Shrimad Bhagavad Gita (English)

Chapter 1: Arjuna Vishada Yoga

The Yoga of Arjuna’s Despondency

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Verse 1.1

dhṛtarāṣṭra uvāca
dharmakṣetre kurukṣetre samavetā yuyutsavaḥ |
māmakāḥ pāṇḍavāś caiva kim akurvata sañjaya ||1||

dhritarashtra uvacha
dharmakshetre kurukshetre samaveta yuyutsavah |
mamakah pandavash chaiva kim akurvata sanjaya ||1||

Translation: Dhritarashtra said: O Sanjaya, after my sons and the sons of Pandu gathered in the place of pilgrimage at Kurukshetra, desiring to fight, what did they do?

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Verse 1.2

sañjaya uvāca
dṛṣṭvā tu pāṇḍavānīkaṁ vyūḍhaṁ duryodhanas tadā |
ācāryam upasaṅgamya rājā vacanam abravīt ||2||

sanjaya uvacha
drishtva tu pandavanikam vyudhan duryodhanas tada |
acharyam upasangamya raja vachanam abravit ||2||

Translation: Sanjaya said: At that time, seeing the army of the Pandavas drawn up for battle, King Duryodhana approached his teacher (Dronacharya) and spoke these words.

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Verse 1.3

paśyaitāṁ pāṇḍu-putrāṇām ācārya mahatīṁ camūm |
vyūḍhāṁ drupada-putreṇa tava śiṣyeṇa dhīmatā ||3||

pashyaitam pandu-putranam acharya mahatin chamum |
vyudhan drupada-putrena tava shishyena dhimata ||3||

Translation: O teacher, behold this great army of the sons of Pandu, arranged in a military phalanx by your intelligent disciple, the son of Drupada.

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Verse 1.4

atra śūrā maheṣvāsā bhīmārjuna-samā yudhi |
yuyudhāno virāṭaś ca drupadaś ca mahā-rathaḥ ||4||

atra shura maheshvasa bhimarjuna-sama yudhi |
yuyudhano viratash cha drupadash cha maha-rathah ||4||

Translation: Here in this army are heroic bowmen equal in battle to Bhima and Arjuna: Yuyudhana (Satyaki), Virata, and the great chariot warrior Drupada.

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Verse 1.5

dhṛṣṭaketuś cekitānaḥ kāśirājaś ca vīryavān |
purujit kuntibhojaś ca śaibyaś ca nara-puṅgavaḥ ||5||

dhrishtaketush chekitanah kashirajash cha viryavan |
purujit kuntibhojash cha shaibyash cha nara-pungavah ||5||

Translation: Dhrishtaketu, Chekitana, the valiant King of Kashi, Purujit, Kuntibhoja, and Shaibya, the best among men.

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Verse 1.6

yudhāmanyuś ca vikrānta uttamaujāś ca vīryavān |
saubhadro draupadeyāś ca sarva eva mahā-rathāḥ ||6||

yudhamanyush cha vikranta uttamaujash cha viryavan |
saubhadro draupadeyash cha sarva eva maha-rathah ||6||

Translation: The mighty Yudhamanyu, the valiant Uttamauja, the son of Subhadra (Abhimanyu), and the sons of Draupadi—all of them are great chariot warriors.

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Verse 1.7

asmākaṁ tu viśiṣṭā ye tān nibodha dvijottama |
nāyakā mama sainyasya sañjñārthaṁ tān bravīmi te ||7||

asmakan tu vishishta ye tan nibodha dvijottama |
nayaka mama sainyasya sanjnarthan tan bravimi te ||7||

Translation: O best of the twice-born (Brahmins), now be informed about those who are the most distinguished among us, the leaders of my army. I shall name them for your information.

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Verse 1.8

bhavān bhīṣmaś ca karṇaś ca kṛpaś ca samitiñjayaḥ |
aśvatthāmā vikarṇaś ca saumadattis tathaiva ca ||8||

bhavan bhishmash cha karnash cha kripash cha samitinjayah |
ashvatthama vikarnash cha saumadattis tathaiva cha ||8||

Translation: Yourself, Bhishma, Karna, and Kripa, who is ever victorious in battle; as well as Ashvatthama, Vikarna, and the son of Somadatta (Bhurishrava).

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Verse 1.9

anye ca bahavaḥ śūrā mad-arthe tyakta-jīvitāḥ |
nānā-śastra-praharaṇāḥ sarve yuddha-viśāradāḥ ||9||

anye cha bahavah shura mad-arthe tyakta-jivitah |
nana-shastra-praharanah sarve yuddha-visharadah ||9||

Translation: And there are many other heroes who are ready to give up their lives for my sake. They are equipped with various kinds of weapons and are all skilled in the art of warfare.

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Verse 1.10

aparyāptaṁ tad asmākaṁ balaṁ bhīṣmābhirakṣitam |
paryāptaṁ tv idam eteṣāṁ balaṁ bhīmābhirakṣitam ||10||

aparyaptan tad asmakam balam bhishmabhirakshitam |
paryaptan tv idam etesham balam bhimabhirakshitam ||10||

Translation: Our army, protected by Bhishma, is unlimited, whereas their army, protected by Bhima, is limited.

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Verse 1.11

ayaneṣu ca sarveṣu yathā-bhāgam avasthitāḥ |
bhīṣmam evābhirakṣantu bhavantaḥ sarva eva hi ||11||

ayaneshu cha sarveshu yatha-bhagam avasthitah |
bhishmam evabhirakshantu bhavantah sarva eva hi ||11||

Translation: Therefore, all of you, stationed in your respective positions at all strategic points, must protect Grandfather Bhishma alone.

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Verse 1.12

tasya sañjanayan harṣaṁ kuru-vṛddhaḥ pitāmahaḥ |
siṁha-nādaṁ vinadyoccaiḥ śaṅkhaṁ dadhmau pratāpavān ||12||

tasya sanjanayan harshan kuru-vriddhah pitamahah |
simha-nadam vinadyochchaih shankhan dadhmau pratapavan ||12||

Translation: Then the valiant grandsire of the Kuru dynasty, the oldest of the Kurus (Bhishma), roaring loudly like a lion, blew his conch shell, increasing Duryodhana’s joy.

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Verse 1.13

tataḥ śaṅkhāś ca bheryaś ca paṇavānaka-gomukhāḥ |
sahasaivābhyahanyanta sa śabdastumulo ’bhavat ||13||

tatah shankhash cha bheryash cha panavanaka-gomukhah |
sahasaivabhyahanyanta sa shabdastumulo ’bhavat ||13||

Translation: After that, conches, kettledrums, bugles, trumpets, and horns all suddenly sounded together. That sound was tremendous.

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Verse 1.14

tataḥ śvetair hayair yukte mahati syandane sthitau |
mādhavaḥ pāṇḍavaś caiva divyau śaṅkhau pradadhmatuḥ ||14||

tatah shvetair hayair yukte mahati syandane sthitau |
madhavah pandavash chaiva divyau shankhau pradadhmatuh ||14||

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

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Verse 1.15

pāñcajanyaṁ hṛṣīkeśo devadattaṁ dhanañjayaḥ |
pauṇḍraṁ dadhmau mahā-śaṅkhaṁ bhīma-karmā vṛkodaraḥ ||15||

panchajanyam hrishikesho devadattan dhananjayah |
paundran dadhmau maha-shankham bhima-karma vrikodarah ||15||

Translation: Hrishikesha (Krishna) blew His conch called Panchajanya; Dhananjaya (Arjuna) blew his, the Devadatta; and he of terrifying deeds, Bhima, blew his great conch called Paundra.

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Verse 1.16

anantavijayaṁ rājā kuntī-putro yudhiṣṭhiraḥ |
nakulaḥ sahadevaś ca sughoṣa-maṇipuṣpakau ||16||

anantavijayam raja kunti-putro yudhishthirah |
nakulah sahadevash cha sughosha-manipushpakau ||16||

Translation: King Yudhishthira, the son of Kunti, blew his conch named Anantavijaya, while Nakula and Sahadeva blew the Sughosha and Manipushpaka.

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Verse 1.17

kāśyaś ca parameṣvāsaḥ śikhaṇḍī ca mahā-rathaḥ |
dhṛṣṭadyumno virāṭaś ca sātyakiś cāparājitaḥ ||17||

kashyash cha parameshvasah shikhandi cha maha-rathah |
dhrishtadyumno viratash cha satyakish chaparajitah ||17||

Translation: The great archer King of Kashi, the great chariot warrior Shikhandi, Dhrishtadyumna, Virata, the invincible Satyaki…

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Verse 1.18

drupado draupadeyāś ca sarvaśaḥ pṛthivīpate |
saubhadraś ca mahā-bāhuḥ śaṅkhān dadhmuḥ pṛthak pṛthak ||18||

drupado draupadeyash cha sarvashah prithivipate |
saubhadrash cha maha-bahuh shankhan dadhmuh prithak prithak ||18||

Translation: O Lord of the earth! Drupada, the sons of Draupadi, and the mighty-armed son of Subhadra (Abhimanyu), all in their respective positions, blew their separate conches.

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Verse 1.19

sa ghoṣo dhārtarāṣṭrāṇāṁ hṛdayāni vyadārayat |
nabhaś ca pṛthivīṁ caiva tumulo vyanunādayan ||19||

sa ghosho dhartarashtranam hridayani vyadarayat |
nabhash cha prithivin chaiva tumulo vyanunadayan ||19||

Translation: That terrible sound, echoing through the heaven and the earth, shattered the hearts of the sons of Dhritarashtra.

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Verse 1.20

atha vyavasthitān dṛṣṭvā dhārtarāṣṭrān kapi-dhvajaḥ |
pravṛtte śastra-sampāte dhanur udyamya pāṇḍavaḥ |
hṛṣīkeśaṁ tadā vākyam idam āha mahīpate ||20||

atha vyavasthitan drishtva dhartarashtran kapi-dhvajah |
pravritte shastra-sampate dhanur udyamya pandavah |
hrishikeshan tada vakyam idam aha mahipate ||20||

Translation: O King, at that time, Arjuna, the son of Pandu, whose chariot flag bore the emblem of Hanuman, seeing the sons of Dhritarashtra arrayed against him and the clash of weapons about to begin, took up his bow and spoke these words to Hrishikesha (Krishna).

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Verses 1.21–22

arjuna uvāca
senayor ubhayor madhye rathaṁ sthāpaya me ’cyuta ||21||

arjuna uvacha
senayor ubhayor madhye ratham sthapaya me ’chyuta ||21||

yāvad etān nirīkṣe ’haṁ yoddhu-kāmān avasthitān |
kair mayā saha yoddhavyam asmin raṇa-samudyame ||22||

yavad etan nirikshe ’ham yoddhu-kaman avasthitan |
kair maya saha yoddhavyam asmin rana-samudyame ||22||

Translation: Arjuna said: O Infallible One (Krishna), please place my chariot between both armies so that I may behold those present here desiring to fight, and know with whom I must contend in this great enterprise of battle.

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Verse 1.23

yotsyamānān avekṣe ’haṁ ya ete ’tra samāgatāḥ |
dhārtarāṣṭrasya durbuddher yuddhe priya-cikīrṣavaḥ ||23||

yotsyamanan avekshe ’ham ya ete ’tra samagatah |
dhartarashtrasya durbuddher yuddhe priya-chikirshavah ||23||

Translation: Let me see those who have gathered here ready to fight, wishing to please the evil-minded son of Dhritarashtra (Duryodhana) in battle.

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Verse 1.24

sañjaya uvāca
evam ukto hṛṣīkeśo guḍākeśena bhārata |
senayor ubhayor madhye sthāpayitvā rathottamam ||24||

sanjaya uvacha
evam ukto hrishikesho gudakeshena bharata |
senayor ubhayor madhye sthapayitva rathottamam ||24||

Translation: Sanjaya said: O descendant of Bharata, having been addressed in this way by Gudakesha (Arjuna), Hrishikesha (Krishna) drew up the fine chariot in the midst of the armies of both parties.

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Verse 1.25

bhīṣma-droṇa-pramukhataḥ sarveṣāṁ ca mahīkṣitām |
uvāca pārtha paśyaitān samavetān kurūn iti ||25||

bhishma-drona-pramukhatah sarveshan cha mahikshitam |
uvacha partha pashyaitan samavetan kurun iti ||25||

Translation: In the presence of Bhishma, Drona, and all the rulers of the earth, He said: O Partha, behold these Kurus assembled here.

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Verse 1.26

tatrāpaśyat sthitān pārthaḥ pitṝn atha pitāmahān |
ācāryān mātulān bhrātṝn putrān pautrān sakhīṁs tathā ||26||

tatrapashyat sthitan parthah pitrin atha pitamahan |
acharyan matulan bhratrin putran pautran sakhims tatha ||26||

Translation: There Partha (Arjuna) saw stationed in both armies grandfathers, fathers-in-law, teachers, maternal uncles, brothers, sons, grandsons, and friends.

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Verse 1.27

śvaśurān suhṛdaś caiva senayor ubhayor api |
tān samīkṣya sa kaunteyaḥ sarvān bandhūn avasthitān ||27||

shvashuran suhridash chaiva senayor ubhayor api |
tan samikshya sa kaunteyah sarvan bandhun avasthitan ||27||

Translation: He saw fathers-in-law and well-wishers in both armies. Seeing all these relatives arrayed there, the son of Kunti (Arjuna)…

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Verse 1.28

kṛpayā parayāviṣṭo viṣīdann idam abravīt |
arjuna uvāca
dṛṣṭvemaṁ sva-janaṁ kṛṣṇa yuyutsuṁ samupasthitam ||28||

kripaya parayavishto vishidann idam abravit |
arjuna uvacha
drishtvemam sva-janan krishna yuyutsum samupasthitam ||28||

Translation: …overwhelmed with profound compassion and sorrow, spoke these words. Arjuna said: O Krishna, seeing my own kinsmen present here desiring to fight…

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Verse 1.29

sīdanti mama gātrāṇi mukhaṁ ca pariśuṣyati |
vepathuś ca śarīre me roma-harṣaś ca jāyate ||29||

sidanti mama gatrani mukhan cha parishushyati |
vepathush cha sharire me roma-harshash cha jayate ||29||

Translation: My limbs are failing, my mouth is drying up, my body is trembling, and my hair is standing on end.

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Verse 1.30

gāṇḍīvaṁ sraṁsate hastāt tvak caiva paridahyate |
na ca śaknomy avasthātuṁ bhramatīva ca me manaḥ ||30||

gandivam sramsate hastat tvak chaiva paridahyate |
na cha shaknomy avasthatum bhramativa cha me manah ||30||

Translation: The Gandiva bow is slipping from my hand, and my skin is burning. I am unable to stand still, and my mind seems to be reeling.

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Verse 1.31

nimittāni ca paśyāmi viparītāni keśava |
na ca śreyo ’nupaśyāmi hatvā sva-janam āhave ||31||

nimittani cha pashyami viparitani keshava |
na cha shreyo ’nupashyami hatva sva-janam ahave ||31||

Translation: I see only adverse omens, O Keshava, and I do not foresee any good in slaying my own kinsmen in battle.

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Verse 1.32

na kāṅkṣe vijayaṁ kṛṣṇa na ca rājyaṁ sukhāni ca |
kiṁ no rājyena govinda kiṁ bhogair jīvitena vā ||32||

na kankshe vijayan krishna na cha rajyam sukhani cha |
kim no rajyena govinda kim bhogair jivitena va ||32||

Translation: O Krishna, I do not desire victory, nor kingdom, nor happiness. O Govinda, of what use is a kingdom, or enjoyment, or even life itself to us?

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Verse 1.33

yeṣām arthe kāṅkṣitaṁ no rājyaṁ bhogāḥ sukhāni ca |
ta ime ’vasthitā yuddhe prāṇāṁs tyaktvā dhanāni ca ||33||

yesham arthe kankshitam no rajyam bhogah sukhani cha |
ta ime ’vasthita yuddhe pranams tyaktva dhanani cha ||33||

Translation: Those for whose sake we desire kingdom, enjoyments, and pleasures are stationed here in battle, having given up hope for their lives and wealth.

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Verse 1.34

ācāryāḥ pitaraḥ putrās tathaiva ca pitāmahāḥ |
mātulāḥ śvaśurāḥ pautrāḥ śyālāḥ sambandhinas tathā ||34||

acharyah pitarah putras tathaiva cha pitamahah |
matulah shvashurah pautrah shyalah sambandhinas tatha ||34||

Translation: Teachers, fathers, sons, as well as grandfathers, maternal uncles, fathers-in-law, grandsons, brothers-in-law, and other relatives are present here.

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Verse 1.35

etān na hantum icchāmi ghnato ’pi madhusūdana |
api trailokya-rājyasya hetoḥ kiṁ nu mahī-kṛte ||35||

etan na hantum ichchhami ghnato ’pi madhusudana |
api trailokya-rajyasya hetoh kim nu mahi-krite ||35||

Translation: O Madhusudana, I do not wish to kill them, even though they might kill me, not even for the sovereignty of the three worlds—let alone for this earth.

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Verse 1.36

nihatya dhārtarāṣṭrān naḥ kā prītiḥ syāj janārdana |
pāpam evāśrayed asmān hatvaitān ātatāyinaḥ ||36||

nihatya dhartarashtran nah ka pritih syaj janardana |
papam evashrayed asman hatvaitan atatayinah ||36||

Translation: O Janardana, what pleasure could we derive from killing the sons of Dhritarashtra? Sin alone will take hold of us if we kill these aggressors.

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Verse 1.37

tasmān nārhā vayaṁ hantuṁ dhārtarāṣṭrān sva-bāndhavān |
sva-janaṁ hi kathaṁ hatvā sukhinaḥ syāma mādhava ||37||

tasman narha vayam hantun dhartarashtran sva-bandhavan |
sva-janam hi katham hatva sukhinah syama madhava ||37||

Translation: Therefore, it is not proper for us to kill the sons of Dhritarashtra, our own relatives. How can we be happy by killing our own kinsmen, O Madhava?

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Verse 1.38

yady apy ete na paśyanti lobhopahata-cetasaḥ |
kula-kṣaya-kṛtaṁ doṣaṁ mitra-drohe ca pātakam ||38||

yady apy ete na pashyanti lobhopahata-chetasah |
kula-kshaya-kritan dosham mitra-drohe cha patakam ||38||

Translation: Even if these people, whose minds are overpowered by greed, do not see the fault in destroying the family and the sin in hostility toward friends…

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Verse 1.39

kathaṁ na jñeyam asmābhiḥ pāpād asmān nivartitum |
kula-kṣaya-kṛtaṁ doṣaṁ prapaśyadbhir janārdana ||39||

katham na jneyam asmabhih papad asman nivartitum |
kula-kshaya-kritan dosham prapashyadbhir janardana ||39||

Translation: Why should we, who can clearly see the evil in the destruction of a family, not know to turn away from this sin, O Janardana?

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Verse 1.40

kula-kṣaye praṇaśyanti kula-dharmāḥ sanātanāḥ |
dharme naṣṭe kulaṁ kṛtsnam adharmo ’bhibhavaty uta ||40||

kula-kshaye pranashyanti kula-dharmah sanatanah |
dharme nashte kulan kritsnam adharmo ’bhibhavaty uta ||40||

Translation: With the destruction of the family, the eternal family traditions are destroyed; and when religion perishes, irreligion overtakes the entire family.

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Verse 1.41

adharmābhibhavāt kṛṣṇa praduṣyanti kula-striyaḥ |
strīṣu duṣṭāsu vārṣṇeya jāyate varṇa-saṅkaraḥ ||41||

adharmabhibhavat krishna pradushyanti kula-striyah |
strishu dushtasu varshneya jayate varna-sankarah ||41||

Translation: When irreligion is prominent, O Krishna, the women of the family become corrupt; and when women are corrupted, O descendant of Vrishni, unwanted progeny (Varna-sankara) is born.

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Verse 1.42

saṅkaro narakāyaiva kula-ghnānāṁ kulasya ca |
patanti pitaro hy eṣāṁ lupta-piṇḍodaka-kriyāḥ ||42||

sankaro narakayaiva kula-ghnanan kulasya cha |
patanti pitaro hy esham lupta-pindodaka-kriyah ||42||

Translation: An increase in unwanted progeny inevitably leads the family and the destroyers of the family to hell. The ancestors of such corrupt families fall, deprived of their offerings of food and water.

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Verse 1.43

doṣair etaiḥ kula-ghnānāṁ varṇa-saṅkara-kārakaiḥ |
utsādyante jāti-dharmāḥ kula-dharmāś ca śāśvatāḥ ||43||

doshair etaih kula-ghnanam varna-sankara-karakaih |
utsadyante jati-dharmah kula-dharmash cha shashvatah ||43||

Translation: By these evil deeds of the destroyers of the family, which cause unwanted progeny, the eternal traditions of the community and the family are obliterated.

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Verse 1.44

utsanna-kula-dharmāṇāṁ manuṣyāṇāṁ janārdana |
narake niyataṁ vāso bhavatīty anuśuśruma ||44||

utsanna-kula-dharmanam manushyanan janardana |
narake niyatam vaso bhavatity anushushruma ||44||

Translation: O Janardana, we have heard from authorities that those whose family traditions are destroyed inevitably dwell in hell.

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Verse 1.45

aho bata mahat pāpaṁ kartuṁ vyavasitā vayam |
yad rājya-sukha-lobhena hantuṁ sva-janam udyatāḥ ||45||

aho bata mahat papan kartum vyavasita vayam |
yad rajya-sukha-lobhena hantum sva-janam udyatah ||45||

Translation: Alas! What a great sin we are determined to commit! Driven by the greed for royal pleasures, we are prepared to kill our own kinsmen.

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Verse 1.46

yadi mām apratīkāram aśastraṁ śastra-pāṇayaḥ |
dhārtarāṣṭrā raṇe hanyus tan me kṣemataram bhavet ||46||

yadi mam apratikaram ashastram shastra-panayah |
dhartarashtra rane hanyus tan me kshemataram bhavet ||46||

Translation: It would be better for me if the sons of Dhritarashtra, weapons in hand, were to kill me unarmed and unresisting on the battlefield.

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Verse 1.47

sañjaya uvāca
evam uktvārjunaḥ saṅkhye rathopastha upāviśat |
visṛjya sa-śaraṁ cāpaṁ śoka-saṁvigna-mānasaḥ ||47||

sanjaya uvacha
evam uktvarjunah sankhye rathopastha upavishat |
visrijya sa-sharan chapam shoka-samvigna-manasah ||47||

Translation: Sanjaya said: Having thus spoken on the battlefield, Arjuna cast aside his bow and arrows and sat down on the chariot, his mind overwhelmed with grief.

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Chapter 2: Sankhya Yoga

The Yoga of Knowledge

Jump to verse: 1 · 2 · 3 · 4 · 5 · 6 · 7 · 8 · 9 · 10 · 11 · 12 · 13 · 14 · 15 · 16 · 17 · 18 · 19 · 20 · 21 · 22 · 23 · 24 · 25 · 26 · 27 · 28 · 29 · 30 · 31 · 32 · 33 · 34 · 35 · 36 · 37 · 38 · 39 · 40 · 41 · 42 · 43 · 44 · 45 · 46 · 47 · 48 · 49 · 50 · 51 · 52 · 53 · 54 · 55 · 56 · 57 · 58 · 59 · 60 · 61 · 62 · 63 · 64 · 65 · 66 · 67 · 68 · 69 · 70 · 71 · 72

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Verse 2.1

sañjaya uvāca
taṁ tathā kṛpayāviṣṭam aśru-pūrṇākulekṣaṇam |
viṣīdantam idaṁ vākyam uvāca madhusūdanaḥ ||1||

sanjaya uvacha
tan tatha kripayavishtam ashru-purnakulekshanam |
vishidantam idam vakyam uvacha madhusudanah ||1||

Translation: Sanjaya said: To him who was thus overwhelmed with pity, whose eyes were filled with tears and agitated, and who was despairing, Madhusudana (Krishna) spoke these words.

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Verse 2.2

śrī-bhagavān uvāca
kutas tvā kaśmalam idaṁ viṣame samupasthitam |
anārya-juṣṭam asvargyam akīrti-karam arjuna ||2||

shri-bhagavan uvacha
kutas tva kashmalam idam vishame samupasthitam |
anarya-jushtam asvargyam akirti-karam arjuna ||2||

Translation: The Supreme Lord said: O Arjuna, from where has this delusion come upon you in this moment of crisis? It is not practiced by honorable men, it does not lead to higher realms, and it brings disgrace.

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Verse 2.3

klaibyaṁ mā sma gamaḥ pārtha naitat tvayy upapadyate |
kṣudraṁ hṛdaya-daurbalyaṁ tyaktvottiṣṭha parantapa ||3||

klaibyam ma sma gamah partha naitat tvayy upapadyate |
kshudram hridaya-daurbalyan tyaktvottishtha parantapa ||3||

Translation: O son of Pritha, do not yield to unmanliness; it does not suit you. O chastiser of enemies, abandon this petty weakness of heart and arise!

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Verse 2.4

arjuna uvāca
kathaṁ bhīṣmam ahaṁ saṅkhye droṇaṁ ca madhusūdana |
iṣubhiḥ pratiyotsyāmi pūjārhāv arisūdana ||4||

arjuna uvacha
katham bhishmam aham sankhye dronan cha madhusudana |
ishubhih pratiyotsyami pujarhav arisudana ||4||

Translation: Arjuna said: O Madhusudana, destroyer of enemies, how can I fight with arrows in battle against Bhishma and Drona, who are worthy of my reverence?

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Verse 2.5

gurūn ahatvā hi mahānubhāvān
śreyo bhoktuṁ bhaikṣyam apīha loke |
hatvārtha-kāmāṁs tu gurūn ihaiva
bhuñjīya bhogān rudhira-pradigdhān ||5||

gurun ahatva hi mahanubhavan
shreyo bhoktum bhaikshyam apiha loke |
hatvartha-kamams tu gurun ihaiva
bhunjiya bhogan rudhira-pradigdhan ||5||

Translation: It is better to live in this world by begging than to kill these great and noble elders. By killing these elders who desire earthly gains, I would only be enjoying pleasures stained with blood.

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Verse 2.6

na caitad vidmaḥ kataran no garīyo
yad vā jayema yadi vā no jayeyuḥ |
yān eva hatvā na jijīviṣāmas
te ’vasthitāḥ pramukhe dhārtarāṣṭrāḥ ||6||

na chaitad vidmah kataran no gariyo
yad va jayema yadi va no jayeyuh |
yan eva hatva na jijivishamas
te ’vasthitah pramukhe dhartarashtrah ||6||

Translation: Nor do we know which is better for us: conquering them or being conquered by them. Even after killing them we would not wish to live, yet those very sons of Dhritarashtra stand assembled before us.

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Verse 2.7

kārpaṇya-doṣopahata-svabhāvaḥ
pṛcchāmi tvāṁ dharma-sammūḍha-cetāḥ |
yac chreyaḥ syān niścitaṁ brūhi tan me
śiṣyas te ’haṁ śādhi māṁ tvāṁ prapannam ||7||

karpanya-doshopahata-svabhavah
prichchhami tvan dharma-sammudha-chetah |
yach chhreyah syan nishchitam bruhi tan me
shishyas te ’ham shadhi man tvam prapannam ||7||

Translation: My natural disposition is overcome by the flaw of weakness, and my mind is confused regarding duty. I ask You to tell me decisively what is best for me. I am Your disciple; please instruct me, who have surrendered unto You.

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Verse 2.8

na hi prapaśyāmi mamāpanudyād
yac chokam ucchoṣaṇam indriyāṇām |
avāpya bhūmāv asapatnam ṛddhaṁ
rājyaṁ surāṇām api cādhipatyam ||8||

na hi prapashyami mamapanudyad
yach chhokam uchchhoshanam indriyanam |
avapya bhumav asapatnam riddham
rajyam suranam api chadhipatyam ||8||

Translation: I cannot see any means to dispel this grief that is drying up my senses, even if I were to obtain a prosperous and unrivaled kingdom on earth or lordship over the gods.

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Verse 2.9

sañjaya uvāca
evam uktvā hṛṣīkeśaṁ guḍākeśaḥ parantapaḥ |
na yotsya iti govindam uktvā tūṣṇīṁ babhūva ha ||9||

sanjaya uvacha
evam uktva hrishikeshan gudakeshah parantapah |
na yotsya iti govindam uktva tushnim babhuva ha ||9||

Translation: Sanjaya said: Having spoken thus to Hrishikesha, Gudakesha (Arjuna), the chastiser of foes, said to Govinda, “I shall not fight,” and fell silent.

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Verse 2.10

tam uvāca hṛṣīkeśaḥ prahasann iva bhārata |
senayor ubhayor madhye viṣīdantam idaṁ vacaḥ ||10||

tam uvacha hrishikeshah prahasann iva bharata |
senayor ubhayor madhye vishidantam idam vachah ||10||

Translation: O descendant of Bharata, at that time, Hrishikesha, smiling softly amidst both armies, spoke these words to the despairing Arjuna.

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Verse 2.11

śrī-bhagavān uvāca
aśocyān anvaśocas tvaṁ prajñā-vādāṁś ca bhāṣase |
gatāsūn agatāsūṁś ca nānuśocanti paṇḍitāḥ ||11||

shri-bhagavan uvacha
ashochyan anvashochas tvam prajna-vadamsh cha bhashase |
gatasun agatasumsh cha nanushochanti panditah ||11||

Translation: The Supreme Lord said: You are mourning for that which is not worthy of grief, yet you speak words of wisdom. The truly wise mourn neither for the living nor for the dead.

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Verse 2.12

na tvevāhaṁ jātu nāsaṁ na tvaṁ neme janādhipāḥ |
na caiva na bhaviṣyāmaḥ sarve vayam ataḥ param ||12||

na tvevahan jatu nasam na tvam neme janadhipah |
na chaiva na bhavishyamah sarve vayam atah param ||12||

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

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Verse 2.13

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

dehino ’smin yatha dehe kaumaram yauvanan jara |
tatha dehantara-praptir dhiras tatra na muhyati ||13||

Translation: Just as the embodied soul continuously passes in this body from childhood to youth to old age, similarly, the soul acquires another body at death. A sober person is not bewildered by such a change.

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Verse 2.14

mātrā-sparśās tu kaunteya śītoṣṇa-sukha-duḥkhadāḥ |
āgamāpāyino ’nityās tāṁs titikṣasva bhārata ||14||

matra-sparshas tu kaunteya shitoshna-sukha-duhkhadah |
agamapayino ’nityas tams titikshasva bharata ||14||

Translation: O son of Kunti, the contact of the senses with their objects gives rise to feelings of heat and cold, happiness and distress. They come and go and are temporary. O descendant of Bharata, you must learn to tolerate them.

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Verse 2.15

yaṁ hi na vyathayanty ete puruṣaṁ puruṣarṣabha |
sama-duḥkha-sukhaṁ dhīraṁ so ’mṛtatvāya kalpate ||15||

yam hi na vyathayanty ete purusham purusharshabha |
sama-duhkha-sukhan dhiram so ’mritatvaya kalpate ||15||

Translation: O best among men, the steady person who is not troubled by these, who remains equal in distress and happiness, becomes eligible for liberation.

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Verse 2.16

nāsato vidyate bhāvo nābhāvo vidyate sataḥ |
ubhayor api dṛṣṭo ’ntas tvanayos tattva-darśibhiḥ ||16||

nasato vidyate bhavo nabhavo vidyate satah |
ubhayor api drishto ’ntas tvanayos tattva-darshibhih ||16||

Translation: That which is transient (unreal) has no true existence, and that which is eternal (real) never ceases to be. The seers of truth have concluded this by studying the nature of both.

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Verse 2.17

avināśi tu tad viddhi yena sarvam idaṁ tatam |
vināśam avyayasyāsya na kaścit kartum arhati ||17||

avinashi tu tad viddhi yena sarvam idan tatam |
vinasham avyayasyasya na kashchit kartum arhati ||17||

Translation: Know that to be indestructible by which all this universe is pervaded. No one is able to destroy this imperishable soul.

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Verse 2.18

antavanta ime dehā nityasyoktāḥ śarīriṇaḥ |
anāśino ’prameyasya tasmād yudhyasva bhārata ||18||

antavanta ime deha nityasyoktah sharirinah |
anashino ’prameyasya tasmad yudhyasva bharata ||18||

Translation: These material bodies of the eternal, indestructible, and immeasurable embodied soul are said to be perishable. Therefore, O descendant of Bharata, fight!

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Verse 2.19

ya enaṁ vetti hantāraṁ yaś cainaṁ manyate hatam |
ubhau tau na vijānīto nāyaṁ hanti na hanyate ||19||

ya enam vetti hantaram yash chainam manyate hatam |
ubhau tau na vijanito nayam hanti na hanyate ||19||

Translation: He who thinks that the soul is the killer, and he who thinks that it is killed, both are ignorant. The soul neither kills nor is killed.

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Verse 2.20

na jāyate mriyate vā kadācin
nāyaṁ bhūtvā bhavitā vā na bhūyaḥ |
ajo nityaḥ śāśvato ’yaṁ purāṇo
na hanyate hanyamāne śarīre ||20||

na jayate mriyate va kadachin
nayam bhutva bhavita va na bhuyah |
ajo nityah shashvato ’yam purano
na hanyate hanyamane sharire ||20||

Translation: The soul is never born nor does it ever die; nor having once existed, does it ever cease to be. It is unborn, eternal, ever-existing, and primeval. It is not slain when the body is slain.

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Verse 2.21

vedāvināśinaṁ nityaṁ ya enam ajam avyayam |
kathaṁ sa puruṣaḥ pārtha kaṁ ghātayati hanti kam ||21||

vedavinashinam nityam ya enam ajam avyayam |
katham sa purushah partha kan ghatayati hanti kam ||21||

Translation: O Partha, how can a person who knows that the soul is indestructible, eternal, unborn, and inexhaustible, kill anyone or cause anyone to be killed?

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Verse 2.22

vāsāṁsi jīrṇāni yathā vihāya
navāni gṛhṇāti naro ’parāṇi |
tathā śarīrāṇi vihāya jīrṇāny
anyāni saṁyāti navāni dehī ||22||

vasamsi jirnani yatha vihaya
navani grihnati naro ’parani |
tatha sharirani vihaya jirnany
anyani samyati navani dehi ||22||

Translation: Just as a person sheds worn-out garments and puts on new ones, likewise, at the time of death, the embodied soul casts off its worn-out body and enters a new one.

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Verse 2.23

nainaṁ chindanti śastrāṇi nainaṁ dahati pāvakaḥ |
na cainaṁ kledayanty āpo na śoṣayati mārutaḥ ||23||

nainan chhindanti shastrani nainan dahati pavakah |
na chainan kledayanty apo na shoshayati marutah ||23||

Translation: Weapons cannot cut this soul, fire cannot burn it, water cannot moisten it, and the wind cannot dry it.

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Verse 2.24

acchedyo ’yam adāhyo ’yam akledyo ’śoṣya eva ca |
nityaḥ sarva-gataḥ sthāṇur acalo ’yaṁ sanātanaḥ ||24||

achchhedyo ’yam adahyo ’yam akledyo ’shoshya eva cha |
nityah sarva-gatah sthanur achalo ’yam sanatanah ||24||

Translation: This soul is unbreakable and incombustible; it can neither be dampened nor dried. It is everlasting, all-pervading, unchangeable, immovable, and eternally the same.

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Verse 2.25

avyakto ’yam acintyo ’yam avikāryo ’yam ucyate |
tasmād evaṁ viditvainam nānuśocitum arhasi ||25||

avyakto ’yam achintyo ’yam avikaryo ’yam uchyate |
tasmad evam viditvainam nanushochitum arhasi ||25||

Translation: The soul is said to be invisible, inconceivable, and immutable. Knowing this, you should not grieve for the body.

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Verse 2.26

atha cainaṁ nitya-jātaṁ nityaṁ vā manyase mṛtam |
tathāpi tvaṁ mahā-bāho naivaṁ śocitum arhasi ||26||

atha chainam nitya-jatam nityam va manyase mritam |
tathapi tvam maha-baho naivam shochitum arhasi ||26||

Translation: If, however, you think that the soul is perpetually born and always dies, even then, O mighty-armed Arjuna, you should not lament like this.

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Verse 2.27

jātasya hi dhruvo mṛtyur dhruvaṁ janma mṛtasya ca |
tasmād aparihārye ’rthe na tvaṁ śocitum arhasi ||27||

jatasya hi dhruvo mrityur dhruvan janma mritasya cha |
tasmad apariharye ’rthe na tvam shochitum arhasi ||27||

Translation: For one who has taken his birth, death is certain; and for one who is dead, birth is certain. Therefore, in the unavoidable discharge of your duty, you should not lament.

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Verse 2.28

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

avyaktadini bhutani vyakta-madhyani bharata |
avyakta-nidhanany eva tatra ka paridevana ||28||

Translation: All created beings are unmanifest in their beginning, manifest in their interim state, and unmanifest again when annihilated. So what need is there for lamentation?

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Verse 2.29

āścarya-vat paśyati kaścid enam
āścarya-vad vadati tathaiva cānyaḥ |
āścarya-vac cainam anyaḥ śṛṇoti
śrutvāpy enaṁ veda na caiva kaścit ||29||

ashcharya-vat pashyati kashchid enam
ashcharya-vad vadati tathaiva chanyah |
ashcharya-vach chainam anyah shrinoti
shrutvapy enam veda na chaiva kashchit ||29||

Translation: Some look upon the soul as amazing, some describe it as amazing, and some hear of it as amazing, while others, even after hearing about it, cannot understand it at all.

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Verse 2.30

dehī nityam avadhyo ’yaṁ dehe sarvasya bhārata |
tasmāt sarvāṇi bhūtāni na tvaṁ śocitum arhasi ||30||

dehi nityam avadhyo ’yan dehe sarvasya bharata |
tasmat sarvani bhutani na tvam shochitum arhasi ||30||

Translation: O descendant of Bharata, the soul that dwells within the body of every living entity is indestructible. Therefore, you need not mourn for any living being.

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Verse 2.31

sva-dharmam api cāvekṣya na vikampitum arhasi |
dharmyād dhi yuddhāc chreyo ’nyat kṣatriyasya na vidyate ||31||

sva-dharmam api chavekshya na vikampitum arhasi |
dharmyad dhi yuddhach chhreyo ’nyat kshatriyasya na vidyate ||31||

Translation: Considering your specific duty as a Kshatriya (warrior), you should know that there is no better engagement for you than fighting for religious principles; and so there is no need for hesitation.

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Verse 2.32

yadṛcchayā copapannaṁ svarga-dvāram apāvṛtam |
sukhinaḥ kṣatriyāḥ pārtha labhante yuddham īdṛśam ||32||

yadrichchhaya chopapannam svarga-dvaram apavritam |
sukhinah kshatriyah partha labhante yuddham idrisham ||32||

Translation: O Partha, happy are the Kshatriyas to whom such fighting opportunities come unsought, opening for them the doors to the heavenly planets.

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Verse 2.33

atha cet tvam imaṁ dharmyaṁ saṅgrāmaṁ na kariṣyasi |
tataḥ sva-dharmaṁ kīrtiṁ ca hitvā pāpam avāpsyasi ||33||

atha chet tvam iman dharmyam sangramam na karishyasi |
tatah sva-dharman kirtin cha hitva papam avapsyasi ||33||

Translation: If, however, you do not perform your religious duty of fighting, then you will certainly incur sin for neglecting your duties and thus lose your reputation as a fighter.

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Verse 2.34

akīrtiṁ cāpi bhūtāni kathayiṣyanti te ’vyayām |
saṁbhāvitasya cākīrtir maraṇād atiricyate ||34||

akirtin chapi bhutani kathayishyanti te ’vyayam |
sambhavitasya chakirtir maranad atirichyate ||34||

Translation: People will always speak of your infamy, and for a respectable person, dishonor is worse than death.

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Verse 2.35

bhayād raṇād uparataṁ maṁsyante tvāṁ mahā-rathāḥ |
yeṣāṁ ca tvaṁ bahumato bhūtvā yāsyasi lāghavam ||35||

bhayad ranad uparatam mamsyante tvam maha-rathah |
yeshan cha tvam bahumato bhutva yasyasi laghavam ||35||

Translation: The great generals who have esteemed your name and honor will think that you have left the battlefield out of fear, and thus they will consider you insignificant.

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Verse 2.36

avācya-vādāṁś ca bahūn vadiṣyanti tavāhitāḥ |
nindantas tava sāmarthyaṁ tato duḥkhataraṁ nu kim ||36||

avachya-vadamsh cha bahun vadishyanti tavahitah |
nindantas tava samarthyan tato duhkhataram nu kim ||36||

Translation: Your enemies will describe you with many unkind words and scorn your ability. What could be more painful for you than that?

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Verse 2.37

hato vā prāpsyasi svargaṁ jitvā vā bhokṣyase mahīm |
tasmād uttiṣṭha kaunteya yuddhāya kṛta-niścayaḥ ||37||

hato va prapsyasi svargan jitva va bhokshyase mahim |
tasmad uttishtha kaunteya yuddhaya krita-nishchayah ||37||

Translation: O son of Kunti, either you will be killed on the battlefield and attain the heavenly planets, or you will conquer and enjoy the earthly kingdom. Therefore, get up with determination and fight.

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Verse 2.38

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

sukha-duhkhe same kritva labhalabhau jayajayau |
tato yuddhaya yujyasva naivam papam avapsyasi ||38||

Translation: Fight for the sake of fighting, treating alike happiness and distress, loss and gain, victory and defeat. By doing so, you shall never incur sin.

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Verse 2.39

eṣā te ’bhihitā sāṅkhye buddhir yoge tv imāṁ śṛṇu |
buddhyā yukto yayā pārtha karma-bandhaṁ prahāsyasi ||39||

esha te ’bhihita sankhye buddhir yoge tv imam shrinu |
buddhya yukto yaya partha karma-bandham prahasyasi ||39||

Translation: Thus far I have described this knowledge to you through analytical study (Sankhya). Now listen as I explain it in terms of working without fruitive results (Karma-yoga). O son of Pritha, when you act in such knowledge, you can free yourself from the bondage of works.

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Verse 2.40

nehābhikrama-nāśo ’sti pratyavāyo na vidyate |
svalpam apy asya dharmasya trāyate mahato bhayāt ||40||

nehabhikrama-nasho ’sti pratyavayo na vidyate |
svalpam apy asya dharmasya trayate mahato bhayat ||40||

Translation: In this endeavor there is no loss or diminution, and a little advancement on this path can protect one from the most dangerous type of fear.

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Verse 2.41

vyavasāyātmikā buddhir ekeha kuru-nandana |
bahu-śākhā hy anantāś ca buddhayo ’vyavasāyinām ||41||

vyavasayatmika buddhir ekeha kuru-nandana |
bahu-shakha hy anantash cha buddhayo ’vyavasayinam ||41||

Translation: Those who are on this path are resolute in purpose, and their aim is one. O beloved child of the Kurus, the intelligence of those who are irresolute is many-branched.

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Verse 2.42

yām imāṁ puṣpitāṁ vācaṁ pravadanty avipaścitaḥ |
veda-vāda-ratāḥ pārtha nānyad astīti vādinaḥ ||42||

yam imam pushpitam vacham pravadanty avipashchitah |
veda-vada-ratah partha nanyad astiti vadinah ||42||

Translation: Men of lesser knowledge are strongly attached to the flowery words of the Vedas and say that there is nothing else than this.

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Verse 2.43

kāmātmānaḥ svarga-parā janma-karma-phala-pradām |
kriyā-viśeṣa-bahulāṁ bhogaiśvarya-gatiṁ prati ||43||

kamatmanah svarga-para janma-karma-phala-pradam |
kriya-vishesha-bahulam bhogaishvarya-gatim prati ||43||

Translation: Being desirous of sensory enjoyment and opulence, they recommend various fruitive activities for elevation to the heavenly realms, resulting in good birth, power and other rewards.

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Verse 2.44

bhogaiśvarya-prasaktānāṁ tayāpahṛta-cetasām |
vyavasāyātmikā buddhiḥ samādhau na vidhīyate ||44||

bhogaishvarya-prasaktanan tayapahrita-chetasam |
vyavasayatmika buddhih samadhau na vidhiyate ||44||

Translation: Those whose minds are thus bewildered by flowery words, being attached to enjoyment and power, do not attain the resolute determination for devotional service to the Supreme.

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Verse 2.45

traiguṇya-viṣayā vedā nistraiguṇyo bhavārjuna |
nirdvandvo nitya-sattva-stho niryoga-kṣema ātmavān ||45||

traigunya-vishaya veda nistraigunyo bhavarjuna |
nirdvandvo nitya-sattva-stho niryoga-kshema atmavan ||45||

Translation: The Vedas deal mainly with the subject of the three modes of material nature. Rise above these modes, O Arjuna. Be free from all dualities and from all anxieties for gain and safety, and be established in the self.

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Verse 2.46

yāvān artha udapāne sarvataḥ samplutodake |
tāvān sarveṣu vedeṣu brāhmaṇasya vijānataḥ ||46||

yavan artha udapane sarvatah samplutodake |
tavan sarveshu vedeshu brahmanasya vijanatah ||46||

Translation: All the purposes served by a small well can at once be served by a great reservoir of water. Similarly, all the purposes of the Vedas are served for one who knows the truth behind them.

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Verse 2.47

karmaṇy evādhikāras te mā phaleṣu kadācana |
mā karma-phala-hetur bhūr mā te saṅgo ’stv akarmaṇi ||47||

karmany evadhikaras te ma phaleshu kadachana |
ma karma-phala-hetur bhur ma te sango ’stv akarmani ||47||

Translation: You have a right to perform your prescribed duty, but you are not entitled to the fruits of action. Never consider yourself to be the cause of the results of your activities, nor be attached to not doing your duty.

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Verse 2.48

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

yoga-sthah kuru karmani sangan tyaktva dhananjaya |
siddhy-asiddhyoh samo bhutva samatvam yoga uchyate ||48||

Translation: Perform your duty equipoised, O Arjuna, abandoning all attachment to success or failure. Such equanimity is called yoga.

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Verse 2.49

dūreṇa hy avaraṁ karma buddhi-yogād dhanañjaya |
buddhau śaraṇam anviccha kṛpaṇāḥ phala-hetavaḥ ||49||

durena hy avaran karma buddhi-yogad dhananjaya |
buddhau sharanam anvichchha kripanah phala-hetavah ||49||

Translation: O Dhananjaya, keep all abominable activities far distant by devotional service, and in that consciousness surrender unto the Lord. Those who want to enjoy the fruits of their work are misers.

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Verse 2.50

buddhi-yukto jahātīha ubhe sukṛta-duṣkṛte |
tasmād yogāya yujyasva yogaḥ karmasu kauśalam ||50||

buddhi-yukto jahatiha ubhe sukrita-dushkrite |
tasmad yogaya yujyasva yogah karmasu kaushalam ||50||

Translation: A man engaged in devotional service rids himself of both good and bad reactions even in this life. Therefore strive for yoga, which is the art of all work.

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Verse 2.51

karma-jaṁ buddhi-yuktā hi phalaṁ tyaktvā manīṣiṇaḥ |
janma-bandha-vinirmuktāḥ padaṁ gacchanty anāmayam ||51||

karma-jam buddhi-yukta hi phalan tyaktva manishinah |
janma-bandha-vinirmuktah padan gachchhanty anamayam ||51||

Translation: By engaging in devotional service to the Lord, great sages or devotees rid themselves of the results of work in the material world. Thus they become free from the cycle of birth and death and attain the state beyond all miseries.

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Verse 2.52

yadā te mohakalilaṁ buddhir vyatitariṣyati |
tadā gantāsi nirvedaṁ śrotavyasya śrutasya ca ||52||

yada te mohakalilam buddhir vyatitarishyati |
tada gantasi nirvedam shrotavyasya shrutasya cha ||52||

Translation: When your intelligence has passed through the dense forest of delusion, you shall become indifferent to all that has been heard and all that is to be heard.

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Verse 2.53

śruti-vipratipannā te yadā sthāsyati niścalā |
samādhāv acalā buddhis tadā yogam avāpsyasi ||53||

shruti-vipratipanna te yada sthasyati nishchala |
samadhav achala buddhis tada yogam avapsyasi ||53||

Translation: When your mind is no longer disturbed by the flowery language of the Vedas, and when it remains fixed in the trance of self-realization, then you will have attained divine consciousness.

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Verse 2.54

arjuna uvāca
sthita-prajñasya kā bhāṣā samādhi-sthasya keśava |
sthita-dhīḥ kiṁ prabhāṣeta kim āsīta vrajeta kim ||54||

arjuna uvacha
sthita-prajnasya ka bhasha samadhi-sthasya keshava |
sthita-dhih kim prabhasheta kim asita vrajeta kim ||54||

Translation: Arjuna said: O Keshava, what are the symptoms of one whose consciousness is thus merged in transcendence? How does he speak, how does he sit, and how does he walk?

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Verse 2.55

śrī-bhagavān uvāca
prajahāti yadā kāmān sarvān pārtha mano-gatān |
ātmany evātmanā tuṣṭaḥ sthita-prajñas tadocyate ||55||

shri-bhagavan uvacha
prajahati yada kaman sarvan partha mano-gatan |
atmany evatmana tushtah sthita-prajnas tadochyate ||55||

Translation: The Supreme Lord said: O Partha, when a man gives up all varieties of desire which arise from mental concoction, and when his mind, thus purified, finds satisfaction in the self alone, then he is said to be in pure transcendental consciousness.

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Verse 2.56

duḥkheṣv anudvigna-manāḥ sukheṣu vigata-spṛhaḥ |
vīta-rāga-bhaya-krodhaḥ sthita-dhīr munir ucyate ||56||

duhkheshv anudvigna-manah sukheshu vigata-sprihah |
vita-raga-bhaya-krodhah sthita-dhir munir uchyate ||56||

Translation: One who is not disturbed in mind amidst the threefold miseries, who is not elated when there is happiness, and who is free from attachment, fear, and anger, is called a sage of steady mind.

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Verse 2.57

yaḥ sarvatrānabhisnehas tat tat prāpya śubhāśubham |
nābhinandati na dveṣṭi tasya prajñā pratiṣṭhitā ||57||

yah sarvatranabhisnehas tat tat prapya shubhashubham |
nabhinandati na dveshti tasya prajna pratishthita ||57||

Translation: In the material world, one who is unattached and unaffected by whatever good or evil he may obtain, neither praising it nor despising it, is firmly fixed in perfect knowledge.

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Verse 2.58

yadā saṁharate cāyaṁ kūrmo ’ṅgānīva sarvaśaḥ |
indriyāṇīndriyārthebhyas tasya prajñā pratiṣṭhitā ||58||

yada samharate chayan kurmo ’nganiva sarvashah |
indriyanindriyarthebhyas tasya prajna pratishthita ||58||

Translation: One who is able to withdraw his senses from sense objects, as the tortoise draws its limbs within the shell, is truly fixed in consciousness.

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Verse 2.59

viṣayā vinivartante nirāhārasya dehinaḥ |
rasa-varjaṁ raso ’py asya paraṁ dṛṣṭvā nivartate ||59||

vishaya vinivartante niraharasya dehinah |
rasa-varjam raso ’py asya paran drishtva nivartate ||59||

Translation: The embodied soul may be restricted from sense enjoyment, though the taste for sense objects remains. But, ceasing such engagements by experiencing a higher taste, he is fixed in consciousness.

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Verse 2.60

yatato hy api kaunteya puruṣasya vipaścitaḥ |
indriyāṇi pramāthīni haranti prasabhaṁ manaḥ ||60||

yatato hy api kaunteya purushasya vipashchitah |
indriyani pramathini haranti prasabham manah ||60||

Translation: The senses are so strong and turbulent, O Arjuna, that they forcibly steal the mind even of a man of wisdom who is endeavoring to control them.

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Verse 2.61

tāni sarvāṇi saṁyamya yukta āsīta matparaḥ |
vaśe hi yasyendriyāṇi tasya prajñā pratiṣṭhitā ||61||

tani sarvani samyamya yukta asita matparah |
vashe hi yasyendriyani tasya prajna pratishthita ||61||

Translation: One who restrains his senses, keeping them under full control, and fixes his consciousness upon Me, is known as a man of steady wisdom.

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Verse 2.62

dhyāyato viṣayān puṁsaḥ saṅgas teṣūpajāyate |
saṅgāt saṁjāyate kāmaḥ kāmāt krodho ’bhijāyate ||62||

dhyayato vishayan pumsah sangas teshupajayate |
sangat sanjayate kamah kamat krodho ’bhijayate ||62||

Translation: While contemplating the objects of the senses, a person develops attachment for them. From attachment lust develops, and from lust anger arises.

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Verse 2.63

krodhād bhavati sammohaḥ sammohāt smṛti-vibhramaḥ |
smṛti-bhraṁśād buddhi-nāśo buddhi-nāśāt praṇaśyati ||63||

krodhad bhavati sammohah sammohat smriti-vibhramah |
smriti-bhramshad buddhi-nasho buddhi-nashat pranashyati ||63||

Translation: From anger comes complete delusion, and from delusion bewilderment of memory. When memory is bewildered, intelligence is lost, and when intelligence is lost, one falls down again into the material pool.

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Verse 2.64

rāga-dveṣa-vimuktais tu viṣayān indriyaiś caran |
ātma-vaśyair vidheyātmā prasādam adhigacchati ||64||

raga-dvesha-vimuktais tu vishayan indriyaish charan |
atma-vashyair vidheyatma prasadam adhigachchhati ||64||

Translation: But a person free from all attachment and aversion, who is able to control his senses through the principles of freedom, can obtain the complete mercy of the Lord.

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Verse 2.65

prasāde sarva-duḥkhānāṁ hānir asyopajāyate |
prasanna-cetaso hy āśu buddhiḥ paryavatiṣṭhate ||65||

prasade sarva-duhkhanam hanir asyopajayate |
prasanna-chetaso hy ashu buddhih paryavatishthate ||65||

Translation: For one thus satisfied in the transcendental consciousness, the threefold miseries of material existence exist no longer; in such a satisfied consciousness, one’s intelligence is soon well established.

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Verse 2.66

nāsti buddhir ayuktasya na cāyuktasya bhāvanā |
na cābhāvayataḥ śāntir aśāntasya kutaḥ sukham ||66||

nasti buddhir ayuktasya na chayuktasya bhavana |
na chabhavayatah shantir ashantasya kutah sukham ||66||

Translation: One who is not connected with the Supreme can have neither transcendental intelligence nor a steady mind, without which there is no possibility of peace. And how can there be any happiness without peace?

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Verse 2.67

indriyāṇāṁ hi caratāṁ yan mano ’nuvidhīyate |
tadasya harati prajñāṁ vāyur nāvam ivāmbhasi ||67||

indriyanam hi charatam yan mano ’nuvidhiyate |
tadasya harati prajnam vayur navam ivambhasi ||67||

Translation: As a strong wind sweeps away a boat on the water, even one of the roaming senses on which the mind focuses can carry away a man’s intelligence.

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Verse 2.68

tasmād yasya mahā-bāho nigṛhītāni sarvaśaḥ |
indriyāṇīndriyārthebhyas tasya prajñā pratiṣṭhitā ||68||

tasmad yasya maha-baho nigrihitani sarvashah |
indriyanindriyarthebhyas tasya prajna pratishthita ||68||

Translation: Therefore, O mighty-armed, he whose senses are firmly restrained from their objects is known to have steady wisdom.

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Verse 2.69

yā niśā sarva-bhūtānāṁ tasyāṁ jāgarti saṁyamī |
yasyāṁ jāgrati bhūtāni sā niśā paśyato muneḥ ||69||

ya nisha sarva-bhutanan tasyan jagarti samyami |
yasyan jagrati bhutani sa nisha pashyato muneh ||69||

Translation: What is night for all beings is the time of awakening for the self-controlled; and the time of awakening for all beings is night for the introspective sage.

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Verse 2.70

āpūryamāṇam acala-pratiṣṭhaṁ
samudram āpaḥ praviśanti yadvat |
tadvat kāmā yaṁ praviśanti sarve
sa śāntim āpnoti na kāma-kāmī ||70||

apuryamanam achala-pratishtham
samudram apah pravishanti yadvat |
tadvat kama yam pravishanti sarve
sa shantim apnoti na kama-kami ||70||

Translation: A person who is not disturbed by the incessant flow of desires—which enter like rivers into the ocean, which is ever being filled but remains still—can alone achieve peace, and not the man who strives to satisfy such desires.

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Verse 2.71

vihāya kāmān yaḥ sarvān pumāṁś carati niḥspṛhaḥ |
nirmamo nirahaṅkāraḥ sa śāntim adhigacchati ||71||

vihaya kaman yah sarvan pumamsh charati nihsprihah |
nirmamo nirahankarah sa shantim adhigachchhati ||71||

Translation: A person who has abandoned all desires for sense gratification, who lives free from desires, who has given up all sense of proprietorship and is devoid of false ego, can alone attain real peace.

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Verse 2.72

eṣā brāhmī sthitiḥ pārtha naināṁ prāpya vimuhyati |
sthitvāsyām anta-kāle ’pi brahma-nirvāṇam ṛcchati ||72||

esha brahmi sthitih partha nainam prapya vimuhyati |
sthitvasyam anta-kale ’pi brahma-nirvanam richchhati ||72||

Translation: That is the spiritual and divine state, achieving which a man is not bewildered. Being established in this state, even at the hour of death, one can attain liberation in the Supreme (Brahman-nirvana).

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Chapter 3: Karma Yoga

The Yoga of Action

Jump to verse: 1 · 2 · 3 · 4 · 5 · 6 · 7 · 8 · 9 · 10 · 11 · 12 · 13 · 14 · 15 · 16 · 17 · 18 · 19 · 20 · 21 · 22 · 23 · 24 · 25 · 26 · 27 · 28 · 29 · 30 · 31 · 32 · 33 · 34 · 35 · 36 · 37 · 38 · 39 · 40 · 41 · 42 · 43

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Verse 3.1

arjuna uvāca
jyāyasī cet karmaṇas te matā buddhir janārdana |
tat kiṁ karmaṇi ghore māṁ niyojayasi keśava ||1||

arjuna uvacha
jyayasi chet karmanas te mata buddhir janardana |
tat kin karmani ghore mam niyojayasi keshava ||1||

Translation: Arjuna said: O Janardana, O Keshava, if You consider that intelligence is superior to fruitive work, why then do You urge me to engage in this ghastly warfare?

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Verse 3.2

vyāmiśreṇeva vākyena buddhiṁ mohayasīva me |
tad ekaṁ vada niścitya yena śreyo ’ham āpnuyām ||2||

vyamishreneva vakyena buddhim mohayasiva me |
tad ekam vada nishchitya yena shreyo ’ham apnuyam ||2||

Translation: My intelligence is bewildered by Your equivocal instructions. Therefore, please tell me decisively which path is most beneficial for me.

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Verse 3.3

śrī-bhagavān uvāca
loke ’smin dvividhā niṣṭhā purā proktā mayānagha |
jñāna-yogena sāṅkhyānāṁ karma-yogena yoginām ||3||

shri-bhagavan uvacha
loke ’smin dvividha nishtha pura prokta mayanagha |
jnana-yogena sankhyanan karma-yogena yoginam ||3||

Translation: The Supreme Lord said: O sinless Arjuna, I have already stated that there are two classes of men who realize the Self. Some realize it through analytical knowledge (Jnana-yoga), and others through practical work (Karma-yoga).

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Verse 3.4

na karmaṇām anārambhān naiṣkarmyaṁ puruṣo ’śnute |
na ca sannyasanād eva siddhiṁ samadhigacchati ||4||

na karmanam anarambhan naishkarmyam purusho ’shnute |
na cha sannyasanad eva siddhim samadhigachchhati ||4||

Translation: Not by merely abstaining from work can one achieve freedom from reaction, nor by renunciation alone can one attain perfection.

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Verse 3.5

na hi kaścit kṣaṇam api jātu tiṣṭhaty akarmakṛt |
kāryate hy avaśaḥ karma sarvaḥ prakṛti-jair guṇaiḥ ||5||

na hi kashchit kshanam api jatu tishthaty akarmakrit |
karyate hy avashah karma sarvah prakriti-jair gunaih ||5||

Translation: Everyone is forced to act helplessly by the qualities born of material nature; therefore no one can ever cease from doing work, even for a moment.

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Verse 3.6

karmendriyāṇi saṁyamya ya āste manasā smaran |
indriyārthān vimūḍhātmā mithyācāraḥ sa ucyate ||6||

karmendriyani samyamya ya aste manasa smaran |
indriyarthan vimudhatma mithyacharah sa uchyate ||6||

Translation: One who restrains the senses of action but whose mind dwells on sensory objects is deluded and is called a pretender.

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Verse 3.7

yas tv indriyāṇi manasā niyamyārabhate ’rjuna |
karmendriyaiḥ karma-yogam asaktaḥ sa viśiṣyate ||7||

yas tv indriyani manasa niyamyarabhate ’rjuna |
karmendriyaih karma-yogam asaktah sa vishishyate ||7||

Translation: On the other hand, one who controls the senses by the mind and engages the active organs in karma-yoga without attachment is by far superior.

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Verse 3.8

niyataṁ kuru karma tvaṁ karma jyāyo hy akarmaṇaḥ |
śarīra-yātrāpi ca te na prasiddhyed akarmaṇaḥ ||8||

niyatan kuru karma tvan karma jyayo hy akarmanah |
sharira-yatrapi cha te na prasiddhyed akarmanah ||8||

Translation: Perform your prescribed duty, for doing so is better than not working. One cannot even maintain one’s physical body without work.

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Verse 3.9

yajñārthāt karmaṇo ’nyatra loko ’yaṁ karma-bandhanaḥ |
tadarthaṁ karma kaunteya mukta-saṅgaḥ samācara ||9||

yajnarthat karmano ’nyatra loko ’yan karma-bandhanah |
tadarthan karma kaunteya mukta-sangah samachara ||9||

Translation: Work must be done as a sacrifice; otherwise, work binds one to this material world. Therefore, O son of Kunti, perform your prescribed duties for that purpose, and in that way remain always free from bondage.

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Verse 3.10

saha-yajñāḥ prajāḥ sṛṣṭvā purovāca prajāpatiḥ |
anena prasaviṣyadhvam eṣa vo ’stv iṣṭa-kāma-dhuk ||10||

saha-yajnah prajah srishtva purovacha prajapatih |
anena prasavishyadhvam esha vo ’stv ishta-kama-dhuk ||10||

Translation: In the beginning of creation, the Lord of all creatures sent forth generations of men and demigods along with sacrifices, and blessed them by saying: “Be thou happy by this sacrifice because its performance will bestow upon you all desirable things.”

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Verse 3.11

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

devan bhavayatanena te deva bhavayantu vah |
parasparam bhavayantah shreyah param avapsyatha ||11||

Translation: The demigods, being pleased by sacrifices, will also please you; thus by cooperation between men and demigods, prosperity will reign for all.

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Verse 3.12

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

ishtan bhogan hi vo deva dasyante yajna-bhavitah |
tair dattan apradayaibhyo yo bhunkte stena eva sah ||12||

Translation: In charge of various necessities of life, the demigods, being satisfied by the performance of sacrifice, will supply all necessities to you. But he who enjoys such gifts without offering them in return is certainly a thief.

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Verse 3.13

yajña-śiṣṭāśinaḥ santo mucyante sarva-kilbiṣaiḥ |
bhuñjate te tv aghaṁ pāpā ye pacanty ātma-kāraṇāt ||13||

yajna-shishtashinah santo muchyante sarva-kilbishaih |
bhunjate te tv agham papa ye pachanty atma-karanat ||13||

Translation: The devotees of the Lord are released from all kinds of sins because they eat food which is offered first for sacrifice. Others, who prepare food for personal sense enjoyment, verily eat only sin.

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Verse 3.14

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

annad bhavanti bhutani parjanyad anna-sambhavah |
yajnad bhavati parjanyo yajnah karma-samudbhavah ||14||

Translation: All living bodies subsist on food grains, which are produced from rain. Rains are produced by performance of sacrifice, and sacrifice is born of prescribed duties.

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Verse 3.15

karma brahmodbhavaṁ viddhi brahmākṣara-samudbhavam |
tasmāt sarva-gataṁ brahma nityaṁ yajñe pratiṣṭhitam ||15||

karma brahmodbhavam viddhi brahmakshara-samudbhavam |
tasmat sarva-gatam brahma nityam yajne pratishthitam ||15||

Translation: Regulated activities are prescribed in the Vedas, and the Vedas are directly manifested from the Supreme. Consequently, the all-pervading Transcendence is eternally situated in acts of sacrifice.

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Verse 3.16

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

evam pravartitan chakram nanuvartayatiha yah |
aghayur indriyaramo mogham partha sa jivati ||16||

Translation: My dear Arjuna, one who does not follow in this life the cycle of sacrifice thus established leads a life full of sin. Living only for the satisfaction of the senses, such a person lives in vain.

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Verse 3.17

yas tv ātma-ratir eva syād ātmatṛptaś ca mānavaḥ |
ātmany eva ca santuṣṭas tasya kāryaṁ na vidyate ||17||

yas tv atma-ratir eva syad atmatriptash cha manavah |
atmany eva cha santushtas tasya karyam na vidyate ||17||

Translation: But for a person who takes pleasure only in the self, who is illuminated in the self, and who is fully satisfied in the self only—for him there is no duty.

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Verse 3.18

naiva tasya kṛtenārtho nākṛteneha kaścana |
na cāsya sarva-bhūteṣu kaścid artha-vyapāśrayaḥ ||18||

naiva tasya kritenartho nakriteneha kashchana |
na chasya sarva-bhuteshu kashchid artha-vyapashrayah ||18||

Translation: A self-realized man has no purpose to fulfill in the discharge of his prescribed duties, nor has he any reason not to work. Nor has he any need to depend on any other living being.

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Verse 3.19

tasmād asaktaḥ satataṁ kāryaṁ karma samācara |
asakto hy ācaran karma param āpnoti pūruṣaḥ ||19||

tasmad asaktah satatan karyan karma samachara |
asakto hy acharan karma param apnoti purushah ||19||

Translation: Therefore, without being attached to the fruits of activities, one should act as a matter of duty; for by working without attachment, one reaches the Supreme.

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Verse 3.20

karmaṇaiva hi saṁsiddhim āsthitā janakādayaḥ |
loka-saṅgraham evāpi sampaśyan kartum arhasi ||20||

karmanaiva hi samsiddhim asthita janakadayah |
loka-sangraham evapi sampashyan kartum arhasi ||20||

Translation: Kings such as Janaka attained perfection only by performance of prescribed duties. Therefore, just for the sake of educating the people in general, you should perform your work.

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Verse 3.21

yad yad ācarati śreṣṭhas tat tad evetaro janaḥ |
sa yat pramāṇaṁ kurute lokas tad anuvartate ||21||

yad yad acharati shreshthas tat tad evetaro janah |
sa yat pramanan kurute lokas tad anuvartate ||21||

Translation: Whatever action a great man performs, common men follow in his footsteps. And whatever standards he sets by exemplary acts, all the world pursues.

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Verse 3.22

na me pārthāsti kartavyaṁ triṣu lokeṣu kiñcana |
nānavāptam avāptavyaṁ varta eva ca karmaṇi ||22||

na me parthasti kartavyan trishu lokeshu kinchana |
nanavaptam avaptavyam varta eva cha karmani ||22||

Translation: O son of Pritha, there is no work prescribed for Me within all the three planetary systems. Nor am I in want of anything, nor have I need to obtain anything—and yet I am engaged in prescribed duties.

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Verse 3.23

yadi hy ahaṁ na varteyaṁ jātu karmaṇy atandritaḥ |
mama vartmānuvartante manuṣyāḥ pārtha sarvaśaḥ ||23||

yadi hy aham na varteyan jatu karmany atandritah |
mama vartmanuvartante manushyah partha sarvashah ||23||

Translation: For if I ever failed to engage in carefully performing prescribed duties, O Partha, certainly all men would follow My path in all respects.

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Verse 3.24

utsīdeyur ime lokā na kuryāṁ karma ced aham |
saṅkarasya ca kartā syām upahanyām imāḥ prajāḥ ||24||

utsideyur ime loka na kuryan karma ched aham |
sankarasya cha karta syam upahanyam imah prajah ||24||

Translation: If I did not perform prescribed duties, all these worlds would be put to ruination. I would be the cause of creating unwanted population and would thereby destroy the peace of all living beings.

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Verse 3.25

saktāḥ karmaṇy avidvāṁso yathā kurvanti bhārata |
kuryād vidvāṁs tathāsaktaś cikīrṣur loka-saṅgraham ||25||

saktah karmany avidvamso yatha kurvanti bharata |
kuryad vidvams tathasaktash chikirshur loka-sangraham ||25||

Translation: As the ignorant perform their duties with attachment, so the wise should work without attachment, desirous of leading people on the right path.

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Verse 3.26

na buddhi-bhedaṁ janayed ajñānāṁ karma-saṅginām |
joṣayet sarva-karmāṇi vidvān yuktaḥ samācaran ||26||

na buddhi-bhedan janayed ajnanan karma-sanginam |
joshayet sarva-karmani vidvan yuktah samacharan ||26||

Translation: So as not to disrupt the minds of ignorant men attached to fruitive work, a wise man should not induce them to stop work. Rather, by working in the spirit of devotion, he should engage them in all sorts of activities.

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Verse 3.27

prakṛteḥ kriyamāṇāni guṇaiḥ karmāṇi sarvaśaḥ |
ahaṅkāra-vimūḍhātmā kartāham iti manyate ||27||

prakriteh kriyamanani gunaih karmani sarvashah |
ahankara-vimudhatma kartaham iti manyate ||27||

Translation: The bewildered spirit soul, under the influence of the three modes of material nature, thinks himself to be the doer of activities which are in fact carried out by nature.

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Verse 3.28

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

tattva-vit tu maha-baho guna-karma-vibhagayoh |
guna guneshu vartanta iti matva na sajjate ||28||

Translation: One who knows the absolute truth about the modes of nature and work, O mighty-armed, does not engage himself in the senses and their work, knowing well that such work is merely interaction of the material modes.

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Verse 3.29

prakṛter guṇa-sammūḍhāḥ sajjante guṇa-karmasu |
tān akṛtsna-vido mandān kṛtsna-vin na vicālayet ||29||

prakriter guna-sammudhah sajjante guna-karmasu |
tan akritsna-vido mandan kritsna-vin na vichalayet ||29||

Translation: Bewildered by the modes of material nature, the ignorant foolishly get attached to material works. Although these duties are inferior, a wise man should not unsettle them, due to their dull-wittedness.

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Verse 3.30

mayi sarvāṇi karmāṇi sannyasyādhyātma-cetasā |
nirāśīr nirmamo bhūtvā yudhyasva vigata-jvaraḥ ||30||

mayi sarvani karmani sannyasyadhyatma-chetasa |
nirashir nirmamo bhutva yudhyasva vigata-jvarah ||30||

Translation: Therefore, surrendering all your works unto Me, with full knowledge of the Self, free from desires for profit, free from claims to proprietorship, and free from lethargy, fight.

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Verse 3.31

ye me matam idaṁ nityam anutiṣṭhanti mānavāḥ |
śraddhāvanto ’nasūyanto mucyante te ’pi karmabhiḥ ||31||

ye me matam idam nityam anutishthanti manavah |
shraddhavanto ’nasuyanto muchyante te ’pi karmabhih ||31||

Translation: Those persons who execute their duties according to My injunctions and who follow this teaching faithfully, without envy, become free from the bondage of fruitive actions.

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Verse 3.32

ye tv etad abhyasūyanto nānutiṣṭhanti me matam |
sarva-jñāna-vimūḍhāṁs tān viddhi naṣṭān acetasaḥ ||32||

ye tv etad abhyasuyanto nanutishthanti me matam |
sarva-jnana-vimudhams tan viddhi nashtan achetasah ||32||

Translation: But those who, out of envy, disregard these teachings and do not practice them regularly are to be considered bereft of all knowledge, bewildered, and doomed to ignorance.

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Verse 3.33

sadṛśaṁ ceṣṭate svasyāḥ prakṛter jñānavān api |
prakṛtiṁ yānti bhūtāni nigrahaḥ kiṁ kariṣyati ||33||

sadrishan cheshtate svasyah prakriter jnanavan api |
prakritim yanti bhutani nigrahah kin karishyati ||33||

Translation: Even a wise man acts according to his own nature, for everyone follows the nature he has acquired from the three modes. What can repression accomplish?

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Verse 3.34

indriyasyendriyasyārthe rāga-dveṣau vyavasthitau |
tayor na vaśam āgacchet tau hy asya paripanthinau ||34||

indriyasyendriyasyarthe raga-dveshau vyavasthitau |
tayor na vasham agachchhet tau hy asya paripanthinau ||34||

Translation: Attraction and repulsion for sense objects are felt by embodied beings. One should not fall under the control of senses and sense objects, for they are stumbling blocks on the path.

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Verse 3.35

śreyān sva-dharmo viguṇaḥ para-dharmāt sv-anuṣṭhitāt |
sva-dharme nidhanaṁ śreyaḥ para-dharmo bhayāvahaḥ ||35||

shreyan sva-dharmo vigunah para-dharmat sv-anushthitat |
sva-dharme nidhanam shreyah para-dharmo bhayavahah ||35||

Translation: It is far better to discharge one’s prescribed duties, even though faultily, than another’s duties perfectly. Destruction in the course of performing one’s own duty is better than engaging in another’s duties, which is dangerous.

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Verse 3.36

arjuna uvāca
atha kena prayukto ’yaṁ pāpaṁ carati pūruṣaḥ |
anicchann api vārṣṇeya balād iva niyojitaḥ ||36||

arjuna uvacha
atha kena prayukto ’yam papan charati purushah |
anichchhann api varshneya balad iva niyojitah ||36||

Translation: Arjuna said: O descendant of Vrishni, by what is one impelled to sinful acts, even unwillingly, as if engaged by force?

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Verse 3.37

śrī-bhagavān uvāca
kāma eṣa krodha eṣa rajo-guṇa-samudbhavaḥ |
mahāśano mahā-pāpmā viddhy enam iha vairiṇam ||37||

shri-bhagavan uvacha
kama esha krodha esha rajo-guna-samudbhavah |
mahashano maha-papma viddhy enam iha vairinam ||37||

Translation: The Supreme Lord said: It is lust only, Arjuna, which is born of contact with the material modes of passion and later transformed into wrath, and which is the all-devouring, sinful enemy of this world.

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Verse 3.38

dhūmenāvriyate vahnir yathādarśo malena ca |
yatholbenāvṛto garbhas tathā tenedam āvṛtam ||38||

dhumenavriyate vahnir yathadarsho malena cha |
yatholbenavrito garbhas tatha tenedam avritam ||38||

Translation: As fire is covered by smoke, as a mirror is covered by dust, or as the embryo is covered by the womb, similarly, the living entity is covered by different degrees of this lust.

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Verse 3.39

āvṛtaṁ jñānam etena jñānino nitya-vairiṇā |
kāma-rūpeṇa kaunteya duṣpūreṇānalena ca ||39||

avritan jnanam etena jnanino nitya-vairina |
kama-rupena kaunteya dushpurenanalena cha ||39||

Translation: Thus, a man’s pure consciousness is covered by his eternal enemy in the form of lust, which is never satisfied and which burns like fire.

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Verse 3.40

indriyāṇi mano buddhir asyādhiṣṭhānam ucyate |
etair vimohayaty eṣa jñānam āvṛtya dehinam ||40||

indriyani mano buddhir asyadhishthanam uchyate |
etair vimohayaty esha jnanam avritya dehinam ||40||

Translation: The senses, the mind, and the intelligence are the sitting places of this lust. Through them, lust covers the real knowledge of the living entity and bewilders him.

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Verse 3.41

tasmāt tvam indriyāṇy ādau niyamya bharatarṣabha |
pāpmānaṁ prajahi hy enaṁ jñāna-vijñāna-nāśanam ||41||

tasmat tvam indriyany adau niyamya bharatarshabha |
papmanam prajahi hy enan jnana-vijnana-nashanam ||41||

Translation: Therefore, O Arjuna, best of the Bharatas, in the very beginning you should curb this great symbol of sin [lust] by regulating the senses, and slay this destroyer of knowledge and self-realization.

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Verse 3.42

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

indriyani parany ahur indriyebhyah param manah |
manasas tu para buddhir yo buddheh paratas tu sah ||42||

Translation: The working senses are superior to dull matter; mind is higher than the senses; intelligence is higher than the mind; and the soul is even higher than intelligence.

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Verse 3.43

evaṁ buddheḥ paraṁ buddhvā saṁstabhyātmānam ātmanā |
jahi śatruṁ mahā-bāho kāma-rūpaṁ durāsadam ||43||

evam buddheh param buddhva samstabhyatmanam atmana |
jahi shatrum maha-baho kama-rupan durasadam ||43||

Translation: Thus knowing oneself to be transcendental to material senses, mind and intelligence, O mighty-armed Arjuna, one should steady the mind by deliberate spiritual intelligence [Krishna consciousness] and thus conquer this insatiable enemy known as lust.

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Chapter 4: Jnana Karma Sannyasa Yoga

The Yoga of Knowledge and the Renunciation of Action

Jump to verse: 1 · 2 · 3 · 4 · 5 · 6 · 7 · 8 · 9 · 10 · 11 · 12 · 13 · 14 · 15 · 16 · 17 · 18 · 19 · 20 · 21 · 22 · 23 · 24 · 25 · 26 · 27 · 28 · 29 · 30 · 31 · 32 · 33 · 34 · 35 · 36 · 37 · 38 · 39 · 40 · 41 · 42

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Verse 4.1

śrī-bhagavān uvāca
imaṁ vivasvate yogaṁ proktavān aham avyayam |
vivasvān manave prāha manur ikṣvākave ’bravīt ||1||

shri-bhagavan uvacha
imam vivasvate yogam proktavan aham avyayam |
vivasvan manave praha manur ikshvakave ’bravit ||1||

Translation: The Supreme Lord said: I instructed this imperishable science of yoga to the sun-god Vivasvan, Vivasvan instructed it to Manu, and Manu in turn instructed it to Ikshvaku.

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Verse 4.2

evaṁ paramparā-prāptam imaṁ rājarṣayo viduḥ |
sa kāleneha mahatā yogo naṣṭaḥ parantapa ||2||

evam parampara-praptam imam rajarshayo viduh |
sa kaleneha mahata yogo nashtah parantapa ||2||

Translation: This supreme science was thus received through the chain of disciplic succession, and the saintly kings understood it in that way. But in course of time the succession was broken, and therefore the science as it is appears to be lost.

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Verse 4.3

sa evāyaṁ mayā te ’dya yogaḥ proktaḥ purātanaḥ |
bhakto ’si me sakhā ceti rahasyaṁ hy etad uttamam ||3||

sa evayam maya te ’dya yogah proktah puratanah |
bhakto ’si me sakha cheti rahasyam hy etad uttamam ||3||

Translation: That very ancient science of the relationship with the Supreme is today imparted by Me to you because you are My devotee as well as My friend; therefore you can understand this supreme mystery.

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Verse 4.4

arjuna uvāca
aparaṁ bhavato janma paraṁ janma vivasvataḥ |
katham etad vijānīyān tvam ādau proktavān iti ||4||

arjuna uvacha
aparam bhavato janma paran janma vivasvatah |
katham etad vijaniyan tvam adau proktavan iti ||4||

Translation: Arjuna said: The sun-god Vivasvan is senior by birth to You. How am I to understand that in the beginning You instructed this science to him?

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Verse 4.5

śrī-bhagavān uvāca
bahūni me vyatītāni janmāni tava cārjuna |
tāny ahaṁ veda sarvāṇi na tvaṁ vettha parantapa ||5||

shri-bhagavan uvacha
bahuni me vyatitani janmani tava charjuna |
tany aham veda sarvani na tvam vettha parantapa ||5||

Translation: The Supreme Lord said: Many, many births both you and I have passed. I can remember all of them, but you cannot, O chastiser of the enemy!

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Verse 4.6

ajo ’pi sann avyayātmā bhūtānām īśvaro ’pi san |
prakṛtiṁ svām adhiṣṭhāya sambhavāmy ātma-māyayā ||6||

ajo ’pi sann avyayatma bhutanam ishvaro ’pi san |
prakritim svam adhishthaya sambhavamy atma-mayaya ||6||

Translation: Although I am unborn and My transcendental body never deteriorates, and although I am the Lord of all living entities, I still appear in every millennium in My original transcendental form.

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Verse 4.7

yadā yadā hi dharmasya glānir bhavati bhārata |
abhyutthānam adharmasya tadātmānaṁ sṛjāmy aham ||7||

yada yada hi dharmasya glanir bhavati bharata |
abhyutthanam adharmasya tadatmanam srijamy aham ||7||

Translation: Whenever and wherever there is a decline in religious practice, O descendant of Bharata, and a predominant rise of irreligion—at that time I descend Myself.

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Verse 4.8

paritrāṇāya sādhūnāṁ vināśāya ca duṣkṛtām |
dharma-saṁsthāpanārthāya sambhavāmi yuge yuge ||8||

paritranaya sadhunam vinashaya cha dushkritam |
dharma-samsthapanarthaya sambhavami yuge yuge ||8||

Translation: To deliver the pious and to annihilate the miscreants, as well as to reestablish the principles of religion, I Myself appear millennium after millennium.

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Verse 4.9

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

janma karma cha me divyam evam yo vetti tattvatah |
tyaktva deham punar janma naiti mam eti so ’rjuna ||9||

Translation: One who knows the transcendental nature of My appearance and activities does not, upon leaving the body, take his birth again in this material world, but attains My eternal abode, O Arjuna.

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Verse 4.10

vīta-rāga-bhaya-krodhā manmayā mām upāśritāḥ |
bahavo jñāna-tapasā pūtā mad-bhāvam āgatāḥ ||10||

vita-raga-bhaya-krodha manmaya mam upashritah |
bahavo jnana-tapasa puta mad-bhavam agatah ||10||

Translation: Being freed from attachment, fear and anger, being fully absorbed in Me and taking refuge in Me, many, many persons in the past became purified by knowledge of Me—and thus they all attained transcendental love for Me.

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Verse 4.11

ye yathā māṁ prapadyante tāṁs tathaiva bhajāmy aham |
mama vartmānuvartante manuṣyāḥ pārtha sarvaśaḥ ||11||

ye yatha mam prapadyante tams tathaiva bhajamy aham |
mama vartmanuvartante manushyah partha sarvashah ||11||

Translation: As all surrender unto Me, I reward them accordingly. Everyone follows My path in all respects, O son of Pritha.

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Verse 4.12

kāṅkṣantaḥ karmaṇāṁ siddhiṁ yajanta iha devatāḥ |
kṣipram hi mānuṣe loke siddhir bhavati karmajā ||12||

kankshantah karmanam siddhim yajanta iha devatah |
kshipram hi manushe loke siddhir bhavati karmaja ||12||

Translation: Men in this world desire success in fruitive activities, and therefore they worship the demigods. Quickly, of course, men get results from work in this world.

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Verse 4.13

cātur-varṇyaṁ mayā sṛṣṭaṁ guṇa-karma-vibhāgaśaḥ |
tasya kartāram api māṁ viddhy akartāram avyayam ||13||

chatur-varnyam maya srishtan guna-karma-vibhagashah |
tasya kartaram api mam viddhy akartaram avyayam ||13||

Translation: According to the three modes of material nature and the work associated with them, the four divisions of human society are created by Me. And although I am the creator of this system, you should know that I am yet the non-creator, being unchangeable.

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Verse 4.14

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

na man karmani limpanti na me karma-phale spriha |
iti mam yo ’bhijanati karmabhir na sa badhyate ||14||

Translation: There is no work that affects Me; nor do I aspire for the fruits of action. One who understands this truth about Me also does not become bound by the reactions of work.

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Verse 4.15

evaṁ jñātvā kṛtaṁ karma pūrvair api mumukṣubhiḥ |
kuru karmaiva tasmāt tvaṁ pūrvaiḥ pūrvataraṁ kṛtam ||15||

evan jnatva kritan karma purvair api mumukshubhih |
kuru karmaiva tasmat tvam purvaih purvataran kritam ||15||

Translation: Having understood this, the ancient liberated souls performed their duties. Therefore, you should perform your duty in this divine consciousness, following in their footsteps.

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Verse 4.16

kiṁ karma kim akarmeti kavayo ’py atra mohitāḥ |
tat te karma pravakṣyāmi yaj jñātvā mokṣyase ’śubhāt ||16||

kin karma kim akarmeti kavayo ’py atra mohitah |
tat te karma pravakshyami yaj jnatva mokshyase ’shubhat ||16||

Translation: Even the intelligent are bewildered in determining what is action and what is inaction. Now I shall explain to you what action is, knowing which you shall be liberated from all misfortune.

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Verse 4.17

karmaṇo hy api boddhavyaṁ boddhavyaṁ ca vikarmaṇaḥ |
akarmaṇaś ca boddhavyaṁ gahanā karmaṇo gatiḥ ||17||

karmano hy api boddhavyam boddhavyan cha vikarmanah |
akarmanash cha boddhavyan gahana karmano gatih ||17||

Translation: One must understand what action is, what forbidden action is, and what inaction is. The intricacies of action are very hard to understand.

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Verse 4.18

karmaṇy akarma yaḥ paśyed akarmaṇi ca karma yaḥ |
sa buddhimān manuṣyeṣu sa yuktaḥ kṛtsna-karma-kṛt ||18||

karmany akarma yah pashyed akarmani cha karma yah |
sa buddhiman manushyeshu sa yuktah kritsna-karma-krit ||18||

Translation: One who sees inaction in action, and action in inaction, is intelligent among men, and he is in the transcendental position, although engaged in all sorts of activities.

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Verse 4.19

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

yasya sarve samarambhah kama-sankalpa-varjitah |
jnanagni-dagdha-karmanan tam ahuh panditam budhah ||19||

Translation: One whose every endeavor is devoid of desire for sense gratification is said by sages to be a worker whose karmic reactions have been burned up by the fire of perfect knowledge.

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Verse 4.20

tyaktvā karma-phalāsaṅgaṁ nitya-tṛpto nirāśrayaḥ |
karmaṇy abhipravṛtto ’pi naiva kiñcit karoti saḥ ||20||

tyaktva karma-phalasangam nitya-tripto nirashrayah |
karmany abhipravritto ’pi naiva kinchit karoti sah ||20||

Translation: Abandoning all attachment to the results of his activities, ever satisfied and independent, he performs no fruitive actions, although engaged in all kinds of undertakings.

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Verse 4.21

nirāśīr yata-cittātmā tyakta-sarva-parigrahaḥ |
śārīraṁ kevalaṁ karma kurvan nāpnoti kilbiṣam ||21||

nirashir yata-chittatma tyakta-sarva-parigrahah |
shariran kevalan karma kurvan napnoti kilbisham ||21||

Translation: Free from desires, with mind and intelligence fully controlled, giving up all sense of proprietorship, and acting only for the basic needs of the body, one does not incur sinful reactions.

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Verse 4.22

yadṛcchā-lābha-santuṣṭo dvandvātīto vimatsaraḥ |
samaḥ siddhāv asiddhau ca kṛtvāpi na nibadhyate ||22||

yadrichchha-labha-santushto dvandvatito vimatsarah |
samah siddhav asiddhau cha kritvapi na nibadhyate ||22||

Translation: He who is satisfied with whatever comes by chance, who is free from dualities and envy, who is equipoised in success and failure, is never bound, even though performing actions.

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Verse 4.23

gata-saṅgasya muktasya jñānāvasthita-cetasaḥ |
yajñāyācarataḥ karma samagraṁ pravilīyate ||23||

gata-sangasya muktasya jnanavasthita-chetasah |
yajnayacharatah karma samagram praviliyate ||23||

Translation: The work of a man who is unattached to the modes of material nature and who is fully situated in transcendental knowledge becomes fully dissolved in the supreme spirit.

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Verse 4.24

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

brahmarpanam brahma havir brahmagnau brahmana hutam |
brahmaiva tena gantavyam brahma-karma-samadhina ||24||

Translation: A person who is fully absorbed in Krishna consciousness is sure to attain the spiritual kingdom because of his full contribution to spiritual activities, in which the consummation is absolute and that which is offered is of the same spiritual nature.

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Verse 4.25

daivam evāpare yajñaṁ yoginaḥ paryupāsate |
brahmāgnāv apare yajñaṁ yajñenaivopajuhvati ||25||

daivam evapare yajnam yoginah paryupasate |
brahmagnav apare yajnam yajnenaivopajuhvati ||25||

Translation: Some yogis perfectly worship the demigods by offering various sacrifices to them, and others offer sacrifice in the fire of the Supreme Brahman by the supreme sacrifice of self.

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Verse 4.26

śrotrādīnīndriyāṇy anye saṁyamāgniṣu juhvati |
śabdādīn viṣayān anya indriyāgniṣu juhvati ||26||

shrotradinindriyany anye samyamagnishu juhvati |
shabdadin vishayan anya indriyagnishu juhvati ||26||

Translation: Others [the unalloyed brahmacaris] sacrifice the hearing process and the senses in the fire of mental control, and others [the regulated householders] sacrifice the objects of the senses in the fire of the senses.

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Verse 4.27

sarvāṇīndriya-karmāṇi prāṇa-karmāṇi cāpare |
ātma-saṁyama-yogāgnau juhvati jñāna-dīpite ||27||

sarvanindriya-karmani prana-karmani chapare |
atma-samyama-yogagnau juhvati jnana-dipite ||27||

Translation: Others, who are interested in achieving self-realization through control of the mind and senses, offer the functions of all the senses and of the life breath as oblations into the fire of the controlled mind.

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Verse 4.28

dravya-yajñās tapo-yajñā yoga-yajñās tathāpare |
svādhyāya-jñāna-yajñāś ca yatayaḥ saṁśita-vratāḥ ||28||

dravya-yajnas tapo-yajna yoga-yajnas tathapare |
svadhyaya-jnana-yajnash cha yatayah samshita-vratah ||28||

Translation: Having accepted strict vows, some become enlightened by sacrificing their possessions, by austerities, by practicing yoga, or by studying the Vedas to advance in transcendental knowledge.

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Verse 4.29

apāne juhvati prāṇaṁ prāṇe ’pānaṁ tathāpare |
prāṇāpāna-gatī ruddhvā prāṇāyāma-parāyaṇāḥ ||29||

apane juhvati pranam prane ’panan tathapare |
pranapana-gati ruddhva pranayama-parayanah ||29||

Translation: Still others, who are inclined to the process of breath control to remain in trance, practice by offering the movement of the outgoing breath into the incoming breath, and the incoming breath into the outgoing breath, and at last remain in trance, stopping all breathing.

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Verse 4.30

apare niyatāhārāḥ prāṇān prāṇeṣu juhvati |
sarve ’py ete yajña-vido yajña-kṣapita-kalmaṣāḥ ||30||

apare niyataharah pranan praneshu juhvati |
sarve ’py ete yajna-vido yajna-kshapita-kalmashah ||30||

Translation: Others, curtailing the eating process, offer the outgoing breath into itself. All these performers of sacrifice, who know the meaning of sacrifice, become cleansed of sinful reactions.

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Verse 4.31

yajña-śiṣṭāmṛta-bhujo yānti brahma sanātanam |
nāyaṁ loko ’sty ayajñasya kuto ’nyaḥ kuru-sattama ||31||

yajna-shishtamrita-bhujo yanti brahma sanatanam |
nayam loko ’sty ayajnasya kuto ’nyah kuru-sattama ||31||

Translation: O best of the Kurus, the tasters of the nectar of results of sacrifice attain the supreme eternal Brahman. Without sacrifice, one can never live happily on this planet or in this life; what then of the next?

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Verse 4.32

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

evam bahu-vidha yajna vitata brahmano mukhe |
karma-jan viddhi tan sarvan evan jnatva vimokshyase ||32||

Translation: All these diverse types of sacrifices are approved by the Vedas, and all of them are born of work. Knowing them thus, you will become liberated.

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Verse 4.33

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

shreyan dravya-mayad yajnaj jnana-yajnah parantapa |
sarvan karmakhilam partha jnane parisamapyate ||33||

Translation: O chastiser of the enemy, the sacrifice performed in knowledge is better than the mere sacrifice of material possessions. After all, O son of Pritha, all sacrifices of work culminate in transcendental knowledge.

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Verse 4.34

tad viddhi praṇipātena paripraśnena sevayā |
upadekṣyanti te jñānaṁ jñāninas tattva-darśinaḥ ||34||

tad viddhi pranipatena pariprashnena sevaya |
upadekshyanti te jnanan jnaninas tattva-darshinah ||34||

Translation: Just try to learn the truth by approaching a spiritual master. Inquire from him submissively and render service unto him. The self-realized souls can impart knowledge unto you because they have seen the truth.

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Verse 4.35

yaj jñātvā na punar moham evaṁ yāsyasi pāṇḍava |
yena bhūtāny aśeṣeṇa drakṣyasy ātmany atho mayi ||35||

yaj jnatva na punar moham evam yasyasi pandava |
yena bhutany asheshena drakshyasy atmany atho mayi ||35||

Translation: And when you have thus learned the truth, you will know that all living beings are but part of Me—that they are in Me, and that they are Mine.

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Verse 4.36

api ced asi pāpebhyaḥ sarvebhyaḥ pāpa-kṛttamaḥ |
sarvaṁ jñāna-plavenaiva vṛjinaṁ santariṣyasi ||36||

api ched asi papebhyah sarvebhyah papa-krittamah |
sarvan jnana-plavenaiva vrijinam santarishyasi ||36||

Translation: Even if you are considered to be the most sinful of all sinners, when you are situated in the boat of transcendental knowledge you will be able to cross over the ocean of miseries.

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Verse 4.37

yathaidhāṁsi samiddho ’gnir bhasmasāt kurute ’rjuna |
jñānāgniḥ sarva-karmāṇi bhasmasāt kurute tathā ||37||

yathaidhamsi samiddho ’gnir bhasmasat kurute ’rjuna |
jnanagnih sarva-karmani bhasmasat kurute tatha ||37||

Translation: As a blazing fire turns firewood to ashes, so does the fire of knowledge burn to ashes all reactions to material activities, O Arjuna.

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Verse 4.38

na hi jñānena sadṛśaṁ pavitram iha vidyate |
tat svayaṁ yoga-saṁsiddhaḥ kālenātmani vindati ||38||

na hi jnanena sadrisham pavitram iha vidyate |
tat svayam yoga-samsiddhah kalenatmani vindati ||38||

Translation: In this world, there is nothing so sublime and pure as transcendental knowledge. Such knowledge is the mature fruit of all mysticism. And one who has achieved this enjoys the self within himself in due course of time.

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Verse 4.39

śraddhāvāṁl labhate jñānaṁ tat-paraḥ saṁyatendriyaḥ |
jñānaṁ labdhvā parāṁ śāntim acireṇādhigacchati ||39||

shraddhavaml labhate jnanan tat-parah samyatendriyah |
jnanam labdhva param shantim achirenadhigachchhati ||39||

Translation: A faithful man who is dedicated to transcendental knowledge and who subdues his senses is eligible to achieve such knowledge, and having achieved it he quickly attains the supreme spiritual peace.

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Verse 4.40

ajñaś cāśraddadhānaś ca saṁśayātmā vinaśyati |
nāyaṁ loko ’sti na paro na sukhaṁ saṁśayātmanaḥ ||40||

ajnash chashraddadhanash cha samshayatma vinashyati |
nayam loko ’sti na paro na sukham samshayatmanah ||40||

Translation: But ignorant and faithless persons who doubt the revealed scriptures do not attain God consciousness; they fall down. For the doubting soul there is happiness neither in this world nor in the next.

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Verse 4.41

yoga-sannyasta-karmāṇaṁ jñāna-saṁchinna-saṁśayam |
ātmavantaṁ na karmāṇi nibadhnanti dhanañjaya ||41||

yoga-sannyasta-karmanan jnana-sanchhinna-samshayam |
atmavantam na karmani nibadhnanti dhananjaya ||41||

Translation: One who renounces work in devotion, whose doubts are destroyed by transcendental knowledge, and who is situated firmly in the self is not bound by works, O Dhananjaya.

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Verse 4.42

tasmād ajñāna-sambhūtaṁ hṛt-sthaṁ jñānāsinātmanaḥ |
chittvainaṁ saṁśayaṁ yogam ātiṣṭhottiṣṭha bhārata ||42||

tasmad ajnana-sambhutam hrit-sthan jnanasinatmanah |
chhittvainam samshayam yogam atishthottishtha bharata ||42||

Translation: Therefore, the doubts which have arisen in your heart out of ignorance should be slashed by the weapon of knowledge. Armed with yoga, stand and fight, O Bharata.

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Chapter 5: Karma Sannyasa Yoga

The Yoga of Renunciation of Action

Jump to verse: 1 · 2 · 3 · 4 · 5 · 6 · 7 · 8–9 · 10 · 11 · 12 · 13 · 14 · 15 · 16 · 17 · 18 · 19 · 20 · 21 · 22 · 23 · 24 · 25 · 26 · 27–28 · 29

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Verse 5.1

arjuna uvāca
sannyāsaṁ karmaṇāṁ kṛṣṇa punar yogaṁ ca śaṁsasi |
yac chreya etayor ekaṁ tan me brūhi su-niścitam ||1||

arjuna uvacha
sannyasan karmanan krishna punar yogan cha shamsasi |
yach chhreya etayor ekan tan me bruhi su-nishchitam ||1||

Translation: Arjuna said: O Krishna, first of all You ask me to renounce work, and then again You recommend work with devotion. Now please tell me decisively which of the two is more beneficial.

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Verse 5.2

śrī-bhagavān uvāca
sannyāsaḥ karma-yogaś ca niḥśreyasakarāv ubhau |
tayos tu karma-sannyāsāt karma-yogo viśiṣyate ||2||

shri-bhagavan uvacha
sannyasah karma-yogash cha nihshreyasakarav ubhau |
tayos tu karma-sannyasat karma-yogo vishishyate ||2||

Translation: The Supreme Lord said: The renunciation of work and work in devotion are both good for liberation. But, of the two, work in devotional service is better than renunciation of work.

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Verse 5.3

jñeyaḥ sa nitya-sannyāsī yo na dveṣṭi na kāṅkṣati |
nirdvandvo hi mahā-bāho sukhaṁ bandhāt pramucyate ||3||

jneyah sa nitya-sannyasi yo na dveshti na kankshati |
nirdvandvo hi maha-baho sukham bandhat pramuchyate ||3||

Translation: One who neither hates nor desires the fruits of his activities is known to be always renounced. Such a person, free from all dualities, easily overcomes material bondage and is completely liberated, O mighty-armed Arjuna.

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Verse 5.4

sāṅkhya-yogau pṛthag bālāḥ pravadanti na paṇḍitāḥ |
ekam apy āsthitaḥ samyag ubhayor vindate phalam ||4||

sankhya-yogau prithag balah pravadanti na panditah |
ekam apy asthitah samyag ubhayor vindate phalam ||4||

Translation: Only the ignorant speak of devotional service [karma-yoga] as being different from the analytical study of the material world [Sankhya]. Those who are actually learned say that one who applies himself well to either of these paths attains the results of both.

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Verse 5.5

yat sāṅkhyaiḥ prāpyate sthānaṁ tad yogair api gamyate |
ekaṁ sāṅkhyaṁ ca yogaṁ ca yaḥ paśyati sa paśyati ||5||

yat sankhyaih prapyate sthanan tad yogair api gamyate |
ekam sankhyan cha yogan cha yah pashyati sa pashyati ||5||

Translation: That position which is reached by means of analytical knowledge can also be attained by practical devotional service. One who sees that analytical knowledge and devotional service are on the same level sees things as they are.

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Verse 5.6

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

sannyasas tu maha-baho duhkham aptum ayogatah |
yoga-yukto munir brahma nachirenadhigachchhati ||6||

Translation: Merely renouncing all activities without engaging in devotional service to the Lord cannot make one happy. But a thoughtful person engaged in devotional service can achieve the Supreme without delay.

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Verse 5.7

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

yoga-yukto vishuddhatma vijitatma jitendriyah |
sarva-bhutatma-bhutatma kurvann api na lipyate ||7||

Translation: One who works in devotion, who is a pure soul, and who controls his mind and senses is dear to everyone, and everyone is dear to him. Though always working, such a man is never tainted.

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Verses 5.8–9

naiva kiñcit karomīti yukto manyeta tattvavit |
paśyañ śṛṇvan spṛśañ jighrann aśnan gacchan svapaṁ śvasan ||8||

naiva kinchit karomiti yukto manyeta tattvavit |
pashyan shrinvan sprishan jighrann ashnan gachchhan svapam shvasan ||8||

pralapan visṛjan gṛhṇann unmiṣan nimiṣann api |
indriyāṇīndriyārtheṣu vartanta iti dhārayan ||9||

pralapan visrijan grihnann unmishan nimishann api |
indriyanindriyartheshu vartanta iti dharayan ||9||

Translation: A person in divine consciousness, though engaged in seeing, hearing, touching, smelling, eating, walking, sleeping, and breathing, always knows within himself that he actually does not do anything. Even while speaking, evacuating, receiving, or opening or closing his eyes, he always knows that only the material senses are engaged with their objects and that he is aloof from them.

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Verse 5.10

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

brahmany adhaya karmani sangan tyaktva karoti yah |
lipyate na sa papena padma-patram ivambhasa ||10||

Translation: One who performs his duty without attachment, surrendering the results unto the Supreme Lord, is unaffected by sinful action, as the lotus leaf is untouched by water.

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Verse 5.11

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

kayena manasa buddhya kevalair indriyair api |
yoginah karma kurvanti sangan tyaktvatma-shuddhaye ||11||

Translation: The yogis, abandoning attachment, act with body, mind, intelligence and even with the senses, only for the purpose of purification.

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Verse 5.12

yuktaḥ karma-phalaṁ tyaktvā śāntim āpnoti naiṣṭhikīm |
ayuktaḥ kāma-kāreṇa phale sakto nibadhyate ||12||

yuktah karma-phalan tyaktva shantim apnoti naishthikim |
ayuktah kama-karena phale sakto nibadhyate ||12||

Translation: The steadily devoted soul abandons the result of activities and thus achieves ultimate peace because he is fixed in Me. Whereas a person who is not in union with the Divine, who is greedy for the fruits of his labor, becomes entangled.

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Verse 5.13

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

sarva-karmani manasa sannyasyaste sukham vashi |
nava-dvare pure dehi naiva kurvan na karayan ||13||

Translation: When the embodied living being controls his nature and mentally renounces all actions, he resides happily within the city of nine gates [the physical body], neither working nor causing work to be done.

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Verse 5.14

na kartṛtvaṁ na karmāṇi lokasya sṛjati prabhuḥ |
na karma-phala-samyogaṁ svabhāvas tu pravartate ||14||

na kartritvam na karmani lokasya srijati prabhuh |
na karma-phala-samyogam svabhavas tu pravartate ||14||

Translation: The embodied spirit, master of the city of his body, does not create activities, nor does he induce people to act, nor does he create the fruits of action. All this is enacted by the modes of material nature.

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Verse 5.15

nādatte kasyacit pāpaṁ na caiva sukṛtaṁ vibhuḥ |
ajñānenāvṛtaṁ jñānaṁ tena muhyanti jantavaḥ ||15||

nadatte kasyachit papam na chaiva sukritam vibhuh |
ajnanenavritan jnanan tena muhyanti jantavah ||15||

Translation: Nor does the Supreme Lord assume anyone’s sinful or pious activities. Embodied beings, however, are bewildered by the ignorance which covers their real knowledge.

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Verse 5.16

jñānena tu tad ajñānaṁ yeṣāṁ nāśitam ātmanaḥ |
teṣām āditya-vaj jñānaṁ prakāśayati tat param ||16||

jnanena tu tad ajnanam yesham nashitam atmanah |
tesham aditya-vaj jnanam prakashayati tat param ||16||

Translation: When, however, one is enlightened with the knowledge by which ignorance is destroyed, then his knowledge shines forth like the sun, illuminating everything.

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Verse 5.17

tad buddhayas tad ātmānas tan-niṣṭhās tat-parāyaṇāḥ |
gacchanty apunar-āvṛttiṁ jñāna-nirdhūta-kalmaṣāḥ ||17||

tad buddhayas tad atmanas tan-nishthas tat-parayanah |
gachchhanty apunar-avrittin jnana-nirdhuta-kalmashah ||17||

Translation: When one’s intelligence, mind, faith and refuge are all fixed in the Supreme, then one becomes fully cleansed of misgivings through complete knowledge and thus proceeds straight on the path of liberation.

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Verse 5.18

vidyā-vinaya-sampanne brāhmaṇe gavi hastini |
śuni caiva śvapāke ca paṇḍitāḥ sama-darśinaḥ ||18||

vidya-vinaya-sampanne brahmane gavi hastini |
shuni chaiva shvapake cha panditah sama-darshinah ||18||

Translation: The humble sage, by virtue of true knowledge, sees with equal vision a learned and gentle brahmana, a cow, an elephant, a dog and a dog-eater [outcast].

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Verse 5.19

ihaiva tair jitaḥ sargo yeṣāṁ sāmye sthitaṁ manaḥ |
nirdoṣaṁ hi samaṁ brahma tasmād brahmaṇi te sthitāḥ ||19||

ihaiva tair jitah sargo yesham samye sthitam manah |
nirdosham hi samam brahma tasmad brahmani te sthitah ||19||

Translation: Those whose minds are established in sameness and equanimity have already conquered the conditions of birth and death. Since they are flawless like Brahman, they are already situated in Brahman.

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Verse 5.20

na prahṛṣyet priyaṁ prāpya nodvijet prāpya cāpriyam |
sthira-buddhir asammūḍho brahma-vid brahmaṇi sthitaḥ ||20||

na prahrishyet priyam prapya nodvijet prapya chapriyam |
sthira-buddhir asammudho brahma-vid brahmani sthitah ||20||

Translation: A person who neither rejoices upon achieving something pleasant nor laments upon obtaining something unpleasant, who is self-intelligent, unbewildered, and who knows the science of God, is already situated in transcendence.

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Verse 5.21

bāhya-sparśeṣv asaktātmā vindaty ātmani yat sukham |
sa brahma-yoga-yuktātmā sukham akṣayam aśnute ||21||

bahya-sparsheshv asaktatma vindaty atmani yat sukham |
sa brahma-yoga-yuktatma sukham akshayam ashnute ||21||

Translation: Such a liberated person is not attracted to material sense pleasure but is always in trance, enjoying the pleasure within. In this way the self-realized person enjoys unlimited happiness, for he is concentrated on the Supreme.

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Verse 5.22

ye hi saṁsparśajā bhogā duḥkha-yonaya eva te |
ādyantavantaḥ kaunteya na teṣu ramate budhaḥ ||22||

ye hi samsparshaja bhoga duhkha-yonaya eva te |
adyantavantah kaunteya na teshu ramate budhah ||22||

Translation: An intelligent person does not take part in the sources of misery, which are due to contact with the material senses. O son of Kunti, such pleasures have a beginning and an end, and so the wise man does not delight in them.

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Verse 5.23

śaknotīhaiva yaḥ soḍhuṁ prāk-śarīra-vimokṣaṇāt |
kāma-krodhodbhavaṁ vegaṁ sa yuktaḥ sa sukhī naraḥ ||23||

shaknotihaiva yah sodhum prak-sharira-vimokshanat |
kama-krodhodbhavam vegam sa yuktah sa sukhi narah ||23||

Translation: Before giving up this present body, if one is able to tolerate the urges of the material senses and check the force of desire and anger, he is well situated and is happy in this world.

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Verse 5.24

yo ’ntaḥ-sukho ’ntarārāmas tathāntar-jyotir eva yaḥ |
sa yogī brahma-nirvāṇaṁ brahma-bhūto ’dhigacchati ||24||

yo ’ntah-sukho ’ntararamas tathantar-jyotir eva yah |
sa yogi brahma-nirvanam brahma-bhuto ’dhigachchhati ||24||

Translation: One whose happiness is within, who is active within, who rejoices within and is illumined within—such a yogi is truly the perfect mystic. He attains the supreme liberation, being ultimately merged in the Supreme.

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Verse 5.25

labhante brahma-nirvāṇam ṛṣayaḥ kṣīṇa-kalmaṣāḥ |
chinna-dvaidhā yatātmānaḥ sarva-bhūta-hite ratāḥ ||25||

labhante brahma-nirvanam rishayah kshina-kalmashah |
chhinna-dvaidha yatatmanah sarva-bhuta-hite ratah ||25||

Translation: Those who are beyond the dualities that arise from doubts, whose minds are engaged within, who are always busy working for the welfare of all living beings, and who are free from all sins achieve liberation in the Supreme [Brahman-nirvana].

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Verse 5.26

kāma-krodha-vimuktānāṁ yatīnāṁ yata-cetasām |
abhito brahma-nirvāṇaṁ vartate viditātmanām ||26||

kama-krodha-vimuktanam yatinam yata-chetasam |
abhito brahma-nirvanam vartate viditatmanam ||26||

Translation: Those who are free from anger and all material desires, who are self-realized, self-disciplined and constant in endeavor, are assured of liberation in the Supreme very soon.

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Verses 5.27–28

sparśān kṛtvā bahir bāhyāñś cakṣuś caivāntare bhruvoḥ |
prāṇāpānau samau kṛtvā nāsābhyantara-cāriṇau ||27||

sparshan kritva bahir bahyansh chakshush chaivantare bhruvoh |
pranapanau samau kritva nasabhyantara-charinau ||27||

yatendriya-mano-buddhir munir mokṣa-parāyaṇaḥ |
vigatecchā-bhaya-krodho yaḥ sadā mukta eva saḥ ||28||

yatendriya-mano-buddhir munir moksha-parayanah |
vigatechchha-bhaya-krodho yah sada mukta eva sah ||28||

Translation: Shutting out all external sense objects and keeping the eyes and vision concentrated between the two eyebrows, suspending the inward and outward breaths within the nostrils—thus controlling the senses, mind and intelligence, the transcendentalist aiming at liberation becomes free from desire, anger and fear. One who is always in this state is certainly liberated.

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Verse 5.29

bhoktāraṁ yajña-tapasāṁ sarva-loka-maheśvaram |
suhṛdaṁ sarva-bhūtānāṁ jñātvā māṁ śāntim ṛcchati ||29||

bhoktaram yajna-tapasam sarva-loka-maheshvaram |
suhridam sarva-bhutanan jnatva mam shantim richchhati ||29||

Translation: A person in full consciousness of Me, knowing Me to be the ultimate beneficiary of all sacrifices and austerities, the Supreme Lord of all planets and demigods, and the benefactor and well-wisher of all living entities, attains peace from the miseries of material existence.

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Chapter 6: Atma Samyama Yoga

The Yoga of Self-Control (Meditation)

Jump to verse: 1 · 2 · 3 · 4 · 5 · 6 · 7 · 8 · 9 · 10 · 11 · 12 · 13 · 14 · 15 · 16 · 17 · 18 · 19 · 20 · 21 · 22 · 23 · 24 · 25 · 26 · 27 · 28 · 29 · 30 · 31 · 32 · 33 · 34 · 35 · 36 · 37 · 38 · 39 · 40 · 41 · 42 · 43 · 44 · 45 · 46 · 47

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Verse 6.1

śrī-bhagavān uvāca
anāśritaḥ karma-phalaṁ kāryaṁ karma karoti yaḥ |
sa sannyāsī ca yogī ca na niragnir na cākriyaḥ ||1||

shri-bhagavan uvacha
anashritah karma-phalan karyan karma karoti yah |
sa sannyasi cha yogi cha na niragnir na chakriyah ||1||

Translation: The Supreme Lord said: One who is unattached to the fruits of his work and who works as he is obligated is in the renounced order of life, and he is the true mystic, not he who lights no fire and performs no work.

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Verse 6.2

yaṁ sannyāsam iti prāhur yogaṁ taṁ viddhi pāṇḍava |
na hy asannyasta-saṅkalpo yogī bhavati kaścana ||2||

yam sannyasam iti prahur yogan tam viddhi pandava |
na hy asannyasta-sankalpo yogi bhavati kashchana ||2||

Translation: What is called renunciation is the same as yoga, O son of Pandu, for no one can become a yogic practitioner unless he renounces the desire for sense gratification.

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Verse 6.3

ārurukṣor muner yogaṁ karma kāraṇam ucyate |
yogārūḍhasya tasyaiva śamaḥ kāraṇam ucyate ||3||

arurukshor muner yogan karma karanam uchyate |
yogarudhasya tasyaiva shamah karanam uchyate ||3||

Translation: For one who is a neophyte in the eightfold yoga system, work is said to be the means; and for one who is already elevated in yoga, cessation of all material activities is said to be the means.

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Verse 6.4

yadā hi nendriyārtheṣu na karmasv anuṣajjate |
sarva-saṅkalpa-sannyāsī yogārūḍhas tadocyate ||4||

yada hi nendriyartheshu na karmasv anushajjate |
sarva-sankalpa-sannyasi yogarudhas tadochyate ||4||

Translation: A person is said to be elevated in yoga when, having renounced all material desires, he neither acts for sense gratification nor engages in fruitive activities.

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Verse 6.5

uddhared ātmanātmānaṁ nātmānam avasādayet |
ātmaiva hy ātmano bandhur ātmaiva ripur ātmanaḥ ||5||

uddhared atmanatmanam natmanam avasadayet |
atmaiva hy atmano bandhur atmaiva ripur atmanah ||5||

Translation: A man must elevate himself by his own mind, not degrade himself. The mind is the friend of the conditioned soul, and his enemy as well.

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Verse 6.6

bandhur ātmātmanas tasya yenātmaivātmanā jitaḥ |
anātmanas tu śatrutve vartetātmaiva śatruvat ||6||

bandhur atmatmanas tasya yenatmaivatmana jitah |
anatmanas tu shatrutve vartetatmaiva shatruvat ||6||

Translation: For him who has conquered the mind, the mind is the best of friends; but for one who has failed to do so, his mind will remain the greatest enemy.

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Verse 6.7

jitātmanaḥ praśāntasya paramātmā samāhitaḥ |
śītoṣṇa-sukha-duḥkheṣu tathā mānāpamānayoḥ ||7||

jitatmanah prashantasya paramatma samahitah |
shitoshna-sukha-duhkheshu tatha manapamanayoh ||7||

Translation: One who has conquered the mind has already reached the Supersoul, for he has attained tranquility. To such a man happiness and distress, heat and cold, honor and dishonor are all the same.

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Verse 6.8

jñāna-vijñāna-tṛptātmā kūṭa-stho vijitendriyaḥ |
yukta ity ucyate yogī sama-loṣṭāśma-kāñcanaḥ ||8||

jnana-vijnana-triptatma kuta-stho vijitendriyah |
yukta ity uchyate yogi sama-loshtashma-kanchanah ||8||

Translation: A person is said to be realized in self-knowledge and is called a yogic practitioner when he is fully satisfied by virtue of knowledge and realization. Such a person is situated in transcendence and is self-controlled. He sees everything—whether pebbles, stones or gold—as the same.

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Verse 6.9

suhṛn-mitrāry-udāsīna-madhyastha-dveṣya-bandhuṣu |
sādhuṣv api ca pāpeṣu sama-buddhir viśiṣyate ||9||

suhrin-mitrary-udasina-madhyastha-dveshya-bandhushu |
sadhushv api cha papeshu sama-buddhir vishishyate ||9||

Translation: A person is considered still further advanced when he regards honest well-wishers, affectionate benefactors, the neutral, mediators, the envious, friends and enemies, the pious and the sinners all with an equal mind.

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Verse 6.10

yogī yuñjīta satatam ātmānaṁ rahasi sthitaḥ |
ekākī yata-cittātmā nirāśīr aparigrahaḥ ||10||

yogi yunjita satatam atmanam rahasi sthitah |
ekaki yata-chittatma nirashir aparigrahah ||10||

Translation: A transcendentalist should always try to concentrate his mind on the Supreme; he should live alone in a secluded place, should always carefully control his mind, and should be free from desires and feelings of possessiveness.

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Verse 6.11

śucau deśe pratiṣṭhāpya sthiram āsanam ātmanaḥ |
nātyucchritaṁ nātinīcaṁ cailājina-kuśottaram ||11||

shuchau deshe pratishthapya sthiram asanam atmanah |
natyuchchhritam natinichan chailajina-kushottaram ||11||

Translation: To practice yoga, one should go to a secluded place and should lay kusha grass on the ground, then cover it with a deerskin and a soft cloth. The seat should be neither too high nor too low and should be situated in a sacred place.

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Verse 6.12

tatraikāgraṁ manaḥ kṛtvā yata-cittendriya-kriyaḥ |
upaviśyāsane yuñjyād yogam ātma-viśuddhaye ||12||

tatraikagram manah kritva yata-chittendriya-kriyah |
upavishyasane yunjyad yogam atma-vishuddhaye ||12||

Translation: There, sitting very firmly, one should practice yoga by controlling the mind and the senses, purifying the heart to fix the mind on the self.

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Verse 6.13

samaṁ kāya-śiro-grīvaṁ dhārayann acalaṁ sthiraḥ |
samprekṣya nāsikāgraṁ svaṁ diśaś cānavalokayan ||13||

saman kaya-shiro-grivan dharayann achalam sthirah |
samprekshya nasikagram svan dishash chanavalokayan ||13||

Translation: One should hold one’s body, neck and head erect in a straight line and gaze steadily at the tip of the nose, without looking in any other direction.

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Verse 6.14

praśāntātmā vigata-bhīr brahmacāri-vrate sthitaḥ |
manaḥ saṁyamya mac-citto yukta āsīta mat-paraḥ ||14||

prashantatma vigata-bhir brahmachari-vrate sthitah |
manah samyamya mach-chitto yukta asita mat-parah ||14||

Translation: Thus, with an unagitated, subdued mind, devoid of fear and firm in the vow of celibacy, one should meditate upon Me within the heart and make Me the ultimate goal of life.

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Verse 6.15

yuñjann evaṁ sadātmānaṁ yogī niyata-mānasaḥ |
śāntiṁ nirvāṇa-paramāṁ mat-saṁsthām adhigacchati ||15||

yunjann evam sadatmanam yogi niyata-manasah |
shantim nirvana-paramam mat-samstham adhigachchhati ||15||

Translation: Thus practicing control of the body, mind and activities, the mystic transcendentalist attains to the kingdom of God [or the abode of Krishna] by cessation of material existence.

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Verse 6.16

nātyaśnatas tu yogo ’sti na caikāntam anaśnataḥ |
na cāti-svapna-śīlasya jāgrato naiva cārjuna ||16||

natyashnatas tu yogo ’sti na chaikantam anashnatah |
na chati-svapna-shilasya jagrato naiva charjuna ||16||

Translation: O Arjuna, one who eats too much, or eats too little, sleeps too much or does not sleep enough, cannot be a yogi!

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Verse 6.17

yuktāhāra-vihārasya yukta-ceṣṭasya karmasu |
yukta-svapnāvabodhasya yogo bhavati duḥkha-hā ||17||

yuktahara-viharasya yukta-cheshtasya karmasu |
yukta-svapnavabodhasya yogo bhavati duhkha-ha ||17||

Translation: He who is regulated in his habits of eating, sleeping, recreation and work can mitigate all material pains by practicing the yoga system.

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Verse 6.18

yadā viniyataṁ cittam ātmany evāvatiṣṭhate |
niḥspṛhaḥ sarva-kāmebhyo yukta ity ucyate tadā ||18||

yada viniyatan chittam atmany evavatishthate |
nihsprihah sarva-kamebhyo yukta ity uchyate tada ||18||

Translation: When the yogic discipline, by steady practice, becomes subdued and gets situated in the transcendental state—free from all material desires—then he is said to be well established in yoga.

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Verse 6.19

yathā dīpo nivāta-stho neṅgate sopamā smṛtā |
yogino yata-cittasya yuñjato yogam ātmanaḥ ||19||

yatha dipo nivata-stho nengate sopama smrita |
yogino yata-chittasya yunjato yogam atmanah ||19||

Translation: As a lamp in a windless place does not waver, so the transcendentalist, whose mind is controlled, remains always steady in his meditation on the transcendent self.

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Verse 6.20

yatroparamate cittaṁ niruddhaṁ yoga-sevayā |
yatra caivātmanātmānaṁ paśyann ātmani tuṣyati ||20||

yatroparamate chittam niruddham yoga-sevaya |
yatra chaivatmanatmanam pashyann atmani tushyati ||20||

Translation: The stage of perfection is called trance, or samadhi, in which one’s mind is completely restrained from material mental activities by practice of yoga. This is characterized by one’s ability to see the self by the pure mind and to relish and rejoice in the self.

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Verse 6.21

sukham ātyantikaṁ yat tad buddhi-grāhyam atīndriyam |
vetti yatra na caivāyaṁ sthitaś calati tattvataḥ ||21||

sukham atyantikam yat tad buddhi-grahyam atindriyam |
vetti yatra na chaivayam sthitash chalati tattvatah ||21||

Translation: In that state of joy [samadhi], which is situated beyond the reach of the material senses and is grasped by the purified intellect, one experiences boundless transcendental happiness. Knowing this, one never departs from the truth.

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Verse 6.22

yaṁ labdhvā cāparaṁ lābhaṁ manyate nādhikaṁ tataḥ |
yasmin sthito na duḥkhena guruṇāpi vicālyate ||22||

yam labdhva chaparam labham manyate nadhikan tatah |
yasmin sthito na duhkhena gurunapi vichalyate ||22||

Translation: Upon gaining this, he considers there to be no greater gain. Being established in this state, he is not shaken even by the greatest difficulty.

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Verse 6.23

taṁ vidyād duḥkha-saṁyoga-viyogaṁ yoga-saṁjñitam |
sa niścayena yoktavyo yogo ’nirviṇṇa-cetasā ||23||

tam vidyad duhkha-samyoga-viyogam yoga-sanjnitam |
sa nishchayena yoktavyo yogo ’nirvinna-chetasa ||23||

Translation: This true freedom from all miseries arising from contact with material matter is what is known as yoga.

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Verse 6.24

saṅkalpa-prabhavān kāmāṁs tyaktvā sarvān aśeṣataḥ |
manasaivendriya-grāmaṁ viniyamya samantataḥ ||24||

sankalpa-prabhavan kamams tyaktva sarvan asheshatah |
manasaivendriya-gramam viniyamya samantatah ||24||

Translation: Completely abandoning all material desires born of mental speculation and controlling the senses from all sides by the mind…

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Verse 6.25

śanaiḥ śanair uparamed buddhyā dhṛti-gṛhītayā |
ātma-saṁsthaṁ manaḥ kṛtvā na kiñcid api cintayet ||25||

shanaih shanair uparamed buddhya dhriti-grihitaya |
atma-samstham manah kritva na kinchid api chintayet ||25||

Translation: Step by step, with full conviction held by the intelligence, one should fix the mind on the Self alone and should not think of anything else.

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Verse 6.26

yato yato niścarati manaś cañcalam asthiram |
tatas tato niyamyaitad ātmany eva vaśaṁ nayet ||26||

yato yato nishcharati manash chanchalam asthiram |
tatas tato niyamyaitad atmany eva vasham nayet ||26||

Translation: From wherever the restless and unsteady mind wanders due to its flickering nature, one must subdue it and bring it back under the control of the Self alone.

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Verse 6.27

praśānta-manasaṁ hy enaṁ yoginaṁ sukham uttamam |
upaiti śānta-rajasaṁ brahma-bhūtam akalmaṣam ||27||

prashanta-manasam hy enam yoginam sukham uttamam |
upaiti shanta-rajasam brahma-bhutam akalmasham ||27||

Translation: Supreme transcendental happiness comes to the yogi whose mind is thus calmed, whose passions are quieted, who is freed from sin, and who is identified with the Supreme.

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Verse 6.28

yuñjann evaṁ sadātmānaṁ yogī vigata-kalmaṣaḥ |
sukhena brahma-saṁsparśam atyantaṁ sukham aśnute ||28||

yunjann evam sadatmanam yogi vigata-kalmashah |
sukhena brahma-samsparsham atyantam sukham ashnute ||28||

Translation: Thus constantly engaging his mind in the practice of yoga, the sinless yogi achieves the highest stage of perfect happiness in touch with the Supreme.

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Verse 6.29

sarva-bhūta-stham ātmānaṁ sarva-bhūtāni cātmani |
īkṣate yoga-yuktātmā sarvatra sama-darśanaḥ ||29||

sarva-bhuta-stham atmanam sarva-bhutani chatmani |
ikshate yoga-yuktatma sarvatra sama-darshanah ||29||

Translation: A true yogi observes Me in all beings and also sees every being in Me. Indeed, the self-realized man sees Me, the same Supreme Lord, everywhere.

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Verse 6.30

yo māṁ paśyati sarvatra sarvaṁ ca mayi paśyati |
tasyāhaṁ na praṇaśyāmi sa ca me na praṇaśyati ||30||

yo mam pashyati sarvatra sarvan cha mayi pashyati |
tasyaham na pranashyami sa cha me na pranashyati ||30||

Translation: For one who sees Me everywhere and sees everything in Me, I am never lost, nor is he ever lost to Me.

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Verse 6.31

sarva-bhūta-sthitaṁ yo māṁ bhajaty ekatvam āsthitaḥ |
sarvathā vartamāno ’pi sa yogī mayi vartate ||31||

sarva-bhuta-sthitam yo mam bhajaty ekatvam asthitah |
sarvatha vartamano ’pi sa yogi mayi vartate ||31||

Translation: Such a yogi, who worships Me situated in all beings and realizes that we are one, remains always in Me, under all circumstances.

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Verse 6.32

ātmaupamyena sarvatra samaṁ paśyati yo ’rjuna |
sukhaṁ vā yadi vā duḥkhaṁ sa yogī paramo mataḥ ||32||

atmaupamyena sarvatra samam pashyati yo ’rjuna |
sukham va yadi va duhkham sa yogi paramo matah ||32||

Translation: He is a perfect yogi who, by comparison to his own self, sees the true equality of all beings, in both their happiness and their distress, O Arjuna.

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Verse 6.33

arjuna uvāca
yo ’yaṁ yogas tvayā proktaḥ sāmyena madhusūdana |
etasyāhaṁ na paśyāmi cañcalatvāt sthitiṁ sthirām ||33||

arjuna uvacha
yo ’yam yogas tvaya proktah samyena madhusudana |
etasyaham na pashyami chanchalatvat sthitim sthiram ||33||

Translation: Arjuna said: O Madhusudana, the system of yoga which You have summarized appears impractical and unendurable to me, for the mind is restless and unsteady.

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Verse 6.34

cañcalaṁ hi manaḥ kṛṣṇa pramāthi balavad dṛḍham |
tasyāhaṁ nigrahaṁ manye vāyor iva suduṣkaram ||34||

chanchalam hi manah krishna pramathi balavad dridham |
tasyaham nigraham manye vayor iva sudushkaram ||34||

Translation: For the mind is restless, turbulent, obstinate and very strong, O Krishna, and to subdue it, I think, is more difficult than controlling the wind.

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Verse 6.35

śrī-bhagavān uvāca
asaṁśayaṁ mahā-bāho mano durnigrahaṁ calam |
abhyāsena tu kaunteya vairāgyeṇa ca gṛhyate ||35||

shri-bhagavan uvacha
asamshayam maha-baho mano durnigrahan chalam |
abhyasena tu kaunteya vairagyena cha grihyate ||35||

Translation: The Supreme Lord said: O mighty-armed son of Kunti, it is undoubtedly very difficult to curb the restless mind. But it is possible by suitable practice and by detachment.

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Verse 6.36

asaṁyatātmanā yogo duṣprāpa iti me matiḥ |
vaśyātmanā tu yatatā śakyo ’vāptum upāyataḥ ||36||

asamyatatmana yogo dushprapa iti me matih |
vashyatmana tu yatata shakyo ’vaptum upayatah ||36||

Translation: For one whose mind is unbridled, self-realization is difficult work. But he whose mind is controlled and who strives by right means is assured of success. That is My opinion.

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Verse 6.37

arjuna uvāca
ayatiḥ śraddhayopeto yogāc calita-mānasaḥ |
aprāpya yoga-saṁsiddhiṁ kāṁ gatiṁ kṛṣṇa gacchati ||37||

arjuna uvacha
ayatih shraddhayopeto yogach chalita-manasah |
aprapya yoga-samsiddhin kan gatin krishna gachchhati ||37||

Translation: Arjuna said: What is the destination of the transcendentalist who takes up the path of self-realization with faith but, lacking sufficient endeavor, falters and fails to reach perfection in yoga, O Krishna?

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Verse 6.38

kaccin nobhayavibhraṣṭaś chinnābhram iva naśyati |
apratiṣṭho mahā-bāho vimūḍho brahmaṇaḥ pathi ||38||

kachchin nobhayavibhrashtash chhinnabhram iva nashyati |
apratishtho maha-baho vimudho brahmanah pathi ||38||

Translation: Does not such a man, who is bewildered in the path of transcendence, fall away from both spiritual and material success and perish like a riven cloud, supporting no position?

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Verse 6.39

etan me saṁśayaṁ kṛṣṇa chettum arhasy aśeṣataḥ |
tvadanyaḥ saṁśayasyāsya chettā na hy upapadyate ||39||

etan me samshayan krishna chhettum arhasy asheshatah |
tvadanyah samshayasyasya chhetta na hy upapadyate ||39||

Translation: This is my doubt, O Krishna, and I ask You to dispel it completely. Other than You, no one is to be found who can destroy this doubt.

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Verse 6.40

śrī-bhagavān uvāca
pārtha naiveha nāmutra vināśas tasya vidyate |
na hi kalyāṇa-kṛt kaścid durgatiṁ tāta gacchati ||40||

shri-bhagavan uvacha
partha naiveha namutra vinashas tasya vidyate |
na hi kalyana-krit kashchid durgatin tata gachchhati ||40||

Translation: The Supreme Lord said: Son of Pritha, a transcendentalist engaged in auspicious activities does not meet with destruction either in this world or in the spiritual world; one who does good, My dear friend, is never overcome by evil.

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Verse 6.41

prāpya puṇya-kṛtāṁ lokān uṣitvā śāśvatīḥ samāḥ |
śucīnāṁ śrīmatāṁ gehe yoga-bhraṣṭo ’bhijāyate ||41||

prapya punya-kritam lokan ushitva shashvatih samah |
shuchinam shrimatan gehe yoga-bhrashto ’bhijayate ||41||

Translation: The unsuccessful yogi, after many, many years of enjoyment on the planets of the pious living entities, is born into a family of righteous people or into a family of rich aristocracy.

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Verse 6.42

athavā yoginām eva kule bhavati dhīmatām |
etad dhi durlabhataraṁ loke janma yad īdṛśam ||42||

athava yoginam eva kule bhavati dhimatam |
etad dhi durlabhataram loke janma yad idrisham ||42||

Translation: Or he is born in a family of wise yogis. Such a birth is indeed rare in this world.

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Verse 6.43

tatra taṁ buddhi-saṁyogaṁ labhate paurva-dehikam |
yatate ca tato bhūyaḥ saṁsiddhau kuru-nandana ||43||

tatra tam buddhi-samyogam labhate paurva-dehikam |
yatate cha tato bhuyah samsiddhau kuru-nandana ||43||

Translation: On taking such a birth, he revives the divine consciousness of his previous life, and he tries to make further progress in order to achieve complete success, O son of Kuru.

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Verse 6.44

pūrvābhyāsena tenaiva hriyate hy avaśo ’pi saḥ |
jijñāsur api yogasya śabda-brahmātivartate ||44||

purvabhyasena tenaiva hriyate hy avasho ’pi sah |
jijnasur api yogasya shabda-brahmativartate ||44||

Translation: By virtue of the divine consciousness of his previous life, he automatically becomes attracted to the yogic principles—even without seeking them. Such an inquisitive transcendentalist stands always above the ritualistic principles of the scriptures.

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Verse 6.45

prayatnād yatamānas tu yogī saṁśuddha-kilbiṣaḥ |
aneka-janma-saṁsiddhas tato yāti parāṁ gatim ||45||

prayatnad yatamanas tu yogi samshuddha-kilbishah |
aneka-janma-samsiddhas tato yati paran gatim ||45||

Translation: And when the yogi engages himself with sincere endeavor in making further progress, being washed of all contaminations, then, ultimately, achieving perfection after many, many births of practice, he reaches the supreme goal.

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Verse 6.46

tapasvibhyo ’dhiko yogī jñānibhyo ’pi mato ’dhikaḥ |
karmibhyaś cādhiko yogī tasmād yogī bhavārjuna ||46||

tapasvibhyo ’dhiko yogi jnanibhyo ’pi mato ’dhikah |
karmibhyash chadhiko yogi tasmad yogi bhavarjuna ||46||

Translation: A yogi is greater than the ascetic, greater than the empiric philosopher and greater than the fruitive worker. Therefore, in all circumstances, be a yogi, O Arjuna.

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Verse 6.47

yoginām api sarveṣāṁ mad-gatenāntar-ātmanā |
śraddhāvān bhajate yo māṁ sa me yuktatamo mataḥ ||47||

yoginam api sarvesham mad-gatenantar-atmana |
shraddhavan bhajate yo mam sa me yuktatamo matah ||47||

Translation: And of all yogis, the one with great faith who always abides in Me, thinks of Me within himself, and renders transcendental loving service to Me—he is most intimately united with Me in yoga and is the highest of all. That is My opinion.

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Chapter 7: Jnana Vijnana Yoga

The Yoga of Knowledge and Realization

Jump to verse: 1 · 2 · 3 · 4 · 5 · 6 · 7 · 8 · 9 · 10 · 11 · 12 · 13 · 14 · 15 · 16 · 17 · 18 · 19 · 20 · 21 · 22 · 23 · 24 · 25 · 26 · 27 · 28 · 29 · 30

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Verse 7.1

śrī-bhagavān uvāca
mayy āsakta-manāḥ pārtha yogaṁ yuñjan mad-āśrayaḥ |
asaṁśayaṁ samagraṁ māṁ yathā jñāsyasi tac chṛṇu ||1||

shri-bhagavan uvacha
mayy asakta-manah partha yogam yunjan mad-ashrayah |
asamshayam samagram mam yatha jnasyasi tach chhrinu ||1||

Translation: The Supreme Lord said: Now hear, O son of Pritha, how by practicing yoga in full consciousness of Me, with mind attached to Me, you can know Me completely, free from doubt.

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Verse 7.2

jñānaṁ te ’haṁ sa-vijñānam idaṁ vakṣyāmy aśeṣataḥ |
yaj jñātvā neha bhūyo ’nyaj jñātavyam avaśiṣyate ||2||

jnanan te ’ham sa-vijnanam idam vakshyamy asheshatah |
yaj jnatva neha bhuyo ’nyaj jnatavyam avashishyate ||2||

Translation: I shall now declare unto you in full this knowledge, both phenomenal and noumenal, by knowing which there shall remain nothing further to be known.

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Verse 7.3

manuṣyāṇāṁ sahasreṣu kaścid yatati siddhaye |
yatatām api siddhānāṁ kaścin māṁ vetti tattvataḥ ||3||

manushyanam sahasreshu kashchid yatati siddhaye |
yatatam api siddhanan kashchin mam vetti tattvatah ||3||

Translation: Out of many thousands among men, one may endeavor for perfection, and of those who have achieved perfection, hardly one knows Me in truth.

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Verse 7.4

bhūmir āpo ’nalo vāyuḥ khaṁ mano buddhir eva ca |
ahaṅkāra itīyaṁ me bhinnā prakṛtir aṣṭadhā ||4||

bhumir apo ’nalo vayuh kham mano buddhir eva cha |
ahankara itiyam me bhinna prakritir ashtadha ||4||

Translation: Earth, water, fire, air, ether, mind, intelligence and false ego—altogether these eight comprise My separated material energies.

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Verse 7.5

apareyam itas tv anyāṁ prakṛtiṁ viddhi me parām |
jīva-bhūtāṁ mahā-bāho yayedaṁ dhāryate jagat ||5||

apareyam itas tv anyam prakritim viddhi me param |
jiva-bhutam maha-baho yayedan dharyate jagat ||5||

Translation: Besides these, O mighty-armed Arjuna, there is another, superior energy of Mine, which comprises the living entities who are exploiting the resources of this material, inferior nature.

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Verse 7.6

etad-yonīni bhūtāni sarvāṇīty upadhāraya |
ahaṁ kṛtsnasya jagataḥ prabhavaḥ pralayas tathā ||6||

etad-yonini bhutani sarvanity upadharaya |
ahan kritsnasya jagatah prabhavah pralayas tatha ||6||

Translation: All created beings have their source in these two natures. Of all that is material and all that is spiritual in this world, know for certain that I am both the origin and the dissolution.

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Verse 7.7

mattaḥ parataraṁ nānyat kiñcid asti dhanañjaya |
mayi sarvam idaṁ protaṁ sūtre maṇi-gaṇā iva ||7||

mattah parataram nanyat kinchid asti dhananjaya |
mayi sarvam idam protam sutre mani-gana iva ||7||

Translation: O conqueror of wealth, there is no truth superior to Me. Everything rests upon Me, as pearls are strung on a thread.

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Verse 7.8

raso ’ham apsu kaunteya prabhāsmi śaśi-sūryayoḥ |
praṇavaḥ sarva-vedeṣu śabdaḥ khe pauruṣaṁ nṛṣu ||8||

raso ’ham apsu kaunteya prabhasmi shashi-suryayoh |
pranavah sarva-vedeshu shabdah khe paurusham nrishu ||8||

Translation: O son of Kunti, I am the taste of water, the light of the sun and the moon, the syllable om in the Vedic mantras; I am the sound in ether and ability in man.

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Verse 7.9

puṇyo gandhaḥ pṛthivyāṁ ca tejaś cāsmi vibhāvasau |
jīvanaṁ sarva-bhūteṣu tapaś cāsmi tapasviṣu ||9||

punyo gandhah prithivyan cha tejash chasmi vibhavasau |
jivanam sarva-bhuteshu tapash chasmi tapasvishu ||9||

Translation: I am the original fragrance of the earth, and I am the heat in fire. I am the life of all that lives, and I am the penances of all ascetics.

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Verse 7.10

bījaṁ māṁ sarva-bhūtānāṁ viddhi pārtha sanātanam |
buddhir buddhimatām asmi tejas tejasvinām aham ||10||

bijam mam sarva-bhutanam viddhi partha sanatanam |
buddhir buddhimatam asmi tejas tejasvinam aham ||10||

Translation: O son of Pritha, know that I am the original seed of all existences, the intelligence of the intelligent, and the prowess of all powerful men.

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Verse 7.11

balaṁ balavatāṁ cāhaṁ kāma-rāga-vivarjitam |
dharmāviruddho bhūteṣu kāmo ’smi bharatarṣabha ||11||

balam balavatan chahan kama-raga-vivarjitam |
dharmaviruddho bhuteshu kamo ’smi bharatarshabha ||11||

Translation: I am the strength of the strong, devoid of passion and desire. I am sex life which is not contrary to religious principles, O lord of the Bharatas.

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Verse 7.12

ye caiva sāttvikā bhāvā rājasās tāmasāś ca ye |
matta eveti tān viddhi na tv ahaṁ teṣu te mayi ||12||

ye chaiva sattvika bhava rajasas tamasash cha ye |
matta eveti tan viddhi na tv ahan teshu te mayi ||12||

Translation: Know that all states of being—be they of goodness, passion or ignorance—are manifested by My energy. I am, in one sense, everything, but I am independent. I am not under the modes of material nature, for they, on the contrary, are within Me.

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Verse 7.13

tribhir guṇa-mayair bhāvair ebhiḥ sarvam idaṁ jagat |
mohitaṁ nābhijānāti mām ebhyaḥ param avyayam ||13||

tribhir guna-mayair bhavair ebhih sarvam idan jagat |
mohitam nabhijanati mam ebhyah param avyayam ||13||

Translation: Deluded by the three modes [goodness, passion and ignorance], the whole world does not know Me, who am above the modes and inexhaustible.

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Verse 7.14

daivī hy eṣā guṇa-mayī mama māyā duratyayā |
mām eva ye prapadyante māyām etāṁ taranti te ||14||

daivi hy esha guna-mayi mama maya duratyaya |
mam eva ye prapadyante mayam etan taranti te ||14||

Translation: This divine energy of Mine, consisting of the three modes of material nature, is difficult to overcome. But those who have surrendered unto Me can easily cross beyond it.

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Verse 7.15

na māṁ duṣkṛtino mūḍhāḥ prapadyante narādhamāḥ |
māyayāpahṛta-jñānā āsuraṁ bhāvam āśritāḥ ||15||

na man dushkritino mudhah prapadyante naradhamah |
mayayapahrita-jnana asuram bhavam ashritah ||15||

Translation: Those miscreants who are grossly foolish, who are lowest among men, whose knowledge is stolen by illusion, and who partake of the atheistic nature of demons do not surrender unto Me.

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Verse 7.16

catur-vidhā bhajante māṁ janāḥ sukṛtino ’rjuna |
ārto jijñāsur arthārthī jñānī ca bharatarṣabha ||16||

chatur-vidha bhajante man janah sukritino ’rjuna |
arto jijnasur artharthi jnani cha bharatarshabha ||16||

Translation: O best among the Bharatas [Arjuna], four kinds of pious men render devotional service unto Me—the distressed, the desirer of wealth, the inquisitive, and he who is searching for knowledge of the Absolute.

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Verse 7.17

teṣāṁ jñānī nitya-yukta eka-bhaktir viśiṣyate |
priyo hi jñānino ’tyartham ahaṁ sa ca mama priyaḥ ||17||

teshan jnani nitya-yukta eka-bhaktir vishishyate |
priyo hi jnanino ’tyartham aham sa cha mama priyah ||17||

Translation: Of these, the wise one who is in full knowledge in union with Me through pure devotional service is the best. For he is very dear to Me, and I am dear to him.

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Verse 7.18

udārāḥ sarva evaite jñānī tv ātmaiva me matam |
āsthitaḥ sa hi yuktātmā mām evānuttamāṁ gatim ||18||

udarah sarva evaite jnani tv atmaiva me matam |
asthitah sa hi yuktatma mam evanuttaman gatim ||18||

Translation: All these devotees are undoubtedly magnanimous souls, but he who is situated in knowledge of Me I consider to be just like My own self. Being engaged in My transcendental service, he is sure to attain Me, the highest and most perfect goal.

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Verse 7.19

bahūnāṁ janmanām ante jñānavān māṁ prapadyate |
vāsudevaḥ sarvam iti sa mahātmā sudurlabhaḥ ||19||

bahunan janmanam ante jnanavan mam prapadyate |
vasudevah sarvam iti sa mahatma sudurlabhah ||19||

Translation: After many births and deaths, he who is actually in knowledge surrenders unto Me, knowing Me to be the cause of all causes and all that is. Such a great soul is very rare.

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Verse 7.20

kāmais tais tair hṛta-jñānāḥ prapadyante ’nya-devatāḥ |
taṁ taṁ niyamam āsthāya prakṛtyā niyatāḥ svayā ||20||

kamais tais tair hrita-jnanah prapadyante ’nya-devatah |
tan tam niyamam asthaya prakritya niyatah svaya ||20||

Translation: Those whose intelligence has been stolen by material desires surrender unto demigods and follow the particular rules and regulations of their own natures according to their dictations.

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Verse 7.21

yo yo yāṁ yāṁ tanuṁ bhaktaḥ śraddhayārcitum icchati |
tasya tasyācalāṁ śraddhāṁ tām eva vidadhāmy aham ||21||

yo yo yam yan tanum bhaktah shraddhayarchitum ichchhati |
tasya tasyachalam shraddhan tam eva vidadhamy aham ||21||

Translation: I am in everyone’s heart as the Supersoul. As soon as one desires to worship some demigod, I make his faith steady so that he can devote himself to that particular deity.

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Verse 7.22

sa tayā śraddhayā yuktas tasyārādhanam īhate |
labhate ca tataḥ kāmān mayaiva vihitān hi tān ||22||

sa taya shraddhaya yuktas tasyaradhanam ihate |
labhate cha tatah kaman mayaiva vihitan hi tan ||22||

Translation: Endowed with such faith, he seeks worship of a particular demigod and obtains his desires. But in truth these benefits are bestowed by Me alone.

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Verse 7.23

antavat tu phalaṁ teṣāṁ tad bhavaty alpa-medhasām |
devān deva-yajo yānti mad-bhaktā yānti mām api ||23||

antavat tu phalan teshan tad bhavaty alpa-medhasam |
devan deva-yajo yanti mad-bhakta yanti mam api ||23||

Translation: Men of small intelligence worship the demigods, and their fruits are limited and temporary. Those who worship the demigods go to the planets of the demigods, but My devotees ultimately reach My supreme abode.

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Verse 7.24

avyaktaṁ vyaktim āpannaṁ manyante mām abuddhayaḥ |
paraṁ bhāvam ajānanto mamāvyayam anuttamam ||24||

avyaktam vyaktim apannam manyante mam abuddhayah |
param bhavam ajananto mamavyayam anuttamam ||24||

Translation: Unintelligent men, who do not know Me perfectly, think that I, the Supreme Personality of Godhead, Krishna, was formerly impersonal and have now assumed this personality. Due to their small knowledge, they do not know My higher nature, which is imperishable and supreme.

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Verse 7.25

nāhaṁ prakāśaḥ sarvasya yoga-māyā-samāvṛtaḥ |
mūḍho ’yaṁ nābhijānāti loko mām ajam avyayam ||25||

naham prakashah sarvasya yoga-maya-samavritah |
mudho ’yam nabhijanati loko mam ajam avyayam ||25||

Translation: I am never manifest to the foolish and unintelligent. For them I am covered by My internal potency, and therefore they do not know that I am unborn and infallible.

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Verse 7.26

vedāhaṁ samatītāni vartamānāni cārjuna |
bhaviṣyāṇi ca bhūtāni māṁ tu veda na kaścana ||26||

vedaham samatitani vartamanani charjuna |
bhavishyani cha bhutani man tu veda na kashchana ||26||

Translation: O Arjuna, as the Supreme Personality of Godhead, I know everything that has happened in the past, all that is happening in the present, and all things that are yet to come. I also know all living entities; but Me no one knows.

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Verse 7.27

icchā-dveṣa-samutthena dvandva-mohena bhārata |
sarva-bhūtāni saṁmohaṁ sarge yānti parantapa ||27||

ichchha-dvesha-samutthena dvandva-mohena bharata |
sarva-bhutani sammoham sarge yanti parantapa ||27||

Translation: O scion of Bharata, O conqueror of the foe, all living entities are born into delusion, overcome by the dualities of desire and aversion.

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Verse 7.28

yeṣāṁ tv anta-gataṁ pāpaṁ janānāṁ puṇya-karmaṇām |
te dvandva-moha-nirmuktā bhajante māṁ dṛḍha-vratāḥ ||28||

yeshan tv anta-gatam papan jananam punya-karmanam |
te dvandva-moha-nirmukta bhajante man dridha-vratah ||28||

Translation: Persons who have lived pious lives, whose sinful reactions are completely eradicated and who are freed from the delusion of dualities engage themselves in My service with determination.

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Verse 7.29

jarā-maraṇa-mokṣāya mām āśritya yatanti ye |
te brahma tad viduḥ kṛtsnam adhyātmaṁ karma cākhilam ||29||

jara-marana-mokshaya mam ashritya yatanti ye |
te brahma tad viduh kritsnam adhyatman karma chakhilam ||29||

Translation: Intelligent persons who are endeavoring for liberation from old age and death take refuge in Me in devotional service. They are actually Brahman because they entirely know everything about transcendental activities.

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Verse 7.30

sādhibhūtādhidaivaṁ māṁ sādhiyajñaṁ ca ye viduḥ |
prayāṇa-kāle ’pi ca māṁ te vidur yukta-cetasaḥ ||30||

sadhibhutadhidaivam mam sadhiyajnan cha ye viduh |
prayana-kale ’pi cha man te vidur yukta-chetasah ||30||

Translation: Those in full consciousness of Me, who know Me, the Supreme Lord, to be the governing principle of the material manifestation, of the demigods, and of all methods of sacrifice, can understand and know Me even at the time of death.

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Chapter 8: Akshara Brahma Yoga

The Yoga of the Imperishable Absolute

Jump to verse: 1 · 2 · 3 · 4 · 5 · 6 · 7 · 8 · 9 · 10 · 11 · 12 · 13 · 14 · 15 · 16 · 17 · 18 · 19 · 20 · 21 · 22 · 23 · 24 · 25 · 26 · 27 · 28

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Verse 8.1

arjuna uvāca
kiṁ tad brahma kim adhyātmaṁ kiṁ karma puruṣottama |
adhibhūtaṁ ca kiṁ proktam adhidaivaṁ kim ucyate ||1||

arjuna uvacha
kin tad brahma kim adhyatman kin karma purushottama |
adhibhutan cha kim proktam adhidaivan kim uchyate ||1||

Translation: Arjuna inquired: O my Lord, O Supreme Person, what is Brahman? What is the self? What are fruitive activities? What is this material manifestation? And what are the demigods? Please explain this to me.

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Verse 8.2

adhiyajñaḥ kathaṁ ko ’tra dehe ’smin madhusūdana |
prayāṇa-kāle ca kathaṁ jñeyo ’si niyatātmabhiḥ ||2||

adhiyajnah kathan ko ’tra dehe ’smin madhusudana |
prayana-kale cha kathan jneyo ’si niyatatmabhih ||2||

Translation: Who is the lord of sacrifice, and how does He dwell in the body, O Madhusudana? And how can those who are engaged in devotional service know You at the time of death?

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Verse 8.3

śrī-bhagavān uvāca
akṣaraṁ brahma paramaṁ svabhāvo ’dhyātmam ucyate |
bhūta-bhāvodbhava-karo visargaḥ karma-saṁjñitaḥ ||3||

shri-bhagavan uvacha
aksharam brahma paramam svabhavo ’dhyatmam uchyate |
bhuta-bhavodbhava-karo visargah karma-sanjnitah ||3||

Translation: The Supreme Personality of Godhead said: The indestructible, transcendental living entity is called Brahman, and his eternal nature is called adhyatma, the self. Action pertaining to the development of the material bodies of the living entities is called karma, or fruitive activities.

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Verse 8.4

adhibhūtaṁ kṣaro bhāvaḥ puruṣaś cādhidaivatam |
adhiyajño ’ham evātra dehe deha-bhṛtāṁ vara ||4||

adhibhutan ksharo bhavah purushash chadhidaivatam |
adhiyajno ’ham evatra dehe deha-bhritam vara ||4||

Translation: O best of the embodied beings [Arjuna], the physical nature is known to be endlessly mutable. The universe is the cosmic form of the Supreme Lord, and I am that Lord, known as the adhiyajna, dwelling in the heart of every embodied being.

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Verse 8.5

anta-kāle ca mām eva smaran muktvā kalevaram |
yaḥ prayāti sa mad-bhāvaṁ yāti nāsty atra saṁśayaḥ ||5||

anta-kale cha mam eva smaran muktva kalevaram |
yah prayati sa mad-bhavam yati nasty atra samshayah ||5||

Translation: And whoever, at the time of death, quits his body remembering Me alone at once attains My nature. Of this there is no doubt.

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Verse 8.6

yaṁ yaṁ vāpi smaran bhāvaṁ tyajaty ante kalevaram |
taṁ tam evaiti kaunteya sadā tad-bhāva-bhāvitaḥ ||6||

yam yam vapi smaran bhavan tyajaty ante kalevaram |
tan tam evaiti kaunteya sada tad-bhava-bhavitah ||6||

Translation: Whatever state of being one remembers when he quits his body, O son of Kunti, that state he will attain without fail.

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Verse 8.7

tasmāt sarveṣu kāleṣu mām anusmara yudhya ca |
mayy arpita-mano-buddhir mām evaiṣyasy asaṁśayaḥ ||7||

tasmat sarveshu kaleshu mam anusmara yudhya cha |
mayy arpita-mano-buddhir mam evaishyasy asamshayah ||7||

Translation: Therefore, Arjuna, you should always think of Me in the form of Krishna and at the same time carry out your prescribed duty of fighting. With your activities dedicated to Me and your mind and intelligence fixed on Me, you will attain Me without doubt.

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Verse 8.8

abhyāsa-yoga-yuktena cetasā nānya-gāminā |
paramaṁ puruṣaṁ divyaṁ yāti pārthānu-cintayan ||8||

abhyasa-yoga-yuktena chetasa nanya-gamina |
paramam purushan divyam yati parthanu-chintayan ||8||

Translation: He who meditates on the Supreme Personality of Godhead, his mind constantly engaged in remembering Me without being deviated, is sure to reach Me, O Partha.

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Verse 8.9

kavim purāṇam anuśāsitāram
aṇor aṇīyāṁsam anusmared yaḥ |
sarvasya dhātāram acintya-rūpam
āditya-varṇaṁ tamasaḥ parastāt ||9||

kavim puranam anushasitaram
anor aniyamsam anusmared yah |
sarvasya dhataram achintya-rupam
aditya-varnan tamasah parastat ||9||

Translation: One should meditate upon the Supreme Person as the one who knows everything, as the oldest, who is the controller, who is smaller than the smallest, who is the maintainer of everything, who is beyond all material conception, who is inconceivably formless, and who is always a person. He is luminous like the sun and is transcendental, beyond this material nature.

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Verse 8.10

prayāṇa-kāle manasācalena
bhaktyā yukto yoga-balena caiva |
bhruvor madhye prāṇam āveśya samyak
sa taṁ paraṁ puruṣam upaiti divyam ||10||

prayana-kale manasachalena
bhaktya yukto yoga-balena chaiva |
bhruvor madhye pranam aveshya samyak
sa tam param purusham upaiti divyam ||10||

Translation: One who, at the time of death, fixes his life air between the eyebrows and by the strength of yoga, with an unswerving mind, engages himself in remembering the Supreme Lord, will certainly attain to the Supreme Personality of Godhead.

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Verse 8.11

yad akṣaraṁ veda-vido vadanti
viśanti yad yatayo vīta-rāgāḥ |
yad icchanto brahmacaryaṁ caranti
tat te padaṁ saṅgraheṇa pravakṣye ||11||

yad aksharam veda-vido vadanti
vishanti yad yatayo vita-ragah |
yad ichchhanto brahmacharyan charanti
tat te padam sangrahena pravakshye ||11||

Translation: Persons who know the Vedas, who utter OM, and who are great sages in the renounced order enter into Brahman. Desiring such perfection, one practices celibacy. I shall now briefly explain to you that process by which one may attain salvation.

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Verse 8.12

sarva-dvārāṇi saṁyamya mano hṛdi nirudhya ca |
mūrdhny ādhāyātmanaḥ prāṇam āsthito yoga-dhāraṇām ||12||

sarva-dvarani samyamya mano hridi nirudhya cha |
murdhny adhayatmanah pranam asthito yoga-dharanam ||12||

Translation: The yogic situation is that of detachment from all sensual engagements. Closing all the doors of the senses and fixing the mind on the heart and the life air at the top of the head, one establishes himself in yoga.

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Verse 8.13

om ity ekākṣaraṁ brahma vyāharan mām anusmaran |
yaḥ prayāti tyajan dehaṁ sa yāti paramāṁ gatim ||13||

om ity ekaksharam brahma vyaharan mam anusmaran |
yah prayati tyajan deham sa yati paraman gatim ||13||

Translation: After being situated in this yoga practice and vibrating the sacred syllable OM, the supreme combination of letters, if one thinks of the Supreme Personality of Godhead and quits his body, he will certainly reach the spiritual planets.

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Verse 8.14

ananya-cetāḥ satataṁ yo māṁ smarati nityaśaḥ |
tasyāhaṁ sulabhaḥ pārtha nitya-yuktasya yoginaḥ ||14||

ananya-chetah satatam yo mam smarati nityashah |
tasyaham sulabhah partha nitya-yuktasya yoginah ||14||

Translation: For one who remembers Me without deviation, I am easy to obtain, O son of Pritha, because of his constant engagement in devotional service.

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Verse 8.15

mām upetya punar-janma duḥkhālayam aśāśvatam |
nāpnuvanti mahātmānaḥ saṁsiddhiṁ paramāṁ gatāḥ ||15||

mam upetya punar-janma duhkhalayam ashashvatam |
napnuvanti mahatmanah samsiddhim paraman gatah ||15||

Translation: After attaining Me, the great souls, who are yogis in devotion, never return to this temporary world, which is full of miseries, because they have attained the highest perfection.

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Verse 8.16

ā-brahma-bhuvanāl lokāḥ punar-āvartino ’rjuna |
mām upetya tu kaunteya punar-janma na vidyate ||16||

a-brahma-bhuvanal lokah punar-avartino ’rjuna |
mam upetya tu kaunteya punar-janma na vidyate ||16||

Translation: From the highest planet in the material world down to the lowest, all are places of misery wherein repeated birth and death take place. But one who attains to My abode, O son of Kunti, never takes birth again.

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Verse 8.17

sahasra-yuga-paryantam ahar yad brahmaṇo viduḥ |
rātriṁ yuga-sahasrāntāṁ te ’horātra-vido janāḥ ||17||

sahasra-yuga-paryantam ahar yad brahmano viduh |
ratrim yuga-sahasrantan te ’horatra-vido janah ||17||

Translation: By human calculation, a thousand ages taken together form the duration of Brahma’s one day. And such also is the duration of his night.

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Verse 8.18

avyaktād vyaktayaḥ sarvāḥ prabhavanty ahar-āgame |
rātry-āgame pralīyante tatraivāvyakta-saṁjñake ||18||

avyaktad vyaktayah sarvah prabhavanty ahar-agame |
ratry-agame praliyante tatraivavyakta-sanjnake ||18||

Translation: When Brahma’s day is manifest, this multitude of living entities comes into being, and at the arrival of Brahma’s night they are all annihilated automatically.

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Verse 8.19

bhūta-grāmaḥ sa evāyaṁ bhūtvā bhūtvā pralīyate |
rātry-āgame ’vaśaḥ pārtha prabhavaty ahar-āgame ||19||

bhuta-gramah sa evayam bhutva bhutva praliyate |
ratry-agame ’vashah partha prabhavaty ahar-agame ||19||

Translation: Again and again the day comes, and this host of beings is active; and again the night falls, O Partha, and they are helplessly dissolved.

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Verse 8.20

paras tasmāt tu bhāvo ’nyo ’vyakto ’vyaktāt sanātanaḥ |
yaḥ sa sarveṣu bhūteṣu naśyatsu na vinaśyati ||20||

paras tasmat tu bhavo ’nyo ’vyakto ’vyaktat sanatanah |
yah sa sarveshu bhuteshu nashyatsu na vinashyati ||20||

Translation: Yet there is another unmanifest nature, which is eternal and is transcendental to this manifested and unmanifested matter. It is supreme and is never annihilated. When all in this world is annihilated, that part remains as it is.

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Verse 8.21

avyakto ’kṣara ity uktas tam āhuḥ paramāṁ gatim |
yaṁ prāpya na nivartante tad dhāma paramaṁ mama ||21||

avyakto ’kshara ity uktas tam ahuh paraman gatim |
yam prapya na nivartante tad dhama paramam mama ||21||

Translation: That which the Vedantists describe as unmanifest and infallible, that which is known as the supreme destination, that place from which, having attained it, one never returns—that is My supreme abode.

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Verse 8.22

puruṣaḥ sa paraḥ pārtha bhaktyā labhyas tv ananyayā |
yasyāntaḥ-sthāni bhūtāni yena sarvam idaṁ tatam ||22||

purushah sa parah partha bhaktya labhyas tv ananyaya |
yasyantah-sthani bhutani yena sarvam idan tatam ||22||

Translation: The Supreme Personality of Godhead, greater than all, is attainable by unswerving devotion. Although He is in His abode, He is all-pervading, and everything is situated within Him.

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Verse 8.23

yatra kāle tv anāvṛttim āvṛttiṁ caiva yoginaḥ |
prayātā yānti taṁ kālaṁ vakṣyāmi bharatarṣabha ||23||

yatra kale tv anavrittim avrittin chaiva yoginah |
prayata yanti tan kalam vakshyami bharatarshabha ||23||

Translation: O best of the Bharatas, I shall now explain to you the different times at which, passing away from this world, the yogis do or do not come back.

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Verse 8.24

agnir jyotir ahaḥ śuklaḥ ṣaṇ-māsā uttarāyaṇam |
tatra prayātā gacchanti brahma brahma-vido janāḥ ||24||

agnir jyotir ahah shuklah shan-masa uttarayanam |
tatra prayata gachchhanti brahma brahma-vido janah ||24||

Translation: Those who know the Supreme Brahman pass away from the world during the influence of the auspicious moment, in the light of the day, during the bright fortnight of the moon and the six months when the sun travels in the north.

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Verse 8.25

dhūmo rātris tathā kṛṣṇaḥ ṣaṇ-māsā dakṣiṇāyanam |
tatra cāndramasaṁ jyotir yogī prāpya nivartate ||25||

dhumo ratris tatha krishnah shan-masa dakshinayanam |
tatra chandramasan jyotir yogi prapya nivartate ||25||

Translation: The mystic who passes away from this world during the smoke, the night, the dark fortnight of the moon, or the six months when the sun passes to the south reaches the moon planet, but comes back again.

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Verse 8.26

śukla-kṛṣṇe gatī hy ete jagataḥ śāśvate mate |
ekayā yāty anāvṛttim anyayāvartate punaḥ ||26||

shukla-krishne gati hy ete jagatah shashvate mate |
ekaya yaty anavrittim anyayavartate punah ||26||

Translation: According to Vedic opinion, there are two ways of passing from this world—one in light and one in darkness. When one passes in light, he does not come back; but when one passes in darkness, he returns.

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Verse 8.27

naite sṛtī pārtha jānan yogī muhyati kaścana |
tasmāt sarveṣu kāleṣu yoga-yukto bhavārjuna ||27||

naite sriti partha janan yogi muhyati kashchana |
tasmat sarveshu kaleshu yoga-yukto bhavarjuna ||27||

Translation: The devotees who know these two paths, O Arjuna, are never bewildered. Therefore be always fixed in devotion.

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Verse 8.28

vedeṣu yajñeṣu tapaḥsu caiva
dāneṣu yat puṇya-phalaṁ pradiṣṭam |
atyeti tat sarvam idaṁ viditvā
yogī paraṁ sthānam upaiti cādyam ||28||

vedeshu yajneshu tapahsu chaiva
daneshu yat punya-phalam pradishtam |
atyeti tat sarvam idam viditva
yogi param sthanam upaiti chadyam ||28||

Translation: A person who accepts the path of devotional service is not bereft of the results derived from studying the Vedas, performing austere sacrifices, giving charity or pursuing philosophical and fruitive activities. At the end he reaches the supreme eternal abode.

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Chapter 9: Raja Vidya Raja Guhya Yoga

The Yoga of the Royal Knowledge and Royal Secret

Jump to verse: 1 · 2 · 3 · 4 · 5 · 6 · 7 · 8 · 9 · 10 · 11 · 12 · 13 · 14 · 15 · 16 · 17 · 18 · 19 · 20 · 21 · 22 · 23 · 24 · 25 · 26 · 27 · 28 · 29 · 30 · 31 · 32 · 33 · 34

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Verse 9.1

śrī-bhagavān uvāca
idaṁ tu te guhyatamaṁ pravakṣyāmy anasūyave |
jñānaṁ vijñāna-sahitaṁ yaj jñātvā mokṣyase ’śubhāt ||1||

shri-bhagavan uvacha
idan tu te guhyatamam pravakshyamy anasuyave |
jnanam vijnana-sahitam yaj jnatva mokshyase ’shubhat ||1||

Translation: The Supreme Lord said: My dear Arjuna, because you are never envious of Me, I shall impart to you this most confidential knowledge and realization, knowing which you shall be relieved of the miseries of material existence.

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Verse 9.2

rāja-vidyā rāja-guhyaṁ pavitram idam uttamam |
pratyakṣāvagamaṁ dharmyaṁ susukhaṁ kartum avyayam ||2||

raja-vidya raja-guhyam pavitram idam uttamam |
pratyakshavagaman dharmyam susukhan kartum avyayam ||2||

Translation: This supreme knowledge is the king of education and the most secret of all secrets. It is the purest knowledge, and because it gives direct perception of the self by realization, it is the perfection of religion. It is imperishable, and it is joyfully performed.

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Verse 9.3

aśraddadhānāḥ puruṣā dharmasyāsya parantapa |
aprāpya māṁ nivartante mṛtyu-saṁsāra-vartmani ||3||

ashraddadhanah purusha dharmasyasya parantapa |
aprapya mam nivartante mrityu-samsara-vartmani ||3||

Translation: Those who are not faithful in this devotional service cannot attain Me, O conqueror of the foe. Therefore they return to the path of birth and death in this material world.

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Verse 9.4

mayā tatam idaṁ sarvaṁ jagad avyakta-mūrtinā |
matsthāni sarva-bhūtāni na cāhaṁ teṣv avasthitaḥ ||4||

maya tatam idam sarvan jagad avyakta-murtina |
matsthani sarva-bhutani na chahan teshv avasthitah ||4||

Translation: By Me, in My unmanifested form, this entire universe is pervaded. All beings are in Me, but I am not in them.

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Verse 9.5

na ca matsthāni bhūtāni paśya me yogam aiśvaram |
bhūta-bhṛn na ca bhūtastho mamātmā bhūta-bhāvanaḥ ||5||

na cha matsthani bhutani pashya me yogam aishvaram |
bhuta-bhrin na cha bhutastho mamatma bhuta-bhavanah ||5||

Translation: And yet everything that is created does not rest in My opulence. Behold My mystic opulence! Although I am the maintainer of all living entities and although I am everywhere, I am not a part of this cosmic manifestation, for My Self is the very source of creation.

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Verse 9.6

yathākāśa-sthito nityaṁ vāyuḥ sarvatra-go mahān |
tathā sarvāṇi bhūtāni matsthānīty upadhāraya ||6||

yathakasha-sthito nityam vayuh sarvatra-go mahan |
tatha sarvani bhutani matsthanity upadharaya ||6||

Translation: Understand that as the mighty wind, blowing everywhere, rests always in the sky, all created beings rest in Me.

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Verse 9.7

sarva-bhūtāni kaunteya prakṛtiṁ yānti māmikām |
kalpa-kṣaye punas tāni kalpādau visṛjāmy aham ||7||

sarva-bhutani kaunteya prakritim yanti mamikam |
kalpa-kshaye punas tani kalpadau visrijamy aham ||7||

Translation: O son of Kunti, at the end of the millennium every material manifestation enters into My nature, and at the beginning of another millennium I manifest them again.

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Verse 9.8

prakṛtiṁ svām avaṣṭabhya visṛjāmi punaḥ punaḥ |
bhūta-grāmam imaṁ kṛtsnam avaśaṁ prakṛter vaśāt ||8||

prakritim svam avashtabhya visrijami punah punah |
bhuta-gramam iman kritsnam avasham prakriter vashat ||8||

Translation: The whole cosmic order is under Me. By My will it is manifested again and again, and by My will it is annihilated at the end.

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Verse 9.9

na ca māṁ tāni karmāṇi nibadhnanti dhanañjaya |
udāsīnavad āsīnam asaktaṁ teṣu karmasu ||9||

na cha man tani karmani nibadhnanti dhananjaya |
udasinavad asinam asaktan teshu karmasu ||9||

Translation: O Dhananjaya, all this work cannot bind Me. I am ever detached, situated as though neutral, from all these material activities.

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Verse 9.10

mayādhyakṣeṇa prakṛtiḥ sūyate sa-carācaram |
hetunānena kaunteya jagad viparivartate ||10||

mayadhyakshena prakritih suyate sa-characharam |
hetunanena kaunteya jagad viparivartate ||10||

Translation: This material nature, which is one of My energies, is working under My direction, O son of Kunti, producing all moving and nonmoving beings. Under its rule this manifestation is created and annihilated again and again.

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Verse 9.11

avajānanti māṁ mūḍhā mānuṣīṁ tanum āśritam |
paraṁ bhāvam ajānanto mama bhūta-maheśvaram ||11||

avajananti mam mudha manushin tanum ashritam |
param bhavam ajananto mama bhuta-maheshvaram ||11||

Translation: Fools deride Me when I descend in the human form. They do not know My transcendental nature as the Supreme Lord of all that be.

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Verse 9.12

moghāśā mogha-karmāṇo mogha-jñānā vicetasaḥ |
rākṣasīm āsurīṁ caiva prakṛtiṁ mohinīṁ śritāḥ ||12||

moghasha mogha-karmano mogha-jnana vichetasah |
rakshasim asurin chaiva prakritim mohinim shritah ||12||

Translation: Those who are thus bewildered are attracted by demonic and atheistic views. In that condition, their hopes for liberation, their fruitive activities, and their knowledge are all defeated.

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Verse 9.13

mahātmānas tu māṁ pārtha daivīṁ prakṛtim āśritāḥ |
bhajanty ananya-manaso jñātvā bhūtādim avyayam ||13||

mahatmanas tu mam partha daivim prakritim ashritah |
bhajanty ananya-manaso jnatva bhutadim avyayam ||13||

Translation: O son of Pritha, those who are not deluded, the great souls, are under the protection of the divine nature. They are fully engaged in devotional service because they know Me as the Supreme Personality of Godhead, original and inexhaustible.

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Verse 9.14

satataṁ kīrtayanto māṁ yatantaś ca dṛḍha-vratāḥ |
namasyantaś ca māṁ bhaktyā nitya-yuktā upāsate ||14||

satatan kirtayanto mam yatantash cha dridha-vratah |
namasyantash cha mam bhaktya nitya-yukta upasate ||14||

Translation: Always chanting My glories, endeavoring with great determination, bowing down before Me, these great souls perpetually worship Me with devotion.

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Verse 9.15

jñāna-yajñena cāpy anye yajanto mām upāsate |
ekatvena pṛthaktvena bahudhā viśvato-mukham ||15||

jnana-yajnena chapy anye yajanto mam upasate |
ekatvena prithaktvena bahudha vishvato-mukham ||15||

Translation: Others, who engage in sacrifice by the cultivation of knowledge, worship the Supreme Lord as the one without a second, as diverse in many, and in the universal form.

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Verse 9.16

ahaṁ kratur ahaṁ yajñaḥ svadhāham aham auṣadham |
mantro ’ham aham evājyam aham agnir ahaṁ hutam ||16||

ahan kratur aham yajnah svadhaham aham aushadham |
mantro ’ham aham evajyam aham agnir aham hutam ||16||

Translation: But I am the ritual, I am the sacrifice, the offering to the ancestors, the healing herb, the transcendental chant. I am the butter and the fire and the offering.

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Verse 9.17

pitāham asya jagato mātā dhātā pitāmahaḥ |
vedyaṁ pavitram oṁkāra ṛk sāma yajur eva ca ||17||

pitaham asya jagato mata dhata pitamahah |
vedyam pavitram onkara rik sama yajur eva cha ||17||

Translation: I am the father of this universe, the mother, the support and the grandsire. I am the object of knowledge, the purifier and the syllable om. I am also the Rig, the Sama and the Yajur Vedas.

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Verse 9.18

gatir bhartā prabhuḥ sākṣī nivāsaḥ śaraṇaṁ suhṛt |
prabhavaḥ pralayaḥ sthānaṁ nidhānaṁ bījam avyayam ||18||

gatir bharta prabhuh sakshi nivasah sharanam suhrit |
prabhavah pralayah sthanam nidhanam bijam avyayam ||18||

Translation: I am the goal, the sustainer, the master, the witness, the abode, the refuge and the most dear friend. I am the creation and the destruction, the basis of all things, the resting place and the eternal seed.

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Verse 9.19

tapāmy aham ahaṁ varṣaṁ nigṛhṇāmy utsṛjāmi ca |
amṛtaṁ caiva mṛtyuś ca sad asac cāham arjuna ||19||

tapamy aham aham varsham nigrihnamy utsrijami cha |
amritan chaiva mrityush cha sad asach chaham arjuna ||19||

Translation: O Arjuna, I give heat, and I withhold and send forth the rain. I am immortality, and I am death personified. Both spirit and matter are in Me.

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Verse 9.20

trai-vidyā māṁ soma-pāḥ pūta-pāpā
yajñair iṣṭvā svar-gatiṁ prārthayante |
te puṇyam āsādya surendra-lokam
aśnanti divyān divi deva-bhogān ||20||

trai-vidya mam soma-pah puta-papa
yajnair ishtva svar-gatim prarthayante |
te punyam asadya surendra-lokam
ashnanti divyan divi deva-bhogan ||20||

Translation: Those who study the Vedas and drink the soma juice, seeking the heavenly planets, worship Me indirectly. Purified of sinful reactions, they take birth on the pious, heavenly planet of Indra and enjoy godly pleasures.

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Verse 9.21

te taṁ bhuktvā svarga-lokaṁ viśālaṁ
kṣīṇe puṇye martya-lokaṁ viśanti |
evaṁ trayī-dharmamanuprapannā
gatāgataṁ kāmakāmā labhante ||21||

te tam bhuktva svarga-lokam vishalam
kshine punye martya-lokam vishanti |
evan trayi-dharmamanuprapanna
gatagatan kamakama labhante ||21||

Translation: When they have thus enjoyed vast heavenly pleasure and the results of their pious activities are exhausted, they return to this mortal planet again. Thus those who seek sense enjoyment by adhering to the principles of the three Vedas achieve only repeated birth and death.

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Verse 9.22

ananyāś cintayanto māṁ ye janāḥ paryupāsate |
teṣāṁ nityābhiyuktānāṁ yoga-kṣemaṁ vahāmyaham ||22||

ananyash chintayanto mam ye janah paryupasate |
tesham nityabhiyuktanam yoga-kshemam vahamyaham ||22||

Translation: But those who always worship Me with exclusive devotion, meditating on My transcendental form—to them I carry what they lack and preserve what they have.

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Verse 9.23

ye ’py anya-devatā-bhaktā yajante śraddhayānvitāḥ |
te ’pi mām eva kaunteya yajanty avidhi-pūrvakam ||23||

ye ’py anya-devata-bhakta yajante shraddhayanvitah |
te ’pi mam eva kaunteya yajanty avidhi-purvakam ||23||

Translation: Those who are devotees of other gods and who worship them with faith actually worship only Me, O son of Kunti, but they do so in a way that is not authorized.

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Verse 9.24

ahaṁ hi sarva-yajñānāṁ bhoktā ca prabhur eva ca |
na tu mām abhijānanti tattvenātaś cyavanti te ||24||

aham hi sarva-yajnanam bhokta cha prabhur eva cha |
na tu mam abhijananti tattvenatash chyavanti te ||24||

Translation: I am the only enjoyer and master of all sacrifices. Therefore, those who do not recognize My true transcendental nature fall down.

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Verse 9.25

yānti deva-vratā devān pitṝn yānti pitṛ-vratāḥ |
bhūtāni yānti bhūtejyā yānti mad-yājino ’pi mām ||25||

yanti deva-vrata devan pitrin yanti pitri-vratah |
bhutani yanti bhutejya yanti mad-yajino ’pi mam ||25||

Translation: Those who worship the demigods will take birth among the demigods; those who worship the ancestors go to the ancestors; those who worship ghosts and spirits take birth among such beings; and those who worship Me will live with Me.

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Verse 9.26

patraṁ puṣpaṁ phalaṁ toyaṁ yo me bhaktyā prayacchati |
tad ahaṁ bhakty-upahṛtam aśnāmi prayatātmanaḥ ||26||

patram pushpam phalan toyam yo me bhaktya prayachchhati |
tad aham bhakty-upahritam ashnami prayatatmanah ||26||

Translation: If one offers Me with love and devotion a leaf, a flower, fruit or water, I will accept it—offered by the person of pure devotion.

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Verse 9.27

yat karoṣi yad aśnāsi yaj juhoṣi dadāsi yat |
yat tapasyasi kaunteya tat kuruṣva mad-arpaṇam ||27||

yat karoshi yad ashnasi yaj juhoshi dadasi yat |
yat tapasyasi kaunteya tat kurushva mad-arpanam ||27||

Translation: Whatever you do, whatever you eat, whatever you offer in sacrifice, whatever you give in charity, and whatever austerities you perform, O son of Kunti, put that as an offering to Me.

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Verse 9.28

śubhāśubha-phalair evaṁ mokṣyase karma-bandhanaiḥ |
sannyāsa-yoga-yuktātmā vimukto mām upaiṣyasi ||28||

shubhashubha-phalair evam mokshyase karma-bandhanaih |
sannyasa-yoga-yuktatma vimukto mam upaishyasi ||28||

Translation: In this way you will be freed from all reactions to good and evil work and will be liberated in this principle of renunciation. With your mind fixed on Me in this way, you will attain Me.

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Verse 9.29

samo ’haṁ sarva-bhūteṣu na me dveṣyo ’sti na priyaḥ |
ye bhajanti tu māṁ bhaktyā mayi te teṣu cāpy aham ||29||

samo ’ham sarva-bhuteshu na me dveshyo ’sti na priyah |
ye bhajanti tu mam bhaktya mayi te teshu chapy aham ||29||

Translation: I envy no one, nor am I partial to anyone. I am equal to all. But whoever renders service unto Me in devotion is a friend, is in Me, and I am also a friend to him.

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Verse 9.30

api cet su-durācāro bhajate mām ananya-bhāk |
sādhur eva sa mantavyaḥ samyag vyavasito hi saḥ ||30||

api chet su-duracharo bhajate mam ananya-bhak |
sadhur eva sa mantavyah samyag vyavasito hi sah ||30||

Translation: Even if one commits the most abominable actions, if he is engaged in devotional service he is to be considered saintly because he is properly situated in his determination.

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Verse 9.31

kṣipraṁ bhavati dharmātmā śaśvac-chāntiṁ nigacchati |
kaunteya pratijānīhi na me bhaktaḥ praṇaśyati ||31||

kshipram bhavati dharmatma shashvach-chhantim nigachchhati |
kaunteya pratijanihi na me bhaktah pranashyati ||31||

Translation: He quickly becomes righteous and attains lasting peace. O son of Kunti, declare it boldly that My devotee never perishes.

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Verse 9.32

māṁ hi pārtha vyapāśritya ye ’pi syuḥ pāpa-yonayaḥ |
striyo vaiśyās tathā śūdrās te ’pi yānti parāṁ gatim ||32||

mam hi partha vyapashritya ye ’pi syuh papa-yonayah |
striyo vaishyas tatha shudras te ’pi yanti paran gatim ||32||

Translation: O son of Pritha, those who take shelter in Me—though they be of lower birth, women, vaisyas [merchants], as well as sudras [workers]—can approach the supreme destination.

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Verse 9.33

kiṁ punar brāhmaṇāḥ puṇyā bhaktā rājarṣayastathā |
anityam asukhaṁ lokam imaṁ prāpya bhajasva mām ||33||

kim punar brahmanah punya bhakta rajarshayastatha |
anityam asukham lokam imam prapya bhajasva mam ||33||

Translation: How much greater then are the pious brahmanas, the righteous kings and the devotees? Therefore, having come to this temporary, miserable world, engage in loving service unto Me.

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Verse 9.34

man-manā bhava mad-bhakto mad-yājī māṁ namaskuru |
mām evaiṣyasi yuktvaivam ātmānaṁ mat-parāyaṇaḥ ||34||

man-mana bhava mad-bhakto mad-yaji mam namaskuru |
mam evaishyasi yuktvaivam atmanam mat-parayanah ||34||

Translation: Engage your mind always in thinking of Me, become My devotee, offer obeisances to Me and worship Me. Being completely absorbed in Me, surely you will come to Me.

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Chapter 10: Vibhuti Yoga

The Yoga of Divine Glories

Jump to verse: 1 · 2 · 3 · 4–5 · 6 · 7 · 8 · 9 · 10 · 11 · 12–13 · 14 · 15 · 16 · 17 · 18 · 19 · 20 · 21 · 22 · 23 · 24 · 25 · 26 · 27 · 28 · 29 · 30 · 31 · 32 · 33 · 34 · 35 · 36 · 37 · 38 · 39 · 40 · 41 · 42

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Verse 10.1

śrī-bhagavān uvāca
bhūya eva mahā-bāho śṛṇu me paramaṁ vacaḥ |
yat te ’haṁ prīyamāṇāya vakṣyāmi hita-kāmyayā ||1||

shri-bhagavan uvacha
bhuya eva maha-baho shrinu me paramam vachah |
yat te ’ham priyamanaya vakshyami hita-kamyaya ||1||

Translation: The Supreme Lord said: Listen again, O mighty-armed Arjuna. Because you are My dear friend, for your benefit I shall speak to you further, giving knowledge that is supreme.

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Verse 10.2

na me viduḥ suragaṇāḥ prabhavaṁ na maharṣayaḥ |
aham ādir hi devānāṁ maharṣīṇāṁ ca sarvaśaḥ ||2||

na me viduh suraganah prabhavam na maharshayah |
aham adir hi devanam maharshinan cha sarvashah ||2||

Translation: Neither the hosts of demigods nor the great sages know My origin or opulences, for, in every respect, I am the source of the demigods and sages.

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Verse 10.3

yo mām ajam anādiṁ ca vetti loka-maheśvaram |
asammūḍhaḥ sa martyeṣu sarva-pāpaiḥ pramucyate ||3||

yo mam ajam anadin cha vetti loka-maheshvaram |
asammudhah sa martyeshu sarva-papaih pramuchyate ||3||

Translation: He who knows Me as the unborn, as the beginningless, as the Supreme Lord of all the worlds—he, unbewildered among men, is freed from all sins.

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Verses 10.4–5

buddhir jñānam asammohaḥ kṣamā satyaṁ damaḥ śamaḥ |
sukhaṁ duḥkhaṁ bhavo ’bhāvo bhayaṁ cābhayameva ca ||4||

buddhir jnanam asammohah kshama satyan damah shamah |
sukhan duhkham bhavo ’bhavo bhayan chabhayameva cha ||4||

ahiṁsā samatā tuṣṭis tapo dānaṁ yaśo ’yaśaḥ |
bhavanti bhāvā bhūtānāṁ matta eva pṛthag-vidhāḥ ||5||

ahimsa samata tushtis tapo danam yasho ’yashah |
bhavanti bhava bhutanam matta eva prithag-vidhah ||5||

Translation: Intelligence, knowledge, freedom from delusion, forgiveness, truthfulness, control of the mind, control of the senses, happiness and distress, birth, death, fear, fearlessness, nonviolence, equanimity, satisfaction, austerity, charity, fame and infamy—all these various qualities of living beings are created by Me alone.

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Verse 10.6

maharṣayaḥ sapta pūrve catvāro manavas tathā |
mad-bhāvā mānasā jātā yeṣāṁ loka imāḥ prajāḥ ||6||

maharshayah sapta purve chatvaro manavas tatha |
mad-bhava manasa jata yesham loka imah prajah ||6||

Translation: The seven great sages and before them the four other great sages and the Manus [progenitors of mankind] come from Me, born from My mind, and all the living beings in these populations descend from them.

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Verse 10.7

etāṁ vibhūtiṁ yogaṁ ca mama yo vetti tattvataḥ |
so ’vikampena yogena yujyate nātra saṁśayaḥ ||7||

etam vibhutim yogan cha mama yo vetti tattvatah |
so ’vikampena yogena yujyate natra samshayah ||7||

Translation: One who is factually convinced of this opulence and mystic power of Mine engages in unalloyed devotional service; of this there is no doubt.

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Verse 10.8

ahaṁ sarvasya prabhavo mattaḥ sarvaṁ pravartate |
iti matvā bhajante māṁ budhā bhāva-samanvitāḥ ||8||

aham sarvasya prabhavo mattah sarvam pravartate |
iti matva bhajante mam budha bhava-samanvitah ||8||

Translation: I am the source of all spiritual and material worlds. Everything emanates from Me. The wise who perfectly know this engage in My devotional service and worship Me with all their hearts.

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Verse 10.9

mac-cittā mad-gata-prāṇā bodhayantaḥ parasparam |
kathayantaś ca māṁ nityaṁ tuṣyanti ca ramanti ca ||9||

mach-chitta mad-gata-prana bodhayantah parasparam |
kathayantash cha mam nityan tushyanti cha ramanti cha ||9||

Translation: The thoughts of My pure devotees dwell in Me, their lives are fully devoted to My service, and they derive great satisfaction and bliss from always enlightening one another and conversing about Me.

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Verse 10.10

teṣāṁ satata-yuktānāṁ bhajatāṁ prīti-pūrvakam |
dadāmi buddhi-yogaṁ taṁ yena mām upayānti te ||10||

tesham satata-yuktanam bhajatam priti-purvakam |
dadami buddhi-yogan tam yena mam upayanti te ||10||

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

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Verse 10.11

teṣām evānukampārtham aham ajñāna-jaṁ tamaḥ |
nāśayāmy ātma-bhāvastho jñāna-dīpena bhāsvatā ||11||

tesham evanukampartham aham ajnana-jan tamah |
nashayamy atma-bhavastho jnana-dipena bhasvata ||11||

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

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Verses 10.12–13

arjuna uvāca
paraṁ brahma paraṁ dhāma pavitraṁ paramaṁ bhavān |
puruṣaṁ śāśvataṁ divyam ādi-devam ajaṁ vibhum ||12||

arjuna uvacha
param brahma paran dhama pavitram paramam bhavan |
purusham shashvatan divyam adi-devam ajam vibhum ||12||

āhus tvām ṛṣayaḥ sarve devarṣir nāradas tathā |
asito devalo vyāsaḥ svayaṁ caiva bravīṣi me ||13||

ahus tvam rishayah sarve devarshir naradas tatha |
asito devalo vyasah svayan chaiva bravishi me ||13||

Translation: Arjuna said: You are the Supreme Brahman, the ultimate, the supreme purifier, the Absolute Truth and the eternal divine person. You are the primal God, unborn and omnipresent. All the great sages such as Narada, Asita, Devala and Vyasa confirm this of You, and now You Yourself are declaring it to me.

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Verse 10.14

sarvam etad ṛtaṁ manye yan māṁ vadasi keśava |
na hi te bhagavan vyaktiṁ vidur devā na dānavāḥ ||14||

sarvam etad ritam manye yan mam vadasi keshava |
na hi te bhagavan vyaktim vidur deva na danavah ||14||

Translation: O Krishna, I totally accept as truth everything You have told me. Neither the demigods nor the demons, O Lord, can understand Your personality.

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Verse 10.15

svayam evātmanātmānaṁ vettha tvaṁ puruṣottama |
bhūta-bhāvana bhūteśa deva-deva jagat-pate ||15||

svayam evatmanatmanam vettha tvam purushottama |
bhuta-bhavana bhutesha deva-deva jagat-pate ||15||

Translation: Indeed, You alone know Yourself by Your own internal potency, O Supreme Person, origin of all, Lord of all beings, God of gods, Lord of the universe!

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Verse 10.16

vaktum arhasy aśeṣeṇa divyā hy ātma-vibhūtayaḥ |
yābhir vibhūtibhir lokān imāṁs tvaṁ vyāpya tiṣṭhasi ||16||

vaktum arhasy asheshena divya hy atma-vibhutayah |
yabhir vibhutibhir lokan imams tvam vyapya tishthasi ||16||

Translation: Please tell me in detail of Your divine opulences by which You pervade all these worlds.

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Verse 10.17

kathaṁ vidyām ahaṁ yogiṁs tvāṁ sadā paricintayan |
keṣu keṣu ca bhāveṣu cintyo ’si bhagavan mayā ||17||

katham vidyam aham yogims tvam sada parichintayan |
keshu keshu cha bhaveshu chintyo ’si bhagavan maya ||17||

Translation: O Krishna, how shall I constantly think of You, and how shall I know You? In what various forms are You to be remembered, O Supreme Lord?

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Verse 10.18

vistareṇātmano yogaṁ vibhūtiṁ ca janārdana |
bhūyaḥ kathaya tṛptir hi śṛṇvato nāsti me ’mṛtam ||18||

vistarenatmano yogam vibhutin cha janardana |
bhuyah kathaya triptir hi shrinvato nasti me ’mritam ||18||

Translation: O Janardana, please describe in detail Your mystic power and opulences. I am never satiated in hearing about You, for hearing You gives me a taste of nectar.

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Verse 10.19

śrī-bhagavān uvāca
hanta te kathayiṣyāmi divyā hy ātma-vibhūtayaḥ |
prādhānyataḥ kuru-śreṣṭha nāsty anto vistarasya me ||19||

shri-bhagavan uvacha
hanta te kathayishyami divya hy atma-vibhutayah |
pradhanyatah kuru-shreshtha nasty anto vistarasya me ||19||

Translation: The Supreme Lord said: Yes, I will tell you of My manifest opulences, but only of those which are prominent, O Arjuna, for My opulence is limitless.

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Verse 10.20

aham ātmā guḍākeśa sarva-bhūtāśaya-sthitaḥ |
aham ādiś ca madhyaṁ ca bhūtānām anta eva ca ||20||

aham atma gudakesha sarva-bhutashaya-sthitah |
aham adish cha madhyan cha bhutanam anta eva cha ||20||

Translation: I am the Supersoul, O Arjuna, seated in the hearts of all living entities. I am the beginning, the middle and the end of all beings.

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Verse 10.21

ādityānām ahaṁ viṣṇur jyotiṣāṁ ravir aṁśumān |
marīcir marutām asmi nakṣatrāṇām ahaṁ śaśī ||21||

adityanam aham vishnur jyotisham ravir amshuman |
marichir marutam asmi nakshatranam aham shashi ||21||

Translation: Of the Adityas I am Vishnu, of lights I am the radiant sun, of the Maruts I am Marichi, and among the stars I am the moon.

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Verse 10.22

vedānāṁ sāma-vedo ’smi devānām asmi vāsavaḥ |
indriyāṇāṁ manaś cāsmi bhūtānām asmi cetanā ||22||

vedanam sama-vedo ’smi devanam asmi vasavah |
indriyanam manash chasmi bhutanam asmi chetana ||22||

Translation: Of the Vedas I am the Sama Veda; of the demigods I am Indra, the king of heaven; of the senses I am the mind; and in living beings I am the living force [consciousness].

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Verse 10.23

rudrāṇāṁ śaṅkaraś cāsmi vitteśo yakṣa-rakṣasām |
vasūnāṁ pāvakaś cāsmi meruḥ śikhariṇām aham ||23||

rudranam shankarash chasmi vittesho yaksha-rakshasam |
vasunam pavakash chasmi meruh shikharinam aham ||23||

Translation: Of all the Rudras I am Lord Shiva, of the Yakshas and Rakshasas I am the Lord of wealth [Kuvera], of the Vasus I am fire [Agni], and of mountains I am Sumeru.

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Verse 10.24

purodhasāṁ ca mukhyaṁ māṁ viddhi pārtha bṛhaspatim |
senānīnām ahaṁ skandaḥ sarasām asmi sāgaraḥ ||24||

purodhasan cha mukhyam mam viddhi partha brihaspatim |
senaninam aham skandah sarasam asmi sagarah ||24||

Translation: Of priests, O Arjuna, know Me to be the chief, Brihaspati. Of generals I am Kartikeya, and of bodies of water I am the ocean.

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Verse 10.25

maharṣīṇāṁ bhṛgur aham girām asmy ekam akṣaram |
yajñānāṁ japa-yajño ’smi sthāvarāṇāṁ himālayaḥ ||25||

maharshinam bhrigur aham giram asmy ekam aksharam |
yajnanan japa-yajno ’smi sthavaranam himalayah ||25||

Translation: Of the great sages I am Bhrigu; of vibrations I am the transcendental om. Of sacrifices I am the chanting of the holy names [japa], and of immovable things I am the Himalayas.

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Verse 10.26

aśvatthaḥ sarva-vṛkṣāṇāṁ devarṣīṇāṁ ca nāradaḥ |
gandharvāṇāṁ citrarathaḥ siddhānāṁ kapilo muniḥ ||26||

ashvatthah sarva-vrikshanan devarshinan cha naradah |
gandharvanan chitrarathah siddhanan kapilo munih ||26||

Translation: Of all trees I am the banyan tree, and of the sages among the demigods I am Narada. Of the Gandharvas I am Chitraratha, and among perfected beings I am the sage Kapila.

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Verse 10.27

uccaiḥśravasam aśvānām viddhi mām amṛtodbhavam |
airāvataṁ gajendrāṇām narāṇāṁ ca narādhipam ||27||

uchchaihshravasam ashvanam viddhi mam amritodbhavam |
airavatan gajendranam naranan cha naradhipam ||27||

Translation: Of horses know Me to be Uchchaihsrava, produced during the churning of the ocean for nectar. Of lordly elephants I am Airavata, and among men I am the monarch.

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Verse 10.28

āyudhānām ahaṁ vajraṁ dhenūnām asmi kāmadhuk |
prajanaś cāsmi kandarpaḥ sarpāṇām asmi vāsukiḥ ||28||

ayudhanam aham vajran dhenunam asmi kamadhuk |
prajanash chasmi kandarpah sarpanam asmi vasukih ||28||

Translation: Of weapons I am the thunderbolt; of cows I am the surabhi. Of procreators I am Kandarpa, the god of love, and of serpents I am Vasuki.

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Verse 10.29

anantaś cāsmi nāgānāṁ varuṇo yādasām aham |
pitṝṇām aryamā cāsmi yamaḥ saṁyamatām aham ||29||

anantash chasmi naganam varuno yadasam aham |
pitrinam aryama chasmi yamah samyamatam aham ||29||

Translation: Of the many-hooded serpents I am Ananta, and of the aquatic deities I am Varuna. Of departed ancestors I am Aryama, and among the maintainers of law I am Yama, the lord of death.

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Verse 10.30

prahlādaś cāsmi daityānāṁ kālaḥ kalayatām aham |
mṛgāṇāṁ ca mṛgendro ’haṁ vainateyaś ca pakṣiṇām ||30||

prahladash chasmi daityanan kalah kalayatam aham |
mriganan cha mrigendro ’ham vainateyash cha pakshinam ||30||

Translation: Of the Daitya demons I am the devoted Prahlad, of subduers I am time, of beasts I am the lion, and of birds I am Garuda, the feathered carrier of Vishnu.

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Verse 10.31

pavanaḥ pavatām asmi rāmaḥ śastra-bhṛtām aham |
jhaṣāṇāṁ makaraś cāsmi srotasām asmi jāhnavī ||31||

pavanah pavatam asmi ramah shastra-bhritam aham |
jhashanam makarash chasmi srotasam asmi jahnavi ||31||

Translation: Of purifiers I am the wind, of the wielders of weapons I am Rama, of fishes I am the shark, and of flowing rivers I am the Ganges.

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Verse 10.32

sargāṇām ādir antaś ca madhyaṁ caivāham arjuna |
adhyātma-vidyā vidyānāṁ vādaḥ pravadatām aham ||32||

sarganam adir antash cha madhyan chaivaham arjuna |
adhyatma-vidya vidyanam vadah pravadatam aham ||32||

Translation: Of all creations I am the beginning and the end and also the middle, O Arjuna. Of all sciences I am the spiritual science of the self, and of logicians I am the conclusive truth.

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Verse 10.33

akṣarāṇām akāro ’smi dvandvaḥ sāmāsikasya ca |
aham evākṣayaḥ kālo dhātāhaṁ viśvato-mukhaḥ ||33||

aksharanam akaro ’smi dvandvah samasikasya cha |
aham evakshayah kalo dhataham vishvato-mukhah ||33||

Translation: Of letters I am the letter A, and among dualities I am the compound dual. I am also inexhaustible time, and of creators I am Brahma, whose face is everywhere.

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Verse 10.34

mṛtyuḥ sarvaharaś cāham udbhavaś ca bhaviṣyatām |
kīrtiḥ śrīr vāk ca nārīṇāṁ smṛtir medhā dhṛtiḥ kṣamā ||34||

mrityuh sarvaharash chaham udbhavash cha bhavishyatam |
kirtih shrir vak cha narinam smritir medha dhritih kshama ||34||

Translation: I am all-devouring death, and I am the generating principle of all that is yet to be. Among women I am fame, fortune, fine speech, memory, intelligence, steadfastness and patience.

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Verse 10.35

bṛhat-sāma tathā sāmnāṁ gāyatrī chandasām aham |
māsānāṁ mārgaśīrṣo ’ham ṛtūnāṁ kusumākaraḥ ||35||

brihat-sama tatha samnan gayatri chhandasam aham |
masanam margashirsho ’ham ritunan kusumakarah ||35||

Translation: Of the hymns in the Sama Veda I am the Brihat-sama, and of poetry I am the Gayatri. Of months I am Margashirsha [November-December], and of seasons I am flower-bearing spring.

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Verse 10.36

dyūtaṁ chalayatām asmi tejas tejasvinām aham |
jayo ’smi vyavasāyo ’smi sattvaṁ sattvavatām aham ||36||

dyutan chhalayatam asmi tejas tejasvinam aham |
jayo ’smi vyavasayo ’smi sattvam sattvavatam aham ||36||

Translation: I am also the gambling of cheats, and of the splendid I am the splendor. I am victory, I am adventure, and I am the strength of the strong.

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Verse 10.37

vṛṣṇīnām vāsudevo ’smi pāṇḍavānāṁ dhanañjayaḥ |
munīnām apy ahaṁ vyāsaḥ kavīnām uśanā kaviḥ ||37||

vrishninam vasudevo ’smi pandavanan dhananjayah |
muninam apy aham vyasah kavinam ushana kavih ||37||

Translation: Of the descendants of Vrishni I am Vasudeva, and of the Pandavas I am Arjuna. Of the sages I am Vyasa, and among great thinkers I am Ushana.

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Verse 10.38

daṇḍo damayatām asmi nītir asmi jigīṣatām |
maunaṁ caivāsmi guhyānāṁ jñānaṁ jñānavatām aham ||38||

dando damayatam asmi nitir asmi jigishatam |
maunan chaivasmi guhyanan jnanan jnanavatam aham ||38||

Translation: Among punishments I am the rod of chastisement, and of those who seek victory I am morality. Of secret things I am silence, and of the wise I am wisdom.

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Verse 10.39

yac cāpi sarva-bhūtānāṁ bījaṁ tad aham arjuna |
na tad asti vinā yat syān mayā bhūtaṁ carācaram ||39||

yach chapi sarva-bhutanam bijan tad aham arjuna |
na tad asti vina yat syan maya bhutan characharam ||39||

Translation: Furthermore, O Arjuna, I am the generating seed of all existences. There is no being—moving or nonmoving—that can exist without Me.

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Verse 10.40

nānto ’sti mama divyānāṁ vibhūtīnāṁ parantapa |
eṣa tūddeśataḥ prokto vibhūter vistaro mayā ||40||

nanto ’sti mama divyanam vibhutinam parantapa |
esha tuddeshatah prokto vibhuter vistaro maya ||40||

Translation: O mighty conqueror of enemies, there is no end to My divine manifestations. What I have spoken to you is only a hint, a meager indication of My infinite opulences.

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Verse 10.41

yad yad vibhūtimat sattvaṁ śrīmad ūrjitam eva vā |
tat tad evāvagaccha tvaṁ mama tejo-’ṁśa-sambhavam ||41||

yad yad vibhutimat sattvam shrimad urjitam eva va |
tat tad evavagachchha tvam mama tejo-’msha-sambhavam ||41||

Translation: Know that all opulent, beautiful and glorious creations spring from but a spark of My splendor.

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Verse 10.42

athavā bahunaitena kiṁ jñātena tavārjuna |
viṣṭabhyāham idaṁ kṛtsnam ekāṁśena sthito jagat ||42||

athava bahunaitena kin jnatena tavarjuna |
vishtabhyaham idan kritsnam ekamshena sthito jagat ||42||

Translation: But what need is there, Arjuna, for all this detailed knowledge? With a single fragment of Myself I pervade and support this entire universe.

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Chapter 11: Vishvarupa Darshana Yoga

The Yoga of the Vision of the Universal Form

Jump to verse: 1 · 2 · 3 · 4 · 5 · 6 · 7 · 8 · 9 · 10–11 · 12 · 13 · 14 · 15 · 16 · 17 · 18 · 19 · 20 · 21 · 22 · 23 · 24 · 25 · 26–27 · 28 · 29 · 30 · 31 · 32 · 33 · 34 · 35 · 36 · 37 · 38 · 39 · 40 · 41–42 · 43 · 44 · 45 · 46 · 47 · 48 · 49 · 50 · 51 · 52 · 53 · 54 · 55

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Verse 11.1

arjuna uvāca
mad-anugrahāya paramaṁ guhyam adhyātma-saṁjñitam |
yat tvayoktaṁ vacas tena moho ’yaṁ vigato mama ||1||

arjuna uvacha
mad-anugrahaya paraman guhyam adhyatma-sanjnitam |
yat tvayoktam vachas tena moho ’yam vigato mama ||1||

Translation: Arjuna said: By hearing the instructions You have kindly given me about these most confidential spiritual subjects, my illusion has now been dispelled.

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Verse 11.2

bhavāpyayau hi bhūtānāṁ śrutau vistaraśo mayā |
tvattaḥ kamala-patrākṣa māhātmyam api cāvyayam ||2||

bhavapyayau hi bhutanam shrutau vistarasho maya |
tvattah kamala-patraksha mahatmyam api chavyayam ||2||

Translation: O lotus-eyed one, I have heard from You in detail about the appearance and disappearance of every living entity and have realized Your inexhaustible glories.

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Verse 11.3

evam etad yathā-ttha tvam ātmānaṁ parameśvara |
draṣṭum icchāmi te rūpam aiśvaraṁ puruṣottama ||3||

evam etad yatha-ttha tvam atmanam parameshvara |
drashtum ichchhami te rupam aishvaram purushottama ||3||

Translation: O greatest of all personalities, O Supreme Lord, I wish to see Your divine form as You have described Yourself.

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Verse 11.4

manyase yadi tac chakyam mayā draṣṭum iti prabho |
yogeśvara tato me tvaṁ darśayātmānam avyayam ||4||

manyase yadi tach chhakyam maya drashtum iti prabho |
yogeshvara tato me tvan darshayatmanam avyayam ||4||

Translation: If You think that I am able to behold Your cosmic form, O Lord, O master of all mystic power, then kindly show me that unlimited universal self.

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Verse 11.5

śrī-bhagavān uvāca
paśya me pārtha rūpāṇi śataśo ’tha sahasraśaḥ |
nānāvidhāni divyāni nānā-varṇākṛtīni ca ||5||

shri-bhagavan uvacha
pashya me partha rupani shatasho ’tha sahasrashah |
nanavidhani divyani nana-varnakritini cha ||5||

Translation: The Supreme Lord said: My dear Arjuna, O son of Pritha, see now My opulences, hundreds of thousands of varied divine forms, multi-colored and multi-shaped.

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Verse 11.6

paśyādityān vasūn rudrān aśvinau marutas tathā |
bahūny adṛṣṭa-pūrvāṇi paśyāścaryāṇi bhārata ||6||

pashyadityan vasun rudran ashvinau marutas tatha |
bahuny adrishta-purvani pashyashcharyani bharata ||6||

Translation: See here the different manifestations of Adityas, Vasus, Rudras, Ashvini-kumaras and all the other demigods. Behold many wonders never seen before, O Arjuna.

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Verse 11.7

ihaikasthaṁ jagat kṛtsnaṁ paśyādya sacarācaram |
mama dehe guḍākeśa yac cānyad draṣṭum icchasi ||7||

ihaikasthan jagat kritsnam pashyadya sacharacharam |
mama dehe gudakesha yach chanyad drashtum ichchhasi ||7||

Translation: O Arjuna, whatever you wish to see can be seen all at once in this body. This universal form can show you all that you now desire, as well as whatever you may desire in the future. Everything—moving and nonmoving—is here completely, in one place.

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Verse 11.8

na tu māṁ śakyase draṣṭum anenaiva sva-cakṣuṣā |
divyaṁ dadāmi te cakṣuḥ paśya me yogam aiśvaram ||8||

na tu mam shakyase drashtum anenaiva sva-chakshusha |
divyan dadami te chakshuh pashya me yogam aishvaram ||8||

Translation: But you cannot see Me with your present eyes. Therefore I give you divine vision. Behold My mystic opulence!

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Verse 11.9

sañjaya uvāca
evam uktvā tato rājan mahā-yogeśvaro hariḥ |
darśayāmāsa pārthāya paramaṁ rūpam aiśvaram ||9||

sanjaya uvacha
evam uktva tato rajan maha-yogeshvaro harih |
darshayamasa parthaya paramam rupam aishvaram ||9||

Translation: Sanjaya said: O King, having spoken thus, the Supreme Lord of all mystic power, the Personality of Godhead, displayed His universal form to Arjuna.

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Verses 11.10–11

aneka-vaktra-nayanam anekādbhuta-darśanam |
aneka-divyābharaṇaṁ divyānekodyatāyudham ||10||

aneka-vaktra-nayanam anekadbhuta-darshanam |
aneka-divyabharanan divyanekodyatayudham ||10||

divya-mālyāmbara-dharaṁ divya-gandhānulepanam |
sarvāścaryamayaṁ devam anantaṁ viśvato-mukham ||11||

divya-malyambara-dharan divya-gandhanulepanam |
sarvashcharyamayan devam anantam vishvato-mukham ||11||

Translation: Arjuna saw in that universal form unlimited mouths, unlimited eyes, unlimited wonderful visions. The form was adorned with many divine ornaments and bore many divine weapons upraised. It wore divine garlands and garments and was anointed with divine fragrances. All was wondrous, brilliant, unlimited, all-pervading.

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Verse 11.12

divi sūrya-sahasrasya bhaved yugapad utthitā |
yadi bhāḥ sadṛśī sā syād bhāsas tasya mahātmanaḥ ||12||

divi surya-sahasrasya bhaved yugapad utthita |
yadi bhah sadrishi sa syad bhasas tasya mahatmanah ||12||

Translation: If hundreds of thousands of suns were to rise at once into the sky, their radiance might resemble the effulgence of the Supreme Person in that universal form.

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Verse 11.13

tatraikasthaṁ jagat kṛtsnaṁ pravibhaktam anekadhā |
apaśyad deva-devasya śarīre pāṇḍavas tadā ||13||

tatraikasthan jagat kritsnam pravibhaktam anekadha |
apashyad deva-devasya sharire pandavas tada ||13||

Translation: At that time Arjuna could see in the universal form of the Lord the unlimited expansions of the universe situated in one place although divided into many, many thousands.

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Verse 11.14

tataḥ sa vismayāviṣṭo hṛṣṭa-romā dhanañjayaḥ |
praṇamya śirasā devaṁ kṛtāñjalir abhāṣata ||14||

tatah sa vismayavishto hrishta-roma dhananjayah |
pranamya shirasa devan kritanjalir abhashata ||14||

Translation: Then, bewildered and astonished, his hair standing on end, Arjuna bowed his head to the Lord and with folded hands began to pray.

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Verse 11.15

arjuna uvāca
paśyāmi devāṁs tava deva dehe
sarvāṁs tathā bhūta-viśeṣa-saṅghān |
brahmāṇam īśaṁ kamalāsana-stham
ṛṣīṁś ca sarvān uragāṁś ca divyān ||15||

arjuna uvacha
pashyami devams tava deva dehe
sarvams tatha bhuta-vishesha-sanghan |
brahmanam ishan kamalasana-stham
rishimsh cha sarvan uragamsh cha divyan ||15||

Translation: Arjuna said: My dear Lord Krishna, I see in Your body all the demigods and various other living entities. I see Brahma sitting on the lotus flower, Lord Shiva, all the sages and the divine serpents.

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Verse 11.16

aneka-bāhūdara-vaktra-netraṁ
paśyāmi tvāṁ sarvato ’nanta-rūpam |
nāntaṁ na madhyaṁ na punas tavādim
paśyāmi viśveśvara viśva-rūpa ||16||

aneka-bahudara-vaktra-netram
pashyami tvam sarvato ’nanta-rupam |
nantam na madhyam na punas tavadim
pashyami vishveshvara vishva-rupa ||16||

Translation: O Lord of the universe, O universal form, I see in Your body many, many arms, bellies, mouths and eyes, expanded everywhere without limit. I see no end, no middle and no beginning to You.

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Verse 11.17

kirīṭinaṁ gadinaṁ cakriṇaṁ ca
tejo-rāśiṁ sarvato dīptimantam |
paśyāmi tvāṁ durnirīkṣyaṁ samantād
dīptānalārka-dyutim aprameyam ||17||

kiritinan gadinan chakrinan cha
tejo-rashim sarvato diptimantam |
pashyami tvan durnirikshyam samantad
diptanalarka-dyutim aprameyam ||17||

Translation: Your form is difficult to see because of its glaring effulgence, spreading on all sides like blazing fire or the immeasurable radiance of the sun. Yet I see this glowing form everywhere, adorned with crowns, maces and discs.

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Verse 11.18

tvam akṣaraṁ paramaṁ veditavyaṁ
tvam asya viśvasya paraṁ nidhānam |
tvam avyayaḥ śāśvata-dharma-goptā
sanātanas tvaṁ puruṣo mato me ||18||

tvam aksharam paramam veditavyam
tvam asya vishvasya param nidhanam |
tvam avyayah shashvata-dharma-gopta
sanatanas tvam purusho mato me ||18||

Translation: You are the supreme primal objective. You are the best in all the universe. You are inexhaustible, and You are the oldest, the maintainer of the eternal religion, the Personality of Godhead. This is my opinion.

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Verse 11.19

anādi-madhyāntam ananta-vīryam
ananta-bāhuṁ śaśi-sūrya-netram |
paśyāmi tvāṁ dīpta-hutāśa-vaktraṁ
sva-tejasā viśvam idaṁ tapantam ||19||

anadi-madhyantam ananta-viryam
ananta-bahum shashi-surya-netram |
pashyami tvan dipta-hutasha-vaktram
sva-tejasa vishvam idan tapantam ||19||

Translation: You are without origin, middle or end. Your glory is unlimited. You have numberless arms, and the sun and moon are Your eyes. I see You with blazing fire coming forth from Your mouth, burning this entire universe by Your own radiance.

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Verse 11.20

dyāvā-pṛthivyor idam antaraṁ hi
vyāptaṁ tvayaikena diśaś ca sarvāḥ |
dṛṣṭvādbhutaṁ rūpam ugraṁ tavedaṁ
loka-trayaṁ pravyathitaṁ mahātman ||20||

dyava-prithivyor idam antaram hi
vyaptan tvayaikena dishash cha sarvah |
drishtvadbhutam rupam ugran tavedam
loka-trayam pravyathitam mahatman ||20||

Translation: Although You are one, You spread throughout the sky and the planets and all space between. O great one, seeing this wondrous and terrible form, all the planetary systems are perturbed.

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Verse 11.21

amī hi tvāṁ sura-saṅghā viśanti
kecid bhītāḥ prāñjalayo gṛṇanti |
svastīty uktvā maharṣi-siddha-saṅghāḥ
stuvanti tvāṁ stutibhiḥ puṣkalābhiḥ ||21||

ami hi tvam sura-sangha vishanti
kechid bhitah pranjalayo grinanti |
svastity uktva maharshi-siddha-sanghah
stuvanti tvam stutibhih pushkalabhih ||21||

Translation: All the demigods are surrendering and entering into You. Some of them, very much afraid, are offering prayers with folded hands. The great sages and perfected beings, shouting “All peace!” are praying to the Lord by singing Vedic hymns.

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Verse 11.22

rudrādityā vasavo ye ca sādhyā
viśve ’śvinau marutaś coṣmapāś ca |
gandharva-yakṣāsura-siddha-saṅghā
vīkṣante tvāṁ vismitāś caiva sarve ||22||

rudraditya vasavo ye cha sadhya
vishve ’shvinau marutash choshmapash cha |
gandharva-yakshasura-siddha-sangha
vikshante tvam vismitash chaiva sarve ||22||

Translation: The various manifestations of Lord Shiva, the Adityas, the Vasus, the Sadhyas, the Vishvadevas, the Ashvini-kumaras, the Maruts, the forefathers, the Gandharvas, the Yakshas, the Asuras and all the perfected beings are beholding You in wonder.

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Verse 11.23

rūpaṁ mahat te bahu-vaktra-netraṁ
mahā-bāho bahu-bāhūru-pādam |
bahūdaraṁ bahu-daṁṣṭrā-karālaṁ
dṛṣṭvā lokāḥ pravyathitās tathāham ||23||

rupam mahat te bahu-vaktra-netram
maha-baho bahu-bahuru-padam |
bahudaram bahu-damshtra-karalam
drishtva lokah pravyathitas tathaham ||23||

Translation: O mighty-armed one, all the planets and their demigods are perturbed seeing Your great form, with its many faces, eyes, arms, thighs, legs, bellies and many terrible teeth; and as they are perturbed, so am I.

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Verse 11.24

nabhaḥ-spṛśaṁ dīptam aneka-varṇaṁ
vyāttānanaṁ dīpta-viśāla-netram |
dṛṣṭvā hi tvāṁ pravyathitāntarātmā
dhṛtiṁ na vindāmi śamaṁ ca viṣṇo ||24||

nabhah-sprishan diptam aneka-varnam
vyattananan dipta-vishala-netram |
drishtva hi tvam pravyathitantaratma
dhritim na vindami shaman cha vishno ||24||

Translation: O all-pervading Vishnu, seeing You with Your many radiant colors touching the sky, Your gaping mouths, and Your great glowing eyes, my mind is perturbed by fear. I can no longer maintain my steadiness or mental peace.

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Verse 11.25

daṁṣṭrākarālāni ca te mukhāni
dṛṣṭvaiva kālānala-sannibhāni |
diśo na jāne na labhe ca śarma
prasīda deveśa jagan-nivāsa ||25||

damshtrakaralani cha te mukhani
drishtvaiva kalanala-sannibhani |
disho na jane na labhe cha sharma
prasida devesha jagan-nivasa ||25||

Translation: Seeing Your terrifying teeth and Your blazing fires of death, I lose my bearings and find no peace. Have mercy on me, O Lord of lords, refuge of the worlds.

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Verses 11.26–27

amī ca tvāṁ dhṛtarāṣṭrasya putrāḥ
sarve sahaivāvanipāla-saṅghaiḥ |
bhīṣmo droṇaḥ sūta-putras tathāsau
sahāsmadīyair api yodha-mukhyaiḥ ||26||

ami cha tvan dhritarashtrasya putrah
sarve sahaivavanipala-sanghaih |
bhishmo dronah suta-putras tathasau
sahasmadiyair api yodha-mukhyaih ||26||

vaktrāṇi te tvaramāṇā viśanti
daṁṣṭrākarālāni bhayānakāni |
kecid vilagnā daśanāntareṣu
saṁdṛśyante cūrṇitair uttamāṅgaiḥ ||27||

vaktrani te tvaramana vishanti
damshtrakaralani bhayanakani |
kechid vilagna dashanantareshu
sandrishyante churnitair uttamangaih ||27||

Translation: All the sons of Dhritarashtra, along with their allied kings, and Bhishma, Drona and Karna—and all our principal soldiers—are rushing into Your terrifying mouths. And some I see trapped between the teeth, with their heads smashed.

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Verse 11.28

yathā nadīnāṁ bahavo ’mbu-vegāḥ
samudram evābhimukhā dravanti |
tathā tavāmī nara-loka-vīrā
viśanti vaktrāṇy abhivijvalanti ||28||

yatha nadinam bahavo ’mbu-vegah
samudram evabhimukha dravanti |
tatha tavami nara-loka-vira
vishanti vaktrany abhivijvalanti ||28||

Translation: As the rivers flow into the ocean, so all these great warriors enter Your blazing mouths and perish.

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Verse 11.29

yathā pradīptaṁ jvalanaṁ pataṅgā
viśanti nāśāya samṛddha-vegāḥ |
tathaiva nāśāya viśanti lokās
tavāpi vaktrāṇi samṛddha-vegāḥ ||29||

yatha pradiptan jvalanam patanga
vishanti nashaya samriddha-vegah |
tathaiva nashaya vishanti lokas
tavapi vaktrani samriddha-vegah ||29||

Translation: As moths dash into a blazing fire at full speed, only to perish, so all these people rush full speed into Your mouths.

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Verse 11.30

lelihyase grasamānaḥ samantāl
lokān samagrān vadanair jvaladbhiḥ |
tejobhir āpūrya jagat samagraṁ
bhāsas tavogrāḥ pratapanti viṣṇo ||30||

lelihyase grasamanah samantal
lokan samagran vadanair jvaladbhih |
tejobhir apurya jagat samagram
bhasas tavograh pratapanti vishno ||30||

Translation: O Vishnu, You are devouring all people from all sides with Your blazing mouths. Covering all the universe with Your effulgence, You are manifest with terrible, scorching rays.

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Verse 11.31

ākhyāhi me ko bhavān ugra-rūpo
namo ’stu te deva-vara prasīda |
vijñātum icchāmi bhavantam ādyaṁ
na hi prajānāmi tava pravṛttim ||31||

akhyahi me ko bhavan ugra-rupo
namo ’stu te deva-vara prasida |
vijnatum ichchhami bhavantam adyam
na hi prajanami tava pravrittim ||31||

Translation: O Lord of lords, so fierce of form, please tell me who You are. I offer my obeisances unto You; please be gracious to me. I do not know what Your mission is, and I desire to understand it.

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Verse 11.32

śrī-bhagavān uvāca
kālo ’smi loka-kṣaya-kṛt pravṛddho
lokān samāhartum iha pravṛttaḥ |
ṛte ’pi tvāṁ na bhaviṣyanti sarve
ye ’vasthitāḥ pratyanīkeṣu yodhāḥ ||32||

shri-bhagavan uvacha
kalo ’smi loka-kshaya-krit pravriddho
lokan samahartum iha pravrittah |
rite ’pi tvam na bhavishyanti sarve
ye ’vasthitah pratyanikeshu yodhah ||32||

Translation: The Supreme Lord said: Time I am, destroyer of the worlds, and I have come to engage all people. With the exception of you [the Pandavas], all the soldiers here on both sides will be slain.

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Verse 11.33

tasmāt tvam uttiṣṭha yaśo labhasva
jitvā śatrūn bhuṅkṣva rājyaṁ samṛddham |
mayaivaite nihatāḥ pūrvam eva
nimitta-mātraṁ bhava savya-sācin ||33||

tasmat tvam uttishtha yasho labhasva
jitva shatrun bhunkshva rajyam samriddham |
mayaivaite nihatah purvam eva
nimitta-matram bhava savya-sachin ||33||

Translation: Therefore get up. Prepare to fight and win glory. Conquering your enemies, you will enjoy a prosperous kingdom. They are already put to death by My arrangement, and you, O Savyasachi, can be but an instrument in the fight.

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Verse 11.34

droṇaṁ ca bhīṣmaṁ ca jayadrathaṁ ca
karṇaṁ tathānyān api yodha-vīrān |
mayā hatāṁs tvaṁ jahi mā vyathiṣṭhā
yudhyasva jetāsi raṇe sapatnān ||34||

dronan cha bhishman cha jayadrathan cha
karnan tathanyan api yodha-viran |
maya hatams tvan jahi ma vyathishtha
yudhyasva jetasi rane sapatnan ||34||

Translation: Drona, Bhishma, Jayadratha, Karna and all the other great warriors have already been destroyed by Me. Therefore, kill them and do not be disturbed. Simply fight, and you will conquer your enemies in battle.

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Verse 11.35

sañjaya uvāca
etac chrutvā vacanaṁ keśavasya
kṛtāñjalir vepamānaḥ kirīṭī |
namaskṛtvā bhūya evāha kṛṣṇaṁ
sa-gadgadaṁ bhīta-bhītaḥ praṇamya ||35||

sanjaya uvacha
etach chhrutva vachanan keshavasya
kritanjalir vepamanah kiriti |
namaskritva bhuya evaha krishnam
sa-gadgadam bhita-bhitah pranamya ||35||

Translation: Sanjaya said to Dhritarashtra: Having heard these words from the Supreme Personality of Godhead, the trembling Arjuna, with folded hands, offered obeisances again and again and spoke fearfully, in a choked voice, to Lord Krishna.

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Verse 11.36

arjuna uvāca
sthāne hṛṣīkeśa tava prakīrtyā
jagat prahṛṣyaty anurajyate ca |
rakṣāṁsi bhītāni diśo dravanti
sarve namasyanti ca siddha-saṅghāḥ ||36||

arjuna uvacha
sthane hrishikesha tava prakirtya
jagat prahrishyaty anurajyate cha |
rakshamsi bhitani disho dravanti
sarve namasyanti cha siddha-sanghah ||36||

Translation: Arjuna said: O Hrishikesha, the world rejoices hearing Your name, and thus all become attached to You. Although the perfected beings offer You their respectful homage, the demons are afraid, scatter in all directions, and everything is done properly.

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Verse 11.37

kasmāc ca te na nameran mahātman
garīyase brahmaṇo ’py ādi-kartre |
ananta deveśa jagan-nivāsa
tvam akṣaraṁ sadasat tat paraṁ yat ||37||

kasmach cha te na nameran mahatman
gariyase brahmano ’py adi-kartre |
ananta devesha jagan-nivasa
tvam aksharam sadasat tat param yat ||37||

Translation: O great one, greater even than Brahma, You are the original creator. Why should they not offer their respectful homage unto You? O unbounded one, O Lord of the gods, O refuge of the universe! You are the invincible source, cause of all causes, transcendental to this material manifestation.

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Verse 11.38

tvam ādi-devaḥ puruṣaḥ purāṇas
tvam asya viśvasya paraṁ nidhānam |
vettāsi vedyaṁ ca paraṁ ca dhāma
tvayā tataṁ viśvam ananta-rūpa ||38||

tvam adi-devah purushah puranas
tvam asya vishvasya param nidhanam |
vettasi vedyan cha paran cha dhama
tvaya tatam vishvam ananta-rupa ||38||

Translation: You are the original person, the oldest, the ultimate sanctuary of this manifested cosmic world. You are the knower of everything, and You are all that is knowable. You are the supreme refuge, above the material modes, O unlimited form! By You the entire cosmic manifestation is pervaded!

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Verse 11.39

vāyur yamo ’gnir varuṇaḥ śaśāṅkaḥ
prajāpatis tvaṁ prapitāmahaś ca |
namo namas te ’stu sahasra-kṛtvaḥ
punaś ca bhūyo ’pi namo namas te ||39||

vayur yamo ’gnir varunah shashankah
prajapatis tvam prapitamahash cha |
namo namas te ’stu sahasra-kritvah
punash cha bhuyo ’pi namo namas te ||39||

Translation: You are air, fire, water and the moon! You are the supreme controller, Brahma the creator, and the great-grandfather. Therefore I offer my respectful obeisances unto You a thousand times, and again and again yet more!

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Verse 11.40

namaḥ purastād atha pṛṣṭhatas te
namo ’stu te sarvata eva sarva |
ananta-vīryāmita-vikramas tvaṁ
sarvaṁ samāpnoṣi tato ’si sarvaḥ ||40||

namah purastad atha prishthatas te
namo ’stu te sarvata eva sarva |
ananta-viryamita-vikramas tvam
sarvam samapnoshi tato ’si sarvah ||40||

Translation: Obeisances to You from the front, from behind, and from all sides! O unbounded power, owner of immeasurable strength! You pervade everything, and therefore You are everything!

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Verses 11.41–42

sakheti matvā prasabhaṁ yad uktaṁ
he kṛṣṇa he yādava he sakheti |
ajānatā mahimānaṁ tavedaṁ
mayā pramādāt praṇayena vāpi ||41||

sakheti matva prasabham yad uktam
he krishna he yadava he sakheti |
ajanata mahimanan tavedam
maya pramadat pranayena vapi ||41||

yac cāvahāsārtham asat-kṛto ’si
vihāra-śayyāsana-bhojaneṣu |
eko ’thavāpy acyuta tat-samakṣaṁ
tat kṣāmaye tvām aham aprameyam ||42||

yach chavahasartham asat-krito ’si
vihara-shayyasana-bhojaneshu |
eko ’thavapy achyuta tat-samaksham
tat kshamaye tvam aham aprameyam ||42||

Translation: Thinking of You as my friend, presumptuously addressing You “O Krishna,” “O Yadava,” “O my friend,” not knowing Your glories, whatever I may have done out of foolishness or love—and whatever disrespect I may have shown You while relaxing, lying on the bed, sitting, or eating, either alone or in front of friends—please forgive me all my offenses, O infallible and immeasurable one.

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Verse 11.43

pitāsi lokasya carācarasya
tvam asya pūjyaś ca gurur garīyān |
na tvatsamo ’sty abhyadhikaḥ kuto ’nyo
loka-traye ’py apratima-prabhāva ||43||

pitasi lokasya characharasya
tvam asya pujyash cha gurur gariyan |
na tvatsamo ’sty abhyadhikah kuto ’nyo
loka-traye ’py apratima-prabhava ||43||

Translation: You are the father of this complete cosmic manifestation, of the moving and the nonmoving. You are its chief worshipable spiritual master. No one is equal to You, nor can anyone be one with You. How then could there be anyone greater than You within the three worlds, O transcendental lord of immeasurable power?

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Verse 11.44

tasmāt praṇamya praṇidhāya kāyaṁ
prasādaye tvām aham īśam īḍyam |
piteva putrasya sakheva sakhyuḥ
priyaḥ priyāyārhasi deva soḍhum ||44||

tasmat pranamya pranidhaya kayam
prasadaye tvam aham isham idyam |
piteva putrasya sakheva sakhyuh
priyah priyayarhasi deva sodhum ||44||

Translation: You are the Supreme Lord, to be worshipped by every living entity. Thus I fall down to offer You my respectful obeisances and pray for Your grace. Like a father tolerates his son, a friend his friend, or a lover his beloved, please forgive me my offenses, O God.

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Verse 11.45

adṛṣṭapūrvaṁ hṛṣito ’smi dṛṣṭvā
bhayena ca pravyathitaṁ mano me |
tad eva me darśaya deva rūpaṁ
prasīda deveśa jagan-nivāsa ||45||

adrishtapurvam hrishito ’smi drishtva
bhayena cha pravyathitam mano me |
tad eva me darshaya deva rupam
prasida devesha jagan-nivasa ||45||

Translation: Having beheld this universal form, which I have never seen before, I am overjoyed, but at the same time my mind is perturbed with fear. Therefore please, my Lord, reveal to me Your form as the Personality of Godhead, O Lord of lords, refuge of the universe.

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Verse 11.46

kirīṭinaṁ gadinaṁ cakra-hastam
icchāmi tvāṁ draṣṭum ahaṁ tathaiva |
tenaiva rūpeṇa catur-bhujena
sahasra-bāho bhava viśva-mūrte ||46||

kiritinan gadinan chakra-hastam
ichchhami tvan drashtum ahan tathaiva |
tenaiva rupena chatur-bhujena
sahasra-baho bhava vishva-murte ||46||

Translation: O universal form, thousand-armed Lord, I wish to see You in Your four-armed form, with helmet, mace, and discus in hand. Please manifest that same form.

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Verse 11.47

śrī-bhagavān uvāca
mayā prasannena tavārjunedaṁ
rūpaṁ paraṁ darśitam ātma-yogāt |
tejo-mayaṁ viśvam anantam ādyaṁ
yan me tvadanyena na dṛṣṭa-pūrvam ||47||

shri-bhagavan uvacha
maya prasannena tavarjunedam
rupam paran darshitam atma-yogat |
tejo-mayam vishvam anantam adyam
yan me tvadanyena na drishta-purvam ||47||

Translation: The Supreme Lord said: My dear Arjuna, being pleased with you, I have shown you this supreme universal form within the material world by My internal potency. This form of Mine, replete with infinite effulgence, beginningless and omnipotent, has never been seen before by anyone other than you.

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Verse 11.48

na veda-yajñādhyayanair na dānair
na ca kriyābhir na tapobhir ugraiḥ |
evaṁ-rūpaḥ śakya ahaṁ nṛloke
draṣṭuṁ tvadanyena kuru-pravīra ||48||

na veda-yajnadhyayanair na danair
na cha kriyabhir na tapobhir ugraih |
evam-rupah shakya aham nriloke
drashtun tvadanyena kuru-pravira ||48||

Translation: O best of the Kuru warriors, no one before you has ever seen this supreme form of Mine, for neither by studying the Vedas, nor by sacrifice, nor by charity, nor by pious activities, nor by severe austerities can I be seen in this form in the material world.

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Verse 11.49

mā te vyathā mā ca vimūḍha-bhāvo
dṛṣṭvā rūpaṁ ghoram īdṛṅmamedam |
vyapeta-bhīḥ prīta-manāḥ punas tvaṁ
tad eva me rūpam idaṁ prapaśya ||49||

ma te vyatha ma cha vimudha-bhavo
drishtva rupan ghoram idrinmamedam |
vyapeta-bhih prita-manah punas tvam
tad eva me rupam idam prapashya ||49||

Translation: You have been perturbed and bewildered by seeing this horrible feature of Mine. Let it be finished. My devotee, be free from all disturbance. With a peaceful mind you can now see the four-armed form you desired.

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Verse 11.50

sañjaya uvāca
ity arjunaṁ vāsudevas tathoktvā
svakaṁ rūpaṁ darśayāmāsa bhūyaḥ |
āśvāsayāmāsa ca bhītam enaṁ
bhūtvā punaḥ saumya-vapur mahātmā ||50||

sanjaya uvacha
ity arjunam vasudevas tathoktva
svakam rupan darshayamasa bhuyah |
ashvasayamasa cha bhitam enam
bhutva punah saumya-vapur mahatma ||50||

Translation: Sanjaya said to Dhritarashtra: The Supreme Personality of Godhead, Krishna, having spoken thus to Arjuna, displayed His real four-armed form and at last showed His two-armed form, thus encouraging the fearful Arjuna.

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Verse 11.51

arjuna uvāca
dṛṣṭvedaṁ mānuṣaṁ rūpaṁ tava saumyaṁ janārdana |
idānīm asmi saṁvṛttaḥ sacetāḥ prakṛtiṁ gataḥ ||51||

arjuna uvacha
drishtvedam manusham rupan tava saumyan janardana |
idanim asmi samvrittah sachetah prakritin gatah ||51||

Translation: Arjuna said: Seeing this humanlike form, so very beautiful, my mind is now appeased, and I am restored to my original nature.

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Verse 11.52

śrī-bhagavān uvāca
su-durdarśam idaṁ rūpaṁ dṛṣṭavān asi yan mama |
devā apy asya rūpasya nityaṁ darśana-kāṅkṣiṇaḥ ||52||

shri-bhagavan uvacha
su-durdarsham idam rupan drishtavan asi yan mama |
deva apy asya rupasya nityan darshana-kankshinah ||52||

Translation: The Supreme Lord said: My dear Arjuna, the form which you are now seeing is very difficult to behold. Even the demigods are ever seeking the opportunity to see this form which is so dear.

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Verse 11.53

nāhaṁ vedair na tapasā na dānena na cejyayā |
śakya evaṁ-vidho draṣṭuṁ dṛṣṭavān asi māṁ yathā ||53||

naham vedair na tapasa na danena na chejyaya |
shakya evam-vidho drashtun drishtavan asi mam yatha ||53||

Translation: The form which you are seeing with your transcendental eyes cannot be seen simply by studying the Vedas, nor by undergoing austere penances, nor by charity, nor by worship. It cannot be seen so easily.

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Verse 11.54

bhaktyā tv ananyayā śakya aham evaṁ-vidho ’rjuna |
jñātuṁ draṣṭuṁ ca tattvena praveṣṭuṁ ca parantapa ||54||

bhaktya tv ananyaya shakya aham evam-vidho ’rjuna |
jnatun drashtun cha tattvena praveshtun cha parantapa ||54||

Translation: My dear Arjuna, only by undivided devotional service can I be understood as I am, standing before you, and can thus be seen directly. Only in this way can you enter into the mystery of My understanding.

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Verse 11.55

mat-karma-kṛn mat-paramo mad-bhaktaḥ saṅga-varjitaḥ |
nirvairaḥ sarva-bhūteṣu yaḥ sa mām eti pāṇḍava ||55||

mat-karma-krin mat-paramo mad-bhaktah sanga-varjitah |
nirvairah sarva-bhuteshu yah sa mam eti pandava ||55||

Translation: My dear Arjuna, one who is engaged in My pure devotional service, free from the contaminations of previous activities and mental speculation, who works for Me, who makes Me the supreme goal of his life, and who is friendly to every living entity—he certainly comes to Me.

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Chapter 12: Bhakti Yoga

The Yoga of Devotion

Jump to verse: 1 · 2 · 3–4 · 5 · 6–7 · 8 · 9 · 10 · 11 · 12 · 13–14 · 15 · 16 · 17 · 18–19 · 20

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Verse 12.1

arjuna uvāca
evaṁ satata-yuktā ye bhaktās tvāṁ paryupāsate |
ye cāpy akṣaram avyaktaṁ teṣāṁ ke yoga-vittamāḥ ||1||

arjuna uvacha
evam satata-yukta ye bhaktas tvam paryupasate |
ye chapy aksharam avyaktan teshan ke yoga-vittamah ||1||

Translation: Arjuna inquired: Which are considered to be more perfect, those who are always properly engaged in Your devotional service or those who worship the impersonal Brahman, the unmanifested?

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Verse 12.2

śrī-bhagavān uvāca
mayyāveśya mano ye māṁ nityayuktā upāsate |
śraddhayā parayopetāste me yuktatamā matāḥ ||2||

shri-bhagavan uvacha
mayyaveshya mano ye mam nityayukta upasate |
shraddhaya parayopetaste me yuktatama matah ||2||

Translation: The Supreme Lord said: Those who fix their minds on My personal form and are always engaged in worshiping Me with great and transcendental faith are considered by Me to be most perfect.

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Verses 12.3–4

ye tv akṣaram anirdeśyam avyaktaṁ paryupāsate |
sarvatra-gam acintyaṁ ca kūṭa-stham acalaṁ dhruvam ||3||

ye tv aksharam anirdeshyam avyaktam paryupasate |
sarvatra-gam achintyan cha kuta-stham achalan dhruvam ||3||

sanniyamyendriya-grāmaṁ sarvatra sama-buddhayaḥ |
te prāpnuvanti mām eva sarva-bhūta-hite ratāḥ ||4||

sanniyamyendriya-gramam sarvatra sama-buddhayah |
te prapnuvanti mam eva sarva-bhuta-hite ratah ||4||

Translation: But those who fully worship the unmanifested, the impersonal Brahman, which is beyond the perception of the senses, all-pervading, unthinkable, fixed, and immovable—controlling the various senses and being equipoised regarding all, engaged in the welfare of all living beings—ultimately achieve Me.

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Verse 12.5

kleśo ’dhikatarasteṣāmavyaktāsaktacetasām |
avyaktā hi gatir duḥkhaṁ dehavadbhir avāpyate ||5||

klesho ’dhikatarasteshamavyaktasaktachetasam |
avyakta hi gatir duhkhan dehavadbhir avapyate ||5||

Translation: For those whose minds are attached to the unmanifested, impersonal feature of the Supreme, advancement is very troublesome. To make progress in that discipline is always difficult for those who are embodied.

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Verses 12.6–7

ye tu sarvāṇi karmāṇi mayi sannyasya matparāḥ |
ananyenaiva yogena māṁ dhyāyanta upāsate ||6||

ye tu sarvani karmani mayi sannyasya matparah |
ananyenaiva yogena man dhyayanta upasate ||6||

teṣām ahaṁ samuddhartā mṛtyu-saṁsāra-sāgarāt |
bhavāmi na cirāt pārtha mayy āveśita-cetasām ||7||

tesham aham samuddharta mrityu-samsara-sagarat |
bhavami na chirat partha mayy aveshita-chetasam ||7||

Translation: But those who worship Me, giving up all their activities unto Me and devoting themselves to Me without deviation, engaged in devotional service and always meditating upon Me—having their minds fixed upon Me—for them I am the swift deliverer from the ocean of birth and death.

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Verse 12.8

mayy eva mana ādhatsva mayi buddhiṁ niveśaya |
nivasiṣyasi mayy eva ata ūrdhvaṁ na saṁśayaḥ ||8||

mayy eva mana adhatsva mayi buddhim niveshaya |
nivasishyasi mayy eva ata urdhvam na samshayah ||8||

Translation: Just fix your mind upon Me, the Supreme Personality of Godhead, and engage all your intelligence in Me. Thus you will live in Me always, without a doubt.

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Verse 12.9

atha cittaṁ samādhātuṁ na śaknoṣi mayi sthiram |
abhyāsa-yogena tato mām icchāptuṁ dhanañjaya ||9||

atha chittam samadhatum na shaknoshi mayi sthiram |
abhyasa-yogena tato mam ichchhaptun dhananjaya ||9||

Translation: My dear Arjuna, O winner of wealth, if you cannot fix your mind upon Me without deviation, then follow the regulated principles of bhakti-yoga. In this way you will develop a desire to attain Me.

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Verse 12.10

abhyāse ’py asamartho ’si mat-karma-paramo bhava |
mad-artham api karmāṇi kurvan siddhim avāpsyasi ||10||

abhyase ’py asamartho ’si mat-karma-paramo bhava |
mad-artham api karmani kurvan siddhim avapsyasi ||10||

Translation: If you cannot practice the regulations of bhakti-yoga, then just try to work for Me, because by working for Me you will come to the perfect stage.

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Verse 12.11

athaitad apy aśakto ’si kartuṁ mad-yogam āśritaḥ |
sarva-karma-phala-tyāgaṁ tataḥ kuru yatātmavān ||11||

athaitad apy ashakto ’si kartum mad-yogam ashritah |
sarva-karma-phala-tyagan tatah kuru yatatmavan ||11||

Translation: If, however, you are unable to work in this consciousness of devotion, then try to act giving up all the results of your work and try to be self-situated.

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Verse 12.12

śreyo hi jñānam abhyāsāj jñānād dhyānaṁ viśiṣyate |
dhyānāt karma-phala-tyāgas tyāgāc chāntir anantaram ||12||

shreyo hi jnanam abhyasaj jnanad dhyanam vishishyate |
dhyanat karma-phala-tyagas tyagach chhantir anantaram ||12||

Translation: If you cannot take to this practice, then take to knowledge of the self. Better than knowledge, however, is meditation, and better than meditation is renunciation of the results of action, for by such renunciation one can attain peace of mind.

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Verses 12.13–14

adveṣṭā sarva-bhūtānāṁ maitraḥ karuṇa eva ca |
nirmamo nirahaṅkāraḥ samaduḥkha-sukhaḥ kṣamī ||13||

adveshta sarva-bhutanam maitrah karuna eva cha |
nirmamo nirahankarah samaduhkha-sukhah kshami ||13||

santuṣṭaḥ satataṁ yogī yatātmā dṛḍha-niścayaḥ |
mayyarpita-mano-buddhir yo mad-bhaktaḥ sa me priyaḥ ||14||

santushtah satatam yogi yatatma dridha-nishchayah |
mayyarpita-mano-buddhir yo mad-bhaktah sa me priyah ||14||

Translation: One who is not envious but is a kind friend to all living entities, who does not think himself a proprietor and is free from false ego, who is equal in both happiness and distress, who is tolerant, always satisfied, self-controlled, and engaged in devotional service with determination, his mind and intelligence fixed on Me—such a devotee of Mine is very dear to Me.

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Verse 12.15

yasmān nodvijate loko lokān nodvijate ca yaḥ |
harṣāmarṣabhayodvegair mukto yaḥ sa ca me priyaḥ ||15||

yasman nodvijate loko lokan nodvijate cha yah |
harshamarshabhayodvegair mukto yah sa cha me priyah ||15||

Translation: He by whom no one is put into difficulty and who is not disturbed by anyone, who is poised in happiness and distress, fear and anxiety, is very dear to Me.

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Verse 12.16

anapekṣaḥ śucir dakṣa udāsīno gata-vyathaḥ |
sarvārambha-parityāgī yo mad-bhaktaḥ sa me priyaḥ ||16||

anapekshah shuchir daksha udasino gata-vyathah |
sarvarambha-parityagi yo mad-bhaktah sa me priyah ||16||

Translation: My devotee who is not dependent on the ordinary course of work, who is pure, expert, without cares, free from all pains, and who does not strive for the result of some work, is very dear to Me.

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Verse 12.17

yo na hṛṣyati na dveṣṭi na śocati na kāṅkṣati |
śubhāśubha-parityāgī bhaktimān yaḥ sa me priyaḥ ||17||

yo na hrishyati na dveshti na shochati na kankshati |
shubhashubha-parityagi bhaktiman yah sa me priyah ||17||

Translation: One who neither rejoices nor laments, who neither lusts nor sorrows, and who renounces both auspicious and inauspicious things—such a devotee is very dear to Me.

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Verses 12.18–19

samaḥ śatrau ca mitre ca tathā mānāpamānayoḥ |
śītoṣṇa-sukha-duḥkheṣu samaḥ saṅga-vivarjitaḥ ||18||

samah shatrau cha mitre cha tatha manapamanayoh |
shitoshna-sukha-duhkheshu samah sanga-vivarjitah ||18||

tulya-nindā-stutir maunī santuṣṭo yena kenacit |
aniketaḥ sthira-matir bhaktimān me priyo naraḥ ||19||

tulya-ninda-stutir mauni santushto yena kenachit |
aniketah sthira-matir bhaktiman me priyo narah ||19||

Translation: One who is equal to friends and enemies, who is equibalanced in honor and dishonor, heat and cold, happiness and distress, fame and infamy, who is always free from contaminating association, always silent and satisfied with anything, who doesn’t care for any residence, who is fixed in knowledge and who is engaged in devotional service—such a person is very dear to Me.

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Verse 12.20

ye tu dharmyāmṛtam idaṁ yathoktaṁ paryupāsate |
śraddadhānā mat-paramā bhaktās te ’tīva me priyāḥ ||20||

ye tu dharmyamritam idam yathoktam paryupasate |
shraddadhana mat-parama bhaktas te ’tiva me priyah ||20||

Translation: Those who follow this imperishable path of devotional service and who completely engage themselves with faith, making Me the supreme goal, are very, very dear to Me.

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Chapter 13: Kshetra Kshetrajna Vibhaga Yoga

The Yoga of the Field and the Knower of the Field

Jump to verse: Q · 1 · 2 · 3 · 4 · 5–6 · 7–11 · 12 · 13 · 14 · 15 · 16 · 17 · 18 · 19 · 20 · 21 · 22 · 23 · 24 · 25 · 26 · 27 · 28 · 29 · 30 · 31 · 32 · 33 · 34

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Arjuna’s Question (introductory verse)

arjuna uvāca
prakṛtiṁ puruṣaṁ caiva kṣetraṁ kṣetrajñam eva ca |
etad veditum icchāmi jñānaṁ jñeyaṁ ca keśava ||

arjuna uvacha
prakritim purushan chaiva kshetran kshetrajnam eva cha |
etad veditum ichchhami jnanan jneyan cha keshava ||

Translation: Arjuna inquired: O my dear Krishna, I wish to know about prakriti [nature], purusha [the enjoyer], and the field and the knower of the field, and of knowledge and the object of knowledge.

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Verse 13.1

śrī-bhagavān uvāca
idaṁ śarīraṁ kaunteya kṣetram ity abhidhīyate |
etad yo vetti taṁ prāhuḥ kṣetrajña iti tad-vidaḥ ||1||

shri-bhagavan uvacha
idam shariran kaunteya kshetram ity abhidhiyate |
etad yo vetti tam prahuh kshetrajna iti tad-vidah ||1||

Translation: The Supreme Lord said: This body, O son of Kunti, is called the field, and one who knows this body is called the knower of the field.

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Verse 13.2

kṣetrajñaṁ cāpi māṁ viddhi sarva-kṣetreṣu bhārata |
kṣetra-kṣetrajñayor jñānaṁ yat taj jñānaṁ mataṁ mama ||2||

kshetrajnan chapi mam viddhi sarva-kshetreshu bharata |
kshetra-kshetrajnayor jnanam yat taj jnanam matam mama ||2||

Translation: O Bharata, you should understand that I am also the knower in all bodies, and to understand this body and its knower is called knowledge. That is My opinion.

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Verse 13.3

tat kṣetraṁ yacca yādṛk ca yad-vikāri yataś ca yat |
sa ca yo yat-prabhāvaś ca tat samāsena me śṛṇu ||3||

tat kshetram yachcha yadrik cha yad-vikari yatash cha yat |
sa cha yo yat-prabhavash cha tat samasena me shrinu ||3||

Translation: Now hear from Me in brief about what this field of activities is, what changes it undergoes, whence it is produced, who that knower of the field is, and what his powers are.

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Verse 13.4

ṛṣibhir bahudhā gītaṁ chandobhir vividhaiḥ pṛthak |
brahma-sūtra-padaiś caiva hetumadbhir viniścitaiḥ ||4||

rishibhir bahudha gitan chhandobhir vividhaih prithak |
brahma-sutra-padaish chaiva hetumadbhir vinishchitaih ||4||

Translation: This knowledge of the field of activities and of the knower of the field is described by various sages in various Vedic writings—especially in the Vedanta-sutra—and is presented with reasoning as to cause and effect.

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Verses 13.5–6

mahā-bhūtāny ahaṅkāro buddhir avyaktam eva ca |
indriyāṇi daśaikaṁ ca pañca cendriya-gocarāḥ ||5||

maha-bhutany ahankaro buddhir avyaktam eva cha |
indriyani dashaikan cha pancha chendriya-gocharah ||5||

icchā dveṣaḥ sukhaṁ duḥkhaṁ saṅghātaś cetanā dhṛtiḥ |
etat kṣetraṁ samāsena savikāram udāhṛtam ||6||

ichchha dveshah sukhan duhkham sanghatash chetana dhritih |
etat kshetram samasena savikaram udahritam ||6||

Translation: The five great elements, false ego, intelligence, the unmanifested, the ten senses and the mind, the five sense objects, desire, hatred, happiness, distress, the aggregate, life symptoms, and convictions—all these are considered in summary to be the field of activities and its interactions.

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Verses 13.7–11

amānitvam adambhitvam ahiṁsā kṣāntir ārjavam |
ācāryopāsanaṁ śaucaṁ sthairyam ātma-vinigrahaḥ ||7||

amanitvam adambhitvam ahimsa kshantir arjavam |
acharyopasanam shaucham sthairyam atma-vinigrahah ||7||

indriyārtheṣu vairāgyam anahaṅkāra eva ca |
janma-mṛtyu-jarā-vyādhi-duḥkha-doṣānudarśanam ||8||

indriyartheshu vairagyam anahankara eva cha |
janma-mrityu-jara-vyadhi-duhkha-doshanudarshanam ||8||

asaktir anabhiṣvaṅgaḥ putra-dāra-gṛhādiṣu |
nityaṁ ca sama-cittatvam iṣṭāniṣṭopapattiṣu ||9||

asaktir anabhishvangah putra-dara-grihadishu |
nityan cha sama-chittatvam ishtanishtopapattishu ||9||

mayi cānanya-yogena bhaktir avyabhicāriṇī |
vivikta-deśa-sevitvam aratir jana-saṁsadi ||10||

mayi chananya-yogena bhaktir avyabhicharini |
vivikta-desha-sevitvam aratir jana-samsadi ||10||

adhyātma-jñāna-nityatvaṁ tattva-jñānārtha-darśanam |
etaj jñānam iti proktam ajñānaṁ yad ato ’nyathā ||11||

adhyatma-jnana-nityatvan tattva-jnanartha-darshanam |
etaj jnanam iti proktam ajnanam yad ato ’nyatha ||11||

Translation: Humility, non-vanity, nonviolence, tolerance, simplicity, approaching a bona fide spiritual master, cleanliness, steadiness and self-control; renunciation of the objects of sense gratification, freedom from false ego, the perception of the evil of birth, death, old age and disease; nonattachment to children, wife, home and the rest, and even-mindedness amid pleasant and unpleasant events; constant and unalloyed devotion unto Me, aspiring for a solitary place, detaching oneself from the general mass of people; accepting the importance of self-realization, and philosophical search for the Absolute Truth—all these I declare to be knowledge, and besides this whatever there may be is ignorance.

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Verse 13.12

jñeyaṁ yat tat pravakṣyāmi yaj jñātvā’mṛtam aśnute |
anādi mat-param brahma na sat tan nāsad ucyate ||12||

jneyam yat tat pravakshyami yaj jnatva’mritam ashnute |
anadi mat-param brahma na sat tan nasad uchyate ||12||

Translation: I shall now explain the knowable, knowing which you will taste the eternal. Brahman, the spirit, beginningless and subordinate to Me, lies beyond the cause and effect of this material world.

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Verse 13.13

sarvataḥ pāṇi-pādaṁ tat sarvato ’kṣi-śiro-mukham |
sarvataḥ śrutimal loke sarvam āvṛtya tiṣṭhati ||13||

sarvatah pani-padan tat sarvato ’kshi-shiro-mukham |
sarvatah shrutimal loke sarvam avritya tishthati ||13||

Translation: Everywhere are His hands and legs, His eyes, heads and faces, and He has ears everywhere. In this way the Supersoul exists, pervading everything.

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Verse 13.14

sarvendriya-guṇābhāsaṁ sarvendriya-vivarjitam |
asaktaṁ sarva-bhṛc caiva nirguṇaṁ guṇa-bhoktṛ ca ||14||

sarvendriya-gunabhasam sarvendriya-vivarjitam |
asaktam sarva-bhrich chaiva nirgunan guna-bhoktri cha ||14||

Translation: The Supersoul is the original source of all senses, yet He is without senses. He is unattached, yet He is the maintainer of all living beings. He transcends the modes of nature, and at the same time He is the master of all the modes of material nature.

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Verse 13.15

bahir antaś ca bhūtānām acaraṁ caram eva ca |
sūkṣmatvāt tad avijñeyaṁ dūrasthaṁ cāntike ca tat ||15||

bahir antash cha bhutanam acharan charam eva cha |
sukshmatvat tad avijneyan durasthan chantike cha tat ||15||

Translation: The Supreme Truth exists outside and inside of all living entities, both moving and nonmoving. Because He is subtle, He is beyond our power of seeing or knowing. Although far away, He is also near to all.

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Verse 13.16

avibhaktaṁ ca bhūteṣu vibhaktam iva ca sthitam |
bhūta-bhartṛ ca taj jñeyaṁ grasiṣṇu prabhaviṣṇu ca ||16||

avibhaktan cha bhuteshu vibhaktam iva cha sthitam |
bhuta-bhartri cha taj jneyan grasishnu prabhavishnu cha ||16||

Translation: Although the Supersoul appears to be divided among all beings, He is never divided. He is situated as one. Although He is the maintainer of every living entity, you are to understand that He devours and develops all.

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Verse 13.17

jyotiṣām api taj jyotis tamasaḥ param ucyate |
jñānaṁ jñeyaṁ jñāna-gamyaṁ hṛdi sarvasya viṣṭhitam ||17||

jyotisham api taj jyotis tamasah param uchyate |
jnanan jneyan jnana-gamyam hridi sarvasya vishthitam ||17||

Translation: He is the source of light in all luminous objects. He is beyond the darkness of matter and is unmanifest. He is knowledge, He is the object of knowledge, and He is the goal of knowledge. He is situated in everyone’s heart.

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Verse 13.18

iti kṣetraṁ tathā jñānaṁ jñeyaṁ coktaṁ samāsataḥ |
mad-bhakta etad vijñāya mad-bhāvāyopapadyate ||18||

iti kshetran tatha jnanan jneyan choktam samasatah |
mad-bhakta etad vijnaya mad-bhavayopapadyate ||18||

Translation: Thus the field of activities [the body], knowledge, and the knowable have been briefly described by Me. My devotees who understand this thoroughly attain to My nature.

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Verse 13.19

prakṛtiṁ puruṣaṁ caiva viddhy anādī ubhāv api |
vikārāṁś ca guṇāṁś caiva viddhi prakṛti-sambhavān ||19||

prakritim purushan chaiva viddhy anadi ubhav api |
vikaramsh cha gunamsh chaiva viddhi prakriti-sambhavan ||19||

Translation: Material nature and the living entities should be understood as beginningless. Their transformations and the modes of matter are products of material nature.

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Verse 13.20

kārya-kāraṇa-kartṛtve hetuḥ prakṛtir ucyate |
puruṣaḥ sukha-duḥkhānāṁ bhoktṛtve hetur ucyate ||20||

karya-karana-kartritve hetuh prakritir uchyate |
purushah sukha-duhkhanam bhoktritve hetur uchyate ||20||

Translation: Material nature is said to be the cause of all material activities and effects, whereas the living entity is the cause of the various sufferings and enjoyments in this world.

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Verse 13.21

puruṣaḥ prakṛtistho hi bhuṅkte prakṛti-jān guṇān |
kāraṇaṁ guṇa-saṅgo ’sya sad-asad-yoni-janmasu ||21||

purushah prakritistho hi bhunkte prakriti-jan gunan |
karanan guna-sango ’sya sad-asad-yoni-janmasu ||21||

Translation: The living entity in material nature thus enjoys the modes of nature by interacting with them. This is due to his association with that material nature. Thus he meets with good and evil among various species.

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Verse 13.22

upadraṣṭānumantā ca bhartā bhoktā maheśvaraḥ |
paramātmeti cāpy ukto dehe ’smin puruṣaḥ paraḥ ||22||

upadrashtanumanta cha bharta bhokta maheshvarah |
paramatmeti chapy ukto dehe ’smin purushah parah ||22||

Translation: Yet in this body there is another, a transcendental enjoyer, who is the Lord, the supreme proprietor, who exists as the overseer and permitter, and who is known as the Supersoul.

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Verse 13.23

ya evam vetti puruṣaṁ prakṛtiṁ ca guṇaiḥ saha |
sarvathā vartamāno ’pi na sa bhūyo ’bhijāyate ||23||

ya evam vetti purusham prakritin cha gunaih saha |
sarvatha vartamano ’pi na sa bhuyo ’bhijayate ||23||

Translation: One who understands this philosophy in relation to material nature, the living entity and the interaction of the modes of nature is sure to attain liberation. He will not take birth here again, regardless of his present position.

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Verse 13.24

dhyānenātmani paśyanti kecid ātmānam ātmanā |
anye sāṅkhyena yogena karma-yogena cāpare ||24||

dhyanenatmani pashyanti kechid atmanam atmana |
anye sankhyena yogena karma-yogena chapare ||24||

Translation: Some perceive the Supersoul within themselves through meditation, others through the cultivation of knowledge, and still others through working without fruitive desires.

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Verse 13.25

anye tv evam ajānantaḥ śrutvānyebhya upāsate |
te ’pi cātitaranty eva mṛtyuṁ śruti-parāyaṇāḥ ||25||

anye tv evam ajanantah shrutvanyebhya upasate |
te ’pi chatitaranty eva mrityum shruti-parayanah ||25||

Translation: Again there are those who, not being conversant in spiritual knowledge, begin to worship the Supreme Person upon hearing about Him from others. Because of their tendency to hear from authorities, they also transcend the path of birth and death.

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Verse 13.26

yāvat sañjāyate kiñcit sattvaṁ sthāvara-jaṅgamam |
kṣetra-kṣetrajña-saṁyogāt tad viddhi bharatarṣabha ||26||

yavat sanjayate kinchit sattvam sthavara-jangamam |
kshetra-kshetrajna-samyogat tad viddhi bharatarshabha ||26||

Translation: O chief of the Bharatas, whatever you see exists, both moving and nonmoving, is only a combination of the field of activities and the knower of the field.

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Verse 13.27

samaṁ sarveṣu bhūteṣu tiṣṭhantaṁ parameśvaram |
vinaśyatsv avinaśyantaṁ yaḥ paśyati sa paśyati ||27||

samam sarveshu bhuteshu tishthantam parameshvaram |
vinashyatsv avinashyantam yah pashyati sa pashyati ||27||

Translation: One who sees the Supersoul accompanying the individual soul in all bodies and who understands that neither the soul nor the Supersoul is ever destroyed, actually sees.

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Verse 13.28

samaṁ paśyan hi sarvatra samavasthitam īśvaram |
na hinasty ātmanātmānaṁ tato yāti parāṁ gatim ||28||

samam pashyan hi sarvatra samavasthitam ishvaram |
na hinasty atmanatmanan tato yati paran gatim ||28||

Translation: One who sees the Supreme Lord abiding equally everywhere does not degrade himself by his own mind, and thus he reaches the supreme destination.

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Verse 13.29

prakṛtyaiva ca karmāṇi kriyamāṇāni sarvaśaḥ |
yaḥ paśyati tathātmānam akartāraṁ sa paśyati ||29||

prakrityaiva cha karmani kriyamanani sarvashah |
yah pashyati tathatmanam akartaram sa pashyati ||29||

Translation: One who sees that all activities are performed by the body, which is created by material nature, and sees that the self does not do anything, actually sees.

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Verse 13.30

yadā bhūta-pṛthag-bhāvam ekastham anupaśyati |
tata eva ca vistāraṁ brahma sampadyate tadā ||30||

yada bhuta-prithag-bhavam ekastham anupashyati |
tata eva cha vistaram brahma sampadyate tada ||30||

Translation: When a sensible man ceases to see different identities due to different material bodies and sees how beings are expanded everywhere, he attains to the Brahman conception.

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Verse 13.31

anāditvān nirguṇatvāt paramātmāyam avyayaḥ |
śarīra-stho ’pi kaunteya na karoti na lipyate ||31||

anaditvan nirgunatvat paramatmayam avyayah |
sharira-stho ’pi kaunteya na karoti na lipyate ||31||

Translation: Being beginningless and beyond the material modes, the imperishable Supreme Soul, though situated within the body, neither acts nor is entangled, O son of Kunti.

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Verse 13.32

yathā sarva-gataṁ saukṣmyād ākāśaṁ nopalipyate |
sarvatrāvasthito dehe tathātmā nopalipyate ||32||

yatha sarva-gatam saukshmyad akasham nopalipyate |
sarvatravasthito dehe tathatma nopalipyate ||32||

Translation: The all-pervading sky, because of its subtle nature, does not mix with any other element, although it is all-pervading. Similarly, the soul situated in the body does not mix with the body, although situated in it.

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Verse 13.33

yathā prakāśayaty ekaḥ kṛtsnaṁ lokam imaṁ raviḥ |
kṣetraṁ kṣetrī tathā kṛtsnaṁ prakāśayati bhārata ||33||

yatha prakashayaty ekah kritsnam lokam imam ravih |
kshetran kshetri tatha kritsnam prakashayati bharata ||33||

Translation: O son of Bharata, as the single sun illuminates this entire universe, so does the living entity, one within the body, illuminate the entire body by consciousness.

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Verse 13.34

kṣetra-kṣetrajñayor evam antaraṁ jñāna-cakṣuṣā |
bhūta-prakṛti-mokṣaṁ ca ye vidur yānti te param ||34||

kshetra-kshetrajnayor evam antaran jnana-chakshusha |
bhuta-prakriti-mokshan cha ye vidur yanti te param ||34||

Translation: Those who see with the eyes of knowledge the difference between the body and the knower of the body, and can also understand the process of liberation from bondage in material nature, attain to the supreme goal.

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Chapter 14: Gunatraya Vibhaga Yoga

The Yoga of the Three Modes of Nature

Jump to verse: 1 · 2 · 3 · 4 · 5 · 6 · 7 · 8 · 9 · 10 · 11 · 12 · 13 · 14 · 15 · 16 · 17 · 18 · 19 · 20 · 21 · 22–25 · 26 · 27

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Verse 14.1

śrī-bhagavān uvāca
paraṁ bhūyaḥ pravakṣyāmi jñānānāṁ jñānam uttamam |
yaj jñātvā munayaḥ sarve parāṁ siddhim ito gatāḥ ||1||

shri-bhagavan uvacha
param bhuyah pravakshyami jnananan jnanam uttamam |
yaj jnatva munayah sarve param siddhim ito gatah ||1||

Translation: The Supreme Lord said: I shall yet again impart this supreme wisdom, the best of all knowledge, knowing which all the sages have attained the supreme perfection.

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Verse 14.2

idaṁ jñānam upāśritya mama sādharmyam āgatāḥ |
sarge ’pi nopajāyante pralaye na vyathanti ca ||2||

idan jnanam upashritya mama sadharmyam agatah |
sarge ’pi nopajayante pralaye na vyathanti cha ||2||

Translation: By becoming fixed in this knowledge, one can attain to the transcendental nature like My own. Thus established, one is not born at the time of creation nor disturbed at the time of dissolution.

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Verse 14.3

mama yonir mahad brahma tasmin garbhaṁ dadhāmy aham |
sambhavaḥ sarva-bhūtānāṁ tato bhavati bhārata ||3||

mama yonir mahad brahma tasmin garbhan dadhamy aham |
sambhavah sarva-bhutanan tato bhavati bharata ||3||

Translation: The total material substance, called Brahman, is the source of birth, and it is that Brahman that I impregnate, making possible the births of all living beings, O son of Bharata.

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Verse 14.4

sarva-yoniṣu kaunteya mūrtayaḥ sambhavanti yāḥ |
tāsāṁ brahma mahad yonir ahaṁ bīja-pradaḥ pitā ||4||

sarva-yonishu kaunteya murtayah sambhavanti yah |
tasam brahma mahad yonir aham bija-pradah pita ||4||

Translation: Whatever forms are produced in any womb, O son of Kunti, are produced by the material nature, and I am the seed-giving father.

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Verse 14.5

sattvaṁ rajas tama iti guṇāḥ prakṛti-sambhavāḥ |
nibadhnanti mahā-bāho dehe dehinam avyayam ||5||

sattvam rajas tama iti gunah prakriti-sambhavah |
nibadhnanti maha-baho dehe dehinam avyayam ||5||

Translation: Material nature consists of three modes—goodness, passion and ignorance. When the eternal living entity comes in contact with nature, O mighty-armed Arjuna, he becomes conditioned by these modes.

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Verse 14.6

tatra sattvaṁ nirmalatvāt prakāśakam anāmayam |
sukha-saṅgena badhnāti jñāna-saṅgena cānagha ||6||

tatra sattvam nirmalatvat prakashakam anamayam |
sukha-sangena badhnati jnana-sangena chanagha ||6||

Translation: O sinless one, the mode of goodness, being purer than the others, is illuminating, and it frees one from all sinful reactions. Those situated in that mode become conditioned by a sense of happiness and knowledge.

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Verse 14.7

rajo rāgātmakaṁ viddhi tṛṣṇā-saṅga-samudbhavam |
tan nibadhnāti kaunteya karma-saṅgena dehinam ||7||

rajo ragatmakam viddhi trishna-sanga-samudbhavam |
tan nibadhnati kaunteya karma-sangena dehinam ||7||

Translation: The mode of passion is born of endless desires and longings, O son of Kunti, and because of this the embodied living entity is bound to material fruitive actions.

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Verse 14.8

tamas tv ajñāna-jaṁ viddhi mohanaṁ sarva-dehinām |
pramādālasya-nidrābhis tan nibadhnāti bhārata ||8||

tamas tv ajnana-jam viddhi mohanam sarva-dehinam |
pramadalasya-nidrabhis tan nibadhnati bharata ||8||

Translation: O son of Bharata, know that the mode of darkness, born of ignorance, is the delusion of all embodied living entities. The results of this mode are madness, indolence and sleep, which bind the conditioned soul.

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Verse 14.9

sattvaṁ sukhe sañjayati rajaḥ karmaṇi bhārata |
jñānam āvṛtya tu tamaḥ pramāde sañjayaty uta ||9||

sattvam sukhe sanjayati rajah karmani bharata |
jnanam avritya tu tamah pramade sanjayaty uta ||9||

Translation: The mode of goodness binds one to happiness; passion binds one to fruitive action; and ignorance, covering knowledge, binds one to madness.

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Verse 14.10

rajas tamaś cābhibhūya sattvaṁ bhavati bhārata |
rajaḥ sattvaṁ tamaś caiva tamaḥ sattvaṁ rajas tathā ||10||

rajas tamash chabhibhuya sattvam bhavati bharata |
rajah sattvan tamash chaiva tamah sattvam rajas tatha ||10||

Translation: Sometimes the mode of goodness becomes prominent, defeating the modes of passion and ignorance, O son of Bharata. Sometimes the mode of passion defeats goodness and ignorance, and at other times ignorance defeats goodness and passion. In this way there is always a competition for supremacy.

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Verse 14.11

sarva-dvāreṣu dehe ’smin prakāśa upajāyate |
jñānaṁ yadā tadā vidyād vivṛddhaṁ sattvam ity uta ||11||

sarva-dvareshu dehe ’smin prakasha upajayate |
jnanam yada tada vidyad vivriddham sattvam ity uta ||11||

Translation: The manifestation of knowledge can be experienced in all the gates of the body when this body is illuminated by the mode of goodness.

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Verse 14.12

lobhaḥ pravṛttir ārambhaḥ karmaṇām aśamaḥ spṛhā |
rajas yetāni jāyante vivṛddhe bharatarṣabha ||12||

lobhah pravrittir arambhah karmanam ashamah spriha |
rajas yetani jayante vivriddhe bharatarshabha ||12||

Translation: O chief of the Bharatas, when there is an increase in the mode of passion, symptoms of great attachment, uncontrolled desire, intense endeavor, and uncontrollable lust and craving develop.

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Verse 14.13

aprakāśo ’pravṛttiś ca pramādo moha eva ca |
tamasy etāni jāyante vivṛddhe kuru-nandana ||13||

aprakasho ’pravrittish cha pramado moha eva cha |
tamasy etani jayante vivriddhe kuru-nandana ||13||

Translation: When there is an increase in the mode of ignorance, O son of Kuru, darkness, inertia, madness and illusion are manifested.

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Verse 14.14

yadā sattve pravṛddhe tu pralayaṁ yāti deha-bhṛt |
tadottama-vidāṁ lokān amalān pratipadyate ||14||

yada sattve pravriddhe tu pralayam yati deha-bhrit |
tadottama-vidam lokan amalan pratipadyate ||14||

Translation: When one dies in the mode of goodness, he attains to the pure higher planets of the great seers.

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Verse 14.15

rajasi pralayaṁ gatvā karma-saṅgiṣu jāyate |
tathā pralīnastamasi mūḍha-yoniṣu jāyate ||15||

rajasi pralayan gatva karma-sangishu jayate |
tatha pralinastamasi mudha-yonishu jayate ||15||

Translation: When one dies in the mode of passion, he takes birth among those engaged in fruitive activities; and when one dies in the mode of ignorance, he takes birth in the animal kingdom.

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Verse 14.16

karmaṇaḥ sukṛtasyāhuḥ sāttvikaṁ nirmalaṁ phalam |
rajasas tu phalaṁ duḥkham ajñānaṁ tamasaḥ phalam ||16||

karmanah sukritasyahuh sattvikam nirmalam phalam |
rajasas tu phalan duhkham ajnanan tamasah phalam ||16||

Translation: The result of pious action is pure and is said to be in the mode of goodness. But the result of action in passion is misery, and the result of action in ignorance is foolishness.

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Verse 14.17

sattvāt sañjāyate jñānaṁ rajaso lobha eva ca |
pramāda-mohau tamaso bhavato ’jñānam eva ca ||17||

sattvat sanjayate jnanam rajaso lobha eva cha |
pramada-mohau tamaso bhavato ’jnanam eva cha ||17||

Translation: From the mode of goodness, real knowledge develops; from the mode of passion, greed develops; and from the mode of ignorance, foolishness, madness and illusion develop.

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Verse 14.18

ūrdhvaṁ gacchanti sattvasthā madhye tiṣṭhanti rājasāḥ |
jaghanya-guṇa-vṛttisthā adho gacchanti tāmasāḥ ||18||

urdhvan gachchhanti sattvastha madhye tishthanti rajasah |
jaghanya-guna-vrittistha adho gachchhanti tamasah ||18||

Translation: Those who are situated in the modes of goodness go upward to the higher planets; those in the mode of passion live on the earthly planets; and those in the abominable mode of ignorance go down to the hellish worlds.

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Verse 14.19

nānyaṁ guṇebhyaḥ kartāraṁ yadā draṣṭānupaśyati |
guṇebhyaś ca paraṁ vetti mad-bhāvaṁ so ’dhigacchati ||19||

nanyan gunebhyah kartaram yada drashtanupashyati |
gunebhyash cha param vetti mad-bhavam so ’dhigachchhati ||19||

Translation: When one properly sees that in all activities no other performer is active than these modes of nature, and when he knows the Supreme Lord, who is transcendental to all these modes, he attains My spiritual nature.

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Verse 14.20

guṇān etān atītya trīn dehī deha-samudbhavān |
janma-mṛtyu-jarā-duḥkhair vimukto ’mṛtam aśnute ||20||

gunan etan atitya trin dehi deha-samudbhavan |
janma-mrityu-jara-duhkhair vimukto ’mritam ashnute ||20||

Translation: When the embodied being is able to transcend these three modes associated with the material body, he can free himself from birth, death, old age and their distresses and can enjoy nectar even in this life.

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Verse 14.21

arjuna uvāca
kair liṅgaistrīn guṇānetān atīto bhavati prabho |
kim-ācāraḥ kathaṁ caitāṁstrīn guṇān ativartate ||21||

arjuna uvacha
kair lingaistrin gunanetan atito bhavati prabho |
kim-acharah kathan chaitamstrin gunan ativartate ||21||

Translation: Arjuna inquired: O my Lord, by what symptoms is one who has transcended these three modes recognized? What is his behavior? And how does he transcend the modes of nature?

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Verses 14.22–25

śrī-bhagavān uvāca
prakāśaṁ ca pravṛttiṁ ca moham eva ca pāṇḍava |
na dveṣṭi sampravṛttāni na nivṛttāni kāṅkṣati ||22||

shri-bhagavan uvacha
prakashan cha pravrittin cha moham eva cha pandava |
na dveshti sampravrittani na nivrittani kankshati ||22||

udāsīnavad āsīno guṇair yo na vicālyate |
guṇā vartanta ity evaṁ yo ’vatiṣṭhati neṅgate ||23||

udasinavad asino gunair yo na vichalyate |
guna vartanta ity evam yo ’vatishthati nengate ||23||

sama-duḥkha-sukhaḥ svasthaḥ sama-loṣṭāśma-kāñcanaḥ |
tulya-priyāpriyo dhīrastulya-nindātma-saṁstutiḥ ||24||

sama-duhkha-sukhah svasthah sama-loshtashma-kanchanah |
tulya-priyapriyo dhirastulya-nindatma-samstutih ||24||

mānāpamānayos tulyas tulyo mitrāri-pakṣayoḥ |
sarvārambha-parityāgī guṇātītaḥ sa ucyate ||25||

manapamanayos tulyas tulyo mitrari-pakshayoh |
sarvarambha-parityagi gunatitah sa uchyate ||25||

Translation: The Supreme Lord said: He who does not hate illumination, attachment and delusion when they are present, nor longs for them when they disappear; who is situated as one neutral, who is not disturbed by the modes of material nature, knowing that the modes alone are acting; who is equipoised in happiness and distress, who looks upon a lump of earth, a stone and a piece of gold with an equal eye; who is equal toward the desirable and the undesirable, steady, praising and blaming alike; who is the same in honor and dishonor, treating friend and foe alike, who has renounced all material endeavors—such a person is said to have transcended the modes of nature.

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Verse 14.26

māṁ ca yo ’vyabhicāreṇa bhakti-yogena sevate |
sa guṇān samatītyaitān brahma-bhūyāya kalpate ||26||

man cha yo ’vyabhicharena bhakti-yogena sevate |
sa gunan samatityaitan brahma-bhuyaya kalpate ||26||

Translation: One who engages in full devotional service, unfailing in all circumstances, at once transcends the modes of material nature and thus comes to the level of Brahman.

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Verse 14.27

brahmaṇo hi pratiṣṭhāham amṛtasyāvyayasya ca |
śāśvatasya ca dharmasya sukhasyaikāntikasya ca ||27||

brahmano hi pratishthaham amritasyavyayasya cha |
shashvatasya cha dharmasya sukhasyaikantikasya cha ||27||

Translation: And I am the basis of the impersonal Brahman, which is immortal, imperishable and eternal and is the constitutional position of ultimate happiness.

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Chapter 15: Purushottama Yoga

The Yoga of the Supreme Person

Jump to verse: 1 · 2 · 3 · 4 · 5 · 6 · 7 · 8 · 9 · 10 · 11 · 12 · 13 · 14 · 15 · 16 · 17 · 18 · 19 · 20

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Verse 15.1

śrī-bhagavān uvāca
ūrdhva-mūlam adhaḥ-śākham aśvatthaṁ prāhur avyayam |
chandāṁsi yasya parṇāni yas taṁ veda sa vedavit ||1||

shri-bhagavan uvacha
urdhva-mulam adhah-shakham ashvattham prahur avyayam |
chhandamsi yasya parnani yas tam veda sa vedavit ||1||

Translation: The Supreme Lord said: There is a banyan tree which has its roots upward and its branches down and whose leaves are the Vedic hymns. One who knows this tree is the knower of the Vedas.

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Verse 15.2

adhaś cordhvaṁ prasṛtās tasya śākhā
guṇa-pravṛddhā viṣaya-pravālāḥ |
adhaś ca mūlāny anusantatāni
karmānubandhīni manuṣya-loke ||2||

adhash chordhvam prasritas tasya shakha
guna-pravriddha vishaya-pravalah |
adhash cha mulany anusantatani
karmanubandhini manushya-loke ||2||

Translation: The branches of this tree extend downward and upward, nourished by the modes of material nature; the twigs are the sense objects. Its roots also extend downward, bound to the fruitive actions of human society.

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Verse 15.3

na rūpam asyeha tathopalabhyate
nānto na cādir na ca sampratiṣṭhā |
aśvattham enaṁ su-virūḍha-mūlam
asaṅga-śastreṇa dṛḍhena chittvā ||3||

na rupam asyeha tathopalabhyate
nanto na chadir na cha sampratishtha |
ashvattham enam su-virudha-mulam
asanga-shastrena dridhena chhittva ||3||

Translation: The real form of this tree cannot be perceived in this world. No one can understand where it ends, where it begins, or where its foundation is. But with determination one must cut down this strongly rooted tree with the weapon of detachment.

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Verse 15.4

tataḥ padaṁ tat parimārgitavyaṁ
yasmin gatā na nivartanti bhūyaḥ |
tam eva cādyaṁ puruṣaṁ prapadye
yataḥ pravṛttiḥ prasṛtā purāṇī ||4||

tatah padan tat parimargitavyam
yasmin gata na nivartanti bhuyah |
tam eva chadyam purusham prapadye
yatah pravrittih prasrita purani ||4||

Translation: Thereafter, one must seek that place from which, having gone, one never returns, and there surrender to that Supreme Personality of Godhead from whom everything began and in whom everything is extended since time immemorial.

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Verse 15.5

nirmāna-mohā jita-saṅga-doṣā
adhyātma-nityā vinivṛtta-kāmāḥ |
dvandvair vimuktāḥ sukha-duḥkha-saṁjñair
gacchanty amūḍhāḥ padam avyayaṁ tat ||5||

nirmana-moha jita-sanga-dosha
adhyatma-nitya vinivritta-kamah |
dvandvair vimuktah sukha-duhkha-sanjnair
gachchhanty amudhah padam avyayan tat ||5||

Translation: One who is free from illusion, false prestige, and false association, who understands the eternal, who is done with material lust and freed from the dualities of happiness and distress, and who unbewildered knows how to surrender unto the Supreme Person attains to that eternal kingdom.

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Verse 15.6

na tad bhāsayate sūryo na śaśāṅko na pāvakaḥ |
yad gatvā na nivartante tad dhāma paramaṁ mama ||6||

na tad bhasayate suryo na shashanko na pavakah |
yad gatva na nivartante tad dhama paramam mama ||6||

Translation: That abode of Mine is not illumined by the sun or moon, nor by electricity. One who reaches it never returns to this material world.

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Verse 15.7

mamaivāṁśo jīva-loke jīva-bhūtaḥ sanātanaḥ |
manaḥ-ṣaṣṭhānīndriyāṇi prakṛti-sthāni karṣati ||7||

mamaivamsho jiva-loke jiva-bhutah sanatanah |
manah-shashthanindriyani prakriti-sthani karshati ||7||

Translation: The living entities in this conditioned world are My eternal fragmental parts. Due to conditioned life, they are struggling very hard with the six senses, which include the mind.

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Verse 15.8

śarīraṁ yad avāpnoti yaccāpy utkrāmatīśvaraḥ |
gṛhītvaitāni saṁyāti vāyur gandhān ivāśayāt ||8||

shariram yad avapnoti yachchapy utkramatishvarah |
grihitvaitani samyati vayur gandhan ivashayat ||8||

Translation: The living entity in the material world carries his different conceptions of life from one body to another as the air carries aromas.

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Verse 15.9

śrotraṁ cakṣuḥ sparśanaṁ ca rasanaṁ ghrāṇam eva ca |
adhiṣṭhāya manaś cāyaṁ viṣayān upasevate ||9||

shrotran chakshuh sparshanan cha rasanan ghranam eva cha |
adhishthaya manash chayam vishayan upasevate ||9||

Translation: The living entity, taking up another gross body, obtains a certain type of ear, eye, tongue, nose and sense of touch, which are grouped about the mind. He thus enjoys a particular set of sense objects.

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Verse 15.10

utkrāmantaṁ sthitaṁ vāpi bhuñjānaṁ vā guṇānvitam |
vimūḍhā nānupaśyanti paśyanti jñāna-cakṣuṣaḥ ||10||

utkramantam sthitam vapi bhunjanam va gunanvitam |
vimudha nanupashyanti pashyanti jnana-chakshushah ||10||

Translation: The foolish cannot understand how a living entity can quit his body, nor can they understand what sort of body he enjoys under the spell of the modes of nature. But one whose eyes are trained in knowledge can see all this.

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Verse 15.11

yatanto yoginaś cainaṁ paśyanty ātmany avasthitam |
yatanto ’py akṛtātmāno nainaṁ paśyanty acetasaḥ ||11||

yatanto yoginash chainam pashyanty atmany avasthitam |
yatanto ’py akritatmano nainam pashyanty achetasah ||11||

Translation: The endeavoring yogis, who are situated in self-realization, can see all this clearly. But those whose minds are not developed and who are not situated in self-realization cannot see what is taking place, even though they may endeavor to do so.

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Verse 15.12

yad āditya-gataṁ tejo jagad bhāsayate ’khilam |
yac candramasi yaccāgnau tat tejo viddhi māmakam ||12||

yad aditya-gatan tejo jagad bhasayate ’khilam |
yach chandramasi yachchagnau tat tejo viddhi mamakam ||12||

Translation: The splendor of the sun, which dispels the darkness of this whole world, comes from Me. And the splendor of the moon and the splendor of fire are also from Me.

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Verse 15.13

gām āviśya ca bhūtāni dhārayāmy aham ojasā |
puṣṇāmi cauṣadhīḥ sarvāḥ somo bhūtvā rasātmakaḥ ||13||

gam avishya cha bhutani dharayamy aham ojasa |
pushnami chaushadhih sarvah somo bhutva rasatmakah ||13||

Translation: I enter into each planet, and by My energy they stay in orbit. I become the moon and thereby supply the juice of life to all vegetables.

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Verse 15.14

ahaṁ vaiśvānaro bhūtvā prāṇināṁ deham āśritaḥ |
prāṇāpāna-samāyuktaḥ pacāmy annaṁ catur-vidham ||14||

aham vaishvanaro bhutva praninan deham ashritah |
pranapana-samayuktah pachamy annan chatur-vidham ||14||

Translation: I am the fire of digestion in the bodies of all living entities, and I am the life air of outgoing and incoming breaths, by which I digest the four kinds of foodstuff.

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Verse 15.15

sarvasya cāhaṁ hṛdi sanniviṣṭo
mattaḥ smṛtir jñānam apohanaṁ ca |
vedaiś ca sarvair aham eva vedyo
vedānta-kṛd veda-vid eva cāham ||15||

sarvasya chaham hridi sannivishto
mattah smritir jnanam apohanan cha |
vedaish cha sarvair aham eva vedyo
vedanta-krid veda-vid eva chaham ||15||

Translation: I am seated in everyone’s heart, and from Me come remembrance, knowledge and forgetfulness. By all the Vedas, I am to be known. Indeed, I am the compiler of Vedanta, and I am the knower of the Vedas.

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Verse 15.16

dvāv imau puruṣau loke kṣaraścākṣara eva ca |
kṣaraḥ sarvāṇi bhūtāni kūṭastho ’kṣara ucyate ||16||

dvav imau purushau loke ksharashchakshara eva cha |
ksharah sarvani bhutani kutastho ’kshara uchyate ||16||

Translation: There are two classes of beings, the fallible and the infallible. In the material world every entity is fallible, and in the spiritual world every entity is called infallible.

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Verse 15.17

uttamaḥ puruṣas tv anyaḥ paramātmety udāhṛtaḥ |
yo loka-trayam āviśya bibharty avyaya īśvaraḥ ||17||

uttamah purushas tv anyah paramatmety udahritah |
yo loka-trayam avishya bibharty avyaya ishvarah ||17||

Translation: Besides these two, there is the greatest living personality, the Supreme Soul, the imperishable Lord, who has entered the three worlds and is maintaining them.

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Verse 15.18

yasmāt kṣaram atīto ’ham akṣarād api cottamaḥ |
ato ’smi loke vede ca prathitaḥ puruṣottamaḥ ||18||

yasmat ksharam atito ’ham aksharad api chottamah |
ato ’smi loke vede cha prathitah purushottamah ||18||

Translation: Because I am transcendental to both the fallible and the infallible, and because I am the greatest, I am celebrated both in the world and in the Vedas as that Supreme Person.

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Verse 15.19

yo mām evam asammūḍho jānāti puruṣottamam |
sa sarva-vid bhajati māṁ sarva-bhāvena bhārata ||19||

yo mam evam asammudho janati purushottamam |
sa sarva-vid bhajati mam sarva-bhavena bharata ||19||

Translation: Whoever knows Me thus as the Supreme Personality of Godhead, without doubting, is the knower of everything. He therefore engages in full devotional service to Me, O son of Bharata.

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Verse 15.20

iti guhyatamaṁ śāstram idam uktaṁ mayānagha |
etad buddhvā buddhimān syāt kṛta-kṛtyaś ca bhārata ||20||

iti guhyatamam shastram idam uktam mayanagha |
etad buddhva buddhiman syat krita-krityash cha bharata ||20||

Translation: This is the most confidential part of the scriptures, O sinless one, and it is disclosed now by Me. Whoever understands this will become wise and his endeavors will know perfection.

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Chapter 16: Daivasura Sampad Vibhaga Yoga

The Yoga of the Divine and Demoniac Natures

Jump to verse: 1 · 2 · 3 · 4 · 5 · 6 · 7 · 8 · 9 · 10 · 11–12 · 13–15 · 16 · 17 · 18 · 19 · 20 · 21 · 22 · 23 · 24

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Verse 16.1

śrī-bhagavān uvāca
abhayaṁ sattva-saṁśuddhir jñāna-yoga-vyavasthitiḥ |
dānaṁ damaś ca yajñaś ca svādhyāyas tapa ārjavam ||1||

shri-bhagavan uvacha
abhayam sattva-samshuddhir jnana-yoga-vyavasthitih |
danan damash cha yajnash cha svadhyayas tapa arjavam ||1||

Translation: The Supreme Lord said: Fearlessness, purification of one’s existence, cultivation of spiritual knowledge, charity, self-control, sacrifice, study of the Vedas, austerity and simplicity;

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Verse 16.2

ahiṁsā satyam akrodhas tyāgaḥ śāntir apaiśunam |
dayā bhūteṣvaloluptvaṁ mārdavaṁ hrīr acāpalam ||2||

ahimsa satyam akrodhas tyagah shantir apaishunam |
daya bhuteshvaloluptvam mardavam hrir achapalam ||2||

Translation: Nonviolence, truthfulness, freedom from anger, renunciation, tranquility, aversion to faultfinding, compassion for all living entities, freedom from greed, gentleness, modesty and careful behavior;

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Verse 16.3

tejaḥ kṣamā dhṛtiḥ śaucam adroho nāti-mānitā |
bhavanti sampadaṁ daivīm abhijātasya bhārata ||3||

tejah kshama dhritih shaucham adroho nati-manita |
bhavanti sampadan daivim abhijatasya bharata ||3||

Translation: Vigor, forgiveness, fortitude, cleanliness, freedom from envy and the passion for honor—these transcendental qualities, O son of Bharata, belong to a pious man born of a divine nature.

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Verse 16.4

dambho darpo ’bhimānaś ca krodhaḥ pāruṣyam eva ca |
ajñānaṁ cābhijātasya pārtha sampadam āsurīm ||4||

dambho darpo ’bhimanash cha krodhah parushyam eva cha |
ajnanan chabhijatasya partha sampadam asurim ||4||

Translation: Arrogance, pride, anger, conceit, harshness and ignorance—these qualities belong to those of demonic nature, O son of Pritha.

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Verse 16.5

daivī sampad vimokṣāya nibandhāyāsurī matā |
mā śucaḥ sampadaṁ daivīm abhijāto ’si pāṇḍava ||5||

daivi sampad vimokshaya nibandhayasuri mata |
ma shuchah sampadan daivim abhijato ’si pandava ||5||

Translation: The transcendental qualities lead to liberation, whereas the demonic qualities lead to bondage. Do not worry, O son of Pandu, for you are born with divine qualities.

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Verse 16.6

dvau bhūta-sargau loke ’smin daiva āsura eva ca |
daivo vistaraśaḥ prokta āsuraṁ pārtha me śṛṇu ||6||

dvau bhuta-sargau loke ’smin daiva asura eva cha |
daivo vistarashah prokta asuram partha me shrinu ||6||

Translation: O son of Pritha, there are two kinds of created beings in this world: the divine and the demonic. I have already explained to you at length the divine qualities. Now hear from Me of the demonic.

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Verse 16.7

pravṛttiṁ ca nivṛttiṁ ca janā na vidur āsurāḥ |
na śaucaṁ nāpi cācāro na satyaṁ teṣu vidyate ||7||

pravrittin cha nivrittin cha jana na vidur asurah |
na shaucham napi chacharo na satyan teshu vidyate ||7||

Translation: Those who are demoniac do not know what is to be done and what is not to be done. Neither cleanliness nor proper behavior nor truth is found in them.

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Verse 16.8

asatyam apratiṣṭhaṁ te jagad āhur anīśvaram |
aparaspara-sambhūtaṁ kim anyat kāma-haitukam ||8||

asatyam apratishthan te jagad ahur anishvaram |
aparaspara-sambhutan kim anyat kama-haitukam ||8||

Translation: They say that this world is unreal, with no foundation, no God in control. They say it is produced of sex desire and has no cause other than lust.

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Verse 16.9

etāṁ dṛṣṭim avaṣṭabhya naṣṭātmāno ’lpa-buddhayaḥ |
prabhavanty ugra-karmāṇaḥ kṣayāya jagato ’hitāḥ ||9||

etan drishtim avashtabhya nashtatmano ’lpa-buddhayah |
prabhavanty ugra-karmanah kshayaya jagato ’hitah ||9||

Translation: Following such conclusions, these lost souls, of less intelligence and meager minds, engage in unbeneficial, horrible works meant to destroy the world.

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Verse 16.10

kāmam āśritya duṣpūraṁ dambha-māna-madānvitāḥ |
mohād gṛhītvāsad-grāhān pravartante ’śuci-vratāḥ ||10||

kamam ashritya dushpuran dambha-mana-madanvitah |
mohad grihitvasad-grahan pravartante ’shuchi-vratah ||10||

Translation: Taking shelter of insatiable lust and filled with pride, hypocrisy and madness, the demoniac, being thus illusioned, are always sworn to unclean work, embracing temporary illusions.

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Verses 16.11–12

cintām aparimeyāṁ ca pralayāntām upāśritāḥ |
kāmopabhoga-paramā etāvad iti niścitāḥ ||11||

chintam aparimeyan cha pralayantam upashritah |
kamopabhoga-parama etavad iti nishchitah ||11||

āśā-pāśa-śatair baddhāḥ kāma-krodha-parāyaṇāḥ |
īhante kāma-bhogārtham anyāyenārtha-sañcayān ||12||

asha-pasha-shatair baddhah kama-krodha-parayanah |
ihante kama-bhogartham anyayenartha-sanchayan ||12||

Translation: They believe that to gratify the senses is the primary goal of human life. Thus, until the end of life, their anxiety is immeasurable. Bound by hundreds of desires and abounding in lust and anger, they secure money by illegal means for sense gratification.

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Verses 16.13–15

idam adya mayā labdham imaṁ prāpsye manoratham |
idam astīdam api me bhaviṣyati punar dhanam ||13||

idam adya maya labdham imam prapsye manoratham |
idam astidam api me bhavishyati punar dhanam ||13||

asau mayā hataḥ śatrur haniṣye cāparān api |
īśvaro ’ham ahaṁ bhogī siddho ’haṁ balavān sukhī ||14||

asau maya hatah shatrur hanishye chaparan api |
ishvaro ’ham aham bhogi siddho ’ham balavan sukhi ||14||

āḍhyo ’bhijanavān asmi ko ’nyo ’sti sadṛśo mayā |
yakṣye dāsyāmi modiṣya ity ajñāna-vimohitāḥ ||15||

adhyo ’bhijanavan asmi ko ’nyo ’sti sadrisho maya |
yakshye dasyami modishya ity ajnana-vimohitah ||15||

Translation: The demoniac person thinks: “So much wealth do I have today, and I will gain more according to my schemes. So much is mine now, and it will increase in the future more and more. He is my enemy, and I have killed him, and my other enemies will also be killed by me. I am the lord of all. I am the enjoyer. I am successful, powerful and happy. I am the richest man, surrounded by aristocratic relatives. There is none so powerful and happy as I am. I shall perform sacrifices, I shall give charity, and thus I shall rejoice.” In this way, such persons are deluded by ignorance.

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Verse 16.16

aneka-citta-vibhrāntā moha-jāla-samāvṛtāḥ |
prasaktāḥ kāma-bhogeṣu patanti narake ’śucau ||16||

aneka-chitta-vibhranta moha-jala-samavritah |
prasaktah kama-bhogeshu patanti narake ’shuchau ||16||

Translation: Thus perplexed by various anxieties and bound by a network of illusions, they become too strongly attached to sense enjoyment and fall down into hell.

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Verse 16.17

ātma-sambhāvitāḥ stabdhā dhana-māna-madānvitāḥ |
yajante nāma-yajñais te dambhenāvidhi-pūrvakam ||17||

atma-sambhavitah stabdha dhana-mana-madanvitah |
yajante nama-yajnais te dambhenavidhi-purvakam ||17||

Translation: Self-complacent and always impudent, intoxicated by wealth and pride, they sometimes perform sacrifices in name only, without following any rules or regulations.

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Verse 16.18

ahaṅkāraṁ balaṁ darpaṁ kāmaṁ krodhaṁ ca saṁśritāḥ |
mām ātma-para-deheṣu pradviṣanto ’bhyasūyakāḥ ||18||

ahankaram balan darpan kaman krodhan cha samshritah |
mam atma-para-deheshu pradvishanto ’bhyasuyakah ||18||

Translation: Bewildered by false ego, strength, pride, lust and anger, the demons become envious of the Supreme Lord, who is situated in their own bodies and in the bodies of others, and blaspheme the real religion.

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Verse 16.19

tān ahaṁ dviṣataḥ krūrān saṁsāreṣu narādhamān |
kṣipāmy ajasram aśubhān āsurīṣv eva yoniṣu ||19||

tan ahan dvishatah kruran samsareshu naradhaman |
kshipamy ajasram ashubhan asurishv eva yonishu ||19||

Translation: Those who are envious and mischievous, who are the lowest among men, I perpetually cast into the ocean of material existence, into various demonic species of life.

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Verse 16.20

āsurīṁ yonim āpannā mūḍhā janmani janmani |
mām aprāpyaiva kaunteya tato yānty adhamāṁ gatim ||20||

asurim yonim apanna mudha janmani janmani |
mam aprapyaiva kaunteya tato yanty adhaman gatim ||20||

Translation: Attaining repeated birth among the species of demonic life, such persons can never approach Me. Gradually they sink to a condition that is most abominable.

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Verse 16.21

tri-vidhaṁ narakasyedaṁ dvāraṁ nāśanam ātmanaḥ |
kāmaḥ krodhas tathā lobhas tasmād etat trayaṁ tyajet ||21||

tri-vidham narakasyedan dvaram nashanam atmanah |
kamah krodhas tatha lobhas tasmad etat trayan tyajet ||21||

Translation: There are three gates leading to this hell—lust, anger and greed. Every sane man should give these up, for they lead to the degradation of the soul.

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Verse 16.22

etair vimuktaḥ kaunteya tamo-dvārais tribhir naraḥ |
ācaraty ātmanaḥ śreyas tato yāti parāṁ gatim ||22||

etair vimuktah kaunteya tamo-dvarais tribhir narah |
acharaty atmanah shreyas tato yati paran gatim ||22||

Translation: The man who is released from these three gates of hell, O son of Kunti, does what is good for his soul, and thus reaches the supreme destination.

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Verse 16.23

yaḥ śāstra-vidhim utsṛjya vartate kāma-kārataḥ |
na sa siddhim avāpnoti na sukhaṁ na parāṁ gatim ||23||

yah shastra-vidhim utsrijya vartate kama-karatah |
na sa siddhim avapnoti na sukham na paran gatim ||23||

Translation: He who discards the instructions of the scriptures and acts under the influence of his lust and desires attains neither perfection, nor happiness, nor the supreme destination.

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Verse 16.24

tasmāc chāstraṁ pramāṇaṁ te kāryākārya-vyavasthitau |
jñātvā śāstra-vidhānoktaṁ karma kartum ihārhasi ||24||

tasmach chhastram pramanan te karyakarya-vyavasthitau |
jnatva shastra-vidhanoktan karma kartum iharhasi ||24||

Translation: One should understand what is duty and what is not duty by the regulations of the scriptures. Knowing such rules and regulations, one should act so that he may gradually be elevated.

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Chapter 17: Shraddhatraya Vibhaga Yoga

The Yoga of the Threefold Faith

Jump to verse: 1 · 2 · 3 · 4 · 5–6 · 7 · 8 · 9 · 10 · 11 · 12 · 13 · 14 · 15 · 16 · 17 · 18 · 19 · 20 · 21 · 22 · 23 · 24 · 25 · 26–27 · 28

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Verse 17.1

arjuna uvāca
ye śāstra-vidhim utsṛjya yajante śraddhayānvitāḥ |
teṣāṁ niṣṭhā tu kā kṛṣṇa sattvam āho rajastamaḥ ||1||

arjuna uvacha
ye shastra-vidhim utsrijya yajante shraddhayanvitah |
tesham nishtha tu ka krishna sattvam aho rajastamah ||1||

Translation: Arjuna inquired: O Krishna, what is the position of one who does not follow the principles of scripture but worships with faith? Is it in goodness, in passion or in ignorance?

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Verse 17.2

śrī-bhagavān uvāca
trividhā bhavati śraddhā dehināṁ sā svabhāvajā |
sāttvikī rājasī caiva tāmasī ceti tāṁ śṛṇu ||2||

shri-bhagavan uvacha
trividha bhavati shraddha dehinam sa svabhavaja |
sattviki rajasi chaiva tamasi cheti tam shrinu ||2||

Translation: The Supreme Lord said: According to the modes of nature acquired by the embodied soul, his faith can be of three kinds—in goodness, in passion or in ignorance. Hear about this from Me.

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Verse 17.3

sattvānurūpā sarvasya śraddhā bhavati bhārata |
śraddhāmayo ’yaṁ puruṣo yo yacchraddhaḥ sa eva saḥ ||3||

sattvanurupa sarvasya shraddha bhavati bharata |
shraddhamayo ’yam purusho yo yachchhraddhah sa eva sah ||3||

Translation: O son of Bharata, according to one’s existence under the various modes of nature, one evolves a specific kind of faith. The living being is said to be of a particular faith according to the modes he has acquired.

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Verse 17.4

yajante sāttvikā devān yakṣa-rakṣāṁsi rājasāḥ |
pretān bhūta-gaṇāṁś cānye yajante tāmasā janāḥ ||4||

yajante sattvika devan yaksha-rakshamsi rajasah |
pretan bhuta-ganamsh chanye yajante tamasa janah ||4||

Translation: Men in the mode of goodness worship the demigods; those in the mode of passion worship the demons; and those in the mode of ignorance worship ghosts and spirits.

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Verses 17.5–6

aśāstra-vihitaṁ ghoraṁ tapyante ye tapo janāḥ |
dambhāhaṅkāra-saṁyuktāḥ kāma-rāga-balānvitāḥ ||5||

ashastra-vihitan ghoran tapyante ye tapo janah |
dambhahankara-samyuktah kama-raga-balanvitah ||5||

karṣayantaḥ śarīra-sthaṁ bhūta-grāmam acetasaḥ |
māṁ caivāntaḥ-śarīra-sthaṁ tān viddhy āsura-niścayān ||6||

karshayantah sharira-stham bhuta-gramam achetasah |
man chaivantah-sharira-sthan tan viddhy asura-nishchayan ||6||

Translation: Those who undergo severe austerities and penances not mentioned in the scriptures, performed out of pride and egotism, who are impelled by lust and attachment, who are foolish and who torture the material elements of the body as well as the Supersoul dwelling within, are to be known as demons.

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Verse 17.7

āhāras tv api sarvasya trividho bhavati priyaḥ |
yajñas tapas tathā dānaṁ teṣāṁ bhedam imaṁ śṛṇu ||7||

aharas tv api sarvasya trividho bhavati priyah |
yajnas tapas tatha danan tesham bhedam imam shrinu ||7||

Translation: Even of food, each person prefers one of three kinds, according to his nature. The same is true of sacrifices, austerities and charity. Now hear of the distinctions between them.

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Verse 17.8

āyuḥ-sattva-balārogya-sukha-prīti-vivardhanāḥ |
rasyāḥ snigdhāḥ sthirā hṛdyā āhārāḥ sāttvika-priyāḥ ||8||

ayuh-sattva-balarogya-sukha-priti-vivardhanah |
rasyah snigdhah sthira hridya aharah sattvika-priyah ||8||

Translation: Foods in the mode of goodness increase the duration of life, purify one’s existence and give strength, health, happiness and satisfaction. Such foods are juicy, fattening, wholesome and pleasing to the heart.

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Verse 17.9

kaṭvamla-lavaṇātyuṣṇa-tīkṣṇa-rūkṣa-vidāhinaḥ |
āhārā rājasasyeṣṭā duḥkha-śokāmaya-pradāḥ ||9||

katvamla-lavanatyushna-tikshna-ruksha-vidahinah |
ahara rajasasyeshta duhkha-shokamaya-pradah ||9||

Translation: Foods that are too bitter, too sour, salty, hot, pungent, dry and burning are liked by those in the mode of passion. Such foods cause pain, distress and disease.

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Verse 17.10

yātayāmaṁ gata-rasaṁ pūti paryuṣitaṁ ca yat |
ucchiṣṭam api cāmedhyaṁ bhojanaṁ tāmasa-priyam ||10||

yatayaman gata-rasam puti paryushitan cha yat |
uchchhishtam api chamedhyam bhojanan tamasa-priyam ||10||

Translation: Food cooked more than three hours before being eaten, food that is tasteless, decomposed and putrid, and food consisting of remnants and untouchable things is dear to those in the mode of ignorance.

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Verse 17.11

aphalākāṅkṣibhir yajño vidhi-dṛṣṭo ya ijyate |
yaṣṭavyam eveti manaḥ samādhāya sa sāttvikaḥ ||11||

aphalakankshibhir yajno vidhi-drishto ya ijyate |
yashtavyam eveti manah samadhaya sa sattvikah ||11||

Translation: Of sacrifices, that performance which is according to the directions of scripture, as a matter of duty, by those who do not desire reward, is of the nature of goodness.

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Verse 17.12

abhisandhāya tu phalaṁ dambhārtham api caiva yat |
ijyate bharata-śreṣṭha taṁ yajñaṁ viddhi rājasam ||12||

abhisandhaya tu phalan dambhartham api chaiva yat |
ijyate bharata-shreshtha tam yajnam viddhi rajasam ||12||

Translation: But that sacrifice which is performed for some material benefit, or for the sake of pride, O chief of the Bharatas, you should know to be in the mode of passion.

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Verse 17.13

vidhi-hīnam asṛṣṭānnaṁ mantra-hīnam adakṣiṇam |
śraddhā-virahitaṁ yajñaṁ tāmasaṁ paricakṣate ||13||

vidhi-hinam asrishtannam mantra-hinam adakshinam |
shraddha-virahitam yajnan tamasam parichakshate ||13||

Translation: Any sacrifice performed in disregard of scriptural directions, without distribution of prasada [food], without chanting of Vedic hymns and without remunerations to the priests, and without faith, is considered to be in the mode of ignorance.

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Verse 17.14

deva-dvija-guru-prājña-pūjanaṁ śaucam ārjavam |
brahmacaryam ahiṁsā ca śārīraṁ tapa ucyate ||14||

deva-dvija-guru-prajna-pujanam shaucham arjavam |
brahmacharyam ahimsa cha shariran tapa uchyate ||14||

Translation: The austerity of the body consists in worship of the Supreme Lord, the brahmins, the spiritual master, and superiors, and in cleanliness, simplicity, celibacy and nonviolence.

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Verse 17.15

anudvega-karaṁ vākyaṁ satyaṁ priya-hitaṁ ca yat |
svādhyāyābhyasanaṁ caiva vāṅmayaṁ tapa ucyate ||15||

anudvega-karam vakyam satyam priya-hitan cha yat |
svadhyayabhyasanan chaiva vanmayan tapa uchyate ||15||

Translation: Austerity of speech consists in speaking words that are truthful, pleasing, beneficial, and not agitating to others, and also in regularly reciting Vedic literature.

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Verse 17.16

manaḥ-prasādaḥ saumyatvaṁ maunam ātma-vinigrahaḥ |
bhāva-saṁśuddhir ity etat tapo mānasam ucyate ||16||

manah-prasadah saumyatvam maunam atma-vinigrahah |
bhava-samshuddhir ity etat tapo manasam uchyate ||16||

Translation: And satisfaction, simplicity, gravity, self-control and purification of one’s existence are the austerities of the mind.

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Verse 17.17

śraddhayā parayā taptaṁ tapas tat tri-vidhaṁ naraiḥ |
aphalākāṅkṣibhir yuktaiḥ sāttvikaṁ paricakṣate ||17||

shraddhaya paraya taptan tapas tat tri-vidham naraih |
aphalakankshibhir yuktaih sattvikam parichakshate ||17||

Translation: This threefold austerity, performed with transcendental faith by men not seeking material benefits, but engaged only for the Supreme, is called austerity in goodness.

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Verse 17.18

satkāra-māna-pūjārthaṁ tapo dambhena caiva yat |
kriyate tad iha proktaṁ rājasaṁ calam adhruvam ||18||

satkara-mana-pujarthan tapo dambhena chaiva yat |
kriyate tad iha proktam rajasan chalam adhruvam ||18||

Translation: Austerity performed out of pride and for the sake of gaining respect, honor and worship is said to be in the mode of passion. It is neither stable nor permanent.

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Verse 17.19

mūḍha-grāheṇātmano yat pīḍayā kriyate tapaḥ |
parasyotsādanārthaṁ vā tat tāmasam udāhṛtam ||19||

mudha-grahenatmano yat pidaya kriyate tapah |
parasyotsadanartham va tat tamasam udahritam ||19||

Translation: Austerity performed out of foolishness, with self-torture or to destroy or injure others, is said to be in the mode of ignorance.

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Verse 17.20

dātavyam iti yad dānaṁ dīyate ’nupakāriṇe |
deśe kāle ca pātre ca tad dānaṁ sāttvikaṁ smṛtam ||20||

datavyam iti yad danan diyate ’nupakarine |
deshe kale cha patre cha tad danam sattvikam smritam ||20||

Translation: Charity given out of duty, without expectation of return, at the proper time and place, and to a worthy person, is considered to be in the mode of goodness.

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Verse 17.21

yat tu pratyupakārārthaṁ phalam uddiśya vā punaḥ |
dīyate ca parikliṣṭaṁ tad dānaṁ rājasam smṛtam ||21||

yat tu pratyupakarartham phalam uddishya va punah |
diyate cha pariklishtan tad danam rajasam smritam ||21||

Translation: But charity performed with the expectation of some return, or with a desire for fruitive results, or in a grudging mood, is said to be charity in the mode of passion.

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Verse 17.22

adeśa-kāle yad dānam apātrebhyaś ca dīyate |
asatkṛtam avajñātaṁ tat tāmasam udāhṛtam ||22||

adesha-kale yad danam apatrebhyash cha diyate |
asatkritam avajnatan tat tamasam udahritam ||22||

Translation: Charity performed at an impure place, at an improper time, to unworthy persons, or without proper attention and respect, is said to be in the mode of ignorance.

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Verse 17.23

oṁ tat sad iti nirdeśo brahmaṇas trividhaḥ smṛtaḥ |
brāhmaṇāstena vedāś ca yajñāś ca vihitāḥ purā ||23||

on tat sad iti nirdesho brahmanas trividhah smritah |
brahmanastena vedash cha yajnash cha vihitah pura ||23||

Translation: From the beginning of creation, the three words om tat sat were used to indicate the Supreme Absolute Truth. These three symbols were used by brahmins while chanting hymns of the Vedas and during sacrifices for the satisfaction of the Supreme.

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Verse 17.24

tasmād om ity udāhṛtya yajña-dāna-tapaḥ-kriyāḥ |
pravartante vidhānoktāḥ satataṁ brahma-vādinām ||24||

tasmad om ity udahritya yajna-dana-tapah-kriyah |
pravartante vidhanoktah satatam brahma-vadinam ||24||

Translation: Therefore, transcendentalists undertaking performances of sacrifice, charity and austerity, in accordance with scriptural regulations, always begin with om, to indicate the Supreme.

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Verse 17.25

tad ity anabhisandhāya phalaṁ yajña-tapaḥ-kriyāḥ |
dāna-kriyāś ca vividhāḥ kriyante mokṣa-kāṅkṣibhiḥ ||25||

tad ity anabhisandhaya phalam yajna-tapah-kriyah |
dana-kriyash cha vividhah kriyante moksha-kankshibhih ||25||

Translation: Without desiring a result, one should perform various sacrifices, austerities and activities of charity with the word tat. The purpose of such transcendental activities is to get liberation from material entanglement.

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Verses 17.26–27

sad-bhāve sādhu-bhāve ca sad ity etat prayujyate |
praśaste karmaṇi tathā sac-chabdaḥ pārtha yujyate ||26||

sad-bhave sadhu-bhave cha sad ity etat prayujyate |
prashaste karmani tatha sach-chhabdah partha yujyate ||26||

yajñe tapasi dāne ca sthitiḥ sad iti cocyate |
karma caiva tad-arthīyaṁ sad ity evābhidhīyate ||27||

yajne tapasi dane cha sthitih sad iti chochyate |
karma chaiva tad-arthiyam sad ity evabhidhiyate ||27||

Translation: The absolute truth is the objective of devotional service, and it is indicated by the word sat. These words are also used to describe a worker who acts in devotion, O son of Pritha. And sacrifice, austerity and charity are all established in the absolute truth, as is the work performed for its sake.

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Verse 17.28

aśraddhayā hutaṁ dattaṁ tapas taptaṁ kṛtaṁ ca yat |
asad ity ucyate pārtha na ca tat pretya no iha ||28||

ashraddhaya hutan dattan tapas taptan kritan cha yat |
asad ity uchyate partha na cha tat pretya no iha ||28||

Translation: Anything done as sacrifice, charity or austerity without faith in the Supreme, O son of Pritha, is impermanent. It is called asat and is useless both in this life and in the next.

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Chapter 18: Moksha Sannyasa Yoga

The Yoga of Liberation through Renunciation

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Verse 18.1

arjuna uvāca
sannyāsasya mahā-bāho tattvam icchāmi veditum |
tyāgasya ca hṛṣīkeśa pṛthak keśiniṣūdana ||1||

arjuna uvacha
sannyasasya maha-baho tattvam ichchhami veditum |
tyagasya cha hrishikesha prithak keshinishudana ||1||

Translation: Arjuna said: O mighty-armed one, O Hrishikesha, O killer of Keshi, I wish to know the true nature of renunciation [sannyasa] and of relinquishment [tyaga], respectively.

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Verse 18.2

śrī-bhagavān uvāca
kāmyānāṁ karmaṇāṁ nyāsaṁ sannyāsaṁ kavayo viduḥ |
sarva-karma-phala-tyāgaṁ prāhus tyāgaṁ vicakṣaṇāḥ ||2||

shri-bhagavan uvacha
kamyanan karmanam nyasam sannyasan kavayo viduh |
sarva-karma-phala-tyagam prahus tyagam vichakshanah ||2||

Translation: The Supreme Lord said: The relinquishment of activities based on material desires is called sannyasa by the learned. And the renunciation of the results of all activities is called tyaga by the wise.

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Verse 18.3

tyājyaṁ doṣavad ity eke karma prāhur manīṣiṇaḥ |
yajña-dāna-tapaḥ-karma na tyājyam iti cāpare ||3||

tyajyan doshavad ity eke karma prahur manishinah |
yajna-dana-tapah-karma na tyajyam iti chapare ||3||

Translation: Some learned men declare that all kinds of fruitive activities should be given up as faulty, whereas other sages maintain that acts of sacrifice, charity and austerity should never be abandoned.

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Verse 18.4

niścayaṁ śṛṇu me tatra tyāge bharatasattama |
tyāgo hi puruṣavyāghra trividhaḥ samprakīrtitaḥ ||4||

nishchayam shrinu me tatra tyage bharatasattama |
tyago hi purushavyaghra trividhah samprakirtitah ||4||

Translation: O best of the Bharatas, hear from Me My judgment about relinquishment. O tiger among men, relinquishment is declared to be of three kinds.

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Verse 18.5

yajña-dāna-tapaḥ-karma na tyājyaṁ kāryam eva tat |
yajño dānaṁ tapaś caiva pāvanāni manīṣiṇām ||5||

yajna-dana-tapah-karma na tyajyan karyam eva tat |
yajno danan tapash chaiva pavanani manishinam ||5||

Translation: Acts of sacrifice, charity and austerity are not to be abandoned; they must be performed. Indeed, sacrifice, charity and austerity purify even the great souls.

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Verse 18.6

etāny api tu karmāṇi saṅgaṁ tyaktvā phalāni ca |
kartavyānīti me pārtha niścitaṁ matam uttamam ||6||

etany api tu karmani sangan tyaktva phalani cha |
kartavyaniti me partha nishchitam matam uttamam ||6||

Translation: All these activities should be performed without attachment or any expectation of result. They should be performed as a matter of duty, O son of Pritha. That is My final opinion.

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Verse 18.7

niyatasya tu sannyāsaḥ karmaṇo nopapadyate |
mohāt tasya parityāgas tāmasaḥ parikīrtitaḥ ||7||

niyatasya tu sannyasah karmano nopapadyate |
mohat tasya parityagas tamasah parikirtitah ||7||

Translation: Renunciation of prescribed duties is never sanctioned. If one abandons his prescribed duties because of illusion, such renunciation is said to be in the mode of ignorance.

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Verse 18.8

duḥkham ity eva yat karma kāya-kleśa-bhayāt tyajet |
sa kṛtvā rājasaṁ tyāgaṁ naiva tyāga-phalaṁ labhet ||8||

duhkham ity eva yat karma kaya-klesha-bhayat tyajet |
sa kritva rajasan tyagam naiva tyaga-phalam labhet ||8||

Translation: Anyone who voluntarily gives up prescribed duties because of fear of physical discomfort, saying that they are troublesome, is said to have renounced in the mode of passion. Such renunciation never leads to elevation.

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Verse 18.9

kāryam ity eva yat karma niyataṁ kriyate ’rjuna |
saṅgaṁ tyaktvā phalaṁ caiva sa tyāgaḥ sāttviko mataḥ ||9||

karyam ity eva yat karma niyatan kriyate ’rjuna |
sangan tyaktva phalan chaiva sa tyagah sattviko matah ||9||

Translation: O Arjuna, when one performs his prescribed duty only because it ought to be done, and gives up all association and all desire for the result, his relinquishment is considered to be in the mode of goodness.

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Verse 18.10

na dveṣṭy akuśalaṁ karma kuśale nānuṣajjate |
tyāgī sattva-samāviṣṭo medhāvī chinna-saṁśayaḥ ||10||

na dveshty akushalan karma kushale nanushajjate |
tyagi sattva-samavishto medhavi chhinna-samshayah ||10||

Translation: The intelligent person who is situated in the mode of goodness, neither hating inauspicious work nor being attached to auspicious work, has no doubts about work.

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Verse 18.11

na hi dehabhṛtā śakyaṁ tyaktuṁ karmāṇy aśeṣataḥ |
yas tu karma-phala-tyāgī sa tyāgīty abhidhīyate ||11||

na hi dehabhrita shakyan tyaktun karmany asheshatah |
yas tu karma-phala-tyagi sa tyagity abhidhiyate ||11||

Translation: It is indeed impossible for an embodied being to give up all activities. Therefore, he who renounces the fruits of action is called truly renounced.

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Verse 18.12

aniṣṭam iṣṭaṁ miśraṁ ca tri-vidhaṁ karmaṇaḥ phalam |
bhavaty atyāgināṁ pretya na tu sannyāsināṁ kvacit ||12||

anishtam ishtam mishran cha tri-vidhan karmanah phalam |
bhavaty atyaginam pretya na tu sannyasinan kvachit ||12||

Translation: For one who is not renounced, the threefold fruit of action—desired, undesired and mixed—accrues after death. But for those in the renounced order of life, there is no such result.

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Verse 18.13

pañcaitāni mahā-bāho kāraṇāni nibodha me |
sāṅkhye kṛtānte proktāni siddhaye sarva-karmaṇām ||13||

panchaitani maha-baho karanani nibodha me |
sankhye kritante proktani siddhaye sarva-karmanam ||13||

Translation: O mighty-armed Arjuna, learn from Me about these five factors which bring about the accomplishment of all action, as declared in the Vedanta philosophy.

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Verse 18.14

adhiṣṭhānaṁ tathā kartā karaṇaṁ ca pṛthag-vidham |
vividhāś ca pṛthak ceṣṭā daivaṁ caivātra pañcamam ||14||

adhishthanan tatha karta karanan cha prithag-vidham |
vividhash cha prithak cheshta daivan chaivatra panchamam ||14||

Translation: The place of action [the body], the performer, the various senses, the many kinds of endeavor, and Providence—these five are the factors of action.

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Verse 18.15

śarīra-vāṅ-manobhir yat karma prārabhate naraḥ |
nyāyyaṁ vā viparītaṁ vā pañcaite tasya hetavaḥ ||15||

sharira-van-manobhir yat karma prarabhate narah |
nyayyam va viparitam va panchaite tasya hetavah ||15||

Translation: Whatever right or wrong action a man performs by body, mind or speech is caused by these five factors.

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Verse 18.16

tatraivaṁ sati kartāram ātmānaṁ kevalaṁ tu yaḥ |
paśyaty akṛta-buddhitvān na sa paśyati durmatiḥ ||16||

tatraivam sati kartaram atmanan kevalan tu yah |
pashyaty akrita-buddhitvan na sa pashyati durmatih ||16||

Translation: Therefore, one who thinks himself the sole worker, not seeing the true position, is of poor intellect and cannot see things as they are.

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Verse 18.17

yasya nāhaṅkṛto bhāvo buddhir yasya na lipyate |
hatvāpi sa imāṁl lokān na hanti na nibadhyate ||17||

yasya nahankrito bhavo buddhir yasya na lipyate |
hatvapi sa imaml lokan na hanti na nibadhyate ||17||

Translation: One who is not motivated by false ego, whose intelligence is not entangled, though he kills men in this world, does not kill, nor is he bound by his actions.

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Verse 18.18

jñānaṁ jñeyaṁ parijñātā tri-vidhā karma-codanā |
karaṇaṁ karma karteti tri-vidhaḥ karma-saṅgrahaḥ ||18||

jnanan jneyam parijnata tri-vidha karma-chodana |
karanan karma karteti tri-vidhah karma-sangrahah ||18||

Translation: Knowledge, the object of knowledge, and the knower are the three factors which motivate action; the senses, the work and the performer are the three constituents of action.

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Verse 18.19

jñānaṁ karma ca kartā ca tridhaiva guṇa-bhedataḥ |
procyate guṇa-saṅkhyāne yathāvac chṛṇu tāny api ||19||

jnanan karma cha karta cha tridhaiva guna-bhedatah |
prochyate guna-sankhyane yathavach chhrinu tany api ||19||

Translation: Knowledge, action and performer of action are said to be of three kinds according to the modes of material nature. Hear of them from Me also.

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Verse 18.20

sarva-bhūteṣu yenaikaṁ bhāvam avyayam īkṣate |
avibhaktaṁ vibhakteṣu taj jñānaṁ viddhi sāttvikam ||20||

sarva-bhuteshu yenaikam bhavam avyayam ikshate |
avibhaktam vibhakteshu taj jnanam viddhi sattvikam ||20||

Translation: That knowledge by which one undivided spiritual nature is seen in all living entities, though they are divided into innumerable forms, you should understand to be in the mode of goodness.

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Verse 18.21

pṛthaktvena tu yaj jñānaṁ nānā-bhāvān pṛthag-vidhān |
vetti sarveṣu bhūteṣu taj jñānaṁ viddhi rājasam ||21||

prithaktvena tu yaj jnanam nana-bhavan prithag-vidhan |
vetti sarveshu bhuteshu taj jnanam viddhi rajasam ||21||

Translation: That knowledge by which one sees different types of living entities as separate individuals in every different body, you should understand to be in the mode of passion.

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Verse 18.22

yat tu kṛtsnavad ekasmin kārye saktam ahaitukam |
atattvārthavad alpaṁ ca tat tāmasam udāhṛtam ||22||

yat tu kritsnavad ekasmin karye saktam ahaitukam |
atattvarthavad alpan cha tat tamasam udahritam ||22||

Translation: And that knowledge by which one is attached to one kind of work as if it were all in all, without knowledge of the truth, which is meager and lacks foundation, is said to be in the mode of ignorance.

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Verse 18.23

niyataṁ saṅga-rahitam arāga-dveṣataḥ kṛtam |
aphala-prepsunā karma yat tat sāttvikam ucyate ||23||

niyatam sanga-rahitam araga-dveshatah kritam |
aphala-prepsuna karma yat tat sattvikam uchyate ||23||

Translation: That action which is regulated and performed without attachment, without love or hatred, and without desire for fruitive results is said to be in the mode of goodness.

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Verse 18.24

yat tu kāmepsunā karma sāhaṅkāreṇa vā punaḥ |
kriyate bahulāyāsaṁ tad rājasam udāhṛtam ||24||

yat tu kamepsuna karma sahankarena va punah |
kriyate bahulayasan tad rajasam udahritam ||24||

Translation: But action performed with great effort by one seeking to gratify his desires, and enacted from a sense of false ego, is called action in the mode of passion.

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Verse 18.25

anubandhaṁ kṣayaṁ hiṁsām anapekṣya ca pauruṣam |
mohād ārabhyate karma yat tat tāmasam ucyate ||25||

anubandhan kshayam himsam anapekshya cha paurusham |
mohad arabhyate karma yat tat tamasam uchyate ||25||

Translation: That action performed in illusion, in disregard of scriptural injunctions, and without consideration of future bondage or violence or distress to others, is said to be in the mode of ignorance.

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Verse 18.26

mukta-saṅgo ’nahaṁ-vādī dhṛty-utsāha-samanvitaḥ |
siddhy-asiddhyor nirvikāraḥ kartā sāttvika ucyate ||26||

mukta-sango ’naham-vadi dhrity-utsaha-samanvitah |
siddhy-asiddhyor nirvikarah karta sattvika uchyate ||26||

Translation: One who performs his duty without association with false ego, without being proud, with great determination and enthusiasm, and without being shaken in success and failure, is said to be a worker in the mode of goodness.

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Verse 18.27

rāgī karma-phala-prepsur lubdho hiṁsātmako ’śuciḥ |
harṣa-śokānvitaḥ kartā rājasaḥ parikīrtitaḥ ||27||

ragi karma-phala-prepsur lubdho himsatmako ’shuchih |
harsha-shokanvitah karta rajasah parikirtitah ||27||

Translation: That worker who is attached to work and the fruits of work, desiring to enjoy those fruits, and who is greedy, envious, impure, and moved by joy and sorrow, is said to be in the mode of passion.

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Verse 18.28

ayuktaḥ prākṛtaḥ stabdhaḥ śaṭho naiṣ-kṛtiko ’lasaḥ |
viṣādī dīrgha-sūtrī ca kartā tāmasa ucyate ||28||

ayuktah prakritah stabdhah shatho naish-kritiko ’lasah |
vishadi dirgha-sutri cha karta tamasa uchyate ||28||

Translation: That worker who is always engaged in work against the dictations of scripture, who is materialistic, obstinate, cheating and expert in insulting others, and who is lazy, always morose and delayed in his work, is considered a worker in the mode of ignorance.

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Verse 18.29

buddher bhedaṁ dhṛteś caiva guṇatas trividhaṁ śṛṇu |
procyamānam aśeṣeṇa pṛthaktvena dhanañjaya ||29||

buddher bhedan dhritesh chaiva gunatas trividham shrinu |
prochyamanam asheshena prithaktvena dhananjaya ||29||

Translation: O Dhananjaya, now hear Me describe in detail the different kinds of understanding and determination, according to the three modes of material nature.

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Verse 18.30

pravṛttiṁ ca nivṛttiṁ ca kāryākārye bhayābhaye |
bandhaṁ mokṣaṁ ca yā vetti buddhiḥ sā pārtha sāttvikī ||30||

pravrittin cha nivrittin cha karyakarye bhayabhaye |
bandham mokshan cha ya vetti buddhih sa partha sattviki ||30||

Translation: O son of Pritha, that understanding which knows what is duty and what is not duty, what is to be feared and what is not to be feared, what is binding and what is liberating, is in the mode of goodness.

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Verse 18.31

yayā dharmam adharmaṁ ca kāryaṁ cākāryam eva ca |
ayathāvat prajānāti buddhiḥ sā pārtha rājasī ||31||

yaya dharmam adharman cha karyan chakaryam eva cha |
ayathavat prajanati buddhih sa partha rajasi ||31||

Translation: That understanding which cannot distinguish between religion and irreligion, between action and inaction, is in the mode of passion, O son of Pritha.

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Verse 18.32

adharmaṁ dharmam iti yā manyate tamasāvṛtā |
sarvārthān viparītāṁś ca buddhiḥ sā pārtha tāmasī ||32||

adharman dharmam iti ya manyate tamasavrita |
sarvarthan viparitamsh cha buddhih sa partha tamasi ||32||

Translation: That understanding which considers irreligion to be religion and religion to be irreligion, under the spell of illusion and darkness, and which always strives in the wrong direction, is in the mode of ignorance, O Partha.

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Verse 18.33

dhṛtyā yayā dhārayate manaḥ-prāṇendriya-kriyāḥ |
yogenāvyabhicāriṇyā dhṛtiḥ sā pārtha sāttvikī ||33||

dhritya yaya dharayate manah-pranendriya-kriyah |
yogenavyabhicharinya dhritih sa partha sattviki ||33||

Translation: O son of Pritha, that steadfast determination which is exercised with yoga, which sustains the activities of the mind, life and senses, is unswerving and is in the mode of goodness.

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Verse 18.34

yayā tu dharma-kāmārthān dhṛtyā dhārayate ’rjuna |
prasaṅgena phalākāṅkṣī dhṛtiḥ sā pārtha rājasī ||34||

yaya tu dharma-kamarthan dhritya dharayate ’rjuna |
prasangena phalakankshi dhritih sa partha rajasi ||34||

Translation: But that steadfast determination by which one holds fast to duty, religion, economic development and sense gratification, desiring the fruits of these activities, is in the mode of passion, O Arjuna.

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Verse 18.35

yayā svapnaṁ bhayaṁ śokaṁ viṣādaṁ madam eva ca |
na vimuñcati durmedhā dhṛtiḥ sā pārtha tāmasī ||35||

yaya svapnam bhayam shokam vishadam madam eva cha |
na vimunchati durmedha dhritih sa partha tamasi ||35||

Translation: And that determination which cannot go beyond dreaming, fear, lamentation, moroseness and illusion—such unintelligent determination, O Partha, is in the mode of ignorance.

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Verse 18.36

sukhaṁ tv idānīṁ tri-vidhaṁ śṛṇu me bharatarṣabha |
abhyāsād ramate yatra duḥkhāntaṁ ca nigacchati ||36||

sukhan tv idanin tri-vidham shrinu me bharatarshabha |
abhyasad ramate yatra duhkhantan cha nigachchhati ||36||

Translation: O best of the Bharatas, now please hear from Me about the three kinds of happiness by which the conditioned soul enjoys, and in which he sometimes reaches the end of all distress.

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Verse 18.37

yat tad agre viṣamiva pariṇāme ’mṛtopamam |
tat sukhaṁ sāttvikaṁ proktam ātma-buddhi-prasādajam ||37||

yat tad agre vishamiva pariname ’mritopamam |
tat sukham sattvikam proktam atma-buddhi-prasadajam ||37||

Translation: That which is like poison at first but like nectar at the end, and which awakens one to self-realization, is said to be happiness in the mode of goodness.

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Verse 18.38

viṣayendriya-saṁyogād yat tad agre ’mṛtopamam |
pariṇāme viṣamiva tat sukhaṁ rājasam smṛtam ||38||

vishayendriya-samyogad yat tad agre ’mritopamam |
pariname vishamiva tat sukham rajasam smritam ||38||

Translation: That happiness which is derived from the contact of the senses with their objects, and which appears like nectar at first but poison at the end, is said to be of the nature of passion.

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Verse 18.39

yad agre cānubandhe ca sukhaṁ mohanam ātmanaḥ |
nidrālasya-pramādotthaṁ tat tāmasam udāhṛtam ||39||

yad agre chanubandhe cha sukham mohanam atmanah |
nidralasya-pramadotthan tat tamasam udahritam ||39||

Translation: And that happiness which is blind from the beginning to the end, which arises from sleep, laziness and illusion, and which is altogether deluding to the soul, is said to be of the nature of ignorance.

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Verse 18.40

na tad asti pṛthivyāṁ vā divi deveṣu vā punaḥ |
sattvaṁ prakṛti-jair muktaṁ yadebhiḥ syāt tribhir guṇaiḥ ||40||

na tad asti prithivyam va divi deveshu va punah |
sattvam prakriti-jair muktam yadebhih syat tribhir gunaih ||40||

Translation: There is no being existing—either here or among the demigods in the higher planetary systems—which is freed from the three modes born of material nature.

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Verse 18.41

brāhmaṇa-kṣatriya-viśāṁ śūdrāṇāṁ ca parantapa |
karmāṇi pravibhaktāni svabhāva-prabhavair guṇaiḥ ||41||

brahmana-kshatriya-visham shudranan cha parantapa |
karmani pravibhaktani svabhava-prabhavair gunaih ||41||

Translation: Brahmins, kshatriyas, vaisyas and sudras are distinguished by the qualities born of their own natures in accordance with the material modes, O harasser of the foes.

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Verse 18.42

śamo damas tapaḥ śaucaṁ kṣāntir ārjavam eva ca |
jñānaṁ vijñānam āstikyaṁ brahma-karma svabhāvajam ||42||

shamo damas tapah shauchan kshantir arjavam eva cha |
jnanam vijnanam astikyam brahma-karma svabhavajam ||42||

Translation: Peacefulness, self-control, austerity, purity, tolerance, honesty, knowledge, wisdom and religiousness—these are the natural qualities by which the brahmins work.

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Verse 18.43

śauryaṁ tejo dhṛtir dākṣyaṁ yuddhe cāpy apalāyanam |
dānam īśvara-bhāvaś ca kṣātraṁ karma svabhāvajam ||43||

shauryan tejo dhritir dakshyam yuddhe chapy apalayanam |
danam ishvara-bhavash cha kshatran karma svabhavajam ||43||

Translation: Heroism, power, determination, resourcefulness in battle, courage in adversity, generosity and leadership are the natural qualities of work for the kshatriyas.

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Verse 18.44

kṛṣi-gaurakṣya-vāṇijyaṁ vaiśya-karma svabhāvajam |
paricaryātmakaṁ karma śūdrasyāpi svabhāvajam ||44||

krishi-gaurakshya-vanijyam vaishya-karma svabhavajam |
paricharyatmakan karma shudrasyapi svabhavajam ||44||

Translation: Farming, cow protection and business are the natural work for the vaisyas, and for the sudras there is labor and service to others.

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Verse 18.45

sve sve karmaṇy abhirataḥ saṁsiddhiṁ labhate naraḥ |
sva-karma-nirataḥ siddhiṁ yathā vindati tac chṛṇu ||45||

sve sve karmany abhiratah samsiddhim labhate narah |
sva-karma-niratah siddhim yatha vindati tach chhrinu ||45||

Translation: By following his own duties, man can attain perfection. Hear from Me how one can attain perfection by working in his own occupation.

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Verse 18.46

yataḥ pravṛttir bhūtānāṁ yena sarvam idaṁ tatam |
sva-karmaṇā tam abhyarcya siddhiṁ vindati mānavaḥ ||46||

yatah pravrittir bhutanam yena sarvam idan tatam |
sva-karmana tam abhyarchya siddhim vindati manavah ||46||

Translation: By worshiping the Lord—who is the source of all beings and who is all-pervading—through the performance of one’s own duty, man can attain perfection.

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Verse 18.47

śreyān sva-dharmo viguṇaḥ para-dharmāt svanuṣṭhitāt |
svabhāva-niyataṁ karma kurvan nāpnoti kilbiṣam ||47||

shreyan sva-dharmo vigunah para-dharmat svanushthitat |
svabhava-niyatan karma kurvan napnoti kilbisham ||47||

Translation: It is better to engage in one’s own occupation, even though one may perform it imperfectly, than to accept another’s occupation and perform it perfectly. Duties prescribed in accordance with one’s nature are never affected by sinful reactions.

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Verse 18.48

sahajaṁ karma kaunteya sadoṣam api na tyajet |
sarvārambhā hi doṣeṇa dhūmenāgnir ivāvṛtāḥ ||48||

sahajan karma kaunteya sadosham api na tyajet |
sarvarambha hi doshena dhumenagnir ivavritah ||48||

Translation: Every endeavor is covered by some fault, just as fire is covered by smoke. Therefore one should not give up the work born of his nature, O son of Kunti, even if such work is full of fault.

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Verse 18.49

asakta-buddhiḥ sarvatra jitātmā vigata-spṛhaḥ |
naiṣkarmya-siddhiṁ paramāṁ sannyāsenādhigacchati ||49||

asakta-buddhih sarvatra jitatma vigata-sprihah |
naishkarmya-siddhim paramam sannyasenadhigachchhati ||49||

Translation: One who is unattached everywhere, who has controlled his mind, and who is free from desires attains the supreme perfection of nonreaction by the process of renunciation.

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Verse 18.50

siddhiṁ prāpto yathā brahma tathāpnoti nibodha me |
samāsenaiva kaunteya niṣṭhā jñānasya yā parā ||50||

siddhim prapto yatha brahma tathapnoti nibodha me |
samasenaiva kaunteya nishtha jnanasya ya para ||50||

Translation: O son of Kunti, learn from Me in brief how one who has attained perfection can attain to the supreme perfectional state, Brahman, which is the highest stage of knowledge.

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Verses 18.51–53

buddhyā viśuddhayā yukto dhṛtyātmānaṁ niyamya ca |
śabdādīn viṣayāṁstyaktvā rāga-dveṣau vyudasya ca ||51||

buddhya vishuddhaya yukto dhrityatmanam niyamya cha |
shabdadin vishayamstyaktva raga-dveshau vyudasya cha ||51||

vivikta-sevī laghvāśī yata-vāk-kāya-mānasaḥ |
dhyāna-yoga-paro nityaṁ vairāgyaṁ samupāśritaḥ ||52||

vivikta-sevi laghvashi yata-vak-kaya-manasah |
dhyana-yoga-paro nityam vairagyam samupashritah ||52||

ahaṅkāraṁ balaṁ darpaṁ kāmaṁ krodhaṁ parigraham |
vimucya nirmamaḥ śānto brahma-bhūyāya kalpate ||53||

ahankaram balan darpan kaman krodham parigraham |
vimuchya nirmamah shanto brahma-bhuyaya kalpate ||53||

Translation: One who is purified by his intelligence and controls the mind with determination, giving up sense objects, being freed from attachment and hatred, living in a secluded place, eating little, controlling the body, mind and tongue, always absorbed in trance and detached, being free from false ego, false strength, false pride, lust, anger and acceptance of material things, free from false proprietorship and peaceful—such a person is elevated to the position of self-realization.

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Verse 18.54

brahma-bhūtaḥ prasannātmā na śocati na kāṅkṣati |
samaḥ sarveṣu bhūteṣu mad-bhaktiṁ labhate parām ||54||

brahma-bhutah prasannatma na shochati na kankshati |
samah sarveshu bhuteshu mad-bhaktim labhate param ||54||

Translation: One who is thus transcendentally situated at once realizes the Supreme Brahman and becomes fully joyful. He never laments or desires to have anything; he is equally disposed to every living entity. In that state he attains pure devotional service unto Me.

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Verse 18.55

bhaktyā mām abhijānāti yāvān yaś cāsmi tattvataḥ |
tato māṁ tattvato jñātvā viśate tadanantaram ||55||

bhaktya mam abhijanati yavan yash chasmi tattvatah |
tato man tattvato jnatva vishate tadanantaram ||55||

Translation: One can understand Me as I am, as the Supreme Personality of Godhead, only by devotional service. And when one is in full consciousness of Me by such devotion, he can enter into the kingdom of God.

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Verse 18.56

sarva-karmāṇy api sadā kurvāṇo mad-vyapāśrayaḥ |
mat-prasādād avāpnoti śāśvataṁ padam avyayam ||56||

sarva-karmany api sada kurvano mad-vyapashrayah |
mat-prasadad avapnoti shashvatam padam avyayam ||56||

Translation: Though engaged in all kinds of activities, My devotee, under My protection, reaches the eternal and imperishable abode by My grace.

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Verse 18.57

cetasā sarva-karmāṇi mayi sannyasya mat-paraḥ |
buddhi-yogam upāśritya mac-cittaḥ satataṁ bhava ||57||

chetasa sarva-karmani mayi sannyasya mat-parah |
buddhi-yogam upashritya mach-chittah satatam bhava ||57||

Translation: In all activities just depend upon Me and work always under My protection. In such consciousness, be fully surrendered to Me.

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Verse 18.58

mac-cittaḥ sarva-durgāṇi mat-prasādāt tariṣyasi |
atha cet tvam ahaṅkārān na śroṣyasi vinaṅkṣyasi ||58||

mach-chittah sarva-durgani mat-prasadat tarishyasi |
atha chet tvam ahankaran na shroshyasi vinankshyasi ||58||

Translation: If you become conscious of Me, you will pass over all the obstacles of conditional life by My grace. If, however, you do not work in such consciousness but act through false ego, not hearing Me, you will be lost.

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Verse 18.59

yad ahaṅkāram āśritya na yotsya iti manyase |
mithyaiṣa vyavasāyas te prakṛtis tvām niyokṣyati ||59||

yad ahankaram ashritya na yotsya iti manyase |
mithyaisha vyavasayas te prakritis tvam niyokshyati ||59||

Translation: If you do not act according to My direction and do not fight, then you are being falsely directed. By your nature, you will have to be engaged.

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Verse 18.60

svabhāva-jena kaunteya nibaddhaḥ svena karmaṇā |
kartuṁ necchasi yan mohāt kariṣyasy avaśo ’pi tat ||60||

svabhava-jena kaunteya nibaddhah svena karmana |
kartum nechchhasi yan mohat karishyasy avasho ’pi tat ||60||

Translation: Under illusion you are now declining to act according to My direction. But, O son of Kunti, you will be acted upon by your own nature, which is bound by your own previous activities.

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Verse 18.61

īśvaraḥ sarva-bhūtānāṁ hṛd-deśe ’rjuna tiṣṭhati |
bhrāmayan sarva-bhūtāni yaṅtrārūḍhāni māyayā ||61||

ishvarah sarva-bhutanam hrid-deshe ’rjuna tishthati |
bhramayan sarva-bhutani yantrarudhani mayaya ||61||

Translation: The Supreme Lord is situated in everyone’s heart, O Arjuna, and is directing the wanderings of all living entities, who are seated as on a machine, made of the material energy.

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Verse 18.62

tam eva śaraṇaṁ gaccha sarva-bhāvena bhārata |
tat-prasādāt parāṁ śāntiṁ sthānaṁ prāpsyasi śāśvatam ||62||

tam eva sharanan gachchha sarva-bhavena bharata |
tat-prasadat param shantim sthanam prapsyasi shashvatam ||62||

Translation: O scion of Bharata, surrender unto Him completely. By His grace you will attain transcendental peace and the supreme and eternal abode.

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Verse 18.63

iti te jñānam ākhyātaṁ guhyād guhyataraṁ mayā |
vimṛśyaitad aśeṣeṇa yathecchasi tathā kuru ||63||

iti te jnanam akhyatan guhyad guhyataram maya |
vimrishyaitad asheshena yathechchhasi tatha kuru ||63||

Translation: Thus I have explained to you the most confidential of all knowledge. Deliberate on this fully, and then do what you wish to do.

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Verse 18.64

sarva-guhyatamaṁ bhūyaḥ śṛṇu me paramaṁ vacaḥ |
iṣṭo ’si me dṛḍham iti tato vakṣyāmi te hitam ||64||

sarva-guhyatamam bhuyah shrinu me paramam vachah |
ishto ’si me dridham iti tato vakshyami te hitam ||64||

Translation: Because you are My very dear friend, I am speaking to you the most confidential part of knowledge. Hear this from Me, for it is for your benefit.

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Verse 18.65

man-manā bhava mad-bhakto mad-yājī māṁ namaskuru |
mām evaiṣyasi satyaṁ te pratijāne priyo ’si me ||65||

man-mana bhava mad-bhakto mad-yaji mam namaskuru |
mam evaishyasi satyan te pratijane priyo ’si me ||65||

Translation: Always think of Me, become My devotee, worship Me and offer your homage unto Me. Thus you will come to Me without fail. I promise you this because you are My very dear friend.

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Verse 18.66

sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja |
ahaṁ tvāṁ sarva-pāpebhyo mokṣayiṣyāmi mā śucaḥ ||66||

sarva-dharman parityajya mam ekam sharanam vraja |
ahan tvam sarva-papebhyo mokshayishyami ma shuchah ||66||

Translation: Abandon all varieties of religion and just surrender unto Me. I shall deliver you from all sinful reactions. Do not fear.

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Verse 18.67

idaṁ te nātapaskāya nābhaktāya kadācana |
na cāśuśrūṣave vācyaṁ na ca māṁ yo ’bhyasūyati ||67||

idan te natapaskaya nabhaktaya kadachana |
na chashushrushave vachyam na cha mam yo ’bhyasuyati ||67||

Translation: This confidential knowledge may never be explained to those who are not austere, or who are not devoted, or who are not engaged in devotional service, nor to one who is envious of Me.

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Verse 18.68

ya imaṁ paramaṁ guhyaṁ mad-bhakteṣv abhidhāsyati |
bhaktiṁ mayi parāṁ kṛtvā mām evaiṣyaty asaṁśayaḥ ||68||

ya imam paraman guhyam mad-bhakteshv abhidhasyati |
bhaktim mayi paran kritva mam evaishyaty asamshayah ||68||

Translation: For one who explains this supreme secret to the devotees, pure devotional service is guaranteed, and at the end he will come back to Me.

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Verse 18.69

na ca tasmān manuṣyeṣu kaścin me priyakṛttamaḥ |
bhavitā na ca me tasmād anyaḥ priyataro bhuvi ||69||

na cha tasman manushyeshu kashchin me priyakrittamah |
bhavita na cha me tasmad anyah priyataro bhuvi ||69||

Translation: There is no servant in this world more dear to Me than he, nor will there ever be one more dear.

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Verse 18.70

adhyeṣyate ca ya imaṁ dharmyaṁ saṁvādam āvayoḥ |
jñāna-yajñena tenāham iṣṭaḥ syām iti me matiḥ ||70||

adhyeshyate cha ya iman dharmyam samvadam avayoh |
jnana-yajnena tenaham ishtah syam iti me matih ||70||

Translation: And I declare that he who studies this sacred conversation of ours worships Me by his intelligence.

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Verse 18.71

śraddhāvān anasūyaś ca śṛṇuyād api yo naraḥ |
so ’pi muktaḥ śubhāṁl lokān prāpnuyāt puṇya-karmaṇām ||71||

shraddhavan anasuyash cha shrinuyad api yo narah |
so ’pi muktah shubhaml lokan prapnuyat punya-karmanam ||71||

Translation: And one who listens with faith and without envy becomes free from sin and reaches the auspicious planets where the pious dwell.

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Verse 18.72

kaccid etac chrutaṁ pārtha tvayaikāgreṇa cetasā |
kaccid ajñāna-sammohaḥ pranaṣṭas te dhanañjaya ||72||

kachchid etach chhrutam partha tvayaikagrena chetasa |
kachchid ajnana-sammohah pranashtas te dhananjaya ||72||

Translation: O son of Pritha, O Dhananjaya, have you heard this with an attentive mind? And are your ignorance and illusions now dispelled?

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Verse 18.73

arjuna uvāca
naṣṭo mohaḥ smṛtir labdhā tvat-prasādān mayācyuta |
sthito ’smi gata-sandehaḥ kariṣye vacanaṁ tava ||73||

arjuna uvacha
nashto mohah smritir labdha tvat-prasadan mayachyuta |
sthito ’smi gata-sandehah karishye vachanan tava ||73||

Translation: Arjuna said: My dear Krishna, O infallible one, my illusion is now gone. I have regained my memory by Your grace. I am now firm and free from doubt and am prepared to act according to Your instructions.

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Verse 18.74

sañjaya uvāca
ity ahaṁ vāsudevasya pārthasya ca mahātmanaḥ |
saṁvādam imam aśrauṣam adbhutaṁ romaharṣaṇam ||74||

sanjaya uvacha
ity aham vasudevasya parthasya cha mahatmanah |
samvadam imam ashrausham adbhutam romaharshanam ||74||

Translation: Sanjaya said: Thus I have heard the conversation of two great souls, Krishna and Arjuna. This wonderful message is so thrilling that my hair is standing on end.

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Verse 18.75

vyāsa-prasādāc chrutavān etad guhyam ahaṁ param |
yogaṁ yogeśvarāt kṛṣṇāt sākṣāt kathayataḥ svayam ||75||

vyasa-prasadach chhrutavan etad guhyam aham param |
yogam yogeshvarat krishnat sakshat kathayatah svayam ||75||

Translation: By the mercy of Vyasa, I have heard these supreme and most confidential teachings directly from the master of all mysticism, Krishna, who was speaking personally to Arjuna.

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Verse 18.76

rājan saṁsmṛtya saṁsmṛtya saṁvādam imam adbhutam |
keśavārjunayoḥ puṇyaṁ hṛṣyāmi ca muhur muhuḥ ||76||

rajan samsmritya samsmritya samvadam imam adbhutam |
keshavarjunayoh punyam hrishyami cha muhur muhuh ||76||

Translation: O King, as I repeatedly recall this wondrous and holy dialogue between Krishna and Arjuna, I take pleasure at every moment.

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Verse 18.77

tac ca saṁsmṛtya saṁsmṛtya rūpam aty-adbhutaṁ hareḥ |
vismayo me mahān rājan hṛṣyāmi ca punaḥ punaḥ ||77||

tach cha samsmritya samsmritya rupam aty-adbhutam hareh |
vismayo me mahan rajan hrishyami cha punah punah ||77||

Translation: O King, as I remember that astounding form of Lord Krishna, I am struck with wonder more and more, and I rejoice again and again.

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Verse 18.78

yatra yogeśvaraḥ kṛṣṇo yatra pārtho dhanurdharaḥ |
tatra śrīr vijayo bhūtir dhruvā nītir matir mama ||78||

yatra yogeshvarah krishno yatra partho dhanurdharah |
tatra shrir vijayo bhutir dhruva nitir matir mama ||78||

Translation: Wherever there is Krishna, the master of all mystics, and wherever there is Arjuna, the supreme archer, there will also certainly be opulence, victory, extraordinary power, and morality. That is my opinion.

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