In the fourth chapter, the knowledge form of Karma Yoga, its essential kinds and the importance of the element of knowledge in it have been discussed. In the third chapter itself, it has been told that even for one who is qualified for Jñana Yoga, Karma Yoga is better as it includes within itself the knowledge of the self. Besides, it is free from liability to lapses. It is therefore easy to follow. It is also independent of other means. Now, it is going to be told that Karma Yoga takes one in a much shorter time to the goal than Jñana Yoga when employed as a means for attaining the self. Then is described the way of meditation on the self as non-agent, which is incorporated in Karma Yoga. This knowledge rooted in Karma Yoga is then examined.

‘You praise the renunciation of actions, i.e., Jñana Yoga at one time, and next Karma Yoga’. This is what is objected to: In the second chapter, you have said that Karma Yoga alone should be practised first by an aspirant for release; and that the vision of the self should be achieved by means of Jñana Yoga by one whose mind has its blemishes washed away by Karma Yoga. Again, in the third and fourth chapters, you have praised Karma Yoga or devotion to Karma as better than Jñana Yoga even for one who has attained the stage of Jñana Yoga, and that, as a means of attaining the self, it (Karma Yoga) is independent of Jñana Yoga. Therefore, of these two, Jñana Yoga and Karma Yoga—tell me precisely which by itself is superior, i.e., most excellent, being more easy to practise, and quicker to confer the vision of the self.