Chapters
Arjuna's Despondency46The Yoga of Knowledge72The Yoga of Action43The Yoga of Wisdom42The Yoga of Renunciation29The Yoga of Meditation47The Yoga of Knowledge and Wisdom30The Imperishable Brahman28The Royal Secret34The Yoga of Divine Glories42The Vision of the Universal Form55The Yoga of Devotion20The Field and the Knower of the Field35The Three Modes of Material Nature27The Yoga of the Supreme Spirit19The Divine and Demoniac Natures25The Threefold Faith28The Yoga of Liberation78Select a sloka by clicking on it. Hold ⌘ to select multiple. Click Add to Favorites to import them directly.
धृतराष्ट्र उवाच । धर्मक्षेत्रे कुरुक्षेत्रे समवेता युयुत्सवः मामकाः पाण्डवाश्चैव किमकुर्वत सञ्जय ॥ १.१ ॥ dhṛtarāṣṭra uvāca dharma-kṣetre kuru-kṣetre samavetā yuyutsavaḥ māmakāḥ pāṇḍavāś caiva kim akurvata sañjaya Dhrtarashtra asked of Sanjaya: O SANJAYA, what did my warrior sons and those of Pandu do when they were gathered at KURUKSHETRA, the field of religious activities? Tell me of those happenings.
सञ्जय उवाच । दृष्ट्वा तु पाण्डवानीकं व्यूढं दुर्योधनस्तदा आचार्यमुपसङ्गम्य राजा वचनमब्रवीत् ॥ १.२ ॥ sañjaya uvāca dṛṣṭvā tu pāṇḍavānīkaṁ vyūḍhaṁ duryodhanas tadā ācāryam upasaṅgamya rājā vacanam abravīt Sanjaya explained: Now seeing that the army of the PANDAVAS was set up properly, the Price DURYODHANA called his teacher, DRONA, to his side and spoke these words:
पश्यैतां पाण्डुपुत्राणामाचार्य महतीं चमूम् । व्यूढां द्रुपदपुत्रेण तव शिष्येण धीमता ॥ १.३ ॥ paśyaitāṁ pāṇḍu-putrānām ācārya mahatīṁ camūm vyūḍhāṁ drupada-putreṇa tava śiṣyeṇa dhīmatā Behold O, Master, the mighty army of the sons of PANDU, led by the son of DRUPADA, your talented disciple.
अत्र शूरा महेष्वासा भीमार्जुनसमा युधि । युयुधानो विराटश्च द्रुपदश्च महारथः ॥ १.४ ॥ atra śūrā maheṣv-āsā bhīmārjuna-samā yudhi yuyudhāno virāṭaś ca drupadaś ca mahā-rathaḥ Present here are the mighty archers, peers or friends, in warfare, of ARJUNA and BHIMA. Their names are: YUYUDHANA, VIRATA and DRUPADA, the great chariot-warrior. Other great warriors were also present on the battlefield: DHRSHTAKEUT, CHEKITANA and the brave and noble King of Kasi, KUNTIBHIJA and SAIBYA; these are among the great warriors. Other courageous and great chariot-warriors were: YUDHAMANYU, the brave UTTAMAUJA, SAUBHADRA, and the sons of DRAUPADI.
धृष्टकेतुश्चेकितानः काशिराजश्च वीर्यवान् । पुरुजित्कुन्तिभोजश्च शैब्यश्च नरपुङ्गवः ॥ १.५ ॥ dhṛṣṭaketuś cekitānaḥ kāśirājaś ca vīryavān purujit kuntibhojaś ca śaibyaś ca nara-puṅgavaḥ Dhrishtaketu, Chekitana, and the valiant king of Kashi, Purujit and Kuntibhoja and Saibya, the best of men.
युधामन्युश्च विक्रान्त उत्तमौजाश्च वीर्यवान् । सौभद्रो द्रौपदेयाश्च सर्व एव महारथाः ॥ १.६ ॥ yudhāmanyuś ca vikrānta uttamaujāś ca vīryavān saubhadro draupadeyāś ca sarva eva mahā-rathāḥ The strong Yudhamanyu and the brave Uttamaujas, the son of Subhadra and the sons of Draupadi, all of them, divisional commanders.
अस्माकं तु विशिष्टा ये तान्निबोध द्विजोत्तम । नायका मम सैन्यस्य संज्ञार्थं तान्ब्रवीमि ते ॥ १.७ ॥ asmākaṁ tu viśiṣṭā ye tān nibodha dvijottama nāyakā mama sainyasya saṁjñārthaṁ tān bravīmi te Duryodhana spoke unto his master Drona: O Best of the twice born, I name all of those who are our distinguished Chiefs, the leaders of my army, of your information only.
भवान्भीष्मश्च कर्णश्च कृपश्च समितिंजयः । अश्वत्थामा विकर्णश्च सौमदत्तिस्तथैव च ॥ १.८ ॥ bhavān bhīṣmaś ca karṇaś ca kṛpaś ca samitiṁ-jayaḥ aśvatthāmā vikarṇaś ca saumadattis tathaiva ca Your wise self, BHISMA, KARNA, KRIPA, the victorious in fight; ASVATTHAMA, VIKARNA and SAUMADATTI as well.
अन्ये च बहवः शूरा मदर्थे त्यक्तजीविताः । नानाशस्त्रप्रहरणाः सर्वे युद्धविशारदाः ॥ १.९ ॥ anye ca bahavaḥ śūrā mad-arthe tyakta-jīvitāḥ nānā-śastra-praharaṇāḥ sarve yuddha-viśāradāḥ Duryodhana further said to Drona: Yet several other heroes and great men, well-trained in combat, armed with assorted powerful weapons and missiles, are ready to lay down their lives for me!
अपर्याप्तं तदस्माकं बलं भीष्माभिरक्षितम् । पर्याप्तं त्विदमेतेषां बलं भीमाभिरक्षितम् ॥ १.१० ॥ aparyāptaṁ tad asmākaṁ balaṁ bhīṣmābhirakṣitam paryāptaṁ tv idam eteṣāṁ balaṁ bhīmābhirakṣitam Duryodhana explained with pride to Drona: Our army, led by BHISMA, is numerous and skilled. The army led by BHIMA, however, is weak and lacking in strength and power.
अयनेषु च सर्वेषु यथाभागमवस्थिताः । भीष्ममेवाभिरक्षन्तु भवन्तः सर्व एव हि ॥ १.११ ॥ ayaneṣu ca sarveṣu yathā-bhāgam avasthitāḥ bhīṣmam evābhirakṣantu bhavantaḥ sarva eva hi Duryodhana instructed his army: Now all of you quickly assume your proper positions for battle, your main goal being to protect and fight alongside BHISMA, your leader, by all means.
तस्य सञ्जनयन्हर्षं कुरुवृद्धः पितामहः । सिंहनादं विनद्योच्चैः शङ्खं दध्मौ प्रतापवान् ॥ १.१२ ॥ tasya sañjanayan harṣaṁ kuru-vṛddhaḥ pitāmahaḥ siṁha-nādaṁ vinadyoccaiḥ śaṅkhaṁ dadhmau pratāpavān To bring joy to DURYODHANA’s heart, the great grandsire BHISMA, the oldest and most famous of the KAURAVAS, roared loudly like a lion (a battle-cry), and blew his conch to signal the army to advance towards the enemy.
ततः शङ्खाश्च भेर्यश्च पणवानकगोमुखाः । सहसैवाभ्यहन्यन्त स शब्दस्तुमुलोऽभवत् ॥ १.१३ ॥ tataḥ śaṅkhāś ca bheryaś ca paṇavānaka-gomukhāḥ sahasaivābhyahanyanta sa śabdas tumulo ’bhavat Tremendous noise followed. Conches, kettle-drums, tabors, and trumpets and cowhorns blared across the battlefield.
ततः श्वेतैर्हयैर्युक्ते महति स्यन्दने स्थितौ । माधवः पाण्डवश्चैव दिव्यौ शङ्खौ प्रदध्मतुः ॥ १.१४ ॥ tataḥ śvetair hayair yukte mahati syandane sthitau mādhavaḥ pāṇḍavaś caiva divyau śaṅkhau pradadhmatuḥ MADHAVA (Lord Krishna) and PANDAVA were seated in their magnificent chariote attached to white horses and they blew gracefully their divine conches.
पाञ्चजन्यं हृषीकेशो देवदत्तं धनञ्जयः । पौण्ड्रं दध्मौ महाशङ्खं भीमकर्मा वृकोदरः ॥ १.१५ ॥ pāñcajanyaṁ hṛṣīkeśo devadattaṁ dhanañ-jayaḥ pauṇḍraṁ dadhmau mahā-śaṅkhaṁ bhīma-karmā vṛkodaraḥ The PANCHAJANYA (the name of one of the conches) was blown by HRISHIKESA (Lord Krishna). The conch named DEVADATTA was blown by DHANANJAYA (Arjuna).
अनन्तविजयं राजा कुन्तीपुत्रो युधिष्ठिरः । नकुलः सहदेवश्च सुघोषमणिपुष्पकौ ॥ १.१६ ॥ anantavijayaṁ rājā kuntī-putro yudhiṣṭhiraḥ nakulaḥ sahadevaś ca sughoṣa-maṇipuṣpakau The King YUDISHTHIRA. the son of KUNTI blew the great conch called ANANTAVIYAYA: NAKUL and SAHDEV blew SUGHOSHA and MANIPUSHPAKA (also names of conches).
काश्यश्च परमेष्वासः शिखण्डी च महारथः । धृष्टद्युम्नो विराटश्च सात्यकिश्चापराजितः ॥ १.१७ ॥ kāśyaś ca parameṣv-āsaḥ śikhaṇḍī ca mahā-rathaḥ dhṛṣṭadyumno virāṭaś ca sātyakiś cāparājitaḥ Several conches were also blown by: The ruler of KASI. the great warrior SIKHANDI, DHRSTHTADYUMNA, VIRATA, and SATYAKI, the invincible. DRUPADA and the sons of DRAUPADI, and the mighty armed son of SUBHADRA also blew their several conches.
द्रुपदो द्रौपदेयाश्च सर्वशः पृथिवीपते । सौभद्रश्च महाबाहुः शङ्खान्दध्मुः पृथक्पृथक् ॥ १.१८ ॥ drupado draupadeyāś ca sarvaśaḥ pṛthivī-pate saubhadraś ca mahā-bāhuḥ śaṅkhān dadhmuḥ pṛthak pṛthak Drupada and the sons of Draupadi, O Lord of the Earth, and the son of Subhadra, the mighty armed, blew their respective conches.
स घोषो धार्तराष्ट्राणां हृदयानि व्यदारयत् । नभश्च पृथिवीं चैव तुमुलोऽभ्यनुनादयन् ॥ १.१९ ॥ sa ghoṣo dhārtarāṣṭrāṇāṁ hṛdayāni vyadārayat nabhaś ca pṛthivīṁ caiva tumulo ’bhyanunādayan The earth and sky was filled with the extremely loud and terrible noise of the PANDAVAS’ bugles and voices which struck fear in the hearts of the KAURAVAS (the sons of Dhrtarashtra).
अथ व्यवस्थितान्दृष्ट्वा धार्तराष्ट्रान्कपिध्वजः प्रवृत्ते शस्त्रसम्पाते धनुरुद्यम्य पाण्डवः हृषीकेशं तदा वाक्यमिदमाह महीपते ॥ १.२० ॥ atha vyavasthitān dṛṣṭvā dhārtarāṣṭrān kapi-dhvajaḥ pravṛtte śastra-sampāte dhanur udyamya pāṇḍavaḥ hṛṣīkeśaṁ tadā vākyam idam āha mahī-pate Sanjaya said :Then, my king, seeing the KAURAVAS (the army of Dhrtarashtra), positioned and ready to begin fighting, ARJUNA, whose flag was that of HANUMAN, spoke the following words to SHRI KRISHNA, as he lifted his bow to fight the battle.
अर्जुन उवाच सेनयोरुभयोर्मध्ये रथं स्थापय मेऽच्युत ॥ १.२१ ॥ arjuna uvāca senayor ubhayor madhye rathaṁ sthāpaya me ’cyuta yāvad etān nirīkṣe ’haṁ yoddhu-kāmān avasthitān Arjuna said: In the midst of the two armies, place my chariot, O Achyuta, that I may behold those who stand here desirous of fighting and, on the eve of this battle, let me know with whom I must fight.
यावदेतान्निरिक्षेऽहं योद्\u200cधुकामानवस्थितान् । कैर्मया सह योद्धव्यमस्मिन्रणसमुद्यमे ॥ १.२२ ॥ kair mayā saha yoddhavyam asmin raṇa-samudyame Place my chariot, O ACHYUTA (Lord Krishna) between the two armies so that I may see those who wish to fight for us and also to see who I have to fight against, in this war.
योत्स्यमानानवेक्षेऽहं य एतेऽत्र समागताः । धार्तराष्ट्रस्य दुर्बुद्धेर्युद्धे प्रियचिकीर्षवः ॥ १.२३ ॥ yotsyamānān avekṣe ’haṁ ya ete ’tra samāgatāḥ dhārtarāṣṭrasya durbuddher yuddhe priya-cikīrṣavaḥ I desire to see all of those great warrior kings who have gathered here to fight alongside the evil-minded DURYODHANA (son of Dhrtarashtra).
सञ्जय उवाच । एवमुक्तो हृषीकेशो गुडाकेशेन भारत सेनयोरुभयोर्मध्ये स्थापयित्वा रथोत्तमम् ॥ १.२४ ॥ sañjaya uvāca evam ukto hṛṣīkeśo guḍākeśena bhārata senayor ubhayor madhye sthāpayitvā rathottamam Sanjaya continued: After being requested by GUDAKESA (Arjun), HRISHIKESA (Lord Krishna), placed ARJUN’s magnificent chariot between the armies. The chariot was now facing BHISMA, the Guru DRONA, and all the rulers of the earth; then Lord KRISHNA spoke to ARJUNA: “O, PARTHA (Arjuna), see yourself all of the KAURAVAS assembled here on the battlefield today.”
भीष्मद्रोणप्रमुखतः सर्वेषां च महीक्षिताम् । उवाच पार्थ पश्यैतान्समवेतान्कुरूनिति ॥ १.२५ ॥ bhīṣma-droṇa-pramukhataḥ sarveṣāṁ ca mahī-kṣitām uvāca pārtha paśyaitān samavetān kurūn iti In front of Bhishma and Drona, and all the rulers of the earth, he said, O Partha, behold these Kurus gathered together.
तत्रापश्यत्स्थितान्पार्थः पितॄनथ पितामहान् आचार्यान्मातुलान्भ्रातॄन्पुत्रान्पौत्रान्सखींस्तथा श्वशुरान्सुहृदश्चैव सेनयोरुभयोरपि ॥ १.२६ ॥ tatrāpaśyat sthitān pārthaḥ pitṝn atha pitāmahān ācāryān mātulān bhrātṝn putrān pautrān sakhīṁs tathā śvaśurān suhṛdaś caiva senayor ubhayor api ARJUNA, gazed upon the army and then saw in both armies, paternal uncles, grandfathers, teachers, maternal uncles, cousins, sons, grandsons, friends, fathers-in-law, and well-wishers. The son of KUNTI (Arjuna), after viewing all of those relatives and friends posted in their positions on the battlefield, became melancholy and filled with compassion (love) for his relatives, and spoke in a sad voice:
तान्समीक्ष्य स कौन्तेयः सर्वान्बन्धूनवस्थितान् । कृपया परयाविष्टो विषीदन्निदमब्रवीत् ॥ १.२७ ॥ tān samīkṣya sa kaunteyaḥ sarvān bandhūn avasthitān kṛpayā parayāviṣṭo viṣīdann idam abravīt (He saw) Fathers-in-law and friends also in both the armies. Then the son of Kunti, seeing all these kinsmen thus standing arrayed, spoke thus sorrowfully, filled with deep pity.
अर्जुन उवाच । दृष्ट्वेमं स्वजनं कृष्ण युयुत्सुं समुपस्थितम् सीदन्ति मम गात्राणि मुखं च परिशुष्यति ॥ १.२८ ॥ arjuna uvāca dṛṣṭvemaṁ sva-janaṁ kṛṣṇa yuyutsuṁ samupasthitam sīdanti mama gātrāṇi mukhaṁ ca pariśuṣyati Arjuna said: O KRISHNA, seeing my kinsmen (relatives) standing before me to fight against me in this war, I find myself unable to move my body, and my mouth has become parched. He continued: I have no longer any control over my body; my hair stands on end. I cannot control my bow GANDIVA, and my skin burns all over.
वेपथुश्च शरीरे मे रोमहर्षश्च जायते । गाण्डीवं स्रंसते हस्तात्त्वक्चैव परिदह्यते ॥ १.२९ ॥ vepathuś ca śarīre me roma-harṣaś ca jāyate gāṇḍīvaṁ sraṁsate hastāt tvak caiva paridahyate My limbs fail and my mouth is parched, my body quivers and my hair stands on end.
न च मे शक्नोम्यवस्थातुं भ्रमतीव मनः । निमित्तानि च पश्यामि विपरीतानि केशव ॥ १.३० ॥ na ca śaknomy avasthātuṁ bhramatīva ca me manaḥ nimittāni ca paśyāmi viparītāni keśava I can no longer stand; my knees are weak; my mind is clouded and spinning in many directions, and, dear KRISHNA, I am seeing bad signs.
न च श्रेयोऽनुपश्यामि हत्वा स्वजनमाहवे । न काङ्क्षे विजयं कृष्ण न च राज्यं सुखानि च ॥ १.३१ ॥ na ca śreyo ’nupaśyāmi hatvā sva-janam āhave na kāṅkṣe vijayaṁ kṛṣṇa na ca rājyaṁ sukhāni ca I cannot see any good in slaughtering and killing my friends and relatives in battle. O KRISHNA, I have no use nor desire for victory, empire or even materialistic pleasures.
किं नो राज्येन गोविन्द किं भोगैर्जीवितेन वा । येषामर्थे काङ्क्षितं नो राज्यं भोगाः सुखानि च ॥ १.३२ ॥ kiṁ no rājyena govinda kiṁ bhogair jīvitena vā yeṣām arthe kāṅkṣitaṁ no rājyaṁ bhogāḥ sukhāni ca O GOVINDA, (Krishna), what in the use of a kindgom, enjoyment or even life?
त इमेऽवस्थिता युद्धे प्राणांस्त्यक्त्वा धनानि च । आचार्याः पितरः पुत्रास्तथैव च पितामहाः ॥ १.३३ ॥ ta ime ’vasthitā yuddhe prāṇāṁs tyaktvā dhanāni ca ācāryāḥ pitaraḥ putrās tathaiva ca pitāmahāḥ Those whom we seek these pleasures from (the enjoyment of kingdom), are standing before us staking their lives and property, possessions which I have no desire for.
मातुलाः श्वशुराः पौत्राः श्यालाः सम्बन्धिनस्तथा । एतान्न हन्तुमिच्छामि घ्नतोऽपि मधुसूदन ॥ १.३४ ॥ mātulāḥ śvaśurāḥ pautrāḥ śyālāḥ sambandhinas tathā etān na hantum icchāmi ghnato ’pi madhusūdana O Lord KRISHNA, I do not want to kill my teachers, uncles, friends, fathers-in-law, grandsons, brothers-in-law, and other relatives and well-wishers.
अपि त्रैलोक्यराज्यस्य हेतोः किं नु महीकृते । निहत्य धार्तराष्ट्रान्नः का प्रीतिः स्याज्जनार्दन ॥ १.३५ ॥ api trailokya-rājyasya hetoḥ kiṁ nu mahī-kṛte nihatya dhārtarāṣṭrān naḥ kā prītiḥ syāj janārdana Arjuna spoke to the Lord Madhusudhana (Lord Krishna): I could not slay (kill) my relatives even if I had to give my own life away. I could not slay them even for domination of the three worlds; how could I slay them for domination of this earth.
पापमेवाश्रयेदस्मान्हत्वैतानाततायिनः तस्मान्नार्हा वयं हन्तुं धार्तराष्ट्रान्सबान्धवान् स्वजनं हि कथं हत्वा सुखिनः स्याम माधव ॥ १.३६ ॥ pāpam evāśrayed asmān hatvaitān ātatāyinaḥ tasmān nārhā vayaṁ hantuṁ dhārtarāṣṭrān sa-bāndhavān sva-janaṁ hi kathaṁ hatvā sukhinaḥ syāma mādhava O KRISHNA, why should we kill our own loved ones and kinsmen when no happiness or good can come out of so doing?
यद्यप्येते न पश्यन्ति लोभोपहतचेतसः । कुलक्षयकृतं दोषं मित्रद्रोहे च पातकम् ॥ १.३७ ॥ yady apy ete na paśyanti lobhopahata-cetasaḥ kula-kṣaya-kṛtaṁ doṣaṁ mitra-drohe ca pātakam Greed has clouded the minds and overpowered the intelligence of the sons of DHRTARASHTRA and so they feel no guilt, and fail to see the sins they are commiting by betraying friends and destroying their families. Arjuna continued: Why should we not realize, O KRISHNA, the wrong-doings and sins that the sons of DHRTARASATRA cannot see and realize, and save ourselves from committing these sins?
कथं न ज्ञेयमस्माभिः पापादस्मान्निवर्तितुम् । कुलक्षयकृतं दोषं प्रपश्यद्भिर्जनार्दन ॥ १.३८ ॥ kathaṁ na jñeyam asmābhiḥ pāpād asmān nivartitum kula-kṣaya-kṛtaṁ doṣaṁ prapaśyadbhir janārdana Why should not we, who clearly see evil in the destruction of the family-units, learn to turn away from this sin, O Janardana?
कुलक्षये प्रणश्यन्ति कुलधर्माः सनातनाः । धर्मे नष्टे कुलं कृत्स्नमधर्मोऽभिभवत्युत ॥ १.३९ ॥ kula-kṣaye praṇaśyanti kula-dharmāḥ sanātanāḥ dharme naṣṭe kulaṁ kṛtsnam adharmo ’bhibhavaty uta Arjuna explained: When one begins to destroy his own family, then his ancient, respected traditions, customs, moral values, principles, are destroyed as well. By the destruction of these, the whole family becomes evil and huge sins are committed.
अधर्माभिभवात्कृष्ण प्रदुष्यन्ति कुलस्त्रियः । स्त्रीषु दुष्टासु वार्ष्णेय जायते वर्णसङ्करः ॥ १.४० ॥ adharmābhibhavāt kṛṣṇa praduṣyanti kula-striyaḥ strīṣu duṣṭāsu vārṣṇeya jāyate varṇa-saṅkaraḥ O KRISHNA, with the growth of evil in a family, the family women, become impure and evil, and sinning with those of other castes would follow.
सङ्करो नरकायैव कुलघ्नानां कुलस्य च । पतन्ति पितरो ह्येषां लुप्तपिण्डोदकक्रियाः ॥ १.४१ ॥ saṅkaro narakāyaiva kula-ghnānāṁ kulasya ca patanti pitaro hy eṣāṁ lupta-piṇḍodaka-kriyāḥ By the mixture of castes, families will breed more family destroyers; being deprived of food and water, their ancestors will also fall from heaven.
दोषैरेतैः कुलघ्नानां वर्णसङ्करकारकैः । उत्साद्यन्ते जातिधर्माः कुलधर्माश्च शाश्वताः ॥ १.४२ ॥ doṣair etaiḥ kula-ghnānāṁ varṇa-saṅkara-kārakaiḥ utsādyante jāti-dharmāḥ kula-dharmāś ca śāśvatāḥ The everlasting traditions, customs and principles of a caste are destroyed when different castes join together and create mixed-blood generations. This leads to confusion of a caste’s customs.
उत्सन्नकुलधर्माणां मनुष्याणां जनार्दन । नरकेऽनियतं वासो भवतीत्यनुशुश्रुम ॥ १.४३ ॥ utsanna-kula-dharmāṇāṁ manuṣyāṇāṁ janārdana narake niyataṁ vāso bhavatīty anuśuśruma It has been heard, O JANARDHANA (Krishna) that hell is the permanent home for those men whose families’ religious practices have been broken and destroyed.
अहो बत महत्पापं कर्तुं व्यवसिता वयम् । यद्राज्यसुखलोभेन हन्तुं स्वजनमुद्यताः ॥ १.४४ ॥ aho bata mahat pāpaṁ kartuṁ vyavasitā vayam yad rājya-sukha-lobhena hantuṁ sva-janam udyatāḥ Moreover, it is a great shame, that knowing and understanding everything, we are still ready to commit such a great sin of killing our kinsmen, just because of greed for kingdom and pleasures.
यदि मामप्रतीकारमशस्त्रं शस्त्रपाणयः । धार्तराष्ट्रा रणे हन्युस्तन्मे क्षेमतरं भवेत् ॥ १.४५ ॥ yadi mām apratīkāram aśastraṁ śastra-pāṇayaḥ dhārtarāṣṭrā raṇe hanyus tan me kṣema-taraṁ bhavet I think it would be better for me if the sons of DHRTARASHTRA slay me, with their weapons while I remain unarmed and unwilling to fight back
सञ्जय उवाच । एवमुक्त्वार्जुनः संख्ये रथोपस्थ उपाविशत् विसृज्य सशरं चापं शोकसंविग्नमानसः ॥ १.४६ ॥ sañjaya uvāca evam uktvārjunaḥ saṅkhye rathopastha upāviśat visṛjya sa-śaraṁ cāpaṁ śoka-saṁvigna-mānasaḥ Sanjaya said: Having said this, ARJUNA, still extremely sad and confused sat on the seat of this chariot throwing away his bow and arrows.
संजय उवाच । तं तथा कृपयाविष्टमश्रुपूर्णाकुलेक्षणम् विषीदन्तमिदं वाक्यमुवाच मधुसूदनः ॥ २.१ ॥ sañjaya uvāca taṁ tathā kṛpayāviṣṭam aśru-pūrṇākulekṣaṇam viṣīdantam idaṁ vākyam uvāca madhusūdanaḥ Sanjay recounted: MADHUSUDANA (Lord Krishna) then spoke in his divine voice unto ARJUNA, who was terribly upset and overcome with grief and guilt at the thought of war he was about to enter into.
श्रीभगवानुवाच । कुतस्त्वा कश्मलमिदं विषमे समुपस्थितम् अनार्यजुष्टमस्वर्ग्यमकीर्तिकरमर्जुन ॥ २.२ ॥ śrī-bhagavān uvāca kutas tvā kaśmalam idaṁ viṣame samupasthitam anārya-juṣṭam asvargyam akīrti-karam arjuna The Blessed Lord asked of Arjuna: Dear Arjuna, why have you been struck with fear, guilt and sorrow at this moment ?
क्लैब्यं मा स्म गमः पार्थ नैतत्त्वय्युपपद्यते । क्षुद्रं हृदयदौर्बल्यं त्यक्त्वोत्तिष्ठ परन्तप ॥ २.३ ॥ klaibyaṁ mā sma gamaḥ pārtha naitat tvayy upapadyate kṣudraṁ hṛdaya-daurbalyaṁ tyaktvottiṣṭha paran-tapa O Arjuna, be brave, be a bold, courageous man. Do not be a coward and a feeble person, it does not suit such a great warrior and killer of enemies as you !
अर्जुन उवाच । कथं भीष्ममहं संख्ये द्रोणं च मधुसूदन इषुभिः प्रतियोत्स्यामि पूजार्हावरिसूदन ॥ २.४ ॥ arjuna uvāca kathaṁ bhīṣmam ahaṁ saṅkhye droṇaṁ ca madhusūdana iṣubhiḥ pratiyotsyāmi pūjārhāv ari-sūdana Arjuna asked the Lord: O Madhusudana (Lord Krishna), the killer of foes, tell me how I am to kill BHISMA and DRONA when they are both worthy of my worship ?
गुरूनहत्वा हि महानुभावान् श्रेयो भोक्तुं भैक्ष्यमपीह लोके । हत्वार्थकामांस्तु गुरूनिहैव भुञ्जीय भोगान् रुधिरप्रदिग्धान् ॥ २.५ ॥ gurūn ahatvā hi mahānubhāvān śreyo bhoktuṁ bhaikṣyam apīha loke hatvārtha-kāmāṁs tu gurūn ihaiva bhuñjīya bhogān rudhira-pradigdhān It is much better to live on a beggar’s earnings than to kill the great saints or Gurus. After killing them I will only enjoy material wealth and pleasure stained with their blood.
न चैतद्विद्मः कतरन्नो गरीयो यद्वा जयेम यदि वा नो जयेयुः । यानेव हत्वा न जिजीविषाम- स्तेऽवस्थिताः प्रमुखे धार्तराष्ट्राः ॥ २.६ ॥ na caitad vidmaḥ kataran no garīyo yad vā jayema yadi vā no jayeyuḥ yān eva hatvā na jijīviṣāmas te ’vasthitāḥ pramukhe dhārtarāṣṭrāḥ The sons of DHRTARASHTA stand here before us as our opponents and enemies. It is difficult to say which is better: whether they should destroy us or whether we should conquer the. If we choose to slay them, how can we possibly care to live on ?
कार्पण्यदोषोपहतस्वभावः पृच्छामि त्वां धर्मसम्मूढचेताः । यच्छ्रेयः स्यान्निश्चितं ब्रूहि तन्मे शिष्यस्तेऽहं शाधि मां त्वां प्रपन्नम् ॥ २.७ ॥ kārpaṇya-doṣopahata-svabhāvaḥ pṛcchāmi tvāṁ dharma-sammūḍha-cetāḥ yac chreyaḥ syān niścitaṁ brūhi tan me śiṣyas te ’haṁ śādhi māṁ tvāṁ prapannam Please, Dear Lord, I am your disciple, kindly guide and instruct me, for I have taken refuge and shelter in you.I am confused as to my duties and what is good for me. I beg you to give me knowledge, wisdom and a clear, logical mind.
न हि प्रपश्यामि ममापनुद्याद्यच्छोकमुच्छोषणमिन्द्रियाणाम् । अवाप्य भूमावसपत्नमृद्धं राज्यं सुराणामपि चाधिपत्यम् ॥ २.८ ॥ na hi prapaśyāmi mamāpanudyād yac chokam ucchoṣaṇam indriyāṇām avāpya bhūmāv asapatnam ṛddhaṁ rājyaṁ surāṇām api cādhipatyam I cannot find any cure for the great great grief I suffer, O KRISHNA, even though by winning this war, I would achieve great power and rule over the earth and the heavens.
सञ्जय उवाच । एवमुक्त्वा हृषीकेशं गुडाकेशः परन्तपः न योत्स्य इति गोविन्दमुक्त्वा तूष्णीं बभूव ह ॥ २.९ ॥ sañjaya uvāca evam uktvā hṛṣīkeśaṁ guḍākeśaḥ paran-tapaḥ na yotsya iti govindam uktvā tūṣṇīṁ babhūva ha Sanjaya said: Dear Dhrtarashtra, my great king, after addressing HRISHIKESHA (Lord of the senses). GUDUKESHA (conqueror of sleep), and PARAMTAPAH (destroyer of all enemies), ARJUN spoke clearly to the great Lord KRISHNA in a determined and assured voice that he would not fight, and then became silent.
तमुवाच हृषीकेशः प्रहसन्निव भारत । सेनयोरुभयोर्मध्ये विषीदन्तमिदं वचः ॥ २.१० ॥ tam uvāca hṛṣīkeśaḥ prahasann iva bhārata senayor ubhayor madhye viṣīdantam idaṁ vacaḥ “O ARJUNA,” HRISHIKESA spoke smilingly, as ARJUNA stood between the two armies:
श्रीभगवानुवाच । अशोच्यानन्वशोचस्त्वं प्रज्ञावादांश्च भाषसे गतासूनगतासूंश्च नानुशोचन्ति पण्डिताः ॥ २.११ ॥ śrī-bhagavān uvāca aśocyān anvaśocas tvaṁ prajñā-vādāṁś ca bhāṣase gatāsūn agatāsūṁś ca nānuśocanti paṇḍitāḥ ARJUNA, you show your grief and compassion for those who do not deserve your grief, compassion or sympathy. Although your words are filled with wisdom, you must remember, the wise men never grieve for the living or the dead.”
न त्वेवाहं जातु नासं न त्वं नेमे जनाधिपाः । न चैव न भविष्यामः सर्वे वयमतः परम् ॥ २.१२ ॥ na tv evāhaṁ jātu nāsaṁ na tvaṁ neme janādhipāḥ na caiva na bhaviṣyāmaḥ sarve vayam ataḥ param ARJUNA”, always remember, there has never been a time when you or any of the great warriors present here, were not alive or non-existent, nor will we all, at any time, cease to exist and live on in the future.
देहिनोऽस्मिन्यथा देहे कौमारं यौवनं जरा । तथा देहान्तरप्राप्तिर्धीरस्तत्र न मुह्यति ॥ २.१३ ॥ dehino ’smin yathā dehe kaumāraṁ yauvanaṁ jarā tathā dehāntara-prāptir dhīras tatra na muhyati Lord Krishna continued:Dear ARJUNA, the wise never get confused by the fact that the ATMA or Soul goes through the stages of childhood, youth and old age along with the body. When one body ceases to function, the soul passes on to another body. The cycle is then repeated once more.
मात्रास्पर्शास्तु कौन्तेय शीतोष्णसुखदुःखदाः । आगमापायिनोऽनित्यास्तांस्तितिक्षस्व भारत ॥ २.१४ ॥ mātrā-sparśās tu kaunteya śītoṣṇa-sukha-duḥkha-dāḥ āgamāpāyino ’nityās tāṁs titikṣasva bhārata The Blessed Lord continued: son of KUNTI (Arjuna), when the senses come in contact with their sensual objects, feelings of heat, cold, pain and pleasure. These feelings last only for a short time; they will come and go. Bear them patiently dear ARJUNA.
यं हि न व्यथयन्त्येते पुरुषं पुरुषर्षभ । समदुःखसुखं धीरं सोऽमृतत्वाय कल्पते ॥ २.१५ ॥ yaṁ hi na vyathayanty ete puruṣaṁ puruṣarṣabha sama-duḥkha-sukhaṁ dhīraṁ so ’mṛtatvāya kalpate Only he who is not affected by these senses and sensual objects becomes immortal, for he is considered the best of men because he is well balanced in pain and pleasure.
नासतो विद्यते भावो नाभावो विद्यते सतः । उभयोरपि दृष्टोऽन्तस्त्वनयोस्तत्त्वदर्शिभिः ॥ २.१६ ॥ nāsato vidyate bhāvo nābhāvo vidyate sataḥ ubhayor api dṛṣṭo ’ntas tv anayos tattva-darśibhiḥ The Blessed Lord stated:The unreal does not exist and the real always exists. Those with peaceful, pure and wise minds, know the truth about both the real and unreal.
अविनाशि तु तद्विद्धि येन सर्वमिदं ततम् । विनाशमव्ययस्यास्य न कश्चित्कर्तुमर्हति ॥ २.१७ ॥ avināśi tu tad viddhi yena sarvam idaṁ tatam vināśam avyayasyāsya na kaścit kartum arhati He who is completely indestructible, present everywhere in the universe, and is imperishable, regard Him as God O ARJUNA.
अन्तवन्त इमे देहा नित्यस्योक्ताः शरीरिणः । अनाशिनोऽप्रमेयस्य तस्माद्युध्यस्व भारत ॥ २.१८ ॥ antavanta ime dehā nityasyoktāḥ śarīriṇaḥ anāśino ’prameyasya tasmād yudhyasva bhārata The Blessed Lord explained: O ARJUNA, only the body can be destroyed; but the soul is indestructible, permanent and immortal. Therefore ARJUNA, pick up your weapons and fight!
य एनं वेत्ति हन्तारं यश्चैनं मन्यते हतम् । उभौ तौ न विजानीतो नायं हन्ति न हन्यते ॥ २.१९ ॥ ya enaṁ vetti hantāraṁ yaś cainaṁ manyate hatam ubhau tau na vijānīto nāyaṁ hanti na hanyate O ARJUNA, he who thinks of the Soul as a killer and he who thinks that Soul can be killed, is ignorant, because the Soul can never be killed nor can it kill anyone or anything.
न जायते म्रियते वा कदाचि- न्नायं भूत्वा भविता वा न भूयः । अजो नित्यः शाश्वतोऽयं पुराणो न हन्यते हन्यमाने शरीरे ॥ २.२० ॥ na jāyate mriyate vā kadācin nāyaṁ bhūtvā bhavitā vā na bhūyaḥ ajo nityaḥ śāśvato ’yaṁ purāṇo na hanyate hanyamāne śarīre The Blessed Lord said: Dear ARJUNA, the ATMAN or Soul can neither be born nor can it die. It is forever immortal, eternal and ancient. The Soul in a body does not die when the body itself perishes and ceases to exist. The Soul always lives on.
वेदाविनाशिनं नित्यं य एनमजमव्ययम् । कथं स पुरुषः पार्थ कं घातयति हन्ति कम् ॥ २.२१ ॥ vedāvināśinaṁ nityaṁ ya enam ajam avyayam kathaṁ sa puruṣaḥ pārtha kaṁ ghātayati hanti kam ARJUNA, he who knows the Soul to be eternal, indestructible, permanent unborn, and endless, that person can neither kill nor be killed.
वासांसि जीर्णानि यथा विहाय नवानि गृह्णाति नरोऽपराणि । तथा शरीराणि विहाय जीर्णा- न्यन्यानि संयाति नवानि देही ॥ २.२२ ॥ vāsāṁsi jīrṇāni yathā vihāya navāni gṛhṇāti naro ’parāṇi tathā śarīrāṇi vihāya jīrṇāny anyāni saṁyāti navāni dehī The Blessed Lord said: Just as a person gets rid of old clothing and replaces the old clothing with new ones, similarly, the soul changes from one body to a new body when its body has become old worn out and has stopped functioning.
नैनं छिन्दन्ति शस्त्राणि नैनं दहति पावकः । न चैनं क्लेदयन्त्यापो न शोषयति मारुतः ॥ २.२३ ॥ nainaṁ chindanti śastrāṇi nainaṁ dahati pāvakaḥ na cainaṁ kledayanty āpo na śoṣayati mārutaḥ The Soul cannot be cut by weapons, burnt by fire, absorbed by air, nor can water wet the Soul.
अच्छेद्योऽयमदाह्योऽयमक्लेद्योऽशोष्य एव च । नित्यः सर्वगतः स्थाणुरचलोऽयं सनातनः ॥ २.२४ ॥ acchedyo ’yam adāhyo ’yam akledyo ’śoṣya eva ca nityaḥ sarva-gataḥ sthāṇur acalo ’yaṁ sanātanaḥ The Soul is eternal, everlasting. It cannot be destroyed, broken or burnt; it cannot become wet nor become dried. The Soul is the most stable thing in the universe, it is immovable and present throughout the universe.
अव्यक्तोऽयमचिन्त्योऽयमविकार्योऽयमुच्यते । तस्मादेवं विदित्वैनं नानुशोचितुमर्हसि ॥ २.२५ ॥ avyakto ’yam acintyo ’yam avikāryo ’yam ucyate tasmād evaṁ viditvainaṁ nānuśocitum arhasi The Soul cannot be seen, With this mind, dear changed by any means. With this mind, dear ARJUNA, one should never grieve.
अथ चैनं नित्यजातं नित्यं वा मन्यसे मृतम् । तथापि त्वं महाबाहो नैवं शोचितुमर्हसि ॥ २.२६ ॥ atha cainaṁ nitya-jātaṁ nityaṁ vā manyase mṛtam tathāpi tvaṁ mahā-bāho nainaṁ śocitum arhasi Even if you incorrectly believe. O ARJUNA, that the Soul is constantly taking birth and dying, you should still not become upset and filled with grief and sadness.
जातस्य हि ध्रुवो मृत्युर्ध्रुवं जन्म मृतस्य च । तस्मादपरिहार्येऽर्थे न त्वं शोचितुमर्हसि ॥ २.२७ ॥ jātasya hi dhruvo mṛtyur dhruvaṁ janma mṛtasya ca tasmād aparihārye ’rthe na tvaṁ śocitum arhasi Dear ARJUNA, knowing the fact that anything that takes birth will eventually die, it seems pointless to grieve over someone’s death, especially if you knew that the death had to take place anyway.
अव्यक्तादीनि भूतानि व्यक्तमध्यानि भारत । अव्यक्तनिधनान्येव तत्र का परिदेवना ॥ २.२८ ॥ avyaktādīni bhūtāni vyakta-madhyāni bhārata avyakta-nidhanāny eva tatra kā paridevanā ARJUNA, all beings are unseen before birth, are seen after birth and during their lives; again, however, all beings are unseen after death. So what cause is there to worry?
आश्चर्यवत्पश्यति कश्चिदेन- माश्चर्यवद्वदति तथैव चान्यः । आश्चर्यवच्चैनमन्यः शृणोति श्रुत्वाप्येनं वेद न चैव कश्चित् ॥ २.२९ ॥ āścarya-vat paśyati kaścid enam āścarya-vad vadati tathaiva cānyaḥ āścarya-vac cainam anyaḥ śṛṇoti śrutvāpy enaṁ veda na caiva kaścit Few look upon “the Soul” with curiosity. Some talk and hear of “the Soul” with curiosity and enchantment, but in the end, there is nobody who can really understand and comprehend “the Soul.”
देही नित्यमवध्योऽयं देहे सर्वस्य भारत । तस्मात्सर्वाणि भूतानि न त्वं शोचितुमर्हसि ॥ २.३० ॥ dehī nityam avadhyo ’yaṁ dehe sarvasya bhārata tasmāt sarvāṇi bhūtāni na tvaṁ śocitum arhasi ARJUNA, although the body can be slain, the Soul cannot. The Soul of a being lives on forever, therefor it is not necessary to grieve over anybody’s death because the most important part of them never dies at all, and that is, their Souls.
स्वधर्ममपि चावेक्ष्य न विकम्पितुमर्हसि । धर्म्याद्धि युद्धाच्छ्रेयोऽन्यत्क्षत्रियस्य न विद्यते ॥ २.३१ ॥ sva-dharmam api cāvekṣya na vikampitum arhasi dharmyād dhi yuddhāc chreyo ’nyat kṣatriyasya na vidyate Looking upon your duty, ARJUNA, as a Kshatriya (warrior), you should never be afraid, but be courageous, because there is nothing better for a Kshatriya than to fight in a righteous war.
यदृच्छया चोपपन्नं स्वर्गद्वारमपावृतम् । सुखिनः क्षत्रियाः पार्थ लभन्ते युद्धमीदृशम् ॥ २.३२ ॥ yadṛcchayā copapannaṁ svarga-dvāram apāvṛtam sukhinaḥ kṣatriyāḥ pārtha labhante yuddham īdṛśam Dear ARJUNA, you should consider yourself a very lucky warrior to fight in a war where for the victor, the prize is entrance to the gates of heaven.
अथ चेत्त्वमिमं धर्म्यं संग्रामं न करिष्यसि । ततः स्वधर्मं कीर्तिं च हित्वा पापमवाप्स्यसि ॥ २.३३ ॥ atha cet tvam imaṁ dharmyaṁ saṅgrāmaṁ na kariṣyasi tataḥ sva-dharmaṁ kīrtiṁ ca hitvā pāpam avāpsyasi By not fighting this war, O ARJUNA, you are committing a sin because you fail to perform your duty as a warrior and you also will lose your honour.
अकीर्तिं चापि भूतानि कथयिष्यन्ति तेऽव्ययाम् । सम्भावितस्य चाकीर्तिर्मरणादतिरिच्यते ॥ २.३४ ॥ akīrtiṁ cāpi bhūtāni kathayiṣyanti te ’vyayām sambhāvitasya cākīrtir maraṇād atiricyate People will talk and look upon you, O ARJUNA, with disrespect. There is only one thing worse than death itself, and that is, disrespect for a respectable man.
भयाद्रणादुपरतं मंस्यन्ते त्वां महारथाः । येषां च त्वं बहुमतो भूत्वा यास्यसि लाघवम् ॥ २.३५ ॥ bhayād raṇād uparataṁ maṁsyante tvāṁ mahā-rathāḥ yeṣāṁ ca tvaṁ bahu-mato bhūtvā yāsyasi lāghavam O ARJUNA, your high esteem and reputation will become ruined if you do not fight this battle. The mighty warriors will consider you lower than them and will believe that you did not fight the battle because you feared the opponent.
अवाच्यवादांश्च बहून्वदिष्यन्ति तवाहिताः । निन्दन्तस्तव सामर्थ्यं ततो दुःखतरं नु किम् ॥ २.३६ ॥ avācya-vādāṁś ca bahūn vadiṣyanti tavāhitāḥ nindantas tava sāmarthyaṁ tato duḥkha-taraṁ nu kim You will experience tremendous pain when your enemies laugh at your lack of strength and courage and say many shameful and humiliating things about you, O ARJUNA.
हतो वा प्राप्स्यसि स्वर्गं जित्वा वा भोक्ष्यसे महीम् । तस्मादुत्तिष्ठ कौन्तेय युद्धाय कृतनिश्चयः ॥ २.३७ ॥ hato vā prāpsyasi svargaṁ jitvā vā bhokṣyase mahīm tasmād uttiṣṭha kaunteya yuddhāya kṛta-niścayaḥ O ARJUNA, if you fight this battle, think of how it shall benefit you. If you die during battle, you will go to heaven and be in eternal peace. If you shall be victorious O ARJUNA, you will be the ruler of this Kingdom. O ARJUNA, stand up, take courage, and fight!
सुखदुःखे समे कृत्वा लाभालाभौ जयाजयौ । ततो युद्धाय युज्यस्व नैवं पापमवाप्स्यसि ॥ २.३८ ॥ sukha-duḥkhe same kṛtvā lābhālābhau jayājayau tato yuddhāya yujyasva naivaṁ pāpam avāpsyasi The Blessed Lord spoke unto Arjuna: O ARJUNA, by considering victory and defeat, pleasure and pain, gain and loss with indifference, you will not commit any sin.
एषा तेऽभिहिता सांख्ये बुद्धिर्योगे त्विमां शृणु । बुद्ध्या युक्तो यया पार्थ कर्मबन्धं प्रहास्यसि ॥ २.३९ ॥ eṣā te ’bhihitā sāṅkhye buddhir yoge tv imāṁ śṛṇu buddhyā yukto yayā pārtha karma-bandhaṁ prahāsyasi O ARJUNA, you already have been presented knowledge. Now you must put this knowledge to practical use O ARJUNA, with selfless KARMYOGA, O ARJUNA, by doing your duty and leaving the results of your actions to the Lord, you will break the bonds of KARMA.
नेहाभिक्रमनाशोऽस्ति प्रत्यवायो न विद्यते । स्वल्पमप्यस्य धर्मस्य त्रायते महतो भयात् ॥ २.४० ॥ nehābhikrama-nāśo ’sti pratyavāyo na vidyate sv-alpam apy asya dharmasya trāyate mahato bhayāt When one practises Yoga, there is no fear of destruction; the person does not suffer a loss of honest effort in whatever he or she attempts. Even by practising a little bit of Yoga, one is protected from great fear ( of death or danger). Peace of mind is slowly obtained.
व्यवसायात्मिका बुद्धिरेकेह कुरुनन्दन । बहुशाखा ह्यनन्ताश्च बुद्धयोऽव्यवसायिनाम् ॥ २.४१ ॥ vyavasāyātmikā buddhir ekeha kuru-nandana bahu-śākhā hy anantāś ca buddhayo ’vyavasāyinām Those with a firm mind, O ARJUNA, are decisive about everything. Those whose minds are infirm are not decisive in their actions and their intellect wanders in many directions.
यामिमां पुष्पितां वाचं प्रवदन्त्यविपश्चितः । वेदवादरताः पार्थ नान्यदस्तीति वादिनः ॥ २.४२ ॥ yām imāṁ puṣpitāṁ vācaṁ pravadanty avipaścitaḥ veda-vāda-ratāḥ pārtha nānyad astīti vādinaḥ O ARJUNA, unwise people who think of nothing but material desires and pleasures, and who believe in the Vedas as well, think that heaven means the absolute end of oneself.
कामात्मानः स्वर्गपरा जन्मकर्मफलप्रदाम् । क्रियाविशेषबहुलां भोगैश्वर्यगतिं प्रति ॥ २.४३ ॥ kāmātmānaḥ svarga-parā janma-karma-phala-pradām kriyā-viśeṣa-bahulāṁ bhogaiśvarya-gatiṁ prati Full of desires, having heaven as their goal, they utter flowery words, which promise new birth as the reward of their actions, and prescribe various specific actions for the attainment of pleasure and Lordship.
भोगैश्वर्यप्रसक्तानां तयापहृतचेतसाम् । व्यवसायात्मिका बुद्धिः समाधौ न विधीयते ॥ २.४४ ॥ bhogaiśvarya-prasaktānāṁ tayāpahṛta-cetasām vyavasāyātmikā buddhiḥ samādhau na vidhīyate For, those who cling to joy and Lordship, whose minds are drawn away by such teaching, are neither determinate and resolute nor are they fit for steady meditation and SAMADHI.
त्रैगुण्यविषया वेदा निस्त्रैगुण्यो भवार्जुन । निर्द्वन्द्वो नित्यसत्त्वस्थो निर्योगक्षेम आत्मवान् ॥ २.४५ ॥ trai-guṇya-viṣayā vedā nistrai-guṇyo bhavārjuna nirdvandvo nitya-sattva-stho niryoga-kṣema ātmavān The Blessed Lord spoke: The Vedas deal mainly with the three Gunas (qualities and nature). One of these is known as the material portion of life in the world. You must overcome all of these Gunas, O ARJUNA. Get rid of all you doubts. Free yourself of all frustrations and grief and devote mind and soul to God. This is true peace and happiness.
यावानर्थ उदपाने सर्वतः संप्लुतोदके । तावान्सर्वेषु वेदेषु ब्राह्मणस्य विजानतः ॥ २.४६ ॥ yāvān artha uda-pāne sarvataḥ samplutodake tāvān sarveṣu vedeṣu brāhmaṇasya vijānataḥ O ARJUNA, to an enlightened soul, the Vedas are only as useful as a tank of water during a flood.
कर्मण्येवाधिकारस्ते मा फलेषु कदाचन । मा कर्मफलहेतुर्भूर्मा ते सङ्गोऽस्त्वकर्मणि ॥ २.४७ ॥ karmaṇy evādhikāras te mā phaleṣu kadācana mā karma-phala-hetur bhūr mā te saṅgo ’stv akarmaṇi O ARJUNA, always remember what I am about to say to you for it is the law of KARMA, a law that one should always obey in life should he/she ever feel resentment, frustration, anxiety, or grief:You have the right only to perform your actions, duties and responsibilities in life; however, the results of these actions should not concern you at all. You should not even desire results for your actions because the results are simply not in your hands, but in the hands of the Lord. Neither should you lean towards inaction. (This is the most important shloka describing Karmyoga.)
योगस्थः कुरु कर्माणि सङ्गं त्यक्त्वा धनंजय । सिद्ध्यसिद्ध्योः समो भूत्वा समत्वं योग उच्यते ॥ २.४८ ॥ yoga-sthaḥ kuru karmāṇi saṅgaṁ tyaktvā dhanañ-jaya siddhy-asiddhyoḥ samo bhūtvā samatvaṁ yoga ucyate The Divine Lord said: O ARJUNA, perform all your actions with an even mind. In other words, do not feel overjoyed at the successes in your life and do not allow yourself to feel overcome with grief because of any failures you may encounter on life. Rid yourself of any attachments to material things and always remember that the results of your actions is in the Lord’s hands. If you react the same way, regardless of the result of your actions, you are performing what is known as KARMYOGA.
दूरेण ह्यवरं कर्म बुद्धियोगाद्धनंजय । बुद्धौ शरणमन्विच्छ कृपणाः फलहेतवः ॥ २.४९ ॥ dūreṇa hy avaraṁ karma buddhi-yogād dhanañ-jaya buddhau śaranam anviccha kṛpaṇāḥ phala-hetavaḥ The Blessed Lord said unto ARJUNA:When actions are performed by a person for any selfish motive or gain, that person shall always suffer and remain disappointed in life. Those, however, who practice KARMYOGA or the Yoga of even-mindedness, are free from any worries or disappointments for they do not care for the results of their actions and duties.
बुद्धियुक्तो जहातीह उभे सुकृतदुष्कृते । तस्माद्योगाय युज्यस्व योगः कर्मसु कौशलम् ॥ २.५० ॥ buddhi-yukto jahātīha ubhe sukṛta-duṣkṛte tasmād yogāya yujyasva yogaḥ karmasu kauśalam That person who devotes himself to a life of KARMYOGA with no selfish motives in mind does not become hungry for power, nor does he become attached to any of the bad and disgusting things in life. Therefore, O ARJUNA, always strive to achieve selfless KARMYOGA, for this is the path of perfection in life.
कर्मजं बुद्धियुक्ता हि फलं त्यक्त्वा मनीषिणः । जन्मबन्धविनिर्मुक्ताः पदं गच्छन्त्यनामयम् ॥ २.५१ ॥ karma-jaṁ buddhi-yuktā hi phalaṁ tyaktvā manīṣiṇaḥ janma-bandha-vinirmuktāḥ padaṁ gacchanty anāmayam Those individuals who have devoted their lives to the practice of KARMYOGA, they not only free themselves of the worries that accompany anticipation of results after performing certain actions, but also free themselves of all sins and achieve the supreme state of everlasting peace and happiness.
यदा ते मोहकलिलं बुद्धिर्व्यतितरिष्यति । तदा गन्तासि निर्वेदं श्रोतव्यस्य श्रुतस्य च ॥ २.५२ ॥ yadā te moha-kalilaṁ buddhir vyatitariṣyati tadā gantāsi nirvedaṁ śrotavyasya śrutasya ca When you finally reach the state where your mind is free from all attachments and pleasures in life, your intellect will clear and will give you the ability to think logically, and wisely, whenever you need to.
श्रुतिविप्रतिपन्ना ते यदा स्थास्यति निश्चला । समाधावचला बुद्धिस्तदा योगमवाप्स्यसि ॥ २.५३ ॥ śruti-vipratipannā te yadā sthāsyati niścalā samādhāv acalā buddhis tadā yogam avāpsyasi Your intellect, O ARJUNA, will then allow you to distinguish between the real and the unreal in life. You will no longer have conflicts about opinions of life’s many aspects and characteristics. You will know what is of importance and of no importance. Finally, you will reach the state where you will have achieved KARMYOGA, a state of long-lasting peace and happiness.
अर्जुन उवाच । स्थितप्रज्ञस्य का भाषा समाधिस्थस्य केशव स्थितधीः किं प्रभाषेत किमासीत व्रजेत किम् ॥ २.५४ ॥ arjuna uvāca sthita-prajñasya kā bhāṣā samādhi-sthasya keśava sthita-dhīḥ kiṁ prabhāṣeta kim āsīta vrajeta kim Arjuna asked the Lord:Dear KESHAVA (Krishna), what are the characteristics of a man who is very wise, has a firm intellect and is placed or engrossed in a superconscious state? How does this type of person speak, sit and walk?
श्रीभगवानुवाच । प्रजहाति यदा कामान्सर्वान्पार्थ मनोगतान् आत्मन्येवात्मना तुष्टः स्थितप्रज्ञस्तदोच्यते ॥ २.५५ ॥ śrī-bhagavān uvāca prajahāti yadā kāmān sarvān pārtha mano-gatān ātmany evātmanā tuṣṭaḥ sthita-prajñas tadocyate The Divine Lord Krishna replied: O ARJUNA, one is said to have steady wisdom if he completely frees himself from desires of the mind and heart and is realistically satisfied within himself, no more having the longing for material pleasures.
दुःखेष्वनुद्विग्नमनाः सुखेषु विगतस्पृहः । वीतरागभयक्रोधः स्थितधीर्मुनिरुच्यते ॥ २.५६ ॥ duḥkheṣv anudvigna-manāḥ sukheṣu vigata-spṛhaḥ vīta-rāga-bhaya-krodhaḥ sthita-dhīr munir ucyate He whose mind is unaffected by misery or pleasure and is free from all bonds and attachments, fear and anger, is man, of steady wisdom and decisive intellect.
यः सर्वत्रानभिस्नेहस्तत्तत्प्राप्य शुभाशुभम् । नाभिनन्दति न द्वेष्टि तस्य प्रज्ञा प्रतिष्ठिता ॥ २.५७ ॥ yaḥ sarvatrānabhisnehas tat tat prāpya śubhāśubham nābhinandati na dveṣṭi tasya prajñā pratiṣṭhitā A man has a decisive intellect, who is no longer attached to anything, shoeing pleasure if something pleasan happens and displeasure if something unpleasant occurs.|
यदा संहरते चायं कूर्मोऽङ्गानीव सर्वशः । इन्द्रियाणीन्द्रियार्थेभ्यस्तस्य प्रज्ञा प्रतिष्ठिता ॥ २.५८ ॥ yadā saṁharate cāyaṁ kūrmo ’ṅgānīva sarvaśaḥ indriyāṇīndriyārthebhyas tasya prajñā pratiṣṭhitā Just as a tortoise withdraws or retreats its limbs into its shell, a person with a firm mind and decisive intellect can withdraw his senses from sensual objects.
विषया विनिवर्तन्ते निराहारस्य देहिनः । रसवर्जं रसोऽप्यस्य परं दृष्ट्वा निवर्तते ॥ २.५९ ॥ viṣayā vinivartante nirāhārasya dehinaḥ rasa-varjaṁ raso ’py asya paraṁ dṛṣṭvā nivartate One who does not use his senses for the enjoyment of sensual objects can overcome and rise above sensual objects. However, he is not able to leave off the attachment to his senses. One who realizes God or the Supreme, gers rid of attachments to the senses as well.
यततो ह्यपि कौन्तेय पुरुषस्य विपश्चितः । इन्द्रियाणि प्रमाथीनि हरन्ति प्रसभं मनः ॥ २.६० ॥ yatato hy api kaunteya puruṣasya vipaścitaḥ indriyāṇi pramāthīni haranti prasabhaṁ manaḥ The Blessed Lord said: Even those who are wise and are striving to achieve spiritual happiness and freedom are carried away violently or with great force by their excited senses.
तानि सर्वाणि संयम्य युक्त आसीत मत्परः । वशे हि यस्येन्द्रियाणि तस्य प्रज्ञा प्रतिष्ठिता ॥ २.६१ ॥ tāni sarvāṇi saṁyamya yukta āsīta mat-paraḥ vaśe hi yasyendriyāṇi tasya prajñā pratiṣṭhitā The yogis or My divine devotees have gained or achieved self control; they have complete control of their senses and therefore they have also earned the power of constant wisdom. Their minds are constantly focussed and concentrated on ME, the Supreme Goal.
ध्यायतो विषयान्पुंसः सङ्गस्तेषूपजायते । सङ्गात्संजायते कामः कामात्क्रोधोऽभिजायते ॥ २.६२ ॥ dhyāyato viṣayān puṁsaḥ saṅgas teṣūpajāyate saṅgāt sañjāyate kāmaḥ kāmāt krodho ’bhijāyate Those who always think about sensual objects get attached to those objects. Attachment arouses desires and when one does not get what one desires, irritation is aroused, and from irritation stems anger and frustration.
क्रोधाद्भवति संमोहः संमोहात्स्मृतिविभ्रमः । स्मृतिभ्रंशाद्बुद्धिनाशो बुद्धिनाशात्प्रणश्यति ॥ २.६३ ॥ krodhād bhavati sammohaḥ sammohāt smṛti-vibhramaḥ smṛti-bhraṁśād buddhi-nāśo buddhi-nāśāt praṇaśyati The Blessed Lord spoke: From anger, stems delusion (false beliefs or assumptions); delusion causes loss of one’s confused mind; the confused mind makes a person lose his/her ability to reason and lose their power to solve his/her problems. When one loses his/her power to reason, the person will suffer ultimate death and destruction.
रागद्वेषवियुक्तैस्तु विषयानिन्द्रियैश्चरन् । आत्मवश्यैर्विधेयात्मा प्रसादमधिगच्छति ॥ २.६४ ॥ rāga-dveṣa-vimuktais tu viṣayān indriyaiś caran ātma-vaśyair vidheyātmā prasādam adhigacchati But the disciplined wise man who has control over his senses and is free from attraction and emotional distractions, gains peace and purity of the self.
प्रसादे सर्वदुःखानां हानिरस्योपजायते । प्रसन्नचेतसो ह्याशु बुद्धिः पर्यवतिष्ठते ॥ २.६५ ॥ prasāde sarva-duḥkhānāṁ hānir asyopajāyate prasanna-cetaso hy āśu buddhiḥ paryavatiṣṭhate Purity of self gets rid of all miseries and grief. A person with internal purity soon develops steady wisdom and a clear, unclouded intelligence.
नास्ति बुद्धिरयुक्तस्य न चायुक्तस्य भावना । न चाभावयतः शान्तिरशान्तस्य कुतः सुखम् ॥ २.६६ ॥ nāsti buddhir ayuktasya na cāyuktasya bhāvanā na cābhāvayataḥ śāntir aśāntasya kutaḥ sukham One who cannot control his senses is one who is lacking in steady wisdom and intelligence, and also lacks proper feelings or sentiments (thoughts). A person who cannot think properly and make decisions with a clear mind, cannot have peace of mind, and without peace of mind there can be no happiness.
इन्द्रियाणां हि चरतां यन्मनोऽनु विधीयते । तदस्य हरति प्रज्ञां वायुर्नावमिवाम्भसि ॥ २.६७ ॥ indriyāṇāṁ hi caratāṁ yan mano ’nuvidhīyate tad asya harati prajñāṁ vāyur nāvam ivāmbhasi The mind of those who run after or pursue material pleasures and sensual objects, is often clouded and let on the wrong path, just as the wind blows away the ship on the waters.
तस्माद्यस्य महाबाहो निगृहीतानि सर्वशः । इन्द्रियाणीन्द्रियार्थेभ्यस्तस्य प्रज्ञा प्रतिष्ठिता ॥ २.६८ ॥ tasmād yasya mahā-bāho nigṛhītāni sarvaśaḥ indriyāṇīndriyārthebhyas tasya prajñā pratiṣṭhitā O ARJUNA, therefore with senses under control, protected from sensual objects, not only does one have the ability to reason things out properly, but also gains peace of mind leading to eternal bliss and happiness.
या निशा सर्वभूतानां तस्यां जागर्ति संयमी । यस्यां जाग्रति भूतानि सा निशा पश्यतो मुनेः ॥ २.६९ ॥ yā niśā sarva-bhūtānāṁ tasyāṁ jāgarti saṁyamī yasyāṁ jāgrati bhūtāni sā niśā paśyato muneḥ When it is night for all others, the wise man is always awake. When others are aware and deceived (deluded) by sensual objects, the wise man who knows the truth and has realized God, shuts his eyes to daylight and the misleading material objects that attract people, and considers it night. He is not easily deceived.
आपूर्यमाणमचलप्रतिष्ठं समुद्रमापः प्रविशन्ति यद्वत् । तद्वत्कामा यं प्रविशन्ति सर्वे स शान्तिमाप्नोति न कामकामी ॥ २.७० ॥ āpūryamāṇam acala-pratiṣṭhaṁ samudram āpaḥ praviśanti yadvat tadvat kāmā yaṁ praviśanti sarve sa śāntim āpnoti na kāma-kāmī As the river enters the ocean without affecting the ocean or disturbing it, so the desires enter the person who has obtained Supreme peace, but not the person who is already filled with desires and wants more and more.
विहाय कामान्यः सर्वान् पुमांश्चरति निःस्पृहः । निर्ममो निरहंकारः स शान्तिमधिगच्छति ॥ २.७१ ॥ vihāya kāmān yaḥ sarvān pumāṁś carati niḥspṛhaḥ nirmamo nirahaṅkāraḥ sa śāntim adhigacchati The Blessed Lord said: By giving up all desires, freeing oneself of all attachments and without constantly thinking of oneself or of one’s possessions, only then, one may live in realistic peace.
एषा ब्राह्मी स्थितिः पार्थ नैनां प्राप्य विमुह्यति । स्थित्वास्यामन्तकालेऽपि ब्रह्मनिर्वाणमृच्छति ॥ २.७२ ॥ eṣā brāhmī sthitiḥ pārtha naināṁ prāpya vimuhyati sthitvāsyām anta-kāle ’pi brahma-nirvāṇam ṛcchati The Blessed Lord spoke: O ARJUNA, this is the state of a person who has truly realized God. After obtaining Supreme Bliss by realizing God, this person cannot be deceived by any of life’s evils. Until the time of death one remains firm in this state and ultimately achieves Supremr Peace and tranquility.
अर्जुन उवाच । ज्यायसी चेत्कर्मणस्ते मता बुद्धिर्जनार्दन तत्किं कर्मणि घोरे मां नियोजयसि केशव ॥ ३.१ ॥ arjuna uvāca jyāyasī cet karmaṇas te matā buddhir janārdana tat kiṁ karmaṇi ghore māṁ niyojayasi keśava Arjuna asked the Good Lord : O Lord KRISHNA, if you claim that Gyan or Knowledge is better than one’s Karma or responsibility, the why do you ask me to fight this battle?
व्यामिश्रेणेव वाक्येन बुद्धिं मोहयसीव मे । तदेकं वद निश्चित्य येन श्रेयोऽहमाप्नुयाम् ॥ ३.२ ॥ vyāmiśreṇeva vākyena buddhiṁ mohayasīva me tad ekaṁ vada niścitya yena śreyo ’ham āpnuyām I am confused dear Lord, by the advice you have given to me. You have told me to take two opposite and different courses of action at once. Please, O KRISHNA, tell me of just one wise solution and course of action that would lead out of this problem safely.
श्रीभगवानुवाच । लोकेऽस्मिन्द्विविधा निष्ठा पुरा प्रोक्ता मयानघ ज्ञानयोगेन सांख्यानां कर्मयोगेन योगिनाम् ॥ ३.३ ॥ śrī-bhagavān uvāca loke ’smin dvi-vidhā niṣṭhā purā proktā mayānagha jñāna-yogena sāṅkhyānāṁ karma-yogena yoginām The Blessed Lord replied : O Arjuna, always remember in life that there are only two definite paths of action as I have described before. One of these is known as Sankhyayoga or the path of knowledge, and the other is Karmayoga, or the path of performing duty and action without expecting any result.
न कर्मणामनारम्भान्नैष्कर्म्यं पुरुषोऽश्नुते । न च संन्यसनादेव सिद्धिं समधिगच्छति ॥ ३.४ ॥ na karmaṇām anārambhān naiṣkarmyaṁ puruṣo ’śnute na ca sannyasanād eva siddhiṁ samadhigacchati O Arjuna, it is not only important to understand the meanings of Sankhyayoga and Karmayoga, but it is also important to understand the aims or goals behind each of these courses of action.The aim of Karmayoga is to achieve freedom from action. One cannot achieve the goal by total inaction or by not performing any action at all. The goal of Sankhyayoga is the realization of God. When one has fully realized God, he has reached a state of perfection. Once simply cannot attain this state of perfection by giving up or retreating from the performance of one’s actions.
न हि कश्चित्क्षणमपि जातु तिष्ठत्यकर्मकृत् । कार्यते ह्यवशः कर्म सर्वः प्रकृतिजैर्गुणैः ॥ ३.५ ॥ na hi kaścit kṣaṇam api jātu tiṣṭhaty akarma-kṛt kāryate hy avaśaḥ karma sarvaḥ prakṛti-jair guṇaiḥ Lord Krishna continued:There is nobody who is living that does not perform an action of some sort even for a moment. Everyone is forced to perform actions by natural tendencies (human nature).
कर्मेन्द्रियाणि संयम्य य आस्ते मनसा स्मरन् । इन्द्रियार्थान्विमूढात्मा मिथ्याचारः स उच्यते ॥ ३.६ ॥ karmendriyāṇi saṁyamya ya āste manasā smaran indriyārthān vimūḍhātmā mithyācāraḥ sa ucyate O Arjuna, those who have learned to control the organs of action, yet still think in their minds of the pleasures that they can get from those organs, are fooling only themselves by pretending to have certain qualities that do not really exist within them.
यस्त्विन्द्रियाणि मनसा नियम्यारभतेऽर्जुन । कर्मेन्द्रियैः कर्मयोगमसक्तः स विशिष्यते ॥ ३.७ ॥ yas tv indriyāṇi manasā niyamyārabhate ’rjuna karmendriyaiḥ karma-yogam asaktaḥ sa viśiṣyate The Blessed Lord spoke: O Arjuna, one who has fully learned to control his senses with his mind and practises selfless Karmayoga keeping his senses controlled and not allowing them to interfere and disrupt his action, is truly a great person.
नियतं कुरु कर्म त्वं कर्म ज्यायो ह्यकर्मणः । शरीरयात्रापि च ते न प्रसिद्ध्येदकर्मणः ॥ ३.८ ॥ niyataṁ kuru karma tvaṁ karma jyāyo hy akarmaṇaḥ śarīra-yātrāpi ca te na prasidhyed akarmaṇaḥ Perform the actions that you have been obliged to perform, or that have been prescribed for you. Action is always better than inaction, If one is inactive, he cannot live, simply because he is not performing the action of maintaining his body.
यज्ञार्थात्कर्मणोऽन्यत्र लोकोऽयं कर्मबन्धनः । तदर्थं कर्म कौन्तेय मुक्तसङ्गः समाचर ॥ ३.९ ॥ yajñārthāt karmaṇo ’nyatra loko ’yaṁ karma-bandhanaḥ tad-arthaṁ karma kaunteya mukta-saṅgaḥ samācara The Lord continued: O Arjuna, all the actions that a person performs in this world, except of course those associated with sacrifice or Yagya, tie that person to the world. Therefore, O Arjuna to break free from this link, perform all your actions well without being attached to them.
सहयज्ञाः प्रजाः सृष्ट्वा पुरोवाच प्रजापतिः । अनेन प्रसविष्यध्वमेष वोऽस्त्विष्टकामधुक् ॥ ३.१० ॥ saha-yajñāḥ prajāḥ sṛṣṭvā purovāca prajāpatiḥ anena prasaviṣyadhvam eṣa vo ’stv iṣṭa-kāma-dhuk Brahma has created the universe with the spirit of sacrifice. Brahma, the Creator, said unto mankind, “You shall grow and prosper. Yagya (sacrifice) will bring you all that you wish.”
देवान्भावयतानेन ते देवा भावयन्तु वः । परस्परं भावयन्तः श्रेयः परमवाप्स्यथ ॥ ३.११ ॥ devān bhāvayatānena te devā bhāvayantu vaḥ parasparaṁ bhāvayantaḥ śreyaḥ param avāpsyatha The Lord said unto Arjuna: The Gods or Deities grow with Yagya or sacrifice. When the Deities grow, they will help you to grow. Thus, both Deity and mankind grow continually. they will both achieve their supreme goal.
इष्टान्भोगान्हि वो देवा दास्यन्ते यज्ञभाविताः । तैर्दत्तानप्रदायैभ्यो यो भुङ्क्ते स्तेन एव सः ॥ ३.१२ ॥ iṣṭān bhogān hi vo devā dāsyante yajña-bhāvitāḥ tair dattān apradāyaibhyo yo bhuṅkte stena eva saḥ Through the spirit of sacrifice of Yagya, the Deities grow and progress. As they grow, they will provide you with all the pleasures you desire. You should offer part of these pleasures to the Deities.If one is granted pleasures by another person, the one who receives the pleasures should share some of those pleasures with the provider of those pleasures, or else he is as bad as a thief.
यज्ञशिष्टाशिनः सन्तो मुच्यन्ते सर्वकिल्बिषैः । भुञ्जते ते त्वघं पापा ये पचन्त्यात्मकारणात् ॥ ३.१३ ॥ yajña-śiṣṭāśinaḥ santo mucyante sarva-kilbiṣaiḥ bhuñjate te tv aghaṁ pāpā ye pacanty ātma-kāraṇāt The Blessed Lord Krishna said:People who eat food after offering it for sacrifice are considered pious, pure, and are freed from all sins. People who prepare food only for themselves commit sins and are impure.
अन्नाद्भवन्ति भूतानि पर्जन्यादन्नसम्भवः । यज्ञाद्भवति पर्जन्यो यज्ञः कर्मसमुद्भवः ॥ ३.१४ ॥ annād bhavanti bhūtāni parjanyād anna-sambhavaḥ yajñād bhavati parjanyo yajñaḥ karma-samudbhavaḥ Food allows people to live. Food is produced from rain. Rain arises from sacrifice. Actions produce sacrifice or Yagna. God produces knowledge. Knowledge produces actions. Actions produce sacrifice or Yagya. Where there is sacrifice, the omnipresent God is there also.
कर्म ब्रह्मोद्भवं विद्धि ब्रह्माक्षरसमुद्भवम् । तस्मात्सर्वगतं ब्रह्म नित्यं यज्ञे प्रतिष्ठितम् ॥ ३.१५ ॥ karma brahmodbhavaṁ viddhi brahmākṣara-samudbhavam tasmāt sarva-gataṁ brahma nityaṁ yajñe pratiṣṭhitam Food allows people to live. Food is produced from rain. Rain arises from sacrifice. Actions produce sacrifice or Yagna.God produces knowledge. Knowledge produces actions. Actions produce sacrifice or Yagya.Where there is sacrifice, the omnipresent God is there also.
एवं प्रवर्तितं चक्रं नानुवर्तयतीह यः । अघायुरिन्द्रियारामो मोघं पार्थ स जीवति ॥ ३.१६ ॥ evaṁ pravartitaṁ cakraṁ nānuvartayatīha yaḥ aghāyur indriyārāmo moghaṁ pārtha sa jīvati The Blessed Lord said: O Arjuna, he who does not follow the proper course of creation such as that I have just described, but centres his life around the enjoyment of luxuries, this sinful person, in my eyes, leads a useless life. He shall never fully understand and realize me.
यस्त्वात्मरतिरेव स्यादात्मतृप्तश्च मानवः । आत्मन्येव च सन्तुष्टस्तस्य कार्यं न विद्यते ॥ ३.१७ ॥ yas tv ātma-ratir eva syād ātma-tṛptaś ca mānavaḥ ātmany eva ca santuṣṭas tasya kāryaṁ na vidyate He, O Arjuna, who is satisfied and content in himself, and he who is absorbed in himself, actions and duties do not exist (for him).
नैव तस्य कृतेनार्थो नाकृतेनेह कश्चन । न चास्य सर्वभूतेषु कश्चिदर्थव्यपाश्रयः ॥ ३.१८ ॥ naiva tasya kṛtenārtho nākṛteneha kaścana na cāsya sarva-bhūteṣu kaścid artha-vyapāśrayaḥ This type of person has no use for actions (duties performed for the attainment of a certain goal), or inactions (duties performed without the expectation of any results).This type of person has reached a very high stage in the attainment of peace and detachment from all beings and things. He no longer selfishly depends on anybody or anything.
तस्मादसक्तः सततं कार्यं कर्म समाचर । असक्तो ह्याचरन्कर्म परमाप्नोति पूरुषः ॥ ३.१९ ॥ tasmād asaktaḥ satataṁ kāryaṁ karma samācara asakto hy ācaran karma param āpnoti pūruṣaḥ Therefore, Arjuna always perform your given duties without feelings of attachment towards any being or anything. A person doing unattached actions, or in other words, “inction” attains the Lord, the key to perfection.
कर्मणैव हि संसिद्धिमास्थिता जनकादयः । लोकसंग्रहमेवापि संपश्यन्कर्तुमर्हसि ॥ ३.२० ॥ karmaṇaiva hi saṁsiddhim āsthitā janakādayaḥ loka-saṅgraham evāpi sampaśyan kartum arhasi Wise men, such as King Janak, all attained the state of perfection by doing their duties and actions without any feelings of attachment to anyone or anything. Therefore, Arjuna, keeping in mind the goodwill and welfare of others in the world, do your duties and perform your actions selflessly.
यद्यदाचरति श्रेष्ठस्तत्तदेवेतरो जनः । स यत्प्रमाणं कुरुते लोकस्तदनुवर्तते ॥ ३.२१ ॥ yad yad ācarati śreṣṭhas tat tad evetaro janaḥ sa yat pramāṇaṁ kurute lokas tad anuvartate If a great man sets an example for the world, the world will follow him. Whatever standards or values he sets, people generally will follow the same set of standards and values.
न मे पार्थास्ति कर्तव्यं त्रिषु लोकेषु किंचन । नानवाप्तमवाप्तव्यं वर्त एव च कर्मणि ॥ ३.२२ ॥ na me pārthāsti kartavyaṁ triṣu lokeṣu kiñcana nānavāptam avāptavyaṁ varta eva ca karmaṇi The Blessed Lord spoke: O Arjuna, take Me for example. There is nothing that is not available for me in this universe, nor is there any specific function or duty for me to perform, still, however, I perform Karma.
यदि ह्यहं न वर्तेयं जातु कर्मण्यतन्द्रितः । मम वर्त्मानुवर्तन्ते मनुष्याः पार्थ सर्वशः ॥ ३.२३ ॥ yadi hy ahaṁ na varteyaṁ jātu karmaṇy atandritaḥ mama vartmānuvartante manuṣyāḥ pārtha sarvaśaḥ O Arjuna, if I do not perform my duties, the destruction of all regions of the universe will come about. Mixed castes will develop and all the beings on the face of this earth will be destroyed.
उत्सीदेयुरिमे लोका न कुर्यां कर्म चेदहम् । संकरस्य च कर्ता स्यामुपहन्यामिमाः प्रजाः ॥ ३.२४ ॥ utsīdeyur ime lokā na kuryāṁ karma ced aham saṅkarasya ca kartā syām upahanyām imāḥ prajāḥ These worlds would if I did no do action, I would be the cause of confusion of castes and I would destroy these beings.
सक्ताः कर्मण्यविद्वांसो यथा कुर्वन्ति भारत । कुर्याद्विद्वांस्तथासक्तश्चिकीर्षुर्लोकसंग्रहम् ॥ ३.२५ ॥ saktāḥ karmaṇy avidvāṁso yathā kurvanti bhārata kuryād vidvāṁs tathāsaktaś cikīrṣur loka-saṅgraham The Blessed Lord said: Just as the ignorant perform actions with attachment to things and/or beings, so should the wise men take action for the preservation of world order, without developing any attachments whatsoever, O Arjuna.
न बुद्धिभेदं जनयेदज्ञानां कर्मसङ्गिनाम् । जोषयेत्सर्वकर्माणि विद्वान्युक्तः समाचरन् ॥ ३.२६ ॥ na buddhi-bhedaṁ janayed ajñānāṁ karma-saṅginām joṣayet sarva-karmāṇi vidvān yuktaḥ samācaran It is not a wise man’s concern or responsibility to fill the ignorant person’s mind with doubts, even if the latter is attached to his actions and constantly awaits results.However, he should encourafe these ignorant people just as any great man, by performing his own duties and actions unattached to them, as well as possible.
प्रकृतेः क्रियमाणानि गुणैः कर्माणि सर्वशः । अहंकारविमूढात्मा कर्ताहमिति मन्यते ॥ ३.२७ ॥ prakṛteḥ kriyamāṇāni guṇaiḥ karmāṇi sarvaśaḥ ahaṅkāra-vimūḍhātmā kartāham iti manyate The Blessed Lord Krishna spoke: O Arjuna, all actions that are performed by beings, are done so by three modes of Prakrithi or three aspects of nature. However, ignorant people claim themselves as the performer of their actions.
तत्त्ववित्तु महाबाहो गुणकर्मविभागयोः । गुणा गुणेषु वर्तन्त इति मत्वा न सज्जते ॥ ३.२८ ॥ tattva-vit tu mahā-bāho guṇa-karma-vibhāgayoḥ guṇā guṇeṣu vartanta iti matvā na sajjate He who understands fully, O Arjuna, the objects of perception (senses, mind, etc.), divisions of Prakrithi (nature), and selfless action, has the ability to understand the relationship of senses and sensual objects and never gets attached to any beings or objects.
प्रकृतेर्गुणसंमूढाः सज्जन्ते गुणकर्मसु । तानकृत्स्नविदो मन्दान्कृत्स्नविन्न विचालयेत् ॥ ३.२९ ॥ prakṛter guṇa-sammūḍhāḥ sajjante guṇa-karmasu tān akṛtsna-vido mandān kṛtsna-vin na vicālayet The Lord spoke: Those who are deceived by the Gunas of nature or Prakrithi and are deceived by karma, develop an attachment to the Gunas and to their actions.A wise person would not disturb, or have anything to do with these ignorant beings, O Arjuna.
मयि सर्वाणि कर्माणि संन्यस्याध्यात्मचेतसा । निराशीर्निर्ममो भूत्वा युध्यस्व विगतज्वरः ॥ ३.३० ॥ mayi sarvāṇi karmāṇi sannyasyādhyātma-cetasā nirāśīr nirmamo bhūtvā yudhyasva vigata-jvaraḥ Dedicate and surrender all your actions unto me Oh Arjuna. Fix your mind on me, leaving behind you all feelings of hope, attachments and anguish.
ये मे मतमिदं नित्यमनुतिष्ठन्ति मानवाः । श्रद्धावन्तोऽनसूयन्तो मुच्यन्ते तेऽपि कर्मभिः ॥ ३.३१ ॥ ye me matam idaṁ nityam anutiṣṭhanti mānavāḥ śraddhāvanto ’nasūyanto mucyante te ’pi karmabhiḥ Those wise people, with faith in Me, and those who follow my teaching, are always given freedom from their actions (Karma).
ये त्वेतदभ्यसूयन्तो नानुतिष्ठन्ति मे मतम् । सर्वज्ञानविमूढांस्तान्विद्धि नष्टानचेतसः ॥ ३.३२ ॥ ye tv etad abhyasūyanto nānutiṣṭhanti me matam sarva-jñāna-vimūḍhāṁs tān viddhi naṣṭān acetasaḥ On the other hand, O Arjuna, those of poor intelligence that do not follow my teaching are ignorant; regard them as mere fools.
सदृशं चेष्टते स्वस्याः प्रकृतेर्ज्ञानवानपि । प्रकृतिं यान्ति भूतानि निग्रहः किं करिष्यति ॥ ३.३३ ॥ sadṛśaṁ ceṣṭate svasyāḥ prakṛter jñānavān api prakṛtiṁ yānti bhūtāni nigrahaḥ kiṁ kariṣyati All beings, wise or unwise, are forced to act by nature. What can restraint possibly do, O Arjuna?
इन्द्रियस्येन्द्रियस्यार्थे रागद्वेषौ व्यवस्थितौ । तयोर्न वशमागच्छेत्तौ ह्यस्य परिपन्थिनौ ॥ ३.३४ ॥ indriyasyendriyasyārthe rāga-dveṣau vyavasthitau tayor na vaśam āgacchet tau hy asya paripanthinau The Divine Lord stated:The enjoyment of sensual objects by their senses (an example of human nature) creates barriers to the path of Bliss and peace if one becomes a victim of attachment to his sesses.
श्रेयान्स्वधर्मो विगुणः परधर्मात्स्वनुष्ठितात् । स्वधर्मे निधनं श्रेयः परधर्मो भयावहः ॥ ३.३५ ॥ śreyān sva-dharmo viguṇaḥ para-dharmāt sv-anuṣṭhitāt sva-dharme nidhanaṁ śreyaḥ para-dharmo bhayāvahaḥ One’s own duty (Dharma) is more favourable than the well-established duty of others. To even encounter death, while performing one’s own duties (Dharma), is truly divine. However another person’s duty is filles with menace and fear.
अर्जुन उवाच । अथ केन प्रयुक्तोऽयं पापं चरति पूरुषः अनिच्छन्नपि वार्ष्णेय बलादिव नियोजितः ॥ ३.३६ ॥ arjuna uvāca atha kena prayukto ’yaṁ pāpaṁ carati pūruṣaḥ anicchann api vārṣṇeya balād iva niyojitaḥ Arjuna asked the Lord: O Lord Krishna, what motivates a person to commit sins that were committed involuntarily or by the force of others?
श्रीभगवानुवाच । काम एष क्रोध एष रजोगुणसमुद्भवः महाशनो महापाप्मा विद्ध्येनमिह वैरिणम् ॥ ३.३७ ॥ śrī-bhagavān uvāca kāma eṣa krodha eṣa rajo-guṇa-samudbhavaḥ mahāśano mahā-pāpmā viddhy enam iha vairiṇam The Divine Lord replied: It is desire and wrath or anger arising from the evil (Rajasik) Guna in the form of the great fire of attachment. In this case, consider this fire the enemy and the sinner.
धूमेनाव्रियते वह्निर्यथादर्शो मलेन च । यथोल्बेनावृतो गर्भस्तथा तेनेदमावृतम् ॥ ३.३८ ॥ dhūmenāvriyate vahnir yathādarśo malena ca yatholbenāvṛto garbhas tathā tenedam āvṛtam Just as the smoke surrounds and covers a fire, just as dust surrounds and covers a mirror, and just as the amnion covers the embryo, similarly. Gyan or knowledge is covered and surrounded by one’s desires. O Arjuna.
आवृतं ज्ञानमेतेन ज्ञानिनो नित्यवैरिणा । कामरूपेण कौन्तेय दुष्पूरेणानलेन च ॥ ३.३९ ॥ āvṛtaṁ jñānam etena jñānino nitya-vairiṇā kāma-rūpeṇa kaunteya duṣpūreṇānalena ca The wise men, O Arjuna, have one constant enemy, namely, the unending fire of desire which covers the Gyan or Knowledge of the wise.
इन्द्रियाणि मनो बुद्धिरस्याधिष्ठानमुच्यते । एतैर्विमोहयत्येष ज्ञानमावृत्य देहिनम् ॥ ३.४० ॥ indriyāṇi mano buddhir asyādhiṣṭhānam ucyate etair vimohayaty eṣa jñānam āvṛtya dehinam The senses, mind, and one’s intellect are the home of desire O Arjuna. This covers Gyan and confuses the soul.
तस्मात्त्वमिन्द्रियाण्यादौ नियम्य भरतर्षभ । पाप्मानं प्रजहि ह्येनं ज्ञानविज्ञाननाशनम् ॥ ३.४१ ॥ tasmāt tvam indriyāṇy ādau niyamya bharatarṣabha pāpmānaṁ prajahi hy enaṁ jñāna-vijñāna-nāśanam The Blessed Lord advised: Therefore, O Arjuna, restrain the senses first and control your sinful desires, the enemy of Gyan or knowledge.
इन्द्रियाणि पराण्याहुरिन्द्रियेभ्यः परं मनः । मनसस्तु परा बुद्धिर्यो बुद्धेः परतस्तु सः ॥ ३.४२ ॥ indriyāṇi parāṇy āhur indriyebhyaḥ paraṁ manaḥ manasas tu parā buddhir yo buddheḥ paratas tu saḥ O Arjuna, never understimate the senses for they are very powerful. The mind is stronger than the senses however, O Arjuna. The intellect is even stronger than one’s mind and the soul is still stronger than one’s intellect.
एवं बुद्धेः परं बुद्ध्वा संस्तभ्यात्मानमात्मना । जहि शत्रुं महाबाहो कामरूपं दुरासदम् ॥ ३.४३ ॥ evaṁ buddheḥ paraṁ buddhvā saṁstabhyātmānam ātmanā jahi śatruṁ mahā-bāho kāma-rūpaṁ durāsadam Therefore, Oh Arjuna, knowing that your soul is stronger than your intellect, and being aware that the intellect controls the mind, destroy that invincible and dominating enemy known as desire.
श्रीभगवानुवाच । इमं विवस्वते योगं प्रोक्तवानहमव्ययम् विवस्वान्मनवे प्राह मनुरिक्ष्वाकवेऽब्रवीत् ॥ ४.१ ॥ śrī-bhagavān uvāca imaṁ vivasvate yogaṁ proktavān aham avyayam vivasvān manave prāha manur ikṣvākave ’bravīt Lord Krishna continued: I taught this immortal, everlasting “Yoga faction” (Karmayoga) to the Sun God Vivaswan.Vivaswan taught this knowledge to his son Manu and Manu taught this knowledge to his son Ikswaku.
एवं परम्पराप्राप्तमिमं राजर्षयो विदुः । स कालेनेह महता योगो नष्टः परन्तप ॥ ४.२ ॥ evaṁ paramparā-prāptam imaṁ rājarṣayo viduḥ sa kāleneha mahatā yogo naṣṭaḥ paran-tapa By handing down this knowledge of Yoga from generation to generation this knowledge slowly deteriorated, and finally disappeared.
स एवायं मया तेऽद्य योगः प्रोक्तः पुरातनः । भक्तोऽसि मे सखा चेति रहस्यं ह्येतदुत्तमम् ॥ ४.३ ॥ sa evāyaṁ mayā te ’dya yogaḥ proktaḥ purātanaḥ bhakto ’si me sakhā ceti rahasyaṁ hy etad uttamam O Arjuna, I reveal this ancient and most important secret of Yoga unto you because you are My dear devotee and friend.
अर्जुन उवाच । अपरं भवतो जन्म परं जन्म विवस्वतः कथमेतद्विजानीयां त्वमादौ प्रोक्तवानिति ॥ ४.४ ॥ arjuna uvāca aparaṁ bhavato janma paraṁ janma vivasvataḥ katham etad vijānīyāṁ tvam ādau proktavān iti Arjuna asked Lord Krishna: Dear Lord, your birth on earth is very recent. The Sun however, took birth an extremely long time ago. I find it difficult then to understand how you could have told this ancient secret to Vivaswan the Sun God.
श्रीभगवानुवाच । बहूनि मे व्यतीतानि जन्मानि तव चार्जुन तान्यहं वेद सर्वाणि न त्वं वेत्थ परन्तप ॥ ४.५ ॥ śrī-bhagavān uvāca bahūni me vyatītāni janmāni tava cārjuna tāny ahaṁ veda sarvāṇi na tvaṁ vettha paran-tapa The Lord looked upon Arjuna and replied: Arjuna, the answer to your question is simple. You are forgetting, O Son of Kunti, the both you and I have taken many births in this world together. However, only I, Lord, can remember this; you cannot.
अजोऽपि सन्नव्ययात्मा भूतानामीश्वरोऽपि सन् । प्रकृतिं स्वामधिष्ठाय संभवाम्यात्ममायया ॥ ४.६ ॥ ajo ’pi sann avyayātmā bhūtānām īśvaro ’pi san prakṛtiṁ svām adhiṣṭhāya sambhavāmy ātma-māyayā O Arjuna, although birth and death do not exist for Me, since I am the immortal Lord, I appear on earth, by my Divine powers and ability, keeping My nature (Maya) under control.
यदा यदा हि धर्मस्य ग्लानिर्भवति भारत । अभ्युत्थानमधर्मस्य तदात्मानं सृजाम्यहम् ॥ ४.७ ॥ yadā yadā hi dharmasya glānir bhavati bhārata abhyutthānam adharmasya tadātmānaṁ sṛjāmy aham The Lord declared solemnly unto Arjuna: O Arjuna, whenever good is overcome by evil, or whenever evil manifests itself throughout the world in such a way that good no longer exists. I will always appear on earth.
परित्राणाय साधूनां विनाशाय च दुष्कृताम् । धर्मसंस्थापनार्थाय सम्भवामि युगे युगे ॥ ४.८ ॥ paritrāṇāya sādhūnāṁ vināśāya ca duṣkṛtām dharma-saṁsthāpanārthāya sambhavāmi yuge yuge O Arjuna, I appear on earth from time to time for three main purposes. The first is for the protection and preservation of all that represents good, and of all those pure and saintly people on earth. The second purpose for which I appear on earth is for the destruction and removed and wrong-doers. The third purpose is, of course, for the establishment and creation (or recreation) of Dharma (Righteousness or reinstating moral values among people on earth.)
जन्म कर्म च मे दिव्यमेवं यो वेत्ति तत्त्वतः । त्यक्त्वा देहं पुनर्जन्म नैति मामेति सोऽर्जुन ॥ ४.९ ॥ janma karma ca me divyam evaṁ yo vetti tattvataḥ tyaktvā dehaṁ punar janma naiti mām eti so ’rjuna O Arjuna, I was born divinely, all my action (Karma) are divine. The one who knows and understands this fully in reality, is not born again after leaving the body. He comes to me in Heaven for eternity.
वीतरागभयक्रोधा मन्मया मामुपाश्रिताः । बहवो ज्ञानतपसा पूता मद्भावमागताः ॥ ४.१० ॥ vīta-rāga-bhaya-krodhā man-mayā mām upāśritāḥ bahavo jñāna-tapasā pūtā mad-bhāvam āgatāḥ O Arjuna, if one really to seek refuge and be one with Me, he must totally free himself from passion, fear and anger, seek my protection only, and purify himself with the fire of Gyan (knowledge). If one manages to accomplish these thing, he will be able to become one with Me in mind and body.
ये यथा मां प्रपद्यन्ते तांस्तथैव भजाम्यहम् । मम वर्त्मानुवर्तन्ते मनुष्याः पार्थ सर्वशः ॥ ४.११ ॥ ye yathā māṁ prapadyante tāṁs tathaiva bhajāmy aham mama vartmānuvartante manuṣyāḥ pārtha sarvaśaḥ O Arjuna, those people who love, trust and worship Me receive the same love, trust and worship from Me. All wise men follow Me in all respects. They follow my every path.
काङ्क्षन्तः कर्मणां सिद्धिं यजन्त इह देवताः । क्षिप्रं हि मानुषे लोके सिद्धिर्भवति कर्मजा ॥ ४.१२ ॥ kāṅkṣantaḥ karmaṇāṁ siddhiṁ yajanta iha devatāḥ kṣipraṁ hi mānuṣe loke siddhir bhavati karma-jā O Arjuna, those who do actions or Karma for the fulfillment of their desires and goals and those who worship deities (gods and god desses) for their prosperity, they will undobtedly achieve success quickly.
चातुर्वर्ण्यं मया सृष्टं गुणकर्मविभागशः । तस्य कर्तारमपि मां विद्ध्यकर्तारमव्ययम् ॥ ४.१३ ॥ cātur-varṇyaṁ mayā sṛṣṭaṁ guṇa-karma-vibhāgaśaḥ tasya kartāram api māṁ viddhy akartāram avyayam The fourfold-caste has been created by Me according to the differentiation of GUNA an d KARMA; though I am the author thereof know Me as non-doer and immutable.
न मां कर्माणि लिम्पन्ति न मे कर्मफले स्पृहा । इति मां योऽभिजानाति कर्मभिर्न स बध्यते ॥ ४.१४ ॥ na māṁ karmāṇi limpanti na me karma-phale spṛhā iti māṁ yo ’bhijānāti karmabhir na sa badhyate The Lord continued: O Arjuna, since I, the immortal Lord, have no cravings for the fruits of action, I do not desire the reward of Karma. Therefore those who know me well are not affected or bound by Karma (action).
एवं ज्ञात्वा कृतं कर्म पूर्वैरपि मुमुक्षुभिः । कुरु कर्मैव तस्मात्त्वं पूर्वैः पूर्वतरं कृतम् ॥ ४.१५ ॥ evaṁ jñātvā kṛtaṁ karma pūrvair api mumukṣubhiḥ kuru karmaiva tasmāt tvaṁ pūrvaiḥ pūrva-taraṁ kṛtam The Lord continued:O Arjuna, ancient wise men who were searching for salvation in me, knew the facts well. However they even performed actions. Therefore O Arjuna, continue performing your actions doing your Karma as your ancestors once did in the past.
किं कर्म किमकर्मेति कवयोऽप्यत्र मोहिताः । तत्ते कर्म प्रवक्ष्यामि यज्ज्ञात्वा मोक्ष्यसेऽशुभात् ॥ ४.१६ ॥ kiṁ karma kim akarmeti kavayo ’py atra mohitāḥ tat te karma pravakṣyāmi yaj jñātvā mokṣyase ’śubhāt Even the wise men are confused about Karma (action) and Akarma (inaction). I shall now explain to you the truth about Karma. Knowing the truth, O Arjuna, you will be released from the bondage of Karma.
कर्मणो ह्यपि बोद्धव्यं बोद्धव्यं च विकर्मणः । अकर्मणश्च बोद्धव्यं गहना कर्मणो गतिः ॥ ४.१७ ॥ karmaṇo hy api boddhavyaṁ boddhavyaṁ ca vikarmaṇaḥ akarmaṇaś ca boddhavyaṁ gahanā karmaṇo gatiḥ One should know the principle of Karma (action) Akarma (inaction) and forbidden Karma, (forbidden action). The philosophy behind Karma is very deep and mysterious. So listen closely.
कर्मण्यकर्म यः पश्येदकर्मणि च कर्म यः । स बुद्धिमान्मनुष्येषु स युक्तः कृत्स्नकर्मकृत् ॥ ४.१८ ॥ karmaṇy akarma yaḥ paśyed akarmaṇi ca karma yaḥ sa buddhimān manuṣyeṣu sa yuktaḥ kṛtsna-karma-kṛt One who sees action (Karma) in inaction (Akarma), and inaction in action, is a wise man and a great sage. That man who has accomplished all actions is a Yogi.
यस्य सर्वे समारम्भाः कामसंकल्पवर्जिताः । ज्ञानाग्निदग्धकर्माणं तमाहुः पण्डितं बुधाः ॥ ४.१९ ॥ yasya sarve samārambhāḥ kāma-saṅkalpa-varjitāḥ jñānāgni-dagdha-karmāṇaṁ tam āhuḥ paṇḍitaṁ budhāḥ One who does all Karma without desire or attachment for the fruits of his Karma and one whose actions are burnt up in the of Gyan or wisdom, is regarded by even the wise men as a sage.
त्यक्त्वा कर्मफलासङ्गं नित्यतृप्तो निराश्रयः । कर्मण्यभिप्रवृत्तोऽपि नैव किंचित्करोति सः ॥ ४.२० ॥ tyaktvā karma-phalāsaṅgaṁ nitya-tṛpto nirāśrayaḥ karmaṇy abhipravṛtto ’pi naiva kiñcit karoti saḥ The Lord proclaimed: He who is totally unattached to the rewards of action, is forever happy and satisfied, who depends on nobody in this world, and is constantly involved in action, is really performing no action at all.
निराशीर्यतचित्तात्मा त्यक्तसर्वपरिग्रहः । शारीरं केवलं कर्म कुर्वन्नाप्नोति किल्बिषम् ॥ ४.२१ ॥ nirāśīr yata-cittātmā tyakta-sarva-parigrahaḥ śārīraṁ kevalaṁ karma kurvan nāpnoti kilbiṣam That person, O Arjuna, who has conquered his body and mind, who has given up all enjoyments and pleasures of the world, and who performs action only for the sake of maintaining his body, does not encounter or subiect himself to sin.
यदृच्छालाभसंतुष्टो द्वन्द्वातीतो विमत्सरः । समः सिद्धावसिद्धौ च कृत्वापि न निबध्यते ॥ ४.२२ ॥ yadṛcchā-lābha-santuṣṭo dvandvātīto vimatsaraḥ samaḥ siddhāv asiddhau ca kṛtvāpi na nibadhyate A person who is content with what he has who has no feeling of desire for other things, or uncertainty of any type, who has shed his envious feelings and who is above all even-minded in success and failure, such a person is no longer bound by Karma even if he still performs Karma.
गतसङ्गस्य मुक्तस्य ज्ञानावस्थितचेतसः । यज्ञायाचरतः कर्म समग्रं प्रविलीयते ॥ ४.२३ ॥ gata-saṅgasya muktasya jñānāvasthita-cetasaḥ yajñāyācarataḥ karma samagraṁ pravilīyate Lord Krishna continued: A person who has no attachment to anything whatsoever in this world, whose heart is set on acquiring Gyan (wisdom), who works for the sake of sacrifice, and is a totally liberated person from the world, all actions for this person melt away and are meaningless.
ब्रह्मार्पणं ब्रह्म हविर्ब्रह्माग्नौ ब्रह्मणा हुतम् । ब्रह्मैव तेन गन्तव्यं ब्रह्मकर्मसमाधिना ॥ ४.२४ ॥ brahmārpaṇaṁ brahma havir brahmāgnau brahmaṇā hutam brahmaiva tena gantavyaṁ brahma-karma-samādhinā The offerings in a sacrifice are Brahma (God), the sacrificial fire is Brahma (God), the one who performs the sacrifice is Brahma, the sacrifice itself is Brahma, the person performing the action of sacrifice is placed in Brahma and will reach Brahma, the ultimate goal of sacrifice.
दैवमेवापरे यज्ञं योगिनः पर्युपासते । ब्रह्माग्नावपरे यज्ञं यज्ञेनैवोपजुह्वति ॥ ४.२५ ॥ daivam evāpare yajñaṁ yoginaḥ paryupāsate brahmāgnāv apare yajñaṁ yajñenaivopajuhvati The Lord continued: Some Yogis prefer to perform sacrifice through the worship of deities (gods and god esses): other Yogis perform sacrifice to Brahma in the form of fire.
श्रोत्रादीनीन्द्रियाण्यन्ये संयमाग्निषु जुह्वति । शब्दादीन्विषयानन्य इन्द्रियाग्निषु जुह्वति ॥ ४.२६ ॥ śrotrādīnīndriyāṇy anye saṁyamāgniṣu juhvati śabdādīn viṣayān anya indriyāgniṣu juhvati Some offer, in the fire of self-control, one of their senses such as their hearing. (This signifies that the signifies has no attachment to any of his senses.)Others offer sensual objects (objects of perception), such as sound, in the fire of controlled senses.Signifying that the sacrificer has the will-power and restraint not to let his senses be influenced by evil, sin, or sensual objects of destruction.
सर्वाणीन्द्रियकर्माणि प्राणकर्माणि चापरे । आत्मसंयमयोगाग्नौ जुह्वति ज्ञानदीपिते ॥ ४.२७ ॥ sarvāṇīndriya-karmāṇi prāṇa-karmāṇi cāpare ātma-saṁyama-yogāgnau juhvati jñāna-dīpite Some Yogis sacrifice all the functions of their senses ans all their vital functions of life, into the fire of Yoga, in the shape of self control, which is kindled by Gyan (wisdom). (This signifies the sacrificer’s one-mindedness with the Lord, the Supreme Goal).
द्रव्ययज्ञास्तपोयज्ञा योगयज्ञास्तथापरे । स्वाध्यायज्ञानयज्ञाश्च यतयः संशितव्रताः ॥ ४.२८ ॥ dravya-yajñās tapo-yajñā yoga-yajñās tathāpare svādhyāya-jñāna-yajñāś ca yatayaḥ saṁśita-vratāḥ Sacrifices come in many forms. Giving away material wealth for charity is a sacrifice. Austerity is a sacrifice. Yoga is a sacrifice. Making vows and promises involve sacrifice. Even self-study is a sacrifice.
अपाने जुह्वति प्राणं प्राणेऽपानं तथापरे प्राणापानगती रुद्ध्वा प्राणायामपरायणाः अपरे नियताहाराः प्राणान्प्राणेषु जुह्वति ॥ ४.२९ ॥ apāne juhvati prāṇaṁ prāṇe ’pānaṁ tathāpare prāṇāpāna-gatī ruddhvā prāṇāyāma-parāyaṇāḥ apare niyatāhārāḥ prāṇān prāṇeṣu juhvati Other Yogis (wise men) perform sacrifice by controlling the amount of breaths they take. By holding in their breath for a long periond of time whilepronouncing My name, they increase their life’s longevity. This act is known as PRANAYAM.Others perform sacrifice by controlling what they eat,(fasting). Those whose sins have been destroyed by sacrifice, understand the power and importance of sacrifice.
सर्वेऽप्येते यज्ञविदो यज्ञक्षपितकल्मषाः । यज्ञशिष्टामृतभुजो यान्ति ब्रह्म सनातनम् ॥ ४.३० ॥ sarve ’py ete yajña-vido yajña-kṣapita-kalmaṣāḥ yajña-śiṣṭāmṛta-bhujo yānti brahma sanātanam Other Yogis (wise men) perform sacrifice by controlling the amount of breaths they take. By holding in their breath for a long periond of time whilepronouncing My name, they increase their life’s longevity. This act is known as PRANAYAM.Others perform sacrifice by controlling what they eat,(fasting). Those whose sins have been destroyed by sacrifice, understand the power and importance of sacrifice.
नायं लोकोऽस्त्ययज्ञस्य कुतोऽन्यः कुरुसत्तम ॥ ४.३१ ॥ nāyaṁ loko ’sty ayajñasya kuto ’nyaḥ kuru-sattama O Arjuna, only those people who have sacrificed to achieve wisdom and knowledge of Gyan, go to Brahma, (the creator of all beings and God of Wisdom in the World). Without performing some sort of sacrifice in life, one cannot possibly remain happy in this world, not to mention the afterworl
एवं बहुविधा यज्ञा वितता ब्रह्मणो मुखे । कर्मजान्विद्धि तान्सर्वानेवं ज्ञात्वा विमोक्ष्यसे ॥ ४.३२ ॥ evaṁ bahu-vidhā yajñā vitatā brahmaṇo mukhe karma-jān viddhi tān sarvān evaṁ jñātvā vimokṣyase The Lord continued:O Arjuna, many sacrifices are mentioned extensively throughout the Vedas. All of these sacrifices involve some sort of action or Karma to be performed. With this knowledge in mind, you will achieve the state of unattached Karma, or action done without the expectation of any results.
श्रेयान्द्रव्यमयाद्यज्ञाज्ज्ञानयज्ञः परन्तप । सर्वं कर्माखिलं पार्थ ज्ञाने परिसमाप्यते ॥ ४.३३ ॥ śreyān dravya-mayād yajñāj jñāna-yajñaḥ paran-tapa sarvaṁ karmākhilaṁ pārtha jñāne parisamāpyate O Arjuna, sacrifice of wisdom (Gyan) is always better than sacrifice of material objects because all actions end with Gyan.
तद्विद्धि प्रणिपातेन परिप्रश्नेन सेवया । उपदेक्ष्यन्ति ते ज्ञानं ज्ञानिनस्तत्त्वदर्शिनः ॥ ४.३४ ॥ tad viddhi praṇipātena paripraśnena sevayā upadekṣyanti te jñānaṁ jñāninas tattva-darśinaḥ The Lord advised:O Arjuna, learn the principles of Gyan and ask questions about Gyan respectfully and with determination, from those who fully understand the principles of Gyan. Thay will explain “Gyan” to you. Knowing Gyan, you will never be in the confused state as you are in now.
यज्ज्ञात्वा न पुनर्मोहमेवं यास्यसि पाण्डव । येन भूतान्यशेषेण द्रक्ष्यस्यात्मन्यथो मयि ॥ ४.३५ ॥ yaj jñātvā na punar moham evaṁ yāsyasi pāṇḍava yena bhūtāny aśeṣāṇi drakṣyasy ātmany atho mayi The Lord continued:O Arjuna, through Gyan, you will see all beings within yourself, and thereafter, all beings in Me.
अपि चेदसि पापेभ्यः सर्वेभ्यः पापकृत्तमः । सर्वं ज्ञानप्लवेनैव वृजिनं सन्तरिष्यसि ॥ ४.३६ ॥ api ced asi pāpebhyaḥ sarvebhyaḥ pāpa-kṛt-tamaḥ sarvaṁ jñāna-plavenaiva vṛjinaṁ santariṣyasi O Arjuna, even if you are the greatest sinner in the world, this river of sins can be crossed with the boat of Gyan.
यथैधांसि समिद्धोऽग्निर्भस्मसात्कुरुतेऽर्जुन । ज्ञानाग्निः सर्वकर्माणि भस्मसात्कुरुते तथा ॥ ४.३७ ॥ yathaidhāṁsi samiddho ’gnir bhasma-sāt kurute ’rjuna jñānāgniḥ sarva-karmāṇi bhasma-sāt kurute tathā O Arjuna, as the burnig fire reduces fuel to ashes, in this same way, Karma (attached Karma binding a person to the material world), is burnt down with the fire of Gyan.
न हि ज्ञानेन सदृशं पवित्रमिह विद्यते । तत्स्वयं योगसंसिद्धः कालेनात्मनि विन्दति ॥ ४.३८ ॥ na hi jñānena sadṛśaṁ pavitram iha vidyate tat svayaṁ yoga-saṁsiddhaḥ kālenātmani vindati In this world, O Arjuna, there is no greater purifier than Gyan or wisdom itself. The person who has mastered Yoga to perfection feels wisdom in his soul at the proper time.
श्रद्धावाँल्लभते ज्ञानं तत्परः संयतेन्द्रियः । ज्ञानं लब्ध्वा परां शान्तिमचिरेणाधिगच्छति ॥ ४.३९ ॥ śraddhāvāḻ labhate jñānaṁ tat-paraḥ saṁyatendriyaḥ jñānaṁ labdhvā parāṁ śāntim acireṇādhigacchati To abtain Gyan, one must conquer the senses, and develop a real devotion and faith towards the Lord. When one obtains Gyan, he has discovered the key to Supreme peace.
अज्ञश्चाश्रद्दधानश्च संशयात्मा विनश्यति । नायं लोकोऽस्ति न परो न सुखं संशयात्मनः ॥ ४.४० ॥ ajñaś cāśraddadhānaś ca saṁśayātmā vinaśyati nāyaṁ loko ’sti na paro na sukhaṁ saṁśayātmanaḥ If a person is ignorant of the Knowledge of God, the person who lacks faith in God and the one who is full of doubts in his own self, will undoubtedly be destroyed. If one has doubts, he can never achieve peace and Bliss in the world, nor in the after-world.
योगसंन्यस्तकर्माणं ज्ञानसंछिन्नसंशयम् । आत्मवन्तं न कर्माणि निबध्नन्ति धनंजय ॥ ४.४१ ॥ yoga-sannyasta-karmāṇaṁ jñāna-sañchinna-saṁśayam ātmavantaṁ na karmāṇi nibadhnanti dhanañ-jaya One who has rid himself of attached Karma by practising Yoga and one who has rid himself of doubts by achieving Gyan, he is a self-realized person and is not bound by attached Karma.
तस्मादज्ञानसम्भूतं हृत्स्थं ज्ञानासिनात्मनः । छित्त्वैनं संशयं योगमातिष्ठोत्तिष्ठ भारत ॥ ४.४२ ॥ tasmād ajñāna-sambhūtaṁ hṛt-sthaṁ jñānāsinātmanaḥ chittvainaṁ saṁśayaṁ yogam ātiṣṭhottiṣṭha bhārata Hence, be established in yoga by cutting the ignorance born doubt about the self with the sword of knowledge. Stand up, O Bharata.
अर्जुन उवाच । संन्यासं कर्मणां कृष्ण पुनर्योगं च शंससि यच्छ्रेय एतयोरेकं तन्मे ब्रूहि सुनिश्चितम् ॥ ५.१ ॥ arjuna uvāca sannyāsaṁ karmaṇāṁ kṛṣṇa punar yogaṁ ca śaṁsasi yac chreya etayor ekaṁ tan me brūhi su-niścitam Arjuna asked the Great Lord: Dear Krishna, I am still confused. I have heard praise of Yoga as well as of Sannyaas (Holy Pilgrimage), from You. Which one of these two O Lord, is the best path for me?
श्रीभगवानुवाच । संन्यासः कर्मयोगश्च निःश्रेयसकरावुभौ तयोस्तु कर्मसंन्यासात्कर्मयोगो विशिष्यते ॥ ५.२ ॥ śrī-bhagavān uvāca sannyāsaḥ karma-yogaś ca niḥśreyasa-karāv ubhau tayos tu karma-sannyāsāt karma-yogo viśiṣyate Oh Arjuna, both the paths of Yoga and Sannyaas lead one to supreme bliss and happiness. However, I shall always regard Yoga as the better path to the attainment of supreme peace and unity with Me, than the path of Sannyaas.
ज्ञेयः स नित्यसंन्यासी यो न द्वेष्टि न काङ्क्षति । निर्द्वन्द्वो हि महाबाहो सुखं बन्धात्प्रमुच्यते ॥ ५.३ ॥ jñeyaḥ sa nitya-sannyāsī yo na dveṣṭi na kāṅkṣati nirdvandvo hi mahā-bāho sukhaṁ bandhāt pramucyate Oh Arjuna a true Sannyaasi is one who has no doubts about anything he does or encounters in his life; who has no enemies whatsoever, and above all, who is free from all desires (for material objects). If he has accomplished all these bondages of the world.
सांख्ययोगौ पृथग्बालाः प्रवदन्ति न पण्डिताः । एकमप्यास्थितः सम्यगुभयोर्विन्दते फलम् ॥ ५.४ ॥ sāṅkhya-yogau pṛthag bālāḥ pravadanti na paṇḍitāḥ ekam apy āsthitaḥ samyag ubhayor vindate phalam Oh Arjuna, in essense, Yoga and Sannyaas are the same because both of these achieve the same goal. Those who consider Yoga and Sannyaas as two different paths leading to the achievement of two different goals, are ignorant.When one is fully absorbed and established in either one of Yoga or Sannyaas, he achieves the results of both of these sacred institutions.
यत्सांख्यैः प्राप्यते स्थानं तद्योगैरपि गम्यते । एकं सांख्यं च योगं च यः पश्यति स: पश्यति ॥ ५.५ ॥ yat sāṅkhyaiḥ prāpyate sthānaṁ tad yogair api gamyate ekaṁ sāṅkhyaṁ ca yogaṁ ca yaḥ paśyati sa paśyati Yoga or Sannyaas (together known as Sankyoga) both attain the same goal for he who follows either of these paths. Only he who considers Yoga and Sannyaas as one, sees the ultimate Truth (the Lord).
संन्यासस्तु महाबाहो दुःखमाप्तुमयोगतः । योगयुक्तो मुनिर्ब्रह्म नचिरेणाधिगच्छति ॥ ५.६ ॥ sannyāsas tu mahā-bāho duḥkham āptum ayogataḥ yoga-yukto munir brahma na cireṇādhigacchati The Blessed Lord spoke in His Divine voice:O my dear Arjuna, in order for one to achieve Sannyaas, he must practise Karmyoga (doing Karma or actions without attachment or desire to see the results of those actions). If one is successful in performing Karmyoga (that is Karma without attachment to results), he shall realize God very quickly.
योगयुक्तो विशुद्धात्मा विजितात्मा जितेन्द्रियः । सर्वभूतात्मभूतात्मा कुर्वन्नपि न लिप्यते ॥ ५.७ ॥ yoga-yukto viśuddhātmā vijitātmā jitendriyaḥ sarva-bhūtātma-bhūtātmā kurvann api na lipyate The Lord spoke onwards:The Karmyogi is a purified being who has conquered the self. He does not centre his life around himeself but around the achievement of being one with God.He detaches himeself from his senses, centering all his thoughts on God and achieving everlasting peace and happiness by breaking free of all material bondage to the world.
नैव किंचित्करोमीति युक्तो मन्येत तत्त्ववित् । पश्यञ्श्रृण्वन्स्पृशञ्जिघ्रन्नश्नन्\u200cगच्छन्स्वपञ्श्वसन् ॥ ५.८ ॥ naiva kiñcit karomīti yukto manyeta tattva-vit paśyañ śṛṇvan spṛśañ jighrann aśnan gacchan svapañ śvasan He who comes to the realization that, although he is physically performing actions such as seeing, hearing, touching, smelling, eating, walking, sleeping, breathing, speaking, receiving, sacrificing, opening and closing eyes, and so on, that he is actually doing nothing, is a Yogi. O Arjuna, the truly wise Yogi knows that in reality, only the senses are acting among their sense objects.
प्रलपन्विसृजन्गृह्णन्नुन्मिषन्निमिषन्नपि । इन्द्रियाणीन्द्रियार्थेषु वर्तन्त इति धारयन् ॥ ५.९ ॥ pralapan visṛjan gṛhṇann unmiṣan nimiṣann api indriyāṇīndriyārtheṣu vartanta iti dhārayan He who comes to the realization that, although he is physically performing actions such as seeing, hearing, touching, smelling, eating, walking, sleeping, breathing, speaking, receiving, sacrificing, opening and closing eyes, and so on, that he is actually doing nothing, is a Yogi. O Arjuna, the truly wise Yogi knows that in reality, only the senses are acting among their sense objects.
ब्रह्मण्याधाय कर्माणि सङ्गं त्यक्त्वा करोति यः । लिप्यते न स पापेन पद्मपत्रमिवाम्भसा ॥ ५.१० ॥ brahmaṇy ādhāya karmāṇi saṅgaṁ tyaktvā karoti yaḥ lipyate na sa pāpena padma-patram ivāmbhasā The Lord declared: One who leaves all the results of his actions to God and performs Karma without attachment, is immune to all sins of the world in the same way as a lotus leaf remains unmoistened when placed in water.
कायेन मनसा बुद्ध्या केवलैरिन्द्रियैरपि । योगिनः कर्म कुर्वन्ति सङ्गं त्यक्त्वात्मशुद्धये ॥ ५.११ ॥ kāyena manasā buddhyā kevalair indriyair api yoginaḥ karma kurvanti saṅgaṁ tyaktvātma-śuddhaye O Arjuna, Yogis purify their souls by abolishing any feelings of attachment within themselves by performing Karma through mind, body, intellect, and senses.
युक्तः कर्मफलं त्यक्त्वा शान्तिमाप्नोति नैष्ठिकीम् । अयुक्तः कामकारेण फले सक्तो निबध्यते ॥ ५.१२ ॥ yuktaḥ karma-phalaṁ tyaktvā śāntim āpnoti naiṣṭhikīm ayuktaḥ kāma-kāreṇa phale sakto nibadhyate When a Yogi has reached a state of true self-realization by leaving all fruits and results of Karma in the hands of the Lord, he achieves true peace and happiness.However, he who does Karma (actions) for a selfish motive and for the attainment of fruits of his actions, never becomes free of the bondages of desire for material pleasures.
सर्वकर्माणि मनसा संन्यस्यास्ते सुखं वशी । नवद्वारे पुरे देही नैव कुर्वन्न कारयन् ॥ ५.१३ ॥ sarva-karmāṇi manasā sannyasyāste sukhaṁ vaśī nava-dvāre pure dehī naiva kurvan na kārayan A person, having self-control, and mentally freeing himself of all actions (by the uninterest in results of actions), in really performs no actions whatsoever. By mentally detaching himself of all Karma, a man may live in true bliss and peace in his body of nine openings.
न कर्तृत्वं न कर्माणि लोकस्य सृजति प्रभुः । न कर्मफलसंयोगं स्वभावस्तु प्रवर्तते ॥ ५.१४ ॥ na kartṛtvaṁ na karmāṇi lokasya sṛjati prabhuḥ na karma-phala-saṁyogaṁ svabhāvas tu pravartate The Lord does not create the performance of actions (or Karma ), nor Karma itself, nor even the result of Karma. It is simply all due to nature performing its function in the world.(However, nature derives its motivation power from God.)
नादत्ते कस्यचित्पापं न चैव सुकृतं विभुः । अज्ञानेनावृतं ज्ञानं तेन मुह्यन्ति जन्तवः ॥ ५.१५ ॥ nādatte kasyacit pāpaṁ na caiva sukṛtaṁ vibhuḥ ajñānenāvṛtaṁ jñānaṁ tena muhyanti jantavaḥ I, the all pervading Lord receives neither the good nor the bad Karma of anyone. People are from time to time deluded because their Knowledge (Gyan) is Covered up or blinded by ignorance (Agyan).
ज्ञानेन तु तदज्ञानं येषां नाशितमात्मनः । तेषामादित्यवज्ज्ञानं प्रकाशयति तत्परम् ॥ ५.१६ ॥ jñānena tu tad ajñānaṁ yeṣāṁ nāśitam ātmanaḥ teṣām āditya-vaj jñānaṁ prakāśayati tat param The Lord continued: People’s achievement of knowledge of their SELF has allowed them to destroy their ignorance or remove their lack of knowledge (Agyan). They soon find that the knowledge they acquire radiates the light of God within them.
तद्\u200cबुद्धयस्तदात्मानस्तन्निष्ठास्तत्परायणाः । गच्छन्त्यपुनरावृत्तिं ज्ञाननिर्धूतकल्मषाः ॥ ५.१७ ॥ tad-buddhayas tad-ātmānas tan-niṣṭhās tat-parāyaṇāḥ gacchanty apunar-āvṛttiṁ jñāna-nirdhūta-kalmaṣāḥ The Lord spoke: O Arjuna, total liberation and everlasting peace is achieved only by those whose mind and intellect constantly dwells on God and who have destroyed all sin by achieving Gyan (Knowledge)
विद्याविनयसंपन्ने ब्राह्मणे गवि हस्तिनि । शुनि चैव श्वपाके च पण्डिताः समदर्शिनः ॥ ५.१८ ॥ vidyā-vinaya-sampanne brāhmaṇe gavi hastini śuni caiva śva-pāke ca paṇḍitāḥ sama-darśinaḥ The wise men treat everybody as equals O Arjuna, whether it be a learned and cultured Brahman, a cow, an elephant, or a dog and an outcaste. He not differentiate between anybody.
इहैव तैर्जितः सर्गो येषां साम्ये स्थितं मनः । निर्दोषं हि समं ब्रह्म तस्माद्ब्रह्मणि ते स्थिताः ॥ ५.१९ ॥ ihaiva tair jitaḥ sargo yeṣāṁ sāmye sthitaṁ manaḥ nirdoṣaṁ hi samaṁ brahma tasmād brahmaṇi te sthitāḥ O Arjuna, those who are even-minded and treat everybody as equals in all respects, have reached the ultimate goal of life and have conquered the whole world because God is perfect, without defect, and makes no distinction also. Therefore, they are,in reality, one with God.
न प्रहृष्येत्प्रियं प्राप्य नोद्विजेत्प्राप्य चाप्रियम् । स्थिरबुद्धिरसंमूढो ब्रह्मविद्ब्रह्मणि स्थितः ॥ ५.२० ॥ na prahṛṣyet priyaṁ prāpya nodvijet prāpya cāpriyam sthira-buddhir asammūḍho brahma-vid brahmaṇi sthitaḥ One truly becomes established in God when neither good circumstances make him happy, no bad Circumstance make him miserable. When a person reaches this type of balance in intellect and emotion, without a single doubt, with true knowledge of God, becomes eternally fixed in Him.
बाह्यस्पर्शेष्वसक्तात्मा विन्दत्यात्मनि यत् सुखम् । स ब्रह्मयोगयुक्तात्मा सुखमक्षयमश्नुते ॥ ५.२१ ॥ bāhya-sparśeṣv asaktātmā vindaty ātmani yat sukham sa brahma-yoga-yuktātmā sukham akṣayam aśnute O Arjuna, a person who has totally detached himself from the material world and is happy and satisfied within his own self, attains eternal peace. When a person is truly established in the Yoga of God (service, devotion and prayers to Him), he experiences true, eternal bliss without a doubt, O Arjuna.
ये हि संस्पर्शजा भोगा दुःखयोनय एव ते । आद्यन्तवन्तः कौन्तेय न तेषु रमते बुधः ॥ ५.२२ ॥ ye hi saṁsparśa-jā bhogā duḥkha-yonaya eva te ādy-antavantaḥ kaunteya na teṣu ramate budhaḥ When one’s senses make contact with sensual, material goods, Arjuna, these desire-evoking objects are the cause of misery (these objects may appear enjoyable to material pleasure-seekers).These enjoyments are temporary, having a beginning and an end. When one develops a habitual desire for these artificial enjoyments. O Arjuna, he falls into deep misery and irrational behaviour as soon as these pleasures have disappeared from him.
शक्नोतीहैव यः सोढुं प्राक्शरीरविमोक्षणात् । कामक्रोधोद्भवं वेगं स युक्तः स सुखी नरः ॥ ५.२३ ॥ śaknotīhaiva yaḥ soḍhuṁ prāk śarīra-vimokṣaṇāt kāma-krodhodbhavaṁ vegaṁ sa yuktaḥ sa sukhī naraḥ One who is truly happy, peaceful and enlightened with his Soul, that wise man (Yogi) has combined with the supreme Soul (God) as one and attains freedom from all bondages to the world.
योऽन्तःसुखोऽन्तरारामस्तथान्तर्ज्योतिरेव यः । स योगी ब्रह्मनिर्वाणं ब्रह्मभूतोऽधिगच्छति ॥ ५.२४ ॥ yo ’ntaḥ-sukho ’ntar-ārāmas tathāntar-jyotir eva yaḥ sa yogī brahma-nirvāṇaṁ brahma-bhūto ’dhigacchati One who is truly happy, peaceful and enlightened with his Soul, that wise man (Yogi) has combined with the supreme Soul (God) as one and attains freedom from all bondages to the world.
लभन्ते ब्रह्मनिर्वाणमृषयः क्षीणकल्मषाः । छिन्नद्वैधा यतात्मानः सर्वभूतहिते रताः ॥ ५.२५ ॥ labhante brahma-nirvāṇam ṛṣayaḥ kṣīṇa-kalmaṣāḥ chinna-dvaidhā yatātmānaḥ sarva-bhūta-hite ratāḥ Those wise men or sages who have abolished and destroyed all their sins with the achievement of true Gyan (Knowledge), and who have devoted themselves to the welfare of other beings, attain supreme and eternal peace.
कामक्रोधवियुक्तानां यतीनां यतचेतसाम् । अभितो ब्रह्मनिर्वाणं वर्तते विदितात्मनाम् ॥ ५.२६ ॥ kāma-krodha-vimuktānāṁ yatīnāṁ yata-cetasām abhito brahma-nirvāṇaṁ vartate viditātmanām O Arjuna, all of those wise men (Yogis) who have learned to control their minds, have learned to conquer and abolish all of the desires and anger within them, and have truly realized God, attain freedom and liberation from worldly ties in all respects.
स्पर्शान्कृत्वा बहिर्बाह्यांश्चक्षुश्चैवान्तरे भ्रुवोः । प्राणापानौ समौ कृत्वा नासाभ्यन्तरचारिणौ ॥ ५.२७ ॥ sparśān kṛtvā bahir bāhyāṁś cakṣuś caivāntare bhruvoḥ prāṇāpānau samau kṛtvā nāsābhyantara-cāriṇau A person who has totally detached himself from sense objects that give temporary pleasure and enjoyment, he who has learned to control and equalize the number of breaths going outwards and inwards through the nostrils, he who has brought his senses, mind and intellect under full control, and he who is desire less fearless and without anger, is always a free and liberated wise man.
यतेन्द्रियमनोबुद्धिर्मुनिर्मोक्षपरायणः । विगतेच्छाभयक्रोधो यः सदा मुक्त एव सः ॥ ५.२८ ॥ yatendriya-mano-buddhir munir mokṣa-parāyaṇaḥ vigatecchā-bhaya-krodho yaḥ sadā mukta eva saḥ A person who has totally detached himself from sense objects that give temporary pleasure and enjoyment, he who has learned to control and equalize the number of breaths going outwards and inwards through the nostrils, he who has brought his senses, mind and intellect under full control, and he who is desire less fearless and without anger, is always a free and liberated wise man.
भोक्तारं यज्ञतपसां सर्वलोकमहेश्वरम् । सुहृदं सर्वभूतानां ज्ञात्वा मां शान्तिमृच्छति ॥ ५.२९ ॥ bhoktāraṁ yajña-tapasāṁ sarva-loka-maheśvaram suhṛdaṁ sarva-bhūtānāṁ jñātvā māṁ śāntim ṛcchati The Lord declared:O Arjuna, he who shall consider ME the enjoyer of sacrifices and all that is internally pure, and who is devoted to ME, the God of all worlds and well-wisher of all beings, attains true, everlasting peace.
श्रीभगवानुवाच । अनाश्रितः कर्मफलं कार्यं कर्म करोति यः स संन्यासी च योगी च न निरग्निर्न चाक्रियः ॥ ६.१ ॥ śrī-bhagavān uvāca anāśritaḥ karma-phalaṁ kāryaṁ karma karoti yaḥ sa sannyāsī ca yogī ca na niragnir na cākriyaḥ Lord Krishna continued: A Sannyaasi is one who performs action or duty (Karma) without desiring any reward or other results for his actions. One cannot be a Sannyaasi or a Yogi by simply not petorming Karma.
यं संन्यासमिति प्राहुर्योगं तं विद्धि पाण्डव । न ह्यसंन्यस्तसंकल्पो योगी भवति कश्चन ॥ ६.२ ॥ yaṁ sannyāsam iti prāhur yogaṁ taṁ viddhi pāṇḍava na hy asannyasta-saṅkalpo yogī bhavati kaścana O Arjuna, consider Sannyaas and Yoga as one and the same; just as one becomes a Sannyassi by giving up all desires, similarly to be a Yogi one must do the same.
आरुरुक्षोर्मुनेर्योगं कर्म कारणमुच्यते । योगारूढस्य तस्यैव शमः कारणमुच्यते ॥ ६.३ ॥ ārurukṣor muner yogaṁ karma kāraṇam ucyate yogārūḍhasya tasyaiva śamaḥ kāraṇam ucyate For one who wishes to establish himself in the divinity of Yoga. O Arjuna, he must follow the method of doing Karma without desires of any sort. For, giving up all worldly thoughts is the path that will lead you to being fully and truly established in Yoga, Dear Arjuna.
यदा हि नेन्द्रियार्थेषु न कर्मस्वनुषज्जते । सर्वसंकल्पसंन्यासी योगारूढस्तदोच्यते ॥ ६.४ ॥ yadā hi nendriyārtheṣu na karmasv anuṣajjate sarva-saṅkalpa-sannyāsī yogārūḍhas tadocyate When one is no longer attached to sensual objects or to the Karma that he does, and when he has totally rid himself of all desires, at that time, a person is considered to be fully and undoubtedly established in Yoga.
उद्धरेदात्मनात्मानं नात्मानमवसादयेत् । आत्मैव ह्यात्मनो बन्धुरात्मैव रिपुरात्मनः ॥ ६.५ ॥ uddhared ātmanātmānaṁ nātmānam avasādayet ātmaiva hy ātmano bandhur ātmaiva ripur ātmanaḥ Dear Arjuna, one should lift himself through his own efforts. He success or failure in performing his Karma should be the result of his own doing. Should a man fail, he should not degrade himself, O Arjuna, for he is his own true friend as well as his own true enemy.
बन्धुरात्मात्मनस्तस्य येनात्मैवात्मना जितः । अनात्मनस्तु शत्रुत्वे वर्तेतात्मैव शत्रुवत् ॥ ६.६ ॥ bandhur ātmātmanas tasya yenātmaivātmanā jitaḥ anātmanas tu śatrutve vartetātmaiva śatru-vat The true self (soul) is only its own friend if it is free from attachment and in control of its own mind, body and senses. However, dear Arjuna, if one’s soul is not in control of mind body and senses, then the soul is its own enemy.
जितात्मनः प्रशान्तस्य परमात्मा समाहितः । शीतोष्णसुखदुःखेषु तथा मानापमानयोः ॥ ६.७ ॥ jitātmanaḥ praśāntasya paramātmā samāhitaḥ śītoṣṇa-sukha-duḥkheṣu tathā mānāpamānayoḥ One who has truly achieved peace with the self and a balance in cold and heat, joy and sorrow, respect and disrespect, has a purified and liberated soul, God dwells in souls such as these and the soul thereby, becomes truly divine.
ज्ञानविज्ञानतृप्तात्मा कूटस्थो विजितेन्द्रियः । युक्त इत्युच्यते योगी समलोष्टाश्मकाञ्चनः ॥ ६.८ ॥ jñāna-vijñāna-tṛptātmā kūṭa-stho vijitendriyaḥ yukta ity ucyate yogī sama-loṣṭrāśma-kāñcanaḥ he Lord explained: When one’s mind is at peace and fully contented with the Gyan (Knowledge or wisdom) it has acquired, one whose mind is constantly stable and fixed in God, who has controlled his senses well and considers dirt, stone and gold as one, is said to have achieved unity with God. He is the perfect Yogi, O Arjuna.
सुहृन्मित्रार्युदासीनमध्यस्थद्वेष्यबन्धुषु । साधुष्वपि च पापेषु समबुद्धिर्विशिष्यते ॥ ६.९ ॥ suhṛn-mitrāry-udāsīna- madhyastha-dveṣya-bandhuṣu sādhuṣv api ca pāpeṣu sama-buddhir viśiṣyate One who thinks about and behaves with dear ones, friends, enemies, neutral ones, mediators malicious people, relatives, saints and sinful people, in the same manner, is truly a superior person.
योगी युञ्जीत सततमात्मानं रहसि स्थितः । एकाकी यतचित्तात्मा निराशीरपरिग्रहः ॥ ६.१० ॥ yogī yuñjīta satatam ātmānaṁ rahasi sthitaḥ ekākī yata-cittātmā nirāśīr aparigrahaḥ Harboring insatiable lust, full of hypocrisy, pride and arrogance, the demoniac cling to their false tenets. Thus illusioned, they are attracted to the impermanent and work with impure resolve.
शुचौ देशे प्रतिष्ठाप्य स्थिरमासनमात्मनः । नात्युच्छ्रितं नातिनीचं चैलाजिनकुशोत्तरम् ॥ ६.११ ॥ śucau deśe pratiṣṭhāpya sthiram āsanam ātmanaḥ nāty-ucchritaṁ nāti-nīcaṁ cailājina-kuśottaram For proper meditation, the Yogi should seek a clear spot, covered with grass, deer skin and/or clothing, which is neither very high nor very low, to seat himself.
तत्रैकाग्रं मनः कृत्वा यतचित्तेन्द्रियक्रियः । उपविश्यासने युञ्ज्याद्योगमात्मविशुद्धये ॥ ६.१२ ॥ tatraikāgraṁ manaḥ kṛtvā yata-cittendriya-kriyaḥ upaviśyāsane yuñjyād yogam ātma-viśuddhaye He should then practice Yoga for the purpose of purifying his mind and soul, focusing his thoughts on one point (God) at all times, and fully controlling the function of mind and senses.
समं कायशिरोग्रीवं धारयन्नचलं स्थिरः । सम्प्रेक्ष्य नासिकाग्रं स्वं दिशश्चानवलोकयन् ॥ ६.१३ ॥ samaṁ kāya-śiro-grīvaṁ dhārayann acalaṁ sthiraḥ samprekṣya nāsikāgraṁ svaṁ diśaś cānavalokayan The Lord instructed Arjuna:While meditating one must keep the head, neck and torso (upper body) as straight and as steady as possible, without even a slight movement.firmly looking at the tip of the nose and looking in no other direction whatsoever.
प्रशान्तात्मा विगतभीर्ब्रह्मचारिव्रते स्थितः । मनः संयम्य मच्चित्तो युक्त आसीत मत्परः ॥ ६.१४ ॥ praśāntātmā vigata-bhīr brahmacāri-vrate sthitaḥ manaḥ saṁyamya mac-citto yukta āsīta mat-paraḥ It is said the fruit of actions performed in the mode of goodness bestow pure results. Actions done in the mode of passion result in pain, while those performed in the mode of ignorance result in darkness.
युञ्जन्नेवं सदात्मानं योगी नियतमानसः । शान्तिं निर्वाणपरमां मत्संस्थामधिगच्छति ॥ ६.१५ ॥ yuñjann evaṁ sadātmānaṁ yogī niyata-mānasaḥ śāntiṁ nirvāṇa-paramāṁ mat-saṁsthām adhigacchati In this way, the true, self-controlled Yogi. Will inevitably attain eternal peace and be in the highest state of bliss by fixing his mind on Me during (proper) meditation.
नात्यश्नतस्तु योगोऽस्ति न चैकान्तमनश्नतः । न चाति स्वप्नशीलस्य जाग्रतो नैव चार्जुन ॥ ६.१६ ॥ nāty-aśnatas tu yogo ’sti na caikāntam anaśnataḥ na cāti-svapna-śīlasya jāgrato naiva cārjuna There must be a constant balance in everything a Yogi does. Eating too much or eating very little, sleeping too much or sleeping very little, for example, are not methods of succeeding in this Yoga.
युक्ताहारविहारस्य युक्तचेष्टस्य कर्मसु । युक्तस्वप्नावबोधस्य योगो भवति दुःखहा ॥ ६.१७ ॥ yuktāhāra-vihārasya yukta-ceṣṭasya karmasu yukta-svapnāvabodhasya yogo bhavati duḥkha-hā O Arjuna, only those people who eat, live, work and sleep moderately, and destroy all misery, succeed in this Yoga.
यदा विनियतं चित्तमात्मन्येवावतिष्ठते । निःस्पृहः सर्वकामेभ्यो युक्त इत्युच्यते तदा ॥ ६.१८ ॥ yadā viniyataṁ cittam ātmany evāvatiṣṭhate nispṛhaḥ sarva-kāmebhyo yukta ity ucyate tadā When one has freed himself of all desires, he will then always be firmly established in Yoga. When one has full control of his mind, he will be fully established in God.
यथा दीपो निवातस्थो नेङ्गते सोपमा स्मृता । योगिनो यतचित्तस्य युञ्जतो योगमात्मनः ॥ ६.१९ ॥ yathā dīpo nivāta-stho neṅgate sopamā smṛtā yogino yata-cittasya yuñjato yogam ātmanaḥ The Almighty explained: Just as the flame of a lamp does not flicker in a place without wind, in the same way the controlled mind of the Yogi does not get distracted by worldly objects or pleasures.
यत्रोपरमते चित्तं निरुद्धं योगसेवया । यत्र चैवात्मनात्मानं पश्यन्नात्मनि तुष्यति ॥ ६.२० ॥ yatroparamate cittaṁ niruddhaṁ yoga-sevayā yatra caivātmanātmānaṁ paśyann ātmani tuṣyati By the practice of Yoga, one’s mind becomes peaceful and calm and the mind that has truly realized God through meditation attains spiritual happiness, enjoyment and bliss only in God.
सुखमात्यन्तिकं यत्तद् बुद्धिग्राह्यमतीन्द्रियम् । वेत्ति यत्र न चैवायं स्थितश्चलति तत्त्वतः ॥ ६.२१ ॥ sukham ātyantikaṁ yat tad buddhi-grāhyam atīndriyam vetti yatra na caivāyaṁ sthitaś calati tattvataḥ O Arjuna, the limitless and everlasting joy and bliss that a true Yogi feels cannot be perceived by the ordinary senses, but can only be felt by a person who has a subtle, keen and clever intellect. When this Yogi has discovered this true happiness, he will never stray or move away from the Truth, Arjuna.
यं लब्ध्वा चापरं लाभं मन्यते नाधिकं ततः । यस्मिन्स्थितो न दुःखेन गुरुणापि विचाल्यते ॥ ६.२२ ॥ yaṁ labdhvā cāparaṁ lābhaṁ manyate nādhikaṁ tataḥ yasmin sthito na duḥkhena guruṇāpi vicālyate Having achieved this divine state of bliss, Dear Arjuna, the Yogi realizes that no other state or condition could be greater, thus even the most intense pains will never lead the Yogi astray from Truth or devotion to Me, the Supreme Soul.
तं विद्याद्\u200cदुःखसंयोगवियोगं योगसंज्ञितम् ॥ ६.२३ ॥ taṁ vidyād duḥkha-saṁyoga- viyogaṁ yoga-saṁjñitam Yoga is the means to liberate (free) one from all miseries of the world. Yoga should always be practical with a fixed mind and determination.
स निश्चयेन योक्तव्यो योगोऽनिर्विण्णचेतसा । संकल्पप्रभवान्कामांस्त्यक्त्वा सर्वानशेषतः मनसैवेन्द्रियग्रामं विनियम्य समन्ततः ॥ ६.२४ ॥ sa niścayena yoktavyo yogo ’nirviṇṇa-cetasā saṅkalpa-prabhavān kāmāṁs tyaktvā sarvān aśeṣataḥ manasaivendriya-grāmaṁ viniyamya samantataḥ Once one has completely given up all desires created from his imagination and once one has learned to mentally control all of his senses, one slowly and gradually becomes peaceful. A true Yogi with a steady intellect fixes his mind only on God and thinks of nothing else but the Lord.
शनैः शनैरुपरमेद्\u200cबुद्ध्या धृतिगृहीतया । आत्मसंस्थं मनः कृत्वा न किंचिदपि चिन्तयेत् ॥ ६.२५ ॥ śanaiḥ śanair uparamed buddhyā dhṛti-gṛhītayā ātma-saṁsthaṁ manaḥ kṛtvā na kiñcid api cintayet Once one has completely given up all desires created from his imagination and once one has learned to mentally control all of his senses, one slowly and gradually becomes peaceful. A true Yogi with a steady intellect fixes his mind only on God and thinks of nothing else but the Lord.
यतो यतो निश्चरति मनश्चञ्चलमस्थिरम् । ततस्ततो नियम्यैतदात्मन्येव वशं नयेत् ॥ ६.२६ ॥ yato yato niścalati manaś cañcalam asthiram tatas tato niyamyaitad ātmany eva vaśaṁ nayet The unsteady, wandering and constantly distracted mind should always be controlled and fixed in God.
प्रशान्तमनसं ह्येनं योगिनं सुखमुत्तमम् । उपैति शान्तरजसं ब्रह्मभूतमकल्मषम् ॥ ६.२७ ॥ praśānta-manasaṁ hy enaṁ yoginaṁ sukham uttamam upaiti śānta-rajasaṁ brahma-bhūtam akalmaṣam Lord Krishna explained:The true Yogi has a peaceful mind, is free from sin and all evils of the world, becomes and eternal bliss.
युञ्जन्नेवं सदात्मानं योगी विगतकल्मषः । सुखेन ब्रह्मसंस्पर्शमत्यन्तं सुखमश्नुते ॥ ६.२८ ॥ yuñjann evaṁ sadātmānaṁ yogī vigata-kalmaṣaḥ sukhena brahma-saṁsparśam atyantaṁ sukham aśnute The sinless Yogi is constantly engaged in Yoga, and experiences no difficulty in achieving the greatest bliss and happiness of all, O Arjuna. That is, uniting and being one with Me, the Lord.
सर्वभूतस्थमात्मानं सर्वभूतानि चात्मनि । ईक्षते योगयुक्तात्मा सर्वत्र समदर्शनः ॥ ६.२९ ॥ sarva-bhūta-stham ātmānaṁ sarva-bhūtāni cātmani īkṣate yoga-yuktātmā sarvatra sama-darśanaḥ he wiseman who is forever engaged in performing Yoga, never discriminates against anybody because he sees his own self in all beings, and all beings within his own self.
यो मां पश्यति सर्वत्र सर्वं च मयि पश्यति । तस्याहं न प्रणश्यामि स च मे न प्रणश्यति ॥ ६.३० ॥ yo māṁ paśyati sarvatra sarvaṁ ca mayi paśyati tasyāhaṁ na praṇaśyāmi sa ca me na praṇaśyati The Lord explained: O Arjuna, he who truly sees Me everywhere he looks, sees me in everything. I am always there within his sight and he is also always within my sight.
सर्वभूतस्थितं यो मां भजत्येकत्वमास्थितः । सर्वथा वर्तमानोऽपि स योगी मयि वर्तते ॥ ६.३१ ॥ sarva-bhūta-sthitaṁ yo māṁ bhajaty ekatvam āsthitaḥ sarvathā vartamāno ’pi sa yogī mayi vartate The Lord proclaimed: O Arjuna, I am present in all beings. He who worships me with a steady, peaceful and undistracted mind, is a true Yogi and he dwells within Me in My heart always.
आत्मौपम्येन सर्वत्र समं पश्यति योऽर्जुन । सुखं वा यदि वा दुःखं स योगी परमो मतः ॥ ६.३२ ॥ ātmaupamyena sarvatra samaṁ paśyati yo ’rjuna sukhaṁ vā yadi vā duḥkhaṁ sa yogī paramo mataḥ Dear Arjuna, the Yogi who looks upon all beings as his own self, treats all beings equally, and considers happiness and misery as the same, is truly a great being himself.
अर्जुन उवाच । योऽयं योगस्त्वया प्रोक्तः साम्येन मधुसूदन एतस्याहं न पश्यामि चञ्चलत्वात्स्थितिं स्थिराम् ॥ ६.३३ ॥ arjuna uvāca yo ’yaṁ yogas tvayā proktaḥ sāmyena madhusūdana etasyāhaṁ na paśyāmi cañcalatvāt sthitiṁ sthirām Arjuna asked Shri Krishna: Dear Lord, I simply cannot regard the Yoga of even-mindedness as a firm and stable exercise because of the instability of the mind itself.
चञ्चलं हि मनः कृष्ण प्रमाथि बलवद्\u200cदृढम् । तस्याहं निग्रहं मन्ये वायोरिव सुदुष्करम् ॥ ६.३४ ॥ cañcalaṁ hi manaḥ kṛṣṇa pramāthi balavad dṛḍham tasyāhaṁ nigrahaṁ manye vāyor iva su-duṣkaram Dear Krishna, the mind is truly very unstable, forceful and strong. It is just as difficult to control as the flow of the wind.
श्रीभगवानुवाच । असंशयं महाबाहो मनो दुर्निग्रहं चलम् अभ्यासेन तु कौन्तेय वैराग्येण च गृह्यते ॥ ६.३५ ॥ śrī-bhagavān uvāca asaṁśayaṁ mahā-bāho mano durnigrahaṁ calam abhyāsena tu kaunteya vairāgyeṇa ca gṛhyate Lord Krishna divinely replied: Dear Arjuna, undoubtedly, the mind, as you say, is difficult to control, yet with paractice, determination and detachment, it can be controlled.
असंयतात्मना योगो दुष्प्राप इति मे मतिः । वश्यात्मना तु यतता शक्योऽवाप्तुमुपायतः ॥ ६.३६ ॥ asaṁyatātmanā yogo duṣprāpa iti me matiḥ vaśyātmanā tu yatatā śakyo ’vāptum upāyataḥ Lord Krishna continued: In my opinion, O Arjuna, without a controlled mind, it is difficult for one to attain Yoga (attaining God). However, with a reasonable effort, the Yoga of even-mindedness (path to achieving the Lord) can be achieved by a person who has learned to control his senses.
अर्जुन उवाच । अयतिः श्रद्धयोपेतो योगाच्चलितमानसः अप्राप्य योगसंसिद्धिं कां गतिं कृष्ण गच्छति ॥ ६.३७ ॥ arjuna uvāca ayatiḥ śraddhayopeto yogāc calita-mānasaḥ aprāpya yoga-saṁsiddhiṁ kāṁ gatiṁ kṛṣṇa gacchati Arjuna asked the Lord: Dear Lord Krishna, what becomes of a man who has a firm belief in Yoga and has set foot on the path of Yoga, but allows his mind to deviate or stray from this path which leads to perfection?
कच्चिन्नोभयविभ्रष्टश्छिन्नाभ्रमिव नश्यति । अप्रतिष्ठो महाबाहो विमूढो ब्रह्मणः पथि ॥ ६.३८ ॥ kaccin nobhaya-vibhraṣṭaś chinnābhram iva naśyati apratiṣṭho mahā-bāho vimūḍho brahmaṇaḥ pathi Arjuna continued: What happens to a man who can no longer continue on this path leading to the attainment of God (Yoga)? Is he destroyed and does he lose both worlds of Yoga (God-realization) and that of worldly enjoyment just as the clouds are scattered by the winds?
एतन्मे संशयं कृष्ण छेत्तुमर्हस्यशेषतः । त्वदन्यः संशयस्यास्य छेत्ता न ह्युपपद्यते ॥ ६.३९ ॥ etan me saṁśayaṁ kṛṣṇa chettum arhasy aśeṣataḥ tvad-anyaḥ saṁśayasyāsya chettā na hy upapadyate Lord Krishna, this is one of the doubts I have in my mind. You can remove it entirely. If anybody can remove all my doubts Krishna, it is You, and only You. Nobody else can clear My doubts completely.
श्रीभगवानुवाच । पार्थ नैवेह नामुत्र विनाशस्तस्य विद्यते न हि कल्याणकृत्कश्चिद्\u200cदुर्गतिं तात गच्छति ॥ ६.४० ॥ śrī-bhagavān uvāca pārtha naiveha nāmutra vināśas tasya vidyate na hi kalyāṇa-kṛt kaścid durgatiṁ tāta gacchati Lord Krishna replied: Dear Arjuna, the answer to your question is quite simple. A person who strives for God-realization (Yoga) never suffers deterioration or destruction. He is never destroyed in this world or in the other world regardless of whether he realizes Me fully or not.
प्राप्य पुण्यकृतां लोकानुषित्वा शाश्वतीः समाः । शुचीनां श्रीमतां गेहे योगभ्रष्टोऽभिजायते ॥ ६.४१ ॥ prāpya puṇya-kṛtāṁ lokān uṣitvā śāśvatīḥ samāḥ śucīnāṁ śrīmatāṁ gehe yoga-bhraṣṭo ’bhijāyate The unsuccessful person in Yoga, Dear Arjuna, achieves an abode or home in heaven, the place of pious, pure. He stays there for a long time and after a while, takes birth in the house of noble people of good conduct.
अथवा योगिनामेव कुले भवति धीमताम् । एतद्धि दुर्लभतरं लोके जन्म यदीदृशम् ॥ ६.४२ ॥ atha vā yoginām eva kule bhavati dhīmatām etad dhi durlabha-taraṁ loke janma yad īdṛśam Dear Arjuna, if he does not take birth in a noble family of good conduct, then he will be born into a family of wise yogis.Such a birth in the world is difficult to find and can only be achieved if your actions are pious, good-natured and unsinful.
तत्र तं बुद्धिसंयोगं लभते पौर्वदेहिकम् । यतते च ततो भूयः संसिद्धौ कुरुनन्दन ॥ ६.४३ ॥ tatra taṁ buddhi-saṁyogaṁ labhate paurva-dehikam yatate ca tato bhūyaḥ saṁsiddhau kuru-nandana When a man takes birth in his next life, he attains the wisdom he had achieved from the pious actions he performed in the pious actions of his past life, he tries harder once more to achieve true eternal peace and happiness in God through Yoga.
पूर्वाभ्यासेन तेनैव ह्रियते ह्यवशोऽपि सः । जिज्ञासुरपि योगस्य शब्दब्रह्मातिवर्तते ॥ ६.४४ ॥ pūrvābhyāsena tenaiva hriyate hy avaśo ’pi saḥ jijñāsur api yogasya śabda-brahmātivartate As a result of the religious practices of his past life, he remains free of attachments and is attracted towards God by constantly practising Yoga although he may be under bad and unfavourable influences.
प्रयत्नाद्यतमानस्तु योगी संशुद्धकिल्बिषः । अनेकजन्मसंसिद्धस्ततो याति परां गतिम् ॥ ६.४५ ॥ prayatnād yatamānas tu yogī saṁśuddha-kilbiṣaḥ aneka-janma-saṁsiddhas tato yāti parāṁ gatim After practicing Yoga during many births, there by destroying all sins and totally purifying the Self, the Yoga attains the supreme state, i.e. Salvation (total liberation from the world).
तपस्विभ्योऽधिको योगी ज्ञानिभ्योऽपि मतोऽधिकः । कर्मिभ्यश्चाधिको योगी तस्माद्योगी भवार्जुन ॥ ६.४६ ॥ tapasvibhyo ’dhiko yogī jñānibhyo ’pi mato ’dhikaḥ karmibhyaś cādhiko yogī tasmād yogī bhavārjuna Lord Krishna stated: O Arjuna, the Yogi is superior to all those who perform religious sacrifices and superior to those who read holy scriptures and, of course, to those who perform attached Karma. Therefore, Arjuna, you should strive to be a Yogi.
योगिनामपि सर्वेषां मद्गतेनान्तरात्मना । श्रद्धावान् भजते यो मां स मे युक्ततमो मतः ॥ ६.४७ ॥ yoginām api sarveṣāṁ mad-gatenāntar-ātmanā śraddhāvān bhajate yo māṁ sa me yukta-tamo mataḥ Of all the Yogis, the one who has complete faith in Me, whose mind is attached to Me only, and who continually worships Me, is absolutely the superior among all Yogis.
श्रीभगवानुवाच । मय्यासक्तमनाः पार्थ योगं युञ्जन्मदाश्रयः असंशयं समग्रं मां यथा ज्ञास्यसि तच्छृणु ॥ ७.१ ॥ śrī-bhagavān uvāca mayy āsakta-manāḥ pārtha yogaṁ yuñjan mad-āśrayaḥ asaṁśayaṁ samagraṁ māṁ yathā jñāsyasi tac chṛṇu Lord Krishna further explained: Dear Arjuna, with your mind fully absorbed in thoughts of Me and in the practice of Yoga as well, with total reliance on Me alone, listen to the secret of how to really know Me in entirety.
ज्ञानं तेऽहं सविज्ञानमिदं वक्ष्याम्यशेषतः । यज्ज्ञात्वा नेह भूयोऽन्यज्ज्ञातव्यमवशिष्यते ॥ ७.२ ॥ jñānaṁ te ’haṁ sa-vijñānam idaṁ vakṣyāmy aśeṣataḥ yaj jñātvā neha bhūyo ’nyaj jñātavyam avaśiṣyate After I divulge this secret to you, the knowledge you will have attained from this secret of the Supreme (God) will make all other knowledge seem worthless for you, O Arjuna.
मनुष्याणां सहस्त्रेषु कश्र्चिद्यतति सिद्धये । यततामपि सिद्धानां कश्र्चिन्मां वेत्ति तत्त्वतः ॥ ७.३ ॥ manuṣyāṇāṁ sahasreṣu kaścid yatati siddhaye yatatām api siddhānāṁ kaścin māṁ vetti tattvataḥ It is very difficult to know Me fully in reality, dear Arjuna. Out of thousands of people, only a few special ones (Yogis or divine devotees) try to realize Me. Even out of those perfect people trying to realize Me, only a few succeed in doing so. Hardly anybody know My reality.
भूमिरापोऽनलो वायुः खं मनो बुद्धिरेव च । अहंकार इतीयं मे भिन्ना प्रकृतिरष्टधा ॥ ७.४ ॥ bhūmir āpo ’nalo vāyuḥ khaṁ mano buddhir eva ca ahaṅkāra itīyaṁ me bhinnā prakṛtir aṣṭadhā My nature,dear Arjuna, is formed by eight elements, namely, earth, fire, wind, water, sky, mind, intellect and ego. O Arjuna, understand that the elements I have just mentioned to you are only part of My lower nature. The other part of Me is My higher nature, which preserves the universe.
अपरेयमितस्त्वन्यां प्रकृतिं विद्धि मे पराम् । जीवभूतां महाबाहो ययेदं धार्यते जगत् ॥ ७.५ ॥ apareyam itas tv anyāṁ prakṛtiṁ viddhi me parām jīva-bhūtāṁ mahā-bāho yayedaṁ dhāryate jagat My nature,dear Arjuna, is formed by eight elements, namely, earth, fire, wind, water, sky, mind, intellect and ego. O Arjuna, understand that the elements I have just mentioned to you are only part of My lower nature. The other part of Me is My higher nature, which preserves the universe.
एतद्योनीनि भूतानि सर्वाणीत्युपधारय । अहं कृत्स्नस्य जगतः प्रभवः प्रलयस्तथा ॥ ७.६ ॥ etad-yonīni bhūtāni sarvāṇīty upadhāraya ahaṁ kṛtsnasya jagataḥ prabhavaḥ pralayas tathā The Lord spoke solemnly: O Arjuna, you must understand that I have created all beings in these two aspects of my nature. Arjuna, Know Me as both the creator and the destroyer of the world.
मत्तः परतरं नान्यत्किंचिदस्ति धनंजय । मयि सर्वमिदं प्रोतं सूत्रे मणिगणा इव ॥ ७.७ ॥ mattaḥ parataraṁ nānyat kiñcid asti dhanañ-jaya mayi sarvam idaṁ protaṁ sūtre maṇi-gaṇā iva Arjuna, there is in reality absolutely nothing else but Me, I am all there is in this whole universe and everything is threaded into Me like the pearls in a necklace.
रसोऽहमप्सु कौन्तेय प्रभास्मि शशिसूर्ययोः । प्रणवः सर्ववेदेषु शब्दः खे पौरुषं नृषु ॥ ७.८ ॥ raso ’ham apsu kaunteya prabhāsmi śaśi-sūryayoḥ praṇavaḥ sarva-vedeṣu śabdaḥ khe pauruṣaṁ nṛṣu Dear Arjuna, I am the essence (the life) of water. I am the light in the Moon and the Sun; I am the “OM” in all of the Vedas (Holy Scriptures of the Hindu Religion). I am the sound and vibrations in the sky and the manliness in all men.
पुण्यो गन्धः पृथिव्यां च तेजश्चास्मि विभावसौ । जीवनं सर्वभूतेषु तपश्चास्मि तपस्विषु ॥ ७.९ ॥ puṇyo gandhaḥ pṛthivyāṁ ca tejaś cāsmi vibhāvasau jīvanaṁ sarva-bhūteṣu tapaś cāsmi tapasviṣu I am the aroma (fragrance) in the earth, the radiance in the fire. I am “life” in all beings, and I represent the sacrifice in all religious and sacrificial ceremonies.
बीजं मां सर्वभूतानां विद्धि पार्थ सनातनम् । बुद्धिर्बुद्धिमतामस्मि तेजस्तेजस्विनामहम् ॥ ७.१० ॥ bījaṁ māṁ sarva-bhūtānāṁ viddhi pārtha sanātanam buddhir buddhimatām asmi tejas tejasvinām aham Arjuna, know Me; I am the core of all beings. I am the intelligence in the intelligent, and I represent the valour in the valiant men of this world.
बलं बलवतां चाहं कामरागविवर्जितम् । धर्माविरुद्धो भूतेषु कामोऽस्मि भरतर्षभ ॥ ७.११ ॥ balaṁ balavatāṁ cāhaṁ kāma-rāga-vivarjitam dharmāviruddho bhūteṣu kāmo ’smi bharatarṣabha Arjuna, my dear devotee, I am the strength in those that are strong and who are free from desire and attachment. I am the controlled, passion in all beings not contrary to Dharma.
ये चैव सात्त्विका भावा राजसास्तामसाश्च ये । मत्त एवेति तान्विद्धि न त्वहं तेषु ते मयि ॥ ७.१२ ॥ ye caiva sāttvikā bhāvā rājasās tāmasāś ca ye matta eveti tān viddhi na tv ahaṁ teṣu te mayi Arjuna, I am also all the thoughts borne out of Sattvik (pure), Rajasik (high activity) and Tamasik (evil) elements that surround this world. Consider them all as created by Me. However, always remember, I am neither in them, nor are they in me.
त्रिभिर्गुणमयैर्भावैरेभिः सर्वमिदं जगत् । मोहितं नाभिजानाति मामेभ्यः परमव्ययम् ॥ ७.१३ ॥ tribhir guṇa-mayair bhāvair ebhiḥ sarvam idaṁ jagat mohitaṁ nābhijānāti mām ebhyaḥ param avyayam The whole universe, o Son of Kunti, is deluded by the Sattvik, Rajasik, and Tamasik Gunas (Components or Parts of nature). However,the truth is that I, the Supreme, Imperishable God, am above all of these Gunas.
दैवी ह्येषा गुणमयी मम माया दुरत्यया । मामेव ये प्रपद्यन्ते मायामेतां तरन्ति ते ॥ ७.१४ ॥ daivī hy eṣā guṇa-mayī mama māyā duratyayā mām eva ye prapadyante māyām etāṁ taranti te Because My divine nature (many) consisting of these three parts, is very powerful,only those who continuously worship me, rise above these three Gunas (parts of nature) and cease to be deluded by them.
न मां दुष्कृतिनो मूढाः प्रपद्यन्ते नराधमाः । माययापहृतज्ञाना आसुरं भावमाश्रिताः ॥ ७.१५ ॥ na māṁ duṣkṛtino mūḍhāḥ prapadyante narādhamāḥ māyayāpahṛta-jñānā āsuraṁ bhāvam āśritāḥ Those who have lost their Gyan (wisdom) because of the pursuit of power (maya) and those who are evil in nature and are constantly engaged in evil deeds, do not worship Me, O Arjuna.
चतुर्विधा भजन्ते मां जनाः सुकृतिनोऽर्जुन । आर्तो जिज्ञासुरर्थार्थी ज्ञानी च भरतर्षभ ॥ ७.१६ ॥ catur-vidhā bhajante māṁ janāḥ su-kṛtino ’rjuna ārto jijñāsur arthārthī jñānī ca bharatarṣabha In this world there are only four types of pure and divine (pious) people who worship Me,dear Arjuna; those in distress, the seekers of knowledge and wisdom, the wise (Yogis) and those who desire material wealth.
तेषां ज्ञानी नित्ययुक्त एकभक्तिर्विशिष्यते । प्रियो हि ज्ञानिनोऽत्यर्थमहं स च मम प्रियः ॥ ७.१७ ॥ teṣāṁ jñānī nitya-yukta eka-bhaktir viśiṣyate priyo hi jñānino ’tyartham ahaṁ sa ca mama priyaḥ Among all of these, O Arjuna, only the wise who are always thinking of Me with true love and devotion, are special and dear to Me, and I am dear to them as well.
उदाराः सर्व एवैते ज्ञानी त्वात्मैव मे मतम् । आस्थितः स हि युक्तात्मा मामेवानुत्तमां गतिम् ॥ ७.१८ ॥ udārāḥ sarva evaite jñānī tv ātmaiva me matam āsthitaḥ sa hi yuktātmā mām evānuttamāṁ gatim Although all of those who worship Me,Arjuna, are dear and sublime to Me, But because I regard a Gyani (man of wisdom) or Yogi to be of my own image, that Yogi will always reside in Me, the Almighty.
बहूनां जन्मनामन्ते ज्ञानवान्मां प्रपद्यते । वासुदेवः सर्वमिति स महात्मा सुदुर्लभः ॥ ७.१९ ॥ bahūnāṁ janmanām ante jñānavān māṁ prapadyate vāsudevaḥ sarvam iti sa mahātmā su-durlabhaḥ A Gyani or wise man who worship Me with great love and devotion during many or all of his birth, truly realizes Me as the “be-all” and the “end-all”. And he is considered by Me to be a great sage.
कामैस्तैस्तैर्हृतज्ञानाः प्रपद्यन्तेऽन्यदेवताः । तं तं नियममास्थाय प्रकृत्या नियताः स्वया ॥ ७.२० ॥ kāmais tais tair hṛta-jñānāḥ prapadyante ’nya-devatāḥ taṁ taṁ niyamam āsthāya prakṛtyā niyatāḥ svayā Driven by the desires which exist in their nature, ignorant people worship other Deities with rituals.
यो यो यां यां तनुं भक्तः श्रद्धयार्चितुमिच्छति । तस्य तस्याचलां श्रद्धां तामेव विदधाम्यहम् ॥ ७.२१ ॥ yo yo yāṁ yāṁ tanuṁ bhaktaḥ śraddhayārcitum icchati tasya tasyācalāṁ śraddhāṁ tām eva vidadhāmy aham Whichever god (deity) a person wishes to worship with faith, O Arjuna, I am the one who establishes or builds his faith in that deity.
स तया श्रद्धया युक्तस्तस्याराधनमीहते । लभते च ततः कामान्मयैव विहितान्हि तान् ॥ ७.२२ ॥ sa tayā śraddhayā yuktas tasyārādhanam īhate labhate ca tataḥ kāmān mayaiva vihitān hi tān Thus, once these people have been given their faith by Me, the devotees try to worship the deities they choose to worship, and they ultimately achieve their desires as ordered and directed by Me, the Deity of deities
अन्तवत्तु फलं तेषां तद्भवत्यल्पमेधसाम् । देवान्देवयजो यान्ति मद्भक्ता यान्ति मामपि ॥ ७.२३ ॥ antavat tu phalaṁ teṣāṁ tad bhavaty alpa-medhasām devān deva-yajo yānti mad-bhaktā yānti mām api The Lord said solemnly: But the reward of those ignorant people who worship other deities is only temporary. Those who worship other deities go to those deities after death but those who worship Me, attain Me, and come to Me.
अव्यक्तं व्यक्तिमापन्नं मन्यन्ते मामबुद्धयः । परं भावमजानन्तो ममाव्ययमनुत्तमम् ॥ ७.२४ ॥ avyaktaṁ vyaktim āpannaṁ manyante mām abuddhayaḥ paraṁ bhāvam ajānanto mamāvyayam anuttamam Dear Arjuna, those people who have little intelligence fail to regard Me as the Supreme, indestructible, the Almighty, and unmanifest (not readily perceived by the senses); instead, they regard Me as a mere mortal and ordinary human being.
नाहं प्रकाशः सर्वस्य योगमायासमावृतः । मूढोऽयं नाभिजानाति लोको मामजमव्ययम् ॥ ७.२५ ॥ nāhaṁ prakāśaḥ sarvasya yoga-māyā-samāvṛtaḥ mūḍho ’yaṁ nābhijānāti loko mām ajam avyayam Shrouded by My own Yogmaya (divine powers), I am not visible to everybody. Those who are ignorant, however, do not know Me as unborn and indestructible (eternal). They will never be able to see Me, O Arjuna. Only those who are dear and devoted to Me, see Me.
वेदाहं समतीतानि वर्तमानानि चार्जुन । भविष्याणि च भूतानि मां तु वेद न कश्चन ॥ ७.२६ ॥ vedāhaṁ samatītāni vartamānāni cārjuna bhaviṣyāṇi ca bhūtāni māṁ tu veda na kaścana O Arjuna, although I know of every single being who was in the past, who is at the present, and who will be in the future, nobody really knows Me.
इच्छाद्वेषसमुत्थेन द्वन्द्वमोहेन भारत । सर्वभूतानि संमोहं सर्गे यान्ति परन्तप ॥ ७.२७ ॥ icchā-dveṣa-samutthena dvandva-mohena bhārata sarva-bhūtāni sammohaṁ sarge yānti paran-tapa Arjuna, in this world, most beings are confused and deluded by the doubts created by desire and envy, and they become victims of ignorance and Agyan (lack of wisdom).
येषां त्वन्तगतं पापं जनानां पुण्यकर्मणाम् । ते द्वन्द्वमोहनिर्मुक्ता भजन्ते मां दृढव्रताः ॥ ७.२८ ॥ yeṣāṁ tv anta-gataṁ pāpaṁ janānāṁ puṇya-karmaṇām te dvandva-moha-nirmuktā bhajante māṁ dṛḍha-vratāḥ O Arjuna, there are, however, some pious people whose sins have been destroyed and are free from all worldly attachments, who worship Me with a firm, undeluded mind.
जरामरणमोक्षाय मामाश्रित्य यतन्ति ये । ते ब्रह्म तद्विदुः कृत्स्नमध्यात्मं कर्म चाखिलम् ॥ ७.२९ ॥ jarā-maraṇa-mokṣāya mām āśritya yatanti ye te brahma tad viduḥ kṛtsnam adhyātmaṁ karma cākhilam Arjuna, those who make an effort to attain Me and take refuge in Me, achieve deliverance from old age and death, and they also fully understand Brahma, (the infinite never-ending) Adhyatma (self) and all Karma (actions) in this world.
साधिभूताधिदैवं मां साधियज्ञं च ये विदुः । प्रयाणकालेऽपि च मां ते विदुर्युक्तचेतसः ॥ ७.३० ॥ sādhibhūtādhidaivaṁ māṁ sādhiyajñaṁ ca ye viduḥ prayāṇa-kāle ’pi ca māṁ te vidur yukta-cetasaḥ Only those wise men (Yogis) who truly know Me as being above all elements of the world (Adhibhutha), above all Deities, and above all sacrifices, experience Me even at the end of their existence on earth (death), and they ultimately attain Me, the Supreme Soul.
अर्जुन उवाच । किं तद्ब्रह्म किमध्यात्मं किं कर्म पुरुषोत्तम अधिभूतं च किं प्रोक्तमधिदैवं किमुच्यते ॥ ८.१ ॥ arjuna uvāca kiṁ tad brahma kim adhyātmaṁ kiṁ karma puruṣottama adhibhūtaṁ ca kiṁ proktam adhidaivaṁ kim ucyate Arjuna asked the Lord: Dear Krishna, I have often encountered the terms Brahman, Adhyatma, Karma, Adhibhutam and Adhidaivam, yet I fail to understand the true meaning of these.
अधियज्ञः कथं कोऽत्र देहेऽस्मिन्मधुसूदन । प्रयाणकाले च कथं ज्ञेयोऽसि नियतात्मभिः ॥ ८.२ ॥ adhiyajñaḥ kathaṁ ko ’tra dehe ’smin madhusūdana prayāṇa-kāle ca kathaṁ jñeyo ’si niyatātmabhiḥ Arjuna continued: Furthermore, O Krishna, I am puzzld by the Adhiyoga. Who is he? How does he dwell in one’s body? Lastly, dear Lord, how do true Yogis come to know you in the ultimate end.
श्रीभगवानुवाच । अक्षरं ब्रह्म परमं स्वभावोऽध्यात्ममुच्यते भूतभावोद्भवकरो विसर्गः कर्मसंज्ञितः ॥ ८.३ ॥ śrī-bhagavān uvāca akṣaraṁ brahma paramaṁ svabhāvo ’dhyātmam ucyate bhūta-bhāvodbhava-karo visargaḥ karma-saṁjñitaḥ The Lord replied: Dear Arjuna, always remember that Brahma is the Supreme imperishable (everlasting); the Universal Soul. The Jeevatma or the soul within one’s body is known as Adhyatma.Karma is the offering made to the Gods that causes the creation or manifestation and also the preservation or sustenance of beings.
अधिभूतं क्षरो भावः पुरुषश्चाधिदैवतम् । अधियज्ञोऽहमेवात्र देहे देहभृतां वर ॥ ८.४ ॥ adhibhūtaṁ kṣaro bhāvaḥ puruṣaś cādhidaivatam adhiyajño ’ham evātra dehe deha-bhṛtāṁ vara The Lord further explained: Adhibhutam represents all perishable or temporary objects. Brahma, the Universal Soul is the Adhidaivam. O Arjuna, I the Vasudeva, am Adhiyga here in this body and form.
अन्तकाले च मामेव स्मरन्मुक्त्वा कलेवरम् । यः प्रयाति स मद्भावं याति नास्त्यत्र संशयः ॥ ८.५ ॥ anta-kāle ca mām eva smaran muktvā kalevaram yaḥ prayāti sa mad-bhāvaṁ yāti nāsty atra saṁśayaḥ Lord Krishna solemnly proclaimed: O Arjuna, he who thinks only of Me at the time of his death, undoubtedly will come to Me.
यं यं वापि स्मरन्भावं त्यजत्यन्ते कलेवरम् । तं तमेवैति कौन्तेय सदा तद्भावभावितः ॥ ८.६ ॥ yaṁ yaṁ vāpi smaran bhāvaṁ tyajaty ante kalevaram taṁ tam evaiti kaunteya sadā tad-bhāva-bhāvitaḥ O Arjuna, whatever entity (being or object) one thinks about during the time of his death while leaving his body, that is what he shall become in his next life.
तस्मात्सर्वेषु कालेषु मामनुस्मर युध्य च । मय्यर्पितमनोबुद्धिर्मामेवैष्यस्यसंशयम् ॥ ८.७ ॥ tasmāt sarveṣu kāleṣu mām anusmara yudhya ca mayy arpita-mano-buddhir mām evaiṣyasy asaṁśayaḥ Therefore,O Arjuna, think of Me at all times, even while you fight this battle. If you surrender your mind and intellect to Me, dear friend, you will undoubtedly come to Me and unite with Me in heaven.
अभ्यासयोगयुक्तेन चेतसा नान्यगामिना । परमं पुरुषं दिव्यं याति पार्थानुचिन्तयन् ॥ ८.८ ॥ abhyāsa-yoga-yuktena cetasā nānya-gāminā paramaṁ puruṣaṁ divyaṁ yāti pārthānucintayan Arjuna, one who is constantly performing meditation upon God without letting his mind wander in any other direction, achieves supreme salvation (union with God)
कविं पुराणमनुशासितार- मणोरणीयांसमनुस्मरेद्यः । सर्वस्य धातारमचिन्त्यरूप मादित्यवर्णं तमसः परस्तात् ॥ ८.९ ॥ kaviṁ purāṇam anuśāsitāram aṇor aṇīyāṁsam anusmared yaḥ sarvasya dhātāram acintya-rūpam āditya-varṇaṁ tamasaḥ parastāt Dear Arjuna, one who is constantly fixed in meditation upon God, who is the omniscient (everywhere), omnipotent (ever-powerful), infinite (never-ending) ruler over all being, preserver of everybody, whose form cannot be conceived readily by any being, who is as brilliant as the Sun, and who is beyond the darkness of ignorance.
प्रयाणकाले मनसाचलेन भक्त्या युक्तो योगबलेन चैव । भ्रुवोर्मध्ये प्राणमावेश्य सम्यक् स तं परं पुरुषमुपैति दिव्यम् ॥ ८.१० ॥ prayāṇa-kāle manasācalena bhaktyā yukto yoga-balena caiva bhruvor madhye prāṇam āveśya samyak sa taṁ paraṁ puruṣam upaiti divyam The Lord Continued: That devoted person, at time of death, with a controlled mind, full of devotion to God, by the power of Yoga, fixing his last few breath in his life in between his eyebrows, only remembering the Supreme God, obtains God, the Supreme Divine Being.
यदक्षरं वेदविदो वदन्ति विशन्ति यद्यतयो वीतरागाः । यदिच्छन्तो ब्रह्मचर्यं चरन्ति तत्ते पदं संग्रहेण प्रवक्ष्ये ॥ ८.११ ॥ yad akṣaraṁ veda-vido vadanti viśanti yad yatayo vīta-rāgāḥ yad icchanto brahma-caryaṁ caranti tat te padaṁ saṅgraheṇa pravakṣye The Blessed Lord Spoke: O Arjuna, that which the scholars of the Vedas (those who study and are knowledgeable of the Vedas), who are self-controlled and passion-free. enter into, leading the life of celibacy and detachment from all things and being, this Supreme Being shall be made clear to you briefly.
सर्वद्वाराणि संयम्य मनो हृदि निरुध्य च । मूर्ध्न्याधायात्मनः प्राणमास्थितो योगधारणाम् ॥ ८.१२ ॥ sarva-dvārāṇi saṁyamya mano hṛdi nirudhya ca mūrdhny ādhāyātmanaḥ prāṇam āsthito yoga-dhāraṇām When a Yogi has fully controlled all of his senses, fixes his mind in the heart, concentrates on nothing but God, concentrates all of his life’s breath in his head, fully establishes his being in the practice of Yoga. Just as one is about to leave his body, he should chant “Om” as one of God’s many names, thinking of Me(the Lord) in the last few moments of his life. This is the key to the attainment of the Supreme state known as salvation.
ओमित्येकाक्षरं ब्रह्म व्याहरन्मामनुस्मरन् > । यः प्रयाति त्यजन्देहं स याति परमां गतिम् ॥ ८.१३ ॥ oṁ ity ekākṣaraṁ brahma vyāharan mām anusmaran yaḥ prayāti tyajan dehaṁ sa yāti paramāṁ gatim Uttering the one-syllabled OM — the (symbol of) BRAHMAN — and remembering Me, he who departs, leaving the body, attains the Supreme Goal.
अनन्यचेताः सततं यो मां स्मरति नित्यशः । तस्याहं सुलभः पार्थ नित्ययुक्तस्य योगिनः ॥ ८.१४ ॥ ananya-cetāḥ satataṁ yo māṁ smarati nityaśaḥ tasyāhaṁ su-labhaḥ pārtha nitya-yuktasya yoginaḥ O Arjuna, the Yogi who is established in Me, with his mind constantly fixed on Me, continually remembering Me, can easily attain me.
मामुपेत्य पुनर्जन्म दुःखालयमशाश्वतम् । नाप्नुवन्ति महात्मानः संसिद्धिं परमां गताः ॥ ८.१५ ॥ mām upetya punar janma duḥkhālayam aśāśvatam nāpnuvanti mahātmānaḥ saṁsiddhiṁ paramāṁ gatāḥ O Arjuna, the great sages (wise men,Yogis) having achieved Supreme perfection in their life, come to Me, and do not take rebirth which is temporary and full of suffering.
आब्रह्मभुवनाल्लोकाः पुनरावर्तिनोऽर्जुन । मामुपेत्य तु कौन्तेय पुनर्जन्म न विद्यते ॥ ८.१६ ॥ ā-brahma-bhuvanāl lokāḥ punar āvartino ’rjuna mām upetya tu kaunteya punar janma na vidyate All the worlds in the universe, including this one, O Arjuna, are subject to appear and disappear, go and return again, to be created and recreated, but, Arjuna, when one has attained Me, he is never born again into this world of suffering and temporary pleasure.
सहस्रयुगपर्यन्तमहर्यद्ब्रह्मणो विदुः । रात्रिं युगसहस्रान्तां तेऽहोरात्रविदो जनाः ॥ ८.१७ ॥ sahasra-yuga-paryantam ahar yad brahmaṇo viduḥ rātriṁ yuga-sahasrāntāṁ te ’ho-rātra-vido janāḥ Those who knows that Brahma’s (the Supreme Creator) one day lasts 1,000 yugas and one night ends 1,000 yugus, truly know the essence of time.
अव्यक्ताद्व्यक्तयः सर्वाः प्रभवन्त्यहरागमे । रात्र्यागमे प्रलीयन्ते तत्रैवाव्यक्तसंज्ञके ॥ ८.१८ ॥ avyaktād vyaktayaḥ sarvāḥ prabhavanty ahar-āgame rātry-āgame pralīyante tatraivāvyakta-saṁjñake Dear Arjuna, try to understand that all that is visible in this world comes out from within Brahma (Creator of the world) at the start of his day.
भूतग्रामः स एवायं भूत्वा भूत्वा प्रलीयते । रात्र्यागमेऽवशः पार्थ प्रभवत्यहरागमे ॥ ८.१९ ॥ bhūta-grāmaḥ sa evāyaṁ bhūtvā bhūtvā pralīyate rātry-āgame ’vaśaḥ pārtha prabhavaty ahar-āgame O Arjuna, all beings in this world, by the force of their nature, are born again and again, and dissolve repeatedly as well. They perish and join Brahma at the start of his night, and are born again at the start of his day.
परस्तस्मात्तु भावोऽन्योऽव्यक्तोऽव्यक्तात्सनातनः । यः स सर्वेषु भूतेषु नश्यत्सु न विनश्यति ॥ ८.२० ॥ paras tasmāt tu bhāvo ’nyo ’vyakto ’vyaktāt sanātanaḥ yaḥ sa sarveṣu bhūteṣu naśyatsu na vinaśyati O Arjuna, one should always remember that there is a path that leads out of this cycle and into a world of eternal unmanifest, where one is never subject to being born, destroyed and reborn again. It is a world of immortality in which one lives forever in peace and eternal happiness
अव्यक्तोऽक्षर इत्युक्तस्तमाहुः परमां गतिम् । यं प्राप्य न निवर्तन्ते तद्धाम परमं मम ॥ ८.२१ ॥ avyakto ’kṣara ity uktas tam āhuḥ paramāṁ gatim yaṁ prāpya na nivartante tad dhāma paramaṁ mama The unmanifest (uncreated) is eternal and indestructible, O son of Kunti, and is the ultimate goal for all beings to achieve.When one has finally reached this ultimate goal, he does not come back into this world of temporary pleasure and misery. He achieves supreme bliss, peace and contentment. He then lives forever in My Supreme Abode.
पुरुषः स परः पार्थ भक्त्या लभ्यस्त्वनन्यया । यस्यान्तःस्थानि भूतानि येन सर्वमिदं ततम् ॥ ८.२२ ॥ puruṣaḥ sa paraḥ pārtha bhaktyā labhyas tv ananyayā yasyāntaḥ-sthāni bhūtāni yena sarvam idaṁ tatam Dear Arjuna, that God within whom all beings are contained and that God who rules over all the universe, can be attained by complete devotion.
यत्र काले त्वनावृत्तिमावृत्तिं चैव योगिनः । प्रयाता यान्ति तं कालं वक्ष्यामि भरतर्षभ ॥ ८.२३ ॥ yatra kāle tv anāvṛttim āvṛttiṁ caiva yoginaḥ prayātā yānti taṁ kālaṁ vakṣyāmi bharatarṣabha Dear Arjuna, now I shall tell you of the two paths by which the Yogi returns (comes back and is born into this world again) and by which the Yogi does not return (is not born into this world again.)
अग्निर्ज्योतिरहः शुक्लः षण्मासा उत्तरायणम् । तत्र प्रयाता गच्छन्ति ब्रह्म ब्रह्मविदो जनाः ॥ ८.२४ ॥ agnir jyotir ahaḥ śuklaḥ ṣaṇ-māsā uttarāyaṇam tatra prayātā gacchanti brahma brahma-vido janāḥ Those Yogis who follow the path of fire, light, daytime, bright fortnight, and the six months of the northern path of the sun, go to Brahma and are not born into the world again.
धूमो रात्रिस्तथा कृष्णः षण्मासा दक्षिणायनम् । तत्र चान्द्रमसं ज्योतिर्योगी प्राप्य निवर्तते ॥ ८.२५ ॥ dhūmo rātris tathā kṛṣṇaḥ ṣaṇ-māsā dakṣiṇāyanam tatra cāndramasaṁ jyotir yogī prāpya nivartate Those Yogis who follow the path of smoke, night-time, the dark fortnight, the six months of southern path, go to heaven and are eventually reborn back into the world.
शुक्लकृष्णे गती ह्येते जगतः शाश्वते मते । एकया यात्यनावृत्तिमन्ययावर्तते पुनः ॥ ८.२६ ॥ śukla-kṛṣṇe gatī hy ete jagataḥ śāśvate mate ekayā yāty anāvṛttim anyayāvartate punaḥ The Blessed Lord Krishna continued: These bright and dark paths are considered to be the two original paths of the universe. By following the bright path, the Yogi reaches the Supreme State from where there is no return. Going by the other path, the Yogi is subject to birth and death as many times as he chooses to follow this path.
नैते सृती पार्थ जानन्योगी मुह्यति कश्चन । तस्मात्सर्वेषु कालेषु योगयुक्तो भवार्जुन ॥ ८.२७ ॥ naite sṛtī pārtha jānan yogī muhyati kaścana tasmāt sarveṣu kāleṣu yoga-yukto bhavārjuna O Arjuna, knowing these two paths, no Yogi ever becomes confused, deluded or unhappy. Therefore Arjuna, you should try to achieve Yoga, the Supreme state of happiness, at all times.
वेदेषु यज्ञेषु तपःसु चैव दानेषु यत् पुण्यफलं प्रदिष्टम् । अत्येति तत्सर्वमिदं विदित्वा योगी परं स्थानमुपैति चाद्यम् ॥ ८.२८ ॥ vedeṣu yajñeṣu tapaḥsu caiva dāneṣu yat puṇya-phalaṁ pradiṣṭam atyeti tat sarvam idaṁ viditvā yogī paraṁ sthānam upaiti cādyam Whatever achievements are obtained by the study of the Vedas, by sacrifices, and by giving to charities, the Yogi goes beyond all of these achievements and achieves the ultimate goal and learns the ultimate secret: the attainment of the eternal Supreme state by constantly practising Yoga.
श्रीभगवानुवाच । इदं तु ते गुह्यतमं प्रवक्ष्याम्यनसूयवे ज्ञानं विज्ञानसहितं यज्ज्ञात्वा मोक्ष्यसेऽशुभात् ॥ ९.१ ॥ śrī-bhagavān uvāca idaṁ tu te guhya-tamaṁ pravakṣyāmy anasūyave jñānaṁ vijñāna-sahitaṁ yaj jñātvā mokṣyase ’śubhāt Lord Krishna continued: Dear Arjuna, I shall explain to you this ultimate secret and Gyan which is the knowledge of all that is manifest (to emerge from Brahma and be born in this world) and all that is unmanifest (to become one with Brahma and forever be liberated from this world of suffering).
राजविद्या राजगुह्यं पवित्रमिदमुत्तमम् । प्रत्यक्षावगमं धर्म्यं सुसुखं कर्तुमव्ययम् ॥ ९.२ ॥ rāja-vidyā rāja-guhyaṁ pavitram idam uttamam pratyakṣāvagamaṁ dharmyaṁ su-sukhaṁ kartum avyayam This Gyan is the most significant secret knowledge in the universe, O Arjuna. It is very pure and helpful to all beings. It produces direct and favourable results. This virtuous secret is easy to practice and is imperishable.
अश्रद्दधानाः पुरुषा धर्मस्यास्य परन्तप । अप्राप्य मां निवर्तन्ते मृत्युसंसारवर्त्मनि ॥ ९.३ ॥ aśraddadhānāḥ puruṣā dharmasyāsya paran-tapa aprāpya māṁ nivartante mṛtyu-saṁsāra-vartmani Arjuna, those people who do not have faith in these principles and in this secret knowledge do not attain Me (the ultimate goal) and thus, move into a world if darkness and death.
मया ततमिदं सर्वं जगदव्यक्तमूर्तिना । मत्स्थानि सर्वभूतानि न चाहं तेष्ववस्थितः ॥ ९.४ ॥ mayā tatam idaṁ sarvaṁ jagad avyakta-mūrtinā mat-sthāni sarva-bhūtāni na cāhaṁ teṣv avasthitaḥ I am present in all of the universe (on every world) in my unmanifest (unseen) form. All beings are contained in Me but I am not always contained in them.
न च मत्स्थानि भूतानि पश्य मे योगमैश्वरम् । भूतभृन्न च भूतस्थो ममात्मा भूतभावनः ॥ ९.५ ॥ na ca mat-sthāni bhūtāni paśya me yogam aiśvaram bhūta-bhṛn na ca bhūta-stho mamātmā bhūta-bhāvanaḥ O Arjuna, you must also understand that all the beings in this universe are not within Me. Behold the effects of My Yoga (spiritual power), though I sustain and create all beings, in reality, My Self dwells not in these beings.
यथाकाशस्थितो नित्यं वायुः सर्वत्रगो महान् । तथा सर्वाणि भूतानि मत्स्थानीत्युपधारय ॥ ९.६ ॥ yathākāśa-sthito nityaṁ vāyuḥ sarvatra-go mahān tathā sarvāṇi bhūtāni mat-sthānīty upadhāraya Arjuna, you must clearly understand that just as the vast wind moves in all directions in the sky, similarly all beings are placed in Me.
सर्वभूतानि कौन्तेय प्रकृतिं यान्ति मामिकाम् । कल्पक्षये पुनस्तानि कल्पादौ विसृजाम्यहम् ॥ ९.७ ॥ sarva-bhūtāni kaunteya prakṛtiṁ yānti māmikām kalpa-kṣaye punas tāni kalpādau visṛjāmy aham O Arjuna, all beings realize and attain My true nature at the end of Brahma’s Day knows as Kalpa. I, the Supreme Being, create them again at the beginning of every Kalpa.
प्रकृतिं स्वामवष्टभ्य विसृजामि पुनः पुनः । भूतग्राममिमं कृत्स्नमवशं प्रकृतेर्वशात् ॥ ९.८ ॥ prakṛtiṁ svām avaṣṭabhya visṛjāmi punaḥ punaḥ bhūta-grāmam imaṁ kṛtsnam avaśaṁ prakṛter vaśāt O Arjuna, I create all beings again and again according to their karma (performed actions in their past life) out of My Maya (spiritually powerful nature).
न च मां तानि कर्माणि निबध्नन्ति धनंजय । उदासीनवदासीनमसक्तं तेषु कर्मसु ॥ ९.९ ॥ na ca māṁ tāni karmāṇi nibadhnanti dhanañ-jaya udāsīna-vad āsīnam asaktaṁ teṣu karmasu Dear Arjuna, Karma has no affect on Me whatsoever. I am unattached and indifferent to Karma. I have no bondage to Karma at all.
मयाध्यक्षेण प्रकृतिः सूयते सचराचरम् । हेतुनानेन कौन्तेय जगद्विपरिवर्तते ॥ ९.१० ॥ mayādhyakṣeṇa prakṛtiḥ sūyate sa-carācaram hetunānena kaunteya jagad viparivartate Dear Arjuna, under My supervision, it is through My Maya (nature) that the universe is created with all animate and inanimate (living and non-living) beings. It is because of this fact that the whole universe revolves around the cycle of birth and death.
अवजानन्ति मां मूढा मानुषीं तनुमाश्रितम् । परं भावमजानन्तो मम भूतमहेश्वरम् ॥ ९.११ ॥ avajānanti māṁ mūḍhā mānuṣīṁ tanum āśritam paraṁ bhāvam ajānanto mama bhūta-maheśvaram Not knowing and fully understanding My Supreme Nature, all ignorant and unspiritual people in this world regard Me as insignificant when I am in human form. They fail to see and realize that I am the Lord of all beings.
मोघाशा मोघकर्माणो मोघज्ञाना विचेतसः । राक्षसीमासुरीं चैव प्रकृतिं मोहिनीं श्रिताः ॥ ९.१२ ॥ moghāśā mogha-karmāṇo mogha-jñānā vicetasaḥ rākṣasīm āsurīṁ caiva prakṛtiṁ mohinīṁ śritāḥ The Lord spoke onward: These ignorant people with futile hopes, vain actions (Karma), and false knowledge (spiritual and non-spiritual Gyan) have a misleading and evil nature.
महात्मानस्तु मां पार्थ दैवीं प्रकृतिमाश्रिताः । भजन्त्यनन्यमनसो ज्ञात्वा भूतादिमव्ययम् ॥ ९.१३ ॥ mahātmānas tu māṁ pārtha daivīṁ prakṛtim āśritāḥ bhajanty ananya-manaso jñātvā bhūtādim avyayam But, Arjuna, always heed that all saints, Yogis and wise men, with their godly, spiritual nature,regard Me as the prime cause of all beings (the Creator of the world) and indestructible. They worship Me with one-mindedness, never letting their minds go astray and be affected by worldly objects, attachment to Karma, and false Gyan.
सततं कीर्तयन्तो मां यतन्तश्च दृढव्रताः । नमस्यन्तश्च मां भक्त्या नित्ययुक्ता उपासते ॥ ९.१४ ॥ satataṁ kīrtayanto māṁ yatantaś ca dṛḍha-vratāḥ namasyantaś ca māṁ bhaktyā nitya-yuktā upāsate True devotees of mine, O Arjuna, always have a firm belief in Me, constantly chant My name, bowing before Me, are always absorbed in My thought and worship Me with true love and devotion.
ज्ञानयज्ञेन चाप्यन्ये यजन्तो मामुपासते । एकत्वेन पृथक्त्वेन बहुधा विश्वतोमुखम् ॥ ९.१५ ॥ jñāna-yajñena cāpy anye yajanto mām upāsate ekatvena pṛthaktvena bahudhā viśvato-mukham Several people worship Me in different ways, My dear friend. Some choose to worship Me with their offering of knowledge (Gyan Yagya); others worship Me in my absolute (formless) form as part of their own self; and still others choose to worship Me as their Divine Master, in My several different and diverse forms. However, Arjuna, realize that I am One and Universal even though I take on several forms.
अहं क्रतुरहं यज्ञः स्वधाहमहमौषधम् । मन्त्रोऽहमहमेवाज्यमहमग्निरहं हुतम् ॥ ९.१६ ॥ ahaṁ kratur ahaṁ yajñaḥ svadhāham aham auṣadham mantro ’ham aham evājyam aham agnir ahaṁ hutam Arjuna, you must understand that I am everything in this world. I am the Vedic rituals; I am the sacrifice and the offerings (Yogya); I am the represent all herbal life I am the Mantra (Vedic); I am purified butter; I am fire; I am the very act of offering in sacrifices.
पिताहमस्य जगतो माता धाता पितामहः । वेद्यं पवित्रमोंकार ऋक्साम यजुरेव च ॥ ९.१७ ॥ pitāham asya jagato mātā dhātā pitāmahaḥ vedyaṁ pavitram oṁ-kāra ṛk sāma yajur eva ca I am the sustainer, the father,mother, and grandfather of the whole universe. I represent all that is knowable and worth knowing I am the Supreme Purifier of all things in the Universe and I represent all of the Vedas in the Universe also, namely, Rig Veda, Yajur Veda and Sama Veda.
गतिर्भर्ता प्रभुः साक्षी निवासः शरणं सुहृत् । प्रभवः प्रलयः स्थानं निधानं बीजमव्ययम् ॥ ९.१८ ॥ gatir bhartā prabhuḥ sākṣī nivāsaḥ śaraṇaṁ suhṛt prabhavaḥ pralayaḥ sthānaṁ nidhānaṁ bījam avyayam O Dear Arjuna, I support and preserve all the creation in the universe; I am the Supreme Lord of all; the witness of all occurrences, the shelter; the refuge; the well-wisher of all beings; the absolute beginning and origin of things, and the absolute end termination of all things. Furthermore, Arjuna, I am the resting place and storage place (refuge) into which all beings come together when the time of universal destruction is at hand. Know Me also, as the one imperishable, indestructible seed from which all beings in the universe are cultivated.
तपाम्यहमहं वर्षं निगृह्णाम्युत्सृजामि च । अमृतं चैव मृत्युश्च सदसच्चाहमर्जुन ॥ ९.१९ ॥ tapāmy aham ahaṁ varṣaṁ nigṛhṇāmy utsṛjāmi ca amṛtaṁ caiva mṛtyuś ca sad asac cāham arjuna O Arjuna, I am the giver of heat; I am responsible also, for the sending and holding back of rain for the nourishment of all life. You must understand, My dear friend, that I am the very nectar (the juice) of life within all beings, and at the same time, I am the death of all beings. Arjuna, I am all that is real and unreal in this universe.
त्रैविद्या मां सोमपाः पूतपापा यज्ञैरिष्ट्वा स्वर्गतिं प्रार्थयन्ते । ते पुण्यमासाद्य सुरेन्द्रलोक- मश्नन्ति दिव्यान्दिवि देवभोगान् ॥ ९.२० ॥ trai-vidyā māṁ soma-pāḥ pūta-pāpā yajñair iṣṭvā svar-gatiṁ prārthayante te puṇyam āsādya surendra-lokam aśnanti divyān divi deva-bhogān Those who perform actions (as described in the three Vedas), desiring fruit from these actions, and those who drink the juice of the pure Soma plant, are cleansed and purified of their past sins. Those who desire heaven, (the Supreme Abode of the Lord known as Indralok) attain heaven and enjoy its divine pleasures by worshipping Me through the offering of sacrifices. Thus, by performing good action (Karma) as outlined by the three Vedas, one will always undoubtedly receive a place in heaven where they will enjoy all of the divine pleasure that are enjoyed by the Deities.
ते तं भुक्त्वा स्वर्गलोकं विशालं क्षीणे पुण्ये मर्त्यलोकं विशन्ति । एवं त्रयीधर्ममनुप्रपन्ना गतागतं कामकामा लभन्ते ॥ ९.२१ ॥ te taṁ bhuktvā svarga-lokaṁ viśālaṁ kṣīṇe puṇye martya-lokaṁ viśanti evaṁ trayī-dharmam anuprapannā gatāgataṁ kāma-kāmā labhante However, Arjuna, after all of their good Karma (action) has expired, the enjoyment of all of the happiness, joy and peace that they have encountered in heaven ends as well, and therefore, they are reborn in the world (subject to the cycle of birth and death) once more. Therefore, Arjuna, all beings who perform attached Karma (actions performed for the purpose of gaining something, i.e. fruits, in return for the action), are always born and reborn into this cycle of birth and death according to the three Vedas.
अनन्याश्चिन्तयन्तो मां ये जनाः पर्युपासते । तेषां नित्याभियुक्तानां योगक्षेमं वहाम्यहम् ॥ ९.२२ ॥ ananyāś cintayanto māṁ ye janāḥ paryupāsate teṣāṁ nityābhiyuktānāṁ yoga-kṣemaṁ vahāmy aham However, Arjuna, for those beings who worship Me with a fixed mind, meditating and constantly thinking of Me, worshipping Me without any desire for rewards in return for their worship, are granted full refuge and salvation in My Supreme Abode (Heaven). These devotees are never reborn in this cycles of birth and death and attain a place in My Abode for Eternity.
येऽप्यन्यदेवताभक्ता यजन्ते श्रद्धयान्विताः । तेऽपि मामेव कौन्तेय यजन्त्यविधिपूर्वकम् ॥ ९.२३ ॥ ye ’py anya-devatā-bhaktā yajante śraddhayānvitāḥ te ’pi mām eva kaunteya yajanty avidhi-pūrvakam Arjuna, all of those devotees of mine who perform Attached Karma and who have faith in the various Deities (who are all part of and representatives of Me in reality), actually worship Me. However, this worship is really being done out ignorance, (lack of proper knowledge about Me.)
अहं हि सर्वयज्ञानां भोक्ता च प्रभुरेव च । न तु मामभिजानन्ति तत्त्वेनातश्च्यवन्ति ते ॥ ९.२४ ॥ ahaṁ hi sarva-yajñānāṁ bhoktā ca prabhur eva ca na tu mām abhijānanti tattvenātaś cyavanti te Arjuna, I am the Supreme Lord and receiver of all sacred sacrifices. However, those devotees who worship Me for some sort of motive or reward, really do not knows Me, and therefore, they shall always fall in this cycle of birth and death.
यान्ति देवव्रता देवान्पितॄन्यान्ति पितृव्रताः । भूतानि यान्ति भूतेज्या यान्ति मद्याजिनोऽपि माम् ॥ ९.२५ ॥ yānti deva-vratā devān pitṝn yānti pitṛ-vratāḥ bhūtāni yānti bhūtejyā yānti mad-yājino ’pi mām Arjuna, a person only gets what he worship for. Those who worship Deities, attain them. Those who worship ancestors, attain them. Those who worship the spirits, attain spirits, and of course, those who worship Me, will undoubtedly attain Me.
पत्रं पुष्पं फलं तोयं यो मे भक्त्या प्रयच्छति । तदहं भक्त्युपहृतमश्नामि प्रयतात्मनः ॥ ९.२६ ॥ patraṁ puṣpaṁ phalaṁ toyaṁ yo me bhaktyā prayacchati tad ahaṁ bhakty-upahṛtam aśnāmi prayatātmanaḥ I accept with love, all of the offerings that My selfless devotees present to Me (devotedly) in the form of leaves, flowers, fruits and water.
यत्करोषि यदश्नासि यज्जुहोषि ददासि यत् । यत्तपस्यसि कौन्तेय तत्कुरुष्व मदर्पणम् ॥ ९.२७ ॥ yat karoṣi yad aśnāsi yaj juhoṣi dadāsi yat yat tapasyasi kaunteya tat kuruṣva mad-arpaṇam Arjuna, whatever you do, whatever your actions are, whatever you sacrifice and give, and whatever your religious and sacred parctices may be, offer all of these to Me, dear friend.
शुभाशुभफलैरेवं मोक्ष्यसे कर्मबन्धनैः । संन्यासयोगयुक्तात्मा विमुक्तो मामुपैष्यसि ॥ ९.२८ ॥ śubhāśubha-phalair evaṁ mokṣyase karma-bandhanaiḥ sannyāsa-yoga-yuktātmā vimukto mām upaiṣyasi With your mind religiously and devotedly established in Sannyaas Yoga (offering all of your actions to Me), and therefore being fully released from the bondages and ties to worldly pleasures which result from attachment to Karma (good and bad Karma), you shall ultimately, and definitely, attain Me.
समोऽहं सर्वभूतेषु न मे द्वेष्योऽस्ति न प्रियः । ये भजन्ति तु मां भक्त्या मयि ते तेषु चाप्यहम् ॥ ९.२९ ॥ samo ’haṁ sarva-bhūteṣu na me dveṣyo ’sti na priyaḥ ye bhajanti tu māṁ bhaktyā mayi te teṣu cāpy aham I regard all beings with equality and with even-mindedness. I neither hate nor love anybody, nor do I like or dislike anyone. However, those who choose to worship Me, with everlasting and pure devotion, are always in Me, and I am in them.
अपि चेत्सुदुराचारो भजते मामनन्यभाक् । साधुरेव स मन्तव्यः सम्यग्व्यवसितो हि सः ॥ ९.३० ॥ api cet su-durācāro bhajate mām ananya-bhāk sādhur eva sa mantavyaḥ samyag vyavasito hi saḥ O Arjuna, you must realize that even if the most evil of men become My devotee and worship Me with a steady and even mind, fully focusing his thoughts and concentrating on Me, he should be considered a saint and a wise man because he is a man of steady wisdom and intelligence since he possesses a decisive mind.
क्षिप्रं भवति धर्मात्मा शश्वच्छान्तिं निगच्छति । कौन्तेय प्रति जानीहि न मे भक्तः प्रणश्यति ॥ ९.३१ ॥ kṣipraṁ bhavati dharmātmā śaśvac-chāntiṁ nigacchati kaunteya pratijānīhi na me bhaktaḥ praṇaśyati This evil man will then soon become a very pure and pious man in time. He will then attain eternal peace and happiness, Realize this truth O Arjuna, that he who is My true devotees, shall never suffer destruction.
मां हि पार्थ व्यपाश्रित्य येऽपि स्युः पापयोनयः । स्त्रियो वैश्यास्तथा शूद्रास्तेऽपि यान्ति परां गतिम् ॥ ९.३२ ॥ māṁ hi pārtha vyapāśritya ye ’pi syuḥ pāpa-yonayaḥ striyo vaiśyās tathā śūdrās te ’pi yānti parāṁ gatim Dear Arjuna, by taking refuge in Me, (the true path to bliss and joy), a sinful person, a women, a businessman, and even an untouchable person, will attain, the Supreme state just as the virtuous Brahman, and the devoted great royal sages and wise men.
किं पुनर्ब्राह्मणाः पुण्या भक्ता राजर्षयस्तथा । अनित्यमसुखं लोकमिमं प्राप्य भजस्व माम् ॥ ९.३३ ॥ kiṁ punar brāhmaṇāḥ puṇyā bhaktā rājarṣayas tathā anityam asukhaṁ lokam imaṁ prāpya bhajasva mām O Arjuna, this world is one that is quickly passing, very brief and full of sufferings. Having been born here in such a world, the only way that one can attain true happiness and peace is to worship Me.
मन्मना भव मद्भक्तो मद्याजी मां नमस्कुरु । मामेवैष्यसि युक्त्वैवमात्मानं मत्परायणः ॥ ९.३४ ॥ man-manā bhava mad-bhakto mad-yājī māṁ namaskuru mām evaiṣyasi yuktvaivam ātmānaṁ mat-parāyaṇaḥ Arjuna, fix your mind only on Me; be my true, dedicated and sincere devotee; offer all sacrifices to Me; bow to Me. Having these things with Me always in mind, you will come to Me inevitably.
श्रीभगवानुवाच । भूय एव महाबाहो शृणु मे परमं वचः यत्तेऽहं प्रीयमाणाय वक्ष्यामि हितकाम्यया ॥ १०.१ ॥ śrī-bhagavān uvāca bhūya eva mahā-bāho śṛṇu me paramaṁ vacaḥ yat te ’haṁ prīyamāṇāya vakṣyāmi hita-kāmyayā Arjuna, my dear devotee, hear and understand these wise words (full of the highest and most divine knowledge) which I shall disclose to you, for your own good.
न मे विदुः सुरगणाः प्रभवं न महर्षयः । अहमादिर्हि देवानां महर्षीणां च सर्वशः ॥ १०.२ ॥ na me viduḥ sura-gaṇāḥ prabhavaṁ na maharṣayaḥ aham ādir hi devānāṁ maharṣīṇāṁ ca sarvaśaḥ Even the Deities and the greatest of wiseman do not know the secret of my birth in this world (in human form). You should understand,my dear friend, that it is from ME that all of these Deities and wisemen originate.
यो मामजमनादिं च वेत्ति लोकमहेश्वरम् । असंमूढः स मर्त्येषु सर्वपापैः प्रमुच्यते ॥ १०.३ ॥ yo mām ajam anādiṁ ca vetti loka-maheśvaram asammūḍhaḥ sa martyeṣu sarva-pāpaiḥ pramucyate The Blessed Lord declared: He who fully understands ME (in all respects) as being without a beginning or an end,and Lord of the universe,is truly the wisest person among all men and is released from all his sins.
बुद्धिर्ज्ञानमसंमोहः क्षमा सत्यं दमः शमः । सुखं दुःखं भवोऽभावो भयं चाभयमेव च ॥ १०.४ ॥ buddhir jñānam asammohaḥ kṣamā satyaṁ damaḥ śamaḥ sukhaṁ duḥkhaṁ bhavo ’bhāvo bhayaṁ cābhayam eva ca The intellect, the GYAN (Supreme Knowledge), understanding, forbearance, truth, control over the mind and senses, joys, sorrows, birth, death, fear, fearlessness, non-violence, even-mindedness, contentment, austerity, charity, fame, infamy, all of these and other diverse elements that surround life in this world, arise and begin from ME, the Supreme Soul.
अहिंसा समता तुष्टिस्तपो दानं यशोऽयशः । भवन्ति भावा भूतानां मत्त एव पृथग्विधाः ॥ १०.५ ॥ ahiṁsā samatā tuṣṭis tapo dānaṁ yaśo ’yaśaḥ bhavanti bhāvā bhūtānāṁ matta eva pṛthag-vidhāḥ The intellect, the GYAN (Supreme Knowledge), understanding, forbearance, truth, control over the mind and senses, joys, sorrows, birth, death, fear, fearlessness, non-violence, even-mindedness, contentment, austerity, charity, fame, infamy, all of these and other diverse elements that surround life in this world, arise and begin from ME, the Supreme Soul.
महर्षयः सप्त पूर्वे चत्वारो मनवस्तथा । मद्भावा मानसा जाता येषां लोक इमाः प्रजाः ॥ १०.६ ॥ maharṣayaḥ sapta pūrve catvāro manavas tathā mad-bhāvā mānasā jātā yeṣāṁ loka imāḥ prajāḥ The seven great sages (wisemen), their four elders (such as SANAK and the others) and the fourteen MANUS (the forefathers and originators of man-kind, namely SWAYAMBHU MANU and the generation that followed him), who were all my great devotees and were born out of MY will, all the beings that have evolved in the world are descendents of these devotees of mine.
एतां विभूतिं योगं च मम यो वेत्ति तत्त्वतः । सोSविकल्पेन योगेन युज्यते नात्र संशयः ॥ १०.७ ॥ etāṁ vibhūtiṁ yogaṁ ca mama yo vetti tattvataḥ so ’vikalpena yogena yujyate nātra saṁśayaḥ He who fully understands my Supreme Glories and the divine powers of Yoga, will undoubtedly achieve the most Supreme goal of a lifetime, and that is, to become united and enjoined with ME. To achieve this Supreme state one must take part in firm and constant meditation, having only Myself fixed in his mind at all times.
अहं सर्वस्य प्रभवो मत्तः सर्वं प्रवर्तते । इति मत्वा भजन्ते मां बुधा भावसमन्विताः ॥ १०.८ ॥ ahaṁ sarvasya prabhavo mattaḥ sarvaṁ pravartate iti matvā bhajante māṁ budhā bhāva-samanvitāḥ Arjuna, recognize Me as the eternal source and MAKER of all that exists in this world. It is because of ME that anything can move in this world. Those who truly know and understand this, are wise people and shall always worship ME with full faith and devotion.
मच्चित्ता मद्गतप्राणा बोधयन्तः परस्परम् । कथयन्तश्र्च मां नित्यं तुष्यन्ति च रमन्ति च ॥ १०.९ ॥ mac-cittā mad-gata-prāṇā bodhayantaḥ parasparam kathayantaś ca māṁ nityaṁ tuṣyanti ca ramanti ca Those faithful devotees, of MINE whose mind are constantly fixed on ME, enlightening each other spiritually about ME and are always talking about my divine attributes and virtues, are forever contented and delighted.
तेषां सततयुक्तानां भजतां प्रीतिपूर्वकम् । ददामि बुद्धियोगं तं येन मामुपयान्ति ते ॥ १०.१० ॥ teṣāṁ satata-yuktānāṁ bhajatāṁ prīti-pūrvakam dadāmi buddhi-yogaṁ taṁ yena mām upayānti te My true devotees are constantly attached to ME and worship ME with love. I bestow upon these devotees of mine, the Yoga of wisdom by which they are guided to ME, the source of Supreme bliss and eternal contentment.
तेषामेवानुकम्पार्थमहमज्ञानजं तमः । नाशयाम्यात्मभावस्थो ज्ञानदीपेन भास्वता ॥ १०.११ ॥ teṣām evānukampārtham aham ajñāna-jaṁ tamaḥ nāśayāmy ātma-bhāva-stho jñāna-dīpena bhāsvatā While dwelling in the hearts of my devotees, I shed MY divine grace upon them and through the light that emanates from the lamp of knowledge (GYAN), I rid them of their darkness that has evolved from their ignorance.
अर्जुन उवाच । परं ब्रह्म परं धाम पवित्रं परमं भवान् पुरुषं शाश्र्वतं दिव्यमादिदेवमजं विभुम् ॥ १०.१२ ॥ arjuna uvāca paraṁ brahma paraṁ dhāma pavitraṁ paramaṁ bhavān puruṣaṁ śāśvataṁ divyam ādi-devam ajaṁ vibhum Arjuna said: Dear Lord, You are the highest, the absolute the Supreme, Eternal and everlasting, the greatest purifier, the ultimate resort, Surpasser of all boundaries known to man, the origin of all Deities, the omni-present Spirit, and filled with spiritual Divinity. The greatest seers and divine sages, NARADA, ASIT, DEVAL, VYAS as well as You yourself have said all of these characteristics of You, my Lord.
आहुस्त्वामृषयः सर्वे देवर्षिर्नारदस्तथा । असितो देवलो व्यासः स्वयं चैव ब्रवीषि मे ॥ १०.१३ ॥ āhus tvām ṛṣayaḥ sarve devarṣir nāradas tathā asito devalo vyāsaḥ svayaṁ caiva bravīṣi me Arjuna said: Dear Lord, You are the highest, the absolute the Supreme, Eternal and everlasting, the greatest purifier, the ultimate resort, Surpasser of all boundaries known to man, the origin of all Deities, the omni-present Spirit, and filled with spiritual Divinity.The greatest seers and divine sages, NARADA, ASIT, DEVAL, VYAS as well as You yourself have said all of these characteristics of You, my Lord.
सर्वमेतदृतं मन्ये यन्मां वदसि केशव । न हि ते भगवन्व्यक्तिं विदुर्देवा न दानवाः ॥ १०.१४ ॥ sarvam etad ṛtaṁ manye yan māṁ vadasi keśava na hi te bhagavan vyaktiṁ vidur devā na dānavāḥ Lord Krishna, I accept all of the Knowledge that You have bestowed upon ME as true. I have also understood, dear Lord, that your very manifestation and origin is not understood by Deities let alone demons.
स्वयमेवात्मनात्मानं वेत्थ त्वं पुरुषोत्तम । भूतभावन भूतेश देवदेव जगत्पते ॥ १०.१५ ॥ svayam evātmanātmānaṁ vettha tvaṁ puruṣottama bhūta-bhāvana bhūteśa deva-deva jagat-pate Arjuna continued: O Krishna, Originator of all, Lord of all beings, Lord of all Deities, Master and Creator of the World, the FIRST among all men, you alone in this universe, truly know Yourself.
वक्तुमर्हस्यशेषेण दिव्या ह्यात्मविभूतयः । याभिर्विभूतिभिर्लोकानिमांस्त्वं व्याप्य तिष्ठसि ॥ १०.१६ ॥ vaktum arhasy aśeṣeṇa divyā hy ātma-vibhūtayaḥ yābhir vibhūtibhir lokān imāṁs tvaṁ vyāpya tiṣṭhasi You should indeed, without reserve, tell me of Your Divine glories by which You exist pervading all these worlds.
कथं विद्यामहं योगिंस्त्वां सदा परिचिन्तयन् । केषु केषु च भावेषु चिन्त्योऽसि भगवन्मया ॥ १०.१७ ॥ kathaṁ vidyām ahaṁ yogiṁs tvāṁ sadā paricintayan keṣu keṣu ca bhāveṣu cintyo ’si bhagavan mayā Lord Krishna, please, fully describe to me, how I shall truly know you by constantly meditating upon you. In how many different forms can I meditate upon you to completely understand you ?
विस्तरेणात्मनो योगं विभूतिं च जनार्दन । भूयः कथय तृप्तिर्हि शृण्वतो नास्ति मेऽमृतम् ॥ १०.१८ ॥ vistareṇātmano yogaṁ vibhūtiṁ ca janārdana bhūyaḥ kathaya tṛptir hi śṛṇvato nāsti me ’mṛtam Arjuna demanded further: Lord Krishna, once again, describe fully to me, your divine glories and supreme splendour. My thirst for hearing your sweet and divine words again and again, is not yet quenched.
श्रीभगवानुवाच । हन्त ते कथयिष्यामि दिव्या ह्यात्मविभूतयः प्राधान्यतः कुरुश्रेष्ठ नास्त्यन्तो विस्तरस्य मे ॥ १०.१९ ॥ śrī-bhagavān uvāca hanta te kathayiṣyāmi divyā hy ātma-vibhūtayaḥ prādhānyataḥ kuru-śreṣṭha nāsty anto vistarasya me The Blessed Lord said: You are blessed O Best of the KURUS; hence I will declare to you my Divine Glory by its chief characteristics; there is no end to details of Me.
अहमात्मा गुडाकेश सर्वभूताशयस्थितः । अहमादिश्च मध्यं च भूतानामन्त एव च ॥ १०.२० ॥ aham ātmā guḍākeśa sarva-bhūtāśaya-sthitaḥ aham ādiś ca madhyaṁ ca bhūtānām anta eva ca O Gudakesha (the conqueror of slumber) am the soul, seated in the heart of all beings. I am the beginning the middle and also the end of all lives.
आदित्यानामहं विष्णुर्ज्योतिषां रविरंशुमान् । मरीचिर्मरुतामस्मि नक्षत्राणामहं शशी ॥ १०.२१ ॥ ādityānām ahaṁ viṣṇur jyotiṣāṁ ravir aṁśumān marīcir marutām asmi nakṣatrāṇām ahaṁ śaśī Among the sons of light I am Vishnu; of radiances, the Glorious Sun. I am the lord of the winds and storms, and of the lights in the night I am the moon.
वेदानां सामवेदोऽस्मि देवानामस्मि वासवः । इन्द्रियाणां मनश्चास्मि भूतानामस्मि चेतना ॥ १०.२२ ॥ vedānāṁ sāma-vedo ’smi devānām asmi vāsavaḥ indriyāṇāṁ manaś cāsmi bhūtānām asmi cetanā Of the Vedas I am the Veda of songs, I am Indra, the Chief of Gods I am the mind amongst the senses, and in all living beings I am the light of consciousness.
रुद्राणां शंकरश्चास्मि वित्तेशो यक्षरक्षसाम् । वसूनां पावकश्चास्मि मेरुः शिखरिणामहम् ॥ १०.२३ ॥ rudrāṇāṁ śaṅkaraś cāsmi vitteśo yakṣa-rakṣasām vasūnāṁ pāvakaś cāsmi meruḥ śikhariṇām aham And among the RUDRAS I am Shankara; among the YAKSHAS and RAKSHASAS I am the Lord of wealth (KUBERA) ; among the VASUS I am PAVAKA (AGNI) ; and among the mountains I am the MERU.
पुरोधसां च मुख्यं मां विद्धि पार्थ बृहस्पतिम् । सेनानीनामहं स्कन्दः सरसामस्मि सागरः ॥ १०.२४ ॥ purodhasāṁ ca mukhyaṁ māṁ viddhi pārtha bṛhaspatim senānīnām ahaṁ skandaḥ sarasām asmi sāgaraḥ I am the divine priest, Brihaspati among the priest, and among warriers Skanda, the God of war. Of lakes I am the vast ocean.
महर्षीणां भृगुरहं गिरामस्म्येकमक्षरम् । यज्ञानां जपयज्ञोऽस्मि स्थावराणां हिमालयः ॥ १०.२५ ॥ maharṣīṇāṁ bhṛgur ahaṁ girām asmy ekam akṣaram yajñānāṁ japa-yajño ’smi sthāvarāṇāṁ himālayaḥ I am Bhrigu among great seers and of words I am OM, the word of eternity. Of prayers I am the prayer of silence; and of things that move not I am the Himalayas.
अश्वत्थः सर्ववृक्षाणां देवर्षीणां च नारदः । गन्धर्वाणां चित्ररथः सिद्धानां कपिलो मुनिः ॥ १०.२६ ॥ aśvatthaḥ sarva-vṛkṣāṇāṁ devarṣīṇāṁ ca nāradaḥ gandharvāṇāṁ citrarathaḥ siddhānāṁ kapilo muniḥ Of trees I am the tree of life, and of heavenly seers, Narada. Among celestial musicians I am Chitra-Ratha, and among seers of earth, Kapila.
उच्चैःश्रवसमश्वानां विद्धि माममृतोद्भवम् । ऐरावतं गजेन्द्राणां नराणां च नराधिपम् ॥ १०.२७ ॥ uccaiḥśravasam aśvānāṁ viddhi mām amṛtodbhavam airāvataṁ gajendrāṇāṁ narāṇāṁ ca narādhipam I am the horse of Indra among horses; and of elephants, Indra’s elephant Airavat. Among men I am King of men.
आयुधानामहं वज्रं धेनूनामस्मि कामधुक् । प्रजनश्चास्मि कन्दर्पः सर्पाणामस्मि वासुकिः ॥ १०.२८ ॥ āyudhānām ahaṁ vajraṁ dhenūnām asmi kāma-dhuk prajanaś cāsmi kandarpaḥ sarpāṇām asmi vāsukiḥ Of weapons I am the thunderbolt, and of cows the cow of wonder. Among creators I am the creator of love, and among serpents the serpent of Eternity.
अनन्तश्चास्मि नागानां वरुणो यादसामहम् । पितॄणामर्यमा चास्मि यमः संयमतामहम् ॥ १०.२९ ॥ anantaś cāsmi nāgānāṁ varuṇo yādasām aham pitṝṇām aryamā cāsmi yamaḥ saṁyamatām aham Among the snakes of mystery I am Ananta, and of those born in waters I am Varuna, their Lord. Of the spirits of the fathers am Aryaman, and I am Yama, the ruler of death.
प्रह्लादश्चास्मि दैत्यानां कालः कलयतामहम् । मृगाणां च मृगेन्द्रोऽहं वैनतेयश्च पक्षिणाम् ॥ १०.३० ॥ prahlādaś cāsmi daityānāṁ kālaḥ kalayatām aham mṛgāṇāṁ ca mṛgendro ’haṁ vainateyaś ca pakṣiṇām Of demons I am Prahlada their prince, and of all things I am the measure of time. Of beasts I am the king of beasts, and beasts and birds I am Vainateya who carries a god.
पवनः पवतामस्मि रामः शस्त्रभृतामहम् । झषाणां मकरश्चास्मि स्रोतसामस्मि जाह्नवी ॥ १०.३१ ॥ pavanaḥ pavatām asmi rāmaḥ śastra-bhṛtām aham jhaṣāṇāṁ makaraś cāsmi srotasām asmi jāhnavī I am the wind among things of purification, and among warriors I am Rama, the hero supreme. Of fishes in the sea I am Makara, the wonderful and among all rivers the holy Ganges.
सर्गाणामादिरन्तश्च मध्यं चैवाहमर्जुन । अध्यात्मविद्या विद्यानां वादः प्रवदतामहम् ॥ १०.३२ ॥ sargāṇām ādir antaś ca madhyaṁ caivāham arjuna adhyātma-vidyā vidyānāṁ vādaḥ pravadatām aham I am the beginning and the middle and the end of all that is. Of all knowledge I am the knowledge of the Soul. Of the many paths of reason I am the one that leads to Truth.
अक्षराणामकारोऽस्मि द्वन्द्वः सामासिकस्य च । अहमेवाक्षयः कालो धाताहं विश्वतोमुखः ॥ १०.३३ ॥ akṣarāṇām a-kāro ’smi dvandvaḥ sāmāsikasya ca aham evākṣayaḥ kālo dhātāhaṁ viśvato-mukhaḥ Of sounds I am the first sound ‘A’. Of compounds I am coordination. I am time, never ending time. I am the Creator who sees all.
मृत्युः सर्वहरश्चाहमुद्भवश्च भविष्यताम् । कीर्तिः श्रीर्वाक्च नारीणां स्मृतिर्मेधा धृतिः क्षमा ॥ १०.३४ ॥ mṛtyuḥ sarva-haraś cāham udbhavaś ca bhaviṣyatām kīrtiḥ śrīr vāk ca nārīṇāṁ smṛtir medhā dhṛtiḥ kṣamā I am death that carries off all things, and I am the source of things to come. Of feminine nouns I am Fame and Prosperity; speech, Memory and Intelligence, Constancy and Forgiveness.
बृहत्साम तथा साम्नां गायत्री छन्दसामहम् । मासानां मार्गशीर्षोऽहमृतूनां कुसुमाकरः ॥ १०.३५ ॥ bṛhat-sāma tathā sāmnāṁ gāyatrī chandasām aham māsānāṁ mārga-śīrṣo ’ham ṛtūnāṁ kusumākaraḥ I am the Brihat song of all songs in the Vedas. I am the Gayatri of all measures in Verse. Of months I am the first of the year, and of all the seasons the season of blossoms.
द्यूतं छलयतामस्मि तेजस्तेजस्विनामहम् । जयोऽस्मि व्यवसायोऽस्मि सत्त्वं सत्त्ववतामहम् ॥ १०.३६ ॥ dyūtaṁ chalayatām asmi tejas tejasvinām aham jayo ’smi vyavasāyo ’smi sattvaṁ sattvavatām aham I am the cleverness in the gambler’s dice. I am the beauty of all things beautiful. I am victory and the struggle for victory. I am the goodness of those who are good.
वृष्णीनां वासुदेवोऽस्मि पाण्डवानां धनंजयः । मुनीनामप्यहं व्यासः कवीनामुशना कविः ॥ १०.३७ ॥ vṛṣṇīnāṁ vāsudevo ’smi pāṇḍavānāṁ dhanañ-jayaḥ munīnām apy ahaṁ vyāsaḥ kavīnām uśanā kaviḥ Of all the children of Vrishni I am Krishna; and of the sons of Pandu I am Arjuna, Among seers in silence I am Vyasa; and among poets the poet Usana.
दण्डो दमयतामस्मि नीतिरस्मि जिगीषताम् । मौनं चैवास्मि गुह्यानां ज्ञानं ज्ञानवतामहम् ॥ १०.३८ ॥ daṇḍo damayatām asmi nītir asmi jigīṣatām maunaṁ caivāsmi guhyānāṁ jñānaṁ jñānavatām aham I am the sceptre of rulers of men; and I am the wise policy of those who seeks victory. I am the silence of hidden mysteries, and I am the knowledge of those who know.
यच्चापि सर्वभूतानां बीजं तदहमर्जुन । न तदस्ति विना यत्स्यान्मया भूतं चराचरम् ॥ १०.३९ ॥ yac cāpi sarva-bhūtānāṁ bījaṁ tad aham arjuna na tad asti vinā yat syān mayā bhūtaṁ carācaram Arjuna, know that I am the seed of all things that are, and that no being that moves or moves not can ever be without Me.
नान्तोऽस्ति मम दिव्यानां विभूतीनां परन्तप । एष तूद्देशतः प्रोक्तो विभूतेर्विस्तरो मया ॥ १०.४० ॥ nānto ’sti mama divyānāṁ vibhūtīnāṁ paran-tapa eṣa tūddeśataḥ prokto vibhūter vistaro mayā There is no end of my divine qualities, Arjuna. What I have spoken here to thee shows only a small part of my infinity.
यद्यद्विभूतिमत्सत्त्वं श्रीमदूर्जितमेव वा । तत्तदेवावगच्छ त्वं मम तेजोंऽशसंभवम् ॥ १०.४१ ॥ yad yad vibhūtimat sattvaṁ śrīmad ūrjitam eva vā tat tad evāvagaccha tvaṁ mama tejo-’ṁśa-sambhavam Whatever is beautiful and good, whatever has glory and power is only a portion of My own radiance.
अथवा बहुनैतेन किं ज्ञातेन तवार्जुन । विष्टभ्याहमिदं कृत्स्नमेकांशेन स्थितो जगत् ॥ १०.४२ ॥ atha vā bahunaitena kiṁ jñātena tavārjuna viṣṭabhyāham idaṁ kṛtsnam ekāṁśena sthito jagat But of what help is it to you to know this diversity? Know that with one single fraction of My Being I pervade and support the Universe and know that I am.
अर्जुन उवाच । मदनुग्रहाय परमं गुह्यमध्यात्मसंज्ञितम् यत्त्वयोक्तं वचस्तेन मोहोऽयं विगतो मम ॥ ११.१ ॥ arjuna uvāca mad-anugrahāya paramaṁ guhyam adhyātma-saṁjñitam yat tvayoktaṁ vacas tena moho ’yaṁ vigato mama Arjuna thankfully replied: O Lord it is because of Your mercy alone that the mystery of the self which has confused me until now, has become clear in the mind.
भवाप्ययौ हि भूतानां श्रुतौ विस्तरशो मया । त्वत्तः कमलपत्राक्ष माहात्म्यमपि चाव्ययम् ॥ ११.२ ॥ bhavāpyayau hi bhūtānāṁ śrutau vistaraśo mayā tvattaḥ kamala-patrākṣa māhātmyam api cāvyayam The origin and destruction of beings verily, have been heard by me in detail from You, O Lotus-eyed Krishna, and also Your inexhaustible greatness.
एवमेतद्यथात्थ त्वमात्मानं परमेश्वर । द्रष्टुमिच्छामि ते रूपमैश्वरं पुरुषोत्तम ॥ ११.३ ॥ evam etad yathāttha tvam ātmānaṁ parameśvara draṣṭum icchāmi te rūpam aiśvaraṁ puruṣottama (Now) O Supreme Lord! As you have thus described Yourself, I wish to see (actually) Your Form Divine, O PURUSHOTTAMA.
मन्यसे यदि तच्छक्यं मया द्रष्टुमिति प्रभो । योगेश्वर ततो मे त्वं दर्शयात्मानमव्ययम् ॥ ११.४ ॥ manyase yadi tac chakyaṁ mayā draṣṭum iti prabho yogeśvara tato me tvaṁ darśayātmānam avyayam O Great Lord of Yoga, if you think of me as being worthy and able to see your Supreme form, then display Your true, eternal self to me dear Lord.
श्रीभगवानुवाच । पश्य मे पार्थ रूपाणि शतशोऽथ सहस्रशः नानाविधानि दिव्यानि नानावर्णाकृतीनि च ॥ ११.५ ॥ śrī-bhagavān uvāca paśya me pārtha rūpāṇi śataśo ’tha sahasraśaḥ nānā-vidhāni divyāni nānā-varṇākṛtīni ca The Blessed lord said: Behold O Dear Arjuna, as I reveal to you hundreds and even thousands of My various, divine forms of several colours and shapes.
पश्यादित्यान्वसून्रुद्रानश्विनौ मरुतस्तथा । बहून्यदृष्टपूर्वाणि पश्याश्चर्याणि भारत ॥ ११.६ ॥ paśyādityān vasūn rudrān aśvinau marutas tathā bahūny adṛṣṭa-pūrvāṇi paśyāścaryāṇi bhārata Watch My Dear Devotee, as I disclose to you my various forms. The gods of sun, fire and light; the gods of storm, and lightning and the two beautiful charioteers of Heaven. Behold O Relative of Bharata, vision and sights never before seen by the naked human eyes!
इहैकस्थं जगत्कृत्स्नं पश्याद्य सचराचरम् । मम देहे गुडाकेश यच्चान्यद् द्रष्टुमिच्छसि ॥ ११.७ ॥ ihaika-sthaṁ jagat kṛtsnaṁ paśyādya sa-carācaram mama dehe guḍākeśa yac cānyad draṣṭum icchasi Arjuna, see before you now, the whole universe as it both moving and at rest, see whatever you desire. See it all in me because I am in everything and everything is in Me.
न तु मां शक्यसे द्रष्टुमनेनैव स्वचक्षुषा । दिव्यं ददामि ते चक्षुः पश्य मे योगमैश्वरम् ॥ ११.८ ॥ na tu māṁ śakyase draṣṭum anenaiva sva-cakṣuṣā divyaṁ dadāmi te cakṣuḥ paśya me yogam aiśvaram However, Dear Arjuna, understand that one can only see My divine form through divine eye-sight. You can never see Me through your mortal eyes. Therefore I will give you divine eye-sight to behold my divine Power and glory.
संजय उवाच । एवमुक्त्वा ततो राजन्महायोगेश्वरो हरिः दर्शयामास पार्थाय परमं रूपमैश्वरम् ॥ ११.९ ॥ sañjaya uvāca evam uktvā tato rājan mahā-yogeśvaro hariḥ darśayām āsa pārthāya paramaṁ rūpam aiśvaram Sanjaya (narrator of the Geeta), further explained to his King: Thus, when the great Lord Hari, God of Yoga had spoken, He revealed to Partha (Arjuna) His Divine Form.
अनेकवक्त्रनयनमनेकाद्भुतदर्शनम् । अनेकदिव्याभरणं दिव्यानेकोद्यतायुधम् ॥ ११.१० ॥ aneka-vaktra-nayanam anekādbhuta-darśanam aneka-divyābharaṇaṁ divyānekodyatāyudham Sanjaya Continued: Arjuna had now begun to see the most extra-ordinary and miraculous visions and marvels; several faces; several divine ornaments and a countless amount of heavenly weapons. Sanjaya described Arjuna saw before him, a wide range of heavenly garlands, and garments, with divine perfumes and scents. This heavenly and infinite image, made up of all fantastic wonders,was facing all directions and all the endless marvels seemed to be contained in him.
दिव्यमाल्याम्बरधरं दिव्यगन्धानुलेपनम् । सर्वाश्चर्यमयं देवमनन्तं विश्वतोमुखम् ॥ ११.११ ॥ divya-mālyāmbara-dharaṁ divya-gandhānulepanam sarvāścarya-mayaṁ devam anantaṁ viśvato-mukham 1. Wearing divine garlands (necklaces) and apparel, anointed with divine unguents, the All-wonderful, Resplendent, Endless, facing all sides.
दिवि सूर्यसहस्रस्य भवेद्युगपदुत्थिता । यदि भाः सदृशी सा स्याद्भासस्तस्य महात्मनः ॥ ११.१२ ॥ divi sūrya-sahasrasya bhaved yugapad utthitā yadi bhāḥ sadṛśī sā syād bhāsas tasya mahātmanaḥ The divine radiance and beautiful light that was being emmitted by the glorious vision was so great that it could only be matched by the light of one thousand suns arising in the sky at once.
तत्रैकस्थं जगत्कृत्स्नं प्रविभक्तमनेकधा । अपश्यद्देवदेवस्य शरीरे पाण्डवस्तदा ॥ ११.१३ ॥ tatraika-sthaṁ jagat kṛtsnaṁ pravibhaktam anekadhā apaśyad deva-devasya śarīre pāṇḍavas tadā Here, the Pandava (Arjuna) saw the whole universe in its several dimensions and varieties all gathered together in the Supreme Lord of Lords.
ततः स विस्मयाविष्टो हृष्टरोमा धनंजयः । प्रणम्य शिरसा देवं कृताञ्जलिरभाषत ॥ ११.१४ ॥ tataḥ sa vismayāviṣṭo hṛṣṭa-romā dhanañ-jayaḥ praṇamya śirasā devaṁ kṛtāñjalir abhāṣata Then, Dhananjaya, filled with wonder, with his hair standing on end, bowed down his head to the God and spoke with joined palms.
अर्जुन उवाच । पश्यामि देवांस्तव देव देहे सर्वांस्तथा भूतविशेषसंघान् । ब्रह्माणमीशं कमलासनस्थ- मृषींश्च सर्वानुरगांश्च दिव्यान् ॥ ११.१५ ॥ arjuna uvāca paśyāmi devāṁs tava deva dehe sarvāṁs tathā bhūta-viśeṣa-saṅghān brahmāṇam īśaṁ kamalāsana-stham ṛṣīṁś ca sarvān uragāṁś ca divyān O Lord, I have seen within Thy heavenly body, all of the gods and the infinite variety of being that have been created by You. I see before Me the great Lord Brahma who is seated on the lotus throne, all the seers of light (sages), and the Divine Serpents as well.
अनेकबाहूदरवक्त्रनेत्रं पश्यामि त्वां सर्वतोऽनन्तरूपम् । नान्तं न मध्यं न पुनस्तवादिं पश्यामि विश्वेश्वर विश्वरूप ॥ ११.१६ ॥ aneka-bāhūdara-vaktra-netraṁ paśyāmi tvāṁ sarvato ’nanta-rūpam nāntaṁ na madhyaṁ na punas tavādiṁ paśyāmi viśveśvara viśva-rūpa Arjuna explained to the Lord: O Krishna, I behold your image as being never-ending, with countless arms, faces, bellies, eyes, and mouth. I sense the divinity and power coming from all parts of Your Superior Being. O Lord of Lords, I am unable to see Thy beginning, middle or end for You are of infinite form!
किरीटिनं गदिनं चक्रिणं च तेजोराशिं सर्वतो दीप्तिमन्तम् । पश्यामि त्वां दुर्निरीक्ष्यं समन्ता- द्दीप्तानलार्कद्युतिमप्रमेयम् ॥ ११.१७ ॥ kirīṭinaṁ gadinaṁ cakriṇaṁ ca tejo-rāśiṁ sarvato dīptimantam paśyāmi tvāṁ durnirīkṣyaṁ samantād dīptānalārka-dyutim aprameyam I can clearly see the crown, sceptre and discus glowing upon Your lotus body like a mass of intense light. Your dazzling image is difficult for me to behold and believe, yet I still see You in Your full brilliance as the eternal, flaming fire, the blinding sun and truly as one of a kind.
त्वमक्षरं परमं वेदितव्यं त्वमस्य विश्वस्य परं निधानम् । त्वमव्ययः शाश्वतधर्मगोप्ता सनातनस्त्वं पुरुषो मतो मे ॥ ११.१८ ॥ tvam akṣaraṁ paramaṁ veditavyaṁ tvam asya viśvasya paraṁ nidhānam tvam avyayaḥ śāśvata-dharma-goptā sanātanas tvaṁ puruṣo mato me You are immortal, imperishable and never ending. You are the height of knowledge and the Supreme to be realized by all. You are the support of this large universe. I think you to be the guardian and ruler of the eternal law of purity and virtue. You are the ever-lasting Spirit who is, and always has been, at the very beginning of all things in the universe.
अनादिमध्यान्तमनन्तवीर्य- मनन्तबाहुं शशिसूर्यनेत्रम् । पश्यामि त्वां दीप्तहुताशवक्त्रं स्वतेजसा विश्वमिदं तपन्तम् ॥ ११.१९ ॥ anādi-madhyāntam ananta-vīryam ananta-bāhuṁ śaśi-sūrya-netram paśyāmi tvāṁ dīpta-hutāśa-vaktraṁ sva-tejasā viśvam idaṁ tapantam O Great Lord, I see Thee as having no beginning, middle or end; being of endless and infinite power and glory which is all contained in Your unlimited number of divine arms. Thy face resembles an eternal fire that gives light and life to all things in this enormous universe. In Thine eyes I see the sun and the moon, dear Lord.
द्यावापृथिव्योरिदमन्तरं हि व्याप्तं त्वयैकेन दिशश्च सर्वाः । दृष्ट्वाद्भुतं रूपमुग्रं तवेदं लोकत्रयं प्रव्यथितं महात्मन् ॥ ११.२० ॥ dyāv ā-pṛthivyor idam antaraṁ hi vyāptaṁ tvayaikena diśaś ca sarvāḥ dṛṣṭvādbhutaṁ rūpam ugraṁ tavedaṁ loka-trayaṁ pravyathitaṁ mahātman This space between earth and the heavens and all the quarters is filled by You alone; having seen this, Your wonderful and terrible form, the three worlds are trembling with fear, O great-souled Being
अमी हि त्वां सुरसंघा विशन्ति केचिद्भीताः प्राञ्जलयो गृणन्ति । स्वस्तीत्युक्त्वा महर्षिसिद्धसंघाः स्तुवन्ति त्वां स्तुतिभिः पुष्कलाभिः ॥ ११.२१ ॥ amī hi tvāṁ sura-saṅghā viśanti kecid bhītāḥ prāñjalayo gṛṇanti svastīty uktvā maharṣi-siddha-saṅghāḥ stuvanti tvāṁ stutibhiḥ puṣkalābhiḥ The many hosts of gods join and come into You my Lord. Out of respect, fear and love for You, they praise and adore You. The great sages and seers all sing praises of Thy glory as well, Almighty Lord.
रुद्रादित्या वसवो ये च साध्या विश्वेऽश्विनौ मरुतश्चोष्मपाश्च । गन्धर्वयक्षासुरसिद्धसंघा वीक्षन्ते त्वां विस्मिताश्चैव सर्वे ॥ ११.२२ ॥ rudrādityā vasavo ye ca sādhyā viśve ’śvinau marutaś coṣmapāś ca gandharva-yakṣāsura-siddha-saṅghā vīkṣante tvāṁ vismitāś caiva sarve The Rudras of destruction, the Adityas, the Vasus, the Sadhyas, and the Visvedevas; the two Asvins (Charioteers) of heaven; the Maruts (Lord of winds and storms); the Spirits of Ancestors; the divine singing choirs of the Gandharvas; the Yakshas (keepers of wealth); the demons of hell; and the Siddhas (those who gained the prestigious goal of perfection on earth), all of these Supreme souls and saints gaze upon Thee with wonder and respect.
रूपं महत्ते बहुवक्त्रनेत्रं महाबाहो बहुबाहूरुपादम् । बहूदरं बहुदंष्ट्राकरालं दृष्ट्वा लोकाः प्रव्यथितास्तथाहम् ॥ ११.२३ ॥ rūpaṁ mahat te bahu-vaktra-netraṁ mahā-bāho bahu-bāhūru-pādam bahūdaraṁ bahu-daṁṣṭrā-karālaṁ dṛṣṭvā lokāḥ pravyathitās tathāham However Dear Lord, the worlds cannot help but tremble at the fearful sight of Your mighty and terrifying forms. The forms consisting of many eyes, mouth, bellies, feet and terrible fangs that are too frightening for the average mortal to gaze upon. However this is but one single aspect of your omniscience (being everything and every-where) in the universe.
नभःस्पृशं दीप्तमनेकवर्णं व्यात्ताननं दीप्तविशालनेत्रम् । दृष्ट्वा हि त्वां प्रव्यथितान्तरात्मा धृतिं न विन्दामि शमं च विष्णो ॥ ११.२४ ॥ nabhaḥ-spṛśaṁ dīptam aneka-varṇaṁ vyāttānanaṁ dīpta-viśāla-netram dṛṣṭvā hi tvāṁ pravyathitāntar-ātmā dhṛtiṁ na vindāmi śamaṁ ca viṣṇo O Lord, when I see Your vast and enormous form which reaches the sky, surrounded by a burning and magnificient glow of several beautiful colours, with mouth opened wide and large, my heart and inmost soul tremble in amazement and terror. My power and peace of mind have also vanished, Dear Vishnu.
दंष्ट्राकरालानि च ते मुखानि दृष्ट्वैव कालानलसन्निभानि । दिशो न जाने न लभे च शर्म प्रसीद देवेश जगन्निवास ॥ ११.२५ ॥ daṁṣṭrā-karālāni ca te mukhāni dṛṣṭvaiva kālānala-sannibhāni diśo na jāne na labhe ca śarma prasīda deveśa jagan-nivāsa O Lord, seeing Your enormous facial features and frightening teeth like the fire that burns till the end of time and all existence, I find myself truly losing all sense of direction and peace with myself! O Lord have mercy on me! Give me shelter, O Giver of refuge and Supreme Being of this vast universe.
अमी च त्वां धृतराष्ट्रस्य पुत्राः सर्वे सहैवावनिपालसंघैः । भीष्मो द्रोणः सूतपुत्रस्तथासौ सहास्मदीयैरपि योधमुख्यैः ॥ ११.२६ ॥ amī ca tvāṁ dhṛtarāṣṭrasya putrāḥ sarve sahaivāvani-pāla-saṅghaiḥ bhīṣmo droṇaḥ sūta-putras tathāsau sahāsmadīyair api yodha-mukhyaiḥ Arjuna began to explain: All the sons of Dhratarashtra together with the other hosts of kings and princes along with Bhisma, Drona, and Karna and other great warriors on our side….Arjuna Continued:…are all being forced to enter the various mouths of your most enormous and terrifying forms, inspiring terror in everyone with those fearful fangs.
वक्त्राणि ते त्वरमाणा विशन्ति दंष्ट्राकरालानि भयानकानि । केचिद्विलग्ना दशनान्तरेषु संदृश्यन्ते चूर्णितैरुत्तमाङ्गैः ॥ ११.२७ ॥ vaktrāṇi te tvaramāṇā viśanti daṁṣṭrā-karālāni bhayānakāni kecid vilagnā daśanāntareṣu sandṛśyante cūrṇitair uttamāṅgaiḥ Arjuna began to explain: All the sons of Dhratarashtra together with the other hosts of kings and princes along with Bhisma, Drona, and Karna and other great warriors on our side….Arjuna Continued:…are all being forced to enter the various mouths of your most enormous and terrifying forms, inspiring terror in everyone with those fearful fangs.
यथा नदीनां बहवोऽम्बुवेगाः समुद्रमेवाभिमुखा द्रवन्ति । तथा तवामी नरलोकवीरा विशन्ति वक्त्राण्यभिविज्वलन्ति ॥ ११.२८ ॥ yathā nadīnāṁ bahavo ’mbu-vegāḥ samudram evābhimukhā dravanti tathā tavāmī nara-loka-vīrā viśanti vaktrāṇy abhivijvalanti Your flaming mouths are consuming all of these heroes of our modern world like roaring torrents of rivers rushing forward into the ocean.
यथा प्रदीप्तं ज्वलनं पतङ्गा विशन्ति नाशाय समृद्धवेगाः । तथैव नाशाय विशन्ति लोका- स्तवापि वक्त्राणि समृद्धवेगाः ॥ ११.२९ ॥ yathā pradīptaṁ jvalanaṁ pataṅgā viśanti nāśāya samṛddha-vegāḥ tathaiva nāśāya viśanti lokās tavāpi vaktrāṇi samṛddha-vegāḥ All of these men are rushing swiftly into the blazing fire coming from Your several mouths, towards their death and destruction just as moths swiftly rush into a burning flame and die.
लेलिह्यसे ग्रसमानः समन्ता- ल्लोकान्समग्रान्वदनैर्ज्वलद्भिः । तेजोभिरापूर्य जगत्समग्रं भासस्तवोग्राः प्रतपन्ति विष्णो ॥ ११.३० ॥ lelihyase grasamānaḥ samantāl lokān samagrān vadanair jvaladbhiḥ tejobhir āpūrya jagat samagraṁ bhāsas tavogrāḥ pratapanti viṣṇo The large fires that can be seen from within the mouths of Your divine forms, devour all the worlds of the universe. Your glorious, fiery rays fill the whole universe. However, Dear Vishnu, this very same universe is the victim of Your terrible radiant and scorching rays of light!
आख्याहि मे को भवानुग्ररूपो नमोऽस्तु ते देववर प्रसीद । विज्ञातुमिच्छामि भवन्तमाद्यं न हि प्रजानामि तव प्रवृत्तिम् ॥ ११.३१ ॥ ākhyāhi me ko bhavān ugra-rūpo namo ’stu te deva-vara prasīda vijñātum icchāmi bhavantam ādyaṁ na hi prajānāmi tava pravṛttim Dear Lord Supreme, I do not understand Your mysterious ways. Reveal Yourself to me! Who are You in this terrible form? Be gracious to me Dear Lord, and explain to me the secret of Your reality, for I am confused.
श्रीभगवानुवाच । कालोऽस्मि लोकक्षयकृत्प्रवृद्धो लोकान्समाहर्तुमिह प्रवृत्तः । ऋतेऽपि त्वां न भविष्यन्ति सर्वे येऽवस्थिताः प्रत्यनीकेषु योधाः ॥ ११.३२ ॥ śrī-bhagavān uvāca kālo ’smi loka-kṣaya-kṛt pravṛddho lokān samāhartum iha pravṛttaḥ ṛte ’pi tvāṁ na bhaviṣyanti sarve ye ’vasthitāḥ praty-anīkeṣu yodhāḥ The Blessed Lord spoke: Dear Arjuna, understand that I am the all-powerful entity known as Time, which destroys all beings in this universe. Even without the help of your actions, all of these warriors standing before Me in the opposing armies shall cease to live!
तस्मात्त्वमुत्तिष्ठ यशो लभस्व जित्वा शत्रून् भुङ्क्ष्व राज्यं समृद्धम् । मयैवैते निहताः पूर्वमेव निमित्तमात्रं भव सव्यसाचिन् ॥ ११.३३ ॥ tasmāt tvam uttiṣṭha yaśo labhasva jitvā śatrūn bhuṅkṣva rājyaṁ samṛddham mayaivaite nihatāḥ pūrvam eva nimitta-mātraṁ bhava savya-sācin Therefore, arise O son of Kunti (Arjuna), win thy glory, conquer your enemies, enjoy a prosperous kingdom! Through the result of their own Karma, I have doomed these people to die and you, My Dear disciple, are simply a means of Mine by which this task shall be accomplished.
द्रोणं च भीष्मं च जयद्रथं च कर्णं तथान्यानपि योधवीरान् । मया हतांस्त्वं जहि मा व्यथिष्ठा युध्यस्व जेतासि रणे सपत्नान् ॥ ११.३४ ॥ droṇaṁ ca bhīṣmaṁ ca jayadrathaṁ ca karṇaṁ tathānyān api yodha-vīrān mayā hatāṁs tvaṁ jahi mā vyathiṣṭhā yudhyasva jetāsi raṇe sapatnān Do not fear O Arjuna! Fight and slay all these great warriors such as Drona, Bhisma, Karna and Jayad-Ratha, who are already doomed for death! Be bold O Arjuna! perform your duty; conquer your enemies in battle and leave the rest up to Me the Supreme Lord.
संजय उवाच । एतच्छ्रुत्वा वचनं केशवस्य कृताञ्जलिर्वेपमानः किरीटी । नमस्कृत्वा भूय एवाह कृष्णं सगद्गदं भीतभीतः प्रणम्य ॥ ११.३५ ॥ sañjaya uvāca etac chrutvā vacanaṁ keśavasya kṛtāñjalir vepamānaḥ kirīṭī namaskṛtvā bhūya evāha kṛṣṇaṁ sa-gadgadaṁ bhīta-bhītaḥ praṇamya Sanjaya narrated to his King: When Arjuna had heard the words of Krishna, he folded his hands and bowed his trembling body down before the Great Lord in adoration and in a faultering voice he spoken:
अर्जुन उवाच । स्थाने हृषीकेश तव प्रकीर्त्या जगत्प्रहृष्यत्यनुरज्यते च । रक्षांसि भीतानि दिशो द्रवन्ति सर्वे नमस्यन्ति च सिद्धसंघाः ॥ ११.३६ ॥ arjuna uvāca sthāne hṛṣīkeśa tava prakīrtyā jagat prahṛṣyaty anurajyate ca rakṣāṁsi bhītāni diśo dravanti sarve namasyanti ca siddha-saṅghāḥ Dear Krishna, it is a true fact that countless people sing thy praise and take delight in glorifying You. The Rakshasas (evil-doers) flee in terror in all directions from Your Divine Might! All the great Saint and Seers bow down in love and adoration before You.
कस्माच्च ते न नमेरन्महात्मन् गरीयसे ब्रह्मणोऽप्यादिकर्त्रे । अनन्त देवेश जगन्निवास त्वमक्षरं सदसत्तत्परं यत् ॥ ११.३७ ॥ kasmāc ca te na nameran mahātman garīyase brahmaṇo ’py ādi-kartre ananta deveśa jagan-nivāsa tvam akṣaraṁ sad-asat tat paraṁ yat To think that any wiseman would do anything else but bow down before Your infinite greatness. is unwise, O Blessed Lord, Lord of Lords, Spirit Supreme! You are the Lord of Brahma (the Lord of Creation). You, my Dear Lord, are the never-ending, eternal refuge of the world. You are all that exists, that is non-existent, and that is even beyond existence.
त्वमादिदेवः पुरुषः पुराण- स्त्वमस्य विश्वस्य परं निधानम् । वेत्तासि वेद्यं च परं च धाम त्वया ततं विश्वमनन्तरूप ॥ ११.३८ ॥ tvam ādi-devaḥ puruṣaḥ purāṇas tvam asya viśvasya paraṁ nidhānam vettāsi vedyaṁ ca paraṁ ca dhāma tvayā tataṁ viśvam ananta-rūpa You are the first and foremost of Gods; You are the beginning of all existence and are the support of this vast universe. You know all and You are all that is to be known. You are the sole Supreme Goal to be realized by all. You are the Eternal and Omnipresent. From You alone all things have evolved O Krishna!
वायुर्यमोऽग्निर्वरुणः शशाङ्कः प्रजापतिस्त्वं प्रपितामहश्च । नमो नमस्तेऽस्तु सहस्रकृत्वः पुनश्च भूयोऽपि नमो नमस्ते ॥ ११.३९ ॥ vāyur yamo ’gnir varuṇaḥ śaśāṅkaḥ prajāpatis tvaṁ prapitāmahaś ca namo namas te ’stu sahasra-kṛtvaḥ punaś ca bhūyo ’pi namo namas te You are the wind (Vayu); Yama (the destroyer); You are the Sea-God (Varuna); the moon (Lord Sasanka); the Grand King of all (Prajapati). Hail to Thee O Lord! A thousand adorations to thee! Again and again to thee everyone hails!
नमः पुरस्तादथ पृष्ठतस्ते नमोऽस्तु ते सर्वत एव सर्व । अनन्तवीर्यामितविक्रमस्त्वं सर्वं समाप्नोषि ततोऽसि सर्वः ॥ ११.४० ॥ namaḥ purastād atha pṛṣṭhatas te namo ’stu te sarvata eva sarva ananta-vīryāmita-vikramas tvaṁ sarvaṁ samāpnoṣi tato ’si sarvaḥ May good prayers, adorations, and salutations come to Your greatness from all directions O Mighty Lord Krishna! O Lord of all aspects of this universe, limitless in power and infinite might. You, the most Superior of all, have the ominous power to penetrate all beings in this universe. You are All, Dear Lord.
सखेति मत्वा प्रसभं यदुक्तं हे कृष्ण हे यादव हे सखेति । अजानता महिमानं तवेदं मया प्रमादात्प्रणयेन वापि ॥ ११.४१ ॥ sakheti matvā prasabhaṁ yad uktaṁ he kṛṣṇa he yādava he sakheti ajānatā mahimānaṁ tavedaṁ mayā pramādāt praṇayena vāpi O Madhava (Krishna). my dear comrade and Lord, for whatever I have unthinkingly said to You, ignorant of the fact that You are very much more a Greater Being than simply MY companion in battle; for my utter ignorance or maybe out of fondness… …for whatsoever I have incorrectly presumed about You; for my irreverence and disrespect when alone with You or amongst companions; for making fun or teasing You at play or at rest: for all these things, dear Lord, please find it in Your divine heart to forgive Me for this ignorance.
यच्चावहासार्थमसत्कृतोऽसि विहारशय्यासनभोजनेषु । एकोऽथवाप्यच्युत तत्समक्षं तत्क्षामये त्वामहमप्रमेयम् ॥ ११.४२ ॥ yac cāvahāsārtham asat-kṛto ’si vihāra-śayyāsana-bhojaneṣu eko ’tha vāpy acyuta tat-samakṣaṁ tat kṣāmaye tvām aham aprameyam In whatever way I may have insulted You for the sake of fun, while at play, reposing or sitting, or at meals, when alone (with You), O Achyuta, or in company — that, O Immeasurable One, I implore You to forgive.
पितासि लोकस्य चराचरस्य त्वमस्य पूज्यश्च गुरुर्गरीयान् । न त्वत्समोऽस्त्यभ्यधिकः कुतोऽन्यो लोकत्रयेऽप्यप्रतिमप्रभाव ॥ ११.४३ ॥ pitāsi lokasya carācarasya tvam asya pūjyaś ca gurur garīyān na tvat-samo ’sty abhyadhikaḥ kuto ’nyo loka-traye ’py apratima-prabhāva Arjuna continued to praise Krishna: You are the divine father of All. The Supreme Master. You are all that is moving and unmoving. You are the single object of worship in all the universe and the Supreme Teacher. Who is like You? Whose power exceeds and goes beyond Your infinite Might?
तस्मात्प्रणम्य प्रणिधाय कायं प्रसादये त्वामहमीशमीड्यम् । पितेव पुत्रस्य सखेव सख्युः प्रियः प्रियायार्हसि देव सोढुम् ॥ ११.४४ ॥ tasmāt praṇamya praṇidhāya kāyaṁ prasādaye tvām aham īśam īḍyam piteva putrasya sakheva sakhyuḥ priyaḥ priyāyārhasi deva soḍhum I kneel before Your greatness O Lord, simply in love and adoration for You! I beg for beg your good grace and mercy on me, O Vishnu. I plead with Thee Shri Krishna, as a friend to his friend or as a lover would to his beloved!
अदृष्टपूर्वं हृषितोऽस्मि दृष्ट्वा भयेन च प्रव्यथितं मनो मे । तदेव मे दर्शय देव रूपं प्रसीद देवेश जगन्निवास ॥ ११.४५ ॥ adṛṣṭa-pūrvaṁ hṛṣito ’smi dṛṣṭvā bhayena ca pravyathitaṁ mano me tad eva me darśaya deva rūpaṁ prasīda deveśa jagan-nivāsa Arjuna expressed gratefully: The vision that I have seen because of your divine Grace, no mortal man has seen before, At the same time, I rejoice with extreme joy and my heart trembles with fear of You, O Lord! Have mercy on Me, O Lord of all the Lords, Be gracious O Refuge of this universe! Please show me your human form once more.
किरीटिनं गदिनं चक्रहस्त- मिच्छामि त्वां द्रष्टुमहं तथैव । तेनैव रूपेण चतुर्भुजेन सहस्रबाहो भव विश्वमूर्ते ॥ ११.४६ ॥ kirīṭinaṁ gadinaṁ cakra-hastam icchāmi tvāṁ draṣṭum ahaṁ tathaiva tenaiva rūpeṇa catur-bhujena sahasra-bāho bhava viśva-mūrte I desire to see You as before, crowned, bearing a mace, with a discus in hand, in Your Former Form only, having four arms, O Thousand-armed, O Universal Form.
श्रीभगवानुवाच । मया प्रसन्नेन तवार्जुनेदं रूपं परं दर्शितमात्मयोगात् । तेजोमयं विश्वमनन्तमाद्यं यन्मे त्वदन्येन न दृष्टपूर्वम् ॥ ११.४७ ॥ śrī-bhagavān uvāca mayā prasannena tavārjunedaṁ rūpaṁ paraṁ darśitam ātma-yogāt tejo-mayaṁ viśvam anantam ādyaṁ yan me tvad anyena na dṛṣṭa-pūrvam The Lotus-colured Lord Krishna said: Through My divine Power and Grace, Dearest Arjuna, I have shown you the form Supreme made of a divine glow, which is the infinite, endless and true form of mine from beginning of all existence. I have revealed to you O devotee of Mine, the luminous vision of Me which no mortal has observed before.
न वेदयज्ञाध्ययनैर्न दानै- र्न च क्रियाभिर्न तपोभिरुग्रैः । एवंरूपः शक्य अहं नृलोके द्रष्टुं त्वदन्येन कुरुप्रवीर ॥ ११.४८ ॥ na veda-yajñādhyayanair na dānair na ca kriyābhir na tapobhir ugraiḥ evaṁ-rūpaḥ śakya ahaṁ nṛ-loke draṣṭuṁ tvad anyena kuru-pravīra The Blessed Lord spoke solemnly: O Arjuna, you the greatest of Kurus alone has seen My true and Supreme form. Consider yourself fortunate for neither through the Vedas, nor through sacrifices, nor studies, nor through ceremonial rites, rituals or fearful actions of worship can a mere mortal man hope to see My Supreme form.
मा ते व्यथा मा च विमूढभावो दृष्ट्वा रूपं घोरमीदृङ्ममेदम् । व्यपेतभीः प्रीतमनाः पुनस्त्वं तदेव मे रूपमिदं प्रपश्य ॥ ११.४९ ॥ mā te vyathā mā ca vimūḍha-bhāvo dṛṣṭvā rūpaṁ ghoram īdṛṅ mamedam vyapeta-bhīḥ prīta-manāḥ punas tvaṁ tad eva me rūpam idaṁ prapaśya Be not afraid, nor bewildered on seeing such a terrible-Form of Mine as this; with your fear dispelled and with gladdened heart, now behold again this Form of Mine.
संजय उवाच । इत्यर्जुनं वासुदेवस्तथोक्त्वा स्वकं रूपं दर्शयामास भूयः । आश्वासयामास च भीतमेनं भूत्वा पुनः सौम्यवपुर्महात्मा ॥ ११.५० ॥ sañjaya uvāca ity arjunaṁ vāsudevas tathoktvā svakaṁ rūpaṁ darśayām āsa bhūyaḥ āśvāsayām āsa ca bhītam enaṁ bhūtvā punaḥ saumya-vapur mahātmā Sanjaya further recounted: Having said this to Arjuna, the great Lord Vasudeva (Krishna) revealed to Arjuna, His human form once more. Thus the Lord of all beings gave peace to Arjuna’s fear and comforted a terrified Arjuna.
अर्जुन उवाच । दृष्ट्वेदं मानुषं रूपं तव सौम्यं जनार्दन इदानीमस्मि संवृत्तः सचेताः प्रकृतिं गतः ॥ ११.५१ ॥ arjuna uvāca dṛṣṭvedaṁ mānuṣaṁ rūpaṁ tava saumyaṁ janārdana idānīm asmi saṁvṛttaḥ sa-cetāḥ prakṛtiṁ gataḥ Arjuna responded in relief: Now that I see your gentle human form Dear Krishna, I have returned back to my normal self with a peaceful mind and heart.
श्रीभगवानुवाच । सुदुर्दर्शमिदं रूपं दृष्टवानसि यन्मम देवा अप्यस्य रूपस्य नित्यं दर्शनकाङ्क्षिणः ॥ ११.५२ ॥ śrī-bhagavān uvāca su-durdarśam idaṁ rūpaṁ dṛṣṭavān asi yan mama devā apy asya rūpasya nityaṁ darśana-kāṅkṣiṇaḥ The Blessed lord said: Dear Arjuna, the Divine form of Myself which you have seen with so much difficulty is an experience which even the other gods and godesses in heaven long to see.
नाहं वेदैर्न तपसा न दानेन न चेज्यया । शक्य एवंविधो द्रष्टुं दृष्टवानसि मां यथा ॥ ११.५३ ॥ nāhaṁ vedair na tapasā na dānena na cejyayā śakya evaṁ-vidho draṣṭuṁ dṛṣṭavān asi māṁ yathā Not even with such religious acts as ritual offerings, gifts to the unfortunate and poor, and by leading a life only of worship and devotion to Me, can one be so fortunate as to witness what you have.
भक्त्या त्वनन्यया शक्य अहमेवंविधोऽर्जुन । ज्ञातुं द्रष्टुं च तत्त्वेन प्रवेष्टुं च परंतप ॥ ११.५४ ॥ bhaktyā tv ananyayā śakya aham evaṁ-vidho ’rjuna jñātuṁ draṣṭuṁ ca tattvena praveṣṭuṁ ca paran-tapa It is only by true love and selfless devotion that one can truly come to know Me, see Me in My true form, and be an eternal part of Me.
मत्कर्मकृन्मत्परमो मद्भक्तः सङ्गवर्जितः । निर्वैरः सर्वभूतेषु यः स मामेति पाण्डव ॥ ११.५५ ॥ mat-karma-kṛn mat-paramo mad-bhaktaḥ saṅga-varjitaḥ nirvairaḥ sarva-bhūteṣu yaḥ sa mām eti pāṇḍava He who truly loves Me; devotes his whole life to performing actions to please only Myself; who recognizes that I am the Supreme and final goal of life; who is free from all attachment and has love for all that I have created; that man comes to truly know who I am.
अर्जुन उवाच । एवं सततयुक्ता ये भक्तास्त्वां पर्युपासते ये चाप्यक्षरमव्यक्तं तेषां के योगवित्तमाः ॥ १२.१ ॥ arjuna uvāca evaṁ satata-yuktā ye bhaktās tvāṁ paryupāsate ye cāpy akṣaram avyaktaṁ teṣāṁ ke yoga-vittamāḥ Arjuna asked: Those devotees who worship you as the one without attributes (formless) and those who worship you as the one with attributes (with form); which of these are better versed in Yoga?
श्रीभगवानुवाच । मय्यावेश्य मनो ये मां नित्ययुक्ता उपासते श्रद्धया परयोपेतास्ते मे युक्ततमा मताः ॥ १२.२ ॥ śrī-bhagavān uvāca mayy āveśya mano ye māṁ nitya-yuktā upāsate śraddhayā parayopetās te me yukta-tamā matāḥ The Blessed Lord said: Those who have fixed their minds on Me and worship me with total dedication and faith, them I consider perfect in Yoga.
ये त्वक्षरमनिर्देश्यमव्यक्तं पर्युपासते । सर्वत्रगमचिन्त्यं च कूटस्थमचलं ध्रुवम् ॥ १२.३ ॥ ye tv akṣaram anirdeśyam avyaktaṁ paryupāsate sarvatra-gam acintyaṁ ca kūṭa-stham acalaṁ dhruvam But those who worship the formless, the Indefinable, the Imperishable, the Unmanifest, the Omnipresent, the Unthinkable, the Unchangeable, the Immovable, the External- Having controlled all of the senses, always evenminded, thinking of the welfare of all beings, they also come to Me.
संनियम्येन्द्रियग्रामं सर्वत्र समबुद्धयः । ते प्राप्नुवन्ति मामेव सर्वभूतहिते रताः ॥ १२.४ ॥ sanniyamyendriya-grāmaṁ sarvatra sama-buddhayaḥ te prāpnuvanti mām eva sarva-bhūta-hite ratāḥ But those who worship the formless, the Indefinable, the Imperishable, the Unmanifest, the Omnipresent, the Unthinkable, the Unchangeable, the Immovable, the External- Having controlled all of the senses, always evenminded, thinking of the welfare of all beings, they also come to Me.
क्लेशोऽधिकतरस्तेषामव्यक्तासक्तचेतसाम् । अव्यक्ता हि गतिर्दुःखं देहवद्भिरवाप्यते ॥ १२.५ ॥ kleśo ’dhika-taras teṣām avyaktāsakta-cetasām avyaktā hi gatir duḥkhaṁ dehavadbhir avāpyate However, the worship of God without form is very difficult for the embodied because it is very hard to set the mind on the unmanifest, i.e. the one not capable of being recognized with the aid of the senses.
ये तु सर्वाणि कर्माणि मयि संन्यस्य मत्पराः । अनन्येनैव योगेन मां ध्यायन्त उपासते ॥ १२.६ ॥ ye tu sarvāṇi karmāṇi mayi sannyasya mat-parāḥ ananyenaiva yogena māṁ dhyāyanta upāsate But those who worship Me, dedicating all actions to Me, regarding Me as the Supreme Goal, meditating on Me with single-mindness.
तेषामहं समुद्धर्ता मृत्युसंसारसागरात् । भवामि न चिरात्पार्थ मय्यावेशितचेतसाम् ॥ १२.७ ॥ teṣām ahaṁ samuddhartā mṛtyu-saṁsāra-sāgarāt bhavāmi na cirāt pārtha mayy āveśita-cetasām These worshippers’ thoughts are set on Me; hence O Arjuna, I become their saviour from the wheel of birth and death.
मय्येव मन आधत्स्व मयि बुद्धिं निवेशय । निवसिष्यसि मय्येव अत ऊर्ध्वं न संशयः ॥ १२.८ ॥ mayy eva mana ādhatsva mayi buddhiṁ niveśaya nivasiṣyasi mayy eva ata ūrdhvaṁ na saṁśayaḥ Therefore, fix your mind on Me alone, let your thoughts reside in Me. You will hereafter live in Me alone. Do not have any doubt about it.
अथ चित्तं समाधातुं न शक्नोषि मयि स्थिरम् । अभ्यासयोगेन ततो मामिच्छाप्तुं धनंजय ॥ १२.९ ॥ atha cittaṁ samādhātuṁ na śaknoṣi mayi sthiram abhyāsa-yogena tato mām icchāptuṁ dhanañ-jaya If you are not able to set your mind on Me, O Arjuna, then wish to reach Me by the Yoga of constant practice.
अभ्यासेऽप्यसमर्थोऽसि मत्कर्मपरमो भव । मदर्थमपि कर्माणि कुर्वन्सिद्धिमवाप्स्यसि ॥ १२.१० ॥ abhyāse ’py asamartho ’si mat-karma-paramo bhava mad-artham api karmāṇi kurvan siddhim avāpsyasi If you are unable to perform the Yoga of constant practice, then be intent on doing your actions for My sake; thus, performing actions for My sake, you will attain perfection.
अथैतदप्यशक्तोऽसि कर्तुं मद्योगमाश्रितः । सर्वकर्मफलत्यागं ततः कुरु यतात्मवान् ॥ १२.११ ॥ athaitad apy aśakto ’si kartuṁ mad-yogam āśritaḥ sarva-karma-phala-tyāgaṁ tataḥ kuru yatātmavān If you cannot do actions for My sake, then taking refuge in Me, renounce (abandon) all the fruits of action by controlling yourself.
श्रेयो हि ज्ञानमभ्यासाज्ज्ञानाद्ध्यानं विशिष्यते । ध्यानात्कर्मफलत्यागस्त्यागाच्छान्तिरनन्तरम् ॥ १२.१२ ॥ śreyo hi jñānam abhyāsāj jñānād dhyānaṁ viśiṣyate dhyānāt karma-phala-tyāgas tyāgāc chāntir anantaram To gain spiritual knowledge is better than to practise Yoga; Meditation is better than Knowledge, abandoning the fruit of action is better than meditation because peace immediately follows the abandoning of the fruits of action.
अद्वेष्टा सर्वभूतानां मैत्रः करुण एव च । निर्ममो निरहंकारः समदुःखसुखः क्षमी ॥ १२.१३ ॥ adveṣṭā sarva-bhūtānāṁ maitraḥ karuṇa eva ca nirmamo nirahaṅkāraḥ sama-duḥkha-sukhaḥ kṣamī The Lord describes the divine qualities of a devotee: He who hates no one, who is friendly and compassionate to all, who is free of egoism, balanced in pain and pleasure and forgiving. He who is ever content, ever steady in meditation, self-controlled and firmly committed with mind and intellect fixed on Me, that devotee is dear to Me.
संतुष्टः सततं योगी यतात्मा दृढनिश्चयः । मय्यर्पितमनोबुद्धिर्यो मद्भक्तः स मे प्रियः ॥ १२.१४ ॥ santuṣṭaḥ satataṁ yogī yatātmā dṛḍha-niścayaḥ mayy arpita-mano-buddhir yo mad-bhaktaḥ sa me priyaḥ The Lord describes the divine qualities of a devotee: He who hates no one, who is friendly and compassionate to all, who is free of egoism, balanced in pain and pleasure and forgiving. He who is ever content, ever steady in meditation, self-controlled and firmly committed with mind and intellect fixed on Me, that devotee is dear to Me.
यस्मान्नोद्विजते लोको लोकान्नोद्विजते च यः । हर्षामर्षभयोद्वेगैर्मुक्तो यः स च मे प्रियः ॥ १२.१५ ॥ yasmān nodvijate loko lokān nodvijate ca yaḥ harṣāmarṣa-bhayodvegair mukto yaḥ sa ca me priyaḥ He who does not harm anyone in the world and from whom the world is not agitated, and he who knows no joy, envy, fear and anxiety, that devotee is dear to me.
अनपेक्षः शुचिर्दक्ष उदासीनो गतव्यथः । सर्वारम्भपरित्यागी यो मद्भक्तः स मे प्रियः ॥ १२.१६ ॥ anapekṣaḥ śucir dakṣa udāsīno gata-vyathaḥ sarvārambha-parityāgī yo mad-bhaktaḥ sa me priyaḥ He who is free from desires, who is pure, expert, unconcerned, free from pain, selfless in all of his actions, he who is thus devoted to Me, is dear to Me.
यो न हृष्यति न द्वेष्टि न शोचति न काङ्क्षति । शुभाशुभपरित्यागी भक्तिमान्यः स मे प्रियः ॥ १२.१७ ॥ yo na hṛṣyati na dveṣṭi na śocati na kāṅkṣati śubhāśubha-parityāgī bhaktimān yaḥ sa me priyaḥ He who neither rejoices (obtaining the desirable objects), nor hates (the undesirable objects), nor grieves (losing his beloved objects), nor desires (his beloved objects), free from the notions of good and evil, full of devotion, he is dear to Me.
समः शत्रौ च मित्रे च तथा मानापमानयोः । शीतोष्णसुखदुःखेषु समः सङ्गविवर्जितः ॥ १२.१८ ॥ samaḥ śatrau ca mitre ca tathā mānāpamānayoḥ śītoṣṇa-sukha-duḥkheṣu samaḥ saṅga-vivarjitaḥ He who is the same to enemy and friend and also in honour and dishonour, in cold and heat, in pleasure and pain, and who is free from attachment-
तुल्यनिन्दास्तुतिर्मौनी सन्तुष्टो येन केनचित् । अनिकेतः स्थिरमतिर्भक्तिमान्मे प्रियो नरः ॥ १२.१९ ॥ tulya-nindā-stutir maunī santuṣṭo yena kenacit aniketaḥ sthira-matir bhaktimān me priyo naraḥ He who is neutral in censure and praise, He who is silent, content with anything (in the world), does not claim any residence as his home, he who is steady-minded, full of devotion; that man is dear to Me.
ये तु धर्म्यामृतमिदं यथोक्तं पर्युपासते । श्रद्दधाना मत्परमा भक्तास्तेऽतीव मे प्रियाः ॥ १२.२० ॥ ye tu dharmāmṛtam idaṁ yathoktaṁ paryupāsate śraddadhānā mat-paramā bhaktās te ’tīva me priyāḥ They who follow this immortal law as described above, endowed with faith, looking upon Me as their supreme goal and being devoted, are extermely dear to Me.
अर्जुन उवाच । प्रकृतिं पुरुषं चैव क्षेत्रं क्षेत्रज्ञमेव च एतद्वेदितुमिच्छामि ज्ञानं ज्ञेयं च केशव ॥ १३.१ ॥ arjuna uvāca prakṛtiṁ puruṣaṁ caiva kṣetraṁ kṣetra-jñam eva ca etad veditum icchāmi jñānaṁ jñeyaṁ ca keśava The Blessed Lord said: This body, O Arjuna, is called Kshetra (the field); he who knows it is called Kshetragya (the knower of the field) by the sages (those who have acquired spiritual knowledge).
श्रीभगवानुवाच । इदं शरीरं कौन्तेय क्षेत्रमित्यभिधीयते एतद्यो वेत्ति तं प्राहुः क्षेत्रज्ञ इति तद्विदः ॥ १३.२ ॥ śrī-bhagavān uvāca idaṁ śarīraṁ kaunteya kṣetram ity abhidhīyate etad yo vetti taṁ prāhuḥ kṣetra-jña iti tad-vidaḥ The Blessed Lord said: This body, O Kaunteya is called KSHETRA (the Field) and he who knows it is called KSHETRAJNA (the Knower-of-the-Field) by those who know them (KSHETRA and KSHETRAJNA) i. e. , by the sages .
क्षेत्रज्ञं चापि मां विद्धि सर्वक्षेत्रेषु भारत । क्षेत्रक्षेत्रज्ञयोर्ज्ञानं यत्तज्ज्ञानं मतं मम ॥ १३.३ ॥ kṣetra-jñaṁ cāpi māṁ viddhi sarva-kṣetreṣu bhārata kṣetra-kṣetrajñayor jñānaṁ yat taj jñānaṁ mataṁ mama And you should know Me as the knower of the field in all fields, O Arjuna. The knowledge of both the field and the knower of the field is considered by Me to be real knowledge.
तत्क्षेत्रं यच्च यादृक्च यद्विकारि यतश्च यत् । स च यो यत्प्रभावश्च तत्समासेन मे शृणु ॥ १३.४ ॥ tat kṣetraṁ yac ca yādṛk ca yad-vikāri yataś ca yat sa ca yo yat-prabhāvaś ca tat samāsena me śṛṇu What the field is, what it is like, what is its nature, what are its properties and modifications, from what causes, and also, who He (the knower of the field) is, and what His powers are; hear briefly all that from Me.
ऋषिभिर्बहुधा गीतं छन्दोभिर्विविधैः पृथक् । ब्रह्मसूत्रपदैश्चैव हेतुमद्भिर्विनिश्चितैः ॥ १३.५ ॥ ṛṣibhir bahudhā gītaṁ chandobhir vividhaiḥ pṛthak brahma-sūtra-padaiś caiva hetumadbhir viniścitaiḥ RISHIS have sung (about the Field and the Knower-of-the-Field ) in many ways in various distinctive chants and also in the suggestive words indicative of BRAHMAN full of reason and decision.
महाभूतान्यहंकारो बुद्धिरव्यक्तमेव च । इन्द्रियाणि दशैकं च पञ्च चेन्द्रियगोचराः ॥ १३.६ ॥ mahā-bhūtāny ahaṅkāro buddhir avyaktam eva ca indriyāṇi daśaikaṁ ca pañca cendriya-gocarāḥ The great elements, egoism, intellect, and also the unmanifested (MOOLA-PRAKRITI) , the ten senses and the one (the mind) and the five objects-of-the-senses, . . .
इच्छा द्वेषः सुखं दुःखं संघातश्चेतना धृतिः । एतत्क्षेत्रं समासेन सविकारमुदाहृतम् ॥ १३.७ ॥ icchā dveṣaḥ sukhaṁ duḥkhaṁ saṅghātaś cetanā dhṛtiḥ etat kṣetraṁ samāsena sa-vikāram udāhṛtam Desire, hatred, pleasure, pain, the body, intelligence, firmness; these along with their modifications have been called the field (Kshetra).
अमानित्वमदम्भित्वमहिंसा क्षान्तिरार्जवम् । आचार्योपासनं शौचं स्थैर्यमात्मविनिग्रहः ॥ १३.८ ॥ amānitvam adambhitvam ahiṁsā kṣāntir ārjavam ācāryopāsanaṁ śaucaṁ sthairyam ātma-vinigrahaḥ Humility, modesty, non-injury, forgiveness, uprightness, service of the teacher, purity, steadfastness, self-control.
इन्द्रियार्थेषु वैराग्यमनहंकार एव च । जन्ममृत्युजराव्याधिदुःखदोषानुदर्शनम् ॥ १३.९ ॥ indriyārtheṣu vairāgyam anahaṅkāra eva ca janma-mṛtyu-jarā-vyādhi- duḥkha-doṣānudarśanam Indifference to the sense-objects (such as sound, touch, etc.);absence of egoism (e.g. I am superior to all); reflection on the evil in birth, death, old age, sickness and pain.
असक्तिरनभिष्वङ्गः पुत्रदारगृहादिषु । नित्यं च समचित्तत्वमिष्टानिष्टोपपत्तिषु ॥ १३.१० ॥ asaktir anabhiṣvaṅgaḥ putra-dāra-gṛhādiṣu nityaṁ ca sama-cittatvam iṣṭāniṣṭopapattiṣu Non-attachment, non-identification of self with son, wife, house, and the rest, and constant even-mindedness on the occurrence of the desirable and undesirable.
मयि चानन्ययोगेन भक्तिरव्यभिचारिणी । विविक्तदेशसेवित्वमरतिर्जनसंसदि ॥ १३.११ ॥ mayi cānanya-yogena bhaktir avyabhicāriṇī vivikta-deśa-sevitvam aratir jana-saṁsadi Unflinching devotion to Me by the Yoga of non-separation, resort to solitary places, distaste for the society of worldly-minded people.
अध्यात्मज्ञाननित्यत्वं तत्त्वज्ञानार्थदर्शनम् । एतज्ज्ञानमिति प्रोक्तमज्ञानं यदतोऽन्यथा ॥ १३.१२ ॥ adhyātma-jñāna-nityatvaṁ tattva-jñānārtha-darśanam etaj jñānam iti proktam ajñānaṁ yad ato ’nyathā Constant awareness of the Self (self-knowledge),perception of the end of true knowledge – that is declared to be the true knowledge, and what is opposed to it is ignorance.
ज्ञेयं यत्तत्प्रवक्ष्यामि यज्ज्ञात्वामृतमश्नुते । अनादि मत्परं ब्रह्म न सत्तन्नासदुच्यते ॥ १३.१३ ॥ jñeyaṁ yat tat pravakṣyāmi yaj jñātvāmṛtam aśnute anādi mat-paraṁ brahma na sat tan nāsad ucyate I shall now state that which has to be known, knowing which one attains to immortality; the Supreme Brahman is beginningless and he is called neither ‘Sat’ (being) nor ‘Asat’ (non-being).
सर्वतः पाणिपादं तत्सर्वतोऽक्षिशिरोमुखम् । सर्वतः श्रुतिमल्लोके सर्वमावृत्य तिष्ठति ॥ १३.१४ ॥ sarvataḥ pāṇi-pādaṁ tat sarvato ’kṣi-śiro-mukham sarvataḥ śrutimal loke sarvam āvṛtya tiṣṭhati With hands and feet everywhere, with eyes, heads and mouths everywhere, with ears everywhere, He (the knower of the field) exists enveloping all.
सर्वेन्द्रियगुणाभासं सर्वेन्द्रियविवर्जितम् । असक्तं सर्वभृच्चैव निर्गुणं गुणभोक्तृ च ॥ १३.१५ ॥ sarvendriya-guṇābhāsaṁ sarvendriya-vivarjitam asaktaṁ sarva-bhṛc caiva nirguṇaṁ guṇa-bhoktṛ ca Shining by the functions of all the senses (see previous verses for the names of the senses), yet without the senses (i.e. organs), unattached, yet supporting all. devoid of Gunas (qualities), yet He experiences them.
बहिरन्तश्च भूतानामचरं चरमेव च । सूक्ष्मत्वात्तदविज्ञेयं दूरस्थं चान्तिके च तत् ॥ १३.१६ ॥ bahir antaś ca bhūtānām acaraṁ caram eva ca sūkṣmatvāt tad avijñeyaṁ dūra-sthaṁ cāntike ca tat He is outside and inside all beings; the unmoving and also the moving ; because of His subtlety (like ether), he is unknowable. He is far and near.
अविभक्तं च भूतेषु विभक्तमिव च स्थितम् । भूतभर्तृ च तज्ज्ञेयं ग्रसिष्णु प्रभविष्णु च ॥ १३.१७ ॥ avibhaktaṁ ca bhūteṣu vibhaktam iva ca sthitam bhūta-bhartṛ ca taj jñeyaṁ grasiṣṇu prabhaviṣṇu ca He is undivided and yet he appears to be divided in beings. He supports, swallows up and also creates all beings.
ज्योतिषामपि तज्ज्योतिस्तमसः परमुच्यते । ज्ञानं ज्ञेयं ज्ञानगम्यं हृदि सर्वस्य विष्ठितम् ॥ १३.१८ ॥ jyotiṣām api taj jyotis tamasaḥ param ucyate jñānaṁ jñeyaṁ jñāna-gamyaṁ hṛdi sarvasya viṣṭhitam He is light of all lights and is said to be beyond darkness. He is Knowledge, the Knowable (that which has to be known) and the goal of Knowledge, and He is seated in the hearts of all.
इति क्षेत्रं तथा ज्ञानं ज्ञेयं चोक्तं समासतः । मद्भक्त एतद्विज्ञाय मद्भावायोपपद्यते ॥ १३.१९ ॥ iti kṣetraṁ tathā jñānaṁ jñeyaṁ coktaṁ samāsataḥ mad-bhakta etad vijñāya mad-bhāvāyopapadyate Thus the field, knowledge and the knowable have been briefly stated (by Me). My devotee, on knowing this, becomes one with Me.
प्रकृतिं पुरुषं चैव विद्ध्यनादी उभावपि । विकारांश्च गुणांश्चैव विद्धि प्रकृतिसंभवान् ॥ १३.२० ॥ prakṛtiṁ puruṣaṁ caiva viddhy anādī ubhāv api vikārāṁś ca guṇāṁś caiva viddhi prakṛti-sambhavān You must know that nature and spirit are both without being, and know also that all modifications and qualities are born of nature.
कार्यकरणकर्तृत्वे हेतुः प्रकृतिरुच्यते । पुरुषः सुखदुःखानां भोक्तृत्वे हेतुरुच्यते ॥ १३.२१ ॥ kārya-kāraṇa-kartṛtve hetuḥ prakṛtir ucyate puruṣaḥ sukha-duḥkhānāṁ bhoktṛtve hetur ucyate Both the effect and the cause are generated from nature, and the spirit (soul) is the cause in the experience of pain and pleasure.
पुरुषः प्रकृतिस्थो हि भुङ्\u200cक्ते प्रकृतिजान्गुणान् । कारणं गुणसङ्गोऽस्य सदसद्योनिजन्मसु ॥ १३.२२ ॥ puruṣaḥ prakṛti-stho hi bhuṅkte prakṛti-jān guṇān kāraṇaṁ guṇa-saṅgo ’sya sad-asad-yoni-janmasu The spirit (soul) residing in nature experiences the qualities born of nature; this attachment to the qualities is the cause of his birth in pure (good) and impure (evil) wombs.
उपद्रष्टानुमन्ता च भर्ता भोक्ता महेश्वरः । परमात्मेति चाप्युक्तो देहेऽस्मिन्पुरुषः परः ॥ १३.२३ ॥ upadraṣṭānumantā ca bhartā bhoktā maheśvaraḥ paramātmeti cāpy ukto dehe ’smin puruṣaḥ paraḥ The Supreme Soul in this body is also called the spectator, the permitter, the supporter, the enjoyer, the Great Lord and the Supreme Self (Parmatma).
य एवं वेत्ति पुरुषं प्रकृतिं च गुणैः सह । सर्वथा वर्तमानोऽपि न स भूयोऽभिजायते ॥ १३.२४ ॥ ya evaṁ vetti puruṣaṁ prakṛtiṁ ca guṇaiḥ saha sarvathā vartamāno ’pi na sa bhūyo ’bhijāyate He who thus knows the Soul and Nature with the qualities, he is never born again regardless of the conditions he lives in.
ध्यानेनात्मनि पश्यन्ति केचिदात्मानमात्मना । अन्ये सांख्येन योगेन कर्मयोगेन चापरे ॥ १३.२५ ॥ dhyānenātmani paśyanti kecid ātmānam ātmanā anye sāṅkhyena yogena karma-yogena cāpare Some by Yoga of meditation, behold the Self (supreme) in the self (intellect) by the self (purified mind); others by the Yoga of knowledge, and yet others by the Yoga of action.
अन्ये त्वेवमजानन्तः श्रुत्वान्येभ्य उपासते । तेऽपि चातितरन्त्येव मृत्युं श्रुतिपरायणाः ॥ १३.२६ ॥ anye tv evam ajānantaḥ śrutvānyebhya upāsate te ’pi cātitaranty eva mṛtyuṁ śruti-parāyaṇāḥ Those who may not know Me by other means, if worshipping Me as they have heard from others, they too go beyond death by their devotion to what they have heard.
यावत्संजायते किंचित्सत्त्वं स्थावरजङ्गमम् । क्षेत्रक्षेत्रज्ञसंयोगात्तद्विद्धि भरतर्षभ ॥ १३.२७ ॥ yāvat sañjāyate kiñcit sattvaṁ sthāvara-jaṅgamam kṣetra-kṣetrajña-saṁyogāt tad viddhi bharatarṣabha Whatever is born, unmoving or moving, O Arjuna, know it to be from the union of the field and its knower.
समं सर्वेषु भूतेषु तिष्ठन्तं परमेश्वरम् । विनश्यत्स्वविनश्यन्तं यः पश्यति स पश्यति ॥ १३.२८ ॥ samaṁ sarveṣu bhūteṣu tiṣṭhantaṁ parameśvaram vinaśyatsv avinaśyantaṁ yaḥ paśyati sa paśyati He who beholds the imperishable Supreme Lord, existing equally in all perishable beings, realizes the truth.
समं पश्यन्हि सर्वत्र समवस्थितमीश्वरम् । न हिनस्त्यात्मनात्मानं ततो याति परां गतिम् ॥ १३.२९ ॥ samaṁ paśyan hi sarvatra samavasthitam īśvaram na hinasty ātmanātmānaṁ tato yāti parāṁ gatim Because he who sees the same Lord existing everywhere does not destroy the Self by the self (intellect); therefore, he goes to the highest goal (is released from the round of birth and death).
प्रकृत्यैव च कर्माणि क्रियमाणानि सर्वशः । यः पश्यति तथात्मानमकर्तारं स पश्यति ॥ १३.३० ॥ prakṛtyaiva ca karmāṇi kriyamāṇāni sarvaśaḥ yaḥ paśyati tathātmānam akartāraṁ sa paśyati He is the real seer (or sage) who sees that all actions are performed by nature alone, and that the Self (Atman) is actionless.
यदा भूतपृथग्भावमेकस्थमनुपश्यति । तत एव च विस्तारं ब्रह्म संपद्यते तदा ॥ १३.३१ ॥ yadā bhūta-pṛthag-bhāvam eka-stham anupaśyati tata eva ca vistāraṁ brahma sampadyate tadā When a man realizes that the whole variety of beings are residing in the One, and are an evolution from that One alone, then he becomes Brahman (united with the Supreme).
अनादित्वान्निर्गुणत्वात्परमात्मायमव्ययः । शरीरस्थोऽपि कौन्तेय न करोति न लिप्यते ॥ १३.३२ ॥ anāditvān nirguṇatvāt paramātmāyam avyayaḥ śarīra-stho ’pi kaunteya na karoti na lipyate The Supreme Self without beginning, without qualities, imperishable, though dwelling in the body, O Arjuna, neither acts nor is attached to any action.
यथा सर्वगतं सौक्ष्म्यादाकाशं नोपलिप्यते । सर्वत्रावस्थितो देहे तथात्मा नोपलिप्यते ॥ १३.३३ ॥ yathā sarva-gataṁ saukṣmyād ākāśaṁ nopalipyate sarvatrāvasthito dehe tathātmā nopalipyate As the all pervading ether (sky) is not affected, by reasons of subtlety, so the Self (soul) seated in the body is not affected.
यथा प्रकाशयत्येकः कृत्स्नं लोकमिमं रविः । क्षेत्रं क्षेत्री तथा कृत्स्नं प्रकाशयति भारत ॥ १३.३४ ॥ yathā prakāśayaty ekaḥ kṛtsnaṁ lokam imaṁ raviḥ kṣetraṁ kṣetrī tathā kṛtsnaṁ prakāśayati bhārata Just as the one sun illuminates the whole world, so also the Lord of the field (Supreme Self) illuminates the whole field, O Arjuna.
क्षेत्रक्षेत्रज्ञयोरेवमन्तरं ज्ञानचक्षुषा । भूतप्रकृतिमोक्षं च ये विदुर्यान्ति ते परम् ॥ १३.३५ ॥ kṣetra-kṣetrajñayor evam antaraṁ jñāna-cakṣuṣā bhūta-prakṛti-mokṣaṁ ca ye vidur yānti te param They who know through the eye of intuition, this distinction between the field and its knower and also perceive the liberation from the Nature of being, go to the Supreme.
श्रीभगवानुवाच । परं भूयः प्रवक्ष्यामि ज्ञानानां ज्ञानमुत्तमम् यज्ज्ञात्वा मुनयः सर्वे परां सिद्धिमितो गताः ॥ १४.१ ॥ śrī-bhagavān uvāca paraṁ bhūyaḥ pravakṣyāmi jñānānāṁ jñānam uttamam yaj jñātvā munayaḥ sarve parāṁ siddhim ito gatāḥ The blessed Lord spoke: Now Arjuna, I shall expose to you the most supreme and highest of all the wisdom in this universe by which all the great sages in this universe have achieved the highest perfection.
इदं ज्ञानमुपाश्रित्य मम साधर्म्यमागताः । सर्गेऽपि नोपजायन्ते प्रलये न व्यथन्ति च ॥ १४.२ ॥ idaṁ jñānam upāśritya mama sādharmyam āgatāḥ sarge ’pi nopajāyante pralaye na vyathanti ca By fully learning, understanding and practising this wisdom, these sages have become a part of Me. As a result, they are not born at the time of creation nor do they pass away at the time of destruction of the universe.
मम योनिर्महद्ब्रह्म तस्मिन्गर्भं दधाम्यहम् । संभवः सर्वभूतानां ततो भवति भारत ॥ १४.३ ॥ mama yonir mahad brahma tasmin garbhaṁ dadhāmy aham sambhavaḥ sarva-bhūtānāṁ tato bhavati bhārata O Arjuna, you must realize that it is from Me that all creation steam. The great Brahma, The Lord of all creation acts as My womb when I plant the seed of creation from which all beings evolve.
सर्वयोनिषु कौन्तेय मूर्तयः संभवन्ति याः । तासां ब्रह्म महद्योनिरहं बीजप्रदः पिता ॥ १४.४ ॥ sarva-yoniṣu kaunteya mūrtayaḥ sambhavanti yāḥ tāsāṁ brahma mahad yonir ahaṁ bīja-pradaḥ pitā The blessed Lord said:Dear Arjuna, know that whenever and wherever a being is born, I am his parents, that is, both his mother and father, who gave him life in this world.
सत्त्वं रजस्तम इति गुणाः प्रकृतिसंभवाः । निबध्नन्ति महाबाहो देहे देहिनमव्ययम् ॥ १४.५ ॥ sattvaṁ rajas tama iti guṇāḥ prakṛti-sambhavāḥ nibadhnanti mahā-bāho dehe dehinam avyayam Arjuna, that NATURE is made of three parts, namely: SATTVA (the light representing goodness); RAJAS (fire representing passion), and TAMAS (darkness representing evil). These bind down and limit the human mortal bodies from reaching true perfection and achieving the state of infinite Spirit and immortality.
तत्र सत्त्वं निर्मलत्वात्प्रकाशकमनामयम् । सुखसङ्गेन बध्नाति ज्ञानसङ्गेन चानघ ॥ १४.६ ॥ tatra sattvaṁ nirmalatvāt prakāśakam anāmayam sukha-saṅgena badhnāti jñāna-saṅgena cānagha Arjuna, understand these three natural elements: SATTVA, because it represents light and purity is a sign of good health, but binds the various beings in this world to worldly material happiness. This attachment also leads to lower knowledge, my friend.
रजो रागात्मकं विद्धि तृष्णासङ्गसमुद्भवम् । तन्निबध्नाति कौन्तेय कर्मसङ्गेन देहिनम् ॥ १४.७ ॥ rajo rāgātmakaṁ viddhi tṛṣṇā-saṅga-samudbhavam tan nibadhnāti kaunteya karma-saṅgena dehinam RAJAS, dear Arjuna, is that natural element representing passion which leads to material and worldly attachment. Rajas is known to bind the Soul of mortal men to action.
तमस्त्वज्ञानजं विद्धि मोहनं सर्वदेहिनाम् । प्रमादालस्यनिद्राभिस्तन्निबध्नाति भारत ॥ १४.८ ॥ tamas tv ajñāna-jaṁ viddhi mohanaṁ sarva-dehinām pramādālasya-nidrābhis tan nibadhnāti bhārata But you should also know O Arjuna, that darkness and evil born out of the TAMAS GUNA, exists mainly because of the ignorance of man in this world. TAMAS creates laziness and dullness. One loses the value of time and no longer desires to work or to take part in constuctive action.
सत्त्वं सुखे संजयति रजः कर्मणि भारत । ज्ञानमावृत्य तु तमः प्रमादे संजयत्युत ॥ १४.९ ॥ sattvaṁ sukhe sañjayati rajaḥ karmaṇi bhārata jñānam āvṛtya tu tamaḥ pramāde sañjayaty uta In reality O son of Kunti, SATTVA (or Goodness) binds one to happiness; RAJAS leads to attachment to action; and TAMAS (evil) leads one to be lazy, dull, unproductive and cause negligence due to one’s ignorance.
रजस्तमश्चाभिभूय सत्त्वं भवति भारत । रजः सत्त्वं तमश्चैव तमः सत्त्वं रजस्तथा ॥ १४.१० ॥ rajas tamaś cābhibhūya sattvaṁ bhavati bhārata rajaḥ sattvaṁ tamaś caiva tamaḥ sattvaṁ rajas tathā At times O Arjuna, the first element of nature, SATTVA, rules over the other two GUNAS (powers of nature) known as RAJAS and TAMAS. However, at times the RAJAS part of human nature takes over and rules the SATTVA and TAMAS elements and similarly the TAMAS mode of nature may overpower the SATTVA and RAJAS modes of nature.
सर्वद्वारेषु देहेऽस्मिन्प्रकाश उपजायते । ज्ञानं यदा तदा विद्याद्विवृद्धं सत्त्वमित्युत ॥ १४.११ ॥ sarva-dvāreṣu dehe ’smin prakāśa upajāyate jñānaṁ yadā tadā vidyād vivṛddhaṁ sattvam ity uta When the light of true knowledge and wisdom sorrounds and comes forth from one’s body, it is a sign that the SATTVA state of nature has occupied the body and taken over the person’s body, evidenced by his good actions (therefore he is known as a SATTVIC person).
लोभः प्रवृत्तिरारम्भः कर्मणामशमः स्पृहा । रजस्येतानि जायन्ते विवृद्धे भरतर्षभ ॥ १४.१२ ॥ lobhaḥ pravṛttir ārambhaḥ karmaṇām aśamaḥ spṛhā rajasy etāni jāyante vivṛddhe bharatarṣabha When the RAJAS GUNA has taken over a being, then it can be seen through a person’s excessive greed, lust, unrest, activity and other similar action (therefore the person is known to be RAJAS).
अप्रकाशोऽप्रवृत्तिश्च प्रमादो मोह एव च । तमस्येतानि जायन्ते विवृद्धे कुरुनन्दन ॥ १४.१३ ॥ aprakāśo ’pravṛttiś ca pramādo moha eva ca tamasy etāni jāyante vivṛddhe kuru-nandana Dullness, inactivity, laziness, negligence, ignorance, and sheer delusion about the world are all signs that the TAMAS elements have taken control of the person’s actions, behaviour, and thinking.
यदा सत्त्वे प्रवृद्धे तु प्रलयं याति देहभृत् । तदोत्तमविदां लोकानमलान्प्रतिपद्यते ॥ १४.१४ ॥ yadā sattve pravṛddhe tu pralayaṁ yāti deha-bhṛt tadottama-vidāṁ lokān amalān pratipadyate If a being is SATTVIC at the time that his soul departs from his body, his soul goes to the purest regions of the universe where truth and goodness prevail. He is therefore reborn at these same, pure regions of the earth O Arjuna.
रजसि प्रलयं गत्वा कर्मसङ्गिषु जायते । तथा प्रलीनस्तमसि मूढयोनिषु जायते ॥ १४.१५ ॥ rajasi pralayaṁ gatvā karma-saṅgiṣu jāyate tathā pralīnas tamasi mūḍha-yoniṣu jāyate Should a person be in the RAJAS state at the time of death, he is reborn in the places of the world where he is restless and constantly active. Similarly if a person is TAMASIC at the time of his death, he is reborn into a family of irrational behaviour, laziness and dullness.
कर्मणः सुकृतस्याहुः सात्त्विकं निर्मलं फलम् । रजसस्तु फलं दुःखमज्ञानं तमसः फलम् ॥ १४.१६ ॥ karmaṇaḥ sukṛtasyāhuḥ sāttvikaṁ nirmalaṁ phalam rajasas tu phalaṁ duḥkham ajñānaṁ tamasaḥ phalam The purity of SATTVA is characterized by the rewards that come out of good actions. However, the fruits of work that is done in the RAJAS state brings nothing but pain to a person; and work that is done in the TAMAS state, bears fruits of dullness and ignorance.
सत्त्वात्संजायते ज्ञानं रजसो लोभ एव च । प्रमादमोहौ तमसो भवतोऽज्ञानमेव च ॥ १४.१७ ॥ sattvāt sañjāyate jñānaṁ rajaso lobha eva ca pramāda-mohau tamaso bhavato ’jñānam eva ca From the SATTVIC state of human nature one receives wisdom, from the RAJAS state arises greed, and form TAMAS evolves dullness and ignorance.
ऊर्ध्वं गच्छन्ति सत्त्वस्था मध्ये तिष्ठन्ति राजसाः । जघन्यगुणवृत्तिस्था अधो गच्छन्ति तामसाः ॥ १४.१८ ॥ ūrdhvaṁ gacchanti sattva-sthā madhye tiṣṭhanti rājasāḥ jaghanya-guṇa-vṛtti-sthā adho gacchanti tāmasāḥ Those who are in the SATTVA state always follow the highest path or level of wisdom and intelligence; those who are in the RAJAS state always follow the middle level of intelligence and wisdom; and those who are under the influence of TAMAS from of human nature, always stoop to the lowest level of wisdom and knowledge and continually sink downwards along this path of ignorance.
नान्यं गुणेभ्यः कर्तारं यदा द्रष्टानुपश्यति । गुणेभ्यश्च परं वेत्ति मद्भावं सोऽधिगच्छति ॥ १४.१९ ॥ nānyaṁ guṇebhyaḥ kartāraṁ yadā draṣṭānupaśyati guṇebhyaś ca paraṁ vetti mad-bhāvaṁ so ’dhigacchati When a true wiseman and seer fully understands that these three parts of nature are virtually the three main stages of life in this vast universe, he begins to also realize that which lies beyond these three conditions of nature, that is Myself. Thus once this is realized by any being they become an eternal part of Me the SUPREME LORD.
गुणानेतानतीत्य त्रीन्देही देहसमुद्भवान् । जन्ममृत्युजरादुःखैर्विमुक्तोऽमृतमश्नुते ॥ १४.२० ॥ guṇān etān atītya trīn dehī deha-samudbhavān janma-mṛtyu-jarā-duḥkhair vimukto ’mṛtam aśnute A person whose soul has risen above these three conditions of nature that actually lie within the mortal body, he becomes free from the cycle of birth and death as well as from sorrow and temporary happiness. He then enters into Me and thus becomes immortal.
अर्जुन उवाच । कैर्लिङ्गैस्त्रीन्गुणानेतानतीतो भवति प्रभो किमाचारः कथं चैतांस्त्रीन्गुणानतिवर्तते ॥ १४.२१ ॥ arjuna uvāca kair liṅgais trīn guṇān etān atīto bhavati prabho kim-ācāraḥ kathaṁ caitāṁs trīn guṇān ativartate Arjuna then asked the Almighty Lord: How can one know if a particular being has gone beyond or has transcended the three powers of nature O Krishna? What is his way of life and how does he manage to reach beyond the SATTVA, RAJAS, and TAMAS modes of nature?
श्रीभगवानुवाच । प्रकाशं च प्रवृत्तिं च मोहमेव च पाण्डव न द्वेष्टि संप्रवृत्तानि न निवृत्तानि काङ्क्षति ॥ १४.२२ ॥ śrī-bhagavān uvāca prakāśaṁ ca pravṛttiṁ ca moham eva ca pāṇḍava na dveṣṭi sampravṛttāni na nivṛttāni kāṅkṣati My dear Pandava (Arjuna), he who does not hate nor has any desire for light, (representing results which are born out of SATTVIC deeds), busy activity, and all that represents darkness whether they are near to him or far from him…
उदासीनवदासीनो गुणैर्यो न विचाल्यते । गुणा वर्तन्त इत्येव योऽवतिष्ठति नेङ्गते ॥ १४.२३ ॥ udāsīna-vad āsīno guṇair yo na vicālyate guṇā vartanta ity evaṁ yo ’vatiṣṭhati neṅgate The Lord further explained:…He who sits apart undisturbed and unaffected by varying conditions of the environment and observes the world around him knowing and fully understanding that it is the power of nature that acts on all beings in this world…
समदुःखसुखः स्वस्थः समलोष्टाश्मकाञ्चनः । तुल्यप्रियाप्रियो धीरस्तुल्यनिन्दात्मसंस्तुतिः ॥ १४.२४ ॥ sama-duḥkha-sukhaḥ sva-sthaḥ sama-loṣṭāśma-kāñcanaḥ tulya-priyāpriyo dhīras tulya-nindātma-saṁstutiḥ जो निरन्तर आत्म भाव में स्थित, दुःख-सुख को समान समझने वाला, मिट्टी, पत्थर और स्वर्ण में समान भाव वाला, ज्ञानी, प्रिय तथा अप्रिय को एक सा मानने वाला और अपनी निन्दा स्तुति में भी समान भाव वाला है ।
मानापमानयोस्तुल्यस्तुल्यो मित्रारिपक्षयोः । सर्वारम्भपरित्यागी गुणातीतः स उच्यते ॥ १४.२५ ॥ mānāpamānayos tulyas tulyo mitrāri-pakṣayoḥ sarvārambha-parityāgī guṇātītaḥ sa ucyate He who behaves the same in times of honour or in times of disgrace; who behaves the same with enemies and friends; and who has surrendered all desires for action as well as lust for rewards resulting from those actions.
मां च योऽव्यभिचारेण भक्तियोगेन सेवते । स गुणान्समतीत्यैतान्ब्रह्मभूयाय कल्पते ॥ १४.२६ ॥ māṁ ca yo ’vyabhicāreṇa bhakti-yogena sevate sa guṇān samatītyaitān brahma-bhūyāya kalpate And he who serves Me with an unfailing devotion, he is fit for becoming Brahman because he is gone beyond all the qualities (Gunas).
ब्रह्मणो हि प्रतिष्ठाहममृतस्याव्ययस्य च । शाश्वतस्य च धर्मस्य सुखस्यैकान्तिकस्य च ॥ १४.२७ ॥ brahmaṇo hi pratiṣṭhāham amṛtasyāvyayasya ca śāśvatasya ca dharmasya sukhasyaikāntikasya ca I am the abode of Brahman, the immortal, the immutable, the eternal (ever-lasting) dharma and absolute bliss.
श्रीभगवानुवाच । ऊर्ध्वमूलमधःशाखमश्वत्थं प्राहुरव्ययम् छन्दांसि यस्य पर्णानि यस्तं वेद स वेदवित् ॥ १५.१ ॥ śrī-bhagavān uvāca ūrdhva-mūlam adhaḥ-śākham aśvatthaṁ prāhur avyayam chandāṁsi yasya parṇāni yas taṁ veda sa veda-vit The Dear Lord explained to Arjuna:O Arjuna, there exists an enormous, everlasting, and divinely pure tree known as the indestructable ASVAATTHAM (COSMIC TREE OF LIFE). The extraordinary things about this tree, is that it has its roots above at its peak and its branches are located at the lowest part of the tree. It’s pure, green leaves are the VEDAS (Holy Scriptures and Sacred Songs). He who believes and realizes this truth, also knows and understands the VEDAS.
अधश्चोर्ध्वं प्रसृतास्तस्य शाखा गुणप्रवृद्धा विषयप्रवालाः । अधश्च मूलान्यनुसंततानि कर्मानुबन्धीनि मनुष्यलोके ॥ १५.२ ॥ adhaś cordhvaṁ prasṛtās tasya śākhā guṇa-pravṛddhā viṣaya-pravālāḥ adhaś ca mūlāny anusantatāni karmānubandhīni manuṣya-loke Its branches extend both below and above, form the earth to heaven (and vice-versa). It is the great powers of nature that nourish the tree and give it life. Its ouds represent the sensual objects that inspire pleasure in all beings. The roots that stretch a far distance downward (from the heavens) into the world of man are bounded as firmly to the earth as man is bound to the mortal world because of his selfish actions and lust for material rewards.
न रूपमस्येह तथोपलभ्यते नान्तो न चादिर्न च संप्रतिष्ठा । अश्वत्थमेनं सुविरूढमूल- मसङ्गशस्त्रेण दृढेन छित्त्वा ॥ १५.३ ॥ na rūpam asyeha tathopalabhyate nānto na cādir na ca sampratiṣṭhā aśvattham enaṁ su-virūḍha-mūlam asaṅga-śastreṇa dṛḍhena chittvā Man cannot see this celestial tree nor even perceive its greatness. Man cannot see its changing forms nor its beginning, its end, nor its foundations. The only way one may be able to free oneself from the roots of this tree (which have spread and created this world of material attachment), is to cut free from these roots with the mighty sword of non-attachment.
ततः पदं तत्परिमार्गितव्यं यस्मिन्गता न निवर्तन्ति भूयः । तमेव चाद्यं पुरुषं प्रपद्ये यतः प्रवृत्तिः प्रसृता पुराणी ॥ १५.४ ॥ tataḥ padaṁ tat parimārgitavyaṁ yasmin gatā na nivartanti bhūyaḥ tam eva cādyaṁ puruṣaṁ prapadye yataḥ pravṛttiḥ prasṛtā purāṇī If a man finds and proceeds along this path of non-attachment, he can say that he has truly discovered the way by which he can attain peaceful refuge and shelter in the Eternal Spirit (the Great beginning of all things is form whom all creation has evolved (namely, LORD KRISHNA Himself).
निर्मानमोहा जितसङ्गदोषा अध्यात्मनित्या विनिवृत्तकामाः । द्वन्द्वैर्विमुक्ताः सुखदुःखसंज्ञै- र्गच्छन्त्यमूढाः पदमव्ययं तत् ॥ १५.५ ॥ nirmāna-mohā jita-saṅga-doṣā adhyātma-nityā vinivṛtta-kāmāḥ dvandvair vimuktāḥ sukha-duḥkha-saṁjñair gacchanty amūḍhāḥ padam avyayaṁ tat A man whose thinking is pure and consists of no evil; a man who has totally freed himself from the bondages of pride and delusion; who has broken free from the chains of attachment and all material desires; who has surrendered all selfish desires; who has learned to direct full concentration of the mind on the Supreme Spirit; and who has liberated himself from the opposing feelings of pleasure and pain, always achieves a place in the divine and Eternal Abode (shelter) that is within Me, the Almighty.
न तद्भासयते सूर्यो न शशाङ्को न पावकः । यद्गत्वा न निवर्तन्ते तद्धाम परमं मम ॥ १५.६ ॥ na tad bhāsayate sūryo na śaśāṅko na pāvakaḥ yad gatvā na nivartante tad dhāma paramaṁ mama That place upon which the sun cannot cast its glorious radiance, where the moon can shed no light, and where no fire, burns is what is known as My Supreme Abode. Here only the radiant light of My Eternal Glory shines. Those who reach this sacred destination, never return to suffer in this world again O Arjuna.
ममैवांशो जीवलोके जीवभूतः सनातनः । मनःषष्ठानीन्द्रियाणि प्रकृतिस्थानि कर्षति ॥ १५.७ ॥ mamaivāṁśo jīva-loke jīva-bhūtaḥ sanātanaḥ manaḥ-ṣaṣṭhānīndriyāṇi prakṛti-sthāni karṣati The Blessed Lord confided:O Arjuna, in this world, a certain fraction of My Eternal Spirit taken birth. This fragment of My Supreme Soul attracts the five senses plus an additional sixth one known as the mind and resides within the human body, in the realm of nature, on earth.
शरीरं यदवाप्नोति यच्चाप्युत्क्रामतीश्वरः । गृहित्वैतानि संयाति वायुर्गन्धानिवाशयात् ॥ १५.८ ॥ śarīraṁ yad avāpnoti yac cāpy utkrāmatīśvaraḥ gṛhītvaitāni saṁyāti vāyur gandhān ivāśayāt When I, the Lord of all the bodies that walk on this earth, enter a particular body. (and give it life and soul), and later when I leave this body (in the form of the body’s soul), I take the senses and the mind with Me and drift away like the wind that carries away sweet fragrances from their hidden sources within nature.
श्रोत्रं चक्षुः स्पर्शनं च रसनं घ्राणमेव च । अधिष्ठाय मनश्चायं विषयानुपसेवते ॥ १५.९ ॥ śrotraṁ cakṣuḥ sparśanaṁ ca rasanaṁ ghrāṇam eva ca adhiṣṭhāya manaś cāyaṁ viṣayān upasevate Therefore, O Arjuna, after I enter the body of a particular being in this world, as its soul, I bestow upon this being its five senses namely, its eyesight, hearing, touch, taste, and smell, as well as its mind and furthermore it is because of Me that these senses function and stay operable. Thus, a being is able to experience the various objects in this world through his senses.
उत्क्रामन्तं स्थितं वापि भुञ्जानं वा गुणान्वितम् । विमूढा नानुपश्यन्ति पश्यन्ति ज्ञानचक्षुषः ॥ १५.१० ॥ utkrāmantaṁ sthitaṁ vāpi bhuñjānaṁ vā guṇānvitam vimūḍhā nānupaśyanti paśyanti jñāna-cakṣuṣaḥ O Arjuna, only those people whose vision is clouded and whose mind is deluded are unable to see and realize Me as actually existing within them as their inner-selves and they do not realize that I am a part of human nature itself, whether or not I stay or depart from within them.
यतन्तो योगिनश्चैनं पश्यन्त्यात्मन्यवस्थितम् । यतन्तोऽप्यकृतात्मानो नैनं पश्यन्त्यचेतसः ॥ १५.११ ॥ yatanto yoginaś cainaṁ paśyanty ātmany avasthitam yatanto ’py akṛtātmāno nainaṁ paśyanty acetasaḥ Those people who are pure at heart and are constantly striving to see Me, inevitably see Me, the Lord who dwells in their own heart. However those people who are impure at heart and in their minds never perceive Me, the Supreme Spirit, no matter how much they strive.
यदादित्यगतं तेजो जगद्भासयतेऽखिलम् । यच्चन्द्रमसि यच्चाग्नौ तत्तेजो विद्धि मामकम् ॥ १५.१२ ॥ yad āditya-gataṁ tejo jagad bhāsayate ’khilam yac candramasi yac cāgnau tat tejo viddhi māmakam The Blessed Lord spoken in His Divine Voice: Arjuna, you should realize and always remember that the beautiful and overwhelming light that comes from the sun and illuminates the whole universe, the soft and splendrous light that is emitted by the moon, and the radiant glow of a fire, all come from within Me and exist because of me alone.
गामाविश्य च भूतानि धारयाम्यहमोजसा । पुष्णामि चौषधीः सर्वाः सोमो भूत्वा रसात्मकः ॥ १५.१३ ॥ gām āviśya ca bhūtāni dhārayāmy aham ojasā puṣṇāmi cauṣadhīḥ sarvāḥ somo bhūtvā rasātmakaḥ Upon entering into this world from the Heavens, O Arjuna, it is My Divine Energy that gives life and support to all things on this earth. As such, My Glory is so Divine and Beautiful that I become the Sacred Some plant that nourishes all the other plants and herbs on this earth. (The Soma or Moon plant, as it is literally translated, contains syrup that is considered to be very nourishing and healthy.)
अहं वैश्वानरो भूत्वा प्राणिनां देहमाश्रितः । प्राणापानसमायुक्तः पचाम्यन्नं चतुर्विधम् ॥ १५.१४ ॥ ahaṁ vaiśvānaro bhūtvā prāṇināṁ deham āśritaḥ prāṇāpāna-samāyuktaḥ pacāmy annaṁ catur-vidham O Arjuna, at the same time, I also become the fire of life that exists in all things that breathe on this earth. Together, with the fiery breaths of life that flow in and flow out of body, I burn and digest the four kinds of pure foods on this earth, while residing in a being’s body.
सर्वस्य चाहं हृदि संनिविष्टो मत्तः स्मृतिर्ज्ञानमपोहनं च । वेदैश्च सर्वैरहमेव वेद्यो वेदान्तकृद्वेदविदेव चाहम् ॥ १५.१५ ॥ sarvasya cāhaṁ hṛdi sanniviṣṭo mattaḥ smṛtir jñānam apohanaṁ ca vedaiś ca sarvair aham eva vedyo vedānta-kṛd veda-vid eva cāham O Arjuna, at the same time, I also become the fire of life that exists in all things that breathe on this earth. Together, with the fiery breaths of life that flow in and flow out of body, I burn and digest the four kinds of pure foods on this earth, while residing in a being’s body.
द्वाविमौ पुरुषौ लोके क्षरश्चाक्षर एव च । क्षरः सर्वाणि भूतानि कूटस्थोऽक्षर उच्यते ॥ १५.१६ ॥ dvāv imau puruṣau loke kṣaraś cākṣara eva ca kṣaraḥ sarvāṇi bhūtāni kūṭa-stho ’kṣara ucyate There are two souls or spirits in this universe O Arjuna, namely, the destructible and indestructible. The destructible are all the those souls that are living in this universe and the indestructible are those souls that can never be subjected to change and are steady in their devotion to Me (therefore achieving immortality).
उत्तमः पुरुषस्त्वन्यः परमात्मेत्युदाहृतः । यो लोकत्रयमाविश्य बिभर्त्यव्यय ईश्वरः ॥ १५.१७ ॥ uttamaḥ puruṣas tv anyaḥ paramātmety udāhṛtaḥ yo loka-trayam āviśya bibharty avyaya īśvaraḥ However dear Arjuna, there is another spirit that is the highest of all spirits and it is called the Supreme Spirit. The Supreme Spirit is none other than Me, the Eternal and Omniscient (existing everywhere) Lord who supports this entire universe.
यस्मात्क्षरमतीतोऽहमक्षरादपि चोत्तमः । अतोऽस्मि लोके वेदे च प्रथितः पुरुषोत्तमः ॥ १५.१८ ॥ yasmāt kṣaram atīto ’ham akṣarād api cottamaḥ ato ’smi loke vede ca prathitaḥ puruṣottamaḥ Lord Krishna explained:Because I am beyond all perishable objects on earth and because I even surpass all that is imperishable, I am known throughout the world and in all the Holy Scriptures (Vedas), as the Supreme and Divine Spirit.
यो मामेवमसंमूढो जानाति पुरुषोत्तमम् । स सर्वविद्भजति मां सर्वभावेन भारत ॥ १५.१९ ॥ yo mām evam asammūḍho jānāti puruṣottamam sa sarva-vid bhajati māṁ sarva-bhāvena bhārata He who has a clear vision and is constantly occupied with only divine and pure thoughts, comes to immediately realize that I am the Highest and most Superior Being in this universe. He who truly realize this fact knows all that is to be known in this world and thus he worships Me, with all his might and soul.
इति गुह्यतमं शास्त्रमिदमुक्तं मयानघ । एतद्\u200cबुद्ध्वा बुद्धिमान्स्यात्कृतकृत्यश्च भारत ॥ १५.२० ॥ iti guhya-tamaṁ śāstram idam uktaṁ mayānagha etad buddhvā buddhimān syāt kṛta-kṛtyaś ca bhārata Dear Arjuna, I have thus revealed to you, the most secret and most sacred of all teachings in this world. By fully knowing and understanding this secret My Dear Devotee, any man can truly see the Divine Light of wisdom and he, thus, will have fulfilled all his tasks and duties in this world.
श्रीभगवानुवाच । अभयं सत्त्वसंशुद्धिर्ज्ञानयोगव्यवस्थितिः दानं दमश्च यज्ञश्च स्वाध्यायस्तप आर्जवम् ॥ १६.१ ॥ śrī-bhagavān uvāca abhayaṁ sattva-saṁśuddhir jñāna-yoga-vyavasthitiḥ dānaṁ damaś ca yajñaś ca svādhyāyas tapa ārjavam All of the significant qualities in all beings such as: freedom from fear, purity of mind and heart, stability in knowledge and concentration, generosity in charity, self-control, sacrifice, constant study of the holy Scriptures, piousness and straightforwardness.
अहिंसा सत्यमक्रोधस्त्यागः शान्तिरपैशुनम् । दया भूतेष्वलोलुप्त्वं मार्दवं ह्रीरचापलम् ॥ १६.२ ॥ ahiṁsā satyam akrodhas tyāgaḥ śāntir apaiśunam dayā bhūteṣv aloluptvaṁ mārdavaṁ hrīr acāpalam …Non-violence, truth, freedom from anger, detachment from all things, peacefulness (with mind and self), restraint from finding faults with others, compassion towards all living beings, detachment from greedy craving, gentleness, modesty, and stability of the mind and emotions.
तेजः क्षमा धृतिः शौचमद्रोहो नातिमानिता । भवन्ति संपदं दैवीमभिजातस्य भारत ॥ १६.३ ॥ tejaḥ kṣamā dhṛtiḥ śaucam adroho nāti-mānitā bhavanti sampadaṁ daivīm abhijātasya bhārata Vigour, an attitude of forgiveness towards others, courage, purity, goodwill, towards others, and freedom from pride. All of these, dear Arjuna, are considered by Me to be the great characteristics of a man who possesses a divine nature and has come into this world from heaven.
दम्भो दर्पोऽभिमानश्च क्रोधः पारुष्यमेव च । अज्ञानं चाभिजातस्य पार्थ संपदमासुरीम् ॥ १६.४ ॥ dambho darpo ’bhimānaś ca krodhaḥ pāruṣyam eva ca ajñānaṁ cābhijātasya pārtha sampadam āsurīm Characteristics such as deceitfulness, arrogance, excessive pride, anger, harshness, rudeness and ignorance are the makings of a man who has been born on to this earth from fiery hell.
दैवी संपद्विमोक्षाय निबन्धायासुरी मता । मा शुचः संपदं दैवीमभिजातोऽसि पाण्डव ॥ १६.५ ॥ daivī sampad vimokṣāya nibandhāyāsurī matā mā śucaḥ sampadaṁ daivīm abhijāto ’si pāṇḍava The qualities that exist within a person with a divine nature, leads that person to a blissful freedom and liberation from this world and all its material objects. However the evil traits that are found in a person with a demonic nature, blinds that person to this world and to the sensual objects it contains. But grieve not, beloved Devotee of Mine, you have been born with a divine personality and your final and ultimate destination is heaven.
द्वौ भूतसर्गौ लोकेऽस्मिन्दैव आसुर एव च । दैवो विस्तरशः प्रोक्त आसुरं पार्थ मे शृणु ॥ १६.६ ॥ dvau bhūta-sargau loke ’smin daiva āsura eva ca daivo vistaraśaḥ prokta āsuraṁ pārtha me śṛṇu There are basically two types of beings in this world O Arjuna. The first type is known to have a pure, pious and divine nature. The second however, has a demonic and evil nature. I have explained the divine nature to you in great length, O Arjuna. Now listen dear friend . as I describe the nature of the corrupt and evil and evil-doers in this world.
प्रवृत्तिं च निवृत्तिं च जना न विदुरासुराः । न शौचं नापि चाचारो न सत्यं तेषु विद्यते ॥ १६.७ ॥ pravṛttiṁ ca nivṛttiṁ ca janā na vidur āsurāḥ na śaucaṁ nāpi cācāro na satyaṁ teṣu vidyate Evil men O Partha. do not know the difference between what should and should not be done. Neither purity nor good conduct, nor even a single sign of truth exists in their hearts.
असत्यमप्रतिष्ठं ते जगदाहुरनीश्वरम् । अपरस्परसंभूतं किमन्यत्कामहैतुकम् ॥ १६.८ ॥ asatyam apratiṣṭhaṁ te jagad āhur anīśvaram aparaspara-sambhūtaṁ kim anyat kāma-haitukam Men of this evil nature generally say that this world has no truth; is without a basis for morality and good-will; that no Lord exists and that nobody should show any love or devotion to Him; that there is no regular sequence (or law) of creation; and that birth is only the result of a natural union (of man and woman) and comes about due to pure lust and nothing else.
एतां दृष्टिमवष्टभ्य नष्टात्मानोऽल्पबुद्धयः । प्रभवन्त्युग्रकर्माणः क्षयाय जगतोऽहिताः ॥ १६.९ ॥ etāṁ dṛṣṭim avaṣṭabhya naṣṭātmāno ’lpa-buddhayaḥ prabhavanty ugra-karmāṇaḥ kṣayāya jagato ’hitāḥ Standing firmly by these and other wrong beliefs throughout their lives, these evil men (whose souls have become corrupt and lost), show very little intelligence and are constantly absorbed in performing their evil tasks and wrong-doings. These demonic people are the enemies of this world and its people, and are leading it to total destruction.
काममाश्रित्य दुष्पूरं दम्भमानमदान्विताः । मोहाद्\u200cगृहीत्वासद्ग्राहान्प्रवर्तन्तेऽशुचिव्रताः ॥ १६.१० ॥ kāmam āśritya duṣpūraṁ dambha-māna-madānvitāḥ mohād gṛhītvāsad-grāhān pravartante ’śuci-vratāḥ These corrupt beings darken their souls by surrendering to obsessive and unending evil desires. They are full of deceit, false pride and stubborness. They strongly support and encourage their evil views and continue to execute their corrupt and impure tasks.
चिन्तामपरिमेयां च प्रलयान्तामुपाश्रिताः । कामोपभोगपरमा एतावदिति निश्चिताः ॥ १६.११ ॥ cintām aparimeyāṁ ca pralayāntām upāśritāḥ kāmopabhoga-paramā etāvad iti niścitāḥ These evil-doers become obsessed with their several evil concerns and corrupt desires which remain with them all of their lives until their death. The highest goal in their lives (that is constantly on their minds), is the attainment of sensual enjoyment and material happiness in life and nothing else matters to them.
आशापाशशतैर्बद्धाः कामक्रोधपरायणाः । ईहन्ते कामभोगार्थमन्यायेनार्थसञ्चयान् ॥ १६.१२ ॥ āśā-pāśa-śatair baddhāḥ kāma-krodha-parāyaṇāḥ īhante kāma-bhogārtham anyāyenārtha-sañcayān The Blessed Lord described: They are bound to this world by hundreds of vain desires and hopes. They are obsessed with anger and lust. They also use unfair and often criminal means to gain enormous natural wealth in order to satisfy their neverending cravings to possess material items.
इदमद्य मया लब्धमिमं प्राप्स्ये मनोरथम् । इदमस्तीदमपि मे भविष्यति पुनर्धनम् ॥ १६.१३ ॥ idam adya mayā labdham imaṁ prāpsye manoratham idam astīdam api me bhaviṣyati punar dhanam It is common to hear people utter such things in their conversations as: ‘I have gained this today, and I shall attain this desires later. This wealth belongs to me and more wealth shall also soon be mine.’
असौ मया हतः शत्रुर्हनिष्ये चापरानपि । ईश्वरोऽहमहं भोगी सिद्धोऽहं बलवान्सुखी ॥ १६.१४ ॥ asau mayā hataḥ śatrur haniṣye cāparān api īśvaro ’ham ahaṁ bhogī siddho ’haṁ balavān sukhī The Great Lord continued to describe the thinking of the Rakshasas (demons): It is also common to hear them say:’I have destroyed this enemy to mine and in a short time, my other enemies shall also be removed from my path of enjoyment in life. I am a Lord and the only Lord. Life is mine to enjoy as I wish. I am successful, powerful and content in life.’
आढ्योऽभिजनवानस्मि कोऽन्योऽस्ति सदृशो मया । यक्ष्ये दास्यामि मोदिष्य इत्यज्ञानविमोहिताः ॥ १६.१५ ॥ āḍhyo ’bhijanavān asmi ko ’nyo ’sti sadṛśo mayā yakṣye dāsyāmi modiṣya ity ajñāna-vimohitāḥ ‘I am wealthy and come from a very well-to-do and quite noble family. Who else in the world can compare to my greatness? I shall sacrifice during religious rituals (whether I believe in them or not).I shall give to various charities (to be celebrated as a great supporter of these charities) I shall thoroughly enjoy life as I please.’This, O Arjuna, is what people who are in a deluded,confused and corrupted state say.These peole who are confused by many foul thoughts and evil influences, entangled in the net of unending darkness and obsessive desires for material gains, they are blackened souls who fall down into a foul hell in the end.
अनेकचित्तविभ्रान्ता मोहजालसमावृताः । प्रसक्ताः कामभोगेषु पतन्ति नरकेऽशुचौ ॥ १६.१६ ॥ aneka-citta-vibhrāntā moha-jāla-samāvṛtāḥ prasaktāḥ kāma-bhogeṣu patanti narake ’śucau ‘I am wealthy and come from a very well-to-do and quite noble family. Who else in the world can compare to my greatness? I shall sacrifice during religious rituals (whether I believe in them or not).
आत्मसंभाविताः स्तब्धा धनमानमदान्विताः । यजन्ते नामयज्ञैस्ते दम्भेनाविधिपूर्वकम् ॥ १६.१७ ॥ ātma-sambhāvitāḥ stabdhā dhana-māna-madānvitāḥ yajante nāma-yajñais te dambhenāvidhi-pūrvakam In their moments of extreme pride and glory, when their minds are clouded up by the intoxication of their (temporary) material possessions, and while having wrong intentions, they perform their sacrifices. They perform the sacrificial rituals for the sake of show disregarding all the divine laws of sacrifice.
अहंकारं बलं दर्पं कामं क्रोधं च संश्रिताः । मामात्मपरदेहेषु प्रद्विषन्तोऽभ्यसूयकाः ॥ १६.१८ ॥ ahaṅkāraṁ balaṁ darpaṁ kāmaṁ krodhaṁ ca saṁśritāḥ mām ātma-para-deheṣu pradviṣanto ’bhyasūyakāḥ These evil beings are bound forever to their chains of selfishness, pride, arrogance, violence, anger and lust, These malicious men even despise Me, the true Lord of the Universe, who dwells even in their bodies and in those also with whom they associate.
तानहं द्विषतः क्रुरान्संसारेषु नराधमान् । क्षिपाम्यजस्रमशुभानासुरीष्वेव योनिषु ॥ १६.१९ ॥ tān ahaṁ dviṣataḥ krūrān saṁsāreṣu narādhamān kṣipāmy ajasram aśubhān āsurīṣv eva yoniṣu hese devilish people who are cruel, whose soul is filled with hate, and who are among the worst men on earth, are ultimately thrown into destruction by Me the Supporter of all that is pure and who represents goodness in this world. O Arjuna, these people constantly remain in this vast cycle of constant birth and rebirth.
आसुरीं योनिमापन्ना मूढा जन्मनि जन्मनि । मामप्राप्यैव कौन्तेय ततो यान्त्यधमां गतिम् ॥ १६.२० ॥ āsurīṁ yonim āpannā mūḍhā janmani janmani mām aprāpyaiva kaunteya tato yānty adhamāṁ gatim Furthermore, they are reborn into lower life forms and into currupt and evil families. They do not attain the highest state which is refuge in Me, O Arjuna, Instead, they choose to take the darker, lower path which leads to hell.
त्रिविधं नरकस्येदं द्वारं नाशनमात्मनः । कामः क्रोधस्तथा लोभस्तस्मादेतत्त्रयं त्यजेत् ॥ १६.२१ ॥ tri-vidhaṁ narakasyedaṁ dvāraṁ nāśanam ātmanaḥ kāmaḥ krodhas tathā lobhas tasmād etat trayaṁ tyajet O Arjuna, there are three entrances or gateways to hell, all leading to the death of the self. These particular gates are known as the gateways of lust, anger, and greed. Man should avoid these gateways all his life or he shall inevitably suffer in hell after his death.
एतैर्विमुक्तः कौन्तेय तमोद्वारैस्त्रिभिर्नरः । आचरत्यात्मनः श्रेयस्ततो याति परां गतिम् ॥ १६.२२ ॥ etair vimuktaḥ kaunteya tamo-dvārais tribhir naraḥ ācaraty ātmanaḥ śreyas tato yāti parāṁ gatim O son of Kunti, should a man free himself from these three doors, to hell, darkness and destruction, he discovers what is best for his inner spirit (or soul). He then ultimately reaches the highest goal by following the Supreme Path which leads to union with Me, the Supreme Spirit.
यः शास्त्रविधिमुत्सृज्य वर्तते कामकारतः । न स सिद्धिमवाप्नोति न सुखं न परां गतिम् ॥ १६.२३ ॥ yaḥ śāstra-vidhim utsṛjya vartate kāma-kārataḥ na sa siddhim avāpnoti na sukhaṁ na parāṁ gatim But, he who rejects and chooses not to follow the words of the Holy Scriptures (Vedas), and surrenders to his impulses and obsessive material desires, never attains perfection. Nor does he realize everlasting joy or peace, and most of all never discovers the Supreme Pathway which leads to My heart.
तस्माच्छास्त्रं प्रमाणं ते कार्याकार्यव्यवस्थितौ । ज्ञात्वा शास्त्रविधानोक्तं कर्म कर्तुमिहार्हसि ॥ १६.२४ ॥ tasmāc chāstraṁ pramāṇaṁ te kāryākārya-vyavasthitau jñātvā śāstra-vidhānoktaṁ karma kartum ihārhasi Therefore, O Pandava, regard the Holy Vedas as a guide to what is right and what is incorrect. Fully understand the words in these sacred writings, and most of all in this life, dutifully perform your responsibilities and work in their entirety.
अर्जुन उवाच । ये शास्त्रविधिमुत्सृज्य यजन्ते श्रद्धयान्विताः तेषां निष्ठा तु का कृष्ण सत्त्वमाहो रजस्तमः ॥ १७.१ ॥ arjuna uvāca ye śāstra-vidhim utsṛjya yajante śraddhayānvitāḥ teṣāṁ niṣṭhā tu kā kṛṣṇa sattvam āho rajas tamaḥ Arjuna asked the Lord: What becomes of those people who do not obey the rules outlined by the Holy Scriptures yet perform ritual sacrifices with great faith and devotion? Are these people considered Saatvic (representing good), Rajas (representing passionate activity) or Tamas (immersed in total darkness and evil)?
श्रीभगवानुवाच । त्रिविधा भवति श्रद्धा देहिनां सा स्वभावजा सात्त्विकी राजसी चैव तामसी चेति तां शृणु ॥ १७.२ ॥ śrī-bhagavān uvāca tri-vidhā bhavati śraddhā dehināṁ sā svabhāva-jā sāttvikī rājasī caiva tāmasī ceti tāṁ śṛṇu The Blessed Lord said: O Arjuna, man possesses three kinds of faith that are born from his nature and these are: faith born out of light and goodness; faith born out of fire, or passion; faith that is born out of darkness or dullness. Now my dear devotee and friend, I shall describe all of the faiths.
सत्त्वानुरूपा सर्वस्य श्रद्धा भवति भारत । श्रद्धामयोऽयं पुरुषो यो यच्छ्रद्धः स एव सः ॥ १७.३ ॥ sattvānurūpā sarvasya śraddhā bhavati bhārata śraddhā-mayo ’yaṁ puruṣo yo yac-chraddhaḥ sa eva saḥ The faith of every individual on earth O Arjuna is determined by their own nature. Man is made up of his own faith. Whatever a man’s faith is, in reality, that is what he is.
यजन्ते सात्त्विका देवान्यक्षरक्षांसि राजसाः । प्रेतान्भूतगणांश्चान्ये यजन्ते तामसा जनाः ॥ १७.४ ॥ yajante sāttvikā devān yakṣa-rakṣāṁsi rājasāḥ pretān bhūta-gaṇāṁś cānye yajante tāmasā janāḥ Beings who are pure in heart and mind, who are good- natured and believe in following the path of light, these people worship the Gods of light. Individuals who are constantly active in earning material wealth and power and those people who constantly indulge in sin and corruption while living in evil darkness, worship the evil spirits.
अशास्त्रविहितं घोरं तप्यन्ते ये तपो जनाः । दम्भाहंकारसंयुक्ताः कामरागबलान्विताः ॥ १७.५ ॥ aśāstra-vihitaṁ ghoraṁ tapyante ye tapo janāḥ dambhāhaṅkāra-saṁyuktāḥ kāma-rāga-balānvitāḥ Those men who are selfish, corrupt, conceited, and false; whose actions are totally controlled by lust and passion; who perform terrible rituals that are forbidden by the Holy Scriptures.
कर्षयन्तः शरीरस्थं भूतग्राममचेतसः । मां चैवान्तःशरीरस्थं तान्विद्ध्यासुरनिश्चयान् ॥ १७.६ ॥ karṣayantaḥ śarīra-sthaṁ bhūta-grāmam acetasaḥ māṁ caivāntaḥ śarīra-sthaṁ tān viddhy āsura-niścayān and those who foolishly suppress the pure and natural life-giving powers within their bodies, as well as, at the same time, torture Me, who lives within their bodies; Arjuna, understand that the minds of these particular beings are filled with nothing but darkness and evil.
आहारस्त्वपि सर्वस्य त्रिविधो भवति प्रियः । यज्ञस्तपस्तथा दानं तेषां भेदमिमं शृणु ॥ १७.७ ॥ āhāras tv api sarvasya tri-vidho bhavati priyaḥ yajñas tapas tathā dānaṁ teṣāṁ bhedam imaṁ śṛṇu O Arjuna, even one of the most important necessities in life for all beings, namely food, belongs under three categories. Similarly, customs such as religious sacrifices, all acts of self-discipline, and self-restraint as well as the giving of gifts, can all be individually placed under three separate divisions.
आयुःसत्त्वबलारोग्यसुखप्रीतिविवर्धनाः । रस्याः स्निग्धाः स्थिरा हृद्या आहाराः सात्त्विकप्रियाः ॥ १७.८ ॥ āyuḥ-sattva-balārogya- sukha-prīti-vivardhanāḥ rasyāḥ snigdhāḥ sthirā hṛdyā āhārāḥ sāttvika-priyāḥ For the man who is pure in heart and mind, the only foods that are dear to Him are pure foods that promote good health, mental power and physical strength, vitality, joy and cheerfulness in life. These are foods which have good taste, that are soothing and nourishing for the body, and which makes a man’s heart content.
कट्\u200cवम्ललवणात्युष्णतीक्ष्णरूक्षविदाहिनः । आहारा राजसस्येष्टा दुःखशोकामयप्रदाः ॥ १७.९ ॥ kaṭv-amla-lavaṇāty-uṣṇa- tīkṣṇa-rūkṣa-vidāhinaḥ āhārā rājasasyeṣṭā duḥkha-śokāmaya-pradāḥ The foods that appeal to the passionate people are those that are sour, bitter, salty, spicy, dry, very warm, painful (to eat), and at times cause pain and sickness after they are consumed.
यातयामं गतरसं पूति पर्युषितं च यत् । उच्छिष्टमपि चामेध्यं भोजनं तामसप्रियम् ॥ १७.१० ॥ yāta-yāmaṁ gata-rasaṁ pūti paryuṣitaṁ ca yat ucchiṣṭam api cāmedhyaṁ bhojanaṁ tāmasa-priyam Those people who strive on darkness and evil, eat foods that are impure, often stale and tasteless, rotten, lacking in freshness, and generally unfit to use during Holy offerings to Me.
अफलाकाङ्क्षिभिर्यज्ञो विधिदृष्टो य इज्यते । यष्टव्यमेवेति मनः समाधाय स सात्त्विकः ॥ १७.११ ॥ aphalākāṅkṣibhir yajño vidhi-diṣṭo ya ijyate yaṣṭavyam eveti manaḥ samādhāya sa sāttvikaḥ A pure sacrifice is one where the religious offerings (made to Myself, the Almighty) are made with true love and adoration for Me. They are offerings that are made in accordance with the rules or Holy laws in our religious scriptures, with no expectation of rewards resulting from the performance of these sacrifices, and offerings that are made from the heart and only with the intention that it is one’s duty to perform this religious sacrifice.
अभिसंधाय तु फलं दम्भार्थमपि चैव यत् । इज्यते भरतश्रेष्ठ तं यज्ञं विद्धि राजसम् ॥ १७.१२ ॥ abhisandhāya tu phalaṁ dambhārtham api caiva yat ijyate bharata-śreṣṭha taṁ yajñaṁ viddhi rājasam However, O Bharata, a sacrifice that is done purely with the intention of receiving some reward, or done for the sake of display, is known as a Rajas sacrifice, which is an impure sacrifice.
विधिहीनमसृष्टान्नं मन्त्रहीनमदक्षिणम् । श्रद्धाविरहितं यज्ञं तामसं परिचक्षते ॥ १७.१३ ॥ vidhi-hīnam asṛṣṭānnaṁ mantra-hīnam adakṣiṇam śraddhā-virahitaṁ yajñaṁ tāmasaṁ paricakṣate Finally, My dear Devotee, the lowest type of sacrifice that exists is that which is performed by those that have darkened their inner-beings and are known to be of the dull, Tamas nature. When Tamas-nature people make sacrificial offerings, it is generally not in accordance with the holy rules of sacrifice, no gifts of pure food are distributed (Prashadam), no holy hymns are chanted, and the sacrifice is performed with no religious faith in Me whatsoever.
देवद्विजगुरुप्राज्ञपूजनं शौचमार्जवम् । ब्रह्मचर्यमहिंसा च शारीरं तप उच्यते ॥ १७.१४ ॥ deva-dvija-guru-prājña- pūjanaṁ śaucam ārjavam brahmacaryam ahiṁsā ca śārīraṁ tapa ucyate The worship of the Gods of Light; of the twice-born; worship and respect given to the religious teacher and the wise; worship and respect for all that is pure and true, all that represents justice and righteousness, virginity and non-violence, all of this brings tranquility and harmony to the body.
अनुद्वेगकरं वाक्यं सत्यं प्रियहितं च यत् । स्वाध्यायाभ्यसनं चैव वाङ्मयं तप उच्यते ॥ १७.१५ ॥ anudvega-karaṁ vākyaṁ satyaṁ priya-hitaṁ ca yat svādhyāyābhyasanaṁ caiva vāṅ-mayaṁ tapa ucyate Speaking only those words which do not offend other beings, words which are truthful, pleasant, beautiful. beneficial and above all, words that exist only in the Holy Scriptures (Vedas), represent the harmony of speech.
मनः प्रसादः सौम्यत्वं मौनमात्मविनिग्रहः । भावसंशुद्धिरित्येतत्तपो मानसमुच्यते ॥ १७.१६ ॥ manaḥ-prasādaḥ saumyatvaṁ maunam ātma-vinigrahaḥ bhāva-saṁśuddhir ity etat tapo mānasam ucyate Peace and tranquility of the mind, harmony and confidence in oneself, love, caring and gentleness towards others, and purity of the heart, are all the elements which create harmony of the mind.
श्रद्धया परया तप्तं तपस्तत्त्रिविधं नरैः । अफलाकाङ्क्षिभिर्युक्तैः सात्त्विकं परिचक्षते ॥ १७.१७ ॥ śraddhayā parayā taptaṁ tapas tat tri-vidhaṁ naraiḥ aphalākāṅkṣibhir yuktaiḥ sāttvikaṁ paricakṣate If these three types of harmony are practised with supreme faith, a pure heart, truthful intentions, without any desire for rewards, and with a balanced mind and a peaceful soul, this is considered to be pure and total harmony and a definite sign that a person has chosen to follow the Saatvic path of light and “goodness.”
सत्कारमानपूजार्थं तपो दम्भेन चैव यत् । क्रियते तदिह प्रोक्तं राजसं चलमध्रुवम् ॥ १७.१८ ॥ satkāra-māna-pūjārthaṁ tapo dambhena caiva yat kriyate tad iha proktaṁ rājasaṁ calam adhruvam However, My best of friend, he who falsely performs self-discipline and restraint purely for the sake of reputation, high honour, and for show, is considered to be impure and of the Rajas (passionate) nature. This type of self-restraint is unstable and lasts only temporarily.
मूढग्राहेणात्मनो यत्पीडया क्रियते तपः । परस्योत्सादनार्थं वा तत्तामसमुदाहृतम् ॥ १७.१९ ॥ mūḍha-grāheṇātmano yat pīḍayā kriyate tapaḥ parasyotsādanārthaṁ vā tat tāmasam udāhṛtam When self-control is incorrectly performed by a dull person and results simply in self-torture for the person who is trying to restrain himself, or when it is performed for the sake of causing injury to another person, then this self-control leads to nowhere but into sheer darkness and further along the path of the Tamas Guna.
दातव्यमिति यद्दानं दीयतेऽनुपकारिणे । देशे काले च पात्रे च तद्दानं सात्त्विकं स्मृतम् ॥ १७.२० ॥ dātavyam iti yad dānaṁ dīyate ’nupakāriṇe deśe kāle ca pātre ca tad dānaṁ sāttvikaṁ smṛtam O Arjuna, hear now that what I have to say about gifts: A pure gift is that which is given with purity and kindness in the heart, given to the right person at the right time, given in the proper place, and above all when we expect nothing in return for the gift.
यत्तु प्रत्युपकारार्थं फलमुद्दिश्य वा पुनः । दीयते च परिक्लिष्टं तद्दानं राजसं स्मृतम् ॥ १७.२१ ॥ yat tu pratyupakārārthaṁ phalam uddiśya vā punaḥ dīyate ca parikliṣṭaṁ tad dānaṁ rājasaṁ smṛtam However Arjuna, when the gift is given with the expectation of receiving something in return, when it is also given for the sake of receiving future rewards or when the gift is given unwillingly from one person to another, this gift is considered impure and presented by a person of the Rajas nature.
अदेशकाले यद्दानमपात्रेभ्यश्च दीयते । असत्कृतमवज्ञातं तत्तामसमुदाहृतम् ॥ १७.२२ ॥ adeśa-kāle yad dānam apātrebhyaś ca dīyate asat-kṛtam avajñātaṁ tat tāmasam udāhṛtam A gift that is given to an unworthy (evil) person, at an improper time and place, given not from kindness in the heart, but with feelings of extreme pride and with contempt towards the other person, this gift, O Arjuna, is one that has evolved from darkness and has come from a person who is of the Tamas nature.
ॐतत्सदिति निर्देशो ब्रह्मणस्त्रिविधः स्मृतः । ब्राह्मणास्तेन वेदाश्च यज्ञाश्च विहिताः पुरा ॥ १७.२३ ॥ oṁ tat sad iti nirdeśo brahmaṇas tri-vidhaḥ smṛtaḥ brāhmaṇās tena vedāś ca yajñāś ca vihitāḥ purā AUM, TAT, SAT (literal translation: the Lord who is the truth). Dear Partha, each one of these sacred words represents the three stages of the Brahman (the Brahman is the single word that describes where all Brahmins (spiritual teachers) have originated from). From the Brahman also evolved the Holy Scriptures (Vedas) and is today also known as the Supreme Spiritual Sacrifice.
तस्माद ॐ द्दत्युदाहृत्य यज्ञदानतपःक्रियाः । प्रवर्तन्ते विधानोक्ताः सततं ब्रह्मवादिनाम् ॥ १७.२४ ॥ tasmād oṁ ity udāhṛtya yajña-dāna-tapaḥ-kriyāḥ pravartante vidhānoktāḥ satataṁ brahma-vādinām Therefore, dear Arjuna, he who is a devoted follower of the Brahman, begins all acts of spiritual sacrifice, gift-giving, or self-perfection (which is really the achievement of inner-peace with the self), with the word Aum (Aum or the Lord is the very beginning of all things in the universe).
तदित्यनभिसन्धाय फलं यज्ञतपःक्रियाः । दानक्रियाश्च विविधाः क्रियन्ते मोक्षकाङ्क्षिभिः ॥ १७.२५ ॥ tad ity anabhisandhāya phalaṁ yajña-tapaḥ-kriyāḥ dāna-kriyāś ca vividhāḥ kriyante mokṣa-kāṅkṣibhiḥ The word Tat describes the actual performance of the Spiritual Sacrifice, the presentation of gifts, and all acts of self perfection and self-harmony. The performance of these acts (by those who seek true, infinite liberty from the world), without wishing for any rewards in return are done by the true followers of the Brahman, in accordance with the Holy laws, as stated in the Scriptures. If these acts are done properly, they lead a person further along the path towards Me, the Supreme Goal and Supreme Spirit.
सद्भावे साधुभावे च सदित्येतत्प्रयुज्यते । प्रशस्ते कर्मणि तथा सच्छब्दः पार्थ युज्यते ॥ १७.२६ ॥ sad-bhāve sādhu-bhāve ca sad ity etat prayujyate praśaste karmaṇi tathā sac-chabdaḥ pārtha yujyate Sat (derived from term Satya), is the word that literally means Supreme Truth and goodness. It is the end or final step in the actual Spiritual sacrifice and signifies the ultimate or final goal to be reached at the end of performing this religious ritual namely, to please Me in order to attain unity with Me. Since I am the Supreme Truth, O Arjuna, when a particular (religious) task is performed and has been properly completed, the result of this spiritual work is the attainment of the Supreme Truth or the attainment of Myself, the Lord.
यज्ञे तपसि दाने च स्थितिः सदिति चोच्यते । कर्म चैव तदर्थीयं सदित्येवाभिधीयते ॥ १७.२७ ॥ yajñe tapasi dāne ca sthitiḥ sad iti cocyate karma caiva tad-arthīyaṁ sad ity evābhidhīyate Everlasting faithfulness is Spiritual Sacrifice, Self-harmony, and the giving of gifts, lead one on the pathway to achieving Sat, O Arjuna. This is a fact because all of these divisions of faith ultimately lead to Me, the Eternal Truth.
अश्रद्धया हुतं दत्तं तपस्तप्तं कृतं च यत् । असदित्युच्यते पार्थ न च तत्प्रेत्य नो इह ॥ १७.२८ ॥ aśraddhayā hutaṁ dattaṁ tapas taptaṁ kṛtaṁ ca yat asad ity ucyate pārtha na ca tat pretya no iha If any of these acts, O Arjuna, whether it is Spiritual Sacrifice, Self-perfection or the offering of pure and pleasant gifts, is done without faith and good incentives, Asat (all that is untrue and representative of darkness) is attained. By achieving Asat, one has really gained absolutely nothing, O Son of Kunti, because I hold the acts performed in Asat as useless, and having no importance in this world or in the afterworld.
अर्जुन उवाच । संन्यासस्य महाबाहो तत्त्वमिच्छामि वेदितुम् त्यागस्य च हृषीकेश पृथक्केशिनिषूदन ॥ १८.१ ॥ arjuna uvāca sannyāsasya mahā-bāho tattvam icchāmi veditum tyāgasya ca hṛṣīkeśa pṛthak keśi-niṣūdana Arjuna asked the Almighty Krishna: Please explain to me, Dear Lord, what it means to have truly RENOUNCED (surrendered from a materialistic nature) in this life.
श्रीभगवानुवाच । काम्यानां कर्मणां न्यासं संन्यासं कवयो विदुः सर्वकर्मफलत्यागं प्राहुस्त्यागं विचक्षणाः ॥ १८.२ ॥ śrī-bhagavān uvāca kāmyānāṁ karmaṇāṁ nyāsaṁ sannyāsaṁ kavayo viduḥ sarva-karma-phala-tyāgaṁ prāhus tyāgaṁ vicakṣaṇāḥ The Blessed Lord replied: If one entirely gives up all selfish motives, desires and actions, this is called true RENUNCIATION, and he who has given up all desires for rewards for all work he has accomplished, is considered by Me to have totally SURRENDERED from the material way of life.
त्याज्यं दोषवदित्येके कर्म प्राहुर्मनीषिणः । यज्ञदानतपःकर्म न त्याज्यमिति चापरे ॥ १८.३ ॥ tyājyaṁ doṣa-vad ity eke karma prāhur manīṣiṇaḥ yajña-dāna-tapaḥ-karma na tyājyam iti cāpare It is common for some people to say that constant constructive action disturbs people from fully concentrating on the Lord and his many beautiful qualities. Therefore, all performance of any task or responsibility should be renounced as well. However, still, other people say that all actions except those done for sacrifice, self-harmony, or gift-giving, should be given up.
निश्चयं शृणु मे तत्र त्यागे भरतसत्तम । त्यागो हि पुरुषव्याघ्र त्रिविधः संप्रकीर्तितः ॥ १८.४ ॥ niścayaṁ śṛṇu me tatra tyāge bharata-sattama tyāgo hi puruṣa-vyāghra tri-vidhaḥ samprakīrtitaḥ Now My Dear Disciple, listen to Me as I disclose to you the true secret of surrendering and abandonment of materialism in this world. O Best of Men, there are three kinds of abandonment in this world that have been declared in this world by Me.
यज्ञदानतपःकर्म न त्याज्यं कार्यमेव तत् । यज्ञो दानं तपश्चैव पावनानि मनीषिणाम् ॥ १८.५ ॥ yajña-dāna-tapaḥ-karma na tyājyaṁ kāryam eva tat yajño dānaṁ tapaś caiva pāvanāni manīṣiṇām Tasks which involve works of sacrifice, gift-giving, and self-improvement should never be abandoned and should always be performed. I consider these acts, O Arjuna, to be those of purification and all those who are wise realize this fact.
एतान्यपि तु कर्माणि सङ्गं त्यक्त्वा फलानि च । कर्तव्यानीति मे पार्थ निश्चितं मतमुत्तमम् ॥ १८.६ ॥ etāny api tu karmāṇi saṅgaṁ tyaktvā phalāni ca kartavyānīti me pārtha niścitaṁ matam uttamam However, dear Arjuna, these works of purification should be performed with freedom from attachment to material goods and without expectation of any rewards resulting from these actions. This, O Partha, is My decided and final word.
नियतस्य तु संन्यासः कर्मणो नोपपद्यते । मोहात्तस्य परित्यागस्तामसः परिकीर्तितः ॥ १८.७ ॥ niyatasya tu sannyāsaḥ karmaṇo nopapadyate mohāt tasya parityāgas tāmasaḥ parikīrtitaḥ The Blessed Lord Advised: O Arjuna, it would be unwise to leave the holy work that should be completed, unfinished, Such an abandonment of work and surrender from action is a sin and would be an act of darkness as well as delusion.
दुःखमित्येव यत्कर्म कायक्लेशभयात्त्यजेत् । स कृत्वा राजसं त्यागं नैव त्यागफलं लभेत् ॥ १८.८ ॥ duḥkham ity eva yat karma kāya-kleśa-bhayāt tyajet sa kṛtvā rājasaṁ tyāgaṁ naiva tyāga-phalaṁ labhet O Arjuna, he who abandons his duties because he fears that some discomfort or pain will come to him by performing these duties, is of the Rajas Guna (nature) and his way of surrendering from work is a sign of this nature within him. You must realize, O Arjuna, that person actually accomplishes nothing when he performs his various tasks.
कार्यमित्येव यत्कर्म नियतं क्रियतेऽर्जुन । सङ्गं त्यक्त्वा फलं चैव स त्यागः सात्त्विको मतः ॥ १८.९ ॥ kāryam ity eva yat karma niyataṁ kriyate ’rjuna saṅgaṁ tyaktvā phalaṁ caiva sa tyāgaḥ sāttviko mataḥ But, O son of Kunti, he who partakes in these holy tasks, O Arjuna, only because he knows that it is his duty to accomplish them, and at the same time forsakes all selfish desires and thoughts of receiving rewards, is considered by Me to be a man of ‘goodness.’ Because of performing his pure work, this man produces only peace, divine joy, and other SAATVIC results.
न द्वेष्ट्यकुशलं कर्म कुशले नानुषज्जते । त्यागी सत्त्वसमाविष्टो मेधावी छिन्नसंशयः ॥ १८.१० ॥ na dveṣṭy akuśalaṁ karma kuśale nānuṣajjate tyāgī sattva-samāviṣṭo medhāvī chinna-saṁśayaḥ This wiseman, whose doubts no longer exist, who has learned the real truth about renunciation in this world, is a pure and SAATVIC man of peace. Whether a particular task is pleasant or painful to perform, he receives joy from accomplishing it.
न हि देहभृता शक्यं त्यक्तुं कर्माण्यशेषतः । यस्तु कर्मफलत्यागी स त्यागीत्यभिधीयते ॥ १८.११ ॥ na hi deha-bhṛtā śakyaṁ tyaktuṁ karmāṇy aśeṣataḥ yas tu karma-phala-tyāgī sa tyāgīty abhidhīyate Understand, Best of Men (Arjuna), that a mortal being cannot easily surrender and abstain entirely from work in this world. But it is possible for a person to surrender himself totally, from desiring rewards from the work he accomplishes. In My eyes dear Arjuna, he who does this, is one who has truly renounced this material world.
अनिष्टमिष्टं मिश्रं च त्रिविधं कर्मणः फलम् । भवत्यत्यागिनां प्रेत्य न तु संन्यासिनां क्वचित् ॥ १८.१२ ॥ aniṣṭam iṣṭaṁ miśraṁ ca tri-vidhaṁ karmaṇaḥ phalam bhavaty atyāgināṁ pretya na tu sannyāsināṁ kvacit When a man perform duties (or work) of any kind only for the sake of reward, the work at times either brings pleasure or certain occasions, pain. However dear Arjuna, he who does work for the sake of gaining Eternal Happiness (by union with Me), he undoubtfully receives this Eternal and Infinite Bliss.
पञ्चैतानि महाबाहो कारणानि निबोध मे । सांख्ये कृतान्ते प्रोक्तानि सिद्धये सर्वकर्मणाम् ॥ १८.१३ ॥ pañcaitāni mahā-bāho kāraṇāni nibodha me sāṅkhye kṛtānte proktāni siddhaye sarva-karmaṇām O Mighty-armed Arjuna, learn and realize from Me the five causes of all the actions in this world as stated in the holy SAMKHYA (one of the philosophical teachings on the subject of KARMA in the VEDANTA) in which all the end results of all actions are found.
अधिष्ठानं तथा कर्ता करणं च पृथग्विधम् । विविधाश्च पृथक्चेष्टा दैवं चैवात्र पञ्चमम् ॥ १८.१४ ॥ adhiṣṭhānaṁ tathā kartā karaṇaṁ ca pṛthag-vidham vividhāś ca pṛthak ceṣṭā daivaṁ caivātra pañcamam The Lord described the five causes of action: The body itself, is the first. The second is the owner of the body who actually performs the action. The third is the various senses of the body, which allow perception of the world. The fourth is the different functions performed by the being and finally the Super-Soul within the being.
शरीरवाङ्\u200cमनोभिर्यत्कर्म प्रारभते नरः । न्याय्यं वा विपरीतं वा पञ्चैते तस्य हेतवः ॥ १८.१५ ॥ śarīra-vāṅ-manobhir yat karma prārabhate naraḥ nyāyyaṁ vā viparītaṁ vā pañcaite tasya hetavaḥ Whether a being’s means of actions are his body, mind, or speech, all of his actions whether good or bad. are caused by these five factors.
तत्रैवं सति कर्तारमात्मानं केवलं तु यः । पश्यत्यकृतबुद्धित्वान्न स पश्यति दुर्मतिः ॥ १८.१६ ॥ tatraivaṁ sati kartāram ātmānaṁ kevalaṁ tu yaḥ paśyaty akṛta-buddhitvān na sa paśyati durmatiḥ Therefore dear Arjuna, He who looks upon himself as the doer of all his actions, disregarding all of the five actual causes of action, has clouded vision, deluded intelligence, and cannot see things as they really are.
यस्य नाहंकृतो भावो बुद्धिर्यस्य न लिप्यते । हत्वापि स इमाँल्लोकान्न हन्ति न निबध्यते ॥ १८.१७ ॥ yasya nāhaṅkṛto bhāvo buddhir yasya na lipyate hatvāpi sa imāḻ lokān na hanti na nibadhyate He who is free from the bondages of selfishness, and is rid of all ill thoughts, and desires, even if he kills others in this world, he is not actually killing them (because he, in effect, is carrying out his prescribed duty which is actually the predetermined will of God). This person is not bound to this world by his actions in any way whatsoever, O Arjuna.
ज्ञानं ज्ञेयं परिज्ञाता त्रिविधा कर्मचोदना । करणं कर्म कर्तेति त्रिविधः कर्मसंग्रहः ॥ १८.१८ ॥ jñānaṁ jñeyaṁ parijñātā tri-vidhā karma-codanā karaṇaṁ karma karteti tri-vidhaḥ karma-saṅgrahaḥ rjuna, there are three instigators (stimuli) of action in this world namely, knowledge itself (that which is perceived through the senses and interpreted by a being through his mind and intellect), the object of knowledge (that which a being uses to receive his knowledge and ultimately gains his intelligence from after he perceives the useful information through his senses), and of course the knower (who is the SELF or the JIVATMAN – that which receives and is affected by the stimulus to perform the action of learning). The three factors involved in the accomplishment of any task are the senses, the actual work and the performer of the work.
ज्ञानं कर्म च कर्ता च त्रिधैव गुणभेदतः । प्रोच्यते गुणसंख्याने यथावच्छृणु तान्यपि ॥ १८.१९ ॥ jñānaṁ karma ca kartā ca tridhaiva guṇa-bhedataḥ procyate guṇa-saṅkhyāne yathāvac chṛṇu tāny api Now Arjuna, listen as I tell you the different kinds of knowledge, types of work, and the different categories of workers, that have been stated in the terms outlined by the philosophies of the three modes of material nature.
सर्वभूतेषु येनैकं भावमव्ययमीक्षते । अविभक्तं विभक्तेषु तज्ज्ञानं विद्धि सात्त्विकम् ॥ १८.२० ॥ sarva-bhūteṣu yenaikaṁ bhāvam avyayam īkṣate avibhaktaṁ vibhakteṣu taj jñānaṁ viddhi sāttvikam When one can see Eternity, Infinity, and an undivided spiritual nature in things that are mortal, perishable, and divided in their spiritual nature, he has acquired the pure SAATVIC knowledge (or the knowledge of ‘goodness,’ concerning the spiritual soul beyond the body).
पृथक्त्वेन तु यज्ज्ञानं नानाभावान्पृथग्विधान् । वेत्ति सर्वेषु भूतेषु तज्ज्ञानं विद्धि राजसम् ॥ १८.२१ ॥ pṛthaktvena tu yaj jñānaṁ nānā-bhāvān pṛthag-vidhān vetti sarveṣu bhūteṣu taj jñānaṁ viddhi rājasam However, Partha, if one can only see the multitude of things in this world in terms of their limitations and divisions, then this being possesses the impure knowledge of the Rajas mode of nature. (This passionately natured person possesses knowledge that is derived from many theories, teachings, mental logic, and speculation that exist in this world).
यत्तु कृत्स्नवदेकस्मिन्कार्ये सक्तमहैतुकम् । अतत्त्वार्थवदल्पं च तत्तामसमुदाहृतम् ॥ १८.२२ ॥ yat tu kṛtsna-vad ekasmin kārye saktam ahaitukam atattvārtha-vad alpaṁ ca tat tāmasam udāhṛtam However dear Arjuna, if one selfishly views one particular thing (namely the body) as if it is all and everything that is to be concerned about, the knowledge he possesses does not allow him to see beyond the perishable objects and beings in this world. He considers himself the one and only, independent, and seperate from all other beings in this world.
नियतं सङ्गरहितमरागद्वेषतः कृतम् । अफलप्रेप्सुना कर्म यत्तत्सात्त्विकमुच्यते ॥ १८.२३ ॥ niyataṁ saṅga-rahitam arāga-dveṣataḥ kṛtam aphala-prepsunā karma yat tat sāttvikam ucyate The Blessed Lord explained: When work is done as if it were a sacred task, Without any selfish, motives, with a peaceful mind, without any feelings of lust and hate, and without any desire for rewards, I consider this work to be pure and SATTVIC.
यत्तु कामेप्सुना कर्म साहंकारेण वा पुनः । क्रियते बहुलायासं तद्राजसमुदाहृतम् ॥ १८.२४ ॥ yat tu kāmepsunā karma sāhaṅkāreṇa vā punaḥ kriyate bahulāyāsaṁ tad rājasam udāhṛtam But when any task is completed with selfish desires in mind, looked upon as an effort and nothing more, looked upon as if it was a great sacrifice to have completed a task, this type of work is impure and only performed by Rajas-natured people.
अनुबन्धं क्षयं हिंसामनवेक्ष्य च पौरुषम् । मोहादारभ्यते कर्म यत्तत्तामसमुच्यते ॥ १८.२५ ॥ anubandhaṁ kṣayaṁ hiṁsām anapekṣya ca pauruṣam mohād ārabhyate karma yat tat tāmasam ucyate The work which one completes with a confused mind and deluded intelligence, without any cares about the horrible consequences that might result from his selfish tasks; work that is done without concern for the bondage that it creates for the performer; work done without any heed to injury or harm that might come to others because of one’s (evil) actions; or work accomplished without worrying about one’s own loss; these are work done out of darkness by those who are known as Tamsic-natured people.
मुक्तसङ्गोऽनहंवादी धृत्युत्साहसमन्वितः । सिद्ध्यसिद्ध्योर्निर्विकारः कर्ता सात्त्विक उच्यते ॥ १८.२६ ॥ mukta-saṅgo ’nahaṁ-vādī dhṛty-utsāha-samanvitaḥ siddhy-asiddhyor nirvikāraḥ kartā sāttvika ucyate A man who is free from the bondages of selfish and material attachments, who is without a false ego, unaffected by material desires or the fluctuations between success and failure, and who has enthusiasm, is said to be a man of the Saatvic-nature and in the mode of goodness.
रागी कर्मफलप्रेप्सुर्लुब्धो हिंसात्मकोऽशुचिः । हर्षशोकान्वितः कर्ता राजसः परिकीर्तितः ॥ १८.२७ ॥ rāgī karma-phala-prepsur lubdho hiṁsātmako ’śuciḥ harṣa-śokānvitaḥ kartā rājasaḥ parikīrtitaḥ The worker who is over-attached to his work and activity, and to the results of his work, who wants to enjoy the good results, who is always jealous of the other’s possessions, is selfish, greedy, violent, impure, and who is affected by both pleasure and pain, is a man of the impure, Rajas-nature.
अयुक्तः प्राकृतः स्तब्धः शठो नैष्कृतिकोऽलसः । विषादी दीर्घसूत्री च कर्ता तामस उच्यते ॥ १८.२८ ॥ ayuktaḥ prākṛtaḥ stabdhaḥ śaṭho naiṣkṛtiko ’lasaḥ viṣādī dīrgha-sūtrī ca kartā tāmasa ucyate A person whose behaviour is marked by ignorance, conceit, vulgarity, deceit, maliciousness, offence to others, laziness, without self-harmony, procrastination, materialism, and speaking and doing things against the Holy Scriptures, is said to be a man who possesses the dark and ignorant Tamas-personality.
बुद्धेर्भेदं धृतेश्चैव गुणतस्त्रिविधं शृणु । प्रोच्यमानमशेषेण पृथक्त्वेन धनंजय ॥ १८.२९ ॥ buddher bhedaṁ dhṛteś caiva guṇatas tri-vidhaṁ śṛṇu procyamānam aśeṣeṇa pṛthaktvena dhanañ-jaya Now Arjuna, hear and understand as I reveal to you the three divisions of wisdom and stability of the mind, according to the three GUNAS (modes of nature).
प्रवृत्तिं च निवृत्तिं च कार्याकार्ये भयाभये । बन्धं मोक्षं च या वेत्ति बुद्धिः सा पार्थ सात्त्विकी ॥ १८.३० ॥ pravṛttiṁ ca nivṛttiṁ ca kāryākārye bhayābhaye bandhaṁ mokṣaṁ ca yā vetti buddhiḥ sā pārtha sāttvikī Pure and SAATVIC wisdom, O Partha, is that which one possesses when one knows when to go to a certain point and when to return; what should and should not be done; what fear is and what courage is; and who recognizes the difference between bondage to this world and freedom from it.
यया धर्ममधर्मं च कार्यं चाकार्यमेव च । अयथावत्प्रजानाति बुद्धिः सा पार्थ राजसी ॥ १८.३१ ॥ yayā dharmam adharmaṁ ca kāryaṁ cākāryam eva ca ayathāvat prajānāti buddhiḥ sā pārtha rājasī The wisdom which is characterized by a lack of understanding of what should and should not be done; between what is religious and non-religious activity; between what is right and wrong; and when a person constantly mistakes action to be performed, with action not to be performed, that person has impure, passionate, or Rajas wisdom.
अधर्मं धर्ममिति या मन्यते तमसावृता । सर्वार्थान्विपरीतांश्च बुद्धिः सा पार्थ तामसी ॥ १८.३२ ॥ adharmaṁ dharmam iti yā manyate tamasāvṛtā sarvārthān viparītāṁś ca buddhiḥ sā pārtha tāmasī O Arjuna, there is wisdom obscured in darkness and ignorance. A being possesses this TAMAS reasoning if he thinks that wrong is right; if he is always under illusions and misconceptions about truths in this world, and considers religious tasks and devilish tasks to be one and the same.
धृत्या यया धारयते मनःप्राणेन्द्रियक्रियाः । योगेनाव्यभिचारिण्या धृतिः सा पार्थ सात्त्विकी ॥ १८.३३ ॥ dhṛtyā yayā dhārayate manaḥ-prāṇendriya-kriyāḥ yogenāvyabhicāriṇyā dhṛtiḥ sā pārtha sāttvikī O Partha, while practising Yoga and full concentration on Me (who resides in the soul of every being), unbreakable determination and stability of mind is developed and sustained. The practice of YOGA harmoniously balances the mind and a being’s every breath of life. This pure STEADINESS and stability is known to be found in those who are of the SAATVIC- natured.
यया तु धर्मकामार्थान्धृत्या धारयतेऽर्जुन । प्रसङ्गेन फलाकाङ्क्षी धृतिः सा पार्थ राजसी ॥ १८.३४ ॥ yayā tu dharma-kāmārthān dhṛtyā dhārayate ’rjuna prasaṅgena phalākāṅkṣī dhṛtiḥ sā pārtha rājasī But Arjuna, he who uses his steadiness only for the purpose of gaining fruits and rewards in areas that involve both his personal, financial money matters and religious rituals, possesses the steadiness of passion. This impure determination and stability of the mind is common to those who have the RAJAS GUNA within them.
यया स्वप्नं भयं शोकं विषादं मदमेव च । न विमुञ्चति दुर्मेधा धृतिः सा पार्थ तामसी ॥ १८.३५ ॥ yayā svapnaṁ bhayaṁ śokaṁ viṣādaṁ madam eva ca na vimuñcati durmedhā dhṛtiḥ sā pārtha tāmasī That steadiness which cannot overcome unreality. fearfulness, laziness, depression, lust, illusion, and self-pity, is foolish steadiness and is undoubtedly one belonging the dark TAMAS-nature.
सुखं त्विदानीं त्रिविधं शृणु मे भरतर्षभ । अभ्यासाद्रमते यत्र दुःखान्तं च निगच्छति ॥ १८.३६ ॥ sukhaṁ tv idānīṁ tri-vidhaṁ śṛṇu me bharatarṣabha abhyāsād ramate yatra duḥkhāntaṁ ca nigacchati Now great Arjuna, I will disclose to you the three types of pleasure that exist in this world. There is a divine and pure pleasure that one receives from following the righteous path of ‘Light and Goodness.’ This path leads to the end of all hardship. The Blessed Lord Spoke: O Arjuna, that which in the beginning may seem to be the cup of sorrow but is found in the end to be the cup of sweet nectar, refreshes one to the state of self-realization. This, My Dear Devotee, is pure pleasure and happiness which allows one to clearly see and feel Me, the Spirit within their hearts. This pleasure is known as the SAATVIC pleasure, O Arjuna.
यत्तदग्रे विषमिव परिणामेऽमृतोपमम् । तत्सुखं सात्त्विकं प्रोक्तमात्मबुद्धिप्रसादजम् ॥ १८.३७ ॥ yat tad agre viṣam iva pariṇāme ’mṛtopamam tat sukhaṁ sāttvikaṁ proktam ātma-buddhi-prasāda-jam That which is like poison at first, but in the end like nectar, that pleasure is declared to be SATTVIC (pure) born of the purity of ones own mind due to Self realisation.
विषयेन्द्रियसंयोगाद्यत्तदग्रेऽमृतोपमम् । परिणामे विषमिव तत्सुखं राजसं स्मृतम् ॥ १८.३८ ॥ viṣayendriya-saṁyogād yat tad agre ’mṛtopamam pariṇāme viṣam iva tat sukhaṁ rājasaṁ smṛtam However O Arjuna, pleasure which is derived immediately from the contact of the senses with their objects, appears to the human senses as the sweet nectar at first, but later it is discovered to be nothing more than poison to one’s own being. This pleasure is known as the Rajas pleasure of passion.
यदग्रे चानुबन्धे च सुखं मोहनमात्मनः । निद्रालस्यप्रमादोत्थं तत्तामसमुदाहृतम् ॥ १८.३९ ॥ yad agre cānubandhe ca sukhaṁ mohanam ātmanaḥ nidrālasya-pramādotthaṁ tat tāmasam udāhṛtam That type of pleasure which blinds one to the path leading to true self-harmony and self-realization, both in the beginning as well as in the end, is known as the TAMAS pleasure. This pleasure is derived from drowziness, laziness, carelessness and illusion. Instead of bringing divine happiness to the soul, it deludes the soul and darkness surrounds it.
न तदस्ति पृथिव्यां वा दिवि देवेषु वा पुनः । सत्त्वं प्रकृतिजैर्मुक्तं यदेभिः स्यात्त्रिभिर्गुणैः ॥ १८.४० ॥ na tad asti pṛthivyāṁ vā divi deveṣu vā punaḥ sattvaṁ prakṛti-jair muktaṁ yad ebhiḥ syāt tribhir guṇaiḥ Nothing exists, either on the face of this earth or among the Demi- gods in heaven, which is free from the three powers of nature, dear Bharata,
ब्राह्मणक्षत्रियविशां शूद्राणां च परन्तप । कर्माणि प्रविभक्तानि स्वभावप्रभवैर्गुणैः ॥ १८.४१ ॥ brāhmaṇa-kṣatriya-viśāṁ śūdrāṇāṁ ca paran-tapa karmāṇi pravibhaktāni svabhāva-prabhavair guṇaiḥ O Arjuna, all the different qualities of work of the various casts in society, namely the Brahmins, Kshastriyas, Vaisyas, and Sudras are determined according to the three modes of nature.
शमो दमस्तपः शौचं क्षान्तिरार्जवमेव च । ज्ञानं विज्ञानमास्तिक्यं ब्रह्मकर्म स्वभावजम् ॥ १८.४२ ॥ śamo damas tapaḥ śaucaṁ kṣāntir ārjavam eva ca jñānaṁ vijñānam āstikyaṁ brahma-karma svabhāva-jam Now, O Arjuna, let Me describe to you all of these individual members of society: The works of the Brahmins are characterized by such qualities as, peacefulness, self-control, purity, tolerance, honesty, faith, righteousness,and wisdom.
शौर्यं तेजो धृतिर्दाक्ष्यं युद्धे चाप्यपलायनम् । दानमीश्वरभावश्च क्षात्रं कर्म स्वभावजम् ॥ १८.४३ ॥ śauryaṁ tejo dhṛtir dākṣyaṁ yuddhe cāpy apalāyanam dānam īśvara-bhāvaś ca kṣātraṁ karma svabhāva-jam The valiant work of the Kshastriyas are marked by their heroic minds, power, resourcefulness, determination, courage in battle, generosity in charity and noble leadership.
कृषिगौरक्ष्यवाणिज्यं वैश्यकर्म स्वभावजम् । परिचर्यात्मकं कर्म शूद्रस्यापि स्वभावजम् ॥ १८.४४ ॥ kṛṣi-go-rakṣya-vāṇijyaṁ vaiśya-karma svabhāva-jam paricaryātmakaṁ karma śūdrasyāpi svabhāva-jam The Vaisyas and the Sudras are known to provide the services of farming, rearing cattle, and agricultural trade for society.
स्वे स्वे कर्मण्यभिरतः संसिद्धिं लभते नरः । स्वकर्मनिरतः सिद्धिं यथा विन्दति तच्छृणु ॥ १८.४५ ॥ sve sve karmaṇy abhirataḥ saṁsiddhiṁ labhate naraḥ sva-karma-nirataḥ siddhiṁ yathā vindati tac chṛṇu All of these people who are the various components that make up society, attain the truest state of perfection when they perform their work while at the same time find great joy and happiness in performing their designated tasks.
यतः प्रवृत्तिर्भूतानां येन सर्वमिदं ततम् । स्वकर्मणा तमभ्यर्च्य सिद्धिं विन्दति मानवः ॥ १८.४६ ॥ yataḥ pravṛttir bhūtānāṁ yena sarvam idaṁ tatam sva-karmaṇā tam abhyarcya siddhiṁ vindati mānavaḥ They all reach perfection while performing their various designated tasks in society and of course by worship of the Lord, who is the maker and source of all existence (and beyond) in this world. O Arjuna, listen carefully now as I explain how a man achieves perfection while still finding joy in his duties and other work in this world.
श्रेयान्स्वधर्मो विगुणः परधर्मात्स्वनुष्ठितात् । स्वभावनियतं कर्म कुर्वन्नाप्नोति किल्बिषम् ॥ १८.४७ ॥ śreyān sva-dharmo viguṇaḥ para-dharmāt sv-anuṣṭhitāt svabhāva-niyataṁ karma kurvan nāpnoti kilbiṣam O Arjuna, it is far better to perform one’s own tasks imperfectly rather than to perform someone else’s tasks with perfection. When a man does the work that is prescribed to him, no sins or sinful desires can affect this man.
सहजं कर्म कौन्तेय सदोषमपि न त्यजेत् । सर्वारम्भा हि दोषेण धूमेनाग्निरिवावृताः ॥ १८.४८ ॥ saha-jaṁ karma kaunteya sa-doṣam api na tyajet sarvārambhā hi doṣeṇa dhūmenāgnir ivāvṛtāḥ A man should never foresake his own tasks, even if he cannot complete them in full perfection, simply because it is a known fact that every (human) endeavour consists of some fault or imperfection just as all fire consists of smoke.
असक्तबुद्धिः सर्वत्र जितात्मा विगतस्पृहः । नैष्कर्म्यसिद्धिं परमां संन्यासेनाधिगच्छति ॥ १८.४९ ॥ asakta-buddhiḥ sarvatra jitātmā vigata-spṛhaḥ naiṣkarmya-siddhiṁ paramāṁ sannyāsenādhigacchati When a man’s ultimate goal is to achieve freedom from material bondage in this world, and his soul is divine and in pure harmony, he can attain the results of RENUNCIATION (detachment from material objects) which thus, leads him to the Supreme Region of Peace, Happiness and Bliss, which is with Me, in glorious heaven.
सिद्धिं प्राप्तो यथा ब्रह्म तथाप्नोति निबोध मे । समासेनैव कौन्तेय निष्ठा ज्ञानस्य या परा ॥ १८.५० ॥ siddhiṁ prāpto yathā brahma tathāpnoti nibodha me samāsenaiva kaunteya niṣṭhā jñānasya yā parā Hear now, Arjuna, as I reveal to you how one reaches the highest and most perfect stage of renunciation known as the BRAHMAN.
बुद्ध्या विशुद्ध्या युक्तो धृत्यात्मानं नियम्य च । शब्दादीन्विषयांस्त्यक्त्वा रागद्वेषौ व्युदस्य च ॥ १८.५१ ॥ buddhyā viśuddhayā yukto dhṛtyātmānaṁ niyamya ca śabdādīn viṣayāṁs tyaktvā rāga-dveṣau vyudasya ca When one possesses clear reasoning abilities, control of the mind, pure determination, and a divine soul; when he has totally given up all the objects that bring pleasure to his senses; whose spirit has risen beyond the emotional states of passion and hate.
विविक्तसेवी लघ्वाशी यतवाक्कायमानसः । ध्यानयोगपरो नित्यं वैराग्यं समुपाश्रितः ॥ १८.५२ ॥ vivikta-sevī laghv-āśī yata-vāk-kāya-mānasaḥ dhyāna-yoga-paro nityaṁ vairāgyaṁ samupāśritaḥ …He who lives in solitude and secluded silence; who eats only the absolutely necessary quantities of food (for survival); who partakes in steady meditation and concentration on the Supreme Spirit; whose thoughts, speech, and bodily movements are under constant control.
अहंकारं बलं दर्पं कामं क्रोधं परिग्रहम् । विमुच्य निर्ममः शान्तो ब्रह्मभूयाय कल्पते ॥ १८.५३ ॥ ahaṅkāraṁ balaṁ darpaṁ kāmaṁ krodhaṁ parigraham vimucya nirmamaḥ śānto brahma-bhūyāya kalpate …who does not let passion control his will; who is rid of his greed, violence and pride; whose feelings of anger and lust are abolished; who has broken free from the bondages of all his material possessions; and who treats all other fellow beings in this world equally; a being who possesses all such qualities has reached the highest state of self-realization possible, namely that which is the Brahman, which is in the heart of the Lord.
ब्रह्मभूतः प्रसन्नात्मा न शोचति न काङ्क्षति । समः सर्वेषु भूतेषु मद्भक्तिं लभते पराम् ॥ १८.५४ ॥ brahma-bhūtaḥ prasannātmā na śocati na kāṅkṣati samaḥ sarveṣu bhūteṣu mad-bhaktiṁ labhate parām This being becomes one with God (or the Supreme Brahman), and his soul experiences true joy, peace and bliss. He no longer feels any desire for material things nor does he recognize any grief. He extends his love to all creation in this world and shows supreme love and unfailing devotion to Me, the Lord of all.
भक्त्या मामभिजानाति यावान्यश्चास्मि तत्त्वतः । ततो मां तत्त्वतो ज्ञात्वा विशते तदनन्तरम् ॥ १८.५५ ॥ bhaktyā mām abhijānāti yāvān yaś cāsmi tattvataḥ tato māṁ tattvato jñātvā viśate tad-anantaram One can only fully understand Me, the Supreme Spirit, as I truly am, by pouring out his pure love and devotion to Me. When this being has truly realized and understood Me, in the end, he enters into and becomes a part of Me, the Supreme Soul.
सर्वकर्माण्यपि सदा कुर्वाणो मद्व्यपाश्रयः । मत्प्रसादादवाप्नोति शाश्वतं पदमव्ययम् ॥ १८.५६ ॥ sarva-karmāṇy api sadā kurvāṇo mad-vyapāśrayaḥ mat-prasādād avāpnoti śāśvataṁ padam avyayam While engaged in whatever task a person has been prescribed, a person can task refuge in Me, and with My Divine Grace and Protection, a person, can easily reach the most Supreme and Eternal Abode where I reside.
चेतसा सर्वकर्माणि मयि संन्यस्य मत्परः । बुद्धियोगमुपाश्रित्य मच्चित्तः सततं भव ॥ १८.५७ ॥ cetasā sarva-karmāṇi mayi sannyasya mat-paraḥ buddhi-yogam upāśritya mac-cittaḥ satataṁ bhava O Arjuna, if one truly offers and dedicates, with his heart, all of his actions to Me, depending on Me for the results of his actions; realizes that the results of his actions lie in My hands alone; sees Me as the ultimate result of his love, devotion and meditation, in the end his soul combines with Mine for eternity.
मच्चित्तः सर्वदुर्गाणि मत्प्रसादात्तरिष्यसि । अथ चेत्त्वमहंकारान्न श्रोष्यसि विनङ्क्ष्यसि ॥ १८.५८ ॥ mac-cittaḥ sarva-durgāṇi mat-prasādāt tariṣyasi atha cet tvam ahaṅkārān na śroṣyasi vinaṅkṣyasi O Arjuna, a person who constantly fixes all his thoughts and meditations upon Me, by My Grace, overcomes all the dangers and difficulties, that he encounters in his lifetime. However, he who constantly only thinks about himself, develops a false ego, and does not heed My Divine Words of Wisdom, is lost and eventually shall perish.
यदहंकारमाश्रित्य न योत्स्य इति मन्यसे । मिथ्यैष व्यवसायस्ते प्रकृतिस्त्वां नियोक्ष्यति ॥ १८.५९ ॥ yad ahaṅkāram āśritya na yotsya iti manyase mithyaiṣa vyavasāyas te prakṛtis tvāṁ niyokṣyati If you do not fight the battle which you are destined to fight and you disobey My instructions, I shall consider this act to be one of extreme vanity and misguidance. However, O Son of Kunti, you will be impelled into warfare with your enemies by your very own nature.
स्वभावजेन कौन्तेय निबद्धः स्वेन कर्मणा । कर्तुं नेच्छसि यन्मोहात्करिष्यस्यवशोऽपि तत् ॥ १८.६० ॥ svabhāva-jena kaunteya nibaddhaḥ svena karmaṇā kartuṁ necchasi yan mohāt kariṣyasy avaśo ’pi tat Although you do not want to accomplish your prescribed task, O Arjuna, you will undoubtedly be driven by your own personality and good nature to perform your designated duty. You will also act out My wishes and perform the task ahead of you, O Arjuna, because of your bondage to KARMA (constructive action) in your past life.
ईश्वरः सर्वभूतानां हृद्देशेऽर्जुन तिष्ठति । भ्रामयन्सर्वभूतानि यन्त्रारूढानि मायया ॥ १८.६१ ॥ īśvaraḥ sarva-bhūtānāṁ hṛd-deśe ’rjuna tiṣṭhati bhrāmayan sarva-bhūtāni yantrārūḍhāni māyayā The Blessed Lord explained: O Arjuna, God dwells in the hearts of all beings just as He dwells in your heart. With His Almighty power, He moves and directs all living things in this world as if they were sitting on a machine that was moving them through time.
तमेव शरणं गच्छ सर्वभावेन भारत । तत्प्रसादात्परां शान्तिं स्थानं प्राप्स्यसि शाश्वतम् ॥ १८.६२ ॥ tam eva śaraṇaṁ gaccha sarva-bhāvena bhārata tat-prasādāt parāṁ śāntiṁ sthānaṁ prāpsyasi śāśvatam O Son of Kunti, willingly surrender your life and soul unto HIM. O Bharata, seek Him only for refuge and salvation and you shall have achieved eternal peace and bliss in His Supreme abode.
इति ते ज्ञानमाख्यातं गुह्याद्\u200cगुह्यतरं मया । विमृश्यैतदशेषेण यथेच्छसि तथा कुरु ॥ १८.६३ ॥ iti te jñānam ākhyātaṁ guhyād guhya-taraṁ mayā vimṛśyaitad aśeṣeṇa yathecchasi tathā kuru O Arjuna, I have revealed to you My words of wisdom and holy advice. Give serious thought and consideration to the divine words that I have spoken unto you. They are Eternal Truths of life and the after-life, and are not hidden mysteries of any kind. However Arjuna, I can only preach and guide you to the Light of Wisdom. It is up to you alone to abide by My teachings.
सर्वगुह्यतमं भूयः शृणु मे परमं वचः । इष्टोऽसि मे दृढमिति ततो वक्ष्यामि ते हितम् ॥ १८.६४ ॥ sarva-guhyatamaṁ bhūyaḥ śṛṇu me paramaṁ vacaḥ iṣṭo ’si me dṛḍham iti tato vakṣyāmi te hitam O Arjuna, because of My deep love and respect for you, your friendship and your devotion to Me. I will reveal to you once more, the most confidential portion of My Divine Knowledge. Hear these words once more O Arjuna, because they will lead you to salvation and Eternal Happiness.
मन्मना भव मद्भक्तो मद्याजी मां नमस्कुरु । मामेवैष्यसि सत्यं ते प्रतिजाने प्रियोऽसि मे ॥ १८.६५ ॥ man-manā bhava mad-bhakto mad-yājī māṁ namaskuru mām evaiṣyasi satyaṁ te pratijāne priyo ’si me Devote your heart, mind, religious sacrifices and prayers to Me for eternity O Partha, and you shall, without fail, become a part of Me forever. This is My promise to you, My devotee.
सर्वधर्मान्परित्यज्य मामेकं शरणं व्रज । अहं त्वां सर्वपापेभ्यो मोक्षयिष्यामि मा शुचः ॥ १८.६६ ॥ sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja ahaṁ tvāṁ sarva-pāpebhyo mokṣayiṣyāmi mā śucaḥ Detach yourself from all worldly things O Arjuna, and reach out to Me for your salvation and liberation from this world. I shall always protect you from all the worldly sins you may encounter. Put your full love, trust, and devotion in me and you shall fear nothing.
इदं ते नातपस्काय नाभक्ताय कदाचन । न चाशुश्रूषवे वाच्यं न च मां योऽभ्यसूयति ॥ १८.६७ ॥ idaṁ te nātapaskāya nābhaktāya kadācana na cāśuśrūṣave vācyaṁ na ca māṁ yo ’bhyasūyati The Blessed Lord urged: Do not, O Partha, explain My teachings to those who lack self-discipline; who lack love and devotion towards Me; who do not believe in Me; and who argue against My divine words of Wisdom.
य इमं परमं गुह्यं मद्भक्तेष्वभिधास्यति । भक्तिं मयि परां कृत्वा मामेवैष्यत्यसंशयः ॥ १८.६८ ॥ ya idaṁ paramaṁ guhyaṁ mad-bhakteṣv abhidhāsyati bhaktiṁ mayi parāṁ kṛtvā mām evaiṣyaty asaṁśayaḥ However O Bharata, he who preaches My divine teachings to those who show true love and devotion to Me and who, themselves, are eternally devoted to Me, in the end, they shall also become a part of Me.
न च तस्मान्मनुष्येषु कश्चिन्मे प्रियकृत्तमः । भविता न च मे तस्मादन्यः प्रियतरो भुवि ॥ १८.६९ ॥ na ca tasmān manuṣyeṣu kaścin me priya-kṛttamaḥ bhavitā na ca me tasmād anyaḥ priya-taro bhuvi There exists no man among men in this world who can do a greater service to Me than to extend My words of wisdom and eternal truths to those who are worthy of hearing them. O Arjuna, I hold this man to be very dear to My heart.
अध्येष्यते च य इमं धर्म्यं संवादमावयोः । ज्ञानयज्ञेन तेनाहमिष्टः स्यामिति मे मतिः ॥ १८.७० ॥ adhyeṣyate ca ya imaṁ dharmyaṁ saṁvādam āvayoḥ jñāna-yajñena tenāham iṣṭaḥ syām iti me matiḥ The Blessed Lord Krishna declared: He who studies and truly learns this sacred conversation, O Partha, worships Me through his intelligence and light of wisdom.
श्रद्धावाननसूयश्च शृणुयादपि यो नरः । सोऽपि मुक्तः शुभाँल्लोकान्प्राप्नुयात्पुण्यकर्मणाम् ॥ १८.७१ ॥ śraddhāvān anasūyaś ca śṛṇuyād api yo naraḥ so ’pi muktaḥ śubhāḻ lokān prāpnuyāt puṇya-karmaṇām He who only listen to this conversation, has faith in Me, is detached from sinful activities and has no doubt concerning Me or the divine words I utter, also attains blissful freedom from this world and in the end resides among only the pious and holy men.
कच्चिदेतच्छ्रुतं पार्थ त्वयैकाग्रेण चेतसा । कच्चिदज्ञानसंमोहः प्रनष्टस्ते धनंजय ॥ १८.७२ ॥ kaccid etac chrutaṁ pārtha tvayaikāgreṇa cetasā kaccid ajñāna-sammohaḥ praṇaṣṭas te dhanañ-jaya Have you heard these words of wisdom My Dear Devotee, with your mind at perfect concentration and with silence in your soul? Have you truly rid yourself of the darkness of your delusion? Has it been replaced by the inner light of wisdom, O Arjuna.
अर्जुन उवाच । नष्टो मोहः स्मृतिर्लब्धा त्वत्प्रसादान्मयाच्युत स्थितोऽस्मि गतसन्देहः करिष्ये वचनं तव ॥ १८.७३ ॥ arjuna uvāca naṣṭo mohaḥ smṛtir labdhā tvat-prasādān mayācyuta sthito ’smi gata-sandehaḥ kariṣye vacanaṁ tava Arjuna replied to the Almighty Krishna: By your wonderful Grace, Dear Lord and Master of the Universe, I have discovered this light in my mind and soul. My illusions no longer remain with Me. My faith in You is strong, O Great Lord Krishna. I shall devote my very life to following your advice and instructions.
संजय उवाच । इत्यहं वासुदेवस्य पार्थस्य च महात्मनः संवादमिममश्रौषमद्भुतं रोमहर्षणम् ॥ १८.७४ ॥ sañjaya uvāca ity ahaṁ vāsudevasya pārthasya ca mahātmanaḥ saṁvādam imam aśrauṣam adbhutaṁ roma-harṣaṇam Sanjaya concluded: Thus my dear King, I have recited to you the very same sacred conversation of the Lord of Lords and His Faithful Devotee, Arjuna. The messages that I have recounted to you, my King, fill me with awe, wonder and excitement.
व्यासप्रसादाच्छ्रुतवानेतद्गुह्यमहं परम् । योगं योगेश्वरात्कृष्णात्साक्षात्कथयतः स्वयम् ॥ १८.७५ ॥ vyāsa-prasādāc chrutavān etad guhyam ahaṁ param yogaṁ yogeśvarāt kṛṣṇāt sākṣāt kathayataḥ svayam By the kindness of the Holy poet, Ved O’Vyas, I have heard these most confidential and sacred of conversations spoken by Lord Krishna himself, Master of all that exists in this universe, and His devoted follower Arjuna.
राजन्संस्मृत्य संस्मृत्य संवादमिममद्भुतम् । केशवार्जुनयोः पुण्यं हृष्यामि च मुहुर्मुहुः ॥ १८.७६ ॥ rājan saṁsmṛtya saṁsmṛtya saṁvādam imam adbhutam keśavārjunayoḥ puṇyaṁ hṛṣyāmi ca muhur muhuḥ The more I recall these glorious words, my King, the more my heart is filled with unending joy, pleasure, and excitement.
तच्च संस्मृत्य संस्मृत्य रूपमत्यद्भुतं हरेः । विस्मयो मे महान् राजन्हृष्यामि च पुनः पुनः ॥ १८.७७ ॥ tac ca saṁsmṛtya saṁsmṛtya rūpam aty-adbhutaṁ hareḥ vismayo me mahān rājan hṛṣyāmi ca punaḥ punaḥ O My King, whenever I remember that most beautiful and divine vision of the Glorious Lord himself, I am struck with great amazement and wonder. My heart leaps with more joy and is filled with adoration for the Lord.
यत्र योगेश्वरः कृष्णो यत्र पार्थो धनुर्धरः । तत्र श्रीर्विजयो भूतिर्ध्रुवा नीतिर्मतिर्मम ॥ १८.७८ ॥ yatra yogeśvaraḥ kṛṣṇo yatra pārtho dhanur-dharaḥ tatra śrīr vijayo bhūtir dhruvā nītir matir mama Wherever there is the Divine Lord Krishna, the Master of all Yoga, and the able disciple Arjuna, there is beauty, morality, extraordinary power, and victory over all evil. O King Dhrtarastra, this is my unshakeable belief and faith.