Here (are) heroes, mighty archers, the equals in battle of Bhima and Arjuna—the great warriors Yuyudhâna, Virâta, Drupada; the valiant Dhrishtaketu, Chekitâna and the king of Kâshi; the best of men, Purujit, Kunti-Bhoja and Shaivya; the powerful Yudhâmanyu, and the brave Uttamaujas, the son of Subhadrâ, and the sons of Draupadi,—lords of great chariots.
Here (are) heroes, mighty archers, the equals in battle of Bhima and Arjuna—the great warriors Yuyudhâna, Virâta, Drupada; the valiant Dhrishtaketu, Chekitâna and the king of Kâshi; the best of men, Purujit, Kunti-Bhoja and Shaivya; the powerful Yudhâmanyu, and the brave Uttamaujas, the son of Subhadrâ, and the sons of Draupadi,—lords of great chariots.
युधामन्युश्च विक्रान्त उत्तमौजाश्च वीर्यवान्। सौभद्रो द्रौपदेयाश्च सर्व एव महारथाः
yudhāmanyuśca vikrānta uttamaujāśca vīryavān| saubhadro draupadeyāśca sarva eva mahārathāḥ
Here (are) heroes, mighty archers, the equals in battle of Bhima and Arjuna—the great warriors Yuyudhâna, Virâta, Drupada; the valiant Dhrishtaketu, Chekitâna and the king of Kâshi; the best of men, Purujit, Kunti-Bhoja and Shaivya; the powerful Yudhâmanyu, and the brave Uttamaujas, the son of Subhadrâ, and the sons of Draupadi,—lords of great chariots.
Verse 1.7 — अस्माकं तु विशिष्टा ये तान्निबोध द्विजोत्तम।…
अस्माकं तु विशिष्टा ये तान्निबोध द्विजोत्तम। नायका मम सैन्यस्य संज्ञार्थं तान्ब्रवीमि ते
asmākaṃ tu viśiṣṭā ye tānnibodha dvijottama| nāyakā mama sainyasya saṃjñārthaṃ tānbravīmi te
Hear also, O Best of the twice-born! the names of those who (are) distinguished amongst ourselves, the leaders of my army. These I relate (to you) for your information.
Place my chariot, O Achyuta! between the two armies that I may see those who stand here prepared for war. On this eve of battle (let me know) with whom I have to fight.
yāvadetānnirīkṣe'haṃ yoddhukāmānavasthitān| kairmayā saha yoddhavyamasminraṇasamudyame
Place my chariot, O Achyuta! between the two armies that I may see those who stand here prepared for war. On this eve of battle (let me know) with whom I have to fight.
Commanded thus by Gudâkesha, Hrishikesha, O Bhârata, drove that grandest of chariots to a place between the two hosts, facing Bhishma, Drona and all the rulers of the earth, and then spoke thus, Behold, O Pârtha, all the Kurus gathered together!
Verse 1.25 — भीष्मद्रोणप्रमुखतः सर्वेषां च महीक्षिताम्। उवाच…
भीष्मद्रोणप्रमुखतः सर्वेषां च महीक्षिताम्। उवाच पार्थ पश्यैतान्समवेतान्कुरूनिति
bhīṣmadroṇapramukhataḥ sarveṣāṃ ca mahīkṣitām| uvāca pārtha paśyaitānsamavetānkurūniti
Commanded thus by Gudâkesha, Hrishikesha, O Bhârata, drove that grandest of chariots to a place between the two hosts, facing Bhishma, Drona and all the rulers of the earth, and then spoke thus, Behold, O Pârtha, all the Kurus gathered together!
Then saw Pârtha stationed there in both the armies, grandfathers, fathers-in-law and uncles, brothers and cousins, his own and their sons and grandsons, and
Seeing, O Krishna, these my kinsmen gathered here, eager for fight, my limbs fail me, and my mouth is parched up. I shiver all over, and my hair stands on end. The bow Gândiva slips from my hand, and my skin burns.
Verse 1.29 — सीदन्ति मम गात्राणि मुखं च परिशुष्यति। वेपथुश्च…
सीदन्ति मम गात्राणि मुखं च परिशुष्यति। वेपथुश्च शरीरे मे रोमहर्षश्च जायते
sīdanti mama gātrāṇi mukhaṃ ca pariśuṣyati| vepathuśca śarīre me romaharṣaśca jāyate
Seeing, O Krishna, these my kinsmen gathered here, eager for fight, my limbs fail me, and my mouth is parched up. I shiver all over, and my hair stands on end. The bow Gândiva slips from my hand, and my skin burns.
Verse 1.30 — गाण्डीवं स्रंसते हस्तात्त्वक्चैव परिदह्यते। न च…
गाण्डीवं स्रंसते हस्तात्त्वक्चैव परिदह्यते। न च शक्नोम्यवस्थातुं भ्रमतीव च मे मनः
gāṇḍīvaṃ sraṃsate hastāttvakcaiva paridahyate| na ca śaknomyavasthātuṃ bhramatīva ca me manaḥ
Neither, O Keshava, can I stand upright. My mind is in a whirl. And I see adverse omens.
Verse 1.31 — निमित्तानि च पश्यामि विपरीतानि केशव। न च…
निमित्तानि च पश्यामि विपरीतानि केशव। न च श्रेयोऽनुपश्यामि हत्वा स्वजनमाहवे
nimittāni ca paśyāmi viparītāni keśava| na ca śreyo'nupaśyāmi hatvā svajanamāhave
Neither, O Krishna, do I see any good in killing these my own people in battle. I desire neither victory nor empire, nor yet pleasure.
Verse 1.32 — न काङ्क्षे विजयं कृष्ण न च राज्यं सुखानि च। किं…
न काङ्क्षे विजयं कृष्ण न च राज्यं सुखानि च। किं नो राज्येन गोविन्द किं भोगैर्जीवितेन वा
na kāṅkṣe vijayaṃ kṛṣṇa na ca rājyaṃ sukhāni ca| kiṃ no rājyena govinda kiṃ bhogairjīvitena vā
Of what avail is dominion to us, of what avail are pleasures and even life, if these, O Govinda! for whose sake it is desired that empire, enjoyment and pleasure should be ours, themselves stand here in battle, having renounced life and wealth—Teachers, uncles, sons and also grandfathers, maternal uncles, fathers-in-law, grandsons, brothers-in-law, besides other kinsmen.
येषामर्थे काङ्क्षितं नो राज्यं भोगाः सुखानि च। त इमेऽवस्थिता युद्धे प्राणांस्त्यक्त्वा धनानि च
yeṣāmarthe kāṅkṣitaṃ no rājyaṃ bhogāḥ sukhāni ca| ta ime'vasthitā yuddhe prāṇāṃstyaktvā dhanāni ca
Of what avail is dominion to us, of what avail are pleasures and even life, if these, O Govinda! for whose sake it is desired that empire, enjoyment and pleasure should be ours, themselves stand here in battle, having renounced life and wealth—Teachers, uncles, sons and also grandfathers, maternal uncles, fathers-in-law, grandsons, brothers-in-law, besides other kinsmen.
Verse 1.34 — आचार्याः पितरः पुत्रास्तथैव च पितामहाः। मातुलाः…
आचार्याः पितरः पुत्रास्तथैव च पितामहाः। मातुलाः श्चशुराः पौत्राः श्यालाः सम्बन्धिनस्तथा
ācāryāḥ pitaraḥ putrāstathaiva ca pitāmahāḥ| mātulāḥ ścaśurāḥ pautrāḥ śyālāḥ sambandhinastathā
Of what avail is dominion to us, of what avail are pleasures and even life, if these, O Govinda! for whose sake it is desired that empire, enjoyment and pleasure should be ours, themselves stand here in battle, having renounced life and wealth—Teachers, uncles, sons and also grandfathers, maternal uncles, fathers-in-law, grandsons, brothers-in-law, besides other kinsmen.
etānna hantumicchāmi ghnato'pi madhusūdana| api trailokyarājyasya hetoḥ kiṃ nu mahīkṛte
Even though these were to kill me, O slayer of Madhu, I could not wish to kill them, not even for the sake of dominion over the three worlds, how much less for the sake of the earth!
Verse 1.36 — निहत्य धार्तराष्ट्रान्नः का प्रीतिः…
निहत्य धार्तराष्ट्रान्नः का प्रीतिः स्याज्जनार्दन। पापमेवाश्रयेदस्मान्हत्वैतानाततायिनः
nihatya dhārtarāṣṭrānnaḥ kā prītiḥ syājjanārdana| pāpamevāśrayedasmānhatvaitānātatāyinaḥ
What pleasure indeed could be ours, O Jnanârdana, from killing these sons of Dhritarâshtra? Sin only could take hold of us by the slaying of these felons.
Therefore ought we not to kill our kindred, the sons of Dhritarâshtra. For how could we, O Mâdhava, gain happiness by the slaying of our own kinsmen?
Verse 1.38 — यद्यप्येते न पश्यन्ति लोभोपहतचेतसः। कुलक्षयकृतं…
यद्यप्येते न पश्यन्ति लोभोपहतचेतसः। कुलक्षयकृतं दोषं मित्रद्रोहे च पातकम्
yadyapyete na paśyanti lobhopahatacetasaḥ| kulakṣayakṛtaṃ doṣaṃ mitradrohe ca pātakam
Though these, with understanding overpowered by greed, see no evil due to decay of families, and no sin in hostility to friends, why should we, O Janârdana, who see clearly the evil due to
Verse 1.39 — कथं न ज्ञेयमस्माभिः पापादस्मान्निवर्तितुम्।…
कथं न ज्ञेयमस्माभिः पापादस्मान्निवर्तितुम्। कुलक्षयकृतं दोषं प्रपश्यद्भिर्जनार्दन
kathaṃ na jñeyamasmābhiḥ pāpādasmānnivartitum| kulakṣayakṛtaṃ doṣaṃ prapaśyadbhirjanārdana
Though these, with understanding overpowered by greed, see no evil due to decay of families, and no sin in hostility to friends, why should we, O Janârdana, who see clearly the evil due to
On the decay of a family the immemorial religious rites of that family die out. On the destruction of spirituality, impiety further overwhelms the whole of the family.
Admixture of castes, indeed, is for the hell of the family and the destroyers of the family; their ancestors fall, deprived of the offerings of rice-ball and water.
By these misdeeds of the destroyers of the family, bringing about confusion of castes, are the immemorial religious rites of the caste and the family destroyed.
Speaking thus in the midst of the battle-field, Arjuna casting away his bow and arrows, sank down on the seat of his chariot, with his mind distressed with sorrow.
2. सांख्ययोग
2. सांख्ययोग
2. sāṃkhyayoga
Transcendental Knowledge
Verse 2.1 — सञ्जय उवाच तं तथा कृपयाऽविष्टमश्रुपूर्णाकुलेक्षण…
सञ्जय उवाच तं तथा कृपयाऽविष्टमश्रुपूर्णाकुलेक्षणम्। विषीदन्तमिदं वाक्यमुवाच मधुसूदनः
—But how can I, in battle, O slayer of Madhu, fight with arrows against Bhishma and Drona, who are rather worthy to be worshipped, O destroyer of foes!
Verse 2.5 — गुरूनहत्वा हि महानुभावान् श्रेयो भोक्तुं…
Surely it would be better even to eat the bread of beggary in this life than to slay these great-souled masters. But if I kill them, even in this world, all my enjoyment of wealth and desires will be stained with blood.
Verse 2.6 — न चैतद्विद्मः कतरन्नो गरीयो यद्वा जयेम यदि वा…
न चैतद्विद्मः कतरन्नो गरीयो यद्वा जयेम यदि वा नो जयेयुः। यानेव हत्वा न जिजीविषाम स्तेऽवस्थिताः प्रमुखे धार्तराष्ट्राः
na caitadvidmaḥ kataranno garīyo yadvā jayema yadi vā no jayeyuḥ| yāneva hatvā na jijīviṣāma ste'vasthitāḥ pramukhe dhārtarāṣṭrāḥ
And indeed I can scarcely tell which will be better, that we should conquer them, or that they should conquer us. The very sons of Dhritarâshtra,—after slaying whom we should not care to live,—stand facing us.
With my nature overpowered by weak commiseration, with a mind in confusion about duty, I supplicate Thee. Say decidedly what is good for me. I am Thy disciple. Instruct me who have taken refuge in Thee.
Verse 2.8 — न हि प्रपश्यामि ममापनुद्या द्यच्छोकमुच्छोषणमिन्द…
न हि प्रपश्यामि ममापनुद्या द्यच्छोकमुच्छोषणमिन्द्रियाणाम्। अवाप्य भूमावसपत्नमृद्धम् राज्यं सुराणामपि चाधिपत्यम्
na hi prapaśyāmi mamāpanudyā dyacchokamucchoṣaṇamindriyāṇām| avāpya bhūmāvasapatnamṛddham rājyaṃ surāṇāmapi cādhipatyam
I do not see anything to remove this sorrow which blasts my senses, even were I to obtain unrivalled and flourishing dominion over the earth, and mastery over the gods.
Thou hast been mourning for them who should not be mourned for. Yet thou speakest words of wisdom. The (truly) wise grieve neither for the living nor the dead.
Verse 2.12 — न त्वेवाहं जातु नासं न त्वं नेमे जनाधिपाः। न…
न त्वेवाहं जातु नासं न त्वं नेमे जनाधिपाः। न चैव न भविष्यामः सर्वे वयमतः परम्
na tvevāhaṃ jātu nāsaṃ na tvaṃ neme janādhipāḥ| na caiva na bhaviṣyāmaḥ sarve vayamataḥ param
It is not that I have never existed, nor thou, nor these kings. Nor is it that we shall cease to exist in the future.
Notions of heat and cold, of pain and pleasure, are born, O son of Kunti, only of the contact of the senses with their objects. They have a beginning and an end. They are impermanent in their nature. Bear them patiently, O descendant of Bharata.
Verse 2.15 — यं हि न व्यथयन्त्येते पुरुषं पुरुषर्षभ।…
यं हि न व्यथयन्त्येते पुरुषं पुरुषर्षभ। समदुःखसुखं धीरं सोऽमृतत्वाय कल्पते
yaṃ hi na vyathayantyete puruṣaṃ puruṣarṣabha| samaduḥkhasukhaṃ dhīraṃ so'mṛtatvāya kalpate
That calm man who is the same in pain and pleasure, whom these cannot disturb, alone is able, O great amongst men, to attain to immortality.
अन्तवन्त इमे देहा नित्यस्योक्ताः शरीरिणः। अनाशिनोऽप्रमेयस्य तस्माद्युध्यस्व भारत
antavanta ime dehā nityasyoktāḥ śarīriṇaḥ| anāśino'prameyasya tasmādyudhyasva bhārata
Of this indwelling Self, the ever-changeless, the indestructible, the illimitable,—these bodies are said to have an end. Fight therefore, O descendant of Bharata.
य एनं वेत्ति हन्तारं यश्चैनं मन्यते हतम्। उभौ तौ न विजानीतो नायं हन्ति न हन्यते
ya enaṃ vetti hantāraṃ yaścainaṃ manyate hatam| ubhau tau na vijānīto nāyaṃ hanti na hanyate
He who takes the Self to be the slayer, he who takes It to be the slain, neither of these knows. It does not slay, nor is It slain.
Verse 2.20 — न जायते म्रियते वा कदाचि न्नायं भूत्वा भविता वा…
न जायते म्रियते वा कदाचि न्नायं भूत्वा भविता वा न भूयः। अजो नित्यः शाश्वतोऽयं पुराणो न हन्यते हन्यमाने शरीरे
na jāyate mriyate vā kadāci nnāyaṃ bhūtvā bhavitā vā na bhūyaḥ| ajo nityaḥ śāśvato'yaṃ purāṇo na hanyate hanyamāne śarīre
This in never born, nor does It die. It is not that not having been It again comes into being. (Or according to another view: It is not that having been It again ceases to be). This is unborn, eternal, changeless, ever-Itself. It is not killed when the body is killed.
Verse 2.21 — वेदाविनाशिनं नित्यं य एनमजमव्ययम्। कथं स पुरुषः…
वेदाविनाशिनं नित्यं य एनमजमव्ययम्। कथं स पुरुषः पार्थ कं घातयति हन्ति कम्
vedāvināśinaṃ nityaṃ ya enamajamavyayam| kathaṃ sa puruṣaḥ pārtha kaṃ ghātayati hanti kam
He that knows This to be indestructible, changeless, without birth, and immutable, how is he, O son of Prithâ, to slay or cause another to slay?
Even as a man casts off worn-out clothes, and puts on others which are new, so the embodied casts off worn-out bodies, and enters into others which are new.
अव्यक्तादीनि भूतानि व्यक्तमध्यानि भारत। अव्यक्तनिधनान्येव तत्र का परिदेवना
avyaktādīni bhūtāni vyaktamadhyāni bhārata| avyaktanidhanānyeva tatra kā paridevanā
All beings are unmanifested in their beginning, O Bhârata, manifested in their middle state and unmanifested again in their end. What is there then to grieve about?
āścaryavatpaśyati kaścidena māścaryavadvadati tathaiva cānyaḥ| āścaryavaccainamanyaḥ śrṛṇoti śrutvāpyenaṃ veda na caiva kaścit
Some look upon the Self as marvellous. Others speak of It as wonderful. Others again hear of It as a wonder. And still others, though hearing, do not understand It at all.
The great chariot-warriors will believe that thou hast withdrawn from the battle through fear. And thou wilt be lightly esteemed by them who have thought much of thee.
The wisdom of Self-realisation has been declared unto thee. Hearken thou now to the wisdom of Yoga, endued with which, O son of Prithâ, thou shalt break through the bonds of Karma.
Verse 2.40 — नेहाभिक्रमनाशोऽस्ति प्रत्यवायो न विद्यते।…
नेहाभिक्रमनाशोऽस्ति प्रत्यवायो न विद्यते। स्वल्पमप्यस्य धर्मस्य त्रायते महतो भयात्
nehābhikramanāśo'sti pratyavāyo na vidyate| svalpamapyasya dharmasya trāyate mahato bhayāt
In this, there is no waste of the unfinished attempt, nor is there production of contrary results. Even very little of this Dharma protects from the great terror.
O Pârtha, no set determination is formed in the minds of those that are deeply attached to pleasure and power, and whose discrimination is stolen away by the flowery words of the unwise, who are full of desires and look upon heaven as their highest goal and who, taking pleasure in the panegyric words of the Vedas, declare that there is nothing else. Their (flowery) words are exuberant with various specific, rites as the means to pleasure and power and are the causes of
कामात्मानः स्वर्गपरा जन्मकर्मफलप्रदाम्। क्रियाविशेषबहुलां भोगैश्वर्यगतिं प्रति
kāmātmānaḥ svargaparā janmakarmaphalapradām| kriyāviśeṣabahulāṃ bhogaiśvaryagatiṃ prati
O Pârtha, no set determination is formed in the minds of those that are deeply attached to pleasure and power, and whose discrimination is stolen away by the flowery words of the unwise, who are full of desires and look upon heaven as their highest goal and who, taking pleasure in the panegyric words of the Vedas, declare that there is nothing else. Their (flowery) words are exuberant with various specific, rites as the means to pleasure and power and are the causes of
भोगैश्वर्यप्रसक्तानां तयापहृतचेतसाम्। व्यवसायात्मिका बुद्धिः समाधौ न विधीयते
bhogaiśvaryaprasaktānāṃ tayāpahṛtacetasām| vyavasāyātmikā buddhiḥ samādhau na vidhīyate
O Pârtha, no set determination is formed in the minds of those that are deeply attached to pleasure and power, and whose discrimination is stolen away by the flowery words of the unwise, who are full of desires and look upon heaven as their highest goal and who, taking pleasure in the panegyric words of the Vedas, declare that there is nothing else. Their (flowery) words are exuberant with various specific, rites as the means to pleasure and power and are the causes of
The Vedas deal with the three Gunas. Be thou free, O Arjuna, from the triad of the Gunas, free from the pairs of opposites, ever-balanced, free from (the thought of) getting and keeping, and established in the Self.
To the Brâhmana who has known the Self, all the Vedas are of so much use as a reservoir is, when there is a flood everywhere.
Verse 2.47 — कर्मण्येवाधिकारस्ते मा फलेषु कदाचन। मा…
कर्मण्येवाधिकारस्ते मा फलेषु कदाचन। मा कर्मफलहेतुर्भूर्मा ते सङ्गोऽस्त्वकर्मणि
karmaṇyevādhikāraste mā phaleṣu kadācana| mā karmaphalaheturbhūrmā te saṅgo'stvakarmaṇi
Thy right is to work only; but never to the fruits thereof. Be thou not the producer of the fruits of (thy) actions; neither let thy attachment be towards inaction.
yogasthaḥ kuru karmāṇi saṅgaṃ tyaktvā dhanañjaya| siddhyasiddhyoḥ samo bhūtvā samatvaṃ yoga ucyate
Being steadfast in Yoga, Dhananjaya, perform actions, abandoning attachment, remaining unconcerned as regards success and failure. This evenness. of mind (in regard to success and failure) is known as Yoga.
Endued with this evenness of mind, one frees oneself in this life, alike from vice and virtue. Devote thyself, therefore, to this Yoga. Yoga is the very dexterity of work.
Verse 2.51 — कर्मजं बुद्धियुक्ता हि फलं त्यक्त्वा मनीषिणः।…
कर्मजं बुद्धियुक्ता हि फलं त्यक्त्वा मनीषिणः। जन्मबन्धविनिर्मुक्ताः पदं गच्छन्त्यनामयम्
karmajaṃ buddhiyuktā hi phalaṃ tyaktvā manīṣiṇaḥ| janmabandhavinirmuktāḥ padaṃ gacchantyanāmayam
The wise, possessed of this evenness of mind, abandoning the fruits of their actions, freed for ever from the fetters of birth, go to that state which is beyond all evil.
Verse 2.52 — यदा ते मोहकलिलं बुद्धिर्व्यतितरिष्यति। तदा…
यदा ते मोहकलिलं बुद्धिर्व्यतितरिष्यति। तदा गन्तासि निर्वेदं श्रोतव्यस्य श्रुतस्य च
yadā te mohakalilaṃ buddhirvyatitariṣyati| tadā gantāsi nirvedaṃ śrotavyasya śrutasya ca
When thy intellect crosses beyond the taint of illusion, then shalt thou attain to indifference, regarding things heard and things yet to be heard.
Verse 2.53 — श्रुतिविप्रतिपन्ना ते यदा स्थास्यति निश्चला।…
श्रुतिविप्रतिपन्ना ते यदा स्थास्यति निश्चला। समाधावचला बुद्धिस्तदा योगमवाप्स्यसि
śrutivipratipannā te yadā sthāsyati niścalā| samādhāvacalā buddhistadā yogamavāpsyasi
When thy intellect, tossed about by the conflict of opinions—has become immovable and firmly established in the Self, then thou shalt attain Self-realisation.
Verse 2.54 — अर्जुन उवाच स्थितप्रज्ञस्य का भाषा समाधिस्थस्य…
अर्जुन उवाच स्थितप्रज्ञस्य का भाषा समाधिस्थस्य केशव। स्थितधीः किं प्रभाषेत किमासीत व्रजेत किम्
arjuna uvāca sthitaprajñasya kā bhāṣā samādhisthasya keśava| sthitadhīḥ kiṃ prabhāṣeta kimāsīta vrajeta kim
What, O Keshava, is the description of the man of steady wisdom, merged in Samâdhi? How (on the other hand) does the man of steady wisdom speak, how sit, how walk?
Verse 2.55 — श्री भगवानुवाच प्रजहाति यदा कामान् सर्वान्…
When a man completely casts away, O Pârtha, all the desires of the mind, satisfied in the Self alone by the Self, then is he said to be one of steady wisdom.
He whose mind is not shaken by adversity, who does not hanker after happiness, who has become free from affection, fear, and wrath, is indeed the Muni of steady wisdom.
From anger comes delusion, and from delusion loss of memory. From loss of memory comes the ruin of discrimination, and from the ruin of discrimination he perishes.
In tranquillity, all sorrow is destroyed. For the intellect of him who is tranquil-minded, is soon established in firmness.
Verse 2.66 — नास्ति बुद्धिरयुक्तस्य न चायुक्तस्य भावना। न…
नास्ति बुद्धिरयुक्तस्य न चायुक्तस्य भावना। न चाभावयतः शान्तिरशान्तस्य कुतः सुखम्
nāsti buddhirayuktasya na cāyuktasya bhāvanā| na cābhāvayataḥ śāntiraśāntasya kutaḥ sukham
No knowledge (of the Self) has the unsteady. Nor has he meditation. To the unmeditative there is no peace. And how can one without peace have happiness?
Verse 2.67 — इन्द्रियाणां हि चरतां यन्मनोऽनुविधीयते। तदस्य…
इन्द्रियाणां हि चरतां यन्मनोऽनुविधीयते। तदस्य हरति प्रज्ञां वायुर्नावमिवाम्भसि
indriyāṇāṃ hi caratāṃ yanmano'nuvidhīyate| tadasya harati prajñāṃ vāyurnāvamivāmbhasi
For, the mind which follows in the wake of the wandering senses, carries away his discrimination, as a wind (carries away from its course) a boat on the waters.
आपूर्यमाणमचलप्रतिष्ठं समुद्रमापः प्रविशन्ति यद्वत्। तद्वत्कामा यं प्रविशन्ति सर्वे स शान्तिमाप्नोति न कामकामी
āpūryamāṇamacalapratiṣṭhaṃ samudramāpaḥ praviśanti yadvat| tadvatkāmā yaṃ praviśanti sarve sa śāntimāpnoti na kāmakāmī
As into the ocean,—brimful, and still,—flow the waters, even so the Muni into whom enter all desires, he, and not the desirer of desires, attains to peace.
This is to have one's being in Brahman, O son of Prithâ. None, attaining to this, becomes deluded. Being established therein, even at the end of life, a man attains to oneness with Brahman.
vyāmiśreṇeva vākyena buddhiṃ mohayasīva me| tadekaṃ vada niśicatya yena śreyo'hamāpnuyām
With these seemingly conflicting words, Thou art, as it were, bewildering my understanding;—tell me that one thing for certain, by which I can attain to the highest.
Verse 3.3 — श्री भगवानुवाच लोकेऽस्मिन्द्विविधा निष्ठा पुरा…
श्री भगवानुवाच लोकेऽस्मिन्द्विविधा निष्ठा पुरा प्रोक्ता मयानघ। ज्ञानयोगेन सांख्यानां कर्मयोगेन योगिनाम्
In the beginning (of creation), O sinless one, the twofold path of devotion was given by Me to this world;—the path of knowledge for the meditative, the path of work for the active.
Verse 3.4 — न कर्मणामनारम्भान्नैष्कर्म्यं पुरुषोऽश्नुते। न…
न कर्मणामनारम्भान्नैष्कर्म्यं पुरुषोऽश्नुते। न च संन्यसनादेव सिद्धिं समधिगच्छति
na karmaṇāmanārambhānnaiṣkarmyaṃ puruṣo'śnute| na ca saṃnyasanādeva siddhiṃ samadhigacchati
By non-performance of work none reaches worklessness; by merely giving up action no one attains to perfection.
Verse 3.5 — न हि कश्िचत्क्षणमपि जातु तिष्ठत्यकर्मकृत्।…
न हि कश्िचत्क्षणमपि जातु तिष्ठत्यकर्मकृत्। कार्यते ह्यवशः कर्म सर्वः प्रकृतिजैर्गुणैः
na hi kaśicatkṣaṇamapi jātu tiṣṭhatyakarmakṛt| kāryate hyavaśaḥ karma sarvaḥ prakṛtijairguṇaiḥ
Verily none can ever rest for even an instant, without performing action; for all are made to act, helplessly indeed, by the Gunas, born of Prakriti.
कर्मेन्द्रियाणि संयम्य य आस्ते मनसा स्मरन्। इन्द्रियार्थान्विमूढात्मा मिथ्याचारः स उच्यते
karmendriyāṇi saṃyamya ya āste manasā smaran| indriyārthānvimūḍhātmā mithyācāraḥ sa ucyate
He, who restraining the organs of action, sits revolving in the mind, thoughts regarding objects of senses, he, of deluded understanding, is called a hypocrite.
नियतं कुरु कर्म त्वं कर्म ज्यायो ह्यकर्मणः। शरीरयात्रापि च ते न प्रसिद्ध्येदकर्मणः
niyataṃ kuru karma tvaṃ karma jyāyo hyakarmaṇaḥ| śarīrayātrāpi ca te na prasiddhyedakarmaṇaḥ
Do thou perform obligatory action; for action is superior to inaction, and even the bare maintenance of thy body would not be possible if thou art inactive.
The world is bound by actions other than those performed for the sake of Yajna; do thou therefore, O son of Kunti, perform action for Yajna alone, devoid of attachment.
The Prajâpati, having in the beginning created mankind together with Yajna, said,—By this shall ye multiply: this shall be the milch cow of your desires.
Verse 3.11 — देवान्भावयतानेन ते देवा भावयन्तु वः। परस्परं…
देवान्भावयतानेन ते देवा भावयन्तु वः। परस्परं भावयन्तः श्रेयः परमवाप्स्यथ
devānbhāvayatānena te devā bhāvayantu vaḥ| parasparaṃ bhāvayantaḥ śreyaḥ paramavāpsyatha
Cherish the Devas with this, and may those Devas cherish you: thus cherishing one another, ye shall gain the highest good.
iṣṭānbhogānhi vo devā dāsyante yajñabhāvitāḥ| tairdattānapradāyaibhyo yo bhuṅkte stena eva saḥ
The Devas, cherished by Yajna, will give you desired-for objects. So, he who enjoys objects given by the Devas without offering (in return) to them, is verily a thief.
यस्त्वात्मरतिरेव स्यादात्मतृप्तश्च मानवः। आत्मन्येव च सन्तुष्टस्तस्य कार्यं न विद्यते
yastvātmaratireva syādātmatṛptaśca mānavaḥ| ātmanyeva ca santuṣṭastasya kāryaṃ na vidyate
But the man who is devoted to the Self, and is satisfied with the Self, and content in the Self alone, he has no obligatory duty.
Verse 3.18 — नैव तस्य कृतेनार्थो नाकृतेनेह कश्चन। न चास्य…
नैव तस्य कृतेनार्थो नाकृतेनेह कश्चन। न चास्य सर्वभूतेषु कश्िचदर्थव्यपाश्रयः
naiva tasya kṛtenārtho nākṛteneha kaścana| na cāsya sarvabhūteṣu kaśicadarthavyapāśrayaḥ
He has no object in this world (to gain) by doing (an action), nor (does he incur any loss) by non-performance of action,—nor has he (need of) depending on any being for any object.
Therefore, do thou always perform actions which are obligatory, without attachment;—by performing action without attachment, one attains to the highest.
Verse 3.20 — कर्मणैव हि संसिद्धिमास्थिता जनकादयः।…
कर्मणैव हि संसिद्धिमास्थिता जनकादयः। लोकसंग्रहमेवापि संपश्यन्कर्तुमर्हसि
karmaṇaiva hi saṃsiddhimāsthitā janakādayaḥ| lokasaṃgrahamevāpi saṃpaśyankartumarhasi
Verily by action alone, Janaka and others attained perfection;—also, simply with the view for the guidance of men, thou shouldst perform action.
As do the unwise, attached to work, act, so should the wise act, O descendant of Bharata, (but) without
Verse 3.26 — न बुद्धिभेदं जनयेदज्ञानां कर्मसङ्गिनाम्।…
न बुद्धिभेदं जनयेदज्ञानां कर्मसङ्गिनाम्। जोषयेत्सर्वकर्माणि विद्वान् युक्तः समाचरन्
na buddhibhedaṃ janayedajñānāṃ karmasaṅginām| joṣayetsarvakarmāṇi vidvān yuktaḥ samācaran
One should not unsettle the understanding of the ignorant, attached to action; the wise, (himself) steadily acting, should engage (the ignorant) in all work.
तत्त्ववित्तु महाबाहो गुणकर्मविभागयोः। गुणा गुणेषु वर्तन्त इति मत्वा न सज्जते
tattvavittu mahābāho guṇakarmavibhāgayoḥ| guṇā guṇeṣu vartanta iti matvā na sajjate
But, one, with true insight into the domains of Guna and Karma, knowing that Gunas as senses merely rest on Gunas as objects, does not become attached.
Men of perfect knowledge should not unsettle (the understanding of) people of dull wit and imperfect knowledge, who deluded by the Gunas of Prakriti attach (themselves) to the functions of the Gunas.
Better is one's own Dharma, (though) imperfect, than the Dharma of another well-performed. Better is death in one's own Dharma: the Dharma of another is fraught with fear.
The senses are said to be superior (to the body); the mind is superior to the senses; the intellect is superior to the mind; and that which is superior to the intellect is He (the Atman).
Verse 3.43 — एवं बुद्धेः परं बुद्ध्वा संस्तभ्यात्मानमात्मना।…
एवं बुद्धेः परं बुद्ध्वा संस्तभ्यात्मानमात्मना। जहि शत्रुं महाबाहो कामरूपं दुरासदम्
The fourfold caste was created by Me, by the differentiation of Guna and Karma. Though I am the author thereof, know Me to be the non-doer, and changeless.
Verse 4.14 — न मां कर्माणि लिम्पन्ति न मे कर्मफले स्पृहा।…
न मां कर्माणि लिम्पन्ति न मे कर्मफले स्पृहा। इति मां योऽभिजानाति कर्मभिर्न स बध्यते
na māṃ karmāṇi limpanti na me karmaphale spṛhā| iti māṃ yo'bhijānāti karmabhirna sa badhyate
Actions do not taint Me, nor have I any thirst for the result of action. He who knows Me thus is not fettered by action.
Verse 4.15 — एवं ज्ञात्वा कृतं कर्म पूर्वैरपि मुमुक्षुभिः।…
Even sages are bewildered, as to what is action and what is inaction. I shall therefore tell you what action is, by knowing which you will be freed from evil.
Verse 4.17 — कर्मणो ह्यपि बोद्धव्यं बोद्धव्यं च विकर्मणः।…
यदृच्छालाभसन्तुष्टो द्वन्द्वातीतो विमत्सरः। समः सिद्धावसिद्धौ च कृत्वापि न निबध्यते
yadṛcchālābhasantuṣṭo dvandvātīto vimatsaraḥ| samaḥ siddhāvasiddhau ca kṛtvāpi na nibadhyate
Content with what comes to him without effort, unaffected by the pairs of opposites, free from envy, even-minded in success and failure, though acting, he is not bound.
brahmārpaṇaṃ brahmahavirbrahmāgnau brahmaṇā hutam| brahmaiva tena gantavyaṃ brahmakarmasamādhinā
The process is Brahman, the clarified butter is Brahman, offered by Brahman in the fire of Brahman; by seeing Brahman in action, he reaches Brahman alone.
Some again offer hearing and other senses as sacrifice in the fire of control, while others offer sound and other sense-objects as sacrifice in the fire of the senses.
Some again offer all the actions of the senses and the functions of the vital energy, as sacrifice in the fire of control in self, kindled by knowledge.
Others again offer wealth, austerity, and Yoga, as sacrifice, while still others, of self-restraint and rigid vows, offer study of the scriptures and knowledge, as sacrifice.
Verse 4.29 — अपाने जुह्वति प्राण प्राणेऽपानं तथाऽपरे।…
अपाने जुह्वति प्राण प्राणेऽपानं तथाऽपरे। प्राणापानगती रुद्ध्वा प्राणायामपरायणाः
Yet some offer as sacrifice, the outgoing into the in-coming breath, and the in-coming into the out-going, stopping the courses of the in-coming and out-going breaths, constantly practising the regulation of the vital energy; while others yet of regulated food, offer in the Prânas the functions thereof.
apare niyatāhārāḥ prāṇānprāṇeṣu juhvati| sarve'pyete yajñavido yajñakṣapitakalmaṣāḥ
All of these are knowers of Yajna, having their sins consumed by Yajna, and eating of the nectar—the remnant of Yajna, they go to the Eternal Brahman. (Even) this world is not for the non-performer of Yajna, how then another, O best of the Kurus?
All of these are knowers of Yajna, having their sins consumed by Yajna, and eating of the nectar—the remnant of Yajna, they go to the Eternal Brahman. (Even) this world is not for the non-performer of Yajna, how then another, O best of the Kurus?
Verse 4.32 — एवं बहुविधा यज्ञा वितता ब्रह्मणो मुखे।…
एवं बहुविधा यज्ञा वितता ब्रह्मणो मुखे। कर्मजान्विद्धि तान्सर्वानेवं ज्ञात्वा विमोक्ष्यसे
As blazing fire reduces wood into ashes, so, O Arjuna, does the fire of knowledge reduce all Karma to ashes.
Verse 4.38 — न हि ज्ञानेन सदृशं पवित्रमिह विद्यते। तत्स्वयं…
न हि ज्ञानेन सदृशं पवित्रमिह विद्यते। तत्स्वयं योगसंसिद्धः कालेनात्मनि विन्दति
na hi jñānena sadṛśaṃ pavitramiha vidyate| tatsvayaṃ yogasaṃsiddhaḥ kālenātmani vindati
Verily there exists nothing in this world purifying like knowledge. In good time, having reached perfection in Yoga, one realises that oneself in one's own heart.
The man with Shraddhâ, the devoted, the master of one's senses, attains (this) knowledge. Having attained knowledge one goes at once to the Supreme Peace.
Therefore, cutting with the sword of knowledge, this doubt about the Self, born of ignorance, residing in thy heart, take refuge in Yoga. Arise, O Bhârata!
5. कर्मसंन्यासयोग
5. कर्मसंन्यासयोग
5. karmasaṃnyāsayoga
Path of Renunciation
Verse 5.1 — अर्जुन उवाच संन्यासं कर्मणां कृष्ण पुनर्योगं च…
अर्जुन उवाच संन्यासं कर्मणां कृष्ण पुनर्योगं च शंससि। यच्छ्रेय एतयोरेकं तन्मे ब्रूहि सुनिश्िचतम्
Both renunciation and performance of action lead to freedom: of these, performance of action is superior to the renunciation of action.
Verse 5.3 — ज्ञेयः स नित्यसंन्यासी यो न द्वेष्टि न…
ज्ञेयः स नित्यसंन्यासी यो न द्वेष्टि न काङ्क्षति। निर्द्वन्द्वो हि महाबाहो सुखं बन्धात्प्रमुच्यते
jñeyaḥ sa nityasaṃnyāsī yo na dveṣṭi na kāṅkṣati| nirdvandvo hi mahābāho sukhaṃ bandhātpramucyate
He should be known a constant Sannyâsi, who neither likes nor dislikes: for, free from the pairs of opposites, mighty-armed, he is easily set free from bondage.
Verse 5.4 — सांख्ययोगौ पृथग्बालाः प्रवदन्ति न पण्डिताः।…
सांख्ययोगौ पृथग्बालाः प्रवदन्ति न पण्डिताः। एकमप्यास्थितः सम्यगुभयोर्विन्दते फलम्
sāṃkhyayogau pṛthagbālāḥ pravadanti na paṇḍitāḥ| ekamapyāsthitaḥ samyagubhayorvindate phalam
Children, not the wise, speak of knowledge and performance of action, as distinct. He who truly lives in one, gains the fruits of both.
Renunciation of action, O mighty-armed, is hard to attain to without performance of action; the man of meditation, purified by devotion to action, quickly goes to Brahman.
योगयुक्तो विशुद्धात्मा विजितात्मा जितेन्द्रियः। सर्वभूतात्मभूतात्मा कुर्वन्नपि न लिप्यते
yogayukto viśuddhātmā vijitātmā jitendriyaḥ| sarvabhūtātmabhūtātmā kurvannapi na lipyate
With the mind purified by devotion to performance of action, and the body conquered, and senses subdued, one who realises one's Self, as the Self in all beings, though acting, is not tainted.
The knower of Truth, (being) centred (in the Self) should think, I do nothing at all—though seeing, hearing, touching, smelling, eating, going, sleeping, breathing, speaking, letting go, holding, opening and closing the eyes—convinced that it is the senses that move among sense-objects.
The knower of Truth, (being) centred (in the Self) should think, I do nothing at all—though seeing, hearing, touching, smelling, eating, going, sleeping, breathing, speaking, letting go, holding, opening and closing the eyes—convinced that it is the senses that move among sense-objects.
The well-poised, forsaking the fruit of action, attains peace, born of steadfastness; the unbalanced one, led by desire, is bound by being attached to the fruit (of action).
The subduer (of the senses), having renounced all actions by discrimination, rests happily in the city of the nine gates, neither acting, nor causing (others) to act.
Verse 5.14 — न कर्तृत्वं न कर्माणि लोकस्य सृजति प्रभुः। न…
न कर्तृत्वं न कर्माणि लोकस्य सृजति प्रभुः। न कर्मफलसंयोगं स्वभावस्तु प्रवर्तते
na kartṛtvaṃ na karmāṇi lokasya sṛjati prabhuḥ| na karmaphalasaṃyogaṃ svabhāvastu pravartate
Neither agency, nor actions does the Lord create for the world, nor (does He bring about) the union with the fruit of action. It is universal ignorance that does. (it all).
Verse 5.15 — नादत्ते कस्यचित्पापं न चैव सुकृतं विभुः।…
Those who have their intellect absorbed in That, whose self is That, whose steadfastness is in That, whose consummation is That, their impurities cleansed by knowledge, they attain to Non-return (Moksha).
इहैव तैर्जितः सर्गो येषां साम्ये स्थितं मनः। निर्दोषं हि समं ब्रह्म तस्माद्ब्रह्मणि ते स्थिताः
ihaiva tairjitaḥ sargo yeṣāṃ sāmye sthitaṃ manaḥ| nirdoṣaṃ hi samaṃ brahma tasmādbrahmaṇi te sthitāḥ
(Relative) existence has been conquered by them, even in this world, whose mind rests in evenness, since Brahman is even and without imperfection: therefore they indeed rest in Brahman.
Verse 5.20 — न प्रहृष्येत्प्रियं प्राप्य नोद्विजेत्प्राप्य…
न प्रहृष्येत्प्रियं प्राप्य नोद्विजेत्प्राप्य चाप्रियम्। स्थिरबुद्धिरसम्मूढो ब्रह्मविद्ब्रह्मणि स्थितः
na prahṛṣyetpriyaṃ prāpya nodvijetprāpya cāpriyam| sthirabuddhirasammūḍho brahmavidbrahmaṇi sthitaḥ
Resting in Brahman, with intellect steady, and without delusion, the knower of Brahman neither rejoiceth on receiving what is pleasant, nor grieveth on receiving what is unpleasant.
बाह्यस्पर्शेष्वसक्तात्मा विन्दत्यात्मनि यत्सुखम्। स ब्रह्मयोगयुक्तात्मा सुखमक्षयमश्नुते
bāhyasparśeṣvasaktātmā vindatyātmani yatsukham| sa brahmayogayuktātmā sukhamakṣayamaśnute
With the heart unattached to external objects, he realises the joy that is in the Self. With the heart devoted to the meditation of Brahman, he attains un-decaying happiness.
Verse 5.22 — ये हि संस्पर्शजा भोगा दुःखयोनय एव ते।…
ये हि संस्पर्शजा भोगा दुःखयोनय एव ते। आद्यन्तवन्तः कौन्तेय न तेषु रमते बुधः
ye hi saṃsparśajā bhogā duḥkhayonaya eva te| ādyantavantaḥ kaunteya na teṣu ramate budhaḥ
Since enjoyments that are contact-born are parents of misery alone, and with beginning and end, O son of Kunti, a wise man does not seek pleasure in them.
शक्नोतीहैव यः सोढुं प्राक्शरीरविमोक्षणात्। कामक्रोधोद्भवं वेगं स युक्तः स सुखी नरः
śaknotīhaiva yaḥ soḍhuṃ prākśarīravimokṣaṇāt| kāmakrodhodbhavaṃ vegaṃ sa yuktaḥ sa sukhī naraḥ
He who can withstand in this world, before the liberation from the body, the impulse arising from lust and anger, he is steadfast (in Yoga), he is a happy man.
Shutting out external objects, steadying the eyes between the eyebrows, restricting the even currents of Prâna and Apâna inside the nostrils; the senses, mind, and intellect controlled, with Moksha as the supreme goal, freed from desire, fear and anger: such a man of meditation is verily free for ever.
यतेन्द्रियमनोबुद्धिर्मुनिर्मोक्षपरायणः। विगतेच्छाभयक्रोधो यः सदा मुक्त एव सः
yatendriyamanobuddhirmunirmokṣaparāyaṇaḥ| vigatecchābhayakrodho yaḥ sadā mukta eva saḥ
Shutting out external objects, steadying the eyes between the eyebrows, restricting the even currents of Prâna and Apâna inside the nostrils; the senses, mind, and intellect controlled, with Moksha as the supreme goal, freed from desire, fear and anger: such a man of meditation is verily free for ever.
Knowing Me as the dispenser of Yajnas and asceticisms, as the Great Lord of all worlds, as the friend of all beings, he attains Peace.
6. ध्यानयोग
6. ध्यानयोग
6. dhyānayoga
Path of Meditation
Verse 6.1 — श्री भगवानुवाच अनाश्रितः कर्मफलं कार्यं कर्म…
श्री भगवानुवाच अनाश्रितः कर्मफलं कार्यं कर्म करोति यः। स संन्यासी च योगी च न निरग्निर्न चाक्रियः
śrī bhagavānuvāca anāśritaḥ karmaphalaṃ kāryaṃ karma karoti yaḥ| sa saṃnyāsī ca yogī ca na niragnirna cākriyaḥ
He who performs his bounden duty without leaning to the fruit of action —he is a renouncer of action as well as of steadfast mind: not he who is without fire, nor he who is without action.
For the man of meditation wishing to attain purification of heart leading to concentration, work is said to be the way: For him, when he has attained such (concentration), inaction is said to be the way.
Verse 6.4 — यदा हि नेन्द्रियार्थेषु न कर्मस्वनुषज्जते।…
यदा हि नेन्द्रियार्थेषु न कर्मस्वनुषज्जते। सर्वसङ्कल्पसंन्यासी योगारूढस्तदोच्यते
yadā hi nendriyārtheṣu na karmasvanuṣajjate| sarvasaṅkalpasaṃnyāsī yogārūḍhastadocyate
Verily, when there is no attachment, either to sense-objects, or to actions, having renounced all Sankalpas, then is one said to have attained concentration.
A man should uplift himself by his own self, so let him not weaken this self. For this self is the friend of oneself, and this self is the enemy of oneself.
The self (the active part of our nature) is the friend of the self, for him who has conquered himself by this self. But to the unconquered self, this self is inimical, (and behaves) like (an external) foe.
To the self-controlled and serene, the Supreme Self is, the object of constant, realisation, in cold and heat, pleasure and pain, as well as in honour and dishonour.
Whose heart is filled with satisfaction by wisdom and realisation, and is changeless, whose senses are conquered, and to whom a lump of earth, stone, and gold are the same: that Yogi is called steadfast.
सुहृन्मित्रार्युदासीनमध्यस्थद्वेष्यबन्धुषु। साधुष्वपि च पापेषु समबुद्धिर्विशिष्यते
suhṛnmitrāryudāsīnamadhyasthadveṣyabandhuṣu| sādhuṣvapi ca pāpeṣu samabuddhirviśiṣyate
He attains excellence who looks with equal regard upon well-wishers, friends, foes, neutrals, arbiters, the hateful, the relatives, and upon the righteous and the unrighteous alike.
The Yogi should constantly practise concentration of the heart, retiring into solitude, alone, with the mind and body subdued, and free from hope and possession.
There, seated on that seat, making the mind one-pointed and subduing the action of the imaging faculty and the senses, let him practise Yoga for the purification of the heart.
With the heart serene and fearless, firm in the vow of a Brahmachâri, with the mind controlled, and ever thinking of Me, let him sit (in Yoga) having Me as his supreme goal.
When the completely controlled mind rests serenely in the Self alone, free from longing after all desires, then is one called steadfast, (in the Self).
As a lamp in a spot sheltered from the wind does not flicker,—even such has been the simile used for a Yogi of subdued mind, practising concentration in the Self.
When the mind, absolutely restrained by the practice of concentration, attains quietude, and when seeing the Self by the self, one is satisfied in his own Self; when he feels that infinite bliss—which is perceived by the (purified) intellect and which transcends the senses, and established wherein he never departs from his real state; and having obtained which, regards no other acquisition superior to that, and where established, he is not moved even by heavy sorrow;—let that be known as the state, called by the name of Yoga,—a state of severance from the contact of pain. This Yoga should be practised with perseverance, undisturbed by depression of heart.
सुखमात्यन्तिकं यत्तद्बुद्धिग्राह्यमतीन्द्रियम्। वेत्ति यत्र न चैवायं स्थितश्चलति तत्त्वतः
sukhamātyantikaṃ yattadbuddhigrāhyamatīndriyam| vetti yatra na caivāyaṃ sthitaścalati tattvataḥ
When the mind, absolutely restrained by the practice of concentration, attains quietude, and when seeing the Self by the self, one is satisfied in his own Self; when he feels that infinite bliss—which is perceived by the (purified) intellect and which transcends the senses, and established wherein he never departs from his real state; and having obtained which, regards no other acquisition superior to that, and where established, he is not moved even by heavy sorrow;—let that be known as the state, called by the name of Yoga,—a state of severance from the contact of pain. This Yoga should be practised with perseverance, undisturbed by depression of heart.
When the mind, absolutely restrained by the practice of concentration, attains quietude, and when seeing the Self by the self, one is satisfied in his own Self; when he feels that infinite bliss—which is perceived by the (purified) intellect and which transcends the senses, and established wherein he never departs from his real state; and having obtained which, regards no other acquisition superior to that, and where established, he is not moved even by heavy sorrow;—let that be known as the state, called by the name of Yoga,—a state of severance from the contact of pain. This Yoga should be practised with perseverance, undisturbed by depression of heart.
तं विद्याद् दुःखसंयोगवियोगं योगसंज्ञितम्। स निश्चयेन योक्तव्यो योगोऽनिर्विण्णचेतसा
taṃ vidyād duḥkhasaṃyogaviyogaṃ yogasaṃjñitam| sa niścayena yoktavyo yogo'nirviṇṇacetasā
When the mind, absolutely restrained by the practice of concentration, attains quietude, and when seeing the Self by the self, one is satisfied in his own Self; when he feels that infinite bliss—which is perceived by the (purified) intellect and which transcends the senses, and established wherein he never departs from his real state; and having obtained which, regards no other acquisition superior to that, and where established, he is not moved even by heavy sorrow;—let that be known as the state, called by the name of Yoga,—a state of severance from the contact of pain. This Yoga should be practised with perseverance, undisturbed by depression of heart.
Abandoning without reserve all desires born of Sankalpa, and completely restraining, by the mind alone, the whole group of senses from their objects in all directions;
This Yoga which has been taught by Thee, O slayer of Madhu, as characterised by evenness, I do not see (the possibility of) its lasting endurance, owing to restlessness (of the mind).
Verse 6.34 — चञ्चलं हि मनः कृष्ण प्रमाथि बलवद्दृढम्। तस्याहं…
चञ्चलं हि मनः कृष्ण प्रमाथि बलवद्दृढम्। तस्याहं निग्रहं मन्ये वायोरिव सुदुष्करम्
Verily, the mind, O Krishna, is restless, turbulent, strong, and unyielding;. I regard it quite as hard to achieve its control, as that of the wind.
Verse 6.35 — श्री भगवानुवाच असंशयं महाबाहो मनो दुर्निग्रहं…
श्री भगवानुवाच असंशयं महाबाहो मनो दुर्निग्रहं चलं। अभ्यासेन तु कौन्तेय वैराग्येण च गृह्यते
śrī bhagavānuvāca asaṃśayaṃ mahābāho mano durnigrahaṃ calaṃ| abhyāsena tu kaunteya vairāgyeṇa ca gṛhyate
Without doubt, O mighty-armed, the mind is restless, and difficult to control; but through practice and renunciation, O son of Kunti, it may be governed.
Verse 6.36 — असंयतात्मना योगो दुष्प्राप इति मे मतिः।…
असंयतात्मना योगो दुष्प्राप इति मे मतिः। वश्यात्मना तु यतता शक्योऽवाप्तुमुपायतः
asaṃyatātmanā yogo duṣprāpa iti me matiḥ| vaśyātmanā tu yatatā śakyo'vāptumupāyataḥ
Yoga is hard to be attained by one of uncontrolled self: such is My conviction; but the self-controlled, striving by right means, can obtain it.
Though possessed of Shraddhâ but unable to control himself, with the mind wandering away from Yoga, what end does one, failing to gain perfection in Yoga, meet, O Krishna?
Having attained to the worlds of the righteous, and dwelling there for everlasting years, one fallen from Yoga reincarnates in the home of the pure and the prosperous.
Verse 6.42 — अथवा योगिनामेव कुले भवति धीमताम्। एतद्धि…
अथवा योगिनामेव कुले भवति धीमताम्। एतद्धि दुर्लभतरं लोके जन्म यदीदृशम्
The Yogi is regarded as superior to those who practise asceticism, also to those who have obtained wisdom (through the Shâstras). He is also superior to the performers of action, (enjoined in the Vedas). Therefore, be thou a Yogi, O Arjuna!
bhūmirāpo'nalo vāyuḥ khaṃ mano buddhireva ca| ahaṅkāra itīyaṃ me bhinnā prakṛtiraṣṭadhā
Bhumi (earth), Ap (water), Anala (fire), Vâyu (air), Kha (ether), mind, intellect, and egoism: thus is My Prakriti divided eight-fold.
Verse 7.5 — अपरेयमितस्त्वन्यां प्रकृतिं विद्धि मे पराम्।…
अपरेयमितस्त्वन्यां प्रकृतिं विद्धि मे पराम्। जीवभूतां महाबाहो ययेदं धार्यते जगत्
apareyamitastvanyāṃ prakṛtiṃ viddhi me parām| jīvabhūtāṃ mahābāho yayedaṃ dhāryate jagat
This is the lower (Prakriti). But different from it, know thou, O mighty-armed, My higher Prakriti—the principle of self-consciousness, by which this universe is sustained.
I am the sapidity in waters, O son of Kunti; I, the radiance in the moon and the sun; I am the Om in all the Vedas, sound in Akâsha, and manhood in men.
Verse 7.9 — पुण्यो गन्धः पृथिव्यां च तेजश्चास्मि विभावसौ।…
पुण्यो गन्धः पृथिव्यां च तेजश्चास्मि विभावसौ। जीवनं सर्वभूतेषु तपश्चास्मि तपस्विषु
puṇyo gandhaḥ pṛthivyāṃ ca tejaścāsmi vibhāvasau| jīvanaṃ sarvabhūteṣu tapaścāsmi tapasviṣu
I am the sweet fragrance in earth, and the brilliance in fire am I; the life in all beings, and the austerity am I in ascetics.
Of the strong, I am the strength devoid of desire and attachment. I am, O bull among the Bhâratas, desire in beings, unopposed to Dharma.
Verse 7.12 — ये चैव सात्त्विका भावा राजसास्तामसाश्च ये। मत्त…
ये चैव सात्त्विका भावा राजसास्तामसाश्च ये। मत्त एवेति तान्विद्धि नत्वहं तेषु ते मयि
ye caiva sāttvikā bhāvā rājasāstāmasāśca ye| matta eveti tānviddhi natvahaṃ teṣu te mayi
And whatever states pertaining to Sattva, and those pertaining to Rajas, and to Tamas, know them to proceed from Me alone; still I am not in them, but they are in Me.
दैवी ह्येषा गुणमयी मम माया दुरत्यया। मामेव ये प्रपद्यन्ते मायामेतां तरन्ति ते
daivī hyeṣā guṇamayī mama māyā duratyayā| māmeva ye prapadyante māyāmetāṃ taranti te
Verily, this divine illusion of Mine, constituted of the Gunas, is difficult to cross over; those who devote themselves to Me alone, cross over this illusion.
Verse 7.15 — न मां दुष्कृतिनो मूढाः प्रपद्यन्ते नराधमाः।…
न मां दुष्कृतिनो मूढाः प्रपद्यन्ते नराधमाः। माययापहृतज्ञाना आसुरं भावमाश्रिताः
na māṃ duṣkṛtino mūḍhāḥ prapadyante narādhamāḥ| māyayāpahṛtajñānā āsuraṃ bhāvamāśritāḥ
They do not devote themselves to Me,—the evil-doers, the deluded, the lowest of men, deprived of discrimination by Mâyâ, and following the way of the Asuras.
चतुर्विधा भजन्ते मां जनाः सुकृतिनोऽर्जुन। आर्तो जिज्ञासुरर्थार्थी ज्ञानी च भरतर्षभ
caturvidhā bhajante māṃ janāḥ sukṛtino'rjuna| ārto jijñāsurarthārthī jñānī ca bharatarṣabha
Four kinds of virtuous men worship Me, O Arjuna,—the distressed, the seeker of knowledge, the seeker of enjoyment, and the wise, O bull among the Bhâratas.
बहूनां जन्मनामन्ते ज्ञानवान्मां प्रपद्यते। वासुदेवः सर्वमिति स महात्मा सुदुर्लभः
bahūnāṃ janmanāmante jñānavānmāṃ prapadyate| vāsudevaḥ sarvamiti sa mahātmā sudurlabhaḥ
At the end of many births, the man of wisdom takes refuge in Me, realising that all this is Vâsudeva (the innermost Self). Very rare is that great soul.
Others again, deprived of discrimination by this or that desire, following this or that rite, devote themselves to other gods, led by their own natures.
Verse 7.21 — यो यो यां यां तनुं भक्तः श्रद्धयार्चितुमिच्छति।…
यो यो यां यां तनुं भक्तः श्रद्धयार्चितुमिच्छति। तस्य तस्याचलां श्रद्धां तामेव विदधाम्यहम्
yo yo yāṃ yāṃ tanuṃ bhaktaḥ śraddhayārcitumicchati| tasya tasyācalāṃ śraddhāṃ tāmeva vidadhāmyaham
Whatsoever form any devotee seeks to worship with Shraddhâ,—that Shraddhâ of his do I make unwavering.
Verse 7.22 — स तया श्रद्धया युक्तस्तस्याराधनमीहते। लभते च…
स तया श्रद्धया युक्तस्तस्याराधनमीहते। लभते च ततः कामान्मयैव विहितान् हि तान्
sa tayā śraddhayā yuktastasyārādhanamīhate| labhate ca tataḥ kāmānmayaiva vihitān hi tān
Endued with that Shraddhâ, he engages in the worship of that, and from it, gains his desires,—these being verily dispensed by Me alone.
By the delusion of the pairs of opposites, arising from desire and aversion, O descendant of Bharata, all beings fall into delusion at birth, O scorcher of foes.
The Imperishable is the Supreme Brahman. Its dwelling in each individual body is called Adhyâtma; the offering in sacrifice which causes the genesis and support of beings, is called Karma.
Remembering whatever object, at the end, he leaves the body, that alone is reached by him, O son of Kunti, (because) of his constant thought of that object.
With the mind not moving towards anything else, made steadfast by the method of habitual meditation, and dwelling on the Supreme, Resplendent Purusha, O son of Prithâ, one goes to Him.
The Omniscient, the Ancient, the Overruler, minuter than an atom, the Sustainer of all, of form inconceivable, self-luminous like the sun, and beyond the darkness of Mâyâ—he who meditates on Him thus, at the time of death, full of devotion, with the mind unmoving, and
The Omniscient, the Ancient, the Overruler, minuter than an atom, the Sustainer of all, of form inconceivable, self-luminous like the sun, and beyond the darkness of Mâyâ—he who meditates on Him thus, at the time of death, full of devotion, with the mind unmoving, and
sarvadvārāṇi saṃyamya mano hṛdi nirudhya ca| mūrdhnyādhāyātmanaḥ prāṇamāsthito yogadhāraṇām
Controlling all the senses, confining the mind in the heart, drawing the Prâna into the head, occupied in the practice of concentration, uttering the one-syllabled Om—the Brahman, and meditating on Me;—he who so departs, leaving the body, attains the Supreme Goal.
ओमित्येकाक्षरं ब्रह्म व्याहरन्मामनुस्मरन्। यः प्रयाति त्यजन्देहं स याति परमां गतिम्
omityekākṣaraṃ brahma vyāharanmāmanusmaran| yaḥ prayāti tyajandehaṃ sa yāti paramāṃ gatim
Controlling all the senses, confining the mind in the heart, drawing the Prâna into the head, occupied in the practice of concentration, uttering the one-syllabled Om—the Brahman, and meditating on Me;—he who so departs, leaving the body, attains the Supreme Goal.
Verse 8.14 — अनन्यचेताः सततं यो मां स्मरति नित्यशः। तस्याहं…
Reaching the highest perfection, and having attained Me, the great-souled ones are no more subject to re-birth—which is the home of pain, and ephemeral.
They who know (the true measure of) day and night, know the day of Brahmâ, which ends in a thousand Yugas, and the night which (also) ends in a thousand Yugas.
At the approach of (Brahmâ's) day, all manifestations proceed from the unmanifested state; at the approach of night, they merge verily into that alone, which is called the unmanifested.
Verse 8.19 — भूतग्रामः स एवायं भूत्वा भूत्वा प्रलीयते।…
भूतग्रामः स एवायं भूत्वा भूत्वा प्रलीयते। रात्र्यागमेऽवशः पार्थ प्रभवत्यहरागमे
bhūtagrāmaḥ sa evāyaṃ bhūtvā bhūtvā pralīyate| rātryāgame'vaśaḥ pārtha prabhavatyaharāgame
The very same multitude of beings (that existed in the preceding day of Brahmâ), being born again and again, merge, in spite of themselves, O son of Prithâ, (into the unmanifested), at the approach of night, and re-manifest at the approach of day.
avyakto'kṣara ityuktastamāhuḥ paramāṃ gatim| yaṃ prāpya na nivartante taddhāma paramaṃ mama
What has been called Unmanifested and Imperishable, has been described as the Goal Supreme. That is My highest state, having attained which, there is no return.
Verse 8.22 — पुरुषः स परः पार्थ भक्त्या लभ्यस्त्वनन्यया।…
And that Supreme Purusha is attainable, O son of Prithâ, by whole-souled devotion to Him alone, in Whom all beings dwell, and by Whom all this is pervaded.
Now I shall tell thee, O bull of the Bhâratas, of the time (path) travelling in which, the Yogis return, (and again of that, taking which) they do not return.
agnirjyotirahaḥ śuklaḥ ṣaṇmāsā uttarāyaṇam| tatra prayātā gacchanti brahma brahmavido janāḥ
Fire, flame, day-time, the bright fortnight, the six months of the Northern passage of the sun, taking this path, the knowers of Brahman go to Brahman.
dhūmo rātristathā kṛṣṇaḥ ṣaṇmāsā dakṣiṇāyanam| tatra cāndramasaṃ jyotiryogī prāpya nivartate
Smoke, night-time, the dark fortnight, the six months of the Southern passage of the sun—taking this path the Yogi, attaining the lunar light, returns.
Whatever meritorious effect is declared (in the Scriptures) to accrue from (the study of) the Vedas, (the performance of) Yajnas, (the practice of) austerities and gifts,—above all this rises the Yogi, having known this, and attains to the primeval, supreme Abode.
9. राजविद्याराजगुह्ययोग
9. राजविद्याराजगुह्ययोग
9. rājavidyārājaguhyayoga
Yoga through the King of Sciences
Verse 9.1 — श्री भगवानुवाच इदं तु ते गुह्यतमं…
श्री भगवानुवाच इदं तु ते गुह्यतमं प्रवक्ष्याम्यनसूयवे। ज्ञानं विज्ञानसहितं यज्ज्ञात्वा मोक्ष्यसेऽशुभात्
śrī bhagavānuvāca idaṃ tu te guhyatamaṃ pravakṣyāmyanasūyave| jñānaṃ vijñānasahitaṃ yajjñātvā mokṣyase'śubhāt
To thee, who dost not carp, verily shall I now declare this, the most profound knowledge, united with realisation, having known which, thou shalt be free from evil (Samsâra).
Of sciences, the highest; of profundities, the deepest; of purifiers, the supreme, is this; realisable by direct perception, endowed with (immense) merit, very easy to perform, and of an imperishable nature.
I am the Father of this world, the Mother, the Sustainer, the Grandfather; the Purifier, the (one) thing to be known, (the syllable) Om, and also the Rik, Sâman and Yajus.
The Goal, the Supporter, the Lord, the Witness, the Abode, the Refuge, the Friend, the Origin, the Dissolution, the Substratum, the Storehouse, the Seed immutable.
The knowers of the three Vedas, worshipping Me by Yajna, drinking the Soma, and (thus) being purified from sin, pray for passage to heaven; reaching the holy world of the Lord of the Devas, they enjoy in heaven the divine pleasures of the Devas.
Verse 9.21 — ते तं भुक्त्वा स्वर्गलोकं विशालं क्षीणे पुण्ये…
te taṃ bhuktvā svargalokaṃ viśālaṃ kṣīṇe puṇye martyalokaṃ viśanti| eva trayīdharmamanuprapannā gatāgataṃ kāmakāmā labhante
Having enjoyed the vast Swarga-world, they enter the mortal world, on the exhaustion of their merit: Thus, abiding by the injunctions of the three (Vedas), desiring desires, they (constantly) come and go.
Verse 9.22 — अनन्याश्चिन्तयन्तो मां ये जनाः पर्युपासते।…
अनन्याश्चिन्तयन्तो मां ये जनाः पर्युपासते। तेषां नित्याभियुक्तानां योगक्षेमं वहाम्यहम्
ananyāścintayanto māṃ ye janāḥ paryupāsate| teṣāṃ nityābhiyuktānāṃ yogakṣemaṃ vahāmyaham
Persons who, meditating on Me as non-separate, worship Me in all beings, to them thus ever jealously engaged, I carry what they lack and preserve what they already have.
Whatever thou doest, whatever thou eatest, whatever thou offerest in sacrifice, whatever thou givest away, whatever austerity thou practisest, O son of Kunti, do that as an offering unto Me.
Thus shalt thou be freed from the bondages of actions, bearing good and evil results: with the heart steadfast in the Yoga of renunciation, and liberated, thou shalt come unto Me.
Verse 9.29 — समोऽहं सर्वभूतेषु न मे द्वेष्योऽस्ति न प्रियः।…
समोऽहं सर्वभूतेषु न मे द्वेष्योऽस्ति न प्रियः। ये भजन्ति तु मां भक्त्या मयि ते तेषु चाप्यहम्
samo'haṃ sarvabhūteṣu na me dveṣyo'sti na priyaḥ| ye bhajanti tu māṃ bhaktyā mayi te teṣu cāpyaham
I am the same to all beings: to Me there is none hateful or dear. But those who worship Me with devotion, are in Me, and I too am in them.
For, taking refuge in Me, they also, O son of Prithâ, who might be of inferior birth,—women, Vaishyas, as well as Sudras,—even they attain to the Supreme Goal.
Fill thy mind with Me, be My devotee, sacrifice unto Me, bow down to Me; thus having made thy heart steadfast in Me, taking Me as the Supreme Goal, thou shalt come to Me.
10. विभूतियोग
10. विभूतियोग
10. vibhūtiyoga
Yoga through Appreciating the Infinite Opulences of God
Verse 10.1 — श्री भगवानुवाच भूय एव महाबाहो श्रृणु मे परमं…
श्री भगवानुवाच भूय एव महाबाहो श्रृणु मे परमं वचः। यत्तेऽहं प्रीयमाणाय वक्ष्यामि हितकाम्यया
śrī bhagavānuvāca bhūya eva mahābāho śrṛṇu me paramaṃ vacaḥ| yatte'haṃ prīyamāṇāya vakṣyāmi hitakāmyayā
Again, O mighty-armed, do thou listen to My supreme word, which I, wishing thy welfare, will tell thee who art delighted (to hear Me).
Verse 10.2 — न मे विदुः सुरगणाः प्रभवं न महर्षयः। अहमादिर्हि…
न मे विदुः सुरगणाः प्रभवं न महर्षयः। अहमादिर्हि देवानां महर्षीणां च सर्वशः
na me viduḥ suragaṇāḥ prabhavaṃ na maharṣayaḥ| ahamādirhi devānāṃ maharṣīṇāṃ ca sarvaśaḥ
Neither the hosts of Devas, nor the great Rishis, know My origin, for in every way I am the source of all the Devas and the great Rishis.
Verse 10.3 — यो मामजमनादिं च वेत्ति लोकमहेश्वरम्। असम्मूढः स…
यो मामजमनादिं च वेत्ति लोकमहेश्वरम्। असम्मूढः स मर्त्येषु सर्वपापैः प्रमुच्यते
yo māmajamanādiṃ ca vetti lokamaheśvaram| asammūḍhaḥ sa martyeṣu sarvapāpaiḥ pramucyate
He who knows Me, birthless and beginningless, the great Lord of worlds—he, among mortals, is undeluded, he is freed from all sins.
Intellect, knowledge, non-delusion, forbearance, truth, restraint of the external senses, calmness of heart, happiness, misery, birth, death, fear, as well as fearlessness, non-injury, evenness, contentment, austerity, benevolence, good name, (as well as) ill-fame;—(these) different kinds of qualities of beings arise from Me alone.
Intellect, knowledge, non-delusion, forbearance, truth, restraint of the external senses, calmness of heart, happiness, misery, birth, death, fear, as well as fearlessness, non-injury, evenness, contentment, austerity, benevolence, good name, (as well as) ill-fame;—(these) different kinds of qualities of beings arise from Me alone.
The seven great Rishis as well as the four ancient Manus, possessed of powers like Me (due to their thoughts being fixed on Me), were born of (My) mind; from them are these creatures in the world.
Verse 10.7 — एतां विभूतिं योगं च मम यो वेत्ति तत्त्वतः।…
एतां विभूतिं योगं च मम यो वेत्ति तत्त्वतः। सोऽविकम्पेन योगेन युज्यते नात्र संशयः
etāṃ vibhūtiṃ yogaṃ ca mama yo vetti tattvataḥ| so'vikampena yogena yujyate nātra saṃśayaḥ
He who in reality knows these manifold manifestations of My being and (this) Yoga power of Mine, becomes established in the unshakable Yoga; there is no doubt about it.
मच्चित्ता मद्गतप्राणा बोधयन्तः परस्परम्। कथयन्तश्च मां नित्यं तुष्यन्ति च रमन्ति च
maccittā madgataprāṇā bodhayantaḥ parasparam| kathayantaśca māṃ nityaṃ tuṣyanti ca ramanti ca
With their minds wholly in Me, with their senses absorbed in Me, enlightening one another, and always speaking of Me, they are satisfied and delighted.
The Supreme Brahman, the Supreme Abode, the Supreme Purifier, art Thou. All the Rishis, the Deva-Rishi Nârada as well as Asita, Devala and Vyâsa have declared Thee as the Eternal, the Self-luminous Purusha, the first Deva, Birth-less and All-pervading. So also Thou Thyself sayest to me.
आहुस्त्वामृषयः सर्वे देवर्षिर्नारदस्तथा। असितो देवलो व्यासः स्वयं चैव ब्रवीषि मे
āhustvāmṛṣayaḥ sarve devarṣirnāradastathā| asito devalo vyāsaḥ svayaṃ caiva bravīṣi me
The Supreme Brahman, the Supreme Abode, the Supreme Purifier, art Thou. All the Rishis, the Deva-Rishi Nârada as well as Asita, Devala and Vyâsa have declared Thee as the Eternal, the Self-luminous Purusha, the first Deva, Birth-less and All-pervading. So also Thou Thyself sayest to me.
Verse 10.14 — सर्वमेतदृतं मन्ये यन्मां वदसि केशव। न हि ते…
सर्वमेतदृतं मन्ये यन्मां वदसि केशव। न हि ते भगवन् व्यक्ितं विदुर्देवा न दानवाः
sarvametadṛtaṃ manye yanmāṃ vadasi keśava| na hi te bhagavan vyakitaṃ vidurdevā na dānavāḥ
I regard all this that Thou sayest to me as true, O Keshava. Verily, O Bhagavân, neither the Devas nor the Dânavas know Thy manifestation.
Speak to me again in detail, Jnanârdana, of Thy Yoga-powers and attributes; for I am never satiated in hearing the ambrosia (of Thy speech).
Verse 10.19 — श्री भगवानुवाच हन्त ते कथयिष्यामि दिव्या…
श्री भगवानुवाच हन्त ते कथयिष्यामि दिव्या ह्यात्मविभूतयः। प्राधान्यतः कुरुश्रेष्ठ नास्त्यन्तो विस्तरस्य मे
śrī bhagavānuvāca hanta te kathayiṣyāmi divyā hyātmavibhūtayaḥ| prādhānyataḥ kuruśreṣṭha nāstyanto vistarasya me
I shall speak to thee now, O best of the Kurus, of My divine attributes, according to their prominence; there is no end to the particulars of My manifestation.
Of the great Rishis I am Bhrigu; of words I am the one syllable Om; of Yajnas I am the Yajna of Japa (silent repetition); of immovable things the Himâlaya.
Verse 10.26 — अश्वत्थः सर्ववृक्षाणां देवर्षीणां च नारदः।…
अश्वत्थः सर्ववृक्षाणां देवर्षीणां च नारदः। गन्धर्वाणां चित्ररथः सिद्धानां कपिलो मुनिः
aśvatthaḥ sarvavṛkṣāṇāṃ devarṣīṇāṃ ca nāradaḥ| gandharvāṇāṃ citrarathaḥ siddhānāṃ kapilo muniḥ
Of all trees (I am) the Ashvattha, and Nârada of Deva-Rishis; Chitraratha of Gandharvas am I, and the Muni Kapila of the perfected ones.
Of letters the letter A am I, and Dvandva of all compounds; I alone am the inexhaustible Time, I the Sustainer (by dispensing fruits of actions) All-formed.
And I am the all-seizing Death, and the prosperity of those who are to be prosperous; of the feminine qualities (I am) Fame, Prosperity (or beauty), Inspiration, Memory, Intelligence, Constancy and Forbearance.
Verse 10.35 — बृहत्साम तथा साम्नां गायत्री छन्दसामहम्।…
बृहत्साम तथा साम्नां गायत्री छन्दसामहम्। मासानां मार्गशीर्षोऽहमृतूनां कुसुमाकरः
Of punishers I am the sceptre; of those who seek to conquer, I am statesmanship; and also of things secret I am silence, and the knowledge of knowers am I.
Verse 10.39 — यच्चापि सर्वभूतानां बीजं तदहमर्जुन। न तदस्ति…
यच्चापि सर्वभूतानां बीजं तदहमर्जुन। न तदस्ति विना यत्स्यान्मया भूतं चराचरम्
yaccāpi sarvabhūtānāṃ bījaṃ tadahamarjuna| na tadasti vinā yatsyānmayā bhūtaṃ carācaram
And whatsoever is the seed of all beings, that also am I, O Arjuna. There is no being, whether moving or unmoving, that can exist without Me.
ihaikasthaṃ jagatkṛtsnaṃ paśyādya sacarācaram| mama dehe guḍākeśa yaccānyaddraṣṭumicchasi
See now, O Gudâkesha, in this My body, the whole universe centred in one,—including the moving and the unmoving,—and all else that thou desirest to see.
Verse 11.8 — न तु मां शक्यसे द्रष्टुमनेनैव स्वचक्षुषा।…
न तु मां शक्यसे द्रष्टुमनेनैव स्वचक्षुषा। दिव्यं ददामि ते चक्षुः पश्य मे योगमैश्वरम्
na tu māṃ śakyase draṣṭumanenaiva svacakṣuṣā| divyaṃ dadāmi te cakṣuḥ paśya me yogamaiśvaram
But thou canst not see Me with these eyes of thine; I give thee supersensuous sight; behold My Yoga Power Supreme.
I see all the Devas, O Deva, in Thy body, and hosts of all grades of beings; Brahma, the Lord, seated on the lotus, and all the Rishis and celestial serpents.
अनेकबाहूदरवक्त्रनेत्रं पश्यामि त्वां सर्वतोऽनन्तरूपम्। नान्तं न मध्यं न पुनस्तवादिं पश्यामि विश्वेश्वर विश्वरूप
anekabāhūdaravaktranetraṃ paśyāmi tvāṃ sarvato'nantarūpam| nāntaṃ na madhyaṃ na punastavādiṃ paśyāmi viśveśvara viśvarūpa
I see Thee of boundless form on every side with manifold arms, stomachs, mouths and eyes; neither the end nor the middle, nor also the beginning of Thee do I see, O Lord of the universe, O Universal Form.
I see Thee with diadem, club, and discus; a mass of radiance shining everywhere, very hard to look at, all around blazing like burning fire and sun, and immeasurable.
Thou art the Imperishable, the Supreme Being, the one thing to be known. Thou art the great Refuge of this universe;. Thou art the undying Guardian of the Eternal Dharma, Thou art the Ancient. Purusha, I ween.
I see Thee without beginning, middle or end, infinite in power, of manifold arms; the sun and the moon Thine eyes, the burning fire Thy mouth; heating the whole universe with Thy radiance.
Verse 11.20 — द्यावापृथिव्योरिदमन्तरं हि व्याप्तं त्वयैकेन…
The space betwixt heaven and earth and all the quarters are filled by Thee alone; having seen this, Thy marvellous and awful Form, the three worlds are trembling with fear, O Great-souled One.
Verse 11.21 — अमी हि त्वां सुरसङ्घाः विशन्ति केचिद्भीताः…
Verily, into Thee enter these hosts of Devas; some extol Thee in fear with joined palms; May it be well! thus saying, bands of great Rishis and Siddhas praise Thee with splendid hymns.
Verse 11.22 — रुद्रादित्या वसवो ये च साध्या विश्वेऽश्िवनौ…
रुद्रादित्या वसवो ये च साध्या विश्वेऽश्िवनौ मरुतश्चोष्मपाश्च। गन्धर्वयक्षासुरसिद्धसङ्घा वीक्षन्ते त्वां विस्मिताश्चैव सर्वे
rudrādityā vasavo ye ca sādhyā viśve'śivanau marutaścoṣmapāśca| gandharvayakṣāsurasiddhasaṅghā vīkṣante tvāṃ vismitāścaiva sarve
The Rudras, Adityas, Vasus, Sâdhyas, Vishva-Devas, the two Ashvins, Maruts, Ushmapâs, and hosts of Gandharvas, Yakshas, Asuras, and Siddhas,—all
Having seen Thy immeasurable Form—with many mouths and eyes, O mighty-armed, with many arms, thighs and feet, with many stomachs, and fearful with many tusks,—the worlds are terrified, and so am I.
नभःस्पृशं दीप्तमनेकवर्णं व्यात्ताननं दीप्तविशालनेत्रम्। दृष्ट्वा हि त्वां प्रव्यथितान्तरात्मा धृतिं न विन्दामि शमं च विष्णो
nabhaḥspṛśaṃ dīptamanekavarṇaṃ vyāttānanaṃ dīptaviśālanetram| dṛṣṭvā hi tvāṃ pravyathitāntarātmā dhṛtiṃ na vindāmi śamaṃ ca viṣṇo
On seeing Thee touching the sky, shining in many a colour, with mouths wide open, with large fiery eyes, I am terrified at heart, and find no courage nor peace, O Vishnu.
Verse 11.25 — दंष्ट्राकरालानि च ते मुखानि दृष्ट्वैव…
दंष्ट्राकरालानि च ते मुखानि दृष्ट्वैव कालानलसन्निभानि। दिशो न जाने न लभे च शर्म प्रसीद देवेश जगन्निवास
daṃṣṭrākarālāni ca te mukhāni dṛṣṭvaiva kālānalasannibhāni| diśo na jāne na labhe ca śarma prasīda deveśa jagannivāsa
Having seen Thy mouths, fearful with tusks, (blazing) like Pralaya-fires, I know not the four quarters, nor do I find peace; have mercy, O Lord of the Devas, O Abode of the universe.
Verse 11.26 — अमी च त्वां धृतराष्ट्रस्य पुत्राः सर्वे…
And into Thee are rushing all these sons of Dhritarâshtra, with hosts of monarchs, Bhishma, Drona, and Sûta's son (Karna), together with the chief warriors of our side as well,—
Verse 11.27 — वक्त्राणि ते त्वरमाणा विशन्ति दंष्ट्राकरालानि…
वक्त्राणि ते त्वरमाणा विशन्ति दंष्ट्राकरालानि भयानकानि। केचिद्विलग्ना दशनान्तरेषु संदृश्यन्ते चूर्णितैरुत्तमाङ्गैः
vaktrāṇi te tvaramāṇā viśanti daṃṣṭrākarālāni bhayānakāni| kecidvilagnā daśanāntareṣu saṃdṛśyante cūrṇitairuttamāṅgaiḥ
They are hurrying into Thy fearful mouths terrible with tusks. Some are seen sticking in the gaps between Thy teeth, with their heads crushed to powder.
Swallowing all the worlds on every side with Thy flaming mouths, Thou are licking Thy lips. Thy fierce rays, filling
Verse 11.31 — आख्याहि मे को भवानुग्ररूपो नमोऽस्तु ते देववर…
आख्याहि मे को भवानुग्ररूपो नमोऽस्तु ते देववर प्रसीद। विज्ञातुमिच्छामि भवन्तमाद्यं न हि प्रजानामि तव प्रवृत्तिम्
ākhyāhi me ko bhavānugrarūpo namo'stu te devavara prasīda| vijñātumicchāmi bhavantamādyaṃ na hi prajānāmi tava pravṛttim
Tell me who Thou art, fierce in form. Salutation to Thee, O Deva Supreme; have mercy. I desire to know Thee, O Primeval One. I know not indeed Thy purpose.
Verse 11.32 — श्री भगवानुवाच कालोऽस्मि लोकक्षयकृत्प्रवृद्धो…
श्री भगवानुवाच कालोऽस्मि लोकक्षयकृत्प्रवृद्धो लोकान्समाहर्तुमिह प्रवृत्तः। ऋतेऽपि त्वां न भविष्यन्ति सर्वे येऽवस्थिताः प्रत्यनीकेषु योधाः
I am the mighty world-destroying Time, here made manifest for the purpose of infolding the world. Even without thee, none of the warriors arrayed in the hostile armies shall live.
Therefore do thou arise and acquire fame. Conquer the enemies, and enjoy the unrivalled dominion. Verily by Myself have they been already slain; be thou merely an apparent cause, O Savyasâchin (Arjuna).
Verse 11.34 — द्रोणं च भीष्मं च जयद्रथं च कर्णं तथाऽन्यानपि…
द्रोणं च भीष्मं च जयद्रथं च कर्णं तथाऽन्यानपि योधवीरान्। मया हतांस्त्वं जहि मा व्यथिष्ठा युध्यस्व जेतासि रणे सपत्नान्
droṇaṃ ca bhīṣmaṃ ca jayadrathaṃ ca karṇaṃ tathā'nyānapi yodhavīrān| mayā hatāṃstvaṃ jahi mā vyathiṣṭhā yudhyasva jetāsi raṇe sapatnān
Drona, Bhishma, Jayadratha, Karna, as well as other brave warriors,—
It is meet, O Hrishikesha, that the world is delighted and rejoices in Thy praise, that Râkshasas fly in fear to all quarters and all the hosts of Siddhas bow down to Thee in adoration.
Verse 11.37 — कस्माच्च ते न नमेरन्महात्मन् गरीयसे…
कस्माच्च ते न नमेरन्महात्मन् गरीयसे ब्रह्मणोऽप्यादिकर्त्रे। अनन्त देवेश जगन्निवास त्वमक्षरं सदसत्तत्परं यत्
kasmācca te na nameranmahātman garīyase brahmaṇo'pyādikartre| ananta deveśa jagannivāsa tvamakṣaraṃ sadasattatparaṃ yat
And why should they not, O Great-souled One, bow to Thee, greater than, and the Primal Cause of even Brahmâ, O Infinite Being, O Lord of the Devas, O Abode of the universe? Thou art the Imperishable, the Being and the non-Being, (as well as) That which is Beyond (them).
त्वमादिदेवः पुरुषः पुराण स्त्वमस्य विश्वस्य परं निधानम्। वेत्तासि वेद्यं च परं च धाम त्वया ततं विश्वमनन्तरूप
tvamādidevaḥ puruṣaḥ purāṇa stvamasya viśvasya paraṃ nidhānam| vettāsi vedyaṃ ca paraṃ ca dhāma tvayā tataṃ viśvamanantarūpa
Thou art the Primal Deva, the Ancient Purusha; Thou art the Supreme Refuge of this universe, Thou art the Knower, and the One Thing to be known; Thou art the Supreme Goal. By Thee is the universe pervaded, O Boundless Form.
namaḥ purastādatha pṛṣṭhataste namo'stu te sarvata eva sarva| anantavīryāmitavikramastvaṃ sarvaṃ samāpnoṣi tato'si sarvaḥ
Salutation to Thee before and behind, salutation to Thee on every side, O All! Thou, infinite in power and infinite in prowess, pervadest all; wherefore Thou art All.
Verse 11.41 — सखेति मत्वा प्रसभं यदुक्तं हे कृष्ण हे यादव हे…
सखेति मत्वा प्रसभं यदुक्तं हे कृष्ण हे यादव हे सखेति। अजानता महिमानं तवेदं मया प्रमादात्प्रणयेन वापि
sakheti matvā prasabhaṃ yaduktaṃ he kṛṣṇa he yādava he sakheti| ajānatā mahimānaṃ tavedaṃ mayā pramādātpraṇayena vāpi
Whatever I have presumptuously said from carelessness or love, addressing Thee as, O Krishna, O Yâdava, O friend, regarding Thee merely as a friend, unconscious of this Thy greatness—in whatever way I may have been disrespectful to Thee in fun, while walking, reposing, sitting, or at meals, when alone (with Thee), O Achyuta, or in company—
Whatever I have presumptuously said from carelessness or love, addressing Thee as, O Krishna, O Yâdava, O friend, regarding Thee merely as a friend, unconscious of this Thy greatness—in whatever way I may have been disrespectful to Thee in fun, while walking, reposing, sitting, or at meals, when alone (with Thee), O Achyuta, or in company—
पितासि लोकस्य चराचरस्य त्वमस्य पूज्यश्च गुरुर्गरीयान्। न त्वत्समोऽस्त्यभ्यधिकः कुतोऽन्यो लोकत्रयेऽप्यप्रतिमप्रभाव
pitāsi lokasya carācarasya tvamasya pūjyaśca gururgarīyān| na tvatsamo'styabhyadhikaḥ kuto'nyo lokatraye'pyapratimaprabhāva
Thou art the Father of the world, moving and unmoving; the object of its worship; greater than the great. None there exists who is equal to Thee in the three worlds; who then can excel Thee, O. Thou of power incomparable?
So prostrating my body in adoration, I crave Thy forgiveness, Lord adorable! As a father forgiveth his son, friend a dear friend, a beloved one his love, even so shouldst Thou forgive me, O Deva.
अदृष्टपूर्वं हृषितोऽस्मि दृष्ट्वा भयेन च प्रव्यथितं मनो मे। तदेव मे दर्शय देव रूपं प्रसीद देवेश जगन्निवास
adṛṣṭapūrvaṃ hṛṣito'smi dṛṣṭvā bhayena ca pravyathitaṃ mano me| tadeva me darśaya deva rūpaṃ prasīda deveśa jagannivāsa
Overjoyed am I to have seen what I saw never before; yet my mind is distracted with terror. Show me, O Deva, only that Form of Thine. Have mercy, O Lord of Devas, O Abode of the universe.
Graciously have I shown to thee, O Arjuna, this Form supreme, by My own Yoga power, this resplendent, primeval, infinite, universal Form of Mine, which hath not been seen before by anyone else.
Verse 11.48 — न वेदयज्ञाध्ययनैर्न दानै र्न च क्रियाभिर्न…
न वेदयज्ञाध्ययनैर्न दानै र्न च क्रियाभिर्न तपोभिरुग्रैः। एवंरूपः शक्य अहं नृलोके द्रष्टुं त्वदन्येन कुरुप्रवीर
na vedayajñādhyayanairna dānai rna ca kriyābhirna tapobhirugraiḥ| evaṃrūpaḥ śakya ahaṃ nṛloke draṣṭuṃ tvadanyena kurupravīra
Neither by the study of the Veda and Yajna, nor by gifts, nor by rituals,
Verse 11.49 — मा ते व्यथा मा च विमूढभावो दृष्ट्वा रूपं…
मा ते व्यथा मा च विमूढभावो दृष्ट्वा रूपं घोरमीदृङ्ममेदम्। व्यपेतभीः प्रीतमनाः पुनस्त्वं तदेव मे रूपमिदं प्रपश्य
mā te vyathā mā ca vimūḍhabhāvo dṛṣṭvā rūpaṃ ghoramīdṛṅmamedam| vyapetabhīḥ prītamanāḥ punastvaṃ tadeva me rūpamidaṃ prapaśya
Be not afraid nor bewildered, having beheld this Form of Mine, so terrific. With thy fears dispelled and with gladdened heart, now see again this (former) form of Mine.
So Vâsudeva, having thus spoken to Arjuna, showed again His own Form and the Great-souled One, assuming His gentle Form, pacified him who was terrified.
मत्कर्मकृन्मत्परमो मद्भक्तः सङ्गवर्जितः। निर्वैरः सर्वभूतेषु यः स मामेति पाण्डव
matkarmakṛnmatparamo madbhaktaḥ saṅgavarjitaḥ| nirvairaḥ sarvabhūteṣu yaḥ sa māmeti pāṇḍava
He who does work for Me alone and has Me for his goal, is devoted to Me, is freed from attachment, and bears enmity towards no creature—he entereth into Me, O Pândava.
12. भक्तियोग
12. भक्तियोग
12. bhaktiyoga
The Yoga of Devotion
Verse 12.1 — अर्जुन उवाच एवं सततयुक्ता ये भक्तास्त्वां…
अर्जुन उवाच एवं सततयुक्ता ये भक्तास्त्वां पर्युपासते। येचाप्यक्षरमव्यक्तं तेषां के योगवित्तमाः
arjuna uvāca evaṃ satatayuktā ye bhaktāstvāṃ paryupāsate| yecāpyakṣaramavyaktaṃ teṣāṃ ke yogavittamāḥ
Those devotees who, ever-steadfast, thus worship Thee, and those also who worship the Imperishable, the Unmanifested,—which of them are better versed in Yoga?
Verse 12.2 — श्री भगवानुवाच मय्यावेश्य मनो ये मां…
श्री भगवानुवाच मय्यावेश्य मनो ये मां नित्ययुक्ता उपासते। श्रद्धया परयोपेतास्ते मे युक्ततमा मताः
śrī bhagavānuvāca mayyāveśya mano ye māṃ nityayuktā upāsate| śraddhayā parayopetāste me yuktatamā matāḥ
Those who, fixing their mind on Me, worship Me, ever-steadfast, and endowed with supreme Shraddhâ, they in My opinion are the best versed in Yoga.
Verse 12.3 — ये त्वक्षरमनिर्देश्यमव्यक्तं पर्युपासते।सर्वत्रग…
ये त्वक्षरमनिर्देश्यमव्यक्तं पर्युपासते। सर्वत्रगमचिन्त्यं च कूटस्थमचलं ध्रुवम्
ye tvakṣaramanirdeśyamavyaktaṃ paryupāsate| sarvatragamacintyaṃ ca kūṭasthamacalaṃ dhruvam
But those also, who worship the Imperishable, the Indefinable, the Unmanifested, the Omnipresent, the Unthinkable, the Unchangeable, the Immovable, the Eternal,—having subdued all the senses, even-minded everywhere, engaged in the welfare of all beings, verily, they reach only Myself.
Verse 12.4 — संनियम्येन्द्रियग्रामं सर्वत्र समबुद्धयः।ते…
संनियम्येन्द्रियग्रामं सर्वत्र समबुद्धयः। ते प्राप्नुवन्ति मामेव सर्वभूतहिते रताः
saṃniyamyendriyagrāmaṃ sarvatra samabuddhayaḥ| te prāpnuvanti māmeva sarvabhūtahite ratāḥ
But those also, who worship the Imperishable, the Indefinable, the Unmanifested, the Omnipresent, the Unthinkable, the Unchangeable, the Immovable, the Eternal,—having subdued all the senses, even-minded everywhere, engaged in the welfare of all beings, verily, they reach only Myself.
If also thou art unable to practise Abhyâsa, be thou intent on doing actions -for My sake. Even by doing actions for My sake, thou shalt attain perfection.
adveṣṭā sarvabhūtānāṃ maitraḥ karuṇa eva ca| nirmamo nirahaṅkāraḥ samaduḥkhasukhaḥ kṣamī
He who hates no creature, and is friendly and compassionate towards all, who is free from the feelings of 'I and mine,' even-minded in pain and pleasure, forbearing, ever content, steady in meditation, self-controlled, and possessed of firm conviction, with mind and intellect fixed on Me,—he who is thus devoted to Me, is dear to Me.
सन्तुष्टः सततं योगी यतात्मा दृढनिश्चयः। मय्यर्पितमनोबुद्धिर्यो मद्भक्तः स मे प्रियः
santuṣṭaḥ satataṃ yogī yatātmā dṛḍhaniścayaḥ| mayyarpitamanobuddhiryo madbhaktaḥ sa me priyaḥ
He who hates no creature, and is friendly and compassionate towards all, who is free from the feelings of 'I and mine,' even-minded in pain and pleasure, forbearing, ever content, steady in meditation, self-controlled, and possessed of firm conviction, with mind and intellect fixed on Me,—he who is thus devoted to Me, is dear to Me.
अनपेक्षः शुचिर्दक्ष उदासीनो गतव्यथः। सर्वारम्भपरित्यागी यो मद्भक्तः स मे प्रियः
anapekṣaḥ śucirdakṣa udāsīno gatavyathaḥ| sarvārambhaparityāgī yo madbhaktaḥ sa me priyaḥ
He who is free from dependence, who is pure, prompt, unconcerned, untroubled, renouncing every undertaking,—he who is thus devoted to Me, is dear to Me.
Verse 12.17 — यो न हृष्यति न द्वेष्टि न शोचति न…
यो न हृष्यति न द्वेष्टि न शोचति न काङ्क्षति। शुभाशुभपरित्यागी भक्ितमान्यः स मे प्रियः
yo na hṛṣyati na dveṣṭi na śocati na kāṅkṣati| śubhāśubhaparityāgī bhakitamānyaḥ sa me priyaḥ
He who neither rejoices, nor hates, nor grieves, nor desires, renouncing good and evil, full of devotion, he is dear to Me.
Verse 12.18 — समः शत्रौ च मित्रे च तथा मानापमानयोः।शीतोष्णसुखद…
समः शत्रौ च मित्रे च तथा मानापमानयोः। शीतोष्णसुखदुःखेषु समः सङ्गविवर्जितः
samaḥ śatrau ca mitre ca tathā mānāpamānayoḥ| śītoṣṇasukhaduḥkheṣu samaḥ saṅgavivarjitaḥ
He who is the same to friend and foe, and also in honour and dishonour; who is the same in heat and cold, and in pleasure and pain; who is free from attachment; to whom censure and praise are equal; who is silent, content with anything, homeless, steady-minded, full of devotion,—that man is dear to Me.
He who is the same to friend and foe, and also in honour and dishonour; who is the same in heat and cold, and in pleasure and pain; who is free from attachment; to whom censure and praise are equal; who is silent, content with anything, homeless, steady-minded, full of devotion,—that man is dear to Me.
Verse 12.20 — ये तु धर्म्यामृतमिदं यथोक्तं पर्युपासते।श्रद्दधा…
ये तु धर्म्यामृतमिदं यथोक्तं पर्युपासते। श्रद्दधाना मत्परमा भक्तास्तेऽतीव मे प्रियाः
ye tu dharmyāmṛtamidaṃ yathoktaṃ paryupāsate| śraddadhānā matparamā bhaktāste'tīva me priyāḥ
And they who follow this Immortal Dharma, as described above, endued with Shraddhâ, regarding Me as the Supreme Goal, and devoted,—they are exceedingly dear to Me.
13. क्षेत्र-क्षेत्रज्ञविभागयोग
13. क्षेत्र-क्षेत्रज्ञविभागयोग
13. kṣetra-kṣetrajñavibhāgayoga
Yoga through Distinguishing the Field and the Knower of the Field
Arjuna said: I wish to know, O Keśava, of Prakṛti (Nature) and Puruṣa (Spirit), of the Field (Kṣetra) and the Knower of the Field (Kṣetrajña), and of knowledge and the object of knowledge.
kṣetrajñaṃ cāpi māṃ viddhi sarvakṣetreṣu bhārata| kṣetrakṣetrajñayorjñānaṃ yattajjñānaṃ mataṃ mama
Me do thou also know, O descendant of Bharata, to be Kshetrajna in all Kshetras. The knowledge of Kshetra and Kshetrajna is considered by Me to be the knowledge.
Verse 13.4 — तत्क्षेत्रं यच्च यादृक् च यद्विकारि यतश्च यत्।स…
तत्क्षेत्रं यच्च यादृक् च यद्विकारि यतश्च यत्। स च यो यत्प्रभावश्च तत्समासेन मे श्रृणु
tatkṣetraṃ yacca yādṛk ca yadvikāri yataśca yat| sa ca yo yatprabhāvaśca tatsamāsena me śrṛṇu
What the Kshetra is, what its properties are, what are its modifications, what effects arise from what causes, and also who He is and what His powers are, that hear from Me in brief.
(This truth) has been sung by Rishis in many ways, in various distinctive chants, in passages indicative of Brahman, full of reasoning, and convincing.
Verse 13.6 — महाभूतान्यहङ्कारो बुद्धिरव्यक्तमेव…
महाभूतान्यहङ्कारो बुद्धिरव्यक्तमेव च। इन्द्रियाणि दशैकं च पञ्च चेन्द्रियगोचराः
mahābhūtānyahaṅkāro buddhiravyaktameva ca| indriyāṇi daśaikaṃ ca pañca cendriyagocarāḥ
The great Elements, Egoism, Intellect, as also the Unmanifested (Mulâ Prakriti), the ten senses and the one (mind), and the five objects of the senses; desire, hatred, pleasure, pain, the, aggregate, intelligence, fortitude,—the Kshetra has been thus briefly described with its modifications.
Verse 13.7 — इच्छा द्वेषः सुखं दुःखं सङ्घातश्चेतनाधृतिः।एतत्क…
इच्छा द्वेषः सुखं दुःखं सङ्घातश्चेतनाधृतिः। एतत्क्षेत्रं समासेन सविकारमुदाहृतम्
The great Elements, Egoism, Intellect, as also the Unmanifested (Mulâ Prakriti), the ten senses and the one (mind), and the five objects of the senses; desire, hatred, pleasure, pain, the, aggregate, intelligence, fortitude,—the Kshetra has been thus briefly described with its modifications.
असक्ितरनभिष्वङ्गः पुत्रदारगृहादिषु। नित्यं च समचित्तत्वमिष्टानिष्टोपपत्तिषु
asakitaranabhiṣvaṅgaḥ putradāragṛhādiṣu| nityaṃ ca samacittatvamiṣṭāniṣṭopapattiṣu
Non-attachment, non-identification of self with son, wife, home, and the rest, and constant even-mindedness in the occurrence of the desirable and the un-undesirable;
Constant application to spiritual knowledge, understanding of the end of true knowledge: this is declared to be knowledge, and what is opposed to it is ignorance.
ज्ञेयं यत्तत्प्रवक्ष्यामि यज्ज्ञात्वाऽमृतमश्नुते। अनादिमत्परं ब्रह्म न सत्तन्नासदुच्यते
jñeyaṃ yattatpravakṣyāmi yajjñātvā'mṛtamaśnute| anādimatparaṃ brahma na sattannāsaducyate
I shall describe that which has to be known, knowing which one attains to immortality, the beginningless Supreme Brahman. It is called neither being nor non-being.
The Light even of lights, It is said to be beyond darkness; Knowledge, and the One Thing to be known, the Goal of' knowledge, dwelling in the hearts of all.
Verse 13.19 — इति क्षेत्रं तथा ज्ञानं ज्ञेयं चोक्तं…
इति क्षेत्रं तथा ज्ञानं ज्ञेयं चोक्तं समासतः। मद्भक्त एतद्विज्ञाय मद्भावायोपपद्यते
In the production of the body and the senses, Prakriti is said to be the cause; in the experience of pleasure and pain, Purusha is said to be the cause.
Verse 13.22 — पुरुषः प्रकृतिस्थो हि भुङ्क्ते प्रकृतिजान्गुणान्…
पुरुषः प्रकृतिस्थो हि भुङ्क्ते प्रकृतिजान्गुणान्। कारणं गुणसङ्गोऽस्य सदसद्योनिजन्मसु
puruṣaḥ prakṛtistho hi bhuṅkte prakṛtijānguṇān| kāraṇaṃ guṇasaṅgo'sya sadasadyonijanmasu
Purusha seated in Prakriti, experiences the Gunas born of Prakriti; the reason of his birth in good and evil wombs is his attachment to the Gunas.
Verse 13.23 — उपद्रष्टाऽनुमन्ता च भर्ता भोक्ता…
उपद्रष्टाऽनुमन्ता च भर्ता भोक्ता महेश्वरः। परमात्मेति चाप्युक्तो देहेऽस्मिन्पुरुषः परः
upadraṣṭā'numantā ca bhartā bhoktā maheśvaraḥ| paramātmeti cāpyukto dehe'sminpuruṣaḥ paraḥ
And the Supreme Purusha in this body is also called the Looker-on, the Permitter, the Supporter, the Experiencer, the Great Lord, and the Highest Self.
Verse 13.24 — य एवं वेत्ति पुरुषं प्रकृतिं च गुणैःसह।सर्वथा…
य एवं वेत्ति पुरुषं प्रकृतिं च गुणैःसह। सर्वथा वर्तमानोऽपि न स भूयोऽभिजायते
ya evaṃ vetti puruṣaṃ prakṛtiṃ ca guṇaiḥsaha| sarvathā vartamāno'pi na sa bhūyo'bhijāyate
He who thus knows the Purusha and Prakriti together with the Gunas, whatever his life, is not born again.
क्षेत्रक्षेत्रज्ञयोरेवमन्तरं ज्ञानचक्षुषा। भूतप्रकृतिमोक्षं च ये विदुर्यान्ति ते परम्
kṣetrakṣetrajñayorevamantaraṃ jñānacakṣuṣā| bhūtaprakṛtimokṣaṃ ca ye viduryānti te param
They who thus with the eye of knowledge perceive the distinction between the Kshetra and the Kshetrajna, and also the emancipation from the Prakriti of beings, they go to the Supreme.
14. गुणत्रयविभागयोग
14. गुणत्रयविभागयोग
14. guṇatrayavibhāgayoga
Yoga through Understanding the Three Modes of Material Nature
Verse 14.1 — श्री भगवानुवाच परं भूयः प्रवक्ष्यामि ज्ञानानां…
Again shall I tell thee that supreme knowledge which is above all knowledge, having known which all the Munis have attained to high perfection after this life.
इदं ज्ञानमुपाश्रित्य मम साधर्म्यमागताः। सर्गेऽपि नोपजायन्ते प्रलये न व्यथन्ति च
idaṃ jñānamupāśritya mama sādharmyamāgatāḥ| sarge'pi nopajāyante pralaye na vyathanti ca
They who having devoted themselves to this knowledge, have attained to My Being, are neither born at the time of creation, nor are they troubled at the time of dissolution.
Verse 14.3 — मम योनिर्महद्ब्रह्म तस्मिन् गर्भं…
मम योनिर्महद्ब्रह्म तस्मिन् गर्भं दधाम्यहम्। संभवः सर्वभूतानां ततो भवति भारत
mama yonirmahadbrahma tasmin garbhaṃ dadhāmyaham| saṃbhavaḥ sarvabhūtānāṃ tato bhavati bhārata
My womb is the great Prakriti; in that I place the germ; from thence, O descendant of Bharata, is the birth of all beings.
And know Tamas to be born of ignorance, stupefying all embodied beings; it binds fast, O descendant of Bharata, by miscomprehension, indolence, and sleep.
Sattva attaches to happiness, and Rajas to action, O descendant of Bharata; while Tamas, verily, shrouding discrimination, attaches to miscomprehension.
The embodied one having gone beyond these three Gunas out of which the body is evolved, is freed from birth, death, decay and pain, and attains to immortality.
By what marks, O Lord, is he (known) who has gone beyond these three Gunas? What is his conduct, and how does he pass beyond these three Gunas?
Verse 14.22 — श्री भगवानुवाच प्रकाशं च प्रवृत्तिं च मोहमेव च…
श्री भगवानुवाच प्रकाशं च प्रवृत्तिं च मोहमेव च पाण्डव। न द्वेष्टि सम्प्रवृत्तानि न निवृत्तानि काङ्क्षति
śrī bhagavānuvāca prakāśaṃ ca pravṛttiṃ ca mohameva ca pāṇḍava| na dveṣṭi sampravṛttāni na nivṛttāni kāṅkṣati
He who hates not the appearance of light, (the effect of Sattva), activity (the effect of Rajas), and delusion (the effect of Tamas), (in his own mind), O Pândava, nor longs for them when absent;
Verse 14.23 — उदासीनवदासीनो गुणैर्यो न विचाल्यते।गुणा वर्तन्त…
उदासीनवदासीनो गुणैर्यो न विचाल्यते। गुणा वर्तन्त इत्येव योऽवतिष्ठति नेङ्गते
udāsīnavadāsīno guṇairyo na vicālyate| guṇā vartanta ityeva yo'vatiṣṭhati neṅgate
He who, sitting like one unconcerned, is moved not by the Gunas, who, knowing that the Gunas operate, is Self-centred and swerves not;
Alike in pleasure and pain, Self-abiding, regarding a clod of earth, a stone and gold alike; the same to agreeable and disagreeable, firm, the same in censure and, praise;
Below and above spread its branches, nourished by the Gunas; sense-objects are its buds; and below in the world of man stretch forth the roots, action.
Verse 15.3 — न रूपमस्येह तथोपलभ्यते नान्तो न चादिर्न च…
न रूपमस्येह तथोपलभ्यते नान्तो न चादिर्न च संप्रतिष्ठा। अश्वत्थमेनं सुविरूढमूल मसङ्गशस्त्रेण दृढेन छित्त्वा
na rūpamasyeha tathopalabhyate nānto na cādirna ca saṃpratiṣṭhā| aśvatthamenaṃ suvirūḍhamūla masaṅgaśastreṇa dṛḍhena chittvā
Its form is not here perceived as such, neither its end, nor its origin, nor its foundation nor resting-place. Having cut asunder this firmly-rooted Aswattha with the strong sword of non-attachment,—
Then that Goal should be sought for, going whither none returns again. (Thinking) 'I seek refuge in that Primeval Purusha whence streamed forth the ancient energy (or activity).'
nirmānamohā jitasaṅgadoṣā adhyātmanityā vinivṛttakāmāḥ| dvandvairvimuktāḥ sukhaduḥkhasaṃjñai rgacchantyamūḍhāḥ padamavyayaṃ tat
Free from pride and delusion, with the evil of attachment conquered, ever dwelling in the Self, with desires completely receded, liberated from the pairs of opposites known as pleasure and pain, the undeluded reach that Goal Eternal.
Verse 15.6 — न तद्भासयते सूर्यो न शशाङ्को न पावकः।यद्गत्वा न…
न तद्भासयते सूर्यो न शशाङ्को न पावकः। यद्गत्वा न निवर्तन्ते तद्धाम परमं मम
na tadbhāsayate sūryo na śaśāṅko na pāvakaḥ| yadgatvā na nivartante taddhāma paramaṃ mama
That the sun illumines not, nor the moon, nor fire; that is My Supreme Abode, going whither they return not.
Him while transmigrating from one body to another, or residing (in the same) or experiencing, or when united with the Gunas,—the deluded do not see; but those who have the eye of wisdom behold Him.
I am centred in the hearts of all; memory and perception as well as their loss come from Me. I am verily that which has to be known by all the Vedas, I indeed am the Author of the Vedânta, and the Knower of the Veda am I.
यस्मात्क्षरमतीतोऽहमक्षरादपि चोत्तमः। अतोऽस्मि लोके वेदे च प्रथितः पुरुषोत्तमः
yasmātkṣaramatīto'hamakṣarādapi cottamaḥ| ato'smi loke vede ca prathitaḥ puruṣottamaḥ
As I transcend the Perishable and am above even the Imperishable, therefore am I in the world and in the Veda celebrated as the Purushottama, (the Highest Purusha).
Verse 15.19 — यो मामेवमसम्मूढो जानाति पुरुषोत्तमम्।स…
यो मामेवमसम्मूढो जानाति पुरुषोत्तमम्। स सर्वविद्भजति मां सर्वभावेन भारत
yo māmevamasammūḍho jānāti puruṣottamam| sa sarvavidbhajati māṃ sarvabhāvena bhārata
He who free from delusion thus knows Me, the Highest Spirit, he knowing all, worships Me with all his heart, O descendant of Bharata.
Fearlessness, purity of heart, steadfastness in knowledge and Yoga; almsgiving, control of the senses, Yajna, reading of the Shâstras, austerity, uprightness;
Non-injury, truth, absence of anger, renunciation, tranquillity, absence of calumny, compassion to beings, un-covetousness, gentleness, modesty, absence of fickleness;
dvau bhūtasargau loke'smin daiva āsura eva ca| daivo vistaraśaḥ prokta āsuraṃ pārtha me śrṛṇu
There are two types of beings this world, the divine and the Asurika. The divine have been described at length; hear from Me, O Pârtha, of the Asurika.
Verse 16.7 — प्रवृत्तिं च निवृत्तिं च जना न विदुरासुराः।न…
प्रवृत्तिं च निवृत्तिं च जना न विदुरासुराः। न शौचं नापि चाचारो न सत्यं तेषु विद्यते
pravṛttiṃ ca nivṛttiṃ ca janā na vidurāsurāḥ| na śaucaṃ nāpi cācāro na satyaṃ teṣu vidyate
The persons of Asurika nature know not what to do and what to refrain from; neither is purity found in them nor good conduct, nor truth.
Verse 16.8 — असत्यमप्रतिष्ठं ते जगदाहुरनीश्वरम्।अपरस्परसम्भूत…
असत्यमप्रतिष्ठं ते जगदाहुरनीश्वरम्। अपरस्परसम्भूतं किमन्यत्कामहैतुकम्
asatyamapratiṣṭhaṃ te jagadāhuranīśvaram| aparasparasambhūtaṃ kimanyatkāmahaitukam
They say, The universe is without truth, without a (moral) basis, without a God, brought about by mutual union, with lust for its cause; what else?
Self-conceited, haughty, filled with the pride and intoxication of wealth, they perform sacrifices in name, out of ostentation, disregarding ordinance;
Verse 16.18 — अहङ्कारं बलं दर्पं कामं क्रोधं च…
अहङ्कारं बलं दर्पं कामं क्रोधं च संश्रिताः। मामात्मपरदेहेषु प्रद्विषन्तोऽभ्यसूयकाः
ahaṅkāraṃ balaṃ darpaṃ kāmaṃ krodhaṃ ca saṃśritāḥ| māmātmaparadeheṣu pradviṣanto'bhyasūyakāḥ
Possessed of egoism, power, insolence, lust and wrath, these malignant people hate Me (the Self within) in their own bodies and those of others.
यः शास्त्रविधिमुत्सृज्य वर्तते कामकारतः। न स सिद्धिमवाप्नोति न सुखं न परां गतिम्
yaḥ śāstravidhimutsṛjya vartate kāmakārataḥ| na sa siddhimavāpnoti na sukhaṃ na parāṃ gatim
He who, setting aside the ordinance of the Shâstra, acts under the impulse of desire, attains not to perfection, nor happiness, nor the Goal Supreme.
Verse 16.24 — तस्माच्छास्त्रं प्रमाणं ते कार्याकार्यव्यवस्थितौ…
तस्माच्छास्त्रं प्रमाणं ते कार्याकार्यव्यवस्थितौ। ज्ञात्वा शास्त्रविधानोक्तं कर्म कर्तुमिहार्हसि
tasmācchāstraṃ pramāṇaṃ te kāryākāryavyavasthitau| jñātvā śāstravidhānoktaṃ karma kartumihārhasi
So let the Shâstra be thy authority in ascertaining what ought to be done and what ought not to be done. Having known what is said in the ordinance of the Shâstra, thou shouldst act here.
17. श्रद्धात्रयविभागयोग
17. श्रद्धात्रयविभागयोग
17. śraddhātrayavibhāgayoga
Yoga through Discerning the Three Divisions of Faith
Verse 17.1 — अर्जुन उवाच ये शास्त्रविधिमुत्सृज्य यजन्ते…
अर्जुन उवाच ये शास्त्रविधिमुत्सृज्य यजन्ते श्रद्धयाऽन्विताः। तेषां निष्ठा तु का कृष्ण सत्त्वमाहो रजस्तमः
arjuna uvāca ye śāstravidhimutsṛjya yajante śraddhayā'nvitāḥ| teṣāṃ niṣṭhā tu kā kṛṣṇa sattvamāho rajastamaḥ
Those who setting aside the ordinance of the Shâstra, perform sacrifice with Shraddhâ, what is their condition, O Krishna? (Is it) Sattva, Rajas or Tamas?
Verse 17.2 — श्री भगवानुवाच त्रिविधा भवति श्रद्धा देहिनां सा…
Threefold is the Shraddhâ of the embodied, which is inherent in their nature,—the Sâttvika, the Râjasika and the Tâmasika. Do thou hear of it.
Verse 17.3 — सत्त्वानुरूपा सर्वस्य श्रद्धा भवति…
सत्त्वानुरूपा सर्वस्य श्रद्धा भवति भारत। श्रद्धामयोऽयं पुरुषो यो यच्छ्रद्धः स एव सः
sattvānurūpā sarvasya śraddhā bhavati bhārata| śraddhāmayo'yaṃ puruṣo yo yacchraddhaḥ sa eva saḥ
The Shraddhâ of each is according to his natural disposition, O descendant of Bharata. The man consists of his Shraddhâ; he verily is what his Shraddhâ is.
Sâttvika men worship the Devas; Râjasika, the Yakshas and the Râkshasas; the others—the Tâmasika men—the Pretas and the hosts of Bhutas.
Verse 17.5 — अशास्त्रविहितं घोरं तप्यन्ते ये तपो…
अशास्त्रविहितं घोरं तप्यन्ते ये तपो जनाः। दम्भाहङ्कारसंयुक्ताः कामरागबलान्विताः
aśāstravihitaṃ ghoraṃ tapyante ye tapo janāḥ| dambhāhaṅkārasaṃyuktāḥ kāmarāgabalānvitāḥ
Those men who practise severe austerities not enjoined by the Shâstras, given to ostentation and egoism, possessed with the power of lust and attachment, torture, senseless as they are, all the organs in the body, and Me dwelling in the body within; know them to be of Asurika resolve.
Those men who practise severe austerities not enjoined by the Shâstras, given to ostentation and egoism, possessed with the power of lust and attachment, torture, senseless as they are, all the organs in the body, and Me dwelling in the body within; know them to be of Asurika resolve.
The foods which augment vitality, energy, strength, health, cheerfulness and appetite, which are savoury and oleaginous, substantial and , are liked by the Sâttvika.
The foods that are bitter, sour, saline, excessively hot, pungent, dry and burning, are liked by the Râjasika, and are productive of pain, grief and disease.
Verse 17.10 — यातयामं गतरसं पूति पर्युषितं च यत्।उच्छिष्टमपि…
यातयामं गतरसं पूति पर्युषितं च यत्। उच्छिष्टमपि चामेध्यं भोजनं तामसप्रियम्
yātayāmaṃ gatarasaṃ pūti paryuṣitaṃ ca yat| ucchiṣṭamapi cāmedhyaṃ bhojanaṃ tāmasapriyam
That which is stale, tasteless, stinking, cooked overnight, refuse and impure, is the food liked by the Tâmasika.
Verse 17.11 — अफलाकाङ्क्षिभिर्यज्ञो विधिदृष्टो य…
अफलाकाङ्क्षिभिर्यज्ञो विधिदृष्टो य इज्यते। यष्टव्यमेवेति मनः समाधाय स सात्त्विकः
aphalākāṅkṣibhiryajño vidhidṛṣṭo ya ijyate| yaṣṭavyameveti manaḥ samādhāya sa sāttvikaḥ
That Yajna is Sâttvika which is performed by men desiring no fruit, as enjoined by ordinance, with their mind fixed on the Yajna only, for its own sake.
The Yajna performed without heed to ordinance, in which no food is distributed, which is devoid of Mantras, gifts, and Shraddhâ, is said to be Tâmasika.
देवद्विजगुरुप्राज्ञपूजनं शौचमार्जवम्। ब्रह्मचर्यमहिंसा च शारीरं तप उच्यते
devadvijaguruprājñapūjanaṃ śaucamārjavam| brahmacaryamahiṃsā ca śārīraṃ tapa ucyate
Worship of the Devas, the twice-born, the Gurus and the wise, purity, straightforwardness, continence, and non-injury are called the austerity of the body.
satkāramānapūjārthaṃ tapo dambhena caiva yat| kriyate tadiha proktaṃ rājasaṃ calamadhruvam
That austerity which is practised with the object of gaining welcome, honour and worship, and with ostentation, is here said to be Râjasika, unstable and transitory.
Verse 17.19 — मूढग्राहेणात्मनो यत्पीडया क्रियते…
मूढग्राहेणात्मनो यत्पीडया क्रियते तपः। परस्योत्सादनार्थं वा तत्तामसमुदाहृतम्
दातव्यमिति यद्दानं दीयतेऽनुपकारिणे। देशे काले च पात्रे च तद्दानं सात्त्विकं स्मृतम्
dātavyamiti yaddānaṃ dīyate'nupakāriṇe| deśe kāle ca pātre ca taddānaṃ sāttvikaṃ smṛtam
To give is right, gift given with this idea, to one who does no service in return, in a fit place and to a worthy person, that gift is held to be Sâttvika.
yajñe tapasi dāne ca sthitiḥ saditi cocyate| karma caiva tadarthīyaṃ sadityevābhidhīyate
Steadiness in Yajna, austerity and gift is also called 'Sat': as also action in connection with these (or, action for the sake of the Lord) is called Sat.
अश्रद्धया हुतं दत्तं तपस्तप्तं कृतं च यत्। असदित्युच्यते पार्थ न च तत्प्रेत्य नो इह
aśraddhayā hutaṃ dattaṃ tapastaptaṃ kṛtaṃ ca yat| asadityucyate pārtha na ca tatpretya no iha
Whatever is sacrificed, given or performed, and whatever austerity is practised without Shraddhâ, it is called Asat, O Pârtha; it is naught here or hereafter.
18. मोक्षसंन्यासयोग
18. मोक्षसंन्यासयोग
18. mokṣasaṃnyāsayoga
Yoga through the Perfection of Renunciation and Surrender
त्याज्यं दोषवदित्येके कर्म प्राहुर्मनीषिणः। यज्ञदानतपःकर्म न त्याज्यमिति चापरे
tyājyaṃ doṣavadityeke karma prāhurmanīṣiṇaḥ| yajñadānatapaḥkarma na tyājyamiti cāpare
Some philosophers declare that all action should be relinquished as an evil, whilst others (say) that the work of Yajna, gift and austerity should not be relinquished.
Verse 18.4 — निश्चयं श्रृणु मे तत्र त्यागे भरतसत्तम।त्यागो…
निश्चयं श्रृणु मे तत्र त्यागे भरतसत्तम। त्यागो हि पुरुषव्याघ्र त्रिविधः संप्रकीर्तितः
niścayaṃ śrṛṇu me tatra tyāge bharatasattama| tyāgo hi puruṣavyāghra trividhaḥ saṃprakīrtitaḥ
Hear from Me the final truth about relinquishment, O best of the Bhâratas. For relinquishment has been declared to be of three kinds, O tiger among men.
Verse 18.5 — यज्ञदानतपःकर्म न त्याज्यं कार्यमेव तत्।यज्ञो…
यज्ञदानतपःकर्म न त्याज्यं कार्यमेव तत्। यज्ञो दानं तपश्चैव पावनानि मनीषिणाम्
yajñadānatapaḥkarma na tyājyaṃ kāryameva tat| yajño dānaṃ tapaścaiva pāvanāni manīṣiṇām
The work of Yajna, gift and austerity should not be relinquished, but it should indeed be performed; (for) Yajna, gift and austerity are purifying to the wise.
दुःखमित्येव यत्कर्म कायक्लेशभयात्त्यजेत्। स कृत्वा राजसं त्यागं नैव त्यागफलं लभेत्
duḥkhamityeva yatkarma kāyakleśabhayāttyajet| sa kṛtvā rājasaṃ tyāgaṃ naiva tyāgaphalaṃ labhet
He who from fear of bodily trouble relinquishes action, because it is painful, thus performing a Râjasika relinquishment, he obtains not the fruit thereof.
When obligatory work is performed, O Arjuna, only because it ought to be done, leaving attachment and fruit, such relinquishment is regarded as Sâttvika.
Verse 18.10 — न द्वेष्ट्यकुशलं कर्म कुशले नानुषज्जते।त्यागी…
न द्वेष्ट्यकुशलं कर्म कुशले नानुषज्जते। त्यागी सत्त्वसमाविष्टो मेधावी छिन्नसंशयः
na dveṣṭyakuśalaṃ karma kuśale nānuṣajjate| tyāgī sattvasamāviṣṭo medhāvī chinnasaṃśayaḥ
The relinquisher endued with Sattva and a steady understanding and with his doubts dispelled, hates not a disagreeable work nor is attached to an agreeable one.
Verse 18.11 — न हि देहभृता शक्यं त्यक्तुं कर्माण्यशेषतः।यस्तु…
न हि देहभृता शक्यं त्यक्तुं कर्माण्यशेषतः। यस्तु कर्मफलत्यागी स त्यागीत्यभिधीयते
na hi dehabhṛtā śakyaṃ tyaktuṃ karmāṇyaśeṣataḥ| yastu karmaphalatyāgī sa tyāgītyabhidhīyate
Actions cannot be entirely relinquished by an embodied being, but he who relinquishes the fruits of action is called a relinquisher.
Verse 18.12 — अनिष्टमिष्टं मिश्रं च त्रिविधं कर्मणः…
अनिष्टमिष्टं मिश्रं च त्रिविधं कर्मणः फलम्। भवत्यत्यागिनां प्रेत्य न तु संन्यासिनां क्वचित्
aniṣṭamiṣṭaṃ miśraṃ ca trividhaṃ karmaṇaḥ phalam| bhavatyatyāgināṃ pretya na tu saṃnyāsināṃ kvacit
The threefold fruit of action—disagreeable, agreeable and mixed,—accrues to non-relinquishers after death, but never to relinquishers.
तत्रैवं सति कर्तारमात्मानं केवलं तु यः। पश्यत्यकृतबुद्धित्वान्न स पश्यति दुर्मतिः
tatraivaṃ sati kartāramātmānaṃ kevalaṃ tu yaḥ| paśyatyakṛtabuddhitvānna sa paśyati durmatiḥ
Such being the case, he who through a non-purified understanding looks upon his Self, the Absolute, as the agent, he of perverted mind sees not.
Verse 18.17 — यस्य नाहंकृतो भावो बुद्धिर्यस्य न…
यस्य नाहंकृतो भावो बुद्धिर्यस्य न लिप्यते। हत्वापि स इमाँल्लोकान्न हन्ति न निबध्यते
yasya nāhaṃkṛto bhāvo buddhiryasya na lipyate| hatvāpi sa imā~llokānna hanti na nibadhyate
He who is free from the notion of egoism, whose intelligence is not affected (by good or evil), though he kills these people, he kills not, nor is bound (by the action);
यत्तु कृत्स्नवदेकस्मिन्कार्ये सक्तमहैतुकम्। अतत्त्वार्थवदल्पं च तत्तामसमुदाहृतम्
yattu kṛtsnavadekasminkārye saktamahaitukam| atattvārthavadalpaṃ ca tattāmasamudāhṛtam
Whilst that which is confined to one single effect as if it were the whole, without reason, without foundation in truth, and trivial,—that is declared to be Tâmasika.
But the action which is performed desiring desires, or with self-conceit and with much effort, is declared to be Râjasika.
Verse 18.25 — अनुबन्धं क्षयं हिंसामनपेक्ष्य च…
अनुबन्धं क्षयं हिंसामनपेक्ष्य च पौरुषम्। मोहादारभ्यते कर्म यत्तत्तामसमुच्यते
anubandhaṃ kṣayaṃ hiṃsāmanapekṣya ca pauruṣam| mohādārabhyate karma yattattāmasamucyate
That action is declared to be Tâmasika which is undertaken through delusion, without heed to the consequence, loss (of power and wealth), injury (to others) and (one's own) ability.
Hear thou the triple distinction of intellect and fortitude, according to the Gunas, as I declare them exhaustively and severally, O Dhananjaya.
Verse 18.30 — प्रवृत्तिं च निवृत्तिं च कार्याकार्ये…
प्रवृत्तिं च निवृत्तिं च कार्याकार्ये भयाभये। बन्धं मोक्षं च या वेत्ति बुद्धिः सा पार्थ सात्त्विकी
pravṛttiṃ ca nivṛttiṃ ca kāryākārye bhayābhaye| bandhaṃ mokṣaṃ ca yā vetti buddhiḥ sā pārtha sāttvikī
That which knows the paths of work and renunciation, right and wrong action, fear and fearlessness, bondage and liberation, that intellect, O Pârtha, is Sâttvika.
The fortitude by which the functions of the mind, the Prâna and the senses, O Pârtha, are regulated, that fortitude, unswerving through Yoga, is Sâttvika.
But the fortitude by which one regulates (one's mind) to Dharma, desire and wealth, desirous of the fruit of each from attachment, that fortitude, O Pârtha, is Râjasika.
That by which a stupid man does not give up sleep, fear, grief, despondency and also overweening conceit, that fortitude, O Pârtha, is Tâmasika.
Verse 18.36 — सुखं त्विदानीं त्रिविधं श्रृणु मे…
सुखं त्विदानीं त्रिविधं श्रृणु मे भरतर्षभ। अभ्यासाद्रमते यत्र दुःखान्तं च निगच्छति
sukhaṃ tvidānīṃ trividhaṃ śrṛṇu me bharatarṣabha| abhyāsādramate yatra duḥkhāntaṃ ca nigacchati
And now hear from Me, O bull of the Bhâratas, of the threefold happiness. That happiness which one learns to enjoy by habit, and by which one comes to the end of pain;
That which is like poison at first, but like nectar at the end; that happiness is declared to be Sâttvika, born of the translucence of intellect due to Self-realisation.
That which arises from the contact of object with sense, at first like nectar, but at the end like poison, that happiness is declared to be Râjasika.
Verse 18.39 — यदग्रे चानुबन्धे च सुखं मोहनमात्मनः।निद्रालस्यप्…
यदग्रे चानुबन्धे च सुखं मोहनमात्मनः। निद्रालस्यप्रमादोत्थं तत्तामसमुदाहृतम्
yadagre cānubandhe ca sukhaṃ mohanamātmanaḥ| nidrālasyapramādotthaṃ tattāmasamudāhṛtam
That happiness which begins and results in self-delusion arising from sleep, indolence and miscomprehension, that is declared to be Tâmasika.
Verse 18.40 — न तदस्ति पृथिव्यां वा दिवि देवेषु वा…
न तदस्ति पृथिव्यां वा दिवि देवेषु वा पुनः। सत्त्वं प्रकृतिजैर्मुक्तं यदेभिः स्यात्ित्रभिर्गुणैः
na tadasti pṛthivyāṃ vā divi deveṣu vā punaḥ| sattvaṃ prakṛtijairmuktaṃ yadebhiḥ syātitrabhirguṇaiḥ
There is no entity on earth, or again in heaven among the Devas, that is devoid of these three Gunas, born of Prakriti.
Verse 18.41 — ब्राह्मणक्षत्रियविशां शूद्राणां च परंतप।कर्माणि…
ब्राह्मणक्षत्रियविशां शूद्राणां च परंतप। कर्माणि प्रविभक्तानि स्वभावप्रभवैर्गुणैः
brāhmaṇakṣatriyaviśāṃ śūdrāṇāṃ ca paraṃtapa| karmāṇi pravibhaktāni svabhāvaprabhavairguṇaiḥ
Of Brâhmanas and Kshatriyas and Vaishyas, as also of Sudras, O scorcher of foes, the duties are distributed according to the Gunas born of their own nature.
The control of the mind and the senses, austerity, purity, forbearance, and also uprightness, knowledge, realisation, belief in a hereafter,—these are the duties of the Brâhmanas, born of (their own) nature.
Prowess, boldness, fortitude, dexterity, and also not flying from battle, generosity and sovereignty are the duties of the Kshatriyas, born of (their own) nature.
Agriculture, cattle-rearing and trade are the duties of the Vaishyas, born of (their own) nature; and action consisting of service is the duty of the Sudras, born of (their own) nature.
Better is one's own Dharma, (though) imperfect, than the Dharma of another well-performed. He who does the duty ordained by his own nature incurs no evil.
Verse 18.48 — सहजं कर्म कौन्तेय सदोषमपि न त्यजेत्।सर्वारम्भा…
सहजं कर्म कौन्तेय सदोषमपि न त्यजेत्। सर्वारम्भा हि दोषेण धूमेनाग्निरिवावृताः
sahajaṃ karma kaunteya sadoṣamapi na tyajet| sarvārambhā hi doṣeṇa dhūmenāgnirivāvṛtāḥ
One should not relinquish, O son of Kunti, the duty to which one is born, though it is attended with evil; for, all undertakings are enveloped by evil, as fire by smoke.
Verse 18.49 — असक्तबुद्धिः सर्वत्र जितात्मा विगतस्पृहः।नैष्कर्…
असक्तबुद्धिः सर्वत्र जितात्मा विगतस्पृहः। नैष्कर्म्यसिद्धिं परमां संन्यासेनाधिगच्छति
He whose intellect is unattached everywhere, who has subdued his heart, whose desires have fled, he attains by renunciation to the supreme perfection, consisting of freedom from action.
Endued with a pure intellect, subduing the body and the senses with fortitude, relinquishing sound and such other sense-objects, abandoning attraction and hatred;
svabhāvajena kaunteya nibaddhaḥ svena karmaṇā| kartuṃ necchasi yanmohātkariṣyasyavaśo'pi tat
Fettered, O son of Kunti, by thy own Karma, born of thy own nature, what thou, from delusion, desirest not to do, thou shalt have to do in spite of thyself.
मन्मना भव मद्भक्तो मद्याजी मां नमस्कुरु। मामेवैष्यसि सत्यं ते प्रतिजाने प्रियोऽसि मे
manmanā bhava madbhakto madyājī māṃ namaskuru| māmevaiṣyasi satyaṃ te pratijāne priyo'si me
Occupy thy mind with Me, be devoted to Me, sacrifice to Me, bow down to Me. Thou shalt reach Myself; truly do I promise unto thee, (for) thou art dear to Me.
Verse 18.67 — इदं ते नातपस्काय नाभक्ताय कदाचन।न चाशुश्रूषवे…
इदं ते नातपस्काय नाभक्ताय कदाचन। न चाशुश्रूषवे वाच्यं न च मां योऽभ्यसूयति
idaṃ te nātapaskāya nābhaktāya kadācana| na cāśuśrūṣave vācyaṃ na ca māṃ yo'bhyasūyati
This is never to be spoken by thee to one who is devoid of austerities or devotion, nor to one who does not render service, nor to one who cavils at Me.
ya imaṃ paramaṃ guhyaṃ madbhakteṣvabhidhāsyati| bhakitaṃ mayi parāṃ kṛtvā māmevaiṣyatyasaṃśayaḥ
He who with supreme devotion to Me will teach this deeply profound philosophy to My devotees, shall doubtless come to Me alone.
Verse 18.69 — न च तस्मान्मनुष्येषु कश्िचन्मे प्रियकृत्तमः।भवित…
न च तस्मान्मनुष्येषु कश्िचन्मे प्रियकृत्तमः। भविता न च मे तस्मादन्यः प्रियतरो भुवि
na ca tasmānmanuṣyeṣu kaśicanme priyakṛttamaḥ| bhavitā na ca me tasmādanyaḥ priyataro bhuvi
Nor among men is there any who does dearer service to Me, nor shall there be another on earth dearer to Me, than he.
Verse 18.70 — अध्येष्यते च य इमं धर्म्यं संवादमावयोः।ज्ञानयज्ञ…
अध्येष्यते च य इमं धर्म्यं संवादमावयोः। ज्ञानयज्ञेन तेनाहमिष्टः स्यामिति मे मतिः
adhyeṣyate ca ya imaṃ dharmyaṃ saṃvādamāvayoḥ| jñānayajñena tenāhamiṣṭaḥ syāmiti me matiḥ
And he who will study this sacred dialogue of ours, by him shall I have been worshipped by the Yajna of knowledge; such is My conviction.
Verse 18.71 — श्रद्धावाननसूयश्च श्रृणुयादपि यो नरः।सोऽपि…
श्रद्धावाननसूयश्च श्रृणुयादपि यो नरः। सोऽपि मुक्तः शुभाँल्लोकान्प्राप्नुयात्पुण्यकर्मणाम्
śraddhāvānanasūyaśca śrṛṇuyādapi yo naraḥ| so'pi muktaḥ śubhā~llokānprāpnuyātpuṇyakarmaṇām
And even that man who hears this, full of Shraddhâ and free from malice, he too, liberated, shall attain to the happy worlds of those of righteous deeds.
yatra yogeśvaraḥ kṛṣṇo yatra pārtho dhanurdharaḥ| tatra śrīrvijayo bhūtirdhruvā nītirmatirmama||18.78|
Wherever is Krishna, the Lord of Yoga, wherever is Pârtha, the wielder of the bow, there are prosperity, victory, expansion, and sound policy: such is my conviction.
About Bhagavad Gita
Bhagavad Gita is a Sanskrit stotra, composed by Veda Vyāsa, addressed to Krishna — a Gita. It is presented here in Devanagari, Roman (IAST), Kannada, each verse with its English meaning. Source text: gita/gita (Unlicense).
The Bhagavad Gītā is a 700-verse dialogue between Śrī Kṛṣṇa and Arjuna, set in the Bhīṣma Parva of the Mahābhārata, traditionally attributed to the sage Veda Vyāsa.
The Bhagavad Gita has 18 chapters and 701 verses. The chapters run from Arjuna Viṣāda Yoga (chapter 1, Arjuna's dejection) through Mokṣa Sanyāsa Yoga (chapter 18, the conclusion), and Krishna's teaching is the spine of chapters 2–18.
Who is the speaker of the Bhagavad Gita?
Śrī Kṛṣṇa speaks the teaching — chapters 2 through 18. Arjuna speaks chapter 1 and the opening of chapter 2 (the dejection that prompts the dialogue). Sanjaya narrates the frame to the blind king Dhṛtarāṣṭra. Bhagavad Gita is attributed to Veda Vyāsa.
What is the Bhagavad Gita about in short?
It is a 701-verse dialogue on the nature of dharma, the self, and liberation. It begins with Arjuna's crisis on the battlefield of Kurukṣetra — should he fight his own kin? — and Krishna's answer sets out karma-yoga (action without attachment), jñāna-yoga (knowledge of the self) and bhakti-yoga (devotion) as complementary paths.
What does Krishna say in chapter 2 of the Bhagavad Gita?
Chapter 2, Sāṅkhya Yoga, condenses the Gita's central teaching. Krishna tells Arjuna that the self is eternal and unkillable ("nainaṃ chindanti śastrāṇi"), that the wise act without attachment to the fruits of action, and that a person of steady wisdom (sthita-prajña) is one who has given up all desire. Chapter 2 is the foundation every other chapter builds on.
What is the inverted tree (ashvattha) in the Bhagavad Gita?
In chapter 15, verse 1, Krishna describes an eternal aśvattha (banyan) tree with its roots above and its branches below, whose leaves are the Vedas — an image for the world of samsāra, growing from the supreme and spreading downward into sense-objects and action. Verse 2 of the same chapter expands the image: the branches are the gunas (modes of nature), the tender shoots are the sense-objects, and the binding roots below are the karma of human life. The teaching is that one who knows this tree knows the Veda; the sword of non-attachment (asaṅga-śastra) is the means to cut it down. On Avabodhak, Bhagavad Gita shows every verse of chapter 15 with its English meaning.
What is Purushottama in the Bhagavad Gita?
In chapter 15, Krishna distinguishes three principles. Kṣara (the perishable) is the world of all beings; akṣara (the imperishable) is the immutable kūṭastha — the silent witness that does not change. Puruṣottama is a third, the Supreme Puruṣa, "the Highest Self, the immutable Lord, who pervading the three worlds sustains them" (15.17). Krishna's own claim in 15.18 — "as I transcend the perishable and am above even the imperishable, therefore am I in the world and in the Veda celebrated as the Puruṣottama" — is why this chapter is the source of the title "Puruṣottama Yoga". On Avabodhak, Bhagavad Gita is shown verse-by-verse with English meaning; the kṣara/akṣara/puruṣottama framework appears in chapter 15, verses 16–18.
What is the meaning of the Bhagavad Gita verse 18.66?
Verse 18.66 — "sarva-dharmān parityajya mām ekaṃ śaraṇaṃ vraja" — is Krishna's final, most direct instruction: abandon all varieties of dharma and take refuge in him alone; he will free you from all sin. On Avabodhak, Bhagavad Gita is read in 701 verses with English meaning alongside each line.
How do I read the Bhagavad Gita on Avabodhak?
Every verse of Bhagavad Gita is shown in Devanagari, Roman (IAST) and English meaning. The chapter index is at the top of the page; click any verse to jump to it, and use the practice view to chant or memorise line by line. Free to read, no login required.