to study, knowing that the outcome—prestige, position, and financial stability—is worthwhile. Because they see it as a meaningful goal, the time and effort invested do not seem excessive.

Another way to understand this is that the practice of yoga—whether karma-yoga or bhakti-yoga—leads to inner purification and ultimately to knowledge, but this progression is gradual (kālena). As one continues to practice, inner illumination slowly unfolds. However, once that knowledge is firmly established in the heart, then peace arises swiftly—acireṇā.

Thus, kālena and acireṇā can be understood in two ways: either as two perspectives—the short-term view of immediate results versus the long-term view of eternity—or as two distinct stages in the process. The first stage, moving from karma-yoga to the level of realized knowledge, is gradual; the second stage, attaining parāṁ śāntim—supreme peace—once knowledge is realized, happens quickly.

Either way, Kṛṣṇa is continuing to glorify knowledge by stating that if one has śraddhā, then one will attain parāṁ śāntim—not the fragile, volatile peace that exists on a battlefield, but the supreme, lasting peace. Arjuna can attain that peace, and so can we.

Thank you.