Bhagavad Gita
Chapter 1
1.1
धृतराष्ट्र उवाच धर्मक्षेत्रे कुरुक्षेत्रे समवेता युयुत्सवः ।
मामकाः पाण्डवाश्चैव किमकुर्वत सञ्जय
dhṛtarāṣṭra uvāca dharmakṣetre kurukṣetre samavetā yuyutsavaḥ.
māmakāḥ pāṇḍavāścaiva kimakurvata sañjaya
Dhritarashtra said: What did Pandu’s sons and mine do when they assembled together on the sacred plain of Kurukshetra, eager for battle, O Sanjaya ?
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1.2
सञ्जय उवाच दृष्ट्वा तु पाण्डवानीकं व्यूढं दुर्योधनस्तदा ।
आचार्यमुपसङ्गम्य राजा वचनमब्रवीत्
sañjaya uvāca dṛṣṭvā tu pāṇḍavānīkaṃ vyūḍhaṃ duryodhanastadā.
ācāryamupasaṅgamya rājā vacanamabravīt
Sanjaya said: Having seen the army of the Pandavas drawn up in battle-array, prince Duryodhana then approached his teacher and spoke (these) words :
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1.3
पश्यैतां पाण्डुपुत्राणामाचार्य महतीं चमूम् ।
व्यूढां द्रुपदपुत्रेण तव शिष्येण धीमता
paśyaitāṃ pāṇḍuputrāṇāmācārya mahatīṃ camūm.
vyūḍhāṃ drupadaputreṇa tava śiṣyeṇa dhīmatā
“ O teacher, look at this grand army of the sons of Pandu, marshalled by thy talented pupil, the son of Drupada.
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1.4
अत्र शूरा महेष्वासा भीमार्जुनसमा युधि ।
युयुधानो विराटश्च द्रुपदश्च महारथ
atra śūrā maheṣvāsā bhīmārjunasamā yudhi.
yuyudhāno virāṭaśca drupadaśca mahāratha
“ Here are heroes, mighty archers, equal in battle to Bhima and Arjuna,—Yuyudhana, Virata, and Drupada, the master of a great car (maharatha).
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1.5
धृष्टकेतुश्चेकितानः काशिराजश्च वीर्यवान् ।
पुरुजित्कुन्तिभोजश्च शैब्यश्च नरपुङ्गव
dhṛṣṭaketuścekitānaḥ kāśirājaśca vīryavān.
purujitkuntibhojaśca śaibyaśca narapuṅgava
“ Dhrishtaketu, Chekitana, and the valiant king of Kasi, Purujit and Kunti-Bhoja and that eminent man Saibya ;
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1.6
युधामन्युश्च विक्रान्त उत्तमौजाश्च वीर्यवान् ।
सौभद्रो द्रौपदेयाश्च सर्व एव महारथाः
yudhāmanyuśca vikrānta uttamaujāśca vīryavān.
saubhadro draupadeyāśca sarva eva mahārathāḥ
“ The heroic Yudhamanyu and the brave Uttamaujas ; the son of Subhadra and the sons of Draupadi, all masters of great cars (maharathas).
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1.7
अस्माकं तु विशिष्टा ये तान्निबोध द्विजोत्तम ।
नायका मम सैन्यस्य संज्ञार्थं तान्ब्रवीमि ते
asmākaṃ tu viśiṣṭā ye tānnibodha dvijottama.
nāyakā mama sainyasya sañjñārthaṃ tānbravīmi te
“ But know, O best of the twice-born, who are the most distinguished among us, the leaders of my army ; these I name to thee by way of example.
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1.8
भवान्भीष्मश्च कर्णश्च कृपश्च समितिञ्जयः ।
अश्वत्थामा विकर्णश्च सौमदत्तिस्तथैव च
bhavānbhīṣmaśca karṇaśca kṛpaśca samitiñjayaḥ.
aśvatthāmā vikarṇaśca saumadattistathaiva ca
“ Thyself and Bhishma, and Karna, and also Kripa, the victor in war, Asvatthaman and Vikarna, and also Jayadratha, the son of Somadatta ;
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1.9
अन्ये च बहवः शूरा मदर्थे त्यक्तजीविताः ।
नानाशस्त्रप्रहरणाः सर्वे युद्धविशारदाः
anye ca bahavaḥ śūrā madarthe tyaktajīvitāḥ.
nānāśastrapraharaṇāḥ sarve yuddhaviśāradāḥ
“ And many other heroes who have given up their lives for my sake, fighting with various weapons, all well-skilled in battle.
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1.10
अपर्याप्तं तदस्माकं बलं भीष्माभिरक्षितम् ।
पर्याप्तं त्विदमेतेषां बलं भीमाभिरक्षितम्
aparyāptaṃ tadasmākaṃ balaṃ bhīṣmābhirakṣitam.
paryāptaṃ tvidameteṣāṃ balaṃ bhīmābhirakṣitam
“ This army of ours protected by Bhishma is inadequate, whereas that army of theirs which is under the protection of Bhima is adequate.
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1.11
अयनेषु च सर्वेषु यथाभागमवस्थिताः ।
भीष्ममेवाभिरक्षन्तु भवन्तः सर्व एव हि
ayaneṣu ca sarveṣu yathābhāgamavasthitāḥ.
bhīṣmamevābhirakṣantu bhavantaḥ sarva eva hi
“ And therefore do ye all, occupying your respective positions in the several divisions of the army, support Bhishma only.”
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1.12
तस्य संजनयन्हर्षं कुरुवृद्धः पितामहः ।
सिंहनादं विनद्योच्चैः शङ्खं दध्मौ प्रतापवान्
tasya sañjanayanharṣaṃ kuruvṛddhaḥ pitāmahaḥ.
siṃhanādaṃ vinadyoccaiḥ śaṅkhaṃ dadhmau pratāpavān
His mighty grandsire, (Bhishma), the oldest of the Kauravas, in order to cheer him, sounded on high a lion’s roar and blew his conch.
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1.13
ततः शङ्खाश्च भेर्यश्च पणवानकगोमुखाः ।
सहसैवाभ्यहन्यन्त स शब्दस्तुमुलोऽभवत्
tataḥ śaṅkhāśca bheryaśca paṇavānakagomukhāḥ.
sahasaivābhyahanyanta sa śabdastumulo’bhavat
Then, all at once, conches and kettle-drums, cymbals, drums and horns were played upon, and the sound was a tumultuous uproar.
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1.14
ततः श्वेतैर्हयैर्युक्ते महति स्यन्दने स्थितौ ।
माधवः पाण्डवश्चैव दिव्यौ शङ्खौ प्रदध्मतुः
tataḥ śvetairhayairyukte mahati syandane sthitau.
mādhavaḥ pāṇḍavaścaiva divyau śaṅkhau pradadhmatuḥ
Then, too, Madhava and the son of Pandu, seated in a grand chariot yoked to white horses, blew their celestial conches.
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1.15
पाञ्चजन्यं हृषीकेशो देवदत्तं धनंजयः ।
पौण्ड्रं दध्मौ महाशङ्खं भीमकर्मा वृकोदर
pāñcajanyaṃ hṛṣīkeśo devadattaṃ dhanañjayaḥ.
pauṇḍraṃ dadhmau mahāśaṅkhaṃ bhīmakarmā vṛkodara
Hrishikesa blew the Panchajanya, and Arjuna blew the Devadatta. Bhima, (the doer) of terrible deeds, blew his great conch Paundra.
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1.16
अनन्तविजयं राजा कुन्तीपुत्रो युधिष्ठिरः ।
नकुलः सहदेवश्च सुघोषमणिपुष्पकौ
anantavijayaṃ rājā kuntīputro yudhiṣṭhiraḥ.
nakulaḥ sahadevaśca sughoṣamaṇipuṣpakau
Prince Yudhishthira, the son of Kunti, blew the Anantavijaya, while Nakula and Sahadeva blew the Sughosha and the Manipushpaka.
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1.17
काश्यश्च परमेष्वासः शिखण्डी च महारथः ।
धृष्टद्युम्नो विराटश्च सात्यकिश्चापराजितः
kāśyaśca parameṣvāsaḥ śikhaṇḍī ca mahārathaḥ.
dhṛṣṭadyumno virāṭaśca sātyakiścāparājitaḥ
The king of Kasi, an excellent archer, Sikhandin, the master of a great car, Dhrishtadyumna and Virata, and the unconquered Satyaki ;
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1.18
द्रुपदो द्रौपदेयाश्च सर्वशः पृथिवीपते ।
सौभद्रश्च महाबाहुः शङ्खान्दध्मुः पृथक्पृथक्
drupado draupadeyāśca sarvaśaḥ pṛthivīpate.
saubhadraśca mahābāhuḥ śaṅkhāndadhmuḥ pṛthakpṛthak
Drupada and the sons of Draupadi, O lord of earth, and the son of Subhadra, of mighty arms, all together blew their respective conches.
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1.19
स घोषो धार्तराष्ट्राणां हृदयानि व्यदारयत् ।
नभश्च पृथिवीं चैव तुमुलो व्यनुनादयन्
sa ghoṣo dhārtarāṣṭrāṇāṃ hṛdayāni vyadārayat.
nabhaśca pṛthivīṃ caiva tumulo vyanunādayan
That tumultuous sound rent the hearts of (the people) of Dhritarashtra’s party, making both heaven and earth resound.
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1.20 - 1.22
अथ व्यवस्थितान् दृष्ट्वा धार्तराष्ट्रान्कपिध्वजः ।
प्रवृत्ते शस्त्रसंपाते धनुरुद्यम्य पाण्डव
अर्जुन उवाच ।
हृषीकेशं तदा वाक्यमिदमाह महीपते ।
सेनयोरुभयोर्मध्ये रथं स्थापय मेऽच्युत
यावदेतान्निरीक्षेऽहं योद्धुकामानवस्थितान् ।
कैर्मया सह योद्धव्यमस्मिन्रणसमुद्यमे
atha vyavasthitān dṛṣṭvā dhārtarāṣṭrānkapidhvajaḥ.
pravṛtte śastrasampāte dhanurudyamya pāṇḍava
arjuna uvāca .
hṛṣīkeśaṃ tadā vākyamidamāha mahīpate .
senayorubhayormadhye rathaṃ sthāpaya me’cyuta
yāvadetānnirīkṣe’haṃ yoddhukāmānavasthitān.
kairmayā saha yoddhavyamasminraṇasamudyame
Then seeing the people of Dhritarashtra’s party regularly marshalled, while the discharge of weapons began, Arjuna, the son of Pandu, whose ensign was a monkey, O King of earth, took up his bow and said thus to Krishna :
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1.23
योत्स्यमानानवेक्षेऽहं य एतेऽत्र समागताः ।
धार्तराष्ट्रस्य दुर्बुद्धेर्युद्धे प्रियचिकीर्षव
yotsyamānānavekṣe’haṃ ya ete’tra samāgatāḥ.
dhārtarāṣṭrasya durbuddheryuddhe priyacikīrṣava
“ I will observe those who are assembled here and are about to engage in battle desirous to do service in war to the evil-minded son of Dhritarashtra.”
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1.24 - 1.25
संजय उवाच |
एवमुक्तो हृषीकेशो गुडाकेशेन भारत ।
सेनयोरुभयोर्मध्ये स्थापयित्वा रथोत्तमम्
भीष्मद्रोणप्रमुखतः सर्वेषां च महीक्षिताम् ।
उवाच पार्थ पश्यैतान्समवेतान्कुरूनिति
sañjaya uvāca |
evamukto hṛṣīkeśo guḍākeśena bhārata.
senayorubhayormadhye sthāpayitvā rathottamam
bhīṣmadroṇapramukhataḥ sarveṣāṃ ca mahīkṣitām.
uvāca pārtha paśyaitānsamavetānkurūniti
Sanjaya said : O descendant of Bharata, Hrishikesa (Krishna) thus addressed by Gudakesa (Arjuna) stationed that excellent car between the two armies in front of Bhishma and Drona and all the rulers of earth, and said : “ O son of Pritha, look at these assembled Kauravas.”
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1.26 - 1.27
तत्रापश्यत्स्थितान्पार्थः पितृ़नथ पितामहान् ।
आचार्यान्मातुलान्भ्रातृ़न्पुत्रान्पौत्रान्सखींस्तथा
श्वशुरान्सुहृदश्चैव सेनयोरुभयोरपि ।
तान्समीक्ष्य स कौन्तेयः सर्वान्बन्धूनवस्थितान्
tatrāpaśyatsthitānpārthaḥ pitṛ़natha pitāmahān.
ācāryānmātulānbhrātṛ़nputrānpautrānsakhīṃstathā
śvaśurānsuhṛdaścaiva senayorubhayorapi.
tānsamīkṣya sa kaunteyaḥ sarvānbandhūnavasthitān
Then the son of Pritha saw arrayed there in both the armies fathers and grandfathers, teachers, maternal uncles, brothers, sons, grandsons and comrades, fathers-in-law and friends.
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1.27 - 1.28
श्वशुरान्सुहृदश्चैव सेनयोरुभयोरपि ।
तान्समीक्ष्य स कौन्तेयः सर्वान्बन्धूनवस्थितान्
अर्जुन उवाच कृपया परयाऽऽविष्टो विषीदन्निदमब्रवीत् ।
दृष्ट्वेमं स्वजनं कृष्ण युयुत्सुं समुपस्थितम्
śvaśurānsuhṛdaścaiva senayorubhayorapi.
tānsamīkṣya sa kaunteyaḥ sarvānbandhūnavasthitān
arjuna uvāca kṛpayā parayā’’viṣṭo viṣīdannidamabravīt.
dṛṣṭvemaṃ svajanaṃ kṛṣṇa yuyutsuṃ samupasthitam
When the son of Kunti saw all the kinsmen standing, he was overcome with deepest pity and said thus in sorrow :
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1.28 - 1.29
अर्जुन उवाच कृपया परयाऽऽविष्टो विषीदन्निदमब्रवीत् ।
दृष्ट्वेमं स्वजनं कृष्ण युयुत्सुं समुपस्थितम्
सीदन्ति मम गात्राणि मुखं च परिशुष्यति ।
वेपथुश्च शरीरे मे रोमहर्षश्च जायते
arjuna uvāca kṛpayā parayā’’viṣṭo viṣīdannidamabravīt.
dṛṣṭvemaṃ svajanaṃ kṛṣṇa yuyutsuṃ samupasthitam
sīdanti mama gātrāṇi mukhaṃ ca pariśuṣyati.
vepathuśca śarīre me romaharṣaśca jāyate
Arjuna said : Seeing these kinsmen, O Krishna, arrayed and desirous to fight, my limbs droop down, and my mouth is dried up. A tremor comes on my body and my hairs stand on end.
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1.30
गाण्डीवं स्रंसते हस्तात्त्वक्चैव परिदह्यते ।
न च शक्नोम्यवस्थातुं भ्रमतीव च मे मनः
gāṇḍīvaṃ sraṃsate hastāttvakcaiva paridahyate.
na ca śaknomyavasthātuṃ bhramatīva ca me manaḥ
The Gandiva slips from my hand, and my skin is intensely burning. I am also unable to stand and my mind is whirling round, as it were.
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1.31
निमित्तानि च पश्यामि विपरीतानि केशव ।
न च श्रेयोऽनुपश्यामि हत्वा स्वजनमाहवे
nimittāni ca paśyāmi viparītāni keśava.
na ca śreyo’nupaśyāmi hatvā svajanamāhave
And, O Kesava, I see omens foreboding evil. Nor do I see any good from killing my kinsmen in battle.
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1.32
न काङ्क्षे विजयं कृष्ण न च राज्यं सुखानि च ।
किं नो राज्येन गोविन्द किं भोगैर्जीवितेन वा
na kāṅkṣe vijayaṃ kṛṣṇa na ca rājyaṃ sukhāni ca.
kiṃ no rājyena govinda kiṃ bhogairjīvitena vā
I desire not victory, O Krishna, nor kingdom, nor pleasures. Of what avail is dominion to us, O Govinda ? Of what avail are pleasures and even life ?
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1.33 - 1.34
येषामर्थे काङ्क्षितं नो राज्यं भोगाः सुखानि च ।
त इमेऽवस्थिता युद्धे प्राणांस्त्यक्त्वा धनानि च
आचार्याः पितरः पुत्रास्तथैव च पितामहाः ।
मातुलाः श्चशुराः पौत्राः श्यालाः सम्बन्धिनस्तथा
yeṣāmarthe kāṅkṣitaṃ no rājyaṃ bhogāḥ sukhāni ca.
ta ime’vasthitā yuddhe prāṇāṃstyaktvā dhanāni ca
ācāryāḥ pitaraḥ putrāstathaiva ca pitāmahāḥ.
mātulāḥ ścaśurāḥ pautrāḥ śyālāḥ sambandhinastathā
They for whose sake dominion, enjoyments and pleasures are sought by us are here standing, having staked their life and wealth : teachers, fathers, sons as well as grandfathers ; maternal uncles, fathers-in-law, grandsons, brothers-in-law as also (other) relatives.
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1.35
एतान्न हन्तुमिच्छामि घ्नतोऽपि मधुसूदन ।
अपि त्रैलोक्यराज्यस्य हेतोः किं नु महीकृते
etānna hantumicchāmi ghnato’pi madhusūdana.
api trailokyarājyasya hetoḥ kiṃ nu mahīkṛte
These, O slayer of Madhu, I do not wish to kill, though they kill me, even for the sake of dominion over the three worlds ; how much less, for the sake of the earth !
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1.36
निहत्य धार्तराष्ट्रान्नः का प्रीतिः स्याज्जनार्दन ।
पापमेवाश्रयेदस्मान्हत्वैतानाततायिनः
nihatya dhārtarāṣṭrānnaḥ kā prītiḥ syājjanārdana.
pāpamevāśrayedasmānhatvaitānātatāyinaḥ
O Janardana, what delight shall be ours after killing the sons of Dhritarashtra ? On killing these felons, sin only will take hold of us.
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1.37
तस्मान्नार्हा वयं हन्तुं धार्तराष्ट्रान्स्वबान्धवान् ।
स्वजनं हि कथं हत्वा सुखिनः स्याम माधव
tasmānnārhā vayaṃ hantuṃ dhārtarāṣṭrānsvabāndhavān.
svajanaṃ hi kathaṃ hatvā sukhinaḥ syāma mādhava
We had then better not slay our own kinsmen, the sons of Dhritarashtra ; for, how can we be happy, O Madhava, after slaying our own people ?
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1.38 - 1.39
यद्यप्येते न पश्यन्ति लोभोपहतचेतसः ।
कुलक्षयकृतं दोषं मित्रद्रोहे च पातकम्
कथं न ज्ञेयमस्माभिः पापादस्मान्निवर्तितुम् ।
कुलक्षयकृतं दोषं प्रपश्यद्भिर्जनार्दन
yadyapyete na paśyanti lobhopahatacetasaḥ.
kulakṣayakṛtaṃ doṣaṃ mitradrohe ca pātakam
kathaṃ na jñeyamasmābhiḥ pāpādasmānnivartitum.
kulakṣayakṛtaṃ doṣaṃ prapaśyadbhirjanārdana
Though these, whose intelligence is stricken by greed, perceive no evil in the extinction of families and no sin in treachery to friends, yet, O Janardana, should not we, who clearly see evil in the extinction of a family, learn to refrain from this sinful deed ?
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1.40
कुलक्षये प्रणश्यन्ति कुलधर्माः सनातनाः ।
धर्मे नष्टे कुलं कृत्स्नमधर्मोऽभिभवत्युत
kulakṣaye praṇaśyanti kuladharmāḥ sanātanāḥ.
dharme naṣṭe kulaṃ kṛtsnamadharmo’bhibhavatyuta
On the extinction of a family, the immemorial dharmas of that family disappear. When the dharmas disappear, impiety (adharma) overtakes the whole family.
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1.41
अधर्माभिभवात्कृष्ण प्रदुष्यन्ति कुलस्त्रियः ।
स्त्रीषु दुष्टासु वार्ष्णेय जायते वर्णसङ्कर
adharmābhibhavātkṛṣṇa praduṣyanti kulastriyaḥ.
strīṣu duṣṭāsu vārṣṇeya jāyate varṇasaṅkara
By the prevalence of impiety, O Krishna, the women of the family become corrupt. Women corrupted, there will be intermingling of castes (varna-sankara), O descendant of Vrishnis.
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1.42
सङ्करो नरकायैव कुलघ्नानां कुलस्य च ।
पतन्ति पितरो ह्येषां लुप्तपिण्डोदकक्रिया
saṅkaro narakāyaiva kulaghnānāṃ kulasya ca.
patanti pitaro hyeṣāṃ luptapiṇḍodakakriyā
Confusion of castes leads the family of these destroyers of families also to hell ; for, their forefathers fall (down to hell), deprived of the offerings of pinda (rice-ball) and water.
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1.43
दोषैरेतैः कुलघ्नानां वर्णसङ्करकारकैः ।
उत्साद्यन्ते जातिधर्माः कुलधर्माश्च शाश्वता
doṣairetaiḥ kulaghnānāṃ varṇasaṅkarakārakaiḥ.
utsādyante jātidharmāḥ kuladharmāśca śāśvatā
By these evil deeds of the destroyers of families which cause the intermingling of castes, the eternal dharmas of castes and families are subverted.
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1.44
उत्सन्नकुलधर्माणां मनुष्याणां जनार्दन ।
नरकेऽनियतं वासो भवतीत्यनुशुश्रुम
utsannakuladharmāṇāṃ manuṣyāṇāṃ janārdana.
narake’niyataṃ vāso bhavatītyanuśuśruma
We have heard, O Janardana, that necessary is the dwelling in hell of the men whose family dharmas are subverted.
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1.45
अहो बत महत्पापं कर्तुं व्यवसिता वयम् ।
यद्राज्यसुखलोभेन हन्तुं स्वजनमुद्यता
aho bata mahatpāpaṃ kartuṃ vyavasitā vayam.
yadrājyasukhalobhena hantuṃ svajanamudyatā
Alas ! we have resolved to commit a great sin, inasmuch as we are endeavouring to slay our kinsmen out of a craving for the pleasures of dominion.
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1.46
यदि मामप्रतीकारमशस्त्रं शस्त्रपाणयः ।
धार्तराष्ट्रा रणे हन्युस्तन्मे क्षेमतरं भवेत्
yadi māmapratīkāramaśastraṃ śastrapāṇayaḥ.
dhārtarāṣṭrā raṇe hanyustanme kṣemataraṃ bhavet
It would be better for me, if the sons of Dhritarashtra, with arms in hand, should slay me unarmed and unresisting in the battle.
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1.47
सञ्जय उवाच एवमुक्त्वाऽर्जुनः संख्ये रथोपस्थ उपाविशत् ।
विसृज्य सशरं चापं शोकसंविग्नमानसः
sañjaya uvāca evamuktvā’rjunaḥ saṅkhye rathopastha upāviśat.
visṛjya saśaraṃ cāpaṃ śokasaṃvignamānasaḥ
Sanjaya said : Having said thus, Arjuna, sorrow-stricken in mind, cast aside his bow and arrows in the midst of the battle and sat down in the chariot.
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Chapter 2
2.1
सञ्जय उवाच तं तथा कृपयाऽविष्टमश्रुपूर्णाकुलेक्षणम् ।
विषीदन्तमिदं वाक्यमुवाच मधुसूदनः
sañjaya uvāca taṃ tathā kṛpayā’viṣṭamaśrupūrṇākulekṣaṇam.
viṣīdantamidaṃ vākyamuvāca madhusūdanaḥ
Sanjaya said : To him who was thus overcome with pity and afflicted, and whose eyes were full of tears and agitated, the destroyer of Madhu spoke as follows :
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2.2
श्री भगवानुवाच कुतस्त्वा कश्मलमिदं विषमे समुपस्थितम् ।
अनार्यजुष्टमस्वर्ग्यमकीर्तिकरमर्जुन
śrī bhagavānuvāca kutastvā kaśmalamidaṃ viṣame samupasthitam.
anāryajuṣṭamasvargyamakīrtikaramarjuna
The Lord said : Whence in (this) perilous strait has come upon thee this weakness cherished by the unworthy, debarring from heaven and causing disgrace, O Arjuna ?
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2.3
क्लैब्यं मा स्म गमः पार्थ नैतत्त्वय्युपपद्यते ।
क्षुद्रं हृदयदौर्बल्यं त्यक्त्वोत्तिष्ठ परन्तप
klaibyaṃ mā sma gamaḥ pārtha naitattvayyupapadyate.
kṣudraṃ hṛdayadaurbalyaṃ tyaktvottiṣṭha parantapa
Yield not to unmanliness, O son of Pritha. It does not become thee. Cast off this base weakness of heart and arise, O tormentor of foes.
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2.4
अर्जुन उवाच कथं भीष्ममहं संख्ये द्रोणं च मधुसूदन ।
इषुभिः प्रतियोत्स्यामि पूजार्हावरिसूदन
arjuna uvāca kathaṃ bhīṣmamahaṃ saṅkhye droṇaṃ ca madhusūdana.
iṣubhiḥ pratiyotsyāmi pūjārhāvarisūdana
Arjuna said : O slayer of Madhu, how shall I assail in battle with arrows Bhishma and Drona, who are worthy of worship, O slayer of enemies.
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2.5
गुरूनहत्वा हि महानुभावान् श्रेयो भोक्तुं भैक्ष्यमपीह लोके ।
हत्वार्थकामांस्तु गुरूनिहैव भुञ्जीय भोगान् रुधिरप्रदिग्धान्
gurūnahatvā hi mahānubhāvān śreyo bhoktuṃ bhaikṣyamapīha loke.
hatvārthakāmāṃstu gurūnihaiva bhuñjīya bhogān rudhirapradigdhān
Better indeed in this world to live even upon alms than to slay the teachers of high honour. But, were I to slay these teachers, I should only in this world enjoy the pleasures of wealth, delights stained with blood.
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2.6
न चैतद्विद्मः कतरन्नो गरीयो यद्वा जयेम यदि वा नो जयेयुः ।
यानेव हत्वा न जिजीविषाम स्तेऽवस्थिताः प्रमुखे धार्तराष्ट्राः
na caitadvidmaḥ kataranno garīyo yadvā jayema yadi vā no jayeyuḥ.
yāneva hatvā na jijīviṣāma ste’vasthitāḥ pramukhe dhārtarāṣṭrāḥ
And we know not which is the better alternative for us ; nor do we know whether we shall conquer them or they will conquer us. Even the sons of Dhritarashtra, after killing whom we do not wish to live, stand arrayed against us.
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2.7
कार्पण्यदोषोपहतस्वभावः पृच्छामि त्वां धर्मसंमूढचेताः ।
यच्छ्रेयः स्यान्निश्िचतं ब्रूहि तन्मे शिष्यस्तेऽहं शाधि मां त्वां प्रपन्नम्
kārpaṇyadoṣopahatasvabhāvaḥ pṛcchāmi tvāṃ dharmasammūḍhacetāḥ.
yacchreyaḥ syānniśिcataṃ brūhi tanme śiṣyaste’haṃ śādhi māṃ tvāṃ prapannam
My heart contaminated by the taint of helplessness, my mind confounded about Dharma, I ask Thee : Tell me what is absolutely good. I am Thy pupil. Instruct me, who have sought Thy grace.
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2.8
न हि प्रपश्यामि ममापनुद्या द्यच्छोकमुच्छोषणमिन्द्रियाणाम् ।
अवाप्य भूमावसपत्नमृद्धम् राज्यं सुराणामपि चाधिपत्यम्
na hi prapaśyāmi mamāpanudyā dyacchokamucchoṣaṇamindriyāṇām.
avāpya bhūmāvasapatnamṛddham rājyaṃ surāṇāmapi cādhipatyam
I do not indeed see what can dispel the grief which burns up my senses, even after attaining unrivalled and prosperous dominion on earth or even lordship over gods.
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2.9
सञ्जय उवाच एवमुक्त्वा हृषीकेशं गुडाकेशः परन्तप ।
न योत्स्य इति गोविन्दमुक्त्वा तूष्णीं बभूव ह
sañjaya uvāca evamuktvā hṛṣīkeśaṃ guḍākeśaḥ parantapa.
na yotsya iti govindamuktvā tūṣṇīṃ babhūva ha
Sanjaya said : Having spoken thus to Hrishikesa, Gudakesa, the tormenter of foes, said to Govinda, “I will not fight,” and verily remained silent.
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2.10
तमुवाच हृषीकेशः प्रहसन्निव भारत ।
सेनयोरुभयोर्मध्ये विषीदन्तमिदं वचः
tamuvāca hṛṣīkeśaḥ prahasanniva bhārata.
senayorubhayormadhye viṣīdantamidaṃ vacaḥ
To him who was grieving in the midst of the two armies, O descendant of Bharata, Hrishikesa as if smiling, spoke these words :
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2.11
श्री भगवानुवाच अशोच्यानन्वशोचस्त्वं प्रज्ञावादांश्च भाषसे ।
गतासूनगतासूंश्च नानुशोचन्ति पण्डिताः
śrī bhagavānuvāca aśocyānanvaśocastvaṃ prajñāvādāṃśca bhāṣase.
gatāsūnagatāsūṃśca nānuśocanti paṇḍitāḥ
The Lord said: For those who deserve no grief thou hast grieved, and words of wisdom thou speakest. For the living and for the dead the wise grieve not.
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2.12
न त्वेवाहं जातु नासं न त्वं नेमे जनाधिपाः ।
न चैव न भविष्यामः सर्वे वयमतः परम्
na tvevāhaṃ jātu nāsaṃ na tvaṃ neme janādhipāḥ.
na caiva na bhaviṣyāmaḥ sarve vayamataḥ param
Never did I not exist, nor thou, nor these rulers of men; and no one of us will ever hereafter cease to exist.
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2.13
देहिनोऽस्मिन्यथा देहे कौमारं यौवनं जरा ।
तथा देहान्तरप्राप्तिर्धीरस्तत्र न मुह्यति
dehino’sminyathā dehe kaumāraṃ yauvanaṃ jarā.
tathā dehāntaraprāptirdhīrastatra na muhyati
Just as in this body the embodied (Self) passes into childhood and youth and old age, so does He pass into another body. There the wise man is not distressed.
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2.14
मात्रास्पर्शास्तु कौन्तेय शीतोष्णसुखदुःखदाः ।
आगमापायिनोऽनित्यास्तांस्तितिक्षस्व भारत
mātrāsparśāstu kaunteya śītoṣṇasukhaduḥkhadāḥ.
āgamāpāyino’nityāstāṃstitikṣasva bhārata
The sense-contacts it is, O son of Kunti, which cause heat and cold, pleasure and pain; they come and go, they are impermanent. Them endure bravely, O descendant of Bharata.
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2.15
यं हि न व्यथयन्त्येते पुरुषं पुरुषर्षभ ।
समदुःखसुखं धीरं सोऽमृतत्वाय कल्पते
yaṃ hi na vyathayantyete puruṣaṃ puruṣarṣabha.
samaduḥkhasukhaṃ dhīraṃ so’mṛtatvāya kalpate
That wise man whom, verily, these afflict not, O chief of men, to whom pleasure and pain are same, he for immortality is fit.
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2.16
नासतो विद्यते भावो नाभावो विद्यते सतः ।
उभयोरपि दृष्टोऽन्तस्त्वनयोस्तत्त्वदर्शिभिः
nāsato vidyate bhāvo nābhāvo vidyate sataḥ.
ubhayorapi dṛṣṭo’ntastvanayostattvadarśibhiḥ
Of the unreal no being there is; there is no non-being of the real. Of both these is the truth seen by the seers of the Essence.
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2.17
अविनाशि तु तद्विद्धि येन सर्वमिदं ततम् |
विनाशमव्ययस्यास्य न कश्चित्कर्तुमर्हति
avināśi tu tadviddhi yena sarvamidaṃ tatam |
vināśamavyayasyāsya na kaścitkartumarhati
But know that to be imperishable by which all this is pervaded. None can cause the destruction of That, the Inexhaustible.
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2.18
अन्तवन्त इमे देहा नित्यस्योक्ताः शरीरिणः ।
अनाशिनोऽप्रमेयस्य तस्माद्युध्यस्व भारत
antavanta ime dehā nityasyoktāḥ śarīriṇaḥ.
anāśino’prameyasya tasmādyudhyasva bhārata
These bodies of the embodied (Self) who is eternal, indestructible and unknowable, are said to have an end. Do fight, therefore, O descendant of Bharata.
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2.19
य एनं वेत्ति हन्तारं यश्चैनं मन्यते हतम् ।
उभौ तौ न विजानीतो नायं हन्ति न हन्यते
ya enaṃ vetti hantāraṃ yaścainaṃ manyate hatam.
ubhau tau na vijānīto nāyaṃ hanti na hanyate
Whoever looks upon Him as the slayer, and whoever looks upon Him as the slain, both these know not aright. He slays not, nor is He slain.
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2.20
न जायते म्रियते वा कदाचि न्नायं भूत्वा भविता वा न भूयः ।
अजो नित्यः शाश्वतोऽयं पुराणो न हन्यते हन्यमाने शरीरे
na jāyate mriyate vā kadāci nnāyaṃ bhūtvā bhavitā vā na bhūyaḥ.
ajo nityaḥ śāśvato’yaṃ purāṇo na hanyate hanyamāne śarīre
He is not born, nor does He ever die; after having been, He again ceases not to be; nor the reverse. Unborn, eternal, unchangeable and primeval, He is not slain when the body is slain.
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2.21
वेदाविनाशिनं नित्यं य एनमजमव्ययम् ।
कथं स पुरुषः पार्थ कं घातयति हन्ति कम्
vedāvināśinaṃ nityaṃ ya enamajamavyayam.
kathaṃ sa puruṣaḥ pārtha kaṃ ghātayati hanti kam
Whoso knows Him as indestructible, eternal, unborn and inexhaustible,—How, O son of Pritha, and whom does such a man cause to slay, and whom does he slay?
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2.22
वासांसि जीर्णानि यथा विहाय नवानि गृह्णाति नरोऽपराणि ।
तथा शरीराणि विहाय जीर्णा न्यन्यानि संयाति नवानि देही
vāsāṃsi jīrṇāni yathā vihāya navāni gṛhṇāti naro’parāṇi.
tathā śarīrāṇi vihāya jīrṇā nyanyāni saṃyāti navāni dehī
Just as a man casts off worn-out clothes and puts on others which are new, so the embodied (Self) casts off worn-out bodies and enters others which are new.
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2.23
नैनं छिन्दन्ति शस्त्राणि नैनं दहति पावकः ।
न चैनं क्लेदयन्त्यापो न शोषयति मारुतः
nainaṃ chindanti śastrāṇi nainaṃ dahati pāvakaḥ.
na cainaṃ kledayantyāpo na śoṣayati mārutaḥ
Him weapons cut not, Him fire burns not, and Him water wets not; Him wind dries not.
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2.24
अच्छेद्योऽयमदाह्योऽयमक्लेद्योऽशोष्य एव च ।
नित्यः सर्वगतः स्थाणुरचलोऽयं सनातनः
acchedyo’yamadāhyo’yamakledyo’śoṣya eva ca.
nityaḥ sarvagataḥ sthāṇuracalo’yaṃ sanātanaḥ
He cannot be cut, nor burnt, nor wetted, nor dried up. He is everlasting, all-pervading, stable, firm, and eternal.
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2.25
अव्यक्तोऽयमचिन्त्योऽयमविकार्योऽयमुच्यते ।
तस्मादेवं विदित्वैनं नानुशोचितुमर्हसि
avyakto’yamacintyo’yamavikāryo’yamucyate.
tasmādevaṃ viditvainaṃ nānuśocitumarhasi
He, it is said, is unmanifest, unthinkable and unchangeable. Wherefore, knowing Him to be such, thou hadst better grieve not.
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2.26
अथ चैनं नित्यजातं नित्यं वा मन्यसे मृतम् ।
तथापि त्वं महाबाहो नैवं शोचितुमर्हसि
atha cainaṃ nityajātaṃ nityaṃ vā manyase mṛtam.
tathāpi tvaṃ mahābāho naivaṃ śocitumarhasi
But even if thou thinkest of Him as ever being born and ever dying, even then, O mighty-armed, thou oughtst not to grieve thus.
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2.27
जातस्य हि ध्रुवो मृत्युर्ध्रुवं जन्म मृतस्य च ।
तस्मादपरिहार्येऽर्थे न त्वं शोचितुमर्हसि
jātasya hi dhruvo mṛtyurdhruvaṃ janma mṛtasya ca.
tasmādaparihārye’rthe na tvaṃ śocitumarhasi
To that which is born, death is indeed certain; and to that which is dead, birth is certain. Wherefore, about the unavoidable thing, thou oughtst not to grieve.
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2.28
अव्यक्तादीनि भूतानि व्यक्तमध्यानि भारत ।
अव्यक्तनिधनान्येव तत्र का परिदेवना
avyaktādīni bhūtāni vyaktamadhyāni bhārata.
avyaktanidhanānyeva tatra kā paridevanā
Beings have their beginning unseen, their middle seen, and their end unseen again. Why any lamentation regarding them?
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2.29
आश्चर्यवत्पश्यति कश्चिदेन माश्चर्यवद्वदति तथैव चान्यः ।
आश्चर्यवच्चैनमन्यः श्रृणोति श्रुत्वाप्येनं वेद न चैव कश्चित्
āścaryavatpaśyati kaścidena māścaryavadvadati tathaiva cānyaḥ.
āścaryavaccainamanyaḥ śrṛṇoti śrutvāpyenaṃ veda na caiva kaścit
One sees Him as a wonder; and so also another speaks of Him as a wonder; and as a wonder another hears of Him; and though hearing, none understands Him at all.
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2.30
देही नित्यमवध्योऽयं देहे सर्वस्य भारत ।
तस्मात्सर्वाणि भूतानि न त्वं शोचितुमर्हसि
dehī nityamavadhyo’yaṃ dehe sarvasya bhārata.
tasmātsarvāṇi bhūtāni na tvaṃ śocitumarhasi
He, the embodied (Self) in every one’s body, can never be killed, O descendant of Bharata. Wherefore thou oughtst not to grieve about any creature.
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2.31
स्वधर्ममपि चावेक्ष्य न विकम्पितुमर्हसि ।
धर्म्याद्धि युद्धाछ्रेयोऽन्यत्क्षत्रियस्य न विद्यते
svadharmamapi cāvekṣya na vikampitumarhasi.
dharmyāddhi yuddhāchreyo’nyatkṣatriyasya na vidyate
Having regard to thine own duty also, thou oughtst not to waver. For, to a Kshatriya, there is nothing more wholesome than a lawful battle.
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2.32
यदृच्छया चोपपन्नं स्वर्गद्वारमपावृतम् ।
सुखिनः क्षत्रियाः पार्थ लभन्ते युद्धमीदृशम्
yadṛcchayā copapannaṃ svargadvāramapāvṛtam.
sukhinaḥ kṣatriyāḥ pārtha labhante yuddhamīdṛśam
Happy Kshatriyas, O son of Pritha, find such a battle as this, come of itself, an open door to heaven.
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2.33
अथ चैत्त्वमिमं धर्म्यं संग्रामं न करिष्यसि ।
ततः स्वधर्मं कीर्तिं च हित्वा पापमवाप्स्यसि
atha caittvamimaṃ dharmyaṃ saṅgrāmaṃ na kariṣyasi.
tataḥ svadharmaṃ kīrtiṃ ca hitvā pāpamavāpsyasi
Now if thou wouldst not fight this lawful battle, then, having abandoned thine own duty and fame, thou shalt incur sin.
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2.34
अकीर्तिं चापि भूतानि कथयिष्यन्ति तेऽव्ययाम् ।
संभावितस्य चाकीर्तिर्मरणादतिरिच्यते
akīrtiṃ cāpi bhūtāni kathayiṣyanti te’vyayām.
sambhāvitasya cākīrtirmaraṇādatiricyate
People, too, will recount thy everlasting infamy; and, to one who has been esteemed, infamy is more than death.
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2.35
भयाद्रणादुपरतं मंस्यन्ते त्वां महारथाः ।
येषां च त्वं बहुमतो भूत्वा यास्यसि लाघवम्
bhayādraṇāduparataṃ maṃsyante tvāṃ mahārathāḥ.
yeṣāṃ ca tvaṃ bahumato bhūtvā yāsyasi lāghavam
The great car-warriors will think thou hast withdrawn from the battle through fear; and, having been (hitherto) highly esteemed by them, thou wilt incur their contempt.
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2.36
अवाच्यवादांश्च बहून् वदिष्यन्ति तवाहिताः ।
निन्दन्तस्तव सामर्थ्यं ततो दुःखतरं नु किम्
avācyavādāṃśca bahūn vadiṣyanti tavāhitāḥ.
nindantastava sāmarthyaṃ tato duḥkhataraṃ nu kim
Thy enemies, too, scorning thy power, will take many abusive words. What is more pain- ful than that?
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2.37
हतो वा प्राप्स्यसि स्वर्गं जित्वा वा भोक्ष्यसे महीम् ।
तस्मादुत्तिष्ठ कौन्तेय युद्धाय कृतनिश्चयः
hato vā prāpsyasi svargaṃ jitvā vā bhokṣyase mahīm.
tasmāduttiṣṭha kaunteya yuddhāya kṛtaniścayaḥ
Killed, thou wilt reach heaven; victorious, thou wilt enjoy the earth. Wherefore, O son of Kunti, arise, resolved to fight.
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2.38
सुखदुःखे समे कृत्वा लाभालाभौ जयाजयौ ।
ततो युद्धाय युज्यस्व नैवं पापमवाप्स्यसि
sukhaduḥkhe same kṛtvā lābhālābhau jayājayau.
tato yuddhāya yujyasva naivaṃ pāpamavāpsyasi
Then, treating alike pleasure and pain, gain and loss, success and defeat, prepare for the battle, and thus wilt thou not incur sin.
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2.39
एषा तेऽभिहिता सांख्ये बुद्धिर्योगे त्विमां श्रृणु ।
बुद्ध्यायुक्तो यया पार्थ कर्मबन्धं प्रहास्यसि
eṣā te’bhihitā sāṅkhye buddhiryoge tvimāṃ śrṛṇu.
buddhyāyukto yayā pārtha karmabandhaṃ prahāsyasi
This, which has been taught to thee is wisdom concerning Sankhya. Now listen to wisdom concerning Yoga, which possessing thou shalt cast off the bond of action.
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2.40
नेहाभिक्रमनाशोऽस्ति प्रत्यवायो न विद्यते ।
स्वल्पमप्यस्य धर्मस्य त्रायते महतो भयात्
nehābhikramanāśo’sti pratyavāyo na vidyate.
svalpamapyasya dharmasya trāyate mahato bhayāt
There is no loss of effort here, there is no harm. Even a little of this devotion delivers one from great fear.
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2.41
व्यवसायात्मिका बुद्धिरेकेह कुरुनन्दन ।
बहुशाखा ह्यनन्ताश्च बुद्धयोऽव्यवसायिनाम्
vyavasāyātmikā buddhirekeha kurunandana.
bahuśākhā hyanantāśca buddhayo’vyavasāyinām
Here, O son of Kuru, there is one thought of a resolute nature. Many-branched and endless are the thoughts of the irresolute.
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2.42 - 2.44
यामिमां पुष्पितां वाचं प्रवदन्त्यविपश्चितः ।
वेदवादरताः पार्थ नान्यदस्तीति वादिनः
कामात्मानः स्वर्गपरा जन्मकर्मफलप्रदाम् ।
क्रियाविशेषबहुलां भोगैश्वर्यगतिं प्रति
भोगैश्वर्यप्रसक्तानां तयापहृतचेतसाम् ।
व्यवसायात्मिका बुद्धिः समाधौ न विधीयते
yāmimāṃ puṣpitāṃ vācaṃ pravadantyavipaścitaḥ.
vedavādaratāḥ pārtha nānyadastīti vādinaḥ
kāmātmānaḥ svargaparā janmakarmaphalapradām.
kriyāviśeṣabahulāṃ bhogaiśvaryagatiṃ prati
bhogaiśvaryaprasaktānāṃ tayāpahṛtacetasām.
vyavasāyātmikā buddhiḥ samādhau na vidhīyate
No conviction of a resolute nature is formed in the mind of those who are attached to pleasures and power, and whose minds are drawn away by that flowery speech which the unwise— enamoured of Vedic utterances, declaring there is nothing else, full of desire, having svarga as their goal—utter, (a speech) which promises birth as the reward of actions and which abounds in speci- fic acts for the attainment of pleasure and power, O son of Pritha.
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2.45
त्रैगुण्यविषया वेदा निस्त्रैगुण्यो भवार्जुन ।
निर्द्वन्द्वो नित्यसत्त्वस्थो निर्योगक्षेम आत्मवान्
traiguṇyaviṣayā vedā nistraiguṇyo bhavārjuna.
nirdvandvo nityasattvastho niryogakṣema ātmavān
The Vedas treat of the triad of the gunas. Be, O Arjuna, free from the triad of the gunas, free from pairs, free from acquisition and preservation, ever remaining in the Sattva (Good- ness), and self-possessed.
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2.46
यावानर्थ उदपाने सर्वतः संप्लुतोदके ।
तावान्सर्वेषु वेदेषु ब्राह्मणस्य विजानतः
yāvānartha udapāne sarvataḥ samplutodake.
tāvānsarveṣu vedeṣu brāhmaṇasya vijānataḥ
What utility there is in a reservoir by the side of an all-spreading flood of water, the same (utility) there is in all Vedas for an enlightened Brahmana.
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2.47
कर्मण्येवाधिकारस्ते मा फलेषु कदाचन ।
मा कर्मफलहेतुर्भूर्मा ते सङ्गोऽस्त्वकर्मणि
karmaṇyevādhikāraste mā phaleṣu kadācana.
mā karmaphalaheturbhūrmā te saṅgo’stvakarmaṇi
Thy concern is with action alone, never with results. Let not the fruit of action be thy motive, nor let thy attachment be for inaction.
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2.48
योगस्थः कुरु कर्माणि सङ्गं त्यक्त्वा धनञ्जय ।
सिद्ध्यसिद्ध्योः समो भूत्वा समत्वं योग उच्यते
yogasthaḥ kuru karmāṇi saṅgaṃ tyaktvā dhanañjaya.
siddhyasiddhyoḥ samo bhūtvā samatvaṃ yoga ucyate
Steadfast in devotion do thy works, O Dhanamjaya, casting off attachment, being the same in success and failure. Evenness is called Yoga.
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2.49
दूरेण ह्यवरं कर्म बुद्धियोगाद्धनञ्जय ।
बुद्धौ शरणमन्विच्छ कृपणाः फलहेतवः
dūreṇa hyavaraṃ karma buddhiyogāddhanañjaya.
buddhau śaraṇamanviccha kṛpaṇāḥ phalahetavaḥ
Verily action is far inferior to devotion in wisdom (buddhi-yoga), O Dhanamjaya. In wisdom (buddhi) seek thou shelter. Wretched are they whose motive is the fruit.
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2.50
बुद्धियुक्तो जहातीह उभे सुकृतदुष्कृते ।
तस्माद्योगाय युज्यस्व योगः कर्मसु कौशलम्
buddhiyukto jahātīha ubhe sukṛtaduṣkṛte.
tasmādyogāya yujyasva yogaḥ karmasu kauśalam
He who is endued with wisdom casts off here both good deeds and bad deeds. Wherefore apply thyself to devotion. In regard to actions devotion is a power.
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2.51
कर्मजं बुद्धियुक्ता हि फलं त्यक्त्वा मनीषिणः ।
जन्मबन्धविनिर्मुक्ताः पदं गच्छन्त्यनामयम्
karmajaṃ buddhiyuktā hi phalaṃ tyaktvā manīṣiṇaḥ.
janmabandhavinirmuktāḥ padaṃ gacchantyanāmayam
For, men of wisdom cast off the fruit of action; possessed of knowledge (and) released from the bond of birth, they go to the place where there is no evil.
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2.52
यदा ते मोहकलिलं बुद्धिर्व्यतितरिष्यति ।
तदा गन्तासि निर्वेदं श्रोतव्यस्य श्रुतस्य च
yadā te mohakalilaṃ buddhirvyatitariṣyati.
tadā gantāsi nirvedaṃ śrotavyasya śrutasya ca
When thy mind shall cross beyond the mire of delusion, then wilt thou attain to a disgust of what is yet to be heard and what has been heard.
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2.53
श्रुतिविप्रतिपन्ना ते यदा स्थास्यति निश्चला ।
समाधावचला बुद्धिस्तदा योगमवाप्स्यसि
śrutivipratipannā te yadā sthāsyati niścalā.
samādhāvacalā buddhistadā yogamavāpsyasi
When thy mind, perplexed by what thou hast heard, shall stand firm and steady in the Self, then wilt thou attain Yoga.
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2.54
अर्जुन उवाच स्थितप्रज्ञस्य का भाषा समाधिस्थस्य केशव ।
स्थितधीः किं प्रभाषेत किमासीत व्रजेत किम्
arjuna uvāca sthitaprajñasya kā bhāṣā samādhisthasya keśava.
sthitadhīḥ kiṃ prabhāṣeta kimāsīta vrajeta kim
Arjuna said: What, O Kesava!, is the description of one of steady knowledge, who is constant in con- templation? How does one of steady knowledge speak, how sit, how move?
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2.55
श्री भगवानुवाच प्रजहाति यदा कामान् सर्वान् पार्थ मनोगतान् ।
आत्मन्येवात्मना तुष्टः स्थितप्रज्ञस्तदोच्यते
śrī bhagavānuvāca prajahāti yadā kāmān sarvān pārtha manogatān.
ātmanyevātmanā tuṣṭaḥ sthitaprajñastadocyate
When a man, satisfied in the Self alone by himself, completely casts off all the desires of the mind, then is he said to be one of steady knowledge.
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2.56
दुःखेष्वनुद्विग्नमनाः सुखेषु विगतस्पृहः ।
वीतरागभयक्रोधः स्थितधीर्मुनिरुच्यते
duḥkheṣvanudvignamanāḥ sukheṣu vigataspṛhaḥ.
vītarāgabhayakrodhaḥ sthitadhīrmunirucyate
He whose heart is not distressed in cala- mities, from whom all longing for pleasures has departed, who is free from attachment, fear and wrath, he is called a sage, a man of steady know- ledge.
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2.57
यः सर्वत्रानभिस्नेहस्तत्तत्प्राप्य शुभाशुभम् ।
नाभिनन्दति न द्वेष्टि तस्य प्रज्ञा प्रतिष्ठिता
yaḥ sarvatrānabhisnehastattatprāpya śubhāśubham.
nābhinandati na dveṣṭi tasya prajñā pratiṣṭhitā
Whoso, without attachment anywhere, on meeting with anything good or bad, neither exults nor hates, his knowledge becomes steady.
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2.58
यदा संहरते चायं कूर्मोऽङ्गानीव सर्वशः ।
इन्द्रियाणीन्द्रियार्थेभ्यस्तस्य प्रज्ञा प्रतिष्ठिता
yadā saṃharate cāyaṃ kūrmo’ṅgānīva sarvaśaḥ.
indriyāṇīndriyārthebhyastasya prajñā pratiṣṭhitā
When he completely withdraws the senses from sense-objects, as the tortoise (withdraws) its limbs from all sides, his knowledge is steady.
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2.59
विषया विनिवर्तन्ते निराहारस्य देहिनः ।
रसवर्जं रसोऽप्यस्य परं दृष्ट्वा निवर्तते
viṣayā vinivartante nirāhārasya dehinaḥ.
rasavarjaṃ raso’pyasya paraṃ dṛṣṭvā nivartate
Objects withdraw from an abstinent man, but not the taste. On seeing the Supreme, his taste, too, ceases.
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2.60
यततो ह्यपि कौन्तेय पुरुषस्य विपश्चितः ।
इन्द्रियाणि प्रमाथीनि हरन्ति प्रसभं मनः
yatato hyapi kaunteya puruṣasya vipaścitaḥ.
indriyāṇi pramāthīni haranti prasabhaṃ manaḥ
The dangerous senses, O son of Kunti, forcibly carry away the mind of a wise man, even while striving (to control them).
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2.61
तानि सर्वाणि संयम्य युक्त आसीत मत्परः ।
वशे हि यस्येन्द्रियाणि तस्य प्रज्ञा प्रतिष्ठिता
tāni sarvāṇi saṃyamya yukta āsīta matparaḥ.
vaśe hi yasyendriyāṇi tasya prajñā pratiṣṭhitā
Restraining them all, a man should remain steadfast, intent on Me. His knowledge is steady whose senses are under control.
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2.62
ध्यायतो विषयान्पुंसः सङ्गस्तेषूपजायते ।
सङ्गात् संजायते कामः कामात्क्रोधोऽभिजायते
dhyāyato viṣayānpuṃsaḥ saṅgasteṣūpajāyate.
saṅgāt sañjāyate kāmaḥ kāmātkrodho’bhijāyate
When a man thinks of objects, attachment for them arises. From attachment arises desire; from desire arises wrath.
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2.63
क्रोधाद्भवति संमोहः संमोहात्स्मृतिविभ्रमः ।
स्मृतिभ्रंशाद् बुद्धिनाशो बुद्धिनाशात्प्रणश्यति
krodhādbhavati sammohaḥ sammohātsmṛtivibhramaḥ.
smṛtibhraṃśād buddhināśo buddhināśātpraṇaśyati
From wrath arises delusion; from delu- sion, failure of memory; from failure of memory, loss of conscience; from loss of conscience he is utterly ruined.
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2.64
रागद्वेषवियुक्तैस्तु विषयानिन्द्रियैश्चरन् ।
आत्मवश्यैर्विधेयात्मा प्रसादमधिगच्छति
rāgadveṣaviyuktaistu viṣayānindriyaiścaran.
ātmavaśyairvidheyātmā prasādamadhigacchati
He attains peace, who, self-controlled, approaches objects with the senses devoid of love and hatred and brought under his own-control.
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2.65
प्रसादे सर्वदुःखानां हानिरस्योपजायते ।
प्रसन्नचेतसो ह्याशु बुद्धिः पर्यवतिष्ठते
prasāde sarvaduḥkhānāṃ hānirasyopajāyate.
prasannacetaso hyāśu buddhiḥ paryavatiṣṭhate
In peace there is an end of all his miseries; for, the reason of the tranquil-minded soon be- comes steady.
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2.66
नास्ति बुद्धिरयुक्तस्य न चायुक्तस्य भावना ।
न चाभावयतः शान्तिरशान्तस्य कुतः सुखम्
nāsti buddhirayuktasya na cāyuktasya bhāvanā.
na cābhāvayataḥ śāntiraśāntasya kutaḥ sukham
There is no wisdom to the unsteady, and no meditation to the unsteady, and to the unmedi- tative no peace; to the peaceless, how can there be happiness?
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2.67
इन्द्रियाणां हि चरतां यन्मनोऽनुविधीयते ।
तदस्य हरति प्रज्ञां वायुर्नावमिवाम्भसि
indriyāṇāṃ hi caratāṃ yanmano’nuvidhīyate.
tadasya harati prajñāṃ vāyurnāvamivāmbhasi
For, the mind which yields to the roving senses carries away his knowledge, as the wind (carries away) a ship on water.
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2.68
तस्माद्यस्य महाबाहो निगृहीतानि सर्वशः ।
इन्द्रियाणीन्द्रियार्थेभ्यस्तस्य प्रज्ञा प्रतिष्ठिता
tasmādyasya mahābāho nigṛhītāni sarvaśaḥ.
indriyāṇīndriyārthebhyastasya prajñā pratiṣṭhitā
Therefore, O mighty-armed, his knowledge is steady whose senses have been entirely restrain- ed from sense-objects.
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2.69
या निशा सर्वभूतानां तस्यां जागर्ति संयमी ।
यस्यां जाग्रति भूतानि सा निशा पश्यतो मुनेः
yā niśā sarvabhūtānāṃ tasyāṃ jāgarti saṃyamī.
yasyāṃ jāgrati bhūtāni sā niśā paśyato muneḥ
What is night to all beings, therein the self-controlled one is awake. Where all beings are awake, that is the night of the sage who sees.
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2.70
आपूर्यमाणमचलप्रतिष्ठं समुद्रमापः प्रविशन्ति यद्वत् ।
तद्वत्कामा यं प्रविशन्ति सर्वे स शान्तिमाप्नोति न कामकामी
āpūryamāṇamacalapratiṣṭhaṃ samudramāpaḥ praviśanti yadvat.
tadvatkāmā yaṃ praviśanti sarve sa śāntimāpnoti na kāmakāmī
He attains peace, into whom all desires enter as waters enter the ocean, which, filled from all sides, remains unaltered; but not he who desires objects.
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2.71
विहाय कामान्यः सर्वान्पुमांश्चरति निःस्पृहः ।
निर्ममो निरहंकारः स शांतिमधिगच्छति
vihāya kāmānyaḥ sarvānpumāṃścarati niḥspṛhaḥ.
nirmamo nirahaṅkāraḥ sa śāntimadhigacchati
That man attains peace, who, abandoning all desires, moves about without attachment, with- out selfishness, without vanity.
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2.72
एषा ब्राह्मी स्थितिः पार्थ नैनां प्राप्य विमुह्यति ।
स्थित्वाऽस्यामन्तकालेऽपि ब्रह्मनिर्वाणमृच्छति
eṣā brāhmī sthitiḥ pārtha naināṃ prāpya vimuhyati.
sthitvā’syāmantakāle’pi brahmanirvāṇamṛcchati
This is the Brahmic state, O son of Pra- tha. Attaining to this, none is deluded. Remaining in this state even at the last period of life, one at- tains to the felicity of Brahman.
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Chapter 3
3.1
अर्जुन उवाच ज्यायसी चेत्कर्मणस्ते मता बुद्धिर्जनार्दन ।
तत्किं कर्मणि घोरे मां नियोजयसि केशव ।
arjuna uvāca jyāyasī cetkarmaṇaste matā buddhirjanārdana.
tatkiṃ karmaṇi ghore māṃ niyojayasi keśava.
If it be thought by Thee that knowledge is superior to action, O Janardana, why then dost Thou, O Kesava, direct me to this terrible action?
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3.2
व्यामिश्रेणेव वाक्येन बुद्धिं मोहयसीव मे |
तदेकं वद निश्चित्य येन श्रेयोऽहमाप्नुयाम्
vyāmiśreṇeva vākyena buddhiṃ mohayasīva me |
tadekaṃ vada niścitya yena śreyo’hamāpnuyām
With an apparently perplexing speech, Thou confusest as it were my understanding. Tell me with certainty that one (way) by which I may attain bliss.
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3.3
श्री भगवानुवाच लोकेऽस्मिन्द्विविधा निष्ठा पुरा प्रोक्ता मयानघ ।
ज्ञानयोगेन सांख्यानां कर्मयोगेन योगिनाम्
śrī bhagavānuvāca loke’smindvividhā niṣṭhā purā proktā mayānagha.
jñānayogena sāṅkhyānāṃ karmayogena yoginām
In this world a twofold path was taught by Me at first, O sinless one: that of Sankhyas by devotion to knowledge, and that of Yogins by devotion to action.
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3.4
न कर्मणामनारम्भान्नैष्कर्म्यं पुरुषोऽश्नुते ।
न च संन्यसनादेव सिद्धिं समधिगच्छति
na karmaṇāmanārambhānnaiṣkarmyaṃ puruṣo’śnute.
na ca sannyasanādeva siddhiṃ samadhigacchati
Not by abstaining from action does man win actionlessness, nor by mere renunciation does he attain perfection.
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3.5
न हि कश्चित्क्षणमपि जातु तिष्ठत्यकर्मकृत् |
कार्यते ह्यवश: कर्म सर्व: प्रकृतिजैर्गुणै:
na hi kaścitkṣaṇamapi jātu tiṣṭhatyakarmakṛt |
kāryate hyavaśa: karma sarva: prakṛtijairguṇai:
None, verily, even for an instant, ever remains doing no action; for every one is driven helpless to action by the energies born of Nature.
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3.6
कर्मेन्द्रियाणि संयम्य य आस्ते मनसा स्मरन् ।
इन्द्रियार्थान्विमूढात्मा मिथ्याचारः स उच्यते
karmendriyāṇi saṃyamya ya āste manasā smaran.
indriyārthānvimūḍhātmā mithyācāraḥ sa ucyate
He who, restraining the organs of action, sits thinking in his mind of the objects of the senses, self-deluded, he is said to be one of false conduct.
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3.7
यस्त्विन्द्रियाणि मनसा नियम्यारभतेऽर्जुन ।
कर्मेन्द्रियैः कर्मयोगमसक्तः स विशिष्यते
yastvindriyāṇi manasā niyamyārabhate’rjuna.
karmendriyaiḥ karmayogamasaktaḥ sa viśiṣyate
But whoso, restraining the senses by mind, O Arjuna, engages in Karma-Yoga, unattached, with organs of action, he is esteemed.
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3.8
नियतं कुरु कर्म त्वं कर्म ज्यायो ह्यकर्मणः ।
शरीरयात्रापि च ते न प्रसिद्ध्येदकर्मणः
niyataṃ kuru karma tvaṃ karma jyāyo hyakarmaṇaḥ.
śarīrayātrāpi ca te na prasiddhyedakarmaṇaḥ
Do thou perform (thy) bounden duty; for action is superior to inaction. And even the main- tenance of the body would not be possible for thee by inaction.
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3.9
यज्ञार्थात्कर्मणोऽन्यत्र लोकोऽयं कर्मबन्धनः ।
तदर्थं कर्म कौन्तेय मुक्तसंगः समाचर
yajñārthātkarmaṇo’nyatra loko’yaṃ karmabandhanaḥ.
tadarthaṃ karma kaunteya muktasaṅgaḥ samācara
Except in the case of action for Sacrifice’s sake, this world is action-bound. Action for the sake thereof, do thou, O son of Kunti, perform, free from attachment.
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3.10
सहयज्ञाः प्रजाः सृष्ट्वा पुरोवाच प्रजापतिः ।
अनेन प्रसविष्यध्वमेष वोऽस्त्विष्टकामधुक्
sahayajñāḥ prajāḥ sṛṣṭvā purovāca prajāpatiḥ.
anena prasaviṣyadhvameṣa vo’stviṣṭakāmadhuk
Having first created mankind together with sacrifices, the Prajapati said, “By this shall ye propagate; let this be to you the cow of plenty.”
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3.11
देवान्भावयतानेन ते देवा भावयन्तु वः ।
परस्परं भावयन्तः श्रेयः परमवाप्स्यथ
devānbhāvayatānena te devā bhāvayantu vaḥ.
parasparaṃ bhāvayantaḥ śreyaḥ paramavāpsyatha
With this do ye nourish the Gods, and the Gods shall nourish you; thus nourishing one another, ye shall attain the supreme good. “By this sacrifice ye nourish the Gods such as Indra. The Gods shall nourish you with rain, etc.” The ‘supreme good’ is the attainment of the knowledge of Brahman in due course. Or, the ‘supreme good’ may mean ‘svarga.’
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3.12
इष्टान्भोगान्हि वो देवा दास्यन्ते यज्ञभाविताः ।
तैर्दत्तानप्रदायैभ्यो यो भुङ्क्ते स्तेन एव स
iṣṭānbhogānhi vo devā dāsyante yajñabhāvitāḥ.
tairdattānapradāyaibhyo yo bhuṅkte stena eva sa
“Nourished by the sacrifice, the Gods shall indeed bestow on you the enjoyments ye desire.” Whoso enjoys—without offering to Them— Their gifts, he is verily a thief.
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3.13
यज्ञशिष्टाशिनः सन्तो मुच्यन्ते सर्वकिल्बिषैः ।
भुञ्जते ते त्वघं पापा ये पचन्त्यात्मकारणात्
yajñaśiṣṭāśinaḥ santo mucyante sarvakilbiṣaiḥ.
bhuñjate te tvaghaṃ pāpā ye pacantyātmakāraṇāt
The righteous, who eat the remnant of the sacrifice, are freed from all sins; but sin do the impious eat who cook for their own sakes.
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3.14 - 3.15
अन्नाद्भवन्ति भूतानि पर्जन्यादन्नसम्भवः ।
यज्ञाद्भवति पर्जन्यो यज्ञः कर्मसमुद्भवः
कर्म ब्रह्मोद्भवं विद्धि ब्रह्माक्षरसमुद्भवम् ।
तस्मात्सर्वगतं ब्रह्म नित्यं यज्ञे प्रतिष्ठितम्
annādbhavanti bhūtāni parjanyādannasambhavaḥ.
yajñādbhavati parjanyo yajñaḥ karmasamudbhavaḥ
karma brahmodbhavaṃ viddhi brahmākṣarasamudbhavam.
tasmātsarvagataṃ brahma nityaṃ yajñe pratiṣṭhitam
From food creatures come forth; the production of food is from rain; rain comes forth from sacrifice; sacrifice is born of action; know thou that action comes from Brahman, and that Brahman comes from the Imperishable. There- fore, the all-pervading Brahman ever rests in sacrifice.
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3.16
एवं प्रवर्तितं चक्रं नानुवर्तयतीह यः ।
अघायुरिन्द्रियारामो मोघं पार्थ स जीवति
evaṃ pravartitaṃ cakraṃ nānuvartayatīha yaḥ.
aghāyurindriyārāmo moghaṃ pārtha sa jīvati
He who follows not here the wheel thus set in motion, who is of sinful life, indulging in senses, he lives in vain, O son of Pritha.
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3.17
यस्त्वात्मरतिरेव स्यादात्मतृप्तश्च मानवः ।
आत्मन्येव च सन्तुष्टस्तस्य कार्यं न विद्यते
yastvātmaratireva syādātmatṛptaśca mānavaḥ.
ātmanyeva ca santuṣṭastasya kāryaṃ na vidyate
That man, verily, who rejoices only in the Self, who is satisfied with the Self, who is con- tent in the Self alone,—for him there is nothing to do.
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3.18
नैव तस्य कृतेनार्थो नाकृतेनेह कश्चन ।
न चास्य सर्वभूतेषु कश्िचदर्थव्यपाश्रयः
naiva tasya kṛtenārtho nākṛteneha kaścana.
na cāsya sarvabhūteṣu kaśिcadarthavyapāśrayaḥ
For him, there is here no interest what- ever in what is done or what is not done. Nor is there in all beings any one he should resort to for any object.
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3.19
तस्मादसक्तः सततं कार्यं कर्म समाचर ।
असक्तो ह्याचरन्कर्म परमाप्नोति पूरुषः
tasmādasaktaḥ satataṃ kāryaṃ karma samācara.
asakto hyācarankarma paramāpnoti pūruṣaḥ
Therefore, without attachment, constant- ly perform the action which should be done; for, performing action without attachment, man reaches the Supreme.
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3.20
कर्मणैव हि संसिद्धिमास्थिता जनकादयः ।
लोकसंग्रहमेवापि संपश्यन्कर्तुमर्हसि
karmaṇaiva hi saṃsiddhimāsthitā janakādayaḥ.
lokasaṅgrahamevāpi sampaśyankartumarhasi
By action only, indeed, did Janaka and others try to attain perfection. Even with a view to the protection of the masses thou shouldst per- form (action).
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3.21
यद्यदाचरति श्रेष्ठस्तत्तदेवेतरो जनः ।
स यत्प्रमाणं कुरुते लोकस्तदनुवर्तते
yadyadācarati śreṣṭhastattadevetaro janaḥ.
sa yatpramāṇaṃ kurute lokastadanuvartate
Whatsoever a great man does, that alone the other men do; whatever he sets up as the standard, that the world follows.
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3.22
न मे पार्थास्ति कर्तव्यं त्रिषु लोकेषु किञ्चन ।
नानवाप्तमवाप्तव्यं वर्त एव च कर्मणि
na me pārthāsti kartavyaṃ triṣu lokeṣu kiñcana.
nānavāptamavāptavyaṃ varta eva ca karmaṇi
I have nothing whatsoever to achieve in the three worlds, O son of Pritha, nor is there any- thing unattained that should be attained; yet I engage in action.
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3.23
यदि ह्यहं न वर्तेयं जातु कर्मण्यतन्द्रितः ।
मम वर्त्मानुवर्तन्ते मनुष्याः पार्थ सर्वशः
yadi hyahaṃ na varteyaṃ jātu karmaṇyatandritaḥ.
mama vartmānuvartante manuṣyāḥ pārtha sarvaśaḥ
For, should I not ever engage in action, unwearied, men would in all matters follow My path, O son of Pritha.
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3.24
उत्सीदेयुरिमे लोका न कुर्यां कर्म चेदहम् ।
सङ्करस्य च कर्ता स्यामुपहन्यामिमाः प्रजाः
utsīdeyurime lokā na kuryāṃ karma cedaham.
saṅkarasya ca kartā syāmupahanyāmimāḥ prajāḥ
These worlds would be ruined if I should not perform action; I should be the cause of confusion of castes, and should destroy these creatures.
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3.25
सक्ता: कर्मण्यविद्वांसो यथा कुर्वन्ति भारत |
कुर्याद्विद्वांस्तथासक्तश्चिकीर्षुर्लोकसंग्रहम्
saktā: karmaṇyavidvāṃso yathā kurvanti bhārata |
kuryādvidvāṃstathāsaktaścikīrṣurlokasaṅgraham
As ignorant men act attached to work, O Bharata, so should the wise man act, unattached, from a wish to protect the masses.
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3.26
न बुद्धिभेदं जनयेदज्ञानां कर्मसङ्गिनाम् |
जोषयेत्सर्वकर्माणि विद्वान्युक्त: समाचरन्
na buddhibhedaṃ janayedajñānāṃ karmasaṅginām |
joṣayetsarvakarmāṇi vidvānyukta: samācaran
Let no wise man cause unsettlement in the minds of the ignorant who are attached to action; he should make them do all actions, him- self fulfilling them with devotion.
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3.27
प्रकृते: क्रियमाणानि गुणै: कर्माणि सर्वश: |
अहङ्कारविमूढात्मा कर्ताहमिति मन्यते
prakṛte: kriyamāṇāni guṇai: karmāṇi sarvaśa: |
ahaṅkāravimūḍhātmā kartāhamiti manyate
Actions are wrought in all cases by the energies of Nature. He whose mind is deluded by egoism thinks ‘I am the doer.’
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3.28
तत्त्ववित्तु महाबाहो गुणकर्मविभागयो: |
गुणा गुणेषु वर्तन्त इति मत्वा न सज्जते
tattvavittu mahābāho guṇakarmavibhāgayo: |
guṇā guṇeṣu vartanta iti matvā na sajjate
But he who knows the truth, O mighty- armed, about the divisions of the energies and (their) functions, is not attached, thinking that the energies act upon the energies.
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3.29
प्रकृतेर्गुणसम्मूढा: सज्जन्ते गुणकर्मसु |
तानकृत्स्नविदो मन्दान्कृत्स्नविन्न विचालयेत्
prakṛterguṇasammūḍhā: sajjante guṇakarmasu |
tānakṛtsnavido mandānkṛtsnavinna vicālayet
Those deluded by the energies of Nature are attached to the functions of the energies. He who knows the All should not unsettle the unwise who know not the All.
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3.30
मयि सर्वाणि कर्माणि संन्यस्याध्यात्मचेतसा |
निराशीर्निर्ममो भूत्वा युध्यस्व विगतज्वर:
mayi sarvāṇi karmāṇi sannyasyādhyātmacetasā |
nirāśīrnirmamo bhūtvā yudhyasva vigatajvara:
Renouncing all action in Me, with thy thought resting on the Self, being free from hope, free from selfishness, devoid of fever, do thou fight.
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3.31
ये मे मतमिदं नित्यमनुतिष्ठन्ति मानवा: |
श्रद्धावन्तोऽनसूयन्तो मुच्यन्ते तेऽपि कर्मभि:
ye me matamidaṃ nityamanutiṣṭhanti mānavā: |
śraddhāvanto’nasūyanto mucyante te’pi karmabhi:
Men who constantly practise this teach- ing of Mine with faith and without cavilling, they too are liberated from actions.
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3.32
ये त्वेतदभ्यसूयन्तो नानुतिष्ठन्ति मे मतम् |
सर्वज्ञानविमूढांस्तान्विद्धि नष्टानचेतस:
ye tvetadabhyasūyanto nānutiṣṭhanti me matam |
sarvajñānavimūḍhāṃstānviddhi naṣṭānacetasa:
But those who, carping at this, My teaching, practise it not,—know them as deluded in all knowledge, as senseless men doomed to destruction.
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3.33
सदृशं चेष्टते स्वस्या: प्रकृतेर्ज्ञानवानपि |
प्रकृतिं यान्ति भूतानि निग्रह: किं करिष्यति
sadṛśaṃ ceṣṭate svasyā: prakṛterjñānavānapi |
prakṛtiṃ yānti bhūtāni nigraha: kiṃ kariṣyati
Even the man of knowledge acts in con- formity with his own nature; (all) beings follow (their) nature; what shall coercion avail?
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3.34
इन्द्रियस्येन्द्रियस्यार्थे रागद्वेषौ व्यवस्थितौ |
तयोर्न वशमागच्छेत्तौ ह्यस्य परिपन्थिनौ
indriyasyendriyasyārthe rāgadveṣau vyavasthitau |
tayorna vaśamāgacchettau hyasya paripanthinau
Love and hate lie towards the object of each sense; let none become subject to these two; for, they are his enemies.
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3.35
श्रेयान्स्वधर्मो विगुण: परधर्मात्स्वनुष्ठितात् |
स्वधर्मे निधनं श्रेय: परधर्मो भयावह
śreyānsvadharmo viguṇa: paradharmātsvanuṣṭhitāt |
svadharme nidhanaṃ śreya: paradharmo bhayāvaha
Better one’s own duty, though devoid of merit, than the duty of another well discharged. Better is death in one’s own duty; the duty of another is productive of danger.
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3.36
अर्जुन उवाच |
अथ केन प्रयुक्तोऽयं पापं चरति पूरुष: |
अनिच्छन्नपि वार्ष्णेय बलादिव नियोजित
arjuna uvāca |
atha kena prayukto’yaṃ pāpaṃ carati pūruṣa: |
anicchannapi vārṣṇeya balādiva niyojita
Arjuna said : But by what dragged on, O Varshneya, does a man, though reluctant, commit sin, as if constrained by force ?
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3.37
श्रीभगवानुवाच |
काम एष क्रोध एष रजोगुणसमुद्भव: |
महाशनो महापाप्मा विद्ध्येनमिह वैरिणम्
śrībhagavānuvāca |
kāma eṣa krodha eṣa rajoguṇasamudbhava: |
mahāśano mahāpāpmā viddhyenamiha vairiṇam
It is desire, it is wrath, born of the energy of Rajas, all-devouring, all sinful ; that, know thou, is the foe here.
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3.38
धूमेनाव्रियते वह्निर्यथादर्शो मलेन च |
यथोल्बेनावृतो गर्भस्तथा तेनेदमावृतम्
dhūmenāvriyate vahniryathādarśo malena ca |
yatholbenāvṛto garbhastathā tenedamāvṛtam
As fire is surrounded by smoke, as a mirror by rust, as the foetus is enclosed in the womb, so is this covered by it.
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3.39
आवृतं ज्ञानमेतेन ज्ञानिनो नित्यवैरिणा |
कामरूपेण कौन्तेय दुष्पूरेणानलेन च
āvṛtaṃ jñānametena jñānino nityavairiṇā |
kāmarūpeṇa kaunteya duṣpūreṇānalena ca
Covered, O son of Kunti, is wisdom by this constant enemy of the wise, in the form of desire, which is greedy and insatiable.
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3.40
इन्द्रियाणि मनो बुद्धिरस्याधिष्ठानमुच्यते |
एतैर्विमोहयत्येष ज्ञानमावृत्य देहिनम्
indriyāṇi mano buddhirasyādhiṣṭhānamucyate |
etairvimohayatyeṣa jñānamāvṛtya dehinam
The senses, mind, and reason are said to be its seat ; veiling wisdom through these, it deludes the embodied.
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3.41
तस्मात्त्वमिन्द्रियाण्यादौ नियम्य भरतर्षभ |
पाप्मानं प्रजहि ह्येनं ज्ञानविज्ञाननाशनम्
tasmāttvamindriyāṇyādau niyamya bharatarṣabha |
pāpmānaṃ prajahi hyenaṃ jñānavijñānanāśanam
Therefore, O lord of the Bharatas, restrain the senses first, do thou cast off this sinful thing which is destructive of knowledge and wisdom.
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3.42
इन्द्रियाणि पराण्याहुरिन्द्रियेभ्य: परं मन: |
मनसस्तु परा बुद्धिर्यो बुद्धे: परतस्तु स:
indriyāṇi parāṇyāhurindriyebhya: paraṃ mana: |
manasastu parā buddhiryo buddhe: paratastu sa:
They say that the senses are superior ; superior to the senses is mind ; superior to mind is reason; one who is even superior to reason is He.
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3.43
एवं बुद्धे: परं बुद्ध्वा संस्तभ्यात्मानमात्मना |
जहि शत्रुं महाबाहो कामरूपं दुरासदम्
evaṃ buddhe: paraṃ buddhvā saṃstabhyātmānamātmanā |
jahi śatruṃ mahābāho kāmarūpaṃ durāsadam
Then knowing Him who is superior to reason, subduing the self by the self, slay thou, O mighty-armed, the enemy in the form of desire, hard to conquer.
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Chapter 4
4.1
श्रीभगवानुवाच |
इमं विवस्वते योगं प्रोक्तवानहमव्ययम् |
विवस्वान्मनवे प्राह मनुरिक्ष्वाकवेऽब्रवीत्
śrībhagavānuvāca |
imaṃ vivasvate yogaṃ proktavānahamavyayam |
vivasvānmanave prāha manurikṣvākave’bravīt
I taught this imperishable Yoga to Vivas- vat ; Vivasvat taught it to Manu ; Manu taught to Ikshvaku.
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4.2
एवं परम्पराप्राप्तमिमं राजर्षयो विदु: |
स कालेनेह महता योगो नष्ट: परन्तप
evaṃ paramparāprāptamimaṃ rājarṣayo vidu: |
sa kāleneha mahatā yogo naṣṭa: parantapa
This, handed down thus in succession, the king-sages learnt. This Yoga, by long lapse of time, has been lost here, O harasser of foes.
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4.3
स एवायं मया तेऽद्य योग: प्रोक्त: पुरातन: |
भक्तोऽसि मे सखा चेति रहस्यं ह्येतदुत्तमम्
sa evāyaṃ mayā te’dya yoga: prokta: purātana: |
bhakto’si me sakhā ceti rahasyaṃ hyetaduttamam
That same ancient Yoga has been to-day taught to thee by Me, seeing that thou art My devotee and friend ; for, this is the Supreme Secret.
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4.4
अर्जुन उवाच |
अपरं भवतो जन्म परं जन्म विवस्वत: |
कथमेतद्विजानीयां त्वमादौ प्रोक्तवानिति
arjuna uvāca |
aparaṃ bhavato janma paraṃ janma vivasvata: |
kathametadvijānīyāṃ tvamādau proktavāniti
Arjuna said : Later is Thy birth, and prior the birth of Vivasvat ; how am I to understand that Thou taughtest this Yoga in the beginning ?
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4.5
श्रीभगवानुवाच |
बहूनि मे व्यतीतानि जन्मानि तव चार्जुन |
तान्यहं वेद सर्वाणि न त्वं वेत्थ परन्तप
śrībhagavānuvāca |
bahūni me vyatītāni janmāni tava cārjuna |
tānyahaṃ veda sarvāṇi na tvaṃ vettha parantapa
Many births of Mine have passed, as well as of thine, O Arjuna ; all these I know, thou know- est not, O harasser of foes.
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4.6
अजोऽपि सन्नव्ययात्मा भूतानामीश्वरोऽपि सन् |
प्रकृतिं स्वामधिष्ठाय सम्भवाम्यात्ममायया
ajo’pi sannavyayātmā bhūtānāmīśvaro’pi san |
prakṛtiṃ svāmadhiṣṭhāya sambhavāmyātmamāyayā
Though I am unborn, of imperishable nature, and though I am the Lord of all beings, yet ruling over My own nature, I am born by My own Maya.
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4.7
यदा यदा हि धर्मस्य ग्लानिर्भवति भारत |
अभ्युत्थानमधर्मस्य तदात्मानं सृजाम्यहम्
yadā yadā hi dharmasya glānirbhavati bhārata |
abhyutthānamadharmasya tadātmānaṃ sṛjāmyaham
Whenever there is a decay of religion, O Bharata, and an ascendency of irreligion, then I manifest Myself.
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4.8
परित्राणाय साधूनां विनाशाय च दुष्कृताम् |
धर्मसंस्थापनार्थाय सम्भवामि युगे युगे
paritrāṇāya sādhūnāṃ vināśāya ca duṣkṛtām |
dharmasaṃsthāpanārthāya sambhavāmi yuge yuge
For the protection of the good, for the destruction of evil-doers, for the firm establishment of religion, I am born in every age.
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4.9
जन्म कर्म च मे दिव्यमेवं यो वेत्ति तत्त्वत: |
त्यक्त्वा देहं पुनर्जन्म नैति मामेति सोऽर्जुन
janma karma ca me divyamevaṃ yo vetti tattvata: |
tyaktvā dehaṃ punarjanma naiti māmeti so’rjuna
Whoso knows thus My divine birth and action in truth is not born again on leaving this body ; he comes to Me, O Arjuna.
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4.10
वीतरागभयक्रोधा मन्मया मामुपाश्रिता: |
बहवो ज्ञानतपसा पूता मद्भावमागता:
vītarāgabhayakrodhā manmayā māmupāśritā: |
bahavo jñānatapasā pūtā madbhāvamāgatā:
Free from passion, fear and anger, absorbed in Me, taking refuge in Me, purified by the fire (tapas) of wisdom, many have reached My being.
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4.11
ये यथा मां प्रपद्यन्ते तांस्तथैव भजाम्यहम् |
मम वर्त्मानुवर्तन्ते मनुष्या: पार्थ सर्वश:
ye yathā māṃ prapadyante tāṃstathaiva bhajāmyaham |
mama vartmānuvartante manuṣyā: pārtha sarvaśa:
Howsoever men approach Me, even so do I reward them ; My path do men follow in all things, O son of Pritha.
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4.12
काङ् क्षन्त: कर्मणां सिद्धिं यजन्त इह देवता: |
क्षिप्रं हि मानुषे लोके सिद्धिर्भवति कर्मजा
kāṅ kṣanta: karmaṇāṃ siddhiṃ yajanta iha devatā: |
kṣipraṃ hi mānuṣe loke siddhirbhavati karmajā
They who long after success in actions sacrifice here to the Gods : for soon in this world of men accrues success from action.
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4.13
चातुर्वर्ण्यं मया सृष्टं गुणकर्मविभागश: |
तस्य कर्तारमपि मां विद्ध्यकर्तारमव्ययम्
cāturvarṇyaṃ mayā sṛṣṭaṃ guṇakarmavibhāgaśa: |
tasya kartāramapi māṃ viddhyakartāramavyayam
The fourfold caste has been created by Me according to the distribution of energies and actions ; though I am the author thereof, know Me as non-agent and immutable.
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4.14
न मां कर्माणि लिम्पन्ति न मे कर्मफले स्पृहा |
इति मां योऽभिजानाति कर्मभिर्न स बध्यते
na māṃ karmāṇi limpanti na me karmaphale spṛhā |
iti māṃ yo’bhijānāti karmabhirna sa badhyate
Actions pollute Me not, nor have I a desire for the fruit of actions. He who knows Me thus is not bound by actions.
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4.15
एवं ज्ञात्वा कृतं कर्म पूर्वैरपि मुमुक्षुभि: |
कुरु कर्मैव तस्मात्त्वं पूर्वै: पूर्वतरं कृतम्
evaṃ jñātvā kṛtaṃ karma pūrvairapi mumukṣubhi: |
kuru karmaiva tasmāttvaṃ pūrvai: pūrvataraṃ kṛtam
Thus knowing, men of old performed ac- tion in the hope of liberation : therefore do thou also perform action as did the ancients in the olden time.
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4.16
किं कर्म किमकर्मेति कवयोऽप्यत्र मोहिता: |
तत्ते कर्म प्रवक्ष्यामि यज्ज्ञात्वा मोक्ष्यसेऽशुभात्
kiṃ karma kimakarmeti kavayo’pyatra mohitā: |
tatte karma pravakṣyāmi yajjñātvā mokṣyase’śubhāt
What is action ? What is inaction ? — As to this, even the wise are deluded. I shall teach thee such action, by knowing which thou shalt be liberated from evil.
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4.17
कर्मणो ह्यपि बोद्धव्यं बोद्धव्यं च विकर्मण: |
अकर्मणश्च बोद्धव्यं गहना कर्मणो गति:
karmaṇo hyapi boddhavyaṃ boddhavyaṃ ca vikarmaṇa: |
akarmaṇaśca boddhavyaṃ gahanā karmaṇo gati:
For, thou hast to know something even of action, something to know of unlawful action, and something to know of inaction ; hard to under- stand is the nature of action.
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4.18
कर्मण्यकर्म य: पश्येदकर्मणि च कर्म य: |
स बुद्धिमान्मनुष्येषु स युक्त: कृत्स्नकर्मकृत्
karmaṇyakarma ya: paśyedakarmaṇi ca karma ya: |
sa buddhimānmanuṣyeṣu sa yukta: kṛtsnakarmakṛt
He who can see inaction in action, who can also see action in inaction, he is wise among men, he is devout, he is the performer of all action.
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4.19
यस्य सर्वे समारम्भा: कामसङ्कल्पवर्जिता: |
ज्ञानाग्निदग्धकर्माणं तमाहु: पण्डितं बुधा:
yasya sarve samārambhā: kāmasaṅkalpavarjitā: |
jñānāgnidagdhakarmāṇaṃ tamāhu: paṇḍitaṃ budhā:
He whose engagements are all devoid of desires and purposes, and whose actions have been burnt by the fire of wisdom, him the wise call a sage.
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4.20
त्यक्त्वा कर्मफलासङ्गं नित्यतृप्तो निराश्रय: |
कर्मण्यभिप्रवृत्तोऽपि नैव किञ्चित्करोति स:
tyaktvā karmaphalāsaṅgaṃ nityatṛpto nirāśraya: |
karmaṇyabhipravṛtto’pi naiva kiñcitkaroti sa:
Having abandoned attachment for the fruits of action, ever content, dependent on none, though engaged in actions, nothing at all does he do.
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4.21
निराशीर्यतचित्तात्मा त्यक्तसर्वपरिग्रह: |
शारीरं केवलं कर्म कुर्वन्नाप्नोति किल्बिषम्
nirāśīryatacittātmā tyaktasarvaparigraha: |
śārīraṃ kevalaṃ karma kurvannāpnoti kilbiṣam
Free from desire, with the mind and the self controlled, having relinquished all possessions, doing mere bodily action, he incurs no sin.
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4.22
यदृच्छालाभसन्तुष्टो द्वन्द्वातीतो विमत्सर: |
सम: सिद्धावसिद्धौ च कृत्वापि न निबध्यते
yadṛcchālābhasantuṣṭo dvandvātīto vimatsara: |
sama: siddhāvasiddhau ca kṛtvāpi na nibadhyate
Satisfied with what comes to him by chance, rising above the pairs of opposites, free from envy, equanimous in success and failure, though acting he is not bound.
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4.23
गतसङ्गस्य मुक्तस्य ज्ञानावस्थितचेतस: |
यज्ञायाचरत: कर्म समग्रं प्रविलीयते
gatasaṅgasya muktasya jñānāvasthitacetasa: |
yajñāyācarata: karma samagraṃ pravilīyate
Of the man whose attachment is gone, who is liberated, whose mind is established in know- ledge, who acts for the sake of sacrifice, — his whole action melts away.
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4.24
ब्रह्मार्पणं ब्रह्म हविर्ब्रह्माग्नौ ब्रह्मणा हुतम् |
ब्रह्मैव तेन गन्तव्यं ब्रह्मकर्मसमाधिना
brahmārpaṇaṃ brahma havirbrahmāgnau brahmaṇā hutam |
brahmaiva tena gantavyaṃ brahmakarmasamādhinā
Brahman is the offering, Brahman the oblation ; by Brahman is the oblation poured into the fire of Brahman ; Brahman verily shall be reached by him who always sees Brahman in action.
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4.25
दैवमेवापरे यज्ञं योगिन: पर्युपासते |
ब्रह्माग्नावपरे यज्ञं यज्ञेनैवोपजुह्वति
daivamevāpare yajñaṃ yogina: paryupāsate |
brahmāgnāvapare yajñaṃ yajñenaivopajuhvati
Other yogins resort to sacrifices to Gods ; in the fire of Brahman others offer the Self by the Self.
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4.26
श्रोत्रादीनीन्द्रियाण्यन्ये संयमाग्निषु जुह्वति |
शब्दादीन्विषयानन्य इन्द्रियाग्निषु जुह्वति
śrotrādīnīndriyāṇyanye saṃyamāgniṣu juhvati |
śabdādīnviṣayānanya indriyāgniṣu juhvati
Others offer hearing and other senses in the fires of restraint ; others offer sound and other objects in the fires of the senses.
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4.27
सर्वाणीन्द्रियकर्माणि प्राणकर्माणि चापरे |
आत्मसंयमयोगाग्नौ जुह्वति ज्ञानदीपिते
sarvāṇīndriyakarmāṇi prāṇakarmāṇi cāpare |
ātmasaṃyamayogāgnau juhvati jñānadīpite
And others sacrifice all the functions of the senses and the functions of the vitality in the wisdom-kindled fire of the Yoga of Self-restraint.
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4.28
द्रव्ययज्ञास्तपोयज्ञा योगयज्ञास्तथापरे |
स्वाध्यायज्ञानयज्ञाश्च यतय: संशितव्रता:
dravyayajñāstapoyajñā yogayajñāstathāpare |
svādhyāyajñānayajñāśca yataya: saṃśitavratā:
Others are sacrificers by their wealth, sacrificers by austerity, sacrificers by Yogas, sacri- ficers by reading and knowledge, ascetics of rigid vows.
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4.29
अपाने जुह्वति प्राणं प्राणेऽपानं तथापरे |
प्राणापानगती रुद्ध्वा प्राणायामपरायणा:
apāne juhvati prāṇaṃ prāṇe’pānaṃ tathāpare |
prāṇāpānagatī ruddhvā prāṇāyāmaparāyaṇā:
Others offer prana (outgoing breath) in apana (incoming breath), and apana in prana, restraining the passages of prana and apana, absorbed in pranayama (restraint of breath).
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4.30
अपरे नियताहारा: प्राणान्प्राणेषु जुह्वति |
सर्वेऽप्येते यज्ञविदो यज्ञक्षपितकल्मषा
apare niyatāhārā: prāṇānprāṇeṣu juhvati |
sarve’pyete yajñavido yajñakṣapitakalmaṣā
Others, with regulated food, offer life- breaths in life-breaths. All these are knowers of sacrifice, whose sins are destroyed by sacrifice.
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4.31
यज्ञशिष्टामृतभुजो यान्ति ब्रह्म सनातनम् |
नायं लोकोऽस्त्ययज्ञस्य कुतोऽन्य: कुरुसत्तम
yajñaśiṣṭāmṛtabhujo yānti brahma sanātanam |
nāyaṃ loko’styayajñasya kuto’nya: kurusattama
Eating of ambrosia, the remnant of the sacrifice, they go to Eternal Brahman. This world is not for the non-sacrificer ; whence the other? — O best of Kurus.
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4.32
एवं बहुविधा यज्ञा वितता ब्रह्मणो मुखे |
कर्मजान्विद्धि तान्सर्वानेवं ज्ञात्वा विमोक्ष्यसे
evaṃ bahuvidhā yajñā vitatā brahmaṇo mukhe |
karmajānviddhi tānsarvānevaṃ jñātvā vimokṣyase
Thus manifold sacrifices are spread at the mouth of Brahman. Know them all as born of action. Thus knowing, thou shalt be liberated.
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4.33
श्रेयान्द्रव्यमयाद्यज्ञाज्ज्ञानयज्ञ: परन्तप |
सर्वं कर्माखिलं पार्थ ज्ञाने परिसमाप्यते
śreyāndravyamayādyajñājjñānayajña: parantapa |
sarvaṃ karmākhilaṃ pārtha jñāne parisamāpyate
Superior is wisdom-sacrifice to the sacri- fice with objects, O harasser of thy foes. All action, without exception, O son of Pritha, is comprehended in wisdom.
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4.34
तद्विद्धि प्रणिपातेन परिप्रश्नेन सेवया |
उपदेक्ष्यन्ति ते ज्ञानं ज्ञानिनस्तत्त्वदर्शिन
tadviddhi praṇipātena paripraśnena sevayā |
upadekṣyanti te jñānaṃ jñāninastattvadarśina
Know this : by long prostration, by enquiry, by service, those men of wisdom who have realised the truth will teach thee wisdom.
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4.35
यज्ज्ञात्वा न पुनर्मोहमेवं यास्यसि पाण्डव |
येन भूतान्यशेषेण द्रक्ष्यस्यात्मन्यथो मयि
yajjñātvā na punarmohamevaṃ yāsyasi pāṇḍava |
yena bhūtānyaśeṣeṇa drakṣyasyātmanyatho mayi
Knowing which, thou shalt not again thus fall into error, O Pandava ; and by which, thou wilt see all beings in thy Self and also in Me.
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4.36
अपि चेदसि पापेभ्य: सर्वेभ्य: पापकृत्तम: |
सर्वं ज्ञानप्लवेनैव वृजिनं सन्तरिष्यसि
api cedasi pāpebhya: sarvebhya: pāpakṛttama: |
sarvaṃ jñānaplavenaiva vṛjinaṃ santariṣyasi
Even shouldst thou be the most sinful of all the sinful, thou shalt verily cross all sin by the bark of wisdom.
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4.37
यथैधांसि समिद्धोऽग्निर्भस्मसात्कुरुतेऽर्जुन |
ज्ञानाग्नि: सर्वकर्माणि भस्मसात्कुरुते तथा
yathaidhāṃsi samiddho’gnirbhasmasātkurute’rjuna |
jñānāgni: sarvakarmāṇi bhasmasātkurute tathā
As kindled fire reduces fuel to ashes, O Arjuna, so does wisdom-fire reduce all actions to ashes.
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4.38
न हि ज्ञानेन सदृशं पवित्रमिह विद्यते |
तत्स्वयं योगसंसिद्ध: कालेनात्मनि विन्दति
na hi jñānena sadṛśaṃ pavitramiha vidyate |
tatsvayaṃ yogasaṃsiddha: kālenātmani vindati
Verily, there exists here no purifier equal to wisdom. He who is perfected by Yoga finds it in time in himself by himself.
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4.39
श्रद्धावान् लभते ज्ञानं तत्पर: संयतेन्द्रिय: |
ज्ञानं लब्ध्वा परां शान्तिमचिरेणाधिगच्छति
śraddhāvān labhate jñānaṃ tatpara: saṃyatendriya: |
jñānaṃ labdhvā parāṃ śāntimacireṇādhigacchati
He obtains wisdom who is full of faith, who is devoted to it, and who has subdued the senses. Having obtained wisdom, he ere long attains to the Supreme Peace.
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4.40
अज्ञश्चाश्रद्दधानश्च संशयात्मा विनश्यति |
नायं लोकोऽस्ति न परो न सुखं संशयात्मन:
ajñaścāśraddadhānaśca saṃśayātmā vinaśyati |
nāyaṃ loko’sti na paro na sukhaṃ saṃśayātmana:
The ignorant, the faithless, and one of doubting self, is ruined. There is neither this world, nor the other, nor happiness, for one of doubting self.
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4.41
योगसंन्यस्तकर्माणं ज्ञानसञ्छिन्नसंशयम् |
आत्मवन्तं न कर्माणि निबध्नन्ति धनञ्जय
yogasannyastakarmāṇaṃ jñānasañchinnasaṃśayam |
ātmavantaṃ na karmāṇi nibadhnanti dhanañjaya
Him who has renounced actions by Yoga, whose doubts have been cloven asunder by wisdom, who is self-possessed, actions bind not, O Dhananjaya.
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4.42
तस्मादज्ञानसम्भूतं हृत्स्थं ज्ञानासिनात्मन: |
छित्त्वैनं संशयं योगमातिष्ठोत्तिष्ठ भारत
tasmādajñānasambhūtaṃ hṛtsthaṃ jñānāsinātmana: |
chittvainaṃ saṃśayaṃ yogamātiṣṭhottiṣṭha bhārata
Therefore with the sword of wisdom cleave asunder this doubt of the Self lying in the heart and born of ignorance, and resort to Yoga. Arise, O Bharata.
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Chapter 5
5.1
अर्जुन उवाच |
संन्यासं कर्मणां कृष्ण पुनर्योगं च शंससि |
यच्छ्रेय एतयोरेकं तन्मे ब्रूहि सुनिश्चितम्
arjuna uvāca |
sannyāsaṃ karmaṇāṃ kṛṣṇa punaryogaṃ ca śaṃsasi |
yacchreya etayorekaṃ tanme brūhi suniścitam
Arjuna said : Renunciation of actions, O Krishna, Thou praisest, and again Yoga. Tell me conclusively that which is the better of the two.
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5.2
श्रीभगवानुवाच |
संन्यास: कर्मयोगश्च नि:श्रेयसकरावुभौ |
तयोस्तु कर्मसंन्यासात्कर्मयोगो विशिष्यते
śrībhagavānuvāca |
sannyāsa: karmayogaśca ni:śreyasakarāvubhau |
tayostu karmasannyāsātkarmayogo viśiṣyate
Renunciation and Yoga through action both lead to the highest bliss ; but, of the two, Yoga through action is esteemed more than renunciation of action.
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5.3
ज्ञेय: स नित्यसंन्यासी यो न द्वेष्टि न काङ् क्षति |
निर्द्वन्द्वो हि महाबाहो सुखं बन्धात्प्रमुच्यते
jñeya: sa nityasannyāsī yo na dveṣṭi na kāṅ kṣati |
nirdvandvo hi mahābāho sukhaṃ bandhātpramucyate
He should be known as a perpetual renouncer who neither hates nor desires ; for, free from the pairs of opposites, O mighty-armed, he is easily set free from bondage.
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5.4
साङ्ख्ययोगौ पृथग्बाला: प्रवदन्ति न पण्डिता: |
एकमप्यास्थित: सम्यगुभयोर्विन्दते फलम्
sāṅkhyayogau pṛthagbālā: pravadanti na paṇḍitā: |
ekamapyāsthita: samyagubhayorvindate phalam
Children, not the wise, speak of Sankhya and Yoga as distinct. He who is rightly devoted to even one obtains the fruits of both.
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5.5
यत्साङ्ख्यै: प्राप्यते स्थानं तद्योगैरपि गम्यते |
एकं साङ्ख्यं च योगं च य: पश्यति स पश्यति
yatsāṅkhyai: prāpyate sthānaṃ tadyogairapi gamyate |
ekaṃ sāṅkhyaṃ ca yogaṃ ca ya: paśyati sa paśyati
That state which is reached by Sankhyas is reached by Yogins also. He sees, who sees Sankhya and Yoga as one.
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5.6
संन्यासस्तु महाबाहो दु:खमाप्तुमयोगत: |
योगयुक्तो मुनिर्ब्रह्म नचिरेणाधिगच्छति
sannyāsastu mahābāho du:khamāptumayogata: |
yogayukto munirbrahma nacireṇādhigacchati
But renunciation, O mighty-armed, is hard to attain except by Yoga ; a sage equipped with Yoga ere long reaches Brahman.
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5.7
योगयुक्तो विशुद्धात्मा विजितात्मा जितेन्द्रिय: |
सर्वभूतात्मभूतात्मा कुर्वन्नपि न लिप्यते
yogayukto viśuddhātmā vijitātmā jitendriya: |
sarvabhūtātmabhūtātmā kurvannapi na lipyate
He who is equipped with Yoga, whose mind is quite pure, by whom the self has been conquer- ed, whose senses have been subdued, whose Self has become the Self of all beings, — though doing, he is not tainted.
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5.8 - 5.9
नैव किञ्चित्करोमीति युक्तो मन्येत तत्त्ववित् |
पश्यञ्शृण्वन्स्पृशञ्जिघ्रन्नश्नन्गच्छन्स्वपञ्श्वसन्
प्रलपन्विसृजन्गृह्ण्न्नुन्मिषन्निमिषन्नपि |
इन्द्रियाणीन्द्रियार्थेषु वर्तन्त इति धारयन्
naiva kiñcitkaromīti yukto manyeta tattvavit |
paśyañśṛṇvanspṛśañjighrannaśnangacchansvapañśvasan
pralapanvisṛjangṛhṇnnunmiṣannimiṣannapi |
indriyāṇīndriyārtheṣu vartanta iti dhārayan
“I do nothing at all” ; thus would the truth-knower think, steadfast, — though seeing, hearing, touching, smelling, eating, going, sleeping, breathing, speaking, letting go, seizing, opening and closing the eyes, — remembering that the senses move among sense-objects.
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5.10
ब्रह्मण्याधाय कर्माणि सङ्गं त्यक्त्वा करोति य: |
लिप्यते न स पापेन पद्मपत्रमिवाम्भसा
brahmaṇyādhāya karmāṇi saṅgaṃ tyaktvā karoti ya: |
lipyate na sa pāpena padmapatramivāmbhasā
He who does actions, offering them to Brahman, abandoning attachment, is not tainted by sin, as a lotus leaf by water.
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5.11
कायेन मनसा बुद्ध्या केवलैरिन्द्रियैरपि |
योगिन: कर्म कुर्वन्ति सङ्गं त्यक्त्वात्मशुद्धये
kāyena manasā buddhyā kevalairindriyairapi |
yogina: karma kurvanti saṅgaṃ tyaktvātmaśuddhaye
By the body, by the mind, by the intellect, by mere senses also, Yogins perform action, without attachment, for the purification of the self.
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5.12
युक्त: कर्मफलं त्यक्त्वा शान्तिमाप्नोति नैष्ठिकीम् |
अयुक्त: कामकारेण फले सक्तो निबध्यते
yukta: karmaphalaṃ tyaktvā śāntimāpnoti naiṣṭhikīm |
ayukta: kāmakāreṇa phale sakto nibadhyate
The steady-minded one, abandoning the fruit of action, attains the peace born of devotion. The unsteady one, attached to the fruit through the action of desire, is firmly bound.
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5.13
सर्वकर्माणि मनसा संन्यस्यास्ते सुखं वशी |
नवद्वारे पुरे देही नैव कुर्वन्न कारयन्
sarvakarmāṇi manasā sannyasyāste sukhaṃ vaśī |
navadvāre pure dehī naiva kurvanna kārayan
Renouncing all actions by thought, and self-controlled, the embodied one rests happily in the nine-gated city, neither at all acting nor causing to act.
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5.14
न कर्तृत्वं न कर्माणि लोकस्य सृजति प्रभु: |
न कर्मफलसंयोगं स्वभावस्तु प्रवर्तते
na kartṛtvaṃ na karmāṇi lokasya sṛjati prabhu: |
na karmaphalasaṃyogaṃ svabhāvastu pravartate
Neither agency nor objects does the Lord create for the world, nor union with the fruits of actions. But it is nature that acts.
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5.15
नादत्ते कस्यचित्पापं न चैव सुकृतं विभु: |
अज्ञानेनावृतं ज्ञानं तेन मुह्यन्ति जन्तव:
nādatte kasyacitpāpaṃ na caiva sukṛtaṃ vibhu: |
ajñānenāvṛtaṃ jñānaṃ tena muhyanti jantava:
The Lord takes neither the evil nor even the good deed of any ; wisdom is enveloped by un- wisdom ; thereby mortals are deluded.
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5.16
ज्ञानेन तु तदज्ञानं येषां नाशितमात्मन: |
तेषामादित्यवज्ज्ञानं प्रकाशयति तत्परम्
jñānena tu tadajñānaṃ yeṣāṃ nāśitamātmana: |
teṣāmādityavajjñānaṃ prakāśayati tatparam
But to those whose unwisdom is destroy- ed by wisdom of the Self, like the sun wisdom illuminates that Supreme.
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5.17
तद्बुद्धयस्तदात्मानस्तन्निष्ठास्तत्परायणा: |
गच्छन्त्यपुनरावृत्तिं ज्ञाननिर्धूतकल्मषा
tadbuddhayastadātmānastanniṣṭhāstatparāyaṇā: |
gacchantyapunarāvṛttiṃ jñānanirdhūtakalmaṣā
With their consciousness in That, their Self being That, intent on That, with That for their supreme goal, they go never again to return, their sins shaken off by means of wisdom.
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5.18
विद्याविनयसम्पन्ने ब्राह्मणे गवि हस्तिनि |
शुनि चैव श्वपाके च पण्डिता: समदर्शिन:
vidyāvinayasampanne brāhmaṇe gavi hastini |
śuni caiva śvapāke ca paṇḍitā: samadarśina:
In a Brahmana endued with wisdom and humility, in a cow, in an elephant, as also in a dog and in a dog-eater, the wise see the same.
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5.19
इहैव तैर्जित: सर्गो येषां साम्ये स्थितं मन: |
निर्दोषं हि समं ब्रह्म तस्माद् ब्रह्मणि ते स्थिता:
ihaiva tairjita: sargo yeṣāṃ sāmye sthitaṃ mana: |
nirdoṣaṃ hi samaṃ brahma tasmād brahmaṇi te sthitā:
Even here birth is overcome by them whose mind rests on equality. Spotless, indeed, and equal is Brahman ; wherefore in Brahman they rest.
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5.20
न प्रहृष्येत्प्रियं प्राप्य नोद्विजेत्प्राप्य चाप्रियम् |
स्थिरबुद्धिरसम्मूढो ब्रह्मविद् ब्रह्मणि स्थित:
na prahṛṣyetpriyaṃ prāpya nodvijetprāpya cāpriyam |
sthirabuddhirasammūḍho brahmavid brahmaṇi sthita:
He who knows Brahman can neither rejoice on obtaining the pleasant, nor grieve on obtaining the unpleasant, — steady-minded, un- deluded, resting in Brahman.
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5.21
बाह्यस्पर्शेष्वसक्तात्मा विन्दत्यात्मनि यत्सुखम् |
स ब्रह्मयोगयुक्तात्मा सुखमक्षयमश्नुते
bāhyasparśeṣvasaktātmā vindatyātmani yatsukham |
sa brahmayogayuktātmā sukhamakṣayamaśnute
With the self unattached to external contacts, he finds the joy which is in the Self ; with the Self engaged in the contemplation of Brahman he attains the endless joy.
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5.22
ये हि संस्पर्शजा भोगा दु:खयोनय एव ते |
आद्यन्तवन्त: कौन्तेय न तेषु रमते बुध:
ye hi saṃsparśajā bhogā du:khayonaya eva te |
ādyantavanta: kaunteya na teṣu ramate budha:
For, those delights which are born of contacts are only generators of pain, having a be- ginning and an end, O son of Kunti ; a wise man rejoices not in them.
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5.23
शक्नोतीहैव य: सोढुं प्राक्शरीरविमोक्षणात् |
कामक्रोधोद्भवं वेगं स युक्त: स सुखी नर:
śaknotīhaiva ya: soḍhuṃ prākśarīravimokṣaṇāt |
kāmakrodhodbhavaṃ vegaṃ sa yukta: sa sukhī nara:
He that is able, while still here, to with- stand, before liberation from the body, the impulse of desire and anger, he is a Yogin, he is a happy man.
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5.24
योऽन्त:सुखोऽन्तरारामस्तथान्तज्र्योतिरेव य: ।
स योगी ब्रह्मनिर्वाणं ब्रह्मभूतोऽधिगच्छति
yo’nta:sukho’ntarārāmastathāntajryotireva ya: .
sa yogī brahmanirvāṇaṃ brahmabhūto’dhigacchati
Whoso has his joy within and his pastime within, and whoso has his light within only, that Yogin attains Brahman’s bliss, himself be- coming Brahman.
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5.25
लभन्ते ब्रह्मनिर्वाणमृषय: क्षीणकल्मषा: |
छिन्नद्वैधा यतात्मान: सर्वभूतहिते रता:
labhante brahmanirvāṇamṛṣaya: kṣīṇakalmaṣā: |
chinnadvaidhā yatātmāna: sarvabhūtahite ratā:
The sages attain Brahman’s bliss, — they whose sins have been destroyed and doubts remov- ed, who are self-controlled and intent on the welfare of all beings.
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5.26
कामक्रोधवियुक्तानां यतीनां यतचेतसाम् |
अभितो ब्रह्मनिर्वाणं वर्तते विदितात्मनाम्
kāmakrodhaviyuktānāṃ yatīnāṃ yatacetasām |
abhito brahmanirvāṇaṃ vartate viditātmanām
To the devotees who are free from desire and anger, who have controlled their thought, and who have known the Self, Brahman’s bliss exists everywhere.
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5.27 - 5.28
स्पर्शान्कृत्वा बहिर्बाह्यांश्चक्षुश्चैवान्तरे भ्रुवो: |
प्राणापानौ समौ कृत्वा नासाभ्यन्तरचारिणौ
यतेन्द्रियमनोबुद्धिर्मुनिर्मोक्षपरायण: |
विगतेच्छाभयक्रोधो य: सदा मुक्त एव स:
sparśānkṛtvā bahirbāhyāṃścakṣuścaivāntare bhruvo: |
prāṇāpānau samau kṛtvā nāsābhyantaracāriṇau
yatendriyamanobuddhirmunirmokṣaparāyaṇa: |
vigatecchābhayakrodho ya: sadā mukta eva sa:
Shutting out all external contacts and fixing the sight between the eye-brows, equalising the out-going and the in-going breaths which pass through the nostrils, controlling the senses, mind and intellect, having moksha as his highest goal, free from desire, fear and anger, — the sage who ever (remains thus) is verily liberated.
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5.29
भोक्तारं यज्ञतपसां सर्वलोकमहेश्वरम् |
सुहृदं सर्वभूतानां ज्ञात्वा मां शान्तिमृच्छति
bhoktāraṃ yajñatapasāṃ sarvalokamaheśvaram |
suhṛdaṃ sarvabhūtānāṃ jñātvā māṃ śāntimṛcchati
On knowing Me, — the Lord of all sacrifices and austerities, the Great Lord of all worlds, the Friend of all beings, — he goes to Peace.
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Chapter 6
6.1
श्रीभगवानुवाच |
अनाश्रित: कर्मफलं कार्यं कर्म करोति य: |
स संन्यासी च योगी च न निरग्निर्न चाक्रिय:
śrībhagavānuvāca |
anāśrita: karmaphalaṃ kāryaṃ karma karoti ya: |
sa sannyāsī ca yogī ca na niragnirna cākriya:
He who, without depending on the fruits of action, performs his bounden duty, he is a Samnyasin and a Yogin : not he who is without fire and without action.
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6.2
यं संन्यासमिति प्राहुर्योगं तं विद्धि पाण्डव |
न ह्यसंन्यस्तसङ्कल्पो योगी भवति कश्चन
yaṃ sannyāsamiti prāhuryogaṃ taṃ viddhi pāṇḍava |
na hyasannyastasaṅkalpo yogī bhavati kaścana
Do thou, O Pandava, know Yoga to be that which they call renunciation ; no one, verily, becomes a Yogin who has not renounced thoughts.
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6.3
आरुरुक्षोर्मुनेर्योगं कर्म कारणमुच्यते |
योगारूढस्य तस्यैव शम: कारणमुच्यते
ārurukṣormuneryogaṃ karma kāraṇamucyate |
yogārūḍhasya tasyaiva śama: kāraṇamucyate
For a devotee who wishes to attain to Yoga, action is said to be the means. For the same (devotee), when he has attained to Yoga, quiescence (sama) is said to be the means.
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6.4
यदा हि नेन्द्रियार्थेषु न कर्मस्वनुषज्जते |
सर्वसङ्कल्पसंन्यासी योगारूढस्तदोच्यते
yadā hi nendriyārtheṣu na karmasvanuṣajjate |
sarvasaṅkalpasannyāsī yogārūḍhastadocyate
When a man, renouncing all thoughts, is not attached to sense-objects and actions, then he is said to have attained to Yoga.
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6.5
उद्धरेदात्मनात्मानं नात्मानमवसादयेत् |
आत्मैव ह्यात्मनो बन्धुरात्मैव रिपुरात्मन
uddharedātmanātmānaṃ nātmānamavasādayet |
ātmaiva hyātmano bandhurātmaiva ripurātmana
Let a man raise himself by himself, let him not lower himself ; for, he alone is the friend of himself, he alone is the enemy of himself.
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6.6
बन्धुरात्मात्मनस्तस्य येनात्मैवात्मना जित: |
अनात्मनस्तु शत्रुत्वे वर्ते तात्मैव शत्रुवत्
bandhurātmātmanastasya yenātmaivātmanā jita: |
anātmanastu śatrutve varte tātmaiva śatruvat
To him who has conquered himself by himself, his own self is the friend of himself, but to him who has not (conquered) himself, his own self stands in the place of an enemy like the (external) foe.
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6.7
जितात्मन: प्रशान्तस्य परमात्मा समाहित: |
शीतोष्णसुखदु:खेषु तथा मानापमानयो:
jitātmana: praśāntasya paramātmā samāhita: |
śītoṣṇasukhadu:kheṣu tathā mānāpamānayo:
The self-controlled and serene man’s Supreme Self is steadfast in cold and heat, in pleasure and pain, as also in honour and disgrace.
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6.8
ज्ञानविज्ञानतृप्तात्मा कूटस्थो विजितेन्द्रिय: |
युक्त इत्युच्यते योगी समलोष्टाश्मकाञ्चन:
jñānavijñānatṛptātmā kūṭastho vijitendriya: |
yukta ityucyate yogī samaloṣṭāśmakāñcana:
The Yogin whose self is satisfied with knowledge and wisdom, who remains unshaken, who has conquered the senses, he is said to be a saint, — for whom a lump of earth, a stone and gold are equal.
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6.9
सुहृन्मित्रार्युदासीनमध्यस्थद्वेष्यबन्धुषु |
साधुष्वपि च पापेषु समबुद्धिर्विशिष्यते
suhṛnmitrāryudāsīnamadhyasthadveṣyabandhuṣu |
sādhuṣvapi ca pāpeṣu samabuddhirviśiṣyate
He is esteemed, who is of the same mind to the good-hearted, friends, foes, the indifferent, the neutral, the hateful, relatives, the righteous, and the unrighteous.
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6.10
योगी युञ्जीत सततमात्मानं रहसि स्थित: |
एकाकी यतचित्तात्मा निराशीरपरिग्रह:
yogī yuñjīta satatamātmānaṃ rahasi sthita: |
ekākī yatacittātmā nirāśīraparigraha:
Let the Yogin try constantly to keep the mind steady, remaining in seclusion, alone, with the mind and body controlled, free from desire, and having no possessions.
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6.11
शुचौ देशे प्रतिष्ठाप्य स्थिरमासनमात्मन: |
नात्युच्छ्रितं नातिनीचं चैलाजिनकुशोत्तरम्
śucau deśe pratiṣṭhāpya sthiramāsanamātmana: |
nātyucchritaṃ nātinīcaṃ cailājinakuśottaram
Having in a cleanly spot established a firm seat, neither too high nor too low, with cloth, skin, and kusa grass thereon ;
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6.12
तत्रैकाग्रं मन: कृत्वा यतचित्तेन्द्रियक्रिय: |
उपविश्यासने युञ्ज्याद्योगमात्मविशुद्धये
tatraikāgraṃ mana: kṛtvā yatacittendriyakriya: |
upaviśyāsane yuñjyādyogamātmaviśuddhaye
Making the mind one-pointed, with the actions of the mind and the senses controlled, let him, seated there on the seat, practise Yoga for the purification of the self.
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6.13
समं कायशिरोग्रीवं धारयन्नचलं स्थिर: |
सम्प्रेक्ष्य नासिकाग्रं स्वं दिशश्चानवलोकयन्
samaṃ kāyaśirogrīvaṃ dhārayannacalaṃ sthira: |
samprekṣya nāsikāgraṃ svaṃ diśaścānavalokayan
Holding erect and still the body, the head and the neck, firm, gazing on the tip of his nose, without looking around ;
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6.14
प्रशान्तात्मा विगतभीर्ब्रह्मचारिव्रते स्थित: |
मन: संयम्य मच्चित्तो युक्त आसीत मत्पर:
praśāntātmā vigatabhīrbrahmacārivrate sthita: |
mana: saṃyamya maccitto yukta āsīta matpara:
Serene-minded, fearless, firm in the vow of godly life, having restrained the mind, thinking on Me, and balanced, let him sit, looking up to Me as the Supreme.
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6.15
युञ्जन्नेवं सदात्मानं योगी नियतमानस: |
शान्तिं निर्वाणपरमां मत्संस्थामधिगच्छति
yuñjannevaṃ sadātmānaṃ yogī niyatamānasa: |
śāntiṃ nirvāṇaparamāṃ matsaṃsthāmadhigacchati
Thus always keeping the mind balanced, the Yogin, with the mind controlled, attains to the Peace abiding in Me, which culminates in Nirvana (moksha).
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6.16
नात्यश्नतस्तु योगोऽस्ति न चैकान्तमनश्नत: |
न चाति स्वप्नशीलस्य जाग्रतो नैव चार्जुन
nātyaśnatastu yogo’sti na caikāntamanaśnata: |
na cāti svapnaśīlasya jāgrato naiva cārjuna
Yoga is not possible for him who eats too much, nor for him who does not eat at all, nor for him who is addicted to too much sleep, nor for him who is (ever) wakeful, O Arjuna.
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6.17
युक्ताहारविहारस्य युक्तचेष्टस्य कर्मसु |
युक्तस्वप्नावबोधस्य योगो भवति दु:खहा
yuktāhāravihārasya yuktaceṣṭasya karmasu |
yuktasvapnāvabodhasya yogo bhavati du:khahā
To him whose food and recreation are moderate, whose exertion in actions is moderate, whose sleep and waking are moderate, to him accrues Yoga which is destructive of pain.
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6.18
यदा विनियतं चित्तमात्मन्येवावतिष्ठते |
नि:स्पृह: सर्वकामेभ्यो युक्त इत्युच्यते तदा
yadā viniyataṃ cittamātmanyevāvatiṣṭhate |
ni:spṛha: sarvakāmebhyo yukta ityucyate tadā
When the well-restrained thought is established in the Self only, without longing for any of the objects of desire, then he is said to be a Saint.
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6.19
यथा दीपो निवातस्थो नेङ्गते सोपमा स्मृता |
योगिनो यतचित्तस्य युञ्जतो योगमात्मन:
yathā dīpo nivātastho neṅgate sopamā smṛtā |
yogino yatacittasya yuñjato yogamātmana:
As a lamp in a sheltered spot does not flicker,— this has been thought as the simile of a Yogin of subdued thought, practising Yoga in the Self.
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6.20
यत्रोपरमते चित्तं निरुद्धं योगसेवया |
यत्र चैवात्मनात्मानं पश्यन्नात्मनि तुष्यति
yatroparamate cittaṃ niruddhaṃ yogasevayā |
yatra caivātmanātmānaṃ paśyannātmani tuṣyati
When thought is quiescent, restrained by the practice of Yoga; when, seeing the Self by the self, he is satisfied in his own Self;
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6.21
सुखमात्यन्तिकं यत्तद्बुद्धिग्राह्यमतीन्द्रियम् |
वेत्ति यत्र न चैवायं स्थितश्चलति तत्त्वत:
sukhamātyantikaṃ yattadbuddhigrāhyamatīndriyam |
vetti yatra na caivāyaṃ sthitaścalati tattvata:
When he knows that Infinite Joy which, transcending the senses, can be grasped by reason; when, steady (in the Self), he moves never from the Reality;
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6.22
यं लब्ध्वा चापरं लाभं मन्यते नाधिकं तत: |
यस्मिन्स्थितो न दु:खेन गुरुणापि विचाल्यते
yaṃ labdhvā cāparaṃ lābhaṃ manyate nādhikaṃ tata: |
yasminsthito na du:khena guruṇāpi vicālyate
When, having obtained it, he thinks no other acquisition superior to it; when, therein established, he is not moved even by a great pain;
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6.23
तं विद्याद् दु:खसंयोगवियोगं योगसञ्ज्ञितम् |
स निश्चयेन योक्तव्यो योगोऽनिर्विण्णचेतसा
taṃ vidyād du:khasaṃyogaviyogaṃ yogasañjñitam |
sa niścayena yoktavyo yogo’nirviṇṇacetasā
This severance from union with pain, be it known, is called union (Yoga). That Yoga must be practised with determination and with undepressed heart.
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6.24
सङ्कल्पप्रभवान्कामांस्त्यक्त्वा सर्वानशेषत: |
मनसैवेन्द्रियग्रामं विनियम्य समन्तत:
saṅkalpaprabhavānkāmāṃstyaktvā sarvānaśeṣata: |
manasaivendriyagrāmaṃ viniyamya samantata:
Abandoning without reserve all fancy-born desires, well-restraining all the senses from all quarters by the mind;
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6.25
शनै: शनैरुपरमेद्बुद्ध्या धृतिगृहीतया |
आत्मसंस्थं मन: कृत्वा न किञ्चिदपि चिन्तयेत्
śanai: śanairuparamedbuddhyā dhṛtigṛhītayā |
ātmasaṃsthaṃ mana: kṛtvā na kiñcidapi cintayet
Little by little let him withdraw, by reason (buddhi) held in firmness; keeping the mind established in the Self, let him not think of anything.
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6.26
यतो यतो निश्चरति मनश्चञ्चलमस्थिरम् |
ततस्ततो नियम्यैतदात्मन्येव वशं नयेत्
yato yato niścarati manaścañcalamasthiram |
tatastato niyamyaitadātmanyeva vaśaṃ nayet
By whatever cause the wavering and unsteady mind wanders away, from that let him restrain it and bring it back direct under the control of the Self.
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6.27
प्रशान्तमनसं ह्येनं योगिनं सुखमुत्तमम् |
उपैति शान्तरजसं ब्रह्मभूतमकल्मषम्
praśāntamanasaṃ hyenaṃ yoginaṃ sukhamuttamam |
upaiti śāntarajasaṃ brahmabhūtamakalmaṣam
Supreme Bliss verily comes to this Yogin, whose mind is quite tranquil, whose passion is quieted, who has become Brahman, who is blemishless.
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6.28
युञ्जन्नेवं सदात्मानं योगी विगतकल्मष: |
सुखेन ब्रह्मसंस्पर्शमत्यन्तं सुखमश्नुते
yuñjannevaṃ sadātmānaṃ yogī vigatakalmaṣa: |
sukhena brahmasaṃsparśamatyantaṃ sukhamaśnute
Thus always keeping the self steadfast, the Yogin, freed from sins, attains with ease to the infinite bliss of contact with the (Supreme) Brahman.
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6.29
सर्वभूतस्थमात्मानं सर्वभूतानि चात्मनि |
ईक्षते योगयुक्तात्मा सर्वत्र समदर्शन:
sarvabhūtasthamātmānaṃ sarvabhūtāni cātmani |
īkṣate yogayuktātmā sarvatra samadarśana:
The Self abiding in all beings, and all beings (abiding) in the Self, sees he whose self has been made steadfast by Yoga, who everywhere sees the same.
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6.30
यो मां पश्यति सर्वत्र सर्वं च मयि पश्यति |
तस्याहं न प्रणश्यामि स च मे न प्रणश्यति
yo māṃ paśyati sarvatra sarvaṃ ca mayi paśyati |
tasyāhaṃ na praṇaśyāmi sa ca me na praṇaśyati
He who sees Me everywhere and sees everything in Me, to him I vanish not, nor to Me does he vanish.
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6.31
सर्वभूतस्थितं यो मां भजत्येकत्वमास्थित: |
सर्वथा वर्तमानोऽपि स योगी मयि वर्तते
sarvabhūtasthitaṃ yo māṃ bhajatyekatvamāsthita: |
sarvathā vartamāno’pi sa yogī mayi vartate
Whoso, intent on unity, worships Me who abide in all beings, that Yogin dwells in Me, whatever his mode of life.
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6.32
आत्मौपम्येन सर्वत्र समं पश्यति योऽर्जुन |
सुखं वा यदि वा दु:खं स योगी परमो मत:
ātmaupamyena sarvatra samaṃ paśyati yo’rjuna |
sukhaṃ vā yadi vā du:khaṃ sa yogī paramo mata:
Whoso, by comparison with himself, sees the same everywhere, O Arjuna, be it pleasure or pain, he is deemed the highest Yogin.
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6.33
अर्जुन उवाच |
योऽयं योगस्त्वया प्रोक्त: साम्येन मधुसूदन |
एतस्याहं न पश्यामि चञ्चलत्वात्स्थितिं स्थिराम्
arjuna uvāca |
yo’yaṃ yogastvayā prokta: sāmyena madhusūdana |
etasyāhaṃ na paśyāmi cañcalatvātsthitiṃ sthirām
This Yoga in equanimity, taught by Thee, O Destroyer of Madhu,— I see not its steady continuance, because of the restlessness (of the mind).
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6.34
चञ्चलं हि मन: कृष्ण प्रमाथि बलवद्दृढम् |
तस्याहं निग्रहं मन्ये वायोरिव सुदुष्करम्
cañcalaṃ hi mana: kṛṣṇa pramāthi balavaddṛḍham |
tasyāhaṃ nigrahaṃ manye vāyoriva suduṣkaram
The mind verily is, O Krishna, restless, turbulent, strong and obstinate. Thereof the restraint I deem quite as difficult as that of the wind.
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6.35
श्रीभगवानुवाच |
असंशयं महाबाहो मनो दुर्निग्रहं चलम् |
अभ्यासेन तु कौन्तेय वैराग्येण च गृह्यते
śrībhagavānuvāca |
asaṃśayaṃ mahābāho mano durnigrahaṃ calam |
abhyāsena tu kaunteya vairāgyeṇa ca gṛhyate
Doubtless, O mighty-armed, the mind is hard to restrain and restless; but by practice, O son of Kunti, and by indifference it may be restrained.
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6.36
असंयतात्मना योगो दुष्प्राप इति मे मति: |
वश्यात्मना तु यतता शक्योऽवाप्तुमुपायत:
asaṃyatātmanā yogo duṣprāpa iti me mati: |
vaśyātmanā tu yatatā śakyo’vāptumupāyata:
Yoga, methinks, is hard to attain for a man of uncontrolled self; but by him who (often) strives, self-controlled, it can be acquired by (proper) means.
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6.37
अर्जुन उवाच |
अयति: श्रद्धयोपेतो योगाच्चलितमानस: |
अप्राप्य योगसंसिद्धिं कां गतिं कृष्ण गच्छति
arjuna uvāca |
ayati: śraddhayopeto yogāccalitamānasa: |
aprāpya yogasaṃsiddhiṃ kāṃ gatiṃ kṛṣṇa gacchati
He who strives not, but who is possessed of faith, whose mind wanders away from Yoga,— having failed to attain perfection in Yoga, what end, O Krishna, does he meet?
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6.38
कच्चिन्नोभयविभ्रष्टश्छिन्नाभ्रमिव नश्यति |
अप्रतिष्ठो महाबाहो विमूढो ब्रह्मण: पथि
kaccinnobhayavibhraṣṭaśchinnābhramiva naśyati |
apratiṣṭho mahābāho vimūḍho brahmaṇa: pathi
Having failed in both, does he not perish like a riven cloud, supportless, O mighty-armed, and perplexed in the path to Brahman?
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6.39
एतन्मे संशयं कृष्ण छेत्तुमर्हस्यशेषत: |
त्वदन्य: संशयस्यास्य छेत्ता न ह्युपपद्यते
etanme saṃśayaṃ kṛṣṇa chettumarhasyaśeṣata: |
tvadanya: saṃśayasyāsya chettā na hyupapadyate
This doubt of mine, O Krishna, do Thou dispel completely; for none other than Thyself can possibly destroy this doubt.
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6.40
श्रीभगवानुवाच |
पार्थ नैवेह नामुत्र विनाशस्तस्य विद्यते |
न हि कल्याणकृत्कश्चिद्दुर्गतिं तात गच्छति
śrībhagavānuvāca |
pārtha naiveha nāmutra vināśastasya vidyate |
na hi kalyāṇakṛtkaściddurgatiṃ tāta gacchati
O Partha, neither in this world nor in the next is there destruction for him; none, verily, who does good, My son, ever comes to grief.
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6.41
प्राप्य पुण्यकृतां लोकानुषित्वा शाश्वती: समा: |
शुचीनां श्रीमतां गेहे योगभ्रष्टोऽभिजायते
prāpya puṇyakṛtāṃ lokānuṣitvā śāśvatī: samā: |
śucīnāṃ śrīmatāṃ gehe yogabhraṣṭo’bhijāyate
Having attained to the worlds of the righteous and having dwelt there for eternal years, he who failed in Yoga is reborn in a house of the pure and wealthy.
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6.42
अथवा योगिनामेव कुले भवति धीमताम् |
एतद्धि दुर्लभतरं लोके जन्म यदीदृशम्
athavā yogināmeva kule bhavati dhīmatām |
etaddhi durlabhataraṃ loke janma yadīdṛśam
Else, he is born in a family of wise Yogins only. This, verily, a birth like this, is very hard to obtain in this world.
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6.43
तत्र तं बुद्धिसंयोगं लभते पौर्वदेहिकम् |
यतते च ततो भूय: संसिद्धौ कुरुनन्दन
tatra taṃ buddhisaṃyogaṃ labhate paurvadehikam |
yatate ca tato bhūya: saṃsiddhau kurunandana
There he gains touch with the knowledge that was acquired in the former body and strives more than before for perfection, O son of the Kurus.
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6.44
पूर्वाभ्यासेन तेनैव ह्रियते ह्यवशोऽपि स: |
जिज्ञासुरपि योगस्य शब्दब्रह्मातिवर्तते
pūrvābhyāsena tenaiva hriyate hyavaśo’pi sa: |
jijñāsurapi yogasya śabdabrahmātivartate
By that very former practice is he borne on, though unwilling. Even he who merely wishes to know of Yoga rises superior to the Word-Brahman.
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6.45
प्रयत्नाद्यतमानस्तु योगी संशुद्धकिल्बिष: |
अनेकजन्मसंसिद्धस्ततो याति परां गतिम्
prayatnādyatamānastu yogī saṃśuddhakilbiṣa: |
anekajanmasaṃsiddhastato yāti parāṃ gatim
Verily, a Yogin who strives with assiduity, purified from sins and perfected in the course of many births, then reaches the Supreme Goal.
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6.46
तपस्विभ्योऽधिकोयोगी ज्ञानिभ्योऽपिमतोऽधिक: |
कर्मिभ्यश्चाधिकोयोगी तस्माद्योगीभवार्जुन
tapasvibhyo’dhikoyogī jñānibhyo’pimato’dhika: |
karmibhyaścādhikoyogī tasmādyogībhavārjuna
A Yogin is deemed superior to men of austerity, and superior to even men of knowledge; he is also superior to men of action; therefore be thou a Yogin, O Arjuna.
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6.47
योगिनामपि सर्वेषां मद्गतेनान्तरात्मना |
श्रद्धावान्भजते यो मां स मे युक्ततमो मत
yogināmapi sarveṣāṃ madgatenāntarātmanā |
śraddhāvānbhajate yo māṃ sa me yuktatamo mata
Of all Yogins, whoso, full of faith, worships Me with his inner self abiding in Me, he is deemed by Me as most devout.
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Chapter 7
7.1
श्रीभगवानुवाच |
मय्यासक्तमना: पार्थ योगं युञ्जन्मदाश्रय: |
असंशयं समग्रं मां यथा ज्ञास्यसि तच्छृणु
śrībhagavānuvāca |
mayyāsaktamanā: pārtha yogaṃ yuñjanmadāśraya: |
asaṃśayaṃ samagraṃ māṃ yathā jñāsyasi tacchṛṇu
With the mind intent on Me, O Partha, practising Yoga, and finding refuge in Me, how in full without doubt thou shalt know Me, that do thou hear.
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7.2
ज्ञानं तेऽहं सविज्ञानमिदं वक्ष्याम्यशेषत: |
यज्ज्ञात्वा नेह भूयोऽन्यज्ज्ञातव्यमवशिष्यते
jñānaṃ te’haṃ savijñānamidaṃ vakṣyāmyaśeṣata: |
yajjñātvā neha bhūyo’nyajjñātavyamavaśiṣyate
I shall fully teach thee this knowledge combined with experience, which being known, nothing more besides here remains to be known.
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7.3
मनुष्याणां सहस्रेषु कश्चिद्यतति सिद्धये |
यततामपि सिद्धानां कश्चिन्मां वेत्ति तत्त्वत
manuṣyāṇāṃ sahasreṣu kaścidyatati siddhaye |
yatatāmapi siddhānāṃ kaścinmāṃ vetti tattvata
Among thousands of men, one perchance strives for perfection; even among those who strive and are perfect, only one perchance knows Me in truth.
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7.4
भूमिरापोऽनलो वायु: खं मनो बुद्धिरेव च |
अहङ्कार इतीयं मे भिन्ना प्रकृतिरष्टधा
bhūmirāpo’nalo vāyu: khaṃ mano buddhireva ca |
ahaṅkāra itīyaṃ me bhinnā prakṛtiraṣṭadhā
Earth, water, fire, air, ether, thought (Manas) and reason (Buddhi), egoism (Ahamkara)— thus is My Prakriti divided eightfold.
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7.5
अपरेयमितस्त्वन्यां प्रकृतिं विद्धि मे पराम् |
जीवभूतां महाबाहो ययेदं धार्यते जगत्
apareyamitastvanyāṃ prakṛtiṃ viddhi me parām |
jīvabhūtāṃ mahābāho yayedaṃ dhāryate jagat
This is the inferior (Prakriti); but as distinct from this know thou My superior Prakriti, the very life, O mighty-armed, by which this universe is upheld.
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7.6
एतद्योनीनि भूतानि सर्वाणीत्युपधारय |
अहं कृत्स्नस्य जगत: प्रभव: प्रलयस्तथा
etadyonīni bhūtāni sarvāṇītyupadhāraya |
ahaṃ kṛtsnasya jagata: prabhava: pralayastathā
Know that all beings have their birth in these. So, I am the source and dissolution of the whole universe.
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7.7
मत्त: परतरं नान्यत्किञ्चिदस्ति धनञ्जय |
मयि सर्वमिदं प्रोतं सूत्रे मणिगणा इव
matta: parataraṃ nānyatkiñcidasti dhanañjaya |
mayi sarvamidaṃ protaṃ sūtre maṇigaṇā iva
There is naught else higher than I, O Dhananjaya; in Me all this is woven as clusters of gems on a string.
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7.8
रसोऽहमप्सु कौन्तेय प्रभास्मि शशिसूर्ययो: |
प्रणव: सर्ववेदेषु शब्द: खे पौरुषं नृषु
raso’hamapsu kaunteya prabhāsmi śaśisūryayo: |
praṇava: sarvavedeṣu śabda: khe pauruṣaṃ nṛṣu
I am the sapidity in water, O son of Kunti. I am the light in the moon and the sun. I am the syllable Om in all the Vedas, sound in ether, humanity in men.
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7.9
पुण्यो गन्ध: पृथिव्यां च तेजश्चास्मि विभावसौ |
जीवनं सर्वभूतेषु तपश्चास्मि तपस्विषु
puṇyo gandha: pṛthivyāṃ ca tejaścāsmi vibhāvasau |
jīvanaṃ sarvabhūteṣu tapaścāsmi tapasviṣu
And I am the agreeable odour in the earth and the brilliance in the fire, the vitality in all beings, and I am the austerity in ascetics.
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7.10
बीजं मां सर्वभूतानां विद्धि पार्थ सनातनम् |
बुद्धिर्बुद्धिमतामस्मि तेजस्तेजस्विनामहम्
bījaṃ māṃ sarvabhūtānāṃ viddhi pārtha sanātanam |
buddhirbuddhimatāmasmi tejastejasvināmaham
Know Me, O Partha, as the eternal seed of all beings; I am the intelligence of the intelligent, the bravery of the brave.
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7.11
बलं बलवतां चाहं कामरागविवर्जितम् |
धर्माविरुद्धो भूतेषु कामोऽस्मि भरतर्षभ
balaṃ balavatāṃ cāhaṃ kāmarāgavivarjitam |
dharmāviruddho bhūteṣu kāmo’smi bharatarṣabha
And of the energetic am I the energy devoid of passion and attachment; and in (all) beings I am the desire unopposed to dharma, O lord of the Bharatas.
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7.12
ये चैव सात्त्विका भावा राजसास्तामसाश्च ये |
मत्त एवेति तान्विद्धि न त्वहं तेषु ते मयि
ye caiva sāttvikā bhāvā rājasāstāmasāśca ye |
matta eveti tānviddhi na tvahaṃ teṣu te mayi
And whatever beings are of Sattva or of Rajas or of Tamas, know them to proceed from Me: still, I am not in them, they are in Me.
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7.13
त्रिभिर्गुणमयैर्भावैरेभि: सर्वमिदं जगत् |
मोहितं नाभिजानाति मामेभ्य: परमव्ययम्
tribhirguṇamayairbhāvairebhi: sarvamidaṃ jagat |
mohitaṃ nābhijānāti māmebhya: paramavyayam
Deluded by these three (sorts of) things composed of guṇas, all this world knows not Me as distinct from them and immutable.
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7.14
दैवी ह्येषा गुणमयी मम माया दुरत्यया |
मामेव ये प्रपद्यन्ते मायामेतां तरन्ति ते
daivī hyeṣā guṇamayī mama māyā duratyayā |
māmeva ye prapadyante māyāmetāṃ taranti te
Verily this Divine Illusion of Mine, made up of guṇas, is hard to surmount. Whoever seek Me alone, they cross over this Illusion.
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7.15
न मां दुष्कृतिनो मूढा: प्रपद्यन्ते नराधमा: |
माययापहृतज्ञाना आसुरं भावमाश्रिता:
na māṃ duṣkṛtino mūḍhā: prapadyante narādhamā: |
māyayāpahṛtajñānā āsuraṃ bhāvamāśritā:
Not Me do the evil-doers seek, the deluded, the vilest of men, deprived of wisdom by Illusion, following the ways of the Demons.
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7.16
चतुर्विधा भजन्ते मां जना: सुकृतिनोऽर्जुन |
आर्तो जिज्ञासुरर्थार्थी ज्ञानी च भरतर्षभ
caturvidhā bhajante māṃ janā: sukṛtino’rjuna |
ārto jijñāsurarthārthī jñānī ca bharatarṣabha
Four kinds of virtuous men worship Me, O Arjuna — the distressed, the seeker of knowledge, the seeker of wealth, and the wise man, O lord of the Bharatas.
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7.17
तेषां ज्ञानी नित्ययुक्त एकभक्तिर्विशिष्यते |
प्रियो हि ज्ञानिनोऽत्यर्थमहं स च मम प्रिय:
teṣāṃ jñānī nityayukta ekabhaktirviśiṣyate |
priyo hi jñānino’tyarthamahaṃ sa ca mama priya:
Of them the wise man, ever steadfast and devoted to the One, excels ; for, excessively dear am I to the wise, and he is dear to Me.
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7.18
उदारा: सर्व एवैते ज्ञानी त्वात्मैव मे मतम् |
आस्थित: स हि युक्तात्मा मामेवानुत्तमां गतिम्
udārā: sarva evaite jñānī tvātmaiva me matam |
āsthita: sa hi yuktātmā māmevānuttamāṃ gatim
Noble indeed are all these ; but the wise man, I deem, is the very Self ; for, steadfast in mind, he resorts to Me alone as the unsurpassed goal.
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7.19
बहूनां जन्मनामन्ते ज्ञानवान्मां प्रपद्यते |
वासुदेव: सर्वमिति स महात्मा सुदुर्लभ:
bahūnāṃ janmanāmante jñānavānmāṃ prapadyate |
vāsudeva: sarvamiti sa mahātmā sudurlabha:
At the end of many births, the man of wisdom comes to Me, (realising) that Vasudeva is the All : he is the noble-souled (Mahatman), very hard to find.
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7.20
कामैस्तैस्तैर्हृतज्ञाना: प्रपद्यन्तेऽन्यदेवता: |
तं तं नियममास्थाय प्रकृत्या नियता: स्वया
kāmaistaistairhṛtajñānā: prapadyante’nyadevatā: |
taṃ taṃ niyamamāsthāya prakṛtyā niyatā: svayā
Those whose wisdom has been led away by this or that desire resort to other Gods, engaged in this or that rite, constrained by their own nature.
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7.21
यो यो यां यां तनुं भक्त: श्रद्धयार्चितुमिच्छति |
तस्य तस्याचलां श्रद्धां तामेव विदधाम्यहम्
yo yo yāṃ yāṃ tanuṃ bhakta: śraddhayārcitumicchati |
tasya tasyācalāṃ śraddhāṃ tāmeva vidadhāmyaham
Whatever devotee seeks to worship with faith what form soever, that same faith of his I make unflinching.
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7.22
स तया श्रद्धया युक्तस्तस्याराधनमीहते |
लभते च तत: कामान्मयैव विहितान्हि तान्
sa tayā śraddhayā yuktastasyārādhanamīhate |
labhate ca tata: kāmānmayaiva vihitānhi tān
Possessed of that faith he engages in the worship of that (form) ; thence he obtains his desires, these being indeed ordained by Me.
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7.23
अन्तवत्तु फलं तेषां तद्भवत्यल्पमेधसाम् |
देवान्देवयजो यान्ति मद्भक्ता यान्ति मामपि
antavattu phalaṃ teṣāṃ tadbhavatyalpamedhasām |
devāndevayajo yānti madbhaktā yānti māmapi
That result indeed is finite, (which accrues) to those men of small intellect. Worshippers of Gods (Devatas) go to Gods (Devatas) ; My devotees come unto Me.
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7.24
अव्यक्तं व्यक्तिमापन्नं मन्यन्ते मामबुद्धय: |
परं भावमजानन्तो ममाव्ययमनुत्तमम्
avyaktaṃ vyaktimāpannaṃ manyante māmabuddhaya: |
paraṃ bhāvamajānanto mamāvyayamanuttamam
The foolish regard Me as the unmanifested coming in manifestation, knowing not My higher, immutable, unsurpassed nature.
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7.25
नाहं प्रकाश: सर्वस्य योगमायासमावृत: |
मूढोऽयं नाभिजानाति लोको मामजमव्ययम्
nāhaṃ prakāśa: sarvasya yogamāyāsamāvṛta: |
mūḍho’yaṃ nābhijānāti loko māmajamavyayam
I am not manifest to all, veiled (as I am) by Yoga-Maya. This deluded world knows not Me, unborn and imperishable.
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7.26
वेदाहं समतीतानि वर्तमानानि चार्जुन |
भविष्याणि च भूतानि मां तु वेद न कश्चन
vedāhaṃ samatītāni vartamānāni cārjuna |
bhaviṣyāṇi ca bhūtāni māṃ tu veda na kaścana
I know, O Arjuna, the past and the present and the future beings, but Me nobody knows.
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7.27
इच्छाद्वेषसमुत्थेन द्वन्द्वमोहेन भारत |
सर्वभूतानि सम्मोहं सर्गे यान्ति परन्तप
icchādveṣasamutthena dvandvamohena bhārata |
sarvabhūtāni sammohaṃ sarge yānti parantapa
From the delusion of pairs caused by desire and aversion, O Bharata, all beings are subject to illusion at birth, O harasser of thy foes.
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7.28
येषां त्वन्तगतं पापं जनानां पुण्यकर्मणाम् |
ते द्वन्द्वमोहनिर्मुक्ता भजन्ते मां दृढव्रता:
yeṣāṃ tvantagataṃ pāpaṃ janānāṃ puṇyakarmaṇām |
te dvandvamohanirmuktā bhajante māṃ dṛḍhavratā:
Those mortals of pure deeds whose sin has come to an end, who are freed from the delusion of pairs, they worship Me with a firm resolve.
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7.29
जरामरणमोक्षाय मामाश्रित्य यतन्ति ये |
ते ब्रह्म तद्विदु: कृत्स्नमध्यात्मं कर्म चाखिलम्
jarāmaraṇamokṣāya māmāśritya yatanti ye |
te brahma tadvidu: kṛtsnamadhyātmaṃ karma cākhilam
Whoever resorting to Me strive for liberation from decay and death, they realise in full that Brahman, the individual Self and all action.
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7.30
साधिभूताधिदैवं मां साधियज्ञं च ये विदु: |
प्रयाणकालेऽपि च मां ते विदुर्युक्तचेतस:
sādhibhūtādhidaivaṃ māṃ sādhiyajñaṃ ca ye vidu: |
prayāṇakāle’pi ca māṃ te viduryuktacetasa:
Those who realise Me in the Adhibhuta (physical region), in the Adhidaiva (the divine region) and in the Adhiyajna (region of Sacrifice), realise Me even at the time of departure, steadfast in mind.
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Chapter 8
8.1 - 8.2
अर्जुन उवाच |
किं तद्ब्रह्म किमध्यात्मं किं कर्म पुरुषोत्तम |
अधिभूतं च किं प्रोक्तमधिदैवं किमुच्यते
अधियज्ञ: कथं कोऽत्र देहेऽस्मिन्मधुसूदन |
प्रयाणकाले च कथं ज्ञेयोऽसि नियतात्मभि:
arjuna uvāca |
kiṃ tadbrahma kimadhyātmaṃ kiṃ karma puruṣottama |
adhibhūtaṃ ca kiṃ proktamadhidaivaṃ kimucyate
adhiyajña: kathaṃ ko’tra dehe’sminmadhusūdana |
prayāṇakāle ca kathaṃ jñeyo’si niyatātmabhi:
What is that Brahman ? What about the Individual Self (Adhyatma) ? What is action (Karma), O Purushottama ? And what is declared to be the physical region (Adhibhuta) ? And what is the divine region (Adhidaiva) said to be ? And how and who is Adhiyajna (the Entity concerned with Sacrifice) here in this body, O Madhusudana, and how at the time of death art Thou to be known by the self-controlled ?
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8.3
श्रीभगवानुवाच |
अक्षरं ब्रह्म परमं स्वभावोऽध्यात्ममुच्यते |
भूतभावोद्भवकरो विसर्ग: कर्मसञ्ज्ञित:
śrībhagavānuvāca |
akṣaraṃ brahma paramaṃ svabhāvo’dhyātmamucyate |
bhūtabhāvodbhavakaro visarga: karmasañjñita:
Brahman is the Imperishable (Akshara), the Supreme. The Ego is said to be the Individual Self (Adhyatma, He who dwells in the body). The offering which causes the origin of physical beings is called action (Karma).
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8.4
अधिभूतं क्षरो भाव: पुरुषश्चाधिदैवतम् |
अधियज्ञोऽहमेवात्र देहे देहभृतां वर
adhibhūtaṃ kṣaro bhāva: puruṣaścādhidaivatam |
adhiyajño’hamevātra dehe dehabhṛtāṃ vara
The physical region (Adhibhuta) is the perishable existence, and Purusha or the Soul is the divine region (Adhidaivata). The Adhiyajna (Entity concerned with Sacrifice) is Myself, here in the body, O best of the embodied.
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8.5
अन्तकाले च मामेव स्मरन्मुक्त्वा कलेवरम् |
य: प्रयाति स मद्भावं याति नास्त्यत्र संशय:
antakāle ca māmeva smaranmuktvā kalevaram |
ya: prayāti sa madbhāvaṃ yāti nāstyatra saṃśaya:
And whoso, at the time of death, thinking of Me alone, leaves the body and goes forth, he reaches My being ; there is no doubt in this.
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8.6
यं यं वापि स्मरन्भावं त्यजत्यन्ते कलेवरम् |
तं तमेवैति कौन्तेय सदा तद्भावभावित:
yaṃ yaṃ vāpi smaranbhāvaṃ tyajatyante kalevaram |
taṃ tamevaiti kaunteya sadā tadbhāvabhāvita:
Of whatever Being thinking at the end a man leaves the body, Him alone, O son of Kunti, reaches he by whom the thought of that Being has been constantly dwelt upon.
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8.7
तस्मात्सर्वेषु कालेषु मामनुस्मर युध्य च |
मय्यर्पितमनोबुद्धिर्मामेवैष्यस्यसंशयम्
tasmātsarveṣu kāleṣu māmanusmara yudhya ca |
mayyarpitamanobuddhirmāmevaiṣyasyasaṃśayam
Therefore at all times do thou meditate on Me and fight : with mind and reason fixed on Me thou shalt doubtless come to Me alone.
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8.8
अभ्यासयोगयुक्तेन चेतसा नान्यगामिना |
परमं पुरुषं दिव्यं याति पार्थानुचिन्तयन्
abhyāsayogayuktena cetasā nānyagāminā |
paramaṃ puruṣaṃ divyaṃ yāti pārthānucintayan
Meditating with the mind engaged in the Yoga of constant practice, not passing over to anything else, one goes to the Supreme Purusha, the Resplendent, O son of Pritha.
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8.9 - 8.10
कविं पुराणमनुशासितार मणोरणीयांसमनुस्मरेद्य: |
सर्वस्य धातारमचिन्त्यरूप मादित्यवर्णं तमस: परस्तात्
प्रयाणकाले मनसाचलेन भक्त्या युक्तो योगबलेन चैव |
भ्रुवोर्मध्ये प्राणमावेश्य सम्यक् स तं परं पुरुषमुपैति दिव्यम्
kaviṃ purāṇamanuśāsitāra maṇoraṇīyāṃsamanusmaredya: |
sarvasya dhātāramacintyarūpa mādityavarṇaṃ tamasa: parastāt
prayāṇakāle manasācalena bhaktyā yukto yogabalena caiva |
bhruvormadhye prāṇamāveśya samyak sa taṃ paraṃ puruṣamupaiti divyam
Whoso meditates on the Sage, the Ancient, the Ruler, smaller than an atom, the Dispenser of all, of unthinkable nature, glorious like the Sun, beyond the darkness, (whoso meditates on such a Being) at the time of death, with a steady mind endued with devotion and strength of Yoga, well fixing the life-breath betwixt the eye-brows, he reaches that Supreme Purusha Resplendent.
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8.11
यदक्षरं वेदविदो वदन्ति विशन्ति यद्यतयो वीतरागा: |
यदिच्छन्तो ब्रह्मचर्यं चरन्ति तत्ते पदं संग्रहेण प्रवक्ष्ये
yadakṣaraṃ vedavido vadanti viśanti yadyatayo vītarāgā: |
yadicchanto brahmacaryaṃ caranti tatte padaṃ saṅgraheṇa pravakṣye
That Imperishable Goal which the knowers of the Veda declare, which the self-controlled and the passion-free enter, which desiring they lead the godly life,— That Goal will I declare to thee with brevity.
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8.12 - 8.13
सर्वद्वाराणि संयम्य मनो हृदि निरुध्य च |
मूर्ध्न्याधायात्मन: प्राणमास्थितो योगधारणाम्
ओमित्येकाक्षरं ब्रह्म व्याहरन्मामनुस्मरन् |
य: प्रयाति त्यजन्देहं स याति परमां गतिम्
sarvadvārāṇi saṃyamya mano hṛdi nirudhya ca |
mūrdhnyādhāyātmana: prāṇamāsthito yogadhāraṇām
omityekākṣaraṃ brahma vyāharanmāmanusmaran |
ya: prayāti tyajandehaṃ sa yāti paramāṃ gatim
Having closed all the gates, having confined mind in the heart, having fixed his life-breath in the head, engaged in firm Yoga, uttering Brahman, the one-syllabled ‘Om,’ thinking of Me, whoso departs, leaving the body, he reaches the Supreme Goal.
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8.14
अनन्यचेता: सततं यो मां स्मरति नित्यश: |
तस्याहं सुलभ: पार्थ नित्ययुक्तस्य योगिन:
ananyacetā: satataṃ yo māṃ smarati nityaśa: |
tasyāhaṃ sulabha: pārtha nityayuktasya yogina:
Whoso constantly thinks of Me and long, to him I am easily accessible, O son of Pritha, to the ever-devout Yogin.
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8.15
मामुपेत्य पुनर्जन्म दु:खालयमशाश्वतम् |
नाप्नुवन्ति महात्मान: संसिद्धिं परमां गता:
māmupetya punarjanma du:khālayamaśāśvatam |
nāpnuvanti mahātmāna: saṃsiddhiṃ paramāṃ gatā:
Having attained to Me, they do not again attain birth, which is the seat of pain and is not eternal, they having reached highest perfection.
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8.16
आब्रह्मभुवनाल्लोका: पुनरावर्तिनोऽर्जुन |
मामुपेत्य तु कौन्तेय पुनर्जन्म न विद्यते
ābrahmabhuvanāllokā: punarāvartino’rjuna |
māmupetya tu kaunteya punarjanma na vidyate
(All) worlds including the world of Brahma are subject to returning again, O Arjuna ; but, on reaching Me, O son of Kunti, there is no rebirth.
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8.17
सहस्रयुगपर्यन्तमहर्यद्ब्रह्मणो विदु: |
रात्रिं युगसहस्रान्तां तेऽहोरात्रविदो जना:
sahasrayugaparyantamaharyadbrahmaṇo vidu: |
rātriṃ yugasahasrāntāṃ te’horātravido janā:
They— those people who know day and night— know that the day of Brahma is a thousand yugas long and the night is a thousand yugas long.
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8.18
अव्यक्ताद्व्यक्तय: सर्वा: प्रभवन्त्यहरागमे |
रात्र्यागमे प्रलीयन्ते तत्रैवाव्यक्तसञ्ज्ञके
avyaktādvyaktaya: sarvā: prabhavantyaharāgame |
rātryāgame pralīyante tatraivāvyaktasañjñake
From the Unmanifested all the manifestations proceed at the coming on of day ; at the coming on of night they dissolve there only, in what is called the Unmanifested.
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8.19
भूतग्राम: स एवायं भूत्वा भूत्वा प्रलीयते |
रात्र्यागमेऽवश: पार्थ प्रभवत्यहरागमे
bhūtagrāma: sa evāyaṃ bhūtvā bhūtvā pralīyate |
rātryāgame’vaśa: pārtha prabhavatyaharāgame
This same multitude of beings having come into being again and again, is dissolved at the coming on of night, not of their will, O son of Pritha, and comes forth at the coming on of day.
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8.20
परस्तस्मात्तु भावोऽन्योऽव्यक्तोऽव्यक्तात्सनातन: |
य: स सर्वेषु भूतेषु नश्यत्सु न विनश्यति
parastasmāttu bhāvo’nyo’vyakto’vyaktātsanātana: |
ya: sa sarveṣu bhūteṣu naśyatsu na vinaśyati
But that other eternal Unmanifested Being, distinct from this Unmanifested (Avyakta),— He does not perish when all creatures perish.
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8.21
अव्यक्तोऽक्षर इत्युक्तस्तमाहु: परमां गतिम् |
यं प्राप्य न निवर्तन्ते तद्धाम परमं मम
avyakto’kṣara ityuktastamāhu: paramāṃ gatim |
yaṃ prāpya na nivartante taddhāma paramaṃ mama
What is called the Unmanifested and the Imperishable, That, they say, is the highest goal ; which having reached none return. That is My highest place.
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8.22
पुरुष: स पर: पार्थ भक्त्या लभ्यस्त्वनन्यया |
यस्यान्त:स्थानि भूतानि येन सर्वमिदं ततम्
puruṣa: sa para: pārtha bhaktyā labhyastvananyayā |
yasyānta:sthāni bhūtāni yena sarvamidaṃ tatam
Now, that Highest Purusha, O son of Pritha, within Whom all beings dwell, by Whom all this is pervaded, is attainable by exclusive devotion.
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8.23
यत्र काले त्वनावृत्तिमावृत्तिं चैव योगिन: |
प्रयाता यान्ति तं कालं वक्ष्यामि भरतर्षभ
yatra kāle tvanāvṛttimāvṛttiṃ caiva yogina: |
prayātā yānti taṃ kālaṃ vakṣyāmi bharatarṣabha
Now, in what time departing, Yogins go to return not, as also to return, that time will I tell thee, O chief of the Bharatas.
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8.24
अग्निर्ज्योतिरह: शुक्ल: षण्मासा उत्तरायणम् |
तत्र प्रयाता गच्छन्ति ब्रह्म ब्रह्मविदो जना:
agnirjyotiraha: śukla: ṣaṇmāsā uttarāyaṇam |
tatra prayātā gacchanti brahma brahmavido janā:
Fire, light, day-time, the bright fortnight, the six months of the northern solstice,— then departing, men who know Brahman reach Brahman.
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8.25
धूमो रात्रिस्तथा कृष्ण: षण्मासा दक्षिणायनम् |
तत्र चान्द्रमसं ज्योतिर्योगी प्राप्य निवर्तते
dhūmo rātristathā kṛṣṇa: ṣaṇmāsā dakṣiṇāyanam |
tatra cāndramasaṃ jyotiryogī prāpya nivartate
Smoke, night-time, and the dark fortnight, the six months of the southern solstice,— attaining by these to the lunar light, the Yogin returns.
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8.26
शुक्लकृष्णे गती ह्येते जगत: शाश्वते मते |
एकया यात्यनावृत्तिमन्ययावर्तते पुन:
śuklakṛṣṇe gatī hyete jagata: śāśvate mate |
ekayā yātyanāvṛttimanyayāvartate puna:
These bright and dark Paths of the world are verily deemed eternal ; by the one a man goes to return not, by the other he returns again.
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8.27
नैते सृती पार्थ जानन्योगी मुह्यति कश्चन |
तस्मात्सर्वेषु कालेषु योगयुक्तो भवार्जुन
naite sṛtī pārtha jānanyogī muhyati kaścana |
tasmātsarveṣu kāleṣu yogayukto bhavārjuna
Knowing these paths, O son of Pritha, no Yogin is deluded : wherefore at all times be steadfast in Yoga, O Arjuna.
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8.28
वेदेषु यज्ञेषु तप:सु चैव दानेषु यत्पुण्यफलं प्रदिष्टम् |
अत्येति तत्सर्वमिदं विदित्वा योगी परं स्थानमुपैति चाद्यम्
vedeṣu yajñeṣu tapa:su caiva dāneṣu yatpuṇyaphalaṃ pradiṣṭam |
atyeti tatsarvamidaṃ viditvā yogī paraṃ sthānamupaiti cādyam
Whatever fruit of merit is declared to accrue from the Vedas, sacrifices, austerities and gifts,— beyond all this goes the Yogin on knowing this ; and he attains to the Supreme Primeval Abode.
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Chapter 9
9.1
श्रीभगवानुवाच |
इदं तु ते गुह्यतमं प्रवक्ष्याम्यनसूयवे |
ज्ञानं विज्ञानसहितं यज्ज्ञात्वा मोक्ष्यसेऽशुभात्
śrībhagavānuvāca |
idaṃ tu te guhyatamaṃ pravakṣyāmyanasūyave |
jñānaṃ vijñānasahitaṃ yajjñātvā mokṣyase’śubhāt
To thee who dost not cavil, I shall now declare this, the greatest secret, knowledge combined with experience, which having known thou shalt be liberated from evil.
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9.2
राजविद्या राजगुह्यं पवित्रमिदमुत्तमम् |
प्रत्यक्षावगमं धर्म्यं सुसुखं कर्तुमव्ययम्
rājavidyā rājaguhyaṃ pavitramidamuttamam |
pratyakṣāvagamaṃ dharmyaṃ susukhaṃ kartumavyayam
The Sovereign Science, the Sovereign Secret, the Supreme Purifier is this ; immediately comprehensible, unopposed to Dharma, very easy to perform, imperishable.
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9.3
अश्रद्दधाना: पुरुषा धर्मस्यास्य परन्तप |
अप्राप्य मां निवर्तन्ते मृत्युसंसारवर्त्मनि
aśraddadhānā: puruṣā dharmasyāsya parantapa |
aprāpya māṃ nivartante mṛtyusaṃsāravartmani
Persons having no faith in this Dharma, O harasser of thy foes, without reaching Me, remain verily in the path of the mortal world.
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9.4
मया ततमिदं सर्वं जगदव्यक्तमूर्तिना |
मत्स्थानि सर्वभूतानि न चाहं तेष्ववस्थित:
mayā tatamidaṃ sarvaṃ jagadavyaktamūrtinā |
matsthāni sarvabhūtāni na cāhaṃ teṣvavasthita:
By Me all this world is pervaded, My form unmanifested. All beings dwell in Me ; and I do not dwell in them.
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9.5
न च मत्स्थानि भूतानि पश्य मे योगमैश्वरम् |
भूतभृन्न च भूतस्थो ममात्मा भूतभावन:
na ca matsthāni bhūtāni paśya me yogamaiśvaram |
bhūtabhṛnna ca bhūtastho mamātmā bhūtabhāvana:
Nor do those beings dwell in Me ; behold My Divine Yoga! Sustaining all the beings, but not dwelling in them, is My Self, the cause of beings.
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9.6
यथाकाशस्थितो नित्यं वायु: सर्वत्रगो महान् |
तथा सर्वाणि भूतानि मत्स्थानीत्युपधारय
yathākāśasthito nityaṃ vāyu: sarvatrago mahān |
tathā sarvāṇi bhūtāni matsthānītyupadhāraya
As the mighty wind moving everywhere rests ever in the akasa, so, know thou, do all beings rest in Me.
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9.7
सर्वभूतानि कौन्तेय प्रकृतिं यान्ति मामिकाम् |
कल्पक्षये पुनस्तानि कल्पादौ विसृजाम्यहम्
sarvabhūtāni kaunteya prakṛtiṃ yānti māmikām |
kalpakṣaye punastāni kalpādau visṛjāmyaham
All beings, O son of Kunti, go into My Prakriti at the end of a kalpa. I send them forth again at the beginning of (the next) kalpa.
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9.8
प्रकृतिं स्वामवष्टभ्य विसृजामि पुन: पुन: |
भूतग्राममिमं कृत्स्नमवशं प्रकृतेर्वशात्
prakṛtiṃ svāmavaṣṭabhya visṛjāmi puna: puna: |
bhūtagrāmamimaṃ kṛtsnamavaśaṃ prakṛtervaśāt
Resorting to My Prakriti, I again and again send forth the whole multitude of beings, powerless under the control of the Prakriti.
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9.9
न च मां तानि कर्माणि निबध्नन्ति धनञ्जय |
उदासीनवदासीनमसक्तं तेषु कर्मसु
na ca māṃ tāni karmāṇi nibadhnanti dhanañjaya |
udāsīnavadāsīnamasaktaṃ teṣu karmasu
Nor do these acts, O Dhananjaya, bind Me, remaining like one unconcerned, unattached to those acts.
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9.10
मयाध्यक्षेण प्रकृति: सूयते सचराचरम् |
हेतुनानेन कौन्तेय जगद्विपरिवर्तते
mayādhyakṣeṇa prakṛti: sūyate sacarācaram |
hetunānena kaunteya jagadviparivartate
By Me presiding, Prakriti produces the moving and the unmoving ; because of this, O son of Kunti, the world revolves.
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9.11
अवजानन्ति मां मूढा मानुषीं तनुमाश्रितम् |
परं भावमजानन्तो मम भूतमहेश्वरम्
avajānanti māṃ mūḍhā mānuṣīṃ tanumāśritam |
paraṃ bhāvamajānanto mama bhūtamaheśvaram
Fools disregard Me clad in human form, not knowing My higher being as the Great Lord of beings.
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9.12
मोघाशा मोघकर्माणो मोघज्ञाना विचेतस: |
राक्षसीमासुरीं चैव प्रकृतिं मोहिनीं श्रिता:
moghāśā moghakarmāṇo moghajñānā vicetasa: |
rākṣasīmāsurīṃ caiva prakṛtiṃ mohinīṃ śritā:
Of vain hopes, of vain actions, of vain knowledge, devoid of discrimination, partaking only of the delusive nature of Rakshasas and Asuras.
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9.13
महात्मानस्तु मां पार्थ दैवीं प्रकृतिमाश्रिता: |
भजन्त्यनन्यमनसो ज्ञात्वा भूतादिमव्ययम्
mahātmānastu māṃ pārtha daivīṃ prakṛtimāśritā: |
bhajantyananyamanaso jñātvā bhūtādimavyayam
The Mahatmas, O son of Pritha, partaking of the nature of the Devas, worship Me with mind turned to no other, knowing (Me) as the imperishable source of all beings.
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9.14
सततं कीर्तयन्तो मां यतन्तश्च दृढव्रता: |
नमस्यन्तश्च मां भक्त्या नित्ययुक्ता उपासते
satataṃ kīrtayanto māṃ yatantaśca dṛḍhavratā: |
namasyantaśca māṃ bhaktyā nityayuktā upāsate
Always talking of Me, strenuous, firm in vows, and reverent, they worship Me with love, always devout.
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9.15
ज्ञानयज्ञेन चाप्यन्ये यजन्तो मामुपासते |
एकत्वेन पृथक्त्वेन बहुधा विश्वतोमुखम्
jñānayajñena cāpyanye yajanto māmupāsate |
ekatvena pṛthaktvena bahudhā viśvatomukham
Worshipping by the wisdom-sacrifice, others adore Me, the All-faced, in various ways, as One, as different.
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9.16
अहं क्रतुरहं यज्ञ: स्वधाहमहमौषधम् |
मन्त्रोऽहमहमेवाज्यमहमग्निरहं हुतम्
ahaṃ kraturahaṃ yajña: svadhāhamahamauṣadham |
mantro’hamahamevājyamahamagnirahaṃ hutam
I am kratu, I am yajna, I am svadha, I am aushadha, I am mantra, Myself the butter, I am fire, I the act of offering.
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9.17
पिताहमस्य जगतो माता धाता पितामह: |
वेद्यं पवित्रमोङ्कार ऋक्साम यजुरेव च
pitāhamasya jagato mātā dhātā pitāmaha: |
vedyaṃ pavitramoṅkāra ṛksāma yajureva ca
I am the father of this world, the mother, the dispenser, and grandsire ; I am the knowable, the purifier, the syllable ‘Om,’ and also the Rik, the Saman, and the Yajus also.
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9.18
गतिर्भर्ता प्रभु: साक्षी निवास: शरणं सुहृत् |
प्रभव: प्रलय: स्थानं निधानं बीजमव्ययम्
gatirbhartā prabhu: sākṣī nivāsa: śaraṇaṃ suhṛt |
prabhava: pralaya: sthānaṃ nidhānaṃ bījamavyayam
I am the Goal, the Sustainer, the Lord, the Witness, the Abode, the Shelter and the Friend, the Origin, Dissolution and Stay, the Treasure-house, the Seed imperishable.
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9.19
तपाम्यहमहं वर्षं निगृह्णम्युत्सृजामि च |
अमृतं चैव मृत्युश्च सदसच्चाहमर्जुन
tapāmyahamahaṃ varṣaṃ nigṛhṇamyutsṛjāmi ca |
amṛtaṃ caiva mṛtyuśca sadasaccāhamarjuna
I give heat, I hold back and send forth rain, I am the immortality as well as death, existence and non-existence, O Arjuna.
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9.20
त्रैविद्या मां सोमपा: पूतपापा यज्ञैरिष्ट्वा स्वर्गतिं प्रार्थयन्ते |
ते पुण्यमासाद्य सुरेन्द्रलोक मश्नन्ति दिव्यान्दिवि देवभोगान्
traividyā māṃ somapā: pūtapāpā yajñairiṣṭvā svargatiṃ prārthayante |
te puṇyamāsādya surendraloka maśnanti divyāndivi devabhogān
Men of the three Vedas, the soma-drinkers, purified from sin, worshipping Me by sacrifices, pray for the goal of heaven ; they reach the holy world of the Lord of the Gods and enjoy in heaven the heavenly pleasures of the Gods.
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9.21
ते तं भुक्त्वा स्वर्गलोकं विशालं क्षीणे पुण्ये मर्त्यलोकं विशन्ति |
एवं त्रयीधर्ममनुप्रपन्ना गतागतं कामकामा लभन्ते
te taṃ bhuktvā svargalokaṃ viśālaṃ kṣīṇe puṇye martyalokaṃ viśanti |
evaṃ trayīdharmamanuprapannā gatāgataṃ kāmakāmā labhante
They, having enjoyed that spacious world of Svarga, their merit (punya) exhausted, enter the world of the mortals ; thus following the Dharma of the Triad, desiring (objects of) desires, they attain to the state of going and returning.
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9.22
अनन्याश्चिन्तयन्तो मां ये जना: पर्युपासते |
तेषां नित्याभियुक्तानां योगक्षेमं वहाम्यहम्
ananyāścintayanto māṃ ye janā: paryupāsate |
teṣāṃ nityābhiyuktānāṃ yogakṣemaṃ vahāmyaham
Those men who, meditating on Me as non-separate, worship Me all around,— to them who are ever devout, I secure gain and safety.
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9.23
येऽप्यन्यदेवता भक्ता यजन्ते श्रद्धयान्विता: |
तेऽपि मामेव कौन्तेय यजन्त्यविधिपूर्वकम्
ye’pyanyadevatā bhaktā yajante śraddhayānvitā: |
te’pi māmeva kaunteya yajantyavidhipūrvakam
Even those who, devoted to other Gods, worship Them with faith, worship Myself, O son of Kunti, in ignorance.
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9.24
अहं हि सर्वयज्ञानां भोक्ता च प्रभुरेव च |
न तु मामभिजानन्ति तत्त्वेनातश्च्यवन्ति ते
ahaṃ hi sarvayajñānāṃ bhoktā ca prabhureva ca |
na tu māmabhijānanti tattvenātaścyavanti te
I am indeed the Enjoyer, as also the Lord, of all sacrifices ; but they do not know Me in truth ; whence they fail.
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9.25
यान्ति देवव्रता देवान्पितॄ न्यान्ति पितृव्रता: |
भूतानि यान्ति भूतेज्या यान्ति मद्याजिनोऽपि माम्
yānti devavratā devānpitṝ nyānti pitṛvratā: |
bhūtāni yānti bhūtejyā yānti madyājino’pi mām
Votaries of the Gods go to the Gods ; to the Pitris go the votaries of the Pitris ; to the Bhutas go the worshippers of the Bhutas ; My worshippers come to Myself.
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9.26
पत्रं पुष्पं फलं तोयं यो मे भक्त्या प्रयच्छति |
तदहं भक्त्युपहृतमश्नामि प्रयतात्मन:
patraṃ puṣpaṃ phalaṃ toyaṃ yo me bhaktyā prayacchati |
tadahaṃ bhaktyupahṛtamaśnāmi prayatātmana:
When one offers to Me with devotion a leaf, a flower, a fruit, water,— that I eat, offered with devotion by the pure-minded.
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9.27
यत्करोषि यदश्नासि यज्जुहोषि ददासि यत् |
यत्तपस्यसि कौन्तेय तत्कुरुष्व मदर्पणम्
yatkaroṣi yadaśnāsi yajjuhoṣi dadāsi yat |
yattapasyasi kaunteya tatkuruṣva madarpaṇam
Whatever thou doest, whatever thou eatest, whatever thou sacrificest, whatever thou givest, in whatever austerity thou engagest, do it as an offering to Me.
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9.28
शुभाशुभफलैरेवं मोक्ष्यसे कर्मबन्धनै: |
संन्यासयोगयुक्तात्मा विमुक्तो मामुपैष्यसि
śubhāśubhaphalairevaṃ mokṣyase karmabandhanai: |
sannyāsayogayuktātmā vimukto māmupaiṣyasi
Thus shalt thou be liberated from the bonds of actions which are productive of good and evil results ; equipped in mind with the Yoga of renunciation, and liberated, thou shalt come to Me.
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9.29
समोऽहं सर्वभूतेषु न मे द्वेष्योऽस्ति न प्रिय: |
ये भजन्ति तु मां भक्त्या मयि ते तेषु चाप्यहम्
samo’haṃ sarvabhūteṣu na me dveṣyo’sti na priya: |
ye bhajanti tu māṃ bhaktyā mayi te teṣu cāpyaham
The same I am to all beings ; to Me there is none hateful or dear ; but whoso worship Me with devotion, they are in Me, and I am also in them.
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9.30
अपि चेत्सुदुराचारो भजते मामनन्यभाक् |
साधुरेव स मन्तव्य: सम्यग्व्यवसितो हि स:
api cetsudurācāro bhajate māmananyabhāk |
sādhureva sa mantavya: samyagvyavasito hi sa:
If one of even very evil life worships Me, resorting to none else, he must indeed be deemed righteous, for he is rightly resolved.
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9.31
क्षिप्रं भवति धर्मात्मा शश्वच्छान्तिं निगच्छति |
कौन्तेय प्रतिजानीहि न मे भक्त: प्रणश्यति
kṣipraṃ bhavati dharmātmā śaśvacchāntiṃ nigacchati |
kaunteya pratijānīhi na me bhakta: praṇaśyati
Soon he becomes righteous and attains eternal peace ; do thou, O son of Kunti, proclaim that My devotee never perishes.
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9.32
मां हि पार्थ व्यपाश्रित्य येऽपि स्यु: पापयोनय: |
स्त्रियो वैश्यास्तथा शूद्रास्तेऽपि यान्ति परां गतिम्
māṃ hi pārtha vyapāśritya ye’pi syu: pāpayonaya: |
striyo vaiśyāstathā śūdrāste’pi yānti parāṃ gatim
For, finding refuge in Me, they also who, O son of Pritha, may be of a sinful birth— women, vaisyas as well as sudras,— even they attain to the Supreme Goal.
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9.33
किं पुनर्ब्राह्मणा: पुण्या भक्ता राजर्षयस्तथा |
अनित्यमसुखं लोकमिमं प्राप्य भजस्व माम्
kiṃ punarbrāhmaṇā: puṇyā bhaktā rājarṣayastathā |
anityamasukhaṃ lokamimaṃ prāpya bhajasva mām
How much more then the holy brahmanas and devoted royal saints ! Having reached this transient joyless world, do thou worship Me.
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9.34
मन्मना भव मद्भक्तो मद्याजी मां नमस्कुरु |
मामेवैष्यसि युक्त्वैवमात्मानं मत्परायण:
manmanā bhava madbhakto madyājī māṃ namaskuru |
māmevaiṣyasi yuktvaivamātmānaṃ matparāyaṇa:
Fix thy mind on Me, be devoted to Me, sacrifice to Me, bow down to Me. Thus steadied, with Me as thy Supreme Goal, thou shalt reach Myself, the Self.
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Chapter 10
10.1
श्रीभगवानुवाच |
भूय एव महाबाहो शृणु मे परमं वच: |
यत्तेऽहं प्रीयमाणाय वक्ष्यामि हितकाम्यया
śrībhagavānuvāca |
bhūya eva mahābāho śṛṇu me paramaṃ vaca: |
yatte’haṃ prīyamāṇāya vakṣyāmi hitakāmyayā
Again, O mighty-armed, listen to My Supreme word, which I, from a desire for thy well-being, shall speak to thee who art delighted.
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10.2
न मे विदु: सुरगणा: प्रभवं न महर्षय: |
अहमादिर्हि देवानां महर्षीणां च सर्वश:
na me vidu: suragaṇā: prabhavaṃ na maharṣaya: |
ahamādirhi devānāṃ maharṣīṇāṃ ca sarvaśa:
Neither the hosts of the Gods nor the Great Rishis know My origin ; for I am the source of all the Gods and the Great Rishis.
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10.3
यो मामजमनादिं च वेत्ति लोकमहेश्वरम् |
असम्मूढ: स मर्त्येषु सर्वपापै: प्रमुच्यते
yo māmajamanādiṃ ca vetti lokamaheśvaram |
asammūḍha: sa martyeṣu sarvapāpai: pramucyate
He who knows Me as unborn and beginningless, as the great Lord of the worlds, he among mortals is undeluded, he is liberated from all sins.
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10.4 - 10.5
बुद्धिर्ज्ञानमसम्मोह: क्षमा सत्यं दम: शम: |
सुखं दु:खं भवोऽभावो भयं चाभयमेव च
अहिंसा समता तुष्टिस्तपो दानं यशोऽयश: |
भवन्ति भावा भूतानां मत्त एव पृथग्विधा:
buddhirjñānamasammoha: kṣamā satyaṃ dama: śama: |
sukhaṃ du:khaṃ bhavo’bhāvo bhayaṃ cābhayameva ca
ahiṃsā samatā tuṣṭistapo dānaṃ yaśo’yaśa: |
bhavanti bhāvā bhūtānāṃ matta eva pṛthagvidhā:
Intelligence, wisdom, non-illusion, patience, truth, self-restraint, calmness, pleasure, pain, birth, death, fear, and security ; innocence, equanimity, contentment, austerity, beneficence, fame, shame, (these) different kinds of dispositions of beings arise from Me alone.
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10.6
महर्षय: सप्त पूर्वे चत्वारो मनवस्तथा |
मद्भावा मानसा जाता येषां लोक इमा: प्रजा:
maharṣaya: sapta pūrve catvāro manavastathā |
madbhāvā mānasā jātā yeṣāṃ loka imā: prajā:
The seven Great Rishis as well as the four ancient Manus, with their being in Me, were born of mind ; and theirs are these creatures in the world.
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10.7
एतां विभूतिं योगं च मम यो वेत्ति तत्त्वत: |
सोऽविकम्पेन योगेन युज्यते नात्र संशय:
etāṃ vibhūtiṃ yogaṃ ca mama yo vetti tattvata: |
so’vikampena yogena yujyate nātra saṃśaya:
He who knows in truth this glory and power of Mine is endowed with unshaken Yoga ; there is no doubt of it.
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10.8
अहं सर्वस्य प्रभवो मत्त: सर्वं प्रवर्तते |
इति मत्वा भजन्ते मां बुधा भावसमन्विता:
ahaṃ sarvasya prabhavo matta: sarvaṃ pravartate |
iti matvā bhajante māṃ budhā bhāvasamanvitā:
I am the source of all : from Me everything evolves ; thus thinking the wise worship Me, endowed with contemplation.
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10.9
मच्चित्ता मद्गतप्राणा बोधयन्त: परस्परम् |
कथयन्तश्च मां नित्यं तुष्यन्ति च रमन्ति च
maccittā madgataprāṇā bodhayanta: parasparam |
kathayantaśca māṃ nityaṃ tuṣyanti ca ramanti ca
With their thought on Me, with their life absorbed in Me, instructing each other, and ever speaking of Me, they are content and delighted.
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10.10
तेषां सततयुक्तानां भजतां प्रीतिपूर्वकम् |
ददामि बुद्धियोगं तं येन मामुपयान्ति ते
teṣāṃ satatayuktānāṃ bhajatāṃ prītipūrvakam |
dadāmi buddhiyogaṃ taṃ yena māmupayānti te
To these, ever devout, worshipping Me with love, I give that devotion of knowledge by which they come to Me.
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10.11
तेषामेवानुकम्पार्थमहमज्ञानजं तम: |
नाशयाम्यात्मभावस्थो ज्ञानदीपेन भास्वता
teṣāmevānukampārthamahamajñānajaṃ tama: |
nāśayāmyātmabhāvastho jñānadīpena bhāsvatā
Out of mere compassion for them, I, abiding in their self, destroy the darkness born of ignorance, by the luminous lamp of wisdom.
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10.12 - 10.13
अर्जुन उवाच |
परं ब्रह्म परं धाम पवित्रं परमं भवान् |
पुरुषं शाश्वतं दिव्यमादिदेवमजं विभुम्
आहुस्त्वामृषय: सर्वे देवर्षिर्नारदस्तथा |
असितो देवलो व्यास: स्वयं चैव ब्रवीषि मे
arjuna uvāca |
paraṃ brahma paraṃ dhāma pavitraṃ paramaṃ bhavān |
puruṣaṃ śāśvataṃ divyamādidevamajaṃ vibhum
āhustvāmṛṣaya: sarve devarṣirnāradastathā |
asito devalo vyāsa: svayaṃ caiva bravīṣi me
The Supreme Brahman, the Supreme Light, the Supreme Purifier art Thou. All the Rishis declare Thee as Eternal, Divine Purusha, the Primal God, Unborn, Omnipresent ; so said the divine sage Narada, as also Asita, Devala and Vyasa ; and Thou Thyself also sayest (so) to me.
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10.14
सर्वमेतदृतं मन्ये यन्मां वदसि केशव |
न हि ते भगवन्व्यक्तिं विदुर्देवा न दानवा:
sarvametadṛtaṃ manye yanmāṃ vadasi keśava |
na hi te bhagavanvyaktiṃ vidurdevā na dānavā:
I believe to be true all this which Thou sayest to me ; for neither the Gods nor the Danavas, O Lord, know Thy manifestation.
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10.15
स्वयमेवात्मनात्मानं वेत्थ त्वं पुरुषोत्तम |
भूतभावन भूतेश देवदेव जगत्पते
svayamevātmanātmānaṃ vettha tvaṃ puruṣottama |
bhūtabhāvana bhūteśa devadeva jagatpate
Thou Thyself knowest Thyself as the Self, O Purusha Supreme, O Source of beings, O Lord of beings, O God of Gods, O Ruler of the world.
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10.16
वक्तुमर्हस्यशेषेण दिव्या ह्यात्मविभूतय: |
याभिर्विभूतिभिर्लोकानिमांस्त्वं व्याप्य तिष्ठसि
vaktumarhasyaśeṣeṇa divyā hyātmavibhūtaya: |
yābhirvibhūtibhirlokānimāṃstvaṃ vyāpya tiṣṭhasi
Thou shouldst indeed tell, without reserve, of Thy divine Glories, by which Glories Thou remainest pervading all these worlds.
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10.17
कथं विद्यामहं योगिंस्त्वां सदा परिचिन्तयन् |
केषु केषु च भावेषु चिन्त्योऽसि भगवन्मया
kathaṃ vidyāmahaṃ yogiṃstvāṃ sadā paricintayan |
keṣu keṣu ca bhāveṣu cintyo’si bhagavanmayā
How shall I, ever meditating, know Thee, O Yogin ; in what several things, O Lord, art Thou to be thought of by Me ?
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10.18
विस्तरेणात्मनो योगं विभूतिं च जनार्दन |
भूय: कथय तृप्तिर्हि शृण्वतो नास्ति मेऽमृतम्
vistareṇātmano yogaṃ vibhūtiṃ ca janārdana |
bhūya: kathaya tṛptirhi śṛṇvato nāsti me’mṛtam
Tell me again in detail, O Janardana, of Thy power and Glory, for there is no satiety for me in hearing the immortal.
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10.19
श्रीभगवानुवाच |
हन्त ते कथयिष्यामि दिव्या ह्यात्मविभूतय: |
प्राधान्यत: कुरुश्रेष्ठ नास्त्यन्तो विस्तरस्य मे
śrībhagavānuvāca |
hanta te kathayiṣyāmi divyā hyātmavibhūtaya: |
prādhānyata: kuruśreṣṭha nāstyanto vistarasya me
Now will I tell thee of My heavenly Glories, in their prominence, O best of the Kurus ; there is no limit to My extent.
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10.20
अहमात्मा गुडाकेश सर्वभूताशयस्थित: |
अहमादिश्च मध्यं च भूतानामन्त एव च
ahamātmā guḍākeśa sarvabhūtāśayasthita: |
ahamādiśca madhyaṃ ca bhūtānāmanta eva ca
I am the Self, O Gudakesa, seated in the heart of all beings ; I am the beginning and the middle, as also the end, of all beings.
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10.21
आदित्यानामहं विष्णुर्ज्योतिषां रविरंशुमान् |
मरीचिर्मरुतामस्मि नक्षत्राणामहं शशी
ādityānāmahaṃ viṣṇurjyotiṣāṃ raviraṃśumān |
marīcirmarutāmasmi nakṣatrāṇāmahaṃ śaśī
Of the Adityas I am Vishnu ; of the radiances, the resplendent Sun ; I am Marichi of the Maruts ; of the asterisms, the Moon.
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10.22
वेदानां सामवेदोऽस्मि देवानामस्मि वासव: |
इन्द्रियाणां मनश्चास्मि भूतानामस्मि चेतना
vedānāṃ sāmavedo’smi devānāmasmi vāsava: |
indriyāṇāṃ manaścāsmi bhūtānāmasmi cetanā
Of the Vedas I am the Sama-Veda, I am Vasava of the Gods, and of the senses I am the mind, I am the intelligence in living beings.
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10.23
रुद्राणां शङ्करश्चास्मि वित्तेशो यक्षरक्षसाम् |
वसूनां पावकश्चास्मि मेरु: शिखरिणामहम्
rudrāṇāṃ śaṅkaraścāsmi vitteśo yakṣarakṣasām |
vasūnāṃ pāvakaścāsmi meru: śikhariṇāmaham
And of the Rudras I am Sankara, of the Yakshas and Rakshasas the Lord of wealth, and of the Vasus I am Agni, of the mountains I am the Meru.
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10.24
पुरोधसां च मुख्यं मां विद्धि पार्थ बृहस्पतिम् |
सेनानीनामहं स्कन्द: सरसामस्मि सागर:
purodhasāṃ ca mukhyaṃ māṃ viddhi pārtha bṛhaspatim |
senānīnāmahaṃ skanda: sarasāmasmi sāgara:
And of the household priests of Kings, O son of Pritha, know Me the chief one, Brihaspati ; of generals I am Skanda, of lakes I am the Ocean.
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10.25
महर्षीणां भृगुरहं गिरामस्म्येकमक्षरम् |
यज्ञानां जपयज्ञोऽस्मि स्थावराणां हिमालय:
maharṣīṇāṃ bhṛgurahaṃ girāmasmyekamakṣaram |
yajñānāṃ japayajño’smi sthāvarāṇāṃ himālaya:
Of the Great Rishis I am Bhrigu ; of words I am the one syllable ‘Om’ ; of offerings I am the offering of Japa (silent repetition), of unmoving things the Himalaya.
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10.26
अश्वत्थ: सर्ववृक्षाणां देवर्षीणां च नारद: |
गन्धर्वाणां चित्ररथ: सिद्धानां कपिलो मुनि:
aśvattha: sarvavṛkṣāṇāṃ devarṣīṇāṃ ca nārada: |
gandharvāṇāṃ citraratha: siddhānāṃ kapilo muni:
Of all trees I am the Asvattha, and Narada of divine Rishis, Chitraratha of Gandharvas, the Sage Kapila of the Saints (Siddhas).
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10.27
उच्चै:श्रवसमश्वानां विद्धि माममृतोद्भवम् |
ऐरावतं गजेन्द्राणां नराणां च नराधिपम्
uccai:śravasamaśvānāṃ viddhi māmamṛtodbhavam |
airāvataṃ gajendrāṇāṃ narāṇāṃ ca narādhipam
Know Me among horses as Uchchaisravas, born of Amrita, of lordly elephants the Airavata, and of men the king.
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10.28
आयुधानामहं वज्रं धेनूनामस्मि कामधुक् |
प्रजनश्चास्मि कन्दर्प: सर्पाणामस्मि वासुकि:
āyudhānāmahaṃ vajraṃ dhenūnāmasmi kāmadhuk |
prajanaścāsmi kandarpa: sarpāṇāmasmi vāsuki:
Of weapons I am the thunderbolt, of cows I am the Kamadhuk, I am the progenitor Kandarpa, of serpents I am Vasuki.
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10.29
अनन्तश्चास्मि नागानां वरुणो यादसामहम् |
पितृणामर्यमा चास्मि यम: संयमतामहम्
anantaścāsmi nāgānāṃ varuṇo yādasāmaham |
pitṛṇāmaryamā cāsmi yama: saṃyamatāmaham
And Ananta of snakes I am, I am Varuna of water-beings, and Aryaman of Pitris I am, I am Yama of controllers.
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10.30
प्रह्लादश्चास्मि दैत्यानां काल: कलयतामहम् |
मृगाणां च मृगेन्द्रोऽहं वैनतेयश्च पक्षिणाम्
prahlādaścāsmi daityānāṃ kāla: kalayatāmaham |
mṛgāṇāṃ ca mṛgendro’haṃ vainateyaśca pakṣiṇām
And Prahlada am I of Diti’s progeny, of reckoners I am Time, and of beasts I am the lord of beasts, and Vainateya of birds.
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10.31
पवन: पवतामस्मि राम: शस्त्रभृतामहम् |
झषाणां मकरश्चास्मि स्रोतसामस्मि जाह्नवी
pavana: pavatāmasmi rāma: śastrabhṛtāmaham |
jhaṣāṇāṃ makaraścāsmi srotasāmasmi jāhnavī
Of purifiers I am the wind, Rama of warriors am I, of fishes I am the shark, of streams I am the Ganges.
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10.32
सर्गाणामादिरन्तश्च मध्यं चैवाहमर्जुन |
अध्यात्मविद्या विद्यानां वाद: प्रवदतामहम्
sargāṇāmādirantaśca madhyaṃ caivāhamarjuna |
adhyātmavidyā vidyānāṃ vāda: pravadatāmaham
Of creations I am the beginning and the middle and also the end ; of all knowledges I am the knowledge of the Self, and Vada of disputants.
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10.33
अक्षराणामकारोऽस्मि द्वन्द्व: सामासिकस्य च |
अहमेवाक्षय: कालो धाताहं विश्वतोमुख:
akṣarāṇāmakāro’smi dvandva: sāmāsikasya ca |
ahamevākṣaya: kālo dhātāhaṃ viśvatomukha:
Of letters the letter ‘A’ am I, and dvandva of all compounds ; I am, verily, the inexhaustible Time ; I am the All-faced Dispenser.
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10.34
मृत्यु: सर्वहरश्चाहमुद्भवश्च भविष्यताम् |
कीर्ति: श्रीर्वाक्च नारीणां स्मृतिर्मेधा धृति: क्षमा
mṛtyu: sarvaharaścāhamudbhavaśca bhaviṣyatām |
kīrti: śrīrvākca nārīṇāṃ smṛtirmedhā dhṛti: kṣamā
And I am all-seizing Death, and the prosperity of those who are to be prosperous ; of the feminine I am Fame, Fortune and Speech, Memory, Intelligence, Constancy, Endurance.
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10.35
बृहत्साम तथा साम्नां गायत्री छन्दसामहम् |
मासानां मार्गशीर्षोऽहमृतूनां कुसुमाकर:
bṛhatsāma tathā sāmnāṃ gāyatrī chandasāmaham |
māsānāṃ mārgaśīrṣo’hamṛtūnāṃ kusumākara:
Of Samans also I am the Brihat-Saman, of metres Gayatri am I, of months I am Margasirsha, of seasons the flowery season.
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10.36
द्यूतं छलयतामस्मि तेजस्तेजस्विनामहम् |
जयोऽस्मि व्यवसायोऽस्मि सत्त्वं सत्त्ववतामहम्
dyūtaṃ chalayatāmasmi tejastejasvināmaham |
jayo’smi vyavasāyo’smi sattvaṃ sattvavatāmaham
I am the gambling of the fraudulent, I am the splendour of the splendid, I am victory, I am effort, I am the goodness of the good.
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10.37
वृष्णीनां वासुदेवोऽस्मि पाण्डवानां धनञ्जय: |
मुनीनामप्यहं व्यास: कवीनामुशना कवि:
vṛṣṇīnāṃ vāsudevo’smi pāṇḍavānāṃ dhanañjaya: |
munīnāmapyahaṃ vyāsa: kavīnāmuśanā kavi:
Of the Vrishnis I am Vasudeva, of the Pandavas I am Dhananjaya, and of the saints I am Vyasa, of the sages I am Usanas the sage.
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10.38
दण्डो दमयतामस्मि नीतिरस्मि जिगीषताम् |
मौनं चैवास्मि गुह्यानां ज्ञानं ज्ञानवतामहम्
daṇḍo damayatāmasmi nītirasmi jigīṣatām |
maunaṃ caivāsmi guhyānāṃ jñānaṃ jñānavatāmaham
Of punishers I am the sceptre, of those who seek to conquer I am the polity, and of things secret I am also silence, the knowledge of knowers am I.
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10.39
यच्चापि सर्वभूतानां बीजं तदहमर्जुन |
न तदस्ति विना यत्स्यान्मया भूतं चराचरम्
yaccāpi sarvabhūtānāṃ bījaṃ tadahamarjuna |
na tadasti vinā yatsyānmayā bhūtaṃ carācaram
And what is the seed of all being, that also am I, O Arjuna. There is no being, whether moving or unmoving, that can exist without Me.
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10.40
नान्तोऽस्ति मम दिव्यानां विभूतीनां परन्तप |
एष तूद्देशत: प्रोक्तो विभूतेर्विस्तरो मया
nānto’sti mama divyānāṃ vibhūtīnāṃ parantapa |
eṣa tūddeśata: prokto vibhūtervistaro mayā
There is no end of My heavenly Glories, O harasser of thy foes ; but the details of My Glory have been declared only by way of instance.
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10.41
यद्यद्विभूतिमत्सत्त्वं श्रीमदूर्जितमेव वा |
तत्देवावगच्छ त्वं मम तेजोंऽशसम्भवम्
yadyadvibhūtimatsattvaṃ śrīmadūrjitameva vā |
tatdevāvagaccha tvaṃ mama tejoṃ’śasambhavam
Whatever being is glorious, prosperous, or strong, that know thou to be a manifestation of a part of My Splendour.
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10.42
अथवा बहुनैतेन किं ज्ञातेन तवार्जुन |
विष्टभ्याहमिदं कृत्स्नमेकांशेन स्थितो जगत्
athavā bahunaitena kiṃ jñātena tavārjuna |
viṣṭabhyāhamidaṃ kṛtsnamekāṃśena sthito jagat
But, of what avail to thee is this vast knowledge, O Arjuna ? I stand sustaining this whole world by one part (of Myself).
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Chapter 11
11.1
अर्जुन उवाच |
मदनुग्रहाय परमं गुह्यमध्यात्मसञ्ज्ञितम् |
यत्त्वयोक्तं वचस्तेन मोहोऽयं विगतो मम
arjuna uvāca |
madanugrahāya paramaṃ guhyamadhyātmasañjñitam |
yattvayoktaṃ vacastena moho’yaṃ vigato mama
By that speech which has been delivered by Thee for my benefit,— that highest secret which is called Adhyatma,— this, my delusion, is gone.
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11.2
भवाप्ययौ हि भूतानां श्रुतौ विस्तरशो मया |
त्वत्त: कमलपत्राक्ष माहात्म्यमपि चाव्ययम्
bhavāpyayau hi bhūtānāṃ śrutau vistaraśo mayā |
tvatta: kamalapatrākṣa māhātmyamapi cāvyayam
The origin and the dissolution of beings, verily, have been heard by me in detail from Thee, O Lotus-eyed, as also Thy inexhaustible greatness.
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11.3
एवमेतद्यथात्थ त्वमात्मानं परमेश्वर |
द्रष्टुमिच्छामि ते रूपमैश्वरं पुरुषोत्तम
evametadyathāttha tvamātmānaṃ parameśvara |
draṣṭumicchāmi te rūpamaiśvaraṃ puruṣottama
So it is, as Thou, Supreme Lord, hast declared Thyself to be. (Still) I desire to see Thy form as Isvara, O Purusha Supreme.
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11.4
मन्यसे यदि तच्छक्यं मया द्रष्टुमिति प्रभो |
योगेश्वर ततो मे त्वं दर्शयात्मानमव्ययम्
manyase yadi tacchakyaṃ mayā draṣṭumiti prabho |
yogeśvara tato me tvaṃ darśayātmānamavyayam
If Thou, O Lord, thinkest it possible for me to see it, do Thou, then, O Lord of Yogins, show me Thy Eternal Self.
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11.5
श्रीभगवानुवाच |
पश्य मे पार्थ रूपाणि शतशोऽथ सहस्रश: |
नानाविधानि दिव्यानि नानावर्णाकृतीनि च
śrībhagavānuvāca |
paśya me pārtha rūpāṇi śataśo’tha sahasraśa: |
nānāvidhāni divyāni nānāvarṇākṛtīni ca
See, O son of Pritha, My heavenly forms, by hundreds and thousands, of different sorts, and of various colours and shapes.
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11.6
पश्यादित्यान्वसून् रुद्रानश्विनौ मरुतस्तथा |
बहून्यदृष्टपूर्वाणि पश्याश्चर्याणि भारत
paśyādityānvasūn rudrānaśvinau marutastathā |
bahūnyadṛṣṭapūrvāṇi paśyāścaryāṇi bhārata
Behold the Adityas, the Vasus, the Rudras, the Asvins, and also the Maruts ; behold many marvels never seen before, O Bharata.
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11.7
इहैकस्थं जगत्कृत्स्नं पश्याद्य सचराचरम् |
मम देहे गुडाकेश यच्चान्यद्द्रष्टुमिच्छसि
ihaikasthaṃ jagatkṛtsnaṃ paśyādya sacarācaram |
mama dehe guḍākeśa yaccānyaddraṣṭumicchasi
Now behold here in My body, Gudakesa, the whole world established in one,— including the moving and the unmoving— and whatever else thou desirest to see.
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11.8
न तु मां शक्यसे द्रष्टुमनेनैव स्वचक्षुषा |
दिव्यं ददामि ते चक्षु: पश्य मे योगमैश्वरम्
na tu māṃ śakyase draṣṭumanenaiva svacakṣuṣā |
divyaṃ dadāmi te cakṣu: paśya me yogamaiśvaram
Thou art not indeed able to see Me with this thy eye alone ; I give thee a divine eye ; behold My lordly Yoga.
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11.9
सञ्जय उवाच |
एवमुक्त्वा ततो राजन्महायोगेश्वरो हरि: |
दर्शयामास पार्थाय परमं रूपमैश्वरम्
sañjaya uvāca |
evamuktvā tato rājanmahāyogeśvaro hari: |
darśayāmāsa pārthāya paramaṃ rūpamaiśvaram
Having thus spoken, O King, then, Hari, the great Lord of Yogins, showed to the son of Pritha the Supreme Form as Isvara.
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11.10
अनेकवक्त्रनयनमनेकाद्भुतदर्शनम् |
अनेकदिव्याभरणं दिव्यानेकोद्यतायुधम्
anekavaktranayanamanekādbhutadarśanam |
anekadivyābharaṇaṃ divyānekodyatāyudham
Containing many mouths and eyes, possessed of many wondrous sights, of many heavenly ornaments, of many heavenly weapons held up. Such a form He showed.
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11.11
दिव्यमाल्याम्बरधरं दिव्यगन्धानुलेपनम् |
सर्वाश्चर्यमयं देवमनन्तं विश्वतोमुखम्
divyamālyāmbaradharaṃ divyagandhānulepanam |
sarvāścaryamayaṃ devamanantaṃ viśvatomukham
Wearing heavenly garlands and vestures, anointed with heavenly unguents, all-wonderful, resplendent, boundless, with faces on all sides.
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11.12
दिवि सूर्यसहस्रस्य भवेद्युगपदुत्थिता |
यदि भा: सदृशी सा स्याद्भासस्तस्य महात्मन:
divi sūryasahasrasya bhavedyugapadutthitā |
yadi bhā: sadṛśī sā syādbhāsastasya mahātmana:
If the splendour of a thousand suns were ever to present itself at once in the sky, that would be like the splendour of that Mighty Being.
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11.13
तत्रैकस्थं जगत्कृत्स्नं प्रविभक्तमनेकधा |
अपश्यद्देवदेवस्य शरीरे पाण्डवस्तदा
tatraikasthaṃ jagatkṛtsnaṃ pravibhaktamanekadhā |
apaśyaddevadevasya śarīre pāṇḍavastadā
There, in the body of the God of Gods, the son of Pandu then beheld the whole world established in one, and separated into many groups.
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11.14
तत: स विस्मयाविष्टो हृष्टरोमा धनञ्जय: |
प्रणम्य शिरसा देवं कृताञ्जलिरभाषत
tata: sa vismayāviṣṭo hṛṣṭaromā dhanañjaya: |
praṇamya śirasā devaṃ kṛtāñjalirabhāṣata
Then he, Dhananjaya, filled with amazement, with his hair standing on end, bowed down with his head, and, with joined palms, thus addressed the God.
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11.15
अर्जुन उवाच |
पश्यामि देवांस्तव देव देहे सर्वांस्तथा भूतविशेषसङ्घान् |
ब्रह्माणमीशं कमलासनस्थमृषींश्च सर्वानुरगांश्च दिव्यान्
arjuna uvāca |
paśyāmi devāṃstava deva dehe sarvāṃstathā bhūtaviśeṣasaṅghān |
brahmāṇamīśaṃ kamalāsanasthamṛṣīṃśca sarvānuragāṃśca divyān
I see all the Gods, O God, in Thy body, as also hosts of various classes of beings : Brahma, the Lord, seated on the lotus-seat, and all Rishis and heavenly serpents.
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11.16
अनेकबाहूदरवक्त्रनेत्रं पश्यामि त्वां सर्वतोऽनन्तरूपम् |
नान्तं न मध्यं न पुनस्तवादिं पश्यामि विश्वेश्वर विश्वरूप
anekabāhūdaravaktranetraṃ paśyāmi tvāṃ sarvato’nantarūpam |
nāntaṃ na madhyaṃ na punastavādiṃ paśyāmi viśveśvara viśvarūpa
I see Thee of boundless form on every side with multitudinous arms, stomachs, mouths and eyes ; neither Thy end nor the middle nor the beginning do I see, O Lord of the Universe, O Universal Form.
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11.17
किरीटिनं गदिनं चक्रिणं च तेजोराशिं सर्वतो दीप्तिमन्तम् |
पश्यामि त्वां दुर्निरीक्ष्यं समन्ताद् दीप्तानलार्कद्युतिमप्रमेयम्
kirīṭinaṃ gadinaṃ cakriṇaṃ ca tejorāśiṃ sarvato dīptimantam |
paśyāmi tvāṃ durnirīkṣyaṃ samantād dīptānalārkadyutimaprameyam
I see Thee with diadem, club, and discus ; a mass of splendour shining everywhere, very hard to look at, all around blazing like burning fire and sun, and immeasurable.
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11.18
त्वमक्षरं परमं वेदितव्यं त्वमस्य विश्वस्य परं निधानम् |
त्वमव्यय: शाश्वतधर्मगोप्ता सनातनस्त्वं पुरुषो मतो मे
tvamakṣaraṃ paramaṃ veditavyaṃ tvamasya viśvasya paraṃ nidhānam |
tvamavyaya: śāśvatadharmagoptā sanātanastvaṃ puruṣo mato me
Thou art the Imperishable, the Supreme Being worthy to be known. Thou art the great Abode of this Universe ; Thou art the undying Guardian of the Eternal Dharma, Thou art the ancient Purusha, I deem.
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11.19
अनादिमध्यान्तमनन्तवीर्यमनन्तबाहुं शशिसूर्यनेत्रम् |
पश्यामि त्वां दीप्तहुताशवक्त्रंस्वतेजसा विश्वमिदं तपन्तम्
anādimadhyāntamanantavīryamanantabāhuṃ śaśisūryanetram |
paśyāmi tvāṃ dīptahutāśavaktraṃsvatejasā viśvamidaṃ tapantam
I see Thee without beginning, middle or end, infinite in power, of manifold arms ; the sun and the moon being Thy eyes, the burning fire Thy face ; heating the whole Universe with Thy radiance.
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11.20
द्यावापृथिव्योरिदमन्तरं हि व्याप्तं त्वयैकेन दिशश्च सर्वा: |
दृष्ट्वाद्भुतं रूपमुग्रं तवेदं लोकत्रयं प्रव्यथितं महात्मन्
dyāvāpṛthivyoridamantaraṃ hi vyāptaṃ tvayaikena diśaśca sarvā: |
dṛṣṭvādbhutaṃ rūpamugraṃ tavedaṃ lokatrayaṃ pravyathitaṃ mahātman
This space betwixt heaven and earth and all the quarters are filled by Thee alone. Having seen This, Thy marvellous and awful form, the three worlds are trembling, O High-souled Being.
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11.21
अमी हि त्वां सुरसङ्घा विशन्ति केचिद्भीता: प्राञ्जलयो गृणन्ति |
स्वस्तीत्युक्त्वा महर्षिसिद्धसङ्घा: स्तुवन्ति त्वां स्तुतिभि: पुष्कलाभि:
amī hi tvāṃ surasaṅghā viśanti kecidbhītā: prāñjalayo gṛṇanti |
svastītyuktvā maharṣisiddhasaṅghā: stuvanti tvāṃ stutibhi: puṣkalābhi:
Into Thee, indeed, enter these hosts of Suras ; some extol Thee in fear with joined palms ; “May it be well!” thus saying, bands of great Rishis and Siddhas praise Thee with hymns complete.
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11.22
रुद्रादित्या वसवो ये च साध्या विश्वेऽश्विनौ मरुतश्चोष्मपाश्च |
गन्धर्वयक्षासुरसिद्धसङ्घा वीक्षन्ते त्वां विस्मिताश्चैव सर्वे
rudrādityā vasavo ye ca sādhyā viśve’śvinau marutaścoṣmapāśca |
gandharvayakṣāsurasiddhasaṅghā vīkṣante tvāṃ vismitāścaiva sarve
The Rudras, Adityas, Vasus, and Sadhyas, Visvas and Asvins, Maruts and Ushmapas, hosts of Gandharvas, Yakshas, Asuras, and Siddhas,— they are all looking at Thee, all quite astonished.
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11.23
रूपं महत्ते बहुवक्त्रनेत्रं महाबाहो बहुबाहूरुपादम् |
बहूदरं बहुदंष्ट्राकरालं दृष्ट्वा लोका: प्रव्यथितास्तथाहम्
rūpaṃ mahatte bahuvaktranetraṃ mahābāho bahubāhūrupādam |
bahūdaraṃ bahudaṃṣṭrākarālaṃ dṛṣṭvā lokā: pravyathitāstathāham
Having seen Thy immeasurable Form, possessed, O Mighty-armed, of many mouths and eyes, of many arms and thighs and feet, and of many stomachs, and fearful with many tusks, the worlds are terrified, and I also.
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11.24
नभ:स्पृशं दीप्तमनेकवर्णं व्यात्ताननं दीप्तविशालनेत्रम् |
दृष्ट्वा हि त्वां प्रव्यथितान्तरात्मा धृतिं न विन्दामि शमं च विष्णो
nabha:spṛśaṃ dīptamanekavarṇaṃ vyāttānanaṃ dīptaviśālanetram |
dṛṣṭvā hi tvāṃ pravyathitāntarātmā dhṛtiṃ na vindāmi śamaṃ ca viṣṇo
On seeing Thee (Thy Form) touching the sky, blazing in many colours, with mouths wide open, with large fiery eyes, I am terrified at heart and find no courage nor peace, O Vishnu.
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11.25
दंष्ट्राकरालानि च ते मुखानि दृष्ट्वैव कालानलसन्निभानि |
दिशो न जाने न लभे च शर्म प्रसीद देवेश जगन्निवास
daṃṣṭrākarālāni ca te mukhāni dṛṣṭvaiva kālānalasannibhāni |
diśo na jāne na labhe ca śarma prasīda deveśa jagannivāsa
Having seen Thy mouths which are fearful with tusks and resemble Time’s fires, I know not the four quarters, nor do I find peace ; be Thou gracious, O Lord of Gods and Abode of the Universe.
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11.26 - 11.27
अमी च त्वां धृतराष्ट्रस्य पुत्रा: सर्वे सहैवावनिपालसङ्घै: |
भीष्मो द्रोण: सूतपुत्रस्तथासौ सहास्मदीयैरपि योधमुख्यै:
वक्त्राणि ते त्वरमाणा विशन्ति दंष्ट्राकरालानि भयानकानि |
केचिद्विलग्ना दशनान्तरेषु सन्दृश्यन्ते चूर्णितैरुत्तमाङ्गै:
amī ca tvāṃ dhṛtarāṣṭrasya putrā: sarve sahaivāvanipālasaṅghai: |
bhīṣmo droṇa: sūtaputrastathāsau sahāsmadīyairapi yodhamukhyai:
vaktrāṇi te tvaramāṇā viśanti daṃṣṭrākarālāni bhayānakāni |
kecidvilagnā daśanāntareṣu sandṛśyante cūrṇitairuttamāṅgai:
And all the sons of Dhritarashtra, with hosts of princes, Bhishma, Drona and that son (Karna) of a charioteer, with the warrior chiefs of ours, enter hurrying into Thy mouth, terrible with tusks and fearful to behold. Some are found sticking in the gaps betwixt the teeth with their heads crushed to powder.
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11.28
यथा नदीनां बहवोऽम्बुवेगा: समुद्रमेवाभिमुखा द्रवन्ति |
तथा तवामी नरलोकवीरा विशन्ति वक्त्राण्यभिविज्वलन्ति
yathā nadīnāṃ bahavo’mbuvegā: samudramevābhimukhā dravanti |
tathā tavāmī naralokavīrā viśanti vaktrāṇyabhivijvalanti
As many torrents of rivers flow direct towards the sea, so do these heroes in the world of men enter Thy flaming mouths.
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11.29
यथा प्रदीप्तं ज्वलनं पतङ्गा विशन्ति नाशाय समृद्धवेगा: |
तथैव नाशाय विशन्ति लोकास्तवापि वक्त्राणि समृद्धवेगा:
yathā pradīptaṃ jvalanaṃ pataṅgā viśanti nāśāya samṛddhavegā: |
tathaiva nāśāya viśanti lokāstavāpi vaktrāṇi samṛddhavegā:
As moths hurriedly rush into a blazing fire for destruction, just so do these creatures also hurriedly rush into Thy mouths for destruction.
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11.30
लेलिह्यसे ग्रसमान: समन्ताल्लोकान्समग्रान्वदनैर्ज्वलद्भि: |
तेजोभिरापूर्य जगत्समग्रं भासस्तवोग्रा: प्रतपन्ति विष्णो
lelihyase grasamāna: samantāllokānsamagrānvadanairjvaladbhi: |
tejobhirāpūrya jagatsamagraṃ bhāsastavogrā: pratapanti viṣṇo
Thou lickest up devouring all worlds on every side with Thy flaming mouths, filling the whole world with flames. Thy fierce rays are blazing forth, O Vishnu.
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11.31
आख्याहि मे को भवानुग्ररूपो नमोऽस्तु ते देववर प्रसीद |
विज्ञातुमिच्छामि भवन्तमाद्यं न हि प्रजानामि तव प्रवृत्तिम्
ākhyāhi me ko bhavānugrarūpo namo’stu te devavara prasīda |
vijñātumicchāmi bhavantamādyaṃ na hi prajānāmi tava pravṛttim
Tell me who Thou art, so fierce in form. I bow to Thee, O God Supreme ; have mercy. I desire to know Thee, the Original Being. I know not indeed Thy doing.
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11.32
श्रीभगवानुवाच |
कालोऽस्मि लोकक्षयकृत्प्रवृद्धो लोकान्समाहर्तुमिह प्रवृत्त: |
ऋतेऽपि त्वां न भविष्यन्ति सर्वे येऽवस्थिता: प्रत्यनीकेषु योधा:
śrībhagavānuvāca |
kālo’smi lokakṣayakṛtpravṛddho lokānsamāhartumiha pravṛtta: |
ṛte’pi tvāṃ na bhaviṣyanti sarve ye’vasthitā: pratyanīkeṣu yodhā:
I am the mighty world-destroying Time, now engaged in destroying the worlds. Even without thee, none of the warriors arrayed in hostile armies shall live.
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11.33
तस्मात्त्वमुत्तिष्ठ यशो लभस्व जित्वा शत्रून्भुङ् क्ष्व राज्यं समृद्धम् |
मयैवैते निहता: पूर्वमेव निमित्तमात्रं भव सव्यसाचिन्
tasmāttvamuttiṣṭha yaśo labhasva jitvā śatrūnbhuṅ kṣva rājyaṃ samṛddham |
mayaivaite nihatā: pūrvameva nimittamātraṃ bhava savyasācin
Therefore do thou arise and obtain fame. Conquer the enemies and enjoy the unrivalled dominion. By Myself have they been already slain ; be thou a mere instrument, O Savyasachin.
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11.34
द्रोणं च भीष्मं च जयद्रथं च कर्णं तथान्यानपि योधवीरान् |
मया हतांस्त्वं जहि मा व्यथिष्ठा युध्यस्व जेतासि रणे सपत्नान्
droṇaṃ ca bhīṣmaṃ ca jayadrathaṃ ca karṇaṃ tathānyānapi yodhavīrān |
mayā hatāṃstvaṃ jahi mā vyathiṣṭhā yudhyasva jetāsi raṇe sapatnān
Drona and Bhishma, Jayadratha, Karna and other brave warriors,— these, killed by Me, do thou kill ; fear not, fight, thou shalt conquer the enemies.
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11.35
सञ्जय उवाच |
एतच्छ्रुत्वा वचनं केशवस् कृताञ्जलिर्वेपमान: किरीटी |
नमस्कृत्वा भूय एवाह कृष्णं सगद्गदं भीतभीत: प्रणम्य
sañjaya uvāca |
etacchrutvā vacanaṃ keśavas kṛtāñjalirvepamāna: kirīṭī |
namaskṛtvā bhūya evāha kṛṣṇaṃ sagadgadaṃ bhītabhīta: praṇamya
Having heard that speech of Kesava, the crowned one (Arjuna), with joined palms, trembling, prostrating himself, again addressed Krishna, stammering, bowing down, overwhelmed with fear.
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11.36
अर्जुन उवाच |
स्थाने हृषीकेश तव प्रकीर्त्या जगत्प्रहृष्यत्यनुरज्यते च |
रक्षांसि भीतानि दिशो द्रवन्ति सर्वे नमस्यन्ति च सिद्धसङ्घा:
arjuna uvāca |
sthāne hṛṣīkeśa tava prakīrtyā jagatprahṛṣyatyanurajyate ca |
rakṣāṃsi bhītāni diśo dravanti sarve namasyanti ca siddhasaṅghā:
It is meet, O Hrishikesa, that the world is delighted and rejoices by Thy praise ; Rakshasas fly in fear to all quarters, and all hosts of Siddhas bow to Thee.
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11.37
कस्माच्च ते न नमेरन्महात्मन् गरीयसे ब्रह्मणोऽप्यादिकर्त्रे |
अनन्त देवेश जगन्निवास त्वमक्षरं सदसतत्परं यत्
kasmācca te na nameranmahātman garīyase brahmaṇo’pyādikartre |
ananta deveśa jagannivāsa tvamakṣaraṃ sadasatatparaṃ yat
And how should they not, O Mighty Being, bow to Thee, Greater (than all else), the Primal Cause even of Brahma, O Infinite Being, O Lord of Gods, O Abode of the Universe ; Thou art the Imperishable, the Being and the non-Being, That which is the Supreme.
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11.38
त्वमादिदेव: पुरुष: पुराणस्त्वमस्य विश्वस्य परं निधानम् |
वेत्तासि वेद्यं च परं च धाम त्वया ततं विश्वमनन्तरूप
tvamādideva: puruṣa: purāṇastvamasya viśvasya paraṃ nidhānam |
vettāsi vedyaṃ ca paraṃ ca dhāma tvayā tataṃ viśvamanantarūpa
Thou art the Primal God, the Ancient Purusha ; Thou art the Supreme Abode of all this, Thou art the Knower and the Knowable and the Supreme Abode. By Thee is all pervaded, O Being of infinite forms.
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11.39
वायुर्यमोऽग्निर्वरुण: शशाङ्क: प्रजापतिस्त्वं प्रपितामहश्च |
नमो नमस्तेऽस्तु सहस्रकृत्व: पुनश्च भूयोऽपि नमो नमस्ते
vāyuryamo’gnirvaruṇa: śaśāṅka: prajāpatistvaṃ prapitāmahaśca |
namo namaste’stu sahasrakṛtva: punaśca bhūyo’pi namo namaste
Thou art Vayu, Yama, Agni, Varuna, the Moon, Prajapati, and the Great Grand-Father. Hail! Hail to Thee! a thousand times, and again and again hail! hail to Thee!
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11.40
नम: पुरस्तादथ पृष्ठतस्ते नमोऽस्तु ते सर्वत एव सर्व |
अनन्तवीर्यामितविक्रमस्त्वं सर्वं समाप्नोषि ततोऽसि सर्व:
nama: purastādatha pṛṣṭhataste namo’stu te sarvata eva sarva |
anantavīryāmitavikramastvaṃ sarvaṃ samāpnoṣi tato’si sarva:
Hail to Thee before and behind! Hail to Thee on every side! O All! Thou, infinite in power and infinite in daring, pervadest all, wherefore Thou art All.
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11.41 - 11.42
सखेति मत्वा प्रसभं यदुक्तं हे कृष्ण हे यादव हे सखेति |
अजानता महिमानं तवेदं मया प्रमादात्प्रणयेन वापि
यच्चावहासार्थमसत्कृतोऽसि विहारशय्यासनभोजनेषु |
एकोऽथवाप्यच्युत तत्समक्षं तत्क्षामये त्वामहमप्रमेयम्
sakheti matvā prasabhaṃ yaduktaṃ he kṛṣṇa he yādava he sakheti |
ajānatā mahimānaṃ tavedaṃ mayā pramādātpraṇayena vāpi
yaccāvahāsārthamasatkṛto’si vihāraśayyāsanabhojaneṣu |
eko’thavāpyacyuta tatsamakṣaṃ tatkṣāmaye tvāmahamaprameyam
Whatever was rashly said by me from carelessness or love, addressing Thee as “O Krishna, O Yadava, O friend,” looking on Thee merely as a friend, ignorant of this Thy greatness,— in whatever way I may have insulted Thee for fun while at play, on bed, in an assembly, or at meals, when alone, O Achyuta, or in company— that I implore Thee, Immeasurable, to forgive.
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11.43
पितासि लोकस्य चराचरस्य त्वमस्य पूज्यश्च गुरुर्गरीयान् |
न त्वत्समोऽस्त्यभ्यधिक: कुतोऽन्यो लोकत्रयेऽप्यप्रतिमप्रभाव
pitāsi lokasya carācarasya tvamasya pūjyaśca gururgarīyān |
na tvatsamo’styabhyadhika: kuto’nyo lokatraye’pyapratimaprabhāva
Thou art the Father of this world, moving and unmoving. Thou art to be adored by this (world), Thou the Greatest Guru ; Thy equal exists not ; whence another, superior to Thee, in the three worlds, O Being of unequalled greatness?
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11.44
तस्मात्प्रणम्य प्रणिधाय कायं प्रसादये त्वामहमीशमीड्यम् |
पितेव पुत्रस्य सखेव सख्यु: प्रिय: प्रियायार्हसि देव सोढुम्
tasmātpraṇamya praṇidhāya kāyaṃ prasādaye tvāmahamīśamīḍyam |
piteva putrasya sakheva sakhyu: priya: priyāyārhasi deva soḍhum
Therefore, bowing down, prostrating my body, I implore Thee, adorable Lord, to forgive. It is meet Thou shouldst bear with me as the father with the son, as friend with friend, as the lover with the beloved.
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11.45
अदृष्टपूर्वं हृषितोऽस्मि दृष्ट्वा भयेन च प्रव्यथितं मनो मे |
तदेव मे दर्शय देवरूपं प्रसीद देवेश जगन्निवास
adṛṣṭapūrvaṃ hṛṣito’smi dṛṣṭvā bhayena ca pravyathitaṃ mano me |
tadeva me darśaya devarūpaṃ prasīda deveśa jagannivāsa
I am delighted, having seen what was unseen before ; and (yet) my mind is confounded with fear. Show me that form only, O God ; have mercy, O God of Gods, O Abode of the Universe.
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11.46
किरीटिनं गदिनं चक्रहस्तमिच्छामि त्वां द्रष्टुमहं तथैव |
तेनैव रूपेण चतुर्भुजेन सहस्रबाहो भव विश्वमूर्ते
kirīṭinaṃ gadinaṃ cakrahastamicchāmi tvāṃ draṣṭumahaṃ tathaiva |
tenaiva rūpeṇa caturbhujena sahasrabāho bhava viśvamūrte
I wish to see Thee as before, crowned, possessed of the club, with the discus in the hand, in Thy former form only, having four arms, O Thousand-armed, O Universal Form.
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11.47
श्रीभगवानुवाच |
मया प्रसन्नेन तवार्जुनेदं रूपं परं दर्शितमात्मयोगात् |
तेजोमयं विश्वमनन्तमाद्यं यन्मे त्वदन्येन न दृष्टपूर्वम्
śrībhagavānuvāca |
mayā prasannena tavārjunedaṃ rūpaṃ paraṃ darśitamātmayogāt |
tejomayaṃ viśvamanantamādyaṃ yanme tvadanyena na dṛṣṭapūrvam
By Me, gracious to thee, O Arjuna, this Supreme Form has been shown,— by My sovereign power— full of splendour, the All, the Boundless, the Original Form of Mine, never before seen by any other than thyself.
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11.48
न वेदयज्ञाध्ययनैर्न दानैर्न च क्रियाभिर्न तपोभिरुग्रै: |
एवंरूप: शक्य अहं नृलोके द्रष्टुं त्वदन्येन कुरुप्रवीर
na vedayajñādhyayanairna dānairna ca kriyābhirna tapobhirugrai: |
evaṃrūpa: śakya ahaṃ nṛloke draṣṭuṃ tvadanyena kurupravīra
Not by study of the Vedas and of the sacrifices, nor by gifts, nor by rituals, nor by severe austerities, can I be seen in this Form in the world of men by any other than thyself, O hero of the Kurus.
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11.49
मा ते व्यथा मा च विमूढभावो दृष्ट्वा रूपं घोरमीदृङ्ममेदम् |
व्यपेतभी: प्रीतमना: पुनस्त्वं तदेव मे रूपमिदं प्रपश्य
mā te vyathā mā ca vimūḍhabhāvo dṛṣṭvā rūpaṃ ghoramīdṛṅmamedam |
vyapetabhī: prītamanā: punastvaṃ tadeva me rūpamidaṃ prapaśya
Be not afraid nor bewildered on seeing such a terrible form of Mine as this ; free from fear and cheerful at heart, do thou again see this My former form.
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11.50
सञ्जय उवाच |
इत्यर्जुनं वासुदेवस्तथोक्त्वा स्वकं रूपं दर्शयामास भूय: |
आश्वासयामास च भीतमेनं भूत्वा पुन: सौम्यवपुर्महात्मा
sañjaya uvāca |
ityarjunaṃ vāsudevastathoktvā svakaṃ rūpaṃ darśayāmāsa bhūya: |
āśvāsayāmāsa ca bhītamenaṃ bhūtvā puna: saumyavapurmahātmā
Having thus spoken to Arjuna, Vasudeva again showed His own form ; and the Mighty Being, becoming gentle in form, consoled him who was terrified.
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11.51
अर्जुन उवाच |
दृष्ट्वेदं मानुषं रूपं तव सौम्यं जनार्दन |
इदानीमस्मि संवृत्त: सचेता: प्रकृतिं गत:
arjuna uvāca |
dṛṣṭvedaṃ mānuṣaṃ rūpaṃ tava saumyaṃ janārdana |
idānīmasmi saṃvṛtta: sacetā: prakṛtiṃ gata:
Having seen Thy gentle human form, O Janardana, now I have grown serene, and returned to my nature.
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11.52
श्रीभगवानुवाच |
सुदुर्दर्शमिदं रूपं दृष्टवानसि यन्मम |
देवा अप्यस्य रूपस्य नित्यं दर्शनकाङ्क्षिण:
śrībhagavānuvāca |
sudurdarśamidaṃ rūpaṃ dṛṣṭavānasi yanmama |
devā apyasya rūpasya nityaṃ darśanakāṅkṣiṇa:
Very hard to see is this Form of Mine which thou hast seen ; even the Devas ever long to behold this Form.
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11.53
नाहं वेदैर्न तपसा न दानेन न चेज्यया |
शक्य एवंविधो द्रष्टुं दृष्टवानसि मां यथा
nāhaṃ vedairna tapasā na dānena na cejyayā |
śakya evaṃvidho draṣṭuṃ dṛṣṭavānasi māṃ yathā
Not by Vedas, nor by austerity, nor by gifts, nor by sacrifice, can I be seen in this Form as thou hast seen Me.
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11.54
भक्त्या त्वनन्यया शक्य अहमेवंविधोऽर्जुन |
ज्ञातुं द्रष्टुं च तत्त्वेन प्रवेष्टुं च परन्तप
bhaktyā tvananyayā śakya ahamevaṃvidho’rjuna |
jñātuṃ draṣṭuṃ ca tattvena praveṣṭuṃ ca parantapa
But by undistracted devotion can I, of this Form, be known and seen in reality, and entered into, O harasser of thy foes.
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11.55
मत्कर्मकृन्मत्परमो मद्भक्त: सङ्गवर्जित: |
निर्वैर: सर्वभूतेषु य: स मामेति पाण्डव
matkarmakṛnmatparamo madbhakta: saṅgavarjita: |
nirvaira: sarvabhūteṣu ya: sa māmeti pāṇḍava
He who does works for Me, who looks on Me as the Supreme, who is devoted to Me, who is free from attachment, who is without hatred for any being, he comes to Me, O Pandava.
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Chapter 12
12.1
अर्जुन उवाच |
एवं सततयुक्ता ये भक्तास्त्वां पर्युपासते |
ये चाप्यक्षरमव्यक्तं तेषां के योगवित्तमा:
arjuna uvāca |
evaṃ satatayuktā ye bhaktāstvāṃ paryupāsate |
ye cāpyakṣaramavyaktaṃ teṣāṃ ke yogavittamā:
Those devotees who, always devout, thus contemplate Thee, and those also who (contemplate) the Imperishable, the Unmanifest,— which of them are better versed in Yoga?
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12.2
श्रीभगवानुवाच |
मय्यावेश्य मनो ये मां नित्ययुक्ता उपासते |
श्रद्धया परयोपेतास्ते मे युक्ततमा मता:
śrībhagavānuvāca |
mayyāveśya mano ye māṃ nityayuktā upāsate |
śraddhayā parayopetāste me yuktatamā matā:
Those who, fixing their thought on Me, contemplate Me, always devout, endued with supreme faith, those in My opinion are the best Yogins.
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12.3 - 12.4
ये त्वक्षरमनिर्देश्यमव्यक्तं पर्युपासते |
सर्वत्रगमचिन्त्यञ्च कूटस्थमचलन्ध्रुवम्
सन्नियम्येन्द्रियग्रामं सर्वत्र समबुद्धय: |
ते प्राप्नुवन्ति मामेव सर्वभूतहिते रता:
ye tvakṣaramanirdeśyamavyaktaṃ paryupāsate |
sarvatragamacintyañca kūṭasthamacalandhruvam
sanniyamyendriyagrāmaṃ sarvatra samabuddhaya: |
te prāpnuvanti māmeva sarvabhūtahite ratā:
Those who ever contemplate the Imperishable, the Indefinable, the Unmanifest, the Omnipresent and the Unthinkable, the Unchangeable, the Immutable, the Eternal,— having restrained all the senses, always equanimous, intent on the welfare of all beings,— they reach Myself.
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12.5
क्लेशोऽधिकतरस्तेषामव्यक्तासक्तचेतसाम् |
|
अव्यक्ता हि गतिर्दु:खं देहवद्भिरवाप्यते
kleśo’dhikatarasteṣāmavyaktāsaktacetasām |
|
avyaktā hi gatirdu:khaṃ dehavadbhiravāpyate
Greater is their trouble whose thoughts are set on the Unmanifest ; for the Goal, the Unmanifest, is very hard for the embodied to reach.
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12.6 - 12.7
ये तु सर्वाणि कर्माणि मयि संन्न्यस्य मत्परा: |
अनन्येनैव योगेन मां ध्यायन्त उपासते
तेषामहं समुद्धर्ता मृत्युसंसारसागरात् |
भवामि नचिरात्पार्थ मय्यावेशितचेतसाम्
ye tu sarvāṇi karmāṇi mayi sannnyasya matparā: |
ananyenaiva yogena māṃ dhyāyanta upāsate
teṣāmahaṃ samuddhartā mṛtyusaṃsārasāgarāt |
bhavāmi nacirātpārtha mayyāveśitacetasām
But those who worship Me, renouncing all actions in Me, regarding Me Supreme, meditating on Me with exclusive devotion ; for them whose thought is fixed on Me, I become ere long, O son of Pritha, the deliverer out of the ocean of mortal samsara.
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12.8
मय्येव मन आधत्स्व मयि बुद्धिं निवेशय |
निवसिष्यसि मय्येव अत ऊर्ध्वं न संशय:
mayyeva mana ādhatsva mayi buddhiṃ niveśaya |
nivasiṣyasi mayyeva ata ūrdhvaṃ na saṃśaya:
Fix thy mind in Me exclusively, apply thy reason to Me. Thou shalt no doubt live in Me alone hereafter.
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12.9
अथ चित्तं समाधातुं न शक्नोषि मयि स्थिरम् |
अभ्यासयोगेन ततो मामिच्छाप्तुं धनञ्जय
atha cittaṃ samādhātuṃ na śaknoṣi mayi sthiram |
abhyāsayogena tato māmicchāptuṃ dhanañjaya
If thou art unable to fix thy thought steadily on Me, then by yoga of constant practice do thou seek to reach Me, O Dhananjaya.
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12.10
अभ्यासेऽप्यसमर्थोऽसि मत्कर्मपरमो भव |
मदर्थमपि कर्माणि कुर्वन्सिद्धिमवाप्स्यसि
abhyāse’pyasamartho’si matkarmaparamo bhava |
madarthamapi karmāṇi kurvansiddhimavāpsyasi
If thou art not equal to practise even this, then be thou intent on actions for My sake. Even doing actions for My sake, thou shalt attain perfection.
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12.11
अथैतदप्यशक्तोऽसि कर्तुं मद्योगमाश्रित: |
सर्वकर्मफलत्यागं तत: कुरु यतात्मवान्
athaitadapyaśakto’si kartuṃ madyogamāśrita: |
sarvakarmaphalatyāgaṃ tata: kuru yatātmavān
If thou art unable to do even this, then, taking refuge in devotion to Me, do thou abandon the fruits of all actions, self-controlled.
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12.12
श्रेयो हि ज्ञानमभ्यासाज्ज्ञानाद्ध्यानं विशिष्यते |
ध्यानात्कर्मफलत्यागस्त्यागाच्छान्तिरनन्तरम्
śreyo hi jñānamabhyāsājjñānāddhyānaṃ viśiṣyate |
dhyānātkarmaphalatyāgastyāgācchāntiranantaram
Better indeed is knowledge than practice ; than knowledge meditation is more esteemed ; than meditation the abandonment of the fruits of actions ; from abandonment, peace follows immediately.
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12.13 - 12.14
अद्वेष्टा सर्वभूतानां मैत्र: करुण एव च |
निर्ममो निरहङ्कार: समदु:खसुख: क्षमी
सन्तुष्ट: सततं योगी यतात्मा दृढनिश्चय: |
मय्यर्पितमनोबुद्धिर्यो मद्भक्त: स मे प्रिय:
adveṣṭā sarvabhūtānāṃ maitra: karuṇa eva ca |
nirmamo nirahaṅkāra: samadu:khasukha: kṣamī
santuṣṭa: satataṃ yogī yatātmā dṛḍhaniścaya: |
mayyarpitamanobuddhiryo madbhakta: sa me priya:
He who hates no single being, who is friendly and compassionate to all, who is free from attachment and egoism, to whom pain and pleasure are equal, who is enduring, ever content and balanced in mind, self-controlled, and possessed of firm conviction, whose thought and reason are directed to Me, he who is thus devoted to Me is dear to Me.
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12.15
यस्मान्नोद्विजते लोको लोकान्नोद्विजते च य: |
हर्षामर्षभयोद्वेगैर्मुक्तो य: स च मे प्रिय:
yasmānnodvijate loko lokānnodvijate ca ya: |
harṣāmarṣabhayodvegairmukto ya: sa ca me priya:
He by whom the world is not afflicted and who is not afflicted by the world, who is free from joy, envy, fear and sorrow, he is dear to Me.
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12.16
अनपेक्ष: शुचिर्दक्ष उदासीनो गतव्यथ: |
सर्वारम्भपरित्यागी यो मद्भक्त: स मे प्रिय:
anapekṣa: śucirdakṣa udāsīno gatavyatha: |
sarvārambhaparityāgī yo madbhakta: sa me priya:
He who is free from wants, who is pure, clever, unconcerned, untroubled, renouncing all undertakings, he who is (thus) devoted to Me is dear to Me.
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12.17
यो न हृष्यति न द्वेष्टि न शोचति न काङ् क्षति |
शुभाशुभपरित्यागी भक्तिमान्य: स मे प्रिय:
yo na hṛṣyati na dveṣṭi na śocati na kāṅ kṣati |
śubhāśubhaparityāgī bhaktimānya: sa me priya:
He who neither rejoices, nor hates, nor grieves, nor desires, renouncing good and evil, he who is full of devotion is dear to Me.
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12.18 - 12.19
सम: शत्रौ च मित्रे च तथा मानापमानयो: |
शीतोष्णसुखदु:खेषु सम: सङ्गविवर्जित:
तुल्यनिन्दास्तुतिर्मौनी सन्तुष्टो येन केनचित् |
अनिकेत: स्थिरमतिर्भक्तिमान्मे प्रियो नर:
sama: śatrau ca mitre ca tathā mānāpamānayo: |
śītoṣṇasukhadu:kheṣu sama: saṅgavivarjita:
tulyanindāstutirmaunī santuṣṭo yena kenacit |
aniketa: sthiramatirbhaktimānme priyo nara:
He who is the same to foe and friend, and also in honor and dishonor ; who is the same in cold and heat, in pleasure and pain ; who is free from attachment ; to whom censure and praise are equal ; who is silent, content with anything, homeless, steady-minded, full of devotion ; that man is dear to Me.
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12.20
ये तु धर्म्यामृतमिदं यथोक्तं पर्युपासते |
श्रद्दधाना मत्परमा भक्तास्तेऽतीव मे प्रिया:
ye tu dharmyāmṛtamidaṃ yathoktaṃ paryupāsate |
śraddadhānā matparamā bhaktāste’tīva me priyā:
They, verily, who follow this immortal Law described above, endued with faith, looking up to Me as the Supreme, and devoted, they are exceedingly dear to Me.
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Chapter 13
13.1
अर्जुन उवाच |
प्रकृतिं पुरुषं चैव क्षेत्रं क्षेत्रज्ञमेव च |
एतद्वेदितुमिच्छामि ज्ञानं ज्ञेयं च केशव
arjuna uvāca |
prakṛtiṃ puruṣaṃ caiva kṣetraṃ kṣetrajñameva ca |
etadveditumicchāmi jñānaṃ jñeyaṃ ca keśava
This, the body, O son of Kunti, is called Kshetra ; him who knows it, they who know of them call Kshetrajna.
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13.2
श्रीभगवानुवाच |
इदं शरीरं कौन्तेय क्षेत्रमित्यभिधीयते |
एतद्यो वेत्ति तं प्राहु: क्षेत्रज्ञ इति तद्विद
śrībhagavānuvāca |
idaṃ śarīraṃ kaunteya kṣetramityabhidhīyate |
etadyo vetti taṃ prāhu: kṣetrajña iti tadvida
And do thou also know Me as Kshetrajña in all Kshetras, O Bharata. The knowledge of Kshetra and Kshetrajña is deemed by Me as the knowledge.
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13.3
क्षेत्रज्ञं चापि मां विद्धि सर्वक्षेत्रेषु भारत |
क्षेत्रक्षेत्रज्ञयोर्ज्ञानं यत्तज्ज्ञानं मतं मम
kṣetrajñaṃ cāpi māṃ viddhi sarvakṣetreṣu bhārata |
kṣetrakṣetrajñayorjñānaṃ yattajjñānaṃ mataṃ mama
And what that Kshetra is, and of what nature, and what its changes ; and whence is what ; and who He is and what His powers ; this hear thou briefly from Me. “ That Kshetra ” refers to what was spoken of as “ this body ” (xiii. 1). What that Kshetra is : what it is in itself. Of what nature : what it is in its properties. And whence is what : what effects arise from what causes. Who He is etc. : Who He is that was spoken of as Kshetrajña and what His powers (prabhāvas, śaktis, such as the power of seeing) are which arise from the upādhis or environments (such as the eye). Do thou hear My speech describing briefly the true nature of Kshetra and Kshetrajña in all these specific aspects ; and on hearing that speech, thou wilt understand the truth. The (five) and’s imply that one should understand Kshetra and Kshetrajña in all these aspects.
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13.4
तत्क्षेत्रं यच्च यादृक्च यद्विकारि यतश्च यत् |
स च यो यत्प्रभावश्च तत्समासेन मे शृणु
tatkṣetraṃ yacca yādṛkca yadvikāri yataśca yat |
sa ca yo yatprabhāvaśca tatsamāsena me śṛṇu
Sung by sages, in many ways and distinct- ly, in various hymns, as also in the suggestive words about Brahman, full of reasoning and decisive.
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13.5
ऋषिभिर्बहुधा गीतं छन्दोभिर्विविधै: पृथक् |
ब्रह्मसूत्रपदैश्चैव हेतुमद्भिर्विनिश्चितै
ṛṣibhirbahudhā gītaṃ chandobhirvividhai: pṛthak |
brahmasūtrapadaiścaiva hetumadbhirviniścitai
The Great Elements, Egoism, Reason, as also the Unmanifested, the ten senses and one, and the five objects of the senses ;
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13.6
महाभूतान्यङ्ककारो बुद्धिरव्यक्त मेव च |
इन्द्रियाणि दशैकं च पञ्च चेन्द्रियगोचरा
mahābhūtānyaṅkakāro buddhiravyakta meva ca |
indriyāṇi daśaikaṃ ca pañca cendriyagocarā
Desire, hatred, pleasure, pain, the aggre- gate, intelligence, courage ; — the Kshetra has been thus briefly described with its modifications.
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13.7
इच्छा द्वेष: सुखं दु:खं सङ्घातश्चेतना धृति: |
एतत्क्षेत्रं समासेन सविकारमुदाहृतम्
icchā dveṣa: sukhaṃ du:khaṃ saṅghātaścetanā dhṛti: |
etatkṣetraṃ samāsena savikāramudāhṛtam
Humility, modesty, innocence, patience, uprightness, service of the teacher, purity, stead- fastness, self-control ;
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13.8
अमानित्वमदम्भित्वमहिंसा क्षान्तिरार्जवम् |
आचार्योपासनं शौचं स्थैर्यमात्मविनिग्रह
amānitvamadambhitvamahiṃsā kṣāntirārjavam |
ācāryopāsanaṃ śaucaṃ sthairyamātmavinigraha
Absence of attachment for objects of the senses, and also absence of egoism ; perception of evil in birth, death and old age, in sickness and pain ;
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13.9
इन्द्रियार्थेषु वैराग्यमनहङ्कार एव च |
जन्ममृत्युजराव्याधिदु:खदोषानुदर्शनम्
indriyārtheṣu vairāgyamanahaṅkāra eva ca |
janmamṛtyujarāvyādhidu:khadoṣānudarśanam
Unattachment, absence of affection for son, wife, home and the like, and constant equani- mity on the attainment of the desirable and the undesirable ;
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13.10
असक्तिरनभिष्वङ्ग: पुत्रदारगृहादिषु |
नित्यं च समचित्तत्वमिष्टानिष्टोपपत्तिषु
asaktiranabhiṣvaṅga: putradāragṛhādiṣu |
nityaṃ ca samacittatvamiṣṭāniṣṭopapattiṣu
Unflinching devotion to Me in Yoga of non-separation, resort to solitary places, distaste for the society of men ;
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13.11
मयि चानन्ययोगेन भक्तिरव्यभिचारिणी |
विविक्तदेशसेवित्वमरतिर्जनसंसदि
mayi cānanyayogena bhaktiravyabhicāriṇī |
viviktadeśasevitvamaratirjanasaṃsadi
Constancy in Self-knowledge, perception of the end of the knowledge of truth. This is declared to be knowledge, and what is opposed to it is ignorance.
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13.12
अध्यात्मज्ञाननित्यत्वं तत्वज्ञानार्थदर्शनम् |
एतज्ज्ञानमिति प्रोक्तमज्ञानं यदतोऽन्यथा
adhyātmajñānanityatvaṃ tatvajñānārthadarśanam |
etajjñānamiti proktamajñānaṃ yadato’nyathā
That which has to be known I shall describe ; knowing which one attains the Immortal. Beginningless is the Supreme Brahman. It is not said to be ‘sat’ or ‘asat.’
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13.13
ज्ञेयं यत्तत्प्रवक्ष्यामि यज्ज्ञात्वामृतमश्रुते |
अनादिमत्परं ब्रह्म न सत्तन्नासदुच्यते
jñeyaṃ yattatpravakṣyāmi yajjñātvāmṛtamaśrute |
anādimatparaṃ brahma na sattannāsaducyate
With hands and feet everywhere, with eyes and heads and mouths everywhere, with hearing everywhere, That exists enveloping all.
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13.14
सर्वत: पाणिपादं तत्सर्वतोऽक्षिशिरोमुखम् |
सर्वत: श्रुतिमल्लोके सर्वमावृत्य तिष्ठति
sarvata: pāṇipādaṃ tatsarvato’kṣiśiromukham |
sarvata: śrutimalloke sarvamāvṛtya tiṣṭhati
Shining by the functions of all the senses, (yet) without the senses ; unattached, yet supporting all ; devoid of qualities.
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13.15
सर्वेन्द्रियगुणाभासं सर्वेन्द्रियविवर्जितम् |
असक्तं सर्वभृच्चैव निर्गुणं गुणभोक्तृ च
sarvendriyaguṇābhāsaṃ sarvendriyavivarjitam |
asaktaṃ sarvabhṛccaiva nirguṇaṃ guṇabhoktṛ ca
Without and within (all) beings ; the unmoving as also the moving. Because subtle, That is incomprehensible ; and near and far away is That.
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13.16
बहिरन्तश्च भूतानामचरं चरमेव च |
सूक्ष्मत्वात्तदविज्ञेयं दूरस्थं चान्तिके च तत्
bahirantaśca bhūtānāmacaraṃ carameva ca |
sūkṣmatvāttadavijñeyaṃ dūrasthaṃ cāntike ca tat
And undivided, yet remaining divided as it were in beings ; supporter of beings, too is That, the Knowable ; devouring, yet generating.
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13.17
अविभक्तं च भूतेषु विभक्तमिव च स्थितम् |
भूतभर्तृ च तज्ज्ञेयं ग्रसिष्णु प्रभविष्णु च
avibhaktaṃ ca bhūteṣu vibhaktamiva ca sthitam |
bhūtabhartṛ ca tajjñeyaṃ grasiṣṇu prabhaviṣṇu ca
The Light even of lights, That is said to be beyond darkness. Knowledge, the Knowable, the Goal of knowledge, (It) is implanted in the heart of every one.
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13.18
ज्योतिषामपि तज्ज्योतिस्तमस: परमुच्यते |
ज्ञानं ज्ञेयं ज्ञानगम्यं हृदि सर्वस्य विष्ठितम्
jyotiṣāmapi tajjyotistamasa: paramucyate |
jñānaṃ jñeyaṃ jñānagamyaṃ hṛdi sarvasya viṣṭhitam
Thus the Kshetra, as well as knowledge and the Knowable, have been briefly set forth. My devotee, on knowing this, is fitted for My state.
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13.19
इति क्षेत्रं तथा ज्ञानं ज्ञेयं चोक्तं समासत: |
मद्भक्त एतद्विज्ञाय मद्भावायोपपद्यते
iti kṣetraṃ tathā jñānaṃ jñeyaṃ coktaṃ samāsata: |
madbhakta etadvijñāya madbhāvāyopapadyate
Know thou that Prakriti as well as Purusha are both beginningless ; and know thou also that all forms and qualities are born of Prakriti.
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13.20
प्रकृतिं पुरुषं चैव विद्ध्यनादी उभावपि |
विकारांश्च गुणांश्चैव विद्धि प्रकृतिसम्भवान्
prakṛtiṃ puruṣaṃ caiva viddhyanādī ubhāvapi |
vikārāṃśca guṇāṃścaiva viddhi prakṛtisambhavān
As the producer of the effect and the instruments, Prakriti is said to be the cause ; as experiencing pleasure and pain, Purusha is said to be the cause.
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13.21
कार्यकारणकर्तृत्वे हेतु: प्रकृतिरुच्यते |
पुरुष: सुखदु:खानां भोक्तृत्वे हेतुरुच्यते
kāryakāraṇakartṛtve hetu: prakṛtirucyate |
puruṣa: sukhadu:khānāṃ bhoktṛtve heturucyate
Purusha, when seated in Prakriti, expe- riences the qualities born of Prakriti. Attachment to the qualities is the cause of his birth in good and evil wombs.
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13.22
पुरुष: प्रकृतिस्थो हि भुङक्ते प्रकृतिजान्गुणान् |
कारणं गुणसङ्गोऽस्य सदसद्योनिजन्मसु
puruṣa: prakṛtistho hi bhuṅakte prakṛtijānguṇān |
kāraṇaṃ guṇasaṅgo’sya sadasadyonijanmasu
Spectator and Permitter, Supporter, En- joyer, the Great Lord, and also spoken of as the Supreme Self, (is) the Purusha Supreme in this body.
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13.23
उपद्रष्टानुमन्ता च भर्ता भोक्ता महेश्वर: |
परमात्मेति चाप्युक्तो देहेऽस्मिन्पुरुष: पर:
upadraṣṭānumantā ca bhartā bhoktā maheśvara: |
paramātmeti cāpyukto dehe’sminpuruṣa: para:
He who thus knows Purusha and Prakriti together with qualities, whatever his conduct, he is not born again.
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13.24
य एवं वेत्ति पुरुषं प्रकृतिं च गुणै: सह |
सर्वथा वर्तमानोऽपि न स भूयोऽभिजायते
ya evaṃ vetti puruṣaṃ prakṛtiṃ ca guṇai: saha |
sarvathā vartamāno’pi na sa bhūyo’bhijāyate
By meditation some behold the Self in the self by the self ; others by Sāṅkhya Yoga, and others by Karma-Yoga.
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13.25
ध्यानेनात्मनि पश्यन्ति केचिदात्मानमात्मना |
अन्ये साङ् ख्येन योगेन कर्मयोगेन चापरे
dhyānenātmani paśyanti kecidātmānamātmanā |
anye sāṅ khyena yogena karmayogena cāpare
Yet others, not knowing thus, worship, having heard from others ; they, too, cross beyond death, adhering to what they heard.
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13.26
अन्ये त्वेवमजानन्त: श्रुत्वान्येभ्य उपासते |
तेऽपि चातितरन्त्येव मृत्युं श्रुतिपरायणा:
anye tvevamajānanta: śrutvānyebhya upāsate |
te’pi cātitarantyeva mṛtyuṃ śrutiparāyaṇā:
Whatever being is born, the unmoving or the moving, know thou, O best of the Bharatas, that to be owing to the union of Kshetra and Kshetrajna.
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13.27
यावत्सञ्जायते किञ्चित्सत्वं स्थावरजङ्गमम् |
क्षेत्रक्षेत्रज्ञसंयोगात्तद्विद्धि भरतर्षभ
yāvatsañjāyate kiñcitsatvaṃ sthāvarajaṅgamam |
kṣetrakṣetrajñasaṃyogāttadviddhi bharatarṣabha
He sees who sees the Supreme Lord, remaining the same in all beings, the undying in the dying.
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13.28
समं सर्वेषु भूतेषु तिष्ठन्तं परमेश्वरम् |
विनश्यत्स्वविनश्यन्तं य: पश्यति स पश्यति
samaṃ sarveṣu bhūteṣu tiṣṭhantaṃ parameśvaram |
vinaśyatsvavinaśyantaṃ ya: paśyati sa paśyati
Because he who sees the Lord, seated the same everywhere, destroys not the self by the self, therefore he reaches the Supreme Goal.
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13.29
समं पश्यन्हि सर्वत्र समवस्थितमीश्वरम् |
न हिनस्त्यात्मनात्मानं ततो याति परां गतिम्
samaṃ paśyanhi sarvatra samavasthitamīśvaram |
na hinastyātmanātmānaṃ tato yāti parāṃ gatim
He sees, who sees all actions performed by Prakriti alone and the Self not acting.
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13.30
प्रकृत्यैव च कर्माणि क्रियमाणानि सर्वश: |
य: पश्यति तथात्मानमकर्तारं स पश्यति
prakṛtyaiva ca karmāṇi kriyamāṇāni sarvaśa: |
ya: paśyati tathātmānamakartāraṃ sa paśyati
When a man realises the whole variety of beings as resting in the One, and is an evolution from that (One) alone, then he becomes Brahman.
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13.31
यदा भूतपृथग्भावमेकस्थमनुपश्यति |
तत एव च विस्तारं ब्रह्म सम्पद्यते तदा
yadā bhūtapṛthagbhāvamekasthamanupaśyati |
tata eva ca vistāraṃ brahma sampadyate tadā
Having no beginning, having no qualities, this Supreme Self, imperishable, though dwelling in the Body, O son of Kunti, neither acts nor is tainted.
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13.32
अनादित्वान्निर्गुणत्वात्परमात्मायमव्यय: |
शरीरस्थोऽपि कौन्तेय न करोति न लिप्यते
anāditvānnirguṇatvātparamātmāyamavyaya: |
śarīrastho’pi kaunteya na karoti na lipyate
As the all-pervading akasa is, from its subtlety, never soiled, so the Self seated in the body everywhere is not soiled.
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13.33
यथा सर्वगतं सौक्ष्म्यादाकाशं नोपलिप्यते |
सर्वत्रावस्थितो देहे तथात्मा नोपलिप्यते
yathā sarvagataṃ saukṣmyādākāśaṃ nopalipyate |
sarvatrāvasthito dehe tathātmā nopalipyate
As the one sun illumines all this world, so does the embodied One, O Bharata, illumine all bodies.
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13.34
यथा प्रकाशयत्येक: कृत्स्नं लोकमिमं रवि: |
क्षेत्रं क्षेत्री तथा कृत्स्नं प्रकाशयति भारत
yathā prakāśayatyeka: kṛtsnaṃ lokamimaṃ ravi: |
kṣetraṃ kṣetrī tathā kṛtsnaṃ prakāśayati bhārata
They who by the eye of wisdom perceive the distinction between Kshetra and Kshetrajna, and the dissolution of the Cause of beings,—they go to the Supreme.
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13.35
क्षेत्रक्षेत्रज्ञयोरेवमन्तरं ज्ञानचक्षुषा |
भूतप्रकृतिमोक्षं च ये विदुर्यान्ति ते परम्
kṣetrakṣetrajñayorevamantaraṃ jñānacakṣuṣā |
bhūtaprakṛtimokṣaṃ ca ye viduryānti te param
Those who with the eyes of wisdom thus see the difference between Matter and Spirit, and know how to liberate Life from the Law of Nature, they attain the Supreme.
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Chapter 14
14.1
श्रीभगवानुवाच |
परं भूय: प्रवक्ष्यामि ज्ञानानां ज्ञानमुत्तमम् |
यज्ज्ञात्वा मुनय: सर्वे परां सिद्धिमितो गता:
śrībhagavānuvāca |
paraṃ bhūya: pravakṣyāmi jñānānāṃ jñānamuttamam |
yajjñātvā munaya: sarve parāṃ siddhimito gatā:
I shall again declare that sublime knowledge, the best of all knowledges; which having learnt, all the sages have passed to high perfection from here.
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14.2
इदं ज्ञानमुपाश्रित्य मम साधर्म्यमागता: |
सर्गेऽपि नोपजायन्ते प्रलये न व्यथन्ति च
idaṃ jñānamupāśritya mama sādharmyamāgatā: |
sarge’pi nopajāyante pralaye na vyathanti ca
They who, having resorted to this knowledge, have attained to unity with Me, are neither born in the creation, nor disturbed in the dissolution.
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14.3
मम योनिर्महद् ब्रह्म तस्मिन्गर्भं दधाम्यहम् |
सम्भव: सर्वभूतानां ततो भवति भारत
mama yonirmahad brahma tasmingarbhaṃ dadhāmyaham |
sambhava: sarvabhūtānāṃ tato bhavati bhārata
My womb is the great Brahman; in that I place the germ; thence, O Bharata, is the birth of all beings.
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14.4
सर्वयोनिषु कौन्तेय मूर्तय: सम्भवन्ति या: |
तासां ब्रह्म महद्योनिरहं बीजप्रद: पिता
sarvayoniṣu kaunteya mūrtaya: sambhavanti yā: |
tāsāṃ brahma mahadyonirahaṃ bījaprada: pitā
Whatever forms are produced, O son of Kunti, in any wombs whatsoever, the Great Brahman is their womb, I the seed-giving Father.
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14.5
सत्त्वं रजस्तम इति गुणा: प्रकृतिसम्भवा: |
निबध्नन्ति महाबाहो देहे देहिनमव्ययम्
sattvaṃ rajastama iti guṇā: prakṛtisambhavā: |
nibadhnanti mahābāho dehe dehinamavyayam
Sattva, Rajas, Tamas,—these gunas, O mighty-armed, born of Prakriti, bind fast in the body the embodied, the indestructible.
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14.6
तत्र सत्त्वं निर्मलत्वात्प्रकाशकमनामयम् |
सुखसङ्गेन बध्नाति ज्ञानसङ्गेन चानघ
tatra sattvaṃ nirmalatvātprakāśakamanāmayam |
sukhasaṅgena badhnāti jñānasaṅgena cānagha
Of these, Sattva, which, from its stainlessness, is lucid and healthy, binds by attachment to happiness and by attachment to knowledge, O sinless one.
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14.7
रजो रागात्मकं विद्धि तृष्णासङ्गसमुद्भवम् |
तन्निबध्नाति कौन्तेय कर्मसङ्गेन देहिनम्
rajo rāgātmakaṃ viddhi tṛṣṇāsaṅgasamudbhavam |
tannibadhnāti kaunteya karmasaṅgena dehinam
Know thou Rajas (to be) of the nature of passion, the source of thirst and attachment; it binds fast, O son of Kunti, the embodied one by attachment to action.
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14.8
तमस्त्वज्ञानजं विद्धि मोहनं सर्वदेहिनाम् |
प्रमादालस्यनिद्राभिस्तन्निबध्नाति भारत
tamastvajñānajaṃ viddhi mohanaṃ sarvadehinām |
pramādālasyanidrābhistannibadhnāti bhārata
But, know thou Tamas to be born of unwisdom, deluding all embodied beings; by heedlessness, indolence and sloth, it binds fast, O Bharata.
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14.9
सत्त्वं सुखे सञ्जयति रज: कर्मणि भारत |
ज्ञानमावृत्य तु तम: प्रमादे सञ्जयत्युत
sattvaṃ sukhe sañjayati raja: karmaṇi bhārata |
jñānamāvṛtya tu tama: pramāde sañjayatyuta
Sattva attaches to happiness, Rajas to action, O Bharata, while Tamas, enshrouding wisdom, attaches, on the contrary, to heedlessness.
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14.10
रजस्तमश्चाभिभूय सत्त्वं भवति भारत |
रज: सत्त्वं तमश्चैव तम: सत्त्वं रजस्तथा
rajastamaścābhibhūya sattvaṃ bhavati bhārata |
raja: sattvaṃ tamaścaiva tama: sattvaṃ rajastathā
Sattva arises, O Bharata, predominating over Rajas and Tamas; and Rajas, over Sattva and Tamas; so Tamas, over Sattva and Rajas.
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14.11
सर्वद्वारेषु देहेऽस्मिन्प्रकाश उपजायते |
ज्ञानं यदा तदा विद्याद्विवृद्धं सत्त्वमित्युत
sarvadvāreṣu dehe’sminprakāśa upajāyate |
jñānaṃ yadā tadā vidyādvivṛddhaṃ sattvamityuta
When at every gate in this body there shoots up wisdom-light, then it may be known that Sattva is predominant.
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14.12
लोभ: प्रवृत्तिरारम्भ: कर्मणामशम: स्पृहा |
रजस्येतानि जायन्ते विवृद्धे भरतर्षभ
lobha: pravṛttirārambha: karmaṇāmaśama: spṛhā |
rajasyetāni jāyante vivṛddhe bharatarṣabha
Greed, activity, the undertaking of works, unrest, desire—these arise when Rajas is predominant, O lord of the Bharatas.
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14.13
अप्रकाशोऽप्रवृत्तिश्च प्रमादो मोह एव च |
तमस्येतानि जायन्ते विवृद्धे कुरुनन्दन
aprakāśo’pravṛttiśca pramādo moha eva ca |
tamasyetāni jāyante vivṛddhe kurunandana
Darkness, heedlessness, inertness, and error,—these arise when Tamas is predominant, O descendant of Kuru.
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14.14
यदा सत्त्वे प्रवृद्धे तु प्रलयं याति देहभृत् |
तदोत्तमविदां लोकानमलान्प्रतिपद्यते
yadā sattve pravṛddhe tu pralayaṃ yāti dehabhṛt |
tadottamavidāṃ lokānamalānpratipadyate
If the embodied one meets death when Sattva is predominant, then he attains to the spotless regions of the knowers of the Highest.
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14.15
रजसि प्रलयं गत्वा कर्मसङ्गिषु जायते |
तथा प्रलीनस्तमसि मूढयोनिषु जायते
rajasi pralayaṃ gatvā karmasaṅgiṣu jāyate |
tathā pralīnastamasi mūḍhayoniṣu jāyate
Meeting death in Rajas, he is born among those attached to action; and, dying in Tamas, he is born in the wombs of the irrational.
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14.16
कर्मण: सुकृतस्याहु: सात्त्विकं निर्मलं फलम् |
रजसस्तु फलं दु:खमज्ञानं तमस: फलम्
karmaṇa: sukṛtasyāhu: sāttvikaṃ nirmalaṃ phalam |
rajasastu phalaṃ du:khamajñānaṃ tamasa: phalam
The fruit of good action, they say, is Sattvic and pure; while the fruit of Rajas is pain, and ignorance is the fruit of Tamas.
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14.17
सत्त्वात्सञ्जायते ज्ञानं रजसो लोभ एव च |
प्रमादमोहौ तमसो भवतोऽज्ञानमेव च
sattvātsañjāyate jñānaṃ rajaso lobha eva ca |
pramādamohau tamaso bhavato’jñānameva ca
From Sattva arises wisdom, and greed from Rajas; heedlessness and error arise from Tamas, and also ignorance.
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14.18
ऊर्ध्वं गच्छन्ति सत्त्वस्था मध्ये तिष्ठन्ति राजसा: |
जघन्यगुणवृत्तिस्था अधो गच्छन्ति तामसा:
ūrdhvaṃ gacchanti sattvasthā madhye tiṣṭhanti rājasā: |
jaghanyaguṇavṛttisthā adho gacchanti tāmasā:
Those who follow Sattva go upwards; the Rajasic remain in the middle; and the Tamasic, who follow in the course of the lowest guna, go downwards.
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14.19
नान्यं गुणेभ्य: कर्तारं यदा द्रष्टानुपश्यति |
गुणेभ्यश्च परं वेत्ति मद्भावं सोऽधिगच्छति
nānyaṃ guṇebhya: kartāraṃ yadā draṣṭānupaśyati |
guṇebhyaśca paraṃ vetti madbhāvaṃ so’dhigacchati
When the seer beholds not an agent other than the gunas and knows Him who is higher than the gunas, he attains to My being.
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14.20
गुणानेतानतीत्य त्रीन्देही देहसमुद्भवान् |
जन्ममृत्युजरादु:खैर्विमुक्तोऽमृतमश्रुते
guṇānetānatītya trīndehī dehasamudbhavān |
janmamṛtyujarādu:khairvimukto’mṛtamaśrute
Having crossed beyond these three gunas, which are the source of the body, the embodied one is freed from birth, death, decay and pain, and attains the immortal.
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14.21
अर्जुन उवाच |
कैर्लिङ्गैस्त्रीन्गुणानेतानतीतो भवति प्रभो |
किमाचार: कथं चैतांस्त्रीन्गुणानतिवर्तते
arjuna uvāca |
kairliṅgaistrīnguṇānetānatīto bhavati prabho |
kimācāra: kathaṃ caitāṃstrīnguṇānativartate
Arjuna said: By what marks, O Lord, is he known who has crossed beyond those three gunas? What is his conduct, and how does he pass beyond those three gunas?
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14.22
श्रीभगवानुवाच |
प्रकाशं च प्रवृत्तिं च मोहमेव च पाण्डव |
न द्वेष्टि सम्प्रवृत्तानि न निवृत्तानि काङ् क्षति
śrībhagavānuvāca |
prakāśaṃ ca pravṛttiṃ ca mohameva ca pāṇḍava |
na dveṣṭi sampravṛttāni na nivṛttāni kāṅ kṣati
Light and activity and delusion present, O Pandava, he hates not, nor longs for them absent.
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14.23
उदासीनवदासीनो गुणैर्यो न विचाल्यते |
गुणा वर्तन्त इत्येवं योऽवतिष्ठति नेङ्गते
udāsīnavadāsīno guṇairyo na vicālyate |
guṇā vartanta ityevaṃ yo’vatiṣṭhati neṅgate
He who, seated as a neutral, is not moved by gunas; who, thinking that gunas act, is firm and moves not;
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14.24
समदु:खसुख: स्वस्थ: समलोष्टाश्मकाञ्चन: |
तुल्यप्रियाप्रियो धीरस्तुल्यनिन्दात्मसंस्तुति:
samadu:khasukha: svastha: samaloṣṭāśmakāñcana: |
tulyapriyāpriyo dhīrastulyanindātmasaṃstuti:
He to whom pain and pleasure are alike, who dwells in the Self, to whom a clod of earth and stone and gold are alike, to whom the dear and the undear are alike; who is a man of wisdom, to whom censure and praise are same;
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14.25
मानापमानयोस्तुल्यस्तुल्यो मित्रारिपक्षयो: |
सर्वारम्भपरित्यागी गुणातीत: स उच्यते
mānāpamānayostulyastulyo mitrāripakṣayo: |
sarvārambhaparityāgī guṇātīta: sa ucyate
The same in honour and disgrace, the same towards friends and enemies, abandoning all undertakings,—he is said to have crossed beyond the gunas.
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14.26
मां च योऽव्यभिचारेण भक्तियोगेन सेवते |
स गुणान्समतीत्यैतान्ब्रह्मभूयाय कल्पते
māṃ ca yo’vyabhicāreṇa bhaktiyogena sevate |
sa guṇānsamatītyaitānbrahmabhūyāya kalpate
And he who serves Me with unfailing Devotion of Love, he, crossing beyond those three gunas, is fitted for becoming Brahman.
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14.27
ब्रह्मणो हि प्रतिष्ठाहममृतस्याव्ययस्य च |
शाश्वतस्य च धर्मस्य सुखस्यैकान्तिकस्य च
brahmaṇo hi pratiṣṭhāhamamṛtasyāvyayasya ca |
śāśvatasya ca dharmasya sukhasyaikāntikasya ca
For I am the abode of Brahman, the Immortal and the Immutable, the Eternal Dharma, and the unfailing Bliss.
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Chapter 15
15.1
श्रीभगवानुवाच |
ऊर्ध्वमूलमध:शाखमश्वत्थं प्राहुरव्ययम् |
छन्दांसि यस्य पर्णानि यस्तं वेद स वेदवित्
śrībhagavānuvāca |
ūrdhvamūlamadha:śākhamaśvatthaṃ prāhuravyayam |
chandāṃsi yasya parṇāni yastaṃ veda sa vedavit
They speak of the indestructible Asvattha having its root above and branches below, whose leaves are the metres. He who knows it knows the Vedas.
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15.2
अधश्चोर्ध्वं प्रसृतास्तस्य शाखा गुणप्रवृद्धा विषयप्रवाला: |
अधश्च मूलान्यनुसन्ततानि कर्मानुबन्धीनि मनुष्यलोके
adhaścordhvaṃ prasṛtāstasya śākhā guṇapravṛddhā viṣayapravālā: |
adhaśca mūlānyanusantatāni karmānubandhīni manuṣyaloke
Below and above are its branches spread, nourished by the gunas, sense-objects its buds; and below in the world of man stretch forth the roots ending in action.
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15.3
न रूपमस्येह तथोपलभ्यते नान्तो न चादिर्न च सम्प्रतिष्ठा |
अश्वत्थमेनं सुविरूढमूल मसङ्गशस्त्रेण दृढेन छित्त्वा
na rūpamasyeha tathopalabhyate nānto na cādirna ca sampratiṣṭhā |
aśvatthamenaṃ suvirūḍhamūla masaṅgaśastreṇa dṛḍhena chittvā
Its form is not perceived as such here, neither its end nor its origin nor its existence. Having cut asunder this firm-rooted Asvattha with the strong sword of dispassion,
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15.4
तत: पदं तत्परिमार्गितव्यं यस्मिन्गता न निवर्तन्ति भूय: |
तमेव चाद्यं पुरुषं प्रपद्ये यत: प्रवृत्ति: प्रसृता पुराणी
tata: padaṃ tatparimārgitavyaṃ yasmingatā na nivartanti bhūya: |
tameva cādyaṃ puruṣaṃ prapadye yata: pravṛtti: prasṛtā purāṇī
Then That Goal should be sought for, whither having gone none return again. “I seek refuge in that Primeval Purusha whence streamed forth the Ancient Current.”
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15.5
निर्मानमोहा जितसङ्गदोषा अध्यात्मनित्या विनिवृत्तकामा: |
द्वन्द्वैर्विमुक्ता: सुखदु:खसंज्ञै र्गच्छन्त्यमूढा: पदमव्ययं तत्
nirmānamohā jitasaṅgadoṣā adhyātmanityā vinivṛttakāmā: |
dvandvairvimuktā: sukhadu:khasañjñai rgacchantyamūḍhā: padamavyayaṃ tat
Free from pride and delusion, with the evil of attachment conquered, ever dwelling in the Self, their desires having completely turned away, liberated from the pairs of opposites known as pleasure and pain, the undeluded reach that Goal Eternal.
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15.6
न तद्भासयते सूर्यो न शशाङ्को न पावक: |
यद्गत्वा न निवर्तन्ते तद्धाम परमं मम
na tadbhāsayate sūryo na śaśāṅko na pāvaka: |
yadgatvā na nivartante taddhāma paramaṃ mama
That the sun illumines not, nor the moon, nor fire; That is My Supreme Abode, to which having gone none return.
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15.7
ममैवांशो जीवलोके जीवभूत: सनातन: |
मन:षष्ठानीन्द्रियाणि प्रकृतिस्थानि कर्षति
mamaivāṃśo jīvaloke jīvabhūta: sanātana: |
mana:ṣaṣṭhānīndriyāṇi prakṛtisthāni karṣati
A ray of Myself, the eternal Jiva in the world of Jivas, attracts the senses, with manas the sixth, abiding in Prakriti.
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15.8
शरीरं यदवाप्नोति यच्चाप्युत्क्रामतीश्वर: |
गृहीत्वैतानि संयाति वायुर्गन्धानिवाशयात्
śarīraṃ yadavāpnoti yaccāpyutkrāmatīśvara: |
gṛhītvaitāni saṃyāti vāyurgandhānivāśayāt
When the Lord acquires a body, and when He leaves it, He takes these and goes, as the wind takes scents from their seats.
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15.9
श्रोत्रं चक्षु: स्पर्शनं च रसनं घ्राणमेव च |
अधिष्ठाय मनश्चायं विषयानुपसेवते
śrotraṃ cakṣu: sparśanaṃ ca rasanaṃ ghrāṇameva ca |
adhiṣṭhāya manaścāyaṃ viṣayānupasevate
The ear, the eye and the touch, the taste and the smell, using these and the manas, he enjoys the sense-objects.
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15.10
उत्क्रामन्तं स्थितं वापि भुञ्जानं वा गुणान्वितम् |
विमूढा नानुपश्यन्ति पश्यन्ति ज्ञानचक्षुष:
utkrāmantaṃ sthitaṃ vāpi bhuñjānaṃ vā guṇānvitam |
vimūḍhā nānupaśyanti paśyanti jñānacakṣuṣa:
Him who departs, stays and enjoys, who is conjoined with gunas, the deluded perceive not; they see, who possess the eye of knowledge.
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15.11
यतन्तो योगिनश्चैनं पश्यन्त्यात्मन्यवस्थितम् |
यतन्तोऽप्यकृतात्मानो नैनं पश्यन्त्यचेतस:
yatanto yoginaścainaṃ paśyantyātmanyavasthitam |
yatanto’pyakṛtātmāno nainaṃ paśyantyacetasa:
Those who strive, endued with Yoga, perceive Him dwelling in the self; though striving, those of unrefined self, devoid of wisdom, perceive Him not.
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15.12
यदादित्यगतं तेजो जगद्भासयतेऽखिलम् |
यच्चन्द्रमसि यच्चाग्नौ तत्तेजो विद्धि मामकम्
yadādityagataṃ tejo jagadbhāsayate’khilam |
yaccandramasi yaccāgnau tattejo viddhi māmakam
That light which residing in the sun illumines the whole world, that which is in the moon and in the fire, that light do thou know to be Mine.
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15.13
गामाविश्य च भूतानि धारयाम्यहमोजसा |
पुष्णामि चौषधी: सर्वा: सोमो भूत्वा रसात्मक:
gāmāviśya ca bhūtāni dhārayāmyahamojasā |
puṣṇāmi cauṣadhī: sarvā: somo bhūtvā rasātmaka:
Penetrating the earth I support all beings by (My) Energy; and having become the watery moon I nourish all herbs.
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15.14
अहं वैश्वानरो भूत्वा प्राणिनां देहमाश्रित: |
प्राणापानसमायुक्त: पचाम्यन्नं चतुर्विधम्
ahaṃ vaiśvānaro bhūtvā prāṇināṃ dehamāśrita: |
prāṇāpānasamāyukta: pacāmyannaṃ caturvidham
Abiding in the body of living beings as Vaisvanara, associated with Prana and Apana, I digest the fourfold food.
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15.15
सर्वस्य चाहं हृदि सन्निविष्टो मत्त: स्मृतिर्ज्ञानमपोहनं च |
वेदैश्च सर्वैरहमेव वेद्यो वेदान्तकृद्वेदविदेव चाहम्
sarvasya cāhaṃ hṛdi sanniviṣṭo matta: smṛtirjñānamapohanaṃ ca |
vedaiśca sarvairahameva vedyo vedāntakṛdvedavideva cāham
And I am seated in the hearts of all: from Me are memory, knowledge, as well as their loss; it is I who am to be known by all the Vedas, I am indeed the author of the Vedanta as well as the knower of the Vedas.
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15.16
द्वाविमौ पुरुषौ लोके क्षरश्चाक्षर एव च |
क्षर: सर्वाणि भूतानि कूटस्थोऽक्षर उच्यते
dvāvimau puruṣau loke kṣaraścākṣara eva ca |
kṣara: sarvāṇi bhūtāni kūṭastho’kṣara ucyate
There are these two beings in the world, the perishable and the imperishable: the perishable comprises all creatures, the immutable is called the imperishable.
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15.17
उत्तम: पुरुषस्त्वन्य: परमात्मेत्युदाहृत: |
यो लोकत्रयमाविश्य बिभर्त्यव्यय ईश्वर:
uttama: puruṣastvanya: paramātmetyudāhṛta: |
yo lokatrayamāviśya bibhartyavyaya īśvara:
But distinct is the Highest Spirit spoken of as the Supreme Self, the indestructible Lord who penetrates and sustains the three worlds.
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15.18
यस्मात्क्षरमतीतोऽहमक्षरादपि चोत्तम: |
अतोऽस्मि लोके वेदे च प्रथित: पुरुषोत्तम:
yasmātkṣaramatīto’hamakṣarādapi cottama: |
ato’smi loke vede ca prathita: puruṣottama:
Because I transcend the perishable and am even higher than the imperishable, therefore am I known in the world and in the Veda as ‘Purushottama,’ the Highest Spirit.
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15.19
यो मामेवमसम्मूढो जानाति पुरुषोत्तमम् |
स सर्वविद्भजति मां सर्वभावेन भारत
yo māmevamasammūḍho jānāti puruṣottamam |
sa sarvavidbhajati māṃ sarvabhāvena bhārata
He who, undeluded, thus knows Me, the Highest Spirit, he, knowing all, worships Me with his whole being, O Bharata.
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15.20
इति गुह्यतमं शास्त्रमिदमुक्तं मयानघ |
एतद्बुद्ध्वा बुद्धिमान्स्यात्कृतकृत्यश्च भारत
iti guhyatamaṃ śāstramidamuktaṃ mayānagha |
etadbuddhvā buddhimānsyātkṛtakṛtyaśca bhārata
Thus, this most Secret Science has been taught by Me, O sinless one; on knowing this, (a man) becomes wise, O Bharata, and all his duties are accomplished.
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Chapter 16
16.1
श्रीभगवानुवाच |
अभयं सत्त्वसंशुद्धिर्ज्ञानयोगव्यवस्थिति: |
दानं दमश्च यज्ञश्च स्वाध्यायस्तप आर्जवम्
śrībhagavānuvāca |
abhayaṃ sattvasaṃśuddhirjñānayogavyavasthiti: |
dānaṃ damaśca yajñaśca svādhyāyastapa ārjavam
Fearlessness, purity of heart, steadfastness in knowledge and Yoga; alms-giving, self-restraint and worship, study of one’s own (scriptures), austerity, uprightness;
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16.2
अहिंसा सत्यमक्रोधस्त्याग: शान्तिरपैशुनम् |
दया भूतेष्वलोलुप्त्वं मार्दवं ह्रीरचापलम्
ahiṃsā satyamakrodhastyāga: śāntirapaiśunam |
dayā bhūteṣvaloluptvaṃ mārdavaṃ hrīracāpalam
Harmlessness, truth, absence of anger, renunciation, serenity, absence of calumny, compassion to creatures, uncovetousness, gentleness, modesty, absence of fickleness;
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16.3
तेज: क्षमा धृति: शौचमद्रोहोनातिमानिता |
भवन्ति सम्पदं दैवीमभिजातस्य भारत
teja: kṣamā dhṛti: śaucamadrohonātimānitā |
bhavanti sampadaṃ daivīmabhijātasya bhārata
Energy, forgiveness, fortitude, purity, absence of hatred, absence of pride; these belong to one born for a divine lot, O Bharata.
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16.4
दम्भो दर्पोऽभिमानश्च क्रोध: पारुष्यमेव च |
अज्ञानं चाभिजातस्य पार्थ सम्पदमासुरीम्
dambho darpo’bhimānaśca krodha: pāruṣyameva ca |
ajñānaṃ cābhijātasya pārtha sampadamāsurīm
Ostentation, arrogance and self-conceit, anger as also insolence, and ignorance, belong to one who is born, O Partha, for a demoniac lot.
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16.5
दैवी सम्पद्विमोक्षाय निबन्धायासुरी मता |
मा शुच: सम्पदं दैवीमभिजातोऽसि पाण्डव
daivī sampadvimokṣāya nibandhāyāsurī matā |
mā śuca: sampadaṃ daivīmabhijāto’si pāṇḍava
The divine nature is deemed for liberation, the demoniac for bondage. Grieve not, O Pandava; thou art born for a divine lot.
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16.6
द्वौ भूतसर्गौ लोकेऽस्मिन्दैव आसुर एव च |
दैवो विस्तरश: प्रोक्त आसुरं पार्थ मे शृणु
dvau bhūtasargau loke’smindaiva āsura eva ca |
daivo vistaraśa: prokta āsuraṃ pārtha me śṛṇu
There are two creations of beings in this world, the divine and the demoniac. The divine has been described at length; hear from Me, O Partha, of the demoniac.
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16.7
प्रवृत्तिं च निवृत्तिं च जना न विदुरासुरा: |
न शौचं नापि चाचारो न सत्यं तेषु विद्यते
pravṛttiṃ ca nivṛttiṃ ca janā na vidurāsurā: |
na śaucaṃ nāpi cācāro na satyaṃ teṣu vidyate
Neither action nor inaction do the demoniac men know; neither purity nor good conduct nor truth is found in them.
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16.8
असत्यमप्रतिष्ठं ते जगदाहुरनीश्वरम् |
अपरस्परसम्भूतं किमन्यत्कामहैतुकम्
asatyamapratiṣṭhaṃ te jagadāhuranīśvaram |
aparasparasambhūtaṃ kimanyatkāmahaitukam
They say, “The universe is unreal, without a basis, without a Lord, born of mutual union, brought about by lust; what else?”
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16.9
एतां दृष्टिमवष्टभ्य नष्टात्मानोऽल्पबुद्धय: |
प्रभवन्त्युग्रकर्माण: क्षयाय जगतोऽहिता:
etāṃ dṛṣṭimavaṣṭabhya naṣṭātmāno’lpabuddhaya: |
prabhavantyugrakarmāṇa: kṣayāya jagato’hitā:
Holding this view, these ruined souls of small intellect, of fierce deeds, rise as the enemies of the world, for its destruction.
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16.10
काममाश्रित्य दुष्पूरं दम्भमानमदान्विता: |
मोहाद्गृहीत्वासद्ग्राहान्प्रवर्तन्तेऽशुचिव्रता:
kāmamāśritya duṣpūraṃ dambhamānamadānvitā: |
mohādgṛhītvāsadgrāhānpravartante’śucivratā:
Filled with insatiable desires, full of hypocrisy, pride and arrogance, holding unwholesome views through delusion, they work with unholy resolve;
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16.11
चिन्तामपरिमेयां च प्रलयान्तामुपाश्रिता: |
कामोपभोगपरमा एतावदिति निश्चिता:
cintāmaparimeyāṃ ca pralayāntāmupāśritā: |
kāmopabhogaparamā etāvaditi niścitā:
Beset with immense cares ending only with death, sensual enjoyment their highest aim, assured that that is all;
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16.12
आशापाशशतैर्बद्धा: कामक्रोधपरायणा: |
ईहन्ते कामभोगार्थमन्यायेनार्थसञ्जयान्
āśāpāśaśatairbaddhā: kāmakrodhaparāyaṇā: |
īhante kāmabhogārthamanyāyenārthasañjayān
Bound by hundreds of bands of hope, given over to lust and wrath, they strive to secure by unjust means hoards of wealth for sensual enjoyment.
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16.13
इदमद्य मया लब्धमिमं प्राप्स्ये मनोरथम् |
इदमस्तीदमपि मे भविष्यति पुनर्धनम्
idamadya mayā labdhamimaṃ prāpsye manoratham |
idamastīdamapi me bhaviṣyati punardhanam
This to-day has been gained by me; this desire I shall attain; this is mine, and this wealth also shall be mine in future.
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16.14
असौ मया हत: शत्रुर्हनिष्ये चापरानपि |
ईश्वरोऽहमहं भोगी सिद्धोऽहं बलवान्सुखी
asau mayā hata: śatrurhaniṣye cāparānapi |
īśvaro’hamahaṃ bhogī siddho’haṃ balavānsukhī
“That enemy has been slain by me, and others also shall I slay. I am a lord, I enjoy, I am successful, strong and healthy.”
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16.15
आढ्योऽभिजनवानस्मि कोऽन्योऽस्ति सदृशो मया |
यक्ष्ये दास्यामि मोदिष्य इत्यज्ञानविमोहिता:
āḍhyo’bhijanavānasmi ko’nyo’sti sadṛśo mayā |
yakṣye dāsyāmi modiṣya ityajñānavimohitā:
“I am rich and well-born. Who else is equal to me? I will sacrifice, I will give, I will rejoice.” Thus deluded by unwisdom.
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16.16
अनेकचित्तविभ्रान्ता मोहजालसमावृता: |
प्रसक्ता: कामभोगेषु पतन्ति नरकेऽशुचौ
anekacittavibhrāntā mohajālasamāvṛtā: |
prasaktā: kāmabhogeṣu patanti narake’śucau
Bewildered by many a fancy, entangled in the snare of delusion, addicted to the gratification of lust, they fall into a foul hell.
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16.17
आत्मसम्भाविता: स्तब्धा धनमानमदान्विता: |
यजन्ते नामयज्ञैस्ते दम्भेनाविधिपूर्वकम्
ātmasambhāvitā: stabdhā dhanamānamadānvitā: |
yajante nāmayajñaiste dambhenāvidhipūrvakam
Self-honored, stubborn, filled with the pride and intoxication of wealth, they perform sacrifices in name with hypocrisy, without regard to ordinance.
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16.18
अहङ्कारं बलं दर्पं कामं क्रोधं च संश्रिता: |
मामात्मपरदेहेषु प्रद्विषन्तोऽभ्यसूयका:
ahaṅkāraṃ balaṃ darpaṃ kāmaṃ krodhaṃ ca saṃśritā: |
māmātmaparadeheṣu pradviṣanto’bhyasūyakā:
Given over to egotism, power, haughtiness, lust, and anger, these malicious people hate Me in their own and others’ bodies.
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16.19
तानहं द्विषत: क्रूरान्संसारेषु नराधमान् |
क्षिपाम्यजस्रमशुभानासुरीष्वेव योनिषु
tānahaṃ dviṣata: krūrānsaṃsāreṣu narādhamān |
kṣipāmyajasramaśubhānāsurīṣveva yoniṣu
These cruel haters, worst of men, I hurl these evil-doers for ever in the worlds into the wombs of the demons only.
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16.20
आसुरीं योनिमापन्ना मूढा जन्मनि जन्मनि |
मामप्राप्यैव कौन्तेय ततो यान्त्यधमां गतिम्
āsurīṃ yonimāpannā mūḍhā janmani janmani |
māmaprāpyaiva kaunteya tato yāntyadhamāṃ gatim
Entering into demoniac wombs, the deluded ones, in birth after birth, without ever reaching Me, O son of Kunti, pass into a condition still lower than that.
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16.21
त्रिविधं नरकस्येदं द्वारं नाशनमात्मन: |
काम: क्रोधस्तथा लोभस्तस्मादेतत्त्रयं त्यजेत्
trividhaṃ narakasyedaṃ dvāraṃ nāśanamātmana: |
kāma: krodhastathā lobhastasmādetattrayaṃ tyajet
Triple is this, the gate to hell, destructive of the self: lust, wrath, and greed. Therefore, these three, one should abandon.
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16.22
एतैर्विमुक्त: कौन्तेय तमोद्वारैस्त्रिभिर्नर: |
आचरत्यात्मन: श्रेयस्ततो याति परां गतिम्
etairvimukta: kaunteya tamodvāraistribhirnara: |
ācaratyātmana: śreyastato yāti parāṃ gatim
A man who is released from these, the three gates to darkness, O son of Kunti, does good to the self, and thereby reaches the Supreme Goal.
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16.23
य: शास्त्रविधिमुत्सृज्य वर्तते कामकारत: |
न स सिद्धिमवाप्नोति न सुखं न परां गतिम्
ya: śāstravidhimutsṛjya vartate kāmakārata: |
na sa siddhimavāpnoti na sukhaṃ na parāṃ gatim
He who, neglecting the scriptural ordinance, acts under the impulse of desire, attains not perfection, nor happiness, nor the Supreme Goal.
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16.24
तस्माच्छास्त्रं प्रमाणं ते कार्याकार्यव्यवस्थितौ |
ज्ञात्वा शास्त्रविधानोक्तं कर्म कर्तुमिहार्हसि
tasmācchāstraṃ pramāṇaṃ te kāryākāryavyavasthitau |
jñātvā śāstravidhānoktaṃ karma kartumihārhasi
Therefore, the scripture is thy authority in deciding as to what ought to be done and what ought not to be done. Now, thou oughtest to know and perform thy duty laid down in the scripture-law.
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Chapter 17
17.1
अर्जुन उवाच |
ये शास्त्रविधिमुत्सृज्य यजन्ते श्रद्धयान्विता: |
तेषां निष्ठा तु का कृष्ण सत्त्वमाहो रजस्तम:
arjuna uvāca |
ye śāstravidhimutsṛjya yajante śraddhayānvitā: |
teṣāṃ niṣṭhā tu kā kṛṣṇa sattvamāho rajastama:
Arjuna said: Whoso worship, setting aside the ordinance of the scripture, endued with faith,—what faith is theirs? Is it Sattva, or Rajas, or Tamas?
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17.2
श्रीभगवानुवाच |
त्रिविधा भवति श्रद्धा देहिनां सा स्वभावजा |
सात्त्विकी राजसी चैव तामसी चेति तां शृणु
śrībhagavānuvāca |
trividhā bhavati śraddhā dehināṃ sā svabhāvajā |
sāttvikī rājasī caiva tāmasī ceti tāṃ śṛṇu
Threefold is that faith born of the individual nature of the embodied,—Sattvic, Rajasic, and Tamasic. Do thou hear of it.
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17.3
सत्त्वानुरूपा सर्वस्य श्रद्धा भवति भारत |
श्रद्धामयोऽयं पुरुषो यो यच्छ्रद्ध: स एव स:
sattvānurūpā sarvasya śraddhā bhavati bhārata |
śraddhāmayo’yaṃ puruṣo yo yacchraddha: sa eva sa:
The faith of each is in accordance with his nature, O Bharata. The man is made up of his faith; as a man’s faith is, so is he.
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17.4
यजन्ते सात्त्विका देवान्यक्षरक्षांसि राजसा: |
प्रेतान्भूतगणांश्चान्ये यजन्ते तामसा जना:
yajante sāttvikā devānyakṣarakṣāṃsi rājasā: |
pretānbhūtagaṇāṃścānye yajante tāmasā janā:
Sattvic men worship the Gods; Rajasic the Yakshas and the Rakshasas; the others—Tamasic men—the Pretas and the hosts of Bhutas.
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17.5
अशास्त्रविहितं घोरं तप्यन्ते ये तपो जना: |
दम्भाहङ्कारसंयुक्ता: कामरागबलान्विता:
aśāstravihitaṃ ghoraṃ tapyante ye tapo janā: |
dambhāhaṅkārasaṃyuktā: kāmarāgabalānvitā:
Those men who practise terrific austerities not enjoined by the scripture, given to hypocrisy and egotism, endued with the strength of lust and passion;
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17.6
कर्षयन्त: शरीरस्थं भूतग्राममचेतस: |
मां चैवान्त:शरीरस्थं तान्विद्ध्यासुरनिश्चयान्
karṣayanta: śarīrasthaṃ bhūtagrāmamacetasa: |
māṃ caivānta:śarīrasthaṃ tānviddhyāsuraniścayān
Weakening all the elements in the body—fools they are—and Me who dwell in the body within; know thou these to be of demoniac resolves.
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17.7
आहारस्त्वपि सर्वस्य त्रिविधो भवति प्रिय: |
यज्ञस्तपस्तथा दानं तेषां भेदमिमं शृणु
āhārastvapi sarvasya trividho bhavati priya: |
yajñastapastathā dānaṃ teṣāṃ bhedamimaṃ śṛṇu
The food also which is dear to each is threefold, as also worship, austerity and gift. Do thou hear of this, their distinction.
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17.8
आयु:सत्त्वबलारोग्यसुखप्रीतिविवर्धना: |
रस्या: स्निग्धा: स्थिरा हृद्या आहारा: सात्त्विकप्रिया:
āyu:sattvabalārogyasukhaprītivivardhanā: |
rasyā: snigdhā: sthirā hṛdyā āhārā: sāttvikapriyā:
The foods which increase life, energy, strength, health, joy and cheerfulness, which are savoury and oleaginous, substantial and agreeable, are dear to the Sattvic.
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17.9
कट्वम्ललवणात्युष्णतीक्ष्णरूक्षविदाहिन: |
आहारा राजसस्येष्टा दु:खशोकामयप्रदा:
kaṭvamlalavaṇātyuṣṇatīkṣṇarūkṣavidāhina: |
āhārā rājasasyeṣṭā du:khaśokāmayapradā:
The foods that are bitter, sour, saline, excessively hot, pungent, dry and burning, are liked by the Rajasic, causing pain, grief and disease.
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17.10
यातयामं गतरसं पूति पर्युषितं च यत् |
उच्छिष्टमपि चामेध्यं भोजनं तामसप्रियम्
yātayāmaṃ gatarasaṃ pūti paryuṣitaṃ ca yat |
ucchiṣṭamapi cāmedhyaṃ bhojanaṃ tāmasapriyam
The food which is stale, tasteless, putrid and rotten, refuse and impure, is dear to the Tamasic.
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17.11
अफलाकाङ्क्षिभिर्यज्ञो विधिदृष्टो य इज्यते |
यष्टव्यमेवेति मन: समाधाय स सात्त्विक:
aphalākāṅkṣibhiryajño vidhidṛṣṭo ya ijyate |
yaṣṭavyameveti mana: samādhāya sa sāttvika:
That worship is Sattvic which is offered by men desiring no fruit, as enjoined in the Law; with a fixed resolve in the mind that they should merely worship.
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17.12
अभिसन्धाय तु फलं दम्भार्थमपि चैव यत् |
इज्यते भरतश्रेष्ठ तं यज्ञं विद्धि राजसम्
abhisandhāya tu phalaṃ dambhārthamapi caiva yat |
ijyate bharataśreṣṭha taṃ yajñaṃ viddhi rājasam
That which is offered, O best of the Bharatas, with a view to reward and for ostentation, know it to be a Rajasic worship.
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17.13
विधिहीनमसृष्टान्नं मन्त्रहीनमदक्षिणम् |
श्रद्धाविरहितं यज्ञं तामसं परिचक्षते
vidhihīnamasṛṣṭānnaṃ mantrahīnamadakṣiṇam |
śraddhāvirahitaṃ yajñaṃ tāmasaṃ paricakṣate
They declare that worship to be Tamasic which is contrary to the ordinances, in which no food is distributed, which is devoid of mantras and gifts, and which is devoid of faith.
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17.14
देवद्विजगुरुप्राज्ञपूजनं शौचमार्जवम् |
ब्रह्मचर्यमहिंसा च शारीरं तप उच्यते
devadvijaguruprājñapūjanaṃ śaucamārjavam |
brahmacaryamahiṃsā ca śārīraṃ tapa ucyate
Worshipping the Gods, the twice-born, teachers and wise men,—purity, straightforwardness, continence, and abstinence from injury are termed the bodily austerity.
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17.15
अनुद्वेगकरं वाक्यं सत्यं प्रियहितं च यत् |
स्वाध्यायाभ्यसनं चैव वाङ्मयं तप उच्यते
anudvegakaraṃ vākyaṃ satyaṃ priyahitaṃ ca yat |
svādhyāyābhyasanaṃ caiva vāṅmayaṃ tapa ucyate
The speech which causes no excitement and is true, as also pleasant and beneficial, and also the practice of sacred recitation, are said to form the austerity of speech.
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17.16
मन: प्रसाद: सौम्यत्वं मौनमात्मविनिग्रह: |
भावसंशुद्धिरित्येतत्तपो मानसमुच्यते
mana: prasāda: saumyatvaṃ maunamātmavinigraha: |
bhāvasaṃśuddhirityetattapo mānasamucyate
Serenity of mind, good-heartedness, silence, self-control, purity of nature,—this is called the mental austerity.
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17.17
श्रद्धया परया तप्तं तपस्तत्त्रिविधं नरै: |
अफलाकाङ्क्षिभिर्युक्तै: सात्त्विकं परिचक्षते
śraddhayā parayā taptaṃ tapastattrividhaṃ narai: |
aphalākāṅkṣibhiryuktai: sāttvikaṃ paricakṣate
This threefold austerity, practised by devout men with utmost faith, desiring no fruit, they call Sattvic.
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17.18
सत्कारमानपूजार्थं तपो दम्भेन चैव यत् |
क्रियते तदिह प्रोक्तं राजसं चलमध्रुवम्
satkāramānapūjārthaṃ tapo dambhena caiva yat |
kriyate tadiha proktaṃ rājasaṃ calamadhruvam
That austerity which is practised with the object of gaining good reception, honour and worship, and with hypocrisy, is said to be of this world, to be Rajasic, unstable and uncertain.
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17.19
मूढग्राहेणात्मनो यत्पीडया क्रियते तप: |
परस्योत्सादनार्थं वा तत्तामसमुदाहृतम्
mūḍhagrāheṇātmano yatpīḍayā kriyate tapa: |
parasyotsādanārthaṃ vā tattāmasamudāhṛtam
The austerity which is practised out of a foolish notion, with self-torture, or for the purpose of ruining another, is declared to be Tamasic.
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17.20
दातव्यमिति यद्दानं दीयतेऽनुपकारिणे |
देशे काले च पात्रे च तद्दानं सात्त्विकं स्मृतम्
dātavyamiti yaddānaṃ dīyate’nupakāriṇe |
deśe kāle ca pātre ca taddānaṃ sāttvikaṃ smṛtam
That gift which is given—knowing it to be a duty to give—to one who does no service, in place and in time and to a worthy person, that gift is held Sattvic.
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17.21
यत्तु प्रत्युपकारार्थं फलमुद्दिश्य वा पुन: |
दीयते च परिक्लिष्टं तद्दानं राजसं स्मृतम्
yattu pratyupakārārthaṃ phalamuddiśya vā puna: |
dīyate ca parikliṣṭaṃ taddānaṃ rājasaṃ smṛtam
And that gift which is given with a view to a return of the good, or looking for the fruit, or reluctantly, that gift is held to be Rajasic.
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17.22
अदेशकाले यद्दानमपात्रेभ्यश्च दीयते |
असत्कृतमवज्ञातं तत्तामसमुदाहृतम्
adeśakāle yaddānamapātrebhyaśca dīyate |
asatkṛtamavajñātaṃ tattāmasamudāhṛtam
The gift that is given at a wrong place or time, to unworthy persons, without respect or with insult, that is declared to be Tamasic.
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17.23
ॐ तत्सदिति निर्देशो ब्रह्मणस्त्रिविध: स्मृत: |
ब्राह्मणास्तेन वेदाश्च यज्ञाश्च विहिता: पुरा
oṃ tatsaditi nirdeśo brahmaṇastrividha: smṛta: |
brāhmaṇāstena vedāśca yajñāśca vihitā: purā
“Om, Tat, Sat”: this has been taught to be the triple designation of Brahman. By that were created of old the brahmanas and the Vedas and the sacrifices.
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17.24
तस्माद् ॐ इत्युदाहृत्य यज्ञदानतप:क्रिया: |
प्रवर्तन्ते विधानोक्ता: सततं ब्रह्मवादिनाम्
tasmād oṃ ityudāhṛtya yajñadānatapa:kriyā: |
pravartante vidhānoktā: satataṃ brahmavādinām
Therefore, with the utterance of “Om” are the acts of sacrifice, gift and austerity, as enjoined in the scriptures, always begun by the students of Brahman.
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17.25
तदित्यनभिसन्धाय फलं यज्ञतप:क्रिया: |
दानक्रियाश्च विविधा: क्रियन्ते मोक्षकाङ्क्षिभि:
tadityanabhisandhāya phalaṃ yajñatapa:kriyā: |
dānakriyāśca vividhā: kriyante mokṣakāṅkṣibhi:
With “Tat,” without aiming at the fruits, are the acts of sacrifice and austerity and the various acts of gift performed by the seekers of moksha.
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17.26
सद्भावे साधुभावे च सदित्येतत्प्रयुज्यते |
प्रशस्ते कर्मणि तथा सच्छब्द: पार्थ युज्यते
sadbhāve sādhubhāve ca sadityetatprayujyate |
praśaste karmaṇi tathā sacchabda: pārtha yujyate
The word “Sat” is used in the sense of reality and of goodness; and so also, O Partha, the word “Sat” is used in the sense of an auspicious act.
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17.27
यज्ञे तपसि दाने च स्थिति: सदिति चोच्यते |
कर्म चैव तदर्थीयं सदित्येवाभिधीयते
yajñe tapasi dāne ca sthiti: saditi cocyate |
karma caiva tadarthīyaṃ sadityevābhidhīyate
Devotion to sacrifice, austerity and gift is also spoken of as “Sat,” and even action in connection with these is called “Sat.”
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17.28
अश्रद्धया हुतं दत्तं तपस्तप्तं कृतं च यत् |
असदित्युच्यते पार्थ न च तत्प्रेत्य नो इह
aśraddhayā hutaṃ dattaṃ tapastaptaṃ kṛtaṃ ca yat |
asadityucyate pārtha na ca tatpretya no iha
Whatever is sacrificed, given, or done, and whatever austerity is practised, without faith, it is called “asat,” O Partha; it is naught here or hereafter.
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Chapter 18
18.1
अर्जुन उवाच |
सन्न्यासस्य महाबाहो तत्त्वमिच्छामि वेदितुम् |
त्यागस्य च हृषीकेश पृथक्केशिनिषूदन
arjuna uvāca |
sannyāsasya mahābāho tattvamicchāmi veditum |
tyāgasya ca hṛṣīkeśa pṛthakkeśiniṣūdana
Arjuna said: Of samnyasa, O Mighty-armed, I desire to know the truth, O Hrishikesa, as also of tyaga severally, O Slayer of Kesin.
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18.2
श्रीभगवानुवाच |
काम्यानां कर्मणां न्यासं सन्न्यासं कवयो विदु: |
सर्वकर्मफलत्यागं प्राहुस्त्यागं विचक्षणा:
śrībhagavānuvāca |
kāmyānāṃ karmaṇāṃ nyāsaṃ sannyāsaṃ kavayo vidu: |
sarvakarmaphalatyāgaṃ prāhustyāgaṃ vicakṣaṇā:
Sages understand ‘samnyasa’ to be the renouncement of interested works; the abandonment of the fruits of all works, the learned declare, is ‘tyaga’.
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18.3
त्याज्यं दोषवदित्येके कर्म प्राहुर्मनीषिण: |
यज्ञदानतप:कर्म न त्याज्यमिति चापरे
tyājyaṃ doṣavadityeke karma prāhurmanīṣiṇa: |
yajñadānatapa:karma na tyājyamiti cāpare
That action should be abandoned as an evil, some philosophers declare; while others (declare) that acts of sacrifice, gift and austerity should not be given up.
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18.4
निश्चयं शृणु मे तत्र त्यागे भरतसत्तम |
त्यागो हि पुरुषव्याघ्र त्रिविध: सम्प्रकीर्तित:
niścayaṃ śṛṇu me tatra tyāge bharatasattama |
tyāgo hi puruṣavyāghra trividha: samprakīrtita:
Learn from Me the truth about this abandonment, O best of the Bharatas; abandonment, verily, O best of men, has been declared to be of three kinds.
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18.5
यज्ञदानतप:कर्म न त्याज्यं कार्यमेव तत् |
यज्ञो दानं तपश्चैव पावनानि मनीषिणाम्
yajñadānatapa:karma na tyājyaṃ kāryameva tat |
yajño dānaṃ tapaścaiva pāvanāni manīṣiṇām
Practice of worship, gift, and austerity should not be given up; it is quite necessary; worship, gift and austerity are the purifiers of the wise.
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18.6
एतान्यपि तु कर्माणि सङ्गं त्यक्त्वा फलानि च |
कर्तव्यानीति मे पार्थ निश्चितं मतमुत्तमम्
etānyapi tu karmāṇi saṅgaṃ tyaktvā phalāni ca |
kartavyānīti me pārtha niścitaṃ matamuttamam
But even those actions should be performed, setting aside attachment and the fruits; this, O son of Pritha, is My firm and highest belief.
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18.7
नियतस्य तु सन्न्यास: कर्मणो नोपपद्यते |
मोहात्तस्य परित्यागस्तामस: परिकीर्तित:
niyatasya tu sannyāsa: karmaṇo nopapadyate |
mohāttasya parityāgastāmasa: parikīrtita:
Verily, the abandonment of an obligatory duty is not proper; the abandonment thereof from ignorance is declared to be Tamasic.
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18.8
दु:खमित्येव यत्कर्म कायक्लेशभयात्यजेत् |
स कृत्वा राजसं त्यागं नैव त्यागफलं लभेत्
du:khamityeva yatkarma kāyakleśabhayātyajet |
sa kṛtvā rājasaṃ tyāgaṃ naiva tyāgaphalaṃ labhet
Whatever act one may abandon because it is painful, from fear of bodily trouble, he practises Rajasic abandonment, and he shall obtain no fruit whatever of abandonment.
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18.9
कार्यमित्येव यत्कर्म नियतं क्रियतेऽर्जुन |
सङ्गं त्यक्त्वा फलं चैव स त्याग: सात्त्विको मत:
kāryamityeva yatkarma niyataṃ kriyate’rjuna |
saṅgaṃ tyaktvā phalaṃ caiva sa tyāga: sāttviko mata:
Whatever obligatory work is done, by Arjuna, merely because it ought to be done, by abandoning attachment and also the fruit, that abandonment is deemed to be Sattvic.
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18.10
न द्वेष्ट्यकुशलं कर्म कुशले नानुषज्जते |
त्यागी सत्त्वसमाविष्टो मेधावी छिन्नसंशय:
na dveṣṭyakuśalaṃ karma kuśale nānuṣajjate |
tyāgī sattvasamāviṣṭo medhāvī chinnasaṃśaya:
He hates not evil action, nor is he attached to a good one,—he who has abandoned, pervaded by Sattva and possessed of wisdom, his doubts cut asunder.
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18.11
न हि देहभृता शक्यं त्यक्तुं कर्माण्यशेषत: |
यस्तु कर्मफलत्यागी स त्यागीत्यभिधीयते
na hi dehabhṛtā śakyaṃ tyaktuṃ karmāṇyaśeṣata: |
yastu karmaphalatyāgī sa tyāgītyabhidhīyate
Verily, it is not possible for an embodied being to abandon actions completely; he who abandons the fruits of actions is verily said to be an abandoner.
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18.12
अनिष्टमिष्टं मिश्रं च त्रिविधं कर्मण: फलम् |
भवत्यत्यागिनां प्रेत्य न तु सन्न्यासिनां क्वचित्
aniṣṭamiṣṭaṃ miśraṃ ca trividhaṃ karmaṇa: phalam |
bhavatyatyāgināṃ pretya na tu sannyāsināṃ kvacit
The threefold fruit of action,— evil, good, and mixed,— accrues after death to non-abandoners, but never to abandoners.
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18.13
पञ्चैतानि महाबाहो कारणानि निबोध मे |
साङ् ख्ये कृतान्ते प्रोक्तानि सिद्धये सर्वकर्मणाम्
pañcaitāni mahābāho kāraṇāni nibodha me |
sāṅ khye kṛtānte proktāni siddhaye sarvakarmaṇām
These five factors in the accomplishment of all action, know thou from Me, O mighty-armed, as taught in the Sankhya which is the end of action.
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18.14
अधिष्ठानं तथा कर्ता करणं च पृथग्विधम् |
विविधाश्च पृथक्चेष्टा दैवं चैवात्र पञ्चमम्
adhiṣṭhānaṃ tathā kartā karaṇaṃ ca pṛthagvidham |
vividhāśca pṛthakceṣṭā daivaṃ caivātra pañcamam
The seat and actor and the various organs, and the several functions of various sorts, and the Divinity also, the fifth among these;
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18.15
शरीरवाङ्मनोभिर्यत्कर्म प्रारभते नर: |
न्याय्यं वा विपरीतं वा पञ्चैते तस्य हेतव:
śarīravāṅmanobhiryatkarma prārabhate nara: |
nyāyyaṃ vā viparītaṃ vā pañcaite tasya hetava:
Whatever action a man does by the body, speech and mind, right or the opposite, these five are its causes.
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18.16
तत्रैवं सति कर्तारमात्मानं केवलं तु य: |
पश्यत्यकृतबुद्धित्वान्न स पश्यति दुर्मति:
tatraivaṃ sati kartāramātmānaṃ kevalaṃ tu ya: |
paśyatyakṛtabuddhitvānna sa paśyati durmati:
Now, such being the case, verily, he who as untrained in understanding, looks on the pure Self as the agent, that man of perverted intelligence sees not.
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18.17
यस्य नाहङ् कृतो भावो बुद्धिर्यस्य न लिप्यते |
हत्वाऽपि स इमाँल्लोकान्न हन्ति न निबध्यते
yasya nāhaṅ kṛto bhāvo buddhiryasya na lipyate |
hatvā’pi sa imām̐llokānna hanti na nibadhyate
He who is free from egotistic notion, whose mind is not tainted,— though he kills these creatures, he kills not, he is not bound.
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18.18
ज्ञानं ज्ञेयं परिज्ञाता त्रिविधा कर्मचोदना |
करणं कर्म कर्तेति त्रिविध: कर्मसंग्रह:
jñānaṃ jñeyaṃ parijñātā trividhā karmacodanā |
karaṇaṃ karma karteti trividha: karmasaṅgraha:
Knowledge, the object known, the knower, (form) the threefold impulse to action; the organ, the end, the agent, form the threefold basis of action.
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18.19
ज्ञानं कर्म च कर्ता च त्रिधैव गुणभेदत: |
प्रोच्यते गुणसङ् ख्याने यथावच्छृणु तान्यपि
jñānaṃ karma ca kartā ca tridhaiva guṇabhedata: |
procyate guṇasaṅ khyāne yathāvacchṛṇu tānyapi
Knowledge and action and the agent are said in the science of gunas to be of three kinds only, according to the distinction in gunas. Hear thou duly of them.
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18.20
सर्वभूतेषु येनैकं भावमव्ययमीक्षते |
अविभक्तं विभक्तेषु तज्ज्ञानं विद्धि सात्त्विकम्
sarvabhūteṣu yenaikaṃ bhāvamavyayamīkṣate |
avibhaktaṃ vibhakteṣu tajjñānaṃ viddhi sāttvikam
That by which a man sees the one Indestructible Reality in all beings, inseparate in the separated,— that knowledge know thou as Sattvic.
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18.21
पृथक्त्वेन तु यज्ज्ञानं नानाभावान्पृथग्विधान् |
वेत्ति सर्वेषु भूतेषु तज्ज्ञानं विद्धि राजसम्
pṛthaktvena tu yajjñānaṃ nānābhāvānpṛthagvidhān |
vetti sarveṣu bhūteṣu tajjñānaṃ viddhi rājasam
But that knowledge which by differentiation sees in all the creatures various entities of distinct kinds, that knowledge know thou as Rajasic.
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18.22
यत्तु कृत्स्नवदेकस्मिन्कार्ये सक्तमहैतुकम् |
अतत्त्वार्थवदल्पं च तत्तामसमुदाहृतम्
yattu kṛtsnavadekasminkārye saktamahaitukam |
atattvārthavadalpaṃ ca tattāmasamudāhṛtam
But that which clings to one single effect as if it were all, without reason, having no real object, and narrow, that is declared to be Tamasic.
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18.23
नियतं सङ्गरहितमरागद्वेषत: कृतम् |
अफलप्रेप्सुना कर्म यतत्सात्त्विकमुच्यते
niyataṃ saṅgarahitamarāgadveṣata: kṛtam |
aphalaprepsunā karma yatatsāttvikamucyate
An action which is ordained, which is free from attachment, which is done without love or hatred by one not desirous of the fruit, that action is declared to be Sattvic.
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18.24
यत्तुकामेप्सुना कर्म साहङ्कारेण वा पुन: |
क्रियते बहुलायासं तद्राजसमुदाहृतम्
yattukāmepsunā karma sāhaṅkāreṇa vā puna: |
kriyate bahulāyāsaṃ tadrājasamudāhṛtam
But the action which is done by one longing for pleasures, or done by the egotistic, costing much trouble, that is declared to be Rajasic.
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18.25
अनुबन्धं क्षयं हिंसामनपेक्ष्य च पौरुषम् |
मोहादारभ्यते कर्म यत्तत्तामसमुच्यते
anubandhaṃ kṣayaṃ hiṃsāmanapekṣya ca pauruṣam |
mohādārabhyate karma yattattāmasamucyate
The action which is undertaken from delusion, without regarding the consequence, loss, injury, and ability, that is declared to be Tamasic.
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18.26
मुक्तसङ्गोऽनहंवादी धृत्युत्साहसमन्वित: |
सिद्ध्यसिद्ध्योर्निर्विकार: कर्ता सात्त्विक उच्यते
muktasaṅgo’nahaṃvādī dhṛtyutsāhasamanvita: |
siddhyasiddhyornirvikāra: kartā sāttvika ucyate
Free from attachment, not given to egotism, endued with firmness and vigour, unaffected in success and failure, an agent is said to be Sattvic.
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18.27
रागी कर्मफलप्रेप्सुर्लुब्धो हिंसात्मकोऽशुचि: |
हर्षशोकान्वित: कर्ता राजस: परिकीर्तित:
rāgī karmaphalaprepsurlubdho hiṃsātmako’śuci: |
harṣaśokānvita: kartā rājasa: parikīrtita:
Passionate, desiring to attain the fruit of action, greedy, cruel, impure, subject to joy and sorrow, such an agent is said to be Rajasic.
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18.28
अयुक्त: प्राकृत: स्तब्ध: शठो नैष्कृतिकोऽलस: |
विषादी दीर्घसूत्री च कर्ता तामस उच्यते
ayukta: prākṛta: stabdha: śaṭho naiṣkṛtiko’lasa: |
viṣādī dīrghasūtrī ca kartā tāmasa ucyate
Unsteady, vulgar, unbending, deceptive, wicked, indolent, desponding, and procrastinating, (such) an agent is said to be Tamasic.
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18.29
बुद्धेर्भेदं धृतेश्चैव गुणतस्त्रिविधं शृणु |
प्रोच्यमानमशेषेण पृथक्त्वेन धनञ्जय
buddherbhedaṃ dhṛteścaiva guṇatastrividhaṃ śṛṇu |
procyamānamaśeṣeṇa pṛthaktvena dhanañjaya
The threefold division of intellect and firmness according to qualities, about to be taught fully and distinctively (by Me), hear thou, O Dhananjaya.
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18.30
प्रवृत्तिंच निवृत्तिं च कार्याकार्ये भयाभये |
बन्धं मोक्षं च या वेत्तिबुद्धि: सा पार्थ सात्त्विकी
pravṛttiñca nivṛttiṃ ca kāryākārye bhayābhaye |
bandhaṃ mokṣaṃ ca yā vettibuddhi: sā pārtha sāttvikī
That which knows action and inaction, what ought to be done and what ought not to be done, fear and absence of fear, bondage and liberation, that intellect is Sattvic, O Partha.
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18.31
यया धर्ममधर्मं च कार्यं चाकार्यमेव च |
अयथावत्प्रजानाति बुद्धि: सा पार्थ राजसी
yayā dharmamadharmaṃ ca kāryaṃ cākāryameva ca |
ayathāvatprajānāti buddhi: sā pārtha rājasī
That by which one wrongly understands dharma and a-dharma, and also what ought to be done and what ought not to be done, that intellect, O Partha, is Rajasic.
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18.32
अधर्मं धर्ममिति या मन्यते तमसावृता |
सर्वार्थान्विपरीतांश्च बुद्धि: सा पार्थ तामसी
adharmaṃ dharmamiti yā manyate tamasāvṛtā |
sarvārthānviparītāṃśca buddhi: sā pārtha tāmasī
That which, enveloped in darkness, sees adharma as dharma and all things perverted, that intellect, O Partha, is Tamasic.
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18.33
धृत्या यया धारयते मन:प्राणेन्द्रियक्रिया: |
योगेनाव्यभिचारिण्या धृति: सा पार्थ सात्त्विकी
dhṛtyā yayā dhārayate mana:prāṇendriyakriyā: |
yogenāvyabhicāriṇyā dhṛti: sā pārtha sāttvikī
The firmness which is ever accompanied by Yoga, and by which the activities of thought, of life-breaths and sense-organs, O Partha, are held fast, such a firmness is Sattvic.
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18.34
यया तु धर्मकामार्थान्धृत्या धारयतेऽर्जुन |
प्रसङ्गेन फलाकाङ् क्षी धृति: सा पार्थ राजसी
yayā tu dharmakāmārthāndhṛtyā dhārayate’rjuna |
prasaṅgena phalākāṅ kṣī dhṛti: sā pārtha rājasī
But the firmness with which one holds fast to dharma and pleasures and wealth, desirous of the fruit of each on its occasion, that firmness, O Partha, is Rajasic.
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18.35
यया स्वप्नं भयं शोकं विषादं मदमेव च |
न विमुञ्चति दुर्मेधा धृति: सा पार्थ तामसी
yayā svapnaṃ bhayaṃ śokaṃ viṣādaṃ madameva ca |
na vimuñcati durmedhā dhṛti: sā pārtha tāmasī
That with which a stupid man does not give up sleep, fear, grief, depression and lust, that firmness, O Partha, is Tamasic.
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18.36
सुखं त्विदानीं त्रिविधं शृणु मे भरतर्षभ |
अभ्यासाद्रमते यत्र दु:खान्तं च निगच्छति
sukhaṃ tvidānīṃ trividhaṃ śṛṇu me bharatarṣabha |
abhyāsādramate yatra du:khāntaṃ ca nigacchati
And now hear from Me,— O lord of the Bharatas,— of the threefold pleasure, in which one delights by practice and surely comes to the end of pain.
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18.37
यत्तदग्रे विषमिव परिणामेऽमृतोपमम् |
तत्सुखं सात्त्विकं प्रोक्तमात्मबुद्धिप्रसादजम्
yattadagre viṣamiva pariṇāme’mṛtopamam |
tatsukhaṃ sāttvikaṃ proktamātmabuddhiprasādajam
That which is like poison at first, at the end like nectar, that pleasure is declared to be Sattvic, born of the purity of one’s own mind.
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18.38
विषयेन्द्रियसंयोगाद्यत्तदग्रेऽमृतोपमम् |
परिणामे विषमिव तत्सुखं राजसं स्मृतम्
viṣayendriyasaṃyogādyattadagre’mṛtopamam |
pariṇāme viṣamiva tatsukhaṃ rājasaṃ smṛtam
That pleasure which arises from the contact of the sense-organ with the object, at first like nectar, in the end like poison, that is declared to be Rajasic.
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18.39
यदग्रे चानुबन्धे च सुखं मोहनमात्मन: |
निद्रालस्यप्रमादोत्थं तत्तामसमुदाहृतम्
yadagre cānubandhe ca sukhaṃ mohanamātmana: |
nidrālasyapramādotthaṃ tattāmasamudāhṛtam
The pleasure which at first and in the sequel is delusive of the self, arising from sleep, indolence, and heedlessness, that pleasure is declared to be Tamasic.
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18.40
न तदस्ति पृथिव्यां वा दिवि देवेषु वा पुन: |
सत्त्वं प्रकृतिजैर्मुक्तं यदेभि: स्यात्त्रिभिर्गुणै:
na tadasti pṛthivyāṃ vā divi deveṣu vā puna: |
sattvaṃ prakṛtijairmuktaṃ yadebhi: syāttribhirguṇai:
There is no being on earth, or again in heaven among the Devas, that can be free from these three gunas born of Prakriti.
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18.41
ब्राह्मणक्षत्रियविशां शूद्राणां च परन्तप |
कर्माणि प्रविभक्तानि स्वभावप्रभवैर्गुणै:
brāhmaṇakṣatriyaviśāṃ śūdrāṇāṃ ca parantapa |
karmāṇi pravibhaktāni svabhāvaprabhavairguṇai:
Of Brahmanas and Kshatriyas and Vaisyas, as also of Sudras, O Parantapa, the duties are divided according to the qualities born of nature.
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18.42
शमो दमस्तप: शौचं क्षान्तिरार्जवमेव च |
ज्ञानं विज्ञानमास्तिक्यं ब्रह्मकर्म स्वभावजम्
śamo damastapa: śaucaṃ kṣāntirārjavameva ca |
jñānaṃ vijñānamāstikyaṃ brahmakarma svabhāvajam
Serenity, self-restraint, austerity, purity, forgiveness, and also uprightness, knowledge, wisdom, faith,— these are the duties of the Brahmanas, born of nature.
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18.43
शौर्यं तेजो धृतिर्दाक्ष्यं युद्धे चाप्यपलायनम् |
दानमीश्वरभावश्च क्षात्रं कर्म स्वभावजम्
śauryaṃ tejo dhṛtirdākṣyaṃ yuddhe cāpyapalāyanam |
dānamīśvarabhāvaśca kṣātraṃ karma svabhāvajam
Bravery, boldness, fortitude, promptness, not flying from battle, generosity and lordliness are the duties of the Kshatriyas, born of nature.
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18.44
कृषिगौरक्ष्यवाणिज्यं वैश्यकर्म स्वभावजम् |
परिचर्यात्मकं कर्म शूद्रस्यापि स्वभावजम्
kṛṣigaurakṣyavāṇijyaṃ vaiśyakarma svabhāvajam |
paricaryātmakaṃ karma śūdrasyāpi svabhāvajam
Ploughing, cattle-rearing, and trade, are the duties of the Vaisyas, born of nature. And of the nature of service is the duty of the Sudra, born of nature.
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18.45
स्वे स्वे कर्मण्यभिरत: संसिद्धिं लभते नर: |
स्वकर्मनिरत: सिद्धिं यथा विन्दति तच्छृणु
sve sve karmaṇyabhirata: saṃsiddhiṃ labhate nara: |
svakarmanirata: siddhiṃ yathā vindati tacchṛṇu
Devoted each to his own duty, man attains perfection; how one, devoted to one’s own duty, attains success, that do thou hear.
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18.46
यत: प्रवृत्तिर्भूतानां येन सर्वमिदं ततम् |
स्वकर्मणा तमभ्यर्च्य सिद्धिं विन्दति मानव:
yata: pravṛttirbhūtānāṃ yena sarvamidaṃ tatam |
svakarmaṇā tamabhyarcya siddhiṃ vindati mānava:
Him from whom is the evolution of (all) beings, by whom all this is pervaded,— by worshipping Him with his proper duty, man attains perfection. “Pravritti” (in the text) may mean either evolution or activity; and it proceeds from the Isvara, the Antaryamin, the Ruler within. Beings : living creatures. His proper duty : each according to his caste, as described above. Worshipping the Lord by performing his duty, man attains perfection, in so far only as he becomes qualified for the devotion of knowledge (jnana-nishtha).
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18.47
श्रेयान्स्वधर्मो विगुण: परधर्मात्स्वनुष्ठितात् |
स्वभावनियतं कर्म कुर्वन्नाप्नोति किल्बिषम्
śreyānsvadharmo viguṇa: paradharmātsvanuṣṭhitāt |
svabhāvaniyataṃ karma kurvannāpnoti kilbiṣam
Better is one’s own duty (though) destitute of merits, than the duty of another well performed. Doing the duty ordained according to nature one incurs no sin.
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18.48
सहजं कर्म कौन्तेय सदोषमपि न त्यजेत् |
सर्वारम्भा हि दोषेण धूमेनाग्निरिवावृता:
sahajaṃ karma kaunteya sadoṣamapi na tyajet |
sarvārambhā hi doṣeṇa dhūmenāgnirivāvṛtā:
The duty born with oneself, O son of Kunti, though faulty, one ought not to abandon; for, all undertakings are surrounded with evil, as fire with smoke.
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18.49
असक्तबुद्धि: सर्वत्र जितात्मा विगतस्पृह: |
नैष्कर्म्यसिद्धिं परमां सन्न्यासेनाधिगच्छति
asaktabuddhi: sarvatra jitātmā vigataspṛha: |
naiṣkarmyasiddhiṃ paramāṃ sannyāsenādhigacchati
He whose reason is not attached anywhere, whose self is subdued, from whom desire has fled, he by renunciation attains the supreme state of freedom from action.
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18.50
सिद्धिं प्राप्तो यथा ब्रह्म तथाप्नोति निबोध मे |
समासेनैव कौन्तेय निष्ठा ज्ञानस्य या परा
siddhiṃ prāpto yathā brahma tathāpnoti nibodha me |
samāsenaiva kaunteya niṣṭhā jñānasya yā parā
How he who has attained perfection reaches Brahman, that in brief do thou learn from Me, O son of Kunti,—that supreme consummation of knowledge.
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18.51
बुद्ध्या विशुद्धया युक्तो धृत्यात्मानं नियम्य च |
शब्दादीन्विषयांस्त्यक्त्वा रागद्वेषौ व्युदस्य च
buddhyā viśuddhayā yukto dhṛtyātmānaṃ niyamya ca |
śabdādīnviṣayāṃstyaktvā rāgadveṣau vyudasya ca
Endued with a pure reason, controlling the self with firmness, abandoning sound and other objects, and laying aside love and hatred;
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18.52
विविक्तसेवी लघ्वाशी यतवाक्कायमानस: |
ध्यानयोगपरो नित्यं वैराग्यं समुपाश्रित:
viviktasevī laghvāśī yatavākkāyamānasa: |
dhyānayogaparo nityaṃ vairāgyaṃ samupāśrita:
Resorting to a sequestered spot, eating but little, speech and body and mind subdued, always engaged in meditation and concentration, endued with dispassion;
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18.53
अहङ्कारं बलं दर्पं कामं क्रोधं परिग्रहम् |
विमुच्य निर्मम: शान्तो ब्रह्मभूयाय कल्पते
ahaṅkāraṃ balaṃ darpaṃ kāmaṃ krodhaṃ parigraham |
vimucya nirmama: śānto brahmabhūyāya kalpate
Having abandoned egotism, strength, arrogance, desire, enmity, property, free from the notion of “mine,” and peaceful, he is fit for becoming Brahman.
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18.54
ब्रह्मभूत: प्रसन्नात्मा न शोचति न काङ् क्षति |
सम: सर्वेषु भूतेषु मद्भक्तिं लभते पराम्
brahmabhūta: prasannātmā na śocati na kāṅ kṣati |
sama: sarveṣu bhūteṣu madbhaktiṃ labhate parām
Becoming Brahman, of serene self, he neither grieves nor desires, treating all beings alike; he attains supreme devotion to Me.
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18.55
भक्त्या मामभिजानाति यावान्यश्चास्मि तत्त्वत: |
ततो मां तत्त्वतो ज्ञात्वा विशते तदनन्तरम्
bhaktyā māmabhijānāti yāvānyaścāsmi tattvata: |
tato māṃ tattvato jñātvā viśate tadanantaram
By Devotion he knows Me in truth, what and who I am; then, knowing Me in truth, he forthwith enters into Me.
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18.56
सर्वकर्माण्यपि सदा कुर्वाणो मद्व्यपाश्रय: |
मत्प्रसादादवाप्नोति शाश्वतं पदमव्ययम्
sarvakarmāṇyapi sadā kurvāṇo madvyapāśraya: |
matprasādādavāpnoti śāśvataṃ padamavyayam
Doing continually all actions whatsoever, taking refuge in Me,—by My Grace he reaches the eternal undecaying Abode.
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18.57
चेतसा सर्वकर्माणि मयि सन्न्यस्य मत्पर: |
बुद्धियोगमुपाश्रित्य मच्चित्त: सततं भव
cetasā sarvakarmāṇi mayi sannyasya matpara: |
buddhiyogamupāśritya maccitta: satataṃ bhava
Mentally resigning all deeds to Me, regarding Me as the Supreme, resorting to mental concentration, do thou ever fix thy heart in Me.
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18.58
मच्चित्त: सर्वदुर्गाणि मत्प्रसादात्तरिष्यसि |
अथ चेत्वमहङ्कारान्न श्रोष्यसि विनङ्क्ष्यसि
maccitta: sarvadurgāṇi matprasādāttariṣyasi |
atha cetvamahaṅkārānna śroṣyasi vinaṅkṣyasi
Fixing thy heart in Me, thou shalt, by My Grace, cross over all difficulties; but if from egotism thou wilt not hear (Me), thou shalt perish.
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18.59
यदहङ्कारमाश्रित्य न योत्स्य इति मन्यसे |
मिथ्यैष व्यवसायस्ते प्रकृतिस्त्वां नियोक्ष्यति
yadahaṅkāramāśritya na yotsya iti manyase |
mithyaiṣa vyavasāyaste prakṛtistvāṃ niyokṣyati
If, indulging egotism, thou thinkest “I will not fight,” vain is this thy resolve; nature will constrain thee.
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18.60
स्वभावजेन कौन्तेय निबद्ध: स्वेन कर्मणा |
कर्तुं नेच्छसि यन्मोहात्करिष्यस्यवशोऽपि तत्
svabhāvajena kaunteya nibaddha: svena karmaṇā |
kartuṃ necchasi yanmohātkariṣyasyavaśo’pi tat
Bound (as thou art), O son of Kunti, by thy own nature-born act, that which from delusion thou likest not to do, thou shalt do, though against thy will.
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18.61
ईश्वर: सर्वभूतानां हृद्देशेऽर्जुन तिष्ठति |
भ्रामयन्सर्वभूतानि यन्त्रारूढानि मायया
īśvara: sarvabhūtānāṃ hṛddeśe’rjuna tiṣṭhati |
bhrāmayansarvabhūtāni yantrārūḍhāni māyayā
The Lord dwells in the hearts of all beings, O Arjuna, whirling by Maya all beings (as if) mounted on a machine.
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18.62
तमेव शरणं गच्छ सर्वभावेन भारत |
तत्प्रसादात्परां शान्तिं स्थानं प्राप्स्यसि शाश्वतम्
tameva śaraṇaṃ gaccha sarvabhāvena bhārata |
tatprasādātparāṃ śāntiṃ sthānaṃ prāpsyasi śāśvatam
Fly unto Him for refuge with all thy being, O Bharata; by His Grace shalt thou obtain supreme peace (and) the eternal resting place.
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18.63
इति ते ज्ञानमाख्यातं गुह्याद्गुह्यतरं मया |
विमृश्यैतदशेषेण यथेच्छसि तथा कुरु
iti te jñānamākhyātaṃ guhyādguhyataraṃ mayā |
vimṛśyaitadaśeṣeṇa yathecchasi tathā kuru
Thus has wisdom, more secret than all that is secret, been declared to thee by Me; reflect thou over it all and act as thou pleasest.
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18.64
सर्वगुह्यतमं भूय: शृणु मे परमं वच: |
इष्टोऽसि मे दृढमिति ततो वक्ष्यामि ते हितम्
sarvaguhyatamaṃ bhūya: śṛṇu me paramaṃ vaca: |
iṣṭo’si me dṛḍhamiti tato vakṣyāmi te hitam
Hear thou again My word supreme, the most secret of all; because thou art My firm friend, therefore will I tell thee what is good.
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18.65
मन्मना भव मद्भक्तो मद्याजी मां नमस्कुरु |
मामेवैष्यसि सत्यं ते प्रतिजाने प्रियोऽसि मे
manmanā bhava madbhakto madyājī māṃ namaskuru |
māmevaiṣyasi satyaṃ te pratijāne priyo’si me
Fix thy thought on Me, be devoted to Me, worship Me, do homage to Me. Thou shalt reach Myself. The truth do I declare to thee; (for) thou art dear to Me.
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18.66
सर्वधर्मान्परित्यज्य मामेकं शरणं व्रज |
अहं त्वां सर्वपापेभ्यो मोक्षयिष्यामि मा शुच
sarvadharmānparityajya māmekaṃ śaraṇaṃ vraja |
ahaṃ tvāṃ sarvapāpebhyo mokṣayiṣyāmi mā śuca
Abandoning all righteous deeds, seek Me as thy sole Refuge; I will liberate thee from all sins; do thou not grieve.
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18.67
इदं ते नातपस्काय नाभक्ताय कदाचन |
न चाशुश्रूषवे वाच्यं न च मां योऽभ्यसूयति
idaṃ te nātapaskāya nābhaktāya kadācana |
na cāśuśrūṣave vācyaṃ na ca māṃ yo’bhyasūyati
This (which has been taught) to thee is never to be taught to one who is devoid of austerities, nor to one who is not devoted, nor to one who does not do service, nor to one who speaks ill of Me.
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18.68
य इदं परमं गुह्यं मद्भक्तेष्वभिधास्यति |
भक्तिं मयि परां कृत्वा मामेवैष्यत्यसंशय:
ya idaṃ paramaṃ guhyaṃ madbhakteṣvabhidhāsyati |
bhaktiṃ mayi parāṃ kṛtvā māmevaiṣyatyasaṃśaya:
He who with supreme devotion to Me will teach this Supreme Secret to My devotees, shall doubtless come to Me.
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18.69
न च तस्मान्मनुष्येषु कश्चिन्मे प्रियकृत्तम: |
भविता न च मे तस्मादन्य: प्रियतरो भुवि
na ca tasmānmanuṣyeṣu kaścinme priyakṛttama: |
bhavitā na ca me tasmādanya: priyataro bhuvi
Nor is there any among men who does dearer service to Me than he; nor shall there be another on earth dearer to Me than he.
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18.70
अध्येष्यते च य इमं धर्म्यं संवादमावयो: |
ज्ञानयज्ञेन तेनाहमिष्ट: स्यामिति मे मति:
adhyeṣyate ca ya imaṃ dharmyaṃ saṃvādamāvayo: |
jñānayajñena tenāhamiṣṭa: syāmiti me mati:
And he who will study this sacred dialogue of ours, by him I shall have been worshipped by the sacrifice of wisdom, I deem.
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18.71
श्रद्धावाननसूयश्च शृणुयादपि यो नर: |
सोऽपि मुक्त: शुभाँल्लोकान्प्राप्नुयात्पुण्यकर्मणाम्
śraddhāvānanasūyaśca śṛṇuyādapi yo nara: |
so’pi mukta: śubhām̐llokānprāpnuyātpuṇyakarmaṇām
And the man also who hears, full of faith and free from malice, even he, liberated, shall attain to the happy worlds of the righteous.
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18.72
कच्चिदेतच्छ्रुतं पार्थ त्वयैकाग्रेण चेतसा |
कच्चिदज्ञानसम्मोह: प्रनष्टस्ते धनञ्जय
kaccidetacchrutaṃ pārtha tvayaikāgreṇa cetasā |
kaccidajñānasammoha: pranaṣṭaste dhanañjaya
Has it been heard by thee, O Partha, with an attentive mind? Has the delusion of ignorance been destroyed, O Dhananjaya?
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18.73
अर्जुन उवाच |
नष्टो मोह: स्मृतिर्लब्धा त्वत्प्रसादान्मयाच्युत |
स्थितोऽस्मि गतसन्देह: करिष्ये वचनं तव
arjuna uvāca |
naṣṭo moha: smṛtirlabdhā tvatprasādānmayācyuta |
sthito’smi gatasandeha: kariṣye vacanaṃ tava
Arjuna said: Destroyed is delusion, and I have gained recognition through Thy Grace, O Achyuta; I am firm, with doubts gone. I will do Thy word.
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18.74
सञ्जय उवाच |
इत्यहं वासुदेवस्य पार्थस्य च महात्मन: |
संवादमिममश्रौषमद्भुतं रोमहर्षणम्
sañjaya uvāca |
ityahaṃ vāsudevasya pārthasya ca mahātmana: |
saṃvādamimamaśrauṣamadbhutaṃ romaharṣaṇam
Sanjaya said : Thus have I heard this wonderful dialogue between Vasudeva and the high-souled Partha, which makes the hair stand on end.
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18.75
व्यासप्रसादाच्छ्रुतवानेतद्गुह्यमहं परम् |
योगं योगेश्वरात्कृष्णात्साक्षात्कथयत: स्वयम्
vyāsaprasādācchrutavānetadguhyamahaṃ param |
yogaṃ yogeśvarātkṛṣṇātsākṣātkathayata: svayam
Through the grace of Vyasa have I heard this Supreme and most secret Yoga direct from Krishna, the Lord of Yoga, Himself declaring it.
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18.76
राजन्संस्मृत्य संस्मृत्य संवादमिममद्भुतम् |
केशवार्जुनयो: पुण्यं हृष्यामि च मुहुर्मुहु:
rājansaṃsmṛtya saṃsmṛtya saṃvādamimamadbhutam |
keśavārjunayo: puṇyaṃ hṛṣyāmi ca muhurmuhu:
O king, remembering every moment this wonderful and holy dialogue between Kesava and Arjuna, I rejoice again and again.
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18.77
तच्च संस्मृत्य संस्मृत्य रूपमत्यद्भुतं हरे: |
विस्मयो मे महानराजन्हृष्यामि च पुन: पुन:
tacca saṃsmṛtya saṃsmṛtya rūpamatyadbhutaṃ hare: |
vismayo me mahānarājanhṛṣyāmi ca puna: puna:
And remembering every moment the most wonderful Form of Hari, great is my wonder, O king; and I rejoice again and again.
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18.78
यत्र योगेश्वर: कृष्णो यत्र पार्थो धनुर्धर: |
तत्र श्रीर्विजयो भूतिध्रुवा नीतिर्मतिर्मम
yatra yogeśvara: kṛṣṇo yatra pārtho dhanurdhara: |
tatra śrīrvijayo bhūtidhruvā nītirmatirmama
Wherever is Krishna, the Lord of Yoga, wherever is Arjuna, the archer, there fortune, victory, prosperity and polity are established, I deem.
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