Bhagavad Gita

What it is. Seven hundred verses in eighteen chapters, embedded in the sixth book of the Mahabharata. Arjuna, looking across the field at cousins, teachers, and grandfathers he is about to kill, puts down his bow and says he won’t do it. Krishna, his charioteer and God, spends the rest of the text explaining why he must do so.

When. Roughly 2nd century BCE to 2nd century CE, later than the epic’s oldest strata.

What it argues. It is a synthesis, and unusually explicit about its status as one. It takes Samkhya metaphysics, Upanishadic non-dualism, Vedic ritual duty, and emergent devotionalism and braids them into three routes to the same destination: karma yoga, action performed without attachment to its results; jnana yoga, liberating knowledge; and bhakti yoga, devotion to a personal god. The central move, act but surrender the fruits of action, is what lets the text answer Arjuna without either denying that killing is terrible or excusing him from it. Chapter 11, where Krishna shows his universal form and Arjuna asks him to stop, is the passage everyone remembers.

What I found surprising. The Gita’s status as the Hindu scripture dates to about 240 years ago. Before the colonial period, it was one respected text among many, without special primacy. Its modern career is one of the strangest reception histories of any book:

1785. Charles Wilkins translates it, sponsored by Warren Hastings: the first Sanskrit book rendered directly into English. Emerson and Thoreau read it. It becomes, in the West, the Indian book.
1885. Edwin Arnold’s verse translation, The Song Celestial. This is the version Gandhi first read, in London, in English, introduced by Theosophists. He came to his own tradition’s central text through Victorian England.
1910–11. Tilak writes Gita Rahasya in a Mandalay prison, reading the text as a mandate for action and, by clear implication, for armed resistance to British rule. It is published in 1915, after his release.
1929. Gandhi’s Anasaktiyoga reads the same text as pure allegory: the battlefield is the self, the war is internal, and the Gita is a document of non-violence. He and Tilak are reading identical verses.
1930s–40s. Ambedkar attacks it, arguing that it defends both varna and killing, and that its philosophical sophistication serves an indefensible social order. His essays on the Gita were written in this period and published only after his death.
1945. Oppenheimer, watching Trinity, later says he thought of chapter 11, verse 32. He had learned Sanskrit to read it. Whether the thought occurred at the moment or in the retelling twenty years afterward is not settled, and the retelling is arguably the more interesting artifact.

Four incompatible readings by serious people within fifty years, plus a physicist at the birth of the nuclear age. Richard Davis’s The Bhagavad Gita: A Biography (2015) tells this story properly and is the best entry point to the text’s afterlife.

Translations. Barbara Stoler Miller for literary quality; Laurie Patton’s Penguin for accessibility; Winthrop Sargeant’s interlinear edition if you want to work with the Sanskrit; Radhakrishnan for traditional commentary. Arnold’s Song Celestial is Victorian, lovely, and unfaithful, and it is the one that changed history.

The full text

All eighteen chapters follow, on this page, with the Sanskrit, a transliteration, the translation, and the word-by-word glosses. Every verse has its own anchor, so any of them can be linked directly: /india/texts/gita/#2-47.

Translation, transliteration and glosses are from various Internet sources. Where the tradition groups several verses into one block, the block carries an anchor for each verse it covers.

Arjuna Vishada Yoga — Arjuna's Despair
Sankhya Yoga — The Yoga of Analysis
Karma Yoga — The Yoga of Action
Jnana Karma Sanyasa Yoga — The Yoga of Knowledge and the Renunciation of Action
Karma Sanyasa Yoga — The Yoga of Renunciation
Dhyana Yoga — The Yoga of Meditation
Jnana Vijnana Yoga — The Yoga of Knowledge and Realisation
Akshara Brahma Yoga — The Yoga of the Imperishable Absolute
Raja Vidya Raja Guhya Yoga — The Yoga of Royal Knowledge and Royal Secret
Vibhuti Yoga — The Yoga of Divine Manifestations
Vishwarupa Darshana Yoga — The Vision of the Universal Form
Bhakti Yoga — The Yoga of Devotion
Kshetra Kshetrajna Vibhaga Yoga — The Field and the Knower of the Field
Gunatraya Vibhaga Yoga — The Three Gunas
Purushottama Yoga — The Yoga of the Supreme Person
Daivasura Sampad Vibhaga Yoga — The Divine and the Demonic
Shraddhatraya Vibhaga Yoga — The Three Kinds of Faith
Moksha Sanyasa Yoga — The Yoga of Liberation by Renunciation

↑ contents

1. Arjuna Vishada Yoga

अर्जुनविषादयोग · Arjuna's Despair · 35 verses

1.1

धृतराष्ट्र उवाच ।
धर्मक्षेत्रे कुरुक्षेत्रे समवेता युयुत्सवः ।
मामकाः पाण्डवाश्चैव किमकुर्वत सञ्जय ॥ १ ॥

dhṛitarāśhtra uvācha
dharma-kṣhetre kuru-kṣhetre samavetā yuyutsavaḥ
māmakāḥ pāṇḍavāśhchaiva kimakurvata sañjaya || 1 ||

Dhritarashtra said: O Sanjay, after gathering on the holy field of Kurukshetra, and desiring to fight, what did my sons and the sons of Pandu do?

Word meanings

dhṛitarāśhtraḥ uvācha—Dhritarashtra said; dharma-kṣhetre—the land of dharma; kuru-kṣhetre—at Kurukshetra; samavetāḥ—having gathered; yuyutsavaḥ—desiring to fight; māmakāḥ—my sons; pāṇḍavāḥ—the sons of Pandu; cha—and; eva—certainly; kim—what; akurvata—did they do; sañjaya—Sanjay

1.2

सञ्जय उवाच ।
दृष्ट्वा तु पाण्डवानीकं व्यूढं दुर्योधनस्तदा ।
आचार्यमुपसङ्गम्य राजा वचनमब्रवीत् ॥ २ ॥

sañjaya uvācha
dṛiṣhṭvā tu pāṇḍavānīkaṁ vyūḍhaṁ duryodhanastadā
āchāryamupasaṅgamya rājā vachanamabravīt || 2 ||

Sanjay said: On observing the Pandava army standing in military formation, King Duryodhan approached his teacher Dronacharya, and said the following words.

Word meanings

sanjayaḥ uvācha—Sanjay said; dṛiṣhṭvā—on observing; tu—but; pāṇḍava-anīkam—the Pandava army; vyūḍham—standing in a military formation; duryodhanaḥ—King Duryodhan; tadā—then; āchāryam—teacher; upasaṅgamya—approached; rājā—the king; vachanam—words; abravīt—spoke

1.3

पश्यैतां पाण्डुपुत्राणामाचार्य महतीं चमूम् ।
व्यूढां द्रुपदपुत्रेण तव शिष्येण धीमता ॥ ३ ॥

paśhyaitāṁ pāṇḍu-putrāṇām āchārya mahatīṁ chamūm
vyūḍhāṁ drupada-putreṇa tava śhiṣhyeṇa dhīmatā || 3 ||

Duryodhan said: Respected teacher! Behold the mighty army of the sons of Pandu, so expertly arrayed for battle by your own gifted disciple, the son of Drupad.

Word meanings

paśhya—behold; etām—this; pāṇḍu-putrāṇām—of the sons of Pandu; āchārya—respected teacher; mahatīm—mighty; chamūm—army; vyūḍhām—arrayed in a military formation; drupada-putreṇa—son of Drupad, Dhrishtadyumna; tava—by your; śhiṣhyeṇa—disciple; dhī-matā—intelligent

1.4-6

अत्र शूरा महेष्वासा भीमार्जुनसमा युधि ।
युयुधानो विराटश्च द्रुपदश्च महारथ: ॥ ४ ॥
धृष्टकेतुश्चेकितान: काशिराजश्च वीर्यवान् ।
पुरुजित्कुन्तिभोजश्च शैब्यश्च नरपुङ्गव: ॥ ५ ॥
युधामन्युश्च विक्रान्त उत्तमौजाश्च वीर्यवान् ।
सौभद्रो द्रौपदेयाश्च सर्व एव महारथा: ॥ ६ ॥

atra śhūrā maheṣhvāsā bhīmārjuna-samā yudhi
yuyudhāno virāṭaśhcha drupadaśhcha mahā-rathaḥ || 4 ||
dhṛiṣhṭaketuśhchekitānaḥ kāśhirājaśhcha vīryavān
purujit kuntibhojaśhcha śhaibyaśhcha nara-puṅgavaḥ || 5 ||
yudhāmanyuśhcha vikrānta uttamaujāśhcha vīryavān
saubhadro draupadeyāśhcha sarva eva mahā-rathāḥ || 6 ||

Behold in their ranks are many powerful warriors, like Yuyudhan, Virat, and Drupad, wielding mighty bows and equal in military prowess to Bheem and Arjun. There are also accomplished heroes like Dhrishtaketu, Chekitan, the gallant King of Kashi, Purujit, Kuntibhoj, and Shaibya—all the best of men. In their ranks, they also have the courageous Yudhamanyu, the gallant Uttamauja, the son of Subhadra, and the sons of Draupadi, who are all great warrior chiefs.

Word meanings

atra—here; śhūrāḥ—powerful warriors; mahā-iṣhu-āsāḥ—great bowmen; bhīma-arjuna-samāḥ—equal to Bheem and Arjun; yudhi—in military prowess; yuyudhānaḥ—Yuyudhan; virāṭaḥ—Virat; cha—and; drupadaḥ—Drupad; cha—also; mahā-rathaḥ—warriors who could single handedly match the strength of ten thousand ordinary warriors; dhṛiṣhṭaketuḥ—Dhrishtaketu; chekitānaḥ—Chekitan; kāśhirājaḥ—Kashiraj; cha—and; vīrya-vān—heroic; purujit—Purujit; kuntibhojaḥ—Kuntibhoj; cha—and; śhaibyaḥ—Shaibya; cha—and; nara-puṅgavaḥ—best of men; yudhāmanyuḥ—Yudhamanyu; cha—and; vikrāntaḥ—courageous; uttamaujāḥ—Uttamauja; cha—and; vīrya-vān—gallant; saubhadraḥ—the son of Subhadra; draupadeyāḥ—the sons of Draupadi; cha—and; sarve—all; eva—indeed; mahā-rathāḥ—warriors who could single handedly match the strength of ten thousand ordinary warriors

1.7

अस्माकं तु विशिष्टा ये तान्निबोध द्विजोत्तम ।
नायका मम सैन्यस्य संज्ञार्थं तान्ब्रवीमि ते ॥ ७ ॥

asmākaṁ tu viśhiṣhṭā ye tānnibodha dwijottama
nāyakā mama sainyasya sanjñārthaṁ tānbravīmi te || 7 ||

O best of Brahmins, hear too about the principal generals on our side, who are especially qualified to lead. These I now recount unto you.

Word meanings

asmākam—ours; tu—but; viśhiṣhṭāḥ—special; ye—who; tān—them; nibodha—be informed; dwija-uttama—best of Brahmins; nāyakāḥ—principal generals; mama—our; sainyasya—of army; sanjñā-artham—for information; tān—them; bravīmi—I recount; te—unto you

1.8

भवान्भीष्मश्च कर्णश्च कृपश्च समितिञ्जय: ।
अश्वत्थामा विकर्णश्च सौमदत्तिस्तथैव च ॥ ८ ॥

bhavānbhīṣhmaśhcha karṇaśhcha kṛipaśhcha samitiñjayaḥ
aśhvatthāmā vikarṇaśhcha saumadattis tathaiva cha || 8 ||

There are personalities like yourself, Bheeshma, Karna, Kripa, Ashwatthama, Vikarn, and Bhurishrava, who are ever victorious in battle.

Word meanings

bhavān—yourself; bhīṣhmaḥ—Bheeshma; cha—and; karṇaḥ—Karna; cha—and; kṛipaḥ—Kripa; cha—and; samitim-jayaḥ—victorious in battle; aśhvatthāmā—Ashvatthama; vikarṇaḥ—Vikarna; cha—and; saumadattiḥ—Bhurishrava; tathā—thus; eva—even; cha—also

1.9

अन्ये च बहव: शूरा मदर्थे त्यक्तजीविता: ।
नानाशस्त्रप्रहरणा: सर्वे युद्धविशारदा: ॥ ९ ॥

anye cha bahavaḥ śhūrā madarthe tyaktajīvitāḥ
nānā-śhastra-praharaṇāḥ sarve yuddha-viśhāradāḥ || 9 ||

Also, there are many other heroic warriors, who are prepared to lay down their lives for my sake. They are all skilled in the art of warfare, and equipped with various kinds of weapons.

Word meanings

anye—others; cha—also; bahavaḥ—many; śhūrāḥ—heroic warriors; mat-arthe—for my sake; tyakta-jīvitāḥ—prepared to lay down their lives; nānā-śhastra-praharaṇāḥ—equipped with various kinds of weapons; sarve—all; yuddha-viśhāradāḥ—skilled in the art of warfare

1.10

अपर्याप्तं तदस्माकं बलं भीष्माभिरक्षितम् ।
पर्याप्तं त्विदमेतेषां बलं भीमाभिरक्षितम् ॥ १० ॥

aparyāptaṁ tadasmākaṁ balaṁ bhīṣhmābhirakṣhitam
paryāptaṁ tvidameteṣhāṁ balaṁ bhīmābhirakṣhitam || 10 ||

The strength of our army is unlimited and we are safely marshalled by Grandsire Bheeshma, while the strength of the Pandava army, carefully marshalled by Bheem, is limited.

Word meanings

aparyāptam—unlimited; tat—that; asmākam—ours; balam—strength; bhīṣhma—by Grandsire Bheeshma; abhirakṣhitam—safely marshalled; paryāptam—limited; tu—but; idam—this; eteṣhām—their; balam—strength; bhīma—Bheem; abhirakṣhitam—carefully marshalled

1.11

अयनेषु च सर्वेषु यथाभागमवस्थिता: ।
भीष्ममेवाभिरक्षन्तु भवन्त: सर्व एव हि ॥ ११ ॥

ayaneṣhu cha sarveṣhu yathā-bhāgamavasthitāḥ
bhīṣhmamevābhirakṣhantu bhavantaḥ sarva eva hi || 11 ||

Therefore, I call upon all the generals of the Kaurava army now to give full support to Grandsire Bheeshma, even as you defend your respective strategic points.

Word meanings

ayaneṣhu—at the strategic points; cha—also; sarveṣhu—all; yathā-bhāgam—in respective position; avasthitāḥ—situated; bhīṣhmam—to Grandsire Bheeshma; eva—only; abhirakṣhantu—defend; bhavantaḥ—you; sarve—all; eva hi—even as

1.12

तस्य सञ्जनयन्हर्षं कुरुवृद्ध: पितामह: ।
सिंहनादं विनद्योच्चै: शङ्खं दध्मौ प्रतापवान् ॥ १२ ॥

tasya sañjanayan harṣhaṁ kuru-vṛiddhaḥ pitāmahaḥ
siṁha-nādaṁ vinadyochchaiḥ śhaṅkhaṁ dadhmau pratāpavān || 12 ||

Then, the grand old man of the Kuru dynasty, the glorious patriarch Bheeshma, roared like a lion, and blew his conch shell very loudly, giving joy to Duryodhan.

Word meanings

tasya—his; sañjanayan—causing; harṣham—joy; kuru-vṛiddhaḥ—the grand old man of the Kuru dynasty (Bheeshma); pitāmahaḥ—grandfather; sinha-nādam—lion's roar; vinadya—sounding; uchchaiḥ—very loudly; śhaṅkham—conch shell; dadhmau—blew; pratāpa-vān—the glorious

1.13

तत: शङ्खाश्च भेर्यश्च पणवानकगोमुखा: ।
सहसैवाभ्यहन्यन्त स शब्दस्तुमुलोऽभवत् ॥ १३ ॥

tataḥ śhaṅkhāśhcha bheryaśhcha paṇavānaka-gomukhāḥ
sahasaivābhyahanyanta sa śhabdastumulo 'bhavat || 13 ||

Thereafter, conches, kettledrums, bugles, trumpets, and horns suddenly blared forth, and their combined sound was overwhelming.

Word meanings

tataḥ—thereafter; śhaṅkhāḥ—conches; cha—and; bheryaḥ—bugles; cha—and; paṇava-ānaka—drums and kettledrums; go-mukhāḥ—trumpets; sahasā—suddenly; eva—indeed; abhyahanyanta—blared forth; saḥ—that; śhabdaḥ—sound; tumulaḥ—overwhelming; abhavat—was

1.14

तत: श्वेतैर्हयैर्युक्ते महति स्यन्दने स्थितौ ।
माधव: पाण्डवश्चैव दिव्यौ शङ्खौ प्रदध्मतु: ॥ १४ ॥

tataḥ śhvetairhayairyukte mahati syandane sthitau
mādhavaḥ pāṇḍavaśhchaiva divyau śhaṅkhau pradadhmatuḥ || 14 ||

Then, from amidst the Pandava army, seated in a glorious chariot drawn by white horses, Madhav and Arjun blew their Divine conch shells.

Word meanings

tataḥ—then; śhvetaiḥ—by white; hayaiḥ—horses; yukte—yoked; mahati—glorious; syandane—chariot; sthitau—seated; mādhavaḥ—Shree Krishna, the husband of the goddess of fortune, Lakshmi; pāṇḍavaḥ—Arjun; cha—and; eva—also; divyau—Divine; śhaṅkhau—conch shells; pradadhmatuḥ—blew

1.15

पाञ्चजन्यं हृषीकेशो देवदत्तं धनञ्जय: ।
पौण्ड्रं दध्मौ महाशङ्खं भीमकर्मा वृकोदर: ॥ १५ ॥

pāñchajanyaṁ hṛiṣhīkeśho devadattaṁ dhanañjayaḥ
pauṇḍraṁ dadhmau mahā-śhaṅkhaṁ bhīma-karmā vṛikodaraḥ || 15 ||

Hrishikesh blew his conch shell, called Panchajanya, and Arjun blew the Devadutta. Bheem, the voracious eater and performer of herculean tasks, blew his mighty conch, called Paundra.

Word meanings

pāñchajanyam—the conch shell named Panchajanya; hṛiṣhīka-īśhaḥ—Shree Krishna, the Lord of the mind and senses; devadattam—the conch shell named Devadutta; dhanañ-jayaḥ—Arjun, winner of wealth; pauṇḍram—the conch named Paundra; dadhmau—blew; mahā-śhaṅkham—mighty conch; bhīma-karmā—one who performs herculean tasks; vṛika-udaraḥ—Bheem, the voracious eater

1.16-18

अनन्तविजयं राजा कुन्तीपुत्रो युधिष्ठिर: ।
नकुल: सहदेवश्च सुघोषमणिपुष्पकौ ॥ १६ ॥
काश्यश्च परमेष्वास: शिखण्डी च महारथ: ।
धृष्टद्युम्नो विराटश्च सात्यकिश्चापराजित: ॥ १७ ॥
द्रुपदो द्रौपदेयाश्च सर्वश: पृथिवीपते ।
सौभद्रश्च महाबाहु: शङ्खान्दध्मु: पृथक् पृथक् ॥ १८ ॥

anantavijayaṁ rājā kuntī-putro yudhiṣhṭhiraḥ
nakulaḥ sahadevaśhcha sughoṣha-maṇipuṣhpakau || 16 ||
kāśhyaśhcha parameṣhvāsaḥ śhikhaṇḍī cha mahā-rathaḥ
dhṛiṣhṭadyumno virāṭaśhcha sātyakiśh chāparājitaḥ || 17 ||
drupado draupadeyāśhcha sarvaśhaḥ pṛithivī-pate
saubhadraśhcha mahā-bāhuḥ śhaṅkhāndadhmuḥ pṛithak pṛithak || 18 ||

King Yudhishthir, blew the Anantavijay, while Nakul and Sahadev blew the Sughosh and Manipushpak. The excellent archer and king of Kashi, the great warrior Shikhandi, Dhrishtadyumna, Virat, and the invincible Satyaki, Drupad, the five sons of Draupadi, and the mighty-armed Abhimanyu, son of Subhadra, all blew their respective conch shells, O Ruler of the earth.

Word meanings

ananta-vijayam—the conch named Anantavijay; rājā—king; kuntī-putraḥ—son of Kunti; yudhiṣhṭhiraḥ—Yudhishthir; nakulaḥ—Nakul; sahadevaḥ—Sahadev; cha—and; sughoṣha-maṇipuṣhpakau—the conche shells named Sughosh and Manipushpak; kāśhyaḥ—King of Kashi; cha—and; parama-iṣhu-āsaḥ—the excellent archer; śhikhaṇḍī—Shikhandi; cha—also; mahā-rathaḥ—warriors who could single handedly match the strength of ten thousand ordinary warriors; dhṛiṣhṭadyumnaḥ—Dhrishtadyumna; virāṭaḥ—Virat; cha—and; sātyakiḥ—Satyaki; cha—and; aparājitaḥ—invincible; drupadaḥ—Drupad; draupadeyāḥ—the five sons of Draupadi; cha—and; sarvaśhaḥ—all; pṛithivī-pate—Ruler of the earth; saubhadraḥ—Abhimanyu, the son of Subhadra; cha—also; mahā-bāhuḥ—the mighty-armed; śhaṅkhān—conch shells; dadhmuḥ—blew; pṛithak pṛithak—individually

1.19

स घोषो धार्तराष्ट्राणां हृदयानि व्यदारयत् ।
नभश्च पृथिवीं चैव तुमुलोऽभ्यनुनादयन् ॥ १९ ॥

sa ghoṣho dhārtarāṣhṭrāṇāṁ hṛidayāni vyadārayat
nabhaśhcha pṛithivīṁ chaiva tumulo abhyanunādayan || 19 ||

The terrific sound thundered across the sky and the earth, and shattered the hearts of your sons, O Dhritarasthra.

Word meanings

saḥ—that; ghoṣhaḥ—sound; dhārtarāṣhṭrāṇām—of Dhritarashtra's sons; hṛidayāni—hearts; vyadārayat—shattered; nabhaḥ—the sky; cha—and; pṛithivīm—the earth; cha—and; eva—certainly; tumulaḥ—terrific sound; abhyanunādayan—thundering

1.20

अथ व्यवस्थितान्दृष्ट्वा धार्तराष्ट्रान् कपिध्वज: ।
प्रवृत्ते शस्त्रसम्पाते धनुरुद्यम्य पाण्डव: ॥ २० ॥
हृषीकेशं तदा वाक्यमिदमाह महीपते ।

atha vyavasthitān dṛiṣhṭvā dhārtarāṣhṭrān kapi-dhwajaḥ
pravṛitte śhastra-sampāte dhanurudyamya pāṇḍavaḥ || 20 ||
hṛiṣhīkeśhaṁ tadā vākyam idam āha mahī-pate

At that time, the son of Pandu, Arjun, who had the insignia of Hanuman on the flag of his chariot, took up his bow. Seeing your sons arrayed against him, O King, Arjun then spoke the following words to Shree Krishna.

Word meanings

atha—thereupon; vyavasthitān—arrayed; dṛiṣhṭvā—seeing; dhārtarāṣhṭrān—Dhritarashtra's sons; kapi-dwajaḥ—the monkey bannered; pravṛitte—about to commence; śhastra-sampāte—to use the weapons; dhanuḥ—bow; udyamya—taking up; pāṇḍavaḥ—Arjun, the son of Pandu; hṛiṣhīkeśham—to Shree Krishna; tadā—at that time; vākyam—words; idam—these; āha—said; mahī-pate—king

1.21-22

अर्जुन उवाच ।
सेनयोरुभयोर्मध्ये रथं स्थापय मेऽच्युत ॥ २१ ॥
यावदेतान्निरीक्षेऽहं योद्धुकामानवस्थितान् ।
कैर्मया सह योद्धव्यमस्मिन् रणसमुद्यमे ॥ २२ ॥

arjuna uvācha
senayor ubhayor madhye rathaṁ sthāpaya me 'chyuta || 21 ||
yāvadetān nirīkṣhe 'haṁ yoddhu-kāmān avasthitān
kairmayā saha yoddhavyam asmin raṇa-samudyame || 22 ||

Arjun said: O Infallible One, please take my chariot to the middle of both armies, so that I may look at the warriors arrayed for battle, whom I must fight in this great combat.

Word meanings

arjunaḥ uvācha—Arjun said; senayoḥ—armies; ubhayoḥ—both; madhye—in the middle; ratham—chariot; sthāpaya—place; me—my; achyuta—Shree Krishna, the infallible One; yāvat—as many as; etān—these; nirīkṣhe—look; aham—I; yoddhu-kāmān—for the battle; avasthitān—arrayed; kaiḥ—with whom; mayā—by me; saha—together; yoddhavyam—must fight; asmin—in this; raṇa-samudyame—great combat

1.23

योत्स्यमानानवेक्षेऽहं य एतेऽत्र समागता: ।
धार्तराष्ट्रस्य दुर्बुद्धेर्युद्धे प्रियचिकीर्षव: ॥ २३ ॥

yotsyamānān avekṣhe 'haṁ ya ete 'tra samāgatāḥ
dhārtarāṣhṭrasya durbuddher yuddhe priya-chikīrṣhavaḥ || 23 ||

I desire to see those who have come here to fight on the side of the evil-minded son of Dhritarasthra, wishing to please him.

Word meanings

yotsyamānān—those who have come to fight; avekṣhe aham—I desire to see; ye—who; ete—those; atra—here; samāgatāḥ—assembled; dhārtarāṣhṭrasya—of Dhritarashtra's son; durbuddheḥ—evil-minded; yuddhe—in the fight; priya-chikīrṣhavaḥ—wishing to please

1.24

सञ्जय उवाच ।
एवमुक्तो हृषीकेशो गुडाकेशेन भारत ।
सेनयोरुभयोर्मध्ये स्थापयित्वा रथोत्तमम् ॥ २४ ॥

sañjaya uvācha
evam ukto hṛiṣhīkeśho guḍākeśhena bhārata
senayor ubhayor madhye sthāpayitvā rathottamam || 24 ||

Sanjay said: O Dhritarasthra, having thus been addressed by Arjun, the conqueror of sleep, Shree Krishna then drew the magnificent chariot between the two armies.

Word meanings

sañjayaḥ uvācha—Sanjay said; evam—thus; uktaḥ—addressed; hṛiṣhīkeśhaḥ—Shree Krishna, the Lord of the senses; guḍākeśhena—by Arjun, the conqueror of sleep; bhārata—descendant of Bharat; senayoḥ—armies; ubhayoḥ—the two; madhye—between; sthāpayitvā—having drawn; ratha-uttamam—magnificent chariot

1.25

भीष्मद्रोणप्रमुखत: सर्वेषां च महीक्षिताम् ।
उवाच पार्थ पश्यैतान्समवेतान्कुरूनिति ॥ २५ ॥

bhīṣhma-droṇa-pramukhataḥ sarveṣhāṁ cha mahī-kṣhitām
uvācha pārtha paśhyaitān samavetān kurūn iti || 25 ||

In the presence of Bheeshma, Dronacharya, and all the other kings, Shree Krishna said: O Parth, behold these Kurus gathered here.

Word meanings

bhīṣhma—Grandsire Bheeshma; droṇa—Dronacharya; pramukhataḥ—in the presence; sarveṣhām—all; cha—and; mahī-kṣhitām—other kings; uvācha—said; pārtha—Arjun, the son of Pritha; paśhya—behold; etān—these; samavetān—gathered; kurūn—descendants of Kuru; iti—thus

1.26

तत्रापश्यत्स्थितान् पार्थ: पितृ नथ पितामहान् ।
आचार्यान्मातुलान्भ्रातृ न्पुत्रान्पौत्रान्सखींस्तथा ॥ २६ ॥
श्वशुरान्सुहृदश्चैव सेनयोरुभयोरपि ।

tatrāpaśhyat sthitān pārthaḥ pitṝīn atha pitāmahān
āchāryān mātulān bhrātṝīn putrān pautrān sakhīṁs tathā || 26 ||
śhvaśhurān suhṛidaśh chaiva senayor ubhayor api

There, Arjun could see stationed in both armies, his fathers, grandfathers, teachers, maternal uncles, brothers, cousins, sons, nephews, grand-nephews, friends, fathers-in-law, and well-wishers.

Word meanings

tatra—there; apaśhyat—saw; sthitān—stationed; pārthaḥ—Arjun; pitṝīn—fathers; atha—thereafter; pitāmahān—grandfathers; āchāryān—teachers; mātulān—maternal uncles; bhrātṝīn—brothers; putrān—sons; pautrān—grandsons; sakhīn—friends; tathā—also; śhvaśhurān—fathers-in-law; suhṛidaḥ—well-wishers; cha—and; eva—indeed; senayoḥ—armies; ubhayoḥ—in both armies; api—also

1.27

तान्समीक्ष्य स कौन्तेय: सर्वान्बन्धूनवस्थितान् ॥ २७ ॥
कृपया परयाविष्टो विषीदन्निदमब्रवीत् ।

tān samīkṣhya sa kaunteyaḥ sarvān bandhūn avasthitān || 27 ||
kṛipayā parayāviṣhṭo viṣhīdann idam abravīt

Seeing all his relatives present there, Arjun, the son of Kunti, was overwhelmed with compassion, and with deep sorrow, spoke the following words.

Word meanings

tān—these; samīkṣhya—on seeing; saḥ—they; kaunteyaḥ—Arjun, the son of Kunti; sarvān—all; bandhūn—relatives; avasthitān—present; kṛipayā—by compassion; parayā—great; āviṣhṭaḥ—overwhelmed; viṣhīdan—deep sorrow; idam—this; abravīt—spoke

1.28

अर्जुन उवाच ।
दृष्ट्वेमं स्वजनं कृष्ण युयुत्सुं समुपस्थितम् ॥ २८ ॥
सीदन्ति मम गात्राणि मुखं च परिशुष्यति ।

arjuna uvācha
dṛiṣhṭvemaṁ sva-janaṁ kṛiṣhṇa yuyutsuṁ samupasthitam || 28 ||
sīdanti mama gātrāṇi mukhaṁ cha pariśhuṣhyati

Arjun said: O Krishna, seeing my own kinsmen arrayed for battle here and intent on killing each other, my limbs are giving way and my mouth is drying up.

Word meanings

arjunaḥ uvācha—Arjun said; dṛiṣhṭvā—on seeing; imam—these; sva-janam—kinsmen; kṛiṣhṇa—Krishna; yuyutsum—eager to fight; samupasthitam—present; sīdanti—quivering; mama—my; gātrāṇi—limbs; mukham—mouth; cha—and; pariśhuṣhyati—is drying up

1.29-31

वेपथुश्च शरीरे मे रोमहर्षश्च जायते ॥ २९ ॥
गाण्डीवं स्रंसते हस्तात्त्वक्चै व परिदह्यते ।
न च शक्नोम्यवस्थातुं भ्रमतीव च मे मन: ॥ ३० ॥
निमित्तानि च पश्यामि विपरीतानि केशव ।
न च श्रेयोऽनुपश्यामि हत्वा स्वजनमाहवे ॥ ३१ ॥

vepathuśh cha śharīre me roma-harṣhaśh cha jāyate || 29 ||
gāṇḍīvaṁ sraṁsate hastāt tvak chaiva paridahyate
na cha śhaknomy avasthātuṁ bhramatīva cha me manaḥ || 30 ||
nimittāni cha paśhyāmi viparītāni keśhava
na cha śhreyo 'nupaśhyāmi hatvā sva-janam āhave || 31 ||

My whole body shudders; my hair is standing on end. My bow, the Gāṇḍīv, is slipping from my hand, and my skin is burning all over. My mind is in quandary and whirling in confusion; I am unable to hold myself steady any longer. O Krishna, killer of the Keshi demon, I only see omens of misfortune. I do not foresee how any good can come from killing my own kinsmen in this battle.

Word meanings

vepathuḥ—shuddering; cha—and; śharīre—on the body; me—my; roma-harṣhaḥ—standing of bodily hair on end; cha—also; jāyate—is happening; gāṇḍīvam—Arjun's bow; sraṁsate—is slipping; hastāt—from (my) hand; tvak—skin; cha—and; eva—indeed; paridahyate—is burning all over; na—not; cha—and; śhaknomi—am able; avasthātum—remain steady; bhramati iva—whirling like; cha—and; me—my; manaḥ—mind; nimittāni—omens; cha—and; paśhyāmi—I see; viparītāni—misfortune; keśhava—Shree Krishna, killer of the Keshi demon; na—not; cha—also; śhreyaḥ—good; anupaśhyāmi—I foresee; hatvā—from killing; sva-janam—kinsmen; āhave—in battle

1.32-33

न काङ्क्षे विजयं कृष्ण न च राज्यं सुखानि च ।
किं नो राज्येन गोविन्द किं भोगैर्जीवितेन वा ॥ ३२ ॥
येषामर्थे काङ्क्षितं नो राज्यं भोगा: सुखानि च ।
त इमेऽवस्थिता युद्धे प्राणांस्त्यक्त्वा धनानि च ॥ ३३ ॥

na kāṅkṣhe vijayaṁ kṛiṣhṇa na cha rājyaṁ sukhāni cha
kiṁ no rājyena govinda kiṁ bhogair jīvitena vā || 32 ||
yeṣhām arthe kāṅkṣhitaṁ no rājyaṁ bhogāḥ sukhāni cha
ta ime 'vasthitā yuddhe prāṇāṁs tyaktvā dhanāni cha || 33 ||

O Krishna, I do not desire victory, kingdom, or the happiness accruing to it. Of what avail will be a kingdom, pleasures, or even life itself, when the very persons for whom we covet them, are standing before us for battle?

Word meanings

na—nor; kāṅkṣhe—do I desire; vijayam—victory; kṛiṣhṇa—Krishna; na—nor; cha—as well; rājyam—kingdom; sukhāni—happiness; cha—also; kim—what; naḥ—to us; rājyena—by kingdom; govinda—Krishna, he who gives pleasure to the senses, he who is fond of cows; kim—what?; bhogaiḥ—pleasures; jīvitena—life; vā—or; yeṣhām—for whose; arthe—sake; kāṅkṣhitam—coveted for; naḥ—by us; rājyam—kingdom; bhogāḥ—pleasures; sukhāni—happiness; cha—also; te—they; ime—these; avasthitāḥ—situated; yuddhe—for battle; prāṇān—lives; tyaktvā—giving up; dhanāni—wealth; cha—also

1.34-35

आचार्या: पितर: पुत्रास्तथैव च पितामहा: ।
मातुला: श्वशुरा: पौत्रा: श्याला: सम्बन्धिनस्तथा ॥ ३४ ॥
एतान्न हन्तुमिच्छामि घ्नतोऽपि मधुसूदन ।
अपि त्रैलोक्यराज्यस्य हेतो: किं नु महीकृते ॥ ३५ ॥

āchāryāḥ pitaraḥ putrās tathaiva cha pitāmahāḥ
mātulāḥ śhvaśhurāḥ pautrāḥ śhyālāḥ sambandhinas tathā || 34 ||
etān na hantum ichchhāmi ghnato 'pi madhusūdana
api trailokya-rājyasya hetoḥ kiṁ nu mahī-kṛite || 35 ||

Teachers, fathers, sons, grandfathers, maternal uncles, grandsons, fathers-in-law, grand-nephews, brothers-in-law, and other kinsmen are present here, staking their lives and riches. O Madhusudan, I do not wish to slay them, even if they attack me. If we kill the sons of Dhritarashtra, what satisfaction will we derive from the dominion over the three worlds, what to speak of this Earth?

Word meanings

āchāryāḥ—teachers; pitaraḥ—fathers; putrāḥ—sons; tathā—as well; eva—indeed; cha—also; pitāmahāḥ—grandfathers; mātulāḥ—maternal uncles; śhvaśhurāḥ—fathers-in-law; pautrāḥ—grandsons; śhyālāḥ—brothers-in-law; sambandhinaḥ—kinsmen; tathā—as well; etān—these; na—not; hantum—to slay; ichchhāmi—I wish; ghnataḥ—killed; api—even though; madhusūdana—Shree Krishna, killer of the demon Madhu; api—even though; trai-lokya-rājyasya—dominion over three worlds; hetoḥ—for the sake of; kim nu—what to speak of; mahī-kṛite—for the earth

1.36-37

निहत्य धार्तराष्ट्रान्न: का प्रीति: स्याज्जनार्दन ।
पापमेवाश्रयेदस्मान्हत्वैतानाततायिन: ॥ ३६ ॥
तस्मान्नार्हा वयं हन्तुं धार्तराष्ट्रान्स्वबान्धवान् ।
स्वजनं हि कथं हत्वा सुखिन: स्याम माधव ॥ ३७ ॥

nihatya dhārtarāṣhṭrān naḥ kā prītiḥ syāj janārdana
pāpam evāśhrayed asmān hatvaitān ātatāyinaḥ || 36 ||
tasmān nārhā vayaṁ hantuṁ dhārtarāṣhṭrān sa-bāndhavān
sva-janaṁ hi kathaṁ hatvā sukhinaḥ syāma mādhava || 37 ||

O Maintainer of all living entities, what pleasure will we derive from killing the sons of Dhritarasthra? Even though they may be aggressors, sin will certainly come upon us if we slay them. Hence, it does not behoove us to kill our own cousins, the sons of Dhritarashtra, and friends. O Madhav (Krishna), how can we hope to be happy by killing our own kinsmen?

Word meanings

nihatya—by killing; dhārtarāṣhṭrān—the sons of Dhritarashtra; naḥ—our; kā—what; prītiḥ—pleasure; syāt—will there be; janārdana—he who looks after the public, Shree Krishna; pāpam—vices; eva—certainly; āśhrayet—must come upon; asmān—us; hatvā—by killing; etān—all these; ātatāyinaḥ—aggressors; tasmāt—hence; na—never; arhāḥ—behoove; vayam—we; hantum—to kill; dhārtarāṣhṭrān—the sons of Dhritarashtra; sva-bāndhavān—along with friends; sva-janam—kinsmen; hi—certainly; katham—how; hatvā—by killing; sukhinaḥ—happy; syāma—will we become; mādhava—Shree Krishna, the husband of Yogmaya

1.38-39

यद्यप्येते न पश्यन्ति लोभोपहतचेतस: ।
कुलक्षयकृतं दोषं मित्रद्रोहे च पातकम् ॥ ३८ ॥
कथं न ज्ञेयमस्माभि: पापादस्मान्निवर्तितुम् ।
कुलक्षयकृतं दोषं प्रपश्यद्भिर्जनार्दन ॥ ३९ ॥

yady apy ete na paśhyanti lobhopahata-chetasaḥ
kula-kṣhaya-kṛitaṁ doṣhaṁ mitra-drohe cha pātakam || 38 ||
kathaṁ na jñeyam asmābhiḥ pāpād asmān nivartitum
kula-kṣhaya-kṛitaṁ doṣhaṁ prapaśhyadbhir janārdana || 39 ||

Their thoughts are overpowered by greed and they see no wrong in annihilating their relatives or wreaking treachery upon friends. Yet, O Janardan (Krishna), why should we, who can clearly see the crime in killing our kindred, not turn away from this sin?

Word meanings

yadi api—even though; ete—they; na—not; paśhyanti—see; lobha—greed; upahata—overpowered; chetasaḥ—thoughts; kula-kṣhaya-kṛitam—in annihilating their relatives; doṣham—fault; mitra-drohe—to wreak treachery upon friends; cha—and; pātakam—sin; katham—why; na—not; jñeyam—should be known; asmābhiḥ—we; pāpāt—from sin; asmāt—these; nivartitum—to turn away; kula-kṣhaya—killing the kindered; kṛitam—done; doṣham—crime; prapaśhyadbhiḥ—who can see; janārdana—he who looks after the public, Shree Krishna

1.40

कुलक्षये प्रणश्यन्ति कुलधर्मा: सनातना: ।
धर्मे नष्टे कुलं कृत्स्नमधर्मोऽभिभवत्युत ॥ ४० ॥

kula-kṣhaye praṇaśhyanti kula-dharmāḥ sanātanāḥ
dharme naṣhṭe kulaṁ kṛitsnam adharmo 'bhibhavaty uta || 40 ||

When a dynasty is destroyed, its traditions get vanquished, and the rest of the family becomes involved in irreligion.

Word meanings

kula-kṣhaye—in the destruction of a dynasty; praṇaśhyanti—are vanquished; kula-dharmāḥ—family traditions; sanātanāḥ—eternal; dharme—religion; naṣhṭe—is destroyed; kulam—family; kṛitsnam—the whole; adharmaḥ—irreligion; abhibhavati—overcome; uta—indeed

1.41

अधर्माभिभवात्कृष्ण प्रदुष्यन्ति कुलस्त्रिय: ।
स्त्रीषु दुष्टासु वार्ष्णेय जायते वर्णसङ्कर: ॥ ४१ ॥

adharmābhibhavāt kṛiṣhṇa praduṣhyanti kula-striyaḥ
strīṣhu duṣhṭāsu vārṣhṇeya jāyate varṇa-saṅkaraḥ || 41 ||

With the preponderance of vice, O Krishna, the women of the family become immoral; and from the immorality of women, O descendent of Vrishni, unwanted progeny are born.

Word meanings

adharma—irreligion; abhibhavāt—preponderance; kṛiṣhṇa—Shree Krishna; praduṣhyanti—become immoral; kula-striyaḥ—women of the family; strīṣhu—of women; duṣhṭāsu—immorality; vārṣhṇeya—descendant of Vrishni; jāyate—are born; varṇa-saṅkaraḥ—unwanted progeny

1.42

सङ्करो नरकायैव कुलघ्नानां कुलस्य च ।
पतन्ति पितरो ह्येषां लुप्तपिण्डोदकक्रिया: ॥ ४२ ॥

saṅkaro narakāyaiva kula-ghnānāṁ kulasya cha
patanti pitaro hy eṣhāṁ lupta-piṇḍodaka-kriyāḥ || 42 ||

An increase in unwanted children results in hellish life both for the family and for those who destroy the family. Deprived of sacrificial offerings, the ancestors of such corrupt families also fall.

Word meanings

saṅkaraḥ—unwanted children; narakāya—hellish; eva—indeed; kula-ghnānām—for those who destroy the family; kulasya—of the family; cha—also; patanti—fall; pitaraḥ—ancestors; hi—verily; eṣhām—their; lupta—deprived of; piṇḍodaka-kriyāḥ—performances of sacrificial offerings

1.43

दोषैरेतै: कुलघ्नानां वर्णसङ्करकारकै: ।
उत्साद्यन्ते जातिधर्मा: कुलधर्माश्च शाश्वता: ॥ ४३ ॥

doṣhair etaiḥ kula-ghnānāṁ varṇa-saṅkara-kārakaiḥ
utsādyante jāti-dharmāḥ kula-dharmāśh cha śhāśhvatāḥ || 43 ||

Through the evil deeds of those who destroy the family tradition and thus give rise to unwanted progeny, a variety of social and family welfare activities are ruined.

Word meanings

doṣhaiḥ—through evil deeds; etaiḥ—these; kula-ghnānām—of those who destroy the family; varṇa-saṅkara—unwanted progeny; kārakaiḥ—causing; utsādyante—are ruined; jāti-dharmāḥ—social and family welfare activities; kula-dharmāḥ—family traditions; cha—and; śhāśhvatāḥ—eternal

1.44

उत्सन्नकुलधर्माणां मनुष्याणां जनार्दन ।
नरकेऽनियतं वासो भवतीत्यनुशुश्रुम ॥ ४४ ॥

utsanna-kula-dharmāṇāṁ manuṣhyāṇāṁ janārdana
narake 'niyataṁ vāso bhavatītyanuśhuśhruma || 44 ||

O Janardan (Krishna), I have heard from the learned that those who destroy family traditions dwell in hell for an indefinite period of time.

Word meanings

utsanna—destroyed; kula-dharmāṇām—whose family traditions; manuṣhyāṇām—of such human beings; janārdana—he who looks after the public, Shree Krishna; narake—in hell; aniyatam—indefinite; vāsaḥ—dwell; bhavati—is; iti—thus; anuśhuśhruma—I have heard from the learned

1.45-46

अहो बत महत्पापं कर्तुं व्यवसिता वयम् ।
यद्राज्यसुखलोभेन हन्तुं स्वजनमुद्यता: ॥ ४५ ॥
यदि मामप्रतीकारमशस्त्रं शस्त्रपाणय: ।
धार्तराष्ट्रा रणे हन्युस्तन्मे क्षेमतरं भवेत् ॥ ४६ ॥

aho bata mahat pāpaṁ kartuṁ vyavasitā vayam
yad rājya-sukha-lobhena hantuṁ sva-janam udyatāḥ || 45 ||
yadi mām apratīkāram aśhastraṁ śhastra-pāṇayaḥ
dhārtarāṣhṭrā raṇe hanyus tan me kṣhemataraṁ bhavet || 46 ||

Alas! How strange it is that we have set our mind to perform this great sin with horrifying consequences. Driven by the desire for kingly pleasures, we are intent on killing our own kinsmen. It would be better if, with weapons in hand, the sons of Dhritarashtra kill me unarmed and unresisting on the battlefield.

Word meanings

aho—alas; bata—horrible results; mahat—great; pāpam—sins; kartum—to perform; vyavasitāḥ—have decided; vayam—we; yat—because; rājya-sukha-lobhena—driven by the desire for kingly pleasure; hantum—to kill; sva-janam—kinsmen; udyatāḥ—intending; yadi—if; mām—me; apratīkāram—unresisting; aśhastram—unarmed; śhastra-pāṇayaḥ—those with weapons in hand; dhārtarāṣhṭrāḥ—the sons of Dhritarashtra; raṇe—on the battlefield; hanyuḥ—shall kill; tat—that; me—to me; kṣhema-taram—better; bhavet—would be

1.47

सञ्जय उवाच ।
एवमुक्त्वार्जुन: सङ्ख्ये रथोपस्थ उपाविशत् ।
विसृज्य सशरं चापं शोकसंविग्नमानस: ॥ ४७ ॥

sañjaya uvācha
evam uktvārjunaḥ saṅkhye rathopastha upāviśhat
visṛijya sa-śharaṁ chāpaṁ śhoka-saṁvigna-mānasaḥ || 47 ||

Sanjay said: Speaking thus, Arjun cast aside his bow and arrows, and sank into the seat of his chariot, his mind in distress and overwhelmed with grief.

Word meanings

sañjayaḥ uvācha—Sanjay said; evam uktvā—speaking thus; arjunaḥ—Arjun; saṅkhye—in the battlefield; ratha upasthe—on the chariot; upāviśhat—sat; visṛijya—casting aside; sa-śharam—along with arrows; chāpam—the bow; śhoka—with grief; saṁvigna—distressed; mānasaḥ—mind

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2. Sankhya Yoga

सांख्ययोग · The Yoga of Analysis · 71 verses

2.1

सञ्जय उवाच ।
तं तथा कृपयाविष्टमश्रुपूर्णाकुलेक्षणम् ।
विषीदन्तमिदं वाक्यमुवाच मधुसूदन: ॥ १ ॥

sañjaya uvācha
taṁ tathā kṛipayāviṣhṭamaśhru pūrṇākulekṣhaṇam
viṣhīdantamidaṁ vākyam uvācha madhusūdanaḥ || 1 ||

Sanjay said: Seeing Arjun overwhelmed with pity, his mind grief-stricken, and his eyes full of tears, Shree Krishna spoke the following words.

Word meanings

sañjayaḥ uvācha—Sanjay said; tam—to him (Arjun); tathā—thus; kṛipayā—with pity; āviṣhṭam—overwhelmed; aśhru-pūrṇa—full of tears; ākula—distressed; īkṣhaṇam—eyes; viṣhīdantam—grief-stricken; idam—these; vākyam—words; uvācha—said; madhusūdanaḥ—Shree Krishn, slayer of the Madhu demon

2.2

श्रीभगवानुवाच ।
कुतस्त्वा कश्मलमिदं विषमे समुपस्थितम् ।
अनार्यजुष्टमस्वर्ग्यमकीर्तिकरमर्जुन ॥ २ ॥

śhrī bhagavān uvācha
kutastvā kaśhmalamidaṁ viṣhame samupasthitam
anārya-juṣhṭamaswargyam akīrti-karam arjuna || 2 ||

The Supreme Lord said: My dear Arjun, how has this delusion overcome you in this hour of peril? It is not befitting an honorable person. It leads not to the higher abodes, but to disgrace.

Word meanings

śhrī-bhagavān uvācha—the Supreme Lord said; kutaḥ—wherefrom; tvā—to you; kaśhmalam—delusion; idam—this; viṣhame—in this hour of peril; samupasthitam—overcome; anārya—crude person; juṣhṭam—practiced; aswargyam—which does not lead to the higher abodes; akīrti-karam—leading to disgrace; arjuna—Arjun

2.3

क्लैब्यं मा स्म गम: पार्थ नैतत्त्वय्युपपद्यते ।
क्षुद्रं हृदयदौर्बल्यं त्यक्त्वोत्तिष्ठ परन्तप ॥ ३ ॥

klaibyaṁ mā sma gamaḥ pārtha naitat tvayyupapadyate
kṣhudraṁ hṛidaya-daurbalyaṁ tyaktvottiṣhṭha parantapa || 3 ||

O Parth, it does not befit you to yield to this unmanliness. Give up such petty weakness of heart and arise, O vanquisher of enemies.

Word meanings

klaibyam—unmanliness; mā sma—do not; gamaḥ—yield to; pārtha—Arjun, the son of Pritha; na—not; etat—this; tvayi—to you; upapadyate—befitting; kṣhudram—petty; hṛidaya—heart; daurbalyam—weakness; tyaktvā—giving up; uttiṣhṭha—arise; param-tapa—conqueror of enemies

2.4

अर्जुन उवाच ।
कथं भीष्ममहं सङ्ख्ये द्रोणं च मधुसूदन ।
इषुभि: प्रतियोत्स्यामि पूजार्हावरिसूदन ॥ ४ ॥

arjuna uvācha
kathaṁ bhīṣhmam ahaṁ sankhye droṇaṁ cha madhusūdana
iṣhubhiḥ pratiyotsyāmi pūjārhāvari-sūdana || 4 ||

Arjun said: O Madhusudan, how can I shoot arrows in battle on men like Bheeshma and Dronacharya, who are worthy of my worship, O destroyer of enemies?

Word meanings

arjunaḥ uvācha—Arjun said; katham—how; bhīṣhmam—Bheeshma; aham—I; sankhye—in battle; droṇam—Dronacharya; cha—and; madhu-sūdana—Shree Krishn, slayer of the Madhu demon; iṣhubhiḥ—with arrows; pratiyotsyāmi—shall I shoot; pūjā-arhau—worthy of worship; ari-sūdana—destroyer of enemies

2.5

गुरूनहत्वा हि महानुभावान्
श्रेयो भोक्तुं भैक्ष्यमपीह लोके ।
हत्वार्थकामांस्तु गुरूनिहैव
भुञ्जीय भोगान् रुधिरप्रदिग्धान् ॥ ५ ॥

gurūnahatvā hi mahānubhāvān
śhreyo bhoktuṁ bhaikṣhyamapīha loke
hatvārtha-kāmāṁstu gurūnihaiva
bhuñjīya bhogān rudhira-pradigdhān || 5 ||

It would be better to live in this world by begging, than to enjoy life by killing these noble elders, who are my teachers. If we kill them, the wealth and pleasures we enjoy will be tainted with blood.

Word meanings

gurūn—teachers; ahatvā—not killing; hi—certainly; mahā-anubhāvān—noble elders; śhreyaḥ—better; bhoktum—to enjoy life; bhaikṣhyam—by begging; api—even; iha loke—in this world; hatvā—killing; artha—gain; kāmān—desiring; tu—but; gurūn—noble elders; iha—in this world; eva—certainly; bhuñjīya—enjoy; bhogān—pleasures; rudhira—blood; pradigdhān—tainted with

2.6

न चैतद्विद्म: कतरन्नो गरीयो
यद्वा जयेम यदि वा नो जयेयु: ।
यानेव हत्वा न जिजीविषाम
स्तेऽवस्थिता: प्रमुखे धार्तराष्ट्रा: ॥ ६ ॥

na chaitadvidmaḥ kataranno garīyo
yadvā jayema yadi vā no jayeyuḥ
yāneva hatvā na jijīviṣhāmas
te 'vasthitāḥ pramukhe dhārtarāṣhṭrāḥ || 6 ||

We do not even know which result of this war is preferable for us—conquering them or being conquered by them. Even after killing them we will not desire to live. Yet they have taken the side of the sons of Dhritarasthra, and now stand before us on the battlefield.

Word meanings

na—not; cha—and; etat—this; vidmaḥ—we know; katarat—which; naḥ—for us; garīyaḥ—is preferable; yat vā—whether; jayema—we may conquer; yadi—if; vā—or; naḥ—us; jayeyuḥ—they may conquer; yān—whom; eva—certainly; hatvā—after killing; na—not; jijīviṣhāmaḥ—we desire to live; te—they; avasthitāḥ—are standing; pramukhe—before us; dhārtarāṣhṭrāḥ—the sons of Dhritarashtra

2.7

कार्पण्यदोषोपहतस्वभाव:
पृच्छामि त्वां धर्मसम्मूढचेता: ।
यच्छ्रेय: स्यान्निश्चितं ब्रूहि तन्मे
शिष्यस्तेऽहं शाधि मां त्वां प्रपन्नम् ॥ ७ ॥

kārpaṇya-doṣhopahata-svabhāvaḥ
pṛichchhāmi tvāṁ dharma-sammūḍha-chetāḥ
yach-chhreyaḥ syānniśhchitaṁ brūhi tanme
śhiṣhyaste 'haṁ śhādhi māṁ tvāṁ prapannam || 7 ||

I am confused about my duty, and am besieged with anxiety and faintheartedness. I am Your disciple, and am surrendered to You. Please instruct me for certain what is best for me.

Word meanings

kārpaṇya-doṣha—the flaw of cowardice; upahata—besieged; sva-bhāvaḥ—nature; pṛichchhāmi—I am asking; tvām—to you; dharma—duty; sammūḍha—confused; chetāḥ—in heart; yat—what; śhreyaḥ—best; syāt—may be; niśhchitam—decisively; brūhi—tell; tat—that; me—to me; śhiṣhyaḥ—disciple; te—your; aham—I; śhādhi—please instruct; mām—me; tvām—unto you; prapannam—surrendered

2.8

न हि प्रपश्यामि ममापनुद्याद्
यच्छोकमुच्छोषणमिन्द्रियाणाम् ।
अवाप्य भूमावसपत्नमृद्धं
राज्यं सुराणामपि चाधिपत्यम् ॥ ८ ॥

na hi prapaśhyāmi mamāpanudyād
yach-chhokam uchchhoṣhaṇam-indriyāṇām
avāpya bhūmāv-asapatnamṛiddhaṁ
rājyaṁ surāṇāmapi chādhipatyam || 8 ||

I can find no means of driving away this anguish that is drying up my senses. Even if I win a prosperous and unrivalled kingdom on the earth, or gain sovereignty like the celestial gods, I will be unable to dispel this grief.

Word meanings

na—not; hi—certainly; prapaśhyāmi—I see; mama—my; apanudyāt—drive away; yat—which; śhokam—anguish; uchchhoṣhaṇam—is drying up; indriyāṇām—of the senses; avāpya—after achieving; bhūmau—on the earth; asapatnam—unrivalled; ṛiddham—prosperous; rājyam—kingdom; surāṇām—like the celestial gods; api—even; cha—also; ādhipatyam—sovereignty

2.9

सञ्जय उवाच ।
एवमुक्त्वा हृषीकेशं गुडाकेश: परन्तप ।
न योत्स्य इति गोविन्दमुक्त्वा तूष्णीं बभूव ह ॥ ९ ॥

sañjaya uvācha
evam-uktvā hṛiṣhīkeśhaṁ guḍākeśhaḥ parantapa
na yotsya iti govindam uktvā tūṣhṇīṁ babhūva ha || 9 ||

Sanjay said: Having thus spoken, Gudakesh, that chastiser of enemies, addressed Hrishikesh: “Govind, I shall not fight,” and became silent.

Word meanings

sañjayaḥ uvācha—Sanjay said; evam—thus; uktvā—having spoken; hṛiṣhīkeśham—to Shree Krishna, the master of the mind and senses; guḍākeśhaḥ—Arjun, the conquerer of sleep; parantapaḥ—Arjun, the chastiser of the enemies; na yotsye—I shall not fight; iti—thus; govindam—Krishna, the giver of pleasure to the senses; uktvā—having addressed; tūṣhṇīm—silent; babhūva—became ha

2.10

तमुवाच हृषीकेश: प्रहसन्निव भारत ।
सेनयोरुभयोर्मध्ये विषीदन्तमिदं वच: ॥ १० ॥

tam-uvācha hṛiṣhīkeśhaḥ prahasanniva bhārata
senayorubhayor-madhye viṣhīdantam-idaṁ vachaḥ || 10 ||

O Dhritarashtra, thereafter, in the midst of both the armies, Shree Krishna smilingly spoke the following words to the grief-stricken Arjun.

Word meanings

tam—to him; uvācha—said; hṛiṣhīkeśhaḥ—Shree Krishna, Master of mind and senses; prahasan—smilingly; iva—as if; bhārata—Dhritarashtra, descendant of Bharat; senayoḥ—of the armies; ubhayoḥ—of both; madhye—in the midst of; viṣhīdantam—to the grief-stricken; idam—this; vachaḥ—words

2.11

श्रीभगवानुवाच ।
अशोच्यानन्वशोचस्त्वं प्रज्ञावादांश्च भाषसे ।
गतासूनगतासूंश्च नानुशोचन्ति पण्डिता: ॥ ११ ॥

śhrī bhagavān uvācha
aśhochyān-anvaśhochas-tvaṁ prajñā-vādānśh cha bhāṣhase
gatāsūn-agatāsūnśh-cha nānuśhochanti paṇḍitāḥ || 11 ||

The Supreme Lord said: While you speak words of wisdom, you are mourning for that which is not worthy of grief. The wise lament neither for the living nor for the dead.

Word meanings

śhrī-bhagavān uvācha—the Supreme Lord said; aśhochyān—not worthy of grief; anvaśhochaḥ—are mourning; tvam—you; prajñā-vādān—words of wisdom; cha—and; bhāṣhase—speaking; gata āsūn—the dead; agata asūn—the living; cha—and; na—never; anuśhochanti—lament; paṇḍitāḥ—the wise

2.12

न त्वेवाहं जातु नासं न त्वं नेमे जनाधिपाः ।
न चैव न भविष्याम: सर्वे वयमत: परम् ॥ १२ ॥

na tvevāhaṁ jātu nāsaṁ na tvaṁ neme janādhipāḥ
na chaiva na bhaviṣhyāmaḥ sarve vayamataḥ param || 12 ||

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

Word meanings

na—never; tu—however; eva—certainly; aham—I; jātu—at any time; na—nor; āsam—exist; na—nor; tvam—you; na—nor; ime—these; jana-adhipāḥ—kings; na—never; cha—also; eva—indeed; na bhaviṣhyāmaḥ—shall not exist; sarve vayam—all of us; ataḥ—from now; param—after

2.13

देहिनोऽस्मिन्यथा देहे कौमारं यौवनं जरा ।
तथा देहान्तरप्राप्तिर्धीरस्तत्र न मुह्यति ॥ १३ ॥

dehino 'smin yathā dehe kaumāraṁ yauvanaṁ jarā
tathā dehāntara-prāptir dhīras tatra na muhyati || 13 ||

Just as the embodied soul continuously passes from childhood to youth to old age, similarly, at the time of death, the soul passes into another body. The wise are not deluded by this.

Word meanings

dehinaḥ—of the embodied; asmin—in this; yathā—as; dehe—in the body; kaumāram—childhood; yauvanam—youth; jarā—old age; tathā—similarly; deha-antara—another body; prāptiḥ—achieves; dhīraḥ—the wise; tatra—thereupon; na muhyati—are not deluded

2.14

मात्रास्पर्शास्तु कौन्तेय शीतोष्णसुखदु:खदा: ।
आगमापायिनोऽनित्यास्तांस्तितिक्षस्व भारत ॥ १४ ॥

mātrā-sparśhās tu kaunteya śhītoṣhṇa-sukha-duḥkha-dāḥ
āgamāpāyino 'nityās tāns-titikṣhasva bhārata || 14 ||

O son of Kunti, the contact between the senses and the sense objects gives rise to fleeting perceptions of happiness and distress. These are non-permanent, and come and go like the winter and summer seasons. O descendent of Bharat, one must learn to tolerate them without being disturbed.

Word meanings

mātrā-sparśhāḥ—contact of the senses with the sense objects; tu—indeed; kaunteya—Arjun, the son of Kunti; śhīta—winter; uṣhṇa—summer; sukha—happiness; duḥkha—distress; dāḥ—give; āgama—come; apāyinaḥ—go; anityāḥ—non-permanent; tān—them; titikṣhasva—tolerate; bhārata—descendant of the Bharat

2.15

यं हि न व्यथयन्त्येते पुरुषं पुरुषर्षभ ।
समदु:खसुखं धीरं सोऽमृतत्वाय कल्पते ॥ १५ ॥

yaṁ hi na vyathayantyete puruṣhaṁ puruṣharṣhabha
sama-duḥkha-sukhaṁ dhīraṁ so 'mṛitatvāya kalpate || 15 ||

O Arjun, noblest amongst men, that person who is not affected by happiness and distress, and remains steady in both, becomes eligible for liberation.

Word meanings

yam—whom; hi—verily; na—not; vyathayanti—distressed; ete—these; puruṣham—person; puruṣha-ṛiṣhabha—the noblest amongst men, Arjun; sama—equipoised; duḥkha—distress; sukham—happiness; dhīram—steady; saḥ—that person; amṛitatvāya—for liberation; kalpate—becomes eligible

2.16

नासतो विद्यते भावो नाभावो विद्यते सत: ।
उभयोरपि दृष्टोऽन्तस्त्वनयोस्तत्त्वदर्शिभि: ॥ १६ ॥

nāsato vidyate bhāvo nābhāvo vidyate sataḥ
ubhayorapi dṛiṣhṭo 'nta stvanayos tattva-darśhibhiḥ || 16 ||

Of the transient there is no endurance, and of the eternal there is no cessation. This has verily been observed and concluded by the seers of the Truth, after studying the nature of both.

Word meanings

na—no; asataḥ—of the temporary; vidyate—there is; bhāvaḥ—is; na—no; abhāvaḥ—cessation; vidyate—is; sataḥ—of the eternal; ubhayoḥ—of the two; api—also; dṛiṣhṭaḥ—observed; antaḥ—conclusion; tu—verily; anayoḥ—of these; tattva—entity; darśhibhiḥ—by the seers

2.17

अविनाशि तु तद्विद्धि येन सर्वमिदं ततम् ।
विनाशमव्ययस्यास्य न कश्चित्कर्तुमर्हति ॥ १७ ॥

avināśhi tu tadviddhi yena sarvam idaṁ tatam
vināśham avyayasyāsya na kaśhchit kartum arhati || 17 ||

That which pervades the entire body, know it to be indestructible. No one can cause the destruction of the imperishable soul.

Word meanings

avināśhi—indestructible; tu—indeed; tat—that; viddhi—know; yena—by whom; sarvam—entire; idam—this; tatam—pervaded; vināśham—destruction; avyayasya—of the imperishable; asya—of it; na kaśhchit—no one; kartum—to cause; arhati—is able

2.18

अन्तवन्त इमे देहा नित्यस्योक्ता: शरीरिण: ।
अनाशिनोऽप्रमेयस्य तस्माद्युध्यस्व भारत ॥ १८ ॥

antavanta ime dehā nityasyoktāḥ śharīriṇaḥ
anāśhino 'prameyasya tasmād yudhyasva bhārata || 18 ||

Only the material body is perishable; the embodied soul within is indestructible, immeasurable, and eternal. Therefore, fight, O descendent of Bharat.

Word meanings

anta-vantaḥ—having an end; ime—these; dehāḥ—material bodies; nityasya—eternally; uktāḥ—are said; śharīriṇaḥ—of the embodied soul; anāśhinaḥ—indestructible; aprameyasya—immeasurable; tasmāt—therefore; yudhyasva—fight; bhārata—descendant of Bharat, Arjun

2.19

य एनं वेत्ति हन्तारं यश्चैनं मन्यते हतम् ।
उभौ तौ न विजानीतो नायं हन्ति न हन्यते ॥ १९ ॥

ya enaṁ vetti hantāraṁ yaśh chainaṁ manyate hatam
ubhau tau na vijānīto nāyaṁ hanti na hanyate || 19 ||

Neither of them is in knowledge—the one who thinks the soul can slay and the one who thinks the soul can be slain. For truly, the soul neither kills nor can it be killed.

Word meanings

yaḥ—one who; enam—this; vetti—knows; hantāram—the slayer; yaḥ—one who; cha—and; enam—this; manyate—thinks; hatam—slain; ubhau—both; tau—they; na—not; vijānītaḥ—in knowledge; na—neither; ayam—this; hanti—slays; na—nor; hanyate—is killed

2.20

न जायते म्रियते वा कदाचि
नायं भूत्वा भविता वा न भूय: ।
अजो नित्य: शाश्वतोऽयं पुराणो
न हन्यते हन्यमाने शरीरे ॥ २० ॥

na jāyate mriyate vā kadāchin
nāyaṁ bhūtvā bhavitā vā na bhūyaḥ
ajo nityaḥ śhāśhvato 'yaṁ purāṇo
na hanyate hanyamāne śharīre || 20 ||

The soul is neither born, nor does it ever die; nor having once existed, does it ever cease to be. The soul is without birth, eternal, immortal, and ageless. It is not destroyed when the body is destroyed.

Word meanings

na jāyate—is not born; mriyate—dies; vā—or; kadāchit—at any time; na—not; ayam—this; bhūtvā—having once existed; bhavitā—will be; vā—or; na—not; bhūyaḥ—further; ajaḥ—unborn; nityaḥ—eternal; śhāśhvataḥ—immortal; ayam—this; purāṇaḥ—the ancient; na hanyate—is not destroyed; hanyamāne—is destroyed; śharīre—when the body

2.21

वेदाविनाशिनं नित्यं य एनमजमव्ययम् ।
कथं स पुरुष: पार्थ कं घातयति हन्ति कम् ॥ २१ ॥

vedāvināśhinaṁ nityaṁ ya enam ajam avyayam
kathaṁ sa puruṣhaḥ pārtha kaṁ ghātayati hanti kam || 21 ||

O Parth, how can one who knows the soul to be imperishable, eternal, unborn, and immutable kill anyone or cause anyone to kill?

Word meanings

veda—knows; avināśhinam—imperishable; nityam—eternal; yaḥ—who; enam—this; ajam—unborn; avyayam—immutable; katham—how; saḥ—that; puruṣhaḥ—person; pārtha—Parth; kam—whom; ghātayati—causes to be killed; hanti—kills; kam—whom

2.22

वासांसि जीर्णानि यथा विहाय
नवानि गृह्णाति नरोऽपराणि ।
तथा शरीराणि विहाय जीर्णा
न्यन्यानि संयाति नवानि देही ॥ २२ ॥

vāsānsi jīrṇāni yathā vihāya
navāni gṛihṇāti naro 'parāṇi
tathā śharīrāṇi vihāya jīrṇānya
nyāni sanyāti navāni dehī || 22 ||

As a person sheds worn-out garments and wears new ones, likewise, at the time of death, the soul casts off its worn-out body and enters a new one.

Word meanings

vāsānsi—garments; jīrṇāni—worn-out; yathā—as; vihāya—sheds; navāni—new; gṛihṇāti—accepts; naraḥ—a person; aparāṇi—others; tathā—likewise; śharīrāṇi—bodies; vihāya—casting off; jirṇāni—worn-out; anyāni—other; sanyāti—enters; navāni—new; dehī—the embodied soul

2.23

नैनं छिन्दन्ति शस्त्राणि नैनं दहति पावक: ।
न चैनं क्लेदयन्त्यापो न शोषयति मारुत: ॥ २३ ॥

nainaṁ chhindanti śhastrāṇi nainaṁ dahati pāvakaḥ
na chainaṁ kledayantyāpo na śhoṣhayati mārutaḥ || 23 ||

Weapons cannot shred the soul, nor can fire burn it. Water cannot wet it, nor can the wind dry it.

Word meanings

na—not; enam—this soul; chhindanti—shred; śhastrāṇi—weapons; na—nor; enam—this soul; dahati—burns; pāvakaḥ—fire; na—not; cha—and; enam—this soul; kledayanti—moisten; āpaḥ—water; na—nor; śhoṣhayati—dry; mārutaḥ—wind

2.24

अच्छेद्योऽयमदाह्योऽयमक्लेद्योऽशोष्य एव च ।
नित्य: सर्वगत: स्थाणुरचलोऽयं सनातन: ॥ २४ ॥

achchhedyo 'yam adāhyo 'yam akledyo 'śhoṣhya eva cha
nityaḥ sarva-gataḥ sthāṇur achalo 'yaṁ sanātanaḥ || 24 ||

The soul is unbreakable and incombustible; it can neither be dampened nor dried. It is everlasting, in all places, unalterable, immutable, and primordial.

Word meanings

achchhedyaḥ—unbreakable; ayam—this soul; adāhyaḥ—incombustible; ayam—this soul; akledyaḥ—cannot be dampened; aśhoṣhyaḥ—cannot be dried; eva—indeed; cha—and; nityaḥ—everlasting; sarva-gataḥ—all-pervading; sthāṇuḥ—unalterable; achalaḥ—immutable; ayam—this soul; sanātanaḥ—primordial

2.25

अव्यक्तोऽयमचिन्त्योऽयमविकार्योऽयमुच्यते ।
तस्मादेवं विदित्वैनं नानुशोचितुमर्हसि ॥ २५ ॥

avyakto 'yam achintyo 'yam avikāryo 'yam uchyate
tasmādevaṁ viditvainaṁ nānuśhochitum arhasi || 25 ||

The soul is spoken of as invisible, inconceivable, and unchangeable. Knowing this, you should not grieve for the body.

Word meanings

avyaktaḥ—unmanifested; ayam—this soul; achintyaḥ—inconceivable; ayam—this soul; avikāryaḥ—unchangeable; ayam—this soul; uchyate—is said; tasmāt—therefore; evam—thus; viditvā—having known; enam—this soul; na—not; anuśhochitum—to grieve; arhasi—befitting

2.26

अथ चैनं नित्यजातं नित्यं वा मन्यसे मृतम् ।
तथापि त्वं महाबाहो नैवं शोचितुमर्हसि ॥ २६ ॥

atha chainaṁ nitya-jātaṁ nityaṁ vā manyase mṛitam
tathāpi tvaṁ mahā-bāho naivaṁ śhochitum arhasi || 26 ||

If, however, you think that the self is subject to constant birth and death, O mighty-armed Arjun, even then you should not grieve like this.

Word meanings

atha—if, however; cha—and; enam—this soul; nitya-jātam—taking constant birth; nityam—always; vā—or; manyase—you think; mṛitam—dead; tathā api—even then; tvam—you; mahā-bāho—mighty-armed one, Arjun; na—not; evam—like this; śhochitum—grieve; arhasi—befitting

2.27

जातस्य हि ध्रुवो मृत्युर्ध्रुवं जन्म मृतस्य च ।
तस्मादपरिहार्येऽर्थे न त्वं शोचितुमर्हसि ॥ २७ ॥

jātasya hi dhruvo mṛityur dhruvaṁ janma mṛitasya cha
tasmād aparihārye 'rthe na tvaṁ śhochitum arhasi || 27 ||

Death is certain for one who has been born, and rebirth is inevitable for one who has died. Therefore, you should not lament over the inevitable.

Word meanings

jātasya—for one who has been born; hi—for; dhruvaḥ—certain; mṛityuḥ—death; dhruvam—certain; janma—birth; mṛitasya—for the dead; cha—and; tasmāt—therefore; aparihārye arthe—in this inevitable situation; na—not; tvam—you; śhochitum—lament; arhasi—befitting

2.28

अव्यक्तादीनि भूतानि व्यक्तमध्यानि भारत ।
अव्यक्तनिधनान्येव तत्र का परिदेवना ॥ २८ ॥

avyaktādīni bhūtāni vyakta-madhyāni bhārata
avyakta-nidhanānyeva tatra kā paridevanā || 28 ||

O scion of Bharat, all created beings are unmanifest before birth, manifest in life, and again unmanifest on death. So why grieve?

Word meanings

avyakta-ādīni—unmanifest before birth; bhūtāni—created beings; vyakta—manifest; madhyāni—in the middle; bhārata—Arjun, scion of Bharat; avyakta—unmanifest; nidhanāni—on death; eva—indeed; tatra—therefore; kā—why; paridevanā—grieve

2.29

आश्चर्यवत्पश्यति कश्चिदेन
माश्चर्यवद्वदति तथैव चान्य: ।
आश्चर्यवच्चैनमन्य: शृ्णोति
श्रुत्वाप्येनं वेद न चैव कश्चित् ॥ २९ ॥

āśhcharya-vat paśhyati kaśhchid enan
āśhcharya-vad vadati tathaiva chānyaḥ
āśhcharya-vach chainam anyaḥ śhṛiṇoti
śhrutvāpyenaṁ veda na chaiva kaśhchit || 29 ||

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

Word meanings

āśhcharya-vat—as amazing; paśhyati—see; kaśhchit—someone; enam—this soul; āśhcharya-vat—as amazing; vadati—speak of; tathā—thus; eva—indeed; cha—and; anyaḥ—other; āśhcharya-vat—similarly amazing; cha—also; enam—this soul; anyaḥ—others; śhṛiṇoti—hear; śhrutvā—having heard; api—even; enam—this soul; veda—understand; na—not; cha—and; eva—even; kaśhchit—some

2.30

देही नित्यमवध्योऽयं देहे सर्वस्य भारत ।
तस्मात्सर्वाणि भूतानि न त्वं शोचितुमर्हसि ॥ ३० ॥

dehī nityam avadhyo 'yaṁ dehe sarvasya bhārata
tasmāt sarvāṇi bhūtāni na tvaṁ śhochitum arhasi || 30 ||

O Arjun, the soul that dwells within the body is immortal; therefore, you should not mourn for anyone.

Word meanings

dehī—the soul that dwells within the body; nityam—always; avadhyaḥ—immortal; ayam—this soul; dehe—in the body; sarvasya—of everyone; bhārata—descendant of Bharat, Arjun; tasmāt—therefore; sarvāṇi—for all; bhūtāni—living entities; na—not; tvam—you; śhochitum—mourn; arhasi—should

2.31

स्वधर्ममपि चावेक्ष्य न विकम्पितुमर्हसि ।
धर्म्याद्धि युद्धाच्छ्रेयोऽन्यत्क्षत्रियस्य न विद्यते ॥ ३१ ॥

swa-dharmam api chāvekṣhya na vikampitum arhasi
dharmyāddhi yuddhāch chhreyo 'nyat kṣhatriyasya na vidyate || 31 ||

Besides, considering your duty as a warrior, you should not waver. Indeed, for a warrior, there is no better engagement than fighting for upholding of righteousness.

Word meanings

swa-dharmam—one's duty in accordance with the Vedas; api—also; cha—and; avekṣhya—considering; na—not; vikampitum—to waver; arhasi—should; dharmyāt—for righteousness; hi—indeed; yuddhāt—than fighting; śhreyaḥ—better; anyat—another; kṣhatriyasya—of a warrior; na—not; vidyate—exists

2.32

यदृच्छया चोपपन्नं स्वर्गद्वारमपावृतम् ।
सुखिन: क्षत्रिया: पार्थ लभन्ते युद्धमीदृशम् ॥ ३२ ॥

yadṛichchhayā chopapannaṁ swarga-dvāram apāvṛitam
sukhinaḥ kṣhatriyāḥ pārtha labhante yuddham īdṛiśham || 32 ||

O Parth, happy are the warriors to whom such opportunities to defend righteousness come unsought, opening for them the stairway to the celestial abodes.

Word meanings

yadṛichchhayā—unsought; cha—and; upapannam—come; swarga—celestial abodes; dvāram—door; apāvṛitam—wide open; sukhinaḥ—happy; kṣhatriyāḥ—warriors; pārtha—Arjun, the son of Pritha; labhante—obtain; yuddham—war; īdṛiśham—such

2.33

अथ चेतत्त्वमिमं धर्म्यं संग्रामं न करिष्यसि ।
तत: स्वधर्मं कीर्तिं च हित्वा पापमवाप्स्यसि ॥ ३३ ॥

atha chet tvam imaṁ dharmyaṁ saṅgrāmaṁ na kariṣhyasi
tataḥ sva-dharmaṁ kīrtiṁ cha hitvā pāpam avāpsyasi || 33 ||

If, however, you refuse to fight this righteous war, abandoning your social duty and reputation, you will certainly incur sin.

Word meanings

atha chet—if, however; tvam—you; imam—this; dharmyam saṅgrāmam—righteous war; na—not; kariṣhyasi—act; tataḥ—then; sva-dharmam—one's duty in accordance with the Vedas; kīrtim—reputation; cha—and; hitvā—abandoning; pāpam—sin; avāpsyasi—will incur

2.34

अकीर्तिं चापि भूतानि कथयिष्यन्ति तेऽव्ययाम् ।
सम्भावितस्य चाकीर्ति र्मरणादतिरिच्यते ॥ ३४ ॥

akīrtiṁ chāpi bhūtāni kathayiṣhyanti te 'vyayām
sambhāvitasya chākīrtir maraṇād atirichyate || 34 ||

People will speak of you as a coward and a deserter. For a respectable person, infamy is worse than death.

Word meanings

akīrtim—infamy; cha—and; api—also; bhūtāni—people; kathayiṣhyanti—will speak; te—of your; avyayām—everlasting; sambhāvitasya—of a respectable person; cha—and; akīrtiḥ—infamy; maraṇāt—than death; atirichyate—is greater

2.35

भयाद्रणादुपरतं मंस्यन्ते त्वां महारथा: ।
येषां च त्वं बहुमतो भूत्वा यास्यसि लाघवम् ॥ ३५ ॥

bhayād raṇād uparataṁ mansyante tvāṁ mahā-rathāḥ
yeṣhāṁ cha tvaṁ bahu-mato bhūtvā yāsyasi lāghavam || 35 ||

The great generals who hold you in high esteem will think that you fled from the battlefield out of fear, and thus will lose their respect for you.

Word meanings

bhayāt—out of fear; raṇāt—from the battlefield; uparatam—have fled; mansyante—will think; tvām—you; mahā-rathāḥ—warriors who could single handedly match the strength of ten thousand ordinary warriors; yeṣhām—for whom; cha—and; tvam—you; bahu-mataḥ—highly-esteemed; bhūtvā—having been; yāsyasi—you will lose; lāghavam—decreased in value

2.36

अवाच्यवादांश्च बहून्वदिष्यन्ति तवाहिता: ।
निन्दन्तस्तव सामर्थ्यं ततो दु:खतरं नु किम् ॥ ३६ ॥

avāchya-vādānśh cha bahūn vadiṣhyanti tavāhitāḥ
nindantastava sāmarthyaṁ tato duḥkhataraṁ nu kim || 36 ||

Your enemies will defame and humiliate you with unkind words, disparaging your might. Alas, what could be more painful than that?

Word meanings

avāchya-vādān—using harsh words; cha—and; bahūn—many; vadiṣhyanti—will say; tava—your; ahitāḥ—enemies; nindantaḥ—defame; tava—your; sāmarthyam—might; tataḥ—than that; duḥkha-taram—more painful; nu—indeed; kim—what

2.37

हतो वा प्राप्स्यसि स्वर्गं जित्वा वा भोक्ष्यसे महीम् ।
तस्मादुत्तिष्ठ कौन्तेय युद्धाय कृतनिश्चय: ॥ ३७ ॥

hato vā prāpsyasi swargaṁ jitvā vā bhokṣhyase mahīm
tasmād uttiṣhṭha kaunteya yuddhāya kṛita-niśhchayaḥ || 37 ||

If you fight, you will either be slain on the battlefield and go to the celestial abodes, or you will gain victory and enjoy the kingdom on earth. Therefore arise with determination, O son of Kunti, and be prepared to fight.

Word meanings

hataḥ—slain; vā—or; prāpsyasi—you will attain; swargam—celestial abodes; jitvā—by achieving victory; vā—or; bhokṣhyase—you shall enjoy; mahīm—the kingdom on earth; tasmāt—therefore; uttiṣhṭha—arise; kaunteya—Arjun, the son of Kunti; yuddhāya—for fight; kṛita-niśhchayaḥ—with determination

2.38

सुखदु:खे समे कृत्वा लाभालाभौ जयाजयौ ।
ततो युद्धाय युज्यस्व नैवं पापमवाप्स्यसि ॥ ३८ ॥

sukha-duḥkhe same kṛitvā lābhālābhau jayājayau
tato yuddhāya yujyasva naivaṁ pāpam avāpsyasi || 38 ||

Fight for the sake of duty, treating alike happiness and distress, loss and gain, victory and defeat. Fulfilling your responsibility in this way, you will never incur sin.

Word meanings

sukha—happiness; duḥkhe—in distress; same kṛitvā—treating alike; lābha-alābhau—gain and loss; jaya-ajayau—victory and defeat; tataḥ—thereafter; yuddhāya—for fighting; yujyasva—engage; na—never; evam—thus; pāpam—sin; avāpsyasi—shall incur

2.39

एषा तेऽभिहिता साङ्ख्ये बुद्धिर्योगे त्विमां शृणु ।
बुद्ध्या युक्तो यया पार्थ कर्मबन्धं प्रहास्यसि ॥ ३९ ॥

eṣhā te 'bhihitā sānkhye buddhir yoge tvimāṁ śhṛiṇu
buddhyā yukto yayā pārtha karma-bandhaṁ prahāsyasi || 39 ||

Hitherto, I have explained to you Sānkhya Yog, or analytic knowledge regarding the nature of the soul. Now listen, O Parth, as I reveal Buddhi Yog, or the Yog of Intellect. When you work with such understanding, you will be freed from the bondage of karma.

Word meanings

eṣhā—hitherto; te—to you; abhihitā—explained; sānkhye—by analytical knowledge; buddhiḥ yoge—by the yog of intellect; tu—indeed; imām—this; śhṛiṇu—listen; buddhyā—by understanding; yuktaḥ—united; yayā—by which; pārtha—Arjun, the son of Pritha; karma-bandham—bondage of karma; prahāsyasi—you shall be released from

2.40

नेहाभिक्रमनाशोऽस्ति प्रत्यवायो न विद्यते ।
स्वल्पमप्यस्य धर्मस्य त्रायते महतो भयात् ॥ ४० ॥

nehābhikrama-nāśho 'sti pratyavāyo na vidyate
svalpam apyasya dharmasya trāyate mahato bhayāt || 40 ||

Working in this state of consciousness, there is no loss or adverse result, and even a little effort saves one from great danger.

Word meanings

na—not; iha—in this; abhikrama—efforts; nāśhaḥ—loss; asti—there is; pratyavāyaḥ—adverse result; na—not; vidyate—is; su-alpam—a little; api—even; asya—of this; dharmasya—occupation; trāyate—saves; mahataḥ—from great; bhayāt—danger

2.41

व्यवसायात्मिका बुद्धिरेकेह कुरुनन्दन ।
बहुशाखा ह्यनन्ताश्च बुद्धयोऽव्यवसायिनाम् ॥ ४१ ॥

vyavasāyātmikā buddhir ekeha kuru-nandana
bahu-śhākhā hyanantāśh cha buddhayo 'vyavasāyinām || 41 ||

O descendent of the Kurus, the intellect of those who are on this path is resolute, and their aim is one-pointed. But the intellect of those who are irresolute is many-branched.

Word meanings

vyavasāya-ātmikā—resolute; buddhiḥ—intellect; ekā—single; iha—on this path; kuru-nandana—descendent of the Kurus; bahu-śhākhāḥ—many-branched; hi—indeed; anantāḥ—endless; cha—also; buddhayaḥ—intellect; avyavasāyinām—of the irresolute

2.42-43

यामिमां पुष्पितां वाचं प्रवदन्त्यविपश्चित: ।
वेदवादरता: पार्थ नान्यदस्तीति वादिन: ॥ ४२ ॥
कामात्मान: स्वर्गपरा जन्मकर्मफलप्रदाम् ।
क्रियाविशेषबहुलां भोगैश्वर्यगतिं प्रति ॥ ४३ ॥

yāmimāṁ puṣhpitāṁ vāchaṁ pravadanty-avipaśhchitaḥ
veda-vāda-ratāḥ pārtha nānyad astīti vādinaḥ || 42 ||
kāmātmānaḥ swarga-parā janma-karma-phala-pradām
kriyā-viśheṣha-bahulāṁ bhogaiśhwarya-gatiṁ prati || 43 ||

Those with limited understanding, get attracted to the flowery words of the Vedas, which advocate ostentatious rituals for elevation to the celestial abodes, and presume no higher principle is described in them. They glorify only those portions of the Vedas that please their senses, and perform pompous ritualistic ceremonies for attaining high birth, opulence, sensual enjoyment, and elevation to the heavenly planets.

Word meanings

yām imām—all these; puṣhpitām—flowery; vācham—words; pravadanti—speak; avipaśhchitaḥ—those with limited understanding; veda-vāda-ratāḥ—attached to the flowery words of the Vedas; pārtha—Arjun, the son of Pritha; na anyat—no other; asti—is; iti—thus; vādinaḥ—advocate; kāma-ātmānaḥ—desirous of sensual pleasure; swarga-parāḥ—aiming to achieve the heavenly planets; janma-karma-phala—high birth and fruitive results; pradāṁ—awarding; kriyā-viśheṣha—pompous ritualistic ceremonies; bahulām—various; bhoga—gratification; aiśhwarya—luxury; gatim—progress; prati—toward

2.44

भोगैश्वर्यप्रसक्तानां तयापहृतचेतसाम् ।
व्यवसायात्मिका बुद्धि: समाधौ न विधीयते ॥ ४४ ॥

bhogaiśwvarya-prasaktānāṁ tayāpahṛita-chetasām
vyavasāyātmikā buddhiḥ samādhau na vidhīyate || 44 ||

With their minds deeply attached to worldly pleasures and their intellects bewildered by such things, they are unable to possess the resolute determination for success on the path to God.

Word meanings

bhoga—gratification; aiśhwarya—luxury; prasaktānām—whose minds are deeply attached; tayā—by that; apahṛita-chetasām—bewildered in intellect; vyavasāya-ātmikā—resolute; buddhiḥ—intellect; samādhau—fulfilment; na—never; vidhīyate—occurs

2.45

त्रैगुण्यविषया वेदा निस्त्रैगुण्यो भवार्जुन ।
निर्द्वन्द्वो नित्यसत्त्वस्थो निर्योगक्षेम आत्मवान् ॥ ४५ ॥

trai-guṇya-viṣhayā vedā nistrai-guṇyo bhavārjuna
nirdvandvo nitya-sattva-stho niryoga-kṣhema ātmavān || 45 ||

The Vedas deal with the three modes of material nature, O Arjun. Rise above the three modes to a state of pure spiritual consciousness. Freeing yourself from dualities, eternally fixed in Truth, and without concern for material gain and safety, be situated in the self.

Word meanings

trai-guṇya—of the three modes of material nature; viṣhayāḥ—subject matter; vedāḥ—Vedic scriptures; nistrai-guṇyaḥ—above the three modes of material nature, transcendental; bhava—be; arjuna—Arjun; nirdvandvaḥ—free from dualities; nitya-sattva-sthaḥ—eternally fixed in truth; niryoga-kṣhemaḥ—unconcerned about gain and preservation; ātma-vān—situated in the self

2.46

यावानर्थ उदपाने सर्वत: सम्प्लुतोदके ।
तावान्सर्वेषु वेदेषु ब्राह्मणस्य विजानत: ॥ ४६ ॥

yāvān artha udapāne sarvataḥ samplutodake
tāvānsarveṣhu vedeṣhu brāhmaṇasya vijānataḥ || 46 ||

Whatever purpose is served by a small well of water is naturally served in all respects by a large lake. Similarly, one who realizes the Absolute Truth also fulfills the purpose of all the Vedas.

Word meanings

yāvān—whatever; arthaḥ—purpose; uda-pāne—a well of water; sarvataḥ—in all respects; sampluta-udake—by a large lake; tāvān—that many; sarveṣhu—in all; vedeṣhu—Vedas; brāhmaṇasya—one who realizes the Absolute Truth; vijānataḥ—who is in complete knowledge

2.47

कर्मण्येवाधिकारस्ते मा फलेषु कदाचन ।
मा कर्मफलहेतुर्भूर्मा ते सङ्गोऽस्त्वकर्मणि ॥ ४७ ॥

karmaṇy-evādhikāras te mā phaleṣhu kadāchana
mā karma-phala-hetur bhūr mā te saṅgo 'stvakarmaṇi || 47 ||

You have a right to perform your prescribed duties, but you are not entitled to the fruits of your actions. Never consider yourself to be the cause of the results of your activities, nor be attached to inaction.

Word meanings

karmaṇi—in prescribed duties; eva—only; adhikāraḥ—right; te—your; mā—not; phaleṣhu—in the fruits; kadāchana—at any time; mā—never; karma-phala—results of the activities; hetuḥ—cause; bhūḥ—be; mā—not; te—your; saṅgaḥ—attachment; astu—must be; akarmaṇi—in inaction

2.48

योगस्थ: कुरु कर्माणि सङ्गं त्यक्त्वा धनञ्जय ।
सिद्ध्यसिद्ध्यो: समो भूत्वा समत्वं योग उच्यते ॥ ४८ ॥

yoga-sthaḥ kuru karmāṇi saṅgaṁ tyaktvā dhanañjaya
siddhy-asiddhyoḥ samo bhūtvā samatvaṁ yoga uchyate || 48 ||

Be steadfast in the performance of your duty, O Arjun, abandoning attachment to success and failure. Such equanimity is called Yog.

Word meanings

yoga-sthaḥ—being steadfast in yog; kuru—perform; karmāṇi—duties; saṅgam—attachment; tyaktvā—having abandoned; dhanañjaya—Arjun; siddhi-asiddhyoḥ—in success and failure; samaḥ—equipoised; bhūtvā—becoming; samatvam—equanimity; yogaḥ—Yog; uchyate—is called

2.49

दूरेण ह्यवरं कर्म बुद्धियोगाद्धनञ्जय ।
बुद्धौ शरणमन्विच्छ कृपणा: फलहेतव: ॥ ४९ ॥

dūreṇa hy-avaraṁ karma buddhi-yogād dhanañjaya
buddhau śharaṇam anvichchha kṛipaṇāḥ phala-hetavaḥ || 49 ||

Seek refuge in divine knowledge and insight, O Arjun, and discard reward-seeking actions that are certainly inferior to works performed with the intellect established in divine knowledge. Miserly are those who seek to enjoy the fruits of their works.

Word meanings

dūreṇa—(discrad) from far away; hi—certainly; avaram—inferior; karma—reward-seeking actions; buddhi-yogāt—with the intellect established in divine knowledge; dhanañjaya—Arjun; buddhau—divine knowledge and insight; śharaṇam—refuge; anvichchha—seek; kṛipaṇāḥ—miserly; phala-hetavaḥ—those seeking fruits of their work

2.50

बुद्धियुक्तो जहातीह उभे सुकृतदुष्कृते ।
तस्माद्योगाय युज्यस्व योग: कर्मसु कौशलम् ॥ ५० ॥

buddhi-yukto jahātīha ubhe sukṛita-duṣhkṛite
tasmād yogāya yujyasva yogaḥ karmasu kauśhalam || 50 ||

One who prudently practices the science of work without attachment can get rid of both good and bad reactions in this life itself. Therefore, strive for Yog, which is the art of working skillfully (in proper consciousness).

Word meanings

buddhi-yuktaḥ—endowed with wisdom; jahāti—get rid of; iha—in this life; ubhe—both; sukṛita-duṣhkṛite—good and bad deeds; tasmāt—therefore; yogāya—for Yog; yujyasva—strive for; yogaḥ—yog is; karmasu kauśhalam—the art of working skillfully

2.51

कर्मजं बुद्धियुक्ता हि फलं त्यक्त्वा मनीषिण: ।
जन्मबन्धविनिर्मुक्ता: पदं गच्छन्त्यनामयम् ॥ ५१ ॥

karma-jaṁ buddhi-yuktā hi phalaṁ tyaktvā manīṣhiṇaḥ
janma-bandha-vinirmuktāḥ padaṁ gachchhanty-anāmayam || 51 ||

The wise endowed with equanimity of intellect, abandon attachment to the fruits of actions, which bind one to the cycle of life and death. By working in such consciousness, they attain the state beyond all suffering.

Word meanings

karma-jam—born of fruitive actions; buddhi-yuktāḥ—endowed with equanimity of intellect; hi—as; phalam—fruits; tyaktvā—abandoning; manīṣhiṇaḥ—the wise; janma-bandha-vinirmuktāḥ—freedom from the bondage of life and death; padam—state; gachchhanti—attain; anāmayam—devoid of sufferings

2.52

यदा ते मोहकलिलं बुद्धिर्व्यतितरिष्यति ।
तदा गन्तासि निर्वेदं श्रोतव्यस्य श्रुतस्य च ॥ ५२ ॥

yadā te moha-kalilaṁ buddhir vyatitariṣhyati
tadā gantāsi nirvedaṁ śhrotavyasya śhrutasya cha || 52 ||

When your intellect crosses the quagmire of delusion, you will then acquire indifference to what has been heard and what is yet to be heard (about enjoyments in this world and the next).

Word meanings

yadā—when; te—your; moha—delusion; kalilam—quagmire; buddhiḥ—intellect; vyatitariṣhyati—crosses; tadā—then; gantāsi—you shall acquire; nirvedam—indifferent; śhrotavyasya—to what is yet to be heard; śhrutasya—to what has been heard; cha—and

2.53

श्रुतिविप्रतिपन्ना ते यदा स्थास्यति निश्चला ।
समाधावचला बुद्धिस्तदा योगमवाप्स्यसि ॥ ५३ ॥

śhruti-vipratipannā te yadā sthāsyati niśhchalā
samādhāv-achalā buddhis tadā yogam avāpsyasi || 53 ||

When your intellect ceases to be allured by the fruitive sections of the Vedas and remains steadfast in divine consciousness, you will then attain the state of perfect Yog.

Word meanings

śhruti-vipratipannā—not allured by the fruitive sections of the Vedas; te—your; yadā—when; sthāsyati—remains; niśhchalā—steadfast; samādhau—in divine consciousness; achalā—steadfast; buddhiḥ—intellect; tadā—at that time; yogam—Yog; avāpsyasi—you will attain

2.54

अर्जुन उवाच ।
स्थितप्रज्ञस्य का भाषा समाधिस्थस्य केशव ।
स्थितधी: किं प्रभाषेत किमासीत व्रजेत किम् ॥ ५४ ॥

arjuna uvācha
sthita-prajñasya kā bhāṣhā samādhi-sthasya keśhava
sthita-dhīḥ kiṁ prabhāṣheta kim āsīta vrajeta kim || 54 ||

Arjun said : O Keshav, what is the disposition of one who is situated in divine consciousness? How does an enlightened person talk? How does he sit? How does he walk?

Word meanings

arjunaḥ uvācha—Arjun said; sthita-prajñasya—one with steady intellect; kā—what; bhāṣhā—talk; samādhi-sthasya—situated in divine consciousness; keśhava—Shree Krishna, killer of the Keshi Demon; sthita-dhīḥ—enlightened person; kim—what; prabhāṣheta—talks; kim—how; āsīta—sits; vrajeta—walks; kim—how

2.55

श्रीभगवानुवाच ।
प्रजहाति यदा कामान्सर्वान्पार्थ मनोगतान् ।
आत्मन्येवात्मना तुष्ट: स्थितप्रज्ञस्तदोच्यते ॥ ५५ ॥

śhrī bhagavān uvācha
prajahāti yadā kāmān sarvān pārtha mano-gatān
ātmany-evātmanā tuṣhṭaḥ sthita-prajñas tadochyate || 55 ||

The Supreme Lord said: O Parth, when one discards all selfish desires and cravings of the senses that torment the mind, and becomes satisfied in the realization of the self, such a person is said to be transcendentally situated.

Word meanings

śhrī-bhagavān uvācha—The Supreme Lord said; prajahāti—discards; yadā—when; kāmān—selfish desires; sarvān—all; pārtha—Arjun, the son of Pritha; manaḥ-gatān—of the mind; ātmani—of the self; eva—only; ātmanā—by the purified mind; tuṣhṭaḥ—satisfied; sthita-prajñaḥ—one with steady intellect; tadā—at that time; uchyate—is said

2.56

दु:खेष्वनुद्विग्नमना: सुखेषु विगतस्पृह: ।
वीतरागभयक्रोध: स्थितधीर्मुनिरुच्यते ॥ ५६ ॥

duḥkheṣhv-anudvigna-manāḥ sukheṣhu vigata-spṛihaḥ
vīta-rāga-bhaya-krodhaḥ sthita-dhīr munir uchyate || 56 ||

One whose mind remains undisturbed amidst misery, who does not crave for pleasure, and who is free from attachment, fear, and anger, is called a sage of steady wisdom.

Word meanings

duḥkheṣhu—amidst miseries; anudvigna-manāḥ—one whose mind is undisturbed; sukheṣhu—in pleasure; vigata-spṛihaḥ—without craving; vīta—free from; rāga—attachment; bhaya—fear; krodhaḥ—anger; sthita-dhīḥ—enlightened person; muniḥ—a sage; uchyate—is called

2.57

य: सर्वत्रानभिस्नेहस्तत्तत्प्राप्य शुभाशुभम् ।
नाभिनन्दति न द्वेष्टि तस्य प्रज्ञा प्रतिष्ठिता ॥ ५७ ॥

yaḥ sarvatrānabhisnehas tat tat prāpya śhubhāśhubham
nābhinandati na dveṣhṭi tasya prajñā pratiṣhṭhitā || 57 ||

One who remains unattached under all conditions, and is neither delighted by good fortune nor dejected by tribulation, he is a sage with perfect knowledge.

Word meanings

yaḥ—who; sarvatra—in all conditions; anabhisnehaḥ—unattached; tat—that; tat—that; prāpya—attaining; śhubha—good; aśhubham—evil; na—neither; abhinandati—delight in; na—nor; dveṣhṭi—dejected by; tasya—his; prajñā—knowledge; pratiṣhṭhitā—is fixed

2.58

यदा संहरते चायं कूर्मोऽङ्गानीव सर्वश: ।
इन्द्रियाणीन्द्रियार्थेभ्यस्तस्य प्रज्ञा प्रतिष्ठिता ॥ ५८ ॥

yadā sanharate chāyaṁ kūrmo 'ṅgānīva sarvaśhaḥ
indriyāṇīndriyārthebhyas tasya prajñā pratiṣhṭhitā || 58 ||

One who is able to withdraw the senses from their objects, just as a tortoise withdraws its limbs into its shell, is established in divine wisdom.

Word meanings

yadā—when; sanharate—withdraw; cha—and; ayam—this; kūrmaḥ—tortoise; aṅgāni—limbs; iva—as; sarvaśhaḥ—fully; indriyāṇi—senses; indriya-arthebhyaḥ—from the sense objects; tasya—his; prajñā—divine wisdom; pratiṣhṭhitā—fixed in

2.59

विषया विनिवर्तन्ते निराहारस्य देहिन: ।
रसवर्जं रसोऽप्यस्य परं दृष्ट्वा निवर्तते ॥ ५९ ॥

viṣhayā vinivartante nirāhārasya dehinaḥ
rasa-varjaṁ raso 'pyasya paraṁ dṛiṣhṭvā nivartate || 59 ||

Aspirants may restrain the senses from their objects of enjoyment, but the taste for the sense objects remains. However, even this taste ceases for those who realize the Supreme.

Word meanings

viṣhayāḥ—objects for senses; vinivartante—restrain; nirāhārasya—practicing self restraint; dehinaḥ—for the embodied; rasa-varjam—cessation of taste; rasaḥ—taste; api—however; asya—person's; param—the Supreme; dṛiṣhṭvā—on realization; nivartate—ceases to be

2.60

यततो ह्यपि कौन्तेय पुरुषस्य विपश्चित: ।
इन्द्रियाणि प्रमाथीनि हरन्ति प्रसभं मन: ॥ ६० ॥

yatato hyapi kaunteya puruṣhasya vipaśhchitaḥ
indriyāṇi pramāthīni haranti prasabhaṁ manaḥ || 60 ||

The senses are so strong and turbulent, O son of Kunti, that they can forcibly carry away the mind even of a person endowed with discrimination who practices self-control.

Word meanings

yatataḥ—while practicing self-control; hi—for; api—even; kaunteya—Arjun, the son of Kunti; puruṣhasya—of a person; vipaśhchitaḥ—one endowed with discrimination; indriyāṇi—the senses; pramāthīni—turbulent; haranti—carry away; prasabham—forcibly; manaḥ—the mind

2.61

तानि सर्वाणि संयम्य युक्त आसीत मत्पर: ।
वशे हि यस्येन्द्रियाणि तस्य प्रज्ञा प्रतिष्ठिता ॥ ६१ ॥

tāni sarvāṇi sanyamya yukta āsīta mat-paraḥ
vaśhe hi yasyendriyāṇi tasya prajñā pratiṣhṭhitā || 61 ||

They are established in perfect knowledge, who subdue their senses and keep their minds ever absorbed in Me.

Word meanings

tāni—them; sarvāṇi—all; sanyamya—subduing; yuktaḥ—united; āsīta—seated; mat-paraḥ—toward me (Shree Krishna); vaśhe—control; hi—certainly; yasya—whose; indriyāṇi—senses; tasya—their; prajñā—perfect knowledge; pratiṣhṭhitā—is fixed;

2.62

ध्यायतो विषयान्पुंस: सङ्गस्तेषूपजायते ।
सङ्गात्सञ्जायते काम: कामात्क्रोधोऽभिजायते ॥ ६२ ॥

dhyāyato viṣhayān puṁsaḥ saṅgas teṣhūpajāyate
saṅgāt sañjāyate kāmaḥ kāmāt krodho 'bhijāyate || 62 ||

While contemplating on the objects of the senses, one develops attachment to them. Attachment leads to desire, and from desire arises anger.

Word meanings

dhyāyataḥ—contemplating; viṣhayān—sense objects; puṁsaḥ—of a person; saṅgaḥ—attachment; teṣhu—to them (sense objects); upajāyate—arises; saṅgāt—from attachment; sañjāyate—develops; kāmaḥ—desire; kāmāt—from desire; krodhaḥ—anger; abhijāyate—arises

2.63

क्रोधाद्भवति सम्मोह: सम्मोहात्स्मृतिविभ्रम: ।
स्मृतिभ्रंशाद् बुद्धिनाशो बुद्धिनाशात्प्रणश्यति ॥ ६३ ॥

krodhād bhavati sammohaḥ sammohāt smṛiti-vibhramaḥ
smṛiti-bhranśhād buddhi-nāśho buddhi-nāśhāt praṇaśhyati || 63 ||

Anger leads to clouding of judgment, which results in bewilderment of memory. When memory is bewildered, the intellect gets destroyed; and when the intellect is destroyed, one is ruined.

Word meanings

krodhāt—from anger; bhavati—comes; sammohaḥ—clouding of judgement; sammohāt—from clouding of judgement; smṛiti—memory; vibhramaḥ—bewilderment; smṛiti-bhranśhāt—from bewilderment of memory; buddhi-nāśhaḥ—destruction of intellect; buddhi-nāśhāt—from destruction of intellect; praṇaśhyati—one is ruined

2.64

रागद्वेषवियुक्तैस्तु विषयानिन्द्रियैश्चरन् ।
आत्मवश्यैर्विधेयात्मा प्रसादमधिगच्छति ॥ ६४ ॥

rāga-dveṣha-viyuktais tu viṣhayān indriyaiśh charan
ātma-vaśhyair-vidheyātmā prasādam adhigachchhati || 64 ||

But one who controls the mind, and is free from attachment and aversion, even while using the objects of the senses, attains the Grace of God.

Word meanings

rāga—attachment; dveṣha—aversion; viyuktaiḥ—free; tu—but; viṣhayān—objects of the senses; indriyaiḥ—by the senses; charan—while using; ātma-vaśhyaiḥ—controlling one's mind; vidheya-ātmā—one who controls the mind; prasādam—grace of God; adhigachchhati—attains

2.65

प्रसादे सर्वदु:खानां हानिरस्योपजायते ।
प्रसन्नचेतसो ह्याशु बुद्धि: पर्यवतिष्ठते ॥ ६५ ॥

prasāde sarva-duḥkhānāṁ hānir asyopajāyate
prasanna-chetaso hyāśhu buddhiḥ paryavatiṣhṭhate || 65 ||

By divine grace comes the peace in which all sorrows end, and the intellect of such a person of tranquil mind soon becomes firmly established in God.

Word meanings

prasāde—by divine grace; sarva—all; duḥkhānām—sorrows; hāniḥ—destruction; asya—his; upajāyate—comes; prasanna-chetasaḥ—with a tranquil mind; hi—indeed; āśhu—soon; buddhiḥ—intellect; paryavatiṣhṭhate—becomes firmly established

2.66

नास्ति बुद्धिरयुक्तस्य न चायुक्तस्य भावना ।
न चाभावयत: शान्तिरशान्तस्य कुत: सुखम् ॥ ६६ ॥

nāsti buddhir-ayuktasya na chāyuktasya bhāvanā
na chābhāvayataḥ śhāntir aśhāntasya kutaḥ sukham || 66 ||

But an undisciplined person, who has not controlled the mind and senses, can neither have a resolute intellect nor steady contemplation on God. For one who never unites the mind with God there is no peace; and how can one who lacks peace be happy?

Word meanings

na—not; asti—is; buddhiḥ—intellect; ayuktasya—not united; na—not; cha—and; ayuktasya—not united; bhāvanā—contemplation; na—nor; cha—and; abhāvayataḥ—for those not united; śhāntiḥ—peace; aśhāntasya—of the unpeaceful; kutaḥ—where; sukham—happiness

2.67

इन्द्रियाणां हि चरतां यन्मनोऽनुविधीयते ।
तदस्य हरति प्रज्ञां वायुर्नावमिवाम्भसि ॥ ६७ ॥

indriyāṇāṁ hi charatāṁ yan mano 'nuvidhīyate
tadasya harati prajñāṁ vāyur nāvam ivāmbhasi || 67 ||

Just as a strong wind sweeps a boat off its chartered course on the water, even one of the senses on which the mind focuses can lead the intellect astray.

Word meanings

indriyāṇām—of the senses; hi—indeed; charatām—roaming; yat—which; manaḥ—the mind; anuvidhīyate—becomes constantly engaged; tat—that; asya—of that; harati—carries away; prajñām—intellect; vāyuḥ—wind; nāvam—boat; iva—as; ambhasi—on the water

2.68

तस्माद्यस्य महाबाहो निगृहीतानि सर्वश: ।
इन्द्रियाणीन्द्रियार्थेभ्यस्तस्य प्रज्ञा प्रतिष्ठिता ॥ ६८ ॥

tasmād yasya mahā-bāho nigṛihītāni sarvaśhaḥ
indriyāṇīndriyārthebhyas tasya prajñā pratiṣhṭhitā || 68 ||

Therefore, one who has restrained the senses from their objects, O mighty armed Arjun, is firmly established in transcendental knowledge.

Word meanings

tasmāt—therefore; yasya—whose; mahā-bāho—mighty-armed one; nigṛihītāni—restrained; sarvaśhaḥ—completely; indriyāṇi—senses; indriya-arthebhyaḥ—from sense objects; tasya—of that person; prajñā—transcendental knowledge; pratiṣhṭhitā—remains fixed

2.69

या निशा सर्वभूतानां तस्यां जागर्ति संयमी ।
यस्यां जाग्रति भूतानि सा निशा पश्यतो मुने: ॥ ६९ ॥

yā niśhā sarva-bhūtānāṁ tasyāṁ jāgarti sanyamī
yasyāṁ jāgrati bhūtāni sā niśhā paśhyato muneḥ || 69 ||

What all beings consider as day is the night of ignorance for the wise, and what all creatures see as night is the day for the introspective sage.

Word meanings

yā—which; niśhā—night; sarva-bhūtānām—of all living beings; tasyām—in that; jāgarti—awake; sanyamī—self-controlled; yasyām—in which; jāgrati—awake; bhūtāni—creatures; sā—that; niśhā—night; paśhyataḥ—see; muneḥ—sage

2.70

आपूर्यमाणमचलप्रतिष्ठं
समुद्रमाप: प्रविशन्ति यद्वत् ।
तद्वत्कामा यं प्रविशन्ति सर्वे
स शान्तिमाप्नोति न कामकामी ॥ ७० ॥

āpūryamāṇam achala-pratiṣhṭhaṁ
samudram āpaḥ praviśhanti yadvat
tadvat kāmā yaṁ praviśhanti sarve
sa śhāntim āpnoti na kāma-kāmī || 70 ||

Just as the ocean remains undisturbed by the incessant flow of waters from rivers merging into it, likewise the sage who is unmoved despite the flow of desirable objects all around him attains peace, and not the person who strives to satisfy desires.

Word meanings

āpūryamāṇam—filled from all sides; achala-pratiṣhṭham—undisturbed; samudram—ocean; āpaḥ—waters; praviśhanti—enter; yadvat—as; tadvat—likewise; kāmāḥ—desires; yam—whom; praviśhanti—enter; sarve—all; saḥ—that person; śhāntim—peace; āpnoti—attains; na—not; kāma-kāmī—one who strives to satisfy desires

2.71

विहाय कामान्य: सर्वान्पुमांश्चरति नि:स्पृह: ।
निर्ममो निरहङ्कार: स शान्तिमधिगच्छति ॥ ७१ ॥

vihāya kāmān yaḥ sarvān pumānśh charati niḥspṛihaḥ
nirmamo nirahankāraḥ sa śhāntim adhigachchhati || 71 ||

That person, who gives up all material desires and lives free from a sense of greed, proprietorship, and egoism, attains perfect peace.

Word meanings

vihāya—giving up; kāmān—material desires; yaḥ—who; sarvān—all; pumān—a person; charati—lives; niḥspṛihaḥ—free from hankering; nirmamaḥ—without a sense of proprietorship; nirahankāraḥ—without ego; saḥ—that person; śhāntim—perfect peace; adhigachchhati—attains

2.72

एषा ब्राह्मी स्थिति: पार्थ नैनां प्राप्य विमुह्यति ।
स्थित्वास्यामन्तकालेऽपि ब्रह्मनिर्वाणमृच्छति ॥ ७२ ॥

eṣhā brāhmī sthitiḥ pārtha naināṁ prāpya vimuhyati
sthitvāsyām anta-kāle 'pi brahma-nirvāṇam ṛichchhati || 72 ||

O Parth, such is the state of an enlightened soul that having attained it, one is never again deluded. Being established in this consciousness even at the hour of death, one is liberated from the cycle of life and death and reaches the Supreme Abode of God.

Word meanings

eṣhā—such; brāhmī sthitiḥ—state of God-realization; pārtha—Arjun, the son of Pritha; na—never; enām—this; prāpya—having attained; vimuhyati—is deluded; sthitvā—being established; asyām—in this; anta-kāle—at the hour of death; api—even; brahma-nirvāṇam—liberation from Maya; ṛichchhati—attains

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3. Karma Yoga

कर्मयोग · The Yoga of Action · 41 verses

3.1-2

अर्जुन उवाच ।
ज्यायसी चेत्कर्मणस्ते मता बुद्धिर्जनार्दन ।
तत्किं कर्मणि घोरे मां नियोजयसि केशव ॥ १ ॥
व्यामिश्रेणेव वाक्येन बुद्धिं मोहयसीव मे ।
तदेकं वद निश्चित्य येन श्रेयोऽहमाप्नुयाम् ॥ २ ॥

arjuna uvācha
jyāyasī chet karmaṇas te matā buddhir janārdana
tat kiṁ karmaṇi ghore māṁ niyojayasi keśhava || 1 ||
vyāmiśhreṇeva vākyena buddhiṁ mohayasīva me
tad ekaṁ vada niśhchitya yena śhreyo 'ham āpnuyām || 2 ||

Arjun said: O Janardan, if You consider knowledge superior to action, then why do You ask me to wage this terrible war? My intellect is bewildered by Your ambiguous advice. Please tell me decisively the one path by which I may attain the highest good.

Word meanings

arjunaḥ uvācha—Arjun said; jyāyasī—superior; chet—if; karmaṇaḥ—than fruitive action; te—by you; matā—is considered; buddhiḥ—intellect; janārdana—he who looks after the public, Krishna; tat—then; kim—why; karmaṇi—action; ghore—terrible; mām—me; niyojayasi—do you engage; keśhava—Krishna, the killer of the demon named Keshi; vyāmiśhreṇa iva—by your apparently ambiguous; vākyena—words; buddhim—intellect; mohayasi—I am getting bewildered; iva—as it were; me—my; tat—therefore; ekam—one; vada—please tell; niśhchitya—decisively; yena—by which; śhreyaḥ—the highest good; aham—I; āpnuyām—may attain

3.3

श्रीभगवानुवाच ।
लोकेऽस्मिन्द्विविधा निष्ठा पुरा प्रोक्ता मयानघ ।
ज्ञानयोगेन साङ्ख्यानां कर्मयोगेन योगिनाम् ॥ ३ ॥

śhrī bhagavān uvācha
loke 'smin dvi-vidhā niṣhṭhā purā proktā mayānagha
jñāna-yogena sāṅkhyānāṁ karma-yogena yoginām || 3 ||

The Lord said: O sinless one, the two paths leading to enlightenment were previously explained by Me: the path of knowledge, for those inclined toward contemplation, and the path of work for those inclined toward action.

Word meanings

śhrī-bhagavān uvācha—the Lord said; loke—in the world; asmin—this; dvi-vidhā—two kinds of; niṣhṭhā—faith; purā—previously; proktā—explained; mayā—by me (Shree Krishna); anagha—sinless; jñāna-yogena—through the path of knowledge; sānkhyānām—for those inclined toward contemplation; karma-yogena—through the path of action; yoginām—of the yogis

3.4

न कर्मणामनारम्भान्नैष्कर्म्यं पुरुषोऽश्नुते ।
न च संन्यसनादेव सिद्धिं समधिगच्छति ॥ ४ ॥

na karmaṇām anārambhān naiṣhkarmyaṁ puruṣho 'śhnute
na cha sannyasanād eva siddhiṁ samadhigachchhati || 4 ||

One cannot achieve freedom from karmic reactions by merely abstaining from work, nor can one attain perfection of knowledge by mere physical renunciation.

Word meanings

na—not; karmaṇām—of actions; anārambhāt—by abstaining from; naiṣhkarmyam—freedom from karmic reactions; puruṣhaḥ—a person; aśhnute—attains; na—not; cha—and; sannyasanāt—by renunciation; eva—only; siddhim—perfection; samadhigachchhati—attains

3.5

न हि कश्चित्क्षणमपि जातु तिष्ठत्यकर्मकृत् ।
कार्यते ह्यवश: कर्म सर्व: प्रकृतिजैर्गुणै: ॥ ५ ॥

na hi kaśhchit kṣhaṇam api jātu tiṣhṭhatyakarma-kṛit
kāryate hyavaśhaḥ karma sarvaḥ prakṛiti-jair guṇaiḥ || 5 ||

There is no one who can remain without action even for a moment. Indeed, all beings are compelled to act by their qualities born of material nature (the three guṇas ).

Word meanings

na—not; hi—certainly; kaśhchit—anyone; kṣhaṇam—a moment; api—even; jātu—ever; tiṣhṭhati—can remain; akarma-kṛit—without action; kāryate—are performed; hi—certainly; avaśhaḥ—helpless; karma—work; sarvaḥ—all; prakṛiti-jaiḥ—born of material nature; guṇaiḥ—by the qualities

3.6

कर्मेन्द्रियाणि संयम्य य आस्ते मनसा स्मरन् ।
इन्द्रियार्थान्विमूढात्मा मिथ्याचार: स उच्यते ॥ ६ ॥

karmendriyāṇi sanyamya ya āste manasā smaran
indriyārthān vimūḍhātmā mithyāchāraḥ sa uchyate || 6 ||

Those who restrain the external organs of action, while continuing to dwell on sense objects in the mind, certainly delude themselves and are to be called hypocrites.

Word meanings

karma-indriyāṇi—organs of action; sanyamya—restrain; yaḥ—who; āste—remain; manasā—in the mind; smaran—to remember; indriya-arthān—sense objects; vimūḍha-ātmā—the deluded; mithyā-āchāraḥ—hypocrite; saḥ—they; uchyate—are called

3.7

यस्त्विन्द्रियाणि मनसा नियम्यारभतेऽर्जुन ।
कर्मेन्द्रियै: कर्मयोगमसक्त: स विशिष्यते ॥ ७ ॥

yas tvindriyāṇi manasā niyamyārabhate 'rjuna
karmendriyaiḥ karma-yogam asaktaḥ sa viśhiṣhyate || 7 ||

But those karm yogis who control their knowledge senses with the mind, O Arjun, and engage the working senses in working without attachment, are certainly superior.

Word meanings

yaḥ—who; tu—but; indriyāṇi—the senses; manasā—by the mind; niyamya—control; ārabhate—begins; arjuna—Arjun; karma-indriyaiḥ—by the working senses; karma-yogam—karm yog; asaktaḥ—without attachment; saḥ—they; viśhiṣhyate—are superior

3.8

नियतं कुरु कर्म त्वं कर्म ज्यायो ह्यकर्मण: ।
शरीरयात्रापि च ते न प्रसिद्ध्येदकर्मण: ॥ ८ ॥

niyataṁ kuru karma tvaṁ karma jyāyo hyakarmaṇaḥ
śharīra-yātrāpi cha te na prasiddhyed akarmaṇaḥ || 8 ||

You should thus perform your prescribed Vedic duties, since action is superior to inaction. By ceasing activity, even your bodily maintenance will not be possible.

Word meanings

niyatam—constantly; kuru—perform; karma—Vedic duties; tvam—you; karma—action; jyāyaḥ—superior; hi—certainly; akarmaṇaḥ—than inaction; śharīra—bodily; yātrā—maintenance; api—even; cha—and; te—your; na prasiddhyet—would not be possible; akarmaṇaḥ—inaction

3.9

यज्ञार्थात्कर्मणोऽन्यत्र लोकोऽयं कर्मबन्धन: ।
तदर्थं कर्म कौन्तेय मुक्तसङ्ग: समाचर ॥ ९ ॥

yajñārthāt karmaṇo 'nyatra loko 'yaṁ karma-bandhanaḥ
tad-arthaṁ karma kaunteya mukta-saṅgaḥ samāchara || 9 ||

Work must be done as a yajna to the Supreme Lord; otherwise, work causes bondage in this material world. Therefore, O son of Kunti, for the satisfaction of God, perform your prescribed duties, without being attached to the results.

Word meanings

yajña-arthāt—for the sake of sacrifice; karmaṇaḥ—than action; anyatra—else; lokaḥ—material world; ayam—this; karma-bandhanaḥ—bondage through one's work; tat—that; artham—for the sake of; karma—action; kaunteya—Arjun, the son of Kunti; mukta-saṅgaḥ—free from attachment; samāchara—perform properly

3.10

सहयज्ञा: प्रजा: सृष्ट्वा पुरोवाच प्रजापति: ।
अनेन प्रसविष्यध्वमेष वोऽस्त्विष्टकामधुक् ॥ १० ॥

saha-yajñāḥ prajāḥ sṛiṣhṭvā purovācha prajāpatiḥ
anena prasaviṣhyadhvam eṣha vo 'stviṣhṭa-kāma-dhuk || 10 ||

In the beginning of creation, Brahma created humankind along with duties, and said, “Prosper in the performance of these yajñas (sacrifices), for they shall bestow upon you all you wish to achieve.”

Word meanings

saha—along with; yajñāḥ—sacrifices; prajāḥ—humankind; sṛiṣhṭvā—created; purā—in beginning; uvācha—said; prajā-patiḥ—Brahma; anena—by this; prasaviṣhyadhvam—increase prosperity; eṣhaḥ—these; vaḥ—your; astu—shall be; iṣhṭa-kāma-dhuk—bestower of all wishes

3.11

देवान्भावयतानेन ते देवा भावयन्तु व: ।
परस्परं भावयन्त: श्रेय: परमवाप्स्यथ ॥ ११ ॥

devān bhāvayatānena te devā bhāvayantu vaḥ
parasparaṁ bhāvayantaḥ śhreyaḥ param avāpsyatha || 11 ||

By your sacrifices, the celestial gods will be pleased, and by cooperation between humans and the celestial gods, great prosperity will reign for all.

Word meanings

devān—celestial gods; bhāvayatā—will be pleased; anena—by these (sacrifices); te—those; devāḥ—celestial gods; bhāvayantu—will be pleased; vaḥ—you; parasparam—one another; bhāvayantaḥ—pleasing one another; śhreyaḥ—prosperity; param—great; avāpsyatha—shall achieve

3.12

इष्टान्भोगान्हि वो देवा दास्यन्ते यज्ञभाविता: ।
तैर्दत्तानप्रदायैभ्यो यो भुङ्क्ते स्तेन एव स: ॥ १२ ॥

iṣhṭān bhogān hi vo devā dāsyante yajña-bhāvitāḥ
tair dattān apradāyaibhyo yo bhuṅkte stena eva saḥ || 12 ||

The celestial gods, being satisfied by the performance of sacrifice, will grant you all the desired necessities of life. But those who enjoy what is given to them, without making offerings in return, are verily thieves.

Word meanings

iṣhṭān—desired; bhogān—necessities of life; hi—certainly; vaḥ—unto you; devāḥ—the celestial gods; dāsyante—will grant; yajña-bhāvitāḥ—satisfied by sacrifice; taiḥ—by them; dattān—things granted; apradāya—without offering; ebhyaḥ—to them; yaḥ—who; bhuṅkte—enjoys; stenaḥ—thieves; eva—verily; saḥ—they

3.13

यज्ञशिष्टाशिन: सन्तो मुच्यन्ते सर्वकिल्बिषै: ।
भुञ्जते ते त्वघं पापा ये पचन्त्यात्मकारणात् ॥ १३ ॥

yajña-śhiṣhṭāśhinaḥ santo muchyante sarva-kilbiṣhaiḥ
bhuñjate te tvaghaṁ pāpā ye pachantyātma-kāraṇāt || 13 ||

The spiritually-minded, who eat food that is first offered in sacrifice, are released from all kinds of sin. Others, who cook food for their own enjoyment, verily eat only sin.

Word meanings

yajña-śhiṣhṭa—remnants of food offered in sacrifice; aśhinaḥ—eaters; santaḥ—saintly persons; muchyante—are released; sarva—all kinds of; kilbiṣhaiḥ—from sins; bhuñjate—enjoy; te—they; tu—but; agham—sins; pāpāḥ—sinners; ye—who; pachanti—cook (food); ātma-kāraṇāt—for their own sake

3.14

अन्नाद्भवन्ति भूतानि पर्जन्यादन्नसम्भव: ।
यज्ञाद्भवति पर्जन्यो यज्ञ: कर्मसमुद्भव: ॥ १४ ॥

annād bhavanti bhūtāni parjanyād anna-sambhavaḥ
yajñād bhavati parjanyo yajñaḥ karma-samudbhavaḥ || 14 ||

All living beings subsist on food, and food is produced by rains. Rains come from the performance of sacrifice, and sacrifice is produced by the performance of prescribed duties.

Word meanings

annāt—from food; bhavanti—subsist; bhūtāni—living beings; parjanyāt—from rains; anna—of food grains; sambhavaḥ—production; yajñāt—from the performance of sacrifice; bhavati—becomes possible; parjanyaḥ—rain; yajñaḥ—performance of sacrifice; karma—prescribed duties; samudbhavaḥ—born of

3.15

कर्म ब्रह्मोद्भवं विद्धि ब्रह्माक्षरसमुद्भवम् ।
तस्मात्सर्वगतं ब्रह्म नित्यं यज्ञे प्रतिष्ठितम् ॥ १५ ॥

karma brahmodbhavaṁ viddhi brahmākṣhara-samudbhavam
tasmāt sarva-gataṁ brahma nityaṁ yajñe pratiṣhṭhitam || 15 ||

The duties for human beings are described in the Vedas, and the Vedas are manifested by God Himself. Therefore, the all-pervading Lord is eternally present in acts of sacrifice.

Word meanings

karma—duties; brahma—in the Vedas; udbhavam—manifested; viddhi—you should know; brahma—The Vedas; akṣhara—from the Imperishable (God); samudbhavam—directly manifested; tasmāt—therefore; sarva-gatam—all-pervading; brahma—The Lord; nityam—eternally; yajñe—in sacrifice; pratiṣhṭhitam—established

3.16

एवं प्रवर्तितं चक्रं नानुवर्तयतीह य: ।
अघायुरिन्द्रियारामो मोघं पार्थ स जीवति ॥ १६ ॥

evaṁ pravartitaṁ chakraṁ nānuvartayatīha yaḥ
aghāyur indriyārāmo moghaṁ pārtha sa jīvati || 16 ||

O Parth, those who do not accept their responsibility in the cycle of sacrifice established by the Vedas are sinful. They live only for the delight of their senses; indeed their lives are in vain.

Word meanings

evam—thus; pravartitam—set into motion; chakram—cycle; na—not; anuvartayati—follow; iha—in this life; yaḥ—who; agha-āyuḥ—sinful living; indriya-ārāmaḥ—for the delight of their senses; mogham—vainly; pārtha—Arjun, the son of Pritha; saḥ—they; jīvati—live

3.17

यस्त्वात्मरतिरेव स्यादात्मतृप्तश्च मानव: ।
आत्मन्येव च सन्तुष्टस्तस्य कार्यं न विद्यते ॥ १७ ॥

yas tvātma-ratir eva syād ātma-tṛiptaśh cha mānavaḥ
ātmanyeva cha santuṣhṭas tasya kāryaṁ na vidyate || 17 ||

But those who rejoice in the self, who are illumined and fully satisfied in the self, for them, there is no duty.

Word meanings

yaḥ—who; tu—but; ātma-ratiḥ—rejoice in the self; eva—certainly; syāt—is; ātma-tṛiptaḥ—self-satisfied; cha—and; mānavaḥ—human being; ātmani—in the self; eva—certainly; cha—and; santuṣhṭaḥ—satisfied; tasya—his; kāryam—duty; na—not; vidyate—exist

3.18

नैव तस्य कृतेनार्थो नाकृतेनेह कश्चन ।
न चास्य सर्वभूतेषु कश्चिदर्थव्यपाश्रय: ॥ १८ ॥

naiva tasya kṛitenārtho nākṛiteneha kaśhchana
na chāsya sarva-bhūteṣhu kaśhchid artha-vyapāśhrayaḥ || 18 ||

Such self-realized souls have nothing to gain or lose either in discharging or renouncing their duties. Nor do they need to depend on other living beings to fulfill their self-interest.

Word meanings

na—not; eva—indeed; tasya—his; kṛitena—by discharge of duty; arthaḥ—gain; na—not; akṛitena—without discharge of duty; iha—here; kaśhchana—whatsoever; na—never; cha—and; asya—of that person; sarva-bhūteṣhu—among all living beings; kaśhchit—any; artha—necessity; vyapāśhrayaḥ—to depend upon

3.19

तस्मादसक्त: सततं कार्यं कर्म समाचर ।
असक्तो ह्याचरन्कर्म परमाप्नोति पूरुष: ॥ १९ ॥

tasmād asaktaḥ satataṁ kāryaṁ karma samāchara
asakto hyācharan karma param āpnoti pūruṣhaḥ || 19 ||

Therefore, giving up attachment, perform actions as a matter of duty because by working without being attached to the fruits, one attains the Supreme.

Word meanings

tasmāt—therefore; asaktaḥ—without attachment; satatam—constantly; kāryam—duty; karma—action; samāchara—perform; asaktaḥ—unattached; hi—certainly; ācharan—performing; karma—work; param—the Supreme; āpnoti—attains; pūruṣhaḥ—a person

3.20-21

कर्मणैव हि संसिद्धिमास्थिता जनकादय: ।
लोकसंग्रहमेवापि सम्पश्यन्कर्तुमर्हसि ॥ २० ॥
यद्यदाचरति श्रेष्ठस्तत्तदेवेतरो जन: ।
स यत्प्रमाणं कुरुते लोकस्तदनुवर्तते ॥ २१ ॥

karmaṇaiva hi sansiddhim āsthitā janakādayaḥ
loka-saṅgraham evāpi sampaśhyan kartum arhasi || 20 ||
yad yad ācharati śhreṣhṭhas tat tad evetaro janaḥ
sa yat pramāṇaṁ kurute lokas tad anuvartate || 21 ||

By performing their prescribed duties, King Janak and others attained perfection. You should also perform your duties to set an example for the good of the world. Whatever actions great persons perform, common people follow. Whatever standards they set, all the world pursues.

Word meanings

karmaṇā—by the performance of prescribed duties; eva—only; hi—certainly; sansiddhim—perfection; āsthitāḥ—attained; janaka-ādayaḥ—King Janak and other kings; loka-saṅgraham—for the welfare of the masses; eva api—only; sampaśhyan—considering; kartum—to perform; arhasi—you should; yat yat—whatever; ācharati—does; śhreṣhṭhaḥ—the best; tat tat—that (alone); eva—certainly; itaraḥ—common; janaḥ—people; saḥ—they; yat—whichever; pramāṇam—standard; kurute—perform; lokaḥ—world; tat—that; anuvartate—pursues

3.22

न मे पार्थास्ति कर्तव्यं त्रिषु लोकेषु किञ्चन ।
नानवाप्तमवाप्तव्यं वर्त एव च कर्मणि ॥ २२ ॥

na me pārthāsti kartavyaṁ triṣhu lokeṣhu kiñchana
nānavāptam avāptavyaṁ varta eva cha karmaṇi || 22 ||

There is no duty for Me to do in all the three worlds, O Parth, nor do I have anything to gain or attain. Yet, I am engaged in prescribed duties.

Word meanings

na—not; me—mine; pārtha—Arjun; asti—is; kartavyam—duty; triṣhu—in the three; lokeṣhu—worlds; kiñchana—any; na—not; anavāptam—to be attained; avāptavyam—to be gained; varte—I am engaged; eva—yet; cha—also; karmaṇi—in prescribed duties

3.23

यदि ह्यहं न वर्तेयं जातु कर्मण्यतन्द्रित: ।
मम वर्त्मानुवर्तन्ते मनुष्या: पार्थ सर्वश: ॥ २३ ॥

yadi hyahaṁ na varteyaṁ jātu karmaṇyatandritaḥ
mama vartmānuvartante manuṣhyāḥ pārtha sarvaśhaḥ || 23 ||

For if I did not carefully perform the prescribed duties, O Parth, all men would follow My path in all respects.

Word meanings

yadi—if; hi—certainly; aham—I; na—not; varteyam—thus engage; jātu—ever; karmaṇi—in the performance of prescribed duties; atandritaḥ—carefully; mama—my; vartma—path; anuvartante—follow; manuṣhyāḥ—all men; pārtha—Arjun, the son of Pritha; sarvaśhaḥ—in all respects

3.24

उत्सीदेयुरिमे लोका न कुर्यां कर्म चेदहम् ।
सङ्करस्य च कर्ता स्यामुपहन्यामिमा: प्रजा: ॥ २४ ॥

utsīdeyur ime lokā na kuryāṁ karma ched aham
sankarasya cha kartā syām upahanyām imāḥ prajāḥ || 24 ||

If I ceased to perform prescribed actions, all these worlds would perish. I would be responsible for the pandemonium that would prevail, and would thereby destroy the peace of the human race.

Word meanings

utsīdeyuḥ—would perish; ime—all these; lokāḥ—worlds; na—not; kuryām—I perform; karma—prescribed duties; chet—if; aham—I; sankarasya—of uncultured population; cha—and; kartā—responsible; syām—would be; upahanyām—would destroy; imāḥ—all these; prajāḥ—living entities

3.25

सक्ता: कर्मण्यविद्वांसो यथा कुर्वन्ति भारत ।
कुर्याद्विद्वांस्तथासक्तश्चिकीर्षुर्लोकसंग्रहम् ॥ २५ ॥

saktāḥ karmaṇyavidvānso yathā kurvanti bhārata
kuryād vidvāns tathāsaktaśh chikīrṣhur loka-saṅgraham || 25 ||

As ignorant people perform their duties with attachment to the results, O scion of Bharat, so should the wise act without attachment, for the sake of leading people on the right path.

Word meanings

saktāḥ—attached; karmaṇi—duties; avidvānsaḥ—the ignorant; yathā—as much as; kurvanti—act; bhārata—scion of Bharat (Arjun); kuryāt—should do; vidvān—the wise; tathā—thus; asaktaḥ—unattached; chikīrṣhuḥ—wishing; loka-saṅgraham—welfare of the world

3.26

न बुद्धिभेदं जनयेदज्ञानां कर्मसङ्गिनाम् ।
जोषयेत्सर्वकर्माणि विद्वान्युक्त: समाचरन् ॥ २६ ॥

na buddhi-bhedaṁ janayed ajñānāṁ karma-saṅginām
joṣhayet sarva-karmāṇi vidvān yuktaḥ samācharan || 26 ||

The wise should not create discord in the intellects of ignorant people, who are attached to fruitive actions, by inducing them to stop work. Rather, by performing their duties in an enlightened manner, they should inspire the ignorant also to do their prescribed duties.

Word meanings

na—not; buddhi-bhedam—discord in the intellects; janayet—should create; ajñānām—of the ignorant; karma-saṅginām—who are attached to fruitive actions; joṣhayet—should inspire (them) to perform; sarva—all; karmāṇi—prescribed; vidvān—the wise; yuktaḥ—enlightened; samācharan—performing properly

3.27

प्रकृते: क्रियमाणानि गुणै: कर्माणि सर्वश: ।
अहङ्कारविमूढात्मा कर्ताहमिति मन्यते ॥ २७ ॥

prakṛiteḥ kriyamāṇāni guṇaiḥ karmāṇi sarvaśhaḥ
ahankāra-vimūḍhātmā kartāham iti manyate || 27 ||

All activities are carried out by the three modes of material nature. But in ignorance, the soul, deluded by false identification with the body, thinks of itself as the doer.

Word meanings

prakṛiteḥ—of material nature; kriyamāṇāni—carried out; guṇaiḥ—by the three modes; karmāṇi—activities; sarvaśhaḥ—all kinds of; ahankāra-vimūḍha-ātmā—those who are bewildered by the ego and misidentify themselves with the body; kartā—the doer; aham—I; iti—thus; manyate—thinks

3.28

तत्त्ववित्तु महाबाहो गुणकर्मविभागयो: ।
गुणा गुणेषु वर्तन्त इति मत्वा न सज्जते ॥ २८ ॥

tattva-vit tu mahā-bāho guṇa-karma-vibhāgayoḥ
guṇā guṇeṣhu vartanta iti matvā na sajjate || 28 ||

O mighty-armed Arjun, illumined persons distinguish the soul as distinct from guṇas and karmas. They perceive that it is only the guṇas (in the shape of the senses, mind, and others) that move among the guṇas (in the shape of the objects of perception), and thus they do not get entangled in them.

Word meanings

tattva-vit—knower of the truth; tu—but; mahā-bāho—mighty-armed one; guṇa-karma—from guṇas and karma; vibhāgayoḥ—distinguish; guṇāḥ—modes of material nature in the shape of the senses, mind, and others; guṇeṣhu—modes of material nature in the shape of objects of perception; vartante—are engaged; iti—thus; matvā—knowing; na—never; sajjate—becomes attached

3.29

प्रकृतेर्गुणसम्मूढा: सज्जन्ते गुणकर्मसु ।
तानकृत्स्नविदो मन्दान्कृत्स्नविन्न विचालयेत् ॥ २९ ॥

prakṛiter guṇa-sammūḍhāḥ sajjante guṇa-karmasu
tān akṛitsna-vido mandān kṛitsna-vin na vichālayet || 29 ||

Those who are deluded by the operation of the guṇas become attached to the results of their actions. But the wise who understand these truths should not unsettle such ignorant people who know very little.

Word meanings

prakṛiteḥ—of material nature; guṇa—by the modes of material nature; sammūḍhāḥ—deluded; sajjante—become attached; guṇa-karmasu—to results of actions; tān—those; akṛitsna-vidaḥ—persons without knowledge; mandān—the ignorant; kṛitsna-vit—persons with knowledge; na vichālayet—should not unsettle

3.30

मयि सर्वाणि कर्माणि संन्यस्याध्यात्मचेतसा ।
निराशीर्निर्ममो भूत्वा युध्यस्व विगतज्वर: ॥ ३० ॥

mayi sarvāṇi karmāṇi sannyasyādhyātma-chetasā
nirāśhīr nirmamo bhūtvā yudhyasva vigata-jvaraḥ || 30 ||

Performing all works as an offering unto Me, constantly meditate on Me as the Supreme. Become free from desire and selfishness, and with your mental grief departed, fight!

Word meanings

mayi—unto me; sarvāṇi—all; karmāṇi—works; sannyasya—renouncing completely; adhyātma-chetasā—with the thoughts resting on God; nirāśhīḥ—free from hankering for the results of the actions; nirmamaḥ—without ownership; bhūtvā—so being; yudhyasva—fight; vigata-jvaraḥ—without mental fever

3.31

ये मे मतमिदं नित्यमनुतिष्ठन्ति मानवा: ।
श्रद्धावन्तोऽनसूयन्तो मुच्यन्ते तेऽपि कर्मभि: ॥ ३१ ॥

ye me matam idaṁ nityam anutiṣhṭhanti mānavāḥ
śhraddhāvanto 'nasūyanto muchyante te 'pi karmabhiḥ || 31 ||

Those who abide by these teachings of Mine, with profound faith and free from envy, are released from the bondage of karma.

Word meanings

ye—who; me—my; matam—teachings; idam—these; nityam—constantly; anutiṣhṭhanti—abide by; mānavāḥ—human beings; śhraddhā-vantaḥ—with profound faith; anasūyantaḥ—free from envy; muchyante—become free; te—those; api—also; karmabhiḥ—from the bondage of karma

3.32

ये त्वेतदभ्यसूयन्तो नानुतिष्ठन्ति मे मतम् ।
सर्वज्ञानविमूढांस्तान्विद्धि नष्टानचेतस: ॥ ३२ ॥

ye tvetad abhyasūyanto nānutiṣhṭhanti me matam
sarva-jñāna-vimūḍhāns tān viddhi naṣhṭān achetasaḥ || 32 ||

But those who find faults with My teachings, being bereft of knowledge and devoid of discrimination, they disregard these principles and bring about their own ruin.

Word meanings

ye—those; tu—but; etat—this; abhyasūyantaḥ—cavilling; na—not; anutiṣhṭhanti—follow; me—my; matam—teachings; sarva-jñāna—in all types of knowledge; vimūḍhān—deluded; tān—they are; viddhi—know; naṣhṭān—ruined; achetasaḥ—devoid of discrimination

3.33

सदृशं चेष्टते स्वस्या: प्रकृतेर्ज्ञानवानपि ।
प्रकृतिं यान्ति भूतानि निग्रह: किं करिष्यति ॥ ३३ ॥

sadṛiśhaṁ cheṣhṭate svasyāḥ prakṛiter jñānavān api
prakṛitiṁ yānti bhūtāni nigrahaḥ kiṁ kariṣhyati || 33 ||

Even wise people act according to their natures, for all living beings are propelled by their natural tendencies. What will one gain by repression?

Word meanings

sadṛiśham—accordingly; cheṣhṭate—act; svasyāḥ—by their own; prakṛiteḥ—modes of nature; jñāna-vān—the wise; api—even; prakṛitim—nature; yānti—follow; bhūtāni—all living beings; nigrahaḥ—repression; kim—what; kariṣhyati—will do

3.34

इन्द्रियस्येन्द्रियस्यार्थे रागद्वेषौ व्यवस्थितौ ।
तयोर्न वशमागच्छेत्तौ ह्यस्य परिपन्थिनौ ॥ ३४ ॥

indriyasyendriyasyārthe rāga-dveṣhau vyavasthitau
tayor na vaśham āgachchhet tau hyasya paripanthinau || 34 ||

The senses naturally experience attachment and aversion to the sense objects, but do not be controlled by them, for they are way-layers and foes.

Word meanings

indriyasya—of the senses; indriyasya arthe—in the sense objects; rāga—attachment; dveṣhau—aversion; vyavasthitau—situated; tayoḥ—of them; na—never; vaśham—be controlled; āgachchhet—should become; tau—those; hi—certainly; asya—for him; paripanthinau—foes

3.35

श्रेयान्स्वधर्मो विगुण: परधर्मात्स्वनुष्ठितात् ।
स्वधर्मे निधनं श्रेय: परधर्मो भयावह: ॥ ३५ ॥

śhreyān swa-dharmo viguṇaḥ para-dharmāt sv-anuṣhṭhitāt
swa-dharme nidhanaṁ śhreyaḥ para-dharmo bhayāvahaḥ || 35 ||

It is far better to perform one's natural prescribed duty, though tinged with faults, than to perform another's prescribed duty, though perfectly. In fact, it is preferable to die in the discharge of one's duty, than to follow the path of another, which is fraught with danger.

Word meanings

śhreyān—better; swa-dharmaḥ—personal duty; viguṇaḥ—tinged with faults; para-dharmāt—than another's prescribed duties; su-anuṣhṭhitāt—perfectly done; swa-dharme—in one's personal duties; nidhanam—death; śhreyaḥ—better; para-dharmaḥ—duties prescribed for others; bhaya-āvahaḥ—fraught with fear

3.36

अर्जुन उवाच ।
अथ केन प्रयुक्तोऽयं पापं चरति पूरुष: ।
अनिच्छन्नपि वार्ष्णेय बलादिव नियोजित: ॥ ३६ ॥

arjuna uvācha
atha kena prayukto 'yaṁ pāpaṁ charati pūruṣhaḥ
anichchhann api vārṣhṇeya balād iva niyojitaḥ || 36 ||

Arjun asked: Why is a person impelled to commit sinful acts, even unwillingly, as if by force, O descendent of Vrishni (Krishna)?

Word meanings

arjunaḥ uvācha—Arjun said; atha—then; kena—by what; prayuktaḥ—impelled; ayam—one; pāpam—sins; charati—commit; pūruṣhaḥ—a person; anichchhan—unwillingly; api—even; vārṣhṇeya—he who belongs to the Vrishni clan, Shree Krishna; balāt—by force; iva—as if; niyojitaḥ—engaged

3.37

श्रीभगवानुवाच ।
काम एष क्रोध एष रजोगुणसमुद्भव: ।।
महाशनो महापाप्मा विद्ध्येनमिह वैरिणम् ॥ ३७ ॥

śhrī bhagavān uvācha
kāma eṣha krodha eṣha rajo-guṇa-samudbhavaḥ
mahāśhano mahā-pāpmā viddhyenam iha vairiṇam || 37 ||

The Supreme Lord said: It is lust alone, which is born of contact with the mode of passion, and later transformed into anger. Know this as the sinful, all-devouring enemy in the world.

Word meanings

śhri-bhagavān uvācha—the Supreme Lord said; kāmaḥ—desire; eṣhaḥ—this; krodhaḥ—wrath; eṣhaḥ—this; rajaḥ-guṇa—the mode of passion; samudbhavaḥ—born of; mahā-aśhanaḥ—all-devouring; mahā-pāpmā—greatly sinful; viddhi—know; enam—this; iha—in the material world; vairiṇam—the enemy

3.38

धूमेनाव्रियते वह्निर्यथादर्शो मलेन च ।
यथोल्बेनावृतो गर्भस्तथा तेनेदमावृतम् ॥ ३८ ॥

dhūmenāvriyate vahnir yathādarśho malena cha
yatholbenāvṛito garbhas tathā tenedam āvṛitam || 38 ||

Just as a fire is covered by smoke, a mirror is masked by dust, and an embryo is concealed by the womb, similarly one's knowledge gets shrouded by desire.

Word meanings

dhūmena—by smoke; āvriyate—is covered; vahniḥ—fire; yathā—just as; ādarśhaḥ—mirror; malena—by dust; cha—also; yathā—just as; ulbena—by the womb; āvṛitaḥ—is covered; garbhaḥ—embryo; tathā—similarly; tena—by that (desire); idam—this; āvṛitam—is covered

3.39

आवृतं ज्ञानमेतेन ज्ञानिनो नित्यवैरिणा ।
कामरूपेण कौन्तेय दुष्पूरेणानलेन च ॥ ३९ ॥

āvṛitaṁ jñānam etena jñānino nitya-vairiṇā
kāma-rūpeṇa kaunteya duṣhpūreṇānalena cha || 39 ||

The knowledge of even the most discerning gets covered by this perpetual enemy in the form of insatiable desire, which is never satisfied and burns like fire, O son of Kunti.

Word meanings

āvṛitam—covered; jñānam—knowledge; etena—by this; jñāninaḥ—of the wise; nitya-vairiṇā—by the perpetual enemy; kāma-rūpeṇa—in the form of desires; kaunteya—Arjun the son of Kunti; duṣhpūreṇa—insatiable; analena—like fire; cha—and

3.40

इन्द्रियाणि मनो बुद्धिरस्याधिष्ठानमुच्यते ।
एतैर्विमोहयत्येष ज्ञानमावृत्य देहिनम् ॥ ४० ॥

indriyāṇi mano buddhir asyādhiṣhṭhānam uchyate
etair vimohayatyeṣha jñānam āvṛitya dehinam || 40 ||

The senses, mind, and intellect are said to be breeding grounds of desire. Through them, it clouds one's knowledge and deludes the embodied soul.

Word meanings

indriyāṇi—the senses; manaḥ—the mind; buddhiḥ—the intellect; asya—of this; adhiṣhṭhānam—dwelling place; uchyate—are said to be; etaiḥ—by these; vimohayati—deludes; eṣhaḥ—this; jñānam—knowledge; āvṛitya—clouds; dehinam—the embodied soul

3.41

तस्मात्त्वमिन्द्रियाण्यादौ नियम्य भरतर्षभ ।
पाप्मानं प्रजहि ह्येनं ज्ञानविज्ञाननाशनम् ॥ ४१ ॥

tasmāt tvam indriyāṇyādau niyamya bharatarṣhabha
pāpmānaṁ prajahi hyenaṁ jñāna-vijñāna-nāśhanam || 41 ||

Therefore, O best of the Bharatas, in the very beginning bring the senses under control and slay this enemy called desire, which is the embodiment of sin and destroys knowledge and realization.

Word meanings

tasmāt—therefore; tvam—you; indriyāṇi—senses; ādau—in the very beginning; niyamya—having controlled; bharata-ṛiṣhabha—Arjun, the best of the Bharatas; pāpmānam—the sinful; prajahi—slay; hi—certainly; enam—this; jñāna—knowledge; vijñāna—realization; nāśhanam—the destroyer

3.42

इन्द्रियाणि पराण्याहुरिन्द्रियेभ्य: परं मन: ।
मनसस्तु परा बुद्धिर्यो बुद्धे: परतस्तु स: ॥ ४२ ॥

indriyāṇi parāṇyāhur indriyebhyaḥ paraṁ manaḥ
manasas tu parā buddhir yo buddheḥ paratas tu saḥ || 42 ||

The senses are superior to the gross body, and superior to the senses is the mind. Beyond the mind is the intellect, and even beyond the intellect is the soul.

Word meanings

indriyāṇi—senses; parāṇi—superior; āhuḥ—are said; indriyebhyaḥ—than the senses; param—superior; manaḥ—the mind; manasaḥ—than the mind; tu—but; parā—superior; buddhiḥ—intellect; yaḥ—who; buddheḥ—than the intellect; parataḥ—more superior; tu—but; saḥ—that (soul)

3.43

एवं बुद्धे: परं बुद्ध्वा संस्तभ्यात्मानमात्मना ।
जहि शत्रुं महाबाहो कामरूपं दुरासदम् ॥ ४३ ॥

evaṁ buddheḥ paraṁ buddhvā sanstabhyātmānam ātmanā
jahi śhatruṁ mahā-bāho kāma-rūpaṁ durāsadam || 43 ||

Thus knowing the soul to be superior to the material intellect, O mighty armed Arjun, subdue the lower self (senses, mind, and intellect) by the higher self (strength of the soul), and kill this formidable enemy called lust.

Word meanings

evam—thus; buddheḥ—than the intellect; param—superior; buddhvā—knowing; sanstabhya—subdue; ātmānam—the lower self (senses, mind, and intellect); ātmanā—by higher self (soul); jahi—kill; śhatrum—the enemy; mahā-bāho—mighty-armed one; kāma-rūpam—in the form of desire; durāsadam—formidable

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4. Jnana Karma Sanyasa Yoga

ज्ञानकर्मसंन्यासयोग · The Yoga of Knowledge and the Renunciation of Action · 41 verses

4.1

श्रीभगवानुवाच ।
इमं विवस्वते योगं प्रोक्तवानहमव्ययम् ।
विवस्वान्मनवे प्राह मनुरिक्ष्वाकवेऽब्रवीत् ॥ १ ॥

śhrī bhagavān uvācha
imaṁ vivasvate yogaṁ proktavān aham avyayam
vivasvān manave prāha manur ikṣhvākave 'bravīt || 1 ||

The Supreme Lord Shree Krishna said: I taught this eternal science of Yog to the Sun God, Vivasvan, who passed it on to Manu; and Manu, in turn, instructed it to Ikshvaku.

Word meanings

śhrī-bhagavān uvācha—the Supreme Lord Shree Krishna said; imam—this; vivasvate—to the Sun God; yogam—the science of Yog; proktavān—taught; aham—I; avyayam—eternal; vivasvān—Sun God; manave—to Manu, the original progenitor of humankind; prāha—told; manuḥ—Manu; ikṣhvākave—to Ikshvaku, first king of the Solar dynasty; abravīt—instructed

4.2

एवं परम्पराप्राप्तमिमं राजर्षयो विदु: ।
स कालेनेह महता योगो नष्ट: परन्तप ॥ २ ॥

evaṁ paramparā-prāptam imaṁ rājarṣhayo viduḥ
sa kāleneha mahatā yogo naṣhṭaḥ parantapa || 2 ||

O subduer of enemies, the saintly kings thus received this science of Yog in a continuous tradition. But with the long passage of time, it was lost to the world.

Word meanings

evam—thus; paramparā—in a continuous tradition; prāptam—received; imam—this (science); rāja-ṛiṣhayaḥ—the saintly kings; viduḥ—understood; saḥ—that; kālena—with the long passage of time; iha—in this world; mahatā—great; yogaḥ—the science of Yog; naṣhṭaḥ—lost; parantapa—Arjun, the scorcher of foes

4.3

स एवायं मया तेऽद्य योग: प्रोक्त: पुरातन: ।
भक्तोऽसि मे सखा चेति रहस्यं ह्येतदुत्तमम् ॥ ३ ॥

sa evāyaṁ mayā te 'dya yogaḥ proktaḥ purātanaḥ
bhakto 'si me sakhā cheti rahasyaṁ hyetad uttamam || 3 ||

The same ancient knowledge of Yog, which is the supreme secret, I am today revealing unto you, because you are My friend as well as My devotee, who can understand this transcendental wisdom.

Word meanings

saḥ—that; eva—certainly; ayam—this; mayā—by me; te—unto you; adya—today; yogaḥ—the science of Yog; proktaḥ—reveal; purātanaḥ—ancient; bhaktaḥ—devotee; asi—you are; me—my; sakhā—friend; cha—and; iti—therefore; rahasyam—secret; hi—certainly; etat—this; uttamam—supreme

4.4

अर्जुन उवाच ।
अपरं भवतो जन्म परं जन्म विवस्वत: ।
कथमेतद्विजानीयां त्वमादौ प्रोक्तवानिति ॥ ४ ॥

arjuna uvācha
aparaṁ bhavato janma paraṁ janma vivasvataḥ
katham etad vijānīyāṁ tvam ādau proktavān iti || 4 ||

Arjun said: You were born much after Vivasvan. How am I to understand that in the beginning You instructed this science to him?

Word meanings

arjunaḥ uvācha—Arjun said; aparam—later; bhavataḥ—your; janma—birth; param—prior; janma—birth; vivasvataḥ—Vivasvan, the Sun God; katham—how; etat—this; vijānīyām—am I to understand; tvam—you; ādau—in the beginning; proktavān—taught; iti—thus

4.5

श्रीभगवानुवाच ।
बहूनि मे व्यतीतानि जन्मानि तव चार्जुन ।
तान्यहं वेद सर्वाणि न त्वं वेत्थ परन्तप ॥ ५ ॥

śhrī bhagavān uvācha
bahūni me vyatītāni janmāni tava chārjuna
tānyahaṁ veda sarvāṇi na tvaṁ vettha parantapa || 5 ||

The Supreme Lord said: Both you and I have had many births, O Arjun. You have forgotten them, while I remember them all, O Parantapa.

Word meanings

śhrī-bhagavān uvācha—the Supreme Lord said; bahūni—many; me—of mine; vyatītāni—have passed; janmāni—births; tava—of yours; cha—and; arjuna—Arjun; tāni—them; aham—I; veda—know; sarvāṇi—all; na—not; tvam—you; vettha—know; parantapa—Arjun, the scorcher of foes

4.6

अजोऽपि सन्नव्ययात्मा भूतानामीश्वरोऽपि सन् ।
प्रकृतिं स्वामधिष्ठाय सम्भवाम्यात्ममायया ॥ ६ ॥

ajo 'pi sannavyayātmā bhūtānām īśhvaro 'pi san
prakṛitiṁ svām adhiṣhṭhāya sambhavāmyātma-māyayā || 6 ||

Although I am unborn, the Lord of all living entities, and have an imperishable nature, yet I appear in this world by virtue of Yogmaya , My divine power.

Word meanings

ajaḥ—unborn; api—although; san—being so; avyaya ātmā—Imperishable nature; bhūtānām—of (all) beings; īśhvaraḥ—the Lord; api—although; san—being; prakṛitim—nature; svām—of myself; adhiṣhṭhāya—situated; sambhavāmi—I manifest; ātma-māyayā—by my Yogmaya power

4.7

यदा यदा हि धर्मस्य ग्लानिर्भवति भारत ।
अभ्युत्थानमधर्मस्य तदात्मानं सृजाम्यहम् ॥ ७ ॥

yadā yadā hi dharmasya glānir bhavati bhārata
abhyutthānam adharmasya tadātmānaṁ sṛijāmyaham || 7 ||

Whenever there is a decline in righteousness and an increase in unrighteousness, O Arjun, at that time I manifest Myself on earth.

Word meanings

yadā yadā—whenever; hi—certainly; dharmasya—of righteousness; glāniḥ—decline; bhavati—is; bhārata—Arjun, descendant of Bharat; abhyutthānam—increase; adharmasya—of unrighteousness; tadā—at that time; ātmānam—self; sṛijāmi—manifest; aham—I

4.8

परित्राणाय साधूनां विनाशाय च दुष्कृताम् ।
धर्मसंस्थापनार्थाय सम्भवामि युगे युगे ॥ ८ ॥

paritrāṇāya sādhūnāṁ vināśhāya cha duṣhkṛitām
dharma-sansthāpanārthāya sambhavāmi yuge yuge || 8 ||

To protect the righteous, to annihilate the wicked, and to reestablish the principles of dharma I appear on this earth, age after age.

Word meanings

paritrāṇāya—to protect; sādhūnām—the righteous; vināśhāya—to annihilate; cha—and; duṣhkṛitām—the wicked; dharma—the eternal religion; sansthāpana-arthāya—to reestablish; sambhavāmi—I appear; yuge yuge—age after age

4.9

जन्म कर्म च मे दिव्यमेवं यो वेत्ति तत्त्वत: ।
त्यक्त्वा देहं पुनर्जन्म नैति मामेति सोऽर्जुन ॥ ९ ॥

janma karma cha me divyam evaṁ yo vetti tattvataḥ
tyaktvā dehaṁ punar janma naiti mām eti so 'rjuna || 9 ||

Those who understand the divine nature of My birth and activities, O Arjun, upon leaving the body, do not have to take birth again, but come to My eternal abode.

Word meanings

janma—birth; karma—activities; cha—and; me—of mine; divyam—divine; evam—thus; yaḥ—who; vetti—know; tattvataḥ—in truth; tyaktvā—having abandoned; deham—the body; punaḥ—again; janma—birth; na—never; eti—takes; mām—to me; eti—comes; saḥ—he; arjuna—Arjun

4.10

वीतरागभयक्रोधा मन्मया मामुपाश्रिता: ।
बहवो ज्ञानतपसा पूता मद्भावमागता: ॥ १० ॥

vīta-rāga-bhaya-krodhā man-mayā mām upāśhritāḥ
bahavo jñāna-tapasā pūtā mad-bhāvam āgatāḥ || 10 ||

Being free from attachment, fear, and anger, becoming fully absorbed in Me, and taking refuge in Me, many persons in the past became purified by knowledge of Me, and thus attained My divine love.

Word meanings

vīta—free from; rāga—attachment; bhaya—fear; krodhāḥ—anger; mat-mayā—completely absorbed in me; mām—in me; upāśhritāḥ—taking refuge (of); bahavaḥ—many (persons); jñāna—of knowledge; tapasā—by the fire of knowledge; pūtāḥ—purified; mat-bhāvam—my divine love; āgatāḥ—attained

4.11

ये यथा मां प्रपद्यन्ते तांस्तथैव भजाम्यहम् ।
मम वर्त्मानुवर्तन्ते मनुष्या: पार्थ सर्वश: ॥ ११ ॥

ye yathā māṁ prapadyante tāns tathaiva bhajāmyaham
mama vartmānuvartante manuṣhyāḥ pārtha sarvaśhaḥ || 11 ||

In whatever way people surrender unto Me, I reciprocate accordingly. Everyone follows My path, knowingly or unknowingly, O son of Pritha.

Word meanings

ye—who; yathā—in whatever way; mām—unto me; prapadyante—surrender; tān—them; tathā—so; eva—certainly; bhajāmi—reciprocate; aham—I; mama—my; vartma—path; anuvartante—follow; manuṣhyāḥ—men; pārtha—Arjun, the son of Pritha; sarvaśhaḥ—in all respects

4.12

काङ् क्षन्त: कर्मणां सिद्धिं यजन्त इह देवता: ।
क्षिप्रं हि मानुषे लोके सिद्धिर्भवति कर्मजा ॥ १२ ॥

kāṅkṣhantaḥ karmaṇāṁ siddhiṁ yajanta iha devatāḥ
kṣhipraṁ hi mānuṣhe loke siddhir bhavati karmajā || 12 ||

In this world, those desiring success in material activities worship the celestial gods, since material rewards manifest quickly.

Word meanings

kāṅkṣhantaḥ—desiring; karmaṇām—material activities; siddhim—success; yajante—worship; iha—in this world; devatāḥ—the celestial gods; kṣhipram—quickly; hi—certainly; mānuṣhe—in human society; loke—within this world; siddhiḥ—rewarding; bhavati—manifest; karma-jā—from material activities

4.13

चातुर्वर्ण्यं मया सृष्टं गुणकर्मविभागश: ।
तस्य कर्तारमपि मां विद्ध्यकर्तारमव्ययम् ॥ १३ ॥

chātur-varṇyaṁ mayā sṛiṣhṭaṁ guṇa-karma-vibhāgaśhaḥ
tasya kartāram api māṁ viddhyakartāram avyayam || 13 ||

The four categories of occupations were created by Me according to people's qualities and activities. Although I am the Creator of this system, know Me to be the Non-doer and Eternal.

Word meanings

chātuḥ-varṇyam—the four categories of occupations; mayā—by me; sṛiṣhṭam—were created; guṇa—of quality; karma—and activities; vibhāgaśhaḥ—according to divisions; tasya—of that; kartāram—the creator; api—although; mām—me; viddhi—know; akartāram—non-doer; avyayam—unchangeable

4.14

न मां कर्माणि लिम्पन्ति न मे कर्मफले स्पृहा ।
इति मां योऽभिजानाति कर्मभिर्न स बध्यते ॥ १४ ॥

na māṁ karmāṇi limpanti na me karma-phale spṛihā
iti māṁ yo 'bhijānāti karmabhir na sa badhyate || 14 ||

Activities do not taint Me, nor do I desire the fruits of action. One who knows Me in this way is never bound by the karmic reactions of work.

Word meanings

na—not; mām—me; karmāṇi—activities; limpanti—taint; na—nor; me—my; karma-phale—the fruits of action; spṛihā—desire; iti—thus; mām—me; yaḥ—who; abhijānāti—knows; karmabhiḥ—result of action; na—never; saḥ—that person; badhyate—is bound

4.15

एवं ज्ञात्वा कृतं कर्म पूर्वैरपि मुमुक्षुभि: ।
कुरु कर्मैव तस्मात्त्वं पूर्वै: पूर्वतरं कृतम् ॥ १५ ॥

evaṁ jñātvā kṛitaṁ karma pūrvair api mumukṣhubhiḥ
kuru karmaiva tasmāttvaṁ pūrvaiḥ pūrvataraṁ kṛitam || 15 ||

Knowing this truth, even seekers of liberation in ancient times performed actions. Therefore, following the footsteps of those ancient sages, you too should perform your duty.

Word meanings

evam—thus; jñātvā—knowing; kṛitam—performed; karma—actions; pūrvaiḥ—of ancient times; api—indeed; mumukṣhubhiḥ—seekers of liberation; kuru—should perform; karma—duty; eva—certainly; tasmāt—therefore; tvam—you; pūrvaiḥ—of those ancient sages; pūrva-taram—in ancient times; kṛitam—performed

4.16

किं कर्म किमकर्मेति कवयोऽप्यत्र मोहिता: ।
तत्ते कर्म प्रवक्ष्यामि यज्ज्ञात्वा मोक्ष्यसेऽशुभात् ॥ १६ ॥

kiṁ karma kim akarmeti kavayo 'pyatra mohitāḥ
tat te karma pravakṣhyāmi yaj jñātvā mokṣhyase 'śhubhāt || 16 ||

What is action and what is inaction? Even the wise are confused in determining this. Now I shall explain to you the secret of action, by knowing which, you may free yourself from material bondage.

Word meanings

kim—what; karma—action; kim—what; akarma—inaction; iti—thus; kavayaḥ—the wise; api—even; atra—in this; mohitāḥ—are confused; tat—that; te—to you; karma—action; pravakṣhyāmi—I shall explain; yat—which; jñātvā—knowing; mokṣhyase—you may free yourself; aśhubhāt—from inauspiciousness

4.17

कर्मणो ह्यपि बोद्धव्यं बोद्धव्यं च विकर्मण: ।
अकर्मणश्च बोद्धव्यं गहना कर्मणो गति: ॥ १७ ॥

karmaṇo hyapi boddhavyaṁ boddhavyaṁ cha vikarmaṇaḥ
akarmaṇaśh cha boddhavyaṁ gahanā karmaṇo gatiḥ || 17 ||

You must understand the nature of all three—recommended action, wrong action, and inaction. The truth about these is profound and difficult to understand.

Word meanings

karmaṇaḥ—recommended action; hi—certainly; api—also; boddhavyam—should be known; boddhavyam—must understand; cha—and; vikarmaṇaḥ—forbidden action; akarmaṇaḥ—inaction; cha—and; boddhavyam—must understand; gahanā—profound; karmaṇaḥ—of action; gatiḥ—the true path

4.18

कर्मण्यकर्म य: पश्येदकर्मणि च कर्म य: ।
स बुद्धिमान्मनुष्येषु स युक्त: कृत्स्नकर्मकृत् ॥ १८ ॥

karmaṇyakarma yaḥ paśhyed akarmaṇi cha karma yaḥ
sa buddhimān manuṣhyeṣhu sa yuktaḥ kṛitsna-karma-kṛit || 18 ||

Those who see action in inaction and inaction in action are truly wise amongst humans. Although performing all kinds of actions, they are yogis and masters of all their actions.

Word meanings

karmaṇi—action; akarma—in inaction; yaḥ—who; paśhyet—see; akarmaṇi—inaction; cha—also; karma—action; yaḥ—who; saḥ—they; buddhi-mān—wise; manuṣhyeṣhu—amongst humans; saḥ—they; yuktaḥ—yogis; kṛitsna-karma-kṛit—performers all kinds of actions

4.19

यस्य सर्वे समारम्भा: कामसङ्कल्पवर्जिता: ।
ज्ञानाग्निदग्धकर्माणं तमाहु: पण्डितं बुधा: ॥ १९ ॥

yasya sarve samārambhāḥ kāma-saṅkalpa-varjitāḥ
jñānāgni-dagdha-karmāṇaṁ tam āhuḥ paṇḍitaṁ budhāḥ || 19 ||

The enlightened sages call those persons wise, whose every action is free from the desire for material pleasures and who have burnt the reactions of work in the fire of divine knowledge.

Word meanings

yasya—whose; sarve—every; samārambhāḥ—undertakings; kāma—desire for material pleasures; saṅkalpa—resolve; varjitāḥ—devoid of; jñāna—divine knowledge; agni—in the fire; dagdha—burnt; karmāṇam—actions; tam—him; āhuḥ—address; paṇḍitam—a sage; budhāḥ—the wise

4.20

त्यक्त्वा कर्मफलासङ्गं नित्यतृप्तो निराश्रय: ।
कर्मण्यभिप्रवृत्तोऽपि नैव किञ्चित्करोति स: ॥ २० ॥

tyaktvā karma-phalāsaṅgaṁ nitya-tṛipto nirāśhrayaḥ
karmaṇyabhipravṛitto 'pi naiva kiñchit karoti saḥ || 20 ||

Such people, having given up attachment to the fruits of their actions, are always satisfied and not dependent on external things. Despite engaging in activities, they do not do anything at all.

Word meanings

tyaktvā—having given up; karma-phala-āsaṅgam—attachment to the fruits of action; nitya—always; tṛiptaḥ—satisfied; nirāśhrayaḥ—without dependence; karmaṇi—in activities; abhipravṛittaḥ—engaged; api—despite; na—not; eva—certainly; kiñchit—anything; karoti—do; saḥ—that person

4.21

निराशीर्यतचित्तात्मा त्यक्तसर्वपरिग्रह: ।
शारीरं केवलं कर्म कुर्वन्नाप्नोति किल्बिषम् ॥ २१ ॥

nirāśhīr yata-chittātmā tyakta-sarva-parigrahaḥ
śhārīraṁ kevalaṁ karma kurvan nāpnoti kilbiṣham || 21 ||

Free from expectations and the sense of ownership, with the mind and intellect fully controlled, they incur no sin even though performing actions by their body.

Word meanings

nirāśhīḥ—free from expectations; yata—controlled; chitta-ātmā—mind and intellect; tyakta—having abandoned; sarva—all; parigrahaḥ—the sense of ownership; śhārīram—bodily; kevalam—only; karma—actions; kurvan—performing; na—never; āpnoti—incurs; kilbiṣham—sin

4.22

यदृच्छालाभसन्तुष्टो द्वन्द्वातीतो विमत्सर: ।
सम: सिद्धावसिद्धौ च कृत्वापि न निबध्यते ॥ २२ ॥

yadṛichchhā-lābha-santuṣhṭo dvandvātīto vimatsaraḥ
samaḥ siddhāvasiddhau cha kṛitvāpi na nibadhyate || 22 ||

Content with whatever gain comes of its own accord, and free from envy, they are beyond the dualities of life. Being equipoised in success and failure, they are not bound by their actions, even while performing all kinds of activities.

Word meanings

yadṛichchhā—which comes of its own accord; lābha—gain; santuṣhṭaḥ—contented; dvandva—duality; atītaḥ—surpassed; vimatsaraḥ—free from envy; samaḥ—equipoised; siddhau—in success; asiddhau—failure; cha—and; kṛitvā—performing; api—even; na—never; nibadhyate—is bound

4.23

गतसङ्गस्य मुक्तस्य ज्ञानावस्थितचेतस: ।
यज्ञायाचरत: कर्म समग्रं प्रविलीयते ॥ २३ ॥

gata-saṅgasya muktasya jñānāvasthita-chetasaḥ
yajñāyācharataḥ karma samagraṁ pravilīyate || 23 ||

They are released from the bondage of material attachments and their intellect is established in divine knowledge. Since they perform all actions as a sacrifice (to God), they are freed from all karmic reactions.

Word meanings

gata-saṅgasya—free from material attachments; muktasya—of the liberated; jñāna-avasthita—established in divine knowledge; chetasaḥ—whose intellect; yajñāya—as a sacrifice (to God); ācharataḥ—performing; karma—action; samagram—completely; pravilīyate—are free

4.24

ब्रह्मार्पणं ब्रह्म हविर्ब्रह्माग्नौ ब्रह्मणा हुतम् ।
ब्रह्मैव तेन गन्तव्यं ब्रह्मकर्मसमाधिना ॥ २४ ॥

brahmārpaṇaṁ brahma havir brahmāgnau brahmaṇā hutam
brahmaiva tena gantavyaṁ brahma-karma-samādhinā || 24 ||

For those who are completely absorbed in God-consciousness, the oblation is Brahman, the ladle with which it is offered is Brahman, the act of offering is Brahman, and the sacrificial fire is also Brahman. Such persons, who view everything as God, easily attain Him.

Word meanings

brahma—Brahman; arpaṇam—the ladle and other offerings; brahma—Brahman; haviḥ—the oblation; brahma—Brahman; agnau—in the sacrificial fire; brahmaṇā—by that person; hutam—offered; brahma—Brahman; eva—certainly; tena—by that; gantavyam—to be attained; brahma—Brahman; karma—offering; samādhinā—those completely absorbed in God-consciousness

4.25

दैवमेवापरे यज्ञं योगिन: पर्युपासते ।
ब्रह्माग्नावपरे यज्ञं यज्ञेनैवोपजुह्वति ॥ २५ ॥

daivam evāpare yajñaṁ yoginaḥ paryupāsate
brahmāgnāvapare yajñaṁ yajñenaivopajuhvati || 25 ||

Some yogis worship the celestial gods with material offerings unto them. Others worship perfectly who offer the self as sacrifice in the fire of the Supreme Truth.

Word meanings

daivam—the celestial gods; eva—indeed; apare—others; yajñam—sacrifice; yoginaḥ—spiritual practioners; paryupāsate—worship; brahma—of the Supreme Truth; agnau—in the fire; apare—others; yajñam—sacrifice; yajñena—by sacrifice; eva—indeed; upajuhvati—offer

4.26

श्रोत्रादीनीन्द्रियाण्यन्ये संयमाग्निषु जुह्वति ।
शब्दादीन्विषयानन्य इन्द्रियाग्निषु जुह्वति ॥ २६ ॥

śhrotrādīnīndriyāṇyanye sanyamāgniṣhu juhvati
śhabdādīn viṣhayānanya indriyāgniṣhu juhvati || 26 ||

Others offer hearing and other senses in the sacrificial fire of restraint. Still others offer sound and other objects of the senses as sacrifice in the fire of the senses.

Word meanings

śhrotra-ādīni—such as the hearing process; indriyāṇi—senses; anye—others; sanyama—restraint; agniṣhu—in the sacrficial fire; juhvati—sacrifice; śhabda-ādīn—sound vibration, etc; viṣhayān—objects of sense-gratification; anye—others; indriya—of the senses; agniṣhu—in the fire; juhvati—sacrifice

4.27

सर्वाणीन्द्रियकर्माणि प्राणकर्माणि चापरे ।
आत्मसंयमयोगाग्नौ जुह्वति ज्ञानदीपिते ॥ २७ ॥

sarvāṇīndriya-karmāṇi prāṇa-karmāṇi chāpare
ātma-sanyama-yogāgnau juhvati jñāna-dīpite || 27 ||

Some, inspired by knowledge, offer the functions of all their senses and their life energy in the fire of the controlled mind.

Word meanings

sarvāṇi—all; indriya—the senses; karmāṇi—functions; prāṇa-karmāṇi—functions of the life breath; cha—and; apare—others; ātma-sanyama yogāgnau—in the fire of the controlled mind; juhvati—sacrifice; jñāna-dīpite—kindled by knowledge

4.28

द्रव्ययज्ञास्तपोयज्ञा योगयज्ञास्तथापरे ।
स्वाध्यायज्ञानयज्ञाश्च यतय: संशितव्रता: ॥ २८ ॥

dravya-yajñās tapo-yajñā yoga-yajñās tathāpare
swādhyāya-jñāna-yajñāśh cha yatayaḥ sanśhita-vratāḥ || 28 ||

Some offer their wealth as sacrifice, while others offer severe austerities as sacrifice. Some practice the eight-fold path of yogic practices, and yet others study the scriptures and cultivate knowledge as sacrifice, while observing strict vows.

Word meanings

dravya-yajñāḥ—offering one's own wealth as sacrifice; tapaḥ-yajñāḥ—offering severe austerities as sacrifice; yoga-yajñāḥ—performance of eight-fold path of yogic practices as sacrifice; tathā—thus; apare—others; swādhyāya—cultivating knowledge by studying the scriptures; jñāna-yajñāḥ—those offer cultivation of transcendental knowledge as sacrifice; cha—also; yatayaḥ—these ascetics; sanśhita-vratāḥ—observing strict vows

4.29-30

अपाने जुह्वति प्राणं प्राणेऽपानं तथापरे ।
प्राणापानगती रुद्ध्वा प्राणायामपरायणा: ॥ २९ ॥
अपरे नियताहारा: प्राणान्प्राणेषु जुह्वति ।
सर्वेऽप्येते यज्ञविदो यज्ञक्षपितकल्मषा: ॥ ३० ॥

apāne juhvati prāṇaṁ prāṇe 'pānaṁ tathāpare
prāṇāpāna-gatī ruddhvā prāṇāyāma-parāyaṇāḥ || 29 ||
apare niyatāhārāḥ prāṇān prāṇeṣhu juhvati
sarve 'pyete yajña-vido yajña-kṣhapita-kalmaṣhāḥ || 30 ||

Still others offer as sacrifice the outgoing breath in the incoming breath, while some offer the incoming breath into the outgoing breath. Some arduously practice prāṇāyām and restrain the incoming and outgoing breaths, purely absorbed in the regulation of the life-energy. Yet others curtail their food intake and offer the breath into the life-energy as sacrifice. All these knowers of sacrifice are cleansed of their impurities as a result of such performances.

Word meanings

apāne—the incoming breath; juhvati—offer; prāṇam—the outgoing breath; prāṇe—in the outgoing breath; apānam—incoming breath; tathā—also; apare—others; prāṇa—of the outgoing breath; apāna—and the incoming breath; gatī—movement; ruddhvā—blocking; prāṇa-āyāma—control of breath; parāyaṇāḥ—wholly devoted; apare—others; niyata—having controlled; āhārāḥ—food intake; prāṇān—life-breaths; prāṇeṣhu—life-energy; juhvati—sacrifice; sarve—all; api—also; ete—these; yajña-vidaḥ—knowers of sacrifices; yajña-kṣhapita—being cleansed by performances of sacrifices; kalmaṣhāḥ—of impurities

4.31

यज्ञशिष्टामृतभुजो यान्ति ब्रह्म सनातनम् ।
नायं लोकोऽस्त्ययज्ञस्य कुतोऽन्य: कुरुसत्तम ॥ ३१ ॥

yajña-śhiṣhṭāmṛita-bhujo yānti brahma sanātanam
nāyaṁ loko 'styayajñasya kuto 'nyaḥ kuru-sattama || 31 ||

Those who know the secret of sacrifice, and engaging in it, partake of its remnants that are like nectar, advance toward the Absolute Truth. O best of the Kurus, those who perform no sacrifice find no happiness either in this world or the next.

Word meanings

yajña-śhiṣhṭa amṛita-bhujaḥ—they partake of the nectarean remnants of sacrifice; yānti—go; brahma—the Absolute Truth; sanātanam—eternal; na—never; ayam—this; lokaḥ—planet; asti—is; ayajñasya—for one who performs no sacrifice; kutaḥ—how; anyaḥ—other (world); kuru-sat-tama—best of the Kurus, Arjun

4.32

एवं बहुविधा यज्ञा वितता ब्रह्मणो मुखे ।
कर्मजान्विद्धि तान्सर्वानेवं ज्ञात्वा विमोक्ष्यसे ॥ ३२ ॥

evaṁ bahu-vidhā yajñā vitatā brahmaṇo mukhe
karma-jān viddhi tān sarvān evaṁ jñātvā vimokṣhyase || 32 ||

All these different kinds of sacrifice have been described in the Vedas. Know them as originating from different types of work; this understanding cuts the knots of material bondage.

Word meanings

evam—thus; bahu-vidhāḥ—various kinds of; yajñāḥ—sacrifices; vitatāḥ—have been described; brahmaṇaḥ—of the Vedas; mukhe—through the mouth; karma-jān—originating from works; viddhi—know; tān—them; sarvān—all; evam—thus; jñātvā—having known; vimokṣhyase—you shall be liberated

4.33

श्रेयान्द्रव्यमयाद्यज्ञाज्ज्ञानयज्ञ: परन्तप ।
सर्वं कर्माखिलं पार्थ ज्ञाने परिसमाप्यते ॥ ३३ ॥

śhreyān dravya-mayād yajñāj jñāna-yajñaḥ parantapa
sarvaṁ karmākhilaṁ pārtha jñāne parisamāpyate || 33 ||

O subduer of enemies, sacrifice performed in knowledge is superior to any mechanical material sacrifice. After all, O Parth, all sacrifices of work culminate in knowledge.

Word meanings

śhreyān—superior; dravya-mayāt—of material possessions; yajñāt—than the sacrifice; jñāna-yajñaḥ—sacrifice performed in knowledge; parantapa—subduer of enemies, Arjun; sarvam—all; karma—works; akhilam—all; pārtha—Arjun, the son of Pritha; jñāne—in knowledge; parisamāpyate—culminate

4.34

तद्विद्धि प्रणिपातेन परिप्रश्नेन सेवया ।
उपदेक्ष्यन्ति ते ज्ञानं ज्ञानिनस्तत्त्वदर्शिन: ॥ ३४ ॥

tad viddhi praṇipātena paripraśhnena sevayā
upadekṣhyanti te jñānaṁ jñāninas tattva-darśhinaḥ || 34 ||

Learn the Truth by approaching a spiritual master. Inquire from him with reverence and render service unto him. Such an enlightened Saint can impart knowledge unto you because he has seen the Truth.

Word meanings

tat—the truth; viddhi—try to learn; praṇipātena—by approaching a spiritual master; paripraśhnena—by humble inquiries; sevayā—by rendering service; upadekṣhyanti—can impart; te—unto you; jñānam—knowledge; jñāninaḥ—the enlightened; tattva-darśhinaḥ—those who have realized the truth

4.35

यज्ज्ञात्वा न पुनर्मोहमेवं यास्यसि पाण्डव ।
येन भूतान्यशेषेण द्रक्ष्यस्यात्मन्यथो मयि ॥ ३५ ॥

yaj jñātvā na punar moham evaṁ yāsyasi pāṇḍava
yena bhūtānyaśheṣheṇa drakṣhyasyātmanyatho mayi || 35 ||

Following this path and having achieved enlightenment from a Guru, O Arjun, you will no longer fall into delusion. In the light of that knowledge, you will see that all living beings are but parts of the Supreme, and are within Me.

Word meanings

yat—which; jñātvā—having known; na—never; punaḥ—again; moham—delusion; evam—like this; yāsyasi—you shall get; pāṇḍava—Arjun, the son of Pandu; yena—by this; bhūtāni—living beings; aśheṣhāṇi—all; drakṣhyasi—you will see; ātmani—within me (Shree Krishna); atho—that is to say; mayi—in me

4.36

अपि चेदसि पापेभ्य: सर्वेभ्य: पापकृत्तम: ।
सर्वं ज्ञानप्लवेनैव वृजिनं सन्तरिष्यसि ॥ ३६ ॥

api ched asi pāpebhyaḥ sarvebhyaḥ pāpa-kṛit-tamaḥ
sarvaṁ jñāna-plavenaiva vṛijinaṁ santariṣhyasi || 36 ||

Even those who are considered the most immoral of all sinners can cross over this ocean of material existence by seating themselves in the boat of divine knowledge.

Word meanings

api—even; chet—if; asi—you are; pāpebhyaḥ—sinners; sarvebhyaḥ—of all; pāpa-kṛit-tamaḥ—most sinful; sarvam—all; jñāna-plavena—by the boat of divine knowledge; eva—certainly; vṛijinam—sin; santariṣhyasi—you shall cross over

4.37

यथैधांसि समिद्धोऽग्निर्भस्मसात्कुरुतेऽर्जुन ।
ज्ञानाग्नि: सर्वकर्माणि भस्मसात्कुरुते तथा ॥ ३७ ॥

yathaidhānsi samiddho 'gnir bhasma-sāt kurute 'rjuna
jñānāgniḥ sarva-karmāṇi bhasma-sāt kurute tathā || 37 ||

As a kindled fire reduces wood to ashes, O Arjun, so does the fire of knowledge burn to ashes all reactions from material activities.

Word meanings

yathā—as; edhānsi—firewood; samiddhaḥ—blazing; agniḥ—fire; bhasma-sāt—to ashes; kurute—turns; arjuna—Arjun; jñāna-agniḥ—the fire of knowledge; sarva-karmāṇi—all reactions from material activities; bhasma-sāt—to ashes; kurute—it turns; tathā—similarly

4.38

न हि ज्ञानेन सदृशं पवित्रमिह विद्यते ।
तत्स्वयं योगसंसिद्ध: कालेनात्मनि विन्दति ॥ ३८ ॥

na hi jñānena sadṛiśhaṁ pavitramiha vidyate
tatsvayaṁ yogasansiddhaḥ kālenātmani vindati || 38 ||

In this world, there is nothing as purifying as divine knowledge. One who has attained purity of mind through prolonged practice of Yog, receives such knowledge within the heart, in due course of time.

Word meanings

na—not; hi—certainly; jñānena—with divine knowledge; sadṛiśham—like; pavitram—pure; iha—in this world; vidyate—exists; tat—that; svayam—oneself; yoga—practice of yog; sansiddhaḥ—he who has attained perfection; kālena—in course of time; ātmani—wihtin the heart; vindati—finds

4.39

श्रद्धावान् लभते ज्ञानं तत्पर: संयतेन्द्रिय: ।
ज्ञानं लब्ध्वा परां शान्तिमचिरेणाधिगच्छति ॥ ३९ ॥

śhraddhāvānllabhate jñānaṁ tat-paraḥ sanyatendriyaḥ
jñānaṁ labdhvā parāṁ śhāntim achireṇādhigachchhati || 39 ||

Those whose faith is deep and who have practiced controlling their mind and senses attain divine knowledge. Through such transcendental knowledge, they quickly attain everlasting supreme peace.

Word meanings

śhraddhāvān—a faithful person; labhate—achieves; jñānam—divine knowledge; tat-paraḥ—devoted (to that); sanyata—controlled; indriyaḥ—senses; jñānam—transcendental knowledge; labdhvā—having achieved; parām—supreme; śhāntim—peace; achireṇa—without delay; adhigachchhati—attains

4.40

अज्ञश्चाश्रद्दधानश्च संशयात्मा विनश्यति ।
नायं लोकोऽस्ति न परो न सुखं संशयात्मन: ॥ ४० ॥

ajñaśh chāśhraddadhānaśh cha sanśhayātmā vinaśhyati
nāyaṁ loko 'sti na paro na sukhaṁ sanśhayātmanaḥ || 40 ||

But persons who possess neither faith nor knowledge, and who are of a doubting nature, suffer a downfall. For the skeptical souls, there is no happiness either in this world or the next.

Word meanings

ajñaḥ—the ignorant; cha—and; aśhraddadhānaḥ—without faith; cha—and; sanśhaya—skeptical; ātmā—a person; vinaśhyati—falls down; na—never; ayam—in this; lokaḥ—world; asti—is; na—not; paraḥ—in the next; na—not; sukham—happiness; sanśhaya-ātmanaḥ—for the skeptical soul

4.41

योगसंन्यस्तकर्माणं ज्ञानसञ्छिन्नसंशयम् ।
आत्मवन्तं न कर्माणि निबध्नन्ति धनञ्जय ॥ ४१ ॥

yoga-sannyasta-karmāṇaṁ jñāna-sañchhinna-sanśhayam
ātmavantaṁ na karmāṇi nibadhnanti dhanañjaya || 41 ||

O Arjun, actions do not bind those who have renounced karm in the fire of Yog, whose doubts have been dispelled by knowledge, and who are situated in knowledge of the self.

Word meanings

yoga-sannyasta-karmāṇam—those who renounce ritualistic karm, dedicating their body, mind, and soul to God; jñāna—by knowledge; sañchhinna—dispelled; sanśhayam—doubts; ātma-vantam—situated in knowledge of the self; na—not; karmāṇi—actions; nibadhnanti—bind; dhanañjaya—Arjun, the conqueror of wealth

4.42

तस्मादज्ञानसम्भूतं हृत्स्थं ज्ञानासिनात्मन: ।
छित्त्वैनं संशयं योगमातिष्ठोत्तिष्ठ भारत ॥ ४२ ॥

tasmād ajñāna-sambhūtaṁ hṛit-sthaṁ jñānāsinātmanaḥ
chhittvainaṁ sanśhayaṁ yogam ātiṣhṭhottiṣhṭha bhārata || 42 ||

Therefore, with the sword of knowledge, cut asunder the doubts that have arisen in your heart. O scion of Bharat, establish yourself in karm yog . Arise, stand up, and take action!

Word meanings

tasmāt—therefore; ajñāna-sambhūtam—born of ignorance; hṛit-stham—situated in the heart; jñāna—of knowledge; asinā—with the sword; ātmanaḥ—of the self; chhittvā—cut asunder; enam—this; sanśhayam—doubt; yogam—in karm yog; ātiṣhṭha—take shelter; uttiṣhṭha—arise; bhārata—Arjun, descendant of Bharat

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5. Karma Sanyasa Yoga

कर्मसंन्यासयोग · The Yoga of Renunciation · 27 verses

5.1

अर्जुन उवाच ।
संन्यासं कर्मणां कृष्ण पुनर्योगं च शंससि ।
यच्छ्रेय एतयोरेकं तन्मे ब्रूहि सुनिश्चितम् ॥ १ ॥

arjuna uvācha
sannyāsaṁ karmaṇāṁ kṛiṣhṇa punar yogaṁ cha śhansasi
yach chhreya etayor ekaṁ tan me brūhi su-niśhchitam || 1 ||

Arjun said: O Shree Krishna, You praised karm sanyās (the path of renunciation of actions), and You also advised to do karm yog (work with devotion). Please tell me decisively which of the two is more beneficial?

Word meanings

arjunaḥ uvācha—Arjun said; sanyāsam—renunciation; karmaṇām—of actions; kṛiṣhṇa—Shree Krishna; punaḥ—again; yogam—about karm yog; cha—also; śhansasi—You praise; yat—which; śhreyaḥ—more beneficial; etayoḥ—of the two; ekam—one; tat—that; me—unto me; brūhi—please tell; su-niśhchitam—conclusively

5.2

श्रीभगवानुवाच ।
संन्यास: कर्मयोगश्च नि:श्रेयसकरावुभौ ।
तयोस्तु कर्मसंन्यासात्कर्मयोगो विशिष्यते ॥ २ ॥

śhrī bhagavān uvācha
sannyāsaḥ karma-yogaśh cha niḥśhreyasa-karāvubhau
tayos tu karma-sannyāsāt karma-yogo viśhiṣhyate || 2 ||

The Supreme Lord said: Both the path of karm sanyās (renunciation of actions) and karm yog (working in devotion) lead to the supreme goal. But karm yog is superior to karm sanyās .

Word meanings

śhrī-bhagavān uvācha—the Supreme Lord said; sanyāsaḥ—renunciation; karma-yogaḥ—working in devotion; cha—and; niḥśhreyasa-karau—lead to the supreme goal; ubhau—both; tayoḥ—of the two; tu—but; karma-sanyāsāt—renunciation of actions; karma-yogaḥ—working in devotion; viśhiṣhyate—is superior

5.3

ज्ञेय: स नित्यसंन्यासी यो न द्वेष्टि न काङ् क्षति ।
निर्द्वन्द्वो हि महाबाहो सुखं बन्धात्प्रमुच्यते ॥ ३ ॥

jñeyaḥ sa nitya-sannyāsī yo na dveṣhṭi na kāṅkṣhati
nirdvandvo hi mahā-bāho sukhaṁ bandhāt pramuchyate || 3 ||

The karm yogis , who neither desire nor hate anything, should be considered always renounced. Free from all dualities, they are easily liberated from the bonds of material energy.

Word meanings

jñeyaḥ—should be considered; saḥ—that person; nitya—always; sanyāsī—practising renunciation; yaḥ—who; na—never; dveṣhṭi—hate; na—nor; kāṅkṣhati—desire; nirdvandvaḥ—free from all dualities; hi—certainly; mahā-bāho—mighty-armed one; sukham—easily; bandhāt—from bondage; pramuchyate—is liberated

5.4

साङ्ख्ययोगौ पृथग्बाला: प्रवदन्ति न पण्डिता: ।
एकमप्यास्थित: सम्यगुभयोर्विन्दते फलम् ॥ ४ ॥

sānkhya-yogau pṛithag bālāḥ pravadanti na paṇḍitāḥ
ekamapyāsthitaḥ samyag ubhayor vindate phalam || 4 ||

Only the ignorant speak of sānkhya (renunciation of actions, or karm sanyās ) and karm yog (work in devotion) as different. Those who are truly learned say that by applying ourselves to any one of these paths, we can achieve the results of both.

Word meanings

sānkhya—renunciation of actions; yogau—karm yog; pṛithak—different; bālāḥ—the ignorant; pravadanti—say; na—never; paṇḍitāḥ—the learned; ekam—in one; api—even; āsthitaḥ—being situated; samyak—completely; ubhayoḥ—of both; vindate—achieve; phalam—the result

5.5

यत्साङ्ख्यै: प्राप्यते स्थानं तद्योगैरपि गम्यते ।
एकं साङ्ख्यं च योगं च य: पश्यति स पश्यति ॥ ५ ॥

yat sānkhyaiḥ prāpyate sthānaṁ tad yogair api gamyate
ekaṁ sānkhyaṁ cha yogaṁ cha yaḥ paśhyati sa paśhyati || 5 ||

The supreme state that is attained by means of karm sanyās is also attained by working in devotion. Hence, those who see karm sanyās and karm yog to be identical, truly see things as they are.

Word meanings

yat—what; sānkhyaiḥ—by means of karm sanyās; prāpyate—is attained; sthānam—place; tat—that; yogaiḥ—by working in devotion; api—also; gamyate—is attained; ekam—one; sānkhyam—renunciation of actions; cha—and; yogam—karm yog; cha—and; yaḥ—who; paśhyati—sees; saḥ—that person; paśhyati—actually sees

5.6

संन्यासस्तु महाबाहो दु:खमाप्तुमयोगत: ।
योगयुक्तो मुनिर्ब्रह्म नचिरेणाधिगच्छति ॥ ६ ॥

sannyāsas tu mahā-bāho duḥkham āptum ayogataḥ
yoga-yukto munir brahma na chireṇādhigachchhati || 6 ||

Perfect renunciation (karm sanyās) is difficult to attain without performing work in devotion (karm yog) , O mighty-armed Arjun, but the sage who is adept in karm yog quickly attains the Supreme.

Word meanings

sanyāsaḥ—renunciation; tu—but; mahā-bāho—mighty-armed one; duḥkham—distress; āptum—attains; ayogataḥ—without karm-yog; yoga-yuktaḥ—one who is adept in karm-yog; muniḥ—a sage; brahma—Brahman; na chireṇa—quickly; adhigachchhati—goes

5.7

योगयुक्तो विशुद्धात्मा विजितात्मा जितेन्द्रिय: ।
सर्वभूतात्मभूतात्मा कुर्वन्नपि न लिप्यते ॥ ७ ॥

yoga-yukto viśhuddhātmā vijitātmā jitendriyaḥ
sarva-bhūtātma-bhūtātmā kurvann api na lipyate || 7 ||

The karm yogis , who are of purified intellect, and who control the mind and senses, see the Soul of all souls in every living being. Though performing all kinds of actions, they are never entangled.

Word meanings

yoga-yuktaḥ—united in consciousness with God; viśhuddha-ātmā—one with purified intellect; vijita-ātmā—one who has conquered the mind; jita-indriyaḥ—having conquered the senses; sarva-bhūta-ātma-bhūta-ātmā—one who sees the Soul of all souls in every living being; kurvan—performing; api—although; na—never; lipyate—entangled

5.8-9

नैव किञ्चित्करोमीति युक्तो मन्येत तत्त्ववित् ।
पश्यञ्शृण्वन्स्पृशञ्जिघ्रन्नश्नन्गच्छन्स्वपञ्श्वसन् ॥ ८ ॥
प्रलपन्विसृजन्गृह्ण्न्नुन्मिषन्निमिषन्नपि ।
इन्द्रियाणीन्द्रियार्थेषु वर्तन्त इति धारयन् ॥ ९ ॥

naiva kiñchit karomīti yukto manyeta tattva-vit
paśhyañ śhṛiṇvan spṛiśhañjighrann aśhnangachchhan svapañśhvasan || 8 ||
pralapan visṛijan gṛihṇann unmiṣhan nimiṣhann api
indriyāṇīndriyārtheṣhu vartanta iti dhārayan || 9 ||

Those steadfast in karm yog, always think, “I am not the doer,” even while engaged in seeing, hearing, touching, smelling, moving, sleeping, breathing, speaking, excreting, grasping, and opening or closing the eyes. With the light of divine knowledge, they see that it is only the material senses that are moving amongst their objects.

Word meanings

na—not; eva—certainly; kiñchit—anything; karomi—I do; iti—thus; yuktaḥ—steadfast in karm yog; manyeta—thinks; tattva-vit—one who knows the truth; paśhyan—seeing; śhṛiṇvan—hearing; spṛiśhan—touching; jighran—smelling; aśhnan—eating; gachchhan—moving; svapan—sleeping; śhvasan—breathing; pralapan—talking; visṛijan—giving up; gṛihṇan—accepting; unmiṣhan—opening (the eyes); nimiṣhan—closing (the eyes); api—although; indriyāṇi—the senses; indriya-artheṣhu—in sense-objects; vartante—moving; iti—thus; dhārayan—convinced

5.10

ब्रह्मण्याधाय कर्माणि सङ्गं त्यक्त्वा करोति य: ।
लिप्यते न स पापेन पद्मपत्रमिवाम्भसा ॥ १० ॥

brahmaṇyādhāya karmāṇi saṅgaṁ tyaktvā karoti yaḥ
lipyate na sa pāpena padma-patram ivāmbhasā || 10 ||

Those who dedicate their actions to God, abandoning all attachment, remain untouched by sin, just as a lotus leaf is untouched by water.

Word meanings

brahmaṇi—to God; ādhāya—dedicating; karmāṇi—all actions; saṅgam—attachment; tyaktvā—abandoning; karoti—performs; yaḥ—who; lipyate—is affected; na—never; saḥ—that person; pāpena—by sin; padma-patram—a lotus leaf; iva—like; ambhasā—by water

5.11

कायेन मनसा बुद्ध्या केवलैरिन्द्रियैरपि ।
योगिन: कर्म कुर्वन्ति सङ्गं त्यक्त्वात्मशुद्धये ॥ ११ ॥

kāyena manasā buddhyā kevalair indriyair api
yoginaḥ karma kurvanti saṅgaṁ tyaktvātma-śhuddhaye || 11 ||

The yogis, while giving up attachment, perform actions with their body, senses, mind, and intellect, only for the purpose of self-purification.

Word meanings

kāyena—with the body; manasā—with the mind; buddhyā—with the intellect; kevalaiḥ—only; indriyaiḥ—with the senses; api—even; yoginaḥ—the yogis; karma—actions; kurvanti—perform; saṅgam—attachment; tyaktvā—giving up; ātma—of the self; śhuddhaye—for the purification

5.12

युक्त: कर्मफलं त्यक्त्वा शान्तिमाप्नोति नैष्ठिकीम् ।
अयुक्त: कामकारेण फले सक्तो निबध्यते ॥ १२ ॥

yuktaḥ karma-phalaṁ tyaktvā śhāntim āpnoti naiṣhṭhikīm
ayuktaḥ kāma-kāreṇa phale sakto nibadhyate || 12 ||

Offering the results of all activities to God, the karm yogis attain everlasting peace. Whereas those who, being impelled by their desires, work with a selfish motive become entangled because they are attached to the fruits of their actions.

Word meanings

yuktaḥ—one who is united in consciousness with God; karma-phalam—the results of all activities; tyaktvā—giving up; śhāntim—peace; āpnoti—attains; naiṣhṭhikīm—everlasting; ayuktaḥ—one who is not united with God in consciousness; kāma-kāreṇa—impelled by desires; phale—in the result; saktaḥ—attached; nibadhyate—becomes entangled

5.13

सर्वकर्माणि मनसा संन्यस्यास्ते सुखं वशी ।
नवद्वारे पुरे देही नैव कुर्वन्न कारयन् ॥ १३ ॥

sarva-karmāṇi manasā sannyasyāste sukhaṁ vaśhī
nava-dvāre pure dehī naiva kurvan na kārayan || 13 ||

The embodied beings who are self-controlled and detached reside happily in the city of nine gates free from thoughts that they are the doers or the cause of anything.

Word meanings

sarva—all; karmāṇi—activities; manasā—by the mind; sannyasya—having renounced; āste—remains; sukham—happily; vaśhī—the self-controlled; nava-dvāre—of nine gates; pure—in the city; dehī—the embodied being; na—never; eva—certainly; kurvan—doing anything; na—not; kārayan—causing to be done

5.14

न कर्तृत्वं न कर्माणि लोकस्य सृजति प्रभु: ।
न कर्मफलसंयोगं स्वभावस्तु प्रवर्तते ॥ १४ ॥

na kartṛitvaṁ na karmāṇi lokasya sṛijati prabhuḥ
na karma-phala-saṅyogaṁ svabhāvas tu pravartate || 14 ||

Neither the sense of doership nor the nature of actions comes from God; nor does He create the fruits of actions. All this is enacted by the modes of material nature ( guṇas ).

Word meanings

na—neither; kartṛitvam—sense of doership; na—nor; karmāṇi—actions; lokasya—of the people; sṛijati—creates; prabhuḥ—God; na—nor; karma-phala—fruits of actions; sanyogam—connection; svabhāvaḥ—one's nature; tu—but; pravartate—is enacted

5.15

नादत्ते कस्यचित्पापं न चैव सुकृतं विभु: ।
अज्ञानेनावृतं ज्ञानं तेन मुह्यन्ति जन्तव: ॥ १५ ॥

nādatte kasyachit pāpaṁ na chaiva sukṛitaṁ vibhuḥ
ajñānenāvṛitaṁ jñānaṁ tena muhyanti jantavaḥ || 15 ||

The omnipresent God does not involve Himself in the sinful or virtuous deeds of anyone. The living entities are deluded because their inner knowledge is covered by ignorance.

Word meanings

na—not; ādatte—accepts; kasyachit—anyone's; pāpam—sin; na—not; cha—and; eva—certainly; su-kṛitam—virtuous deeds; vibhuḥ—the omnipresent God; ajñānena—by ignorance; āvṛitam—covered; jñānam—knowledge; tena—by that; muhyanti—are deluded; jantavaḥ—the living entities

5.16

ज्ञानेन तु तदज्ञानं येषां नाशितमात्मन: ।
तेषामादित्यवज्ज्ञानं प्रकाशयति तत्परम् ॥ १६ ॥

jñānena tu tad ajñānaṁ yeṣhāṁ nāśhitam ātmanaḥ
teṣhām āditya-vaj jñānaṁ prakāśhayati tat param || 16 ||

But for those whose ignorance is destroyed by divine knowledge, the Supreme Entity is revealed, just as the sun illumines everything when it rises.

Word meanings

jñānena—by divine knowledge; tu—but; tat—that; ajñānam—ignorance; yeṣhām—whose; nāśhitam—has been destroyed; ātmanaḥ—of the self; teṣhām—their; āditya-vat—like the sun; jñānam—knowledge; prakāśhayati—illumines; tat—that; param—Supreme Entity

5.17

तद्बुद्धयस्तदात्मानस्तन्निष्ठास्तत्परायणा: ।
गच्छन्त्यपुनरावृत्तिं ज्ञाननिर्धूतकल्मषा: ॥ १७ ॥

tad-buddhayas tad-ātmānas tan-niṣhṭhās tat-parāyaṇāḥ
gachchhantyapunar-āvṛittiṁ jñāna-nirdhūta-kalmaṣhāḥ || 17 ||

Those whose intellect is fixed in God, who are completely absorbed in God, with firm faith in Him as the supreme goal, such persons quickly reach the state from which there is no return, their sins having been dispelled by the light of knowledge.

Word meanings

tat-buddhayaḥ—those whose intellect is directed toward God; tat-ātmānaḥ—those whose heart (mind and intellect) is solely absorbed in God; tat-niṣhṭhāḥ—those whose intellect has firm faith in God; tat-parāyaṇāḥ—those who strive for God as the supreme goal and refuge; gachchhanti—go; apunaḥ-āvṛittim—not returning; jñāna—by knowledge; nirdhūta—dispelled; kalmaṣhāḥ—sins

5.18

विद्याविनयसम्पन्ने ब्राह्मणे गवि हस्तिनि ।
शुनि चैव श्वपाके च पण्डिता: समदर्शिन: ॥ १८ ॥

vidyā-vinaya-sampanne brāhmaṇe gavi hastini
śhuni chaiva śhva-pāke cha paṇḍitāḥ sama-darśhinaḥ || 18 ||

The truly learned, with the eyes of divine knowledge, see with equal vision a Brahmin, a cow, an elephant, a dog, and a dog-eater.

Word meanings

vidyā—divine knowledge; vinaya—humbleness; sampanne—equipped with; brāhmaṇe—a Brahmin; gavi—a cow; hastini—an elephant; śhuni—a dog; cha—and; eva—certainly; śhva-pāke—a dog-eater; cha—and; paṇḍitāḥ—the learned; sama-darśhinaḥ—see with equal vision

5.19

इहैव तैर्जित: सर्गो येषां साम्ये स्थितं मन: ।
निर्दोषं हि समं ब्रह्म तस्माद् ब्रह्मणि ते स्थिता: ॥ १९ ॥

ihaiva tair jitaḥ sargo yeṣhāṁ sāmye sthitaṁ manaḥ
nirdoṣhaṁ hi samaṁ brahma tasmād brahmaṇi te sthitāḥ || 19 ||

Those whose minds are established in equality of vision conquer the cycle of birth and death in this very life. They possess the flawless qualities of God, and are therefore seated in the Absolute Truth.

Word meanings

iha eva—in this very life; taiḥ—by them; jitaḥ—conquer; sargaḥ—the creation; yeṣhām—whose; sāmye—in equanimity; sthitam—situated; manaḥ—mind; nirdoṣham—flawless; hi—certainly; samam—in equality; brahma—God; tasmāt—therefore; brahmaṇi—in the Absolute Truth; te—they; sthitāḥ—are seated

5.20

न प्रहृष्येत्प्रियं प्राप्य नोद्विजेत्प्राप्य चाप्रियम् ।
स्थिरबुद्धिरसम्मूढो ब्रह्मविद् ब्रह्मणि स्थित: ॥ २० ॥

na prahṛiṣhyet priyaṁ prāpya nodvijet prāpya chāpriyam
sthira-buddhir asammūḍho brahma-vid brahmaṇi sthitaḥ || 20 ||

Established in God, having a firm understanding of divine knowledge and not hampered by delusion, they neither rejoice in getting something pleasant nor grieve on experiencing the unpleasant.

Word meanings

na—neither; prahṛiṣhyet—rejoice; priyam—the pleasant; prāpya—obtaining; na—nor; udvijet—become disturbed; prāpya—attaining; cha—also; apriyam—the unpleasant; sthira-buddhiḥ—steady intellect; asammūḍhaḥ—firmly situated; brahma-vit—having a firm understanding of divine knowledge; brahmaṇi—established in God; sthitaḥ—situated

5.21

बाह्यस्पर्शेष्वसक्तात्मा विन्दत्यात्मनि यत्सुखम् ।
स ब्रह्मयोगयुक्तात्मा सुखमक्षयमश्नुते ॥ २१ ॥

bāhya-sparśheṣhvasaktātmā vindatyātmani yat sukham
sa brahma-yoga-yuktātmā sukham akṣhayam aśhnute || 21 ||

Those who are not attached to external sense pleasures realize divine bliss in the self. Being united with God through Yog, they experience unending happiness.

Word meanings

bāhya-sparśheṣhu—external sense pleasure; asakta-ātmā—those who are unattached; vindati—find; ātmani—in the self; yat—which; sukham—bliss; saḥ—that person; brahma-yoga yukta-ātmā—those who are united with God through yog; sukham—happiness; akṣhayam—unlimited; aśhnute—experiences

5.22

ये हि संस्पर्शजा भोगा दु:खयोनय एव ते ।
आद्यन्तवन्त: कौन्तेय न तेषु रमते बुध: ॥ २२ ॥

ye hi sansparśha-jā bhogā duḥkha-yonaya eva te
ādyantavantaḥ kaunteya na teṣhu ramate budhaḥ || 22 ||

The pleasures that arise from contact with the sense objects, though appearing as enjoyable to worldly-minded people, are verily a source of misery. O son of Kunti, such pleasures have a beginning and an end, so the wise do not delight in them.

Word meanings

ye—which; hi—verily; sansparśha-jāḥ—born of contact with the sense objects; bhogāḥ—pleasures; duḥkha—misery; yonayaḥ—source of; eva—verily; te—they are; ādya-antavantaḥ—having beginning and end; kaunteya—Arjun, the son of Kunti; na—never; teṣhu—in those; ramate—takes delight; budhaḥ—the wise

5.23

शक्नोतीहैव य: सोढुं प्राक्शरीरविमोक्षणात् ।
कामक्रोधोद्भवं वेगं स युक्त: स सुखी नर: ॥ २३ ॥

śhaknotīhaiva yaḥ soḍhuṁ prāk śharīra-vimokṣhaṇāt
kāma-krodhodbhavaṁ vegaṁ sa yuktaḥ sa sukhī naraḥ || 23 ||

Those persons are yogis, who before giving up the body are able to check the forces of desire and anger; and they alone are happy.

Word meanings

śhaknoti—is able; iha eva—in the present body; yaḥ—who; soḍhum—to withstand; prāk—before; śharīra—the body; vimokṣhaṇāt—giving up; kāma—desire; krodha—anger; udbhavam—generated from; vegam—forces; saḥ—that person; yuktaḥ—yogi; saḥ—that person; sukhī—happy; naraḥ—person

5.24

योऽन्त:सुखोऽन्तरारामस्तथान्तज्र्योतिरेव य: ।
स योगी ब्रह्मनिर्वाणं ब्रह्मभूतोऽधिगच्छति ॥ २४ ॥

yo 'ntaḥ-sukho 'ntar-ārāmas tathāntar-jyotir eva yaḥ
sa yogī brahma-nirvāṇaṁ brahma-bhūto 'dhigachchhati || 24 ||

Those who are happy within themselves, enjoying the delight of God within, and are illumined by the inner light, such yogis are united with the Lord and are liberated from material existence.

Word meanings

yaḥ—who; antaḥ-sukhaḥ—happy within the self; antaḥ-ārāmaḥ—enjoying within the self; ; tathā—as well as; antaḥ-jyotiḥ—illumined by the inner light; eva—certainly; yaḥ—who; ; saḥ—he; yogī—yogi; brahma-nirvāṇam—liberation from material existence; brahmabhūtaḥ— united with the Lord; adhigachchhati—attains

5.25

लभन्ते ब्रह्मनिर्वाणमृषय: क्षीणकल्मषा: ।
छिन्नद्वैधा यतात्मान: सर्वभूतहिते रता: ॥ २५ ॥

labhante brahma-nirvāṇam ṛiṣhayaḥ kṣhīṇa-kalmaṣhāḥ
chhinna-dvaidhā yatātmānaḥ sarva-bhūta-hite ratāḥ || 25 ||

Those holy persons, whose sins have been purged, whose doubts are annihilated, whose minds are disciplined, and who are devoted to the welfare of all beings, attain God and are liberated from material existence.

Word meanings

labhante—achieve; brahma-nirvāṇam—liberation from material existence; ṛiṣhayaḥ—holy persons; kṣhīṇa-kalmaṣhāḥ—whose sins have been purged; chhinna—annihilated; dvaidhāḥ—doubts; yata-ātmānaḥ—whose minds are disciplined; sarva-bhūta—for all living entities; hite—in welfare work; ratāḥ—rejoice

5.26

कामक्रोधवियुक्तानां यतीनां यतचेतसाम् ।
अभितो ब्रह्मनिर्वाणं वर्तते विदितात्मनाम् ॥ २६ ॥

kāma-krodha-viyuktānāṁ yatīnāṁ yata-chetasām
abhito brahma-nirvāṇaṁ vartate viditātmanām || 26 ||

For those sanyāsīs , who have broken out of anger and lust through constant effort, who have subdued their mind, and are self-realized, liberation from material existence is both here and hereafter.

Word meanings

kāma—desires; krodha—anger; viyuktānām—of those who are liberated; yatīnām—of the saintly persons; yata-chetasām—those self-realized persons who have subdued their mind; abhitaḥ—from every side; brahma—spiritual; nirvāṇam—liberation from material existence; vartate—exists; vidita-ātmanām—of those who are self-realized

5.27-28

स्पर्शान्कृत्वा बहिर्बाह्यांश्चक्षुश्चैवान्तरे भ्रुवो: ।
प्राणापानौ समौ कृत्वा नासाभ्यन्तरचारिणौ ॥ २७ ॥
यतेन्द्रियमनोबुद्धिर्मुनिर्मोक्षपरायण: ।
विगतेच्छाभयक्रोधो य: सदा मुक्त एव स: ॥ २८ ॥

sparśhān kṛitvā bahir bāhyānśh chakṣhuśh chaivāntare bhruvoḥ
prāṇāpānau samau kṛitvā nāsābhyantara-chāriṇau || 27 ||
yatendriya-mano-buddhir munir mokṣha-parāyaṇaḥ
vigatechchhā-bhaya-krodho yaḥ sadā mukta eva saḥ || 28 ||

Shutting out all thoughts of external enjoyment, with the gaze fixed on the space between the eye-brows, equalizing the flow of the incoming and outgoing breath in the nostrils, and thus controlling the senses, mind, and intellect, the sage who becomes free from desire, fear, and anger, always lives in freedom.

Word meanings

sparśhān—contacts (through senses); kṛitvā—keeping; bahiḥ—outside; bāhyān—external; chakṣhuḥ—eyes; cha—and; eva—certainly; antare—between; bhruvoḥ—of the eyebrows; prāṇa-apānau—the outgoing and incoming breaths; samau—equal; kṛitvā—keeping; nāsa-abhyantara—within the nostrils; chāriṇau—moving; yata—controlled; indriya—senses; manaḥ—mind; buddhiḥ—intellect; muniḥ—the sage; mokṣha—liberation; parāyaṇaḥ—dedicated; vigata—free; ichchhā—desires; bhaya—fear; krodhaḥ—anger; yaḥ—who; sadā—always; muktaḥ—liberated; eva—certainly; saḥ—that person

5.29

भोक्तारं यज्ञतपसां सर्वलोकमहेश्वरम् ।
सुहृदं सर्वभूतानां ज्ञात्वा मां शान्तिमृच्छति ॥ २९ ॥

bhoktāraṁ yajña-tapasāṁ sarva-loka-maheśhvaram
suhṛidaṁ sarva-bhūtānāṁ jñātvā māṁ śhāntim ṛichchhati || 29 ||

Having realized Me as the enjoyer of all sacrifices and austerities, the Supreme Lord of all the worlds and the selfless friend of all living beings, My devotee attains peace.

Word meanings

bhoktāram—the enjoyer; yajña—sacrifices; tapasām—austerities; sarva-loka—of all worlds; mahā-īśhvaram—the Supreme Lord; su-hṛidam—the selfless friend; sarva—of all; bhūtānām—the living beings; jñātvā—having realized; mām—Me (Lord Krishna); śhāntim—peace; ṛichchhati—attains

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6. Dhyana Yoga

ध्यानयोग · The Yoga of Meditation · 44 verses

6.1

श्रीभगवानुवाच ।
अनाश्रित: कर्मफलं कार्यं कर्म करोति य: ।
स संन्यासी च योगी च न निरग्निर्न चाक्रिय: ॥ १ ॥

śhrī bhagavān uvācha
anāśhritaḥ karma-phalaṁ kāryaṁ karma karoti yaḥ
sa sannyāsī cha yogī cha na niragnir na chākriyaḥ || 1 ||

The Supreme Lord said: Those who perform prescribed duties without desiring the results of their actions are actual sanyāsīs (renunciates) and yogis, not those who have merely ceased performing sacrifices such as Agnihotra yajna or abandoned bodily activities.

Word meanings

śhrī-bhagavān uvācha—the Supreme Lord said; anāśhritaḥ—not desiring; karma-phalam—results of actions; kāryam—obligatory; karma—work; karoti—perform; yaḥ—one who; saḥ—that person; sanyāsī—in the renounced order; cha—and; yogī—yogi; cha—and; na—not; niḥ—without; agniḥ—fire; na—not; cha—also; akriyaḥ—without activity

6.2

यं संन्यासमिति प्राहुर्योगं तं विद्धि पाण्डव ।
न ह्यसंन्यस्तसङ्कल्पो योगी भवति कश्चन ॥ २ ॥

yaṁ sannyāsam iti prāhur yogaṁ taṁ viddhi pāṇḍava
na hyasannyasta-saṅkalpo yogī bhavati kaśhchana || 2 ||

What is known as sanyās is non-different from Yog, for none become yogis without renouncing worldly desires.

Word meanings

yam—what; sanyāsam—renunciation; iti—thus; prāhuḥ—they say; yogam—yog; tam—that; viddhi—know; pāṇḍava—Arjun, the son of Pandu; na—not; hi—certainly; asannyasta—without giving up; saṅkalpaḥ—desire; yogī—a yogi; bhavati—becomes; kaśhchana—anyone

6.3

आरुरुक्षोर्मुनेर्योगं कर्म कारणमुच्यते ।
योगारूढस्य तस्यैव शम: कारणमुच्यते ॥ ३ ॥

ārurukṣhor muner yogaṁ karma kāraṇam uchyate
yogārūḍhasya tasyaiva śhamaḥ kāraṇam uchyate || 3 ||

To the soul who is aspiring for perfection in Yog, work without attachment is said to be the means; to the sage who is already elevated in Yog, tranquility in meditation is said to be the means.

Word meanings

ārurukṣhoḥ—a beginner; muneḥ—of a sage; yogam—Yog; karma—working without attachment; kāraṇam—the cause; uchyate—is said; yoga ārūḍhasya—of those who are elevated in Yog; tasya—their; eva—certainly; śhamaḥ—meditation; kāraṇam—the cause; uchyate—is said

6.4

यदा हि नेन्द्रियार्थेषु न कर्मस्वनुषज्जते ।
सर्वसङ्कल्पसंन्यासी योगारूढस्तदोच्यते ॥ ४ ॥

yadā hi nendriyārtheṣhu na karmasv-anuṣhajjate
sarva-saṅkalpa-sannyāsī yogārūḍhas tadochyate || 4 ||

When one is neither attached to sense objects nor to actions, such a person is said to be elevated in the science of Yog, having renounced all desires for the fruits of actions.

Word meanings

yadā—when; hi—certainly; na—not; indriya-artheṣhu—for sense-objects; na—not; karmasu—to actions; anuṣhajjate—is attachment; sarva-saṅkalpa—all desires for the fruits of actions; sanyāsī—renouncer; yoga-ārūḍhaḥ—elevated in the science of Yog; tadā—at that time; uchyate—is said

6.5

उद्धरेदात्मनात्मानं नात्मानमवसादयेत् ।
आत्मैव ह्यात्मनो बन्धुरात्मैव रिपुरात्मन: ॥ ५ ॥

uddhared ātmanātmānaṁ nātmānam avasādayet
ātmaiva hyātmano bandhur ātmaiva ripur ātmanaḥ || 5 ||

Elevate yourself through the power of your mind, and not degrade yourself, for the mind can be the friend and also the enemy of the self.

Word meanings

uddharet—elevate; ātmanā—through the mind; ātmānam—the self; na—not; ātmānam—the self; avasādayet—degrade; ātmā—the mind; eva—certainly; hi—indeed; ātmanaḥ—of the self; bandhuḥ—friend; ātmā—the mind; eva—certainly; ripuḥ—enemy; ātmanaḥ—of the self

6.6

बन्धुरात्मात्मनस्तस्य येनात्मैवात्मना जित: ।
अनात्मनस्तु शत्रुत्वे वर्ते तात्मैव शत्रुवत् ॥ ६ ॥

bandhur ātmātmanas tasya yenātmaivātmanā jitaḥ
anātmanas tu śhatrutve vartetātmaiva śhatru-vat || 6 ||

For those who have conquered the mind, it is their friend. For those who have failed to do so, the mind works like an enemy.

Word meanings

bandhuḥ—friend; ātmā—the mind; ātmanaḥ—for the person; tasya—of him; yena—by whom; ātmā—the mind; eva—certainly; ātmanā—for the person; jitaḥ—conquered; anātmanaḥ—of those with unconquered mind; tu—but; śhatrutve—for an enemy; varteta—remains; ātmā—the mind; eva—as; śhatru-vat—like an enemy

6.7

जितात्मन: प्रशान्तस्य परमात्मा समाहित: ।
शीतोष्णसुखदु:खेषु तथा मानापमानयो: ॥ ७ ॥

jitātmanaḥ praśhāntasya paramātmā samāhitaḥ
śhītoṣhṇa-sukha-duḥkheṣhu tathā mānāpamānayoḥ || 7 ||

The yogis who have conquered the mind rise above the dualities of cold and heat, joy and sorrow, and honor and dishonor. Such yogis remain peaceful and steadfast in their devotion to God.

Word meanings

jita-ātmanaḥ—one who has conquered one's mind; praśhāntasya—of the peaceful; parama-ātmā—God; samāhitaḥ—steadfast; śhīta—in cold; uṣhṇa—heat; sukha—happiness; duḥkheṣhu—in distress; tathā—also; māna—in honor; apamānayoḥ—and dishonor

6.8

ज्ञानविज्ञानतृप्तात्मा कूटस्थो विजितेन्द्रिय: ।
युक्त इत्युच्यते योगी समलोष्टाश्मकाञ्चन: ॥ ८ ॥

jñāna-vijñāna-tṛiptātmā kūṭa-stho vijitendriyaḥ
yukta ityuchyate yogī sama-loṣhṭāśhma-kāñchanaḥ || 8 ||

The yogi who are satisfied by knowledge and discrimination, and have conquered their senses, remain undisturbed in all circumstances. They see everything—dirt, stones, and gold—as the same.

Word meanings

jñāna—knowledge; vijñāna—realized knowledge, wisdom from within; tṛipta ātmā—one fully satisfied; kūṭa-sthaḥ—undisturbed; vijita-indriyaḥ—one who has conquered the senses; yuktaḥ—one who is in constant communion with the Supreme; iti—thus; uchyate—is said; yogī—a yogi; sama—looks equally; loṣhṭra—pebbles; aśhma—stone; kāñchanaḥ—gold

6.9

सुहृन्मित्रार्युदासीनमध्यस्थद्वेष्यबन्धुषु ।
साधुष्वपि च पापेषु समबुद्धिर्विशिष्यते ॥ ९ ॥

suhṛin-mitrāryudāsīna-madhyastha-dveṣhya-bandhuṣhu
sādhuṣhvapi cha pāpeṣhu sama-buddhir viśhiṣhyate || 9 ||

The yogis look upon all—well-wishers, friends, foes, the pious, and the sinners—with an impartial intellect. The yogi who is of equal intellect toward friend, companion, and foe, neutral among enemies and relatives, and unbiased between the righteous and sinful, is considered to be distinguished among humans.

Word meanings

su-hṛit—toward the well-wishers; mitra—friends; ari—enemies; udāsīna—neutral persons; madhya-stha—mediators; dveṣhya—the envious; bandhuṣhu—relatives; sādhuṣhu—pious; api—as well as; cha—and; pāpeṣhu—the sinners; sama-buddhiḥ—of impartial intellect; viśhiṣhyate—is distinguished

6.10

योगी युञ्जीत सततमात्मानं रहसि स्थित: ।
एकाकी यतचित्तात्मा निराशीरपरिग्रह: ॥ १० ॥

yogī yuñjīta satatam ātmānaṁ rahasi sthitaḥ
ekākī yata-chittātmā nirāśhīr aparigrahaḥ || 10 ||

Those who seek the state of Yog should reside in seclusion, constantly engaged in meditation with a controlled mind and body, getting rid of desires and possessions for enjoyment.

Word meanings

yogī—a yogi; yuñjīta—should remain engaged in meditation; satatam—constantly; ātmānam—self; rahasi—in seclusion; sthitaḥ—remaining; ekākī—alone; yata-chitta-ātmā—with a controlled mind and body; nirāśhīḥ—free from desires; aparigrahaḥ—free from desires for possessions

6.11

शुचौ देशे प्रतिष्ठाप्य स्थिरमासनमात्मन: ।
नात्युच्छ्रितं नातिनीचं चैलाजिनकुशोत्तरम् ॥ ११ ॥

śhuchau deśhe pratiṣhṭhāpya sthiram āsanam ātmanaḥ
nātyuchchhritaṁ nāti-nīchaṁ chailājina-kuśhottaram || 11 ||

To practice Yog, one should make an āsan (seat) in a sanctified place, by placing Kuśh grass, deer skin, and a cloth, one over the other. The āsan should be neither too high nor too low.

Word meanings

śhuchau—in a clean; deśhe—place; pratiṣhṭhāpya—having established; sthiram—steadfast; āsanam—seat; ātmanaḥ—his own; na—not; ati—too; uchchhritam—high; na—not; ati—too; nīcham—low; chaila—cloth; ajina—a deerskin; kuśha—Kuśh grass; uttaram—one over the other

6.12-13

तत्रैकाग्रं मन: कृत्वा यतचित्तेन्द्रियक्रिय: ।
उपविश्यासने युञ्ज्याद्योगमात्मविशुद्धये ॥ १२ ॥
समं कायशिरोग्रीवं धारयन्नचलं स्थिर: ।
सम्प्रेक्ष्य नासिकाग्रं स्वं दिशश्चानवलोकयन् ॥ १३ ॥

tatraikāgraṁ manaḥ kṛitvā yata-chittendriya-kriyaḥ
upaviśhyāsane yuñjyād yogam ātma-viśhuddhaye || 12 ||
samaṁ kāya-śhiro-grīvaṁ dhārayann achalaṁ sthiraḥ
samprekṣhya nāsikāgraṁ svaṁ diśhaśh chānavalokayan || 13 ||

Seated firmly on it, the yogi should strive to purify the mind by focusing it in meditation with one pointed concentration, controlling all thoughts and activities. He must hold the body, neck, and head firmly in a straight line, and gaze at the tip of the nose, without allowing the eyes to wander.

Word meanings

tatra—there; eka-agram—one-pointed; manaḥ—mind; kṛitvā—having made; yata-chitta—controlling the mind; indriya—senses; kriyaḥ—activities; upaviśhya—being seated; āsane—on the seat; yuñjyāt yogam—should strive to practice yog; ātma viśhuddhaye—for purification of the mind; samam—straight; kāya—body; śhiraḥ—head; grīvam—neck; dhārayan—holding; achalam—unmoving; sthiraḥ—still; samprekṣhya—gazing; nāsika-agram—at the tip of the nose; svam—own; diśhaḥ—directions; cha—and; anavalokayan—not looking

6.14

प्रशान्तात्मा विगतभीर्ब्रह्मचारिव्रते स्थित: ।
मन: संयम्य मच्चित्तो युक्त आसीत मत्पर: ॥ १४ ॥

praśhāntātmā vigata-bhīr brahmachāri-vrate sthitaḥ
manaḥ sanyamya mach-chitto yukta āsīta mat-paraḥ || 14 ||

Thus, with a serene, fearless, and unwavering mind, and staunch in the vow of celibacy, the vigilant yogi should meditate on Me, having Me alone as the supreme goal.

Word meanings

praśhānta—serene; ātmā—mind; vigata-bhīḥ—fearless; brahmachāri-vrate—in the vow of celibacy; sthitaḥ—situated; manaḥ—mind; sanyamya—having controlled; mat-chittaḥ—meditate on me (Shree Krishna); yuktaḥ—engaged; āsīta—should sit; mat-paraḥ—having me as the supreme goal

6.15

युञ्जन्नेवं सदात्मानं योगी नियतमानस: ।
शान्तिं निर्वाणपरमां मत्संस्थामधिगच्छति ॥ १५ ॥

yuñjann evaṁ sadātmānaṁ yogī niyata-mānasaḥ
śhāntiṁ nirvāṇa-paramāṁ mat-sansthām adhigachchhati || 15 ||

Thus, constantly keeping the mind absorbed in Me, the yogi of disciplined mind attains nirvāṇ , and abides in Me in supreme peace.

Word meanings

yuñjan—keeping the mind absorbed in God; evam—thus; sadā—constantly; ātmānam—the mind; yogī—a yogi; niyata-mānasaḥ—one with a disciplined mind; śhāntim—peace; nirvāṇa—liberation from the material bondage; paramām—supreme; mat-sansthām—abides in me; adhigachchhati—attains

6.16

नात्यश्नतस्तु योगोऽस्ति न चैकान्तमनश्नत: ।
न चाति स्वप्नशीलस्य जाग्रतो नैव चार्जुन ॥ १६ ॥

nātyaśhnatastu yogo 'sti na chaikāntam anaśhnataḥ
na chāti-svapna-śhīlasya jāgrato naiva chārjuna || 16 ||

O Arjun, those who eat too much or too little, sleep too much or too little, cannot attain success in Yog.

Word meanings

na—not; ati—too much; aśhnataḥ—one who eats; tu—however; yogaḥ—Yog; asti—there is; na—not; cha—and; ekāntam—at all; anaśhnataḥ—abstaining from eating; na—not; cha—and; ati—too much; svapna-śhīlasya—one who sleeps; jāgrataḥ—one who does not sleep enough; na—not; eva—certainly; cha—and; arjuna—Arjun

6.17

युक्ताहारविहारस्य युक्तचेष्टस्य कर्मसु ।
युक्तस्वप्नावबोधस्य योगो भवति दु:खहा ॥ १७ ॥

yuktāhāra-vihārasya yukta-cheṣhṭasya karmasu
yukta-svapnāvabodhasya yogo bhavati duḥkha-hā || 17 ||

But those who are temperate in eating and recreation, balanced in work, and regulated in sleep, can mitigate all sorrows by practicing Yog.

Word meanings

yukta—moderate; āhāra—eating; vihārasya—recreation; yukta cheṣhṭasya karmasu—balanced in work; yukta—regulated; svapna-avabodhasya—sleep and wakefulness; yogaḥ—Yog; bhavati—becomes; duḥkha-hā—the slayer of sorrows

6.18

यदा विनियतं चित्तमात्मन्येवावतिष्ठते ।
नि:स्पृह: सर्वकामेभ्यो युक्त इत्युच्यते तदा ॥ १८ ॥

yadā viniyataṁ chittam ātmanyevāvatiṣhṭhate
niḥspṛihaḥ sarva-kāmebhyo yukta ityuchyate tadā || 18 ||

With thorough discipline, they learn to withdraw the mind from selfish cravings and rivet it on the unsurpassable good of the self. Such persons are said to be in Yog, and are free from all yearning of the senses.

Word meanings

yadā—when; viniyatam—fully controlled; chittam—the mind; ātmani—of the self; eva—certainly; avatiṣhṭhate—stays; nispṛihaḥ—free from cravings; sarva—all; kāmebhyaḥ—for yearning of the senses; yuktaḥ—situated in perfect Yog; iti—thus; uchyate—is said; tadā—then

6.19

यथा दीपो निवातस्थो नेङ्गते सोपमा स्मृता ।
योगिनो यतचित्तस्य युञ्जतो योगमात्मन: ॥ १९ ॥

yathā dīpo nivāta-stho neṅgate sopamā smṛitā
yogino yata-chittasya yuñjato yogam ātmanaḥ || 19 ||

Just as a lamp in a windless place does not flicker, so the disciplined mind of a yogi remains steady in meditation on the Supreme.

Word meanings

yathā—as; dīpaḥ—a lamp; nivāta-sthaḥ—in a windless place; na—does not; iṅgate—flickers; sā—this; upamā—analogy; smṛitā—is considered; yoginaḥ—of a yogi; yata-chittasya—whose mind is disciplined; yuñjataḥ—steadily practicing; yogam—in meditation; ātmanaḥ—on the Supreme

6.20

यत्रोपरमते चित्तं निरुद्धं योगसेवया ।
यत्र चैवात्मनात्मानं पश्यन्नात्मनि तुष्यति ॥ २० ॥

yatroparamate chittaṁ niruddhaṁ yoga-sevayā
yatra chaivātmanātmānaṁ paśhyann ātmani tuṣhyati || 20 ||

When the mind, restrained from material activities, becomes still by the practice of Yog, then the yogi is able to behold the soul through the purified mind, and he rejoices in the inner joy.

Word meanings

yatra—when; uparamate—rejoice inner joy; chittam—the mind; niruddham—restrained; yoga-sevayā—by the practice of yog; yatra—when; cha—and; eva—certainly; ātmanā—through the purified mind; ātmānam—the soul; paśhyan—behold; ātmani—in the self; tuṣhyati—is satisfied

6.21

सुखमात्यन्तिकं यत्तद्बुद्धिग्राह्यमतीन्द्रियम् ।
वेत्ति यत्र न चैवायं स्थितश्चलति तत्त्वत: ॥ २१ ॥

sukham ātyantikaṁ yat tad buddhi-grāhyam atīndriyam
vetti yatra na chaivāyaṁ sthitaśh chalati tattvataḥ || 21 ||

In that joyous state of Yog, called samadhi, one experiences supreme boundless divine bliss, and thus situated, one never deviates from the Eternal Truth.

Word meanings

sukham—happiness; ātyantikam—limitless; yat—which; tat—that; buddhi—intellect; grāhyam—grasp; atīndriyam—transcending the senses; vetti—knows; yatra—wherein; na—never; cha—and; eva—certainly; ayam—he; sthitaḥ—situated; chalati—deviates; tattvataḥ—Eternal Truth

6.22

यं लब्ध्वा चापरं लाभं मन्यते नाधिकं तत: ।
यस्मिन्स्थितो न दु:खेन गुरुणापि विचाल्यते ॥ २२ ॥

yaṁ labdhvā chāparaṁ lābhaṁ manyate nādhikaṁ tataḥ
yasmin sthito na duḥkhena guruṇāpi vichālyate || 22 ||

Having gained that state, one does not consider any attainment to be greater. Being thus established, one is not shaken even in the midst of the greatest calamity.

Word meanings

yam—which; labdhvā—having gained; cha—and; aparam—any other; lābham—gain; manyate—considers; na—not; adhikam—greater; tataḥ—than that; yasmin—in which; sthitaḥ—being situated; na—never; duḥkhena—by sorrow; guruṇā—(by) the greatest; api—even; vichālyate—is shaken

6.23

तं विद्याद् दु:खसंयोगवियोगं योगसञ्ज्ञितम् ।
स निश्चयेन योक्तव्यो योगोऽनिर्विण्णचेतसा ॥ २३ ॥

taṁ vidyād duḥkha-sanyoga-viyogaṁ yogasaṅjñitam
sa niśhchayena yoktavyo yogo 'nirviṇṇa-chetasā || 23 ||

That state of severance from union with misery is known as Yog. This Yog should be resolutely practiced with determination free from pessimism.

Word meanings

tam—that; vidyāt—you should know; duḥkha-sanyoga-viyogam—state of severance from union with misery; yoga-saṅjñitam—is known as yog; saḥ—that; niśhchayena—resolutely; yoktavyaḥ—should be practiced; yogaḥ—yog; anirviṇṇa-chetasā—with an undeviating mind

6.24-25

सङ्कल्पप्रभवान्कामांस्त्यक्त्वा सर्वानशेषत: ।
मनसैवेन्द्रियग्रामं विनियम्य समन्तत: ॥ २४ ॥
शनै: शनैरुपरमेद्बुद्ध्या धृतिगृहीतया ।
आत्मसंस्थं मन: कृत्वा न किञ्चिदपि चिन्तयेत् ॥ २५ ॥

saṅkalpa-prabhavān kāmāns tyaktvā sarvān aśheṣhataḥ
manasaivendriya-grāmaṁ viniyamya samantataḥ || 24 ||
śhanaiḥ śhanair uparamed buddhyā dhṛiti-gṛihītayā
ātma-sansthaṁ manaḥ kṛitvā na kiñchid api chintayet || 25 ||

Completely renouncing all desires arising from thoughts of the world, one should restrain the senses from all sides with the mind. Slowly and steadily, with conviction in the intellect, the mind will become fixed in God alone, and will think of nothing else.

Word meanings

saṅkalpa—a resolve; prabhavān—born of; kāmān—desires; tyaktvā—having abandoned; sarvān—all; aśheṣhataḥ—completely; manasā—through the mind; eva—certainly; indriya-grāmam—the group of senses; viniyamya—restraining; samantataḥ—from all sides; śhanaiḥ—gradually; śhanaiḥ—gradually; uparamet—attain peace; buddhyā—by intellect; dhṛiti-gṛihītayā—achieved through determination of resolve that is in accordance with scriptures; ātma-sanstham—fixed in God; manaḥ—mind; kṛitvā—having made; na—not; kiñchit—anything; api—even; chintayet—should think of

6.26

यतो यतो निश्चरति मनश्चञ्चलमस्थिरम् ।
ततस्ततो नियम्यैतदात्मन्येव वशं नयेत् ॥ २६ ॥

yato yato niśhcharati manaśh chañchalam asthiram
tatas tato niyamyaitad ātmanyeva vaśhaṁ nayet || 26 ||

Whenever and wherever the restless and unsteady mind wanders, one should bring it back and continually focus it on God.

Word meanings

yataḥ yataḥ—whenever and wherever; niśhcharati—wanders; manaḥ—the mind; chañchalam—restless; asthiram—unsteady; tataḥ tataḥ—from there; niyamya—having restrained; etat—this; ātmani—on God; eva—certainly; vaśham—control; nayet—should bring

6.27

प्रशान्तमनसं ह्येनं योगिनं सुखमुत्तमम् ।
उपैति शान्तरजसं ब्रह्मभूतमकल्मषम् ॥ २७ ॥

praśhānta-manasaṁ hyenaṁ yoginaṁ sukham uttamam
upaiti śhānta-rajasaṁ brahma-bhūtam akalmaṣham || 27 ||

Great transcendental happiness comes to the yogi whose mind is calm, whose passions are subdued, who is without sin, and who sees everything in connection with God.

Word meanings

praśhānta—peaceful; manasam—mind; hi—certainly; enam—this; yoginam—yogi; sukham uttamam—the highest bliss; upaiti—attains; śhānta-rajasam—whose passions are subdued; brahma-bhūtam—endowed with God-realization; akalmaṣham—without sin

6.28

युञ्जन्नेवं सदात्मानं योगी विगतकल्मष: ।
सुखेन ब्रह्मसंस्पर्शमत्यन्तं सुखमश्नुते ॥ २८ ॥

yuñjann evaṁ sadātmānaṁ yogī vigata-kalmaṣhaḥ
sukhena brahma-sansparśham atyantaṁ sukham aśhnute || 28 ||

The self-controlled yogi, thus uniting the self with God, becomes free from material contamination, and being in constant touch with the Supreme, achieves the highest state of perfect happiness.

Word meanings

yuñjan—uniting (the self with God); evam—thus; sadā—always; ātmānam—the self; yogī—a yogi; vigata—free from; kalmaṣhaḥ—sins; sukhena—easily; brahma-sansparśham—constantly in touch with the Supreme; atyantam—the highest; sukham—bliss; aśhnute—attains

6.29

सर्वभूतस्थमात्मानं सर्वभूतानि चात्मनि ।
ईक्षते योगयुक्तात्मा सर्वत्र समदर्शन: ॥ २९ ॥

sarva-bhūta-stham ātmānaṁ sarva-bhūtāni chātmani
īkṣhate yoga-yuktātmā sarvatra sama-darśhanaḥ || 29 ||

The true yogis, uniting their consciousness with God, see with equal eye, all living beings in God and God in all living beings.

Word meanings

sarva-bhūta-stham—situated in all living beings; ātmānam—Supreme Soul; sarva—all; bhūtāni—living beings; cha—and; ātmani—in God; īkṣhate—sees; yoga-yukta-ātmā—one united in consciousness with God; sarvatra—everywhere; sama-darśhanaḥ—equal vision

6.30

यो मां पश्यति सर्वत्र सर्वं च मयि पश्यति ।
तस्याहं न प्रणश्यामि स च मे न प्रणश्यति ॥ ३० ॥

yo māṁ paśhyati sarvatra sarvaṁ cha mayi paśhyati
tasyāhaṁ na praṇaśhyāmi sa cha me na praṇaśhyati || 30 ||

For those who see Me everywhere and see all things in Me, I am never lost, nor are they ever lost to Me.

Word meanings

yaḥ—who; mām—me; paśhyati—see; sarvatra—everywhere; sarvam—everything; cha—and; mayi—in me; paśhyati—see; tasya—for him; aham—I; na—not; praṇaśhyāmi—lost; saḥ—that person; cha—and; me—to me; na—nor; praṇaśhyati—lost

6.31

सर्वभूतस्थितं यो मां भजत्येकत्वमास्थित: ।
सर्वथा वर्तमानोऽपि स योगी मयि वर्तते ॥ ३१ ॥

sarva-bhūta-sthitaṁ yo māṁ bhajatyekatvam āsthitaḥ
sarvathā vartamāno 'pi sa yogī mayi vartate || 31 ||

The yogi who is established in union with Me, and worships Me as the Supreme Soul residing in all beings, dwells only in Me, though engaged in all kinds of activities.

Word meanings

sarva-bhūta-sthitam—situated in all beings; yaḥ—who; mām—me; bhajati—worships; ekatvam—in unity; āsthitaḥ—established; sarvathā—in all kinds of; varta-mānaḥ—remain; api—although; saḥ—he; yogī—a yogi; mayi—in me; vartate—dwells

6.32

आत्मौपम्येन सर्वत्र समं पश्यति योऽर्जुन ।
सुखं वा यदि वा दु:खं स योगी परमो मत: ॥ ३२ ॥

ātmaupamyena sarvatra samaṁ paśhyati yo 'rjuna
sukhaṁ vā yadi vā duḥkhaṁ sa yogī paramo mataḥ || 32 ||

I regard them to be perfect yogis who see the true equality of all living beings and respond to the joys and sorrows of others as if they were their own.

Word meanings

ātma-aupamyena—similar to oneself; sarvatra—everywhere; samam—equally; paśhyati—see; yaḥ—who; arjuna—Arjun; sukham—joy; vā—or; yadi—if; vā—or; duḥkham—sorrow; saḥ—such; yogī—a yogi; paramaḥ—highest; mataḥ—is considered

6.33

अर्जुन उवाच ।
योऽयं योगस्त्वया प्रोक्त: साम्येन मधुसूदन ।
एतस्याहं न पश्यामि चञ्चलत्वात्स्थितिं स्थिराम् ॥ ३३ ॥

arjuna uvācha
yo 'yaṁ yogas tvayā proktaḥ sāmyena madhusūdana
etasyāhaṁ na paśhyāmi chañchalatvāt sthitiṁ sthirām || 33 ||

Arjun said: The system of Yog that you have described, O Madhusudan, appears impractical and unattainable to me, due to the restless mind.

Word meanings

arjunaḥ uvācha—Arjun said; yaḥ—which; ayam—this; yogaḥ—system of Yog; tvayā—by you; proktaḥ—described; sāmyena—by equanimity; madhu-sūdana—Shree Krishna, the killer of the demon named Madhu; etasya—of this; aham—I; na—do not; paśhyāmi—see; chañchalatvāt—due to restlessness; sthitim—situation; sthirām—steady

6.34

चञ्चलं हि मन: कृष्ण प्रमाथि बलवद्दृढम् ।
तस्याहं निग्रहं मन्ये वायोरिव सुदुष्करम् ॥ ३४ ॥

chañchalaṁ hi manaḥ kṛiṣhṇa pramāthi balavad dṛiḍham
tasyāhaṁ nigrahaṁ manye vāyor iva su-duṣhkaram || 34 ||

The mind is very restless, turbulent, strong and obstinate, O Krishna. It appears to me that it is more difficult to control than the wind.

Word meanings

chañchalam—restless; hi—certainly; manaḥ—mind; kṛiṣhṇa—Shree Krishna; pramāthi—turbulent; bala-vat—strong; dṛiḍham—obstinate; tasya—its; aham—I; nigraham—control; manye—think; vāyoḥ—of the wind; iva—like; su-duṣhkaram—difficult to perform

6.35

श्रीभगवानुवाच ।
असंशयं महाबाहो मनो दुर्निग्रहं चलम् ।
अभ्यासेन तु कौन्तेय वैराग्येण च गृह्यते ॥ ३५ ॥

śhrī bhagavān uvācha
asanśhayaṁ mahā-bāho mano durnigrahaṁ chalam
abhyāsena tu kaunteya vairāgyeṇa cha gṛihyate || 35 ||

Lord Krishna said: O mighty-armed son of Kunti, what you say is correct; the mind is indeed very difficult to restrain. But by practice and detachment, it can be controlled.

Word meanings

śhrī-bhagavān uvācha—Lord Krishna said; asanśhayam—undoubtedly; mahā-bāho—mighty-armed one; manaḥ—the mind; durnigraham—difficult to restrain; chalam—restless; abhyāsena—by practice; tu—but; kaunteya—Arjun, the son of Kunti; vairāgyeṇa—by detachment; cha—and; gṛihyate—can be controlled

6.36

असंयतात्मना योगो दुष्प्राप इति मे मति: ।
वश्यात्मना तु यतता शक्योऽवाप्तुमुपायत: ॥ ३६ ॥

asaṅyatātmanā yogo duṣhprāpa iti me matiḥ
vaśhyātmanā tu yatatā śhakyo 'vāptum upāyataḥ || 36 ||

Yog is difficult to attain for one whose mind is unbridled. However, those who have learnt to control the mind, and who strive earnestly by proper means, can attain perfection in Yog. This is My opinion.

Word meanings

asanyata-ātmanā—one whose mind is unbridled; yogaḥ—Yog; duṣhprāpaḥ—difficult to attain; iti—thus; me—my; matiḥ—opinion; vaśhya-ātmanā—by one whose mind is controlled; tu—but; yatatā—one who strives; śhakyaḥ—possible; avāptum—to achieve; upāyataḥ—by right means

6.37

अर्जुन उवाच ।
अयति: श्रद्धयोपेतो योगाच्चलितमानस: ।
अप्राप्य योगसंसिद्धिं कां गतिं कृष्ण गच्छति ॥ ३७ ॥

arjuna uvācha
ayatiḥ śhraddhayopeto yogāch chalita-mānasaḥ
aprāpya yoga-sansiddhiṁ kāṅ gatiṁ kṛiṣhṇa gachchhati || 37 ||

Arjun said: What is the fate of the unsuccessful yogi who begins the path with faith, but who does not endeavor sufficiently due to an unsteady mind and is unable to reach the goal of Yog in this life?

Word meanings

arjunaḥ uvācha—Arjun said; ayatiḥ—lax; śhraddhayā—with faith; upetaḥ—possessed; yogāt—from Yog; chalita-mānasaḥ—whose mind becomes deviated; aprāpya—failing to attain; yoga-sansiddhim—the highest perfection in yog; kām—which; gatim—destination; kṛiṣhṇa—Shree Krishna; gachchhati—goes

6.38

कच्चिन्नोभयविभ्रष्टश्छिन्नाभ्रमिव नश्यति ।
अप्रतिष्ठो महाबाहो विमूढो ब्रह्मण: पथि ॥ ३८ ॥

kachchin nobhaya-vibhraṣhṭaśh chhinnābhram iva naśhyati
apratiṣhṭho mahā-bāho vimūḍho brahmaṇaḥ pathi || 38 ||

Does not such a person who deviates from Yog get deprived of both material and spiritual success, O mighty-armed Krishna, and perish like a broken cloud with no position in either sphere?

Word meanings

kachchit—whether; na—not; ubhaya—both; vibhraṣhṭaḥ—deviated from; chhinna—broken; abhram—cloud; iva—like; naśhyati—perishes; apratiṣhṭhaḥ—without any support; mahā-bāho—mighty-armed Krishna; vimūḍhaḥ—bewildered; brahmaṇaḥ—of God-realization; pathi—one on the path

6.39

एतन्मे संशयं कृष्ण छेत्तुमर्हस्यशेषत: ।
त्वदन्य: संशयस्यास्य छेत्ता न ह्युपपद्यते ॥ ३९ ॥

etan me sanśhayaṁ kṛiṣhṇa chhettum arhasyaśheṣhataḥ
tvad-anyaḥ sanśhayasyāsya chhettā na hyupapadyate || 39 ||

O Krishna, please dispel this doubt of mine completely, for who other than You can do so?

Word meanings

etat—this; me—my; sanśhayam—doubt; kṛiṣhṇa—Krishna; chhettum—to dispel; arhasi—you can; aśheṣhataḥ—completely; tvat—than you; anyaḥ—other; sanśhayasya—of doubt; asya—this; chhettā—a dispeller; na—never; hi—certainly; upapadyate—is fit

6.40

श्रीभगवानुवाच ।
पार्थ नैवेह नामुत्र विनाशस्तस्य विद्यते ।
न हि कल्याणकृत्कश्चिद्दुर्गतिं तात गच्छति ॥ ४० ॥

śhrī bhagavān uvācha
pārtha naiveha nāmutra vināśhas tasya vidyate
na hi kalyāṇa-kṛit kaśhchid durgatiṁ tāta gachchhati || 40 ||

The Supreme Lord said: O Parth, one who engages on the spiritual path does not meet with destruction either in this world or the world to come. My dear friend, one who strives for God-realization is never overcome by evil.

Word meanings

śhrī-bhagavān uvācha—the Supreme Lord said; pārtha—Arjun, the son of Pritha; na eva—never; iha—in this world; na—never; amutra—in the next world; vināśhaḥ—destruction; tasya—his; vidyate—exists; na—never; hi—certainly; kalyāṇa-kṛit—one who strives for God-realization; kaśhchit—anyone; durgatim—evil destination; tāta—my friend; gachchhati—goes

6.41-42

प्राप्य पुण्यकृतां लोकानुषित्वा शाश्वती: समा: ।
शुचीनां श्रीमतां गेहे योगभ्रष्टोऽभिजायते ॥ ४१ ॥
अथवा योगिनामेव कुले भवति धीमताम् ।
एतद्धि दुर्लभतरं लोके जन्म यदीदृशम् ॥ ४२ ॥

prāpya puṇya-kṛitāṁ lokān uṣhitvā śhāśhvatīḥ samāḥ
śhuchīnāṁ śhrīmatāṁ gehe yoga-bhraṣhṭo 'bhijāyate || 41 ||
atha vā yoginām eva kule bhavati dhīmatām
etad dhi durlabhataraṁ loke janma yad īdṛiśham || 42 ||

The unsuccessful yogis, upon death, go to the abodes of the virtuous. After dwelling there for many ages, they are again reborn in the earth plane, into a family of pious and prosperous people. Else, if they had developed dispassion due to long practice of Yog, they are born into a family endowed with divine wisdom. Such a birth is very difficult to attain in this world.

Word meanings

prāpya—attain; puṇya-kṛitām—of the virtuous; lokān—abodes; uṣhitvā—after dwelling; śhāśhvatīḥ—many; samāḥ—ages; śhuchīnām—of the pious; śhrī-matām—of the prosperous; gehe—in the house; yoga-bhraṣhṭaḥ—the unsuccessful yogis; abhijāyate—take birth; atha vā—else; yoginām—of those endowed with divine wisdom; eva—certainly; kule—in the family; bhavati—take birth; dhī-matām—of the wise; etat—this; hi—certainly; durlabha-taram—very rare; loke—in this world; janma—birth; yat—which; īdṛiśham—like this

6.43

तत्र तं बुद्धिसंयोगं लभते पौर्वदेहिकम् ।
यतते च ततो भूय: संसिद्धौ कुरुनन्दन ॥ ४३ ॥

tatra taṁ buddhi-sanyogaṁ labhate paurva-dehikam
yatate cha tato bhūyaḥ sansiddhau kuru-nandana || 43 ||

On taking such a birth, O descendant of Kurus, they reawaken the wisdom of their previous lives, and strive even harder toward perfection in Yog.

Word meanings

tatra—there; tam—that; buddhi-sanyogam—reawaken their wisdom; labhate—obtains; paurva-dehikam—from the previous lives; yatate—strives; cha—and; tataḥ—thereafter; bhūyaḥ—again; sansiddhau—for perfection; kuru-nandana—Arjun, descendant of the Kurus

6.44

पूर्वाभ्यासेन तेनैव ह्रियते ह्यवशोऽपि स: ।
जिज्ञासुरपि योगस्य शब्दब्रह्मातिवर्तते ॥ ४४ ॥

pūrvābhyāsena tenaiva hriyate hyavaśho 'pi saḥ
jijñāsur api yogasya śhabda-brahmātivartate || 44 ||

Indeed, they feel drawn toward God, even against their will, on the strength of their past discipline. Such seekers naturally rise above the ritualistic principles of the scriptures.

Word meanings

pūrva—past; abhyāsena—discipline; tena—by that; eva—certainly; hriyate—is attracted; hi—surely; avaśhaḥ—helplessly; api—although; saḥ—that person; jijñāsuḥ—inquisitive; api—even; yogasya—about yog; śhabda-brahma—fruitive portion of the Vedas; ativartate—transcends

6.45

प्रयत्नाद्यतमानस्तु योगी संशुद्धकिल्बिष: ।
अनेकजन्मसंसिद्धस्ततो याति परां गतिम् ॥ ४५ ॥

prayatnād yatamānas tu yogī sanśhuddha-kilbiṣhaḥ
aneka-janma-sansiddhas tato yāti parāṁ gatim || 45 ||

With the accumulated merits of many past births, when these yogis engage in sincere endeavors to make further progress, they become purified from material desires and attain perfection in this life itself.

Word meanings

prayatnāt—with great effort; yatamānaḥ—endeavoring; tu—and; yogī—a yogi; sanśhuddha—purified; kilbiṣhaḥ—from material desires; aneka—after many, many; janma—births; sansiddhaḥ—attain perfection; tataḥ—then; yāti—attains; parām—the highest; gatim—path

6.46

तपस्विभ्योऽधिकोयोगी
ज्ञानिभ्योऽपिमतोऽधिक:।
कर्मिभ्यश्चाधिकोयोगी
तस्माद्योगीभवार्जुन॥ ४६ ॥

tapasvibhyo 'dhiko yogī
jñānibhyo 'pi mato 'dhikaḥ
karmibhyaśh chādhiko yogī
tasmād yogī bhavārjuna || 46 ||

A yogi is superior to the tapasvī (ascetic), superior to the jñānī (a person of learning), and even superior to the karmī (ritualistic performer). Therefore, O Arjun, strive to be a yogi.

Word meanings

tapasvibhyaḥ—than the ascetics; adhikaḥ—superior; yogī—a yogi; jñānibhyaḥ—than the persons of learning; api—even; mataḥ—considered; adhikaḥ—superior; karmibhyaḥ—than the ritualistic performers; cha—and; adhikaḥ—superior; yogī—a yogi; tasmāt—therefore; yogī—a yogi; bhava—just become; arjuna—Arjun

6.47

योगिनामपि सर्वेषां मद्गतेनान्तरात्मना ।
श्रद्धावान्भजते यो मां स मे युक्ततमो मत: ॥ ४७ ॥

yoginām api sarveṣhāṁ mad-gatenāntar-ātmanā
śhraddhāvān bhajate yo māṁ sa me yuktatamo mataḥ || 47 ||

Of all yogis, those whose minds are always absorbed in Me, and who engage in devotion to Me with great faith, them I consider to be the highest of all.

Word meanings

yoginām—of all yogis; api—however; sarveṣhām—all types of; mat-gatena—absorbed in me (God); antaḥ—inner; ātmanā—with the mind; śhraddhā-vān—with great faith; bhajate—engage in devotion; yaḥ—who; mām—to me; saḥ—he; me—by me; yukta-tamaḥ—the highest yogi; mataḥ—is considered

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7. Jnana Vijnana Yoga

ज्ञानविज्ञानयोग · The Yoga of Knowledge and Realisation · 30 verses

7.1

श्रीभगवानुवाच ।
मय्यासक्तमना: पार्थ योगं युञ्जन्मदाश्रय: ।
असंशयं समग्रं मां यथा ज्ञास्यसि तच्छृणु ॥ १ ॥

śhrī bhagavān uvācha
mayyāsakta-manāḥ pārtha yogaṁ yuñjan mad-āśhrayaḥ
asanśhayaṁ samagraṁ māṁ yathā jñāsyasi tach chhṛiṇu || 1 ||

The Supreme Lord said: Now listen, O Arjun, how, with the mind attached exclusively to Me, and surrendering to Me through the practice of bhakti yog , you can know Me completely, free from doubt.

Word meanings

śhrī-bhagavān uvācha—the Supreme Lord said; mayi—to me; āsakta-manāḥ—with the mind attached; pārtha—Arjun, the son of Pritha; yogam—bhakti yog; yuñjan—practicing; mad-āśhrayaḥ—surrendering to me; asanśhayam—free from doubt; samagram—completely; mām—me; yathā—how; jñāsyasi—you shall know; tat—that; śhṛiṇu—listen

7.2

ज्ञानं तेऽहं सविज्ञानमिदं वक्ष्याम्यशेषत: ।
यज्ज्ञात्वा नेह भूयोऽन्यज्ज्ञातव्यमवशिष्यते ॥ २ ॥

jñānaṁ te 'haṁ sa-vijñānam idaṁ vakṣhyāmyaśheṣhataḥ
yaj jñātvā neha bhūyo 'nyaj jñātavyam-avaśhiṣhyate || 2 ||

I shall now reveal unto you fully this knowledge and wisdom, knowing which nothing else remains to be known in this world.

Word meanings

jñānam—knowledge; te—unto you; aham—I; sa—with; vijñānam—wisdom; idam—this; vakṣhyāmi—shall reveal; aśheṣhataḥ—in full; yat—which; jñātvā—having known; na—not; iha—in this world; bhūyaḥ—further; anyat—anything else; jñātavyam—to be known; avaśhiṣhyate—remains

7.3

मनुष्याणां सहस्रेषु कश्चिद्यतति सिद्धये ।
यततामपि सिद्धानां कश्चिन्मां वेत्ति तत्त्वत: ॥ ३ ॥

manuṣhyāṇāṁ sahasreṣhu kaśhchid yatati siddhaye
yatatām api siddhānāṁ kaśhchin māṁ vetti tattvataḥ || 3 ||

Amongst thousands of persons, hardly one strives for perfection; and amongst those who have achieved perfection, hardly one knows Me in truth.

Word meanings

manuṣhyāṇām—of men; sahasreṣhu—out of many thousands; kaśhchit—someone; yatati—strives; siddhaye—for perfection; yatatām—of those who strive; api—even; siddhānām—of those who have achieved perfection; kaśhchit—someone; mām—me; vetti—knows; tattvataḥ—in truth

7.4

भूमिरापोऽनलो वायु: खं मनो बुद्धिरेव च ।
अहङ्कार इतीयं मे भिन्ना प्रकृतिरष्टधा ॥ ४ ॥

bhūmir-āpo 'nalo vāyuḥ khaṁ mano buddhir eva cha
ahankāra itīyaṁ me bhinnā prakṛitir aṣhṭadhā || 4 ||

Earth, water, fire, air, space, mind, intellect, and ego—these are eight components of My material energy.

Word meanings

bhūmiḥ—earth; āpaḥ—water; analaḥ—fire; vāyuḥ—air; kham—space; manaḥ—mind; buddhiḥ—intellect; eva—certainly; cha—and; ahankāraḥ—ego; iti—thus; iyam—all these; me—my; bhinnā—divisions; prakṛitiḥ—material energy; aṣhṭadhā—eightfold

7.5

अपरेयमितस्त्वन्यां प्रकृतिं विद्धि मे पराम् ।
जीवभूतां महाबाहो ययेदं धार्यते जगत् ॥ ५ ॥

apareyam itas tvanyāṁ prakṛitiṁ viddhi me parām
jīva-bhūtāṁ mahā-bāho yayedaṁ dhāryate jagat || 5 ||

Such is My inferior energy. But beyond it, O mighty-armed Arjun, I have a superior energy. This is the jīva śhakti (the soul energy), which comprises the embodied souls who are the basis of life in this world.

Word meanings

aparā—inferior; iyam—this; itaḥ—besides this; tu—but; anyām—another; prakṛitim—energy; viddhi—know; me—my; parām—superior; jīva-bhūtām—living beings; mahā-bāho—mighty-armed one; yayā—by whom; idam—this; dhāryate—the basis; jagat—the material world

7.6

एतद्योनीनि भूतानि सर्वाणीत्युपधारय ।
अहं कृत्स्नस्य जगत: प्रभव: प्रलयस्तथा ॥ ६ ॥

etad-yonīni bhūtāni sarvāṇītyupadhāraya
ahaṁ kṛitsnasya jagataḥ prabhavaḥ pralayas tathā || 6 ||

Know that all living beings are manifested by these two energies of Mine. I am the source of the entire creation, and into Me it again dissolves.

Word meanings

etat yonīni—these two (energies) are the source of; bhūtāni—living beings; sarvāṇi—all; iti—that; upadhāraya—know; aham—I; kṛitsnasya—entire; jagataḥ—creation; prabhavaḥ—the source; pralayaḥ—dissolution; tathā—and

7.7

मत्त: परतरं नान्यत्किञ्चिदस्ति धनञ्जय ।
मयि सर्वमिदं प्रोतं सूत्रे मणिगणा इव ॥ ७ ॥

mattaḥ parataraṁ nānyat kiñchid asti dhanañjaya
mayi sarvam idaṁ protaṁ sūtre maṇi-gaṇā iva || 7 ||

There is nothing higher than Myself, O Arjun. Everything rests in Me, as beads strung on a thread.

Word meanings

mattaḥ—than me; para-taram—superior; na—not; anyat kiñchit—anything else; asti—there is; dhanañjaya—Arjun, conqueror of wealth; mayi—in me; sarvam—all; idam—which we see; protam—is strung; sūtre—on a thread; maṇi-gaṇāḥ—beads; iva—like

7.8

रसोऽहमप्सु कौन्तेय प्रभास्मि शशिसूर्ययो: ।
प्रणव: सर्ववेदेषु शब्द: खे पौरुषं नृषु ॥ ८ ॥

raso 'ham apsu kaunteya prabhāsmi śhaśhi-sūryayoḥ
praṇavaḥ sarva-vedeṣhu śhabdaḥ khe pauruṣhaṁ nṛiṣhu || 8 ||

I am the taste in water, O son of Kunti, and the radiance of the sun and the moon. I am the sacred syllable Om in the Vedic mantras; I am the sound in ether, and the ability in humans.

Word meanings

rasaḥ—taste; aham—I; apsu—in water; kaunteya—Arjun, the son of Kunti; prabhā—the radiance; asmi—I am; śhaśhi-sūryayoḥ—of the moon and the sun; praṇavaḥ—the sacred syllable Om; sarva—in all; vedeṣhu—Vedas; śhabdaḥ—sound; khe—in ether; pauruṣham—ability; nṛiṣhu—in humans

7.9

पुण्यो गन्ध: पृथिव्यां च तेजश्चास्मि विभावसौ ।
जीवनं सर्वभूतेषु तपश्चास्मि तपस्विषु ॥ ९ ॥

puṇyo gandhaḥ pṛithivyāṁ cha tejaśh chāsmi vibhāvasau
jīvanaṁ sarva-bhūteṣhu tapaśh chāsmi tapasviṣhu || 9 ||

I am the pure fragrance of the Earth, and the brilliance in fire. I am the life-force in all beings, and the penance of the ascetics.

Word meanings

puṇyaḥ—pure; gandhaḥ—fragrance; pṛithivyām—of the earth; cha—and; tejaḥ—brilliance; cha—and; asmi—I am; vibhāvasau—in the fire; jīvanam—the life-force; sarva—in all; bhūteṣhu—beings; tapaḥ—penance; cha—and; asmi—I am; tapasviṣhu—of the ascetics

7.10

बीजं मां सर्वभूतानां विद्धि पार्थ सनातनम् ।
बुद्धिर्बुद्धिमतामस्मि तेजस्तेजस्विनामहम् ॥ १० ॥

bījaṁ māṁ sarva-bhūtānāṁ viddhi pārtha sanātanam
buddhir buddhimatām asmi tejas tejasvinām aham || 10 ||

O Arjun, know that I am the eternal seed of all beings. I am the intellect of the intelligent, and the splendor of the glorious.

Word meanings

bījam—the seed; mām—me; sarva-bhūtānām—of all beings; viddhi—know; pārtha—Arjun, the son of Pritha; sanātanam—the eternal; buddhiḥ—intellect; buddhi-matām—of the intelligent; asmi—(I) am; tejaḥ—splendor; tejasvinām—of the splendid; aham—I

7.11

बलं बलवतां चाहं कामरागविवर्जितम् ।
धर्माविरुद्धो भूतेषु कामोऽस्मि भरतर्षभ ॥ ११ ॥

balaṁ balavatāṁ chāhaṁ kāma-rāga-vivarjitam
dharmāviruddho bhūteṣhu kāmo 'smi bharatarṣhabha || 11 ||

O best of the Bharatas, in strong persons, I am their strength devoid of desire and passion. I am sexual activity not conflicting with virtue or scriptural injunctions.

Word meanings

balam—strength; bala-vatām—of the strong; cha—and; aham—I; kāma—desire; rāga—passion; vivarjitam—devoid of; dharma-aviruddhaḥ—not conflicting with dharma; bhūteṣhu—in all beings; kāmaḥ—sexual activity; asmi—(I) am; bharata-ṛiṣhabha—Arjun, the best of the Bharats

7.12

ये चैव सात्त्विका भावा राजसास्तामसाश्च ये ।
मत्त एवेति तान्विद्धि न त्वहं तेषु ते मयि ॥ १२ ॥

ye chaiva sāttvikā bhāvā rājasās tāmasāśh cha ye
matta eveti tān viddhi na tvahaṁ teṣhu te mayi || 12 ||

The three states of material existence—goodness, passion, and ignorance—are manifested by My energy. They are in Me, but I am beyond them.

Word meanings

ye—whatever; cha—and; eva—certainly; sāttvikāḥ—in the mode of goodness; bhāvāḥ—states of material existence; rājasāḥ—in the mode of passion; tāmasāḥ—in the mode of ignorance; cha—and; ye—whatever; mattaḥ—from me; eva—certainly; iti—thus; tān—those; viddhi—know; na—not; tu—but; aham—I; teṣhu—in them; te—they; mayi—in me

7.13

त्रिभिर्गुणमयैर्भावैरेभि: सर्वमिदं जगत् ।
मोहितं नाभिजानाति मामेभ्य: परमव्ययम् ॥ १३ ॥

tribhir guṇa-mayair bhāvair ebhiḥ sarvam idaṁ jagat
mohitaṁ nābhijānāti māmebhyaḥ param avyayam || 13 ||

Deluded by the three modes of Maya, people in this world are unable to know Me, the imperishable and eternal.

Word meanings

tribhiḥ—by three; guṇa-mayaiḥ—consisting of the modes of material nature; bhāvaiḥ—states; ebhiḥ—all these; sarvam—whole; idam—this; jagat—universe; mohitam—deluded; na—not; abhijānāti—know; mām—me; ebhyaḥ—these; param—the supreme; avyayam—imperishable

7.14

दैवी ह्येषा गुणमयी मम माया दुरत्यया ।
मामेव ये प्रपद्यन्ते मायामेतां तरन्ति ते ॥ १४ ॥

daivī hyeṣhā guṇa-mayī mama māyā duratyayā
mām eva ye prapadyante māyām etāṁ taranti te || 14 ||

My divine energy Maya, consisting of the three modes of nature, is very difficult to overcome. But those who surrender unto Me cross over it easily.

Word meanings

daivī—divine; hi—certainly; eṣhā—this; guṇa-mayī—consisting of the three modes of nature; mama—my; māyā—God's external energy; duratyayā—very difficult to overcome; mām—unto me; eva—certainly; ye—who; prapadyante—surrender; māyām etām—this Maya; taranti—cross over; te—they

7.15

न मां दुष्कृतिनो मूढा: प्रपद्यन्ते नराधमा: ।
माययापहृतज्ञाना आसुरं भावमाश्रिता: ॥ १५ ॥

na māṁ duṣhkṛitino mūḍhāḥ prapadyante narādhamāḥ
māyayāpahṛita-jñānā āsuraṁ bhāvam āśhritāḥ || 15 ||

Four kinds of people do not surrender unto Me—those ignorant of knowledge, those who lazily follow their lower nature though capable of knowing Me, those with deluded intellect, and those with a demoniac nature.

Word meanings

na—not; mām—unto me; duṣhkṛitinaḥ—the evil doers; mūḍhāḥ—the ignorant; prapadyante—surrender; nara-adhamāḥ—one who lazily follows one's lower nature; māyayā—by God's material energy; apahṛita jñānāḥ—those with deluded intellect; āsuram—demoniac; bhāvam—nature; āśhritāḥ—surrender

7.16

चतुर्विधा भजन्ते मां जना: सुकृतिनोऽर्जुन ।
आर्तो जिज्ञासुरर्थार्थी ज्ञानी च भरतर्षभ ॥ १६ ॥

chatur-vidhā bhajante māṁ janāḥ sukṛitino 'rjuna
ārto jijñāsur arthārthī jñānī cha bharatarṣhabha || 16 ||

O best amongst the Bharatas, four kinds of pious people engage in My devotion—the distressed, the seekers of knowledge, the seekers of worldly possessions, and those who are situated in knowledge.

Word meanings

chatuḥ-vidhāḥ—four kinds; bhajante—worship; mām—me; janāḥ—people; su-kṛitinaḥ—those who are pious; arjuna—Arjun; ārtaḥ—the distressed; jijñāsuḥ—the seekers of knowledge; artha-arthī—the seekers of material gain; jñānī—those who are situated in knowledge; cha—and; bharata-ṛiṣhabha—The best amongst the Bharatas, Arjun

7.17

तेषां ज्ञानी नित्ययुक्त एकभक्तिर्विशिष्यते ।
प्रियो हि ज्ञानिनोऽत्यर्थमहं स च मम प्रिय: ॥ १७ ॥

teṣhāṁ jñānī nitya-yukta eka-bhaktir viśhiṣhyate
priyo hi jñānino 'tyartham ahaṁ sa cha mama priyaḥ || 17 ||

Amongst these, I consider them to be the highest, who worship Me with knowledge, and are steadfastly and exclusively devoted to Me. I am very dear to them and they are very dear to Me.

Word meanings

teṣhām—amongst these; jñānī—those who are situated in knowledge; nitya-yuktaḥ—ever steadfast; eka—exclusively; bhaktiḥ—devotion; viśhiṣhyate—highest; priyaḥ—very dear; hi—certainly; jñāninaḥ—to the person in knowledge; atyartham—highly; aham—I; saḥ—he; cha—and; mama—to me; priyaḥ—very dear

7.18

उदारा: सर्व एवैते ज्ञानी त्वात्मैव मे मतम् ।
आस्थित: स हि युक्तात्मा मामेवानुत्तमां गतिम् ॥ १८ ॥

udārāḥ sarva evaite jñānī tvātmaiva me matam
āsthitaḥ sa hi yuktātmā mām evānuttamāṁ gatim || 18 ||

All those who are devoted to Me are indeed noble. But those in knowledge, who are of steadfast mind, whose intellect is merged in Me, and who have made Me alone as their supreme goal, I consider as My very self.

Word meanings

udārāḥ—noble; sarve—all; eva—indeed; ete—these; jñānī—those in knowledge; tu—but; ātmā eva—my very self; me—my; matam—opinion; āsthitaḥ—situated; saḥ—he; hi—certainly; yukta-ātmā—those who are united; mām—in me; eva—certainly; anuttamām—the supreme; gatim—goal

7.19

बहूनां जन्मनामन्ते ज्ञानवान्मां प्रपद्यते ।
वासुदेव: सर्वमिति स महात्मा सुदुर्लभ: ॥ १९ ॥

bahūnāṁ janmanām ante jñānavān māṁ prapadyate
vāsudevaḥ sarvam iti sa mahātmā su-durlabhaḥ || 19 ||

After many births of spiritual practice, one who is endowed with knowledge surrenders unto Me, knowing Me to be all that is. Such a great soul is indeed very rare.

Word meanings

bahūnām—many; janmanām—births; ante—after; jñāna-vān—one who is endowed with knowledge; mām—unto me; prapadyate—surrenders; vāsudevaḥ—Shree Krishna, the son of Vasudev; sarvam—all; iti—that; saḥ—that; mahā-ātmā—great soul; su-durlabhaḥ—very rare

7.20

कामैस्तैस्तैर्हृतज्ञाना: प्रपद्यन्तेऽन्यदेवता: ।
तं तं नियममास्थाय प्रकृत्या नियता: स्वया ॥ २० ॥

kāmais tais tair hṛita-jñānāḥ prapadyante 'nya-devatāḥ
taṁ taṁ niyamam āsthāya prakṛityā niyatāḥ svayā || 20 ||

Those whose knowledge has been carried away by material desires surrender to the celestial gods. Following their own nature, they worship the devatās , practicing rituals meant to propitiate these celestial personalities.

Word meanings

kāmaiḥ—by material desires; taiḥ taiḥ—by various; hṛita-jñānāḥ—whose knowledge has been carried away; prapadyante—surrender; anya—to other; devatāḥ—celestial gods; tam tam—the various; niyamam—rules and regulations; āsthāya—following; prakṛityā—by nature; niyatāḥ—controlled; svayā—by their own

7.21

यो यो यां यां तनुं भक्त: श्रद्धयार्चितुमिच्छति ।
तस्य तस्याचलां श्रद्धां तामेव विदधाम्यहम् ॥ २१ ॥

yo yo yāṁ yāṁ tanuṁ bhaktaḥ śhraddhayārchitum ichchhati
tasya tasyāchalāṁ śhraddhāṁ tām eva vidadhāmyaham || 21 ||

Whatever celestial form a devotee seeks to worship with faith, I steady the faith of such a devotee in that form.

Word meanings

yaḥ yaḥ—whoever; yām yām—whichever; tanum—form; bhaktaḥ—devotee; śhraddhayā—with faith; architum—to worship; ichchhati—desires; tasya tasya—to him; achalām—steady; śhraddhām—faith; tām—in that; eva—certainly; vidadhāmi—bestow; aham—I

7.22

स तया श्रद्धया युक्तस्तस्याराधनमीहते ।
लभते च तत: कामान्मयैव विहितान्हि तान् ॥ २२ ॥

sa tayā śhraddhayā yuktas tasyārādhanam īhate
labhate cha tataḥ kāmān mayaiva vihitān hi tān || 22 ||

Endowed with faith, the devotee worships a particular celestial god and obtains the objects of desire. But in reality, I alone arrange these benefits.

Word meanings

saḥ—he; tayā—with that; śhraddhayā—faith; yuktaḥ—endowed with; tasya—of that; ārādhanam—worship; īhate—tries to engage in; labhate—obtains; cha—and; tataḥ—from that; kāmān—desires; mayā—by me; eva—alone; vihitān—granted; hi—certainly; tān—those

7.23

अन्तवत्तु फलं तेषां तद्भवत्यल्पमेधसाम् ।
देवान्देवयजो यान्ति मद्भक्ता यान्ति मामपि ॥ २३ ॥

antavat tu phalaṁ teṣhāṁ tad bhavatyalpa-medhasām
devān deva-yajo yānti mad-bhaktā yānti mām api || 23 ||

But the fruit gained by these people of little understanding is perishable. Those who worship the celestial gods go to the celestial abodes, while My devotees come to Me.

Word meanings

anta-vat—perishable; tu—but; phalam—fruit; teṣhām—by them; tat—that; bhavati—is; alpa-medhasām—people of little understanding; devān—to the celestial gods; deva-yajaḥ—the worshipers of the celestial gods; yānti—go; mat—my; bhaktāḥ—devotees; yānti—go; mām—to me; api—whereas

7.24

अव्यक्तं व्यक्तिमापन्नं मन्यन्ते मामबुद्धय: ।
परं भावमजानन्तो ममाव्ययमनुत्तमम् ॥ २४ ॥

avyaktaṁ vyaktim āpannaṁ manyante mām abuddhayaḥ
paraṁ bhāvam ajānanto mamāvyayam anuttamam || 24 ||

The less intelligent think that I, the Supreme Lord Shree Krishna, was formless earlier and have now assumed this personality. They do not understand the imperishable exalted nature of My personal form.

Word meanings

avyaktam—formless; vyaktim—possessing a personality; āpannam—to have assumed; manyante—think; mām—me; abuddhayaḥ—less intelligent; param—Supreme; bhāvam—nature; ajānantaḥ—not understanding; mama—my; avyayam—imperishable; anuttamam—excellent

7.25

नाहं प्रकाश: सर्वस्य योगमायासमावृत: ।
मूढोऽयं नाभिजानाति लोको मामजमव्ययम् ॥ २५ ॥

nāhaṁ prakāśhaḥ sarvasya yoga-māyā-samāvṛitaḥ
mūḍho 'yaṁ nābhijānāti loko mām ajam avyayam || 25 ||

I am not manifest to everyone, being veiled by My divine Yogmaya energy. Hence, those without knowledge do not know that I am without birth and changeless.

Word meanings

na—not; aham—I; prakāśhaḥ—manifest; sarvasya—to everyone; yoga-māyā—God's supreme (divine) energy; samāvṛitaḥ—veiled; mūḍhaḥ—deluded; ayam—these; na—not; abhijānāti—know; lokaḥ—persons; mām—me; ajam—unborn; avyayam—immutable

7.26

वेदाहं समतीतानि वर्तमानानि चार्जुन ।
भविष्याणि च भूतानि मां तु वेद न कश्चन ॥ २६ ॥

vedāhaṁ samatītāni vartamānāni chārjuna
bhaviṣhyāṇi cha bhūtāni māṁ tu veda na kaśhchana || 26 ||

O Arjun, I know of past, present, and future, and I also know all living beings; but Me no one knows.

Word meanings

veda—know; aham—I; samatītāni—the past; vartamānāni—the present; cha—and; arjuna—Arjun; bhaviṣhyāṇi—the future; cha—also; bhūtāni—all living beings; mām—me; tu—but; veda—knows; na kaśhchana—no one

7.27

इच्छाद्वेषसमुत्थेन द्वन्द्वमोहेन भारत ।
सर्वभूतानि सम्मोहं सर्गे यान्ति परन्तप ॥ २७ ॥

ichchhā-dveṣha-samutthena dvandva-mohena bhārata
sarva-bhūtāni sammohaṁ sarge yānti parantapa || 27 ||

O descendant of Bharat, the dualities of desire and aversion arise from illusion. O conqueror of enemies, all living beings in the material realm are deluded by these.

Word meanings

ichchhā—desire; dveṣha—aversion; samutthena—arise from; dvandva—of duality; mohena—from the illusion; bhārata—Arjun, descendant of Bharat; sarva—all; bhūtāni—living beings; sammoham—into delusion; sarge—since birth; yānti—enter; parantapa—Arjun, conqueror of enemies

7.28

येषां त्वन्तगतं पापं जनानां पुण्यकर्मणाम् ।
ते द्वन्द्वमोहनिर्मुक्ता भजन्ते मां दृढव्रता: ॥ २८ ॥

yeṣhāṁ tvanta-gataṁ pāpaṁ janānāṁ puṇya-karmaṇām
te dvandva-moha-nirmuktā bhajante māṁ dṛiḍha-vratāḥ || 28 ||

But persons, whose sins have been destroyed by engaging in pious activities, become free from the illusion of dualities. Such persons worship Me with determination.

Word meanings

yeṣhām—whose; tu—but; anta-gatam—completely destroyed; pāpam—sins; janānām—of persons; puṇya—pious; karmaṇām—activities; te—they; dvandva—of dualities; moha—illusion; nirmuktāḥ—free from; bhajante—worship; mām—Me; dṛiḍha-vratāḥ—with determination

7.29

जरामरणमोक्षाय मामाश्रित्य यतन्ति ये ।
ते ब्रह्म तद्विदु: कृत्स्नमध्यात्मं कर्म चाखिलम् ॥ २९ ॥

jarā-maraṇa-mokṣhāya mām āśhritya yatanti ye
te brahma tadviduḥ kṛitsnam adhyātmaṁ karma chākhilam || 29 ||

Those who take shelter in Me, striving for liberation from old-age and death, come to know the Brahman, the individual self, and the entire field of karmic action.

Word meanings

jarā—from old age; maraṇa—and death; mokṣhāya—for liberation; mām—me; āśhritya—take shelter in; yatanti—strive; ye—who; te—they; brahma—Brahman; tat—that; viduḥ—know; kṛitsnam—everything; adhyātmam—the individual self; karma—karmic action; cha—and; akhilam—entire

7.30

साधिभूताधिदैवं मां साधियज्ञं च ये विदु: ।
प्रयाणकालेऽपि च मां ते विदुर्युक्तचेतस: ॥ ३० ॥

sādhibhūtādhidaivaṁ māṁ sādhiyajñaṁ cha ye viduḥ
prayāṇa-kāle 'pi cha māṁ te vidur yukta-chetasaḥ || 30 ||

Those who know Me as the governing principle of the adhibhūta (field of matter) and the adhidaiva (the celestial gods), and as adhiyajña (the Lord of all sacrificial performances), such enlightened souls are in full consciousness of Me even at the time of death.

Word meanings

sa-adhibhūta—governing principle of the field of matter; adhidaivam—governing principle of the celestial gods; mām—me; sa-adhiyajñam—governing principle of the Lord of all sacrificial performances; cha—and; ye—who; viduḥ—know; prayāṇa—of death; kāle—at the time; api—even; cha—and; mām—me; te—they; viduḥ—know; yukta-chetasaḥ—in full consciousness of me

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8. Akshara Brahma Yoga

अक्षरब्रह्मयोग · The Yoga of the Imperishable Absolute · 23 verses

8.1-2

अर्जुन उवाच ।
किं तद्ब्रह्म किमध्यात्मं किं कर्म पुरुषोत्तम ।
अधिभूतं च किं प्रोक्तमधिदैवं किमुच्यते ॥ १ ॥
अधियज्ञ: कथं कोऽत्र देहेऽस्मिन्मधुसूदन ।
प्रयाणकाले च कथं ज्ञेयोऽसि नियतात्मभि: ॥ २ ॥

arjuna uvācha
kiṁ tad brahma kim adhyātmaṁ kiṁ karma puruṣhottama
adhibhūtaṁ cha kiṁ proktam adhidaivaṁ kim uchyate || 1 ||
adhiyajñaḥ kathaṁ ko 'tra dehe 'smin madhusūdana
prayāṇa-kāle cha kathaṁ jñeyo 'si niyatātmabhiḥ || 2 ||

Arjun said: O Supreme Lord, what is Brahman (Absolute Reality), what is adhyatma (the individual soul), and what is karma? What is said to be adhibhuta , and who is said to be Adhidaiva ? Who is Adhiyajna in the body and how is He the Adhiyajna ? O Krishna, how are You to be known at the time of death by those of steadfast mind?

Word meanings

arjunaḥ uvācha—Arjun said; kim—what; tat—that; brahma—Brahman; kim—what; adhyātmam—the individual soul; kim—what; karma—the principle of karma; puruṣha-uttama—Shree Krishna, the Supreme Divine Personality; adhibhūtam—the material manifestation; cha—and; kim—what; proktam—is called; adhidaivam—the Lord of the celestial gods; kim—what; uchyate—is called; adhiyajñaḥ—the Lord all sacrificial performances; katham—how; kaḥ—who; atra—here; dehe—in body; asmin—this; madhusūdana—Shree Krishna, the killer of the demon named Madhu; prayāṇa-kāle—at the time of death; cha—and; katham—how; jñeyaḥ—to be known; asi—are (You); niyata-ātmabhiḥ—by those of steadfast mind

8.3

श्रीभगवानुवाच ।
अक्षरं ब्रह्म परमं स्वभावोऽध्यात्ममुच्यते ।
भूतभावोद्भवकरो विसर्ग: कर्मसञ्ज्ञित: ॥ ३ ॥

śhrī bhagavān uvācha
akṣharaṁ brahma paramaṁ svabhāvo 'dhyātmam uchyate
bhūta-bhāvodbhava-karo visargaḥ karma-sanjñitaḥ || 3 ||

The Lord said: The Supreme Indestructible Entity is called Brahman; one's own self is called adhyatma . Actions pertaining to the material personality of living beings, and its development are called karma, or fruitive activities.

Word meanings

śhrī-bhagavān uvācha—the Lord said; akṣharam—indestructible; brahma—Brahman; paramam—the Supreme; svabhāvaḥ—nature; adhyātmam—one's own self; uchyate—is called; bhūta-bhāva-udbhava-karaḥ—actions pertaining to the material personality of living beings, and its development; visargaḥ—creation; karma—fruitive activities; sanjñitaḥ—are called

8.4

अधिभूतं क्षरो भाव: पुरुषश्चाधिदैवतम् ।
अधियज्ञोऽहमेवात्र देहे देहभृतां वर ॥ ४ ॥

adhibhūtaṁ kṣharo bhāvaḥ puruṣhaśh chādhidaivatam
adhiyajño 'ham evātra dehe deha-bhṛitāṁ vara || 4 ||

O best of the embodied souls, the physical manifestation that is constantly changing is called adhibhūta ; the universal form of God, which presides over the celestial gods in this creation, is called Adhidaiva ; I, who dwell in the heart of every living being, am called Adhiyajna , or the Lord of all sacrifices.

Word meanings

adhibhūtam—the ever changing physical manifestation; kṣharaḥ—perishable; bhāvaḥ—nature; puruṣhaḥ—the cosmic personality of God, encompassing the material creation; cha—and; adhidaivatam—the Lord of the celestial gods; adhiyajñaḥ—the Lord of all sacrifices; aham—I; eva—certainly; atra—here; dehe—in the body; deha-bhṛitām—of the embodied; vara—O best

8.5

अन्तकाले च मामेव स्मरन्मुक्त्वा कलेवरम् ।
य: प्रयाति स मद्भावं याति नास्त्यत्र संशय: ॥ ५ ॥

anta-kāle cha mām eva smaran muktvā kalevaram
yaḥ prayāti sa mad-bhāvaṁ yāti nāstyatra sanśhayaḥ || 5 ||

Those who relinquish the body while remembering Me at the moment of death will come to Me. There is certainly no doubt about this.

Word meanings

anta-kāle—at the time of death; cha—and; mām—Me; eva—alone; smaran—remembering; muktvā—relinquish; kalevaram—the body; yaḥ—who; prayāti—goes; saḥ—he; mat-bhāvam—godlike nature; yāti—achieves; na—no; asti—there is; atra—here; sanśhayaḥ—doubt

8.6

यं यं वापि स्मरन्भावं त्यजत्यन्ते कलेवरम् ।
तं तमेवैति कौन्तेय सदा तद्भावभावित: ॥ ६ ॥

yaṁ yaṁ vāpi smaran bhāvaṁ tyajatyante kalevaram
taṁ tam evaiti kaunteya sadā tad-bhāva-bhāvitaḥ || 6 ||

Whatever one remembers upon giving up the body at the time of death, O son of Kunti, one attains that state, being always absorbed in such contemplation.

Word meanings

yam yam—whatever; vā—or; api—even; smaran—remembering; bhāvam—remembrance; tyajati—gives up; ante—in the end; kalevaram—the body; tam—to that; tam—to that; eva—certainly; eti—gets; kaunteya—Arjun, the son of Kunti; sadā—always; tat—that; bhāva-bhāvitaḥ—absorbed in contemplation

8.7

तस्मात्सर्वेषु कालेषु मामनुस्मर युध्य च ।
मय्यर्पितमनोबुद्धिर्मामेवैष्यस्यसंशयम् ॥ ७ ॥

tasmāt sarveṣhu kāleṣhu mām anusmara yudhya cha
mayyarpita-mano-buddhir mām evaiṣhyasyasanśhayam || 7 ||

Therefore, always remember Me and also do your duty of fighting the war. With mind and intellect surrendered to Me, you will definitely attain Me; of this, there is no doubt.

Word meanings

tasmāt—therefore; sarveṣhu—in all; kāleṣhu—times; mām—Me; anusmara—remember; yudhya—fight; cha—and; mayi—to Me; arpita—surrender; manaḥ—mind; buddhiḥ—intellect; mām—to Me; eva—surely; eṣhyasi—you shall attain; asanśhayaḥ—without a doubt

8.8

अभ्यासयोगयुक्तेन चेतसा नान्यगामिना ।
परमं पुरुषं दिव्यं याति पार्थानुचिन्तयन् ॥ ८ ॥

abhyāsa-yoga-yuktena chetasā nānya-gāminā
paramaṁ puruṣhaṁ divyaṁ yāti pārthānuchintayan || 8 ||

With practice, O Parth, when you constantly engage the mind in remembering Me, the Supreme Divine Personality, without deviating, you will certainly attain Me.

Word meanings

abhyāsa-yoga—by practice of yog; yuktena—being constantly engaged in remembrance; chetasā—by the mind; na anya-gāminā—without deviating; paramam puruṣham—the Supreme Divine Personality; divyam—divine; yāti—one attains; pārtha—Arjun, the son of Pritha; anuchintayan—constant remembrance

8.9-10

कविं पुराणमनुशासितार
मणोरणीयांसमनुस्मरेद्य: ।
सर्वस्य धातारमचिन्त्यरूप
मादित्यवर्णं तमस: परस्तात् ॥ ९ ॥
प्रयाणकाले मनसाचलेन
भक्त्या युक्तो योगबलेन चैव ।
भ्रुवोर्मध्ये प्राणमावेश्य सम्यक्
स तं परं पुरुषमुपैति दिव्यम् ॥ १० ॥

kaviṁ purāṇam anuśhāsitāram
aṇor aṇīyānsam anusmared yaḥ
sarvasya dhātāram achintya-rūpam
āditya-varṇaṁ tamasaḥ parastāt || 9 ||
prayāṇa-kāle manasāchalena
bhaktyā yukto yoga-balena chaiva
bhruvor madhye prāṇam āveśhya samyak
sa taṁ paraṁ puruṣham upaiti divyam || 10 ||

God is Omniscient, the most ancient One, the Controller, subtler than the subtlest, the Support of all, and the possessor of an inconceivable divine form; He is brighter than the sun, and beyond all darkness of ignorance. One who at the time of death, with unmoving mind attained by the practice of Yog, fixes the prāṇ (life-airs) between the eyebrows, and steadily remembers the Divine Lord with great devotion, certainly attains Him.

Word meanings

kavim—poet; purāṇam—ancient; anuśhāsitāram—the Controller; aṇoḥ—than the atom; aṇīyānsam—smaller; anusmaret—always remembers; yaḥ—who; sarvasya—of everything; dhātāram—the support; achintya—inconceivable; rūpam—divine form; āditya-varṇam—effulgent like the sun; tamasaḥ—to the darkness of ignorance; parastāt—beyond; prayāṇa-kāle—at the time of death; manasā—mind; achalena—steadily; bhaktyā—remembering with great devotion; yuktaḥ—united; yoga-balena—through the power of yog; cha—and; eva—certainly; bhruvoḥ—the two eyebrows; madhye—between; prāṇam—life-airs; āveśhya—fixing; samyak—completely; saḥ—he; tam—him; param puruṣham—the Supreme Divine Lord; upaiti—attains; divyam—divine

8.11

यदक्षरं वेदविदो वदन्ति
विशन्ति यद्यतयो वीतरागा: ।
यदिच्छन्तो ब्रह्मचर्यं चरन्ति
तत्ते पदं संग्रहेण प्रवक्ष्ये ॥ ११ ॥

yad akṣharaṁ veda-vido vadanti
viśhanti yad yatayo vīta-rāgāḥ
yad ichchhanto brahmacharyaṁ charanti
tat te padaṁ saṅgraheṇa pravakṣhye || 11 ||

Scholars of the Vedas describe Him as Imperishable; great ascetics practice the vow of celibacy and renounce worldly pleasures to enter into Him. I shall now explain to you briefly the path to that goal.

Word meanings

yat—which; akṣharam—Imperishable; veda-vidaḥ—scholars of the Vedas; vadanti—describe; viśhanti—enter; yat—which; yatayaḥ—great ascetics; vīta-rāgāḥ—free from attachment; yat—which; ichchhantaḥ—desiring; brahmacharyam—celibacy; charanti—practice; tat—that; te—to you; padam—goal; saṅgraheṇa—briefly; pravakṣhye—I shall explain

8.12

सर्वद्वाराणि संयम्य मनो हृदि निरुध्य च ।
मूर्ध्न्याधायात्मन: प्राणमास्थितो योगधारणाम् ॥ १२ ॥

sarva-dvārāṇi sanyamya mano hṛidi nirudhya cha
mūrdhnyādhāyātmanaḥ prāṇam āsthito yoga-dhāraṇām || 12 ||

Restraining all the gates of the body and fixing the mind in the heart region, and then drawing the life-breath to the head, one should get established in steadfast yogic concentration.

Word meanings

sarva-dvārāṇi—all gates; sanyamya—restraining; manaḥ—the mind; hṛidi—in the heart region; nirudhya—confining; cha—and; mūrdhni—in the head; ādhāya—establish; ātmanaḥ—of the self; prāṇam—the life breath; āsthitaḥ—situated (in); yoga-dhāraṇām—the yogic concentration

8.13

ओमित्येकाक्षरं ब्रह्म व्याहरन्मामनुस्मरन् ।
य: प्रयाति त्यजन्देहं स याति परमां गतिम् ॥ १३ ॥

oṁ ityekākṣharaṁ brahma vyāharan mām anusmaran
yaḥ prayāti tyajan dehaṁ sa yāti paramāṁ gatim || 13 ||

One who departs from the body while remembering Me, the Supreme Personality, and chanting the syllable Om, will attain the supreme goal.

Word meanings

om—sacred syllable representing the formless aspect of God; iti—thus; eka-akṣharam—one-syllabled; brahma—the Absolute Truth; vyāharan—chanting; mām—Me (Shree Krishna); anusmaran—remembering; yaḥ—who; prayāti—departs; tyajan—quitting; deham—the body; saḥ—he; yāti—attains; paramām—the supreme; gatim—goal

8.14

अनन्यचेता: सततं यो मां स्मरति नित्यश: ।
तस्याहं सुलभ: पार्थ नित्ययुक्तस्य योगिन: ॥ १४ ॥

ananya-chetāḥ satataṁ yo māṁ smarati nityaśhaḥ
tasyāhaṁ sulabhaḥ pārtha nitya-yuktasya yoginaḥ || 14 ||

O Parth, for those yogis who always think of Me with exclusive devotion, I am easily attainable because of their constant absorption in Me.

Word meanings

ananya-chetāḥ—without deviation of the mind; satatam—always; yaḥ—who; mām—Me; smarati—remembers; nityaśhaḥ—regularly; tasya—to him; aham—I; su-labhaḥ—easily attainable; pārtha—Arjun, the son of Pritha; nitya—constantly; yuktasya—engaged; yoginaḥ—of the yogis

8.15

मामुपेत्य पुनर्जन्म दु:खालयमशाश्वतम् ।
नाप्नुवन्ति महात्मान: संसिद्धिं परमां गता: ॥ १५ ॥

mām upetya punar janma duḥkhālayam aśhāśhvatam
nāpnuvanti mahātmānaḥ sansiddhiṁ paramāṁ gatāḥ || 15 ||

Having attained Me, the great souls are no more subject to rebirth in this world, which is transient and full of misery, because they have attained the highest perfection.

Word meanings

mām—Me; upetya—having attained; punaḥ—again; janma—birth; duḥkha-ālayam—place full of miseries; aśhāśhvatam—temporary; na—never; āpnuvanti—attain; mahā-ātmānaḥ—the great souls; sansiddhim—perfection; paramām—highest; gatāḥ—having achieved

8.16

आब्रह्मभुवनाल्लोका: पुनरावर्तिनोऽर्जुन ।
मामुपेत्य तु कौन्तेय पुनर्जन्म न विद्यते ॥ १६ ॥

ā-brahma-bhuvanāl lokāḥ punar āvartino 'rjuna
mām upetya tu kaunteya punar janma na vidyate || 16 ||

In all the worlds of this material creation, up to the highest abode of Brahma, you will be subject to rebirth, O Arjun. But on attaining My Abode, O son of Kunti, there is no further rebirth.

Word meanings

ā-brahma-bhuvanāt—up to the abode of Brahma; lokāḥ—worlds; punaḥ āvartinaḥ—subject to rebirth; arjuna—Arjun; mām—Mine; upetya—having attained; tu—but; kaunteya—Arjun, the son of Kunti; punaḥ janma—rebirth; na—never; vidyate—is

8.17

सहस्रयुगपर्यन्तमहर्यद्ब्रह्मणो विदु: ।
रात्रिं युगसहस्रान्तां तेऽहोरात्रविदो जना: ॥ १७ ॥

sahasra-yuga-paryantam ahar yad brahmaṇo viduḥ
rātriṁ yuga-sahasrāntāṁ te 'ho-rātra-vido janāḥ || 17 ||

One day of Brahma ( kalp ) lasts a thousand cycles of the four ages ( mahā yug ) and his night also extends for the same span of time. The wise who know this understand the reality about day and night.

Word meanings

sahasra—one thousand; yuga—age; paryantam—until; ahaḥ—one day; yat—which; brahmaṇaḥ—of Brahma; viduḥ—know; rātrim—night; yuga-sahasra-antām—lasts one thousand yugas; te—they; ahaḥ-rātra-vidaḥ—those who know this day and night; janāḥ—people

8.18

अव्यक्ताद्व्यक्तय: सर्वा: प्रभवन्त्यहरागमे ।
रात्र्यागमे प्रलीयन्ते तत्रैवाव्यक्तसञ्ज्ञके ॥ १८ ॥

avyaktād vyaktayaḥ sarvāḥ prabhavantyahar-āgame
rātryāgame pralīyante tatraivāvyakta-sanjñake || 18 ||

At the advent of Brahma's day, all living beings emanate from the unmanifest source. And at the fall of his night, all embodied beings again merge into their unmanifest source.

Word meanings

avyaktāt—from the unmanifested; vyaktayaḥ—the manifested; sarvāḥ—all; prabhavanti—emanate; ahaḥ-āgame—at the advent of Brahma's day; rātri-āgame—at the fall of Brahma's night; pralīyante—they dissolve; tatra—into that; eva—certainly; avyakta-sanjñake—in that which is called the unmanifest

8.19

भूतग्राम: स एवायं भूत्वा भूत्वा प्रलीयते ।
रात्र्यागमेऽवश: पार्थ प्रभवत्यहरागमे ॥ १९ ॥

bhūta-grāmaḥ sa evāyaṁ bhūtvā bhūtvā pralīyate
rātryāgame 'vaśhaḥ pārtha prabhavatyahar-āgame || 19 ||

Multitudes of beings repeatedly take birth with the advent of Brahma's day, and are reabsorbed on the arrival of the cosmic night, to manifest again automatically on the advent of the next cosmic day.

Word meanings

bhūta-grāmaḥ—the multitude of beings; saḥ—these; eva—certainly; ayam—this; bhūtvā bhūtvā—repeatedly taking birth; pralīyate—dissolves; rātri-āgame—with the advent of night; avaśhaḥ—helpless; pārtha—Arjun, the son of Pritha; prabhavati—become manifest; ahaḥ-āgame—with the advent of day

8.20

परस्तस्मात्तु भावोऽन्योऽव्यक्तोऽव्यक्तात्सनातन: ।
य: स सर्वेषु भूतेषु नश्यत्सु न विनश्यति ॥ २० ॥

paras tasmāt tu bhāvo 'nyo 'vyakto 'vyaktāt sanātanaḥ
yaḥ sa sarveṣhu bhūteṣhu naśhyatsu na vinaśhyati || 20 ||

Transcendental to this manifest and unmanifest creation, there is yet another unmanifest eternal dimension. That realm does not cease even when all others do.

Word meanings

paraḥ—transcendental; tasmāt—than that; tu—but; bhāvaḥ—creation; anyaḥ—another; avyaktaḥ—unmanifest; avyaktāt—to the unmanifest; sanātanaḥ—eternal; yaḥ—who; saḥ—that; sarveṣhu—all; bhūteṣhu—in beings; naśhyatsu—cease to exist; na—never; vinaśhyati—is annihilated

8.21

अव्यक्तोऽक्षर इत्युक्तस्तमाहु: परमां गतिम् ।
यं प्राप्य न निवर्तन्ते तद्धाम परमं मम ॥ २१ ॥

avyakto 'kṣhara ityuktas tam āhuḥ paramāṁ gatim
yaṁ prāpya na nivartante tad dhāma paramaṁ mama || 21 ||

That unmanifest dimension is the supreme goal, and upon reaching it, one never returns to this mortal world. That is My Supreme Abode.

Word meanings

avyaktaḥ—unmanifest; akṣharaḥ—imperishable; iti—thus; uktaḥ—is said; tam—that; āhuḥ—is called; paramām—the supreme; gatim—destination; yam—which; prāpya—having reached; na—never; nivartante—come back; tat—that; dhāma—abode; paramam—the supreme; mama—My

8.22

पुरुष: स पर: पार्थ भक्त्या लभ्यस्त्वनन्यया ।
यस्यान्त:स्थानि भूतानि येन सर्वमिदं ततम् ॥ २२ ॥

puruṣhaḥ sa paraḥ pārtha bhaktyā labhyas tvananyayā
yasyāntaḥ-sthāni bhūtāni yena sarvam idaṁ tatam || 22 ||

The Supreme Divine Personality is greater than all that exists. Although He is all-pervading and all living beings are situated in Him, yet He can be known only through devotion.

Word meanings

puruṣhaḥ—the Supreme Divine Personality; saḥ—he; paraḥ—greatest; pārtha—Arjun, the son of Pritha; bhaktyā—through devotion; labhyaḥ—is attainable; tu—indeed; ananyayā—without another; yasya—of whom; antaḥ-sthāni—situated within; bhūtāni—beings; yena—by whom; sarvam—all; idam—this; tatam—is pervaded

8.23-26

यत्र काले त्वनावृत्तिमावृत्तिं चैव योगिन: ।
प्रयाता यान्ति तं कालं वक्ष्यामि भरतर्षभ ॥ २३ ॥
अग्निर्ज्योतिरह: शुक्ल: षण्मासा उत्तरायणम् ।
तत्र प्रयाता गच्छन्ति ब्रह्म ब्रह्मविदो जना: ॥ २४ ॥
धूमो रात्रिस्तथा कृष्ण: षण्मासा दक्षिणायनम् ।
तत्र चान्द्रमसं ज्योतिर्योगी प्राप्य निवर्तते ॥ २५ ॥
शुक्लकृष्णे गती ह्येते जगत: शाश्वते मते ।
एकया यात्यनावृत्तिमन्ययावर्तते पुन: ॥ २६ ॥

yatra kāle tvanāvṛittim āvṛittiṁ chaiva yoginaḥ
prayātā yānti taṁ kālaṁ vakṣhyāmi bharatarṣhabha || 23 ||
agnir jyotir ahaḥ śhuklaḥ ṣhaṇ-māsā uttarāyaṇam
tatra prayātā gachchhanti brahma brahma-vido janāḥ || 24 ||
dhūmo rātris tathā kṛiṣhṇaḥ ṣhaṇ-māsā dakṣhiṇāyanam
tatra chāndramasaṁ jyotir yogī prāpya nivartate || 25 ||
śhukla-kṛiṣhṇe gatī hyete jagataḥ śhāśhvate mate
ekayā yātyanāvṛittim anyayāvartate punaḥ || 26 ||

I shall now describe to you the different paths of passing away from this world, O best of the Bharatas, one of which leads to liberation and the other leads to rebirth. Those who know the Supreme Brahman and who depart from this world, during the six months of the sun's northern course, the bright fortnight of the moon, and the bright part of the day, attain the supreme destination. The practitioners of Vedic rituals, who pass away during the six months of the sun's southern course, the dark fortnight of the moon, the time of smoke, the night, attain the celestial abodes. After enjoying celestial pleasures, they again return to the earth. These two, bright and dark paths, always exist in this world. The way of light leads to liberation and the way of darkness leads to rebirth.

Word meanings

yatra—where; kāle—time; tu—certainly; anāvṛittim—no return; āvṛittim—return; cha—and; eva—certainly; yoginaḥ—a yogi; prayātāḥ—having departed; yānti—attain; tam—that; kālam—time; vakṣhyāmi—I shall describe; bharata-ṛiṣhabha—Arjun, the best of the Bharatas; agniḥ—fire; jyotiḥ—light; ahaḥ—day; śhuklaḥ—the bright fortnight of the moon; ṣhaṭ-māsāḥ—six months; uttara-ayanam—the sun's northern course; tatra—there; prayātāḥ—departed; gachchhanti—go; brahma—Brahman; brahma-vidaḥ—those who know the Brahman; janāḥ—persons; dhūmaḥ—smoke; rātriḥ—night; tathā—and; kṛiṣhṇaḥ—the dark fortnight of the moon; ṣhaṭ-māsāḥ—six months; dakṣhiṇa-ayanam—the sun's southern course; tatra—there; chāndra-masam—lunar; jyotiḥ—light; yogī—a yogi; prāpya—attain; nivartate—comes back; śhukla—bright; kṛiṣhṇe—dark; gatī—paths; hi—certainly; ete—these; jagataḥ—of the material world; śhāśhvate—eternal; mate—opinion; ekayā—by one; yāti—goes; anāvṛittim—to non return; anyayā—by the other; āvartate—comes back; punaḥ—again

8.27

नैते सृती पार्थ जानन्योगी मुह्यति कश्चन ।
तस्मात्सर्वेषु कालेषु योगयुक्तो भवार्जुन ॥ २७ ॥

naite sṛitī pārtha jānan yogī muhyati kaśhchana
tasmāt sarveṣhu kāleṣhu yoga-yukto bhavārjuna || 27 ||

Yogis who know the secret of these two paths, O Parth, are never bewildered. Therefore, at all times be situated in Yog (union with God).

Word meanings

na—never; ete—these two; sṛitī—paths; pārtha—Arjun, the son of Pritha; jānan—knowing; yogī—a yogi; muhyati—bewildered; kaśhchana—any; tasmāt—therefore; sarveṣhu kāleṣhu—always; yoga-yuktaḥ—situated in Yog; bhava—be; arjuna—Arjun

8.28

वेदेषु यज्ञेषु तप:सु चैव
दानेषु यत्पुण्यफलं प्रदिष्टम् ।
अत्येति तत्सर्वमिदं विदित्वा
योगी परं स्थानमुपैति चाद्यम् ॥ २८ ॥

vedeṣhu yajñeṣhu tapaḥsu chaiva
dāneṣhu yat puṇya-phalaṁ pradiṣhṭam
atyeti tat sarvam idaṁ viditvā
yogī paraṁ sthānam upaiti chādyam || 28 ||

The yogis, who know this secret, gain merit far beyond the fruits of Vedic rituals, the study of the Vedas, performance of sacrifices, austerities, and charities. Such yogis reach the Supreme Abode.

Word meanings

vedeṣhu—in the study of the Vedas; yajñeṣhu—in performance of sacrifices; tapaḥsu—in austerities; cha—and; eva—certainly; dāneṣhu—in giving charities; yat—which; puṇya-phalam—fruit of merit; pradiṣhṭam—is gained; atyeti—surpasses; tat sarvam—all; idam—this; viditvā—having known; yogī—a yogi; param—Supreme; sthānam—Abode; upaiti—achieves; cha—and; ādyam—original

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9. Raja Vidya Raja Guhya Yoga

राजविद्याराजगुह्ययोग · The Yoga of Royal Knowledge and Royal Secret · 32 verses

9.1

श्रीभगवानुवाच ।
इदं तु ते गुह्यतमं प्रवक्ष्याम्यनसूयवे ।
ज्ञानं विज्ञानसहितं यज्ज्ञात्वा मोक्ष्यसेऽशुभात् ॥ १ ॥

śhrī bhagavān uvācha
idaṁ tu te guhyatamaṁ pravakṣhyāmyanasūyave
jñānaṁ vijñāna-sahitaṁ yaj jñātvā mokṣhyase 'śhubhāt || 1 ||

The Supreme Lord said: O Arjun, because you are not envious of Me, I shall now impart to you this very confidential knowledge and wisdom, upon knowing which you will be released from the miseries of material existence.

Word meanings

śhrī-bhagavān uvācha—the Supreme Lord said; idam—this; tu—but; te—to you; guhya-tamam—the most confidential; pravakṣhyāmi—I shall impart; anasūyave—nonenvious; jñānam—knowledge; vijñāna—realized knowledge; sahitam—with; yat—which; jñātvā—knowing; mokṣhyase—you will be released; aśhubhāt—miseries of material existence

9.2

राजविद्या राजगुह्यं पवित्रमिदमुत्तमम् ।
प्रत्यक्षावगमं धर्म्यं सुसुखं कर्तुमव्ययम् ॥ २ ॥

rāja-vidyā rāja-guhyaṁ pavitram idam uttamam
pratyakṣhāvagamaṁ dharmyaṁ su-sukhaṁ kartum avyayam || 2 ||

This knowledge is the king of sciences and the most profound of all secrets. It purifies those who hear it. It is directly realizable, in accordance with dharma , easy to practice, and everlasting in effect.

Word meanings

rāja-vidyā—the king of sciences; rāja-guhyam—the most profound secret; pavitram—pure; idam—this; uttamam—highest; pratyakṣha—directly perceptible; avagamam—directly realizable; dharmyam—virtuous; su-sukham—easy; kartum—to practice; avyayam—everlasting

9.3

अश्रद्दधाना: पुरुषा धर्मस्यास्य परन्तप ।
अप्राप्य मां निवर्तन्ते मृत्युसंसारवर्त्मनि ॥ ३ ॥

aśhraddadhānāḥ puruṣhā dharmasyāsya parantapa
aprāpya māṁ nivartante mṛityu-samsāra-vartmani || 3 ||

People who have no faith in this dharma are unable to attain Me, O conqueror of enemies. They repeatedly come back to this world in the cycle of birth and death.

Word meanings

aśhraddadhānāḥ—people without faith; puruṣhāḥ—(such) persons; dharmasya—of dharma; asya—this; parantapa—Arjun, conqueror the enemies; aprāpya—without attaining; mām—Me; nivartante—come back; mṛityu—death; samsāra—material existence; vartmani—in the path

9.4

मया ततमिदं सर्वं जगदव्यक्तमूर्तिना ।
मत्स्थानि सर्वभूतानि न चाहं तेष्ववस्थित: ॥ ४ ॥

mayā tatam idaṁ sarvaṁ jagad avyakta-mūrtinā
mat-sthāni sarva-bhūtāni na chāhaṁ teṣhvavasthitaḥ || 4 ||

This entire cosmic manifestation is pervaded by Me in My unmanifest form. All living beings dwell in Me, but I do not dwell in them.

Word meanings

mayā—by Me; tatam—pervaded; idam—this; sarvam—entire; jagat—cosmic manifestation; avyakta-mūrtinā—the unmanifested form; mat-sthāni—in Me; sarva-bhūtāni—all living beings; na—not; cha—and; aham—I; teṣhu—in them; avasthitaḥ—dwell

9.5

न च मत्स्थानि भूतानि पश्य मे योगमैश्वरम् ।
भूतभृन्न च भूतस्थो ममात्मा भूतभावन: ॥ ५ ॥

na cha mat-sthāni bhūtāni paśhya me yogam aiśhwaram
bhūta-bhṛin na cha bhūta-stho mamātmā bhūta-bhāvanaḥ || 5 ||

And yet, the living beings do not abide in Me. Behold the mystery of My divine energy! Although I am the Creator and Sustainer of all living beings, I am not influenced by them or by material nature.

Word meanings

na—never; cha—and; mat-sthāni—abide in Me; bhūtāni—all living beings; paśhya—behold; me—My; yogam aiśhwaram—divine energy; bhūta-bhṛit—the sustainer of all living beings; na—never; cha—yet; bhūta-sthaḥ—dwelling in; mama—My; ātmā—Self; bhūta-bhāvanaḥ—the Creator of all beings

9.6

यथाकाशस्थितो नित्यं वायु: सर्वत्रगो महान् ।
तथा सर्वाणि भूतानि मत्स्थानीत्युपधारय ॥ ६ ॥

yathākāśha-sthito nityaṁ vāyuḥ sarvatra-go mahān
tathā sarvāṇi bhūtāni mat-sthānītyupadhāraya || 6 ||

Know that as the mighty wind blowing everywhere rests always in the sky, likewise all living beings always rest in Me.

Word meanings

yathā—as; ākāśha-sthitaḥ—rests in the sky; nityam—always; vāyuḥ—the wind; sarvatra-gaḥ—blowing everywhere; mahān—mighty; tathā—likewise; sarvāṇi bhūtāni—all living beings; mat-sthāni—rest in Me; iti—thus; upadhāraya—know

9.7-8

सर्वभूतानि कौन्तेय प्रकृतिं यान्ति मामिकाम् ।
कल्पक्षये पुनस्तानि कल्पादौ विसृजाम्यहम् ॥ ७ ॥
प्रकृतिं स्वामवष्टभ्य विसृजामि पुन: पुन: ।
भूतग्राममिमं कृत्स्नमवशं प्रकृतेर्वशात् ॥ ८ ॥

sarva-bhūtāni kaunteya prakṛitiṁ yānti māmikām
kalpa-kṣhaye punas tāni kalpādau visṛijāmyaham || 7 ||
prakṛitiṁ svām avaṣhṭabhya visṛijāmi punaḥ punaḥ
bhūta-grāmam imaṁ kṛitsnam avaśhaṁ prakṛiter vaśhāt || 8 ||

At the end of one kalp , all living beings merge into My primordial material energy. At the beginning of the next creation, O son of Kunti, I manifest them again. Presiding over My material energy, I generate these myriad forms again and again, in accordance with the force of their natures.

Word meanings

sarva-bhūtāni—all living beings; kaunteya—Arjun, the son of Kunti; prakṛitim—primordial material energy; yānti—merge; māmikām—My; kalpa-kṣhaye—at the end of a kalpa; punaḥ—again; tāni—them; kalpa-ādau—at the beginning of a kalpa; visṛijāmi—manifest; aham—I; prakṛitim—the material energy; svām—My own; avaṣhṭabhya—presiding over; visṛijāmi—generate; punaḥ punaḥ—again and again; bhūta-grāmam—myriad forms; imam—these; kṛitsnam—all; avaśham—beyond their control; prakṛiteḥ—nature; vaśhāt—force

9.9

न च मां तानि कर्माणि निबध्नन्ति धनञ्जय ।
उदासीनवदासीनमसक्तं तेषु कर्मसु ॥ ९ ॥

na cha māṁ tāni karmāṇi nibadhnanti dhanañjaya
udāsīna-vad āsīnam asaktaṁ teṣhu karmasu || 9 ||

O conqueror of wealth, none of these actions bind Me. I remain like a neutral observer, ever detached from these actions.

Word meanings

na—none; cha—as; mām—Me; tāni—those; karmāṇi—actions; nibadhnanti—bind; dhanañjaya—Arjun, conqueror of wealth; udāsīna-vat—as neutral; āsīnam—situated; asaktam—detached; teṣhu—those; karmasu—actions

9.10

मयाध्यक्षेण प्रकृति: सूयते सचराचरम् ।
हेतुनानेन कौन्तेय जगद्विपरिवर्तते ॥ १० ॥

mayādhyakṣheṇa prakṛitiḥ sūyate sa-charācharam
hetunānena kaunteya jagad viparivartate || 10 ||

Working under My direction, this material energy brings into being all animate and inanimate forms, O son of Kunti. For this reason, the material world undergoes the changes (of creation, maintenance, and dissolution).

Word meanings

mayā—by Me; adhyakṣheṇa—direction; prakṛitiḥ—material energy; sūyate—brings into being; sa—both; chara-acharam—the animate and the inanimate; hetunā—reason; anena—this; kaunteya—Arjun, the son of Kunti; jagat—the material world; viparivartate—undergoes the changes

9.11

अवजानन्ति मां मूढा मानुषीं तनुमाश्रितम् ।
परं भावमजानन्तो मम भूतमहेश्वरम् ॥ ११ ॥

avajānanti māṁ mūḍhā mānuṣhīṁ tanum āśhritam
paraṁ bhāvam ajānanto mama bhūta-maheśhvaram || 11 ||

When I descend in My personal form deluded persons are unable to recognize Me. They do not know the divinity of My personality, as the Supreme Lord of all beings.

Word meanings

avajānanti—disregard; mām—Me; mūḍhāḥ—dim-witted; mānuṣhīm—human; tanum—form; āśhritam—take on; param—divine; bhāvam—personality; ajānantaḥ—not knowing; mama—My; bhūta—all beings; mahā-īśhvaram—the Supreme Lord

9.12

मोघाशा मोघकर्माणो मोघज्ञाना विचेतस: ।
राक्षसीमासुरीं चैव प्रकृतिं मोहिनीं श्रिता: ॥ १२ ॥

moghāśhā mogha-karmāṇo mogha-jñānā vichetasaḥ
rākṣhasīm āsurīṁ chaiva prakṛitiṁ mohinīṁ śhritāḥ || 12 ||

Bewildered by the material energy, such persons embrace demoniac and atheistic views. In that deluded state, their hopes for welfare are in vain, their fruitive actions are wasted, and their culture of knowledge is baffled.

Word meanings

mogha-āśhāḥ—of vain hopes; mogha-karmāṇaḥ—of vain actions; mogha-jñānāḥ—of baffled knowledge; vichetasaḥ—deluded; rākṣhasīm—demoniac; āsurīm—atheistic; cha—and; eva—certainly; prakṛitim—material energy; mohinīm—bewildered; śhritāḥ—take shelter

9.13

महात्मानस्तु मां पार्थ दैवीं प्रकृतिमाश्रिता: ।
भजन्त्यनन्यमनसो ज्ञात्वा भूतादिमव्ययम् ॥ १३ ॥

mahātmānas tu māṁ pārtha daivīṁ prakṛitim āśhritāḥ
bhajantyananya-manaso jñātvā bhūtādim avyayam || 13 ||

But the great souls, who take shelter of My divine energy, O Parth, know Me, Lord Krishna, as the origin of all creation. They engage in My devotion with their minds fixed exclusively on Me.

Word meanings

mahā-ātmānaḥ—the great souls; tu—but; mām—Me; pārtha—Arjun, the son of Pritha; daivīm prakṛitim—divine energy; āśhritāḥ—take shelter of; bhajanti—engage in devotion; ananya-manasaḥ—with mind fixed exclusively; jñātvā—knowing; bhūta—all creation; ādim—the origin; avyayam—imperishable

9.14

सततं कीर्तयन्तो मां यतन्तश्च दृढव्रता: ।
नमस्यन्तश्च मां भक्त्या नित्ययुक्ता उपासते ॥ १४ ॥

satataṁ kīrtayanto māṁ yatantaśh cha dṛiḍha-vratāḥ
namasyantaśh cha māṁ bhaktyā nitya-yuktā upāsate || 14 ||

Always singing My divine glories, striving with great determination, and humbly bowing down before Me, they constantly worship Me in loving devotion.

Word meanings

satatam—always; kīrtayantaḥ—singing divine glories; mām—Me; yatantaḥ—striving; cha—and; dṛiḍha-vratāḥ—with great determination; namasyantaḥ—humbly bowing down; cha—and; mām—Me; bhaktyā—loving devotion; nitya-yuktāḥ—constantly united; upāsate—worship

9.15

ज्ञानयज्ञेन चाप्यन्ये यजन्तो मामुपासते ।
एकत्वेन पृथक्त्वेन बहुधा विश्वतोमुखम् ॥ १५ ॥

jñāna-yajñena chāpyanye yajanto mām upāsate
ekatvena pṛithaktvena bahudhā viśhvato-mukham || 15 ||

Others, engaging in the yajña of cultivating knowledge, worship Me by many methods. Some see Me as undifferentiated oneness that is non-different from them, while others see Me as separate from them. Still others worship Me in the infinite manifestations of My cosmic form.

Word meanings

jñāna-yajñena—yajña of cultivating knowledge; cha—and; api—also; anye—others; yajantaḥ—worship; mām—Me; upāsate—worship; ekatvena—undifferentiated oneness; pṛithaktvena—separately; bahudhā—various; viśhwataḥ-mukham—the cosmic form

9.16-17

अहं क्रतुरहं यज्ञ: स्वधाहमहमौषधम् ।
मन्त्रोऽहमहमेवाज्यमहमग्निरहं हुतम् ॥ १६ ॥
पिताहमस्य जगतो माता धाता पितामह: ।
वेद्यं पवित्रमोङ्कार ऋक्साम यजुरेव च ॥ १७ ॥

ahaṁ kratur ahaṁ yajñaḥ svadhāham aham auṣhadham
mantro 'ham aham evājyam aham agnir ahaṁ hutam || 16 ||
pitāham asya jagato mātā dhātā pitāmahaḥ
vedyaṁ pavitram oṁkāra ṛik sāma yajur eva cha || 17 ||

It is I who am the Vedic ritual, I am the sacrifice, and I am the oblation offered to the ancestors. I am the medicinal herb, and I am the Vedic mantra. I am the clarified butter, I am the fire and the act of offering. Of this universe, I am the Father; I am also the Mother, the Sustainer, and the Grandsire. I am the purifier, the goal of knowledge, the sacred syllable Om. I am the Ṛig Veda, Sāma Veda, and the Yajur Veda.

Word meanings

aham—I; kratuḥ—Vedic ritual; aham—I; yajñaḥ—sacrifice; svadhā—oblation; aham—I; aham—I; auṣhadham—medicinal herb; mantraḥ—Vedic mantra; aham—I; aham—I; eva—also; ājyam—clarified butter; aham—I; agniḥ—fire; aham—I; hutam—the act offering; pitā—father; aham—I; asya—of this; jagataḥ—universe; mātā—mother; dhātā—sustainer; pitāmahaḥ—grandsire; vedyam—the goal of knowledge; pavitram—the purifier; om-kāra—the sacred syllable Om; ṛik—the Rig Veda; sāma—the Sama Veda; yajuḥ—the Yajur Veda; eva—also; cha—and

9.18

गतिर्भर्ता प्रभु: साक्षी निवास: शरणं सुहृत् ।
प्रभव: प्रलय: स्थानं निधानं बीजमव्ययम् ॥ १८ ॥

gatir bhartā prabhuḥ sākṣhī nivāsaḥ śharaṇaṁ suhṛit
prabhavaḥ pralayaḥ sthānaṁ nidhānaṁ bījam avyayam || 18 ||

I am the Supreme Goal of all living beings, and I am also their Sustainer, Master, Witness, Abode, Shelter, and Friend. I am the Origin, End, and Resting Place of creation; I am the Repository and Eternal Seed.

Word meanings

gatiḥ—the supreme goal; bhartā—sustainer; prabhuḥ—master; sākṣhī—witness; nivāsaḥ—abode; śharaṇam—shelter; su-hṛit—friend; prabhavaḥ—the origin; pralayaḥ—dissolution; sthānam—repository; nidhānam—resting place; bījam—seed; avyayam—imperishable

9.19

तपाम्यहमहं वर्षं निगृह्णम्युत्सृजामि च ।
अमृतं चैव मृत्युश्च सदसच्चाहमर्जुन ॥ १९ ॥

tapāmyaham ahaṁ varṣhaṁ nigṛihṇāmyutsṛijāmi cha
amṛitaṁ chaiva mṛityuśh cha sad asach chāham arjuna || 19 ||

I radiate heat as the sun, and I withhold, as well as send forth rain. I am immortality as well as death personified, O Arjun. I am the spirit as well as matter.

Word meanings

tapāmi—radiate heat; aham—I; aham—I; varṣham—rain; nigṛihṇāmi—withhold; utsṛijāmi—send forth; cha—and; amṛitam—immortality; cha—and; eva—also; mṛityuḥ—death; cha—and; sat—eternal spirit; asat—temporary matter; cha—and; aham—I; arjuna—Arjun

9.20

त्रैविद्या मां सोमपा: पूतपापा
यज्ञैरिष्ट्वा स्वर्गतिं प्रार्थयन्ते ।
ते पुण्यमासाद्य सुरेन्द्रलोक
मश्नन्ति दिव्यान्दिवि देवभोगान् ॥ २० ॥

trai-vidyā māṁ soma-pāḥ pūta-pāpā
yajñair iṣhṭvā svar-gatiṁ prārthayante
te puṇyam āsādya surendra-lokam
aśhnanti divyān divi deva-bhogān || 20 ||

Those who are inclined to the fruitive activity described in the Vedas worship Me through ritualistic sacrifices. Being purified from sin by drinking the Soma juice, which is the remnant of the yajñas , they seek to go to heaven. By virtue of their pious deeds, they go to the abode of Indra, the king of heaven, and enjoy the pleasures of the celestial gods.

Word meanings

trai-vidyāḥ—the science of karm kāṇḍ (Vedic rituals); mām—Me; soma-pāḥ—drinkers of the Soma juice; pūta—purified; pāpāḥ—sins; yajñaiḥ—through sacrifices; iṣhṭvā—worship; svaḥ-gatim—way to the abode of the king of heaven; prārthayante—seek; te—they; puṇyam—pious; āsādya—attain; sura-indra—of Indra; lokam—abode; aśhnanti—enjoy; divyān—celestial; divi—in heaven; deva-bhogān—the pleasures of the celestial gods

9.21

ते तं भुक्त्वा स्वर्गलोकं विशालं
क्षीणे पुण्ये मर्त्यलोकं विशन्ति ।
एवं त्रयीधर्ममनुप्रपन्ना
गतागतं कामकामा लभन्ते ॥ २१ ॥

te taṁ bhuktvā swarga-lokaṁ viśhālaṁ
kṣhīṇe puṇye martya-lokaṁ viśhanti
evaṁ trayī-dharmam anuprapannā
gatāgataṁ kāma-kāmā labhante || 21 ||

When they have enjoyed the vast pleasures of heaven, the stock of their merits being exhausted, they return to the earthly plane. Thus, those who follow the Vedic rituals, desiring objects of enjoyment, repeatedly come and go in this world.

Word meanings

te—they; tam—that; bhuktvā—having enjoyed; swarga-lokam—heaven; viśhālam—vast; kṣhīṇe—at the exhaustion of; puṇye—stock of merits; martya-lokam—to the earthly plane; viśhanti—return; evam—thus; trayī dharmam—the karm-kāṇḍ portion of the three Vedas; anuprapannāḥ—follow; gata-āgatam—repeated coming and going; kāma-kāmāḥ—desiring objects of enjoyments; labhante—attain

9.22

अनन्याश्चिन्तयन्तो मां ये जना: पर्युपासते ।
तेषां नित्याभियुक्तानां योगक्षेमं वहाम्यहम् ॥ २२ ॥

ananyāśh chintayanto māṁ ye janāḥ paryupāsate
teṣhāṁ nityābhiyuktānāṁ yoga-kṣhemaṁ vahāmyaham || 22 ||

There are those who always think of Me and engage in exclusive devotion to Me. To them, whose minds are always absorbed in Me, I provide what they lack and preserve what they already possess.

Word meanings

ananyāḥ—always; chintayantaḥ—think of; mām—Me; ye—those who; janāḥ—persons; paryupāsate—worship exclusively; teṣhām—of them; nitya abhiyuktānām—who are always absorbed; yoga—supply spiritual assets; kṣhemam—protect spiritual assets; vahāmi—carry; aham—I

9.23

येऽप्यन्यदेवता भक्ता यजन्ते श्रद्धयान्विता: ।
तेऽपि मामेव कौन्तेय यजन्त्यविधिपूर्वकम् ॥ २३ ॥

ye 'pyanya-devatā-bhaktā yajante śhraddhayānvitāḥ
te 'pi mām eva kaunteya yajantyavidhi-pūrvakam || 23 ||

O son of Kunti, even those devotees who faithfully worship other gods also worship Me. But they do so by the wrong method.

Word meanings

ye—those who; api—although; anya—other; devatā—celestial gods; bhaktāḥ—devotees; yajante—worship; śhraddhayā anvitāḥ—faithfully; te—they; api—also; mām—Me; eva—only; kaunteya—Arjun, the son of Kunti; yajanti—worship; avidhi-pūrvakam—by the wrong method

9.24

अहं हि सर्वयज्ञानां भोक्ता च प्रभुरेव च ।
न तु मामभिजानन्ति तत्त्वेनातश्च्यवन्ति ते ॥ २४ ॥

ahaṁ hi sarva-yajñānāṁ bhoktā cha prabhureva cha
na tu mām abhijānanti tattvenātaśh chyavanti te || 24 ||

I am the enjoyer and the only Lord of all sacrifices. But those who fail to realize My divine nature must be reborn.

Word meanings

aham—I; hi—verily; sarva—of all; yajñānām—sacrifices; bhoktā—the enjoyer; cha—and; prabhuḥ—the Lord; eva—only; cha—and; na—not; tu—but; mām—Me; abhijānanti—realize; tattvena—divine nature; ataḥ—therefore; chyavanti—fall down (wander in samsara); te—they

9.25

यान्ति देवव्रता देवान्पितॄ न्यान्ति पितृव्रता: ।
भूतानि यान्ति भूतेज्या यान्ति मद्याजिनोऽपि माम् ॥ २५ ॥

yānti deva-vratā devān pitṝīn yānti pitṛi-vratāḥ
bhūtāni yānti bhūtejyā yānti mad-yājino 'pi mām || 25 ||

Worshippers of the celestial gods take birth amongst the celestial gods, worshippers of the ancestors go to the ancestors, worshippers of ghosts take birth amongst such beings, and My devotees come to Me alone.

Word meanings

yānti—go; deva-vratāḥ—worshipers of celestial gods; devān—amongst the celestial gods; pitṝīn—to the ancestors; yānti—go; pitṛi-vratā—worshippers of ancestors; bhūtāni—to the ghosts; yānti—go; bhūta-ijyāḥ—worshippers of ghosts; yānti—go; mat—my; yājinaḥ—devotees; api—and; mām—to Me

9.26

पत्रं पुष्पं फलं तोयं यो मे भक्त्या प्रयच्छति ।
तदहं भक्त्युपहृतमश्नामि प्रयतात्मन: ॥ २६ ॥

patraṁ puṣhpaṁ phalaṁ toyaṁ yo me bhaktyā prayachchhati
tadahaṁ bhaktyupahṛitam aśhnāmi prayatātmanaḥ || 26 ||

If one offers to Me with devotion a leaf, a flower, a fruit, or even water, I delightfully partake of that item offered with love by My devotee in pure consciousness.

Word meanings

patram—a leaf; puṣhpam—a flower; phalam—a fruit; toyam—water; yaḥ—who; me—to Me; bhaktyā—with devotion; prayachchhati—offers; tat—that; aham—I; bhakti-upahṛitam—offered with devotion; aśhnāmi—partake; prayata-ātmanaḥ—one in pure consciousness

9.27

यत्करोषि यदश्नासि यज्जुहोषि ददासि यत् ।
यत्तपस्यसि कौन्तेय तत्कुरुष्व मदर्पणम् ॥ २७ ॥

yat karoṣhi yad aśhnāsi yaj juhoṣhi dadāsi yat
yat tapasyasi kaunteya tat kuruṣhva mad-arpaṇam || 27 ||

Whatever you do, whatever you eat, whatever you offer as oblation to the sacred fire, whatever you bestow as a gift, and whatever austerities you perform, O son of Kunti, do them as an offering to Me.

Word meanings

yat—whatever; karoṣhi—you do; yat—whatever; aśhnāsi—you eat; yat—whatever; juhoṣhi—offer to the sacred fire; dadāsi—bestow as a gift; yat—whatever; yat—whatever; tapasyasi—austerities you perform; kaunteya—Arjun, the son of Kunti; tat—them; kuruṣhva—do; mad arpaṇam—as an offering to Me

9.28

शुभाशुभफलैरेवं मोक्ष्यसे कर्मबन्धनै: ।
संन्यासयोगयुक्तात्मा विमुक्तो मामुपैष्यसि ॥ २८ ॥

śhubhāśhubha-phalair evaṁ mokṣhyase karma-bandhanaiḥ
sannyāsa-yoga-yuktātmā vimukto mām upaiṣhyasi || 28 ||

By dedicating all your works to Me, you will be freed from the bondage of good and bad results. With your mind attached to Me through renunciation, you will be liberated and will reach Me.

Word meanings

śhubha aśhubha phalaiḥ—from good and bad results; evam—thus; mokṣhyase—you shall be freed; karma—work; bandhanaiḥ—from the bondage; sanyāsa-yoga—renunciation of selfishness; yukta-ātmā—having the mind attached to Me; vimuktaḥ—liberated; mām—to Me; upaiṣhyasi—you shall reach

9.29

समोऽहं सर्वभूतेषु न मे द्वेष्योऽस्ति न प्रिय: ।
ये भजन्ति तु मां भक्त्या मयि ते तेषु चाप्यहम् ॥ २९ ॥

samo 'haṁ sarva-bhūteṣhu na me dveṣhyo 'sti na priyaḥ
ye bhajanti tu māṁ bhaktyā mayi te teṣhu chāpyaham || 29 ||

I am equally disposed to all living beings; I am neither inimical nor partial to anyone. But the devotees who worship Me with love reside in Me and I reside in them.

Word meanings

samaḥ—equally disposed; aham—I; sarva-bhūteṣhu—to all living beings; na—no one; me—to Me; dveṣhyaḥ—inimical; asti—is; na—not; priyaḥ—dear; ye—who; bhajanti—worship with love; tu—but; mām—Me; bhaktyā—with devotion; mayi—reside in Me; te—such persons; teṣhu—in them; cha—and; api—also; aham—I

9.30

अपि चेत्सुदुराचारो भजते मामनन्यभाक् ।
साधुरेव स मन्तव्य: सम्यग्व्यवसितो हि स: ॥ ३० ॥

api chet su-durāchāro bhajate mām ananya-bhāk
sādhur eva sa mantavyaḥ samyag vyavasito hi saḥ || 30 ||

Even if the vilest sinners worship Me with exclusive devotion, they are to be considered righteous because they have made the proper resolve.

Word meanings

api—even; chet—if; su-durāchāraḥ—the vilest sinners; bhajate—worship; mām—Me; ananya-bhāk—exclusive devotion; sādhuḥ—righteous; eva—certainly; saḥ—that person; mantavyaḥ—is to be considered; samyak—properly; vyavasitaḥ—resolve; hi—certainly; saḥ—that person

9.31

क्षिप्रं भवति धर्मात्मा शश्वच्छान्तिं निगच्छति ।
कौन्तेय प्रतिजानीहि न मे भक्त: प्रणश्यति ॥ ३१ ॥

kṣhipraṁ bhavati dharmātmā śhaśhvach-chhāntiṁ nigachchhati
kaunteya pratijānīhi na me bhaktaḥ praṇaśhyati || 31 ||

Quickly they become virtuous, and attain lasting peace. O son of Kunti, declare it boldly that no devotee of Mine is ever lost.

Word meanings

kṣhipram—quickly; bhavati—become; dharma-ātmā—virtuous; śhaśhvat-śhāntim—lasting peace; nigachchhati—attain; kaunteya—Arjun, the son of Kunti; pratijānīhi—declare; na—never; me—My; bhaktaḥ—devotee; praṇaśhyati—perishes

9.32

मां हि पार्थ व्यपाश्रित्य येऽपि स्यु: पापयोनय: ।
स्त्रियो वैश्यास्तथा शूद्रास्तेऽपि यान्ति परां गतिम् ॥ ३२ ॥

māṁ hi pārtha vyapāśhritya ye 'pi syuḥ pāpa-yonayaḥ
striyo vaiśhyās tathā śhūdrās te 'pi yānti parāṁ gatim || 32 ||

All those who take refuge in Me, whatever their birth, race, gender, or caste, even those whom society scorns, will attain the supreme destination.

Word meanings

mām—in Me; hi—certainly; pārtha—Arjun, the son of Pritha; vyapāśhritya—take refuge; ye—who; api—even; syuḥ—may be; pāpa yonayaḥ—of low birth; striyaḥ—women; vaiśhyāḥ—mercantile people; tathā—and; śhūdrāḥ—manual workers; te api—even they; yānti—go; parām—the supreme; gatim—destination

9.33

किं पुनर्ब्राह्मणा: पुण्या भक्ता राजर्षयस्तथा ।
अनित्यमसुखं लोकमिमं प्राप्य भजस्व माम् ॥ ३३ ॥

kiṁ punar brāhmaṇāḥ puṇyā bhaktā rājarṣhayas tathā
anityam asukhaṁ lokam imaṁ prāpya bhajasva mām || 33 ||

What then to speak about kings and sages with meritorious deeds? Therefore, having come to this transient and joyless world, engage in devotion unto Me.

Word meanings

kim—what; punaḥ—then; brāhmaṇāḥ—sages; puṇyāḥ—meritorius; bhaktāḥ—devotees; rāja-ṛiṣhayaḥ—saintly kings; tathā—and; anityam—transient; asukham—joyless; lokam—world; imam—this; prāpya—having achieved; bhajasva—engage in devotion; mām—unto Me

9.34

मन्मना भव मद्भक्तो मद्याजी मां नमस्कुरु ।
मामेवैष्यसि युक्त्वैवमात्मानं मत्परायण: ॥ ३४ ॥

man-manā bhava mad-bhakto mad-yājī māṁ namaskuru
mām evaiṣhyasi yuktvaivam ātmānaṁ mat-parāyaṇaḥ || 34 ||

Always think of Me, be devoted to Me, worship Me, and offer obeisance to Me. Having dedicated your mind and body to Me, you will certainly come to Me.

Word meanings

mat-manāḥ—always think of Me; bhava—be; mat—My; bhaktaḥ—devotee; mat—My; yājī—worshipper; mām—to Me; namaskuru—offer obeisances; mām—to Me; eva—certainly; eṣhyasi—you will come; yuktvā—united with Me; evam—thus; ātmānam—your mind and body; mat-parāyaṇaḥ—having dedicated to Me

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10. Vibhuti Yoga

विभूतियोग · The Yoga of Divine Manifestations · 39 verses

10.1

श्रीभगवानुवाच ।
भूय एव महाबाहो शृणु मे परमं वच: ।
यत्तेऽहं प्रीयमाणाय वक्ष्यामि हितकाम्यया ॥ १ ॥

śhrī bhagavān uvācha
bhūya eva mahā-bāho śhṛiṇu me paramaṁ vachaḥ
yatte 'haṁ prīyamāṇāya vakṣhyāmi hita-kāmyayā || 1 ||

The Lord said: Listen again to My divine teachings, O mighty armed one. Desiring your welfare because you are My beloved friend, I shall reveal them to you.

Word meanings

śhrī-bhagavān uvācha—the Lord said; bhūyaḥ—again; eva—verily; mahā-bāho—mighty armed one; śhṛiṇu—hear; me—my; paramam—divine; vachaḥ—teachings; yat—which; te—to you; aham—I; prīyamāṇāya—you are my beloved confidant; vakṣhyāmi—say; hita-kāmyayā—desiring your welfare

10.2

न मे विदु: सुरगणा: प्रभवं न महर्षय: ।
अहमादिर्हि देवानां महर्षीणां च सर्वश: ॥ २ ॥

na me viduḥ sura-gaṇāḥ prabhavaṁ na maharṣhayaḥ
aham ādir hi devānāṁ maharṣhīṇāṁ cha sarvaśhaḥ || 2 ||

Neither celestial gods nor the great sages know of My origin. I am the source from which the gods and great seers come.

Word meanings

na—neither; me—my; viduḥ—know; sura-gaṇāḥ—the celestial gods; prabhavam—origin; na—nor; mahā-ṛiṣhayaḥ—the great sages; aham—I; ādiḥ—the source; hi—certainly; devānām—of the celestial gods; mahā-ṛiṣhīṇām—of the great seers; cha—also; sarvaśhaḥ—in every way

10.3

यो मामजमनादिं च वेत्ति लोकमहेश्वरम् ।
असम्मूढ: स मर्त्येषु सर्वपापै: प्रमुच्यते ॥ ३ ॥

yo māmajam anādiṁ cha vetti loka-maheśhvaram
asammūḍhaḥ sa martyeṣhu sarva-pāpaiḥ pramuchyate || 3 ||

Those who know Me as unborn and beginningless, and as the Supreme Lord of the universe, they among mortals are free from illusion and released from all evils.

Word meanings

yaḥ—who; mām—me; ajam—unborn; anādim—beginningless; cha—and; vetti—know; loka—of the universe; mahā-īśhvaram—the Supreme Lord; asammūḍhaḥ—undeluded; saḥ—they; martyeṣhu—among mortals; sarva-pāpaiḥ—from all evils; pramuchyate—are free from

10.4-5

बुद्धिर्ज्ञानमसम्मोह: क्षमा सत्यं दम: शम: ।
सुखं दु:खं भवोऽभावो भयं चाभयमेव च ॥ ४ ॥
अहिंसा समता तुष्टिस्तपो दानं यशोऽयश: ।
भवन्ति भावा भूतानां मत्त एव पृथग्विधा: ॥ ५ ॥

buddhir jñānam asammohaḥ kṣhamā satyaṁ damaḥ śhamaḥ
sukhaṁ duḥkhaṁ bhavo 'bhāvo bhayaṁ chābhayameva cha || 4 ||
ahinsā samatā tuṣhṭis tapo dānaṁ yaśho 'yaśhaḥ
bhavanti bhāvā bhūtānāṁ matta eva pṛithag-vidhāḥ || 5 ||

From Me alone arise the varieties of qualities in humans, such as intellect, knowledge, clarity of thought, forgiveness, truthfulness, control over the senses and mind, joy and sorrow, birth and death, fear and courage, non-violence, equanimity, contentment, austerity, charity, fame, and infamy.

Word meanings

buddhiḥ—intellect; jñānam—knowledge; asammohaḥ—clarity of thought; kṣhamā—forgiveness; satyam—truthfulness; damaḥ—control over the senses; śhamaḥ—control of the mind; sukham—joy; duḥkham—sorrow; bhavaḥ—birth; abhāvaḥ—death; bhayam—fear; cha—and; abhayam—courage; eva—certainly; cha—and; ahinsā—nonviolence; samatā—equanimity; tuṣhṭiḥ—contentment; tapaḥ—austerity; dānam—charity; yaśhaḥ—fame; ayaśhaḥ—infamy; bhavanti—arise; bhāvāḥ—qualities; bhūtānām—amongst humans; mattaḥ—from me; eva—alone; pṛithak-vidhāḥ—varieties of

10.6

महर्षय: सप्त पूर्वे चत्वारो मनवस्तथा ।
मद्भावा मानसा जाता येषां लोक इमा: प्रजा: ॥ ६ ॥

maharṣhayaḥ sapta pūrve chatvāro manavas tathā
mad-bhāvā mānasā jātā yeṣhāṁ loka imāḥ prajāḥ || 6 ||

The seven great Sages, the four great Saints before them, and the fourteen Manus, are all born from My mind. From them, all the people in the world have descended.

Word meanings

mahā-ṛiṣhayaḥ—the great Sages; sapta—seven; pūrve—before; chatvāraḥ—four; manavaḥ—Manus; tathā—also; mat bhāvāḥ—are born from me; mānasāḥ—mind; jātāḥ—born; yeṣhām—from them; loke—in the world; imāḥ—all these; prajāḥ—people

10.7

एतां विभूतिं योगं च मम यो वेत्ति तत्त्वत: ।
सोऽविकम्पेन योगेन युज्यते नात्र संशय: ॥ ७ ॥

etāṁ vibhūtiṁ yogaṁ cha mama yo vetti tattvataḥ
so 'vikampena yogena yujyate nātra sanśhayaḥ || 7 ||

Those who know in truth My glories and divine powers become united with Me through unwavering Bhakti Yog. Of this there is no doubt.

Word meanings

etām—these; vibhūtim—glories; yogam—divine powers; cha—and; mama—my; yaḥ—those who; vetti—know; tattvataḥ—in truth; saḥ—they; avikalpena—unwavering; yogena—in bhakti yog; yujyate—becomes united; na—never; atra—here; sanśhayaḥ—doubt

10.8

अहं सर्वस्य प्रभवो मत्त: सर्वं प्रवर्तते ।
इति मत्वा भजन्ते मां बुधा भावसमन्विता: ॥ ८ ॥

ahaṁ sarvasya prabhavo mattaḥ sarvaṁ pravartate
iti matvā bhajante māṁ budhā bhāva-samanvitāḥ || 8 ||

I am the origin of all creation. Everything proceeds from Me. The wise who know this perfectly worship Me with great faith and devotion.

Word meanings

aham—I; sarvasya—of all creation; prabhavaḥ—the origin of; mattaḥ—from me; sarvam—everything; pravartate—proceeds; iti—thus; matvā—having known; bhajante—worship; mām—me; budhāḥ—the wise; bhāva-samanvitāḥ—endowed with great faith and devotion

10.9

मच्चित्ता मद्गतप्राणा बोधयन्त: परस्परम् ।
कथयन्तश्च मां नित्यं तुष्यन्ति च रमन्ति च ॥ ९ ॥

mach-chittā mad-gata-prāṇā bodhayantaḥ parasparam
kathayantaśh cha māṁ nityaṁ tuṣhyanti cha ramanti cha || 9 ||

With their minds fixed on Me and their lives surrendered to Me, My devotees remain ever content in Me. They derive great satisfaction and bliss in enlightening one another about Me and in conversing about My glories.

Word meanings

mat-chittāḥ—those with minds fixed on me; mat-gata-prāṇāḥ—those who have surrendered their lives to me; bodhayantaḥ—enlightening (with divine knowledge of God); parasparam—one another; kathayantaḥ—speaking; cha—and; mām—about me; nityam—continously; tuṣhyanti—satisfaction; cha—and; ramanti—(they) delight; cha—also

10.10

तेषां सततयुक्तानां भजतां प्रीतिपूर्वकम् ।
ददामि बुद्धियोगं तं येन मामुपयान्ति ते ॥ १० ॥

teṣhāṁ satata-yuktānāṁ bhajatāṁ prīti-pūrvakam
dadāmi buddhi-yogaṁ taṁ yena mām upayānti te || 10 ||

To those whose minds are always united with Me in loving devotion, I give the divine knowledge by which they can attain Me.

Word meanings

teṣhām—to them; satata-yuktānām—ever steadfast; bhajatām—who engage in devotion; prīti-pūrvakam—with love; dadāmi—I give; buddhi-yogam—divine knowledge; tam—that; yena—by which; mām—to me; upayānti—come; te—they

10.11

तेषामेवानुकम्पार्थमहमज्ञानजं तम: ।
नाशयाम्यात्मभावस्थो ज्ञानदीपेन भास्वता ॥ ११ ॥

teṣhām evānukampārtham aham ajñāna-jaṁ tamaḥ
nāśhayāmyātma-bhāva-stho jñāna-dīpena bhāsvatā || 11 ||

Out of compassion for them, I, who dwell within their hearts, destroy the darkness born of ignorance, with the luminous lamp of knowledge.

Word meanings

teṣhām—for them; eva—only; anukampā-artham—out of compassion; aham—I; ajñāna-jam—born of ignorance; tamaḥ—darkness; nāśhayāmi—destroy; ātma-bhāva—within their hearts; sthaḥ—dwelling; jñāna—of knowledge; dīpena—with the lamp; bhāsvatā—luminous

10.12-13

अर्जुन उवाच ।
परं ब्रह्म परं धाम पवित्रं परमं भवान् ।
पुरुषं शाश्वतं दिव्यमादिदेवमजं विभुम् ॥ १२ ॥
आहुस्त्वामृषय: सर्वे देवर्षिर्नारदस्तथा ।
असितो देवलो व्यास: स्वयं चैव ब्रवीषि मे ॥ १३ ॥

arjuna uvācha
paraṁ brahma paraṁ dhāma pavitraṁ paramaṁ bhavān
puruṣhaṁ śhāśhvataṁ divyam ādi-devam ajaṁ vibhum || 12 ||
āhus tvām ṛiṣhayaḥ sarve devarṣhir nāradas tathā
asito devalo vyāsaḥ svayaṁ chaiva bravīṣhi me || 13 ||

Arjun said: You are the Supreme Divine Personality, the Supreme Abode, the Supreme Purifier, the Eternal God, the Primal Being, the Unborn, and the Greatest. The great sages, like Narad, Asit, Deval, and Vyas, proclaimed this, and now You are declaring it to me Yourself.

Word meanings

arjunaḥ uvācha—Arjun said; param—Supreme; brahma—Brahman; param—Supreme; dhāma—abode; pavitram—purifier; paramam—Supreme; bhavān—you; puruṣham—personality; śhāśhvatam—eternal; divyam—divine; ādi-devam—the Primal Being; ajam—the unborn; vibhum—the great; āhuḥ—(they) declare; tvām—you; ṛiṣhayaḥ—sages; sarve—all; deva-ṛiṣhiḥ-nāradaḥ—devarṣhi Narad; tathā—also; asitaḥ—Asit; devalaḥ—Deval; vyāsaḥ—Vyās; svayam—personally; cha—and; eva—even; bravīṣhī—you are declaring; me—to me

10.14

सर्वमेतदृतं मन्ये यन्मां वदसि केशव ।
न हि ते भगवन्व्यक्तिं विदुर्देवा न दानवा: ॥ १४ ॥

sarvam etad ṛitaṁ manye yan māṁ vadasi keśhava
na hi te bhagavan vyaktiṁ vidur devā na dānavāḥ || 14 ||

O Krishna, I totally accept everything You have told me as the Truth. O Lord, neither gods nor the demons can understand Your true personality.

Word meanings

sarvam—everything; etat—this; ṛitam—truth; manye—I accept; yat—which; mām—me; vadasi—you tell; keśhava—Shree Krishna, the killer of the demon named Keshi; na—neither; hi—verily; te—your; bhagavan—the Supreme Lord; vyaktim—personality; viduḥ—can understand; devāḥ—the celestial gods; na—nor; dānavāḥ—the demons

10.15

स्वयमेवात्मनात्मानं वेत्थ त्वं पुरुषोत्तम ।
भूतभावन भूतेश देवदेव जगत्पते ॥ १५ ॥

swayam evātmanātmānaṁ vettha tvaṁ puruṣhottama
bhūta-bhāvana bhūteśha deva-deva jagat-pate || 15 ||

Indeed, You alone know Yourself by Your inconceivable energy, O Supreme Personality, the Creator and Lord of all beings, the God of gods, and the Lord of the universe!

Word meanings

swayam—yourself; eva—indeed; ātmanā—by yourself; ātmānam—yourself; vettha—know; tvam—you; puruṣha-uttama—the Supreme Personality; bhūta-bhāvana—the Creator of all beings; bhūta-īśha—the Lord of everything; deva-deva—the God of gods; jagat-pate—the Lord of the universe

10.16-17

वक्तुमर्हस्यशेषेण दिव्या ह्यात्मविभूतय: ।
याभिर्विभूतिभिर्लोकानिमांस्त्वं व्याप्य तिष्ठसि ॥ १६ ॥
कथं विद्यामहं योगिंस्त्वां सदा परिचिन्तयन् ।
केषु केषु च भावेषु चिन्त्योऽसि भगवन्मया ॥ १७ ॥

vaktum arhasyaśheṣheṇa divyā hyātma-vibhūtayaḥ
yābhir vibhūtibhir lokān imāṁs tvaṁ vyāpya tiṣhṭhasi || 16 ||
kathaṁ vidyām ahaṁ yogins tvāṁ sadā parichintayan
keṣhu keṣhu cha bhāveṣhu chintyo 'si bhagavan mayā || 17 ||

Please describe to me Your divine opulences, by which You pervade all the worlds and reside in them. O Supreme Master of Yog, how may I know You and think of You. And while meditating, in what forms can I think of You, O Supreme Divine Personality?

Word meanings

vaktum—to describe; arhasi—please do; aśheṣheṇa—completely; divyāḥ—divine; hi—indeed; ātma—your own; vibhūtayaḥ—opulences; yābhiḥ—by which; vibhūtibhiḥ—opulences; lokān—all worlds; imān—these; tvam—you; vyāpya—pervade; tiṣhṭhasi—reside; katham—how; vidyām aham—shall I know; yogin—the Supreme Master of Yogmaya; tvām—you; sadā—always; parichintayan—meditating; keṣhu—in what; keṣhu—in what; cha—and; bhāveṣhu—forms; chintyaḥ asi—to be thought of; bhagavan—the Supreme Divine Personality; mayā—by me

10.18

विस्तरेणात्मनो योगं विभूतिं च जनार्दन ।
भूय: कथय तृप्तिर्हि शृण्वतो नास्ति मेऽमृतम् ॥ १८ ॥

vistareṇātmano yogaṁ vibhūtiṁ cha janārdana
bhūyaḥ kathaya tṛiptir hi śhṛiṇvato nāsti me 'mṛitam || 18 ||

Tell me again in detail Your divine glories and manifestations, O Janardan. I can never tire of hearing your nectar.

Word meanings

vistareṇa—in detail; ātmanaḥ—your; yogam—divine glories; vibhūtim—opulences; cha—also; janaārdana—Shree Krishna, he who looks after the public; bhūyaḥ—again; kathaya—describe; tṛiptiḥ—satisfaction; hi—because; śhṛiṇvataḥ—hearing; na—not; asti—is; me—my; amṛitam—nectar

10.19

श्रीभगवानुवाच ।
हन्त ते कथयिष्यामि दिव्या ह्यात्मविभूतय: ।
प्राधान्यत: कुरुश्रेष्ठ नास्त्यन्तो विस्तरस्य मे ॥ १९ ॥

śhrī bhagavān uvācha
hanta te kathayiṣhyāmi divyā hyātma-vibhūtayaḥ
prādhānyataḥ kuru-śhreṣhṭha nāstyanto vistarasya me || 19 ||

The Lord spoke: I shall now briefly describe My divine glories to you, O best of the Kurus, for there is no end to their detail.

Word meanings

śhrī-bhagavān uvācha—the Lord spoke; hanta—yes; te—to you; kathayiṣhyāmi—I shall describe; divyāḥ—divine; hi—certainly; ātma-vibhūtayaḥ—my divine glories; prādhānyataḥ—salient; kuru-śhreṣhṭha—best of the Kurus; na—not; asti—is; antaḥ—limit; vistarasya—extensive glories; me—my

10.20

अहमात्मा गुडाकेश सर्वभूताशयस्थित: ।
अहमादिश्च मध्यं च भूतानामन्त एव च ॥ २० ॥

aham ātmā guḍākeśha sarva-bhūtāśhaya-sthitaḥ
aham ādiśh cha madhyaṁ cha bhūtānām anta eva cha || 20 ||

O Arjun, I am seated in the heart of all living entities. I am the beginning, middle, and end of all beings.

Word meanings

aham—I; ātmā—soul; guḍākeśha—Arjun, the conqueror of sleep; sarva-bhūta—of all living entities; āśhaya-sthitaḥ—seated in the heart; aham—I; ādiḥ—the beginning; cha—and; madhyam—middle; cha—and; bhūtānām—of all beings; antaḥ—end; eva—even; cha—also

10.21

आदित्यानामहं विष्णुर्ज्योतिषां रविरंशुमान् ।
मरीचिर्मरुतामस्मि नक्षत्राणामहं शशी ॥ २१ ॥

ādityānām ahaṁ viṣhṇur jyotiṣhāṁ ravir anśhumān
marīchir marutām asmi nakṣhatrāṇām ahaṁ śhaśhī || 21 ||

Amongst the twelve sons of Aditi I am Vishnu; amongst luminous objects I am the sun. Know Me to be Marichi amongst the maruts , and the moon amongst the stars in the night sky.

Word meanings

ādityānām—amongst the twelve sons of Aditi; aham—I; viṣhṇuḥ—Lord Vishnu; jyotiṣhām—amongst luminous objects; raviḥ—the sun; anśhu-mān—radiant; marīchiḥ—Marichi; marutām—of the maruts; asmi—(I) am; nakṣhatrāṇām—amongst the stars; aham—I; śhaśhī—the moon

10.22

वेदानां सामवेदोऽस्मि देवानामस्मि वासव: ।
इन्द्रियाणां मनश्चास्मि भूतानामस्मि चेतना ॥ २२ ॥

vedānāṁ sāma-vedo 'smi devānām asmi vāsavaḥ
indriyāṇāṁ manaśh chāsmi bhūtānām asmi chetanā || 22 ||

I am the Samaveda amongst the Vedas, and Indra amongst the celestial gods. Amongst the senses I am the mind; amongst the living beings I am consciousness.

Word meanings

vedānām—amongst the Vedas; sāma-vedaḥ—the Sama Veda; asmi—I am; devānām—of all the celestial gods; asmi—I am; vāsavaḥ̣—Indra; indriyāṇām—amongst the senses; manaḥ—the mind; ca—and; asmi—I am; bhūtānām—amongst the living beings; asmi—I am; chetanā—consciousness

10.23

रुद्राणां शङ्करश्चास्मि वित्तेशो यक्षरक्षसाम् ।
वसूनां पावकश्चास्मि मेरु: शिखरिणामहम् ॥ २३ ॥

rudrāṇāṁ śhaṅkaraśh chāsmi vitteśho yakṣha-rakṣhasām
vasūnāṁ pāvakaśh chāsmi meruḥ śhikhariṇām aham || 23 ||

Amongst the rudras know Me to be Shankar; amongst the semi-celestial beings and demons I am Kuber. I am Agni amongst the vasus and Meru amongst the mountains.

Word meanings

rudrāṇām—amongst the rudras; śhaṅkaraḥ—Lord Shiv; cha—and; asmi—I am; vitta-īśhaḥ—the god of wealth and the treasurer of the celestial gods; yakṣha—amongst the semi-celestial beings; rakṣhasām—amongst the demons; vasūnām—amongst the vasus; pāvakaḥ—Agni (fire); cha—and; asmi—I am; meruḥ—Mount Meru; śhikhariṇām—amongst the mountains; aham—I am

10.24

पुरोधसां च मुख्यं मां विद्धि पार्थ बृहस्पतिम् ।
सेनानीनामहं स्कन्द: सरसामस्मि सागर: ॥ २४ ॥

purodhasāṁ cha mukhyaṁ māṁ viddhi pārtha bṛihaspatim
senānīnām ahaṁ skandaḥ sarasām asmi sāgaraḥ || 24 ||

O Arjun, amongst priests, I am Brihaspati; amongst warrior chiefs I am Kartikeya; and amongst reservoirs of water, know Me to be the ocean.

Word meanings

purodhasām—amongst priests; cha—and; mukhyam—the chiefs; mām—me; viddhi—know; pārtha—Arjun, the son of Pritha; bṛihaspatim—Brihaspati; senānīnām—warrior chief; aham—I; skandaḥ—Kartikeya; sarasām—amongst reservoirs of water; asmi—I am; sāgaraḥ—the ocean

10.25

महर्षीणां भृगुरहं गिरामस्म्येकमक्षरम् ।
यज्ञानां जपयज्ञोऽस्मि स्थावराणां हिमालय: ॥ २५ ॥

maharṣhīṇāṁ bhṛigur ahaṁ girām asmyekam akṣharam
yajñānāṁ japa-yajño 'smi sthāvarāṇāṁ himālayaḥ || 25 ||

I am Bhrigu amongst the great seers and the transcendental Om amongst sounds. Amongst chants know Me to be the repetition of the Holy Name; amongst immovable things I am the Himalayas.

Word meanings

mahā-ṛiṣhīṇām—among the great seers; bhṛiguḥ—Bhrigu; aham—I; girām—amongst chants; asmi—I am; ekam akṣharam—the syllable Om; yajñānām—of sacrifices; japa-yajñaḥ—sacrifice of the devotional repetition of the divine names of God; asmi—I am; sthāvarāṇām—amongst immovable things; himālayaḥ—the Himalayas

10.26

अश्वत्थ: सर्ववृक्षाणां देवर्षीणां च नारद: ।
गन्धर्वाणां चित्ररथ: सिद्धानां कपिलो मुनि: ॥ २६ ॥

aśhvatthaḥ sarva-vṛikṣhāṇāṁ devarṣhīṇāṁ cha nāradaḥ
gandharvāṇāṁ chitrarathaḥ siddhānāṁ kapilo muniḥ || 26 ||

Amongst trees I am the peepal tree (sacred fig tree); of the celestial sages I am Narad. Amongst the gandharvas I am Chitrath, and amongst the siddhas I am sage Kapil.

Word meanings

aśhvatthaḥ—the peepul tree (sacred fig tree); sarva-vṛikṣhāṇām—amongst all trees; deva-ṛiṣhīṇām—amongst celestial sages; cha—and; nāradaḥ—Narad; gandharvāṇām—amongst the gandharvas; chitrarathaḥ—Chitrarath; siddhānām—of all those who are perfected; kapilaḥ muniḥ—sage Kapil

10.27

उच्चै:श्रवसमश्वानां विद्धि माममृतोद्भवम् ।
ऐरावतं गजेन्द्राणां नराणां च नराधिपम् ॥ २७ ॥

uchchaiḥśhravasam aśhvānāṁ viddhi mām amṛitodbhavam
airāvataṁ gajendrāṇāṁ narāṇāṁ cha narādhipam || 27 ||

Amongst horses know Me to be Ucchaihshrava, begotten from the churning of the ocean of nectar. I am Airavata amongst all lordly elephants, and the king amongst humans.

Word meanings

uchchaiḥśhravasam—Uchchaihshrava; aśhvānām—amongst horses; viddhi—know; mām—me; amṛita-udbhavam—begotten from the churning of the ocean of nectar; airāvatam—Airavata; gaja-indrāṇām—amongst all lordly elephants; narāṇām—amongst humans; cha—and; nara-adhipam—the king

10.28

आयुधानामहं वज्रं धेनूनामस्मि कामधुक् ।
प्रजनश्चास्मि कन्दर्प: सर्पाणामस्मि वासुकि: ॥ २८ ॥

āyudhānām ahaṁ vajraṁ dhenūnām asmi kāmadhuk
prajanaśh chāsmi kandarpaḥ sarpāṇām asmi vāsukiḥ || 28 ||

I am the Vajra (thunderbolt) amongst weapons and Kamadhenu amongst the cows. I am Kaamdev, the god of love, amongst all causes for procreation; and amongst serpents, I am Vasuki.

Word meanings

āyudhānām—amongst weapons; aham—I; vajram—the Vajra (thunderbolt); dhenūnām—amongst cows; asmi—I am; kāma-dhuk—Kamdhenu; prajanaḥ—amongst causes for procreation; cha—and; asmi—I am; kandarpaḥ—Kaamdev, the god of love; sarpāṇām—amongst serpents; asmi—I am; vāsukiḥ—serpent Vasuki

10.29

अनन्तश्चास्मि नागानां वरुणो यादसामहम् ।
पितृणामर्यमा चास्मि यम: संयमतामहम् ॥ २९ ॥

anantaśh chāsmi nāgānāṁ varuṇo yādasām aham
pitṝīṇām aryamā chāsmi yamaḥ sanyamatām aham || 29 ||

Amongst the snakes I am Anant; amongst aquatics I am Varun. Amongst the departed ancestors I am Aryama; amongst dispensers of law I am Yamraj, the lord of death.

Word meanings

anantaḥ—Anant; cha—and; asmi—I am; nāgānām—amongst snakes; varuṇaḥ—the celestial god of the ocean; yādasām—amongst aquatics; aham—I; pitṝīṇām—amongst the departed ancestors; aryamā—Aryama; cha—and; asmi—am; yamaḥ—the celestial god of death; sanyamatām—amongst dispensers of law; aham—I

10.30

प्रह्लादश्चास्मि दैत्यानां काल: कलयतामहम् ।
मृगाणां च मृगेन्द्रोऽहं वैनतेयश्च पक्षिणाम् ॥ ३० ॥

prahlādaśh chāsmi daityānāṁ kālaḥ kalayatām aham
mṛigāṇāṁ cha mṛigendro 'haṁ vainateyaśh cha pakṣhiṇām || 30 ||

I am Prahlad amongst the demons; amongst all that controls I am time. Know me to be the lion amongst animals, and Garud amongst the birds.

Word meanings

prahlādaḥ—Prahlad; cha—and; asmi—I am; daityānām—of the demons; kālaḥ—time; kalayatām—of all that controls; aham—I; mṛigāṇām—amongst animals; cha—and; mṛiga-indraḥ—the lion; aham—I; vainateyaḥ—Garud; cha—and; pakṣhiṇām—amongst birds

10.31

पवन: पवतामस्मि राम: शस्त्रभृतामहम् ।
झषाणां मकरश्चास्मि स्रोतसामस्मि जाह्नवी ॥ ३१ ॥

pavanaḥ pavatām asmi rāmaḥ śhastra-bhṛitām aham
jhaṣhāṇāṁ makaraśh chāsmi srotasām asmi jāhnavī || 31 ||

Amongst purifiers, I am the wind, and amongst wielders of weapons, I am Lord Ram. Of water creatures, I am the crocodile, and of flowing rivers, I am the Ganges.

Word meanings

pavanaḥ—the wind; pavatām—of all that purifies; asmi—I am; rāmaḥ—Ram; śhastra-bhṛitām—of the carriers of weapons; aham—I am; jhaṣhāṇām—of all acquatics; makaraḥ—crocodile; cha—also; asmi—I am; srotasām—of flowing rivers; asmi—I am; jāhnavī—the Ganges

10.32

सर्गाणामादिरन्तश्च मध्यं चैवाहमर्जुन ।
अध्यात्मविद्या विद्यानां वाद: प्रवदतामहम् ॥ ३२ ॥

sargāṇām ādir antaśh cha madhyaṁ chaivāham arjuna
adhyātma-vidyā vidyānāṁ vādaḥ pravadatām aham || 32 ||

O Arjun, know Me to be the beginning, middle, and end of all creation. Amongst sciences I am the science of spirituality, and in debates I am the logical conclusion.

Word meanings

sargāṇām—of all creations; ādiḥ—the beginning; antaḥ—end; cha—and; madhyam—middle; cha—and; eva—indeed; aham—I; arjuna—Arjun; adhyātma-vidyā—science of spirituality; vidyānām—amongst sciences; vādaḥ—the logical conclusion; pravadatām—of debates; aham—I

10.33

अक्षराणामकारोऽस्मि द्वन्द्व: सामासिकस्य च ।
अहमेवाक्षय: कालो धाताहं विश्वतोमुख: ॥ ३३ ॥

akṣharāṇām a-kāro 'smi dvandvaḥ sāmāsikasya cha
aham evākṣhayaḥ kālo dhātāhaṁ viśhvato-mukhaḥ || 33 ||

I am the beginning “A” amongst all letters; I am the dual word in grammatical compounds. I am the endless Time, and amongst creators I am Brahma.

Word meanings

akṣharāṇām—amongst all letters; a-kāraḥ—the beginning letter “A”; asmi—I am; dvandvaḥ—the dual; sāmāsikasya—amongst grammatical compounds; cha—and; aham—I; eva—only; akṣhayaḥ—endless; kālaḥ—time; dhātā—amongst the creators; aham—I; viśhwataḥ-mukhaḥ—Brahma

10.34

मृत्यु: सर्वहरश्चाहमुद्भवश्च भविष्यताम् ।
कीर्ति: श्रीर्वाक्च नारीणां स्मृतिर्मेधा धृति: क्षमा ॥ ३४ ॥

mṛityuḥ sarva-haraśh chāham udbhavaśh cha bhaviṣhyatām
kīrtiḥ śhrīr vāk cha nārīṇāṁ smṛitir medhā dhṛitiḥ kṣhamā || 34 ||

I am the all-devouring death, and I am the origin of those things that are yet to be. Amongst feminine qualities I am fame, prosperity, fine speech, memory, intelligence, courage, and forgiveness.

Word meanings

mṛityuḥ—death; sarva-haraḥ—all-devouring; cha—and; aham—I; udbhavaḥ—the origin; cha—and; bhaviṣhyatām—those things that are yet to be; kīrtiḥ—fame; śhrīḥ—opulence; vāk—fine speech; cha—and; nārīṇām—amongst feminine qualities; smṛitiḥ—memory; medhā—intelligence; dhṛitiḥ—courage; kṣhamā—forgiveness

10.35

बृहत्साम तथा साम्नां गायत्री छन्दसामहम् ।
मासानां मार्गशीर्षोऽहमृतूनां कुसुमाकर: ॥ ३५ ॥

bṛihat-sāma tathā sāmnāṁ gāyatrī chhandasām aham
māsānāṁ mārga-śhīrṣho 'ham ṛitūnāṁ kusumākaraḥ || 35 ||

Amongst the hymns in the Samaveda know me to be the Brihatsama; amongst poetic meters I am the Gayatri. Of the twelve months of the Hindu calendar I am Margsheersh, and of seasons I am spring, which brings forth flowers.

Word meanings

bṛihat-sāma—the Brihatsama; tathā—also; sāmnām—amongst the hymns in the Sama Veda; gāyatrī—the Gayatri mantra; chhandasām—amongst poetic meters; aham—I; māsānām—of the twelve months; mārga-śhīrṣhaḥ—the month of November-December; aham—I; ṛitūnām—of all seasons; kusuma-ākaraḥ—spring

10.36

द्यूतं छलयतामस्मि तेजस्तेजस्विनामहम् ।
जयोऽस्मि व्यवसायोऽस्मि सत्त्वं सत्त्ववतामहम् ॥ ३६ ॥

dyūtaṁ chhalayatām asmi tejas tejasvinām aham
jayo 'smi vyavasāyo 'smi sattvaṁ sattvavatām aham || 36 ||

I am the gambling of the cheats and the splendor of the splendid. I am the victory of the victorious, the resolve of the resolute, and the virtue of the virtuous.

Word meanings

dyūtam—gambling; chhalayatām—of all cheats; asmi—I am; tejaḥ—the splendor; tejasvinām—of the splendid; aham—I; jayaḥ—victory; asmi—I am; vyavasāyaḥ—firm resolve; asmi—I am; sattvam—virtue; sattva-vatām—of the virtuous; aham—I

10.37

वृष्णीनां वासुदेवोऽस्मि पाण्डवानां धनञ्जय: ।
मुनीनामप्यहं व्यास: कवीनामुशना कवि: ॥ ३७ ॥

vṛiṣhṇīnāṁ vāsudevo 'smi pāṇḍavānāṁ dhanañjayaḥ
munīnām apyahaṁ vyāsaḥ kavīnām uśhanā kaviḥ || 37 ||

Amongst the descendants of Vrishni, I am Krishna, and amongst the Pandavas I am Arjun. Know me to be Ved Vyas amongst the sages, and Shukracharya amongst the great thinkers.

Word meanings

vṛiṣhṇīnām—amongst the descendants of Vrishni; vāsudevaḥ—Krishna, the son of Vasudev; asmi—I am; pāṇḍavānām—amongst the Pandavas; dhanañjayaḥ—Arjun, the conqueror of wealth; munīnām—amongst the sages; api—also; aham—I; vyāsaḥ—Ved Vyas; kavīnām—amongst the great thinkers; uśhanā—Shukracharya; kaviḥ—the thinker

10.38

दण्डो दमयतामस्मि नीतिरस्मि जिगीषताम् ।
मौनं चैवास्मि गुह्यानां ज्ञानं ज्ञानवतामहम् ॥ ३८ ॥

daṇḍo damayatām asmi nītir asmi jigīṣhatām
maunaṁ chaivāsmi guhyānāṁ jñānaṁ jñānavatām aham || 38 ||

I am just punishment amongst means of preventing lawlessness, and proper conduct amongst those who seek victory. Amongst secrets I am silence, and in the wise I am their wisdom.

Word meanings

daṇḍaḥ—punishment; damayatām—amongst means of preventing lawlessness; asmi—I am; nītiḥ—proper conduct; asmi—I am; jigīṣhatām—amongst those who seek victory; maunam—silence; cha—and; eva—also; asmi—I am; guhyānām—amongst secrets; jñānam—wisdom; jñāna-vatām—in the wise; aham—I

10.39

यच्चापि सर्वभूतानां बीजं तदहमर्जुन ।
न तदस्ति विना यत्स्यान्मया भूतं चराचरम् ॥ ३९ ॥

yach chāpi sarva-bhūtānāṁ bījaṁ tad aham arjuna
na tad asti vinā yat syān mayā bhūtaṁ charācharam || 39 ||

I am the generating seed of all living beings, O Arjun. No creature moving or non-moving can exist without Me.

Word meanings

yat—which; cha—and; api—also; sarva-bhūtānām—of all living beings; bījam—generating seed; tat—that; aham—I; arjuna—Arjun; na—not; tat—that; asti—is; vinā—without; yat—which; syāt—may exist; mayā—me; bhūtam—creature; chara-acharam—moving and nonmoving

10.40

नान्तोऽस्ति मम दिव्यानां विभूतीनां परन्तप ।
एष तूद्देशत: प्रोक्तो विभूतेर्विस्तरो मया ॥ ४० ॥

nānto 'sti mama divyānāṁ vibhūtīnāṁ parantapa
eṣha tūddeśhataḥ prokto vibhūter vistaro mayā || 40 ||

There is no end to My divine manifestations, O conqueror of enemies. What I have declared to you is a mere sample of My infinite glories.

Word meanings

na—not; antaḥ—end; asti—is; mama—my; divyānām—divine; vibhūtīnām—manifestations; parantapa—Arjun, the conqueror of the enemies; eṣhaḥ—this; tu—but; uddeśhataḥ—just one portion; proktaḥ—declared; vibhūteḥ—of (my) glories; vistaraḥ—the breath of the topic; mayā—by me

10.41

यद्यद्विभूतिमत्सत्त्वं श्रीमदूर्जितमेव वा ।
तत्देवावगच्छ त्वं मम तेजोंऽशसम्भवम् ॥ ४१ ॥

yad yad vibhūtimat sattvaṁ śhrīmad ūrjitam eva vā
tat tad evāvagachchha tvaṁ mama tejo 'nśha-sambhavam || 41 ||

Whatever you see as beautiful, glorious, or powerful, know it to spring from but a spark of My splendor.

Word meanings

yat yat—whatever; vibhūtimat—opulent; sattvam—being; śhrī-mat—beautiful; ūrjitam—glorious; eva—also; vā—or; tat tat—all that; eva—only; avagachchha—know; tvam—you; mama—my; tejaḥ—splendor; anśha—a part; sambhavam—born of

10.42

अथवा बहुनैतेन किं ज्ञातेन तवार्जुन ।
विष्टभ्याहमिदं कृत्स्नमेकांशेन स्थितो जगत् ॥ ४२ ॥

atha vā bahunaitena kiṁ jñātena tavārjuna
viṣhṭabhyāham idaṁ kṛitsnam ekānśhena sthito jagat || 42 ||

What need is there for all this detailed knowledge, O Arjun? Simply know that by one fraction of My being, I pervade and support this entire creation.

Word meanings

athavā—or; bahunā—detailed; etena—by this; kim—what; jñātena tava—can be known by you; arjuna—Arjun; viṣhṭabhya—pervade and support; aham—I; idam—this; kṛitsnam—entire; eka—by one; anśhena—fraction; sthitaḥ—am situated; jagat—creation

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11. Vishwarupa Darshana Yoga

विश्वरूपदर्शनयोग · The Vision of the Universal Form · 50 verses

11.1

अर्जुन उवाच ।
मदनुग्रहाय परमं गुह्यमध्यात्मसञ्ज्ञितम् ।
यत्त्वयोक्तं वचस्तेन मोहोऽयं विगतो मम ॥ १ ॥

arjuna uvācha
mad-anugrahāya paramaṁ guhyam adhyātma-sanjñitam
yat tvayoktaṁ vachas tena moho 'yaṁ vigato mama || 1 ||

Arjun said: Having heard the supremely confidential spiritual knowledge, which You have revealed out of compassion for me, my illusion is now dispelled.

Word meanings

arjunaḥ uvācha—Arjun said; mat-anugrahāya—out of compassion to me; paramam—supreme; guhyam—confidential; adhyātma-sanjñitam—about spiritual knowledge; yat—which; tvayā—by you; uktam—spoken; vachaḥ—words; tena—by that; mohaḥ—illusion; ayam—this; vigataḥ—is dispelled; mama—my

11.2

भवाप्ययौ हि भूतानां श्रुतौ विस्तरशो मया ।
त्वत्त: कमलपत्राक्ष माहात्म्यमपि चाव्ययम् ॥ २ ॥

bhavāpyayau hi bhūtānāṁ śhrutau vistaraśho mayā
tvattaḥ kamala-patrākṣha māhātmyam api chāvyayam || 2 ||

I have heard from You in detail about the appearance and disappearance of all living beings, O Lotus-eyed One, and also about Your eternal magnificence.

Word meanings

bhava—appearance; apyayau—disappearance; hi—indeed; bhūtānām—of all living beings; śhrutau—have heard; vistaraśhaḥ—in detail; mayā—by me; tvattaḥ—from you; kamala-patra-akṣha—lotus-eyed one; māhātmyam—greatness; api—also; cha—and; avyayam—eternal

11.3

एवमेतद्यथात्थ त्वमात्मानं परमेश्वर ।
द्रष्टुमिच्छामि ते रूपमैश्वरं पुरुषोत्तम ॥ ३ ॥

evam etad yathāttha tvam ātmānaṁ parameśhvara
draṣhṭum ichchhāmi te rūpam aiśhwaraṁ puruṣhottama || 3 ||

O Supreme Lord, You are precisely what You declare yourself to be. Now I desire to see Your divine cosmic form, O Greatest of persons.

Word meanings

evam—thus; etat—this; yathā—as; āttha—have spoken; tvam—you; ātmānam—yourself; parama-īśhvara—Supreme Lord; draṣhṭum—to see; ichchhāmi—I desire; te—your; rūpam—form; aiśhwaram—divine; puruṣha-uttama—Shree Krishna, the Supreme Divine Personality

11.4

मन्यसे यदि तच्छक्यं मया द्रष्टुमिति प्रभो ।
योगेश्वर ततो मे त्वं दर्शयात्मानमव्ययम् ॥ ४ ॥

manyase yadi tach chhakyaṁ mayā draṣhṭum iti prabho
yogeśhvara tato me tvaṁ darśhayātmānam avyayam || 4 ||

O Lord of all mystic powers, if You think I am strong enough to behold It, then kindly reveal that imperishable cosmic form to me.

Word meanings

manyase—you think; yadi—if; tat—that; śhakyam—possible; mayā—by me; draṣhṭum—to behold; iti—thus; prabho—Lord; yoga-īśhvara—Lord of all mystic powers; tataḥ—then; me—to me; tvam—you; darśhaya—reveal; ātmānam—yourself; avyayam—imperishable

11.5

श्रीभगवानुवाच ।
पश्य मे पार्थ रूपाणि शतशोऽथ सहस्रश: ।
नानाविधानि दिव्यानि नानावर्णाकृतीनि च ॥ ५ ॥

śhrī-bhagavān uvācha
paśhya me pārtha rūpāṇi śhataśho 'tha sahasraśhaḥ
nānā-vidhāni divyāni nānā-varṇākṛitīni cha || 5 ||

The Supreme Lord said: Behold, O Parth, My hundreds and thousands of wonderful forms of various shapes, sizes, and colors.

Word meanings

śhrī-bhagavān uvācha—the Supreme Lord said; paśhya—behold; me—my; pārtha—Arjun, the son of Pritha; rūpāṇi—forms; śhataśhaḥ—by the hundreds; atha—and; sahasraśhaḥ—thousands; nānā-vidhāni—various; divyāni—divine; nānā—various; varṇa—colors; ākṛitīni—shapes; cha—and

11.6

पश्यादित्यान्वसून् रुद्रानश्विनौ मरुतस्तथा ।
बहून्यदृष्टपूर्वाणि पश्याश्चर्याणि भारत ॥ ६ ॥

paśhyādityān vasūn rudrān aśhvinau marutas tathā
bahūny adṛiṣhṭa-pūrvāṇi paśhyāśhcharyāṇi bhārata || 6 ||

Behold in Me, O scion of the Bharatas, the (twelve) sons of Aditi, the (eight) vasus , the (eleven) rudras , the (twin) Ashwini Kumars, as well as the (forty-nine) maruts and many more marvels never revealed before.

Word meanings

paśhya—behold; ādityān—the (twelve) sons of Aditi; vasūn—the (eight) vasus; rudrān—the (eleven) rudras; aśhvinau—the (twin) Ashvini Kumars; marutaḥ—the (forty-nine) maruts; tathā—and; bahūni—many; adṛiṣhṭa—never revealed; pūrvāṇi—before; paśhya—behold; āśhcharyāṇi—marvels; bhārata—Arjun, scion of the Bharatas

11.7

इहैकस्थं जगत्कृत्स्नं पश्याद्य सचराचरम् ।
मम देहे गुडाकेश यच्चान्यद्द्रष्टुमिच्छसि ॥ ७ ॥

ihaika-sthaṁ jagat kṛitsnaṁ paśhyādya sa-charācharam
mama dehe guḍākeśha yach chānyad draṣhṭum ichchhasi || 7 ||

Behold now, Arjun, the entire universe, with everything moving and non-moving, assembled together in My universal form. Whatever else you wish to see, observe it all within this universal form.

Word meanings

iha—here; eka-stham—assembled together; jagat—the universe; kṛitsnam—entire; paśhya—behold; adya—now; sa—with; chara—the moving; acharam—the non- moving; mama—my; dehe—in this form; guḍākeśha—Arjun, the conqueror of sleep; yat—whatever; cha—also; anyat—else; draṣhṭum—to see; ichchhasi—you wish

11.8

न तु मां शक्यसे द्रष्टुमनेनैव स्वचक्षुषा ।
दिव्यं ददामि ते चक्षु: पश्य मे योगमैश्वरम् ॥ ८ ॥

na tu māṁ śhakyase draṣhṭum anenaiva sva-chakṣhuṣhā
divyaṁ dadāmi te chakṣhuḥ paśhya me yogam aiśhwaram || 8 ||

But you cannot see My cosmic form with these physical eyes of yours. Therefore, I grant you divine vision. Behold My majestic opulence!

Word meanings

na—not; tu—but; mām—me; śhakyase—you can; draṣhṭum—to see; anena—with these; eva—even; sva-chakṣhuṣhā—with your physical eyes; divyam—divine; dadāmi—I give; te—to you; chakṣhuḥ—eyes; paśhya—behold; me—my; yogam aiśhwaram—majestic opulence

11.9

सञ्जय उवाच ।
एवमुक्त्वा ततो राजन्महायोगेश्वरो हरि: ।
दर्शयामास पार्थाय परमं रूपमैश्वरम् ॥ ९ ॥

sañjaya uvācha
evam uktvā tato rājan mahā-yogeśhvaro hariḥ
darśhayām āsa pārthāya paramaṁ rūpam aiśhwaram || 9 ||

Sanjay said: O King, having spoken thus, the Supreme Lord of Yog, Shree Krishna, displayed his divine and opulent form to Arjun.

Word meanings

sañjayaḥ uvācha—Sanjay said; evam—thus; uktvā—having spoken; tataḥ—then; rājan—king; mahā-yoga-īśhvaraḥ—the Supreme Lord of Yog; hariḥ—Shree Krishna; darśhayām āsa—displayed; pārthāya—to Arjun; paramam—divine; rūpam aiśhwaram—opulent form

11.10-11

अनेकवक्त्रनयनमनेकाद्भुतदर्शनम् ।
अनेकदिव्याभरणं दिव्यानेकोद्यतायुधम् ॥ १० ॥
दिव्यमाल्याम्बरधरं दिव्यगन्धानुलेपनम् ।
सर्वाश्चर्यमयं देवमनन्तं विश्वतोमुखम् ॥ ११ ॥

aneka-vaktra-nayanam anekādbhuta-darśhanam
aneka-divyābharaṇaṁ divyānekodyatāyudham || 10 ||
divya-mālyāmbara-dharaṁ divya-gandhānulepanam
sarvāśhcharya-mayaṁ devam anantaṁ viśhvato-mukham || 11 ||

In that cosmic form, Arjun saw unlimited faces and eyes, decorated with many celestial ornaments and wielding many kinds of divine weapons. He wore many garlands on His body and was anointed with many sweet-smelling heavenly fragrances. He revealed Himself as the wonderful and infinite Lord whose face is everywhere.

Word meanings

aneka—many; vaktra—faces; nayanam—eyes; aneka—many; adbhuta—wonderful; darśhanam—had a vision of; aneka—many; divya—divine; ābharaṇam—ornaments; divya—divine; aneka—many; udyata—uplifted; āyudham—weapons; divya—divine; mālya—garlands; āmbara—garments; dharam—wearing; divya—divine; gandha—fragrances; anulepanam—anointed with; sarva—all; āśhcharya-mayam—wonderful; devam—Lord; anantam—unlimited; viśhwataḥ—all sides; mukham—face

11.12

दिवि सूर्यसहस्रस्य भवेद्युगपदुत्थिता ।
यदि भा: सदृशी सा स्याद्भासस्तस्य महात्मन: ॥ १२ ॥

divi sūrya-sahasrasya bhaved yugapad utthitā
yadi bhāḥ sadṛiśhī sā syād bhāsas tasya mahātmanaḥ || 12 ||

If a thousand suns were to blaze forth together in the sky, they would not match the splendor of that great form.

Word meanings

divi—in the sky; sūrya—suns; sahasrasya—thousand; bhavet—were; yugapat—simultaneously; utthitā—rising; yadi—if; bhāḥ—splendor; sadṛiśhī—like; sā—that; syāt—would be; bhāsaḥ—splendor; tasya—of them; mahā-ātmanaḥ—the great personality

11.13

तत्रैकस्थं जगत्कृत्स्नं प्रविभक्तमनेकधा ।
अपश्यद्देवदेवस्य शरीरे पाण्डवस्तदा ॥ १३ ॥

tatraika-sthaṁ jagat kṛitsnaṁ pravibhaktam anekadhā
apaśhyad deva-devasya śharīre pāṇḍavas tadā || 13 ||

There Arjun could see the totality of the entire universe established in one place, in that body of the God of gods.

Word meanings

tatra—there; eka-stham—established in one place; jagat—the universe; kṛitsnam—entire; pravibhaktam—divided; anekadhā—many; apaśhyat—could see; deva-devasya—of the God of gods; śharīre—in the body; pāṇḍavaḥ—Arjun; tadā—at that time

11.14

तत: स विस्मयाविष्टो हृष्टरोमा धनञ्जय: ।
प्रणम्य शिरसा देवं कृताञ्जलिरभाषत ॥ १४ ॥

tataḥ sa vismayāviṣhṭo hṛiṣhṭa-romā dhanañjayaḥ
praṇamya śhirasā devaṁ kṛitāñjalir abhāṣhata || 14 ||

Then, Arjun, full of wonder and with hair standing on end, bowed his head before the Lord and addressed Him, with folded hands.

Word meanings

tataḥ—then; saḥ—he; vismaya-āviṣhṭaḥ—full of wonder; hṛiṣhṭa-romā—with hair standing on end; dhanañjayaḥ—Arjun, the conqueror of wealth; praṇamya—bow down; śhirasā—with (his) head; devam—the Lord; kṛita-añjaliḥ—with folded hands; abhāṣhata—he addressed

11.15

अर्जुन उवाच ।
पश्यामि देवांस्तव देव देहे
सर्वांस्तथा भूतविशेषसङ्घान् ।
ब्रह्माणमीशं कमलासनस्थ-
मृषींश्च सर्वानुरगांश्च दिव्यान् ॥ १५ ॥

arjuna uvācha
paśhyāmi devāns tava deva dehe
sarvāns tathā bhūta-viśheṣha-saṅghān
brahmāṇam īśhaṁ kamalāsana-stham
ṛiṣhīnśh cha sarvān uragānśh cha divyān || 15 ||

Arjun said: O Shree Krishna, I behold within Your body all the gods and hosts of different beings. I see Brahma seated on the lotus flower; I see Shiv, all the sages, and the celestial serpents.

Word meanings

arjunaḥ uvācha—Arjun said; paśhyāmi—I behold; devān—all the gods; tava—your; deva—Lord; dehe—within the body; sarvān—all; tathā—as well as; bhūta viśheṣha-saṅghān—hosts of different beings; brahmāṇam—Lord Brahma; īśham—Shiv; kamala-āsana-stham—seated on the lotus flower; ṛiṣhīn—sages; cha—and; sarvān—all; uragān—serpents; cha—and; divyān—divine

11.16

अनेकबाहूदरवक्त्रनेत्रं
पश्यामि त्वां सर्वतोऽनन्तरूपम् ।
नान्तं न मध्यं न पुनस्तवादिं
पश्यामि विश्वेश्वर विश्वरूप ॥ १६ ॥

aneka-bāhūdara-vaktra-netraṁ
paśhyāmi tvāṁ sarvato 'nanta-rūpam
nāntaṁ na madhyaṁ na punas tavādiṁ
paśhyāmi viśhveśhvara viśhva-rūpa || 16 ||

I see Your infinite form in every direction, with countless arms, stomachs, faces, and eyes. O Lord of the universe, whose form is the universe itself, I do not see in You any beginning, middle, or end.

Word meanings

aneka—infinite; bāhu—arms; udara—stomachs; vaktra—faces; netram—eyes; paśhyāmi—I see; tvām—you; sarvataḥ—in every direction; ananta-rūpam—inifinite forms; na antam—without end; na—not; madhyam—middle; na—no; punaḥ—again; tava—your; ādim—beginning; paśhyāmi—I see; viśhwa-īśhwara—The Lord of the universe; viśhwa-rūpa—universal form

11.17

किरीटिनं गदिनं चक्रिणं च
तेजोराशिं सर्वतो दीप्तिमन्तम् ।
पश्यामि त्वां दुर्निरीक्ष्यं समन्ताद्
दीप्तानलार्कद्युतिमप्रमेयम् ॥ १७ ॥

kirīṭinaṁ gadinaṁ chakriṇaṁ cha
tejo-rāśhiṁ sarvato dīptimantam
paśhyāmi tvāṁ durnirīkṣhyaṁ samantād
dīptānalārka-dyutim aprameyam || 17 ||

I see Your form, adorned with a crown, and armed with the club and disc, shining everywhere as the abode of splendor. It is hard to look upon You in the blazing fire of Your effulgence, which is radiating like the sun in all directions.

Word meanings

kirīṭinam—adorned with a crown; gadinam—with club; chakriṇam—with discs; cha—and; tejaḥ-rāśhim—abode of splendor; sarvataḥ—everywhere; dīpti-mantam—shining; paśhyāmi—I see; tvām—you; durnirīkṣhyam—difficult to look upon; samantāt—in all directions; dīpta-anala—blazing fire; arka—like the sun; dyutim—effulgence; aprameyam—immeasurable

11.18

त्वमक्षरं परमं वेदितव्यं
त्वमस्य विश्वस्य परं निधानम् ।
त्वमव्यय: शाश्वतधर्मगोप्ता
सनातनस्त्वं पुरुषो मतो मे ॥ १८ ॥

tvam akṣharaṁ paramaṁ veditavyaṁ
tvam asya viśhvasya paraṁ nidhānam
tvam avyayaḥ śhāśhvata-dharma-goptā
sanātanas tvaṁ puruṣho mato me || 18 ||

I recognize You as the supreme imperishable being, the Ultimate Truth to be known by the scriptures. You are the support of all creation; You are the eternal protector of Sanātan Dharma (the Eternal Religion); and You are the everlasting Supreme Divine Personality.

Word meanings

tvam—you; akṣharam—the imperishable; paramam—the supreme being; veditavyam—worthy of being known; tvam—you; asya—of this; viśhwasya—of the creation; param—supreme; nidhānam—support; tvam—you; avyayaḥ—eternal; śhāśhvata-dharma-goptā—protector of the eternal religion; sanātanaḥ—everlasting; tvam—you; puruṣhaḥ—the Supreme Divine Person; mataḥ me—my opinion

11.19

अनादिमध्यान्तमनन्तवीर्य-
मनन्तबाहुं शशिसूर्यनेत्रम् ।
पश्यामि त्वां दीप्तहुताशवक्त्रं-
स्वतेजसा विश्वमिदं तपन्तम् ॥ १९ ॥

anādi-madhyāntam ananta-vīryam
ananta-bāhuṁ śhaśhi-sūrya-netram
paśhyāmi tvāṁ dīpta-hutāśha-vaktraṁ
sva-tejasā viśhvam idaṁ tapantam || 19 ||

You are without beginning, middle, or end; Your power has no limits. Your arms are infinite; the sun and the moon are like Your eyes, and fire is like Your mouth. I see you warming the entire creation by Your radiance.

Word meanings

anādi-madhya-antam—without beginning, middle, or end; ananta—infinite; vīryam—power; ananta—unlimited; bāhum—arms; śhaśhi—the moon; sūrya—the sun; netram—eyes; paśhyāmi—I see; tvām—you; dīpta—blazing; hutāśha—emanating from; vaktram—your mouth; sva-tejasā—by your radiance; viśhwam—universe; idam—this; tapantam—warming

11.20

द्यावापृथिव्योरिदमन्तरं हि
व्याप्तं त्वयैकेन दिशश्च सर्वा: ।
दृष्ट्वाद्भुतं रूपमुग्रं तवेदं
लोकत्रयं प्रव्यथितं महात्मन् ॥ २० ॥

dyāv ā-pṛithivyor idam antaraṁ hi
vyāptaṁ tvayaikena diśhaśh cha sarvāḥ
dṛiṣhṭvādbhutaṁ rūpam ugraṁ tavedaṁ
loka-trayaṁ pravyathitaṁ mahātman || 20 ||

The space between heaven and earth and all the directions is pervaded by You alone. Seeing Your wondrous and terrible form, I see the three worlds trembling in fear, O Greatest of all beings.

Word meanings

dyau-ā-pṛithivyoḥ—between heaven and earth; idam—this; antaram—space between; hi—indeed; vyāptam—pervaded; tvayā—by you; ekena—alone; diśhaḥ—directions; cha—and; sarvāḥ—all; dṛiṣhṭvā—seeing; adbhutam—wondrous; rūpam—form; ugram—terrible; tava—your; idam—this; loka—worlds; trayam—three; pravyathitam—trembling; mahā-ātman—The greatest of all beings

11.21

अमी हि त्वां सुरसङ्घा विशन्ति
केचिद्भीता: प्राञ्जलयो गृणन्ति ।
स्वस्तीत्युक्त्वा महर्षिसिद्धसङ्घा:
स्तुवन्ति त्वां स्तुतिभि: पुष्कलाभि: ॥ २१ ॥

amī hi tvāṁ sura-saṅghā viśhanti
kechid bhītāḥ prāñjalayo gṛiṇanti
svastīty uktvā maharṣhi-siddha-saṅghāḥ
stuvanti tvāṁ stutibhiḥ puṣhkalābhiḥ || 21 ||

All the celestial gods are taking Your shelter by entering into You. In awe, some are praising You with folded hands. The great sages and perfected beings are extolling You with auspicious hymns and profuse prayers.

Word meanings

amī—these; hi—indeed; tvām—you; sura-saṅghāḥ—assembly of celestial gods; viśhanti—are entering; kechit—some; bhītāḥ—in fear; prāñjalayaḥ—with folded hands; gṛiṇanti—praise; svasti—auspicious; iti—thus; uktvā—reciting; mahā-ṛiṣhi—great sages; siddha-saṅghāḥ—perfect beings; stuvanti—are extolling; tvām—you; stutibhiḥ—with prayers; puṣhkalābhiḥ—hymns

11.22

रुद्रादित्या वसवो ये च साध्या
विश्वेऽश्विनौ मरुतश्चोष्मपाश्च ।
गन्धर्वयक्षासुरसिद्धसङ्घा
वीक्षन्ते त्वां विस्मिताश्चैव सर्वे ॥ २२ ॥

rudrādityā vasavo ye cha sādhyā
viśhve 'śhvinau marutaśh choṣhmapāśh cha
gandharva-yakṣhāsura-siddha-saṅghā
vīkṣhante tvāṁ vismitāśh chaiva sarve || 22 ||

The rudras, adityas, vasus, sadhyas, vishvadevas, Ashwini Kumars, maruts, ancestors, gandharvas, yakshas, asuras, and siddhas are all beholding You in wonder.

Word meanings

rudra—a form of Lord Shiv; ādityāḥ—the adityas; vasavaḥ—the vasus; ye—these; cha—and; sādhyāḥ—the sadhyas; viśhve—the vishvadevas; aśhvinau—the Ashvini Kumars; marutaḥ—the maruts; cha—and; uṣhma-pāḥ—the ancestors; cha—and; gandharva—gandharvas; yakṣha—the yakshas; asura—the demons; siddha—the perfected beings; saṅghāḥ—the assemblies; vīkṣhante—are beholding; tvām—you; vismitāḥ—in wonder; cha—and; eva—verily; sarve—all

11.23

रूपं महत्ते बहुवक्त्रनेत्रं
महाबाहो बहुबाहूरुपादम् ।
बहूदरं बहुदंष्ट्राकरालं
दृष्ट्वा लोका: प्रव्यथितास्तथाहम् ॥ २३ ॥

rūpaṁ mahat te bahu-vaktra-netraṁ
mahā-bāho bahu-bāhūru-pādam
bahūdaraṁ bahu-danṣhṭrā-karālaṁ
dṛiṣhṭvā lokāḥ pravyathitās tathāham || 23 ||

O mighty Lord, in veneration of Your magnificent form with its many mouths, eyes, arms, thighs, legs, stomachs, and terrifying teeth, all the worlds are terror-stricken, and so am I.

Word meanings

rūpam—form; mahat—magnificent; te—your; bahu—many; vaktra—mouths; netram—eyes; mahā-bāho—mighty-armed Lord; bahu—many; bāhu—arms; ūru—thighs; pādam—legs; bahu-udaram—many stomachs; bahu-danṣhṭrā—many teeth; karālam—terrifying; dṛiṣhṭvā—seeing; lokāḥ—all the worlds; pravyathitāḥ—terror-stricken; tathā—so also; aham—I

11.24

नभ:स्पृशं दीप्तमनेकवर्णं
व्यात्ताननं दीप्तविशालनेत्रम् ।
दृष्ट्वा हि त्वां प्रव्यथितान्तरात्मा
धृतिं न विन्दामि शमं च विष्णो ॥ २४ ॥

nabhaḥ-spṛiśhaṁ dīptam aneka-varṇaṁ
vyāttānanaṁ dīpta-viśhāla-netram
dṛiṣhṭvā hi tvāṁ pravyathitāntar-ātmā
dhṛitiṁ na vindāmi śhamaṁ cha viṣhṇo || 24 ||

O Lord Vishnu, seeing Your form touching the sky, effulgent in many colors, with mouths wide open and enormous blazing eyes, my heart is trembling with fear. I have lost all courage and peace of mind.

Word meanings

nabhaḥ-spṛiśham—touching the sky; dīptam—effulgent; aneka—many; varṇam—colors; vyātta—open; ānanam—mouths; dīpta—blazing; viśhāla—enormous; netram—eyes; dṛiṣhṭvā—seeing; hi—indeed; tvām—you; pravyathitāntar-ātmā—my heart is trembling with fear; dhṛitim—firmness; na—not; vindāmi—I find; śhamam—mental peace; cha—and; viṣhṇo—Lord Vishnu

11.25

दंष्ट्राकरालानि च ते मुखानि
दृष्ट्वैव कालानलसन्निभानि ।
दिशो न जाने न लभे च शर्म
प्रसीद देवेश जगन्निवास ॥ २५ ॥

danṣhṭrā-karālāni cha te mukhāni
dṛiṣhṭvaiva kālānala-sannibhāni
diśho na jāne na labhe cha śharma
prasīda deveśha jagan-nivāsa || 25 ||

Having seen Your many mouths bearing Your terrible teeth, resembling the raging fire at the time of annihilation, I forget where I am and do not know where to go. O Lord of lords, You are the shelter of the universe; please have mercy on me.

Word meanings

danṣhṭrā—teeth; karālāni—terrible; cha—and; te—your; mukhāni—mouths; dṛiṣhṭvā—having seen; eva—indeed; kāla-anala—the fire of annihilation; sannibhāni—resembling; diśhaḥ—the directions; na—not; jāne—know; na—not; labhe—I obtain; cha—and; śharma—peace; prasīda—have mercy; deva-īśha—The Lord of lords; jagat-nivāsa—The shelter of the universe

11.26-27

अमी च त्वां धृतराष्ट्रस्य पुत्रा:
सर्वे सहैवावनिपालसङ्घै: ।
भीष्मो द्रोण: सूतपुत्रस्तथासौ
सहास्मदीयैरपि योधमुख्यै: ॥ २६ ॥
वक्त्राणि ते त्वरमाणा विशन्ति
दंष्ट्राकरालानि भयानकानि ।
केचिद्विलग्ना दशनान्तरेषु
सन्दृश्यन्ते चूर्णितैरुत्तमाङ्गै: ॥ २७ ॥

amī cha tvāṁ dhṛitarāśhtrasya putrāḥ
sarve sahaivāvani-pāla-saṅghaiḥ
bhīṣhmo droṇaḥ sūta-putras tathāsau
sahāsmadīyair api yodha-mukhyaiḥ || 26 ||
vaktrāṇi te tvaramāṇā viśhanti
danṣhṭrā-karālāni bhayānakāni
kechid vilagnā daśhanāntareṣhu
sandṛiśhyante chūrṇitair uttamāṅgaiḥ || 27 ||

I see all the sons of Dhritarashtra, along with their allied kings, including Bheeshma, Dronacharya, Karn, and also the generals from our side, rushing headlong into Your fearsome mouths. I see some with their heads smashed between Your terrible teeth.

Word meanings

amī—these; cha—and; tvām—you; dhṛitarāśhtrasya—of Dhritarashtra; putrāḥ—sons; sarve—all; saha—with; eva—even; avani-pāla—their allied kings; sanghaiḥ—assembly; bhīṣhmaḥ—Bheeshma; droṇaḥ—Dronacharya; sūta-putraḥ—Karna; tathā—and also; asau—this; saha—with; asmadīyaiḥ—from our side; api—also; yodha-mukhyaiḥ—generals; vaktrāṇi—mouths; te—your; tvaramāṇāḥ—rushing; viśhanti—enter; danṣhṭrā—teeth; karālāni—terrible; bhayānakāni—fearsome; kechit—some; vilagnāḥ—getting stuck; daśhana-antareṣhu—between the teeth; sandṛiśhyante—are seen; chūrṇitaiḥ—getting smashed; uttama-aṅgaiḥ—heads

11.28-29

यथा नदीनां बहवोऽम्बुवेगा:
समुद्रमेवाभिमुखा द्रवन्ति ।
तथा तवामी नरलोकवीरा
विशन्ति वक्त्राण्यभिविज्वलन्ति ॥ २८ ॥
यथा प्रदीप्तं ज्वलनं पतङ्गा
विशन्ति नाशाय समृद्धवेगा: ।
तथैव नाशाय विशन्ति लोका-
स्तवापि वक्त्राणि समृद्धवेगा: ॥ २९ ॥

yathā nadīnāṁ bahavo 'mbu-vegāḥ
samudram evābhimukhā dravanti
tathā tavāmī nara-loka-vīrā
viśhanti vaktrāṇy abhivijvalanti || 28 ||
yathā pradīptaṁ jvalanaṁ pataṅgā
viśhanti nāśhāya samṛiddha-vegāḥ
tathaiva nāśhāya viśhanti lokās
tavāpi vaktrāṇi samṛiddha-vegāḥ || 29 ||

As many waves of the rivers flowing rapidly into the ocean, so are all these great warriors entering into Your blazing mouths. As moths rush with great speed into the fire to perish, so are all these armies entering with great speed into Your mouths.

Word meanings

yathā—as; nadīnām—of the rivers; bahavaḥ—many; ambu-vegāḥ—water waves; samudram—the ocean; eva—indeed; abhimukhāḥ—toward; dravanti—flowing rapidly; tathā—similarly; tava—your; amī—these; nara-loka-vīrāḥ—kings of human society; viśhanti—enter; vaktrāṇi—mouths; abhivijvalanti—blazing; yathā—as; pradīptam—burning intensely; jvalanam—fire; pataṅgāḥ—moths; viśhanti—enter; nāśhāya—to be perished; samṛiddha vegāḥ—with great speed; tathā eva—similarly; nāśhāya—to be perished; viśhanti—enter; lokāḥ—these people; tava—your; api—also; vaktrāṇi—mouths; samṛiddha-vegāḥ—with great speed

11.30

लेलिह्यसे ग्रसमान: समन्ता-
ल्लोकान्समग्रान्वदनैर्ज्वलद्भि: ।
तेजोभिरापूर्य जगत्समग्रं
भासस्तवोग्रा: प्रतपन्ति विष्णो ॥ ३० ॥

lelihyase grasamānaḥ samantāl
lokān samagrān vadanair jvaladbhiḥ
tejobhir āpūrya jagat samagraṁ
bhāsas tavogrāḥ pratapanti viṣhṇo || 30 ||

With Your fiery tongues You are licking up the hosts of living beings on all sides and devouring them with Your blazing mouths. O Vishnu, You are scorching the entire universe with the fierce, all-pervading rays of Your effulgence.

Word meanings

lelihyase—you are licking; grasamānaḥ—devouring; samantāt—on all sides; lokān—worlds; samagrān—all; vadanaiḥ—with mouths; jvaladbhiḥ—blazing; tejobhiḥ—by effulgence; āpūrya—filled with; jagat—the universe; samagram—all; bhāsaḥ—rays; tava—your; ugrāḥ—fierce; pratapanti—scorching; viṣhṇo—Lord Vishnu

11.31

आख्याहि मे को भवानुग्ररूपो
नमोऽस्तु ते देववर प्रसीद ।
विज्ञातुमिच्छामि भवन्तमाद्यं
न हि प्रजानामि तव प्रवृत्तिम् ॥ ३१ ॥

ākhyāhi me ko bhavān ugra-rūpo
namo 'stu te deva-vara prasīda
vijñātum ichchhāmi bhavantam ādyaṁ
na hi prajānāmi tava pravṛittim || 31 ||

Tell me who You are, so fierce of form. O God of gods, I bow before You; please bestow Your mercy on me. You, who existed before all creation, I wish to know who You are, for I do not comprehend Your nature and workings.

Word meanings

ākhyāhi—tell; me—me; kaḥ—who; bhavān—you; ugra-rūpaḥ—fierce form; namaḥ astu—I bow; te—to you; deva-vara—God of gods; prasīda—be merciful; vijñātum—to know; ichchhāmi—I wish; bhavantam—you; ādyam—the primeval; na—not; hi—because; prajānāmi—comprehend; tava—your; pravṛittim—workings

11.32

श्रीभगवानुवाच ।
कालोऽस्मि लोकक्षयकृत्प्रवृद्धो
लोकान्समाहर्तुमिह प्रवृत्त: ।
ऋतेऽपि त्वां न भविष्यन्ति सर्वे
येऽवस्थिता: प्रत्यनीकेषु योधा: ॥ ३२ ॥

śhrī-bhagavān uvācha
kālo 'smi loka-kṣhaya-kṛit pravṛiddho
lokān samāhartum iha pravṛittaḥ
ṛite 'pi tvāṁ na bhaviṣhyanti sarve
ye 'vasthitāḥ pratyanīkeṣhu yodhāḥ || 32 ||

The Supreme Lord said: I am mighty Time, the source of destruction that comes forth to annihilate the worlds. Even without your participation, the warriors arrayed in the opposing army shall cease to exist.

Word meanings

śhrī-bhagavān uvācha—the Supreme Lord said; kālaḥ—time; asmi—I am; loka-kṣhaya-kṛit—the source of destruction of the worlds; pravṛiddhaḥ—mighty; lokān—the worlds; samāhartum—annihilation; iha—this world; pravṛittaḥ—participation; ṛite—without; api—even; tvām—you; na bhaviṣhyanti—shall cease to exist; sarve—all; ye—who; avasthitāḥ—arrayed; prati-anīkeṣhu—in the opposing army; yodhāḥ—the warriors

11.33

तस्मात्त्वमुत्तिष्ठ यशो लभस्व
जित्वा शत्रून्भुङ् क्ष्व राज्यं समृद्धम् ।
मयैवैते निहता: पूर्वमेव
निमित्तमात्रं भव सव्यसाचिन् ॥ ३३ ॥

tasmāt tvam uttiṣhṭha yaśho labhasva
jitvā śhatrūn bhuṅkṣhva rājyaṁ samṛiddham
mayaivaite nihatāḥ pūrvam eva
nimitta-mātraṁ bhava savya-sāchin || 33 ||

Therefore, arise and attain honor! Conquer your foes and enjoy prosperous rulership. These warriors stand already slain by Me, and you will only be an instrument of My work, O expert archer.

Word meanings

tasmāt—therefore; tvam—you; uttiṣhṭha—arise; yaśhaḥ—honor; labhasva—attain; jitvā—conquer; śhatrūn—foes; bhuṅkṣhva—enjoy; rājyam—kingdom; samṛiddham—prosperous; mayā—by me; eva—indeed; ete—these; nihatāḥ—slain; pūrvam—already; eva nimitta-mātram—only an instrument; bhava—become; savya-sāchin—Arjun, the one who can shoot arrows with both hands

11.34

द्रोणं च भीष्मं च जयद्रथं च
कर्णं तथान्यानपि योधवीरान् ।
मया हतांस्त्वं जहि मा व्यथिष्ठा
युध्यस्व जेतासि रणे सपत्नान् ॥ ३४ ॥

droṇaṁ cha bhīṣhmaṁ cha jayadrathaṁ cha
karṇaṁ tathānyān api yodha-vīrān
mayā hatāṁs tvaṁ jahi mā vyathiṣhṭhā
yudhyasva jetāsi raṇe sapatnān || 34 ||

Dronacharya, Bheeshma, Jayadratha, Karn, and other brave warriors have already been killed by Me. Therefore, slay them without being disturbed. Just fight and you will be victorious over your enemies in battle.

Word meanings

droṇam—Dronacharya; cha—and; bhīṣhmam—Bheeshma; cha—and; jayadratham—Jayadratha; cha—and; karṇam—Karn; tathā—also; anyān—others; api—also; yodha-vīrān—brave warriors; mayā—by me; hatān—already killed; tvam—you; jahi—slay; mā—not; vyathiṣhṭhāḥ—be disturbed; yudhyasva—fight; jetā asi—you shall be victorious; raṇe—in battle; sapatnān—enemies

11.35

सञ्जय उवाच ।
एतच्छ्रुत्वा वचनं केशवस्य
कृताञ्जलिर्वेपमान: किरीटी ।
नमस्कृत्वा भूय एवाह कृष्णं
सगद्गदं भीतभीत: प्रणम्य ॥ ३५ ॥

sañjaya uvācha
etach chhrutvā vachanaṁ keśhavasya
kṛitāñjalir vepamānaḥ kirīṭī
namaskṛitvā bhūya evāha kṛiṣhṇaṁ
sa-gadgadaṁ bhīta-bhītaḥ praṇamya || 35 ||

Sanjay said: Hearing these words of Keshav, Arjun trembled with dread. With palms joined, he bowed before Shree Krishna and spoke in a faltering voice, overwhelmed with fear.

Word meanings

sañjayaḥ uvācha—Sanjay said; etat—thus; śhrutvā—hearing; vachanam—words; keśhavasya—of Shree Krishna; kṛita-añjaliḥ—with joined palms; vepamānaḥ—trembling; kirītī—the crowned one, Arjun; namaskṛitvā—with palms joined; bhūyaḥ—again; eva—indeed; āha—spoke; kṛiṣhṇam—to Shree Krishna; sa-gadgadam—in a faltering voice; bhīta-bhītaḥ—overwhelmed with fear; praṇamya—bowed down

11.36

अर्जुन उवाच ।
स्थाने हृषीकेश तव प्रकीर्त्या
जगत्प्रहृष्यत्यनुरज्यते च ।
रक्षांसि भीतानि दिशो द्रवन्ति
सर्वे नमस्यन्ति च सिद्धसङ्घा: ॥ ३६ ॥

arjuna uvācha
sthāne hṛiṣhīkeśha tava prakīrtyā
jagat prahṛiṣhyaty anurajyate cha
rakṣhānsi bhītāni diśho dravanti
sarve namasyanti cha siddha-saṅghāḥ || 36 ||

Arjun said: O Master of the senses, it is but apt that the universe rejoices in giving You praise and is enamored by You. Demons flee fearfully from You in all directions and hosts of perfected saints bow to You.

Word meanings

arjunaḥ uvācha—Arjun said; sthāne—it is but apt; hṛiṣhīka-īśha—Shree Krishna, the master of the senses; tava—your; prakīrtyā—in praise; jagat—the universe; prahṛiṣhyati—rejoices; anurajyate—be enamored; cha—and; rakṣhānsi—the demons; bhītāni—fearfully; diśhaḥ—in all directions; dravanti—flee; sarve—all; namasyanti—bow down; cha—and; siddha-saṅghāḥ—hosts of perfected saints

11.37

कस्माच्च ते न नमेरन्महात्मन्
गरीयसे ब्रह्मणोऽप्यादिकर्त्रे ।
अनन्त देवेश जगन्निवास
त्वमक्षरं सदसतत्परं यत् ॥ ३७ ॥

kasmāch cha te na nameran mahātman
garīyase brahmaṇo 'py ādi-kartre
ananta deveśha jagan-nivāsa
tvam akṣharaṁ sad-asat tat paraṁ yat || 37 ||

O Great One, who are even greater than Brahma, the original creator, why should they not bow to you? O Limitless One, O Lord of the devatās , O Refuge of the universe, You are the imperishable reality beyond both the manifest and the non-manifest.

Word meanings

kasmāt—why; cha—and; te—you; na nameran—should they not bow down; mahā-ātman—The Great one; garīyase—who are greater; brahmaṇaḥ—than Brahma; api—even; ādi-kartre—to the original creator; ananta—The limitless One; deva-īśha—Lord of the devatās; jagat-nivāsa—Refuge of the universe; tvam—you; akṣharam—the imperishable; sat-asat—manifest and non-manifest; tat—that; param—beyond; yat—which

11.38

त्वमादिदेव: पुरुष: पुराणस्-
त्वमस्य विश्वस्य परं निधानम् ।
वेत्तासि वेद्यं च परं च धाम
त्वया ततं विश्वमनन्तरूप ॥ ३८ ॥

tvam ādi-devaḥ puruṣhaḥ purāṇas
tvam asya viśhvasya paraṁ nidhānam
vettāsi vedyaṁ cha paraṁ cha dhāma
tvayā tataṁ viśhvam ananta-rūpa || 38 ||

You are the primeval God and the original Divine Personality; You are the sole resting place of this universe. You are both the knower and the object of knowledge; You are the Supreme Abode. O possessor of infinite forms, You alone pervade the entire universe.

Word meanings

tvam—you; ādi-devaḥ—the original Divine God; puruṣhaḥ—personality; purāṇaḥ—primeval; tvam—you; asya—of (this); viśhwasya—universe; param—supreme; nidhānam—resting place; vettā—the knower; asi—you are; vedyam—the object of knowledge; cha—and; param—supreme; cha—and; dhāma—abode; tvayā—by you; tatam—pervaded; viśhwam—universe; ananta-rūpa—posessor of infinite forms

11.39

वायुर्यमोऽग्निर्वरुण: शशाङ्क:
प्रजापतिस्त्वं प्रपितामहश्च ।
नमो नमस्तेऽस्तु सहस्रकृत्व:
पुनश्च भूयोऽपि नमो नमस्ते ॥ ३९ ॥

vāyur yamo 'gnir varuṇaḥ śhaśhāṅkaḥ
prajāpatis tvaṁ prapitāmahaśh cha
namo namas te 'stu sahasra-kṛitvaḥ
punaśh cha bhūyo 'pi namo namas te || 39 ||

You are Vāyu (god of wind), Yamraj (god of death), Agni (god of fire), Varuṇ (god of water), and Chandra (moon-god). You are the creator Brahma, and the Great-grandfather of all beings. I offer my salutations unto You a thousand times, again and yet again!

Word meanings

vāyuḥ—the god of wind; yamaḥ—the god of death; agniḥ—the god of fire; varuṇaḥ—the god of water; śhaśha-aṅkaḥ—the moon-God; prajāpatiḥ—Brahma; tvam—you; prapitāmahaḥ—the great-grandfather; cha—and; namaḥ—my salutations; namaḥ—my salutations; te—unto you; astu—let there be; sahasra-kṛitvaḥ—a thousand times; punaḥ cha—and again; bhūyaḥ—again; api—also; namaḥ—(offering) my salutations; namaḥ te—offering my salutations unto you

11.40

नम: पुरस्तादथ पृष्ठतस्ते
नमोऽस्तु ते सर्वत एव सर्व ।
अनन्तवीर्यामितविक्रमस्त्वं
सर्वं समाप्नोषि ततोऽसि सर्व: ॥ ४० ॥

namaḥ purastād atha pṛiṣhṭhatas te
namo 'stu te sarvata eva sarva
ananta-vīryāmita-vikramas tvaṁ
sarvaṁ samāpnoṣhi tato 'si sarvaḥ || 40 ||

O Lord of infinite power, my salutations to You from the front and the rear, indeed from all sides! You possess infinite valor and might and pervade everything, and thus, You are everything.

Word meanings

namaḥ—offering salutations; purastāt—from the front; atha—and; pṛiṣhṭhataḥ—the rear; te—to you; namaḥ astu—I offer my salutations; te—to you; sarvataḥ—from all sides; eva—indeed; sarva—all; ananta-vīrya—infinite power; amita-vikramaḥ—infinite valor and might; tvam—you; sarvam—everything; samāpnoṣhi—pervade; tataḥ—thus; asi—(you) are; sarvaḥ—everything

11.41-42

सखेति मत्वा प्रसभं यदुक्तं
हे कृष्ण हे यादव हे सखेति ।
अजानता महिमानं तवेदं
मया प्रमादात्प्रणयेन वापि ॥ ४१ ॥
यच्चावहासार्थमसत्कृतोऽसि
विहारशय्यासनभोजनेषु ।
एकोऽथवाप्यच्युत तत्समक्षं
तत्क्षामये त्वामहमप्रमेयम् ॥ ४२ ॥

sakheti matvā prasabhaṁ yad uktaṁ
he kṛiṣhṇa he yādava he sakheti
ajānatā mahimānaṁ tavedaṁ
mayā pramādāt praṇayena vāpi || 41 ||
yach chāvahāsārtham asat-kṛito 'si
vihāra-śhayyāsana-bhojaneṣhu
eko 'tha vāpy achyuta tat-samakṣhaṁ
tat kṣhāmaye tvām aham aprameyam || 42 ||

Thinking of You as my friend, I presumptuously addressed You as, “O Krishna,” “O Yadav,” “O my dear Friend.” I was ignorant of Your majesty, showing negligence and undue affection. And if, jestfully, I treated You with disrespect, while playing, resting, sitting, eating, when alone, or before others—for all that I crave forgiveness.

Word meanings

sakhā—friend; iti—as; matvā—thinking; prasabham—presumptuously; yat—whatever; uktam—addressed; he kṛiṣhṇa—O Shree Krishna; he yādava—O Shree Krishna, who was born in the Yadu clan; he sakhe—O my dear friend; iti—thus; ajānatā—in ignorance; mahimānam—majesty; tava—your; idam—this; mayā—by me; pramādāt—out of negligence; praṇayena—out of affection; vā api—or else; yat—whatever; cha—also; avahāsa-artham—humorously; asat-kṛitaḥ—disrespectfully; asi—you were; vihāra—while at play; śhayyā—while resting; āsana—while sitting; bhojaneṣhu—while eating; ekaḥ—(when) alone; athavā—or; api—even; achyuta—Krishna, the infallible one; tat-samakṣham—before others; tat—all that; kṣhāmaye—beg for forgiveness; tvām—from you; aham—I; aprameyam—immeasurable

11.43

पितासि लोकस्य चराचरस्य
त्वमस्य पूज्यश्च गुरुर्गरीयान् ।
न त्वत्समोऽस्त्यभ्यधिक: कुतोऽन्यो
लोकत्रयेऽप्यप्रतिमप्रभाव ॥ ४३ ॥

pitāsi lokasya charācharasya
tvam asya pūjyaśh cha gurur garīyān
na tvat-samo 'sty abhyadhikaḥ kuto 'nyo
loka-traye 'py apratima-prabhāva || 43 ||

You are the Father of the entire universe, of all moving and non-moving beings. You are the most deserving of worship and the Supreme Spiritual Master. When there is none equal to You in all the three worlds, then who can possibly be greater than You, O Possessor of incomparable power?

Word meanings

pitā—the father; asi—you are; lokasya—of the entire universe; chara—moving; acharasya—nonmoving; tvam—you; asya—of this; pūjyaḥ—worshipable; cha—and; guruḥ—spiritual master; garīyān—glorious; na—not; tvat-samaḥ—equal to you; asti—is; abhyadhikaḥ—greater; kutaḥ—who is; anyaḥ—other; loka-traye—in the three worlds; api—even; apratima-prabhāva—possessor of incomparable power

11.44

तस्मात्प्रणम्य प्रणिधाय कायं
प्रसादये त्वामहमीशमीड्यम् ।
पितेव पुत्रस्य सखेव सख्यु:
प्रिय: प्रियायार्हसि देव सोढुम् ॥ ४४ ॥

tasmāt praṇamya praṇidhāya kāyaṁ
prasādaye tvām aham īśham īḍyam
piteva putrasya sakheva sakhyuḥ
priyaḥ priyāyārhasi deva soḍhum || 44 ||

Therefore, O adorable Lord, bowing deeply and prostrating before You, I implore You for Your grace. As a father tolerates his son, a friend forgives his friend, and a lover pardons the beloved, please forgive me for my offences.

Word meanings

tasmāt—therefore; praṇamya—bowing down; praṇidhāya—prostrating; kāyam—the body; prasādaye—to implore grace; tvām—your; aham—I; īśham—the Supreme Lord; īḍyam—adorable; pitā—father; iva—as; putrasya—with a son; sakhā—friend; iva—as; sakhyuḥ—with a friend; priyaḥ—a lover; priyāyāḥ—with the beloved; arhasi—you should; deva—Lord; soḍhum—forgive

11.45

अदृष्टपूर्वं हृषितोऽस्मि दृष्ट्वा
भयेन च प्रव्यथितं मनो मे ।
तदेव मे दर्शय देवरूपं
प्रसीद देवेश जगन्निवास ॥ ४५ ॥

adṛiṣhṭa-pūrvaṁ hṛiṣhito 'smi dṛiṣhṭvā
bhayena cha pravyathitaṁ mano me
tad eva me darśhaya deva rūpaṁ
prasīda deveśha jagan-nivāsa || 45 ||

Having seen Your universal form that I had never seen before, I feel great joy. And yet, my mind trembles with fear. Please have mercy on me and again show me Your pleasing form, O God of gods, O Abode of the universe.

Word meanings

adṛiṣhṭa-pūrvam—that which has not been seen before; hṛiṣhitaḥ—great joy; asmi—I am; dṛiṣhṭvā—having seen; bhayena—with fear; cha—yet; pravyathitam—trembles; manaḥ—mind; me—my; tat—that; eva—certainly; me—to me; darśhaya—show; deva—Lord; rūpam—form; prasīda—please have mercy; deva-īśha—God of gods; jagat-nivāsa—abode of the universe

11.46

किरीटिनं गदिनं चक्रहस्त-
मिच्छामि त्वां द्रष्टुमहं तथैव ।
तेनैव रूपेण चतुर्भुजेन
सहस्रबाहो भव विश्वमूर्ते ॥ ४६ ॥

kirīṭinaṁ gadinaṁ chakra-hastam
ichchhāmi tvāṁ draṣhṭum ahaṁ tathaiva
tenaiva rūpeṇa chatur-bhujena
sahasra-bāho bhava viśhva-mūrte || 46 ||

O Thousand-armed One, though You are the embodiment of all creation, I wish to see You in Your four-armed form, carrying the mace and disc, and wearing the crown.

Word meanings

kirīṭinam—wearing the crown; gadinam—carrying the mace; chakra-hastam—disc in hand; ichchhāmi—I wish; tvām—you; draṣhṭum—to see; aham—I; tathā eva—similarly; tena eva—in that; rūpeṇa—form; chatuḥ-bhujena—four-armed; sahasra-bāho—thousand-armed one; bhava—be; viśhwa-mūrte—universal form

11.47

श्रीभगवानुवाच ।
मया प्रसन्नेन तवार्जुनेदं
रूपं परं दर्शितमात्मयोगात् ।
तेजोमयं विश्वमनन्तमाद्यं
यन्मे त्वदन्येन न दृष्टपूर्वम् ॥ ४७ ॥

śhrī-bhagavān uvācha
mayā prasannena tavārjunedaṁ
rūpaṁ paraṁ darśhitam ātma-yogāt
tejo-mayaṁ viśhvam anantam ādyaṁ
yan me tvad anyena na dṛiṣhṭa-pūrvam || 47 ||

The Lord said: Arjun, being pleased with you, by My Yogmaya power, I gave you a vision of My resplendent, unlimited, and primeval cosmic form. No one before you has ever seen it.

Word meanings

śhrī-bhagavān uvācha—the Lord said; mayā—by me; prasannena—being pleased; tava—with you; arjuna—Arjun; idam—this; rūpam—form; param—divine; darśhitam—shown; ātma-yogāt—by my Yogmaya power; tejaḥ-mayam—resplendent; viśhwam—cosmic; anantam—unlimited; ādyam—primeval; yat—which; me—my; tvat anyena—other than you; na dṛiṣhṭa-pūrvam—no one has ever seen

11.48

न वेदयज्ञाध्ययनैर्न दानै-
र्न च क्रियाभिर्न तपोभिरुग्रै: ।
एवंरूप: शक्य अहं नृलोके
द्रष्टुं त्वदन्येन कुरुप्रवीर ॥ ४८ ॥

na veda-yajñādhyayanair na dānair
na cha kriyābhir na tapobhir ugraiḥ
evaṁ-rūpaḥ śhakya ahaṁ nṛi-loke
draṣhṭuṁ tvad anyena kuru-pravīra || 48 ||

Not by study of the Vedas, nor by the performance of sacrifice, rituals, or charity, nor even by practicing severe austerities, has any mortal ever seen what you have seen, O best of the Kuru warriors.

Word meanings

na—not; veda-yajña—by performance of sacrifice; adhyayanaiḥ—by study of the Vedas; na—nor; dānaiḥ—by charity; na—nor; cha—and; kriyābhiḥ—by rituals; na—not; tapobhiḥ—by austerities; ugraiḥ—severe; evam-rūpaḥ—in this form; śhakyaḥ—possible; aham—I; nṛi-loke—in the world of the mortals; draṣhṭum—to be seen; tvat—than you; anyena—by another; kuru-pravīra—the best of the Kuru warriors

11.49

मा ते व्यथा मा च विमूढभावो
दृष्ट्वा रूपं घोरमीदृङ्ममेदम् ।
व्यपेतभी: प्रीतमना: पुनस्त्वं
तदेव मे रूपमिदं प्रपश्य ॥ ४९ ॥

mā te vyathā mā cha vimūḍha-bhāvo
dṛiṣhṭvā rūpaṁ ghoram īdṛiṅ mamedam
vyapeta-bhīḥ prīta-manāḥ punas tvaṁ
tad eva me rūpam idaṁ prapaśhya || 49 ||

Be neither afraid nor bewildered on seeing this terrible form of Mine. Be free from fear and with a cheerful heart, behold Me once again in My personal form.

Word meanings

mā te—you should not be; vyathā—afraid; mā—not; cha—and; vimūḍha-bhāvaḥ—bewildered state; dṛiṣhṭvā—on seeing; rūpam—form; ghoram—terrible; īdṛik—such; mama—of mine; idam—this; vyapeta-bhīḥ—free from fear; prīta-manāḥ—cheerful mind; punaḥ—again; tvam—you; tat eva—that very; me—my; rūpam—form; idam—this; prapaśhya—behold

11.50

सञ्जय उवाच ।
इत्यर्जुनं वासुदेवस्तथोक्त्वा
स्वकं रूपं दर्शयामास भूय: ।
आश्वासयामास च भीतमेनं
भूत्वा पुन: सौम्यवपुर्महात्मा ॥ ५० ॥

sañjaya uvācha
ity arjunaṁ vāsudevas tathoktvā
svakaṁ rūpaṁ darśhayām āsa bhūyaḥ
āśhvāsayām āsa cha bhītam enaṁ
bhūtvā punaḥ saumya-vapur mahātmā || 50 ||

Sanjay said: Having spoken thus, the compassionate son of Vasudev displayed His personal (four-armed) form again. Then, He further consoled the frightened Arjun by assuming His gentle (two-armed) form.

Word meanings

sañjayaḥ uvācha—Sanjay said; iti—thus; arjunam—to Arjun; vāsudevaḥ—Krishna, the son of Vasudev; tathā—in that way; uktvā—having spoken; svakam—his personal; rūpam—form; darśhayām āsa—displayed; bhūyaḥ—again; āśhvāsayām āsa—consoled; cha—and; bhītam—frightened; enam—him; bhūtvā—becoming; punaḥ—again; saumya-vapuḥ—the gentle (two-armed) form; mahā-ātmā—the compassionate

11.51

अर्जुन उवाच ।
दृष्ट्वेदं मानुषं रूपं तव सौम्यं जनार्दन ।
इदानीमस्मि संवृत्त: सचेता: प्रकृतिं गत: ॥ ५१ ॥

arjuna uvācha
dṛiṣhṭvedaṁ mānuṣhaṁ rūpaṁ tava saumyaṁ janārdana
idānīm asmi saṁvṛittaḥ sa-chetāḥ prakṛitiṁ gataḥ || 51 ||

Arjun said: O Shree Krishna, seeing Your gentle human form (two-armed), I have regained my composure and my mind is restored to normal.

Word meanings

arjunaḥ uvācha—Arjun said; dṛiṣhṭvā—seeing; idam—this; mānuṣham—human; rūpam—form; tava—your; saumyam—gentle; janārdana—he who looks after the public, Krishna; idānīm—now; asmi—I am; saṁvṛittaḥ—composed; sa-chetāḥ—in my mind; prakṛitim—to normality; gataḥ—have become

11.52-53

श्रीभगवानुवाच ।
सुदुर्दर्शमिदं रूपं दृष्टवानसि यन्मम ।
देवा अप्यस्य रूपस्य नित्यं दर्शनकाङ्क्षिण: ॥ ५२ ॥
नाहं वेदैर्न तपसा न दानेन न चेज्यया ।
शक्य एवंविधो द्रष्टुं दृष्टवानसि मां यथा ॥ ५३ ॥

śhrī-bhagavān uvācha
su-durdarśham idaṁ rūpaṁ dṛiṣhṭavān asi yan mama
devā apy asya rūpasya nityaṁ darśhana-kāṅkṣhiṇaḥ || 52 ||
nāhaṁ vedair na tapasā na dānena na chejyayā
śhakya evaṁ-vidho draṣhṭuṁ dṛiṣhṭavān asi māṁ yathā || 53 ||

The Supreme Lord said: This form of Mine that you are seeing is exceedingly difficult to behold. Even the celestial gods are eager to see it. Neither by the study of the Vedas, nor by penance, charity, or fire sacrifices, can I be seen as you have seen Me.

Word meanings

śhrī-bhagavān uvācha—the Supreme Lord said; su-durdarśham—exceedingly difficult to behold; idam—this; rūpam—form; dṛiṣhṭavān asi—that you are seeing; yat—which; mama—of mine; devāḥ—the celestial gods; api—even; asya—this; rūpasya—form; nityam—eternally; darśhana-kāṅkṣhiṇaḥ—aspiring to see; na—never; aham—I; vedaiḥ—by study of the Vedas; na—never; tapasā—by serious penances; na—never; dānena—by charity; na—never; cha—also; ijyayā—by worship; śhakyaḥ—it is possible; evam-vidhaḥ—like this; draṣhṭum—to see; dṛiṣhṭavān—seeing; asi—you are; mām—me; yathā—as

11.54

भक्त्या त्वनन्यया शक्य अहमेवंविधोऽर्जुन ।
ज्ञातुं द्रष्टुं च तत्त्वेन प्रवेष्टुं च परन्तप ॥ ५४ ॥

bhaktyā tv ananyayā śhakya aham evaṁ-vidho 'rjuna
jñātuṁ draṣhṭuṁ cha tattvena praveṣhṭuṁ cha parantapa || 54 ||

O Arjun, by unalloyed devotion alone can I be known as I am, standing before you. Thereby, on receiving My divine vision, O scorcher of foes, one can enter into union with Me.

Word meanings

bhaktyā—by devotion; tu—alone; ananyayā—unalloyed; śhakyaḥ—possible; aham—I; evam-vidhaḥ—like this; arjuna—Arjun; jñātum—to be known; draṣhṭum—to be seen; cha—and; tattvena—truly; praveṣhṭum—to enter into (union with me); cha—and; parantapa—scorcher of foes

11.55

मत्कर्मकृन्मत्परमो मद्भक्त: सङ्गवर्जित: ।
निर्वैर: सर्वभूतेषु य: स मामेति पाण्डव ॥ ५५ ॥

mat-karma-kṛin mat-paramo mad-bhaktaḥ saṅga-varjitaḥ
nirvairaḥ sarva-bhūteṣhu yaḥ sa mām eti pāṇḍava || 55 ||

Those who perform all their duties for My sake, who depend upon Me and are devoted to Me, who are free from attachment, and are without malice toward all beings, such devotees certainly come to Me.

Word meanings

mat-karma-kṛit—perform duties for my sake; mat-paramaḥ—considering me the Supreme; mat-bhaktaḥ—devoted to me; saṅga-varjitaḥ—free from attachment; nirvairaḥ—without malice; sarva-bhūteṣhu—toward all entities; yaḥ—who; saḥ—he; mām—to me; eti—comes; pāṇḍava—Arjun, the son of Pandu

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12. Bhakti Yoga

भक्तियोग · The Yoga of Devotion · 16 verses

12.1

अर्जुन उवाच ।
एवं सततयुक्ता ये भक्तास्त्वां पर्युपासते ।
ये चाप्यक्षरमव्यक्तं तेषां के योगवित्तमा: ॥ १ ॥

arjuna uvācha
evaṁ satata-yuktā ye bhaktās tvāṁ paryupāsate
ye chāpy akṣharam avyaktaṁ teṣhāṁ ke yoga-vittamāḥ || 1 ||

Arjun inquired: Between those who are steadfastly devoted to Your personal form and those who worship the formless Brahman, whom do You consider to be more perfect in Yog?

Word meanings

arjunaḥ uvācha—Arjun said; evam—thus; satata—steadfastly; yuktāḥ—devoted; ye—those; bhaktāḥ—devotees; tvām—you; paryupāsate—worship; ye—those; cha—and; api—also; akṣharam—the imperishable; avyaktam—the formless Brahman; teṣhām—of them; ke—who; yoga-vit-tamāḥ—more perfect in Yog

12.2

श्रीभगवानुवाच ।
मय्यावेश्य मनो ये मां नित्ययुक्ता उपासते ।
श्रद्धया परयोपेतास्ते मे युक्ततमा मता: ॥ २ ॥

śhrī-bhagavān uvācha
mayy āveśhya mano ye māṁ nitya-yuktā upāsate
śhraddhayā parayopetās te me yuktatamā matāḥ || 2 ||

The Lord said: Those who fix their minds on Me and always engage in My devotion with steadfast faith, I consider them to be the best yogis.

Word meanings

śhrī-bhagavān uvācha—the Lord said; mayi—on Me; āveśhya—fix; manaḥ—the mind; ye—those; mām—Me; nitya yuktāḥ—always engaged; upāsate—worship; śhraddhayā—with faith; parayā—best; upetāḥ—endowed; te—they; me—by Me; yukta-tamāḥ—situated highest in Yog; matāḥ—I consider

12.3-4

ये त्वक्षरमनिर्देश्यमव्यक्तं पर्युपासते ।
सर्वत्रगमचिन्त्यञ्च कूटस्थमचलन्ध्रुवम् ॥ ३ ॥
सन्नियम्येन्द्रियग्रामं सर्वत्र समबुद्धय: ।
ते प्राप्नुवन्ति मामेव सर्वभूतहिते रता: ॥ ४ ॥

ye tv akṣharam anirdeśhyam avyaktaṁ paryupāsate
sarvatra-gam achintyañcha kūṭa-stham achalandhruvam || 3 ||
sanniyamyendriya-grāmaṁ sarvatra sama-buddhayaḥ
te prāpnuvanti mām eva sarva-bhūta-hite ratāḥ || 4 ||

But those who worship the formless aspect of the Absolute Truth—the imperishable, the indefinable, the unmanifest, the all-pervading, the unthinkable, the unchanging, the eternal, and the immoveable—by restraining their senses and being even-minded everywhere, such persons, engaged in the welfare of all beings, also attain Me.

Word meanings

ye—who; tu—but; akṣharam—the imperishable; anirdeśhyam—the indefinable; avyaktam—the unmanifest; paryupāsate—worship; sarvatra-gam—the all-pervading; achintyam—the unthinkable; cha—and; kūṭa-stham—the unchanging; achalam—the immovable; dhruvam—the eternal; sanniyamya—restraining; indriya-grāmam—the senses; sarvatra—everywhere; sama-buddhayaḥ—even-minded; te—they; prāpnuvanti—attain; mām—Me; eva—also; sarva-bhūta-hite—in the welfare of all beings; ratāḥ—engaged

12.5

क्लेशोऽधिकतरस्तेषामव्यक्तासक्तचेतसाम् ।।
अव्यक्ता हि गतिर्दु:खं देहवद्भिरवाप्यते ॥ ५ ॥

kleśho 'dhikataras teṣhām avyaktāsakta-chetasām
avyaktā hi gatir duḥkhaṁ dehavadbhir avāpyate || 5 ||

For those whose minds are attached to the unmanifest, the path of realization is full of tribulations. Worship of the unmanifest is exceedingly difficult for embodied beings.

Word meanings

kleśhaḥ—tribulations; adhika-taraḥ—full of; teṣhām—of those; avyakta—to the unmanifest; āsakta—attached; chetasām—whose minds; avyaktā—the unmanifest; hi—indeed; gatiḥ—path; duḥkham—exceedingly difficult; deha-vadbhiḥ—for the embodied; avāpyate—is reached

12.6-7

ये तु सर्वाणि कर्माणि मयि संन्न्यस्य मत्परा: ।
अनन्येनैव योगेन मां ध्यायन्त उपासते ॥ ६ ॥
तेषामहं समुद्धर्ता मृत्युसंसारसागरात् ।
भवामि नचिरात्पार्थ मय्यावेशितचेतसाम् ॥ ७ ॥

ye tu sarvāṇi karmāṇi mayi sannyasya mat-parāḥ
ananyenaiva yogena māṁ dhyāyanta upāsate || 6 ||
teṣhām ahaṁ samuddhartā mṛityu-saṁsāra-sāgarāt
bhavāmi na chirāt pārtha mayy āveśhita-chetasām || 7 ||

But those who dedicate all their actions to Me, regarding Me as the Supreme goal, worshiping Me and meditating on Me with exclusive devotion, O Parth, I swiftly deliver them from the ocean of birth and death, for their consciousness is united with Me.

Word meanings

ye—who; tu—but; sarvāṇi—all; karmāṇi—actions; mayi—to Me; sannyasya—dedicating; mat-parāḥ—regarding Me as the Supreme goal; ananyena—exclusively; eva—certainly; yogena—with devotion; mām—Me; dhyāyantaḥ—meditating; upāsate—worship; teṣhām—of those; aham—I; samuddhartā—the deliverer; mṛityu-saṁsāra-sāgarāt—from the ocean of birth and death; bhavāmi—(I) become; na—not; chirāt—after a long time; pārtha—Arjun, the son of Pritha; mayi—with Me; āveśhita chetasām—of those whose consciousness is united

12.8

मय्येव मन आधत्स्व मयि बुद्धिं निवेशय ।
निवसिष्यसि मय्येव अत ऊर्ध्वं न संशय: ॥ ८ ॥

mayy eva mana ādhatsva mayi buddhiṁ niveśhaya
nivasiṣhyasi mayy eva ata ūrdhvaṁ na sanśhayaḥ

Fix your mind on Me alone and surrender your intellect to Me. There upon, you will always live in Me. Of this, there is no doubt.

Word meanings

mayi—on Me; eva—alone; manaḥ—mind; ādhatsva—fix; mayi—on Me; buddhim—intellect; niveśhaya—surrender; nivasiṣhyasi—you shall always live; mayi—in Me; eva—alone; ataḥ ūrdhvam—thereafter; na—not; sanśhayaḥ—doubt || 8 ||

12.9

अथ चित्तं समाधातुं न शक्नोषि मयि स्थिरम् ।
अभ्यासयोगेन ततो मामिच्छाप्तुं धनञ्जय ॥ ९ ॥

atha chittaṁ samādhātuṁ na śhaknoṣhi mayi sthiram
abhyāsa-yogena tato mām ichchhāptuṁ dhanañjaya || 9 ||

If you are unable to fix your mind steadily on Me, O Arjun, then practice remembering Me with devotion while constantly restraining the mind from worldly affairs.

Word meanings

atha—if; chittam—mind; samādhātum—to fix; na śhaknoṣhi—(you) are unable; mayi—on Me; sthiram—steadily; abhyāsa-yogena—by uniting with God through repeated practice; tataḥ—then; mām—me; ichchhā—desire; āptum—to attain; dhanañjaya—Arjun, the conqueror of wealth

12.10

अभ्यासेऽप्यसमर्थोऽसि मत्कर्मपरमो भव ।
मदर्थमपि कर्माणि कुर्वन्सिद्धिमवाप्स्यसि ॥ १० ॥

abhyāse 'py asamartho 'si mat-karma-paramo bhava
mad-artham api karmāṇi kurvan siddhim avāpsyasi || 10 ||

If you cannot practice remembering Me with devotion, then just try to work for Me. Thus performing devotional service to Me, you shall achieve the stage of perfection.

Word meanings

abhyāse—in practice; api—if; asamarthaḥ—unable; asi—you; mat-karma paramaḥ—devotedly work for Me; bhava—be; mat-artham—for My sake; api—also; karmāṇi—work; kurvan—performing; siddhim—perfection; avāpsyasi—you shall achieve

12.11

अथैतदप्यशक्तोऽसि कर्तुं मद्योगमाश्रित: ।
सर्वकर्मफलत्यागं तत: कुरु यतात्मवान् ॥ ११ ॥

athaitad apy aśhakto 'si kartuṁ mad-yogam āśhritaḥ
sarva-karma-phala-tyāgaṁ tataḥ kuru yatātmavān || 11 ||

If you are unable to even work for Me in devotion, then try to renounce the fruits of your actions and be situated in the self.

Word meanings

atha—if; etat—this; api—even; aśhaktaḥ—unable; asi—you are; kartum—to work; mad-yogam—with devotion to Me; āśhritaḥ—taking refuge; sarva-karma—of all actions; phala-tyāgam—to renounce the fruits; tataḥ—then; kuru—do; yata-ātma-vān—be situated in the self

12.12

श्रेयो हि ज्ञानमभ्यासाज्ज्ञानाद्ध्यानं विशिष्यते ।
ध्यानात्कर्मफलत्यागस्त्यागाच्छान्तिरनन्तरम् ॥ १२ ॥

śhreyo hi jñānam abhyāsāj jñānād dhyānaṁ viśhiṣhyate
dhyānāt karma-phala-tyāgas tyāgāch chhāntir anantaram || 12 ||

Better than mechanical practice is knowledge; better than knowledge is meditation. Better than meditation is renunciation of the fruits of actions, for peace immediately follows such renunciation.

Word meanings

śhreyaḥ—better; hi—for; jñānam—knowledge; abhyāsāt—than (mechanical) practice; jñānāt—than knowledge; dhyānam—meditation; viśhiṣhyate—better; dhyānāt—than meditation; karma-phala-tyāgaḥ—renunciation of the fruits of actions; tyāgāt—renunciation; śhāntiḥ—peace; anantaram—immediately

12.13-14

अद्वेष्टा सर्वभूतानां मैत्र: करुण एव च ।
निर्ममो निरहङ्कार: समदु:खसुख: क्षमी ॥ १३ ॥
सन्तुष्ट: सततं योगी यतात्मा दृढनिश्चय: ।
मय्यर्पितमनोबुद्धिर्यो मद्भक्त: स मे प्रिय: ॥ १४ ॥

adveṣhṭā sarva-bhūtānāṁ maitraḥ karuṇa eva cha
nirmamo nirahankāraḥ sama-duḥkha-sukhaḥ kṣhamī || 13 ||
santuṣhṭaḥ satataṁ yogī yatātmā dṛiḍha-niśhchayaḥ
mayy arpita-mano-buddhir yo mad-bhaktaḥ sa me priyaḥ || 14 ||

Those devotees are very dear to Me who are free from malice toward all living beings, who are friendly, and compassionate. They are free from attachment to possessions and egotism, equipoised in happiness and distress, and ever-forgiving. They are ever-content, steadily united with Me in devotion, self-controlled, of firm resolve, and dedicated to Me in mind and intellect.

Word meanings

adveṣhṭā—free from malice; sarva-bhūtānām—toward all living beings; maitraḥ—friendly; karuṇaḥ—compassionate; eva—indeed; cha—and; nirmamaḥ—free from attachment to possession; nirahankāraḥ—free from egoism; sama—equipoised; duḥkha—distress; sukhaḥ—happiness; kṣhamī—forgiving; santuṣhṭaḥ—content; satatam—steadily; yogī—united in devotion; yata-ātmā—self-controlled; dṛiḍha-niśhchayaḥ—firm resolve; mayi—to me; arpita—dedicated; manaḥ—mind; buddhiḥ—intellect; yaḥ—who; mat-bhaktaḥ—My devotees; saḥ—they; me—to Me; priyaḥ—very dear

12.15

यस्मान्नोद्विजते लोको लोकान्नोद्विजते च य: ।
हर्षामर्षभयोद्वेगैर्मुक्तो य: स च मे प्रिय: ॥ १५ ॥

yasmān nodvijate loko lokān nodvijate cha yaḥ
harṣhāmarṣha-bhayodvegair mukto yaḥ sa cha me priyaḥ || 15 ||

Those who are not a source of annoyance to anyone and who in turn are not agitated by anyone, who are equal in pleasure and pain, and free from fear and anxiety, such devotees of Mine are very dear to Me.

Word meanings

yasmāt—by whom; na—not; udvijate—are agitated; lokaḥ—people; lokāt—from people; na—not; udvijate—are disturbed; cha—and; yaḥ—who; harṣha—pleasure; amarṣha—pain; bhaya—fear; udvegaiḥ—anxiety; muktaḥ—free; yaḥ—who; saḥ—they; cha—and; me—to Me; priyaḥ—very dear

12.16

अनपेक्ष: शुचिर्दक्ष उदासीनो गतव्यथ: ।
सर्वारम्भपरित्यागी यो मद्भक्त: स मे प्रिय: ॥ १६ ॥

anapekṣhaḥ śhuchir dakṣha udāsīno gata-vyathaḥ
sarvārambha-parityāgī yo mad-bhaktaḥ sa me priyaḥ || 16 ||

Those who are indifferent to worldly gains, externally and internally pure, skillful, without cares, untroubled, and free from selfishness in all undertakings, such devotees of Mine are very dear to Me.

Word meanings

anapekṣhaḥ—indifferent to worldly gain; śhuchiḥ—pure; dakṣhaḥ—skillful; udāsīnaḥ—without cares; gata-vyathaḥ—untroubled; sarva-ārambha—of all undertakings; parityāgī—renouncer; saḥ—who; mad-bhaktaḥ—my devotees; saḥ—he; me—to Me; priyaḥ—very dear

12.17

यो न हृष्यति न द्वेष्टि न शोचति न काङ् क्षति ।
शुभाशुभपरित्यागी भक्तिमान्य: स मे प्रिय: ॥ १७ ॥

yo na hṛiṣhyati na dveṣhṭi na śhochati na kāṅkṣhati
śhubhāśhubha-parityāgī bhaktimān yaḥ sa me priyaḥ || 17 ||

Those who neither rejoice in mundane pleasures nor despair in worldly sorrows, who neither lament for any loss nor hanker for any gain, who renounce both good and evil deeds, such persons who are full of devotion are very dear to Me.

Word meanings

yaḥ—who; na—neither; hṛiṣhyati—rejoice; na—nor; dveṣhṭi—despair; na—neither; śhochati—lament; na—nor; kāṅkṣhati—hanker for gain; śhubha-aśhubha-parityāgī—who renounce both good and evil deeds; bhakti-mān—full of devotion; yaḥ—who; saḥ—that person; me—to Me; priyaḥ—very dear

12.18-19

सम: शत्रौ च मित्रे च तथा मानापमानयो: ।
शीतोष्णसुखदु:खेषु सम: सङ्गविवर्जित: ॥ १८ ॥
तुल्यनिन्दास्तुतिर्मौनी सन्तुष्टो येन केनचित् ।
अनिकेत: स्थिरमतिर्भक्तिमान्मे प्रियो नर: ॥ १९ ॥

samaḥ śhatrau cha mitre cha tathā mānāpamānayoḥ
śhītoṣhṇa-sukha-duḥkheṣhu samaḥ saṅga-vivarjitaḥ || 18 ||
tulya-nindā-stutir maunī santuṣhṭo yena kenachit
aniketaḥ sthira-matir bhaktimān me priyo naraḥ || 19 ||

Those, who are alike to friend and foe, equipoised in honor and dishonor, cold and heat, joy and sorrow, and are free from all unfavorable association; those who take praise and reproach alike, who are given to silent contemplation, content with what comes their way, without attachment to the place of residence, whose intellect is firmly fixed in Me, and who are full of devotion to Me, such persons are very dear to Me.

Word meanings

samaḥ—alike; śhatrau—to a foe; cha—and; mitre—to a friend; cha tathā—as well as; māna-apamānayoḥ—in honor and dishonor; śhīta-uṣhṇa—in cold and heat; sukha-duḥkheṣhu—in joy and sorrow; samaḥ—equipoised; saṅga-vivarjitaḥ—free from all unfavorable association; tulya—alike; nindā-stutiḥ—reproach and praise; maunī—silent contemplation; santuṣhṭaḥ—content; yena kenachit—with anything; aniketaḥ—without attachment to the place of residence; sthira—firmly fixed; matiḥ—intellect; bhakti-mān—full of devotion; me—to Me; priyaḥ—very dear; naraḥ—a person

12.20

ये तु धर्म्यामृतमिदं यथोक्तं पर्युपासते ।
श्रद्दधाना मत्परमा भक्तास्तेऽतीव मे प्रिया: ॥ २० ॥

ye tu dharmyāmṛitam idaṁ yathoktaṁ paryupāsate
śhraddadhānā mat-paramā bhaktās te 'tīva me priyāḥ || 20 ||

Those who honor this nectar of wisdom declared here, have faith in Me, and are devoted and intent on Me as the supreme goal, they are exceedingly dear to Me.

Word meanings

ye—who; tu—indeed; dharma—wisdom; amṛitam—nectar; idam—this; yathā—as; uktam—declared; paryupāsate—exclusive devotion; śhraddadhānāḥ—with faith; mat-paramāḥ—intent on Me as the supreme goal; bhaktāḥ—devotees; te—they; atīva—exceedingly; me—to Me; priyāḥ—dear

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13. Kshetra Kshetrajna Vibhaga Yoga

क्षेत्रक्षेत्रज्ञविभागयोग · The Field and the Knower of the Field · 31 verses

13.1

अर्जुन उवाच ।
प्रकृतिं पुरुषं चैव क्षेत्रं क्षेत्रज्ञमेव च ।
एतद्वेदितुमिच्छामि ज्ञानं ज्ञेयं च केशव ॥ १ ॥

arjuna uvācha
prakṛitiṁ puruṣhaṁ chaiva kṣhetraṁ kṣhetra-jñam eva cha
etad veditum ichchhāmi jñānaṁ jñeyaṁ cha keśhava || 1 ||

Arjun said, “O Keshav, I wish to understand what are prakṛiti and puruṣh , and what are kṣhetra and kṣhetrajña ? I also wish to know what is true knowledge, and what is the goal of this knowledge?

Word meanings

arjunaḥ uvācha—Arjun said; prakṛitim—material nature; puruṣham—the enjoyer; cha—and; eva—indeed; kṣhetram—the field of activities; kṣhetra-jñam—the knower of the field; eva—even; cha—also; etat—this; veditum—to know; ichchhāmi—I wish; jñānam—knowledge; jñeyam—the goal of knowledge; cha—and; keśhava—Krishna, the killer of the demon named Keshi

13.2

श्रीभगवानुवाच ।
इदं शरीरं कौन्तेय क्षेत्रमित्यभिधीयते ।
एतद्यो वेत्ति तं प्राहु: क्षेत्रज्ञ इति तद्विद: ॥ २ ॥

śhrī-bhagavān uvācha
idaṁ śharīraṁ kaunteya kṣhetram ity abhidhīyate
etad yo vetti taṁ prāhuḥ kṣhetra-jña iti tad-vidaḥ || 2 ||

The Supreme Divine Lord said: O Arjun, this body is termed as kṣhetra (the field of activities), and the one who knows this body is called kṣhetrajña (the knower of the field) by the sages who discern the truth about both.

Word meanings

śhrī-bhagavān uvācha—the Supreme Divine Lord said; idam—this; śharīram—body; kaunteya—Arjun, the son of Kunti; kṣhetram—the field of activities; iti—thus; abhidhīyate—is termed as; etat—this; yaḥ—one who; vetti—knows; tam—that person; prāhuḥ—is called; kṣhetra-jñaḥ—the knower of the field; iti—thus; tat-vidaḥ—those who discern the truth

13.3

क्षेत्रज्ञं चापि मां विद्धि सर्वक्षेत्रेषु भारत ।
क्षेत्रक्षेत्रज्ञयोर्ज्ञानं यत्तज्ज्ञानं मतं मम ॥ ३ ॥

kṣhetra-jñaṁ chāpi māṁ viddhi sarva-kṣhetreṣhu bhārata
kṣhetra-kṣhetrajñayor jñānaṁ yat taj jñānaṁ mataṁ mama || 3 ||

O scion of Bharat, I am also the knower of all the individual fields of activity. The understanding of the body as the field of activities, and the soul and God as the knowers of the field, this I hold to be true knowledge.

Word meanings

kṣhetra-jñam—the knower of the field; cha—also; api—only; mām—me; viddhi—know; sarva—all; kṣhetreṣhu—in individual fields of activities; bhārata—scion of Bharat; kṣhetra—the field of activities; kṣhetra-jñayoḥ—of the knower of the field; jñānam—understanding of; yat—which; tat—that; jñānam—knowledge; matam—opinion; mama—my

13.4

तत्क्षेत्रं यच्च यादृक्च यद्विकारि यतश्च यत् ।
स च यो यत्प्रभावश्च तत्समासेन मे शृणु ॥ ४ ॥

tat kṣhetraṁ yach cha yādṛik cha yad-vikāri yataśh cha yat
sa cha yo yat-prabhāvaśh cha tat samāsena me śhṛiṇu || 4 ||

Listen and I will explain to you what that field is and what its nature is. I will also explain how change takes place within it, from what it was created, who the knower of the field of activities is, and what his powers are.

Word meanings

tat—that; kṣhetram—field of activities; yat—what; cha—and; yādṛik—its nature; cha—and; yat-vikāri—how change takes place in it; yataḥ—from what; cha—also; yat—what; saḥ—he; cha—also; yaḥ—who; yat-prabhāvaḥ—what his powers are; cha—and; tat—that; samāsena—in summary; me—from me; śhṛiṇu—listen

13.5

ऋषिभिर्बहुधा गीतं छन्दोभिर्विविधै: पृथक् ।
ब्रह्मसूत्रपदैश्चैव हेतुमद्भिर्विनिश्चितै: ॥ ५ ॥

ṛiṣhibhir bahudhā gītaṁ chhandobhir vividhaiḥ pṛithak
brahma-sūtra-padaiśh chaiva hetumadbhir viniśhchitaiḥ || 5 ||

Great sages have sung the truth about the field and the knower of the field in manifold ways. It has been stated in various Vedic hymns, and especially revealed in the Brahma Sūtra, with sound logic and conclusive evidence.

Word meanings

ṛiṣhibhiḥ—by great sages; bahudhā—in manifold ways; gītam—sung; chhandobhiḥ—in Vedic hymns; vividhaiḥ—various; pṛithak—various; brahma-sūtra—the Brahma Sūtra; padaiḥ—by the hymns; cha—and; eva—especially; hetu-madbhiḥ—with logic; viniśhchitaiḥ—conclusive evidence

13.6

महाभूतान्यङ्ककारो बुद्धिरव्यक्त मेव च ।
इन्द्रियाणि दशैकं च पञ्च चेन्द्रियगोचरा: ॥ ६ ॥

mahā-bhūtāny ahankāro buddhir avyaktam eva cha
indriyāṇi daśhaikaṁ cha pañcha chendriya-gocharāḥ || 6 ||

The field of activities is composed of the five great elements, the ego, the intellect, the unmanifest primordial matter, the eleven senses (five knowledge senses, five working senses, and mind), and the five objects of the senses.

Word meanings

mahā-bhūtāni—the (five) great elements; ahankāraḥ—the ego; buddhiḥ—the intellect; avyaktam—the unmanifested primordial matter; eva—indeed; cha—and; indriyāṇi—the senses; daśha-ekam—eleven; cha—and; pañcha—five; cha—and; indriya-go-charāḥ—the (five) objects of the senses;

13.7

इच्छा द्वेष: सुखं दु:खं सङ्घातश्चेतना धृति: ।
एतत्क्षेत्रं समासेन सविकारमुदाहृतम् ॥ ७ ॥

ichchhā dveṣhaḥ sukhaṁ duḥkhaṁ saṅghātaśh chetanā dhṛitiḥ
etat kṣhetraṁ samāsena sa-vikāram udāhṛitam || 7 ||

Desire and aversion, happiness and misery, the body, consciousness, and the will—all these comprise the field and its modifications.

Word meanings

ichchhā—desire; dveṣhaḥ—aversion; sukham—happiness; duḥkham—misery; saṅghātaḥ—the aggregate; chetanā—the consciousness; dhṛitiḥ—the will; etat—all these; kṣhetram—the field of activities; samāsena—comprise of; sa-vikāram—with modifications; udāhṛitam—are said

13.8-12

अमानित्वमदम्भित्वमहिंसा क्षान्तिरार्जवम् ।
आचार्योपासनं शौचं स्थैर्यमात्मविनिग्रह: ॥ ८ ॥
इन्द्रियार्थेषु वैराग्यमनहङ्कार एव च ।
जन्ममृत्युजराव्याधिदु:खदोषानुदर्शनम् ॥ ९ ॥
असक्तिरनभिष्वङ्ग: पुत्रदारगृहादिषु ।
नित्यं च समचित्तत्वमिष्टानिष्टोपपत्तिषु ॥ १० ॥
मयि चानन्ययोगेन भक्तिरव्यभिचारिणी ।
विविक्तदेशसेवित्वमरतिर्जनसंसदि ॥ ११ ॥
अध्यात्मज्ञाननित्यत्वं तत्वज्ञानार्थदर्शनम् ।
एतज्ज्ञानमिति प्रोक्तमज्ञानं यदतोऽन्यथा ॥ १२ ॥

amānitvam adambhitvam ahinsā kṣhāntir ārjavam
āchāryopāsanaṁ śhauchaṁ sthairyam ātma-vinigrahaḥ || 8 ||
indriyārtheṣhu vairāgyam anahankāra eva cha
janma-mṛityu-jarā-vyādhi-duḥkha-doṣhānudarśhanam || 9 ||
asaktir anabhiṣhvaṅgaḥ putra-dāra-gṛihādiṣhu
nityaṁ cha sama-chittatvam iṣhṭāniṣhṭopapattiṣhu || 10 ||
mayi chānanya-yogena bhaktir avyabhichāriṇī
vivikta-deśha-sevitvam aratir jana-sansadi || 11 ||
adhyātma-jñāna-nityatvaṁ tattva-jñānārtha-darśhanam
etaj jñānam iti proktam ajñānaṁ yad ato 'nyathā || 12 ||

Humbleness; freedom from hypocrisy; non-violence; forgiveness; simplicity; service of the Guru; cleanliness of body and mind; steadfastness; and self-control; dispassion toward the objects of the senses; absence of egotism; keeping in mind the evils of birth, disease, old age, and death; non-attachment; absence of clinging to spouse, children, home, and so on; even-mindedness amidst desired and undesired events in life; constant and exclusive devotion toward Me; an inclination for solitary places and an aversion for mundane society; constancy in spiritual knowledge; and philosophical pursuit of the Absolute Truth—all these I declare to be knowledge, and what is contrary to it, I call ignorance.

Word meanings

amānitvam—humbleness; adambhitvam—freedom from hypocrisy; ahinsā—non-violence; kṣhāntiḥ—forgiveness; ārjavam—simplicity; āchārya-upāsanam—service of the Guru; śhaucham—cleanliness of body and mind; sthairyam—steadfastness; ātma-vinigrahaḥ—self-control; indriya-artheṣhu—toward objects of the senses; vairāgyam—dispassion; anahankāraḥ—absence of egotism; eva cha—and also; janma—of birth; mṛityu—death; jarā—old age; vyādhi—disease; duḥkha—evils; doṣha—faults; anudarśhanam—perception; asaktiḥ—non-attachment; anabhiṣhvaṅgaḥ—absence of craving; putra—children; dāra—spouse; gṛiha-ādiṣhu—home, etc; nityam—constant; cha—and; sama-chittatvam—even-mindedness; iṣhṭa—the desirable; aniṣhṭa—undesirable; upapattiṣhu—having obtained; mayi—toward Me; cha—also; ananya-yogena—exclusively united; bhaktiḥ—devotion; avyabhichāriṇī—constant; vivikta—solitary; deśha—places; sevitvam—inclination for; aratiḥ—aversion; jana-sansadi—for mundane society; adhyātma—spiritual; jñāna—knowledge; nityatvam—constancy; tattva-jñāna—knowledge of spiritual principles; artha—for; darśhanam—philosophy; etat—all this; jñānam—knowledge; iti—thus; proktam—declared; ajñānam—ignorance; yat—what; ataḥ—to this; anyathā—contrary

13.13

ज्ञेयं यत्तत्प्रवक्ष्यामि यज्ज्ञात्वामृतमश्रुते ।
अनादिमत्परं ब्रह्म न सत्तन्नासदुच्यते ॥ १३ ॥

jñeyaṁ yat tat pravakṣhyāmi yaj jñātvāmṛitam aśhnute
anādi mat-paraṁ brahma na sat tan nāsad uchyate || 13 ||

I shall now reveal to you that which ought to be known, and by knowing which, one attains immortality. It is the beginningless Brahman, which lies beyond existence and non-existence.

Word meanings

jñeyam—ought to be known; yat—which; tat—that; pravakṣhyāmi—I shall now reveal; yat—which; jñātvā—knowing; amṛitam—immortality; aśhnute—one achieves; anādi—beginningless; mat-param—subordinate to Me; brahma—Brahman; na—not; sat—existent; tat—that; na—not; asat—non-existent; uchyate—is called

13.14

सर्वत: पाणिपादं तत्सर्वतोऽक्षिशिरोमुखम् ।
सर्वत: श्रुतिमल्लोके सर्वमावृत्य तिष्ठति ॥ १४ ॥

sarvataḥ pāṇi-pādaṁ tat sarvato 'kṣhi-śhiro-mukham
sarvataḥ śhrutimal loke sarvam āvṛitya tiṣhṭhati || 14 ||

Everywhere are His hands and feet, eyes, heads, and faces. His ears too are in all places, for He pervades everything in the universe.

Word meanings

sarvataḥ—everywhere; pāṇi—hands; pādam—feet; tat—that; sarvataḥ—everywhere; akṣhi—eyes; śhiraḥ—heads; mukham—faces; sarvataḥ—everywhere; śhruti-mat—having ears; loke—in the universe; sarvam—everything; āvṛitya—pervades; tiṣhṭhati—exists

13.15

सर्वेन्द्रियगुणाभासं सर्वेन्द्रियविवर्जितम् ।
असक्तं सर्वभृच्चैव निर्गुणं गुणभोक्तृ च ॥ १५ ॥

sarvendriya-guṇābhāsaṁ sarvendriya-vivarjitam
asaktaṁ sarva-bhṛich chaiva nirguṇaṁ guṇa-bhoktṛi cha || 15 ||

Though He perceives all sense-objects, yet He is devoid of the senses. He is unattached to everything, and yet He is the sustainer of all. Although He is without attributes, yet He is the enjoyer of the three modes of material nature.

Word meanings

sarva—all; indriya—senses; guṇa—sense-objects; ābhāsam—the perciever; sarva—all; indriya—senses; vivarjitam—devoid of; asaktam—unattached; sarva-bhṛit—the sustainer of all; cha—yet; eva—indeed; nirguṇam—beyond the three modes of material nature; guṇa-bhoktṛi—the enjoyer of the three modes of material nature; cha—although

13.16

बहिरन्तश्च भूतानामचरं चरमेव च ।
सूक्ष्मत्वात्तदविज्ञेयं दूरस्थं चान्तिके च तत् ॥ १६ ॥

bahir antaśh cha bhūtānām acharaṁ charam eva cha
sūkṣhmatvāt tad avijñeyaṁ dūra-sthaṁ chāntike cha tat || 16 ||

He exists outside and inside all living beings, those that are moving and not moving. He is subtle, and hence, He is incomprehensible. He is very far, but He is also very near.

Word meanings

bahiḥ—outside; antaḥ—inside; cha—and; bhūtānām—all living beings; acharam—not moving; charam—moving; eva—indeed; cha—and; sūkṣhmatvāt—due to subtlety; tat—he; avijñeyam—incomprehensible; dūra-stham—very far away; cha—and; antike—very near; cha—also; tat—He

13.17

अविभक्तं च भूतेषु विभक्तमिव च स्थितम् ।
भूतभर्तृ च तज्ज्ञेयं ग्रसिष्णु प्रभविष्णु च ॥ १७ ॥

avibhaktaṁ cha bhūteṣhu vibhaktam iva cha sthitam
bhūta-bhartṛi cha taj jñeyaṁ grasiṣhṇu prabhaviṣhṇu cha || 17 ||

He is indivisible, yet He appears to be divided amongst living beings. Know the Supreme Entity to be the Sustainer, Annihilator, and Creator of all beings.

Word meanings

avibhaktam—indivisible; cha—although; bhūteṣhu—amongst living beings; vibhaktam—divided; iva—apparently; cha—yet; sthitam—situated; bhūta-bhartṛi—the Sustainer of all beings; cha—also; tat—that; jñeyam—to be known; grasiṣhṇu—the Annihilator; prabhaviṣhṇu—the Creator; cha—and

13.18

ज्योतिषामपि तज्ज्योतिस्तमस: परमुच्यते ।
ज्ञानं ज्ञेयं ज्ञानगम्यं हृदि सर्वस्य विष्ठितम् ॥ १८ ॥

jyotiṣhām api taj jyotis tamasaḥ param uchyate
jñānaṁ jñeyaṁ jñāna-gamyaṁ hṛidi sarvasya viṣhṭhitam || 18 ||

He is the source of light in all luminaries, and is entirely beyond the darkness of ignorance. He is knowledge, the object of knowledge, and the goal of knowledge. He dwells within the hearts of all living beings.

Word meanings

jyotiṣhām—in all luminarie; api—and; tat—that; jyotiḥ—the source of light; tamasaḥ—the darkness; param—beyond; uchyate—is said (to be); jñānam—knowledge; jñeyam—the object of knowledge; jñāna-gamyam—the goal of knowledge; hṛidi—within the heart; sarvasya—of all living beings; viṣhṭhitam—dwells

13.19

इति क्षेत्रं तथा ज्ञानं ज्ञेयं चोक्तं समासत: ।
मद्भक्त एतद्विज्ञाय मद्भावायोपपद्यते ॥ १९ ॥

iti kṣhetraṁ tathā jñānaṁ jñeyaṁ choktaṁ samāsataḥ
mad-bhakta etad vijñāya mad-bhāvāyopapadyate || 19 ||

I have thus revealed to you the nature of the field, the meaning of knowledge, and the object of knowledge. Only My devotees can understand this in reality, and by doing so, they attain My divine nature.

Word meanings

iti—thus; kṣhetram—the nature of the field; tathā—and; jñānam—the meaning of knowledge; jñeyam—the object of knowledge; cha—and; uktam—revealed; samāsataḥ—in summary; mad-bhaktaḥ—my devotees; etat—this; vijñāya—having understood; mad-bhāvāya—my divine nature; upapadyate—attain

13.20

प्रकृतिं पुरुषं चैव विद्ध्यनादी उभावपि ।
विकारांश्च गुणांश्चैव विद्धि प्रकृतिसम्भवान् ॥ २० ॥

prakṛitiṁ puruṣhaṁ chaiva viddhy anādī ubhāv api
vikārānśh cha guṇānśh chaiva viddhi prakṛiti-sambhavān || 20 ||

Know that prakṛiti (material nature) and puruṣh (the individual souls) are both beginningless. Also know that all transformations of the body and the three modes of nature are produced by material energy.

Word meanings

prakṛitim—material nature; puruṣham—the individual souls; cha—and; eva—indeed; viddhi—know; anādī—beginningless; ubhau—both; api—and; vikārān—transformations (of the body); cha—also; guṇān—the three modes of nature; cha—and; eva—indeed; viddhi—know; prakṛiti—material energy; sambhavān—produced by

13.21

कार्यकारणकर्तृत्वे हेतु: प्रकृतिरुच्यते ।
पुरुष: सुखदु:खानां भोक्तृत्वे हेतुरुच्यते ॥ २१ ॥

kārya-kāraṇa-kartṛitve hetuḥ prakṛitir uchyate
puruṣhaḥ sukha-duḥkhānāṁ bhoktṛitve hetur uchyate || 21 ||

In the matter of creation, the material energy is responsible for cause and effect; in the matter of experiencing happiness and distress, the individual soul is declared responsible.

Word meanings

kārya—effect; kāraṇa—cause; kartṛitve—in the matter of creation; hetuḥ—the medium; prakṛitiḥ—the material energy; uchyate—is said to be; puruṣhaḥ—the individual soul; sukha-duḥkhānām—of happiness and distress; bhoktṛitve—in experiencing; hetuḥ—is responsible; uchyate—is said to be

13.22

पुरुष: प्रकृतिस्थो हि भुङक्ते प्रकृतिजान्गुणान् ।
कारणं गुणसङ्गोऽस्य सदसद्योनिजन्मसु ॥ २२ ॥

puruṣhaḥ prakṛiti-stho hi bhuṅkte prakṛiti-jān guṇān
kāraṇaṁ guṇa-saṅgo 'sya sad-asad-yoni-janmasu || 22 ||

When the puruṣh (individual soul) seated in prakṛiti (the material energy) desires to enjoy the three guṇas , attachment to them becomes the cause of its birth in superior and inferior wombs.

Word meanings

puruṣhaḥ—the individual soul; prakṛiti-sthaḥ—seated in the material energy; hi—indeed; bhuṅkte—desires to enjoy; prakṛiti-jān—produced by the material energy; guṇān—the three modes of nature; kāraṇam—the cause; guṇa-saṅgaḥ—the attachment (to three guṇas); asya—of its; sat-asat-yoni—in superior and inferior wombs; janmasu—of birth

13.23

उपद्रष्टानुमन्ता च भर्ता भोक्ता महेश्वर: ।
परमात्मेति चाप्युक्तो देहेऽस्मिन्पुरुष: पर: ॥ २३ ॥

upadraṣhṭānumantā cha bhartā bhoktā maheśhvaraḥ
paramātmeti chāpy ukto dehe 'smin puruṣhaḥ paraḥ || 23 ||

Within the body also resides the Supreme Lord. He is said to be the Witness, the Permitter, the Supporter, Transcendental Enjoyer, the ultimate Controller, and the Paramātmā (Supreme Soul).

Word meanings

upadraṣhṭā—the witness; anumantā—the permitter; cha—and; bhartā—the supporter; bhoktā—the transcendental enjoyer; mahā-īśhvaraḥ—the ultimate controller; parama-ātmā—Supreme Soul; iti—that; cha api—and also; uktaḥ—is said; dehe—within the body; asmin—this; puruṣhaḥ paraḥ—the Supreme Lord

13.24

य एवं वेत्ति पुरुषं प्रकृतिं च गुणै: सह ।
सर्वथा वर्तमानोऽपि न स भूयोऽभिजायते ॥ २४ ॥

ya evaṁ vetti puruṣhaṁ prakṛitiṁ cha guṇaiḥ saha
sarvathā vartamāno 'pi na sa bhūyo 'bhijāyate || 24 ||

Those who understand the truth about Supreme Soul, the individual soul, material nature, and the interaction of the three modes of nature will not take birth here again. They will be liberated regardless of their present condition.

Word meanings

yaḥ—who; evam—thus; vetti—understand; puruṣham—Puruṣh; prakṛitim—the material nature; cha—and; guṇaiḥ—the three modes of nature; saha—with; sarvathā—in every way; vartamānaḥ—situated; api—although; na—not; saḥ—they; bhūyaḥ—again; abhijāyate—take birth

13.25

ध्यानेनात्मनि पश्यन्ति केचिदात्मानमात्मना ।
अन्ये साङ् ख्येन योगेन कर्मयोगेन चापरे ॥ २५ ॥

dhyānenātmani paśhyanti kechid ātmānam ātmanā
anye sānkhyena yogena karma-yogena chāpare || 25 ||

Some try to perceive the Supreme Soul within their hearts through meditation, and others try to do so through the cultivation of knowledge, while still others strive to attain that realization by the path of action.

Word meanings

dhyānena—through meditation; ātmani—within one's heart; paśhyanti—perceive; kechit—some; ātmānam—the Supreme soul; ātmanā—by the mind; anye—others; sānkhyena—through cultivation of knowledge; yogena—the yog system; karma-yogena—union with God with through path of action; cha—and; apare—others

13.26

अन्ये त्वेवमजानन्त: श्रुत्वान्येभ्य उपासते ।
तेऽपि चातितरन्त्येव मृत्युं श्रुतिपरायणा: ॥ २६ ॥

anye tv evam ajānantaḥ śhrutvānyebhya upāsate
te 'pi chātitaranty eva mṛityuṁ śhruti-parāyaṇāḥ || 26 ||

There are still others who are unaware of these spiritual paths, but they hear from others and begin worshipping the Supreme Lord. By such devotion to hearing from saints, they too can gradually cross over the ocean of birth and death.

Word meanings

anye—others; tu—still; evam—thus; ajānantaḥ—those who are unaware (of spiritual paths); śhrutvā—by hearing; anyebhyaḥ—from others; upāsate—begin to worship; te—they; api—also; cha—and; atitaranti—cross over; eva—even; mṛityum—death; śhruti-parāyaṇāḥ—devotion to hearing (from saints)

13.27

यावत्सञ्जायते किञ्चित्सत्वं स्थावरजङ्गमम् ।
क्षेत्रक्षेत्रज्ञसंयोगात्तद्विद्धि भरतर्षभ ॥ २७ ॥

yāvat sañjāyate kiñchit sattvaṁ sthāvara-jaṅgamam
kṣhetra-kṣhetrajña-sanyogāt tad viddhi bharatarṣhabha || 27 ||

O best of the Bharatas, whatever moving or unmoving being you see in existence, know it to be a combination of the field of activities and the knower of the field.

Word meanings

yāvat—whatever; sañjāyate—manifesting; kiñchit—anything; sattvam—being; sthāvara—unmoving; jaṅgamam—moving; kṣhetra—field of activities; kṣhetra-jña—knower of the field; sanyogāt—combination of; tat—that; viddhi—know; bharata-ṛiṣhabha—best of the Bharatas

13.28

समं सर्वेषु भूतेषु तिष्ठन्तं परमेश्वरम् ।
विनश्यत्स्वविनश्यन्तं य: पश्यति स पश्यति ॥ २८ ॥

samaṁ sarveṣhu bhūteṣhu tiṣhṭhantaṁ parameśhvaram
vinaśhyatsv avinaśhyantaṁ yaḥ paśhyati sa paśhyati || 28 ||

They alone truly see, who perceive the Paramātmā (Supreme Soul) accompanying the soul in all beings, and who understand both to be imperishable in this perishable body.

Word meanings

samam—equally; sarveṣhu—in all; bhūteṣhu—beings; tiṣhṭhan-tam—accompanying; parama-īśhvaram—Supreme Soul; vinaśhyatsu—amongst the perishable; avinaśhyantam—the imperishable; yaḥ—who; paśhyati—see; saḥ—they; paśhyati—perceive

13.29

समं पश्यन्हि सर्वत्र समवस्थितमीश्वरम् ।
न हिनस्त्यात्मनात्मानं ततो याति परां गतिम् ॥ २९ ॥

samaṁ paśhyan hi sarvatra samavasthitam īśhvaram
na hinasty ātmanātmānaṁ tato yāti parāṁ gatim || 29 ||

Those, who see God as the Supreme Soul equally present everywhere and in all living beings, do not degrade themselves by their mind. Thereby, they reach the supreme destination.

Word meanings

samam—equally; paśhyan—see; hi—indeed; sarvatra—everywhere; samavasthitam—equally present; īśhvaram—God as the Supreme soul; na—do not; hinasti—degrade; ātmanā—by one's mind; ātmānam—the self; tataḥ—thereby; yāti—reach; parām—the supreme; gatim—destination

13.30

प्रकृत्यैव च कर्माणि क्रियमाणानि सर्वश: ।
य: पश्यति तथात्मानमकर्तारं स पश्यति ॥ ३० ॥

prakṛityaiva cha karmāṇi kriyamāṇāni sarvaśhaḥ
yaḥ paśhyati tathātmānam akartāraṁ sa paśhyati || 30 ||

They alone truly see who understand that all actions (of the body) are performed by material nature, while the embodied soul actually does nothing.

Word meanings

prakṛityā—by material nature; eva—truly; cha—also; karmāṇi—actions; kriyamāṇāni—are performed; sarvaśhaḥ—all; yaḥ—who; paśhyati—see; tathā—also; ātmānam—(embodied) soul; akartāram—actionless; saḥ—they; paśhyati—see

13.31

यदा भूतपृथग्भावमेकस्थमनुपश्यति ।
तत एव च विस्तारं ब्रह्म सम्पद्यते तदा ॥ ३१ ॥

yadā bhūta-pṛithag-bhāvam eka-stham anupaśhyati
tata eva cha vistāraṁ brahma sampadyate tadā || 31 ||

When they see the diverse variety of living beings situated in the same material nature, and understand all of them to be born from it, they attain the realization of the Brahman.

Word meanings

yadā—when; bhūta—living entities; pṛithak-bhāvam—diverse variety; eka-stham—situated in the same place; anupaśhyati—see; tataḥ—thereafter; eva—indeed; cha—and; vistāram—born from; brahma—Brahman; sampadyate—(they) attain; tadā—then

13.32

अनादित्वान्निर्गुणत्वात्परमात्मायमव्यय: ।
शरीरस्थोऽपि कौन्तेय न करोति न लिप्यते ॥ ३२ ॥

anāditvān nirguṇatvāt paramātmāyam avyayaḥ
śharīra-stho 'pi kaunteya na karoti na lipyate || 32 ||

The Supreme Soul is imperishable, without beginning, and devoid of any material qualities, O son of Kunti. Although situated within the body, It neither acts, nor is It tainted by material energy.

Word meanings

anāditvāt—being without beginning; nirguṇatvāt—being devoid of any material qualities; parama—the Supreme; ātmā—soul; ayam—this; avyayaḥ—imperishable; śharīra-sthaḥ—dwelling in the body; api—although; kaunteya—Arjun, the the son of Kunti; na—neither; karoti—acts; na—nor; lipyate—is tainted

13.33

यथा सर्वगतं सौक्ष्म्यादाकाशं नोपलिप्यते ।
सर्वत्रावस्थितो देहे तथात्मा नोपलिप्यते ॥ ३३ ॥

yathā sarva-gataṁ saukṣhmyād ākāśhaṁ nopalipyate
sarvatrāvasthito dehe tathātmā nopalipyate || 33 ||

Space holds everything within it, but being subtle, does not get contaminated by what it holds. Similarly, though its consciousness pervades the body, the soul is not affected by the attributes of the body.

Word meanings

yathā—as; sarva-gatam—all-pervading; saukṣhmyāt—due to subtlety; ākāśham—the space; na—not; upalipyate—is contaminated; sarvatra—everywhere; avasthitaḥ—situated; dehe—the body; tathā—similarly; ātmā—the soul; na—not; upalipyate—is contaminated

13.34

यथा प्रकाशयत्येक: कृत्स्नं लोकमिमं रवि: ।
क्षेत्रं क्षेत्री तथा कृत्स्नं प्रकाशयति भारत ॥ ३४ ॥

yathā prakāśhayaty ekaḥ kṛitsnaṁ lokam imaṁ raviḥ
kṣhetraṁ kṣhetrī tathā kṛitsnaṁ prakāśhayati bhārata || 34 ||

Just as one sun illumines the entire solar system, so does the individual soul illumine the entire body (with consciousness).

Word meanings

yathā—as; prakāśhayati—illumines; ekaḥ—one; kṛitsnam—entire; lokam—solar system; imam—this; raviḥ—sun; kṣhetram—the body; kṣhetrī—the soul; tathā—so; kṛitsnam—entire; prakāśhayati—illumine; bhārata—Arjun, the son of Bharat

13.35

क्षेत्रक्षेत्रज्ञयोरेवमन्तरं ज्ञानचक्षुषा ।
भूतप्रकृतिमोक्षं च ये विदुर्यान्ति ते परम् ॥ ३५ ॥

kṣhetra-kṣhetrajñayor evam antaraṁ jñāna-chakṣhuṣhā
bhūta-prakṛiti-mokṣhaṁ cha ye vidur yānti te param || 35 ||

Those who perceive with the eyes of knowledge the difference between the body and the knower of the body, and the process of release from material nature, attain the supreme destination.

Word meanings

kṣhetra—the body; kṣhetra-jñayoḥ—of the knower of the body; evam—thus; antaram—the difference; jñāna-chakṣhuṣhā—with the eyes of knowledge; bhūta—the living entity; prakṛiti-mokṣham—release from material nature; cha—and; ye—who; viduḥ—know; yānti—approach; te—they; param—the Supreme

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14. Gunatraya Vibhaga Yoga

गुणत्रयविभागयोग · The Three Gunas · 21 verses

14.1

श्रीभगवानुवाच ।
परं भूय: प्रवक्ष्यामि ज्ञानानां ज्ञानमुत्तमम् ।
यज्ज्ञात्वा मुनय: सर्वे परां सिद्धिमितो गता: ॥ १ ॥

śhrī-bhagavān uvācha
paraṁ bhūyaḥ pravakṣhyāmi jñānānāṁ jñānam uttamam
yaj jñātvā munayaḥ sarve parāṁ siddhim ito gatāḥ || 1 ||

The Divine Lord said: I shall once again explain to you the supreme wisdom, the best of all knowledge; by knowing which, all the great saints attained the highest perfection.

Word meanings

śhrī-bhagavān uvācha—the Divine Lord said; param—supreme; bhūyaḥ—again; pravakṣhyāmi—I shall explain; jñānānām—of all knowledge; jñānam uttamam—the supreme wisdom; yat—which; jñātvā—knowing; munayaḥ—saints; sarve—all; parām—highest; siddhim—perfection; itaḥ—through this; gatāḥ—attained

14.2

इदं ज्ञानमुपाश्रित्य मम साधर्म्यमागता: ।
सर्गेऽपि नोपजायन्ते प्रलये न व्यथन्ति च ॥ २ ॥

idaṁ jñānam upāśhritya mama sādharmyam āgatāḥ
sarge 'pi nopajāyante pralaye na vyathanti cha || 2 ||

Those who take refuge in this wisdom will be united with Me. They will not be reborn at the time of creation nor destroyed at the time of dissolution.

Word meanings

idam—this; jñānam—wisdom; upāśhritya—take refuge in; mama—mine; sādharmyam—of similar nature; āgatāḥ—having attained; sarge—at the time of creation; api—even; na—not; upajāyante—are born; pralaye—at the time of dissolution; na-vyathanti—they will not experience misery; cha—and

14.3-4

मम योनिर्महद् ब्रह्म तस्मिन्गर्भं दधाम्यहम् ।
सम्भव: सर्वभूतानां ततो भवति भारत ॥ ३ ॥
सर्वयोनिषु कौन्तेय मूर्तय: सम्भवन्ति या: ।
तासां ब्रह्म महद्योनिरहं बीजप्रद: पिता ॥ ४ ॥

mama yonir mahad brahma tasmin garbhaṁ dadhāmy aham
sambhavaḥ sarva-bhūtānāṁ tato bhavati bhārata || 3 ||
sarva-yoniṣhu kaunteya mūrtayaḥ sambhavanti yāḥ
tāsāṁ brahma mahad yonir ahaṁ bīja-pradaḥ pitā || 4 ||

The total material substance, prakṛiti , is the womb. I impregnate it with the individual souls, and thus all living beings are born. O son of Kunti, for all species of life that are produced, the material nature is the womb, and I am the seed-giving Father.

Word meanings

mama—my; yoniḥ—womb; mahat brahma—the total material substance, prakṛiti; tasmin—in that; garbham—womb; dadhāmi—impregnate; aham—I; sambhavaḥ—birth; sarva-bhūtānām—of all living beings; tataḥ—thereby; bhavati—becomes; bhārata—Arjun, the son of Bharat; sarva—all; yoniṣhu—species of life; kaunteya—Arjun, the son of Kunti; mūrtayaḥ—forms; sambhavanti—are produced; yāḥ—which; tāsām—of all of them; brahma-mahat—great material nature; yoniḥ—womb; aham—I; bīja-pradaḥ—seed-giving; pitā—father

14.5

सत्त्वं रजस्तम इति गुणा: प्रकृतिसम्भवा: ।
निबध्नन्ति महाबाहो देहे देहिनमव्ययम् ॥ ५ ॥

sattvaṁ rajas tama iti guṇāḥ prakṛiti-sambhavāḥ
nibadhnanti mahā-bāho dehe dehinam avyayam || 5 ||

O mighty-armed Arjun, the material energy consists of three guṇas (modes)— sattva (goodness), rajas (passion), and tamas (ignorance). These modes bind the eternal soul to the perishable body.

Word meanings

sattvam—mode of goodness; rajaḥ—mode of passion; tamaḥ—mode of ignorance; iti—thus; guṇāḥ—modes; prakṛiti—material nature; sambhavāḥ—consists of; nibadhnanti—bind; mahā-bāho—mighty-armed one; dehe—in the body; dehinam—the embodied soul; avyayam—eternal

14.6

तत्र सत्त्वं निर्मलत्वात्प्रकाशकमनामयम् ।
सुखसङ्गेन बध्नाति ज्ञानसङ्गेन चानघ ॥ ६ ॥

tatra sattvaṁ nirmalatvāt prakāśhakam anāmayam
sukha-saṅgena badhnāti jñāna-saṅgena chānagha || 6 ||

Amongst these, sattva guṇa , the mode of goodness, being purer than the others, is illuminating and full of well-being. O sinless one, it binds the soul by creating attachment for a sense of happiness and knowledge.

Word meanings

tatra—amongst these; sattvam—mode of goodness; nirmalatvāt—being purest; prakāśhakam—illuminating; anāmayam—healthy and full of well-being; sukha—happiness; saṅgena—attachment; badhnāti—binds; jñāna—knowledge; saṅgena—attachment; cha—also; anagha—Arjun, the sinless one

14.7

रजो रागात्मकं विद्धि तृष्णासङ्गसमुद्भवम् ।
तन्निबध्नाति कौन्तेय कर्मसङ्गेन देहिनम् ॥ ७ ॥

rajo rāgātmakaṁ viddhi tṛiṣhṇā-saṅga-samudbhavam
tan nibadhnāti kaunteya karma-saṅgena dehinam || 7 ||

O Arjun, rajo guṇa is of the nature of passion. It arises from worldly desires and affections, and binds the soul through attachment to fruitive actions.

Word meanings

rajaḥ—mode of passion; rāga-ātmakam—of the nature of passion; viddhi—know; tṛiṣhṇā—desires; saṅga—association; samudbhavam—arises from; tat—that; nibadhnāti—binds; kaunteya—Arjun, the son of Kunti; karma-saṅgena—through attachment to fruitive actions; dehinam—the embodied soul

14.8

तमस्त्वज्ञानजं विद्धि मोहनं सर्वदेहिनाम् ।
प्रमादालस्यनिद्राभिस्तन्निबध्नाति भारत ॥ ८ ॥

tamas tv ajñāna-jaṁ viddhi mohanaṁ sarva-dehinām
pramādālasya-nidrābhis tan nibadhnāti bhārata || 8 ||

O Arjun, tamo guṇa , which is born of ignorance, is the cause of illusion for the embodied souls. It deludes all living beings through negligence, laziness, and sleep.

Word meanings

tamaḥ—mode of ignorance; tu—but; ajñāna-jam—born of ignorance; viddhi—know; mohanam—illusion; sarva-dehinām—for all the embodied souls; pramāda—negligence; ālasya—laziness; nidrābhiḥ—sleep; tat—that; nibadhnāti—binds; bhārata—Arjun, the son of Bharat

14.9

सत्त्वं सुखे सञ्जयति रज: कर्मणि भारत ।
ज्ञानमावृत्य तु तम: प्रमादे सञ्जयत्युत ॥ ९ ॥

sattvaṁ sukhe sañjayati rajaḥ karmaṇi bhārata
jñānam āvṛitya tu tamaḥ pramāde sañjayaty uta || 9 ||

Sattva binds one to material happiness; rajas conditions the soul toward actions; and tamas clouds wisdom and binds one to delusion.

Word meanings

sattvam—mode of goodness; sukhe—to happiness; sañjayati—binds; rajaḥ—mode of passion; karmaṇi—toward actions; bhārata—Arjun, the son of Bharat; jñānam—wisdom; āvṛitya—clouds; tu—but; tamaḥ—mode of ignorance; pramāde—to delusion; sañjayati—binds; uta—indeed

14.10

रजस्तमश्चाभिभूय सत्त्वं भवति भारत ।
रज: सत्त्वं तमश्चैव तम: सत्त्वं रजस्तथा ॥ १० ॥

rajas tamaśh chābhibhūya sattvaṁ bhavati bhārata
rajaḥ sattvaṁ tamaśh chaiva tamaḥ sattvaṁ rajas tathā || 10 ||

Sometimes goodness ( sattva ) prevails over passion ( rajas ) and ignorance ( tamas ), O scion of Bharat. Sometimes passion ( rajas ) dominates goodness ( sattva ) and ignorance ( tamas) , and at other times ignorance ( tamas ) overcomes goodness ( sattva ) and passion ( rajas ).

Word meanings

rajaḥ—mode of passion; tamaḥ—mode of ignorance; cha—and; abhibhūya—prevails; sattvam—mode of goodness; bhavati—becomes; bhārata—Arjun, the son of Bharat; rajaḥ—mode of passion; sattvam—mode of goodness; tamaḥ—mode of ignorance; cha—and; eva—indeed; tamaḥ—mode of ignorance; sattvam—mode of goodness; rajaḥ—mode of passion; tathā—also

14.11-13

सर्वद्वारेषु देहेऽस्मिन्प्रकाश उपजायते ।
ज्ञानं यदा तदा विद्याद्विवृद्धं सत्त्वमित्युत ॥ ११ ॥
लोभ: प्रवृत्तिरारम्भ: कर्मणामशम: स्पृहा ।
रजस्येतानि जायन्ते विवृद्धे भरतर्षभ ॥ १२ ॥
अप्रकाशोऽप्रवृत्तिश्च प्रमादो मोह एव च ।
तमस्येतानि जायन्ते विवृद्धे कुरुनन्दन ॥ १३ ॥

sarva-dvāreṣhu dehe 'smin prakāśha upajāyate
jñānaṁ yadā tadā vidyād vivṛiddhaṁ sattvam ity uta || 11 ||
lobhaḥ pravṛittir ārambhaḥ karmaṇām aśhamaḥ spṛihā
rajasy etāni jāyante vivṛiddhe bharatarṣhabha || 12 ||
aprakāśho 'pravṛittiśh cha pramādo moha eva cha
tamasy etāni jāyante vivṛiddhe kuru-nandana || 13 ||

When all the gates of the body are illumined by knowledge, know it to be a manifestation of the mode of goodness. When the mode of passion predominates, O Arjun, the symptoms of greed, exertion for worldly gain, restlessness, and craving develop. O Arjun, nescience, inertia, negligence, and delusion—these are the dominant signs of the mode of ignorance.

Word meanings

sarva—all; dvāreṣhu—through the gates; dehe—body; asmin—in this; prakāśhaḥ—illumination; upajāyate—manifest; jñānam—knowledge; yadā—when; tadā—then; vidyāt—know; vivṛiddham—predominates; sattvam—mode of goodness; iti—thus; uta—certainly; lobhaḥ—greed; pravṛittiḥ—activity; ārambhaḥ—exertion; karmaṇām—for fruitive actions; aśhamaḥ—restlessness; spṛihā—craving; rajasi—of the mode of passion; etāni—these; jāyante—develop; vivṛiddhe—when predominates; bharata-ṛiṣhabha—the best of the Bharatas, Arjun; aprakāśhaḥ—nescience; apravṛittiḥ—inertia; cha—and; pramādaḥ—negligence; mohaḥ—delusion; eva—indeed; cha—also; tamasi—mode of ignorance; etāni—these; jāyante—manifest; vivṛiddhe—when dominates; kuru-nandana—the joy of the Kurus, Arjun

14.14-15

यदा सत्त्वे प्रवृद्धे तु प्रलयं याति देहभृत् ।
तदोत्तमविदां लोकानमलान्प्रतिपद्यते ॥ १४ ॥
रजसि प्रलयं गत्वा कर्मसङ्गिषु जायते ।
तथा प्रलीनस्तमसि मूढयोनिषु जायते ॥ १५ ॥

yadā sattve pravṛiddhe tu pralayaṁ yāti deha-bhṛit
tadottama-vidāṁ lokān amalān pratipadyate || 14 ||
rajasi pralayaṁ gatvā karma-saṅgiṣhu jāyate
tathā pralīnas tamasi mūḍha-yoniṣhu jāyate || 15 ||

Those who die with predominance of sattva reach the pure abodes (which are free from rajas and tamas ) of the learned. Those who die with prevalence of the mode of passion are born among people driven by work, while those dying in the mode of ignorance take birth in the animal kingdom.

Word meanings

yadā—when; sattve—in the mode of goodness; pravṛiddhe—when premodinates; tu—indeed; pralayam—death; yāti—reach; deha-bhṛit—the embodied; tadā—then; uttama-vidām—of the learned; lokān—abodes; amalān—pure; pratipadyate—attains; rajasi—in the mode of passion; pralayam—death; gatvā—attaining; karma-saṅgiṣhu—among people driven by work; jāyate—are born; tathā—likewise; pralīnaḥ—dying; tamasi—in the mode of ignorance; mūḍha-yoniṣhu—in the animal kingdom; jāyate—takes birth

14.16

कर्मण: सुकृतस्याहु: सात्त्विकं निर्मलं फलम् ।
रजसस्तु फलं दु:खमज्ञानं तमस: फलम् ॥ १६ ॥

karmaṇaḥ sukṛitasyāhuḥ sāttvikaṁ nirmalaṁ phalam
rajasas tu phalaṁ duḥkham ajñānaṁ tamasaḥ phalam || 16 ||

It is said the fruit of actions performed in the mode of goodness bestow pure results. Actions done in the mode of passion result in pain, while those performed in the mode of ignorance result in darkness.

Word meanings

karmaṇaḥ—of action; su-kṛitasya—pure; āhuḥ—is said; sāttvikam—mode of goodness; nirmalam—pure; phalam—result; rajasaḥ—mode of passion; tu—indeed; phalam—result; duḥkham—pain; ajñānam—ignorance; tamasaḥ—mode of ignorance; phalam—result

14.17

सत्त्वात्सञ्जायते ज्ञानं रजसो लोभ एव च ।
प्रमादमोहौ तमसो भवतोऽज्ञानमेव च ॥ १७ ॥

sattvāt sañjāyate jñānaṁ rajaso lobha eva cha
pramāda-mohau tamaso bhavato 'jñānam eva cha || 17 ||

From the mode of goodness arises knowledge, from the mode of passion arises greed, and from the mode of ignorance arise negligence and delusion.

Word meanings

sattvāt—from the mode of goodness; sañjāyate—arises; jñānam—knowledge; rajasaḥ—from the mode of passion; lobhaḥ—greed; eva—indeed; cha—and; pramāda—negligence; mohau—delusion; tamasaḥ—from the mode of ignorance; bhavataḥ—arise; ajñānam—ignorance; eva—indeed; cha—and

14.18

ऊर्ध्वं गच्छन्ति सत्त्वस्था मध्ये तिष्ठन्ति राजसा: ।
जघन्यगुणवृत्तिस्था अधो गच्छन्ति तामसा: ॥ १८ ॥

ūrdhvaṁ gachchhanti sattva-sthā madhye tiṣhṭhanti rājasāḥ
jaghanya-guṇa-vṛitti-sthā adho gachchhanti tāmasāḥ || 18 ||

Those situated in the mode of goodness rise upward; those in the mode of passion stay in the middle; and those in the mode of ignorance go downward.

Word meanings

ūrdhvam—upward; gachchhanti—rise; sattva-sthāḥ—those situated in the mode of goodness; madhye—in the middle; tiṣhṭhanti—stay; rājasāḥ—those in the mode of passion; jaghanya—abominable; guṇa—quality; vṛitti-sthāḥ—engaged in activities; adhaḥ—down; gachchhanti—go; tāmasāḥ—those in the mode of ignorance

14.19

नान्यं गुणेभ्य: कर्तारं यदा द्रष्टानुपश्यति ।
गुणेभ्यश्च परं वेत्ति मद्भावं सोऽधिगच्छति ॥ १९ ॥

nānyaṁ guṇebhyaḥ kartāraṁ yadā draṣhṭānupaśhyati
guṇebhyaśh cha paraṁ vetti mad-bhāvaṁ so 'dhigachchhati || 19 ||

When wise persons see that in all work there is no agent of action other than the three guṇas , and they know Me to be transcendental to these guṇas , they attain My divine nature.

Word meanings

na—no; anyam—other; guṇebhyaḥ—of the guṇas; kartāram—agents of action; yadā—when; draṣhṭā—the seer; anupaśhyati—see; guṇebhyaḥ—to the modes of nature; cha—and; param—transcendental; vetti—know; mad-bhāvam—my divine nature; saḥ—they; adhigachchhati—attain

14.20

गुणानेतानतीत्य त्रीन्देही देहसमुद्भवान् ।
जन्ममृत्युजरादु:खैर्विमुक्तोऽमृतमश्रुते ॥ २० ॥

guṇān etān atītya trīn dehī deha-samudbhavān
janma-mṛityu-jarā-duḥkhair vimukto 'mṛitam aśhnute || 20 ||

By transcending the three modes of material nature associated with the body, one becomes free from birth, death, old age, and misery, and attains immortality.

Word meanings

guṇān—the three modes of material nature; etān—these; atītya—transcending; trīn—three; dehī—the embodied; deha—body; samudbhavān—produced of; janma—birth; mṛityu—death; jarā—old age; duḥkhaiḥ—misery; vimuktaḥ—free from; amṛitam—immortality; aśhnute—attains

14.21

अर्जुन उवाच ।
कैर्लिङ्गैस्त्रीन्गुणानेतानतीतो भवति प्रभो ।
किमाचार: कथं चैतांस्त्रीन्गुणानतिवर्तते ॥ २१ ॥

arjuna uvācha
kair liṅgais trīn guṇān etān atīto bhavati prabho
kim āchāraḥ kathaṁ chaitāns trīn guṇān ativartate || 21 ||

Arjun inquired: What are the characteristics of those who have gone beyond the three guṇas , O Lord? How do they act? How do they go beyond the bondage of the guṇas ?

Word meanings

arjunaḥ uvācha—Arjun inquired; kaiḥ—by what; liṅgaiḥ—symptoms; trīn—three; guṇān—modes of material nature; etān—these; atītaḥ—having transcended; bhavati—is; prabho—Lord; kim—what; āchāraḥ—conduct; katham—how; cha—and; etān—these; trīn—three; guṇān—modes of material nature; ativartate—transcend

14.22-23

श्रीभगवानुवाच ।
प्रकाशं च प्रवृत्तिं च मोहमेव च पाण्डव ।
न द्वेष्टि सम्प्रवृत्तानि न निवृत्तानि काङ् क्षति ॥ २२ ॥
उदासीनवदासीनो गुणैर्यो न विचाल्यते ।
गुणा वर्तन्त इत्येवं योऽवतिष्ठति नेङ्गते ॥ २३ ॥

śhrī-bhagavān uvācha
prakāśhaṁ cha pravṛittiṁ cha moham eva cha pāṇḍava
na dveṣhṭi sampravṛittāni na nivṛittāni kāṅkṣhati || 22 ||
udāsīna-vad āsīno guṇair yo na vichālyate
guṇā vartanta ity evaṁ yo 'vatiṣhṭhati neṅgate || 23 ||

The Supreme Divine Personality said: O Arjun, The persons who are transcendental to the three guṇas neither hate illumination (which is born of sattva ), nor activity (which is born of rajas ), nor even delusion (which is born of tamas ), when these are abundantly present, nor do they long for them when they are absent. They remain neutral to the modes of nature and are not disturbed by them. Knowing it is only the guṇas that act, they stay established in the self, without wavering.

Word meanings

śhrī-bhagavān uvācha—the Supreme Divine Personality said; prakāśham—illumination; cha—and; pravṛittim—activity; cha—and; moham—delusion; eva—even; cha—and; pāṇḍava—Arjun, the son of Pandu; na dveṣhṭi—do not hate; sampravṛittāni—when present; na—nor; nivṛittāni—when absent; kāṅkṣhati—longs; udāsīna-vat—neutral; āsīnaḥ—situated; guṇaiḥ—to the modes of material nature; yaḥ—who; na—not; vichālyate—are disturbed; guṇāḥ—modes of material nature; vartante—act; iti-evam—knowing it in this way; yaḥ—who; avatiṣhṭhati—established in the self; na—not; iṅgate—wavering

14.24-25

समदु:खसुख: स्वस्थ: समलोष्टाश्मकाञ्चन: ।
तुल्यप्रियाप्रियो धीरस्तुल्यनिन्दात्मसंस्तुति: ॥ २४ ॥
मानापमानयोस्तुल्यस्तुल्यो मित्रारिपक्षयो: ।
सर्वारम्भपरित्यागी गुणातीत: स उच्यते ॥ २५ ॥

sama-duḥkha-sukhaḥ sva-sthaḥ sama-loṣhṭāśhma-kāñchanaḥ
tulya-priyāpriyo dhīras tulya-nindātma-sanstutiḥ || 24 ||
mānāpamānayos tulyas tulyo mitrāri-pakṣhayoḥ
sarvārambha-parityāgī guṇātītaḥ sa uchyate || 25 ||

Those who are alike in happiness and distress; who are established in the self; who look upon a clod, a stone, and a piece of gold as of equal value; who remain the same amidst pleasant and unpleasant events; who are intelligent; who accept both blame and praise with equanimity; who remain the same in honor and dishonor; who treat both friend and foe alike; and who have abandoned all enterprises – they are said to have risen above the three guṇas .

Word meanings

sama—alike; duḥkha—distress; sukhaḥ—happiness; sva-sthaḥ—established in the self; sama—equally; loṣhṭa—a clod; aśhma—stone; kāñchanaḥ—gold; tulya—of equal value; priya—pleasant; apriyaḥ—unpleasant; dhīraḥ—steady; tulya—the same; nindā—blame; ātma-sanstutiḥ—praise; māna—honor; apamānayoḥ—dishonor; tulyaḥ—equal; tulyaḥ—equal; mitra—friend; ari—foe; pakṣhayoḥ—to the parties; sarva—all; ārambha—enterprises; parityāgī—renouncer; guṇa-atītaḥ—risen above the three modes of material nature; saḥ—they; uchyate—are said to have

14.26

मां च योऽव्यभिचारेण भक्तियोगेन सेवते ।
स गुणान्समतीत्यैतान्ब्रह्मभूयाय कल्पते ॥ २६ ॥

māṁ cha yo 'vyabhichāreṇa bhakti-yogena sevate
sa guṇān samatītyaitān brahma-bhūyāya kalpate || 26 ||

Those who serve Me with unalloyed devotion rise above the three modes of material nature and come to the level of the Brahman.

Word meanings

mām—me; cha—only; yaḥ—who; avyabhichāreṇa—unalloyed; bhakti-yogena—through devotion; sevate—serve; saḥ—they; guṇān—the three modes of material nature; samatītya—rise above; etān—these; brahma-bhūyāya—level of Brahman; kalpate—comes to

14.27

ब्रह्मणो हि प्रतिष्ठाहममृतस्याव्ययस्य च ।
शाश्वतस्य च धर्मस्य सुखस्यैकान्तिकस्य च ॥ २७ ॥

brahmaṇo hi pratiṣhṭhāham amṛitasyāvyayasya cha
śhāśhvatasya cha dharmasya sukhasyaikāntikasya cha || 27 ||

I am the basis of the formless Brahman, the immortal and imperishable, of eternal dharma, and of unending divine bliss.

Word meanings

brahmaṇaḥ—of Brahman; hi—only; pratiṣhṭhā—the basis; aham—I; amṛitasya—of the immortal; avyayasya—of the imperishable; cha—and; śhāśhvatasya—of the eternal; cha—and; dharmasya—of the dharma; sukhasya—of bliss; aikāntikasya—unending; cha—and

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15. Purushottama Yoga

पुरुषोत्तमयोग · The Yoga of the Supreme Person · 19 verses

15.1

श्रीभगवानुवाच ।
ऊर्ध्वमूलमध:शाखमश्वत्थं प्राहुरव्ययम् ।
छन्दांसि यस्य पर्णानि यस्तं वेद स वेदवित् ॥ १ ॥

śhrī-bhagavān uvācha
ūrdhva-mūlam adhaḥ-śhākham aśhvatthaṁ prāhur avyayam
chhandānsi yasya parṇāni yas taṁ veda sa veda-vit || 1 ||

The Supreme Divine Personality said: They speak of an eternal aśhvatth tree with its roots above and branches below. Its leaves are the Vedic hymns, and one who knows the secret of this tree is the knower of the Vedas.

Word meanings

śhrī-bhagavān uvācha—the Supreme Divine Personality said; ūrdhva-mūlam—with roots above; adhaḥ—downward; śhākham—branches; aśhvattham—the sacred fig tree; prāhuḥ—they speak; avyayam—eternal; chhandānsi—Vedic mantras; yasya—of which; parṇāni—leaves; yaḥ—who; tam—that; veda—knows; saḥ—he; veda-vit—the knower of the Vedas

15.2

अधश्चोर्ध्वं प्रसृतास्तस्य शाखा
गुणप्रवृद्धा विषयप्रवाला: ।
अधश्च मूलान्यनुसन्ततानि
कर्मानुबन्धीनि मनुष्यलोके ॥ २ ॥

adhaśh chordhvaṁ prasṛitās tasya śhākhā
guṇa-pravṛiddhā viṣhaya-pravālāḥ
adhaśh cha mūlāny anusantatāni
karmānubandhīni manuṣhya-loke || 2 ||

The branches of the tree extend upward and downward, nourished by the three guṇas , with the objects of the senses as tender buds. The roots of the tree hang downward, causing the flow of karma in the human form. Below, its roots branch out causing (karmic) actions in the world of humans.

Word meanings

adhaḥ—downward; cha—and; ūrdhvam—upward; prasṛitāḥ—extended; tasya—its; śhākhāḥ—branches; guṇa—modes of material nature; pravṛiddhāḥ—nourished; viṣhaya—objects of the senses; pravālāḥ—buds; adhaḥ—downward; cha—and; mūlāni—roots; anusantatāni—keep growing; karma—actions; anubandhīni—bound; manuṣhya-loke—in the world of humans

15.3-4

न रूपमस्येह तथोपलभ्यते
नान्तो न चादिर्न च सम्प्रतिष्ठा ।
अश्वत्थमेनं सुविरूढमूल
मसङ्गशस्त्रेण दृढेन छित्त्वा ॥ ३ ॥
तत: पदं तत्परिमार्गितव्यं
यस्मिन्गता न निवर्तन्ति भूय: ।
तमेव चाद्यं पुरुषं प्रपद्ये
यत: प्रवृत्ति: प्रसृता पुराणी ॥ ४ ॥

na rūpam asyeha tathopalabhyate
nānto na chādir na cha sampratiṣhṭhā
aśhvattham enaṁ su-virūḍha-mūlam
asaṅga-śhastreṇa dṛiḍhena chhittvā || 3 ||
tataḥ padaṁ tat parimārgitavyaṁ
yasmin gatā na nivartanti bhūyaḥ
tam eva chādyaṁ puruṣhaṁ prapadye
yataḥ pravṛittiḥ prasṛitā purāṇī || 4 ||

The real form of this tree is not perceived in this world, neither its beginning nor end, nor its continued existence. But this deep-rooted aśhvatth tree must be cut down with a strong axe of detachment. Then one must search out the base of the tree, which is the Supreme Lord, from whom streamed forth the activity of the universe a long time ago. Upon taking refuge in Him, one will not return to this world again.

Word meanings

na—not; rūpam—form; asya—of this; iha—in this world; tathā—as such; upalabhyate—is perceived; na—neither; antaḥ—end; na—nor; cha—also; ādiḥ—beginning; na—never; cha—also; sampratiṣhṭhā—the basis; aśhvattham—sacred fig tree; enam—this; su-virūḍha-mūlam—deep-rooted; asaṅga-śhastreṇa—by the axe of detachment; dṛiḍhena—strong; chhittvā—having cut down; tataḥ—then; padam—place; tat—that; parimārgitavyam—one must search out; yasmin—where; gatāḥ—having gone; na—not; nivartanti—return; bhūyaḥ—again; tam—to him; eva—certainly; cha—and; ādyam—original; puruṣham—the Supreme Lord; prapadye—take refuge; yataḥ—whence; pravṛittiḥ—the activity; prasṛitā—streamed forth; purāṇi—very old

15.5

निर्मानमोहा जितसङ्गदोषा
अध्यात्मनित्या विनिवृत्तकामा: ।
द्वन्द्वैर्विमुक्ता: सुखदु:खसंज्ञै
र्गच्छन्त्यमूढा: पदमव्ययं तत् ॥ ५ ॥

nirmāna-mohā jita-saṅga-doṣhā
adhyātma-nityā vinivṛitta-kāmāḥ
dvandvair vimuktāḥ sukha-duḥkha-sanjñair
gachchhanty amūḍhāḥ padam avyayaṁ tat || 5 ||

Those who are free from vanity and delusion, who have overcome the evil of attachment, who dwell constantly on the self and on God, who are free from the desire to enjoy the senses, and are beyond the dualities of pleasure and pain, such liberated personalities attain My eternal Abode.

Word meanings

niḥ—free from; māna—vanity; mohāḥ—delusion; jita—having overcome; saṅga—attachment; doṣhāḥ—evils; adhyātma-nityāḥ—dwelling constantly on the self and on God; vinivṛitta—free from; kāmāḥ—desire to enjoy senses; dvandvaiḥ—from the dualities; vimuktāḥ—liberated; sukha-duḥkha—pleasure and pain; saṁjñaiḥ—known as; gachchhanti—attain; amūḍhāḥ—unbewildered; padam—abode; avyayam—eternal; tat—that

15.6

न तद्भासयते सूर्यो न शशाङ्को न पावक: ।
यद्गत्वा न निवर्तन्ते तद्धाम परमं मम ॥ ६ ॥

na tad bhāsayate sūryo na śhaśhāṅko na pāvakaḥ
yad gatvā na nivartante tad dhāma paramaṁ mama || 6 ||

Neither the sun nor the moon, nor fire can illumine that Supreme Abode of Mine. Having gone There, one does not return to this material world again.

Word meanings

na—neither; tat—that; bhāsayate—illumine; sūryaḥ—the sun; na—nor; śhaśhāṅkaḥ—the moon; na—nor; pāvakaḥ—fire; yat—where; gatvā—having gone; na—never; nivartante—they return; tat—that; dhāma—abode; paramam—supreme; mama—Mine

15.7

ममैवांशो जीवलोके जीवभूत: सनातन: ।
मन:षष्ठानीन्द्रियाणि प्रकृतिस्थानि कर्षति ॥ ७ ॥

mamaivānśho jīva-loke jīva-bhūtaḥ sanātanaḥ
manaḥ-ṣhaṣhṭhānīndriyāṇi prakṛiti-sthāni karṣhati || 7 ||

The embodied souls in this material world are My eternal fragmental parts. But bound by material nature, they are struggling with the six senses including the mind.

Word meanings

mama—My; eva—only; anśhaḥ—fragmental part; jīva-loke—in the material world; jīva-bhūtaḥ—the embodied souls; sanātanaḥ—eternal; manaḥ—with the mind; ṣhaṣhṭhāni—the six; indriyāṇi—senses; prakṛiti-sthāni—bound by material nature; karṣhati—struggling

15.8

शरीरं यदवाप्नोति यच्चाप्युत्क्रामतीश्वर: ।
गृहीत्वैतानि संयाति वायुर्गन्धानिवाशयात् ॥ ८ ॥

śharīraṁ yad avāpnoti yach chāpy utkrāmatīśhvaraḥ
gṛihītvaitāni sanyāti vāyur gandhān ivāśhayāt || 8 ||

As the air carries fragrance from place to place, so does the embodied soul carry the mind and senses with it, when it leaves an old body and enters a new one.

Word meanings

śharīram—the body; yat—as; avāpnoti—carries; yat—as; cha api—also; utkrāmati—leaves; īśhvaraḥ—lord of the material body, the embodied soul; gṛihītvā—taking; etāni—these; sanyāti—goes away; vāyuḥ—the air; gandhān—fragrance; iva—like; āśhayāt—from seats

15.9

श्रोत्रं चक्षु: स्पर्शनं च रसनं घ्राणमेव च ।
अधिष्ठाय मनश्चायं विषयानुपसेवते ॥ ९ ॥

śhrotraṁ chakṣhuḥ sparśhanaṁ cha rasanaṁ ghrāṇam eva cha
adhiṣhṭhāya manaśh chāyaṁ viṣhayān upasevate || 9 ||

Using the sense perceptions of the ears, eyes, skin, tongue, and nose, which are grouped around the mind, the embodied soul savors the objects of the senses.

Word meanings

śhrotram—ears; chakṣhuḥ—eyes; sparśhanam—the sense of touch; cha—and; rasanam—tongue; ghrāṇam—nose; eva—also; cha—and; adhiṣhṭhāya—grouped around; manaḥ—mind; cha—also; ayam—they; viṣhayān—sense objects; upasevate—savors

15.10

उत्क्रामन्तं स्थितं वापि भुञ्जानं वा गुणान्वितम् ।
विमूढा नानुपश्यन्ति पश्यन्ति ज्ञानचक्षुष: ॥ १० ॥

utkrāmantaṁ sthitaṁ vāpi bhuñjānaṁ vā guṇānvitam
vimūḍhā nānupaśhyanti paśhyanti jñāna-chakṣhuṣhaḥ || 10 ||

The ignorant do not perceive the soul as it resides in the body, and as it enjoys sense objects; nor do they perceive it when it departs. But those who possess the eyes of knowledge can behold it.

Word meanings

utkrāmantam—departing; sthitam—residing; vā api—or even; bhuñjānam—enjoys; vā—or; guṇa-anvitam—under the spell of the modes of material nature; vimūḍhāḥ—the ignorant; na—not; anupaśhyanti—percieve; paśhyanti—behold; jñāna-chakṣhuṣhaḥ—those who possess the eyes of knowledge

15.11

यतन्तो योगिनश्चैनं पश्यन्त्यात्मन्यवस्थितम् ।
यतन्तोऽप्यकृतात्मानो नैनं पश्यन्त्यचेतस: ॥ ११ ॥

yatanto yoginaśh chainaṁ paśhyanty ātmany avasthitam
yatanto 'py akṛitātmāno nainaṁ paśhyanty achetasaḥ || 11 ||

Striving yogis too are able to realize the soul enshrined in the body. However, those whose minds are not purified cannot cognize it, even though they strive to do so.

Word meanings

yatantaḥ—striving; yoginaḥ—yogis; cha—too; enam—this (the soul); paśhyanti—see; ātmani—in the body; avasthitam—enshrined; yatantaḥ—strive; api—even though; akṛita-ātmānaḥ—those whose minds are not purified; na—not; enam—this; paśhyanti—cognize; achetasaḥ—unaware

15.12

यदादित्यगतं तेजो जगद्भासयतेऽखिलम् ।
यच्चन्द्रमसि यच्चाग्नौ तत्तेजो विद्धि मामकम् ॥ १२ ॥

yad āditya-gataṁ tejo jagad bhāsayate 'khilam
yach chandramasi yach chāgnau tat tejo viddhi māmakam || 12 ||

Know that I am like the brilliance of the sun that illuminates the entire solar system. The radiance of the moon and the brightness of the fire also come from Me.

Word meanings

yat—which; āditya-gatam—in the sun; tejaḥ—brilliance; jagat—solar system; bhāsayate—illuminates; akhilam—entire; yat—which; chandramasi—in the moon; yat—which; cha—also; agnau—in the fire; tat—that; tejaḥ—brightness; viddhi—know; māmakam—Mine

15.13

गामाविश्य च भूतानि धारयाम्यहमोजसा ।
पुष्णामि चौषधी: सर्वा: सोमो भूत्वा रसात्मक: ॥ १३ ॥

gām āviśhya cha bhūtāni dhārayāmy aham ojasā
puṣhṇāmi chauṣhadhīḥ sarvāḥ somo bhūtvā rasātmakaḥ || 13 ||

Permeating the earth, I nourish all living beings with My energy. Becoming the moon, I nourish all plants with the juice of life.

Word meanings

gām—earth; āviśhya—permeating; cha—and; bhūtāni—living beings; dhārayāmi—sustain; aham—I; ojasā—energy; puṣhṇāmi—nourish; cha—and; auṣhadhīḥ—plants; sarvāḥ—all; somaḥ—the moon; bhūtvā—becoming; rasa-ātmakaḥ—supplying the juice of life

15.14

अहं वैश्वानरो भूत्वा प्राणिनां देहमाश्रित: ।
प्राणापानसमायुक्त: पचाम्यन्नं चतुर्विधम् ॥ १४ ॥

ahaṁ vaiśhvānaro bhūtvā prāṇināṁ deham āśhritaḥ
prāṇāpāna-samāyuktaḥ pachāmy annaṁ chatur-vidham || 14 ||

It is I who take the form of the fire of digestion in the stomachs of all living beings, and combine with the incoming and outgoing breaths, to digest and assimilate the four kinds of foods.

Word meanings

aham—I; vaiśhvānaraḥ—fire of digestion; bhūtvā—becoming; prāṇinām—of all living beings; deham—the body; āśhritaḥ—situated; prāṇa-apāna—outgoing and incoming breath; samāyuktaḥ—keeping in balance; pachāmi—I digest; annam—foods; chatuḥ-vidham—the four kinds

15.15

सर्वस्य चाहं हृदि सन्निविष्टो
मत्त: स्मृतिर्ज्ञानमपोहनं च ।
वेदैश्च सर्वैरहमेव वेद्यो
वेदान्तकृद्वेदविदेव चाहम् ॥ १५ ॥

sarvasya chāhaṁ hṛidi sanniviṣhṭo
mattaḥ smṛitir jñānam apohanaṁ cha
vedaiśh cha sarvair aham eva vedyo
vedānta-kṛid veda-vid eva chāham || 15 ||

I am seated in the hearts of all living beings, and from Me come memory, knowledge, as well as forgetfulness. I alone am to be known by all the Vedas, am the author of the Vedant, and the knower of the meaning of the Vedas.

Word meanings

sarvasya—of all living beings; cha—and; aham—I; hṛidi—in the hearts; sanniviṣhṭaḥ—seated; mattaḥ—from Me; smṛitiḥ—memory; jñānam—knowledge; apohanam—forgetfulness; cha—as well as; vedaiḥ—by the Vedas; cha—and; sarvaiḥ—all; aham—I; eva—alone; vedyaḥ—to be known; vedānta-kṛit—the author of the Vedant; veda-vit—the knower of the meaning of the Vedas; eva—alone; cha—and; aham—I

15.16

द्वाविमौ पुरुषौ लोके क्षरश्चाक्षर एव च ।
क्षर: सर्वाणि भूतानि कूटस्थोऽक्षर उच्यते ॥ १६ ॥

dvāv imau puruṣhau loke kṣharaśh chākṣhara eva cha
kṣharaḥ sarvāṇi bhūtāni kūṭa-stho 'kṣhara uchyate || 16 ||

There are two kinds of beings in creation, the kṣhar (perishable) and the akṣhar (imperishable). The perishable are all beings in the material realm. The imperishable are the the liberated beings.

Word meanings

dvau—two; imau—these; puruṣhau—beings; loke—in creation; kṣharaḥ—the perishable; cha—and; akṣharaḥ—the imperishable; eva—even; cha—and; kṣharaḥ—the perishable; sarvāṇi—all; bhūtāni—beings; kūṭa-sthaḥ—the liberated; akṣharaḥ—the imperishable; uchyate—is said

15.17

उत्तम: पुरुषस्त्वन्य: परमात्मेत्युदाहृत: ।
यो लोकत्रयमाविश्य बिभर्त्यव्यय ईश्वर: ॥ १७ ॥

uttamaḥ puruṣhas tv anyaḥ paramātmety udāhṛitaḥ
yo loka-trayam āviśhya bibharty avyaya īśhvaraḥ || 17 ||

Besides these, is the Supreme Divine Personality, who is the indestructible Supreme Soul. He enters the three worlds as the unchanging Controller and supports all living beings.

Word meanings

uttamaḥ—the Supreme; puruṣhaḥ—Divine Personality; tu—but; anyaḥ—besides; parama-ātmā—the Supreme Soul; iti—thus; udāhṛitaḥ—is said; yaḥ—who; loka trayam—the three worlds; āviśhya—enters; bibharti—supports; avyayaḥ—indestructible; īśhvaraḥ—the controller

15.18

यस्मात्क्षरमतीतोऽहमक्षरादपि चोत्तम: ।
अतोऽस्मि लोके वेदे च प्रथित: पुरुषोत्तम: ॥ १८ ॥

yasmāt kṣharam atīto 'ham akṣharād api chottamaḥ
ato 'smi loke vede cha prathitaḥ puruṣhottamaḥ || 18 ||

I am transcendental to the perishable world of matter, and even to the imperishable soul; hence I am celebrated, both in the Vedas and the Smṛitis , as the Supreme Divine Personality.

Word meanings

yasmāt—hence; kṣharam—to the perishable; atītaḥ—transcendental; aham—I; akṣharāt—to the imperishable; api—even; cha—and; uttamaḥ—transcendental; ataḥ—therefore; asmi—I am; loke—in the world; vede—in the Vedas; cha—and; prathitaḥ—celebrated; puruṣha-uttamaḥ—as the Supreme Divine Personality

15.19

यो मामेवमसम्मूढो जानाति पुरुषोत्तमम् ।
स सर्वविद्भजति मां सर्वभावेन भारत ॥ १९ ॥

yo mām evam asammūḍho jānāti puruṣhottamam
sa sarva-vid bhajati māṁ sarva-bhāvena bhārata || 19 ||

Those who know Me without doubt as the Supreme Divine Personality truly have complete knowledge. O Arjun, they worship Me with their whole being.

Word meanings

yaḥ—who; mām—Me; evam—thus; asammūḍhaḥ—without a doubt; jānāti—know; puruṣha-uttamam—the Supreme Divine Personality; saḥ—they; sarva-vit—those with complete knowledge; bhajati—worship; mām—Me; sarva-bhāvena—with one's whole being; bhārata—Arjun, the son of Bharat

15.20

इति गुह्यतमं शास्त्रमिदमुक्तं मयानघ ।
एतद्बुद्ध्वा बुद्धिमान्स्यात्कृतकृत्यश्च भारत ॥ २० ॥

iti guhyatamaṁ śhāstram idam uktaṁ mayānagha
etad buddhvā buddhimān syāt kṛita-kṛityaśh cha bhārata || 20 ||

I have shared this most secret principle of the Vedic scriptures with you, O sinless Arjun. By understanding this, a person becomes enlightened, and fulfills all that is to be accomplished.

Word meanings

iti—these; guhya-tamam—most secret; śhāstram—Vedic scriptures; idam—this; uktam—spoken; mayā—by Me; anagha—Arjun, the sinless one; etat—this; buddhvā—understanding; buddhi-mān—enlightened; syāt—one becomes; kṛita-kṛityaḥ—who fulfills all that is to be accomplished; cha—and; bhārata—Arjun, the son of Bharat

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16. Daivasura Sampad Vibhaga Yoga

दैवासुरसम्पद्विभागयोग · The Divine and the Demonic · 19 verses

16.1-3

श्रीभगवानुवाच ।
अभयं सत्त्वसंशुद्धिर्ज्ञानयोगव्यवस्थिति: ।
दानं दमश्च यज्ञश्च स्वाध्यायस्तप आर्जवम् ॥ १ ॥
अहिंसा सत्यमक्रोधस्त्याग: शान्तिरपैशुनम् ।
दया भूतेष्वलोलुप्त्वं मार्दवं ह्रीरचापलम् ॥ २ ॥
तेज: क्षमा धृति: शौचमद्रोहोनातिमानिता ।
भवन्ति सम्पदं दैवीमभिजातस्य भारत ॥ ३ ॥

śhrī-bhagavān uvācha
abhayaṁ sattva-sanśhuddhir jñāna-yoga-vyavasthitiḥ
dānaṁ damaśh cha yajñaśh cha svādhyāyas tapa ārjavam || 1 ||
ahinsā satyam akrodhas tyāgaḥ śhāntir apaiśhunam
dayā bhūteṣhv aloluptvaṁ mārdavaṁ hrīr achāpalam || 2 ||
tejaḥ kṣhamā dhṛitiḥ śhaucham adroho nāti-mānitā
bhavanti sampadaṁ daivīm abhijātasya bhārata || 3 ||

The Supreme Divine Personality said: O scion of Bharat, these are the saintly virtues of those endowed with a divine nature—fearlessness, purity of mind, steadfastness in spiritual knowledge, charity, control of the senses, sacrifice, study of the sacred books, austerity, and straightforwardness; non-violence, truthfulness, absence of anger, renunciation, peacefulness, restraint from fault-finding, compassion toward all living beings, absence of covetousness, gentleness, modesty, and lack of fickleness; vigor, forgiveness, fortitude, cleanliness, bearing enmity toward none, and absence of vanity.

Word meanings

śhrī-bhagavān uvācha—the Supreme Divine Personality said; abhayam—fearlessness; sattva-sanśhuddhiḥ—purity of mind; jñāna—knowledge; yoga—spiritual; vyavasthitiḥ—steadfastness; dānam—charity; damaḥ—control of the senses; cha—and; yajñaḥ—sacrifice; cha—and; svādhyāyaḥ—study of sacred books; tapaḥ—austerity; ārjavam—straightforwardness; ahinsā—non-violence; satyam—truthfulness; akrodhaḥ—absence of anger; tyāgaḥ—renunciation; śhāntiḥ—peacefulness; apaiśhunam—restraint from fault-finding; dayā—compassion; bhūteṣhu—toward all living beings; aloluptvam—absence of covetousness; mārdavam—gentleness; hrīḥ—modesty; achāpalam—lack of fickleness; tejaḥ—vigor; kṣhamā—forgiveness; dhṛitiḥ—fortitude; śhaucham—cleanliness; adrohaḥ—bearing enmity toward none; na—not; ati-mānitā—absence of vanity; bhavanti—are; sampadam—qualities; daivīm—godly; abhijātasya—of those endowed with; bhārata—scion of Bharat

16.4

दम्भो दर्पोऽभिमानश्च क्रोध: पारुष्यमेव च ।
अज्ञानं चाभिजातस्य पार्थ सम्पदमासुरीम् ॥ ४ ॥

dambho darpo 'bhimānaśh cha krodhaḥ pāruṣhyam eva cha
ajñānaṁ chābhijātasya pārtha sampadam āsurīm || 4 ||

O Parth, the qualities of those who possess a demoniac nature are hypocrisy, arrogance, conceit, anger, harshness, and ignorance.

Word meanings

dambhaḥ—hypocrisy; darpaḥ—arrogance; abhimānaḥ—conceit; cha—and; krodhaḥ—anger; pāruṣhyam—harshness; eva—certainly; cha—and; ajñānam—ignorance; cha—and; abhijātasya—of those who possess; pārtha—Arjun, the son of Pritha; sampadam—qualities; āsurīm—demoniac

16.5

दैवी सम्पद्विमोक्षाय निबन्धायासुरी मता ।
मा शुच: सम्पदं दैवीमभिजातोऽसि पाण्डव ॥ ५ ॥

daivī sampad vimokṣhāya nibandhāyāsurī matā
mā śhuchaḥ sampadaṁ daivīm abhijāto 'si pāṇḍava || 5 ||

The divine qualities lead to liberation, while the demoniac qualities are the cause for a continuing destiny of bondage. Grieve not, O Arjun, as you were born with saintly virtues.

Word meanings

daivī—divine; sampat—qualities; vimokṣhāya—toward liberation; nibandhāya—to bondage; āsurī—demoniac qualities; matā—are considered; mā—do not; śhuchaḥ—grieve; sampadam—virtues; daivīm—saintly; abhijātaḥ—born; asi—you are; pāṇḍava—Arjun, the son of Pandu

16.6

द्वौ भूतसर्गौ लोकेऽस्मिन्दैव आसुर एव च ।
दैवो विस्तरश: प्रोक्त आसुरं पार्थ मे शृणु ॥ ६ ॥

dvau bhūta-sargau loke 'smin daiva āsura eva cha
daivo vistaraśhaḥ prokta āsuraṁ pārtha me śhṛiṇu || 6 ||

There are two kinds of beings in this world—those endowed with a divine nature and those possessing a demoniac nature. I have described the divine qualities in detail, O Arjun. Now hear from me about the demoniac nature.

Word meanings

dvau—two; bhūta-sargau—of created living beings; loke—in the world; asmin—this; daivaḥ—divine; āsuraḥ—demoniac; eva—certainly; cha—and; daivaḥ—the divine; vistaraśhaḥ—at great length; proktaḥ—said; āsuram—the demoniac; pārtha—Arjun, the son of Pritha; me—from me; śhṛiṇu—hear

16.7

प्रवृत्तिं च निवृत्तिं च जना न विदुरासुरा: ।
न शौचं नापि चाचारो न सत्यं तेषु विद्यते ॥ ७ ॥

pravṛittiṁ cha nivṛittiṁ cha janā na vidur āsurāḥ
na śhauchaṁ nāpi chāchāro na satyaṁ teṣhu vidyate || 7 ||

Those possessing a demoniac nature do not comprehend which actions are proper and which are improper. Hence, they possess neither purity, nor good conduct, nor even truthfulness.

Word meanings

pravṛittim—proper actions; cha—and; nivṛittim—improper actions; cha—and; janāḥ—persons; na—not; viduḥ—comprehend; āsurāḥ—those possessing demoniac nature; na—neither; śhaucham—purity; na—nor; api—even; cha—and; āchāraḥ—conduct; na—nor; satyam—truthfulness; teṣhu—in them; vidyate—exist

16.8

असत्यमप्रतिष्ठं ते जगदाहुरनीश्वरम् ।
अपरस्परसम्भूतं किमन्यत्कामहैतुकम् ॥ ८ ॥

asatyam apratiṣhṭhaṁ te jagad āhur anīśhvaram
aparaspara-sambhūtaṁ kim anyat kāma-haitukam || 8 ||

They say, “The world is without Absolute Truth, without any basis (for moral order), and without a God (who has created or is controlling it). It is created from the combination of the two sexes, and has no purpose other than sexual gratification.”

Word meanings

asatyam—without Absolute Truth; apratiṣhṭham—without any basis; te—they; jagat—the world; āhuḥ—say; anīśhvaram—without a God; aparaspara—without cause; sambhūtam—created; kim—what; anyat—other; kāma-haitukam—for sexual gratification only

16.9

एतां दृष्टिमवष्टभ्य नष्टात्मानोऽल्पबुद्धय: ।
प्रभवन्त्युग्रकर्माण: क्षयाय जगतोऽहिता: ॥ ९ ॥

etāṁ dṛiṣhṭim avaṣhṭabhya naṣhṭātmāno 'lpa-buddhayaḥ
prabhavanty ugra-karmāṇaḥ kṣhayāya jagato 'hitāḥ || 9 ||

Holding fast to such views, these misdirected souls, with small intellect and cruel actions, arise as enemies of the world threatening its destruction.

Word meanings

etām—such; dṛiṣhṭim—views; avaṣhṭabhya—holding; naṣhṭa—misdirected; ātmānaḥ—souls; alpa-buddhayaḥ—of small intellect; prabhavanti—arise; ugra—cruel; karmāṇaḥ—actions; kṣhayāya—destruction; jagataḥ—of the world; ahitāḥ—enemies

16.10

काममाश्रित्य दुष्पूरं दम्भमानमदान्विता: ।
मोहाद्गृहीत्वासद्ग्राहान्प्रवर्तन्तेऽशुचिव्रता: ॥ १० ॥

kāmam āśhritya duṣhpūraṁ dambha-māna-madānvitāḥ
mohād gṛihītvāsad-grāhān pravartante 'śhuchi-vratāḥ || 10 ||

Harboring insatiable lust, full of hypocrisy, pride and arrogance, the demoniac cling to their false tenets. Thus illusioned, they are attracted to the impermanent and work with impure resolve.

Word meanings

kāmam—lust; āśhritya—harboring; duṣhpūram—insatiable; dambha—hypocrisy; māna—arrogance; mada-anvitāḥ—clinging to false tenets; mohāt—the illusioned; gṛihītvā—being attracted to; asat—impermanent; grāhān—things; pravartante—they flourish; aśhuchi-vratāḥ—with impure resolve

16.11

चिन्तामपरिमेयां च प्रलयान्तामुपाश्रिता: ।
कामोपभोगपरमा एतावदिति निश्चिता: ॥ ११ ॥

chintām aparimeyāṁ cha pralayāntām upāśhritāḥ
kāmopabhoga-paramā etāvad iti niśhchitāḥ || 11 ||

They are obsessed with endless anxieties that end only with death. Still, they maintain with complete assurance that gratification of desires and accumulation of wealth is the highest purpose of life.

Word meanings

chintām—anxieties; aparimeyām—endless; cha—and; pralaya-antām—until death; upāśhritāḥ—taking refuge; kāma-upabhoga—gratification of desires; paramāḥ—the purpose of life; etāvat—still; iti—thus; niśhchitāḥ—with complete assurance

16.12

आशापाशशतैर्बद्धा: कामक्रोधपरायणा: ।
ईहन्ते कामभोगार्थमन्यायेनार्थसञ्जयान् ॥ १२ ॥

āśhā-pāśha-śhatair baddhāḥ kāma-krodha-parāyaṇāḥ
īhante kāma-bhogārtham anyāyenārtha-sañchayān || 12 ||

Held in bondage by hundreds of desires, and driven by lust and anger, they strive to accumulate wealth by unjust means, all for the gratification of their senses.

Word meanings

āśhā-pāśha—bondage of desires; śhataiḥ—by hundreds; baddhāḥ—bound; kāma—lust; krodha—anger; parāyaṇāḥ—dedicated to; īhante—strive; kāma—lust; bhoga—gratification of the senses; artham—for; anyāyena—by unjust means; artha—wealth; sañchayān—to accumulate

16.13-15

इदमद्य मया लब्धमिमं प्राप्स्ये मनोरथम् ।
इदमस्तीदमपि मे भविष्यति पुनर्धनम् ॥ १३ ॥
असौ मया हत: शत्रुर्हनिष्ये चापरानपि ।
ईश्वरोऽहमहं भोगी सिद्धोऽहं बलवान्सुखी ॥ १४ ॥
आढ्योऽभिजनवानस्मि कोऽन्योऽस्ति सदृशो मया ।
यक्ष्ये दास्यामि मोदिष्य इत्यज्ञानविमोहिता: ॥ १५ ॥

idam adya mayā labdham imaṁ prāpsye manoratham
idam astīdam api me bhaviṣhyati punar dhanam || 13 ||
asau mayā hataḥ śhatrur haniṣhye chāparān api
īśhvaro 'ham ahaṁ bhogī siddho 'haṁ balavān sukhī || 14 ||
āḍhyo 'bhijanavān asmi ko 'nyo 'sti sadṛiśho mayā
yakṣhye dāsyāmi modiṣhya ity ajñāna-vimohitāḥ || 15 ||

The demoniac persons think, “I have gained so much wealth today, and I shall now fulfill this desire of mine. This is mine, and tomorrow I shall have even more. That enemy has been destroyed by me, and I shall destroy the others too! I am like God Himself, I am the enjoyer, I am perfect, I am powerful, and I am happy. I am wealthy and I have highly placed relatives. Who else is equal to me? I shall perform sacrifices (to the celestial gods); I shall give alms; I shall rejoice.” In this way, they are deluded by ignorance.

Word meanings

idam—this; adya—today; mayā—by me; labdham—gained; imam—this; prāpsye—I shall acquire; manaḥ-ratham—desire; idam—this; asti—is; idam—this; api—also; me—mine; bhaviṣhyati—in future; punaḥ—again; dhanam—wealth; asau—that; mayā—by me; hataḥ—has been destroyed; śhatruḥ—enemy; haniṣhye—I shall destroy; cha—and; aparān—others; api—also; īśhvaraḥ—God; aham—I; aham—I; bhogī—the enjoyer; siddhaḥ—perfect; aham—I; bala-vān—powerful; sukhī—happy; āḍhyaḥ—wealthy; abhijana-vān—having highly placed relatives; asmi—me; kaḥ—who; anyaḥ—else; asti—is; sadṛiśhaḥ—like; mayā—to me; yakṣhye—I shall perform sacrifices; dāsyāmi—I shall give alms; modiṣhye—I shall rejoice; iti—thus; ajñāna—ignorance; vimohitāḥ—deluded

16.16

अनेकचित्तविभ्रान्ता मोहजालसमावृता: ।
प्रसक्ता: कामभोगेषु पतन्ति नरकेऽशुचौ ॥ १६ ॥

aneka-chitta-vibhrāntā moha-jāla-samāvṛitāḥ
prasaktāḥ kāma-bhogeṣhu patanti narake 'śhuchau || 16 ||

Possessed and led astray by such imaginings, enveloped in a mesh of delusion, and addicted to the gratification of sensuous pleasures, they descend to the murkiest hell.

Word meanings

aneka—many; chitta—imaginings; vibhrāntāḥ—led astray; moha—delusion; jāla—mesh; samāvṛitāḥ—enveloped; prasaktāḥ—addicted; kāma-bhogeṣhu—gratification of sensuous pleasures; patanti—descend; narake—to hell; aśhuchau—murky

16.17

आत्मसम्भाविता: स्तब्धा धनमानमदान्विता: ।
यजन्ते नामयज्ञैस्ते दम्भेनाविधिपूर्वकम् ॥ १७ ॥

ātma-sambhāvitāḥ stabdhā dhana-māna-madānvitāḥ
yajante nāma-yajñais te dambhenāvidhi-pūrvakam || 17 ||

Such self-conceited and stubborn people, full of pride and arrogant in their wealth, perform ostentatious sacrifices in name only, with no regard to the rules of the scriptures.

Word meanings

ātma-sambhāvitāḥ—self-conceited; stabdhāḥ—stubborn; dhana—wealth; māna—pride; mada—arrogance; anvitāḥ—full of; yajante—perform sacrifice; nāma—in name only; yajñaiḥ—sacrifices; te—they; dambhena—ostentatiously; avidhi-pūrvakam—with no regards to the rules of the scriptures

16.18

अहङ्कारं बलं दर्पं कामं क्रोधं च संश्रिता: ।
मामात्मपरदेहेषु प्रद्विषन्तोऽभ्यसूयका: ॥ १८ ॥

ahankāraṁ balaṁ darpaṁ kāmaṁ krodhaṁ cha sanśhritāḥ
mām ātma-para-deheṣhu pradviṣhanto 'bhyasūyakāḥ || 18 ||

Blinded by egotism, strength, arrogance, desire, and anger, the demonic abuse Me, who am present in their own body and in the bodies of others.

Word meanings

ahankāram—egotism; balam—strength; darpam—arrogance; kāmam—desire; krodham—anger; cha—and; sanśhritāḥ—covered by; mām—me; ātma-para-deheṣhu—within one's own and bodies of others; pradviṣhantaḥ—abuse; abhyasūyakāḥ—the demoniac

16.19-20

तानहं द्विषत: क्रूरान्संसारेषु नराधमान् ।
क्षिपाम्यजस्रमशुभानासुरीष्वेव योनिषु ॥ १९ ॥
आसुरीं योनिमापन्ना मूढा जन्मनि जन्मनि ।
मामप्राप्यैव कौन्तेय ततो यान्त्यधमां गतिम् ॥ २० ॥

tān ahaṁ dviṣhataḥ krūrān sansāreṣhu narādhamān
kṣhipāmy ajasram aśhubhān āsurīṣhv eva yoniṣhu || 19 ||
āsurīṁ yonim āpannā mūḍhā janmani janmani
mām aprāpyaiva kaunteya tato yānty adhamāṁ gatim || 20 ||

These cruel and hateful persons, the vile and vicious of humankind, I constantly hurl into the wombs of those with similar demoniac natures in the cycle of rebirth in the material world. These ignorant souls take birth again and again in demoniac wombs. Failing to reach Me, O Arjun, they gradually sink to the most abominable type of existence.

Word meanings

tān—these; aham—I; dviṣhataḥ—hateful; krūrān—cruel; sansāreṣhu—in the material world; nara-adhamān—the vile and vicious of humankind; kṣhipāmi—I hurl; ajasram—again and again; aśhubhān—inauspicious; āsurīṣhu—demoniac; eva—indeed; yoniṣhu—in to the wombs; āsurīm—demoniac; yonim—wombs; āpannāḥ—gaining; mūḍhāḥ—the ignorant; janmani janmani—in birth after birth; mām—me; aprāpya—failing to reach; eva—even; kaunteya—Arjun, the son of Kunti; tataḥ—thereafter; yānti—go; adhamām—abominable; gatim—destination

16.21

त्रिविधं नरकस्येदं द्वारं नाशनमात्मन: ।
काम: क्रोधस्तथा लोभस्तस्मादेतत्त्रयं त्यजेत् ॥ २१ ॥

tri-vidhaṁ narakasyedaṁ dvāraṁ nāśhanam ātmanaḥ
kāmaḥ krodhas tathā lobhas tasmād etat trayaṁ tyajet || 21 ||

There are three gates leading to the hell of self-destruction for the soul—lust, anger, and greed. Therefore, one should abandon all three.

Word meanings

tri-vidham—three types of; narakasya—to the hell; idam—this; dvāram—gates; nāśhanam—destruction; ātmanaḥ—self; kāmaḥ—lust; krodhaḥ—anger; tathā—and; lobhaḥ—greed; tasmāt—therefore; etat—these; trayam—three; tyajet—should abandon

16.22

एतैर्विमुक्त: कौन्तेय तमोद्वारैस्त्रिभिर्नर: ।
आचरत्यात्मन: श्रेयस्ततो याति परां गतिम् ॥ २२ ॥

etair vimuktaḥ kaunteya tamo-dvārais tribhir naraḥ
ācharaty ātmanaḥ śhreyas tato yāti parāṁ gatim || 22 ||

Those who are free from the three gates to darkness endeavor for the welfare of their soul, and thereby attain the supreme goal.

Word meanings

etaiḥ—from this; vimuktaḥ—free; kaunteya—Arjun, the son of Kunti; tamaḥ-dvāraiḥ—gates to darkness; tribhiḥ—three; naraḥ—a person; ācharati—endeavor; ātmanaḥ—soul; śhreyaḥ—welfare; tataḥ—thereby; yāti—attain; parām—supreme; gatim—goal

16.23

य: शास्त्रविधिमुत्सृज्य वर्तते कामकारत: ।
न स सिद्धिमवाप्नोति न सुखं न परां गतिम् ॥ २३ ॥

yaḥ śhāstra-vidhim utsṛijya vartate kāma-kārataḥ
na sa siddhim avāpnoti na sukhaṁ na parāṁ gatim || 23 ||

Those who act under the impulse of desire, discarding the injunctions of the scriptures, attain neither perfection, nor happiness, nor the supreme goal in life.

Word meanings

yaḥ—who; śhāstra-vidhim—scriptural injunctions; utsṛijya—discarding; vartate—act; kāma-kārataḥ—under the impulse of desire; na—neither; saḥ—they; siddhim—perfection; avāpnoti—attain; na—nor; sukham—happiness; na—nor; parām—the supreme; gatim—goal

16.24

तस्माच्छास्त्रं प्रमाणं ते कार्याकार्यव्यवस्थितौ ।
ज्ञात्वा शास्त्रविधानोक्तं कर्म कर्तुमिहार्हसि ॥ २४ ॥

tasmāch chhāstraṁ pramāṇaṁ te kāryākārya-vyavasthitau
jñātvā śhāstra-vidhānoktaṁ karma kartum ihārhasi || 24 ||

Therefore, let the scriptures be your authority in determining what should be done and what should not be done. Understand the scriptural injunctions and teachings, and then perform your actions in this world accordingly.

Word meanings

tasmāt—therefore; śhāstram—scriptures; pramāṇam—authority; te—your; kārya—duty; akārya—forbidden action; vyavasthitau—in determining; jñātvā—having understood; śhāstra—scriptures; vidhāna—injunctions; uktam—as revealed; karma—actions; kartum—perform; iha—in this world; arhasi—you should

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17. Shraddhatraya Vibhaga Yoga

श्रद्धात्रयविभागयोग · The Three Kinds of Faith · 26 verses

17.1

अर्जुन उवाच ।
ये शास्त्रविधिमुत्सृज्य यजन्ते श्रद्धयान्विता: ।
तेषां निष्ठा तु का कृष्ण सत्त्वमाहो रजस्तम: ॥ १ ॥

arjuna uvācha
ye śhāstra-vidhim utsṛijya yajante śhraddhayānvitāḥ
teṣhāṁ niṣhṭhā tu kā kṛiṣhṇa sattvam āho rajas tamaḥ || 1 ||

Arjun said: O Krishna, where do they stand who disregard the injunctions of the scriptures, but still worship with faith? Is their faith in the mode of goodness, passion, or ignorance?

Word meanings

arjunaḥ uvācha—Arjun said; ye—who; śhāstra-vidhim—scriptural injunctions; utsṛijya—disregard; yajante—worship; śhraddhayā-anvitāḥ—with faith; teṣhām—their; niṣhṭhā—faith; tu—indeed; kā—what; kṛiṣhṇa—Krishna; sattvam—mode of goodness; āho—or; rajaḥ—mode of passion; tamaḥ—mode of ignorance

17.2

श्रीभगवानुवाच ।
त्रिविधा भवति श्रद्धा देहिनां सा स्वभावजा ।
सात्त्विकी राजसी चैव तामसी चेति तां शृणु ॥ २ ॥

śhrī-bhagavān uvācha
tri-vidhā bhavati śhraddhā dehināṁ sā svabhāva-jā
sāttvikī rājasī chaiva tāmasī cheti tāṁ śhṛiṇu || 2 ||

The Supreme Divine Personality said: Every human being is born with innate faith, which can be of three kinds— sāttvic, rājasic, or tāmasic . Now hear about this from Me.

Word meanings

śhrī-bhagavān uvācha—the Supreme Personality said; tri-vidhā—of three kinds; bhavati—is; śhraddhā—faith; dehinām—embodied beings; sā—which; sva-bhāva-jā—born of one's innate nature; sāttvikī—of the mode of goodness; rājasī—of the mode of passion; cha—and; eva—certainly; tāmasī—of the mode of ignorance; cha—and; iti—thus; tām—about this; śhṛiṇu—hear

17.3

सत्त्वानुरूपा सर्वस्य श्रद्धा भवति भारत ।
श्रद्धामयोऽयं पुरुषो यो यच्छ्रद्ध: स एव स: ॥ ३ ॥

sattvānurūpā sarvasya śhraddhā bhavati bhārata
śhraddhā-mayo 'yaṁ puruṣho yo yach-chhraddhaḥ sa eva saḥ || 3 ||

The faith of all humans conforms to the nature of their mind. All people possess faith, and whatever the nature of their faith, that is verily what they are.

Word meanings

sattva-anurūpā—conforming to the nature of one's mind; sarvasya—all; śhraddhā—faith; bhavati—is; bhārata—Arjun, the scion of Bharat; śhraddhāmayaḥ—possessing faith; ayam—that; puruṣhaḥ—human being; yaḥ—who; yat-śhraddhaḥ—whatever the nature of their faith; saḥ—their; eva—verily; saḥ—they

17.4

यजन्ते सात्त्विका देवान्यक्षरक्षांसि राजसा: ।
प्रेतान्भूतगणांश्चान्ये यजन्ते तामसा जना: ॥ ४ ॥

yajante sāttvikā devān yakṣha-rakṣhānsi rājasāḥ
pretān bhūta-gaṇānśh chānye yajante tāmasā janāḥ || 4 ||

Those in the mode of goodness worship the celestial gods; those in the mode of passion worship the yakṣhas and rākṣhasas ; those in the mode of ignorance worship ghosts and spirits.

Word meanings

yajante—worship; sāttvikāḥ—those in the mode of goodness; devān—celestial gods; yakṣha—semi-celestial beings who exude power and wealth; rakṣhānsi—powerful beings who embody sensual enjoyment, revenge, and wrath; rājasāḥ—those in the mode of passion; pretān-bhūta-gaṇān—ghosts and spirits; cha—and; anye—others; yajante—worship; tāmasāḥ—those in the mode of ignorance; janāḥ—persons

17.5-6

अशास्त्रविहितं घोरं तप्यन्ते ये तपो जना: ।
दम्भाहङ्कारसंयुक्ता: कामरागबलान्विता: ॥ ५ ॥
कर्षयन्त: शरीरस्थं भूतग्राममचेतस: ।
मां चैवान्त:शरीरस्थं तान्विद्ध्यासुरनिश्चयान् ॥ ६ ॥

aśhāstra-vihitaṁ ghoraṁ tapyante ye tapo janāḥ
dambhāhankāra-sanyuktāḥ kāma-rāga-balānvitāḥ || 5 ||
karṣhayantaḥ śharīra-sthaṁ bhūta-grāmam achetasaḥ
māṁ chaivāntaḥ śharīra-sthaṁ tān viddhy āsura-niśhchayān || 6 ||

Some people perform stern austerities that are not enjoined by the scriptures, but rather motivated by hypocrisy and egotism. Impelled by desire and attachment, they torment not only the elements of their body, but also I who dwell within them as the Supreme Soul. Know these senseless people to be of demoniacal resolves.

Word meanings

aśhāstra-vihitam—not enjoined by the scriptures; ghoram—stern; tapyante—perform; ye—who; tapaḥ—austerities; janāḥ—people; dambha—hypocrisy; ahankāra—egotism; sanyuktāḥ—possessed of; kāma—desire; rāga—attachment; bala—force; anvitāḥ—impelled by; karṣhayantaḥ—torment; śharīra-stham—within the body; bhūta-grāmam—elements of the body; achetasaḥ—senseless; mām—me; cha—and; eva—even; antaḥ—within; śharīra-stham—dwelling in the body; tān—them; viddhi—know; āsura-niśhchayān—of demoniacal resolves

17.7

आहारस्त्वपि सर्वस्य त्रिविधो भवति प्रिय: ।
यज्ञस्तपस्तथा दानं तेषां भेदमिमं शृणु ॥ ७ ॥

āhāras tv api sarvasya tri-vidho bhavati priyaḥ
yajñas tapas tathā dānaṁ teṣhāṁ bhedam imaṁ śhṛiṇu || 7 ||

The food that people prefer is according to their dispositions. The same is true for the sacrifice, austerity, and charity they are inclined (or predisposed) toward. Now hear of the distinctions from Me.

Word meanings

āhāraḥ—food; tu—indeed; api—even; sarvasya—of all; tri-vidhaḥ—of three kinds; bhavati—is; priyaḥ—dear; yajñaḥ—sacrifice; tapaḥ—austerity; tathā—and; dānam—charity; teṣhām—of them; bhedam—distinctions; imam—this; śhṛiṇu—hear

17.8

आयु:सत्त्वबलारोग्यसुखप्रीतिविवर्धना: ।
रस्या: स्निग्धा: स्थिरा हृद्या आहारा: सात्त्विकप्रिया: ॥ ८ ॥

āyuḥ-sattva-balārogya-sukha-prīti-vivardhanāḥ
rasyāḥ snigdhāḥ sthirā hṛidyā āhārāḥ sāttvika-priyāḥ || 8 ||

Persons in the mode of goodness prefer foods that promote life span, and increase virtue, strength, health, happiness, and satisfaction. Such foods are juicy, succulent, nourishing, and naturally tasteful.

Word meanings

āyuḥ sattva—which promote longevity; bala—strength; ārogya—health; sukha—happiness; prīti—satisfaction; vivardhanāḥ—increase; rasyāḥ—juicy; snigdhāḥ—succulent; sthirāḥ—nourishing; hṛidyāḥ—pleasing to the heart; āhārāḥ—food; sāttvika-priyāḥ—dear to those in the mode of goodness

17.9

कट्वम्ललवणात्युष्णतीक्ष्णरूक्षविदाहिन: ।
आहारा राजसस्येष्टा दु:खशोकामयप्रदा: ॥ ९ ॥

kaṭv-amla-lavaṇāty-uṣhṇa- tīkṣhṇa-rūkṣha-vidāhinaḥ
āhārā rājasasyeṣhṭā duḥkha-śhokāmaya-pradāḥ || 9 ||

Foods that are too bitter, too sour, salty, very hot, pungent, dry, and full of chillies, are dear to persons in the mode of passion. Such foods produce pain, grief, and disease.

Word meanings

kaṭu—bitter; amla—sour; lavaṇa—salty; ati-uṣhṇa—very hot; tīkṣhṇa—pungent; rūkṣha—dry; vidāhinaḥ—full of chillies; āhārāḥ—food; rājasasya—to persons in the mode of passion; iṣhṭāḥ—dear; duḥkha—pain; śhoka—grief; āmaya—disease; pradāḥ—produce

17.10

यातयामं गतरसं पूति पर्युषितं च यत् ।
उच्छिष्टमपि चामेध्यं भोजनं तामसप्रियम् ॥ १० ॥

yāta-yāmaṁ gata-rasaṁ pūti paryuṣhitaṁ cha yat
uchchhiṣhṭam api chāmedhyaṁ bhojanaṁ tāmasa-priyam || 10 ||

Foods that are overcooked, stale, putrid, polluted, and impure are dear to persons in the mode of ignorance.

Word meanings

yāta-yāmam—stale foods; gata-rasam—tasteless; pūti—putrid; paryuṣhitam—polluted; cha—and; yat—which; uchchhiṣhṭam—left over; api—also; cha—and; amedhyam—impure; bhojanam—foods; tāmasa—to persons in the mode of ignorance; priyam—dear

17.11

अफलाकाङ्क्षिभिर्यज्ञो विधिदृष्टो य इज्यते ।
यष्टव्यमेवेति मन: समाधाय स सात्त्विक: ॥ ११ ॥

aphalākāṅkṣhibhir yajño vidhi-driṣhṭo ya ijyate
yaṣhṭavyam eveti manaḥ samādhāya sa sāttvikaḥ || 11 ||

Sacrifice that is performed according to scriptural injunctions without expectation of rewards, with the firm conviction of the mind that it is a matter of duty, is of the nature of goodness.

Word meanings

aphala-ākāṅkṣhibhiḥ—without expectation of any reward; yajñaḥ—sacrifice; vidhi-driṣhṭaḥ—that is in accordance with the scriptural injunctions; yaḥ—which; ijyate—is performed; yaṣhṭavyam-eva-iti—ought to be offered; manaḥ—mind; samādhāya—with conviction; saḥ—that; sāttvikaḥ—of the nature of goodness

17.12

अभिसन्धाय तु फलं दम्भार्थमपि चैव यत् ।
इज्यते भरतश्रेष्ठ तं यज्ञं विद्धि राजसम् ॥ १२ ॥

abhisandhāya tu phalaṁ dambhārtham api chaiva yat
ijyate bharata-śhreṣhṭha taṁ yajñaṁ viddhi rājasam || 12 ||

O best of the Bharatas, know that sacrifice performed for material benefit, or with a hypocritical aim, is in the mode of passion.

Word meanings

abhisandhāya—motivated by; tu—but; phalam—the result; dambha—pride; artham—for the sake of; api—also; cha—and; eva—certainly; yat—that which; ijyate—is performed; bharata-śhreṣhṭha—Arjun, the best of the Bharatas; tam—that; yajñam—sacrifice; viddhi—know; rājasam—in the mode of passion

17.13

विधिहीनमसृष्टान्नं मन्त्रहीनमदक्षिणम् ।
श्रद्धाविरहितं यज्ञं तामसं परिचक्षते ॥ १३ ॥

vidhi-hīnam asṛiṣhṭānnaṁ mantra-hīnam adakṣhiṇam
śhraddhā-virahitaṁ yajñaṁ tāmasaṁ parichakṣhate || 13 ||

Sacrifice devoid of faith and contrary to the injunctions of the scriptures, in which no food is offered, no mantras chanted, and no donation made, is to be considered in the mode of ignorance.

Word meanings

vidhi-hīnam—without scriptural direction; asṛiṣhṭa-annam—without distribution of prasad; mantra-hīnam—with no chanting of the Vedic hymns; adakṣhiṇam—with no remunerations to the priests; śhraddhā—faith; virahitam—without; yajñam—sacrifice; tāmasam—in the mode of ignorance; parichakṣhate—is to be considered

17.14

देवद्विजगुरुप्राज्ञपूजनं शौचमार्जवम् ।
ब्रह्मचर्यमहिंसा च शारीरं तप उच्यते ॥ १४ ॥

deva-dwija-guru-prājña- pūjanaṁ śhaucham ārjavam
brahmacharyam ahinsā cha śhārīraṁ tapa uchyate || 14 ||

When worship of the Supreme Lord, the Brahmins, the spiritual master, the wise, and the elders is done with the observance of cleanliness, simplicity, celibacy, and non-violence then this worship is declared as the austerity of the body.

Word meanings

deva—the Supreme Lord; dwija—the Brahmins; guru—the spiritual master; prājña—the elders; pūjanam—worship; śhaucham—cleanliness; ārjavam—simplicity; brahmacharyam—celibacy; ahinsā—non-violence; cha—and; śhārīram—of the body; tapaḥ—austerity; uchyate—is declared as

17.15

अनुद्वेगकरं वाक्यं सत्यं प्रियहितं च यत् ।
स्वाध्यायाभ्यसनं चैव वाङ्मयं तप उच्यते ॥ १५ ॥

anudvega-karaṁ vākyaṁ satyaṁ priya-hitaṁ cha yat
svādhyāyābhyasanaṁ chaiva vāṅ-mayaṁ tapa uchyate || 15 ||

Words that do not cause distress, are truthful, inoffensive, and beneficial, as well as regular recitation of the Vedic scriptures—these are declared as austerity of speech.

Word meanings

anudvega-karam—not causing distress; vākyam—words; satyam—truthful; priya- hitam—beneficial; cha—and; yat—which; svādhyāya-abhyasanam—recitation of the Vedic scriptures; cha eva—as well as; vāṅ-mayam—of speech; tapaḥ—austerity; uchyate—are declared as

17.16

मन: प्रसाद: सौम्यत्वं मौनमात्मविनिग्रह: ।
भावसंशुद्धिरित्येतत्तपो मानसमुच्यते ॥ १६ ॥

manaḥ-prasādaḥ saumyatvaṁ maunam ātma-vinigrahaḥ
bhāva-sanśhuddhir ity etat tapo mānasam uchyate || 16 ||

Serenity of thought, gentleness, silence, self-control, and purity of purpose—all these are declared as austerity of the mind.

Word meanings

manaḥ-prasādaḥ—serenity of thought; saumyatvam—gentleness; maunam—silence; ātma-vinigrahaḥ—self-control; bhāva-sanśhuddhiḥ—purity of purpose; iti—thus; etat—these; tapaḥ—austerity; mānasam—of the mind; uchyate—are declared as

17.17

श्रद्धया परया तप्तं तपस्तत्त्रिविधं नरै: ।
अफलाकाङ्क्षिभिर्युक्तै: सात्त्विकं परिचक्षते ॥ १७ ॥

śhraddhayā parayā taptaṁ tapas tat tri-vidhaṁ naraiḥ
aphalākāṅkṣhibhir yuktaiḥ sāttvikaṁ parichakṣhate || 17 ||

When devout persons with ardent faith practice these three-fold austerities without yearning for material rewards, they are designated as austerities in the mode of goodness.

Word meanings

śhraddhayā—with faith; parayā—transcendental; taptam—practiced; tapaḥ—austerity; tat—that; tri-vidham—three-fold; naraiḥ—by persons; aphala-ākāṅkṣhibhiḥ—without yearning for material rewards; yuktaiḥ—steadfast; sāttvikam—in the mode of goodness; parichakṣhate—are designated

17.18

सत्कारमानपूजार्थं तपो दम्भेन चैव यत् ।
क्रियते तदिह प्रोक्तं राजसं चलमध्रुवम् ॥ १८ ॥

satkāra-māna-pūjārthaṁ tapo dambhena chaiva yat
kriyate tad iha proktaṁ rājasaṁ chalam adhruvam || 18 ||

Austerity that is performed with ostentation for the sake of gaining honor, respect, and adoration is in the mode of passion. Its benefits are unstable and transitory.

Word meanings

sat-kāra—respect; māna—honor; pūjā—adoration; artham—for the sake of; tapaḥ—austerity; dambhena—with ostentation; cha—also; eva—certainly; yat—which; kriyate—is performed; tat—that; iha—in this world; proktam—is said; rājasam—in the mode of passion; chalam—flickering; adhruvam—temporary

17.19

मूढग्राहेणात्मनो यत्पीडया क्रियते तप: ।
परस्योत्सादनार्थं वा तत्तामसमुदाहृतम् ॥ १९ ॥

mūḍha-grāheṇātmano yat pīḍayā kriyate tapaḥ
parasyotsādanārthaṁ vā tat tāmasam udāhṛitam || 19 ||

Austerity that is performed by those with confused notions, and which involves torturing the self or harming others, is described to be in the mode of ignorance.

Word meanings

mūḍha—those with confused notions; grāheṇa—with endeavor; ātmanaḥ—one's own self; yat—which; pīḍayā—torturing; kriyate—is performed; tapaḥ—austerity; parasya—of others; utsādana-artham—for harming; vā—or; tat—that; tāmasam—in the mode of ignorance; udāhṛitam—is described to be

17.20

दातव्यमिति यद्दानं दीयतेऽनुपकारिणे ।
देशे काले च पात्रे च तद्दानं सात्त्विकं स्मृतम् ॥ २० ॥

dātavyam iti yad dānaṁ dīyate 'nupakāriṇe
deśhe kāle cha pātre cha tad dānaṁ sāttvikaṁ smṛitam || 20 ||

Charity given to a worthy person simply because it is right to give, without consideration of anything in return, at the proper time and in the proper place, is stated to be in the mode of goodness.

Word meanings

dātavyam—worthy of charity; iti—thus; yat—which; dānam—charity; dīyate—is given; anupakāriṇe—to one who cannot give in return; deśhe—in the proper place; kāle—at the proper time; cha—and; pātre—to a worthy person; cha—and; tat—that; dānam—charity; sāttvikam—in the mode of goodness; smṛitam—is stated to be

17.21

यत्तु प्रत्युपकारार्थं फलमुद्दिश्य वा पुन: ।
दीयते च परिक्लिष्टं तद्दानं राजसं स्मृतम् ॥ २१ ॥

yat tu pratyupakārārthaṁ phalam uddiśhya vā punaḥ
dīyate cha parikliṣhṭaṁ tad dānaṁ rājasaṁ smṛitam || 21 ||

But charity given with reluctance, with the hope of a return or in expectation of a reward, is said to be in the mode of passion.

Word meanings

yat—which; tu—but; prati-upakāra-artham—with the hope of a return; phalam—reward; uddiśhya—expectation; vā—or; punaḥ—again; dīyate—is given; cha—and; parikliṣhṭam—reluctantly; tat—that; dānam—charity; rājasam—in the mode of passion; smṛitam—is said to be

17.22

अदेशकाले यद्दानमपात्रेभ्यश्च दीयते ।
असत्कृतमवज्ञातं तत्तामसमुदाहृतम् ॥ २२ ॥

adeśha-kāle yad dānam apātrebhyaśh cha dīyate
asat-kṛitam avajñātaṁ tat tāmasam udāhṛitam || 22 ||

And that charity, which is given at the wrong place and wrong time to unworthy persons, without showing respect, or with contempt, is held to be of the nature of nescience.

Word meanings

adeśha—at the wrong place; kāle—at the wrong time; yat—which; dānam—charity; apātrebhyaḥ—to unworthy persons; cha—and; dīyate—is given; asat-kṛitam—without respect; avajñātam—with contempt; tat—that; tāmasam—of the nature of nescience; udāhṛitam—is held to be

17.23

ॐ तत्सदिति निर्देशो ब्रह्मणस्त्रिविध: स्मृत: ।
ब्राह्मणास्तेन वेदाश्च यज्ञाश्च विहिता: पुरा ॥ २३ ॥

oṁ tat sad iti nirdeśho brahmaṇas tri-vidhaḥ smṛitaḥ
brāhmaṇās tena vedāśh cha yajñāśh cha vihitāḥ purā || 23 ||

The words “Om Tat Sat” have been declared as symbolic representations of the Supreme Absolute Truth, from the beginning of creation. From them came the priests, scriptures, and sacrifice.

Word meanings

om tat sat—syllables representing aspects of transcendence; iti—thus; nirdeśhaḥ—symbolic representatives; brahmaṇaḥ—the Supreme Absolute Truth; tri-vidhaḥ—of three kinds; smṛitaḥ—have been declared; brāhmaṇāḥ—the priests; tena—from them; vedāḥ—scriptures; cha—and; yajñāḥ—sacrifice; cha—and; vihitāḥ—came about; purā—from the beginning of creation

17.24

तस्माद् ॐ इत्युदाहृत्य यज्ञदानतप:क्रिया: ।
प्रवर्तन्ते विधानोक्ता: सततं ब्रह्मवादिनाम् ॥ २४ ॥

tasmād oṁ ity udāhṛitya yajña-dāna-tapaḥ-kriyāḥ
pravartante vidhānoktāḥ satataṁ brahma-vādinām || 24 ||

Therefore, when performing acts of sacrifice, offering charity, or undertaking penance, expounders of the Vedas always begin by uttering “Om” according to the prescriptions of Vedic injunctions.

Word meanings

tasmāt—therefore; om—sacred syllable om; iti—thus; udāhṛitya—by uttering; yajña—sacrifice; dāna—charity; tapaḥ—penance; kriyāḥ—performing; pravartante—begin; vidhāna-uktāḥ—according to the prescriptions of Vedic injunctions; satatam—always; brahma-vādinām—expounders of the Vedas

17.25

तदित्यनभिसन्धाय फलं यज्ञतप:क्रिया: ।
दानक्रियाश्च विविधा: क्रियन्ते मोक्षकाङ्क्षिभि: ॥ २५ ॥

tad ity anabhisandhāya phalaṁ yajña-tapaḥ-kriyāḥ
dāna-kriyāśh cha vividhāḥ kriyante mokṣha-kāṅkṣhibhiḥ || 25 ||

Persons who do not desire fruitive rewards, but seek to be free from material entanglements, utter the word “Tat” along with acts of austerity, sacrifice, and charity.

Word meanings

tat—the syllable Tat; iti—thus; anabhisandhāya—without desiring; phalam—fruitive rewards; yajña—sacrifice; tapaḥ—austerity; kriyāḥ—acts; dāna—charity; kriyāḥ—acts; cha—and; vividhāḥ—various; kriyante—are done; mokṣha-kāṅkṣhibhiḥ—by seekers of freedom from material entanglements

17.26-27

सद्भावे साधुभावे च सदित्येतत्प्रयुज्यते ।
प्रशस्ते कर्मणि तथा सच्छब्द: पार्थ युज्यते ॥ २६ ॥
यज्ञे तपसि दाने च स्थिति: सदिति चोच्यते ।
कर्म चैव तदर्थीयं सदित्येवाभिधीयते ॥ २७ ॥

sad-bhāve sādhu-bhāve cha sad ity etat prayujyate
praśhaste karmaṇi tathā sach-chhabdaḥ pārtha yujyate || 26 ||
yajñe tapasi dāne cha sthitiḥ sad iti chochyate
karma chaiva tad-arthīyaṁ sad ity evābhidhīyate || 27 ||

The word “Sat” means eternal existence and goodness. O Arjun, it is also used to describe an auspicious action. Being established in the performance of sacrifice, penance, and charity, is also described by the word “Sat.” And so any act for such purposes is named “Sat.”

Word meanings

sat-bhāve—with the intention of eternal existence and goodness; sādhu-bhāve—with auspicious intention; cha—also; sat—the syllable Sat; iti—thus; etat—this; prayujyate—is used; praśhaste—auspicious; karmaṇi—action; tathā—also; sat-śhabdaḥ—the word “Sat”; pārtha—Arjun, the son of Pritha; yujyate—is used; yajñe—in sacrifice; tapasi—in penance; dāne—in charity; cha—and; sthitiḥ—established in steadiness; sat—the syllable Sat; iti—thus; cha—and; uchyate—is pronounced; karma—action; cha—and; eva—indeed; tat-arthīyam—for such purposes; sat—the syllable Sat; iti—thus; eva—indeed; abhidhīyate—is described

17.28

अश्रद्धया हुतं दत्तं तपस्तप्तं कृतं च यत् ।
असदित्युच्यते पार्थ न च तत्प्रेत्य नो इह ॥ २८ ॥

aśhraddhayā hutaṁ dattaṁ tapas taptaṁ kṛitaṁ cha yat
asad ity uchyate pārtha na cha tat pretya no iha || 28 ||

O son of Pritha, whatever acts of sacrifice, charity, or penance are done without faith, are termed as “Asat.” They are useless both in this world and the next.

Word meanings

aśhraddhayā—without faith; hutam—sacrifice; dattam—charity; tapaḥ—penance; taptam—practiced; kṛitam—done; cha—and; yat—which; asat—perishable; iti—thus; uchyate—are termed as; pārtha—Arjun, the son of Pritha; na—not; cha—and; tat—that; pretya—in the next world; no—not; iha—in this world

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18. Moksha Sanyasa Yoga

मोक्षसंन्यासयोग · The Yoga of Liberation by Renunciation · 75 verses

18.1

अर्जुन उवाच ।
सन्न्यासस्य महाबाहो तत्त्वमिच्छामि वेदितुम् ।
त्यागस्य च हृषीकेश पृथक्केशिनिषूदन ॥ १ ॥

arjuna uvācha
sannyāsasya mahā-bāho tattvam ichchhāmi veditum
tyāgasya cha hṛiṣhīkeśha pṛithak keśhi-niṣhūdana || 1 ||

Arjun said: O mighty-armed Krishna, I wish to understand the nature of sanyās (renunciation of actions) and tyāg (renunciation of desire for the fruits of actions). O Hrishikesh, I also wish to know the distinction between the two, O Keshinisudan.

Word meanings

arjunaḥ uvācha—Arjun said; sanyāsasya—of renunciation of actions; mahā-bāho—mighty-armed one; tattvam—the truth; ichchhāmi—I wish; veditum—to understand; tyāgasya—of renunciation of desires for enjoying the fruits of actions; cha—and; hṛiṣhīkeśha—Krishna, the Lord of the senses; pṛithak—difference; keśhī-niṣhūdana—Krishna, the killer of the Keshi demon

18.2

श्रीभगवानुवाच ।
काम्यानां कर्मणां न्यासं सन्न्यासं कवयो विदु: ।
सर्वकर्मफलत्यागं प्राहुस्त्यागं विचक्षणा: ॥ २ ॥

śhrī-bhagavān uvācha
kāmyānāṁ karmaṇāṁ nyāsaṁ sannyāsaṁ kavayo viduḥ
sarva-karma-phala-tyāgaṁ prāhus tyāgaṁ vichakṣhaṇāḥ || 2 ||

The Supreme Divine Personality said: Giving up of actions motivated by desire is what the learned understand as sanyās . Relinquishing the fruits of all actions is what the wise declare to be tyāg .

Word meanings

śhrī-bhagavān uvācha—the Supreme Divine Personality said; kāmyānām—desireful; karmaṇām—of actions; nyāsam—giving up; sanyāsam—renunciation of actions; kavayaḥ—the learned; viduḥ—to understand; sarva—all; karma-phala—fruits of actions; tyāgam—renunciation of desires for enjoying the fruits of actions; prāhuḥ—declare; tyāgam—renunciation of desires for enjoying the fruits of actions; vichakṣhaṇāḥ—the wise

18.3

त्याज्यं दोषवदित्येके कर्म प्राहुर्मनीषिण: ।
यज्ञदानतप:कर्म न त्याज्यमिति चापरे ॥ ३ ॥

tyājyaṁ doṣha-vad ity eke karma prāhur manīṣhiṇaḥ
yajña-dāna-tapaḥ-karma na tyājyam iti chāpare || 3 ||

Some learned people declare that all kinds of actions should be given up as evil, while others maintain that acts of sacrifice, charity, and penance should never be abandoned.

Word meanings

tyājyam—should be given up; doṣha-vat—as evil; iti—thus; eke—some; karma—actions; prāhuḥ—declare; manīṣhiṇaḥ—the learned; yajña—sacrifice; dāna—charity; tapaḥ—penance; karma—acts; na—never; tyājyam—should be abandoned; iti—thus; cha—and; apare—others

18.4

निश्चयं शृणु मे तत्र त्यागे भरतसत्तम ।
त्यागो हि पुरुषव्याघ्र त्रिविध: सम्प्रकीर्तित: ॥ ४ ॥

niśhchayaṁ śhṛiṇu me tatra tyāge bharata-sattama
tyāgo hi puruṣha-vyāghra tri-vidhaḥ samprakīrtitaḥ || 4 ||

Now hear My conclusion on the subject of renunciation, O tiger amongst men, for renunciation has been declared to be of three kinds.

Word meanings

niśhchayam—conclusion; śhṛiṇu—hear; me—my; tatra—there; tyāge—about renunciation of desires for enjoying the fruits of actions; bharata-sat-tama—best of the Bharatas; tyāgaḥ—renunciation of desires for enjoying the fruits of actions; hi—indeed; puruṣha-vyāghra—tiger amongst men; tri-vidhaḥ—of three kinds; samprakīrtitaḥ—declared

18.5

यज्ञदानतप:कर्म न त्याज्यं कार्यमेव तत् ।
यज्ञो दानं तपश्चैव पावनानि मनीषिणाम् ॥ ५ ॥

yajña-dāna-tapaḥ-karma na tyājyaṁ kāryam eva tat
yajño dānaṁ tapaśh chaiva pāvanāni manīṣhiṇām || 5 ||

Actions based upon sacrifice, charity, and penance should never be abandoned; they must certainly be performed. Indeed, acts of sacrifice, charity, and penance are purifying even for those who are wise.

Word meanings

yajña—sacrifice; dāna—charity; tapaḥ—penance; karma—actions; na—never; tyājyam—should be abandoned; kāryam eva—must certainly be performed; tat—that; yajñaḥ—sacrifice; dānam—charity; tapaḥ—penance; cha—and; eva—indeed; pāvanāni—purifying; manīṣhiṇām—for the wise

18.6

एतान्यपि तु कर्माणि सङ्गं त्यक्त्वा फलानि च ।
कर्तव्यानीति मे पार्थ निश्चितं मतमुत्तमम् ॥ ६ ॥

etāny api tu karmāṇi saṅgaṁ tyaktvā phalāni cha
kartavyānīti me pārtha niśhchitaṁ matam uttamam || 6 ||

These activities must be performed without attachment and expectation for rewards. This is My definite and supreme verdict, O Arjun.

Word meanings

etāni—these; api tu—must certainly be; karmāṇi—activities; saṅgam—attachment; tyaktvā—giving up; phalāni—rewards; cha—and; kartavyāni—should be done as duty; iti—such; me—my; pārtha—Arjun, the son of Pritha; niśhchitam—definite; matam—opinion; uttamam—supreme

18.7

नियतस्य तु सन्न्यास: कर्मणो नोपपद्यते ।
मोहात्तस्य परित्यागस्तामस: परिकीर्तित: ॥ ७ ॥

niyatasya tu sannyāsaḥ karmaṇo nopapadyate
mohāt tasya parityāgas tāmasaḥ parikīrtitaḥ || 7 ||

Prescribed duties should never be renounced. Such deluded renunciation is said to be in the mode of ignorance.

Word meanings

niyatasya—of prescribed duties; tu—but; sanyāsaḥ—renunciation; karmaṇaḥ—actions; na—never; upapadyate—to be performed; mohāt—deluded; tasya—of that; parityāgaḥ—renunciation; tāmasaḥ—in the mode of ignorance; parikīrtitaḥ—has been declared

18.8

दु:खमित्येव यत्कर्म कायक्लेशभयात्यजेत् ।
स कृत्वा राजसं त्यागं नैव त्यागफलं लभेत् ॥ ८ ॥

duḥkham ity eva yat karma kāya-kleśha-bhayāt tyajet
sa kṛitvā rājasaṁ tyāgaṁ naiva tyāga-phalaṁ labhet || 8 ||

To give up prescribed duties because they are troublesome or cause bodily discomfort is renunciation in the mode of passion. Such renunciation is never beneficial or elevating.

Word meanings

duḥkham—troublesome; iti—as; eva—indeed; yat—which; karma—duties; kāya—bodily; kleśha—discomfort; bhayāt—out of fear; tyajet—giving up; saḥ—they; kṛitvā—having done; rājasam—in the mode of passion; tyāgam—renunciation of desires for enjoying the fruits of actions; na—never; eva—certainly; tyāga—renunciation of desires for enjoying the fruits of actions; phalam—result; labhet—attain

18.9

कार्यमित्येव यत्कर्म नियतं क्रियतेऽर्जुन ।
सङ्गं त्यक्त्वा फलं चैव स त्याग: सात्त्विको मत: ॥ ९ ॥

kāryam ity eva yat karma niyataṁ kriyate 'rjuna
saṅgaṁ tyaktvā phalaṁ chaiva sa tyāgaḥ sāttviko mataḥ || 9 ||

When actions are undertaken in response to duty, and one relinquishes attachment to any reward, O Arjun, it is considered renunciation in the nature of goodness.

Word meanings

kāryam—as a duty; iti—as; eva—indeed; yat—which; karma niyatam—obligatory actions; kriyate—are performed; arjuna—Arjun; saṅgam—attachment; tyaktvā—relinquishing; phalam—reward; cha—and; eva—certainly; saḥ—such; tyāgaḥ—renunciation of desires for enjoying the fruits of actions; sāttvikaḥ—in the mode of goodness; mataḥ—considered

18.10

न द्वेष्ट्यकुशलं कर्म कुशले नानुषज्जते ।
त्यागी सत्त्वसमाविष्टो मेधावी छिन्नसंशय: ॥ १० ॥

na dveṣhṭy akuśhalaṁ karma kuśhale nānuṣhajjate
tyāgī sattva-samāviṣhṭo medhāvī chhinna-sanśhayaḥ || 10 ||

Those who neither avoid disagreeable work nor seek work because it is agreeable are persons of true renunciation. They are endowed with the quality of the mode of goodness and have no doubts (about the nature of work).

Word meanings

na—neither; dveṣhṭi—hate; akuśhalam—disagreeable; karma—work; kuśhale—to an agreeable; na—nor; anuṣhajjate—seek; tyāgī—one who renounces desires for enjoying the fruits of actions; sattva—in the mode of goodness; samāviṣhṭaḥ—endowed with; medhāvī—intelligent; chhinna-sanśhayaḥ—those who have no doubts

18.11

न हि देहभृता शक्यं त्यक्तुं कर्माण्यशेषत: ।
यस्तु कर्मफलत्यागी स त्यागीत्यभिधीयते ॥ ११ ॥

na hi deha-bhṛitā śhakyaṁ tyaktuṁ karmāṇy aśheṣhataḥ
yas tu karma-phala-tyāgī sa tyāgīty abhidhīyate || 11 ||

For the embodied being, it is impossible to give up activities entirely. But those who relinquish the fruits of their actions are said to be truly renounced.

Word meanings

na—not; hi—indeed; deha-bhṛitā—for the embodied being; śhakyam—possible; tyaktum—to give up; karmāṇi—activities; aśheṣhataḥ—entirely; yaḥ—who; tu—but; karma-phala—fruits of actions; tyāgī—one who renounces all desires for enjoying the fruits of actions; saḥ—they; tyāgī—one who renounces all desires for enjoying the fruits of actions; iti—as; abhidhīyate—are said

18.12

अनिष्टमिष्टं मिश्रं च त्रिविधं कर्मण: फलम् ।
भवत्यत्यागिनां प्रेत्य न तु सन्न्यासिनां क्वचित् ॥ १२ ॥

aniṣhṭam iṣhṭaṁ miśhraṁ cha tri-vidhaṁ karmaṇaḥ phalam
bhavaty atyāgināṁ pretya na tu sannyāsināṁ kvachit || 12 ||

The three-fold fruits of actions—pleasant, unpleasant, and mixed—accrue even after death to those who are attached to personal reward. But, for those who renounce the fruits of their actions, there are no such results in the here or hereafter.

Word meanings

aniṣhṭam—unpleasant; iṣhṭam—pleasant; miśhram—mixed; cha—and; tri-vidham—three-fold; karmaṇaḥ phalam—fruits of actions; bhavati—accrue; atyāginām—to those who are attached to personal reward; pretya—after death; na—not; tu—but; sanyāsinām—for the renouncers of actions; kvachit—ever

18.13

पञ्चैतानि महाबाहो कारणानि निबोध मे ।
साङ् ख्ये कृतान्ते प्रोक्तानि सिद्धये सर्वकर्मणाम् ॥ १३ ॥

pañchaitāni mahā-bāho kāraṇāni nibodha me
sānkhye kṛitānte proktāni siddhaye sarva-karmaṇām || 13 ||

O Arjun, now learn from Me about the five factors that have been mentioned for the accomplishment of all actions in the doctrine of Sānkhya , which explains how to stop the reactions of karmas.

Word meanings

pañcha—five; etāni—these; mahā-bāho—mighty-armed one; kāraṇāni—causes; nibodha—listen; me—from me; sānkhye—of Sānkhya; kṛita-ante—stop reactions of karmas; proktāni—explains; siddhaye—for the accomplishment; sarva—all; karmaṇām—of karmas

18.14

अधिष्ठानं तथा कर्ता करणं च पृथग्विधम् ।
विविधाश्च पृथक्चेष्टा दैवं चैवात्र पञ्चमम् ॥ १४ ॥

adhiṣhṭhānaṁ tathā kartā karaṇaṁ cha pṛithag-vidham
vividhāśh cha pṛithak cheṣhṭā daivaṁ chaivātra pañchamam || 14 ||

The body, the doer (soul), the various senses, the many kinds of efforts, and Divine Providence—these are the five factors of action.

Word meanings

adhiṣhṭhānam—the body; tathā—also; kartā—the doer (soul); karaṇam—senses; cha—and; pṛithak-vidham—various kinds; vividhāḥ—many; cha—and; pṛithak—distinct; cheṣhṭāḥ—efforts; daivam—Divine Providence; cha eva atra—these certainly are (causes); pañchamam—the fifth

18.15-16

शरीरवाङ्मनोभिर्यत्कर्म प्रारभते नर: ।
न्याय्यं वा विपरीतं वा पञ्चैते तस्य हेतव: ॥ १५ ॥
तत्रैवं सति कर्तारमात्मानं केवलं तु य: ।
पश्यत्यकृतबुद्धित्वान्न स पश्यति दुर्मति: ॥ १६ ॥

śharīra-vāṅ-manobhir yat karma prārabhate naraḥ
nyāyyaṁ vā viparītaṁ vā pañchaite tasya hetavaḥ || 15 ||
tatraivaṁ sati kartāram ātmānaṁ kevalaṁ tu yaḥ
paśhyaty akṛita-buddhitvān na sa paśhyati durmatiḥ || 16 ||

These five are the contributory factors for whatever action is performed, whether proper or improper, with body, speech, or mind. Those who do not understand this regard the soul as the only doer. With their impure intellects they cannot see things as they are.

Word meanings

śharīra-vāk-manobhiḥ—with body, speech, or mind; yat—which; karma—action; prārabhate—performs; naraḥ—a person; nyāyyam—proper; vā—or; viparītam—improper; vā—or; pañcha—five; ete—these; tasya—their; hetavaḥ—factors; tatra—there; evam sati—in spite of this; kartāram—the doer; ātmānam—the soul; kevalam—only; tu—but; yaḥ—who; paśhyati—see; akṛita-buddhitvāt—with impure intellect; na—not; saḥ—they; paśhyati—see; durmatiḥ—foolish

18.17

यस्य नाहङ् कृतो भावो बुद्धिर्यस्य न लिप्यते ।
हत्वाऽपि स इमाँल्लोकान्न हन्ति न निबध्यते ॥ १७ ॥

yasya nāhankṛito bhāvo buddhir yasya na lipyate
hatvā 'pi sa imāñl lokān na hanti na nibadhyate || 17 ||

Those who are free from the ego of being the doer, and whose intellect is unattached, though they may slay living beings, they neither kill nor are they bound by actions.

Word meanings

yasya—whose; na ahankṛitaḥ—free from the ego of being the doer; bhāvaḥ—nature; buddhiḥ—intellect; yasya—whose; na lipyate—unattached; hatvā—slay; api—even; saḥ—they; imān—this; lokān—living beings; na—neither; hanti—kill; na—nor; nibadhyate—get bound

18.18

ज्ञानं ज्ञेयं परिज्ञाता त्रिविधा कर्मचोदना ।
करणं कर्म कर्तेति त्रिविध: कर्मसंग्रह: ॥ १८ ॥

jñānaṁ jñeyaṁ parijñātā tri-vidhā karma-chodanā
karaṇaṁ karma karteti tri-vidhaḥ karma-saṅgrahaḥ || 18 ||

Knowledge, the object of knowledge, and the knower—these are the three factors that induce action. The instrument of action, the act itself, and the doer—these are the three constituents of action.

Word meanings

jñānam—knowledge; jñeyam—the object of knowledge; parijñātā—the knower; tri-vidhā—three factors; karma-chodanā—factors that induce action; karaṇam—the instrumens of action; karma—the act; kartā—the doer; iti—thus; tri-vidhaḥ—threefold; karma-saṅgrahaḥ—constituents of action

18.19

ज्ञानं कर्म च कर्ता च त्रिधैव गुणभेदत: ।
प्रोच्यते गुणसङ् ख्याने यथावच्छृणु तान्यपि ॥ १९ ॥

jñānaṁ karma cha kartā cha tridhaiva guṇa-bhedataḥ
prochyate guṇa-saṅkhyāne yathāvach chhṛiṇu tāny api || 19 ||

Knowledge, action, and the doer are declared to be of three kinds in the Sānkhya philosophy, distinguished according to the three modes of material nature. Listen, and I will explain their distinctions to you.

Word meanings

jñānam—knowledge; karma—action; cha—and; kartā—doer; cha—also; tridhā—of three kinds; eva—certainly; guṇa-bhedataḥ—distinguished according to the three modes of material nature; prochyate—are declared; guṇa-saṅkhyāne—Sānkhya philosophy, which describes the modes of material nature; yathā-vat—as they are; śhṛiṇu—listen; tāni—them; api—also

18.20

सर्वभूतेषु येनैकं भावमव्ययमीक्षते ।
अविभक्तं विभक्तेषु तज्ज्ञानं विद्धि सात्त्विकम् ॥ २० ॥

sarva-bhūteṣhu yenaikaṁ bhāvam avyayam īkṣhate
avibhaktaṁ vibhakteṣhu taj jñānaṁ viddhi sāttvikam || 20 ||

Understand that knowledge to be in the mode of goodness by which a person sees one undivided imperishable reality within all diverse living beings.

Word meanings

sarva-bhūteṣhu—within all living beings; yena—by which; ekam—one; bhāvam—nature; avyayam—imperishable; īkṣhate—one sees; avibhaktam—undivided; vibhakteṣhu—in diversity; tat—that; jñānam—knowledge; viddhi—understand; sāttvikam—in the mode of goodness

18.21

पृथक्त्वेन तु यज्ज्ञानं नानाभावान्पृथग्विधान् ।
वेत्ति सर्वेषु भूतेषु तज्ज्ञानं विद्धि राजसम् ॥ २१ ॥

pṛithaktvena tu yaj jñānaṁ nānā-bhāvān pṛithag-vidhān
vetti sarveṣhu bhūteṣhu taj jñānaṁ viddhi rājasam || 21 ||

That knowledge is to be considered in the mode of passion by which one sees manifold living entities in diverse bodies as individual and unconnected.

Word meanings

pṛithaktvena—unconnected; tu—however; yat—which; jñānam—knowledge; nānā-bhāvān—manifold entities; pṛithak-vidhān—of diversity; vetti—consider; sarveṣhu—in all; bhūteṣhu—living entities; tat—that; jñānam—knowledge; viddhi—know; rājasam—in the mode of passion

18.22

यत्तु कृत्स्नवदेकस्मिन्कार्ये सक्तमहैतुकम् ।
अतत्त्वार्थवदल्पं च तत्तामसमुदाहृतम् ॥ २२ ॥

yat tu kṛitsna-vad ekasmin kārye saktam ahaitukam
atattvārtha-vad alpaṁ cha tat tāmasam udāhṛitam || 22 ||

That knowledge is said to be in the mode of ignorance where one is engrossed in a fragmental concept as if it encompasses the whole, and which is neither grounded in reason nor based on the truth.

Word meanings

yat—which; tu—but; kṛitsna-vat—as if it encompasses the whole; ekasmin—in single; kārye—action; saktam—engrossed; ahaitukam—without a reason; atattva-artha-vat—not based on truth; alpam—fragmental; cha—and; tat—that; tāmasam—in the mode of ignorance; udāhṛitam—is said to be

18.23

नियतं सङ्गरहितमरागद्वेषत: कृतम् ।
अफलप्रेप्सुना कर्म यतत्सात्त्विकमुच्यते ॥ २३ ॥

niyataṁ saṅga-rahitam arāga-dveṣhataḥ kṛitam
aphala-prepsunā karma yat tat sāttvikam uchyate || 23 ||

Action that is in accordance with the scriptures, free from attachment and aversion, and done without desire for rewards, is in the mode of goodness.

Word meanings

niyatam—in accordance with scriptures; saṅga-rahitam—free from attachment; arāga-dveṣhataḥ—free from attachment and aversion; kṛitam—done; aphala-prepsunā—without desire for rewards; karma—action; yat—which; tat—that; sāttvikam—in the mode of goodness; uchyate—is called

18.24

यत्तुकामेप्सुना कर्म साहङ्कारेण वा पुन: ।
क्रियते बहुलायासं तद्राजसमुदाहृतम् ॥ २४ ॥

yat tu kāmepsunā karma sāhankārena vā punaḥ
kriyate bahulāyāsaṁ tad rājasam udāhṛitam || 24 ||

Action that is prompted by selfish desire, enacted with pride, and full of stress, is in the nature of passion.

Word meanings

yat—which; tu—but; kāma-īpsunā—prompted by selfish desire; karma—action; sa-ahaṅkārena—with pride; vā—or; punaḥ—again; kriyate—enacted; bahula-āyāsam—stressfully; tat—that; rājasam—in the nature of passion; udāhṛitam—is said to be

18.25

अनुबन्धं क्षयं हिंसामनपेक्ष्य च पौरुषम् ।
मोहादारभ्यते कर्म यत्तत्तामसमुच्यते ॥ २५ ॥

anubandhaṁ kṣhayaṁ hinsām anapekṣhya cha pauruṣham
mohād ārabhyate karma yat tat tāmasam uchyate || 25 ||

That action is declared to be in the mode of ignorance, which is begun out of delusion, without thought to one's own ability, and disregarding consequences, loss, and injury to others.

Word meanings

anubandham—consequences; kṣhayam—loss; hinsām—injury; anapekṣhya—by disregarding; cha—and; pauruṣham—one's own ability; mohāt—out of delusion; ārabhyate—is begun; karma—action; yat—which; tat—that; tāmasam—in the mode of ignorance; uchyate—is declared to be

18.26

मुक्तसङ्गोऽनहंवादी धृत्युत्साहसमन्वित: ।
सिद्ध्यसिद्ध्योर्निर्विकार: कर्ता सात्त्विक उच्यते ॥ २६ ॥

mukta-saṅgo 'nahaṁ-vādī dhṛity-utsāha-samanvitaḥ
siddhy-asiddhyor nirvikāraḥ kartā sāttvika uchyate || 26 ||

The performer is said to be in the mode of goodness, when he or she is free from egotism and attachment, endowed with enthusiasm and determination, and equipoised in success and failure.

Word meanings

mukta-saṅgaḥ—free from worldly attachment; anaham-vādī—free from ego; dhṛiti—strong resolve; utsāha—zeal; samanvitaḥ—endowed with; siddhi-asiddhyoḥ—in success and failure; nirvikāraḥ—unaffected; kartā—worker; sāttvikaḥ—in the mode of goodness; uchyate—is said to be

18.27

रागी कर्मफलप्रेप्सुर्लुब्धो हिंसात्मकोऽशुचि: ।
हर्षशोकान्वित: कर्ता राजस: परिकीर्तित: ॥ २७ ॥

rāgī karma-phala-prepsur lubdho hinsātmako 'śhuchiḥ
harṣha-śhokānvitaḥ kartā rājasaḥ parikīrtitaḥ || 27 ||

The performer is considered in the mode of passion when he or she craves the fruits of the work, is covetous, violent-natured, impure, and moved by joy and sorrow.

Word meanings

rāgī—craving; karma-phala—fruit of work; prepsuḥ—covet; lubdhaḥ—greedy; hinsā-ātmakaḥ—violent-natured; aśhuchiḥ—impure; harṣha-śhoka-anvitaḥ—moved by joy and sorrow; kartā—performer; rājasaḥ—in the mode of passion; parikīrtitaḥ—is declared

18.28

अयुक्त: प्राकृत: स्तब्ध: शठो नैष्कृतिकोऽलस: ।
विषादी दीर्घसूत्री च कर्ता तामस उच्यते ॥ २८ ॥

ayuktaḥ prākṛitaḥ stabdhaḥ śhaṭho naiṣhkṛitiko 'lasaḥ
viṣhādī dīrgha-sūtrī cha kartā tāmasa uchyate || 28 ||

A performer in the mode of ignorance is one who is undisciplined, vulgar, stubborn, deceitful, slothful, despondent, and a procrastinator.

Word meanings

ayuktaḥ—undisciplined; prākṛitaḥ—vulgar; stabdhaḥ—obstinate; śhaṭhaḥ—cunning; naiṣhkṛitikaḥ—dishonest or vile; alasaḥ—slothful; viṣhādī—unhappy and morose; dīrgha-sūtrī—procrastinator; cha—and; kartā—performer; tāmasaḥ—in the mode of ignorance; uchyate—is said to be

18.29

बुद्धेर्भेदं धृतेश्चैव गुणतस्त्रिविधं शृणु ।
प्रोच्यमानमशेषेण पृथक्त्वेन धनञ्जय ॥ २९ ॥

buddher bhedaṁ dhṛiteśh chaiva guṇatas tri-vidhaṁ śhṛiṇu
prochyamānam aśheṣheṇa pṛithaktvena dhanañjaya || 29 ||

Hear now, O Arjun, of the distinctions of intellect and determination, according to the three modes of material nature, as I describe them in detail.

Word meanings

buddheḥ—of intellect; bhedam—the distinctions; dhṛiteḥ—of determination; cha—and; eva—certainly; guṇataḥ tri-vidham—according to the three modes of material nature; śhṛiṇu—hear; prochyamānam—described; aśheṣheṇa—in detail; pṛithaktvena—distinctly; dhanañjaya—conqueror of wealth, Arjun

18.30

प्रवृत्तिंच निवृत्तिं च कार्याकार्ये भयाभये ।
बन्धं मोक्षं च या वेत्तिबुद्धि: सा पार्थ सात्त्विकी ॥ ३० ॥

pravṛittiṁ cha nivṛittiṁ cha kāryākārye bhayābhaye
bandhaṁ mokṣhaṁ cha yā vetti buddhiḥ sā pārtha sāttvikī || 30 ||

The intellect is said to be in the nature of goodness, O Parth, when it understands what is proper action and improper action, what is duty and non-duty, what is to be feared and what is not to be feared, what is binding and what is liberating.

Word meanings

pravṛittim—activities; cha—and; nivṛittim—renuncation from action; cha—and; kārya—proper action; akārye—improper action; bhaya—fear; abhaye—without fear; bandham—what is binding; mokṣham—what is liberating; cha—and; yā—which; vetti—understands; buddhiḥ—intellect; sā—that; pārtha—son of Pritha; sāttvikī—in the nature of goodness

18.31

यया धर्ममधर्मं च कार्यं चाकार्यमेव च ।
अयथावत्प्रजानाति बुद्धि: सा पार्थ राजसी ॥ ३१ ॥

yayā dharmam adharmaṁ cha kāryaṁ chākāryam eva cha
ayathāvat prajānāti buddhiḥ sā pārtha rājasī || 31 ||

The intellect is considered in the mode of passion when it is confused between righteousness and unrighteousness, and cannot distinguish between right and wrong conduct, O Parth.

Word meanings

yayā—by which; dharmam—righteousness; adharmam—unrighteousness; cha—and; kāryam—right conduct; cha—and; akāryam—wrong conduct; eva—certainly; cha—and; ayathā-vat—confused; prajānāti—distinguish; buddhiḥ—intellect; sā—that; pārtha—Arjun, the son of Pritha; rājasī—in the mode of passion

18.32

अधर्मं धर्ममिति या मन्यते तमसावृता ।
सर्वार्थान्विपरीतांश्च बुद्धि: सा पार्थ तामसी ॥ ३२ ॥

adharmaṁ dharmam iti yā manyate tamasāvṛitā
sarvārthān viparītānśh cha buddhiḥ sā pārtha tāmasī || 32 ||

That intellect which is shrouded in darkness, imagining irreligion to be religion, and perceiving untruth to be the truth, is of the nature of ignorance, O Parth.

Word meanings

adharmam—irreligion; dharmam—religion; iti—thus; yā—which; manyate—imagines; tamasa-āvṛitā—shrouded in darkness; sarva-arthān—all things; viparītān—opposite; cha—and; buddhiḥ—intellect; sā—that; pārtha—Arjun, the son of Pritha; tāmasī—of the nature of ignorance

18.33

धृत्या यया धारयते मन:प्राणेन्द्रियक्रिया: ।
योगेनाव्यभिचारिण्या धृति: सा पार्थ सात्त्विकी ॥ ३३ ॥

dhṛityā yayā dhārayate manaḥ-prāṇendriya-kriyāḥ
yogenāvyabhichāriṇyā dhṛitiḥ sā pārtha sāttvikī || 33 ||

The steadfast willpower that is developed through Yog, and which sustains the activities of the mind, the life-airs, and the senses, O Parth, is said to be determination in the mode of goodness.

Word meanings

dhṛityā—by determining; yayā—which; dhārayate—sustains; manaḥ—of the mind; prāṇa—life-airs; indriya—senses; kriyāḥ—activities; yogena—through Yog; avyabhichāriṇyā—with steadfastness; dhṛitiḥ—determination; sā—that; pārtha—Arjun, the son of Pritha; sāttvikī—in the mode of goodness

18.34

यया तु धर्मकामार्थान्धृत्या धारयतेऽर्जुन ।
प्रसङ्गेन फलाकाङ् क्षी धृति: सा पार्थ राजसी ॥ ३४ ॥

yayā tu dharma-kāmārthān dhṛityā dhārayate 'rjuna
prasaṅgena phalākāṅkṣhī dhṛitiḥ sā pārtha rājasī || 34 ||

The steadfast willpower by which one holds on to duty, pleasures, and wealth, out of attachment and desire for rewards, O Arjun, is determination in the mode of passion.

Word meanings

yayā—by which; tu—but; dharma-kāma-arthān—duty, pleasures, and wealth; dhṛityā—through steadfast will; dhārayate—holds; arjuna—Arjun; prasaṅgena—due of attachment; phala-ākāṅkṣhī—desire for rewards; dhṛitiḥ—determination; sā—that; pārtha—Arjun, the son of Pritha; rājasī—in the mode of passion

18.35

यया स्वप्नं भयं शोकं विषादं मदमेव च ।
न विमुञ्चति दुर्मेधा धृति: सा पार्थ तामसी ॥ ३५ ॥

yayā svapnaṁ bhayaṁ śhokaṁ viṣhādaṁ madam eva cha
na vimuñchati durmedhā dhṛitiḥ sā pārtha tāmasī || 35 ||

That unintelligent resolve is said to be determination in the mode of ignorance, in which one does not give up dreaming, fearing, grieving, despair, and conceit.

Word meanings

yayā—in which; svapnam—dreaming; bhayam—fearing; śhokam—grieving; viṣhādam—despair; madam—conceit; eva—indeed; cha—and; na—not; vimuñchati—give up; durmedhā—unintelligent; dhṛitiḥ—resolve; sā—that; pārtha—Arjun, the son of Pritha; tāmasī—in the mode of ignorance

18.36

सुखं त्विदानीं त्रिविधं शृणु मे भरतर्षभ ।
अभ्यासाद्रमते यत्र दु:खान्तं च निगच्छति ॥ ३६ ॥

sukhaṁ tv idānīṁ tri-vidhaṁ śhṛiṇu me bharatarṣhabha
abhyāsād ramate yatra duḥkhāntaṁ cha nigachchhati || 36 ||

Now hear from Me, O Arjun, of the three kinds of happiness in which the embodied soul rejoices, and can even reach the end of all suffering.

Word meanings

sukham—happiness; tu—but; idānīm—now; tri-vidham—of three kinds; śhṛiṇu—hear; me—from me; bharata-ṛiṣhabha—Arjun, the best of the Bharatas; abhyāsāt—by practice; ramate—rejoices; yatra—in which; duḥkha-antam—end of all suffering; cha—and; nigachchhati—reaches

18.37

यत्तदग्रे विषमिव परिणामेऽमृतोपमम् ।
तत्सुखं सात्त्विकं प्रोक्तमात्मबुद्धिप्रसादजम् ॥ ३७ ॥

yat tad agre viṣham iva pariṇāme 'mṛitopamam
tat sukhaṁ sāttvikaṁ proktam ātma-buddhi-prasāda-jam || 37 ||

That which seems like poison at first, but tastes like nectar in the end, is said to be happiness in the mode of goodness. It is generated by the pure intellect that is situated in self-knowledge.

Word meanings

yat—which; tat—that; agre—at first; viṣham iva—like poison; pariṇāme—in the end; amṛita-upamam—like nectar; tat—that; sukham—happiness; sāttvikam—in the mode of goodness; proktam—is said to be; ātma-buddhi—situated in self-knowledge; prasāda-jam—generated by the pure intellect

18.38

विषयेन्द्रियसंयोगाद्यत्तदग्रेऽमृतोपमम् ।
परिणामे विषमिव तत्सुखं राजसं स्मृतम् ॥ ३८ ॥

viṣhayendriya-sanyogād yat tad agre 'mṛitopamam
pariṇāme viṣham iva tat sukhaṁ rājasaṁ smṛitam || 38 ||

Happiness is said to be in the mode of passion when it is derived from the contact of the senses with their objects. Such happiness is like nectar at first but poison at the end.

Word meanings

viṣhaya—with the sense objects; indriya—the senses; sanyogāt—from the contact; yat—which; tat—that; agre—at first; amṛita-upamam—like nectar; pariṇāme—at the end; viṣham iva—like poison; tat—that; sukham—happiness; rājasam—in the mode of passion; smṛitam—is said to be

18.39

यदग्रे चानुबन्धे च सुखं मोहनमात्मन: ।
निद्रालस्यप्रमादोत्थं तत्तामसमुदाहृतम् ॥ ३९ ॥

yad agre chānubandhe cha sukhaṁ mohanam ātmanaḥ
nidrālasya-pramādotthaṁ tat tāmasam udāhṛitam || 39 ||

That happiness which covers the nature of the self from beginning to end, and which is derived from sleep, indolence, and negligence, is said to be in the mode of ignorance.

Word meanings

yat—which; agre—from beginning; cha—and; anubandhe—to end; cha—and; sukham—happiness; mohanam—illusory; ātmanaḥ—of the self; nidrā—sleep; ālasya—indolence; pramāda—negligence; uttham—derived from; tat—that; tāmasam—in the mode of ignorance; udāhṛitam—is said to be

18.40

न तदस्ति पृथिव्यां वा दिवि देवेषु वा पुन: ।
सत्त्वं प्रकृतिजैर्मुक्तं यदेभि: स्यात्त्रिभिर्गुणै: ॥ ४० ॥

na tad asti pṛithivyāṁ vā divi deveṣhu vā punaḥ
sattvaṁ prakṛiti-jair muktaṁ yad ebhiḥ syāt tribhir guṇaiḥ || 40 ||

No living being on earth or the higher celestial abodes of this material realm is free from the influence of these three modes of nature.

Word meanings

na—no; tat—that; asti—exists; pṛithivyām—on earth; vā—or; divi—the higher celestial abodes; deveṣhu—amongst the celestial gods; vā—or; punaḥ—again; sattvam—existence; prakṛiti-jaiḥ—born of material nature; muktam—liberated; yat—that; ebhiḥ—from the influence of these; syāt—is; tribhiḥ—three; guṇaiḥ—modes of material nature

18.41

ब्राह्मणक्षत्रियविशां शूद्राणां च परन्तप ।
कर्माणि प्रविभक्तानि स्वभावप्रभवैर्गुणै: ॥ ४१ ॥

brāhmaṇa-kṣhatriya-viśhāṁ śhūdrāṇāṁ cha parantapa
karmāṇi pravibhaktāni svabhāva-prabhavair guṇaiḥ || 41 ||

The duties of the Brahmins, Kshatriyas, Vaishyas, and Shudras—are distributed according to their qualities, in accordance with their guṇas (and not by birth).

Word meanings

brāhmaṇa—of the priestly class; kṣhatriya—the warrior and administrative class; viśhām—the mercantile and farming class; śhūdrāṇām—of the worker class; cha—and; parantapa—Arjun, subduer of the enemies; karmāṇi—duties; pravibhaktāni—distributed; svabhāva-prabhavaiḥ-guṇaiḥ—work based on one's nature and guṇas

18.42

शमो दमस्तप: शौचं क्षान्तिरार्जवमेव च ।
ज्ञानं विज्ञानमास्तिक्यं ब्रह्मकर्म स्वभावजम् ॥ ४२ ॥

śhamo damas tapaḥ śhauchaṁ kṣhāntir ārjavam eva cha
jñānaṁ vijñānam āstikyaṁ brahma-karma svabhāva-jam || 42 ||

Tranquility, restraint, austerity, purity, patience, integrity, knowledge, wisdom, and belief in a hereafter—these are the intrinsic qualities of work for Brahmins.

Word meanings

śhamaḥ—tranquility; damaḥ—restraint; tapaḥ—austerity; śhaucham—purity; kṣhāntiḥ—patience; ārjavam—integrity; eva—certainly; cha—and; jñānam—knowledge; vijñānam—wisdom; āstikyam—belief in a hereafter; brahma—of the priestly class; karma—work; svabhāva-jam—born of one's intrinsic qualities

18.43

शौर्यं तेजो धृतिर्दाक्ष्यं युद्धे चाप्यपलायनम् ।
दानमीश्वरभावश्च क्षात्रं कर्म स्वभावजम् ॥ ४३ ॥

śhauryaṁ tejo dhṛitir dākṣhyaṁ yuddhe chāpy apalāyanam
dānam īśhvara-bhāvaśh cha kṣhātraṁ karma svabhāva-jam || 43 ||

Valor, strength, fortitude, skill in weaponry, resolve never to retreat from battle, large-heartedness in charity, and leadership abilities, these are the natural qualities of work for Kshatriyas.

Word meanings

śhauryam—valor; tejaḥ—strength; dhṛitiḥ—fortitude; dākṣhyam yuddhe—skill in weaponry; cha—and; api—also; apalāyanam—not fleeing; dānam—large-heartedness; īśhvara—leadership; bhāvaḥ—qualities; cha—and; kṣhātram—of the warrior and administrative class; karma—work; svabhāva-jam—born of one's intrinsic qualities

18.44

कृषिगौरक्ष्यवाणिज्यं वैश्यकर्म स्वभावजम् ।
परिचर्यात्मकं कर्म शूद्रस्यापि स्वभावजम् ॥ ४४ ॥

kṛiṣhi-gau-rakṣhya-vāṇijyaṁ vaiśhya-karma svabhāva-jam
paricharyātmakaṁ karma śhūdrasyāpi svabhāva-jam || 44 ||

Agriculture, dairy farming, and commerce are the natural works for those with the qualities of Vaishyas. Serving through work is the natural duty for those with the qualities of Shudras.

Word meanings

kṛiṣhi—agriculture; gau-rakṣhya—dairy farming; vāṇijyam—commerce; vaiśhya—of the mercantile and farming class; karma—work; svabhāva-jam—born of one's intrinsic qualities; paricharyā—serving through work; ātmakam—natural; karma—duty; śhūdrasya—of the worker class; api—and; svabhāva-jam—born of one's intrinsic qualities

18.45

स्वे स्वे कर्मण्यभिरत: संसिद्धिं लभते नर: ।
स्वकर्मनिरत: सिद्धिं यथा विन्दति तच्छृणु ॥ ४५ ॥

sve sve karmaṇy abhirataḥ sansiddhiṁ labhate naraḥ
sva-karma-nirataḥ siddhiṁ yathā vindati tach chhṛiṇu || 45 ||

By fulfilling their duties, born of their innate qualities, human beings can attain perfection. Now hear from Me how one can become perfect by discharging one's prescribed duties.

Word meanings

sve sve—respectively; karmaṇi—work; abhirataḥ—fulfilling; sansiddhim—perfection; labhate—achieve; naraḥ—a person; sva-karma—to one's own prescribed duty; nirataḥ—engaged; siddhim—perfection; yathā—as; vindati—attains; tat—that; śhṛiṇu—hear

18.46

यत: प्रवृत्तिर्भूतानां येन सर्वमिदं ततम् ।
स्वकर्मणा तमभ्यर्च्य सिद्धिं विन्दति मानव: ॥ ४६ ॥

yataḥ pravṛittir bhūtānāṁ yena sarvam idaṁ tatam
sva-karmaṇā tam abhyarchya siddhiṁ vindati mānavaḥ || 46 ||

By performing one's natural occupation, one worships the Creator from whom all living entities have come into being, and by whom the whole universe is pervaded. By such performance of work, a person easily attains perfection.

Word meanings

yataḥ—from whom; pravṛittiḥ—have come into being; bhūtānām—of all living entities; yena—by whom; sarvam—all; idam—this; tatam—pervaded; sva-karmaṇā—by one's natural occupation; tam—him; abhyarchya—by worshipping; siddhim—perfection; vindati—attains; mānavaḥ—a person

18.47

श्रेयान्स्वधर्मो विगुण: परधर्मात्स्वनुष्ठितात् ।
स्वभावनियतं कर्म कुर्वन्नाप्नोति किल्बिषम् ॥ ४७ ॥

śhreyān swa-dharmo viguṇaḥ para-dharmāt sv-anuṣhṭhitāt
svabhāva-niyataṁ karma kurvan nāpnoti kilbiṣham || 47 ||

It is better to do one's own dharma , even though imperfectly, than to do another's dharma , even though perfectly. By doing one's innate duties, a person does not incur sin.

Word meanings

śhreyān—better; swa-dharmaḥ—one's own prescribed occupational duty; viguṇaḥ—imperfectly done; para-dharmāt—than another's dharma; su-anuṣhṭhitāt—perfectly done; svabhāva-niyatam—according to one's innate nature; karma—duty; kurvan—by performing; na āpnoti—does not incur; kilbiṣham—sin

18.48

सहजं कर्म कौन्तेय सदोषमपि न त्यजेत् ।
सर्वारम्भा हि दोषेण धूमेनाग्निरिवावृता: ॥ ४८ ॥

saha-jaṁ karma kaunteya sa-doṣham api na tyajet
sarvārambhā hi doṣheṇa dhūmenāgnir ivāvṛitāḥ || 48 ||

One should not abandon duties born of one's nature, even if one sees defects in them, O son of Kunti. Indeed, all endeavors are veiled by some evil, as fire is by smoke.

Word meanings

saha-jam—born of one's nature; karma—duty; kaunteya—Arjun, the son of Kunti; sa-doṣham—with defects; api—even if; na tyajet—one should not abandon; sarva-ārambhāḥ—all endeavors; hi—indeed; doṣheṇa—with evil; dhūmena—with smoke; agniḥ—fire; iva—as; āvṛitāḥ—veiled

18.49

असक्तबुद्धि: सर्वत्र जितात्मा विगतस्पृह: ।
नैष्कर्म्यसिद्धिं परमां सन्न्यासेनाधिगच्छति ॥ ४९ ॥

asakta-buddhiḥ sarvatra jitātmā vigata-spṛihaḥ
naiṣhkarmya-siddhiṁ paramāṁ sannyāsenādhigachchhati || 49 ||

Those whose intellect is unattached everywhere, who have mastered the mind, and are free from desires by the practice of renunciation, attain the highest perfection of freedom from action.

Word meanings

asakta-buddhiḥ—those whose intellect is unattached; sarvatra—everywhere; jita-ātmā—who have mastered their mind; vigata-spṛihaḥ—free from desires; naiṣhkarmya-siddhim—state of actionlessness; paramām—highest; sanyāsena—by the practice of renunciation; adhigachchhati—attain

18.50

सिद्धिं प्राप्तो यथा ब्रह्म तथाप्नोति निबोध मे ।
समासेनैव कौन्तेय निष्ठा ज्ञानस्य या परा ॥ ५० ॥

siddhiṁ prāpto yathā brahma tathāpnoti nibodha me
samāsenaiva kaunteya niṣhṭhā jñānasya yā parā || 50 ||

Hear from Me briefly, O Arjun, and I shall explain how one, who has attained perfection (of cessation of actions), can also attain Brahman by being firmly fixed in transcendental knowledge.

Word meanings

siddhim—perfection; prāptaḥ—attained; yathā—how; brahma—Brahman; tathā—also; āpnoti—attain; nibodha—hear; me—from me; samāsena—briefly; eva—indeed; kaunteya—Arjun, the son of Kunti; niṣhṭhā—firmly fixed; jñānasya—of knowledge; yā—which; parā—transcendental

18.51-53

बुद्ध्या विशुद्धया युक्तो धृत्यात्मानं नियम्य च ।
शब्दादीन्विषयांस्त्यक्त्वा रागद्वेषौ व्युदस्य च ॥ ५१ ॥
विविक्तसेवी लघ्वाशी यतवाक्कायमानस: ।
ध्यानयोगपरो नित्यं वैराग्यं समुपाश्रित: ॥ ५२ ॥
अहङ्कारं बलं दर्पं कामं क्रोधं परिग्रहम् ।
विमुच्य निर्मम: शान्तो ब्रह्मभूयाय कल्पते ॥ ५३ ॥

buddhyā viśhuddhayā yukto dhṛityātmānaṁ niyamya cha
śhabdādīn viṣhayāns tyaktvā rāga-dveṣhau vyudasya cha || 51 ||
vivikta-sevī laghv-āśhī yata-vāk-kāya-mānasaḥ
dhyāna-yoga-paro nityaṁ vairāgyaṁ samupāśhritaḥ || 52 ||
ahankāraṁ balaṁ darpaṁ kāmaṁ krodhaṁ parigraham
vimuchya nirmamaḥ śhānto brahma-bhūyāya kalpate || 53 ||

One becomes fit to attain Brahman when he or she possesses a purified intellect and firmly restrains the senses, abandoning sound and other objects of the senses, casting aside attraction and aversion. Such a person relishes solitude, eats lightly, controls body, mind, and speech, is ever engaged in meditation, and practices dispassion. Free from egotism, violence, arrogance, desire, possessiveness of property, and selfishness, such a person, situated in tranquility, is fit for union with Brahman (i.e., realization of the Absolute Truth as Brahman).

Word meanings

buddhyā—intellect; viśhuddhayā—purified; yuktaḥ—endowed with; dhṛityā—by determination; ātmānam—the self; niyamya—restraining; cha—and; śhabda-ādīn viṣhayān—sound and other objects of the senses; tyaktvā—abandoning; rāga-dveṣhau—attachment and aversion; vyudasya—casting aside; cha—and; vivikta-sevī—relishing solitude; laghu-āśhī—eating light; yata—controls; vāk—speech; kāya—body; mānasaḥ—and mind; dhyāna-yoga-paraḥ—engaged in meditation; nityam—always; vairāgyam—dispassion; samupāśhritaḥ—having taken shelter of; ahankāram—egotism; balam—violence; darpam—arrogance; kāmam—desire; krodham—anger; parigraham—selfishness; vimuchya—being freed from; nirmamaḥ—without possessiveness of property; śhāntaḥ—peaceful; brahma-bhūyāya—union with Brahman; kalpate—is fit

18.54

ब्रह्मभूत: प्रसन्नात्मा न शोचति न काङ् क्षति ।
सम: सर्वेषु भूतेषु मद्भक्तिं लभते पराम् ॥ ५४ ॥

brahma-bhūtaḥ prasannātmā na śhochati na kāṅkṣhati
samaḥ sarveṣhu bhūteṣhu mad-bhaktiṁ labhate parām || 54 ||

One situated in the transcendental Brahman realization becomes mentally serene, neither grieving nor desiring. Being equitably disposed toward all living beings, such a yogi attains supreme devotion unto Me.

Word meanings

brahma-bhūtaḥ—one situated in Brahman; prasanna-ātmā—mentally serene; na—neither; śhochati—grieving; na—nor; kāṅkṣhati—desiring; samaḥ—equitably disposed; sarveṣhu—toward all; bhūteṣhu—living beings; mat-bhaktim—devotion to me; labhate—attains; parām—supreme

18.55

भक्त्या मामभिजानाति यावान्यश्चास्मि तत्त्वत: ।
ततो मां तत्त्वतो ज्ञात्वा विशते तदनन्तरम् ॥ ५५ ॥

bhaktyā mām abhijānāti yāvān yaśh chāsmi tattvataḥ
tato māṁ tattvato jñātvā viśhate tad-anantaram || 55 ||

Only by loving devotion to Me does one come to know who I am in Truth. Then, having come to know Me, My devotee enters into full consciousness of Me.

Word meanings

bhaktyā—by loving devotion; mām—me; abhijānāti—one comes to know; yāvān—as much as; yaḥ cha asmi—as I am; tattvataḥ—in truth; tataḥ—then; mām—me; tattvataḥ—in truth; jñātvā—having known; viśhate—enters; tat-anantaram—thereafter

18.56

सर्वकर्माण्यपि सदा कुर्वाणो मद्व्यपाश्रय: ।
मत्प्रसादादवाप्नोति शाश्वतं पदमव्ययम् ॥ ५६ ॥

sarva-karmāṇy api sadā kurvāṇo mad-vyapāśhrayaḥ
mat-prasādād avāpnoti śhāśhvataṁ padam avyayam || 56 ||

My devotees, though performing all kinds of actions, take full refuge in Me. By My grace, they attain the eternal and imperishable abode.

Word meanings

sarva—all; karmāṇi—actions; api—though; sadā—always; kurvāṇaḥ—performing; mat-vyapāśhrayaḥ—take full refuge in me; mat-prasādāt—by my grace; avāpnoti—attain; śhāśhvatam—the eternal; padam—abode; avyayam—imperishable

18.57

चेतसा सर्वकर्माणि मयि सन्न्यस्य मत्पर: ।
बुद्धियोगमुपाश्रित्य मच्चित्त: सततं भव ॥ ५७ ॥

chetasā sarva-karmāṇi mayi sannyasya mat-paraḥ
buddhi-yogam upāśhritya mach-chittaḥ satataṁ bhava || 57 ||

Dedicate your every activity to Me, making Me your supreme goal. Taking shelter of the Yog of the intellect, keep your consciousness absorbed in Me always.

Word meanings

chetasā—by consciousness; sarva-karmāṇi—every activity; mayi—to me; sannyasya—dedicating; mat-paraḥ—having me as the supreme goal; buddhi-yogam—having the intellect united with God; upāśhritya—taking shelter of; mat-chittaḥ—consciousness absorbed in me; satatam—always; bhava—be

18.58

मच्चित्त: सर्वदुर्गाणि मत्प्रसादात्तरिष्यसि ।
अथ चेत्वमहङ्कारान्न श्रोष्यसि विनङ्क्ष्यसि ॥ ५८ ॥

mach-chittaḥ sarva-durgāṇi mat-prasādāt tariṣhyasi
atha chet tvam ahankārān na śhroṣhyasi vinaṅkṣhyasi || 58 ||

If you always remember Me, by My grace you shall overcome all obstacles and difficulties. But if, due to pride, you do not listen to My advice, you will perish.

Word meanings

mat-chittaḥ—by always remembering me; sarva—all; durgāṇi—obstacles; mat-prasādāt—by my grace; tariṣhyasi—you shall overcome; atha—but; chet—if; tvam—you; ahankārāt—due to pride; na śhroṣhyasi—do not listen; vinaṅkṣhyasi—you will perish

18.59

यदहङ्कारमाश्रित्य न योत्स्य इति मन्यसे ।
मिथ्यैष व्यवसायस्ते प्रकृतिस्त्वां नियोक्ष्यति ॥ ५९ ॥

yad ahankāram āśhritya na yotsya iti manyase
mithyaiṣha vyavasāyas te prakṛitis tvāṁ niyokṣhyati || 59 ||

If, motivated by pride, you think, “I shall not fight,” your decision will be in vain. Your own nature will compel you to fight.

Word meanings

yat—if; ahankāram—motivated by pride; āśhritya—taking shelter; na yotsye—I shall not fight; iti—thus; manyase—you think; mithyā eṣhaḥ—this is all false; vyavasāyaḥ—determination; te—your; prakṛitiḥ—nature; tvām—you; niyokṣhyati—will engage

18.60

स्वभावजेन कौन्तेय निबद्ध: स्वेन कर्मणा ।
कर्तुं नेच्छसि यन्मोहात्करिष्यस्यवशोऽपि तत् ॥ ६० ॥

swbhāva-jena kaunteya nibaddhaḥ svena karmaṇā
kartuṁ nechchhasi yan mohāt kariṣhyasy avaśho 'pi tat || 60 ||

O Arjun, that action which out of delusion you do not wish to do, you will be driven to do it by your own inclination, born of your own material nature.

Word meanings

swabhāva-jena—born of one's own material nature; kaunteya—Arjun, the son of Kunti; nibaddhaḥ—bound; svena—by your own; karmaṇā—actions; kartum—to do; na—not; ichchhasi—you wish; yat—which; mohāt—out of delusion; kariṣhyasi—you will do; avaśhaḥ—helplessly; api—even though; tat—that

18.61

ईश्वर: सर्वभूतानां हृद्देशेऽर्जुन तिष्ठति ।
भ्रामयन्सर्वभूतानि यन्त्रारूढानि मायया ॥ ६१ ॥

īśhvaraḥ sarva-bhūtānāṁ hṛid-deśhe 'rjuna tiṣhṭhati
bhrāmayan sarva-bhūtāni yantrārūḍhāni māyayā || 61 ||

The Supreme Lord dwells in the hearts of all living beings, O Arjun. According to their karmas, He directs the wanderings of the souls, who are seated on a machine made of material energy.

Word meanings

īśhvaraḥ—the Supreme Lord; sarva-bhūtānām—in all living beings; hṛit-deśhe—in the hearts; arjuna—Arjun; tiṣhṭhati—dwells; bhrāmayan—causing to wander; sarva-bhūtāni—all living beings; yantra ārūḍhani—seated on a machine; māyayā—made of the material energy

18.62

तमेव शरणं गच्छ सर्वभावेन भारत ।
तत्प्रसादात्परां शान्तिं स्थानं प्राप्स्यसि शाश्वतम् ॥ ६२ ॥

tam eva śharaṇaṁ gachchha sarva-bhāvena bhārata
tat-prasādāt parāṁ śhāntiṁ sthānaṁ prāpsyasi śhāśhvatam || 62 ||

Surrender exclusively unto Him with your whole being, O Bharat. By His grace, you will attain perfect peace and the eternal abode.

Word meanings

tam—unto him; eva—only; śharaṇam gachchha—surrender; sarva-bhāvena—whole-heartedly; bhārata—Arjun, the son of Bharat; tat-prasādāt—by his grace; parām—supreme; śhāntim—peace; sthānam—the abode; prāpsyasi—you will attain; śhāśhvatam—eternal

18.63

इति ते ज्ञानमाख्यातं गुह्याद्गुह्यतरं मया ।
विमृश्यैतदशेषेण यथेच्छसि तथा कुरु ॥ ६३ ॥

iti te jñānam ākhyātaṁ guhyād guhyataraṁ mayā
vimṛiśhyaitad aśheṣheṇa yathechchhasi tathā kuru || 63 ||

Thus, I have explained to you this knowledge that is more secret than all secrets. Ponder over it deeply, and then do as you wish.

Word meanings

iti—thus; te—to you; jñānam—knowledge; ākhyātam—explained; guhyāt—that secret knowledge; guhya-taram—still more secret knowledge; mayā—by me; vimṛiśhya—pondering; etat—on this; aśheṣheṇa—completely; yathā—as; ichchhasi—you wish; tathā—so; kuru—do

18.64

सर्वगुह्यतमं भूय: शृणु मे परमं वच: ।
इष्टोऽसि मे दृढमिति ततो वक्ष्यामि ते हितम् ॥ ६४ ॥

sarva-guhyatamaṁ bhūyaḥ śhṛiṇu me paramaṁ vachaḥ
iṣhṭo 'si me dṛiḍham iti tato vakṣhyāmi te hitam || 64 ||

Hear again My supreme instruction, the most confidential of all knowledge. I am revealing this for your benefit because you are very dear to Me.

Word meanings

sarva-guhya-tamam—the most confidential of all; bhūyaḥ—again; śhṛiṇu—hear; me—by me; paramam—supreme; vachaḥ—instruction; iṣhṭaḥ asi—you are dear; me—to me; dṛiḍham—very; iti—thus; tataḥ—because; vakṣhyāmi—I am speaking; te—for your; hitam—benefit

18.65

मन्मना भव मद्भक्तो मद्याजी मां नमस्कुरु ।
मामेवैष्यसि सत्यं ते प्रतिजाने प्रियोऽसि मे ॥ ६५ ॥

man-manā bhava mad-bhakto mad-yājī māṁ namaskuru
mām evaiṣhyasi satyaṁ te pratijāne priyo 'si me || 65 ||

Always think of Me, be devoted to Me, worship Me, and offer obeisance to Me. Doing so, you will certainly come to Me. This is My pledge to you, for you are very dear to Me.

Word meanings

mat-manāḥ—thinking of me; bhava—be; mat-bhaktaḥ—my devotee; mat-yājī—worship me; mām—to me; namaskuru—offer obeisance; mām—to me; eva—certainly; eṣhyasi—you will come; satyam—truly; te—to you; pratijāne—I promise; priyaḥ—dear; asi—you are; me—to me

18.66

सर्वधर्मान्परित्यज्य मामेकं शरणं व्रज ।
अहं त्वां सर्वपापेभ्यो मोक्षयिष्यामि मा शुच: ॥ ६६ ॥

sarva-dharmān parityajya mām ekaṁ śharaṇaṁ vraja
ahaṁ tvāṁ sarva-pāpebhyo mokṣhayiṣhyāmi mā śhuchaḥ || 66 ||

Abandon all varieties of dharmas and simply surrender unto Me alone. I shall liberate you from all sinful reactions; do not fear.

Word meanings

sarva-dharmān—all varieties of dharmas; parityajya—abandoning; mām—unto me; ekam—only; śharaṇam—take refuge; vraja—take; aham—I; tvām—you; sarva—all; pāpebhyaḥ—from sinful reactions; mokṣhayiṣhyāmi—shall liberate; mā—do not; śhuchaḥ—fear

18.67

इदं ते नातपस्काय नाभक्ताय कदाचन ।
न चाशुश्रूषवे वाच्यं न च मां योऽभ्यसूयति ॥ ६७ ॥

idaṁ te nātapaskāya nābhaktāya kadāchana
na chāśhuśhrūṣhave vāchyaṁ na cha māṁ yo 'bhyasūyati || 67 ||

This instruction should never be explained to those who are not austere or to those who are not devoted. It should also not be spoken to those who are averse to listening (to spiritual topics), and especially not to those who are envious of Me.

Word meanings

idam—this; te—by you; na—never; atapaskāya—to those who are not austere; na—never; abhaktāya—to those who are not devoted; kadāchana—at any time; na—never; cha—also; aśhuśhrūṣhave—to those who are averse to listening (to spiritual topics); vāchyam—to be spoken; na—never; cha—also; mām—toward me; yaḥ—who; abhyasūyati—those who are envious

18.68

य इदं परमं गुह्यं मद्भक्तेष्वभिधास्यति ।
भक्तिं मयि परां कृत्वा मामेवैष्यत्यसंशय: ॥ ६८ ॥

ya idaṁ paramaṁ guhyaṁ mad-bhakteṣhv abhidhāsyati
bhaktiṁ mayi parāṁ kṛitvā mām evaiṣhyaty asanśhayaḥ || 68 ||

Amongst My devotees, those who teach this most confidential knowledge perform the greatest act of love. They will come to Me, without doubt.

Word meanings

yaḥ—who; idam—this; paramam—most; guhyam—confidential knowledge; mat-bhakteṣhu—amongst my devotees; abhidhāsyati—teaches; bhaktim—greatest act of love; mayi—to me; parām—transcendental; kṛitvā—doing; mām—to me; eva—certainly; eṣhyati—comes; asanśhayaḥ—without doubt

18.69

न च तस्मान्मनुष्येषु कश्चिन्मे प्रियकृत्तम: ।
भविता न च मे तस्मादन्य: प्रियतरो भुवि ॥ ६९ ॥

na cha tasmān manuṣhyeṣhu kaśhchin me priya-kṛittamaḥ
bhavitā na cha me tasmād anyaḥ priyataro bhuvi || 69 ||

No human being does more loving service to Me than they; nor shall there ever be anyone on this earth more dear to Me.

Word meanings

na—no; cha—and; tasmāt—than them; manuṣhyeṣhu—amongst human beings; kaśhchit—anyone; me—to me; priya-kṛit-tamaḥ—more dear; bhavitā—will be; na—never; cha—and; me—to me; tasmāt—than them; anyaḥ—another; priya-taraḥ—dearer; bhuvi—on this earth

18.70

अध्येष्यते च य इमं धर्म्यं संवादमावयो: ।
ज्ञानयज्ञेन तेनाहमिष्ट: स्यामिति मे मति: ॥ ७० ॥

adhyeṣhyate cha ya imaṁ dharmyaṁ saṁvādam āvayoḥ
jñāna-yajñena tenāham iṣhṭaḥ syām iti me matiḥ || 70 ||

And I proclaim that those who study this sacred dialogue of ours will worship Me (with their intellect) through the sacrifice of knowledge; such is My view.

Word meanings

adhyeṣhyate—study; cha—and; yaḥ—who; imam—this; dharmyam—sacred; saṁvādam—dialogue; āvayoḥ—of ours; jñāna—of knowledge; yajñena-tena—through the sacrifice of knowledge; aham—I; iṣhṭaḥ—worshipped; syām—shall be; iti—such; me—my; matiḥ—opinion

18.71

श्रद्धावाननसूयश्च शृणुयादपि यो नर: ।
सोऽपि मुक्त: शुभाँल्लोकान्प्राप्नुयात्पुण्यकर्मणाम् ॥ ७१ ॥

śhraddhāvān anasūyaśh cha śhṛiṇuyād api yo naraḥ
so 'pi muktaḥ śhubhāñl lokān prāpnuyāt puṇya-karmaṇām || 71 ||

Even those who only listen to this knowledge with faith and without envy will be liberated from sins and attain the auspicious abodes where the pious dwell.

Word meanings

śhraddhā-vān—faithful; anasūyaḥ—without envy; cha—and; śhṛiṇuyāt—listen; api—certainly; yaḥ—who; naraḥ—a person; saḥ—that person; api—also; muktaḥ—liberated; śhubhān—the auspicious; lokān—abodes; prāpnuyāt—attain; puṇya-karmaṇām—of the pious

18.72

कच्चिदेतच्छ्रुतं पार्थ त्वयैकाग्रेण चेतसा ।
कच्चिदज्ञानसम्मोह: प्रनष्टस्ते धनञ्जय ॥ ७२ ॥

kachchid etach chhrutaṁ pārtha tvayaikāgreṇa chetasā
kachchid ajñāna-sammohaḥ pranaṣhṭas te dhanañjaya || 72 ||

O Arjun, have you heard Me with a concentrated mind? Have your ignorance and delusion been destroyed?

Word meanings

kachchit—whether; etat—this; śhrutam—heard; pārtha—Arjun, the son of Pritha; tvayā—by you; eka-agreṇa chetasā—with a concentrated mind; kachchit—whether; ajñāna—ignorance; sammohaḥ—delusion; pranaṣhṭaḥ—destroyed; te—your; dhanañjaya—Arjun, conqueror of wealth

18.73

अर्जुन उवाच ।
नष्टो मोह: स्मृतिर्लब्धा त्वत्प्रसादान्मयाच्युत ।
स्थितोऽस्मि गतसन्देह: करिष्ये वचनं तव ॥ ७३ ॥

arjuna uvācha
naṣhṭo mohaḥ smṛitir labdhā tvat-prasādān mayāchyuta
sthito 'smi gata-sandehaḥ kariṣhye vachanaṁ tava || 73 ||

Arjun said: O Infallible One, by Your grace my illusion has been dispelled, and I am situated in knowledge. I am now free from doubts, and I shall act according to Your instructions.

Word meanings

arjunaḥ uvācha—Arjun said; naṣhṭaḥ—dispelled; mohaḥ—illusion; smṛitiḥ—memory; labdhā—regained; tvat-prasādāt—by your grace; mayā—by me; achyuta—Shree Krishna, the infallible one; sthitaḥ—situated; asmi—I am; gata-sandehaḥ—free from doubts; kariṣhye—I shall act; vachanam—instructions; tava—your

18.74

सञ्जय उवाच ।
इत्यहं वासुदेवस्य पार्थस्य च महात्मन: ।
संवादमिममश्रौषमद्भुतं रोमहर्षणम् ॥ ७४ ॥

sañjaya uvācha
ity ahaṁ vāsudevasya pārthasya cha mahātmanaḥ
saṁvādam imam aśhrauṣham adbhutaṁ roma-harṣhaṇam || 74 ||

Sanjay said: Thus, have I heard this wonderful conversation between Shree Krishna, the Son of Vasudev, and Arjun, the noble-hearted son of Pritha. So thrilling is the message that my hair is standing on end.

Word meanings

sañjayaḥ uvācha—Sanjay said; iti—thus; aham—I; vāsudevasya—of Shree Krishna; pārthasya—Arjun; cha—and; mahā-ātmanaḥ—the noble hearted soul; saṁvādam—conversation; imam—this; aśhrauṣham—have heard; adbhutam—wonderful; roma-harṣhaṇam—which causes the hair to stand on end

18.75

व्यासप्रसादाच्छ्रुतवानेतद्गुह्यमहं परम् ।
योगं योगेश्वरात्कृष्णात्साक्षात्कथयत: स्वयम् ॥ ७५ ॥

vyāsa-prasādāch chhrutavān etad guhyam ahaṁ param
yogaṁ yogeśhvarāt kṛiṣhṇāt sākṣhāt kathayataḥ svayam || 75 ||

By the grace of Veda Vyas, I have heard this supreme and most secret Yog from the Lord of Yog, Shree Krishna Himself.

Word meanings

vyāsa-prasādāt—by the grace of Ved Vyas; śhrutavān—have heard; etat—this; guhyam—secret; aham—I; param—supreme; yogam—Yog; yoga-īśhvarāt—from the Lod of Yog; kṛiṣhṇāt—from Shree Krishna; sākṣhāt—directly; kathayataḥ—speaking; svayam—himself

18.76

राजन्संस्मृत्य संस्मृत्य संवादमिममद्भुतम् ।
केशवार्जुनयो: पुण्यं हृष्यामि च मुहुर्मुहु: ॥ ७६ ॥

rājan sansmṛitya sansmṛitya saṁvādam imam adbhutam
keśhavārjunayoḥ puṇyaṁ hṛiṣhyāmi cha muhur muhuḥ || 76 ||

As I repeatedly recall this astonishing and wonderful dialogue between the Supreme Lord Shree Krishna and Arjun, O King, I rejoice again and again.

Word meanings

rājan—king; sansmṛitya sansmṛitya—repeatedly recalling; saṁvādam—dialogue; imam—this; adbhutam—astonishing; keśhava-arjunayoḥ—between Lord Shree Krishna and Arjun; puṇyam—pious; hṛiṣhyāmi—I rejoice; cha—and; muhuḥ muhuḥ—repeatedly

18.77

तच्च संस्मृत्य संस्मृत्य रूपमत्यद्भुतं हरे: ।
विस्मयो मे महानराजन्हृष्यामि च पुन: पुन: ॥ ७७ ॥

tach cha sansmṛitya sansmṛitya rūpam aty-adbhutaṁ hareḥ
vismayo ye mahān rājan hṛiṣhyāmi cha punaḥ punaḥ || 77 ||

And remembering that most astonishing and wonderful cosmic form of Lord Krishna, great is my astonishment, and I am thrilled with joy over and over again.

Word meanings

tat—that; cha—and; sansmṛitya sansmṛitya—remembering repeatedly; rūpam—cosmic form; ati—most; adbhutam—wonderful; hareḥ—of Lord Krishna; vismayaḥ—astonishment; me—my; mahān—great; rājan—king; hṛiṣhyāmi—I am thrilled with joy; cha—and; punaḥ punaḥ—over and over again

18.78

यत्र योगेश्वर: कृष्णो यत्र पार्थो धनुर्धर: ।
तत्र श्रीर्विजयो भूतिध्रुवा नीतिर्मतिर्मम ॥ ७८ ॥

yatra yogeśhvaraḥ kṛiṣhṇo yatra pārtho dhanur-dharaḥ
tatra śhrīr vijayo bhūtir dhruvā nītir matir mama || 78 ||

Wherever there is Shree Krishna, the Lord of all Yog, and wherever there is Arjun, the supreme archer, there will also certainly be unending opulence, victory, prosperity, and righteousness. Of this, I am certain.

Word meanings

yatra—wherever; yoga-īśhvaraḥ—Shree Krishna, the Lord of Yog; kṛiṣhṇaḥ—Shree Krishna; yatra—wherever; pārthaḥ—Arjun, the son of Pritha; dhanuḥ-dharaḥ—the supreme archer; tatra—there; śhrīḥ—opulence; vijayaḥ—victory; bhūtiḥ—prosperity; dhruvā—unending; nītiḥ—righteousness; matiḥ mama—my opinion