Shrimad Bhagavad Gita

धृतराष्ट्र उवाच । धर्मक्षेत्रे कुरुक्षेत्रे समवेता युयुत्सवः । मामकाः पाण्डवाश्चैव किमकुर्वत सञ्जय ॥

"Dhritarashtra said: O Sanjay, gathered on the holy field of Kurukshetra, eager to fight, what did my sons and the sons of Pandu do?"

सञ्जय उवाच । दृष्ट्वा तु पाण्डवानीकं व्यूढं दुर्योधनस्तदा । आचार्यमुपसङ्गम्य राजा वचनमब्रवीत् ।।2।।

"Sanjaya said: Seeing the army of the Pandavas arrayed for battle, King Duryodhana approached his teacher Drona and spoke these words."

पश्यैतां पाण्डुपुत्राणामाचार्य महतीं चमूम् । व्यूढां द्रुपदपुत्रेण तव शिष्येण धीमता ।।3।।

"Duryodhana said: Behold, O teacher, this mighty army of the Pandavas, arrayed by your own gifted disciple, the son of Drupada."

अत्र शूरा महेष्वासा भीमार्जुनसमा युधि । युयुधानो विराटश्च द्रुपदश्च महारथः ।।4।।

"Here are heroic mighty archers, equal in battle to Bhima and Arjuna: Yuyudhana, Virata, and Drupada, great warriors of the chariot."

धृष्टकेतुश्चेकितानः काशिराजश्च वीर्यवान् । पुरुजित्कुन्तिभोजश्च शैब्यश्च नरपुङ्गवः ।।5।।

"Dhrishtaketu, Chekitana, and the valiant King of Kashi, Purujit, Kuntibhoja, and Shaibya, the best of men."

युधामन्युश्च विक्रान्त उत्तमौजाश्च वीर्यवान् । सौभद्रो द्रौपदेयाश्च सर्व एव महारथाः ।।6।।

"The valiant Yudhamanyu, the mighty Uttamauja, the son of Subhadra, and the sons of Draupadi — all of them great warriors of the chariot."

अस्माकं तु विशिष्टा ये तान्निबोध द्विजोत्तम । नायका मम सैन्यस्य संज्ञार्थं तान्ब्रवीमि ते ।।7।।

"O best of Brahmins, know also the distinguished ones on our side, the leaders of my army; I name them for your information."

भवान्भीष्मश्च कर्णश्च कृपश्च समितिञ्जयः । अश्वत्थामा विकर्णश्च सौमदत्तिस्तथैव च ।।8।।

"Yourself, Bhishma, Karna, and the ever-victorious Kripa, Ashwatthama, Vikarna, and also the son of Somadatta."

अन्ये च बहवः शूरा मदर्थे त्यक्तजीविताः । नानाशस्त्रप्रहरणाः सर्वे युद्धविशारदाः ।।9।।

"And many other heroes, ready to give up their lives for my sake, equipped with various weapons, all skilled in warfare."

अपर्याप्तं तदस्माकं बलं भीष्माभिरक्षितम् । पर्याप्तं त्विदमेतेषां बलं भीमाभिरक्षितम् ।।10।।

"Our strength, protected by Bhishma, is unlimited, while their strength, protected by Bhima, is limited."

अयनेषु च सर्वेषु यथाभागमवस्थिताः । भीष्ममेवाभिरक्षन्तु भवन्तः सर्व एव हि ।।11।।

"Therefore, standing at your respective posts in all the strategic points, all of you protect Bhishma alone."

तस्य सञ्जनयन्हर्षं कुरुवृद्धः पितामहः । सिंहनादं विनद्योच्चैः शङ्खं दध्मौ प्रतापवान् ।।12।।

"Then the glorious grandsire of the Kuru dynasty, the eldest, roared like a lion and loudly blew his conch, gladdening Duryodhana's heart."

ततः शङ्खाश्च भेर्यश्च पणवानकगोमुखाः । सहसैवाभ्यहन्यन्त स शब्दस्तुमुलोऽभवत् ।।13।।

"Then conches, kettledrums, cymbals, drums, and horns suddenly blared forth, and the sound was tumultuous."

ततः श्वेतैर्हयैर्युक्ते महति स्यन्दने स्थितौ । माधवः पाण्डवश्चैव दिव्यौ शङ्खौ प्रदध्मतुः ।।14।।

"Then, seated in a magnificent chariot yoked with white horses, Madhava (Krishna) and the son of Pandu (Arjuna) blew their divine conches."

पाञ्चजन्यं हृषीकेशो देवदत्तं धनञ्जयः । पौण्ड्रं दध्मौ महाशङ्खं भीमकर्मा वृकोदरः ।।15।।

"Hrishikesha (Krishna) blew the Panchajanya, Dhananjaya (Arjuna) the Devadatta, and Bhima of terrific deeds blew the great conch Paundra."

अनन्तविजयं राजा कुन्तीपुत्रो युधिष्ठिरः । नकुलः सहदेवश्च सुघोषमणिपुष्पकौ ।।16।।

"King Yudhishthira, son of Kunti, blew the Ananta-vijaya; Nakula and Sahadeva blew the Sughosha and Manipushpaka."

काश्यश्च परमेष्वासः शिखण्डी च महारथः । धृष्टद्युम्नो विराटश्च सात्यकिश्चापराजितः ।।17।।

"The King of Kashi, the excellent archer, Shikhandi the great warrior, Dhrishtadyumna, Virata, and the unconquered Satyaki."

द्रुपदो द्रौपदेयाश्च सर्वशः पृथिवीपते । सौभद्रश्च महाबाहुः शङ्खान्दध्मुः पृथक्पृथक् ।।18।।

"O Lord of the earth, Drupada, the sons of Draupadi, and the mighty-armed son of Subhadra all blew their conches separately."

स घोषो धार्तराष्ट्राणां हृदयानि व्यदारयत् । नभश्च पृथिवीं चैव तुमुलोऽभ्यनुनादयन् ।।19।।

"That tumultuous sound, echoing through the sky and the earth, shattered the hearts of the sons of Dhritarashtra."

अथ व्यवस्थितान्दृष्ट्वा धार्तराष्ट्रान्कपिध्वजः । प्रवृत्ते शस्त्रसम्पाते धनुरुद्यम्य पाण्डवः ।।20।।

"Then, seeing the sons of Dhritarashtra arrayed and ready, Arjuna, whose banner bore Hanuman, raised his bow as the clash of weapons was about to begin."

हृषीकेशं तदा वाक्यमिदमाह महीपते । अर्जुन उवाच । सेनयोरुभयोर्मध्ये रथं स्थापय मेऽच्युत ।।21।।

"O King, Arjuna then spoke these words to Hrishikesha: Arjuna said: O Achyuta, place my chariot between the two armies."

यावदेतान्निरीक्षेऽहं योद्धुकामानवस्थितान् । कैर्मया सह योद्धव्यमस्मिन् रणसमुद्यमे ।।22।।

"So that I may behold those assembled here, eager to fight, and with whom I must engage in this great battle."

योत्स्यमानानवेक्षेऽहं य एतेऽत्र समागताः । धार्तराष्ट्रस्य दुर्बुद्धेर्युद्धे प्रियचिकीर्षवः ।।23।।

"Let me see those who have gathered here to fight, wishing to please the evil-minded son of Dhritarashtra."

सञ्जय उवाच । एवमुक्तो हृषीकेशो गुडाकेशेन भारत । सेनयोरुभयोर्मध्ये स्थापयित्वा रथोत्तमम् ।।24।।

"Sanjaya said: O descendant of Bharata, thus addressed by Arjuna, Hrishikesha drove that excellent chariot between the two armies."

भीष्मद्रोणप्रमुखतः सर्वेषां च महीक्षिताम् । उवाच पार्थ पश्यैतान्समवेतान्कुरूनिति ॥

"In the presence of Bhishma, Drona, and all the assembled rulers, Krishna said, "Arjuna, behold these Kurus gathered here.""

तत्रापश्यत्स्थितान्पार्थः पितॄनथ पितामहान् । आचार्यान्मातुलान्भ्रातॄन्पुत्रान्पौत्रान्सखींस्तथा । श्वशुरान्सुहृदश्चैव सेनयोरुभयोरपि ।।26।।

"There Arjuna saw stationed in both armies fathers, grandfathers, teachers, uncles, brothers, sons, grandsons, friends, fathers-in-law, and well-wishers."

तान्समीक्ष्य स कौन्तेयः सर्वान्बन्धूनवस्थितान् । कृपया परयाविष्टो विषीदन्निदमब्रवीत् ।।27।।

"Seeing all these kinsmen present, Arjuna, the son of Kunti, overwhelmed with deep compassion, spoke in sorrow."

अर्जुन उवाच । दृष्ट्वेमं स्वजनं कृष्ण युयुत्सुं समुपस्थितम् । सीदन्ति मम गात्राणि मुखं च परिशुष्यति ॥

"Arjuna said: O Krishna, seeing my own kinsmen arrayed here, eager to fight, my limbs give way and my mouth is drying up."

वेपथुश्च शरीरे मे रोमहर्षश्च जायते ॥

"My whole body trembles, and my hair stands on end."

गाण्डीवं स्रंसते हस्तात्त्वक्चैव परिदह्यते । न च शक्नोम्यवस्थातुं भ्रमतीव च मे मनः ॥

"My bow Gandiva is slipping from my hand, and my skin is burning all over. I am unable to stand steady, and my mind seems to be whirling."

निमित्तानि च पश्यामि विपरीतानि केशव । न च श्रेयोऽनुपश्यामि हत्वा स्वजनमाहवे ॥

"I see only omens of misfortune, O Keshava. I foresee no good from killing my own kinsmen in this battle."

न काङ्क्षे विजयं कृष्ण न च राज्यं सुखानि च । किं नो राज्येन गोविन्द किं भोगैर्जीवितेन वा ।।32।।

"O Krishna, I desire neither victory, nor kingdom, nor pleasures. Of what use is a kingdom, or even life and its enjoyments, to us, O Govinda?"

येषामर्थे काङ्क्षितं नो राज्यं भोगाः सुखानि च । त इमेऽवस्थिता युद्धे प्राणांस्त्यक्त्वा धनानि च ।।33।।

"Those for whose sake we desire kingdom, enjoyment, and happiness are here in this battle, ready to give up their lives and wealth."

आचार्याः पितरः पुत्रास्तथैव च पितामहाः । मातुलाः श्वशुराः पौत्राः श्यालाः सम्बन्धिनस्तथा ।।34।।

"Teachers, fathers, sons, and also grandfathers, uncles, fathers-in-law, grandsons, brothers-in-law, and other relatives."

एतान्न हन्तुमिच्छामि घ्नतोऽपि मधुसूदन । अपि त्रैलोक्यराज्यस्य हेतोः किं नु महीकृते ॥

"O Madhusudana, I do not wish to kill them, even if they attack me, not even for the kingdom of all three worlds — what then for this earth?"

निहत्य धार्तराष्ट्रान्नः का प्रीतिः स्याज्जनार्दन । पापमेवाश्रयेदस्मान्हत्वैतानाततायिनः ।।36।।

"O Janardana, what joy would we gain by killing the sons of Dhritarashtra? Sin alone would come to us for slaying these aggressors."

तस्मान्नार्हा वयं हन्तुं धार्तराष्ट्रान्स्वबान्धवान् । स्वजनं हि कथं हत्वा सुखिनः स्याम माधव ।।37।।

"Therefore, we should not kill the sons of Dhritarashtra, our own kinsmen. O Madhava, how can we be happy after killing our own people?"

यद्यप्येते न पश्यन्ति लोभोपहतचेतसः । कुलक्षयकृतं दोषं मित्रद्रोहे च पातकम् ।।38।।

"Even if these men, their minds overpowered by greed, see no fault in destroying the family or sin in betraying friends."

कथं न ज्ञेयमस्माभिः पापादस्मान्निवर्तितुम् । कुलक्षयकृतं दोषं प्रपश्यद्भिर्जनार्दन ।।39।।

"O Janardana, why should we, who clearly see the fault in destroying the family, not know enough to turn away from this sin?"

कुलक्षये प्रणश्यन्ति कुलधर्माः सनातनाः । धर्मे नष्टे कुलं कृत्स्नमधर्मोऽभिभवत्युत ॥

"When a family is destroyed, its timeless traditions perish; and when dharma is lost, the whole family falls into unrighteousness."

अधर्माभिभवात्कृष्ण प्रदुष्यन्ति कुलस्त्रियः । स्त्रीषु दुष्टासु वार्ष्णेय जायते वर्णसङ्करः ।।41।।

"O Krishna, when unrighteousness prevails, the women of the family become corrupted; and when women are corrupted, unwanted progeny arises."

सङ्करो नरकायैव कुलघ्नानां कुलस्य च । पतन्ति पितरो ह्येषां लुप्तपिण्डोदकक्रियाः ।।42।।

"Such intermixing leads the family and its destroyers to hell; deprived of offerings, their ancestors also fall."

दोषैरेतैः कुलघ्नानां वर्णसङ्करकारकैः । उत्साद्यन्ते जातिधर्माः कुलधर्माश्च शाश्वताः ।।43।।

"By these faults of the family's destroyers, which cause intermixing, the eternal traditions of caste and family are ruined."

उत्सन्नकुलधर्माणां मनुष्याणां जनार्दन । नरकेऽनियतं वासो भवतीत्यनुशुश्रुम ।।44।।

"O Janardana, we have heard that people whose family traditions are destroyed dwell in hell for an indefinite time."

अहो बत महत्पापं कर्तुं व्यवसिता वयम् । यद्राज्यसुखलोभेन हन्तुं स्वजनमुद्यताः ।।45।।

"Alas, how strange that we are resolved to commit this great sin, ready to kill our own kin out of greed for the pleasures of a kingdom."

यदि मामप्रतीकारमशस्त्रं शस्त्रपाणयः । धार्तराष्ट्रा रणे हन्युस्तन्मे क्षेमतरं भवेत् ॥

"It would be better for me if the armed sons of Dhritarashtra killed me unarmed and unresisting on this battlefield."

सञ्जय उवाच । एवमुक्त्वार्जुनः सङ्ख्ये रथोपस्थ उपाविशत् । विसृज्य सशरं चापं शोकसंविग्नमानसः ॥

"Sanjay said: Having spoken thus on the battlefield, Arjuna cast aside his bow and arrows and sank down into his chariot, his mind overwhelmed with grief."

सञ्जय उवाच । तं तथा कृपयाविष्टमश्रुपूर्णाकुलेक्षणम् । विषीदन्तमिदं वाक्यमुवाच मधुसूदनः ।।1।।

"Sanjaya said: To Arjuna, thus overwhelmed with pity, his eyes filled with tears and troubled, Madhusudana (Krishna) spoke these words."

श्रीभगवानुवाच । कुतस्त्वा कश्मलमिदं विषमे समुपस्थितम् । अनार्यजुष्टमस्वर्ग्यमकीर्तिकरमर्जुन ।।2।।

"The Supreme Lord said: My dear Arjuna, from where has this weakness come upon you at this critical hour? It is unworthy, disgraceful, and leads not to heaven."

क्लैब्यं मा स्म गमः पार्थ नैतत्त्वय्युपपद्यते । क्षुद्रं हृदयदौर्बल्यं त्यक्त्वोत्तिष्ठ परन्तप ।।3।।

"O Partha, do not yield to this unmanliness; it does not befit you. Abandon this petty weakness of heart and arise, O scorcher of foes."

अर्जुन उवाच । कथं भीष्ममहं सङ्ख्ये द्रोणं च मधुसूदन । इषुभिः प्रतियोत्स्यामि पूजार्हावरिसूदन ।।4।।

"Arjuna said: O Madhusudana, how can I attack Bhishma and Drona with arrows in battle? They are worthy of my worship, O destroyer of enemies."

गुरूनहत्वा हि महानुभावान् श्रेयो भोक्तुं भैक्ष्यमपीह लोके । हत्वार्थकामांस्तु गुरूनिहैव भुञ्जीय भोगान् रुधिरप्रदिग्धान् ।।5।।

"It is better to live on alms in this world without killing these noble elders, than to enjoy wealth and pleasures stained with their blood."

न चैतद्विद्मः कतरन्नो गरीयो यद्वा जयेम यदि वा नो जयेयुः । यानेव हत्वा न जिजीविषामस्तेऽवस्थिताः प्रमुखे धार्तराष्ट्राः ।।6।।

"Nor do we know which is better for us — to conquer them or be conquered. Even killing them, we would not wish to live, and yet here they stand before us."

कार्पण्यदोषोपहतस्वभावः पृच्छामि त्वां धर्मसम्मूढचेताः । यच्छ्रेयः स्यान्निश्चितं ब्रूहि तन्मे शिष्यस्तेऽहं शाधि मां त्वां प्रपन्नम् ।।7।।

"My very being is overcome by weakness, my mind confused about duty. I ask You — tell me decisively what is best. I am Your disciple; teach me, for I have surrendered to You."

न हि प्रपश्यामि ममापनुद्याद्यच्छोकमुच्छोषणमिन्द्रियाणाम् । अवाप्य भूमावसपत्नमृद्धं राज्यं सुराणामपि चाधिपत्यम् ।।8।।

"I cannot see what could dispel this grief that dries up my senses, even if I gained a prosperous, unrivaled kingdom on earth or sovereignty over the gods."

सञ्जय उवाच । एवमुक्त्वा हृषीकेशं गुडाकेशः परन्तप । न योत्स्य इति गोविन्दमुक्त्वा तूष्णीं बभूव ह ।।9।।

"Sanjaya said: Having spoken thus to Hrishikesha, Gudakesha said, 'O Govinda, I will not fight,' and fell silent."

तमुवाच हृषीकेशः प्रहसन्निव भारत । सेनयोरुभयोर्मध्ये विषीदन्तमिदं वचः ।।10।।

"O descendant of Bharata, Hrishikesha, smiling as it were, spoke these words to the grieving Arjuna in the midst of both armies."

श्रीभगवानुवाच । अशोच्यानन्वशोचस्त्वं प्रज्ञावादांश्च भाषसे । गतासूनगतासूंश्च नानुशोचन्ति पण्डिताः ॥

"The Supreme Lord said: While speaking learned words, you grieve for what is not worthy of grief. The wise mourn neither for the living nor for the dead."

न त्वेवाहं जातु नासं न त्वं नेमे जनाधिपाः । न चैव न भविष्यामः सर्वे वयमतः परम् ।।12।।

"Never was there a time when I did not exist, nor you, nor these kings; nor shall any of us cease to exist in the future."

देहिनोऽस्मिन्यथा देहे कौमारं यौवनं जरा । तथा देहान्तरप्राप्तिर्धीरस्तत्र न मुह्यति ॥

"Just as the embodied soul passes through childhood, youth, and old age in this body, so too it passes into another body at death. The wise are not deluded by this."

मात्रास्पर्शास्तु कौन्तेय शीतोष्णसुखदुःखदाः

"The contact of senses with objects gives rise to feelings of cold and heat, pleasure and pain."

यं हि न व्यथयन्त्येते पुरुषं पुरुषर्षभ । समदुःखसुखं धीरं सोऽमृतत्वाय कल्पते ।।15।।

"O best among men, the wise person who is not disturbed by these sensations, who remains steady in pleasure and pain, becomes fit for immortality."

नासतो विद्यते भावो नाभावो विद्यते सतः । उभयोरपि दृष्टोऽन्तस्त्वनयोस्तत्त्वदर्शिभिः ।।16।।

"The unreal has no existence, and the real never ceases to exist. Seers of truth have concluded this by studying the nature of both."

अविनाशि तु तद्विद्धि येन सर्वमिदं ततम् । विनाशमव्ययस्यास्य न कश्चित्कर्तुमर्हति ।।17।।

"Know that to be indestructible by which all this is pervaded. No one can bring about the destruction of that imperishable substance."

अन्तवन्त इमे देहा नित्यस्योक्ताः शरीरिणः । अनाशिनोऽप्रमेयस्य तस्माद्युध्यस्व भारत ।।18।।

"These bodies of the eternal, indestructible, and immeasurable soul are said to have an end. Therefore, fight, O descendant of Bharata."

य एनं वेत्ति हन्तारं यश्चैनं मन्यते हतम् । उभौ तौ न विजानीतो नायं हन्ति न हन्यते ।।19।।

"One who thinks the soul kills, and one who thinks it can be killed, both fail to understand. The soul neither kills nor is killed."

न जायते म्रियते वा कदाचित्

"The soul is neither born, and nor does it die."

वेदाविनाशिनं नित्यं य एनमजमव्ययम् । कथं स पुरुषः पार्थ कं घातयति हन्ति कम् ।।21।।

"O Partha, how can one who knows the soul to be indestructible, eternal, unborn, and unchanging, cause anyone to be killed or kill anyone?"

वासांसि जीर्णानि यथा विहाय नवानि गृह्णाति नरोऽपराणि । तथा शरीराणि विहाय जीर्णान्यन्यानि संयाति नवानि देही ॥

"As a person sheds worn-out garments and wears new ones, so the soul casts off its worn-out body and enters a new one."

नैनं छिन्दन्ति शस्त्राणि नैनं दहति पावकः । न चैनं क्लेदयन्त्यापो न शोषयति मारुतः ॥

"Weapons cannot cut the soul, fire cannot burn it, water cannot wet it, and wind cannot dry it."

अच्छेद्योऽयमदाह्योऽयमक्लेद्योऽशोष्य एव च । नित्यः सर्वगतः स्थाणुरचलोऽयं सनातनः ।।24।।

"This soul cannot be cut, burned, wetted, or dried. It is eternal, all-pervading, unchanging, immovable, and primordial."

अव्यक्तोऽयमचिन्त्योऽयमविकार्योऽयमुच्यते । तस्मादेवं विदित्वैनं नानुशोचितुमर्हसि ।।25।।

"This soul is said to be unmanifest, inconceivable, and unchangeable. Knowing this, you should not grieve."

अथ चैनं नित्यजातं नित्यं वा मन्यसे मृतम् । तथापि त्वं महाबाहो नैवं शोचितुमर्हसि ।।26।।

"But even if you think the soul is constantly born and constantly dies, O mighty-armed one, even then you should not grieve like this."

जातस्य हि ध्रुवो मृत्युर्ध्रुवं जन्म मृतस्य च । तस्मादपरिहार्येऽर्थे न त्वं शोचितुमर्हसि ।।27।।

"Death is certain for the one born, and birth is certain for the one who dies. Therefore, you should not grieve over the unavoidable."

अव्यक्तादीनि भूतानि व्यक्तमध्यानि भारत । अव्यक्तनिधनान्येव तत्र का परिदेवना ।।28।।

"O Bharata, all beings are unmanifest before birth, manifest in the middle, and unmanifest again after death. So why grieve?"

आश्चर्यवत्पश्यति कश्चिदेनमाश्चर्यवद्वदति तथैव चान्यः । आश्चर्यवच्चैनमन्यः शृणोति श्रुत्वाप्येनं वेद न चैव कश्चित् ।।29।।

"Some see the soul as amazing, some speak of it as amazing, and some hear of it as amazing, while others, even after hearing, cannot understand it at all."

देही नित्यमवध्योऽयं देहे सर्वस्य भारत । तस्मात्सर्वाणि भूतानि न त्वं शोचितुमर्हसि ।।30।।

"O Bharata, this indwelling soul in everyone's body is eternally indestructible. Therefore, you should not grieve for any being."

स्वधर्ममपि चावेक्ष्य न विकम्पितुमर्हसि । धर्म्याद्धि युद्धाच्छ्रेयोऽन्यत्क्षत्रियस्य न विद्यते ।।31।।

"Considering your own duty, you should not waver, for there is no greater good for a warrior than a righteous war."

यदृच्छया चोपपन्नं स्वर्गद्वारमपावृतम् । सुखिनः क्षत्रियाः पार्थ लभन्ते युद्धमीदृशम् ।।32।।

"O Partha, happy are the warriors who find such a battle come to them unsought, opening the door to the celestial abodes."

अथ चेत्त्वमिमं धर्म्यं संग्रामं न करिष्यसि । ततः स्वधर्मं कीर्तिं च हित्वा पापमवाप्स्यसि ।।33।।

"But if you do not fight this righteous battle, then, abandoning your duty and reputation, you will incur sin."

अकीर्तिं चापि भूतानि कथयिष्यन्ति तेऽव्ययाम् । सम्भावितस्य चाकीर्तिर्मरणादतिरिच्यते ।।34।।

"People will forever speak of your disgrace, and for one who was once respected, dishonor is worse than death."

भयाद्रणादुपरतं मंस्यन्ते त्वां महारथाः । येषां च त्वं बहुमतो भूत्वा यास्यसि लाघवम् ।।35।।

"The great warriors who once held you in high esteem will think you withdrew from battle out of fear, and you will fall in their regard."

अवाच्यवादांश्च बहून्वदिष्यन्ति तवाहिताः । निन्दन्तस्तव सामर्थ्यं ततो दुःखतरं नु किम् ।।36।।

"Your enemies will speak many unspeakable words, ridiculing your ability. What could be more painful than that?"

हतो वा प्राप्स्यसि स्वर्गं जित्वा वा भोक्ष्यसे महीम् । तस्मादुत्तिष्ठ कौन्तेय युद्धाय कृतनिश्चयः ।।37।।

"Either slain, you will attain heaven, or victorious, you will enjoy the earth. Therefore arise, O son of Kunti, resolved to fight."

सुखदुःखे समे कृत्वा लाभालाभौ जयाजयौ । ततो युद्धाय युज्यस्व नैवं पापमवाप्स्यसि ।।38।।

"Treating pleasure and pain, gain and loss, victory and defeat alike, engage in battle; thus you will not incur sin."

एषा तेऽभिहिता साङ्ख्ये बुद्धिर्योगे त्विमां शृणु । बुद्ध्या युक्तो यया पार्थ कर्मबन्धं प्रहास्यसि ।।39।।

"This wisdom has been explained to you through Sankhya; now hear it in terms of Yoga, endowed with which, O Partha, you shall break free from the bondage of action."

नेहाभिक्रमनाशोऽस्ति प्रत्यवायो न विद्यते । स्वल्पमप्यस्य धर्मस्य त्रायते महतो भयात् ।।40।।

"In this path, no effort is ever lost, and no adverse result occurs. Even a little practice of this discipline protects one from great fear."

व्यवसायात्मिका बुद्धिरेकेह कुरुनन्दन । बहुशाखा ह्यनन्ताश्च बुद्धयोऽव्यवसायिनाम् ।।41।।

"O descendant of Kuru, the resolute intellect on this path is single-pointed, while the intellect of the irresolute is many-branched and endless."

यामिमां पुष्पितां वाचं प्रवदन्त्यविपश्चितः । वेदवादरताः पार्थ नान्यदस्तीति वादिनः ।।42।।

"O Partha, the unwise, delighting in the flowery words of ritualistic Vedic passages, claim there is nothing else beyond them."

कामात्मानः स्वर्गपरा जन्मकर्मफलप्रदाम् । क्रियाविशेषबहुलां भोगैश्वर्यगतिं प्रति ।।43।।

"Full of desires, aspiring for heaven, they teach elaborate rites that yield rebirth as the fruit of action, aimed at pleasure and prosperity."

भोगैश्वर्यप्रसक्तानां तयापहृतचेतसाम् । व्यवसायात्मिका बुद्धिः समाधौ न विधीयते ।।44।।

"For those whose minds are captivated by pleasure and power, the resolute intellect needed for meditation is never formed."

त्रैगुण्यविषया वेदा निस्त्रैगुण्यो भवार्जुन । निर्द्वन्द्वो नित्यसत्त्वस्थो निर्योगक्षेम आत्मवान् ।।45।।

"The Vedas deal mainly with the three modes of nature. O Arjuna, rise above these modes, freeing yourself from dualities, established in the self."

यावानर्थ उदपाने सर्वतः सम्प्लुतोदके । तावान्सर्वेषु वेदेषु ब्राह्मणस्य विजानतः ।।46।।

"Whatever purpose is served by a small well is served by a vast reservoir of water; similarly, all the purposes of the Vedas are fulfilled in one who knows the Supreme Truth."

कर्मण्येवाधिकारस्ते मा फलेषु कदाचन

"You have the right to work, but never to the fruit of work."

योगस्थः कुरु कर्माणि सङ्गं त्यक्त्वा धनञ्जय

"Perform your duties in the state of yoga, abandoning attachment."

दूरेण ह्यवरं कर्म बुद्धियोगाद्धनञ्जय । बुद्धौ शरणमन्विच्छ कृपणाः फलहेतवः ।।49।।

"O Dhananjaya, action driven by selfish desire is far inferior to the yoga of intellect. Seek refuge in this wisdom, for those who seek results alone are truly poor."

बुद्धियुक्तो जहातीह उभे सुकृतदुष्कृते । तस्माद्योगाय युज्यस्व योगः कर्मसु कौशलम् ।।50।।

"One who is united with wisdom casts off both good and bad deeds in this very life. Therefore strive for yoga, for yoga is skill in action."

कर्मजं बुद्धियुक्ता हि फलं त्यक्त्वा मनीषिणः । जन्मबन्धविनिर्मुक्ताः पदं गच्छन्त्यनामयम् ।।51।।

"The wise, endowed with equanimity, abandon attachment to the fruits of action and, freed from the bondage of birth, attain the state beyond all suffering."

यदा ते मोहकलिलं बुद्धिर्व्यतितरिष्यति । तदा गन्तासि निर्वेदं श्रोतव्यस्य श्रुतस्य च ।।52।।

"When your intellect crosses beyond the mire of delusion, you will become indifferent to all that has been heard and all that is yet to be heard."

श्रुतिविप्रतिपन्ना ते यदा स्थास्यति निश्चला । समाधावचला बुद्धिस्तदा योगमवाप्स्यसि ।।53।।

"When your intellect, no longer swayed by conflicting scriptural opinions, stands firm and steady in meditation, you will attain yoga."

अर्जुन उवाच । स्थितप्रज्ञस्य का भाषा समाधिस्थस्य केशव । स्थितधीः किं प्रभाषेत किमासीत व्रजेत किम् ।।54।।

"Arjuna said: O Keshava, what is the description of one whose wisdom is steady and absorbed in meditation? How does such a person speak, sit, or walk?"

श्रीभगवानुवाच । प्रजहाति यदा कामान्सर्वान्पार्थ मनोगतान् । आत्मन्येवात्मना तुष्टः स्थितप्रज्ञस्तदोच्यते ।।55।।

"The Supreme Lord said: O Partha, when a person gives up all desires of the mind and finds satisfaction in the self alone, they are said to be of steady wisdom."

दुःखेष्वनुद्विग्नमनाः सुखेषु विगतस्पृहः । वीतरागभयक्रोधः स्थितधीर्मुनिरुच्यते ।।56।।

"One whose mind remains undisturbed in sorrow, unattached amid pleasure, and free from attachment, fear, and anger, is called a sage of steady wisdom."

यः सर्वत्रानभिस्नेहस्तत्तत्प्राप्य शुभाशुभम् । नाभिनन्दति न द्वेष्टि तस्य प्रज्ञा प्रतिष्ठिता ।।57।।

"One who remains unattached everywhere, neither rejoicing at good fortune nor hating misfortune, has wisdom firmly established."

यदा संहरते चायं कूर्मोऽङ्गानीव सर्वशः । इन्द्रियाणीन्द्रियार्थेभ्यस्तस्य प्रज्ञा प्रतिष्ठिता ।।58।।

"One who can withdraw the senses from their objects, as a tortoise withdraws its limbs into its shell, has wisdom firmly established."

विषया विनिवर्तन्ते निराहारस्य देहिनः । रसवर्जं रसोऽप्यस्य परं दृष्ट्वा निवर्तते ।।59।।

"For one who abstains, sense objects withdraw, but the taste for them remains. Even this taste vanishes upon realizing the Supreme."

यततो ह्यपि कौन्तेय पुरुषस्य विपश्चितः । इन्द्रियाणि प्रमाथीनि हरन्ति प्रसभं मनः ।।60।।

"O son of Kunti, the turbulent senses can forcibly carry away the mind even of a wise person who is striving for control."

तानि सर्वाणि संयम्य युक्त आसीत मत्परः । वशे हि यस्येन्द्रियाणि तस्य प्रज्ञा प्रतिष्ठिता ।।61।।

"Having controlled all the senses, one should sit steadfastly, focused on Me as the Supreme. One whose senses are mastered has firmly established wisdom."

ध्यायतो विषयान्पुंसः सङ्गस्तेषूपजायते । सङ्गात्सञ्जायते कामः कामात्क्रोधोऽभिजायते ।।62।।

"By dwelling on sense objects, attachment to them develops. From attachment arises desire, and from desire arises anger."

क्रोधाद्भवति सम्मोहः सम्मोहात्स्मृतिविभ्रमः । स्मृतिभ्रंशाद्बुद्धिनाशो बुद्धिनाशात्प्रणश्यति ।।63।।

"From anger comes delusion, from delusion the loss of memory, from loss of memory the ruin of intellect, and from ruin of intellect one perishes."

रागद्वेषवियुक्तैस्तु विषयानिन्द्रियैश्चरन् । आत्मवश्यैर्विधेयात्मा प्रसादमधिगच्छति ।।64।।

"But one who engages with the senses free from attraction and aversion, with the mind under control, attains inner tranquility."

प्रसादे सर्वदुःखानां हानिरस्योपजायते । प्रसन्नचेतसो ह्याशु बुद्धिः पर्यवतिष्ठते ।।65।।

"In this tranquility, all sorrows come to an end, and the intellect of one with a peaceful mind soon becomes firmly established."

नास्ति बुद्धिरयुक्तस्य न चायुक्तस्य भावना । न चाभावयतः शान्तिरशान्तस्य कुतः सुखम् ।।66।।

"The undisciplined have neither steady wisdom nor focused contemplation. Without contemplation there is no peace, and without peace, how can there be happiness?"

इन्द्रियाणां हि चरतां यन्मनोऽनुविधीयते । तदस्य हरति प्रज्ञां वायुर्नावमिवाम्भसि ।।67।।

"Just as a strong wind sweeps a boat off course on the water, even one wandering sense that the mind follows can carry away one's wisdom."

तस्माद्यस्य महाबाहो निगृहीतानि सर्वशः । इन्द्रियाणीन्द्रियार्थेभ्यस्तस्य प्रज्ञा प्रतिष्ठिता ।।68।।

"Therefore, O mighty-armed Arjuna, one who has fully restrained the senses from their objects has firmly established wisdom."

या निशा सर्वभूतानां तस्यां जागर्ति संयमी । यस्यां जाग्रति भूतानि सा निशा पश्यतो मुनेः ।।69।।

"What is night for all beings is the time of awakening for the disciplined soul, and what all beings consider waking is night for the introspective sage."

आपूर्यमाणमचलप्रतिष्ठं समुद्रमापः प्रविशन्ति यद्वत् । तद्वत्कामा यं प्रविशन्ति सर्वे स शान्तिमाप्नोति न कामकामी ॥

"As rivers flow into the ocean, which remains ever full and undisturbed, so should all desires flow into a person without disturbing their peace — not the one who chases desire after desire."

विहाय कामान्यः सर्वान्पुमांश्चरति निःस्पृहः

"The person who has given up all desires and lives free from longing, without a sense of 'mine' or ego, attains true peace."

एषा ब्राह्मी स्थितिः पार्थ नैनां प्राप्य विमुह्यति । स्थित्वास्यामन्तकालेऽपि ब्रह्मनिर्वाणमृच्छति ।।72।।

"O Partha, this is the state of union with the Divine; having attained it, one is no longer deluded. Established in it even at the hour of death, one attains liberation."

अर्जुन उवाच । ज्यायसी चेत्कर्मणस्ते मता बुद्धिर्जनार्दन । तत्किं कर्मणि घोरे मां नियोजयसि केशव ।।1।।

"Arjuna said: O Janardana, if You consider knowledge superior to action, then why do You urge me toward this terrible action, O Keshava?"

व्यामिश्रेणेव वाक्येन बुद्धिं मोहयसीव मे । तदेकं वद निश्चित्य येन श्रेयोऽहमाप्नुयाम् ।।2।।

"With this seemingly conflicting counsel, You appear to bewilder my understanding. Please tell me decisively the one path by which I may attain the highest good."

श्रीभगवानुवाच । लोकेऽस्मिन्द्विविधा निष्ठा पुरा प्रोक्ता मयानघ । ज्ञानयोगेन साङ्ख्यानां कर्मयोगेन योगिनाम् ।।3।।

"The Supreme Lord said: O sinless one, I have already explained two paths in this world — the path of knowledge for contemplatives, and the path of action for practitioners of yoga."

न कर्मणामनारम्भान्नैष्कर्म्यं पुरुषोऽश्नुते । न च संन्यसनादेव सिद्धिं समधिगच्छति ।।4।।

"One does not attain freedom from action by merely abstaining from work, nor does one reach perfection through renunciation alone."

न हि कश्चित्क्षणमपि जातु तिष्ठत्यकर्मकृत् । कार्यते ह्यवशः कर्म सर्वः प्रकृतिजैर्गुणैः ।।5।।

"No one can remain without action even for a moment; everyone is inevitably driven to act by the qualities born of material nature."

कर्मेन्द्रियाणि संयम्य य आस्ते मनसा स्मरन् । इन्द्रियार्थान्विमूढात्मा मिथ्याचारः स उच्यते ।।6।।

"One who restrains the organs of action but continues to dwell mentally on sense objects is deluded and called a hypocrite."

यस्त्विन्द्रियाणि मनसा नियम्यारभतेऽर्जुन । कर्मेन्द्रियैः कर्मयोगमसक्तः स विशिष्यते ।।7।।

"But one who controls the senses with the mind, O Arjuna, and engages the organs of action in karma yoga without attachment, is superior."

नियतं कुरु कर्म त्वं कर्म ज्यायो ह्यकर्मणः । शरीरयात्रापि च ते न प्रसिद्ध्येदकर्मणः ।।8।।

"Perform your prescribed duty, for action is better than inaction. Even the maintenance of your body would not be possible without action."

यज्ञार्थात्कर्मणोऽन्यत्र लोकोऽयं कर्मबन्धनः । तदर्थं कर्म कौन्तेय मुक्तसङ्गः समाचर ॥

"Work done as an offering does not bind; all other work binds one to this world. Therefore, O Arjuna, perform your duty as an offering, free from attachment."

सहयज्ञाः प्रजाः सृष्ट्वा पुरोवाच प्रजापतिः । अनेन प्रसविष्यध्वमेष वोऽस्त्विष्टकामधुक् ।।10।।

"Having created humanity along with sacrifice, the Creator said in ancient times: By this may you prosper; may it be the fulfiller of your desires."

देवान्भावयतानेन ते देवा भावयन्तु वः । परस्परं भावयन्तः श्रेयः परमवाप्स्यथ ।।11।।

"Nourish the gods with this sacrifice, and may the gods nourish you in return; nourishing one another, you shall attain the highest good."

इष्टान्भोगान्हि वो देवा दास्यन्ते यज्ञभाविताः । तैर्दत्तानप्रदायैभ्यो यो भुङ्क्ते स्तेन एव सः ।।12।।

"Pleased by sacrifice, the gods will grant you the enjoyments you desire. One who enjoys what is given without offering anything in return is truly a thief."

यज्ञशिष्टाशिनः सन्तो मुच्यन्ते सर्वकिल्बिषैः । भुञ्जते ते त्वघं पापा ये पचन्त्यात्मकारणात् ।।13।।

"The virtuous who eat the remnants of sacrifice are freed from all sins, while those who cook only for themselves eat sin alone."

अन्नाद्भवन्ति भूतानि पर्जन्यादन्नसम्भवः । यज्ञाद्भवति पर्जन्यो यज्ञः कर्मसमुद्भवः ।।14।।

"All beings arise from food, food from rain, rain from sacrifice, and sacrifice arises from action."

कर्म ब्रह्मोद्भवं विद्धि ब्रह्माक्षरसमुद्भवम् । तस्मात्सर्वगतं ब्रह्म नित्यं यज्ञे प्रतिष्ठितम् ।।15।।

"Know that action arises from the Divine, and the Divine arises from the Imperishable. Therefore the all-pervading Divine is eternally established in sacrifice."

एवं प्रवर्तितं चक्रं नानुवर्तयतीह यः । अघायुरिन्द्रियारामो मोघं पार्थ स जीवति ॥

"One who does not follow this wheel of duty already set in motion, and lives only for the senses, lives a wasted life, O Partha."

यस्त्वात्मरतिरेव स्यादात्मतृप्तश्च मानवः । आत्मन्येव च सन्तुष्टस्तस्य कार्यं न विद्यते ।।17।।

"But for one who delights in the self, is satisfied in the self, and is content in the self alone, there is no duty left to perform."

नैव तस्य कृतेनार्थो नाकृतेनेह कश्चन । न चास्य सर्वभूतेषु कश्चिदर्थव्यपाश्रयः ।।18।।

"Such a person has no interest in what is done or left undone, and does not depend on any being for any purpose."

तस्मादसक्तः सततं कार्यं कर्म समाचर । असक्तो ह्याचरन्कर्म परमाप्नोति पूरुषः ॥

"Therefore, without attachment, always perform your duty, for by working without attachment one attains the Supreme."

कर्मणैव हि संसिद्धिमास्थिता जनकादयः । लोकसंग्रहमेवापि सम्पश्यन्कर्तुमर्हसि ।।20।।

"King Janaka and others attained perfection through action alone. You too should act, keeping in mind the welfare of the world."

यद्यदाचरति श्रेष्ठस्तत्तदेवेतरो जनः

"Whatever a great person does, common people follow."

न मे पार्थास्ति कर्तव्यं त्रिषु लोकेषु किञ्चन । नानवाप्तमवाप्तव्यं वर्त एव च कर्मणि ।।22।।

"O Partha, there is no duty for Me in all the three worlds, nor anything unattained that I need to attain; yet I still engage in action."

यदि ह्यहं न वर्तेयं जातु कर्मण्यतन्द्रितः । मम वर्त्मानुवर्तन्ते मनुष्याः पार्थ सर्वशः ।।23।।

"If I did not remain diligently engaged in action, O Partha, all people would follow My example in every way."

उत्सीदेयुरिमे लोका न कुर्यां कर्म चेदहम् । सङ्करस्य च कर्ता स्यामुपहन्यामिमाः प्रजाः ।।24।।

"If I did not perform action, these worlds would perish; I would become the cause of confusion and destroy these beings."

सक्ताः कर्मण्यविद्वांसो यथा कुर्वन्ति भारत । कुर्याद्विद्वांस्तथासक्तश्चिकीर्षुर्लोकसंग्रहम् ।।25।।

"O Bharata, as the ignorant act with attachment, so should the wise act without attachment, desiring the welfare of the world."

न बुद्धिभेदं जनयेदज्ञानां कर्मसङ्गिनाम् । जोषयेत्सर्वकर्माणि विद्वान्युक्तः समाचरन् ।।26।।

"The wise should not unsettle the minds of the ignorant attached to action; rather, by working with dedication, they should inspire others to also act well."

प्रकृतेः क्रियमाणानि गुणैः कर्माणि सर्वशः । अहङ्कारविमूढात्मा कर्ताहमिति मन्यते ॥

"All actions are performed by the modes of material nature. But one confused by ego thinks, "I am the doer.""

तत्त्ववित्तु महाबाहो गुणकर्मविभागयोः । गुणा गुणेषु वर्तन्त इति मत्वा न सज्जते ।।28।।

"O mighty-armed one, the knower of truth understands the distinction between the soul and the modes and their actions, and, seeing that the modes merely interact among themselves, does not become attached."

प्रकृतेर्गुणसम्मूढाः सज्जन्ते गुणकर्मसु । तानकृत्स्नविदो मन्दान्कृत्स्नविन्न विचालयेत् ।।29।।

"Those deluded by the modes of nature become attached to their actions. But one of complete understanding should not unsettle those of lesser, partial understanding."

मयि सर्वाणि कर्माणि संन्यस्याध्यात्मचेतसा । निराशीर्निर्ममो भूत्वा युध्यस्व विगतज्वरः ।।30।।

"Surrendering all actions to Me with a spiritually focused mind, free from desire and possessiveness, fight with your fever of anxiety gone."

ये मे मतमिदं नित्यमनुतिष्ठन्ति मानवाः । श्रद्धावन्तोऽनसूयन्तो मुच्यन्ते तेऽपि कर्मभिः ।।31।।

"Those who faithfully follow this teaching of Mine, with faith and free from envy, are also released from the bondage of action."

ये त्वेतदभ्यसूयन्तो नानुतिष्ठन्ति मे मतम् । सर्वज्ञानविमूढांस्तान्विद्धि नष्टानचेतसः ।।32।।

"But those who, being resentful, do not follow this teaching of Mine, know them to be devoid of all wisdom and lost, however clever they may seem."

सदृशं चेष्टते स्वस्याः प्रकृतेर्ज्ञानवानपि । प्रकृतिं यान्ति भूतानि निग्रहः किं करिष्यति ।।33।।

"Even the wise act according to their own nature; all beings follow their nature. What can mere suppression accomplish?"

इन्द्रियस्येन्द्रियस्यार्थे रागद्वेषौ व्यवस्थितौ । तयोर्न वशमागच्छेत्तौ ह्यस्य परिपन्थिनौ ॥

"Attachment and aversion naturally arise toward the objects of each sense; one should not come under their control, for they are obstacles on the path."

श्रेयान्स्वधर्मो विगुणः परधर्मात्स्वनुष्ठितात्

"It is far better to do one's own duty imperfectly than to master the duty of another. Better death in one's own duty than success in another's."

अर्जुन उवाच । अथ केन प्रयुक्तोऽयं पापं चरति पूरुषः । अनिच्छन्नपि वार्ष्णेय बलादिव नियोजितः ॥

"Arjuna asked: O Varshneya, impelled by what does a person commit sin, even unwillingly, as if driven by force?"

श्रीभगवानुवाच । काम एष क्रोध एष रजोगुणसमुद्भवः । महाशनो महापाप्मा विद्ध्येनमिह वैरिणम् ॥

"The Supreme Lord said: It is desire, born of the mode of passion, which turns to anger. Know this as the all-devouring enemy in this world."

धूमेनाव्रियते वह्निर्यथादर्शो मलेन च । यथोल्बेनावृतो गर्भस्तथा तेनेदमावृतम् ।।38।।

"Just as fire is covered by smoke, a mirror by dust, and an embryo by the womb, so this knowledge is covered by desire."

आवृतं ज्ञानमेतेन ज्ञानिनो नित्यवैरिणा । कामरूपेण कौन्तेय दुष्पूरेणानलेन च ।।39।।

"O son of Kunti, knowledge is covered by this eternal enemy in the form of desire, which is insatiable like fire."

इन्द्रियाणि मनो बुद्धिरस्याधिष्ठानमुच्यते । एतैर्विमोहयत्येष ज्ञानमावृत्य देहिनम् ।।40।।

"The senses, mind, and intellect are said to be its seats of operation. Through these, it veils knowledge and deludes the embodied soul."

तस्मात्त्वमिन्द्रियाण्यादौ नियम्य भरतर्षभ । पाप्मानं प्रजहि ह्येनं ज्ञानविज्ञाननाशनम् ।।41।।

"Therefore, O best of the Bharatas, first control the senses, and then slay this sinful enemy that destroys both knowledge and wisdom."

इन्द्रियाणि पराण्याहुरिन्द्रियेभ्यः परं मनः । मनसस्तु परा बुद्धिर्यो बुद्धेः परतस्तु सः ॥

"The senses are said to be superior to the body, the mind superior to the senses, the intellect superior to the mind, and the soul is even higher than the intellect."

एवं बुद्धेः परं बुद्ध्वा संस्तभ्यात्मानमात्मना । जहि शत्रुं महाबाहो कामरूपं दुरासदम् ।।43।।

"Thus, knowing the self to be beyond the intellect, and steadying the mind with the self, slay this formidable enemy in the form of desire, O mighty-armed one."

श्रीभगवानुवाच । इमं विवस्वते योगं प्रोक्तवानहमव्ययम् । विवस्वान्मनवे प्राह मनुरिक्ष्वाकवेऽब्रवीत् ।।1।।

"The Supreme Lord said: I taught this imperishable yoga to Vivasvan, the Sun God, who conveyed it to Manu; Manu, in turn, told it to Ikshvaku."

एवं परम्पराप्राप्तमिमं राजर्षयो विदुः । स कालेनेह महता योगो नष्टः परन्तप ।।2।।

"Thus received through succession, this yoga was known to the sage-kings. Over great time, O scorcher of foes, this yoga was lost in this world."

स एवायं मया तेऽद्य योगः प्रोक्तः पुरातनः । भक्तोऽसि मे सखा चेति रहस्यं ह्येतदुत्तमम् ।।3।।

"That same ancient yoga I am today explaining to you, because you are My devotee and My friend; this is indeed the supreme secret."

अर्जुन उवाच । अपरं भवतो जन्म परं जन्म विवस्वतः । कथमेतद्विजानीयां त्वमादौ प्रोक्तवानिति ।।4।।

"Arjuna said: Your birth was recent, while Vivasvan's birth was long ago. How am I to understand that You taught this in the beginning?"

श्रीभगवानुवाच । बहूनि मे व्यतीतानि जन्मानि तव चार्जुन । तान्यहं वेद सर्वाणि न त्वं वेत्थ परन्तप ।।5।।

"The Supreme Lord said: Many births have passed for both you and Me, O Arjuna. I remember them all, while you do not, O scorcher of foes."

अजोऽपि सन्नव्ययात्मा भूतानामीश्वरोऽपि सन् । प्रकृतिं स्वामधिष्ठाय सम्भवाम्यात्ममायया ।।6।।

"Although I am unborn and My essence is imperishable, and though I am the Lord of all beings, I still manifest through My own divine power, governing My nature."

यदा यदा हि धर्मस्य ग्लानिर्भवति भारत

"Whenever there is a decline in righteousness, I manifest myself."

परित्राणाय साधूनां विनाशाय च दुष्कृताम् । धर्मसंस्थापनार्थाय सम्भवामि युगे युगे ॥

"To protect the righteous, to annihilate the wicked, and to reestablish the principles of dharma, I appear in every age."

जन्म कर्म च मे दिव्यमेवं यो वेत्ति तत्त्वतः । त्यक्त्वा देहं पुनर्जन्म नैति मामेति सोऽर्जुन ॥

"One who truly understands the divine nature of My birth and actions, upon leaving the body, does not take birth again but comes to Me."

वीतरागभयक्रोधा मन्मया मामुपाश्रिताः । बहवो ज्ञानतपसा पूता मद्भावमागताः ।।10।।

"Freed from attachment, fear, and anger, absorbed in Me and taking refuge in Me, many have been purified by the fire of knowledge and attained My divine state."

ये यथा मां प्रपद्यन्ते तांस्तथैव भजाम्यहम् । मम वर्त्मानुवर्तन्ते मनुष्याः पार्थ सर्वशः ॥

"In whatever way people approach Me, I respond to them in that same way; everyone follows My path, in every way, O Partha."

काङ्क्षन्तः कर्मणां सिद्धिं यजन्त इह देवताः । क्षिप्रं हि मानुषे लोके सिद्धिर्भवति कर्मजा ।।12।।

"Those desiring success in worldly action worship the gods, for in the human world, success born of action comes quickly."

चातुर्वर्ण्यं मया सृष्टं गुणकर्मविभागशः । तस्य कर्तारमपि मां विद्ध्यकर्तारमव्ययम् ॥

"The four divisions of human occupation were created by Me, according to people's qualities and actions. Though I am their creator, know Me as the eternal non-doer."

न मां कर्माणि लिम्पन्ति न मे कर्मफले स्पृहा । इति मां योऽभिजानाति कर्मभिर्न स बध्यते ।।14।।

"Actions do not taint Me, nor do I long for their fruits. One who understands Me thus is never bound by action."

एवं ज्ञात्वा कृतं कर्म पूर्वैरपि मुमुक्षुभिः । कुरु कर्मैव तस्मात्त्वं पूर्वैः पूर्वतरं कृतम् ।।15।।

"Knowing this, even ancient seekers of liberation performed action. Therefore, you too should perform action, as was done by those who came before you."

किं कर्म किमकर्मेति कवयोऽप्यत्र मोहिताः । तत्ते कर्म प्रवक्ष्यामि यज्ज्ञात्वा मोक्ष्यसेऽशुभात् ।।16।।

"Even the wise are confused about what is action and what is inaction. I shall explain action to you, knowing which you will be freed from misfortune."

कर्मणो ह्यपि बोद्धव्यं बोद्धव्यं च विकर्मणः । अकर्मणश्च बोद्धव्यं गहना कर्मणो गतिः ।।17।।

"One must understand action, forbidden action, and inaction as well; the true nature of action is profound and hard to grasp."

कर्मण्यकर्म यः पश्येदकर्मणि च कर्म यः । स बुद्धिमान्मनुष्येषु स युक्तः कृत्स्नकर्मकृत् ॥

"One who sees inaction in action, and action in inaction, is wise among people; such a person is a true yogi, even while performing all kinds of actions."

यस्य सर्वे समारम्भाः कामसङ्कल्पवर्जिताः । ज्ञानाग्निदग्धकर्माणं तमाहुः पण्डितं बुधाः ।।19।।

"One whose every undertaking is free from selfish desire, whose actions are burned up in the fire of knowledge, is called wise by the learned."

त्यक्त्वा कर्मफलासङ्गं नित्यतृप्तो निराश्रयः । कर्मण्यभिप्रवृत्तोऽपि नैव किञ्चित्करोति सः ।।20।।

"Having abandoned attachment to the fruits of action, ever content and independent, such a person, though fully engaged in action, does nothing at all in the deeper sense."

निराशीर्यतचित्तात्मा त्यक्तसर्वपरिग्रहः । शारीरं केवलं कर्म कुर्वन्नाप्नोति किल्बिषम् ।।21।।

"Free from expectation, with mind and self controlled, having renounced all sense of ownership, one who acts with only the body incurs no sin."

यदृच्छालाभसन्तुष्टो द्वन्द्वातीतो विमत्सरः । समः सिद्धावसिद्धौ च कृत्वापि न निबध्यते ।।22।।

"Content with whatever comes unsought, beyond dualities, free from envy, and equal in success and failure, such a person is never bound, even while acting."

गतसङ्गस्य मुक्तस्य ज्ञानावस्थितचेतसः । यज्ञायाचरतः कर्म समग्रं प्रविलीयते ।।23।।

"For one free from attachment, liberated, with a mind established in knowledge, who performs action as sacrifice, all karma completely dissolves."

ब्रह्मार्पणं ब्रह्म हविर्ब्रह्माग्नौ ब्रह्मणा हुतम् । ब्रह्मैव तेन गन्तव्यं ब्रह्मकर्मसमाधिना ॥

"The offering is Brahman, the oblation is Brahman, offered by Brahman into the fire of Brahman; one who sees all action as Brahman attains Brahman alone."

दैवमेवापरे यज्ञं योगिनः पर्युपासते । ब्रह्माग्नावपरे यज्ञं यज्ञेनैवोपजुह्वति ।।25।।

"Some yogis worship through sacrifice offered to the gods; others offer sacrifice itself into the fire of the Absolute."

श्रोत्रादीनीन्द्रियाण्यन्ये संयमाग्निषु जुह्वति । शब्दादीन्विषयानन्य इन्द्रियाग्निषु जुह्वति ।।26।।

"Some offer the senses like hearing into the fire of restraint; others offer sense objects like sound into the fire of the senses."

सर्वाणीन्द्रियकर्माणि प्राणकर्माणि चापरे । आत्मसंयमयोगाग्नौ जुह्वति ज्ञानदीपिते ।।27।।

"Others offer all functions of the senses and vital energy into the fire of self-control, kindled by knowledge."

द्रव्ययज्ञास्तपोयज्ञा योगयज्ञास्तथापरे । स्वाध्यायज्ञानयज्ञाश्च यतयः संशितव्रताः ।।28।।

"Some offer material wealth, others austerity, others the practice of yoga; still others, with disciplined vows, offer study and knowledge as sacrifice."

अपाने जुह्वति प्राणं प्राणेऽपानं तथापरे । प्राणापानगती रुद्ध्वा प्राणायामपरायणाः ।।29।।

"Some offer the outgoing breath into the incoming, and others the incoming into the outgoing, absorbed in the regulation of breath."

अपरे नियताहाराः प्राणान्प्राणेषु जुह्वति । सर्वेऽप्येते यज्ञविदो यज्ञक्षपितकल्मषाः ।।30।।

"Others, restricting their food, offer their life-breaths into the life-force. All these are knowers of sacrifice, cleansed of impurity through it."

यज्ञशिष्टामृतभुजो यान्ति ब्रह्म सनातनम् । नायं लोकोऽस्त्ययज्ञस्य कुतोऽन्यः कुरुसत्तम ।।31।।

"Those who partake of the nectar-like remnants of sacrifice attain the eternal Absolute. O best of the Kurus, one who offers no sacrifice has no happiness here or hereafter."

एवं बहुविधा यज्ञा वितता ब्रह्मणो मुखे । कर्मजान्विद्धि तान्सर्वानेवं ज्ञात्वा विमोक्ष्यसे ।।32।।

"Thus, many kinds of sacrifice are spread out before the Divine. Know them all as born of action, and, knowing this, you shall be liberated."

श्रेयान्द्रव्यमयाद्यज्ञाज्ज्ञानयज्ञः परन्तप । सर्वं कर्माखिलं पार्थ ज्ञाने परिसमाप्यते ।।33।।

"O scorcher of foes, sacrifice through knowledge is superior to material sacrifice. O Partha, all action culminates in knowledge."

तद्विद्धि प्रणिपातेन परिप्रश्नेन सेवया । उपदेक्ष्यन्ति ते ज्ञानं ज्ञानिनस्तत्त्वदर्शिनः ॥

"Learn this by humbly approaching a wise teacher. Ask questions with sincerity and serve them; those who have realized the truth will impart knowledge to you."

यज्ज्ञात्वा न पुनर्मोहमेवं यास्यसि पाण्डव । येन भूतान्यशेषेण द्रक्ष्यस्यात्मन्यथो मयि ।।35।।

"Knowing which, O son of Pandu, you will never again fall into such delusion; by this knowledge, you will see all beings within yourself, and in Me."

अपि चेदसि पापेभ्यः सर्वेभ्यः पापकृत्तमः । सर्वं ज्ञानप्लवेनैव वृजिनं सन्तरिष्यसि ।।36।।

"Even if you are the most sinful of all sinners, you shall cross over all wrongdoing by the boat of knowledge alone."

यथैधांसि समिद्धोऽग्निर्भस्मसात्कुरुतेऽर्जुन । ज्ञानाग्निः सर्वकर्माणि भस्मसात्कुरुते तथा ।।37।।

"Just as a blazing fire reduces wood to ashes, O Arjuna, the fire of knowledge reduces all actions to ashes."

न हि ज्ञानेन सदृशं पवित्रमिह विद्यते । तत्स्वयं योगसंसिद्धः कालेनात्मनि विन्दति ॥

"In this world, there is nothing as purifying as knowledge. One who has become perfected through practice discovers it within, in due course of time."

श्रद्धावाँल्लभते ज्ञानं तत्परः संयतेन्द्रियः । ज्ञानं लब्ध्वा परां शान्तिमचिरेणाधिगच्छति ॥

"One who has faith, who is devoted to it, and who has mastered the senses, attains knowledge. Having attained knowledge, one quickly attains supreme peace."

अज्ञश्चाश्रद्दधानश्च संशयात्मा विनश्यति । नायं लोकोऽस्ति न परो न सुखं संशयात्मनः ।।40।।

"The ignorant, faithless, and doubting person perishes. For the doubting soul, there is neither this world, nor the next, nor happiness."

योगसंन्यस्तकर्माणं ज्ञानसञ्छिन्नसंशयम् । आत्मवन्तं न कर्माणि निबध्नन्ति धनञ्जय ।।41।।

"O Dhananjaya, actions do not bind one who has renounced action through yoga, whose doubts are cut away by knowledge, and who is established in the self."

तस्मादज्ञानसम्भूतं हृत्स्थं ज्ञानासिनात्मनः । छित्त्वैनं संशयं योगमातिष्ठोत्तिष्ठ भारत ।।42।।

"Therefore, with the sword of knowledge, cut through this doubt born of ignorance that resides in your heart. Take up yoga, O Bharata; arise!"

अर्जुन उवाच । संन्यासं कर्मणां कृष्ण पुनर्योगं च शंससि । यच्छ्रेय एतयोरेकं तन्मे ब्रूहि सुनिश्चितम् ।।1।।

"Arjuna said: O Krishna, You praise renunciation of action, and then also praise the yoga of action. Tell me clearly which one of these two is better."

श्रीभगवानुवाच । संन्यासः कर्मयोगश्च निःश्रेयसकरावुभौ । तयोस्तु कर्मसंन्यासात्कर्मयोगो विशिष्यते ।।2।।

"The Supreme Lord said: Both renunciation and the yoga of action lead to the highest good; but of the two, the yoga of action is superior."

ज्ञेयः स नित्यसंन्यासी यो न द्वेष्टि न काङ्क्षति । निर्द्वन्द्वो हि महाबाहो सुखं बन्धात्प्रमुच्यते ॥

"One who neither hates nor desires anything should be known as ever renounced. Free from dualities, O mighty-armed, such a person is easily freed from bondage."

साङ्ख्ययोगौ पृथग्बालाः प्रवदन्ति न पण्डिताः । एकमप्यास्थितः सम्यगुभयोर्विन्दते फलम् ।।4।।

"Only the immature speak of Sankhya and Yoga as different, not the wise. One who is truly established in either attains the fruit of both."

यत्साङ्ख्यैः प्राप्यते स्थानं तद्योगैरपि गम्यते । एकं साङ्ख्यं च योगं च यः पश्यति स पश्यति ।।5।।

"The state attained by followers of Sankhya is also reached by followers of Yoga. One who sees Sankhya and Yoga as one truly sees."

संन्यासस्तु महाबाहो दुःखमाप्तुमयोगतः । योगयुक्तो मुनिर्ब्रह्म नचिरेणाधिगच्छति ।।6।।

"But renunciation, O mighty-armed one, is difficult to attain without yoga. The sage devoted to yoga swiftly attains the Absolute."

योगयुक्तो विशुद्धात्मा विजितात्मा जितेन्द्रियः । सर्वभूतात्मभूतात्मा कुर्वन्नपि न लिप्यते ॥

"One who is united in yoga, purified in self, self-controlled, with senses mastered, and who sees the same self in all beings, is not bound even while acting."

नैव किञ्चित्करोमीति युक्तो मन्येत तत्त्ववित् । पश्यञ्शृण्वन्स्पृशञ्जिघ्रन्नश्नन्गच्छन्स्वपञ्श्वसन् ॥

"The one established in truth, though seeing, hearing, touching, smelling, eating, moving, sleeping, and breathing, knows within, "I do nothing at all.""

प्रलपन्विसृजन्गृह्णन्नुन्मिषन्निमिषन्नपि । इन्द्रियाणीन्द्रियार्थेषु वर्तन्त इति धारयन् ।।9।।

"Even while speaking, releasing, grasping, or opening and closing the eyes, they hold firmly that it is only the senses moving among their objects."

ब्रह्मण्याधाय कर्माणि सङ्गं त्यक्त्वा करोति यः । लिप्यते न स पापेन पद्मपत्रमिवाम्भसा ॥

"One who acts, offering all actions to the divine and abandoning attachment, is untouched by sin, just as a lotus leaf is untouched by water."

कायेन मनसा बुद्ध्या केवलैरिन्द्रियैरपि । योगिनः कर्म कुर्वन्ति सङ्गं त्यक्त्वात्मशुद्धये ।।11।।

"Yogis perform action with body, mind, intellect, and even with the senses alone, abandoning attachment, for the purpose of self-purification."

युक्तः कर्मफलं त्यक्त्वा शान्तिमाप्नोति नैष्ठिकीम् । अयुक्तः कामकारेण फले सक्तो निबध्यते ।।12।।

"The one who is united with the divine, having abandoned the fruit of action, attains lasting peace; the undisciplined, driven by desire and attached to results, becomes bound."

सर्वकर्माणि मनसा संन्यस्यास्ते सुखं वशी । नवद्वारे पुरे देही नैव कुर्वन्न कारयन् ॥

"The self-controlled soul, having mentally renounced all actions, dwells happily in the nine-gated city of the body, neither acting nor causing action."

न कर्तृत्वं न कर्माणि लोकस्य सृजति प्रभुः । न कर्मफलसंयोगं स्वभावस्तु प्रवर्तते ।।14।।

"The Lord does not create the sense of doership, actions, or their fruits for the world; rather, it is one's own nature that brings these about."

नादत्ते कस्यचित्पापं न चैव सुकृतं विभुः । अज्ञानेनावृतं ज्ञानं तेन मुह्यन्ति जन्तवः ।।15।।

"The all-pervading Lord accepts neither anyone's sin nor virtue; knowledge is veiled by ignorance, and thus beings become deluded."

ज्ञानेन तु तदज्ञानं येषां नाशितमात्मनः । तेषामादित्यवज्ज्ञानं प्रकाशयति तत्परम् ।।16।।

"But for those whose ignorance has been destroyed by knowledge of the self, that knowledge illuminates the Supreme like the rising sun."

तद्बुद्धयस्तदात्मानस्तन्निष्ठास्तत्परायणाः । गच्छन्त्यपुनरावृत्तिं ज्ञाननिर्धूतकल्मषाः ।।17।।

"With their intellect, self, and devotion fixed on That, and their impurities washed away by knowledge, they go to the state of no return."

विद्याविनयसम्पन्ने ब्राह्मणे गवि हस्तिनि । शुनि चैव श्वपाके च पण्डिताः समदर्शिनः ॥

"The truly wise see with equal vision a learned and humble scholar, a cow, an elephant, a dog, and one who eats dogs."

इहैव तैर्जितः सर्गो येषां साम्ये स्थितं मनः । निर्दोषं हि समं ब्रह्म तस्माद् ब्रह्मणि ते स्थिताः ॥

"Even here in this life, those whose minds are established in equanimity have conquered the cycle of birth and death, for Brahman is flawless and the same everywhere, and so they are established in Brahman."

न प्रहृष्येत्प्रियं प्राप्य नोद्विजेत्प्राप्य चाप्रियम् । स्थिरबुद्धिरसम्मूढो ब्रह्मविद्ब्रह्मणि स्थितः ।।20।।

"One should not rejoice on obtaining what is pleasant, nor be troubled on obtaining what is unpleasant. Steady of mind, undeluded, the knower of Brahman abides in Brahman."

बाह्यस्पर्शेष्वसक्तात्मा विन्दत्यात्मनि यत्सुखम् । स ब्रह्मयोगयुक्तात्मा सुखमक्षयमश्नुते ।।21।।

"One whose mind is unattached to external contacts finds happiness within the self; united with the Divine through yoga, such a person enjoys unending bliss."

ये हि संस्पर्शजा भोगा दुःखयोनय एव ते । आद्यन्तवन्तः कौन्तेय न तेषु रमते बुधः ॥

"The pleasures that arise from contact with the senses are, in truth, sources of suffering. O Kaunteya, they have a beginning and an end; the wise do not delight in them."

शक्नोतीहैव यः सोढुं प्राक्शरीरविमोक्षणात् । कामक्रोधोद्भवं वेगं स युक्तः स सुखी नरः ।।23।।

"One who is able to withstand, even here before leaving the body, the force born of desire and anger, is truly disciplined and truly happy."

योऽन्तःसुखोऽन्तरारामस्तथान्तर्ज्योतिरेव यः । स योगी ब्रह्मनिर्वाणं ब्रह्मभूतोऽधिगच्छति ॥

"One who finds happiness within, delight within, and is illuminated from within — such a yogi, united with the divine, attains liberation."

लभन्ते ब्रह्मनिर्वाणमृषयः क्षीणकल्मषाः । छिन्नद्वैधा यतात्मानः सर्वभूतहिते रताः ।।25।।

"Sages whose impurities are destroyed, whose doubts are cut away, whose minds are disciplined, and who delight in the welfare of all beings, attain liberation in the Divine."

कामक्रोधवियुक्तानां यतीनां यतचेतसाम् । अभितो ब्रह्मनिर्वाणं वर्तते विदितात्मनाम् ।।26।।

"For self-realized ascetics who are free from desire and anger, with minds controlled, liberation in the Divine is close at hand, both now and hereafter."

स्पर्शान्कृत्वा बहिर्बाह्यांश्चक्षुश्चैवान्तरे भ्रुवोः । प्राणापानौ समौ कृत्वा नासाभ्यन्तरचारिणौ ।।27।।

"Shutting out external sense contacts, fixing the gaze between the eyebrows, and equalizing the incoming and outgoing breath within the nostrils."

यतेन्द्रियमनोबुद्धिर्मुनिर्मोक्षपरायणः । विगतेच्छाभयक्रोधो यः सदा मुक्त एव सः ।।28।।

"The sage who has mastered the senses, mind, and intellect, is devoted to liberation, and is free from desire, fear, and anger, is indeed forever free."

भोक्तारं यज्ञतपसां सर्वलोकमहेश्वरम् । सुहृदं सर्वभूतानां ज्ञात्वा मां शान्तिमृच्छति ॥

"Knowing Me as the enjoyer of all sacrifice and austerity, the great Lord of all worlds, and the true friend of every being, one attains peace."

श्रीभगवानुवाच । अनाश्रितः कर्मफलं कार्यं कर्म करोति यः । स संन्यासी च योगी च न निरग्निर्न चाक्रियः ॥

"The Supreme Lord said: One who performs their prescribed duty without depending on the results is a true renunciate and yogi—not one who has merely given up fire rituals or all activity."

यं संन्यासमिति प्राहुर्योगं तं विद्धि पाण्डव । न ह्यसंन्यस्तसङ्कल्पो योगी भवति कश्चन ॥

"What is called renunciation, O Pandava, know that to be Yoga itself; for no one becomes a yogi without renouncing selfish desire."

आरुरुक्षोर्मुनेर्योगं कर्म कारणमुच्यते । योगारूढस्य तस्यैव शमः कारणमुच्यते ॥

"For the sage who wishes to climb to Yoga, action is said to be the means; for one who has already attained Yoga, stillness is said to be the means."

यदा हि नेन्द्रियार्थेषु न कर्मस्वनुषज्जते । सर्वसङ्कल्पसंन्यासी योगारूढस्तदोच्यते ॥

"When one is no longer attached to sense objects or to actions, having renounced all selfish desire, then one is said to have attained Yoga."

उद्धरेदात्मनात्मानं नात्मानमवसादयेत्

"Elevate yourself through the power of your mind."

बन्धुरात्मात्मनस्तस्य येनात्मैवात्मना जितः

"For one who has conquered the mind, the mind is the best of friends; but for one who has failed to do so, the mind works like an enemy."

जितात्मनः प्रशान्तस्य परमात्मा समाहितः । शीतोष्णसुखदुःखेषु तथा मानापमानयोः ॥

"For one who has conquered the mind and attained peace, the Supreme Self remains steadily realized, equally through cold and heat, pleasure and pain, honor and dishonor."

ज्ञानविज्ञानतृप्तात्मा कूटस्थो विजितेन्द्रियः । युक्त इत्युच्यते योगी समलोष्टाश्मकाञ्चनः ॥

"The one whose mind is satisfied by knowledge and realization, who is unshaken and has mastered the senses, who sees a lump of earth, a stone, and gold as the same—that person is called a true yogi."

सुहृन्मित्रार्युदासीनमध्यस्थद्वेष्यबन्धुषु । साधुष्वपि च पापेषु समबुद्धिर्विशिष्यते ॥

"One who regards with equal mind well-wishers, friends, enemies, the neutral, mediators, the hateful, relatives, saints, and even sinners, stands supreme."

योगी युञ्जीत सततमात्मानं रहसि स्थितः । एकाकी यतचित्तात्मा निराशीरपरिग्रहः ॥

"Let the yogi constantly engage the mind in meditation, remaining in solitude, alone, with mind and body controlled, free from desire and possessiveness."

शुचौ देशे प्रतिष्ठाप्य स्थिरमासनमात्मनः । नात्युच्छ्रितं नातिनीचं चैलाजिनकुशोत्तरम् ॥

"In a clean place, one should establish a firm seat for oneself—neither too high nor too low—covered with cloth, deerskin, and kusha grass."

तत्रैकाग्रं मनः कृत्वा यतचित्तेन्द्रियक्रियः । उपविश्यासने युञ्ज्याद्योगमात्मविशुद्धये ॥

"Sitting there, with mind one-pointed and senses and activities controlled, one should practice Yoga for the purification of the self."

समं कायशिरोग्रीवं धारयन्नचलं स्थिरः । सम्प्रेक्ष्य नासिकाग्रं स्वं दिशश्चानवलोकयन् ॥

"Holding the body, head, and neck erect and still, steady, gazing at the tip of one's own nose, without looking around in other directions."

प्रशान्तात्मा विगतभीर्ब्रह्मचारिव्रते स्थितः । मनः संयम्य मच्चित्तो युक्त आसीत मत्परः ॥

"Serene in mind, free from fear, firm in the vow of a celibate student, controlling the mind and fixing it on Me, one should sit as a devoted yogi, absorbed in Me."

युञ्जन्नेवं सदाऽऽत्मानं योगी नियतमानसः । शान्तिं निर्वाणपरमां मत्संस्थामधिगच्छति ॥

"Thus constantly engaging the mind in meditation, the yogi of disciplined mind attains the supreme peace that culminates in liberation and abides in Me."

नात्यश्नतस्तु योगोऽस्ति न चैकान्तमनश्नतः । न चाति स्वप्नशीलस्य जाग्रतो नैव चार्जुन ॥

"Yoga is not possible for one who eats too much or too little, nor for one who sleeps too much or too little, O Arjuna."

युक्ताहारविहारस्य युक्तचेष्टस्य कर्मसु । युक्तस्वप्नावबोधस्य योगो भवति दुःखहा ॥

"For one who is moderate in eating and recreation, balanced in effort, and regulated in sleep and wakefulness, yoga becomes the destroyer of all suffering."

यदा विनियतं चित्तमात्मन्येवावतिष्ठते । निःस्पृहः सर्वकामेभ्यो युक्त इत्युच्यते तदा ॥

"When the fully disciplined mind rests only in the Self, free from longing for all desires, then one is said to be established in Yoga."

यथा दीपो निवातस्थो नेङ्गते सोपमा स्मृता । योगिनो यतचित्तस्य युञ्जतो योगमात्मनः ॥

"As a lamp in a windless place does not flicker, so is the disciplined mind of a yogi practicing meditation on the self compared."

यत्रोपरमते चित्तं निरुद्धं योगसेवया । यत्र चैवात्मनाऽऽत्मानं पश्यन्नात्मनि तुष्यति ॥

"When the mind, restrained by the practice of Yoga, becomes still, and when, seeing the Self by the self, one finds contentment in the Self alone."

सुखमात्यन्तिकं यत्तद्बुद्धिग्राह्यमतीन्द्रियम् । वेत्ति यत्र न चैवायं स्थितश्चलति तत्त्वतः ॥

"There, one experiences the boundless joy that is grasped by the higher intellect and lies beyond the senses; established in it, one never departs from that truth."

यं लब्ध्वा चापरं लाभं मन्यते नाधिकं ततः । यस्मिन्स्थितो न दुःखेन गुरुणापि विचाल्यते ॥

"Having gained which, one considers no other gain greater; established in it, one is not shaken even by the heaviest sorrow."

तं विद्याद् दुःखसंयोगवियोगं योगसंज्ञितम् । स निश्चयेन योक्तव्यो योगोऽनिर्विण्णचेतसा ॥

"Know that state, the severance from union with sorrow, to be called Yoga; this Yoga should be practiced with determination and an undespairing mind."

सङ्कल्पप्रभवान्कामांस्त्यक्त्वा सर्वानशेषतः । मनसैवेन्द्रियग्रामं विनियम्य समन्ततः ॥

"Abandoning without exception all desires born of selfish will, and restraining the whole group of senses on every side by the mind alone."

शनैः शनैरुपरमेद्बुद्ध्या धृतिगृहीतया । आत्मसंस्थं मनः कृत्वा न किञ्चिदपि चिन्तयेत् ॥

"One should gradually withdraw with a firm and patient intellect; fixing the mind steadily on the Self, one should think of nothing else."

यतो यतो निश्चरति मनश्चञ्चलमस्थिरम् । ततस्ततो नियम्यैतदात्मन्येव वशं नयेत् ॥

"From wherever the restless and unsteady mind wanders, one should draw it back and bring it under the control of the self."

प्रशान्तमनसं ह्येनं योगिनं सुखमुत्तमम् । उपैति शान्तरजसं ब्रह्मभूतमकल्मषम् ॥

"Supreme happiness comes to the yogi whose mind is peaceful, whose passions are stilled, who is sinless and one with Brahman."

युञ्जन्नेवं सदाऽऽत्मानं योगी विगतकल्मषः । सुखेन ब्रह्मसंस्पर्शमत्यन्तं सुखमश्नुते ॥

"Thus constantly uniting the self through meditation, the yogi freed from sin easily attains the boundless happiness of touching Brahman."

सर्वभूतस्थमात्मानं सर्वभूतानि चात्मनि । ईक्षते योगयुक्तात्मा सर्वत्र समदर्शनः ॥

"United in Yoga, seeing everything with equal vision, one sees the Self present in all beings, and all beings present in the Self."

यो मां पश्यति सर्वत्र सर्वं च मयि पश्यति । तस्याहं न प्रणश्यामि स च मे न प्रणश्यति ॥

"For one who sees Me everywhere and sees everything in Me, I am never lost, and that person is never lost to Me."

सर्वभूतस्थितं यो मां भजत्येकत्वमास्थितः । सर्वथा वर्तमानोऽपि स योगी मयि वर्तते ॥

"One who, established in oneness, worships Me as dwelling in all beings, that yogi abides in Me, whatever their way of life."

आत्मौपम्येन सर्वत्र समं पश्यति योऽर्जुन । सुखं वा यदि वा दुःखं स योगी परमो मतः ॥

"O Arjuna, the yogi who, by comparison with the self, sees the same everywhere—whether in pleasure or in pain—is regarded as supreme."

अर्जुन उवाच । योऽयं योगस्त्वया प्रोक्तः साम्येन मधुसूदन । एतस्याहं न पश्यामि चञ्चलत्वात्स्थितिं स्थिराम् ॥

"Arjuna said: O Madhusudana, this Yoga of equanimity that You have taught seems to me unstable, because the mind is so restless."

चञ्चलं हि मनः कृष्ण प्रमाथि बलवद्दृढम् । तस्याहं निग्रहं मन्ये वायोरिव सुदुष्करम् ॥

"The mind is indeed restless, turbulent, strong, and obstinate, O Krishna; I think it is as hard to control as the wind."

असंशयं महाबाहो मनो दुर्निग्रहं चलम्

"Lord Krishna said: Undoubtedly, O mighty-armed Arjuna, the mind is restless and difficult to control. But it can be mastered through regular practice and detachment."

असंयतात्मना योगो दुष्प्राप इति मे मतिः । वश्यात्मना तु यतता शक्योऽवाप्तुमुपायतः ॥

"For one whose mind is uncontrolled, Yoga is hard to attain, I believe; but for one whose mind is controlled and who strives through the right means, it is attainable."

अर्जुन उवाच । अयतिः श्रद्धयोपेतो योगाच्चलितमानसः । अप्राप्य योगसंसिद्धिं कां गतिं कृष्ण गच्छति ॥

"Arjuna said: O Krishna, what happens to the one full of faith but lacking effort, whose mind wanders away from Yoga without attaining perfection in it?"

कच्चिन्नोभयविभ्रष्टश्छिन्नाभ्रमिव नश्यति । अप्रतिष्ठो महाबाहो विमूढो ब्रह्मणः पथि ॥

"O mighty-armed Krishna, does he not perish like a scattered cloud, fallen from both paths, without any foothold, bewildered on the path to the Absolute?"

एतन्मे संशयं कृष्ण छेत्तुमर्हस्यशेषतः । त्वदन्यः संशयस्यास्य छेत्ता न ह्युपपद्यते ॥

"O Krishna, You alone are able to completely dispel this doubt of mine, for there is no one else fit to resolve it."

श्रीभगवानुवाच । पार्थ नैवेह नामुत्र विनाशस्तस्य विद्यते । न हि कल्याणकृत्कश्िचद्दुर्गतिं तात गच्छति ॥

"The Supreme Lord said: O Partha, neither in this world nor the next is there destruction for him; no one who does good, My dear one, ever comes to grief."

प्राप्य पुण्यकृतां लोकानुषित्वा शाश्वतीः समाः । शुचीनां श्रीमतां गेहे योगभ्रष्टोऽभिजायते ॥

"Having attained the worlds of the righteous and dwelling there for countless years, one who has fallen from Yoga is reborn in the home of the pure and prosperous."

अथवा योगिनामेव कुले भवति धीमताम् । एतद्धि दुर्लभतरं लोके जन्म यदीदृशम् ॥

"Or such a person is born into a family of wise yogis; indeed, a birth like this is very rare to attain in this world."

तत्र तं बुद्धिसंयोगं लभते पौर्वदेहिकम् । यतते च ततो भूयः संसिद्धौ कुरुनन्दन ॥

"There, O joy of the Kurus, one regains the understanding developed in the previous life, and strives once again, even harder, for perfection."

पूर्वाभ्यासेन तेनैव ह्रियते ह्यवशोऽपि सः । जिज्ञासुरपि योगस्य शब्दब्रह्मातिवर्तते ॥

"By that very previous practice, one is drawn onward even without willing it; even one who merely seeks to know Yoga transcends the ritualistic scriptures."

प्रयत्नाद्यतमानस्तु योगी संशुद्धकिल्बिषः । अनेकजन्मसंसिद्धस्ततो याति परां गतिम् ॥

"But the yogi who strives diligently, purified of faults over many lifetimes, having attained perfection, then reaches the highest goal."

तपस्विभ्योऽधिको योगी ज्ञानिभ्योऽपि मतोऽधिकः । कर्मिभ्यश्चाधिको योगी तस्माद्योगी भवार्जुन ॥

"The yogi is greater than the ascetic, and considered greater even than the scholar of scriptures; the yogi is greater than the mere doer of rituals—therefore, Arjuna, become a yogi."

योगिनामपि सर्वेषां मद्गतेनान्तरात्मना । श्रद्धावान्भजते यो मां स मे युक्ततमो मतः ॥

"Among all yogis, one who worships Me with faith, their inner self absorbed in Me, is considered by Me to be the most united of all."

श्रीभगवानुवाच । मय्यासक्तमनाः पार्थ योगं युञ्जन्मदाश्रयः । असंशयं समग्रं मां यथा ज्ञास्यसि तच्छृणु ॥

"The Supreme Lord said: O Partha, hear now how, with the mind attached to Me and practicing Yoga while taking refuge in Me, you shall know Me completely, without any doubt."

ज्ञानं तेऽहं सविज्ञानमिदं वक्ष्याम्यशेषतः । यज्ज्ञात्वा नेह भूयोऽन्यज्ज्ञातव्यमवशिष्यते ॥

"I shall now declare to you in full this knowledge together with realization, knowing which nothing further remains to be known in this world."

मनुष्याणां सहस्रेषु कश्चिद्यतति सिद्धये । यततामपि सिद्धानां कश्चिन्मां वेत्ति तत्त्वतः ॥

"Among thousands of people, hardly one strives for perfection; and among those who strive and succeed, hardly one truly knows Me."

भूमिरापोऽनलो वायुः खं मनो बुद्धिरेव च । अहङ्कार इतीयं मे भिन्ना प्रकृतिरष्टधा ॥

"Earth, water, fire, air, space, mind, intellect, and ego — this is My eightfold divided material nature."

अपरेयमितस्त्वन्यां प्रकृतिं विद्धि मे पराम् । जीवभूतां महाबाहो ययेदं धार्यते जगत् ॥

"This is My lower nature; but know My other, higher nature, O mighty-armed one — the living being, by which this world is sustained."

एतद्योनीनि भूतानि सर्वाणीत्युपधारय । अहं कृत्स्नस्य जगतः प्रभवः प्रलयस्तथा ॥

"Understand that all beings have these two natures as their source; I am the origin of the entire universe, and also its dissolution."

मत्तः परतरं नान्यत्किञ्चिदस्ति धनञ्जय । मयि सर्वमिदं प्रोतं सूत्रे मणिगणा इव ॥

"There is nothing higher than Me, O Dhananjaya. Everything is strung on Me, like pearls on a thread."

रसोऽहमप्सु कौन्तेय प्रभास्मि शशिसूर्ययोः । प्रणवः सर्ववेदेषु शब्दः खे पौरुषं नृषु ॥

"I am the taste in water, O Kaunteya, and the light in the sun and moon. I am the syllable Om in all the Vedas, the sound in ether, and ability in humans."

पुण्यो गन्धः पृथिव्यां च तेजश्चास्मि विभावसौ । जीवनं सर्वभूतेषु तपश्चास्मि तपस्विषु ॥

"I am the pure fragrance of the earth and the brilliance of fire; I am the life in all beings, and the austerity of the ascetics."

बीजं मां सर्वभूतानां विद्धि पार्थ सनातनम् । बुद्धिर्बुद्धिमतामस्मि तेजस्तेजस्विनामहम् ॥

"Know Me, O Partha, to be the eternal seed of all beings; I am the intelligence of the intelligent, and the splendor of the splendid."

बलं बलवतां चाहं कामरागविवर्जितम् । धर्माविरुद्धो भूतेषु कामोऽस्मि भरतर्षभ ॥

"I am the strength of the strong, free from desire and attachment, and I am desire in beings that is not opposed to dharma, O best of the Bharatas."

ये चैव सात्त्विका भावा राजसास्तामसाश्च ये । मत्त एवेति तान्विद्धि न त्वहं तेषु ते मयि ॥

"Know that whatever states of being arise—whether of goodness, passion, or ignorance—all come from Me alone; yet I am not in them, they are in Me."

त्रिभिर्गुणमयैर्भावैरेभिः सर्वमिदं जगत् । मोहितं नाभिजानाति मामेभ्यः परमव्ययम् ॥

"Deluded by these three states of being made of the gunas, the whole world fails to recognize Me, who am beyond them and imperishable."

दैवी ह्येषा गुणमयी मम माया दुरत्यया । मामेव ये प्रपद्यन्ते मायामेतां तरन्ति ते ॥

"This divine energy of Mine, made of the three modes of nature, is very difficult to overcome. But those who surrender unto Me alone cross beyond it."

न मां दुष्कृतिनो मूढाः प्रपद्यन्ते नराधमाः । माययापहृतज्ञाना आसुरं भावमाश्रिताः ॥

"The doers of evil, the deluded, the lowest of humans, whose wisdom has been stolen by illusion, and who cling to a demonic nature, do not surrender to Me."

चतुर्विधा भजन्ते मां जनाः सुकृतिनोऽर्जुन । आर्तो जिज्ञासुरर्थार्थी ज्ञानी च भरतर्षभ ॥

"Four kinds of virtuous people worship Me, O Arjuna — the distressed, the seeker of knowledge, the seeker of wealth, and the wise."

तेषां ज्ञानी नित्ययुक्त एकभक्तिर्विशिष्यते । प्रियो हि ज्ञानिनोऽत्यर्थमहं स च मम प्रियः ॥

"Among these, the wise one, ever united in single-minded devotion, is the best; for I am exceedingly dear to the wise, and they are dear to Me."

उदाराः सर्व एवैते ज्ञानी त्वात्मैव मे मतम् । आस्थितः स हि युक्तात्मा मामेवानुत्तमां गतिम् ॥

"All of these are noble, but the wise one I consider as My very self, for such a person, steadfast in mind, is devoted to Me as the highest goal."

बहूनां जन्मनामन्ते ज्ञानवान्मां प्रपद्यते । वासुदेवः सर्वमिति स महात्मा सुदुर्लभः ॥

"After many births, one who possesses true knowledge surrenders unto Me, realizing that everything is Vasudeva. Such a great soul is very rare to find."

कामैस्तैस्तैर्हृतज्ञानाः प्रपद्यन्तेऽन्यदेवताः । तं तं नियममास्थाय प्रकृत्या नियताः स्वया ॥

"Those whose discernment is carried away by various desires surrender to other deities, following particular rites, guided by their own inborn nature."

यो यो यां यां तनुं भक्तः श्रद्धयार्चितुमिच्छति । तस्य तस्याचलां श्रद्धां तामेव विदधाम्यहम् ॥

"Whatever divine form a devotee seeks to worship with faith, I make that very faith of theirs steady and unwavering."

स तया श्रद्धया युक्तस्तस्याराधनमीहते । लभते च ततः कामान्मयैव विहितान्हि तान् ॥

"Endowed with that faith, one seeks to worship that form, and thereby obtains one's desires, which are indeed granted by Me alone."

अन्तवत्तु फलं तेषां तद्भवत्यल्पमेधसाम् । देवान्देवयजो यान्ति मद्भक्ता यान्ति मामपि ॥

"But the fruit gained by those of little understanding is temporary; worshippers of the gods go to the gods, while My devotees come to Me."

अव्यक्तं व्यक्तिमापन्नं मन्यन्ते मामबुद्धयः । परं भावमजानन्तो ममाव्ययमनुत्तमम् ॥

"The unintelligent think of Me, the unmanifest, as having taken a mere manifest form, not knowing My higher, imperishable, and supreme nature."

नाहं प्रकाशः सर्वस्य योगमायासमावृतः । मूढोऽयं नाभिजानाति लोको मामजमव्ययम् ॥

"Veiled by My divine creative power, I am not manifest to everyone; this deluded world does not recognize Me as unborn and imperishable."

वेदाहं समतीतानि वर्तमानानि चार्जुन । भविष्याणि च भूतानि मां तु वेद न कश्चन ॥

"O Arjuna, I know all beings of the past, present, and future, but no one truly knows Me."

इच्छाद्वेषसमुत्थेन द्वन्द्वमोहेन भारत । सर्वभूतानि सम्मोहं सर्गे यान्ति परन्तप ॥

"O Bharata, all beings at birth fall into delusion caused by the duality arising from desire and aversion, O scorcher of foes."

येषां त्वन्तगतं पापं जनानां पुण्यकर्मणाम् । ते द्वन्द्वमोहनिर्मुक्ता भजन्ते मां दृढव्रताः ॥

"But those persons of virtuous deeds whose sin has come to an end, freed from the delusion of duality, worship Me with firm resolve."

जरामरणमोक्षाय मामाश्रित्य यतन्ति ये । ते ब्रह्म तद्विदुः कृत्स्नमध्यात्मं कर्म चाखिलम् ॥

"Those who take refuge in Me and strive for liberation from old age and death come to know Brahman entirely, the whole nature of the self, and all of action."

साधिभूताधिदैवं मां साधियज्ञं च ये विदुः । प्रयाणकालेऽपि च मां ते विदुर्युक्तचेतसः ॥

"Those of steadfast mind who know Me as governing the physical creation, the divine forces, and all sacrifice, know Me even at the time of death."

अर्जुन उवाच । किं तद्ब्रह्म किमध्यात्मं किं कर्म पुरुषोत्तम । अधिभूतं च किं प्रोक्तमधिदैवं किमुच्यते ॥

"Arjuna said: O Supreme Person, what is Brahman? What is the self? What is action? What is called the domain of the elements, and what is called the domain of the divine?"

अधियज्ञः कथं कोऽत्र देहेऽस्मिन्मधुसूदन । प्रयाणकाले च कथं ज्ञेयोऽसि नियतात्मभिः ॥

"Who is the lord of sacrifice here in this body, O Madhusudana, and how are You to be known at the time of death by those of disciplined mind?"

श्रीभगवानुवाच । अक्षरं ब्रह्म परमं स्वभावोऽध्यात्ममुच्यते । भूतभावोद्भवकरो विसर्गः कर्मसंज्ञितः ॥

"The Supreme Lord said: Brahman is the imperishable, supreme reality; one's own essential nature is called the self; the creative force that brings forth the existence of beings is called action."

अधिभूतं क्षरो भावः पुरुषश्चाधिदैवतम् । अधियज्ञोऽहमेवात्र देहे देहभृतां वर ॥

"O best of the embodied, the domain of the elements is the perishable nature; the divine domain is the cosmic Being; and I alone am the lord of sacrifice here in this body."

अन्तकाले च मामेव स्मरन्मुक्त्वा कलेवरम् । यः प्रयाति स मद्भावं याति नास्त्यत्र संशयः ॥

"Whoever remembers Me alone at the time of death, leaving the body, attains My nature. Of this there is no doubt."

यं यं वापि स्मरन्भावं त्यजत्यन्ते कलेवरम् । तं तमेवैति कौन्तेय सदा तद्भावभावितः ॥

"Whatever state one remembers when leaving the body at the end, that state one attains, O Kaunteya, being always absorbed in that thought."

तस्मात्सर्वेषु कालेषु मामनुस्मर युध्य च । मय्यर्पितमनोबुद्धिर्मामेवैष्यस्यसंशयम् ॥

"Therefore, remember Me at all times and do your duty. With mind and intellect surrendered to Me, you will surely attain Me."

अभ्यासयोगयुक्तेन चेतसा नान्यगामिना । परमं पुरुषं दिव्यं याति पार्थानुचिन्तयन् ॥

"O Partha, one who meditates constantly, with a mind disciplined by the practice of Yoga and not wandering elsewhere, reaches the Supreme Divine Being."

कविं पुराणमनुशासितारमणोरणीयांसमनुस्मरेद्यः । सर्वस्य धातारमचिन्त्यरूपमादित्यवर्णं तमसः परस्तात् ॥

"One who meditates on the omniscient, ancient ruler, subtler than the subtlest, the sustainer of all, inconceivable in form, radiant like the sun, and beyond all darkness."

प्रयाणकाले मनसाऽचलेन भक्त्या युक्तो योगबलेन चैव । भ्रुवोर्मध्ये प्राणमावेश्य सम्यक्स तं परं पुरुषमुपैति दिव्यम् ॥

"At the time of death, with an unwavering mind endowed with devotion and the power of Yoga, correctly fixing the life-breath between the eyebrows, one attains that Supreme Divine Being."

यदक्षरं वेदविदो वदन्ति विशन्ति यद्यतयो वीतरागाः । यदिच्छन्तो ब्रह्मचर्यं चरन्ति तत्ते पदं सङ्ग्रहेण प्रवक्ष्ये ॥

"That imperishable state which the knowers of the Vedas describe, which the disciplined sages free of passion enter, desiring which they practice celibacy—I shall briefly explain that state to you."

सर्वद्वाराणि संयम्य मनो हृदि निरुध्य च । मूर्ध्न्याधायात्मनः प्राणमास्थितो योगधारणाम् ॥

"Closing all the gates of the senses, confining the mind within the heart, and fixing the life-breath at the crown of the head, established in the practice of Yoga."

ओमित्येकाक्षरं ब्रह्म व्याहरन्मामनुस्मरन् । यः प्रयाति त्यजन्देहं स याति परमां गतिम् ॥

"One who departs, leaving the body while uttering the single syllable Om, the symbol of Brahman, and remembering Me, attains the supreme goal."

अनन्यचेताः सततं यो मां स्मरति नित्यशः । तस्याहं सुलभः पार्थ नित्ययुक्तस्य योगिनः ॥

"For the yogi who constantly remembers Me with an undivided mind, I am easy to attain, O Partha, because of their unbroken devotion."

मामुपेत्य पुनर्जन्म दुःखालयमशाश्वतम् । नाप्नुवन्ति महात्मानः संसिद्धिं परमां गताः ॥

"Having attained Me, great souls do not undergo rebirth in this world of suffering and impermanence, for they have reached the highest perfection."

आब्रह्मभुवनाल्लोकाः पुनरावर्तिनोऽर्जुन । मामुपेत्य तु कौन्तेय पुनर्जन्म न विद्यते ॥

"All worlds up to the abode of Brahma are subject to return, O Arjuna, but having reached Me, O son of Kunti, there is no rebirth."

सहस्रयुगपर्यन्तमहर्यद्ब्रह्मणो विदुः । रात्रिं युगसहस्रान्तां तेऽहोरात्रविदो जनाः ॥

"Those who know that Brahma's day lasts a thousand ages, and his night also a thousand ages, truly understand day and night on a cosmic scale."

अव्यक्ताद्व्यक्तयः सर्वाः प्रभवन्त्यहरागमे । रात्र्यागमे प्रलीयन्ते तत्रैवाव्यक्तसंज्ञके ॥

"At the coming of Brahma's day, all manifest things arise from the unmanifest; at the coming of night, they dissolve back into that same unmanifest state."

भूतग्रामः स एवायं भूत्वा भूत्वा प्रलीयते । रात्र्यागमेऽवशः पार्थ प्रभवत्यहरागमे ॥

"O Partha, this same multitude of beings, coming into existence again and again, dissolves helplessly at the coming of night, and arises again at the coming of day."

परस्तस्मात्तु भावोऽन्योऽव्यक्तोऽव्यक्तात्सनातनः । यः स सर्वेषु भूतेषु नश्यत्सु न विनश्यति ॥

"But beyond that unmanifest, there is another unmanifest, eternal existence, which does not perish even when all beings perish."

अव्यक्तोऽक्षर इत्युक्तस्तमाहुः परमां गतिम् । यं प्राप्य न निवर्तन्ते तद्धाम परमं मम ॥

"That which is called the unmanifest and imperishable is said to be the highest goal; having attained it, none returns—that is My supreme abode."

पुरुषः स परः पार्थ भक्त्या लभ्यस्त्वनन्यया । यस्यान्तःस्थानि भूतानि येन सर्वमिदं ततम् ॥

"That Supreme Person, O Partha, in whom all beings dwell and by whom this entire universe is pervaded, is attained only through undivided devotion."

यत्र काले त्वनावृत्तिमावृत्तिं चैव योगिनः । प्रयाता यान्ति तं कालं वक्ष्यामि भरतर्षभ ॥

"O best of the Bharatas, I shall now describe the times at which yogis, departing, attain non-return or return to this world."

अग्निर्ज्योतिरहः शुक्लः षण्मासा उत्तरायणम् । तत्र प्रयाता गच्छन्ति ब्रह्म ब्रह्मविदो जनाः ॥

"Fire, light, day, the bright fortnight, and the six months of the sun's northward path—departing then, knowers of Brahman go to Brahman."

धूमो रात्रिस्तथा कृष्णः षण्मासा दक्षिणायनम् । तत्र चान्द्रमसं ज्योतिर्योगी प्राप्य निवर्तते ॥

"Smoke, night, the dark fortnight, and the six months of the sun's southward path—departing then, the yogi reaches the lunar light and returns."

शुक्लकृष्णे गती ह्येते जगतः शाश्वते मते । एकया यात्यनावृत्तिमन्ययाऽऽवर्तते पुनः ॥

"These two paths, the bright and the dark, are considered eternal for the world; by one, a soul goes to non-return, and by the other, it returns again."

नैते सृती पार्थ जानन्योगी मुह्यति कश्चन । तस्मात्सर्वेषु कालेषु योगयुक्तो भवार्जुन ॥

"O Partha, no yogi who knows these two paths is ever deluded; therefore, Arjuna, be steadfast in Yoga at all times."

वेदेषु यज्ञेषु तपःसु चैव दानेषु यत्पुण्यफलं प्रदिष्टम् । अत्येति तत्सर्वमिदं विदित्वा योगी परं स्थानमुपैति चाद्यम् ॥

"Whatever merit is gained from studying the Vedas, performing sacrifices, austerities, and charity, the yogi who understands this transcends it all and attains the supreme, eternal abode."

श्रीभगवानुवाच । इदं तु ते गुह्यतमं प्रवक्ष्याम्यनसूयवे । ज्ञानं विज्ञानसहितं यज्ज्ञात्वा मोक्ष्यसेऽशुभात् ॥

"The Supreme Lord said: To you, who are free of envy, I shall now declare this most secret knowledge together with realization, knowing which you shall be freed from misfortune."

राजविद्या राजगुह्यं पवित्रमिदमुत्तमम् । प्रत्यक्षावगमं धर्म्यं सुसुखं कर्तुमव्ययम् ॥

"This is the king of knowledge, the king of secrets, the purest and highest, directly realizable, in accordance with dharma, easy to practice, and imperishable."

अश्रद्दधानाः पुरुषा धर्मस्यास्य परन्तप । अप्राप्य मां निवर्तन्ते मृत्युसंसारवर्त्मनि ॥

"O scorcher of foes, those without faith in this teaching do not attain Me, and return again to the path of death and rebirth."

मया ततमिदं सर्वं जगदव्यक्तमूर्तिना । मत्स्थानि सर्वभूतानि न चाहं तेष्ववस्थितः ॥

"By Me, in My unmanifest form, this entire universe is pervaded. All beings dwell in Me, but I do not dwell in them."

न च मत्स्थानि भूतानि पश्य मे योगमैश्वरम् । भूतभृन्न च भूतस्थो ममात्मा भूतभावनः ॥

"Nor do beings truly dwell in Me—behold My divine mystery; even as the sustainer of beings, My Self does not dwell in them, though I bring them into being."

यथाऽऽकाशस्थितो नित्यं वायुः सर्वत्रगो महान् । तथा सर्वाणि भूतानि मत्स्थानीत्युपधारय ॥

"Just as the mighty wind, moving everywhere, always rests in space, know that in the same way all beings rest in Me."

सर्वभूतानि कौन्तेय प्रकृतिं यान्ति मामिकाम् । कल्पक्षये पुनस्तानि कल्पादौ विसृजाम्यहम् ॥

"O son of Kunti, at the end of a cosmic cycle, all beings merge into My nature; and at the beginning of the next cycle, I send them forth again."

प्रकृतिं स्वामवष्टभ्य विसृजामि पुनः पुनः । भूतग्राममिमं कृत्स्नमवशं प्रकृतेर्वशात् ॥

"Resting upon My own nature, I send forth again and again this entire multitude of beings, who are helpless, under the control of nature."

न च मां तानि कर्माणि निबध्नन्ति धनञ्जय । उदासीनवदासीनमसक्तं तेषु कर्मसु ॥

"O Dhananjaya, those actions do not bind Me, for I remain seated as if indifferent, unattached to those actions."

मयाऽध्यक्षेण प्रकृतिः सूयते सचराचरम् । हेतुनाऽनेन कौन्तेय जगद्विपरिवर्तते ॥

"O son of Kunti, under My supervision, nature gives birth to all things, moving and unmoving; because of this, the universe continues to revolve."

अवजानन्ति मां मूढा मानुषीं तनुमाश्रितम् । परं भावमजानन्तो मम भूतमहेश्वरम् ॥

"Fools disregard Me when I take on a human form, not knowing My higher nature as the great Lord of all beings."

मोघाशा मोघकर्माणो मोघज्ञाना विचेतसः । राक्षसीमासुरीं चैव प्रकृतिं मोहिनीं श्रिताः ॥

"Their hopes are in vain, their actions are in vain, their knowledge is in vain, and their minds are bewildered—they take refuge in a delusive, demonic, and fiendish nature."

महात्मानस्तु मां पार्थ दैवीं प्रकृतिमाश्रिताः । भजन्त्यनन्यमनसो ज्ञात्वा भूतादिमव्ययम् ॥

"But great souls, O Partha, taking refuge in the divine nature, worship Me with undivided mind, knowing Me as the imperishable source of all beings."

सततं कीर्तयन्तो मां यतन्तश्च दृढव्रताः । नमस्यन्तश्च मां भक्त्या नित्ययुक्ता उपासते ॥

"Constantly glorifying Me, striving with firm resolve, and bowing to Me with devotion, they worship Me, ever united in yoga."

ज्ञानयज्ञेन चाप्यन्ये यजन्तो मामुपासते । एकत्वेन पृथक्त्वेन बहुधा विश्वतोमुखम् ॥

"Others, sacrificing through the sacrifice of knowledge, worship Me as one, as distinct, or in various ways, as the being facing all directions."

अहं क्रतुरहं यज्ञः स्वधाऽहमहमौषधम् । मन्त्रोऽहमहमेवाज्यमहमग्निरहं हुतम् ॥

"I am the ritual, I am the sacrifice, I am the offering to ancestors, I am the healing herb; I am the sacred chant, I am the clarified butter, I am the fire, and I am the act of offering."

पिताऽहमस्य जगतो माता धाता पितामहः । वेद्यं पवित्रमोंकार ऋक्साम यजुरेव च ॥

"I am the father of this universe, the mother, the supporter, and the grandfather; I am what is to be known, the sacred syllable Om, and the Rig, Sama, and Yajur Vedas."

गतिर्भर्ता प्रभुः साक्षी निवासः शरणं सुहृत् । प्रभवः प्रलयः स्थानं निधानं बीजमव्ययम् ॥

"I am the goal, the sustainer, the master, the witness, the abode, the refuge, and the friend; I am the origin, the dissolution, the foundation, the resting place, and the imperishable seed."

तपाम्यहमहं वर्षं निगृह्णाम्युत्सृजामि च । अमृतं चैव मृत्युश्च सदसच्चाहमर्जुन ॥

"O Arjuna, I give heat, I withhold and send forth rain; I am immortality and also death; I am being and non-being."

त्रैविद्या मां सोमपाः पूतपापा यज्ञैरिष्ट्वा स्वर्गतिं प्रार्थयन्ते । ते पुण्यमासाद्य सुरेन्द्रलोकमश्नन्ति दिव्यान्दिवि देवभोगान् ॥

"Knowers of the three Vedas, drinkers of the Soma juice, purified of sin, worship Me with sacrifices and pray for passage to heaven; attaining the pure world of Indra, they enjoy the divine pleasures of the gods."

ते तं भुक्त्वा स्वर्गलोकं विशालं क्षीणे पुण्ये मर्त्यलोकं विशन्ति । एवं त्रयीधर्ममनुप्रपन्ना गतागतं कामकामा लभन्ते ॥

"Having enjoyed that vast heavenly world, when their merit is exhausted, they enter the world of mortals again; thus, following the rites of the three Vedas and desiring pleasures, they obtain only repeated coming and going."

अनन्याश्चिन्तयन्तो मां ये जनाः पर्युपासते

"To those who are exclusively devoted to Me, always united with Me in mind, I secure what they lack and preserve what they have."

येऽप्यन्यदेवता भक्ता यजन्ते श्रद्धयाऽन्विताः । तेऽपि मामेव कौन्तेय यजन्त्यविधिपूर्वकम् ॥

"O son of Kunti, even those devotees who, endowed with faith, worship other deities, worship Me alone, though not according to the proper understanding."

अहं हि सर्वयज्ञानां भोक्ता च प्रभुरेव च । न तु मामभिजानन्ति तत्त्वेनातश्च्यवन्ति ते ॥

"For I alone am the enjoyer and the true lord of all sacrifices; but they do not know Me in essence, and so they fall away."

यान्ति देवव्रता देवान्पितॄन्यान्ति पितृव्रताः । भूतानि यान्ति भूतेज्या यान्ति मद्याजिनोऽपि माम् ॥

"Worshippers of the gods go to the gods, worshippers of the ancestors go to the ancestors, worshippers of spirits go to the spirits, and My worshippers come to Me."

पत्रं पुष्पं फलं तोयं यो मे भक्त्या प्रयच्छति

"Whoever offers Me a leaf, a flower, fruit or water with love and devotion, I accept that offering from the pure-hearted."

यत्करोषि यदश्नासि यज्जुहोषि ददासि यत् । यत्तपस्यसि कौन्तेय तत्कुरुष्व मदर्पणम् ॥

"Whatever you do, whatever you eat, whatever you offer or give away, whatever austerities you perform — O Kaunteya, do it as an offering to Me."

शुभाशुभफलैरेवं मोक्ष्यसे कर्मबन्धनैः । संन्यासयोगयुक्तात्मा विमुक्तो मामुपैष्यसि ॥

"Thus, you shall be freed from the bondage of actions, whether their fruits are good or bad; with your mind united in the Yoga of renunciation, liberated, you shall come to Me."

समोऽहं सर्वभूतेषु न मे द्वेष्योऽस्ति न प्रियः । ये भजन्ति तु मां भक्त्या मयि ते तेषु चाप्यहम् ॥

"I am equal to all beings; none is hateful or dear to Me. But those who worship Me with devotion dwell in Me, and I dwell in them."

अपि चेत्सुदुराचारो भजते मामनन्यभाक् । साधुरेव स मन्तव्यः सम्यग्व्यवसितो हि सः ॥

"Even if one of very poor conduct worships Me with exclusive devotion, they should be considered righteous, for they have resolved rightly."

क्षिप्रं भवति धर्मात्मा शश्वच्छान्तिं निगच्छति । कौन्तेय प्रतिजानीहि न मे भक्तः प्रणश्यति ॥

"Quickly they become righteous and attain lasting peace; O son of Kunti, declare boldly that My devotee never perishes."

मां हि पार्थ व्यपाश्रित्य येऽपि स्युः पापयोनयः । स्त्रियो वैश्यास्तथा शूद्रास्तेऽपि यान्ति परां गतिम् ॥

"O Partha, taking refuge in Me, even those of humble or difficult birth, women, merchants, and laborers, also attain the supreme goal."

किं पुनर्ब्राह्मणाः पुण्या भक्ता राजर्षयस्तथा । अनित्यमसुखं लोकमिमं प्राप्य भजस्व माम् ॥

"How much more, then, should virtuous priests and devoted saintly kings attain it; having obtained this impermanent and joyless world, worship Me."

मन्मना भव मद्भक्तो मद्याजी मां नमस्कुरु । मामेवैष्यसि युक्त्वैवमात्मानं मत्परायणः ॥

"Fix your mind on Me, be devoted to Me, worship Me, and bow to Me. Having thus united yourself to Me and made Me your goal, you will surely come to Me."

श्रीभगवानुवाच । भूय एव महाबाहो शृणु मे परमं वचः । यत्तेऽहं प्रीयमाणाय वक्ष्यामि हितकाम्यया ॥

"The Supreme Lord said: Listen again, O mighty-armed one, to My supreme word, which I shall speak to you, who are dear to Me, desiring your welfare."

न मे विदुः सुरगणाः प्रभवं न महर्षयः । अहमादिर्हि देवानां महर्षीणां च सर्वशः ॥

"Neither the hosts of gods nor the great sages know My origin, for I am the source of the gods and the great sages in every way."

यो मामजमनादिं च वेत्ति लोकमहेश्वरम् । असम्मूढः स मर्त्येषु सर्वपापैः प्रमुच्यते ॥

"One who knows Me as unborn, beginningless, and the great Lord of the worlds, that undeluded person among mortals is freed from all sins."

बुद्धिर्ज्ञानमसम्मोहः क्षमा सत्यं दमः शमः । सुखं दुःखं भवोऽभावो भयं चाभयमेव च ॥

"Intelligence, knowledge, freedom from delusion, patience, truthfulness, control of the senses, calmness of mind, pleasure, pain, birth, death, fear, and fearlessness."

अहिंसा समता तुष्टिस्तपो दानं यशोऽयशः । भवन्ति भावा भूतानां मत्त एव पृथग्विधाः ॥

"Non-violence, equanimity, contentment, austerity, charity, fame, and infamy—all these various qualities of beings arise from Me alone."

महर्षयः सप्त पूर्वे चत्वारो मनवस्तथा । मद्भावा मानसा जाता येषां लोक इमाः प्रजाः ॥

"The seven great sages of old, and also the four Manus, whose nature partakes of Mine, were born from My mind; from them come these creatures in the world."

एतां विभूतिं योगं च मम यो वेत्ति तत्त्वतः । सोऽविकम्पेन योगेन युज्यते नात्र संशयः ॥

"One who truly knows this glory and power of Mine becomes united with Me through unwavering Yoga; of this there is no doubt."

अहं सर्वस्य प्रभवो मत्तः सर्वं प्रवर्तते । इति मत्वा भजन्ते मां बुधा भावसमन्विताः ॥

"I am the source of all creation; everything proceeds from Me. Knowing this, the wise worship Me with deep feeling."

मच्चित्ता मद्गतप्राणा बोधयन्तः परस्परम् । कथयन्तश्च मां नित्यं तुष्यन्ति च रमन्ति च ॥

"With their minds fixed on Me and their very life devoted to Me, enlightening one another and always speaking of Me, My devotees find contentment and joy."

तेषां सततयुक्तानां भजतां प्रीतिपूर्वकम् । ददामि बुद्धियोगं तं येन मामुपयान्ति ते ॥

"To those who are constantly devoted and worship Me with love, I give the understanding by which they can come to Me."

तेषामेवानुकम्पार्थमहमज्ञानजं तमः । नाशयाम्यात्मभावस्थो ज्ञानदीपेन भास्वता ॥

"Out of compassion for them, I, dwelling within their hearts, destroy the darkness born of ignorance with the shining lamp of knowledge."

अर्जुन उवाच । परं ब्रह्म परं धाम पवित्रं परमं भवान् । पुरुषं शाश्वतं दिव्यमादिदेवमजं विभुम् ॥

"Arjuna said: You are the Supreme Brahman, the supreme abode, the supreme purifier, the eternal divine Person, the primal God, unborn and all-pervading."

आहुस्त्वामृषयः सर्वे देवर्षिर्नारदस्तथा । असितो देवलो व्यासः स्वयं चैव ब्रवीषि मे ॥

"All the sages declare this of You, as does the divine sage Narada; so too Asita, Devala, and Vyasa, and You Yourself now tell me this."

सर्वमेतदृतं मन्ये यन्मां वदसि केशव । न हि ते भगवन्व्यक्तिं विदुर्देवा न दानवाः ॥

"I believe all this that You tell me is true, O Keshava; indeed, O Lord, neither the gods nor the demons know Your true manifestation."

स्वयमेवात्मनाऽऽत्मानं वेत्थ त्वं पुरुषोत्तम । भूतभावन भूतेश देवदेव जगत्पते ॥

"You alone know Yourself by Yourself, O Supreme Person, O source of beings, O Lord of beings, O God of gods, O Lord of the universe."

वक्तुमर्हस्यशेषेण दिव्या ह्यात्मविभूतयः । याभिर्विभूतिभिर्लोकानिमांस्त्वं व्याप्य तिष्ठसि ॥

"You should describe in full Your divine glories, by which glories You pervade and abide in these worlds."

कथं विद्यामहं योगिंस्त्वां सदा परिचिन्तयन् । केषु केषु च भावेषु चिन्त्योऽसि भगवन्मया ॥

"O Yogi, how shall I come to know You through constant meditation? And in which various states of being should I meditate on You, O Lord?"

विस्तरेणात्मनो योगं विभूतिं च जनार्दन । भूयः कथय तृप्तिर्हि शृण्वतो नास्ति मेऽमृतम् ॥

"O Janardana, tell me again in detail of Your Yoga and glory, for I am never satiated hearing this nectar-like speech."

श्रीभगवानुवाच । हन्त ते कथयिष्यामि दिव्या ह्यात्मविभूतयः । प्राधान्यतः कुरुश्रेष्ठ नास्त्यन्तो विस्तरस्य मे ॥

"The Supreme Lord said: Well then, O best of the Kurus, I shall tell you of My divine glories, in their prominence, for there is no end to their extent."

अहमात्मा गुडाकेश सर्वभूताशयस्थितः । अहमादिश्च मध्यं च भूतानामन्त एव च ॥

"I am the Self, O Gudakesha, seated in the hearts of all beings. I am the beginning, the middle, and the end of all beings."

आदित्यानामहं विष्णुर्ज्योतिषां रविरंशुमान् । मरीचिर्मरुतामस्मि नक्षत्राणामहं शशी ॥

"Among the Adityas, I am Vishnu; among lights, I am the radiant sun; among the Maruts, I am Marichi; among the stars, I am the moon."

वेदानां सामवेदोऽस्मि देवानामस्मि वासवः । इन्द्रियाणां मनश्चास्मि भूतानामस्मि चेतना ॥

"Among the Vedas I am the Samaveda, among the celestial gods I am Indra. Among the senses I am the mind, and in living beings I am consciousness."

रुद्राणां शङ्करश्चास्मि वित्तेशो यक्षरक्षसाम् । वसूनां पावकश्चास्मि मेरुः शिखरिणामहम् ॥

"Among the Rudras, I am Shankara; among the Yakshas and Rakshasas, I am Kubera, the lord of wealth; among the Vasus, I am Agni; among the mountains, I am Meru."

पुरोधसां च मुख्यं मां विद्धि पार्थ बृहस्पतिम् । सेनानीनामहं स्कन्दः सरसामस्मि सागरः ॥

"O Partha, know Me among priests to be their chief, Brihaspati; among generals, I am Skanda; among bodies of water, I am the ocean."

महर्षीणां भृगुरहं गिरामस्म्येकमक्षरम् । यज्ञानां जपयज्ञोऽस्मि स्थावराणां हिमालयः ॥

"Among the great sages, I am Bhrigu; among words, I am the single syllable Om; among sacrifices, I am the sacrifice of silent repetition; among immovable things, I am the Himalayas."

अश्वत्थः सर्ववृक्षाणां देवर्षीणां च नारदः । गन्धर्वाणां चित्ररथः सिद्धानां कपिलो मुनिः ॥

"Among trees, I am the sacred fig tree; among divine sages, I am Narada; among celestial musicians, I am Chitraratha; among the perfected beings, I am the sage Kapila."

उच्चैःश्रवसमश्वानां विद्धि माममृतोद्भवम् । ऐरावतं गजेन्द्राणां नराणां च नराधिपम् ॥

"Know Me among horses to be Uchchaihshravas, born of the nectar of immortality; among lordly elephants, Airavata; and among men, the king."

आयुधानामहं वज्रं धेनूनामस्मि कामधुक् । प्रजनश्चास्मि कन्दर्पः सर्पाणामस्मि वासुकिः ॥

"Among weapons, I am the thunderbolt; among cows, I am the wish-fulfilling Kamadhenu; I am Kandarpa, the cause of procreation; among serpents, I am Vasuki."

अनन्तश्चास्मि नागानां वरुणो यादसामहम् । पितॄणामर्यमा चास्मि यमः संयमतामहम् ॥

"Among serpents, I am Ananta; among aquatic beings, I am Varuna; among ancestors, I am Aryama; among those who administer restraint, I am Yama."

प्रह्लादश्चास्मि दैत्यानां कालः कलयतामहम् । मृगाणां च मृगेन्द्रोऽहं वैनतेयश्च पक्षिणाम् ॥

"Among the demons, I am Prahlada; among reckoners, I am time; among animals, I am the lion; among birds, I am Garuda."

पवनः पवतामस्मि रामः शस्त्रभृतामहम् । झषाणां मकरश्चास्मि स्रोतसामस्मि जाह्नवी ॥

"Among purifiers, I am the wind; among warriors bearing arms, I am Rama; among fish, I am the crocodile; among rivers, I am the Ganga."

सर्गाणामादिरन्तश्च मध्यं चैवाहमर्जुन । अध्यात्मविद्या विद्यानां वादः प्रवदतामहम् ॥

"O Arjuna, I am the beginning, the middle, and also the end of all creation; among branches of knowledge, I am the knowledge of the self; among debaters, I am their reasoning."

अक्षराणामकारोऽस्मि द्वन्द्वः सामासिकस्य च । अहमेवाक्षयः कालो धाताहं विश्वतोमुखः ॥

"Among letters I am the letter A, and among compound words I am the dual; I am also inexhaustible time, and the creator facing every direction."

मृत्युः सर्वहरश्चाहमुद्भवश्च भविष्यताम् । कीर्तिः श्रीर्वाक्च नारीणां स्मृतिर्मेधा धृतिः क्षमा ॥

"I am all-devouring death, and also the origin of things yet to be; among feminine qualities, I am fame, prosperity, speech, memory, intelligence, steadfastness, and patience."

बृहत्साम तथा साम्नां गायत्री छन्दसामहम् । मासानां मार्गशीर्षोऽहमृतूनां कुसुमाकरः ॥

"Among hymns, I am the Brihat-sama; among meters, I am the Gayatri; among months, I am Margashirsha; among seasons, I am flower-bearing spring."

द्यूतं छलयतामस्मि तेजस्तेजस्विनामहम् । जयोऽस्मि व्यवसायोऽस्मि सत्त्वं सत्त्ववतामहम् ॥

"Among gamblers, I am the gambling; among the splendid, I am the splendor; I am victory, I am resolve, I am the goodness of the good."

वृष्णीनां वासुदेवोऽस्मि पाण्डवानां धनञ्जयः । मुनीनामप्यहं व्यासः कवीनामुशना कविः ॥

"Among the Vrishnis, I am Vasudeva; among the Pandavas, I am Arjuna; among sages, I am Vyasa; among poets, I am the poet Ushanas."

दण्डो दमयतामस्मि नीतिरस्मि जिगीषताम् । मौनं चैवास्मि गुह्यानां ज्ञानं ज्ञानवतामहम् ॥

"Among those who chastise, I am the rod of punishment; among those who seek victory, I am statesmanship; among secrets, I am silence; among the wise, I am wisdom."

यच्चापि सर्वभूतानां बीजं तदहमर्जुन । न तदस्ति विना यत्स्यान्मया भूतं चराचरम् ॥

"And whatever is the seed of all beings, that too I am, O Arjuna; there is no being, moving or unmoving, that can exist without Me."

नान्तोऽस्ति मम दिव्यानां विभूतीनां परन्तप । एष तूद्देशतः प्रोक्तो विभूतेर्विस्तरो मया ॥

"O scorcher of foes, there is no end to My divine glories; what I have spoken is only a brief indication of the extent of My glory."

यद्यद्विभूतिमत्सत्त्वं श्रीमदूर्जितमेव वा । तत्तदेवावगच्छ त्वं मम तेजोंऽशसम्भवम् ॥

"Whatever you see that is glorious, beautiful, or powerful, know it to have sprung from just a fraction of My splendor."

अथवा बहुनैतेन किं ज्ञातेन तवार्जुन । विष्टभ्याहमिदं कृत्स्नमेकांशेन स्थितो जगत् ॥

"But what need is there, Arjuna, for all this detailed knowledge? Simply know that I support this entire universe with a single fragment of Myself."

अर्जुन उवाच । मदनुग्रहाय परमं गुह्यमध्यात्मसंज्ञितम् । यत्त्वयोक्तं वचस्तेन मोहोऽयं विगतो मम ॥

"Arjuna said: By the profound, secret teaching on the self that You have spoken out of grace for me, my delusion has now been dispelled."

भवाप्ययौ हि भूतानां श्रुतौ विस्तरशो मया । त्वत्तः कमलपत्राक्ष माहात्म्यमपि चाव्ययम् ॥

"O lotus-eyed one, I have heard in detail from You of the arising and passing away of beings, and also of Your imperishable glory."

एवमेतद्यथात्थ त्वमात्मानं परमेश्वर । द्रष्टुमिच्छामि ते रूपमैश्वरं पुरुषोत्तम ॥

"O Supreme Lord, it is exactly as You have described Yourself; O Supreme Person, I wish to see Your divine, majestic form."

मन्यसे यदि तच्छक्यं मया द्रष्टुमिति प्रभो । योगेश्वर ततो मे त्वं दर्शयात्मानमव्ययम् ॥

"If You think it is possible for me to see it, O Lord, then, O Master of Yoga, show me Your imperishable Self."

श्रीभगवानुवाच । पश्य मे पार्थ रूपाणि शतशोऽथ सहस्रशः । नानाविधानि दिव्यानि नानावर्णाकृतीनि च ॥

"The Blessed Lord said: Behold, O Partha, My forms — hundreds and thousands of them, of many kinds, divine, of many colors and shapes."

पश्यादित्यान्वसून्रुद्रानश्विनौ मरुतस्तथा । बहून्यदृष्टपूर्वाणि पश्याश्चर्याणि भारत ॥

"Behold the Adityas, the Vasus, the Rudras, the two Ashvins, and the Maruts; O Bharata, behold many wonders never seen before."

इहैकस्थं जगत्कृत्स्नं पश्याद्य सचराचरम् । मम देहे गुडाकेश यच्चान्यद्द्रष्टुमिच्छसि ॥

"O Gudakesha, behold today the entire universe, moving and unmoving, standing here united in My body, along with whatever else you wish to see."

न तु मां शक्यसे द्रष्टुमनेनैव स्वचक्षुषा । दिव्यं ददामि ते चक्षुः पश्य मे योगमैश्वरम् ॥

"But you cannot see Me with these physical eyes of yours. I give you a divine eye; behold My majestic, divine power."

सञ्जय उवाच । एवमुक्त्वा ततो राजन्महायोगेश्वरो हरिः । दर्शयामास पार्थाय परमं रूपमैश्वरम् ॥

"Sanjaya said: Having spoken thus, O King, Hari, the great Lord of Yoga, then revealed to Partha His supreme, majestic form."

अनेकवक्त्रनयनमनेकाद्भुतदर्शनम् । अनेकदिव्याभरणं दिव्यानेकोद्यतायुधम् ॥

"With many mouths and eyes, with many wondrous sights, adorned with many divine ornaments, and wielding many divine weapons raised on high."

दिव्यमाल्याम्बरधरं दिव्यगन्धानुलेपनम् । सर्वाश्चर्यमयं देवमनन्तं विश्वतोमुखम् ॥

"Wearing divine garlands and garments, anointed with divine fragrances, the wholly wondrous, infinite God, facing every direction."

दिवि सूर्यसहस्रस्य भवेद्युगपदुत्थिता । यदि भाः सदृशी सा स्याद्भासस्तस्य महात्मनः ॥

"If a thousand suns were to rise together in the sky, their light might resemble the splendor of that great cosmic form."

तत्रैकस्थं जगत्कृत्स्नं प्रविभक्तमनेकधा । अपश्यद्देवदेवस्य शरीरे पाण्डवस्तदा ॥

"There, the son of Pandu then saw the entire universe, divided into its many forms, all standing united in the body of the God of gods."

ततः स विस्मयाविष्टो हृष्टरोमा धनञ्जयः । प्रणम्य शिरसा देवं कृताञ्जलिरभाषत ॥

"Then Dhananjaya, overwhelmed with wonder, his hair standing on end, bowed his head to the Lord and spoke with joined palms."

अर्जुन उवाच । पश्यामि देवांस्तव देव देहे सर्वांस्तथा भूतविशेषसङ्घान् । ब्रह्माणमीशं कमलासनस्थमृषींश्च सर्वानुरगांश्च दिव्यान् ॥

"Arjuna said: O Lord, I see all the gods within Your body, along with hosts of different beings. I see Brahma seated on the lotus, along with all the sages and divine serpents."

अनेकबाहूदरवक्त्रनेत्रं पश्यामि त्वां सर्वतोऽनन्तरूपम् । नान्तं न मध्यं न पुनस्तवादिं पश्यामि विश्वेश्वर विश्वरूप ॥

"I see You with countless arms, bellies, mouths, and eyes, infinite in form on every side; O Lord of the universe, O universal form, I see no end, no middle, and no beginning of You."

किरीटिनं गदिनं चक्रिणं च तेजोराशिं सर्वतोदीप्तिमन्तम् । पश्यामि त्वां दुर्निरीक्ष्यं समन्ताद्दीप्तानलार्कद्युतिमप्रमेयम् ॥

"I see You wearing a crown, wielding a mace and discus, a mass of radiance blazing on every side, hard to gaze upon, immeasurable, glowing like a blazing fire or the sun."

त्वमक्षरं परमं वेदितव्यं त्वमस्य विश्वस्य परं निधानम् । त्वमव्ययः शाश्वतधर्मगोप्ता सनातनस्त्वं पुरुषो मतो मे ॥

"You are the supreme imperishable, the object to be known; You are the ultimate resting place of this universe; You are the imperishable guardian of eternal righteousness; I consider You the eternal Person."

अनादिमध्यान्तमनन्तवीर्यमनन्तबाहुं शशिसूर्यनेत्रम् । पश्यामि त्वां दीप्तहुताशवक्त्रं स्वतेजसा विश्वमिदं तपन्तम् ॥

"I see You without beginning, middle, or end, of infinite power, with countless arms, the moon and sun as Your eyes, Your mouth a blazing fire, scorching this whole universe with Your own radiance."

द्यावापृथिव्योरिदमन्तरं हि व्याप्तं त्वयैकेन दिशश्च सर्वाः । दृष्ट्वाऽद्भुतं रूपमुग्रं तवेदं लोकत्रयं प्रव्यथितं महात्मन् ॥

"O great one, this space between heaven and earth, and all directions, are pervaded by You alone; seeing this wondrous, terrible form of Yours, the three worlds tremble."

अमी हि त्वां सुरसङ्घाः विशन्ति केचिद्भीताः प्राञ्जलयो गृणन्ति । स्वस्तीत्युक्त्वा महर्षिसिद्धसङ्घाः स्तुवन्ति त्वां स्तुतिभिः पुष्कलाभिः ॥

"These hosts of gods enter into You; some, afraid, praise You with joined palms; hosts of great sages and perfected beings, saying "May there be peace," glorify You with abundant hymns."

रुद्रादित्या वसवो ये च साध्या विश्वेऽश्विनौ मरुतश्चोष्मपाश्च । गन्धर्वयक्षासुरसिद्धसङ्घा वीक्षन्ते त्वां विस्मिताश्चैव सर्वे ॥

"The Rudras, Adityas, Vasus, Sadhyas, Vishvedevas, the two Ashvins, the Maruts, and the ancestors, along with the hosts of Gandharvas, Yakshas, Asuras, and Siddhas—all gaze at You in amazement."

रूपं महत्ते बहुवक्त्रनेत्रं महाबाहो बहुबाहूरुपादम् । बहूदरं बहुदंष्ट्राकरालं दृष्ट्वा लोकाः प्रव्यथितास्तथाऽहम् ॥

"O mighty-armed one, seeing Your vast form with many mouths and eyes, many arms, thighs, and feet, many bellies, and many terrible tusks, the worlds tremble, and so do I."

नभःस्पृशं दीप्तमनेकवर्णं व्यात्ताननं दीप्तविशालनेत्रम् । दृष्ट्वा हि त्वां प्रव्यथितान्तरात्मा धृतिं न विन्दामि शमं च विष्णो ॥

"O Vishnu, seeing You touching the sky, blazing, many-colored, with gaping mouths and vast glowing eyes, my inner self trembles, and I find neither steadiness nor peace."

दंष्ट्राकरालानि च ते मुखानि दृष्ट्वैव कालानलसन्निभानि । दिशो न जाने न लभे च शर्म प्रसीद देवेश जगन्निवास ॥

"Seeing Your mouths, terrible with tusks, resembling the fire of dissolution, I lose my sense of direction and find no comfort; be gracious, O Lord of gods, O abode of the universe."

अमी च त्वां धृतराष्ट्रस्य पुत्राः सर्वे सहैवावनिपालसङ्घैः । भीष्मो द्रोणः सूतपुत्रस्तथाऽसौ सहास्मदीयैरपि योधमुख्यैः ॥

"All these sons of Dhritarashtra, together with the hosts of kings, and Bhishma, Drona, and Karna too, along with our own chief warriors."

वक्त्राणि ते त्वरमाणा विशन्ति दंष्ट्राकरालानि भयानकानि । केचिद्विलग्ना दशनान्तरेषु संदृश्यन्ते चूर्णितैरुत्तमाङ्गैः ॥

"They rush swiftly into Your fearsome mouths, terrible with tusks; some are seen caught between Your teeth, their heads crushed to powder."

यथा नदीनां बहवोऽम्बुवेगाः समुद्रमेवाभिमुखाः द्रवन्ति । तथा तवामी नरलोकवीरा विशन्ति वक्त्राण्यभिविज्वलन्ति ॥

"As the many rushing waters of rivers flow toward the ocean alone, so do these heroes of the human world rush into Your blazing mouths."

यथा प्रदीप्तं ज्वलनं पतङ्गा विशन्ति नाशाय समृद्धवेगाः । तथैव नाशाय विशन्ति लोकास्तवापि वक्त्राणि समृद्धवेगाः ॥

"As moths rush with great speed into a blazing fire to their own destruction, so too do these worlds rush with great speed into Your mouths, to their own destruction."

लेलिह्यसे ग्रसमानः समन्ताल्लोकान्समग्रान्वदनैर्ज्वलद्भिः । तेजोभिरापूर्य जगत्समग्रं भासस्तवोग्राः प्रतपन्ति विष्णो ॥

"Licking Your lips, You devour all the worlds on every side with Your blazing mouths; filling the entire universe with radiance, Your fierce rays, O Vishnu, scorch it."

आख्याहि मे को भवानुग्ररूपो नमोऽस्तु ते देववर प्रसीद । विज्ञातुमिच्छामि भवन्तमाद्यं न हि प्रजानामि तव प्रवृत्तिम् ॥

"Tell me who You are in this fierce form; salutations to You, O best of gods, be gracious; I wish to understand You, the primal one, for I do not comprehend Your purpose."

कालोऽस्मि लोकक्षयकृत्प्रवृद्धो

"I am Time, the great destroyer of worlds."

तस्मात्त्वमुत्तिष्ठ यशो लभस्व जित्वा शत्रून्भुङ्क्ष्व राज्यं समृद्धम् । मयैवैते निहताः पूर्वमेव निमित्तमात्रं भव सव्यसाचिन् ॥

"Therefore, arise and attain glory! Conquer your enemies and enjoy a prosperous kingdom. They are already destroyed by Me; you are merely an instrument, O ambidextrous archer."

द्रोणं च भीष्मं च जयद्रथं च कर्णं तथाऽन्यानपि योधवीरान् । मया हतांस्त्वं जहि मा व्यथिष्ठा युध्यस्व जेतासि रणे सपत्नान् ॥

"Drona, Bhishma, Jayadratha, Karna, and other brave warriors too—they are already slain by Me; you merely strike them down, do not be troubled; fight, you shall conquer your enemies in battle."

सञ्जय उवाच । एतच्छ्रुत्वा वचनं केशवस्य कृताञ्जलिर्वेपमानः किरीटी । नमस्कृत्वा भूय एवाह कृष्णं सगद्गदं भीतभीतः प्रणम्य ॥

"Sanjaya said: Having heard this speech of Keshava, the crowned Arjuna, trembling, with joined palms, bowed and spoke again to Krishna, in a choked voice, deeply afraid, prostrating himself."

अर्जुन उवाच । स्थाने हृषीकेश तव प्रकीर्त्या जगत्प्रहृष्यत्यनुरज्यते च । रक्षांसि भीतानि दिशो द्रवन्ति सर्वे नमस्यन्ति च सिद्धसङ्घाः ॥

"Arjuna said: O Hrishikesha, it is fitting that the world rejoices and delights in Your glory; the demons flee in fear in all directions, and all the hosts of perfected beings bow to You."

कस्माच्च ते न नमेरन्महात्मन्गरीयसे ब्रह्मणोऽप्यादिकर्त्रे । अनन्त देवेश जगन्निवास त्वमक्षरं सदसत्तत्परं यत् ॥

"O great one, why should they not bow to You, who are greater even than Brahma, the original creator? O infinite one, Lord of gods, abode of the universe, You are the imperishable, that which is being and non-being, and what is beyond both."

त्वमादिदेवः पुरुषः पुराणस्त्वमस्य विश्वस्य परं निधानम् । वेत्तासि वेद्यं च परं च धाम त्वया ततं विश्वमनन्तरूप ॥

"You are the primal God, the ancient Person; You are the supreme resting place of this universe; You are the knower, the known, and the supreme abode; O infinite form, by You this universe is pervaded."

वायुर्यमोऽग्निर्वरुणः शशाङ्कः प्रजापतिस्त्वं प्रपितामहश्च । नमो नमस्तेऽस्तु सहस्रकृत्वः पुनश्च भूयोऽपि नमो नमस्ते ॥

"You are Vayu, Yama, Agni, Varuna, the moon, Prajapati, and the great-grandfather; salutations to You a thousand times, and again and again, salutations to You."

नमः पुरस्तादथ पृष्ठतस्ते नमोऽस्तु ते सर्वत एव सर्व । अनन्तवीर्यामितविक्रमस्त्वं सर्वं समाप्नोषि ततोऽसि सर्वः ॥

"Salutations to You from the front and from behind; salutations to You from every side, O You who are all; of infinite power and immeasurable might, You pervade everything, and so You are everything."

सखेति मत्वा प्रसभं यदुक्तं हे कृष्ण हे यादव हे सखेति । अजानता महिमानं तवेदं मया प्रमादात्प्रणयेन वापि ॥

"Whatever I have rashly said, thinking of You as a mere friend, calling out "O Krishna, O Yadava, O friend," not knowing this greatness of Yours, whether out of negligence or affection."

यच्चावहासार्थमसत्कृतोऽसि विहारशय्यासनभोजनेषु । एकोऽथवाप्यच्युत तत्समक्षं तत्क्षामये त्वामहमप्रमेयम् ॥

"And whatever disrespect I may have shown You in jest, during recreation, on the bed, seated, or at meals, whether alone or in front of others, O infallible one, I ask Your forgiveness, for You are immeasurable."

पितासि लोकस्य चराचरस्य त्वमस्य पूज्यश्च गुरुर्गरीयान् । न त्वत्समोऽस्त्यभ्यधिकः कुतोऽन्यो लोकत्रयेऽप्यप्रतिमप्रभाव ॥

"You are the father of this world, moving and unmoving, and its most venerable teacher, worthy of worship; O one of matchless glory, in the three worlds there is none equal to You, how then could there be one greater?"

तस्मात्प्रणम्य प्रणिधाय कायं प्रसादये त्वामहमीशमीड्यम् । पितेव पुत्रस्य सखेव सख्युः प्रियः प्रियायार्हसि देव सोढुम् ॥

"Therefore, bowing down and prostrating my body, I seek Your grace, O adorable Lord; as a father bears with his son, a friend with a friend, a beloved with the beloved, You should bear with me, O God."

अदृष्टपूर्वं हृषितोऽस्मि दृष्ट्वा भयेन च प्रव्यथितं मनो मे । तदेव मे दर्शय देवरूपं प्रसीद देवेश जगन्निवास ॥

"Having seen what I had never seen before, I feel joy, yet my mind trembles with fear. Please show me again Your gentle form, O Lord of lords, abode of the universe."

किरीटिनं गदिनं चक्रहस्तमिच्छामि त्वां द्रष्टुमहं तथैव । तेनैव रूपेण चतुर्भुजेन सहस्रबाहो भव विश्वमूर्ते ॥

"I wish to see You just as before, wearing a crown, holding a mace, with a discus in hand; O thousand-armed one, O universal form, become that same four-armed form again."

श्रीभगवानुवाच । मया प्रसन्नेन तवार्जुनेदं रूपं परं दर्शितमात्मयोगात् । तेजोमयं विश्वमनन्तमाद्यं यन्मे त्वदन्येन न दृष्टपूर्वम् ॥

"The Supreme Lord said: By My grace, through My own divine power, O Arjuna, this supreme, radiant, infinite, primal form of Mine has been shown to you, which no one else has ever seen before."

न वेदयज्ञाध्ययनैर्न दानैर्न च क्रियाभिर्न तपोभिरुग्रैः । एवंरूपः शक्य अहं नृलोके द्रष्टुं त्वदन्येन कुरुप्रवीर ॥

"O best of the Kurus, not through study of the Vedas, sacrifices, charity, rituals, or severe austerities can I be seen in this form by anyone else in the world of men, other than you."

मा ते व्यथा मा च विमूढभावो दृष्ट्वा रूपं घोरमीदृङ्ममेदम् । व्यपेतभीः प्रीतमनाः पुनस्त्वं तदेव मे रूपमिदं प्रपश्य ॥

"Let there be no more distress or bewilderment in you from having seen this terrible form of Mine; free from fear, with a joyful mind, now see again this same familiar form of Mine."

सञ्जय उवाच । इत्यर्जुनं वासुदेवस्तथोक्त्वा स्वकं रूपं दर्शयामास भूयः । आश्वासयामास च भीतमेनं भूत्वा पुनः सौम्यवपुर्महात्मा ॥

"Sanjaya said: Having spoken thus to Arjuna, Vasudeva again showed His own gentle form, and consoled the frightened Arjuna by becoming gentle again."

अर्जुन उवाच । दृष्ट्वेदं मानुषं रूपं तव सौम्यं जनार्दन । इदानीमस्मि संवृत्तः सचेताः प्रकृतिं गतः ॥

"Arjuna said: O Janardana, seeing this gentle, human form of Yours, I have now returned to my normal state, my mind composed once more."

श्रीभगवानुवाच । सुदुर्दर्शमिदं रूपं दृष्टवानसि यन्मम । देवा अप्यस्य रूपस्य नित्यं दर्शनकाङ्क्षिणः ॥

"The Supreme Lord said: This form of Mine that you have seen is extremely difficult to behold; even the gods are ever longing for a vision of this form."

नाहं वेदैर्न तपसा न दानेन न चेज्यया । शक्य एवंविधो द्रष्टुं दृष्टवानसि मां यथा ॥

"I cannot be seen in this form, as you have seen Me, through the Vedas, through austerity, through charity, or through ritual worship."

भक्त्या त्वनन्यया शक्य अहमेवंविधोऽर्जुन । ज्ञातुं द्रष्टुं च तत्त्वेन प्रवेष्टुं च परन्तप ॥

"But by unalloyed devotion alone, O Arjuna, can I be known and seen in truth, and entered into, O scorcher of foes."

मत्कर्मकृन्मत्परमो मद्भक्तः सङ्गवर्जितः । निर्वैरः सर्वभूतेषु यः स मामेति पाण्डव ॥

"One who works for Me, regards Me as the supreme goal, is devoted to Me, free from attachment, and without enmity toward any being — such a person attains Me, O Pandava."

अर्जुन उवाच । एवं सततयुक्ता ये भक्तास्त्वां पर्युपासते । ये चाप्यक्षरमव्यक्तं तेषां के योगवित्तमाः ॥

"Arjuna said: Between those who are ever steadfastly devoted to Your personal form and those who worship the imperishable, unmanifest Absolute, whom do You consider most perfect in yoga?"

श्रीभगवानुवाच । मय्यावेश्य मनो ये मां नित्ययुक्ता उपासते । श्रद्धया परयोपेतास्ते मे युक्ततमा मताः ॥

"The Supreme Lord said: Those who fix their minds on Me, always devoted, and worship Me with supreme faith, I consider them to be the best united in yoga."

ये त्वक्षरमनिर्देश्यमव्यक्तं पर्युपासते । सर्वत्रगमचिन्त्यञ्च कूटस्थमचलन्ध्रुवम् ॥

"But those who worship the imperishable, the indefinable, the unmanifest, the all-pervading, the unthinkable, the unchanging, the immovable, the eternal—"

सन्नियम्येन्द्रियग्रामं सर्वत्र समबुद्धयः । ते प्राप्नुवन्ति मामेव सर्वभूतहिते रताः ॥

"—by controlling all the senses, remaining even-minded everywhere, and engaged in the welfare of all beings, such seekers also attain Me."

क्लेशोऽधिकतरस्तेषामव्यक्तासक्तचेतसाम् । अव्यक्ता हि गतिर्दुःखं देहवद्भिरवाप्यते ॥

"For those whose minds are attached to the unmanifest, the path is one of greater difficulty, for the goal of the unmanifest is hard to reach for embodied beings."

ये तु सर्वाणि कर्माणि मयि संन्न्यस्य मत्पराः । अनन्येनैव योगेन मां ध्यायन्त उपासते ॥

"But those who dedicate all their actions to Me, regard Me as the supreme goal, and worship Me with single-minded meditation."

तेषामहं समुद्धर्ता मृत्युसंसारसागरात् । भवामि नचिरात्पार्थ मय्यावेशितचेतसाम् ॥

"For those whose minds are fixed on Me, O Partha, I swiftly become their deliverer from the ocean of birth and death."

मय्येव मन आधत्स्व मयि बुद्धिं निवेशय । निवसिष्यसि मय्येव अत ऊर्ध्वं न संशयः ॥

"Fix your mind on Me alone, and let your intellect dwell in Me. Then you shall live in Me alone hereafter; of this there is no doubt."

अथ चित्तं समाधातुं न शक्नोषि मयि स्थिरम् । अभ्यासयोगेन ततो मामिच्छाप्तुं धनञ्जय ॥

"If you are unable to fix your mind steadily on Me, then seek to reach Me through the practice of repeated effort, O Dhananjaya."

अभ्यासेऽप्यसमर्थोऽसि मत्कर्मपरमो भव । मदर्थमपि कर्माणि कुर्वन्सिद्धिमवाप्स्यसि ॥

"If you are unable even to practice this, then be intent on working for Me; performing actions for My sake, you shall attain perfection."

अथैतदप्यशक्तोऽसि कर्तुं मद्योगमाश्रितः । सर्वकर्मफलत्यागं ततः कुरु यतात्मवान् ॥

"If you are unable to do even this, then taking refuge in Me, renounce the fruits of all action, with the self well controlled."

श्रेयो हि ज्ञानमभ्यासाज्ज्ञानाद्ध्यानं विशिष्यते । ध्यानात्कर्मफलत्यागस्त्यागाच्छान्तिरनन्तरम् ॥

"Knowledge is better than mere practice, meditation is better than knowledge, and renunciation of the fruits of action is better than meditation, for peace follows immediately upon such renunciation."

अद्वेष्टा सर्वभूतानां मैत्रः करुण एव च । निर्ममो निरहङ्कारः समदुःखसुखः क्षमी ॥

"One who is free from ill will toward all beings, friendly and compassionate, free from possessiveness and ego, equal in joy and sorrow, and forgiving."

सन्तुष्टः सततं योगी यतात्मा दृढनिश्चयः । मय्यर्पितमनोबुद्धिर्यो मद्भक्तः स मे प्रियः ॥

"The yogi who is ever content, self-controlled, of firm resolve, with mind and intellect surrendered to Me—that devotee of Mine is dear to Me."

यस्मान्नोद्विजते लोको लोकान्नोद्विजते च यः । हर्षामर्षभयोद्वेगैर्मुक्तो यः स च मे प्रियः ॥

"One by whom the world is not disturbed, and who is not disturbed by the world, who is free from joy, anger, fear, and anxiety — such a person is dear to Me."

अनपेक्षः शुचिर्दक्ष उदासीनो गतव्यथः । सर्वारम्भपरित्यागी यो मद्भक्तः स मे प्रियः ॥

"That devotee of Mine is dear to Me who expects nothing, is pure, skillful, unconcerned, untroubled, and has given up all selfish undertakings."

यो न हृष्यति न द्वेष्टि न शोचति न काङ्क्षति । शुभाशुभपरित्यागी भक्तिमान्यः स मे प्रियः ॥

"One who neither rejoices nor hates, neither grieves nor desires, who has renounced both good and evil—such a devotee is dear to Me."

समः शत्रौ च मित्रे च तथा मानापमानयोः । शीतोष्णसुखदुःखेषु समः सङ्गविवर्जितः ॥

"Equal toward friend and foe, equal in honor and dishonor, equal in heat and cold, joy and sorrow, and free from attachment."

तुल्यनिन्दास्तुतिर्मौनी सन्तुष्टो येन केनचित् । अनिकेतः स्थिरमतिर्भक्तिमान्मे प्रियो नरः ॥

"One who is equal in praise and blame, quiet, content with whatever comes, without a fixed abode, of steady mind, and full of devotion, is dear to Me."

ये तु धर्म्यामृतमिदं यथोक्तं पर्युपासते । श्रद्दधाना मत्परमा भक्तास्तेऽतीव मे प्रियाः ॥

"Those who follow this immortal path of dharma as described, full of faith and regarding Me as the supreme goal, are exceedingly dear to Me."

अर्जुन उवाच । प्रकृतिं पुरुषं चैव क्षेत्रं क्षेत्रज्ञमेव च । एतद्वेदितुमिच्छामि ज्ञानं ज्ञेयं च केशव ॥

"Arjuna said: O Keshava, I wish to understand nature and the enjoyer of nature, the field and the knower of the field, as well as knowledge and what is to be known."

श्रीभगवानुवाच । इदं शरीरं कौन्तेय क्षेत्रमित्यभिधीयते । एतद्यो वेत्ति तं प्राहुः क्षेत्रज्ञ इति तद्विदः ॥

"The Blessed Lord said: This body, O son of Kunti, is called the field, and one who knows it is called the knower of the field by those who understand this truth."

क्षेत्रज्ञं चापि मां विद्धि सर्वक्षेत्रेषु भारत । क्षेत्रक्षेत्रज्ञयोर्ज्ञानं यत्तज्ज्ञानं मतं मम ॥

"O Bharata, know Me also as the knower of the field in all fields. The knowledge of the field and its knower — this I consider to be true knowledge."

तत्क्षेत्रं यच्च यादृक्च यद्विकारि यतश्च यत् । स च यो यत्प्रभावश्च तत्समासेन मे शृणु ॥

"Hear from Me briefly what that field is, what its nature is, what its modifications are, from where it arises, who that knower is, and what his powers are."

ऋषिभिर्बहुधा गीतं छन्दोभिर्विविधैः पृथक् । ब्रह्मसूत्रपदैश्चैव हेतुमद्भिर्विनिश्चितैः ॥

"This has been sung by sages in many ways, in various distinct Vedic hymns, and also in the reasoned and conclusive verses of the Brahma Sutra."

महाभूतान्यहङ्कारो बुद्धिरव्यक्तमेव च । इन्द्रियाणि दशैकं च पञ्च चेन्द्रियगोचराः ॥

"The five great elements, ego, intellect, the unmanifest, the ten senses and the mind, and the five objects of the senses—"

इच्छा द्वेषः सुखं दुःखं सङ्घातश्चेतना धृतिः । एतत्क्षेत्रं समासेन सविकारमुदाहृतम् ॥

"Desire, aversion, pleasure, pain, the aggregate of the body, consciousness, and steadiness — this, in brief, is the field along with its modifications."

अमानित्वमदम्भित्वमहिंसा क्षान्तिरार्जवम् । आचार्योपासनं शौचं स्थैर्यमात्मविनिग्रहः ॥

"Humility, freedom from hypocrisy, non-violence, forgiveness, simplicity, service to a genuine teacher, purity, steadfastness, and self-control —"

इन्द्रियार्थेषु वैराग्यमनहङ्कार एव च । जन्ममृत्युजराव्याधिदुःखदोषानुदर्शनम् ॥

"Dispassion toward sense objects, absence of egoism, and a clear-eyed insight into the suffering inherent in birth, death, old age, and disease—"

असक्तिरनभिष्वङ्गः पुत्रदारगृहादिषु । नित्यं च समचित्तत्वमिष्टानिष्टोपपत्तिषु ॥

"Non-attachment, absence of clinging toward children, spouse, home, and the rest, and constant even-mindedness in the face of desirable and undesirable events—"

मयि चानन्ययोगेन भक्तिरव्यभिचारिणी । विविक्तदेशसेवित्वमरतिर्जनसंसदि ॥

"Unwavering devotion to Me through undivided yoga, a preference for solitary places, and disinterest in the crowd's company—"

अध्यात्मज्ञाननित्यत्वं तत्त्वज्ञानार्थदर्शनम् । एतज्ज्ञानमिति प्रोक्तमज्ञानं यदतोऽन्यथा ॥

"Constancy in spiritual knowledge and insight into the goal of true wisdom—this is declared to be knowledge; whatever is contrary to it is ignorance."

ज्ञेयं यत्तत्प्रवक्ष्यामि यज्ज्ञात्वामृतमश्नुते । अनादिमत्परं ब्रह्म न सत्तन्नासदुच्यते ॥

"I shall now explain that which is to be known, by knowing which one attains immortality — the beginningless Supreme Brahman, said to be neither existent nor non-existent."

सर्वतः पाणिपादं तत्सर्वतोऽक्षिशिरोमुखम् । सर्वतः श्रुतिमल्लोके सर्वमावृत्य तिष्ठति ॥

"Everywhere are His hands and feet, everywhere His eyes, heads, and faces; everywhere He hears, pervading and enveloping everything in this world."

सर्वेन्द्रियगुणाभासं सर्वेन्द्रियविवर्जितम् । असक्तं सर्वभृच्चैव निर्गुणं गुणभोक्तृ च ॥

"That reality reflects the functions of all the senses, yet is without senses; it is unattached, yet sustains everything; free from the modes of nature, yet the enjoyer of the modes."

बहिरन्तश्च भूतानामचरं चरमेव च । सूक्ष्मत्वात्तदविज्ञेयं दूरस्थं चान्तिके च तत् ॥

"It is outside and inside all beings, moving and unmoving alike; being subtle, it is unknowable — far away, yet also very near."

अविभक्तं च भूतेषु विभक्तमिव च स्थितम् । भूतभर्तृ च तज्ज्ञेयं ग्रसिष्णु प्रभविष्णु च ॥

"Undivided, yet appearing as if divided among beings, that is to be known as the Sustainer, Devourer, and Creator of all beings."

ज्योतिषामपि तज्ज्योतिस्तमसः परमुच्यते । ज्ञानं ज्ञेयं ज्ञानगम्यं हृदि सर्वस्य विष्ठितम् ॥

"It is the light of all lights, said to be beyond darkness. It is knowledge, the knowable, and the goal of knowledge, seated in the hearts of all."

इति क्षेत्रं तथा ज्ञानं ज्ञेयं चोक्तं समासतः । मद्भक्त एतद्विज्ञाय मद्भावायोपपद्यते ॥

"Thus the field, knowledge, and the knowable have been briefly described. My devotee, understanding this, attains My nature."

प्रकृतिं पुरुषं चैव विद्ध्यनादी उभावपि । विकारांश्च गुणांश्चैव विद्धि प्रकृतिसम्भवान् ॥

"Know that both material nature and the soul are beginningless. Know also that all modifications and the modes of nature arise from material nature."

कार्यकारणकर्तृत्वे हेतुः प्रकृतिरुच्यते । पुरुषः सुखदुःखानां भोक्तृत्वे हेतुरुच्यते ॥

"Material nature is said to be the cause in the production of effects and causes; the soul is said to be the cause in the experience of pleasure and pain."

पुरुषः प्रकृतिस्थो हि भुङ्क्ते प्रकृतिजान्गुणान् । कारणं गुणसङ्गोऽस्य सदसद्योनिजन्मसु ॥

"The soul, seated in nature, experiences the qualities born of nature; attachment to these qualities is the cause of its birth in good and evil wombs."

उपद्रष्टानुमन्ता च भर्ता भोक्ता महेश्वरः । परमात्मेति चाप्युक्तो देहेऽस्मिन्पुरुषः परः ॥

"The Supreme Person in this body is also called the witness, the permitter, the supporter, the enjoyer, the great Lord, and the Supreme Self."

य एवं वेत्ति पुरुषं प्रकृतिं च गुणैः सह । सर्वथा वर्तमानोऽपि न स भूयोऽभिजायते ॥

"One who thus understands the soul and material nature together with its modes, however they may be situated, is not born again."

ध्यानेनात्मनि पश्यन्ति केचिदात्मानमात्मना । अन्ये साङ्ख्येन योगेन कर्मयोगेन चापरे ॥

"Some perceive the Self within themselves through meditation, others through the yoga of knowledge, and others still through the yoga of action."

अन्ये त्वेवमजानन्तः श्रुत्वान्येभ्य उपासते । तेऽपि चातितरन्त्येव मृत्युं श्रुतिपरायणाः ॥

"Others, not knowing this themselves, worship having heard it from others; they too cross beyond death, devoted to what they have heard."

यावत्सञ्जायते किञ्चित्सत्त्वं स्थावरजङ्गमम् । क्षेत्रक्षेत्रज्ञसंयोगात्तद्विद्धि भरतर्षभ ॥

"Whatever being comes into existence, moving or unmoving, O best of the Bharatas, know it to arise from the union of the field and the knower of the field."

समं सर्वेषु भूतेषु तिष्ठन्तं परमेश्वरम् । विनश्यत्स्वविनश्यन्तं यः पश्यति स पश्यति ॥

"One who sees the Supreme Lord equally present in all beings, imperishable within the perishable, truly sees."

समं पश्यन्हि सर्वत्र समवस्थितमीश्वरम् । न हिनस्त्यात्मनात्मानं ततो याति परां गतिम् ॥

"Seeing the Lord equally present everywhere, one does not degrade the self by the self, and thus attains the highest goal."

प्रकृत्यैव च कर्माणि क्रियमाणानि सर्वशः । यः पश्यति तथात्मानमकर्तारं स पश्यति ॥

"One who sees that all actions are performed entirely by material nature, and that the self is not the doer, truly sees."

यदा भूतपृथग्भावमेकस्थमनुपश्यति । तत एव च विस्तारं ब्रह्म सम्पद्यते तदा ॥

"When one perceives the diverse existence of beings as rooted in the One, and their expansion from That alone, one attains Brahman."

अनादित्वान्निर्गुणत्वात्परमात्मायमव्ययः । शरीरस्थोऽपि कौन्तेय न करोति न लिप्यते ॥

"Being without beginning and without qualities, this imperishable Supreme Self, though situated in the body, O Kaunteya, neither acts nor is tainted."

यथा सर्वगतं सौक्ष्म्यादाकाशं नोपलिप्यते । सर्वत्रावस्थितो देहे तथात्मा नोपलिप्यते ॥

"As the all-pervading ether, being subtle, is not tainted, so the Self, though present everywhere in the body, is not tainted."

यथा प्रकाशयत्येकः कृत्स्नं लोकमिमं रविः । क्षेत्रं क्षेत्री तथा कृत्स्नं प्रकाशयति भारत ॥

"As the one sun illuminates this whole world, O Bharata, so does the knower of the field illuminate the entire field."

क्षेत्रक्षेत्रज्ञयोरेवमन्तरं ज्ञानचक्षुषा । भूतप्रकृतिमोक्षं च ये विदुर्यान्ति ते परम् ॥

"Those who perceive with the eye of knowledge the distinction between the field and the knower of the field, and the liberation of beings from material nature, attain the Supreme."

श्रीभगवानुवाच । परं भूयः प्रवक्ष्यामि ज्ञानानां ज्ञानमुत्तमम् । यज्ज्ञात्वा मुनयः सर्वे परां सिद्धिमितो गताः ॥

"The Supreme Lord said: I shall again declare that supreme wisdom, the best of all knowledge, knowing which all the sages attained the highest perfection from this world."

इदं ज्ञानमुपाश्रित्य मम साधर्म्यमागताः । सर्गेऽपि नोपजायन्ते प्रलये न व्यथन्ति च ॥

"Having taken refuge in this knowledge, those who attain My nature are not born at creation nor disturbed at dissolution."

मम योनिर्महद् ब्रह्म तस्मिन्गर्भं दधाम्यहम् । सम्भवः सर्वभूतानां ततो भवति भारत ॥

"The great material nature is My womb; in it I place the seed. From that, O Bharata, comes the birth of all beings."

सर्वयोनिषु कौन्तेय मूर्तयः सम्भवन्ति याः । तासां ब्रह्म महद्योनिरहं बीजप्रदः पिता ॥

"Whatever forms arise in all the various wombs, O son of Kunti, the great nature is their womb, and I am the seed-giving father."

सत्त्वं रजस्तम इति गुणाः प्रकृतिसम्भवाः । निबध्नन्ति महाबाहो देहे देहिनमव्ययम् ॥

"Goodness, passion, and ignorance — these are the three modes born of nature. O mighty-armed, they bind the imperishable soul to the body."

तत्र सत्त्वं निर्मलत्वात्प्रकाशकमनामयम् । सुखसङ्गेन बध्नाति ज्ञानसङ्गेन चानघ ॥

"Among these, sattva, being pure, is illuminating and free from affliction; it binds one through attachment to happiness and knowledge, O sinless one."

रजो रागात्मकं विद्धि तृष्णासङ्गसमुद्भवम् । तन्निबध्नाति कौन्तेय कर्मसङ्गेन देहिनम् ॥

"Know rajas to be of the nature of passion, arising from craving and attachment. It binds the soul, O Kaunteya, through attachment to action."

तमस्त्वज्ञानजं विद्धि मोहनं सर्वदेहिनाम् । प्रमादालस्यनिद्राभिस्तन्निबध्नाति भारत ॥

"Know tamas to be born of ignorance, deluding all embodied beings. It binds through negligence, laziness, and excessive sleep, O Bharata."

सत्त्वं सुखे सञ्जयति रजः कर्मणि भारत । ज्ञानमावृत्य तु तमः प्रमादे सञ्जयत्युत ॥

"O Bharata, sattva binds one to happiness, rajas to action, and tamas, by covering knowledge, binds one to negligence."

रजस्तमश्चाभिभूय सत्त्वं भवति भारत । रजः सत्त्वं तमश्चैव तमः सत्त्वं रजस्तथा ॥

"O Bharata, sometimes sattva prevails, overpowering rajas and tamas; sometimes rajas prevails over sattva and tamas; and sometimes tamas prevails over sattva and rajas."

सर्वद्वारेषु देहेऽस्मिन्प्रकाश उपजायते । ज्ञानं यदा तदा विद्याद्विवृद्धं सत्त्वमित्युत ॥

"When light and knowledge arise through all the gates of this body, then one should know that sattva, the mode of goodness, has increased."

लोभः प्रवृत्तिरारम्भः कर्मणामशमः स्पृहा । रजस्येतानि जायन्ते विवृद्धे भरतर्षभ ॥

"Greed, activity, undertaking of actions, restlessness, and craving — these arise, O best of the Bharatas, when rajas increases."

अप्रकाशोऽप्रवृत्तिश्च प्रमादो मोह एव च । तमस्येतानि जायन्ते विवृद्धे कुरुनन्दन ॥

"Darkness, inertia, negligence, and delusion — these arise, O joy of the Kurus, when tamas increases."

यदा सत्त्वे प्रवृद्धे तु प्रलयं याति देहभृत् । तदोत्तमविदां लोकानमलान्प्रतिपद्यते ॥

"When one dies while sattva predominates, one attains the pure worlds of those who know the highest truth."

रजसि प्रलयं गत्वा कर्मसङ्गिषु जायते । तथा प्रलीनस्तमसि मूढयोनिषु जायते ॥

"One who dies in rajas is born among those attached to action; one who dies in tamas is born in the wombs of the deluded."

कर्मणः सुकृतस्याहुः सात्त्विकं निर्मलं फलम् । रजसस्तु फलं दुःखमज्ञानं तमसः फलम् ॥

"The fruit of good action, they say, is pure and born of sattva; the fruit of rajas is pain, and the fruit of tamas is ignorance."

सत्त्वात्सञ्जायते ज्ञानं रजसो लोभ एव च । प्रमादमोहौ तमसो भवतोऽज्ञानमेव च ॥

"From sattva arises knowledge, from rajas arises greed, and from tamas arise negligence, delusion, and ignorance."

ऊर्ध्वं गच्छन्ति सत्त्वस्था मध्ये तिष्ठन्ति राजसाः । जघन्यगुणवृत्तिस्था अधो गच्छन्ति तामसाः ॥

"Those established in sattva rise upward; those in rajas remain in the middle; those in the lowest mode of tamas sink downward."

नान्यं गुणेभ्यः कर्तारं यदा द्रष्टानुपश्यति । गुणेभ्यश्च परं वेत्ति मद्भावं सोऽधिगच्छति ॥

"When the seer perceives no doer other than the gunas, and knows That which is beyond the gunas, one attains My nature."

गुणानेतानतीत्य त्रीन्देही देहसमुद्भवान् । जन्ममृत्युजरादुःखैर्विमुक्तोऽमृतमश्नुते ॥

"Having transcended these three modes that arise from the body, the embodied soul, freed from birth, death, old age, and sorrow, attains immortality."

अर्जुन उवाच । कैर्लिङ्गैस्त्रीन्गुणानेतानतीतो भवति प्रभो । किमाचारः कथं चैतांस्त्रीन्गुणानतिवर्तते ॥

"Arjuna said: By what signs, O Lord, is one known who has transcended the three gunas? How does such a person behave, and how do they go beyond these three gunas?"

श्रीभगवानुवाच । प्रकाशं च प्रवृत्तिं च मोहमेव च पाण्डव । न द्वेष्टि सम्प्रवृत्तानि न निवृत्तानि काङ्क्षति ॥

"The Supreme Lord said: One who is transcendent to the modes, O Pandava, neither hates illumination, activity, or delusion when present, nor longs for them when absent."

उदासीनवदासीनो गुणैर्यो न विचाल्यते । गुणा वर्तन्त इत्येवं योऽवतिष्ठति नेङ्गते ॥

"—who sits like one indifferent, unmoved by the gunas, knowing that it is only the gunas acting, remaining steady and unwavering."

समदुःखसुखः स्वस्थः समलोष्टाश्मकाञ्चनः । तुल्यप्रियाप्रियो धीरस्तुल्यनिन्दात्मसंस्तुतिः ॥

"Equal in pleasure and pain, dwelling in the self, regarding a clod, a stone, and gold alike, wise and steady amid the pleasant and unpleasant, alike in praise and blame—"

मानापमानयोस्तुल्यस्तुल्यो मित्रारिपक्षयोः । सर्वारम्भपरित्यागी गुणातीतः स उच्यते ॥

"—alike in honor and dishonor, alike toward friend and foe, having renounced all selfish undertakings, such a one is said to have transcended the gunas."

मां च योऽव्यभिचारेण भक्तियोगेन सेवते । स गुणान्समतीत्यैतान्ब्रह्मभूयाय कल्पते ॥

"One who serves Me with unwavering devotion transcends these three modes and becomes fit to attain the state of Brahman."

ब्रह्मणो हि प्रतिष्ठाहममृतस्याव्ययस्य च । शाश्वतस्य च धर्मस्य सुखस्यैकान्तिकस्य च ॥

"I am the foundation of the formless Brahman, of immortality, of eternal dharma, and of unending bliss."

श्रीभगवानुवाच । ऊर्ध्वमूलमधःशाखमश्वत्थं प्राहुरव्ययम् । छन्दांसि यस्य पर्णानि यस्तं वेद स वेदवित् ॥

"The Supreme Lord said: They speak of an eternal fig tree with roots above and branches below, whose leaves are the Vedic hymns; one who knows this tree knows the Vedas."

अधश्चोर्ध्वं प्रसृतास्तस्य शाखा गुणप्रवृद्धा विषयप्रवालाः । अधश्च मूलान्यनुसन्ततानि कर्मानुबन्धीनि मनुष्यलोके ॥

"Its branches extend both downward and upward, nourished by the gunas, with sense objects as their shoots; and its roots stretch downward too, bound by actions in the human world."

न रूपमस्येह तथोपलभ्यते नान्तो न चादिर्न च सम्प्रतिष्ठा । अश्वत्थमेनं सुविरूढमूलमसङ्गशस्त्रेण दृढेन छित्त्वा ॥

"Its true form is not perceived here, nor its end, beginning, or foundation. This deep-rooted fig tree should be cut down with the strong axe of detachment."

ततः पदं तत्परिमार्गितव्यं यस्मिन्गता न निवर्तन्ति भूयः । तमेव चाद्यं पुरुषं प्रपद्ये यतः प्रवृत्तिः प्रसृता पुराणी ॥

"One must then seek that goal, having reached which one never returns; I take refuge in that very primal being, from whom this ancient activity has streamed forth."

निर्मानमोहा जितसङ्गदोषा अध्यात्मनित्या विनिवृत्तकामाः । द्वन्द्वैर्विमुक्ताः सुखदुःखसंज्ञैर्गच्छन्त्यमूढाः पदमव्ययं तत् ॥

"Free from pride and delusion, having conquered the fault of attachment, ever dwelling in the self, desires having ceased, freed from the dualities known as pleasure and pain, the undeluded reach that eternal abode."

न तद्भासयते सूर्यो न शशाङ्को न पावकः । यद्गत्वा न निवर्तन्ते तद्धाम परमं मम ॥

"Neither the sun nor the moon nor fire illumines that Supreme Abode of Mine, having gone to which one does not return."

ममैवांशो जीवलोके जीवभूतः सनातनः

"The living beings in this world are My eternal fragments. Bound in material nature, they struggle with the mind and five senses."

शरीरं यदवाप्नोति यच्चाप्युत्क्रामतीश्वरः । गृहीत्वैतानि संयाति वायुर्गन्धानिवाशयात् ॥

"As the wind carries fragrance away from its source, so the soul, when it takes on a body or departs from one, carries the mind and senses along with it."

श्रोत्रं चक्षुः स्पर्शनं च रसनं घ्राणमेव च । अधिष्ठाय मनश्चायं विषयानुपसेवते ॥

"Presiding over the ear, eye, touch, taste, and smell, along with the mind, this soul enjoys the objects of the senses."

उत्क्रामन्तं स्थितं वापि भुञ्जानं वा गुणान्वितम् । विमूढा नानुपश्यन्ति पश्यन्ति ज्ञानचक्षुषः ॥

"The deluded do not perceive the soul as it departs, remains, or experiences the gunas; but those with the eye of knowledge do perceive it."

यतन्तो योगिनश्चैनं पश्यन्त्यात्मन्यवस्थितम् । यतन्तोऽप्यकृतात्मानो नैनं पश्यन्त्यचेतसः ॥

"Striving yogis perceive this soul dwelling within themselves, but the unrefined and thoughtless, even striving, do not perceive it."

यदादित्यगतं तेजो जगद्भासयतेऽखिलम् । यच्चन्द्रमसि यच्चाग्नौ तत्तेजो विद्धि मामकम् ॥

"Know that the radiance of the sun that illumines the whole world, the light in the moon, and the brightness in fire — all belong to Me."

गामाविश्य च भूतानि धारयाम्यहमोजसा । पुष्णामि चौषधीः सर्वाः सोमो भूत्वा रसात्मकः ॥

"Entering the earth, I sustain all beings by My energy; and becoming the sap-giving moon, I nourish all plants."

अहं वैश्वानरो भूत्वा प्राणिनां देहमाश्रितः । प्राणापानसमायुक्तः पचाम्यन्नं चतुर्विधम् ॥

"Becoming the fire of digestion in the bodies of living beings, and united with the incoming and outgoing breath, I digest the four kinds of food."

सर्वस्य चाहं हृदि सन्निविष्टो मत्तः स्मृतिर्ज्ञानमपोहनं च । वेदैश्च सर्वैरहमेव वेद्यो वेदान्तकृद्वेदविदेव चाहम् ॥

"I am seated in the hearts of all; from Me come memory, knowledge, and forgetfulness. I alone am to be known through all the Vedas; I am the author of Vedanta and the knower of the Vedas."

द्वाविमौ पुरुषौ लोके क्षरश्चाक्षर एव च । क्षरः सर्वाणि भूतानि कूटस्थोऽक्षर उच्यते ॥

"There are two kinds of beings in this world, the perishable and the imperishable; the perishable is all beings, and the imperishable is called the unchanging."

उत्तमः पुरुषस्त्वन्यः परमात्मेत्युदाहृतः । यो लोकत्रयमाविश्य बिभर्त्यव्यय ईश्वरः ॥

"But distinct from these is the Supreme Person, called the Paramatma, who, entering the three worlds as the imperishable Lord, sustains them."

यस्मात्क्षरमतीतोऽहमक्षरादपि चोत्तमः । अतोऽस्मि लोके वेदे च प्रथितः पुरुषोत्तमः ॥

"Since I am beyond the perishable, and even higher than the imperishable, I am celebrated in the world and in the Vedas as the Supreme Person."

यो मामेवमसम्मूढो जानाति पुरुषोत्तमम् । स सर्वविद्भजति मां सर्वभावेन भारत ॥

"One who, undeluded, knows Me thus as the Supreme Person, knows everything and worships Me with their whole being, O Bharata."

इति गुह्यतमं शास्त्रमिदमुक्तं मयानघ । एतद्बुद्ध्वा बुद्धिमान्स्यात्कृतकृत्यश्च भारत ॥

"Thus, O sinless one, this most secret teaching has been spoken by Me. Understanding this, one becomes wise and fulfilled, O Bharata."

श्रीभगवानुवाच । अभयं सत्त्वसंशुद्धिर्ज्ञानयोगव्यवस्थितिः । दानं दमश्च यज्ञश्च स्वाध्यायस्तप आर्जवम् ॥

"The Supreme Lord said: Fearlessness, purity of heart, steadfastness in knowledge and yoga, charity, self-control, sacrifice, study of scriptures, austerity, and honesty —"

अहिंसा सत्यमक्रोधस्त्यागः शान्तिरपैशुनम् । दया भूतेष्वलोलुप्त्वं मार्दवं ह्रीरचापलम् ॥

"Non-violence, truthfulness, absence of anger, renunciation, peace, freedom from fault-finding, compassion for beings, non-greed, gentleness, modesty, and steadiness."

तेजः क्षमा धृतिः शौचमद्रोहोनातिमानिता । भवन्ति सम्पदं दैवीमभिजातस्य भारत ॥

"Vigor, forgiveness, fortitude, purity, absence of malice, and freedom from excessive pride — these belong to one born with a divine nature, O Bharata."

दम्भो दर्पोऽभिमानश्च क्रोधः पारुष्यमेव च । अज्ञानं चाभिजातस्य पार्थ सम्पदमासुरीम् ॥

"Hypocrisy, arrogance, conceit, anger, harshness, and ignorance — these belong to one born with a demoniac nature, O Partha."

दैवी सम्पद्विमोक्षाय निबन्धायासुरी मता । मा शुचः सम्पदं दैवीमभिजातोऽसि पाण्डव ॥

"Divine qualities are considered to lead to liberation, and demoniac qualities to bondage; do not grieve, O Pandava, for you are born with a divine nature."

द्वौ भूतसर्गौ लोकेऽस्मिन्दैव आसुर एव च । दैवो विस्तरशः प्रोक्त आसुरं पार्थ मे शृणु ॥

"In this world there are two types of created beings, the divine and the demoniac. I have described the divine at length; now hear from Me, O Partha, about the demoniac."

प्रवृत्तिं च निवृत्तिं च जना न विदुरासुराः । न शौचं नापि चाचारो न सत्यं तेषु विद्यते ॥

"Those of demoniac nature do not know what action is and what inaction is; neither purity, nor good conduct, nor truth is found in them."

असत्यमप्रतिष्ठं ते जगदाहुरनीश्वरम् । अपरस्परसम्भूतं किमन्यत्कामहैतुकम् ॥

"They say the world is without truth, without foundation, without a controlling God, born only of mutual union, and driven by nothing but desire."

एतां दृष्टिमवष्टभ्य नष्टात्मानोऽल्पबुद्धयः । प्रभवन्त्युग्रकर्माणः क्षयाय जगतोऽहिताः ॥

"Holding on to this view, these lost souls of little intelligence, engaged in cruel deeds, arise as enemies of the world, bent on its destruction."

काममाश्रित्य दुष्पूरं दम्भमानमदान्विताः । मोहाद्गृहीत्वासद्ग्राहान्प्रवर्तन्तेऽशुचिव्रताः ॥

"Clinging to insatiable desire, filled with hypocrisy, pride, and arrogance, holding false views out of delusion, they act with impure resolve."

चिन्तामपरिमेयां च प्रलयान्तामुपाश्रिताः । कामोपभोगपरमा एतावदिति निश्चिताः ॥

"Beset by immeasurable anxiety that ends only in death, regarding the gratification of desires as the highest goal, convinced that this is all there is—"

आशापाशशतैर्बद्धाः कामक्रोधपरायणाः । ईहन्ते कामभोगार्थमन्यायेनार्थसञ्जयान् ॥

"Bound by hundreds of ties of hope, given over to desire and anger, they strive to amass wealth by unjust means for the sake of sense gratification."

इदमद्य मया लब्धमिमं प्राप्स्ये मनोरथम् । इदमस्तीदमपि मे भविष्यति पुनर्धनम् ॥

"This I have gained today, and this desire I shall fulfill; this wealth is mine, and this too shall be mine hereafter."

असौ मया हतः शत्रुर्हनिष्ये चापरानपि । ईश्वरोऽहमहं भोगी सिद्धोऽहं बलवान्सुखी ॥

"This enemy has been slain by me, and I shall slay others too; I am the lord, I am the enjoyer, I am accomplished, powerful, and happy."

आढ्योऽभिजनवानस्मि कोऽन्योऽस्ति सदृशो मया । यक्ष्ये दास्यामि मोदिष्य इत्यज्ञानविमोहिताः ॥

"I am rich and well-born; who else is equal to me? I shall sacrifice, I shall give, I shall rejoice — thus they are deluded by ignorance."

अनेकचित्तविभ्रान्ता मोहजालसमावृताः । प्रसक्ताः कामभोगेषु पतन्ति नरकेऽशुचौ ॥

"Bewildered by many thoughts, entangled in a web of delusion, attached to the gratification of desires, they fall into a foul hell."

आत्मसम्भाविताः स्तब्धा धनमानमदान्विताः । यजन्ते नामयज्ञैस्ते दम्भेनाविधिपूर्वकम् ॥

"Self-conceited, stubborn, filled with the pride of wealth and honor, they perform sacrifices in name only, hypocritically, without following proper principles."

अहङ्कारं बलं दर्पं कामं क्रोधं च संश्रिताः । मामात्मपरदेहेषु प्रद्विषन्तोऽभ्यसूयकाः ॥

"Given over to egoism, power, arrogance, desire, and anger, these envious ones despise Me dwelling in their own body and in others' bodies."

तानहं द्विषतः क्रूरान्संसारेषु नराधमान् । क्षिपाम्यजस्रमशुभानासुरीष्वेव योनिषु ॥

"These cruel haters, the lowest of men, I constantly cast into demoniac wombs in the cycles of this world."

आसुरीं योनिमापन्ना मूढा जन्मनि जन्मनि । मामप्राप्यैव कौन्तेय ततो यान्त्यधमां गतिम् ॥

"Obtaining demoniac wombs birth after birth, deluded, and never reaching Me, O Kaunteya, they gradually sink to the lowest state."

त्रिविधं नरकस्येदं द्वारं नाशनमात्मनः । कामः क्रोधस्तथा लोभस्तस्मादेतत्त्रयं त्यजेत् ॥

"There are three gates to self-destructive ruin — lust, anger, and greed. Therefore, one should abandon all three."

एतैर्विमुक्तः कौन्तेय तमोद्वारैस्त्रिभिर्नरः । आचरत्यात्मनः श्रेयस्ततो याति परां गतिम् ॥

"Freed from these three gates to darkness, O Kaunteya, a person acts for their own true welfare and thereby attains the supreme goal."

यः शास्त्रविधिमुत्सृज्य वर्तते कामकारतः । न स सिद्धिमवाप्नोति न सुखं न परां गतिम् ॥

"One who abandons the guidance of scripture and acts according to mere desire attains neither perfection, nor happiness, nor the highest goal."

तस्माच्छास्त्रं प्रमाणं ते कार्याकार्यव्यवस्थितौ । ज्ञात्वा शास्त्रविधानोक्तं कर्म कर्तुमिहार्हसि ॥

"Therefore, let scripture be your guide in determining what should and should not be done. Knowing what the scriptures teach, you should act accordingly."

अर्जुन उवाच । ये शास्त्रविधिमुत्सृज्य यजन्ते श्रद्धयान्विताः । तेषां निष्ठा तु का कृष्ण सत्त्वमाहो रजस्तमः ॥

"Arjuna said: O Krishna, what is the state of those who worship with faith but disregard the scriptural injunctions — is it sattva, rajas, or tamas?"

श्रीभगवानुवाच । त्रिविधा भवति श्रद्धा देहिनां सा स्वभावजा । सात्त्विकी राजसी चैव तामसी चेति तां शृणु ॥

"The Blessed Lord said: The faith of embodied beings is of three kinds, born of their own nature — sattvic, rajasic, and tamasic; hear about it."

सत्त्वानुरूपा सर्वस्य श्रद्धा भवति भारत । श्रद्धामयोऽयं पुरुषो यो यच्छ्रद्धः स एव सः ॥

"The faith of every person conforms to the nature of their mind, O Bharata. A person is made of their faith; whatever faith they hold, that is what they truly are."

यजन्ते सात्त्विका देवान्यक्षरक्षांसि राजसाः । प्रेतान्भूतगणांश्चान्ये यजन्ते तामसा जनाः ॥

"Those in sattva worship the gods; those in rajas worship yakshas and rakshasas; those in tamas worship ghosts and spirits."

अशास्त्रविहितं घोरं तप्यन्ते ये तपो जनाः । दम्भाहङ्कारसंयुक्ताः कामरागबलान्विताः ॥

"Those who practice severe austerities not sanctioned by scripture, driven by hypocrisy and ego, propelled by desire and attachment—"

कर्षयन्तः शरीरस्थं भूतग्राममचेतसः । मां चैवान्तःशरीरस्थं तान्विद्ध्यासुरनिश्चयान् ॥

"Torturing the elements that make up the body, and Me who dwells within, senselessly — know these to be of demoniac resolve."

आहारस्त्वपि सर्वस्य त्रिविधो भवति प्रियः । यज्ञस्तपस्तथा दानं तेषां भेदमिमं शृणु ॥

"Even the food that everyone prefers is of three kinds, as are sacrifice, austerity, and charity. Hear now the distinctions among them."

आयुःसत्त्वबलारोग्यसुखप्रीतिविवर्धनाः । रस्याः स्निग्धाः स्थिरा हृद्या आहाराः सात्त्विकप्रियाः ॥

"Foods that increase life, vitality, strength, health, happiness, and satisfaction, and that are juicy, smooth, substantial, and naturally pleasing, are dear to those in goodness."

कट्वम्ललवणात्युष्णतीक्ष्णरूक्षविदाहिनः । आहारा राजसस्येष्टा दुःखशोकामयप्रदाः ॥

"Foods that are bitter, sour, salty, very hot, pungent, dry, and burning are dear to those in rajas, and cause pain, grief, and disease."

यातयामं गतरसं पूति पर्युषितं च यत् । उच्छिष्टमपि चामेध्यं भोजनं तामसप्रियम् ॥

"Food that is stale, tasteless, putrid, spoiled, and impure is dear to those in tamas."

अफलाकाङ्क्षिभिर्यज्ञो विधिदृष्टो य इज्यते । यष्टव्यमेवेति मनः समाधाय स सात्त्विकः ॥

"A sacrifice performed according to scriptural guidance, without desire for reward, with the mind fixed only on the duty to offer it, is sattvic."

अभिसन्धाय तु फलं दम्भार्थमपि चैव यत् । इज्यते भरतश्रेष्ठ तं यज्ञं विद्धि राजसम् ॥

"But that sacrifice performed with an eye toward reward, or for the sake of show, O best of the Bharatas, know to be rajasic."

विधिहीनमसृष्टान्नं मन्त्रहीनमदक्षिणम् । श्रद्धाविरहितं यज्ञं तामसं परिचक्षते ॥

"A sacrifice devoid of scriptural procedure, without offering food, without sacred chants, without gifts, and lacking faith, is called tamasic."

देवद्विजगुरुप्राज्ञपूजनं शौचमार्जवम् । ब्रह्मचर्यमहिंसा च शारीरं तप उच्यते ॥

"Worship of the divine, the wise, one's teachers, and elders; along with cleanliness, simplicity, celibacy, and non-violence — this is called austerity of the body."

अनुद्वेगकरं वाक्यं सत्यं प्रियहितं च यत् । स्वाध्यायाभ्यसनं चैव वाङ्मयं तप उच्यते ॥

"Speech that causes no distress, that is truthful, pleasant, and beneficial, along with regular recitation of scripture — this is called austerity of speech."

मनः प्रसादः सौम्यत्वं मौनमात्मविनिग्रहः । भावसंशुद्धिरित्येतत्तपो मानसमुच्यते ॥

"Serenity of mind, gentleness, silence, self-restraint, and purity of intention — this is called austerity of the mind."

श्रद्धया परया तप्तं तपस्तत्त्रिविधं नरैः । अफलाकाङ्क्षिभिर्युक्तैः सात्त्विकं परिचक्षते ॥

"This threefold austerity, practiced with supreme faith by those without desire for reward, is called sattvic."

सत्कारमानपूजार्थं तपो दम्भेन चैव यत् । क्रियते तदिह प्रोक्तं राजसं चलमध्रुवम् ॥

"Austerity performed for the sake of respect, honor, and reverence, and with ostentation, is called rajasic here; it is unstable and impermanent."

मूढग्राहेणात्मनो यत्पीडया क्रियते तपः । परस्योत्सादनार्थं वा तत्तामसमुदाहृतम् ॥

"Austerity performed with deluded understanding, through self-torture, or to harm another, is declared to be tamasic."

दातव्यमिति यद्दानं दीयतेऽनुपकारिणे । देशे काले च पात्रे च तद्दानं सात्त्विकं स्मृतम् ॥

"Charity given simply because it is right to give, to one who cannot repay, at the proper place and time, and to a deserving person — this is considered charity in the mode of goodness."

यत्तु प्रत्युपकारार्थं फलमुद्दिश्य वा पुनः । दीयते च परिक्लिष्टं तद्दानं राजसं स्मृतम् ॥

"But charity given reluctantly, with the hope of a return or in expectation of a reward, is considered to be in the mode of passion."

अदेशकाले यद्दानमपात्रेभ्यश्च दीयते । असत्कृतमवज्ञातं तत्तामसमुदाहृतम् ॥

"Charity given at the wrong place or time, to unworthy recipients, without respect or with contempt, is said to be tamasic."

ॐ तत्सदिति निर्देशो ब्रह्मणस्त्रिविधः स्मृतः । ब्राह्मणास्तेन वेदाश्च यज्ञाश्च विहिताः पुरा ॥

""Om Tat Sat" is remembered as the threefold designation of Brahman; by this, in ancient times, the priests, the Vedas, and sacrifices were ordained."

तस्माद् ॐ इत्युदाहृत्य यज्ञदानतपःक्रियाः । प्रवर्तन्ते विधानोक्ताः सततं ब्रह्मवादिनाम् ॥

"Therefore, the acts of sacrifice, charity, and austerity prescribed by scripture always begin with the utterance of Om, for those devoted to Brahman."

तदित्यनभिसन्धाय फलं यज्ञतपःक्रियाः । दानक्रियाश्च विविधाः क्रियन्ते मोक्षकाङ्क्षिभिः ॥

"With the utterance of "Tat," and without seeking any reward, various acts of sacrifice, austerity, and charity are performed by those desiring liberation."

सद्भावे साधुभावे च सदित्येतत्प्रयुज्यते । प्रशस्ते कर्मणि तथा सच्छब्दः पार्थ युज्यते ॥

"The word "Sat" is used to denote reality and goodness; and, O Partha, it is also applied to praiseworthy action."

यज्ञे तपसि दाने च स्थितिः सदिति चोच्यते । कर्म चैव तदर्थीयं सदित्येवाभिधीयते ॥

"Steadfastness in sacrifice, austerity, and charity is also called "Sat"; and any action performed for their sake is likewise termed "Sat.""

अश्रद्धया हुतं दत्तं तपस्तप्तं कृतं च यत् । असदित्युच्यते पार्थ न च तत्प्रेत्य नो इह ॥

"O Partha, whatever is sacrificed, given, or done as austerity without faith, is called Asat, and it is of no value here or hereafter."

अर्जुन उवाच । सन्न्यासस्य महाबाहो तत्त्वमिच्छामि वेदितुम् । त्यागस्य च हृषीकेश पृथक्केशिनिषूदन ॥

"Arjuna said: O mighty-armed one, I wish to know the truth of renunciation (sannyasa) and relinquishment (tyaga) separately, O Hrishikesha, slayer of Keshi."

श्रीभगवानुवाच । काम्यानां कर्मणां न्यासं सन्न्यासं कवयो विदुः । सर्वकर्मफलत्यागं प्राहुस्त्यागं विचक्षणाः ॥

"The Supreme Lord said: The wise understand sannyasa as giving up desire-driven actions, while the learned call tyaga the relinquishing of the fruits of all actions."

त्याज्यं दोषवदित्येके कर्म प्राहुर्मनीषिणः । यज्ञदानतपःकर्म न त्याज्यमिति चापरे ॥

"Some wise thinkers say all action should be given up as flawed, while others say acts of sacrifice, charity, and austerity should never be abandoned."

निश्चयं शृणु मे तत्र त्यागे भरतसत्तम । त्यागो हि पुरुषव्याघ्र त्रिविधः सम्प्रकीर्तितः ॥

"Hear My conclusion on this matter of relinquishment, O best of the Bharatas; renunciation, O tiger among men, has been declared to be of three kinds."

यज्ञदानतपःकर्म न त्याज्यं कार्यमेव तत् । यज्ञो दानं तपश्चैव पावनानि मनीषिणाम् ॥

"Acts of sacrifice, charity, and austerity should not be abandoned — they must indeed be performed, for they purify even the wise."

एतान्यपि तु कर्माणि सङ्गं त्यक्त्वा फलानि च । कर्तव्यानीति मे पार्थ निश्चितं मतमुत्तमम् ॥

"These duties should be performed giving up attachment and their fruits; this, O Partha, is My certain and supreme conclusion."

नियतस्य तु सन्न्यासः कर्मणो नोपपद्यते । मोहात्तस्य परित्यागस्तामसः परिकीर्तितः ॥

"Renunciation of prescribed duty is not proper; giving it up out of delusion is declared to be in the mode of tamas."

दुःखमित्येव यत्कर्म कायक्लेशभयात्त्यजेत् । स कृत्वा राजसं त्यागं नैव त्यागफलं लभेत् ॥

"One who gives up prescribed duty out of fear of bodily discomfort, calling it painful, performs renunciation in rajas and gains none of its true fruit."

कार्यमित्येव यत्कर्म नियतं क्रियतेऽर्जुन । सङ्गं त्यक्त्वा फलं चैव स त्यागः सात्त्विको मतः ॥

"O Arjuna, when prescribed duty is performed simply because it ought to be done, giving up attachment and its fruit, that renunciation is considered sattvic."

न द्वेष्ट्यकुशलं कर्म कुशले नानुषज्जते । त्यागी सत्त्वसमाविष्टो मेधावी छिन्नसंशयः ॥

"One who neither hates unpleasant work nor clings to pleasant work is a true renunciant, filled with sattva, wise, and free from doubt."

न हि देहभृता शक्यं त्यक्तुं कर्माण्यशेषतः । यस्तु कर्मफलत्यागी स त्यागीत्यभिधीयते ॥

"It is not possible for an embodied being to give up all action entirely; but one who relinquishes the fruit of action is truly called a renunciant."

अनिष्टमिष्टं मिश्रं च त्रिविधं कर्मणः फलम् । भवत्यत्यागिनां प्रेत्य न तु सन्न्यासिनां क्वचित् ॥

"The threefold fruit of action — unpleasant, pleasant, and mixed — comes to those who are attached, even after death; but never to those who truly renounce."

पञ्चैतानि महाबाहो कारणानि निबोध मे । साङ्ख्ये कृतान्ते प्रोक्तानि सिद्धये सर्वकर्मणाम् ॥

"O mighty-armed one, learn from Me these five factors, declared in the Sankhya teaching, for the accomplishment of all action."

अधिष्ठानं तथा कर्ता करणं च पृथग्विधम् । विविधाश्च पृथक्चेष्टा दैवं चैवात्र पञ्चमम् ॥

"The body as basis, the doer, the various instruments, the diverse kinds of effort, and providence — this is the fifth."

शरीरवाङ्मनोभिर्यत्कर्म प्रारभते नरः । न्याय्यं वा विपरीतं वा पञ्चैते तस्य हेतवः ॥

"Whatever action a person undertakes with body, speech, or mind, whether right or wrong, these five are its causes."

तत्रैवं सति कर्तारमात्मानं केवलं तु यः । पश्यत्यकृतबुद्धित्वान्न स पश्यति दुर्मतिः ॥

"This being so, one of impure understanding who sees the self alone as the sole doer does not truly see, being of clouded intellect."

यस्य नाहङ्कृतो भावो बुद्धिर्यस्य न लिप्यते । हत्वाऽपि स इमाँल्लोकान्न हन्ति न निबध्यते ॥

"One whose nature is free from egoism, whose intellect is not tainted, even having slain these people, neither kills nor is bound."

ज्ञानं ज्ञेयं परिज्ञाता त्रिविधा कर्मचोदना । करणं कर्म कर्तेति त्रिविधः कर्मसंग्रहः ॥

"Knowledge, the known, and the knower are the threefold impetus to action; the instrument, the action, and the doer are the threefold constitution of action."

ज्ञानं कर्म च कर्ता च त्रिधैव गुणभेदतः । प्रोच्यते गुणसङ्ख्याने यथावच्छृणु तान्यपि ॥

"Knowledge, action, and the doer are each said to be of three kinds according to the gunas; hear of these too, as they truly are."

सर्वभूतेषु येनैकं भावमव्ययमीक्षते । अविभक्तं विभक्तेषु तज्ज्ञानं विद्धि सात्त्विकम् ॥

"Know that knowledge to be sattvic by which one sees a single imperishable reality in all beings, undivided within the divided."

पृथक्त्वेन तु यज्ज्ञानं नानाभावान्पृथग्विधान् । वेत्ति सर्वेषु भूतेषु तज्ज्ञानं विद्धि राजसम् ॥

"That knowledge which sees, in all beings, many distinct and separate natures, know that to be knowledge in the mode of rajas."

यत्तु कृत्स्नवदेकस्मिन्कार्ये सक्तमहैतुकम् । अतत्त्वार्थवदल्पं च तत्तामसमुदाहृतम् ॥

"But that knowledge which clings to one single effect as if it were the whole, without reason, without grasping the real truth, and trivial, is declared to be tamasic."

नियतं सङ्गरहितमरागद्वेषतः कृतम् । अफलप्रेप्सुना कर्म यत्तत्सात्त्विकमुच्यते ॥

"Action that is prescribed, free from attachment, done without like or dislike, by one desiring no fruit — that is called sattvic."

यत्तु कामेप्सुना कर्म साहङ्कारेण वा पुनः । क्रियते बहुलायासं तद्राजसमुदाहृतम् ॥

"But action performed by one desiring its fruit, or with egotism, and with great strain, is declared to be rajasic."

अनुबन्धं क्षयं हिंसामनपेक्ष्य च पौरुषम् । मोहादारभ्यते कर्म यत्तत्तामसमुच्यते ॥

"Action begun out of delusion, without regard for consequence, loss, injury, or one's own ability, is declared to be tamasic."

मुक्तसङ्गोऽनहंवादी धृत्युत्साहसमन्वितः । सिद्ध्यसिद्ध्योर्निर्विकारः कर्ता सात्त्विक उच्यते ॥

"A doer free from attachment, not boastful of self, endowed with steadiness and enthusiasm, unaffected by success or failure, is said to be sattvic."

रागी कर्मफलप्रेप्सुर्लुब्धो हिंसात्मकोऽशुचिः । हर्षशोकान्वितः कर्ता राजसः परिकीर्तितः ॥

"A doer who is passionate, craving the fruit of action, greedy, harmful in nature, impure, and swayed by joy and sorrow, is declared rajasic."

अयुक्तः प्राकृतः स्तब्धः शठो नैष्कृतिकोऽलसः । विषादी दीर्घसूत्री च कर्ता तामस उच्यते ॥

"A doer who is undisciplined, vulgar, stubborn, deceitful, malicious, lazy, despondent, and given to procrastination, is called tamasic."

बुद्धेर्भेदं धृतेश्चैव गुणतस्त्रिविधं शृणु । प्रोच्यमानमशेषेण पृथक्त्वेन धनञ्जय ॥

"Hear now, O Dhananjaya, the threefold distinction of intellect and steadfastness, according to the gunas, described fully and separately."

प्रवृत्तिं च निवृत्तिं च कार्याकार्ये भयाभये । बन्धं मोक्षं च या वेत्ति बुद्धिः सा पार्थ सात्त्विकी ॥

"The intellect that knows action and inaction, what should and should not be done, fear and fearlessness, bondage and liberation, O Partha, is sattvic."

यया धर्ममधर्मं च कार्यं चाकार्यमेव च । अयथावत्प्रजानाति बुद्धिः सा पार्थ राजसी ॥

"The intellect that perceives right and wrong, what should and should not be done, incorrectly, O Partha, is rajasic."

अधर्मं धर्ममिति या मन्यते तमसावृता । सर्वार्थान्विपरीतांश्च बुद्धिः सा पार्थ तामसी ॥

"The intellect shrouded in darkness, which thinks unrighteousness to be righteousness, and sees all things reversed, O Partha, is tamasic."

धृत्या यया धारयते मनःप्राणेन्द्रियक्रियाः । योगेनाव्यभिचारिण्या धृतिः सा पार्थ सात्त्विकी ॥

"The steadfastness by which one sustains the functions of mind, life-force, and senses through unwavering practice, O Partha, is sattvic."

यया तु धर्मकामार्थान्धृत्या धारयतेऽर्जुन । प्रसङ्गेन फलाकाङ्क्षी धृतिः सा पार्थ राजसी ॥

"O Arjuna, the steadfastness by which one clings to duty, pleasure, and wealth out of attachment, desiring their fruits, O Partha, is rajasic."

यया स्वप्नं भयं शोकं विषादं मदमेव च । न विमुञ्चति दुर्मेधा धृतिः सा पार्थ तामसी ॥

"The steadfastness by which one of dull intellect fails to give up sleep, fear, grief, despair, and conceit, O Partha, is tamasic."

सुखं त्विदानीं त्रिविधं शृणु मे भरतर्षभ । अभ्यासाद्रमते यत्र दुःखान्तं च निगच्छति ॥

"Now hear from Me, O best of the Bharatas, of the threefold happiness in which one finds delight through practice and reaches the end of suffering."

यत्तदग्रे विषमिव परिणामेऽमृतोपमम् । तत्सुखं सात्त्विकं प्रोक्तमात्मबुद्धिप्रसादजम् ॥

"That happiness which is like poison at first but like nectar in the end, born of the clarity of one's own understanding, is called sattvic."

विषयेन्द्रियसंयोगाद्यत्तदग्रेऽमृतोपमम् । परिणामे विषमिव तत्सुखं राजसं स्मृतम् ॥

"Happiness arising from the contact of senses and their objects, sweet like nectar at first but bitter like poison in the end, is remembered as rajasic."

यदग्रे चानुबन्धे च सुखं मोहनमात्मनः । निद्रालस्यप्रमादोत्थं तत्तामसमुदाहृतम् ॥

"That happiness which deludes the self both at the beginning and in continuation, arising from sleep, laziness, and negligence, is declared tamasic."

न तदस्ति पृथिव्यां वा दिवि देवेषु वा पुनः । सत्त्वं प्रकृतिजैर्मुक्तं यदेभिः स्यात्त्रिभिर्गुणैः ॥

"There is no being on earth, or even among the gods in heaven, that is free from these three gunas born of nature."

ब्राह्मणक्षत्रियविशां शूद्राणां च परन्तप । कर्माणि प्रविभक्तानि स्वभावप्रभवैर्गुणैः ॥

"O scorcher of foes, the duties of the four classes are distributed according to the qualities born of their own nature."

शमो दमस्तपः शौचं क्षान्तिरार्जवमेव च । ज्ञानं विज्ञानमास्तिक्यं ब्रह्मकर्म स्वभावजम् ॥

"Serenity, self-control, austerity, purity, patience, honesty, knowledge, wisdom, and faith — these are the natural duties born of a Brahmin's nature."

शौर्यं तेजो धृतिर्दाक्ष्यं युद्धे चाप्यपलायनम् । दानमीश्वरभावश्च क्षात्रं कर्म स्वभावजम् ॥

"Heroism, vigor, steadfastness, resourcefulness, not fleeing in battle, generosity, and leadership — these are the natural duties born of a Kshatriya's nature."

कृषिगौरक्ष्यवाणिज्यं वैश्यकर्म स्वभावजम् । परिचर्यात्मकं कर्म शूद्रस्यापि स्वभावजम् ॥

"Farming, cattle-rearing, and trade are the natural duties of a Vaishya; service is the natural duty of a Shudra."

स्वे स्वे कर्मण्यभिरतः संसिद्धिं लभते नरः । स्वकर्मनिरतः सिद्धिं यथा विन्दति तच्छृणु ॥

"A person delighting in their own natural work attains perfection; hear now how one devoted to one's own duty finds success."

यतः प्रवृत्तिर्भूतानां येन सर्वमिदं ततम् । स्वकर्मणा तमभ्यर्च्य सिद्धिं विन्दति मानवः ॥

"By worshiping, through one's own natural work, the source from whom all beings arise and by whom this entire universe is pervaded, a person attains perfection."

श्रेयान्स्वधर्मो विगुणः परधर्मात्स्वनुष्ठितात् । स्वभावनियतं कर्म कुर्वन्नाप्नोति किल्बिषम् ॥

"Better is one's own duty, though imperfectly performed, than another's duty well performed; doing the work prescribed by one's own nature, one incurs no sin."

सहजं कर्म कौन्तेय सदोषमपि न त्यजेत् । सर्वारम्भा हि दोषेण धूमेनाग्निरिवावृताः ॥

"One should not abandon the work suited to one's own nature, even if it is flawed, O Kaunteya, for all undertakings are covered by some fault, as fire is covered by smoke."

असक्तबुद्धिः सर्वत्र जितात्मा विगतस्पृहः । नैष्कर्म्यसिद्धिं परमां सन्न्यासेनाधिगच्छति ॥

"With unattached intellect everywhere, the self mastered, free from longing, one attains through renunciation the supreme perfection of freedom from action's bondage."

सिद्धिं प्राप्तो यथा ब्रह्म तथाप्नोति निबोध मे । समासेनैव कौन्तेय निष्ठा ज्ञानस्य या परा ॥

"Learn from Me briefly, O Kaunteya, how one who has attained perfection also reaches Brahman, which is the supreme culmination of knowledge."

बुद्ध्या विशुद्धया युक्तो धृत्यात्मानं नियम्य च । शब्दादीन्विषयांस्त्यक्त्वा रागद्वेषौ व्युदस्य च ॥

"United with a purified intellect, restraining the self with steadfastness, giving up sense objects like sound, and casting aside attachment and aversion—"

विविक्तसेवी लघ्वाशी यतवाक्कायमानसः । ध्यानयोगपरो नित्यं वैराग्यं समुपाश्रितः ॥

"—resorting to solitude, eating lightly, controlling speech, body, and mind, ever intent on meditation, taking refuge in dispassion—"

अहङ्कारं बलं दर्पं कामं क्रोधं परिग्रहम् । विमुच्य निर्ममः शान्तो ब्रह्मभूयाय कल्पते ॥

"—freed from egotism, force, arrogance, desire, anger, and possessiveness, unselfish and peaceful, one becomes fit for union with Brahman."

ब्रह्मभूतः प्रसन्नात्मा न शोचति न काङ्क्षति । समः सर्वेषु भूतेषु मद्भक्तिं लभते पराम् ॥

"One who has become one with Brahman, is of serene mind, neither grieves nor desires, and is equal toward all beings, attains supreme devotion to Me."

भक्त्या मामभिजानाति यावान्यश्चास्मि तत्त्वतः । ततो मां तत्त्वतो ज्ञात्वा विशते तदनन्तरम् ॥

"Only through devotion does one truly know Me, as I am in essence; and having known Me thus in truth, one enters into Me thereafter."

सर्वकर्माण्यपि सदा कुर्वाणो मद्व्यपाश्रयः । मत्प्रसादादवाप्नोति शाश्वतं पदमव्ययम् ॥

"Even while always performing all actions, one who takes refuge in Me attains, by My grace, the eternal, imperishable abode."

चेतसा सर्वकर्माणि मयि सन्न्यस्य मत्परः । बुद्धियोगमुपाश्रित्य मच्चित्तः सततं भव ॥

"Mentally surrendering all actions to Me, regarding Me as the supreme goal, resorting to the yoga of intellect, keep your mind ever fixed on Me."

मच्चित्तः सर्वदुर्गाणि मत्प्रसादात्तरिष्यसि । अथ चेत्त्वमहङ्कारान्न श्रोष्यसि विनङ्क्ष्यसि ॥

"With mind fixed on Me, by My grace you shall cross over all difficulties; but if out of egoism you do not listen, you shall perish."

यदहङ्कारमाश्रित्य न योत्स्य इति मन्यसे । मिथ्यैष व्यवसायस्ते प्रकृतिस्त्वां नियोक्ष्यति ॥

"If, resorting to egotism, you think, "I will not fight," this resolve of yours is in vain; your own nature will compel you."

स्वभावजेन कौन्तेय निबद्धः स्वेन कर्मणा । कर्तुं नेच्छसि यन्मोहात्करिष्यस्यवशोऽपि तत् ॥

"O Kaunteya, bound by your own nature-born action, that which you do not wish to do out of delusion, you will do even helplessly."

ईश्वरः सर्वभूतानां हृद्देशेऽर्जुन तिष्ठति । भ्रामयन्सर्वभूतानि यन्त्रारूढानि मायया ॥

"The Supreme Lord dwells in the hearts of all beings, O Arjuna, directing their wanderings by His illusive energy, as if they were mounted on a machine."

तमेव शरणं गच्छ सर्वभावेन भारत । तत्प्रसादात्परां शान्तिं स्थानं प्राप्स्यसि शाश्वतम् ॥

"Take refuge in Him alone with your whole being, O Bharata; by His grace you shall attain supreme peace and the eternal abode."

इति ते ज्ञानमाख्यातं गुह्याद्गुह्यतरं मया । विमृश्यैतदशेषेण यथेच्छसि तथा कुरु ॥

"Thus I have explained to you this knowledge, more secret than all secrets. Reflect on it fully, and then do as you wish."

सर्वगुह्यतमं भूयः शृणु मे परमं वचः । इष्टोऽसि मे दृढमिति ततो वक्ष्यामि ते हितम् ॥

"Hear again My supreme word, the most secret of all; because you are truly dear to Me, I shall speak for your welfare."

मन्मना भव मद्भक्तो मद्याजी मां नमस्कुरु । मामेवैष्यसि सत्यं ते प्रतिजाने प्रियोऽसि मे ॥

"Fix your mind on Me, be devoted to Me, worship Me, and bow to Me. You will surely come to Me; I promise you this, for you are dear to Me."

सर्वधर्मान्परित्यज्य मामेकं शरणं व्रज

"Abandon all varieties of duties and simply surrender unto Me alone. I shall liberate you from all sinful reactions; do not fear."

इदं ते नातपस्काय नाभक्ताय कदाचन । न चाशुश्रूषवे वाच्यं न च मां योऽभ्यसूयति ॥

"This should never be spoken to one without austerity, nor to one without devotion, nor to one unwilling to listen, nor to one who is envious of Me."

य इदं परमं गुह्यं मद्भक्तेष्वभिधास्यति । भक्तिं मयि परां कृत्वा मामेवैष्यत्यसंशयः ॥

"One who teaches this supreme secret to My devotees, having shown supreme devotion to Me, shall doubtlessly come to Me."

न च तस्मान्मनुष्येषु कश्चिन्मे प्रियकृत्तमः । भविता न च मे तस्मादन्यः प्रियतरो भुवि ॥

"No one among humans does dearer service to Me than such a one, nor shall there be another more dear to Me on this earth."

अध्येष्यते च य इमं धर्म्यं संवादमावयोः । ज्ञानयज्ञेन तेनाहमिष्टः स्यामिति मे मतिः ॥

"One who studies this sacred dialogue of ours shall have worshiped Me through the sacrifice of knowledge; this is My view."

श्रद्धावाननसूयश्च शृणुयादपि यो नरः । सोऽपि मुक्तः शुभाँल्लोकान्प्राप्नुयात्पुण्यकर्मणाम् ॥

"Even one who merely listens with faith and without envy is freed, and attains the auspicious worlds of those who act righteously."

कच्चिदेतच्छ्रुतं पार्थ त्वयैकाग्रेण चेतसा । कच्चिदज्ञानसम्मोहः प्रनष्टस्ते धनञ्जय ॥

"O Partha, have you heard this with a focused mind? O Dhananjaya, has your delusion born of ignorance been destroyed?"

अर्जुन उवाच । नष्टो मोहः स्मृतिर्लब्धा त्वत्प्रसादान्मयाच्युत । स्थितोऽस्मि गतसन्देहः करिष्ये वचनं तव ॥

"Arjuna said: O Achyuta, by Your grace my delusion is destroyed and I have regained my memory. I stand firm, free from doubt, and I will act according to Your word."

सञ्जय उवाच । इत्यहं वासुदेवस्य पार्थस्य च महात्मनः । संवादमिममश्रौषमद्भुतं रोमहर्षणम् ॥

"Sanjaya said: Thus have I heard this wondrous and hair-raising dialogue between Vasudeva's son and the great-souled Partha."

व्यासप्रसादाच्छ्रुतवानेतद्गुह्यमहं परम् । योगं योगेश्वरात्कृष्णात्साक्षात्कथयतः स्वयम् ॥

"By the grace of Vyasa, I have heard this supreme, secret yoga directly from Krishna, the Lord of Yoga, speaking it Himself."

राजन्संस्मृत्य संस्मृत्य संवादमिममद्भुतम् । केशवार्जुनयोः पुण्यं हृष्यामि च मुहुर्मुहुः ॥

"O King, as I remember again and again this wondrous, sacred dialogue between Keshava and Arjuna, I rejoice again and again."

तच्च संस्मृत्य संस्मृत्य रूपमत्यद्भुतं हरेः । विस्मयो मे महान्राजन्हृष्यामि च पुनः पुनः ॥

"And remembering again and again that most wondrous form of Hari, great is my astonishment, O King, and I rejoice again and again."

यत्र योगेश्वरः कृष्णो यत्र पार्थो धनुर्धरः । तत्र श्रीर्विजयो भूतिर्ध्रुवा नीतिर्मतिर्मम ॥

"Wherever there is Krishna, the Lord of Yoga, and wherever there is Arjuna, the archer, there will surely be prosperity, victory, and righteousness. This is my conviction."