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

dhṛtarāṣṭra uvāca
dharmakṣetre kurukṣetre samavetā yuyutsavaḥ
māmakāḥ pāṇḍavāścaiva kimakurvata sañjaya

What did my (people) and the Pāṇḍavas do, O Sañjaya! when they assembled together on the holy field of Kurukṣetra , desirous to do battle?

machine-aligned; two human reviews pending


सञ्जय उवाच।
दृष्ट्वा तु पाण्डवानीकं व्यूढं दुर्योधनस्तदा।
आचार्यमुपसंगम्य राजा वचनमब्रवीत् ॥

sañjaya uvāca
dṛṣṭvā tu pāṇḍavānīkaṃ vyūḍhaṃ duryodhanastadā
ācāryamupasaṃgamya rājā vacanamabravīt

Seeing the army of the Pāṇḍavas drawn up in battle-array the prince Duryodhana approached the preceptor


पश्यैतां पाण्डुपुत्राणामाचार्य महतीं चमूम्।
व्यूढां द्रुपदपुत्रेण तव शिष्येण धीमता ॥

paśyaitāṃ pāṇḍuputrāṇāmācārya mahatīṃ camūm
vyūḍhāṃ drupadaputreṇa tava śiṣyeṇa dhīmatā

and spoke (these) words: 'O preceptor! observe this grand army of the sons of Pāṇḍu drawn up in battle-array by your talented pupil the son of Drupada. In it are heroes (bearing) large bows


अत्र शूरा महेष्वासा भीमार्जुनसमा युधि।
युयुधानो विराटश्च द्रुपदश्च महारथः ॥

atra śūrā maheṣvāsā bhīmārjunasamā yudhi
yuyudhāno virāṭaśca drupadaśca mahārathaḥ

the equals of Bhīma and Arjuna in battle—(namely) Yuyudhāna Virāṭa and Drupada the master of a great car and Dhṛṣṭaketu


धृष्टकेतुश्चेकितानः काशिराजश्च वीर्यवान्।
पुरुजित्कुन्तिभोजश्च शैब्यश्च नरपुंगवः ॥

dhṛṣṭaketuścekitānaḥ kāśirājaśca vīryavān
purujitkuntibhojaśca śaibyaśca narapuṃgavaḥ

Cekitāna and the valiant king of Kāsī Purujit and Kuntibhoja


युधामन्युश्च विक्रान्त उत्तमौजाश्च वीर्यवान्।
सौभद्रो द्रौपदेयाश्च सर्व एव महारथाः ॥

yudhāmanyuśca vikrānta uttamaujāśca vīryavān
saubhadro draupadeyāśca sarva eva mahārathāḥ

and that eminent man Śaibya the heroic Yudhāmanyu, the valiant Uttamaujas, the son of Subhadrā , and the sons of Draupadī—all masters of great cars. And now, O best of Brāhmaṇas!


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

asmākaṃ tu viśiṣṭā ye tānnibodha dvijottama
nāyakā mama sainyasya saṃjñārthaṃ tānbravīmi te

learn who are most distinguished among us, and are leaders of my army. I will name them to you, in order that you may know them well. Yourself, and Bhīṣma, and Karṇa , and Kṛpa the victor of (many) battles Aśvatthāman


भवान्भीष्मश्च कर्णश्च कृपश्च समितिञ्जयः।
अश्वत्थामा विकर्णश्च सौमदत्तिस्तथैव च ॥

bhavānbhīṣmaśca karṇaśca kṛpaśca samitiñjayaḥ
aśvatthāmā vikarṇaśca saumadattistathaiva ca

and Vikarṇa and also the son of Somadatta


अन्ये च बहवः शूरा मदर्थे त्यक्तजीविताः।
नानाशस्त्रप्रहरणाः सर्वे युद्धविशारदाः ॥

anye ca bahavaḥ śūrā madarthe tyaktajīvitāḥ
nānāśastrapraharaṇāḥ sarve yuddhaviśāradāḥ

and many other brave men who have given up their lives for me who fight with various weapons, (and are) all dexterous in battle.


अपर्याप्तं तदस्माकं बलं भीष्माभिरक्षितम्।
पर्याप्तं त्विदमेतेषां बलं भीमाभिरक्षितम् ॥

aparyāptaṃ tadasmākaṃ balaṃ bhīṣmābhirakṣitam
paryāptaṃ tvidameteṣāṃ balaṃ bhīmābhirakṣitam

Thus our army which is protected by Bhīṣma is unlimited


अयनेषु च सर्वेषु यथाभागमवस्थिताः।
भीष्ममेवाभिरक्षन्तु भवन्तः सर्व एव हि ॥

ayaneṣu ca sarveṣu yathābhāgamavasthitāḥ
bhīṣmamevābhirakṣantu bhavantaḥ sarva eva hi

while this army of theirs which is protected by Bhīma is very limited. And therefore do ye all, occupying respectively the positions assigned to you, protect Bhīṣma only.'


तस्य सञ्जनयन्हर्षं कुरुवृद्धः पितामहः।
सिंहनादं विनद्योच्चैः शङ्खं दध्मौ प्रतापवान् ॥

tasya sañjanayanharṣaṃ kuruvṛddhaḥ pitāmahaḥ
siṃhanādaṃ vinadyoccaiḥ śaṅkhaṃ dadhmau pratāpavān

Then his powerful grandsire Bhīṣma the oldest of the Kauravas roaring aloud like a lion blew his conch, (thereby) affording delight to Duryodhana. And then all at once


ततः शङ्खाश्च भेर्यश्च पणवानकगोमुखाः।
सहसैवाभ्यहन्यन्त स शब्दस्तुमुलोऽभवत् ॥

tataḥ śaṅkhāśca bheryaśca paṇavānakagomukhāḥ
sahasaivābhyahanyanta sa śabdastumulo.abhavat


ततः श्वेतैर्हयैर्युक्ते महति स्यन्दने स्थितौ।
माधवः पाण्डवश्चैव दिव्यौ शङ्खौ प्रदध्मतुः ॥

tataḥ śvetairhayairyukte mahati syandane sthitau
mādhavaḥ pāṇḍavaścaiva divyau śaṅkhau pradadhmatuḥ

and trumpets were played upon and there was a tumultuous din. Then, too, Mādhava and the son of Pāṇḍu (Arjuna), seated in a grand chariot to which white steeds were yoked, blew their heavenly conchs.


पाञ्चजन्यं हृषीकेशो देवदत्तं धनञ्जयः।
पौण्ड्रं दध्मौ महाशङ्खं भीमकर्मा वृकोदरः ॥

pāñcajanyaṃ hṛṣīkeśo devadattaṃ dhanañjayaḥ
pauṇḍraṃ dadhmau mahāśaṅkhaṃ bhīmakarmā vṛkodaraḥ

Hṛṣīkeśa blew the Pāñcajanya, and Dhanañjaya the Devadatta, and Bhīma, (the doer) of fearful deeds, blew the great conch Pauṇḍra . King Yudhiṣṭhira


अनन्तविजयं राजा कुन्तीपुत्रो युधिष्ठिरः।
नकुलः सहदेवश्च सुघोषमणिपुष्पकौ ॥

anantavijayaṃ rājā kuntīputro yudhiṣṭhiraḥ
nakulaḥ sahadevaśca sughoṣamaṇipuṣpakau

the son of Kuntī blew the Anantavijaya and Nakula and Sahadeva (respectively) the Sughoṣa and Maṇipuṣpaka. And the king of Kāśī too who has an excellent bow and Sikhaṇḍin the master of a great car and Dhṛṣṭadyumna


काश्यश्च परमेष्वासः शिखण्डी च महारथः।
धृष्टद्युम्नो विराटश्च सात्यकिश्चापराजितः ॥

kāśyaśca parameṣvāsaḥ śikhaṇḍī ca mahārathaḥ
dhṛṣṭadyumno virāṭaśca sātyakiścāparājitaḥ


द्रुपदो द्रौपदेयाश्च सर्वशः पृथिवीपते।
सौभद्रश्च महाबाहुः शङ्खान्दध्मुः पृथक्पृथक् ॥

drupado draupadeyāśca sarvaśaḥ pṛthivīpate
saubhadraśca mahābāhuḥ śaṅkhāndadhmuḥ pṛthakpṛthak

and the unconquered Sātyaki and Drupada and the sons of Draupadī and the son of Subhadrā of mighty arms blew conchs severally from all sides


स घोषो धार्तराष्ट्राणां हृदयानि व्यदारयत्।
नभश्च पृथिवीं चैव तुमुलोऽभ्यनुनादयन् (or लोव्यनु) ॥

sa ghoṣo dhārtarāṣṭrāṇāṃ hṛdayāni vyadārayat
nabhaśca pṛthivīṃ caiva tumulo.abhyanunādayan (lo vyanu)

O king of the earth! That tumultuous din rent the hearts of all (the people) of Dhṛtarāṣṭra's (party)


अथ व्यवस्थितान्दृष्ट्वा धार्तराष्ट्रान् कपिध्वजः।
प्रवृत्ते शस्त्रसम्पाते धनुरुद्यम्य पाण्डवः।
हृषीकेशं तदा वाक्यमिदमाह महीपते ॥

atha vyavasthitāndṛṣṭvā dhārtarāṣṭrān kapidhvajaḥ
pravṛtte śastrasampāte dhanurudyamya pāṇḍavaḥ

causing reverberations throughout heaven and earth. Then seeing (the people of ) Dhṛtarāṣṭra's party regularly marshalled the son of Pāṇḍu whose standard is the ape raised his bow after the discharge of missiles had commenced


अर्जुन उवाच।
सेनयोरुभयोर्मध्ये रथं स्थापय मेऽच्युत ॥

hṛṣīkeśaṃ tadā vākyamidamāha mahīpate
arjuna uvāca
senayorubhayormadhye rathaṃ sthāpaya me.acyuta

and O king of the earth! spake these words to Hṛṣīkeśa: 'O undegraded one! station my chariot between the two armies while I observe those who stand here desirous to engage in battle and with whom in the labours of this struggle I must do battle. I will observe those who are assembled here and who are about to engage in battle, wishing to do service in battle to the evil-minded son of Dhṛtarāṣṭra.' Thus addressed by Guḍākeśa, O descendant of Bharata!


यावदेतान्निरीक्षेऽहं योद्धुकामानवस्थितान्।
कैर्मया सह योद्धव्यमस्मिन् रणसमुद्यमे ॥

yāvadetānnirikṣe.ahaṃ yoddhukāmānavasthitān
kairmayā saha yoddhavyamasmin raṇasamudyame

Hṛṣīkeśa stationed that excellent chariot between the two armies in front of Bhīṣma and Droṇa and of all the kings of the earth


योत्स्यमानानवेक्षेऽहं य एतेऽत्र समागताः।
धार्तराष्ट्रस्य दुर्बुद्धेर्युद्धे प्रियचिकीर्षवः ॥

yotsyamānānavekṣe.ahaṃ ya ete.atra samāgatāḥ
dhārtarāṣṭrasya durbuddheryuddhe priyacikīrṣavaḥ

and said O son of Pṛthā! look at these assembled Kauravas.'


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

sañjaya uvāca
evamukto hṛṣīkeśo guḍākeśena bhārata
senayorubhayormadhye sthāpayitvā rathottamam

There the son of Pṛthā saw in both armies fathers and grandfathers preceptors maternal uncles brothers


भीष्मद्रोणप्रमुखतः सर्वेषां च महीक्षिताम्।
उवाच पार्थ पश्यैतान्समवेतान्कुरूनिति ॥

bhīṣmadroṇapramukhataḥ sarveṣāṃ ca mahīkṣitām
uvāca pārtha paśyaitānsamavetānkurūniti


तत्रापश्यत्स्थितान्पार्थः पितॄनथ पितामहान्।
आचार्यान्मातुलान्भ्रातॄन्पुत्रान्पौत्रान्सखींस्तथा ॥

tatrāpaśyatsthitānpārthaḥ pitṝnatha pitāmahān
ācāryānmātulānbhrātṛnputrānpautrānsakhīṃstathā


श्वशुरान्सुहृदश्चैव सेनयोरुभयोरपि।
तान्समीक्ष्य स कौन्तेयः सर्वान्बन्धूनवस्थितान् ॥

śvaśurānsuhṛdaścaiva senayorubhayorapi
tānsamīkṣya sa kaunteyaḥ sarvānbandhūnavasthitān

companions fathers-in-law as well as friends. And seeing all those kinsmen standing (there) the son of Kuntī was overcome by excessive pity


कृपया परयाविष्टो विषीदन्निदमब्रवीत्।
अर्जुन उवाच।
दृष्ट्वेमं स्वजनं कृष्ण युयुत्सुं समुपस्थितम् ॥

kṛpayā parayāviṣṭo viṣīdannidamabravīt
arjuna uvāca
dṛṣṭvemaṃ svajanaṃ kṛṣṇa yuyutsuṃ samupasthitam

and spake thus despondingly. Seeing these kinsmen, O Kṛṣṇa ! standing (here) desirous to engage in battle, my limbs droop down my mouth is quite dried up a tremor comes on my body


सीदन्ति मम गात्राणि मुखं च परिशुष्यति।
वेपथुश्च शरीरे मे रोमहर्षश्च जायते ॥

sīdanti mama gātrāṇi mukhaṃ ca pariśuṣyati
vepathuśca śarīre me romaharṣaśca jāyate


गाण्डीवं स्रंसते हस्तात्त्वक्चैव परिदह्यते।
न च शक्नोम्यवस्थातुं भ्रमतीव च मे मनः ॥

gāṇḍīvaṃ sraṃsate hastāttvakcaiva paridahyate
na ca śaknomyavasthātuṃ bhramatīva ca me manaḥ

the Gāṇḍīva (bow) slips from my hand my skin burns intensely. I am unable, too, to stand up my mind whirls round, as it were


निमित्तानि च पश्यामि विपरीतानि केशव।
न च श्रेयोऽनुपश्यामि हत्वा स्वजनमाहवे ॥

nimittāni ca paśyāmi viparītāni keśava
na ca śreyo.anupaśyāmi hatvā svajanamāhave

O Keśava! I see adverse omens and I do not perceive any good (to accrue) after killing (my) kinsmen in the battle.


न काङ्क्षे विजयं कृष्ण न च राज्यं सुखानि च।
किं नो राज्येन गोविन्द किं भोगैर्जीवितेन वा ॥

na kāṅkṣe vijayaṃ kṛṣṇa na ca rājyaṃ sukhāni ca
kiṃ no rājyena govinda kiṃ bhogairjīvitena vā

I do not wish for victory, O Kṛṣṇa! nor sovereignty, nor pleasures: what is sovereignty to us, O Govinda ! what enjoyments, and even life? Even those


येषामर्थे काङ्क्षितं नो राज्यं भोगाः सुखानि च।
त इमेऽवस्थिता युद्धे प्राणांस्त्यक्त्वा धनानि च ॥

yeṣāmarthe kāṅkṣitaṃ no rājyaṃ bhogāḥ sukhāni ca
ta ime.avasthitā yuddhe prāṇāṃstyaktvā dhanāni ca

for whose sake we desire sovereignty enjoyments and pleasures are standing here for battle abandoning life and wealth-preceptors fathers


आचार्याः पितरः पुत्रास्तथैव च पितामहाः।
मातुलाः श्वशुराः पौत्राः श्यालाः सम्बन्धिनस्तथा ॥

ācāryāḥ pitaraḥ putrāstathaiva ca pitāmahāḥ
mātulāḥ śvaśurāḥ pautrāḥ śyālāḥ sambandhinastathā

sons as well as grandfathers maternal uncles fathers-in-law grandsons brothers-in-law as also (other) relatives.


एतान्न हन्तुमिच्छामि घ्नतोऽपि मधुसूदन।
अपि त्रैलोक्यराज्यस्य हेतोः किं नु महीकृते ॥

etānna hantumicchāmi ghnato.api madhusūdana
api trailokyarājyasya hetoḥ kiṃ nu mahīkṛte

These I do not wish to kill though they kill (me) O destroyer of Madhu! even for the sake of sovereignty over the three worlds how much less then for this earth (alone)?


निहत्य धार्तराष्ट्रान्नः का प्रीतिः स्याज्जनार्दन।
पापमेवाश्रयेदस्मान्हत्वैतानाततायिनः ॥

nihatya dhārtarāṣṭrānnaḥ kā prītiḥ syājjanārdana
pāpamevāśrayedasmānhatvaitānātatāyinaḥ

What joy shall be ours, O Janārdana ! after killing Dhṛtarāṣṭra's sons? Killing these felons we shall only incur sin.


तस्मान्नार्हा वयं हन्तुं धार्तराष्ट्रान्स्वबान्धवान्।
स्वजनं हि कथं हत्वा सुखिनः स्याम माधव ॥

tasmānnārhā vayaṃ hantuṃ dhārtarāṣṭrānsvabāndhavān
svajanaṃ hi kathaṃ hatvā sukhinaḥ syāma mādhava

Therefore it is not proper for us to kill our own kinsmen the sons of Dhṛtarāṣṭra. For how O Mādhava! shall we be happy after killing our own relatives?


यद्यप्येते न पश्यन्ति लोभोपहतचेतसः।
कुलक्षयकृतं दोषं मित्रद्रोहे च पातकम् ॥

yadyapyete na paśyanti lobhopahatacetasaḥ
kulakṣayakṛtaṃ doṣaṃ mitradrohe ca pātakam

Although having their consciences corrupted by avarice they do not see the evils flowing from the extinction of a family and the sin in treachery to friends still


कथं न ज्ञेयमस्माभिः पापादस्मान्निवर्तितुम्।
कुलक्षयकृतं दोषं प्रपश्यद्भिर्जनार्दन ॥

kathaṃ na jñeyamasmābhiḥ pāpādasmānnivartitum
kulakṣayakṛtaṃ doṣaṃ prapaśyadbhirjanārdana


कुलक्षये प्रणश्यन्ति कुलधर्माः सनातनाः।
धर्मे नष्टे कुलं कृत्स्नमधर्मोऽभिभवत्युत ॥

kulakṣaye praṇaśyanti kuladharmāḥ sanātanāḥ
dharme naṣṭe kulaṃ kṛtsnamadharmo.abhibhavatyuta

who do see the evils flowing from the extinction of a family learn to refrain from that sin? On the extinction of a family


अधर्माभिभवात्कृष्ण प्रदुष्यन्ति कुलस्त्रियः।
स्त्रीषु दुष्टासु वार्ष्णेय जायते वर्णसङ्करः ॥

adharmābhibhavātkṛṣṇa praduṣyanti kulastriyaḥ
strīṣu duṣṭāsu vārṣṇeya jāyate varṇasaṅkaraḥ

the eternal rites of families are destroyed. Those rites being destroyed, impiety predominates over the whole family. In consequence of the predominance of impiety, O Kṛṣṇa! the women of the family become corrupt and the women becoming corrupt, O descendant of Vṛṣṇi! intermingling of castes results


सङ्करो नरकायैव कुलघ्नानां कुलस्य च।
पतन्ति पितरो ह्येषां लुप्तपिण्डोदकक्रियाः ॥

saṅkaro narakāyaiva kulaghnānāṃ kulasya ca
patanti pitaro hyeṣāṃ luptapiṇḍodakakriyāḥ

that intermingling necessarily leads the family and the destroyers of the family to hell for when the ceremonies of (offering) the balls of food and water (to them) fail, their ancestors fall down (to hell). By these transgressions of the destroyers of families which occasion interminglings of castes


दोषैरेतैः कुलघ्नानां वर्णसङ्करकारकैः।
उत्साद्यन्ते जातिधर्माः कुलधर्माश्च शाश्वताः ॥

doṣairetaiḥ kulaghnānāṃ varṇasaṅkarakārakaiḥ
utsādyante jātidharmāḥ kuladharmāśca śāśvatāḥ


उत्सन्नकुलधर्माणां मनुष्याणां जनार्दन।
नरके नियतं वासो भवतीत्यनुशुश्रुम (or नरकेऽनियतं) ॥

utsannakuladharmāṇāṃ manuṣyāṇāṃ janārdana
narake niyataṃ vāso bhavatītyanuśuśruma

of families are subverted. And O Janārdana! we have heard that men whose family-rites are subverted


अहो बत महत्पापं कर्तुं व्यवसिता वयम्।
यद्राज्यसुखलोभेन हन्तुं स्वजनमुद्यताः ॥

aho bata mahatpāpaṃ kartuṃ vyavasitā vayam
yadrājyasukhalobhena hantuṃ svajanamudyatāḥ

must necessarily live in hell. Alas! we are engaged in committing a heinous sin, seeing that we are making efforts for killing our own kinsmen out of greed of the pleasures of sovereignty.


यदि मामप्रतीकारमशस्त्रं शस्त्रपाणयः।
धार्तराष्ट्रा रणे हन्युस्तन्मे क्षेमतरं भवेत् ॥

yadi māmapratīkāramaśastraṃ śastrapāṇayaḥ
dhārtarāṣṭrā raṇe hanyustanme kṣemataraṃ bhavet

If the sons of Dhṛtarāṣṭra, weapon in hand, should kill me in battle, me weaponless and not defending (myself), that would be better for me.


सञ्जय उवाच।
एवमुक्त्वार्जुनः सङ्ख्ये रथोपस्थ उपाविशत्।
विसृज्य सशरं चापं शोकसंविग्नमानसः ॥

sañjaya uvāca
evamuktvārjunaḥ saṅkhye rathopastha upāviśat
visṛjya saśaraṃ cāpaṃ śokasaṃvignamānasaḥ

Having spoken thus, Arjuna cast aside his bow together with the arrows, on the battle-field, and sat down in (his) chariot, with a mind agitated by grief.


सञ्जय उवाच।
तं तथा कृपयाविष्टमश्रुपूर्णाकुलेक्षणम्।
विषीदन्तमिदं वाक्यमुवाच मधुसूदनः ॥

sañjaya uvāca
taṃ tathā kṛpayāviṣṭamaśrupūrṇākulekṣaṇam
viṣīdantamidaṃ vākyamuvāca madhusūdanaḥ

To him, who was thus overcome with pity, and dejected, and whose eyes were full of tears and turbid, the destroyer of Madhu spoke these words. How (comes it that) this delusion O Arjuna ! which is discarded by the good


श्रीभगवानुवाच।
कुतस्त्वा कश्मलमिदं विषमे समुपस्थितम्।
अनार्यजुष्टमस्वर्ग्यमकीर्तिकरमर्जुन ॥

śrībhagavānuvāca
kutastvā kaśmalamidaṃ viṣame samupasthitam
anāryajuṣṭamasvargyamakīrtikaramarjuna


क्लैब्यं मा स्म गमः पार्थ नैतत्त्वय्युपपद्यते।
क्षुद्रं हृदयदौर्बल्यं त्यक्त्वोत्तिष्ठ परन्तप ॥

klaibyaṃ mā sma gamaḥ pārtha naitattvayyupapadyate
kṣudraṃ hṛdayadaurbalyaṃ tyaktvottiṣṭha parantapa

and occasions infamy has overtaken you in this (place of) peril? Be not effeminate, O son of Pṛthā! it is not worthy of you. Cast off this base weakness of heart, and arise, O terror of (your) foes!


अर्जुन उवाच।
कथं भीष्ममहं सङ्ख्ये द्रोणं च मधुसूदन।
इषुभिः प्रतियोत्स्यामि पूजार्हावरिसूदन ॥

arjuna uvāca
kathaṃ bhīṣmamahaṃ saṅkhye droṇaṃ ca madhusūdana
iṣubhiḥ pratiyotsyāmi pūjārhāvarisūdana

How, O destroyer of Madhu! shall I encounter with arrows in the battle Bhīṣma and Droṇa —both, O destroyer of enemies! entitled to reverence?


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

gurūnahatvā hi mahānubhāvān śreyo bhoktuṃ bhaikṣyamapīha loke
hatvārthakāmāṃstu gurūnihaiva bhuñjīya bhogān rudhirapradigdhān

Not killing (my) preceptors—(men) of great glory—it is better to live even on alms in this world. But killing them though they are avaricious of worldly goods I should only enjoy blood-tainted enjoyments. Nor do we know which of the two is better for us-whether that we should vanquish them


न चैतद्विद्मः कतरन्नो गरीयो
यद्वा जयेम यदि वा नो जयेयुः।
यानेव हत्वा न जिजीविषामस्-
तेऽवस्थिताः प्रमुखे धार्तराष्ट्राः ॥

na caitadvidmaḥ kataranno garīyo yadvā jayema yadi vā no jayeyuḥ
yāneva hatvā na jijīviṣāmaḥ te.avasthitāḥ pramukhe dhārtarāṣṭrāḥ

or that they should vanquish us. Even those


कार्पण्यदोषोपहतस्वभावः
पृच्छामि त्वां धर्मसम्मूढचेताः।
यच्छ्रेयः स्यान्निश्चितं ब्रूहि तन्मे
शिष्यस्तेऽहं शाधि मां त्वां प्रपन्नम् ॥

kārpaṇyadoṣopahatasvabhāvaḥ pṛcchāmi tvāṃ dharmasammūḍhacetāḥ
yacchreyaḥ syānniścitaṃ brūhi tanme śiṣyaste.ahaṃ śādhi māṃ tvāṃ prapannam

whom having killed we do not wish to live—even those sons of Dhṛtarāṣṭra stand (arrayed) against us. With a heart contaminated by the taint of helplessness with a mind confounded about my duty I ask you. Tell me what is assuredly good for me. I am your disciple instruct me


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

na hi prapaśyāmi mamāpanudyād yacchokamucchoṣaṇamindriyāṇām
avāpya bhūmāvasapatnamṛddhaṃ rājyaṃ surāṇāmapi cādhipatyam

who have thrown myself on your (indulgence). For I do not perceive what is to dispel that grief which will dry up my organs after I shall have obtained a prosperous kingdom on earth without a foe or even the sovereignty of the gods.


सञ्जय उवाच।
एवमुक्त्वा हृषीकेशं गुडाकेशः परन्तप।
न योत्स्य इति गोविन्दमुक्त्वा तूष्णीं बभूव ह ॥

sañjaya uvāca
evamuktvā hṛṣīkeśaṃ guḍākeśaḥ parantapaḥ
na yotsya iti govindamuktvā tūṣṇīṃ babhūva ha

Having spoken thus to Hriṣīkesa, O terror of (your) foes! Guḍākeśa said to Govinda , 'I shall not engage in battle;' and verily remained silent. To him thus desponding between the two armies, O descendant of Bharata!


तमुवाच हृषीकेशः प्रहसन्निव भारत।
सेनयोरुभयोर्मध्ये विषीदन्तमिदं वचः ॥

tamuvāca hṛṣīkeśaḥ prahasanniva bhārata
senayorubhayormadhye viṣīdantamidaṃ vacaḥ

Hṛṣīkesa spoke these words with a slight smile.


श्रीभगवानुवाच।
अशोच्यानन्वशोचस्त्वं प्रज्ञावादांश्च भाषसे।
गतासूनगतासूंश्च नानुशोचन्ति पण्डिताः ॥

śrībhagavānuvāca
aśocyānanvaśocastvaṃ prajñāvādāṃśca bhāṣase
gatāsūnagatāsūṃśca nānuśocanti paṇḍitāḥ

You have grieved for those who deserve no grief, and you talk words of wisdom. Learned men grieve not for the living nor the dead. Never did I not exist, nor you, nor these rulers of men


न त्वेवाहं जातु नासं न त्वं नेमे जनाधिपाः।
न चैव न भविष्यामः सर्वे वयमतः परम् ॥

na tvevāhaṃ jātu nāsaṃ na tvaṃ neme janādhipāḥ
na caiva na bhaviṣyāmaḥ sarve vayamataḥ param

nor will any one of us ever hereafter cease to be. As


देहिनोऽस्मिन्यथा देहे कौमारं यौवनं जरा।
तथा देहान्तरप्राप्तिर्धीरस्तत्र न मुह्यति ॥

dehino.asminyathā dehe kaumāraṃ yauvanaṃ jarā
tathā dehāntaraprāptirdhīrastatra na muhyati

in this body infancy and youth and old age (come) to the embodied (self) so does the acquisition of another body a sensible man is not deceived about that The contacts of the senses


मात्रास्पर्शास्तु कौन्तेय शीतोष्णसुखदुःखदाः।
आगमापायिनोऽनित्यास्तांस्तितिक्षस्व भारत ॥

mātrāsparśāstu kaunteya śītoṣṇasukhaduḥkhadāḥ
āgamāpāyino.anityāstāṃstitikṣasva bhārata

O son of Kuntī ! which produce cold and heat pleasure and pain are not permanent they are ever coming and going.


यं हि न व्यथयन्त्येते पुरुषं पुरुषर्षभ।
समदुःखसुखं धीरं सोऽमृतत्वाय कल्पते ॥

yaṃ hi na vyathayantyete puruṣaṃ puruṣarṣabha
samaduḥkhasukhaṃ dhīraṃ so.amṛtatvāya kalpate

Bear them, O descendant of Bharata! For, O chief of men! that sensible man whom they (pain and pleasure being alike to him) afflict not, he merits immortality.


नासतो विद्यते भावो नाभावो विद्यते सतः।
उभयोरपि दृष्टोऽन्तस्त्वनयोस्तत्त्वदर्शिभिः ॥

nāsato vidyate bhāvo nābhāvo vidyate sataḥ
ubhayorapi dṛṣṭo.antastvanayostattvadarśibhiḥ

There is no existence for that which is unreal there is no non-existence for that which is real. And the (correct) conclusion about both is perceived by those who perceive the truth.


अविनाशि तु तद्विद्धि येन सर्वमिदं ततम्।
विनाशमव्ययस्यास्य न कश्चित्कर्तुमर्हति ॥

avināśi tu tadviddhi yena sarvamidaṃ tatam
vināśamavyayasyāsya na kaścitkartumarhati

Know that to be indestructible which pervades all this the destruction of that inexhaustible (principle) none can bring about.


अन्तवन्त इमे देहा नित्यस्योक्ताः शरीरिणः।
अनाशिनोऽप्रमेयस्य तस्माद्युध्यस्व भारत ॥

antavanta ime dehā nityasyoktāḥ śarīriṇaḥ
anāśino.aprameyasya tasmādyudhyasva bhārata

These bodies appertaining to the embodied (self) which is eternal, indestructible, and indefinable, are said to be perishable therefore do engage in battle, O descendant of Bharata!


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

ya enaṃ vetti hantāraṃ yaścainaṃ manyate hatam ubhau tau na vijānīto nāyaṃ hanti na hanyate

He who thinks it to be the killer and he who thinks it to be killed, both know nothing. It kills not, is not killed.


न जायते म्रियते वा कदाचिन्
नायं भूत्वा भविता वा न भूयः।
अजो नित्यः शाश्वतोऽयं पुराणो
न हन्यते हन्यमाने शरीरे ॥

na jāyate mriyate vā kadācin nāyaṃ bhūtvā bhavitā vā na bhūyaḥ
ajo nityaḥ śāśvato.ayaṃ purāṇo na hanyate hanyamāne śarīre

It is not born, nor does it ever die, nor, having existed, does it exist no more. Unborn, everlasting, unchangeable, and primeval, it is not killed when the body is killed. O son of Pṛthā! how can that man who knows it thus to be indestructible everlasting unborn


वेदाविनाशिनं नित्यं य एनमजमव्ययम्।
कथं स पुरुषः पार्थ कं घातयति हन्ति कम् ॥

vedāvināśinaṃ nityaṃ ya enamajamavyayam
kathaṃ sa puruṣaḥ pārtha kaṃ ghātayati hanti kam

and inexhaustible how and whom can he kill whom can he cause to be killed? As a man


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

vāsāṃsi jīrṇāni yathā vihāya navāni gṛhṇāti naro.aparāṇi
tathā śarīrāṇi vihāya jīrṇāni anyāni saṃyāti navāni dehī

casting off old clothes puts on others and new ones so the embodied (self) casting off old bodies goes to others and new ones.


नैनं छिन्दन्ति शस्त्राणि नैनं दहति पावकः।
न चैनं क्लेदयन्त्यापो न शोषयति मारुतः ॥

nainaṃ chindanti śastrāṇi nainaṃ dahati pāvakaḥ
na cainaṃ kledayantyāpo na śoṣayati mārutaḥ

Weapons do not divide it (into pieces) fire does not burn it, waters do not moisten it the wind does not dry it up. It is not divisible it is not combustible it is not to be moistened


अच्छेद्योऽयमदाह्योऽयमक्लेद्योऽशोष्य एव च।
नित्यः सर्वगतः स्थाणुरचलोऽयं सनातनः ॥

acchedyo.ayamadāhyo.ayamakledyo.aśoṣya eva ca
nityaḥ sarvagataḥ sthāṇuracalo.ayaṃ sanātanaḥ

it is not to be dried up. It is everlasting, all-pervading, stable, firm, and eternal.


अव्यक्तोऽयमचिन्त्योऽयमविकार्योऽयमुच्यते।
तस्मादेवं विदित्वैनं नानुशोचितुमर्हसि ॥

avyakto.ayamacintyo.ayamavikāryo.ayamucyate
tasmādevaṃ viditvainaṃ nānuśocitumarhasi

It is said to be unperceived, to be unthinkable, to be unchangeable. Therefore knowing it to be such


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

atha cainaṃ nityajātaṃ nityaṃ vā manyase mṛtam
tathāpi tvaṃ mahābāho naivaṃ śocitumarhasi

you ought not to grieve But even if you think that it is constantly born and constantly dies still O you of mighty arms! you ought not to grieve thus. For to one that is born


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

jātasya hi dhruvo mṛtyurdhruvaṃ janma mṛtasya ca
tasmādaparihārye.arthe na tvaṃ śocitumarhasi

death is certain and to one that dies, birth is certain. Therefore about (this) unavoidable thing, you ought not to grieve. The source of things, O descendant of Bharata! is unperceived


अव्यक्तादीनि भूतानि व्यक्तमध्यानि भारत।
अव्यक्तनिधनान्येव तत्र का परिदेवना ॥

avyaktādīni bhūtāni vyaktamadhyāni bhārata
avyaktanidhanānyeva tatra kā paridevanā

their middle state is perceived and their end again is unperceived. What (occasion is there for any) lamentation regarding them?


आश्चर्यवत्पश्यति कश्चिदेन-
माश्चर्यवद्वदति तथैव चान्यः।
आश्चर्यवच्चैनमन्यः शृणोति
श्रुत्वाप्येनं वेद न चैव कश्चित् ॥

āścaryavatpaśyati kaścidenam āścaryavadvadati tathaiva cānyaḥ
āścaryavaccainamanyaḥ śṛṇoti śrutvāpyenaṃ veda na caiva kaścit

One looks upon it as a wonder another similarly speaks of it as a wonder another too hears of it as a wonder and even after having heard of it, no one does really know it.


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

dehī nityamavadhyo.ayaṃ dehe sarvasya bhārata
tasmātsarvāṇi bhūtāni na tvaṃ śocitumarhasi

This embodied (self), O descendant of Bharata! within every one's body is ever indestructible. Therefore you ought not to grieve for any being.


स्वधर्ममपि चावेक्ष्य न विकम्पितुमर्हसि।
धर्म्याद्धि युद्धाच्छ्रेयोऽन्यत्क्षत्रियस्य न विद्यते ॥

svadharmamapi cāvekṣya na vikampitumarhasi
dharmyāddhi yuddhācchreyo.anyatkṣatriyasya na vidyate

Having regard to your own duty also, you ought not to falter, for there is nothing better for a Kṣatriya than a righteous battle.


यदृच्छया चोपपन्नं स्वर्गद्वारमपावृतम्।
सुखिनः क्षत्रियाः पार्थ लभन्ते युद्धमीदृशम् ॥

yadṛcchayā copapannaṃ svargadvāramapāvṛtam
sukhinaḥ kṣatriyāḥ pārtha labhante yuddhamīdṛśam

Happy those Kṣatriyas O son of Pṛthā! who can find such a battle (to fight)—come of itself—an open door to heaven! But if you will not fight this righteous battle


अथ चेत्त्वमिमं धर्म्यं संग्रामं न करिष्यसि।
ततः स्वधर्मं कीर्तिं च हित्वा पापमवाप्स्यसि ॥

atha cettvamimaṃ dharmyaṃ saṃgrāmaṃ na kariṣyasi
tataḥ svadharmaṃ kīrtiṃ ca hitvā pāpamavāpsyasi

then you will have abandoned your own duty and your fame and you will incur sin.


अकीर्तिं चापि भूतानि कथयिष्यन्ति तेऽव्ययाम्।
सम्भावितस्य चाकीर्तिर्मरणादतिरिच्यते ॥

akīrtiṃ cāpi bhūtāni kathayiṣyanti te.avyayām
sambhāvitasya cākīrtirmaraṇādatiricyate

All beings, too, will tell of your everlasting infamy and to one who has been honoured, infamy is (a) greater (evil) than death.


भयाद्रणादुपरतं मंस्यन्ते त्वां महारथाः।
येषां च त्वं बहुमतो भूत्वा यास्यसि लाघवम् ॥

bhayādraṇāduparataṃ maṃsyante tvāṃ mahārathāḥ
yeṣāṃ ca tvaṃ bahumato bhūtvā yāsyasi lāghavam

(Warriors who are) masters of great cars will think that you abstained from the battle through fear and having been highly thought of by them


अवाच्यवादांश्च बहून्वदिष्यन्ति तवाहिताः।
निन्दन्तस्तव सामर्थ्यं ततो दुःखतरं नु किम् ॥

avācyavādāṃśca bahūnvadiṣyanti tavāhitāḥ
nindantastava sāmarthyaṃ tato duḥkhataraṃ nu kim

you will fall down to littleness. Your enemies, too, decrying your power, will speak much about you that should not be spoken. And what, indeed, more lamentable than that?


हतो वा प्राप्स्यसि स्वर्गं जित्वा वा भोक्ष्यसे महीम्।
तस्मादुत्तिष्ठ कौन्तेय युद्धाय कृतनिश्चयः ॥

hato vā prāpsyasi svargaṃ jitvā vā bhokṣyase mahīm
tasmāduttiṣṭha kaunteya yuddhāya kṛtaniścayaḥ

Killed, you will obtain heaven victorious, you will enjoy the earth. Therefore arise, O son of Kuntī! resolved to (engage in) battle.


सुखदुःखे समे कृत्वा लाभालाभौ जयाजयौ।
ततो युद्धाय युज्यस्व नैवं पापमवाप्स्यसि ॥

sukhaduḥkhe same kṛtvā lābhālābhau jayājayau
tato yuddhāya yujyasva naivaṃ pāpamavāpsyasi

Looking alike on pleasure and pain, on gain and loss, on victory and defeat, then prepare for battle, and thus you will not incur sin.


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

eṣā te.abhihitā sāṅkhye buddhiryoge tvimāṃ śṛṇu
buddhyā yukto yayā pārtha karmabandhaṃ prahāsyasi

The knowledge here declared to you is that relating to the Sāṅkhya,. Now hear that relating to the Yoga . Possessed of this knowledge, O son of Pṛthā! you will cast off the bonds of action. In this (path to final emancipation) nothing that is commenced becomes abortive


नेहाभिक्रमनाशोऽस्ति प्रत्यवायो न विद्यते।
स्वल्पमप्यस्य धर्मस्य त्रायते महतो भयात् ॥

nehābhikramanāśo.asti pratyavāyo na vidyate
svalpamapyasya dharmasya trāyate mahato bhayāt

no obstacles exist and even a little of this (form of ) piety protects one from great danger.


व्यवसायात्मिका बुद्धिरेकेह कुरुनन्दन।
बहुशाखा ह्यनन्ताश्च बुद्धयोऽव्यवसायिनाम् ॥

vyavasāyātmikā buddhirekeha kurunandana
bahuśākhā hyanantāśca buddhayo.avyavasāyinām

There is here O descendant of Kuru ! but one state of mind consisting in firm understanding. But the states of mind of those who have no firm understanding are many-branched and endless. The state of mind consisting in firm understanding regarding steady contemplation does not belong to those O son of Pṛthā! who are strongly attached to (worldly) pleasures and power and whose minds are drawn away by that flowery talk which is full of (ordinances of) specific acts for the attainment of (those) pleasures and (that) power and which promises birth as the fruit of acts—(that flowery talk) which those unwise ones utter who are enamoured of Vedic words


यामिमां पुष्पितां वाचं प्रवदन्त्यविपश्चितः।
वेदवादरताः पार्थ नान्यदस्तीति वादिनः ॥

yāmimāṃ puṣpitāṃ vācaṃ pravadantyavipaścitaḥ
vedavādaratāḥ pārtha nānyadastīti vādinaḥ


कामात्मानः स्वर्गपरा जन्मकर्मफलप्रदाम्।
क्रियाविशेषबहुलां भोगैश्वर्यगतिं प्रति ॥

kāmātmānaḥ svargaparā janmakarmaphalapradām
kriyāviśeṣabahulāṃ bhogaiśvaryagatiṃ prati

who are full of desires and whose goal is heaven.


भोगैश्वर्यप्रसक्तानां तयापहृतचेतसाम्।
व्यवसायात्मिका बुद्धिः समाधौ न विधीयते ॥

bhogaiśvaryaprasaktānāṃ tayāpahṛtacetasām
vyavasāyātmikā buddhiḥ samādhau na vidhīyate

The Vedas (merely) relate to the effects of the three qualities


त्रैगुण्यविषया वेदा निस्त्रैगुण्यो भवार्जुन।
निर्द्वन्द्वो नित्यसत्त्वस्थो निर्योगक्षेम आत्मवान् ॥

traiguṇyaviṣayā vedā nistraiguṇyo bhavārjuna
nirdvandvo nityasattvastho niryogakṣema ātmavān

do you O Arjuna! rise above those effects of the three qualities and be free from the pairs of opposites always preserve courage be free from anxiety for new acquisitions or protection of old acquisitions


यावानर्थ उदपाने सर्वतः सम्प्लुतोदके।
तावान्सर्वेषु वेदेषु ब्राह्मणस्य विजानतः ॥

yāvānartha udapāne sarvataḥ samplutodake
tāvānsarveṣu vedeṣu brāhmaṇasya vijānataḥ

and be self-controlled. To the instructed Brāhmaṇa there is in all the Vedas as much utility as in a reservoir of water into which waters flow from all sides.


कर्मण्येवाधिकारस्ते मा फलेषु कदाचन।
मा कर्मफलहेतुर्भूर्मा ते सङ्गोऽस्त्वकर्मणि ॥

karmaṇyevādhikāraste mā phaleṣu kadācana
mā karmaphalaheturbhūrmā te saṅgo.astvakarmaṇi

Your business is with action alone not by any means with fruit. Let not the fruit of action be your motive (to action). Let not your attachment be (fixed) on inaction.


योगस्थः कुरु कर्माणि सङ्गं त्यक्त्वा धनञ्जय।
सिद्ध्यसिद्ध्योः समो भूत्वा समत्वं योग उच्यते ॥

yogasthaḥ kuru karmāṇi saṅgaṃ tyaktvā dhanañjaya
siddhyasiddhyoḥ samo bhūtvā samatvaṃ yoga ucyate

Having recourse to devotion, O Dhanañjaya ! perform actions, casting off (all) attachment, and being equable in success or ill-success (such) equability is called devotion.


दूरेण ह्यवरं कर्म बुद्धियोगाद्धनञ्जय।
बुद्धौ शरणमन्विच्छ कृपणाः फलहेतवः ॥

dūreṇa hyavaraṃ karma buddhiyogāddhanañjaya
buddhau śaraṇamanviccha kṛpaṇāḥ phalahetavaḥ

Action, O Dhanañjaya! is far inferior to the devotion of the mind. In that devotion seek shelter. Wretched are those whose motive (to action) is the fruit (of action).


बुद्धियुक्तो जहातीह उभे सुकृतदुष्कृते।
तस्माद्योगाय युज्यस्व योगः कर्मसु कौशलम् ॥

buddhiyukto jahātīha ubhe sukṛtaduṣkṛte
tasmādyogāya yujyasva yogaḥ karmasu kauśalam

He who has obtained devotion in this world casts off both merit and sin. Therefore apply yourself to devotion devotion in (all) actions is wisdom.


कर्मजं बुद्धियुक्ता हि फलं त्यक्त्वा मनीषिणः।
जन्मबन्धविनिर्मुक्ताः पदं गच्छन्त्यनामयम् ॥

karmajaṃ buddhiyuktā hi phalaṃ tyaktvā manīṣiṇaḥ
janmabandhavinirmuktāḥ padaṃ gacchantyanāmayam

The wise who have obtained devotion cast off the fruit of action and released from the shackles of (repeated)births repair to that seat where there is no unhappiness. When your mind shall have crossed beyond the taint of delusion then will you become indifferent to all that you have heard or will heard. When your mind


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

yadā te mohakalilaṃ buddhirvyatitariṣyati
tadā gantāsi nirvedaṃ śrotavyasya śrutasya ca


श्रुतिविप्रतिपन्ना ते यदा स्थास्यति निश्चला।
समाधावचला बुद्धिस्तदा योगमवाप्स्यसि ॥

śrutivipratipannā te yadā sthāsyati niścalā
samādhāvacalā buddhistadā yogamavāpsyasi

will stand firm and steady in contemplation


अर्जुन उवाच।
स्थितप्रज्ञस्य का भाषा समाधिस्थस्य केशव।
स्थितधीः किं प्रभाषेत किमासीत व्रजेत किम् ॥

arjuna uvāca
sthitaprajñasya kā bhāṣā samādhisthasya keśava
sthitadhīḥ kiṃ prabhāṣeta kimāsīta vrajeta kim

then will you acquire devotion. What are the characteristics, O Kesava! of one whose mind is steady, and who is intent on contemplation? How should one of steady mind speak, how sit, how move?


श्रीभगवानुवाच।
प्रजहाति यदा कामान्सर्वान्पार्थ मनोगतान्।
आत्मन्येवात्मना तुष्टः स्थितप्रज्ञस्तदोच्यते ॥

śrībhagavānuvāca
prajahāti yadā kāmānsarvānpārtha manogatān
ātmanyevātmanā tuṣṭaḥ sthitaprajñastadocyate

When a man O son of Pṛthā! abandons all the desires of his heart and is pleased in his self only and by his self he is then called one of steady mind.


दुःखेष्वनुद्विग्नमनाः सुखेषु विगतस्पृहः।
वीतरागभयक्रोधः स्थितधीर्मुनिरुच्यते ॥

duḥkheṣvanudvignamanāḥ sukheṣu vigataspṛhaḥ
vītarāgabhayakrodhaḥ sthitadhīrmunirucyate

He whose heart is not agitated in the midst of calamities who has no longing for pleasures and from whom (the feelings of) affection fear and wrath have departed is called a sage of steady mind.


यः सर्वत्रानभिस्नेहस्तत्तत्प्राप्य शुभाशुभम्।
नाभिनन्दति न द्वेष्टि तस्य प्रज्ञा प्रतिष्ठिता ॥

yaḥ sarvatrānabhisnehastattatprāpya śubhāśubham
nābhinandati na dveṣṭi tasya prajñā pratiṣṭhitā

His mind is steady, who, being without attachments anywhere, feels no exultation and no aversion on encountering the various agreeable and disagreeable (things of this world).


यदा संहरते चायं कूर्मोऽङ्गानीव सर्वशः।
इन्द्रियाणीन्द्रियार्थेभ्यस्तस्य प्रज्ञा प्रतिष्ठिता ॥

yadā saṃharate cāyaṃ kūrmo.aṅgānīva sarvaśaḥ
indriyāṇīndriyārthebhyastasya prajñā pratiṣṭhitā

A man's mind is steady, when he withdraws his senses from (all) objects of sense, as the tortoise (withdraws) its limbs from all sides.


विषया विनिवर्तन्ते निराहारस्य देहिनः।
रसवर्जं रसोऽप्यस्य परं दृष्ट्वा निवर्तते ॥

viṣayā vinivartante nirāhārasya dehinaḥ
rasavarjaṃ raso.apyasya paraṃ dṛṣṭvā nivartate

Objects of sense draw back from a person who is abstinent not so the taste (for those objects). But even the taste departs from him, when he has seen the Supreme.


यततो ह्यपि कौन्तेय पुरुषस्य विपश्चितः।
इन्द्रियाणि प्रमाथीनि हरन्ति प्रसभं मनः ॥

yatato hyapi kaunteya puruṣasya vipaścitaḥ
indriyāṇi pramāthīni haranti prasabhaṃ manaḥ

The boisterous senses, O son of Kuntī! carry away by force the mind even of a wise man, who exerts himself (for final emancipation).


तानि सर्वाणि संयम्य युक्त आसीत मत्परः।
वशे हि यस्येन्द्रियाणि तस्य प्रज्ञा प्रतिष्ठिता ॥

tāni sarvāṇi saṃyamya yukta āsīta matparaḥ
vaśe hi yasyendriyāṇi tasya prajñā pratiṣṭhitā

Restraining them all, a man should remain engaged in devotion, making me his only resort. For his mind is steady whose senses are under his control.


ध्यायतो विषयान्पुंसः सङ्गस्तेषूपजायते।
सङ्गात्सञ्जायते कामः कामात्क्रोधोऽभिजायते ॥

dhyāyato viṣayānpuṃsaḥ saṅgasteṣūpajāyate
saṅgātsañjāyate kāmaḥ kāmātkrodho.abhijāyate

The man who ponders over objects of sense forms an attachment to them from (that) attachment is produced desire and from desire anger is produced


क्रोधाद्भवति सम्मोहः सम्मोहात्स्मृतिविभ्रमः।
स्मृतिभ्रंशाद् बुद्धिनाशो बुद्धिनाशात्प्रणश्यति ॥

krodhādbhavati sammohaḥ sammohātsmṛtivibhramaḥ
smṛtibhraṃśād buddhināśo buddhināśātpraṇaśyati

from anger results want of discrimination from want of discrimination, confusion of the memory from confusion of the memory, loss of reason


रागद्वेषविमुक्तैस्तु विषयानिन्द्रियैश्चरन् | (or वियुक्तैस्तु)
आत्मवश्यैर्विधेयात्मा प्रसादमधिगच्छति ॥

rāgadveṣavimuktaistu viṣayānindriyaiścaran
orviyuktaistu ātmavaśyairvidheyātmā prasādamadhigacchati

and in consequence of loss of reason. he is utterly ruined. But the self-restrained man who moves among objects with senses under the control of his own self and free from affection and aversion obtains tranquillity. When there is tranquillity


प्रसादे सर्वदुःखानां हानिरस्योपजायते।
प्रसन्नचेतसो ह्याशु बुद्धिः पर्यवतिष्ठते ॥

prasāde sarvaduḥkhānāṃ hānirasyopajāyate
prasannacetaso hyāśu buddhiḥ paryavatiṣṭhate

all his miseries are destroyed for the mind of him whose heart is tranquil soon becomes steady.


नास्ति बुद्धिरयुक्तस्य न चायुक्तस्य भावना।
न चाभावयतः शान्तिरशान्तस्य कुतः सुखम् ॥

nāsti buddhirayuktasya na cāyuktasya bhāvanā
na cābhāvayataḥ śāntiraśāntasya kutaḥ sukham

He who is not self-restrained has no steadiness of mind nor has he who is not self-restrained perseverance in the pursuit of self-knowledge there is no tranquillity for him who does not persevere in the pursuit of self-knowledge and whence can there be happiness for one who is not tranquil? For the heart which follows the rambling senses leads away his judgment


इन्द्रियाणां हि चरतां यन्मनोऽनुविधीयते।
तदस्य हरति प्रज्ञां वायुर्नावमिवाम्भसि ॥

indriyāṇāṃ hi caratāṃ yanmano.anuvidhīyate
tadasya harati prajñāṃ vāyurnāvamivāmbhasi

as the wind leads a boat astray upon the waters.


तस्माद्यस्य महाबाहो निगृहीतानि सर्वशः।
इन्द्रियाणीन्द्रियार्थेभ्यस्तस्य प्रज्ञा प्रतिष्ठिता ॥

tasmādyasya mahābāho nigṛhītāni sarvaśaḥ
indriyāṇīndriyārthebhyastasya prajñā pratiṣṭhitā

Therefore, O you of mighty arms! his mind is steady whose senses are restrained on all sides from objects of sense.


या निशा सर्वभूतानां तस्यां जागर्ति संयमी।
यस्यां जाग्रति भूतानि सा निशा पश्यतो मुनेः ॥

yā niśā sarvabhūtānāṃ tasyāṃ jāgarti saṃyamī
yasyāṃ jāgrati bhūtāni sā niśā paśyato muneḥ

The self-restrained man is awake, when it is night for all beings and when all beings are awake, that is the night of the right-seeing sage.


आपूर्यमाणमचलप्रतिष्ठं
समुद्रमापः प्रविशन्ति यद्वत्।
तद्वत्कामा यं प्रविशन्ति सर्वे
स शान्तिमाप्नोति न कामकामी ॥

āpūryamāṇamacalapratiṣṭhaṃ samudramāpaḥ praviśanti yadvat
tadvatkāmā yaṃ praviśanti sarve sa śāntimāpnoti na kāmakāmī

He into whom all objects of desire enter, as waters enter the ocean, which, (though) replenished, (still) keeps its position unmoved,-he only obtains tranquillity not he who desires (those) objects of desire.


विहाय कामान्यः सर्वान्पुमांश्चरति निःस्पृहः।
निर्ममो निरहङ्कारः स शान्तिमधिगच्छति ॥

vihāya kāmānyaḥ sarvānpumāṃścarati niḥspṛhaḥ
nirmamo nirahaṅkāraḥ sa śāntimadhigacchati

The man who, casting off all desires, lives free from attachments, who is free from egoism, and from (the feeling that this or that is) mine, obtains tranquillity.


एषा ब्राह्मी स्थितिः पार्थ नैनां प्राप्य विमुह्यति।
स्थित्वास्यामन्तकालेऽपि ब्रह्मनिर्वाणमृच्छति ॥

eṣā brāhmī sthitiḥ pārtha naināṃ prāpya vimuhyati
sthitvāsyāmantakāle.api brahmanirvāṇamṛcchati

This, O son of Pṛthā! is the Brahmic state attaining to this, one is never deluded and remaining in it in (one's) last moments, one attains ( brahma - nirvāṇa ) the Brahmic bliss.


अर्जुन उवाच।
ज्यायसी चेत्कर्मणस्ते मता बुद्धिर्जनार्दन।
तत्किं कर्मणि घोरे मां नियोजयसि केशव ॥

arjuna uvāca
jyāyasī cetkarmaṇaste matā buddhirjanārdana
tatkiṃ karmaṇi ghore māṃ niyojayasi keśava

If, O Ganārdana! devotion is deemed by you to be superior to action, then why, O Kesava! do you prompt me to (this) fearful action?


व्यामिश्रेणेव वाक्येन बुद्धिं मोहयसीव मे।
तदेकं वद निश्चित्य येन श्रेयोऽहमाप्नुयाम् ॥

vyāmiśreṇeva vākyena buddhiṃ mohayasīva me
tadekaṃ vada niścitya yena śreyo.ahamāpnuyām

You seem, indeed, to confuse my mind by equivocal words. Therefore, declare one thing determinately, by which I may attain the highest good.


श्रीभगवानुवाच।
लोकेऽस्मिन् द्विविधा निष्ठा पुरा प्रोक्ता मयानघ।
ज्ञानयोगेन साङ्ख्यानां कर्मयोगेन योगिनाम् ॥

śrībhagavānuvāca
loke.asmina dvividhā niṣṭhā purā proktā mayānagha
jñānayogena sāṅkhyānāṃ karmayogena yoginām

O sinless one! I have already declared, that in this world there is a twofold path—that of the Sāṅkhyas by devotion in the shape of (true) knowledge and that of the Yogins by devotion in the shape of action.


न कर्मणामनारम्भान्नैष्कर्म्यं पुरुषोऽश्नुते।
न च संन्यसनादेव सिद्धिं समधिगच्छति ॥

na karmaṇāmanārambhānnaiṣkarmyaṃ puruṣo.aśnute
na ca saṃnyasanādeva siddhiṃ samadhigacchati

A man does not attain freedom from action merely by not engaging in action nor does he attain perfection by mere renunciation. For nobody ever remains even for an instant without performing some action


न हि कश्चित्क्षणमपि जातु तिष्ठत्यकर्मकृत्।
कार्यते ह्यवशः कर्म सर्वः प्रकृतिजैर्गुणैः ॥

na hi kaścitkṣaṇamapi jātu tiṣṭhatyakarmakṛt
kāryate hyavaśaḥ karma sarvaḥ prakṛtijairguṇaiḥ

since the qualities of nature constrain everybody, not having free-will (in the matter), to some action. The deluded man who


कर्मेन्द्रियाणि संयम्य य आस्ते मनसा स्मरन्।
इन्द्रियार्थान्विमूढात्मा मिथ्याचारः स उच्यते ॥

karmendriyāṇi saṃyamya ya āste manasā smaran
indriyārthānvimūḍhātmā mithyācāraḥ sa ucyate

restraining the organs of action continues to think in his mind about objects of sense is called a hypocrite. But he


यस्त्विन्द्रियाणि मनसा नियम्यारभतेऽर्जुन।
कर्मेन्द्रियैः कर्मयोगमसक्तः स विशिष्यते ॥

yastvindriyāṇi manasā niyamyārabhate.arjuna
karmendriyaiḥ karmayogamasaktaḥ sa viśiṣyate

O Arjuna ! who restraining his senses by his mind. and being free from attachments engages in devotion (in the shape) of action with the organs of action


नियतं कुरु कर्म त्वं कर्म ज्यायो ह्यकर्मणः।
शरीरयात्रापि च ते न प्रसिद्ध्येदकर्मणः ॥

niyataṃ kuru karma tvaṃ karma jyāyo hyakarmaṇaḥ
śarīrayātrāpi ca te na prasiddhyedakarmaṇaḥ

is far superior. Do you perform prescribed action, for action is better than inaction, and the support of your body, too, cannot be accomplished with inaction.


यज्ञार्थात्कर्मणोऽन्यत्र लोकोऽयं कर्मबन्धनः।
तदर्थं कर्म कौन्तेय मुक्तसङ्गः समाचर ॥

yajñārthātkarmaṇo.anyatra loko.ayaṃ karmabandhanaḥ
tadarthaṃ karma kaunteya muktasaṅgaḥ samācara

This world is fettered by all action other than action for the purpose of the sacrifice. Therefore, O son of Kuntī ! do you, casting off attachment, perform action for that purpose.


सहयज्ञाः प्रजाः सृष्ट्वा पुरोवाच प्रजापतिः।
अनेन प्रसविष्यध्वमेष वोऽस्त्विष्टकामधुक् ॥

sahayajñāḥ prajāḥ sṛṣṭvā purovāca prajāpatiḥ
anena prasaviṣyadhvameṣa vo.astviṣṭakāmadhuk

The Creator, having in olden times created men together with the sacrifice, said: 'Propagate with this. May it be the giver to you of the things you desire.


देवान्भावयतानेन ते देवा भावयन्तु वः।
परस्परं भावयन्तः श्रेयः परमवाप्स्यथ ॥

devānbhāvayatānena te devā bhāvayantu vaḥ
parasparaṃ bhāvayantaḥ śreyaḥ paramavāpsyatha

Please the gods with this, and may those gods please you. Pleasing each other you will attain the highest good. For pleased with the sacrifices


इष्टान्भोगान्हि वो देवा दास्यन्ते यज्ञभाविताः।
तैर्दत्तानप्रदायैभ्यो यो भुङ्क्ते स्तेन एव सः ॥

iṣṭānbhogānhi vo devā dāsyante yajñabhāvitāḥ
tairdattānapradāyaibhyo yo bhuṅkte stena eva saḥ

the gods will give you the enjoyments you desire. And he who enjoys himself without giving them what they have given is indeed a thief.'


यज्ञशिष्टाशिनः सन्तो मुच्यन्ते सर्वकिल्बिषैः।
भुञ्जते ते त्वघं पापा ये पचन्त्यात्मकारणात् ॥

yajñaśiṣṭāśinaḥ santo mucyante sarvakilbiṣaiḥ
bhuñjate te tvaghaṃ pāpā ye pacantyātmakāraṇāt

The good who eat the leavings of a sacrifice are released from all sins. But the unrighteous ones who prepare food for themselves only


अन्नाद्भवन्ति भूतानि पर्जन्यादन्नसम्भवः।
यज्ञाद्भवति पर्जन्यो यज्ञः कर्मसमुद्भवः ॥

annādbhavanti bhūtāni parjanyādannasambhavaḥ
yajñādbhavati parjanyo yajñaḥ karmasamudbhavaḥ

incur sin. From food are born (all) creatures from rain is the production of food rain is produced by sacrifices sacrifices are the result of action


कर्म ब्रह्मोद्भवं विद्धि ब्रह्माक्षरसमुद्भवम्।
तस्मात्सर्वगतं ब्रह्म नित्यं यज्ञे प्रतिष्ठितम् ॥

karma brahmodbhavaṃ viddhi brahmākṣarasamudbhavam
tasmātsarvagataṃ brahma nityaṃ yajñe pratiṣṭhitam

know that action has its source in the Vedas the Vedas come from the Indestructible. Therefore the all-comprehending Vedas are always concerned with sacrifices.


एवं प्रवर्तितं चक्रं नानुवर्तयतीह यः।
अघायुरिन्द्रियारामो मोघं पार्थ स जीवति ॥

evaṃ pravartitaṃ cakraṃ nānuvartayatīha yaḥ
aghāyurindriyārāmo moghaṃ pārtha sa jīvati

He who in this world does not turn round the wheel revolving thus is of sinful life indulging his senses


यस्त्वात्मरतिरेव स्यादात्मतृप्तश्च मानवः।
आत्मन्येव च सन्तुष्टस्तस्य कार्यं न विद्यते ॥

yastvātmaratireva syādātmatṛptaśca mānavaḥ
ātmanyeva ca santuṣṭastasya kāryaṃ na vidyate

and O son of Pṛthā! he lives in vain. But the man who is attached to his self only who is contented in his self and is pleased with his self has nothing to do.


नैव तस्य कृतेनार्थो नाकृतेनेह कश्चन।
न चास्य सर्वभूतेषु कश्चिदर्थव्यपाश्रयः ॥

naiva tasya kṛtenārtho nākṛteneha kaścana
na cāsya sarvabhūteṣu kaścidarthavyapāśrayaḥ

He has no interest at all in what is done, and none whatever in what is not done, in this world nor is any interest of his dependent on any being.


तस्मादसक्तः सततं कार्यं कर्म समाचर।
असक्तो ह्याचरन्कर्म परमाप्नोति पूरुषः ॥

tasmādasaktaḥ satataṃ kāryaṃ karma samācara
asakto hyācarankarma paramāpnoti pūruṣaḥ

Therefore always perform action, which must be performed, without attachment. For a man, performing action without attachment, attains the Supreme.


कर्मणैव हि संसिद्धिमास्थिता जनकादयः।
लोकसंग्रहमेवापि सम्पश्यन्कर्तुमर्हसि ॥

karmaṇaiva hi saṃsiddhimāsthitā janakādayaḥ
lokasaṃgrahamevāpi sampaśyankartumarhasi

By action alone, did Janaka and the rest work for perfection. And having regard also to the keeping of people (to their duties) you should perform action.


यद्यदाचरति श्रेष्ठस्तत्तदेवेतरो जनः।
स यत्प्रमाणं कुरुते लोकस्तदनुवर्तते ॥

yadyadācarati śreṣṭhastattadevetaro janaḥ
sa yatpramāṇaṃ kurute lokastadanuvartate

Whatever a great man does, that other men also do. And people follow whatever he receives as authority.


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

na me pārthāsti kartavyaṃ triṣu lokeṣu kiñcana
nānavāptamavāptavyaṃ varta eva ca karmaṇi

There is nothing, O son of Pṛthā! for me to do in (all) the three worlds, nothing to acquire which has not been acquired. Still I do engage in action. For should I at any time not engage without sloth in action


यदि ह्यहं न वर्तेयं जातु कर्मण्यतन्द्रितः।
मम वर्त्मानुवर्तन्ते मनुष्याः पार्थ सर्वशः ॥

yadi hyahaṃ na varteyaṃ jātu karmaṇyatandritaḥ
mama vartmānuvartante manuṣyāḥ pārtha sarvaśaḥ

men would follow in my path from all sides


उत्सीदेयुरिमे लोका न कुर्यां कर्म चेदहम्।
सङ्करस्य च कर्ता स्यामुपहन्यामिमाः प्रजाः ॥

utsīdeyurime lokā na kuryāṃ karma cedaham
saṅkarasya ca kartā syāmupahanyāmimāḥ prajāḥ

O son of Pṛthā! If I did not perform actions, these worlds would be destroyed, I should be the cause of caste interminglings and I should be ruining these people. As the ignorant act


सक्ताः कर्मण्यविद्वांसो यथा कुर्वन्ति भारत।
कुर्याद्विद्वांस्तथासक्तश्चिकीर्षुर्लोकसंग्रहम् ॥

saktāḥ karmaṇyavidvāṃso yathā kurvanti bhārata
kuryādvidvāṃstathāsaktaścikīrṣurlokasaṃgraham

O descendant of Bharata! with attachment to action so should a wise man act without attachment


न बुद्धिभेदं जनयेदज्ञानां कर्मसङ्गिनाम्।
जोषयेत्सर्वकर्माणि विद्वान्युक्तः समाचरन् ॥

na buddhibhedaṃ janayedajñānāṃ karmasaṅginām
joṣayetsarvakarmāṇi vidvānyuktaḥ samācaran

wishing to keep the people (to their duties). A wise man should not shake the convictions of the ignorant who are attached to action but acting with devotion (himself ) should make them apply themselves to all action.


प्रकृतेः क्रियमाणानि गुणैः कर्माणि सर्वशः।
अहङ्कारविमूढात्मा कर्ताहमिति मन्यते ॥

prakṛteḥ kriyamāṇāni guṇaiḥ karmāṇi sarvaśaḥ
ahaṅkāravimūḍhātmā kartāhamiti manyate

He whose mind is deluded by egoism thinks himself the doer of the actions which


तत्त्ववित्तु महाबाहो गुणकर्मविभागयोः।
गुणा गुणेषु वर्तन्त इति मत्वा न सज्जते ॥

tattvavittu mahābāho guṇakarmavibhāgayoḥ
guṇā guṇeṣu vartanta iti matvā na sajjate

in every way are done by the qualities of nature. But he O you of mighty arms! who knows the truth about the difference from qualities and the difference from actions forms no attachments


प्रकृतेर्गुणसम्मूढाः सज्जन्ते गुणकर्मसु।
तानकृत्स्नविदो मन्दान्कृत्स्नविन्न विचालयेत् ॥

prakṛterguṇasammūḍhāḥ sajjante guṇakarmasu
tānakṛtsnavido mandānkṛtsnavinna vicālayet

believing that qualities deal with qualities. But those who are deluded by the qualities of nature form attachments to the actions of the qualities. A man of perfect knowledge should not shake these men of imperfect knowledge (in their convictions).


मयि सर्वाणि कर्माणि संन्यस्याध्यात्मचेतसा।
निराशीर्निर्ममो भूत्वा युध्यस्व विगतज्वरः ॥

mayi sarvāṇi karmāṇi saṃnyasyādhyātmacetasā
nirāśīrnirmamo bhūtvā yudhyasva vigatajvaraḥ

Dedicating all actions to me with a mind knowing the relation of the supreme and individual self engage in battle without desire without (any feeling that this or that is) mine and without any mental trouble.


ये मे मतमिदं नित्यमनुतिष्ठन्ति मानवाः।
श्रद्धावन्तोऽनसूयन्तो मुच्यन्ते तेऽपि कर्मभिः ॥

ye me matamidaṃ nityamanutiṣṭhanti mānavāḥ
śraddhāvanto.anasūyanto mucyante te.api karmabhiḥ

Even those men who always act on this opinion of mine full of faith and without carping are released from all actions. But those who carp at my opinion and do not act upon it


ये त्वेतदभ्यसूयन्तो नानुतिष्ठन्ति मे मतम्।
सर्वज्ञानविमूढांस्तान्विद्धि नष्टानचेतसः ॥

ye tvetadabhyasūyanto nānutiṣṭhanti me matam
sarvajñānavimūḍhāṃstānviddhi naṣṭānacetasaḥ

know them to be devoid of discrimination deluded as regards all knowledge


सदृशं चेष्टते स्वस्याः प्रकृतेर्ज्ञानवानपि।
प्रकृतिं यान्ति भूतानि निग्रहः किं करिष्यति ॥

sadṛśaṃ ceṣṭate svasyāḥ prakṛterjñānavānapi
prakṛtiṃ yānti bhūtāni nigrahaḥ kiṃ kariṣyati

and ruined. Even a man of knowledge acts consonantly to his own nature. All beings follow nature. What will restraint effect?


इन्द्रियस्येन्द्रियस्यार्थे रागद्वेषौ व्यवस्थितौ।
तयोर्न वशमागच्छेत्तौ ह्यस्य परिपन्थिनौ ॥

indriyasyendriyasyārthe rāgadveṣau vyavasthitau
tayorna vaśamāgacchettau hyasya paripanthinau

Every sense has its affections and aversions towards its objects fixed. One should not become subject to them, for they are one's opponents.


श्रेयान्स्वधर्मो विगुणः परधर्मात्स्वनुष्ठितात्।
स्वधर्मे निधनं श्रेयः परधर्मो भयावहः ॥

śreyānsvadharmo viguṇaḥ paradharmātsvanuṣṭhitāt
svadharme nidhanaṃ śreyaḥ paradharmo bhayāvahaḥ

One's own duty, though defective, is better than another's duty well performed. Death in (performing) one's own duty is preferable the (performance of the) duty of others is dangerous.


अर्जुन उवाच।
अथ केन प्रयुक्तोऽयं पापं चरति पूरुषः।
अनिच्छन्नपि वार्ष्णेय बलादिव नियोजितः ॥

arjuna uvāca
atha kena prayukto.ayaṃ pāpaṃ carati pūruṣaḥ
anicchannapi vārṣṇeya balādiva niyojitaḥ

But by whom, O descendant of Vṛṣṇi! is man impelled, even though unwilling, and, as it were, constrained by force, to commit sin? The Deity said:


श्रीभगवानुवाच।
काम एष क्रोध एष रजोगुणसमुद्भवः।
महाशनो महापाप्मा विद्ध्येनमिह वैरिणम् ॥

śrībhagavānuvāca
kāma eṣa krodha eṣa rajoguṇasamudbhavaḥ
mahāśano mahāpāpmā viddhyenamiha vairiṇam

It is desire, it is wrath, born from the quality of passion it is very ravenous, very sinful. Know that that is the foe in this world. As fire is enveloped by smoke


धूमेनाव्रियते वह्निर्यथादर्शो मलेन च।
यथोल्बेनावृतो गर्भस्तथा तेनेदमावृतम् ॥

dhūmenāvriyate vahniryathādarśo malena ca
yatholbenāvṛto garbhastathā tenedamāvṛtam


आवृतं ज्ञानमेतेन ज्ञानिनो नित्यवैरिणा।
कामरूपेण कौन्तेय दुष्पूरेणानलेन च ॥

āvṛtaṃ jñānametena jñānino nityavairiṇā
kāmarūpeṇa kaunteya duṣpūreṇānalena ca

the fœtus by the womb so is this enveloped by desire. Knowledge, O son of Kuntī! is enveloped by this constant foe of the man of knowledge, in the shape of desire, which is like a fire and insatiable.


इन्द्रियाणि मनो बुद्धिरस्याधिष्ठानमुच्यते।
एतैर्विमोहयत्येष ज्ञानमावृत्य देहिनम् ॥

indriyāṇi mano buddhirasyādhiṣṭhānamucyate
etairvimohayatyeṣa jñānamāvṛtya dehinam

The senses, the mind, and the understanding are said to be its seat with these it deludes the embodied (self) after enveloping knowledge.


तस्मात्त्वमिन्द्रियाण्यादौ नियम्य भरतर्षभ।
पाप्मानं प्रजहि ह्येनं ज्ञानविज्ञाननाशनम् ॥

tasmāttvamindriyāṇyādau niyamya bharatarṣabha
pāpmānaṃ prajahi hyenaṃ jñānavijñānanāśanam

Therefore, O chief of the descendants of Bharata! first restrain your senses, then cast off this sinful thing which destroys knowledge and experience.


इन्द्रियाणि पराण्याहुरिन्द्रियेभ्यः परं मनः।
मनसस्तु परा बुद्धिर्यो बुद्धेः परतस्तु सः ॥

indriyāṇi parāṇyāhurindriyebhyaḥ paraṃ manaḥ
manasastu parā buddhiryo buddheḥ paratastu saḥ

It has been said, Great are the senses, greater than the senses is the mind, greater than the mind is the understanding. What is greater than the understanding is that.


एवं बुद्धेः परं बुद्ध्वा संस्तभ्यात्मानमात्मना।
जहि शत्रुं महाबाहो कामरूपं दुरासदम् ॥

evaṃ buddheḥ paraṃ buddhvā saṃstabhyātmānamātmanā
jahi śatruṃ mahābāho kāmarūpaṃ durāsadam

Thus knowing that which is higher than the understanding, and restraining (your)self by (your)self, O you of mighty arms! destroy this unmanageable enemy in the shape of desire.


श्रीभगवानुवाच।
इमं विवस्वते योगं प्रोक्तवानहमव्ययम्।
विवस्वान्मनवे प्राह मनुरिक्ष्वाकवेऽब्रवीत् ॥

śrībhagavānuvāca
imaṃ vivasvate yogaṃ proktavānahamavyayam
vivasvānmanave prāha manurikṣvākave.abravīt

This everlasting (system of) devotion I declared to the sun, the sun declared it to Manu , and Manu communicated it to Ikṣvāku. Coming thus by steps


एवं परम्पराप्राप्तमिमं राजर्षयो विदुः।
स कालेनेह महता योगो नष्टः परन्तप ॥

evaṃ paramparāprāptamimaṃ rājarṣayo viduḥ
sa kāleneha mahatā yogo naṣṭaḥ parantapa

it became known to royal sages. But O terror of (your) foes! that devotion was lost to the world by long (lapse of) time. That same primeval devotion I have declared to you to-day


स एवायं मया तेऽद्य योगः प्रोक्तः पुरातनः।
भक्तोऽसि मे सखा चेति रहस्यं ह्येतदुत्तमम् ॥

sa evāyaṃ mayā te.adya yogaḥ proktaḥ purātanaḥ
bhakto.asi me sakhā ceti rahasyaṃ hyetaduttamam

seeing. that you are my devotee and friend for it is the highest mystery.


अर्जुन उवाच।
अपरं भवतो जन्म परं जन्म विवस्वतः।
कथमेतद्विजानीयां त्वमादौ प्रोक्तवानिति ॥

arjuna uvāca
aparaṃ bhavato janma paraṃ janma vivasvataḥ
kathametadvijānīyāṃ tvamādau proktavāniti

Later is your birth the birth of the sun is prior. How then shall I understand that you declared (this) first?


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

śrībhagavānuvāca
bahūni me vyatītāni janmāni tava cārjuna
tānyahaṃ veda sarvāṇi na tvaṃ vettha parantapa

I have passed through many births, O Arjuna I and you also. I know them all, but you, O terror of (your) foes! do not know them.


अजोऽपि सन्नव्ययात्मा भूतानामीश्वरोऽपि सन्।
प्रकृतिं स्वामधिष्ठाय सम्भवाम्यात्ममायया ॥

ajo.api sannavyayātmā bhūtānāmīśvaro.api san
prakṛtiṃ svāmadhiṣṭhāya sambhavāmyātmamāyayā

Even though I am unborn and inexhaustible in (my) essence even though I am lord of all beings still I take up the control of my own nature and am born by means of my delusive power.


यदा यदा हि धर्मस्य ग्लानिर्भवति भारत।
अभ्युत्थानमधर्मस्य तदात्मानं सृजाम्यहम् ॥

yadā yadā hi dharmasya glānirbhavati bhārata
abhyutthānamadharmasya tadātmānaṃ sṛjāmyaham

Whensoever, O descendant of Bharata! piety languishes, and impiety is in the ascendant, I create myself.


परित्राणाय साधूनां विनाशाय च दुष्कृताम्।
धर्मसंस्थापनार्थाय सम्भवामि युगे युगे ॥

paritrāṇāya sādhūnāṃ vināśāya ca duṣkṛtām
dharmasaṃsthāpanārthāya sambhavāmi yuge yuge

I am born age after age, for the protection of the good, for the destruction of evil-doers, and the establishment of piety.


जन्म कर्म च मे दिव्यमेवं यो वेत्ति तत्त्वतः।
त्यक्त्वा देहं पुनर्जन्म नैति मामेति सोऽर्जुन ॥

janma karma ca me divyamevaṃ yo vetti tattvataḥ
tyaktvā dehaṃ punarjanma naiti māmeti so.arjuna

Whoever truly knows thus my divine birth and work, casts off (this) body and is not born again. He comes to me O Arjuna! Many from whom affection


वीतरागभयक्रोधा मन्मया मामुपाश्रिताः।
बहवो ज्ञानतपसा पूता मद्भावमागताः ॥

vītarāgabhayakrodhā manmayā māmupāśritāḥ
bahavo jñānatapasā pūtā madbhāvamāgatāḥ


ये यथा मां प्रपद्यन्ते तांस्तथैव भजाम्यहम्।
मम वर्त्मानुवर्तन्ते मनुष्याः पार्थ सर्वशः ॥

ye yathā māṃ prapadyante tāṃstathaiva bhajāmyaham
mama vartmānuvartante manuṣyāḥ pārtha sarvaśaḥ

and wrath have departed who are full of me who depend on me and who are purified by the penance of knowledge have come into my essence. I serve men in the way in which they approach me. In every way, O son of Pṛthā! men follow in my path.


काङ्क्षन्तः कर्मणां सिद्धिं यजन्त इह देवताः।
क्षिप्रं हि मानुषे लोके सिद्धिर्भवति कर्मजा ॥

kāṅkṣantaḥ karmaṇāṃ siddhiṃ yajanta iha devatāḥ
kṣipraṃ hi mānuṣe loke siddhirbhavati karmajā

Desiring the success of actions, men in this world worship the divinities, for in this world of mortals, the success produced by action is soon obtained.


चातुर्वर्ण्यं मया सृष्टं गुणकर्मविभागशः।
तस्य कर्तारमपि मां विद्ध्यकर्तारमव्ययम् ॥

cāturvarṇyaṃ mayā sṛṣṭaṃ guṇakarmavibhāgaśaḥ
tasya kartāramapi māṃ viddhyakartāramavyayam

The fourfold division of castes was created by me according to the apportionment of qualities and duties. But though I am its author know me to be inexhaustible and not the author.


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

na māṃ karmāṇi limpanti na me karmaphale spṛhā
iti māṃ yo.abhijānāti karmabhirna sa badhyate

Actions defile me not. I have no attachment to the fruit of actions. He who knows me thus is not tied down by actions.


एवं ज्ञात्वा कृतं कर्म पूर्वैरपि मुमुक्षुभिः।
कुरु कर्मैव तस्मात्त्वं पूर्वैः पूर्वतरं कृतम् ॥

evaṃ jñātvā kṛtaṃ karma pūrvairapi mumukṣubhiḥ
kuru karmaiva tasmāttvaṃ pūrvaiḥ pūrvataraṃ kṛtam

Knowing this, the men of old who wished for final emancipation, performed action.


किं कर्म किमकर्मेति कवयोऽप्यत्र मोहिताः।
तत्ते कर्म प्रवक्ष्यामि यज्ज्ञात्वा मोक्ष्यसेऽशुभात् ॥

kiṃ karma kimakarmeti kavayo.apyatra mohitāḥ
tatte karma pravakṣyāmi yajjñātvā mokṣyase.aśubhāt

Therefore do you, too, perform action as was done by men of old in olden times. Even sages are confused as to what is action, what inaction. Therefore I will speak to you about action, and learning that, you will be freed from (this world of) evil. One must possess knowledge about action


कर्मणो ह्यपि बोद्धव्यं बोद्धव्यं च विकर्मणः।
अकर्मणश्च बोद्धव्यं गहना कर्मणो गतिः ॥

karmaṇo hyapi boddhavyaṃ boddhavyaṃ ca vikarmaṇaḥ
akarmaṇaśca boddhavyaṃ gahanā karmaṇo gatiḥ

one must also possess knowledge about prohibited action and again one must possess knowledge about inaction. The truth regarding action is abstruse.


कर्मण्यकर्म यः पश्येदकर्मणि च कर्म यः।
स बुद्धिमान्मनुष्येषु स युक्तः कृत्स्नकर्मकृत् ॥

karmaṇyakarma yaḥ paśyedakarmaṇi ca karma yaḥ
sa buddhimānmanuṣyeṣu sa yuktaḥ kṛtsnakarmakṛt

He is wise among men, he is possessed of devotion, and performs all actions, who sees inaction in action, and action in inaction.


यस्य सर्वे समारम्भाः कामसङ्कल्पवर्जिताः।
ज्ञानाग्निदग्धकर्माणं तमाहुः पण्डितं बुधाः ॥

yasya sarve samārambhāḥ kāmasaṅkalpavarjitāḥ
jñānāgnidagdhakarmāṇaṃ tamāhuḥ paṇḍitaṃ budhāḥ

The wise call him learned, whose acts are all free from desires and fancies, and whose actions are burnt down by the fire of knowledge.


त्यक्त्वा कर्मफलासङ्गं नित्यतृप्तो निराश्रयः।
कर्मण्यभिप्रवृत्तोऽपि नैव किञ्चित्करोति सः ॥

tyaktvā karmaphalāsaṅgaṃ nityatṛpto nirāśrayaḥ
karmaṇyabhipravṛtto.api naiva kiñcitkaroti saḥ

Forsaking all attachment to the fruit of action, always contented, dependent on none, he does nothing at all, though he engages in action.


निराशीर्यतचित्तात्मा त्यक्तसर्वपरिग्रहः।
शारीरं केवलं कर्म कुर्वन्नाप्नोति किल्बिषम् ॥

nirāśīryatacittātmā tyaktasarvaparigrahaḥ
śārīraṃ kevalaṃ karma kurvannāpnoti kilbiṣam

Devoid of expectations, restraining the mind and the self, and casting off all belongings, he incurs no sin, performing actions merely for the sake of the body.


यदृच्छालाभसन्तुष्टो द्वन्द्वातीतो विमत्सरः।
समः सिद्धावसिद्धौ च कृत्वापि न निबध्यते ॥

yadṛcchālābhasantuṣṭo dvandvātīto vimatsaraḥ
samaḥ siddhāvasiddhau ca kṛtvāpi na nibadhyate

Satisfied with earnings coming spontaneously rising above the pairs of opposites free from all animosity and equable on success or ill-success he is not fettered down even though he performs (actions).


गतसङ्गस्य मुक्तस्य ज्ञानावस्थितचेतसः।
यज्ञायाचरतः कर्म समग्रं प्रविलीयते ॥

gatasaṅgasya muktasya jñānāvasthitacetasaḥ
yajñāyācarataḥ karma samagraṃ pravilīyate

The acts of one who is devoid of attachment who is free whose mind is fixed on knowledge and who performs action for (the purpose of) the sacrifice are all destroyed.


ब्रह्मार्पणं ब्रह्म हविर्ब्रह्माग्नौ ब्रह्मणा हुतम्।
ब्रह्मैव तेन गन्तव्यं ब्रह्मकर्मसमाधिना ॥

brahmārpaṇaṃ brahma havirbrahmāgnau brahmaṇā hutam
brahmaiva tena gantavyaṃ brahmakarmasamādhinā

Brahman is the oblation with Brahman (as a sacrificial instrument) it is offered up Brahman is in the fire and by Brahman it is thrown


दैवमेवापरे यज्ञं योगिनः पर्युपासते।
ब्रह्माग्नावपरे यज्ञं यज्ञेनैवोपजुह्वति ॥

daivamevāpare yajñaṃ yoginaḥ paryupāsate
brahmāgnāvapare yajñaṃ yajñenaivopajuhvati

and Brahman, too, is the goal to which he proceeds who meditates on Brahman in the action. Some devotees perform the sacrifice to the gods, some offer up the sacrifice by the sacrifice itself in the fire of Brahman.


श्रोत्रादीनीन्द्रियाण्यन्ये संयमाग्निषु जुह्वति।
शब्दादीन्विषयानन्य इन्द्रियाग्निषु जुह्वति ॥

śrotrādīnīndriyāṇyanye saṃyamāgniṣu juhvati
śabdādīnviṣayānanya indriyāgniṣu juhvati

Others offer up the senses, such as the sense of hearing and others, in the fires of restraint others offer up the objects of sense, such as sound and so forth, into the fires of the senses.


सर्वाणीन्द्रियकर्माणि प्राणकर्माणि चापरे।
आत्मसंयमयोगाग्नौ जुह्वति ज्ञानदीपिते ॥

sarvāṇīndriyakarmāṇi prāṇakarmāṇi cāpare
ātmasaṃyamayogāgnau juhvati jñānadīpite

Some again offer up all the operations of the senses and the operations of the life-breaths into the fire of devotion by self-restraint, kindled by knowledge. Others perform the sacrifice of wealth the sacrifice of penance the sacrifice of concentration of mind


द्रव्ययज्ञास्तपोयज्ञा योगयज्ञास्तथापरे।
स्वाध्यायज्ञानयज्ञाश्च यतयः संशितव्रताः ॥

dravyayajñāstapoyajñā yogayajñāstathāpare
svādhyāyajñānayajñāśca yatayaḥ saṃśitavratāḥ

the sacrifice of Vedic study and of knowledge and others are ascetics of rigid vows.


अपाने जुह्वति प्राणं प्राणेऽपानं तथापरे।
प्राणापानगती रुद्ध्वा प्राणायामपरायणाः ॥

apāne juhvati prāṇaṃ prāṇe.apānaṃ tathāpare
prāṇāpānagatī ruddhvā prāṇāyāmaparāyaṇāḥ

Some offer up the upward life-breath into the downward life-breath and the downward life-breath into the upper life-breath and stopping up the motions of the upward and downward life-breaths devote themselves to the restraint of the life-breaths.


अपरे नियताहाराः प्राणान्प्राणेषु जुह्वति।
सर्वेऽप्येते यज्ञविदो यज्ञक्षपितकल्मषाः ॥

apare niyatāhārāḥ prāṇānprāṇeṣu juhvati
sarve.apyete yajñavido yajñakṣapitakalmaṣāḥ

Others, who (take) limited food, offer up the life-breaths into the life-breaths. All of these, conversant with the sacrifice, have their sins destroyed by the sacrifice.


यज्ञशिष्टामृतभुजो यान्ति ब्रह्म सनातनम्।
नायं लोकोऽस्त्ययज्ञस्य कुतोऽन्यः कुरुसत्तम ॥

yajñaśiṣṭāmṛtabhujo yānti brahma sanātanam
nāyaṃ loko.astyayajñasya kuto.anyaḥ kurusattama

Those who eat the nectar-like leavings of the sacrifice repair to the eternal Brahman. This world is not for those who perform no sacrifice, whence (then) the other, O best of the Kauravas!


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

evaṃ bahuvidhā yajñā vitatā brahmaṇo mukhe
karmajānviddhi tānsarvānevaṃ jñātvā vimokṣyase

Thus sacrifices of various sorts are laid down in the Vedas . Know them all to be produced from action, and knowing this you will be released (from the fetters of this world). The sacrifice of knowledge O terror of (your) foes! is superior to the sacrifice of wealth for action


श्रेयान्द्रव्यमयाद्यज्ञाज्ज्ञानयज्ञः परन्तप।
सर्वं कर्माखिलं पार्थ ज्ञाने परिसमाप्यते ॥

śreyāndravyamayādyajñājjñānayajñaḥ parantapa
sarvaṃ karmākhilaṃ pārtha jñāne parisamāpyate

O son of Pṛthā! is wholly and entirely comprehended in knowledge. That you should learn by salutation question


तद्विद्धि प्रणिपातेन परिप्रश्नेन सेवया।
उपदेक्ष्यन्ति ते ज्ञानं ज्ञानिनस्तत्त्वदर्शिनः ॥

tadviddhi praṇipātena paripraśnena sevayā
upadekṣyanti te jñānaṃ jñāninastattvadarśinaḥ

and service. The men of knowledge who perceive the truth will teach knowledge to you.


यज्ज्ञात्वा न पुनर्मोहमेवं यास्यसि पाण्डव।
येन भूतान्यशेषेण द्रक्ष्यस्यात्मन्यथो मयि (var अशेषाणि) ॥

yajjñātvā na punarmohamevaṃ yāsyasi pāṇḍava
yena bhūtānyaśeṣāṇi drakṣyasyātmanyatho mayi

Having learnt that, O son of Pāṇḍu! you will not again fall thus into delusion and by means of it, you will see all beings, without exception, first in yourself, and then in me.


अपि चेदसि पापेभ्यः सर्वेभ्यः पापकृत्तमः।
सर्वं ज्ञानप्लवेनैव वृजिनं सन्तरिष्यसि ॥

api cedasi pāpebhyaḥ sarvebhyaḥ pāpakṛttamaḥ
sarvaṃ jñānaplavenaiva vṛjinaṃ santariṣyasi

Even if you are the most sinful of all sinful men


यथैधांसि समिद्धोऽग्निर्भस्मसात्कुरुतेऽर्जुन।
ज्ञानाग्निः सर्वकर्माणि भस्मसात्कुरुते तथा ॥

yathaidhāṃsi samiddho.agnirbhasmasātkurute.arjuna
jñānāgniḥ sarvakarmāṇi bhasmasātkurute tathā

you will cross over all trespasses by means of the boat of knowledge alone. As a fire well kindled O Arjuna! reduces fuel to ashes


न हि ज्ञानेन सदृशं पवित्रमिह विद्यते।
तत्स्वयं योगसंसिद्धः कालेनात्मनि विन्दति ॥

na hi jñānena sadṛśaṃ pavitramiha vidyate
tatsvayaṃ yogasaṃsiddhaḥ kālenātmani vindati

so the fire of knowledge reduces all actions to ashes. For there is in this world no means of sanctification like knowledge and that one perfected by devotion finds within one's self in time.


श्रद्धावाँल्लभते ज्ञानं तत्परः संयतेन्द्रियः।
ज्ञानं लब्ध्वा परां शान्तिमचिरेणाधिगच्छति ॥

śraddhāvā.Nllabhate jñānaṃ tatparaḥ saṃyatendriyaḥ
jñānaṃ labdhvā parāṃ śāntimacireṇādhigacchati

He who has faith, whose senses are restrained, and who is assiduous, obtains knowledge. Obtaining knowledge, he acquires, without delay, the highest tranquillity.


अज्ञश्चाश्रद्दधानश्च संशयात्मा विनश्यति।
नायं लोकोऽस्ति न परो न सुखं संशयात्मनः ॥

ajñaścāśraddadhānaśca saṃśayātmā vinaśyati
nāyaṃ loko.asti na paro na sukhaṃ saṃśayātmanaḥ

He who is ignorant and devoid of faith, and whose self is full of misgivings, is ruined. Not this world, not the next, nor happiness, is for him whose self is full of misgivings.


योगसंन्यस्तकर्माणं ज्ञानसञ्छिन्नसंशयम्।
आत्मवन्तं न कर्माणि निबध्नन्ति धनञ्जय ॥

yogasaṃnyastakarmāṇaṃ jñānasañchinnasaṃśayam
ātmavantaṃ na karmāṇi nibadhnanti dhanañjaya

Actions, O Dhanañjaya ! do not fetter one who is self-possessed, who has renounced action by devotion, and who has destroyed misgivings by knowledge.


तस्मादज्ञानसम्भूतं हृत्स्थं ज्ञानासिनात्मनः।
छित्त्वैनं संशयं योगमातिष्ठोत्तिष्ठ भारत ॥

tasmādajñānasambhūtaṃ hṛtsthaṃ jñānāsinātmanaḥ
chittvainaṃ saṃśayaṃ yogamātiṣṭhottiṣṭha bhārata

Therefore, O descendant of Bharata! destroy, with the sword of knowledge, these misgivings of yours which fill your mind, and which are produced from ignorance. Engage in devotion. Arise!


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

arjuna uvāca
saṃnyāsaṃ karmaṇāṃ kṛṣṇa punaryogaṃ ca śaṃsasi
yacchreya etayorekaṃ tanme brūhi suniścitam

O Kṛṣṇa ! you praise renunciation of actions and also the pursuit (of them). Tell me determinately which one of these two is superior.


श्रीभगवानुवाच।
संन्यासः कर्मयोगश्च निःश्रेयसकरावुभौ।
तयोस्तु कर्मसंन्यासात्कर्मयोगो विशिष्यते ॥

śrībhagavānuvāca
saṃnyāsaḥ karmayogaśca niḥśreyasakarāvubhau
tayostu karmasaṃnyāsātkarmayogo viśiṣyate

Renunciation and pursuit of action are both instruments of happiness. But of the two, pursuit of action is superior to renunciation of action.


ज्ञेयः स नित्यसंन्यासी यो न द्वेष्टि न काङ्क्षति।
निर्द्वन्द्वो हि महाबाहो सुखं बन्धात्प्रमुच्यते ॥

jñeyaḥ sa nityasaṃnyāsī yo na dveṣṭi na kāṅkṣati
nirdvandvo hi mahābāho sukhaṃ bandhātpramucyate

He should be understood to be always an ascetic who has no aversion and no desire. For O you of mighty arms! he who is free from the pairs of opposites is easily released from (all) bonds.


साङ्ख्ययोगौ पृथग्बालाः प्रवदन्ति न पण्डिताः।
एकमप्यास्थितः सम्यगुभयोर्विन्दते फलम् ॥

sāṅkhyayogau pṛthagbālāḥ pravadanti na paṇḍitāḥ
ekamapyāsthitaḥ samyagubhayorvindate phalam

Children—not wise men—talk of saṅkhya and yoga as distinct. One who pursues either well obtains the fruit of both.


यत्साङ्ख्यैः प्राप्यते स्थानं तद्योगैरपि गम्यते।
एकं साङ्ख्यं च योगं च यः पश्यति स पश्यति ॥

yatsāṅkhyaiḥ prāpyate sthānaṃ tadyogairapi gamyate
ekaṃ sāṅkhyaṃ ca yogaṃ ca yaḥ paśyati sa paśyati

The seat which the sāṅkhyas obtain is reached by the yogas also. He sees (truly), who sees the sāṅkhya and yoga as one.


संन्यासस्तु महाबाहो दुःखमाप्तुमयोगतः।
योगयुक्तो मुनिर्ब्रह्म नचिरेणाधिगच्छति ॥

saṃnyāsastu mahābāho duḥkhamāptumayogataḥ
yogayukto munirbrahma nacireṇādhigacchati

Renunciation, O you of mighty arms! is difficult to reach without devotion the sage possessed of devotion attains Brahman without delay.


योगयुक्तो विशुद्धात्मा विजितात्मा जितेन्द्रियः।
सर्वभूतात्मभूतात्मा कुर्वन्नपि न लिप्यते ॥

yogayukto viśuddhātmā vijitātmā jitendriyaḥ
sarvabhūtātmabhūtātmā kurvannapi na lipyate

He who is possessed of devotion whose self is pure who has restrained his self and who has controlled his senses and who identifies his self with every being is not tainted though he performs (actions). The man of devotion who knows the truth thinks he does nothing at all when he sees hears


नैव किञ्चित्करोमीति युक्तो मन्येत तत्त्ववित्।
पश्यञ्शृण्वन्स्पृशञ्जिघ्रन्नश्नन्गच्छन्स्वपञ्श्वसन् ॥

naiva kiñcitkaromīti yukto manyeta tattvavit
paśyañśruṇvanspṛśañjighrannaśnangacchansvapañśvasan

touches smells eats move-b sleeps breathes


प्रलपन्विसृजन्गृह्णन्नुन्मिषन्निमिषन्नपि।
इन्द्रियाणीन्द्रियार्थेषु वर्तन्त इति धारयन् ॥

pralapanvisṛjangṛhṇannunmiṣannimiṣannapi
indriyāṇīndriyārtheṣu vartanta iti dhārayan

talks throws out takes opens or closes the eyelids he holds that the senses deal with the objects of the senses.


ब्रह्मण्याधाय कर्माणि सङ्गं त्यक्त्वा करोति यः।
लिप्यते न स पापेन पद्मपत्रमिवाम्भसा ॥

brahmaṇyādhāya karmāṇi saṅgaṃ tyaktvā karoti yaḥ
lipyate na sa pāpena padmapatramivāmbhasā

He who, casting off (all) attachment, performs actions dedicating them to Brahman, is not tainted by sin, as the lotus-leaf (is not tainted) by water.


कायेन मनसा बुद्ध्या केवलैरिन्द्रियैरपि।
योगिनः कर्म कुर्वन्ति सङ्गं त्यक्त्वात्मशुद्धये ॥

kāyena manasā buddhyā kevalairindriyairapi
yoginaḥ karma kurvanti saṅgaṃ tyaktvātmaśuddhaye

Devotees, casting off attachment, perform actions for attaining purity of self, with the body, the mind, the understanding, or even the senses—(all) free (from egoistic notions).


युक्तः कर्मफलं त्यक्त्वा शान्तिमाप्नोति नैष्ठिकीम्।
अयुक्तः कामकारेण फले सक्तो निबध्यते ॥

yuktaḥ karmaphalaṃ tyaktvā śāntimāpnoti naiṣṭhikīm
ayuktaḥ kāmakāreṇa phale sakto nibadhyate

He who is possessed of devotion, abandoning the fruit of actions, attains the highest tranquillity. He who is without devotion, and attached to the fruit (of action), is tied down by (reason of his) acting in consequence of (some) desire.


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

sarvakarmāṇi manasā saṃnyasyāste sukhaṃ vaśī
navadvāre pure dehī naiva kurvanna kārayan

The self-restrained, embodied (self) lies at case within the city of nine portals, renouncing all actions by the mind, not doing nor causing (any thing) to be done.


न कर्तृत्वं न कर्माणि लोकस्य सृजति प्रभुः।
न कर्मफलसंयोगं स्वभावस्तु प्रवर्तते ॥

na kartṛtvaṃ na karmāṇi lokasya sṛjati prabhuḥ
na karmaphalasaṃyogaṃ svabhāvastu pravartate

The Lord is not the cause of actions or of the capacity of performing actions amongst men or of the connexion of action and fruit. But nature only works.


नादत्ते कस्यचित्पापं न चैव सुकृतं विभुः।
अज्ञानेनावृतं ज्ञानं तेन मुह्यन्ति जन्तवः ॥

nādatte kasyacitpāpaṃ na caiva sukṛtaṃ vibhuḥ
ajñānenāvṛtaṃ jñānaṃ tena muhyanti jantavaḥ

The Lord receives no one's sin, nor merit either. Knowledge is enveloped by ignorance


ज्ञानेन तु तदज्ञानं येषां नाशितमात्मनः।
तेषामादित्यवज्ज्ञानं प्रकाशयति तत्परम् ॥

jñānena tu tadajñānaṃ yeṣāṃ nāśitamātmanaḥ
teṣāmādityavajjñānaṃ prakāśayati tatparam

hence all creatures are deluded. But to those who have destroyed that ignorance by knowledge of the self, (such) knowledge like the sun


तद्बुद्धयस्तदात्मानस्तन्निष्ठास्तत्परायणाः।
गच्छन्त्यपुनरावृत्तिं ज्ञाननिर्धूतकल्मषाः ॥

shows forth that supreme (principle). And those whose mind is (centred) on it whose (very) self it is who are thoroughly devoted to it and whose final goal it is go never to return having their sins destroyed by knowledge.


विद्याविनयसम्पन्ने ब्राह्मणे गवि हस्तिनि।
शुनि चैव श्वपाके च पण्डिताः समदर्शिनः ॥

vidyāvinayasampanne brāhmaṇe gavi hastini
śuni caiva śvapāke ca paṇḍitāḥ samadarśinaḥ

The wise look upon a Brāhmaṇa possessed of learning and humility, on a cow, an elephant, a dog, and a Śvapāka, as alike.


इहैव तैर्जितः सर्गो येषां साम्ये स्थितं मनः।
निर्दोषं हि समं ब्रह्म तस्माद् ब्रह्मणि ते स्थिताः ॥

ihaiva tairjitaḥ sargo yeṣāṃ sāmye sthitaṃ manaḥ
nirdoṣaṃ hi samaṃ brahma tasmād brahmaṇi te sthitāḥ

Even here, those have conquered the material world, whose mind rests in equability since Brahman is free from defects and equable, therefore they rest in Brahman. He who knows Brahman whose mind is steady who is not deluded


न प्रहृष्येत्प्रियं प्राप्य नोद्विजेत्प्राप्य चाप्रियम्।
स्थिरबुद्धिरसम्मूढो ब्रह्मविद् ब्रह्मणि स्थितः ॥

na prahṛṣyetpriyaṃ prāpya nodvijetprāpya cāpriyam
sthirabuddhirasammūḍho brahmavid brahmaṇi sthitaḥ


बाह्यस्पर्शेष्वसक्तात्मा विन्दत्यात्मनि यत्सुखम्।
स ब्रह्मयोगयुक्तात्मा सुखमक्षयमश्नुते ॥

bāhyasparśeṣvasaktātmā vindatyātmani yatsukham
sa brahmayogayuktātmā sukhamakṣayamaśnute

does not exult on finding anything agreeable nor does he grieve on finding anything disagreeable. One whose self is not attached to external objects, obtains the happiness that is in (one's) self and by means of concentration of mind joining one's self (with the Brahman)


ये हि संस्पर्शजा भोगा दुःखयोनय एव ते।
आद्यन्तवन्तः कौन्तेय न तेषु रमते बुधः ॥

ye hi saṃsparśajā bhogā duḥkhayonaya eva te
ādyantavantaḥ kaunteya na teṣu ramate budhaḥ

one obtains indestructible happiness. For the enjoyments born of contact (between senses and their objects) are indeed sources of misery they have a beginning as well as an end. O son of Kuntī ! a wise man feels no pleasure in them.


शक्नोतीहैव यः सोढुं प्राक्शरीरविमोक्षणात्।
कामक्रोधोद्भवं वेगं स युक्तः स सुखी नरः ॥

śaknotīhaiva yaḥ soḍhuṃ prākśarīravimokṣaṇāt
kāmakrodhodbhavaṃ vegaṃ sa yuktaḥ sa sukhī naraḥ

He who even in this world before his release from the body is able to bear the agitations produced from desire and wrath is a devoted man he is a happy man.


योऽन्तःसुखोऽन्तरारामस्तथान्तर्ज्योतिरेव यः।
स योगी ब्रह्मनिर्वाणं ब्रह्मभूतोऽधिगच्छति ॥

yo.antaḥsukho.antarārāmastathāntarjyotireva yaḥ
sa yogī brahmanirvāṇaṃ brahmabhūto.adhigacchati

The devotee whose happiness is within (himself) whose recreation is within (himself) and whose light (of knowledge) also is within (himself) becoming (one with) the Brahman


लभन्ते ब्रह्मनिर्वाणमृषयः क्षीणकल्मषाः।
छिन्नद्वैधा यतात्मानः सर्वभूतहिते रताः ॥

labhante brahmanirvāṇamṛṣayaḥ kṣīṇakalmaṣāḥ
chinnadvaidhā yatātmānaḥ sarvabhūtahite ratāḥ

obtain the Brahmic bliss. The sages whose sins have perished whose misgivings are destroyed who are self-restrained and who are intent on the welfare of all beings


कामक्रोधवियुक्तानां यतीनां यतचेतसाम्।
अभितो ब्रह्मनिर्वाणं वर्तते विदितात्मनाम् ॥

kāmakrodhaviyuktānāṃ yatīnāṃ yatacetasām
abhito brahmanirvāṇaṃ vartate viditātmanām

obtain the Brahmic bliss. To the ascetics who are free from desire and wrath and whose minds are restrained and who have knowledge of the self


स्पर्शान्कृत्वा बहिर्बाह्यांश्चक्षुश्चैवान्तरे भ्रुवोः।
प्राणापानौ समौ कृत्वा नासाभ्यन्तरचारिणौ ॥

sparśānkṛtvā bahirbāhyāṃścakṣuścaivāntare bhruvoḥ
prāṇāpānau samau kṛtvā nāsābhyantaracāriṇau

the Brahmic bliss is on both sides (of death). The sage who excludes (from his mind) external objects, (concentrates) the visual power between the brows and making the upward and downward life-breaths even confines their movements within the nose


यतेन्द्रियमनोबुद्धिर्मुनिर्मोक्षपरायणः।
विगतेच्छाभयक्रोधो यः सदा मुक्त एव सः ॥

yatendriyamanobuddhirmunirmokṣaparāyaṇaḥ
vigatecchābhayakrodho yaḥ sadā mukta eva saḥ

who restrains senses mind and understanding whose highest goal is final emancipation from whom desire fear


भोक्तारं यज्ञतपसां सर्वलोकमहेश्वरम्।
सुहृदं सर्वभूतानां ज्ञात्वा मां शान्तिमृच्छति ॥

bhoktāraṃ yajñatapasāṃ sarvalokamaheśvaram
suhṛdaṃ sarvabhūtānāṃ jñātvā māṃ śāntimṛcchati

and wrath have departed is indeed for ever released (from birth and death). He knowing me to be the enjoyer of all sacrifices and penances, the great Lord of all worlds, and the friend of all beings, attains tranquillity.


श्रीभगवानुवाच।
अनाश्रितः कर्मफलं कार्यं कर्म करोति यः।
स संन्यासी च योगी च न निरग्निर्न चाक्रियः ॥

śrībhagavānuvāca
anāśritaḥ karmaphalaṃ kāryaṃ karma karoti yaḥ
sa saṃnyāsī ca yogī ca na niragnirna cākriyaḥ

He who, regardless of the fruit of actions, performs the actions which ought to be performed, is the devotee and renouncer not he who discards the (sacred) fires, nor he who performs no acts.


यं संन्यासमिति प्राहुर्योगं तं विद्धि पाण्डव।
न ह्यसंन्यस्तसङ्कल्पो योगी भवति कश्चन ॥

yaṃ saṃnyāsamiti prāhuryogaṃ taṃ viddhi pāṇḍava
na hyasaṃnyastasaṅkalpo yogī bhavati kaścana

Know, O son of Pāṇḍu! that what is called renunciation is devotion for nobody becomes a devotee who has not renounced (all) fancies. To the sage who wishes to rise to devotion


आरुरुक्षोर्मुनेर्योगं कर्म कारणमुच्यते।
योगारूढस्य तस्यैव शमः कारणमुच्यते ॥

ārurukṣormuneryogaṃ karma kāraṇamucyate
yogārūḍhasya tasyaiva śamaḥ kāraṇamucyate

action is said to be a means and to him when he has risen to devotion tranquillity is said to be a means. When one does not attach oneself to objects of sense


यदा हि नेन्द्रियार्थेषु न कर्मस्वनुषज्जते।
सर्वसङ्कल्पसंन्यासी योगारूढस्तदोच्यते ॥

yadā hi nendriyārtheṣu na karmasvanuṣajjate
sarvasaṅkalpasaṃnyāsī yogārūḍhastadocyate

nor to action renouncing all fancies then is one said to have risen to devotion.


उद्धरेदात्मनात्मानं नात्मानमवसादयेत्।
आत्मैव ह्यात्मनो बन्धुरात्मैव रिपुरात्मनः ॥

uddharedātmanātmānaṃ nātmānamavasādayet
ātmaiva hyātmano bandhurātmaiva ripurātmanaḥ

(A man) should elevate his self by his self he should not debase his self for even (a man's) own self is his friend, (a man's) own self is also his enemy. To him who has subjugated his self by his self


बन्धुरात्मात्मनस्तस्य येनात्मैवात्मना जितः।
अनात्मनस्तु शत्रुत्वे वर्तेतात्मैव शत्रुवत् ॥

bandhurātmātmanastasya yenātmaivātmanā jitaḥ
anātmanastu śatrutve vartetātmaiva śatruvat

his self is a friend but to him who has not restrained his self, his own self behaves inimically, like an enemy. The self of one who has subjugated his self and is tranquil is absolutely concentrated (on itself)


जितात्मनः प्रशान्तस्य परमात्मा समाहितः।
शीतोष्णसुखदुःखेषु तथा मानापमानयोः ॥

jitātmanaḥ praśāntasya paramātmā samāhitaḥ
śītoṣṇasukhaduḥkheṣu tathā mānāpamānayoḥ

in the midst of cold and heat pleasure and pain as well as honour and dishonour.


ज्ञानविज्ञानतृप्तात्मा कूटस्थो विजितेन्द्रियः।
युक्त इत्युच्यते योगी समलोष्टाश्मकाञ्चनः ॥

jñānavijñānatṛptātmā kūṭastho vijitendriyaḥ
yukta ityucyate yogī samaloṣṭāśmakāñcanaḥ

The devotee whose self is contented with knowledge and experience who is unmoved who has restrained his senses and to whom a sod a stone and gold are alike is said to be devoted. And he is esteemed highest who thinks alike about well-wishers


सुहृन्मित्रार्युदासीनमध्यस्थद्वेष्यबन्धुषु।
साधुष्वपि च पापेषु समबुद्धिर्विशिष्यते ॥

suhṛnmitrāryudāsīnamadhyasthadveṣyabandhuṣu
sādhuṣvapi ca pāpeṣu samabuddhirviśiṣyate

friends and enemies and those who are indifferent


योगी युञ्जीत सततमात्मानं रहसि स्थितः।
एकाकी यतचित्तात्मा निराशीरपरिग्रहः ॥

yogī yuñjīta satatamātmānaṃ rahasi sthitaḥ
ekākī yatacittātmā nirāśīraparigrahaḥ

and those who take part with both sides and those who are objects of hatred and relatives as well as about the good and the sinful. A devotee should constantly devote his self to abstraction, remaining in a secret place, alone, with his mind and self restrained, without expectations, and without belongings.


शुचौ देशे प्रतिष्ठाप्य स्थिरमासनमात्मनः।
नात्युच्छ्रितं नातिनीचं चैलाजिनकुशोत्तरम् ॥

śucau deśe pratiṣṭhāpya sthiramāsanamātmanaḥ
nātyucchritaṃ nātinīcaṃ cailājinakuśottaram

Fixing his seat firmly in a clean place not too high nor too low and covered over with a sheet of cloth a deerskin and (blades of) Kuśa (grass),—and there seated on (that) seat


तत्रैकाग्रं मनः कृत्वा यतचित्तेन्द्रियक्रियः।
उपविश्यासने युञ्ज्याद्योगमात्मविशुद्धये ॥

tatraikāgraṃ manaḥ kṛtvā yatacittendriyakriyaḥ
upaviśyāsane yuñjyādyogamātmaviśuddhaye

fixing his mind exclusively on one point with the workings of the mind and senses restrained he should practice devotion for purity of self.


समं कायशिरोग्रीवं धारयन्नचलं स्थिरः।
सम्प्रेक्ष्य नासिकाग्रं स्वं दिशश्चानवलोकयन् ॥

samaṃ kāyaśirogrīvaṃ dhārayannacalaṃ sthiraḥ
samprekṣya nāsikāgraṃ svaṃ diśaścānavalokayan


प्रशान्तात्मा विगतभीर्ब्रह्मचारिव्रते स्थितः।
मनः संयम्य मच्चित्तो युक्त आसीत मत्परः ॥

praśāntātmā vigatabhīrbrahmacārivrate sthitaḥ
manaḥ saṃyamya maccitto yukta āsīta matparaḥ

and neck even and unmoved, (remaining) steady looking at the tip of his own nose and not looking about in (all) directions with a tranquil self devoid of fear and adhering to the rules of Brahmacārins he should restrain his mind and (concentrate it) on me and sit down engaged in devotion regarding me as his final goal.


युञ्जन्नेवं सदात्मानं योगी नियतमानसः।
शान्तिं निर्वाणपरमां मत्संस्थामधिगच्छति ॥

yuñjannevaṃ sadātmānaṃ yogī niyatamānasaḥ
śāntiṃ nirvāṇaparamāṃ matsaṃsthāmadhigacchati

Thus constantly devoting his self to abstraction, a devotee whose mind is restrained, attains that tranquillity which culminates in final emancipation, and assimilation with me.


नात्यश्नतस्तु योगोऽस्ति न चैकान्तमनश्नतः।
न चातिस्वप्नशीलस्य जाग्रतो नैव चार्जुन ॥

nātyaśnatastu yogo.asti na caikāntamanaśnataḥ
na cātisvapnaśīlasya jāgrato naiva cārjuna

Devotion is not his, O Arjuna ! who eats too much, nor his who cats not at all not his who is addicted to too much sleep nor his who is (ever) awake. That devotion which destroys (all) misery is his


युक्ताहारविहारस्य युक्तचेष्टस्य कर्मसु।
युक्तस्वप्नावबोधस्य योगो भवति दुःखहा ॥

yuktāhāravihārasya yuktaceṣṭasya karmasu
yuktasvapnāvabodhasya yogo bhavati duḥkhahā

who takes due food and exercise who toils duly in all works and who sleeps and awakes (in) due (time). When (a man's) mind well restrained becomes steady upon the self alone


यदा विनियतं चित्तमात्मन्येवावतिष्ठते।
निःस्पृहः सर्वकामेभ्यो युक्त इत्युच्यते तदा ॥

yadā viniyataṃ cittamātmanyevāvatiṣṭhate
niḥspṛhaḥ sarvakāmebhyo yukta ityucyate tadā

then he being indifferent to all objects of desire


यथा दीपो निवातस्थो नेङ्गते सोपमा स्मृता।
योगिनो यतचित्तस्य युञ्जतो योगमात्मनः ॥

yathā dīpo nivātastho neṅgate sopamā smṛtā
yogino yatacittasya yuñjato yogamātmanaḥ

is said to be devoted. As a light standing in a windless (place) flickers not that is declared to be the parallel for a devotee whose mind is restrained and who devotes his self to abstraction. That (mental condition)


यत्रोपरमते चित्तं निरुद्धं योगसेवया।
यत्र चैवात्मनात्मानं पश्यन्नात्मनि तुष्यति ॥

yatroparamate cittaṃ niruddhaṃ yogasevayā
yatra caivātmanātmānaṃ paśyannātmani tuṣyati

in which the mind restrained by practice of abstraction ceases to work in which too, one seeing the self by the self, is pleased in the self


सुखमात्यन्तिकं यत्तद् बुद्धिग्राह्यमतीन्द्रियम्।
वेत्ति यत्र न चैवायं स्थितश्चलति तत्त्वतः ॥

sukhamātyantikaṃ yattad buddhigrāhyamatīndriyam
vetti yatra na caivāyaṃ sthitaścalati tattvataḥ

in which one experiences that infinite happiness which transcends the senses, and which can be grasped by the understanding only and adhering to which, one never swerves from the truth


यं लब्ध्वा चापरं लाभं मन्यते नाधिकं ततः।
यस्मिन्स्थितो न दुःखेन गुरुणापि विचाल्यते ॥

yaṃ labdhvā cāparaṃ lābhaṃ manyate nādhikaṃ tataḥ
yasminsthito na duḥkhena guruṇāpi vicālyate

acquiring which, one thinks no other acquisition higher than it and adhering to which, one is not shaken off even by great misery


तं विद्याद् दुःखसंयोगवियोगं योगसंज्ञितम्।
स निश्चयेन योक्तव्यो योगोऽनिर्विण्णचेतसा ॥

taṃ vidyād duḥkhasaṃyogaviyogaṃ yogasaṃjñitam
sa niścayena yoktavyo yogo.anirviṇṇacetasā

that should be understood to be called devotion in which there is a severance of all connexion with pain. That devotion should be practised with steadiness and with an undesponding heart. Abandoning without exception all desires which are produced from fancies


सङ्कल्पप्रभवान्कामांस्त्यक्त्वा सर्वानशेषतः।
मनसैवेन्द्रियग्रामं विनियम्य समन्ततः ॥

saṅkalpaprabhavānkāmāṃstyaktvā sarvānaśeṣataḥ
manasaivendriyagrāmaṃ viniyamya samantataḥ

and restraining the whole group of the senses on all sides by the mind only


शनैः शनैरुपरमेद् बुद्ध्या धृतिगृहीतया।
आत्मसंस्थं मनः कृत्वा न किञ्चिदपि चिन्तयेत् ॥

śanaiḥ śanairuparamed buddhyā dhṛtigṛhītayā
ātmasaṃsthaṃ manaḥ kṛtvā na kiñcidapi cintayet

one should by slow steps become quiescent with a firm resolve coupled with courage and fixing his mind upon the self, should think of nothing.


यतो यतो निश्चरति मनश्चञ्चलमस्थिरम्।
ततस्ततो नियम्यैतदात्मन्येव वशं नयेत् ॥

yato yato niścarati manaścañcalamasthiram
tatastato niyamyaitadātmanyeva vaśaṃ nayet

Wherever the active and unsteady mind breaks forth, there one should ever restrain it, and fix it steadily on the self alone. The highest happiness comes to such a devotee whose mind is fully tranquil in whom the quality of passion has been suppressed


प्रशान्तमनसं ह्येनं योगिनं सुखमुत्तमम्।
उपैति शान्तरजसं ब्रह्मभूतमकल्मषम् ॥

praśāntamanasaṃ hyenaṃ yoginaṃ sukhamuttamam
upaiti śāntarajasaṃ brahmabhūtamakalmaṣam

who is free from sin and who is become (one with) the Brahman .


युञ्जन्नेवं सदात्मानं योगी विगतकल्मषः।
सुखेन ब्रह्मसंस्पर्शमत्यन्तं सुखमश्नुते ॥

yuñjannevaṃ sadātmānaṃ yogī vigatakalmaṣaḥ
sukhena brahmasaṃsparśamatyantaṃ sukhamaśnute

Thus constantly devoting his self to abstraction, a devotee, freed from sin, easily obtains that supreme happiness—contact with the Brahman. He who has devoted his self to abstraction by devotion looking alike on everything


सर्वभूतस्थमात्मानं सर्वभूतानि चात्मनि।
ईक्षते योगयुक्तात्मा सर्वत्र समदर्शनः ॥

sarvabhūtasthamātmānaṃ sarvabhūtāni cātmani
īkṣate yogayuktātmā sarvatra samadarśanaḥ

sees the self abiding in all beings and all beings in the self. To him who sees me in everything


यो मां पश्यति सर्वत्र सर्वं च मयि पश्यति।
तस्याहं न प्रणश्यामि स च मे न प्रणश्यति ॥

yo māṃ paśyati sarvatra sarvaṃ ca mayi paśyati
tasyāhaṃ na praṇaśyāmi sa ca me na praṇaśyati

and everything in me I am never lost and he is not lost to me.


सर्वभूतस्थितं यो मां भजत्येकत्वमास्थितः।
सर्वथा वर्तमानोऽपि स योगी मयि वर्तते ॥

sarvabhūtasthitaṃ yo māṃ bhajatyekatvamāsthitaḥ
sarvathā vartamāno.api sa yogī mayi vartate

The devotee who worships me abiding in all beings holding that all is one lives in me however he may be living. That devotee


आत्मौपम्येन सर्वत्र समं पश्यति योऽर्जुन।
सुखं वा यदि वा दुःखं स योगी परमो मतः ॥

ātmaupamyena sarvatra samaṃ paśyati yo.arjuna
sukhaṃ vā yadi vā duḥkhaṃ sa yogī paramo mataḥ

O Arjuna! is deemed to be the best who looks alike on pleasure or pain


अर्जुन उवाच।
योऽयं योगस्त्वया प्रोक्तः साम्येन मधुसूदन।
एतस्याहं न पश्यामि चञ्चलत्वात्स्थितिं स्थिराम् ॥

arjuna uvāca
yo.ayaṃ yogastvayā proktaḥ sāmyena madhusūdana
etasyāhaṃ na paśyāmi cañcalatvātsthitiṃ sthirām

whatever it may be in all (creatures) comparing. all with his own (pleasure or pain). I cannot see, O destroyer of Madhu! (how) the sustained existence (is to be secured) of this devotion by means of equanimity which you have declared-in consequence of fickleness. For O Kṛṣṇa ! the mind is fickle


चञ्चलं हि मनः कृष्ण प्रमाथि बलवद् दृढम्।
तस्याहं निग्रहं मन्ये वायोरिव सुदुष्करम् ॥

cañcalaṃ hi manaḥ kṛṣṇa pramāthi balavad dṛḍham
tasyāhaṃ nigrahaṃ manye vāyoriva suduṣkaram

boisterous strong and obstinate and I think that to restrain it is as difficult as (to restrain) the wind.


श्रीभगवानुवाच।
असंशयं महाबाहो मनो दुर्निग्रहं चलम्।
अभ्यासेन तु कौन्तेय वैराग्येण च गृह्यते ॥

śrībhagavānuvāca
asaṃśayaṃ mahābāho mano durnigrahaṃ calam
abhyāsena tu kaunteya vairāgyeṇa ca gṛhyate

Doubtless, O you of mighty arms! the mind is difficult to restrain, and fickle. Still, O son of Kuntī ! it may be restrained by constant practice and by indifference (to worldly objects). It is my belief


असंयतात्मना योगो दुष्प्राप इति मे मतिः।
वश्यात्मना तु यतता शक्योऽवाप्तुमुपायतः ॥

asaṃyatātmanā yogo duṣprāpa iti me matiḥ
vaśyātmanā tu yatatā śakyo.avāptumupāyataḥ

that devotion is hard to obtain for one who does not restrain his self. But by one who is self-restrained and assiduous it can be obtained through (proper) expedients.


अर्जुन उवाच।
अयतिः श्रद्धयोपेतो योगाच्चलितमानसः।
अप्राप्य योगसंसिद्धिं कां गतिं कृष्ण गच्छति ॥

arjuna uvāca
ayatiḥ śraddhayopeto yogāccalitamānasaḥ
aprāpya yogasaṃsiddhiṃ kāṃ gatiṃ kṛṣṇa gacchati

What is the end of him O Kṛṣṇa! who does not attain the consummation of his devotion being not assiduous and having a mind shaken off from devotion, (though) full of faith? Does he fallen from both (paths)


कच्चिन्नोभयविभ्रष्टश्छिन्नाभ्रमिव नश्यति।
अप्रतिष्ठो महाबाहो विमूढो ब्रह्मणः पथि ॥

kaccinnobhayavibhraṣṭaśchinnābhramiva naśyati
apratiṣṭho mahābāho vimūḍho brahmaṇaḥ pathi


एतन्मे संशयं कृष्ण छेत्तुमर्हस्यशेषतः।
त्वदन्यः संशयस्यास्य छेत्ता न ह्युपपद्यते ॥

etanme saṃśayaṃ kṛṣṇa chettumarhasyaśeṣataḥ
tvadanyaḥ saṃśayasyāsya chettā na hyupapadyate

O you of mighty arms! without support and deluded on the path (leading) to the Brahman? Be pleased, O Kṛṣṇa! to entirely destroy this doubt of mine, for none else than you can destroy this doubt.


श्रीभगवानुवाच।
पार्थ नैवेह नामुत्र विनाशस्तस्य विद्यते।
न हि कल्याणकृत्कश्चिद् दुर्गतिं तात गच्छति ॥

śrībhagavānuvāca
pārtha naiveha nāmutra vināśastasya vidyate
na hi kalyāṇakṛtkaścid durgatiṃ tāta gacchati

O son of Pṛthā! neither in this world nor the next, is ruin for him for, O dear friend! none who performs good (deeds) comes to an evil end.


प्राप्य पुण्यकृतां लोकानुषित्वा शाश्वतीः समाः।
शुचीनां श्रीमतां गेहे योगभ्रष्टोऽभिजायते ॥

prāpya puṇyakṛtāṃ lokānuṣitvā śāśvatīḥ samāḥ
śucīnāṃ śrīmatāṃ gehe yogabhraṣṭo.abhijāyate

He who is fallen from devotion attains the worlds of those who perform meritorious acts dwells (there) for many a year


अथवा योगिनामेव कुले भवति धीमताम्।
एतद्धि दुर्लभतरं लोके जन्म यदीदृशम् ॥

athavā yogināmeva kule bhavati dhīmatām
etaddhi durlabhataraṃ loke janma yadīdṛśam

and is afterwards born into a family of holy and illustrious men. Or he is even born into a family of talented devotees for such a birth as that in this world is more difficult to obtain.


तत्र तं बुद्धिसंयोगं लभते पौर्वदेहिकम्।
यतते च ततो भूयः संसिद्धौ कुरुनन्दन ॥

tatra taṃ buddhisaṃyogaṃ labhate paurvadehikam
yatate ca tato bhūyaḥ saṃsiddhau kurunandana

There he comes into contact with the knowledge which belonged to him in his former body


पूर्वाभ्यासेन तेनैव ह्रियते ह्यवशोऽपि सः।
जिज्ञासुरपि योगस्य शब्दब्रह्मातिवर्तते ॥

pūrvābhyāsena tenaiva hriyate hyavaśo.api saḥ
jijñāsurapi yogasya śabdabrahmātivartate

and then again O descendant of Kuru ! he works for perfection. For even though reluctant he is led away by the self-same former practice and although he only wishes to learn devotion he rises above the (fruits of action laid down in the) divine word. But the devotee working with great efforts


प्रयत्नाद्यतमानस्तु योगी संशुद्धकिल्बिषः।
अनेकजन्मसंसिद्धस्ततो याति परां गतिम् ॥

prayatnādyatamānastu yogī saṃśuddhakilbiṣaḥ
anekajanmasaṃsiddhastato yāti parāṃ gatim

and cleared of his sins attains perfection after many births and then reaches the supreme goal.


तपस्विभ्योऽधिको योगी ज्ञानिभ्योऽपि मतोऽधिकः।
कर्मिभ्यश्चाधिको योगी तस्माद्योगी भवार्जुन ॥

tapasvibhyo.adhiko yogī jñānibhyo.api mato.adhikaḥ
karmibhyaścādhiko yogī tasmādyogī bhavārjuna

The devotee is esteemed higher than the performers of penances, higher even than the men of knowledge, and the devotee is higher than the men of action therefore


योगिनामपि सर्वेषां मद्गतेनान्तरात्मना।
श्रद्धावान्भजते यो मां स मे युक्ततमो मतः ॥

yogināmapi sarveṣāṃ madgatenāntarātmanā
śraddhāvānbhajate yo māṃ sa me yuktatamo mataḥ

O Arjuna! become a devotee. And even among all devotees he who being full of faith worships me with his inmost self intent on me is esteemed by me to be the most devoted.


श्रीभगवानुवाच।
मय्यासक्तमनाः पार्थ योगं युञ्जन्मदाश्रयः।
असंशयं समग्रं मां यथा ज्ञास्यसि तच्छृणु ॥

śrībhagavānuvāca
mayyāsaktamanāḥ pārtha yogaṃ yuñjanmadāśrayaḥ
asaṃśayaṃ samagraṃ māṃ yathā jñāsyasi tacchṛṇu

O son of Pṛthā! now hear how you can without doubt know me fully, fixing your mind on me, and resting in me, and practising devotion. I will now tell you exhaustively about knowledge together with experience


ज्ञानं तेऽहं सविज्ञानमिदं वक्ष्याम्यशेषतः।
यज्ज्ञात्वा नेह भूयोऽन्यज्ज्ञातव्यमवशिष्यते ॥

jñānaṃ te.ahaṃ savijñānamidaṃ vakṣyāmyaśeṣataḥ
yajjñātvā neha bhūyo.anyajjñātavyamavaśiṣyate

that being known, there is nothing further left in this world to know.


मनुष्याणां सहस्रेषु कश्चिद्यतति सिद्धये।
यततामपि सिद्धानां कश्चिन्मां वेत्ति तत्त्वतः ॥

manuṣyāṇāṃ sahasreṣu kaścidyatati siddhaye
yatatāmapi siddhānāṃ kaścinmāṃ vetti tattvataḥ

Among thousands of men, only some work for perfection and even of those who have reached perfection, and who are assiduous, only some know me truly.


भूमिरापोऽनलो वायुः खं मनो बुद्धिरेव च।
अहंकार इतीयं मे भिन्ना प्रकृतिरष्टधा ॥

bhūmirāpo.analo vāyuḥ khaṃ mano buddhireva ca
ahaṃkāra itīyaṃ me bhinnā prakṛtiraṣṭadhā

Earth, water, fire, air, space, mind, understanding, and egoism, thus is my nature divided eightfold. But this is a lower (form of my) nature.


अपरेयमितस्त्वन्यां प्रकृतिं विद्धि मे पराम्।
जीवभूतां महाबाहो ययेदं धार्यते जगत् ॥

apareyamitastvanyāṃ prakṛtiṃ viddhi me parām
jīvabhūtāṃ mahābāho yayedaṃ dhāryate jagat

Know (that there is) another (form of my) nature, and higher than this, which is animate, O you of mighty arms! and by which this universe is upheld.


एतद्योनीनि भूतानि सर्वाणीत्युपधारय।
अहं कृत्स्नस्य जगतः प्रभवः प्रलयस्तथा ॥

etadyonīni bhūtāni sarvāṇītyupadhāraya
ahaṃ kṛtsnasya jagataḥ prabhavaḥ pralayastathā

Know that all things have these (for their) source. I am the producer and the destroyer of the whole universe.


मत्तः परतरं नान्यत्किञ्चिदस्ति धनञ्जय।
मयि सर्वमिदं प्रोतं सूत्रे मणिगणा इव ॥

mattaḥ parataraṃ nānyatkiñcidasti dhanañjaya
mayi sarvamidaṃ protaṃ sūtre maṇigaṇā iva

There is nothing else, O Dhanañjaya ! higher than myself all this is woven upon me, like numbers of pearls upon a thread.


रसोऽहमप्सु कौन्तेय प्रभास्मि शशिसूर्ययोः।
प्रणवः सर्ववेदेषु शब्दः खे पौरुषं नृषु ॥

raso.ahamapsu kaunteya prabhāsmi śaśisūryayoḥ
praṇavaḥ sarvavedeṣu śabdaḥ khe pauruṣaṃ nṛṣu

I am the taste in water, O son of Kuntī ! I am the light of the sun and moon. I am 'Om' in all the Vedas , sound in space, and manliness in human beings


पुण्यो गन्धः पृथिव्यां च तेजश्चास्मि विभावसौ।
जीवनं सर्वभूतेषु तपश्चास्मि तपस्विषु ॥

puṇyo gandhaḥ pṛthivyāṃ ca tejaścāsmi vibhāvasau
jīvanaṃ sarvabhūteṣu tapaścāsmi tapasviṣu

I am the fragrant smell in the earth, refulgence in the fire I am life in all beings, and penance in those who perform penance.


बीजं मां सर्वभूतानां विद्धि पार्थ सनातनम्।
बुद्धिर्बुद्धिमतामस्मि तेजस्तेजस्विनामहम् ॥

bījaṃ māṃ sarvabhūtānāṃ viddhi pārtha sanātanam
buddhirbuddhimatāmasmi tejastejasvināmaham

Know me, O son of Pṛthā! to be the eternal seed of all beings I am the discernment of the discerning ones, and I the glory of the glorious.


बलं बलवतां चाहं कामरागविवर्जितम्।
धर्माविरुद्धो भूतेषु कामोऽस्मि भरतर्षभ ॥

balaṃ balavatāṃ cāhaṃ kāmarāgavivarjitam
dharmāviruddho bhūteṣu kāmo.asmi bharatarṣabha

I am also the strength, unaccompanied by fondness or desire, of the strong. And, O chief of the descendants of Bharata! I am love unopposed to piety among all beings. And all entities which are of the quality of goodness and those which are of the quality of passion and of darkness


ये चैव सात्त्विका भावा राजसास्तामसाश्च ये।
मत्त एवेति तान्विद्धि न त्वहं तेषु ते मयि ॥

ye caiva sāttvikā bhāvā rājasāstāmasāśca ye
matta eveti tānviddhi na tvahaṃ teṣu te mayi


त्रिभिर्गुणमयैर्भावैरेभिः सर्वमिदं जगत्।
मोहितं नाभिजानाति मामेभ्यः परमव्ययम् ॥

tribhirguṇamayairbhāvairebhiḥ sarvamidaṃ jagat
mohitaṃ nābhijānāti māmebhyaḥ paramavyayam

all from me I am not in them, but they are in me.


दैवी ह्येषा गुणमयी मम माया दुरत्यया।
मामेव ये प्रपद्यन्ते मायामेतां तरन्ति ते ॥

daivī hyeṣā guṇamayī mama māyā duratyayā
māmeva ye prapadyante māyāmetāṃ taranti te

The whole universe deluded by these three states of mind, developed from the qualities, does not know me, who am beyond them and inexhaustible for this delusion of mine, developed from the qualities, is divine and difficult to transcend. Those cross beyond this delusion who resort to me alone.


न मां दुष्कृतिनो मूढाः प्रपद्यन्ते नराधमाः।
माययापहृतज्ञाना आसुरं भावमाश्रिताः ॥

na māṃ duṣkṛtino mūḍhāḥ prapadyante narādhamāḥ
māyayāpahṛtajñānā āsuraṃ bhāvamāśritāḥ

Wicked men doers of evil (acts) who are deluded who are deprived of their knowledge by (this) delusion


चतुर्विधा भजन्ते मां जनाः सुकृतिनोऽर्जुन।
आर्तो जिज्ञासुरर्थार्थी ज्ञानी च भरतर्षभ ॥

caturvidhā bhajante māṃ janāḥ sukṛtino.arjuna
ārto jijñāsurarthārthī jñānī ca bharatarṣabha

and who incline to the demoniac state of mind do not resort to me. But O Arjuna ! doers of good (acts) of four classes worship me: one who is distressed one who is seeking after knowledge one who wants wealth and one O chief of the descendants of Bharata! who is possessed of knowledge. Of these he who is possessed of knowledge


तेषां ज्ञानी नित्ययुक्त एकभक्तिर्विशिष्यते।
प्रियो हि ज्ञानिनोऽत्यर्थमहं स च मम प्रियः ॥

teṣāṃ jñānī nityayukta ekabhaktirviśiṣyate
priyo hi jñānino.atyarthamahaṃ sa ca mama priyaḥ

who is always devoted and whose worship is (addressed) to one (Being) only is esteemed highest. For to the man of knowledge I am dear above all things and he is dear to me.


उदाराः सर्व एवैते ज्ञानी त्वात्मैव मे मतम्।
आस्थितः स हि युक्तात्मा मामेवानुत्तमां गतिम् ॥

udārāḥ sarva evaite jñānī tvātmaiva me matam
āsthitaḥ sa hi yuktātmā māmevānuttamāṃ gatim

All these are noble. But the man possessed of knowledge is deemed by me to be my own self. For he with (his) self devoted to abstraction has taken to me as the goal than which there is nothing higher.