श्री भगवानुवाच इमं विवस्वते योगं प्रोक्तवानहमव्ययम्। विवस्वान् मनवे प्राह मनुरिक्ष्वाकवेऽब्रवीत्
śhrī bhagavān uvācha imaṁ vivasvate yogaṁ proktavān aham avyayam vivasvān manave prāha manur ikṣhvākave ’bravīt
The Blessed Lord said: I taught this eternal yoga to Vivasvan, the sun god; Vivasvan passed it on to Manu, and Manu taught it to Ikshvaku.
Word meanings: śhrī-bhagavān uvācha—the Supreme Lord Shree Krishna said; imam—this; vivasvate—to the Sun-god; yogam—the science of Yog; proktavān—taught; aham—I; avyayam—eternal; vivasvān—Sun-god; manave—to Manu, the original progenitor of humankind; prāha—told; manuḥ—Manu; ikṣhvākave—to Ikshvaku, first king of the Solar dynasty; abravīt—instructed
एवं परम्पराप्राप्तमिमं राजर्षयो विदुः। स कालेनेह महता योगो नष्टः परन्तप
evaṁ paramparā-prāptam imaṁ rājarṣhayo viduḥ sa kāleneha mahatā yogo naṣhṭaḥ parantapa
Thus received through an unbroken tradition, the saintly kings knew this science. But over a great passage of time, this yoga has been lost to the world, O scorcher of foes.
Word meanings: evam—thus; paramparā—in a continuous tradition; prāptam—received; imam—this (science); rāja-ṛiṣhayaḥ—the saintly kings; viduḥ—understood; saḥ—that; kālena—with the long passage of time; iha—in this world; mahatā—great; yogaḥ—the science of Yog; naṣhṭaḥ—lost; parantapa—Arjun, the scorcher of foes
स एवायं मया तेऽद्य योगः प्रोक्तः पुरातनः। भक्तोऽसि मे सखा चेति रहस्यं ह्येतदुत्तमम्
sa evāyaṁ mayā te ’dya yogaḥ proktaḥ purātanaḥ bhakto ’si me sakhā cheti rahasyaṁ hyetad uttamam
That same ancient yoga has been revealed to you by me today, for you are my devotee and my friend — and this is indeed the supreme secret.
Word meanings: saḥ—that; eva—certainly; ayam—this; mayā—by me; te—unto you; adya—today; yogaḥ—the science of Yog; proktaḥ—reveal; purātanaḥ—ancient; bhaktaḥ—devotee; asi—you are; me—my; sakhā—friend; cha—and; iti—therefore; rahasyam—secret; hi—certainly; etat—this; uttamam—supreme
अर्जुन उवाच अपरं भवतो जन्म परं जन्म विवस्वतः। कथमेतद्विजानीयां त्वमादौ प्रोक्तवानिति
arjuna uvācha aparaṁ bhavato janma paraṁ janma vivasvataḥ katham etad vijānīyāṁ tvam ādau proktavān iti
Arjuna said: Your birth is recent, while the birth of Vivasvan was in ancient times. How am I to understand that You taught this yoga in the beginning?
Word meanings: arjunaḥ uvācha—Arjun said; aparam—later; bhavataḥ—your; janma—birth; param—prior; janma—birth; vivasvataḥ—Vivasvan, the sun-god; katham—how; etat—this; vijānīyām—am I to understand; tvam—you; ādau—in the beginning; proktavān—taught; iti—thus
श्री भगवानुवाच बहूनि मे व्यतीतानि जन्मानि तव चार्जुन। तान्यहं वेद सर्वाणि न त्वं वेत्थ परन्तप
śhrī bhagavān uvācha bahūni me vyatītāni janmāni tava chārjuna tānyahaṁ veda sarvāṇi na tvaṁ vettha parantapa
The Blessed Lord said: Many births of Mine have passed, and many of yours as well, O Arjuna. I remember them all, but you do not, O scorcher of foes.
Word meanings: śhrī-bhagavān uvācha—the Supreme Lord said; bahūni—many; me—of mine; vyatītāni—have passed; janmāni—births; tava—of yours; cha—and; arjuna—Arjun; tāni—them; aham—I; veda—know; sarvāṇi—all; na—not; tvam—you; vettha—know; parantapa—Arjun, the scorcher of foes
अजोऽपि सन्नव्ययात्मा भूतानामीश्वरोऽपि सन्। प्रकृतिं स्वामधिष्ठाय संभवाम्यात्ममायया
ajo ’pi sannavyayātmā bhūtānām īśhvaro ’pi san prakṛitiṁ svām adhiṣhṭhāya sambhavāmyātma-māyayā
Though I am unborn and imperishable by nature, and the Lord of all beings, I manifest Myself through My own divine power, presiding over My own nature.
Word meanings: ajaḥ—unborn; api—although; san—being so; avyaya ātmā—Imperishable nature; bhūtānām—of (all) beings; īśhvaraḥ—the Lord; api—although; san—being; prakṛitim—nature; svām—of myself; adhiṣhṭhāya—situated; sambhavāmi—I manifest; ātma-māyayā—by my Yogmaya power
यदा यदा हि धर्मस्य ग्लानिर्भवति भारत। अभ्युत्थानमधर्मस्य तदाऽऽत्मानं सृजाम्यहम्
yadā yadā hi dharmasya glānir bhavati bhārata abhyutthānam adharmasya tadātmānaṁ sṛijāmyaham
Whenever righteousness declines and unrighteousness rises, O Arjuna, then I manifest Myself.
Word meanings: yadā yadā—whenever; hi—certainly; dharmasya—of righteousness; glāniḥ—decline; bhavati—is; bhārata—Arjun, descendant of Bharat; abhyutthānam—increase; adharmasya—of unrighteousness; tadā—at that time; ātmānam—self; sṛijāmi—manifest; aham—I
परित्राणाय साधूनां विनाशाय च दुष्कृताम्। धर्मसंस्थापनार्थाय संभवामि युगे युगे
paritrāṇāya sādhūnāṁ vināśhāya cha duṣhkṛitām dharma-sansthāpanārthāya sambhavāmi yuge yuge
To protect the righteous, to destroy the wicked, and to firmly establish dharma, I manifest age after age.
Word meanings: paritrāṇāya—to protect; sādhūnām—the righteous; vināśhāya—to annihilate; cha—and; duṣhkṛitām—the wicked; dharma—the eternal religion; sansthāpana-arthāya—to reestablish; sambhavāmi—I appear; yuge yuge—age after age
जन्म कर्म च मे दिव्यमेवं यो वेत्ति तत्त्वतः। त्यक्त्वा देहं पुनर्जन्म नैति मामेति सोऽर्जुन
janma karma cha me divyam evaṁ yo vetti tattvataḥ tyaktvā dehaṁ punar janma naiti mām eti so ’rjuna
One who truly knows the divine nature of My birth and actions, O Arjuna, upon leaving the body, is not born again but comes to Me.
Word meanings: janma—birth; karma—activities; cha—and; me—of mine; divyam—divine; evam—thus; yaḥ—who; vetti—know; tattvataḥ—in truth; tyaktvā—having abandoned; deham—the body; punaḥ—again; janma—birth; na—never; eti—takes; mām—to me; eti—comes; saḥ—he; arjuna—Arjun
वीतरागभयक्रोधा मन्मया मामुपाश्रिताः। बहवो ज्ञानतपसा पूता मद्भावमागताः
vīta-rāga-bhaya-krodhā man-mayā mām upāśhritāḥ bahavo jñāna-tapasā pūtā mad-bhāvam āgatāḥ
Freed from attachment, fear, and anger, wholly absorbed in Me, taking refuge in Me, purified by the fire of knowledge, many have attained My being.
Word meanings: vīta—freed from; rāga—attachment; bhaya—fear; krodhāḥ—and anger; mat-mayā—completely absorbed in me; mām—in me; upāśhritāḥ—taking refuge (of); bahavaḥ—many (persons); jñāna—of knowledge; tapasā—by the fire of knowledge; pūtāḥ—purified; mat-bhāvam—my divine love; āgatāḥ—attained
ये यथा मां प्रपद्यन्ते तांस्तथैव भजाम्यहम्। मम वर्त्मानुवर्तन्ते मनुष्याः पार्थ सर्वशः
ye yathā māṁ prapadyante tāns tathaiva bhajāmyaham mama vartmānuvartante manuṣhyāḥ pārtha sarvaśhaḥ
In whatever way people approach Me, I reciprocate them accordingly. All human beings, O Arjuna, follow My path in every way.
Word meanings: ye—who; yathā—in whatever way; mām—unto me; prapadyante—surrender; tān—them; tathā—so; eva—certainly; bhajāmi—reciprocate; aham—I; mama—my; vartma—path; anuvartante—follow; manuṣhyāḥ—men; pārtha—Arjun, the son of Pritha; sarvaśhaḥ—in all respects
काङ्क्षन्तः कर्मणां सिद्धिं यजन्त इह देवताः। क्षिप्रं हि मानुषे लोके सिद्धिर्भवति कर्मजा
kāṅkṣhantaḥ karmaṇāṁ siddhiṁ yajanta iha devatāḥ kṣhipraṁ hi mānuṣhe loke siddhir bhavati karmajā
Those who desire the fruits of their actions worship the gods in this world, for success born of action comes swiftly in the realm of human beings.
Word meanings: kāṅkṣhantaḥ—desiring; karmaṇām—material activities; siddhim—success; yajante—worship; iha—in this world; devatāḥ—the celestial gods; kṣhipram—quickly; hi—certainly; mānuṣhe—in human society; loke—within this world; siddhiḥ—rewarding; bhavati—manifest; karma-jā—from material activities
चातुर्वर्ण्यं मया सृष्टं गुणकर्मविभागशः। तस्य कर्तारमपि मां विद्ध्यकर्तारमव्ययम्
chātur-varṇyaṁ mayā sṛiṣhṭaṁ guṇa-karma-vibhāgaśhaḥ tasya kartāram api māṁ viddhyakartāram avyayam
The four orders of society were created by Me, classified according to qualities and actions. Though I am the creator of this system, know Me to be the non-doer and imperishable.
Word meanings: chātuḥ-varṇyam—the four categories of occupations; mayā—by me; sṛiṣhṭam—were created; guṇa—of quality; karma—and activities; vibhāgaśhaḥ—according to divisions; tasya—of that; kartāram—the creator; api—although; mām—me; viddhi—know; akartāram—non-doer; avyayam—unchangeable
न मां कर्माणि लिम्पन्ति न मे कर्मफले स्पृहा। इति मां योऽभिजानाति कर्मभिर्न स बध्यते
na māṁ karmāṇi limpanti na me karma-phale spṛihā iti māṁ yo ’bhijānāti karmabhir na sa badhyate
Actions do not taint Me, nor do I desire the fruits of action. One who truly knows Me thus is not bound by actions.
Word meanings: na—not; mām—me; karmāṇi—activities; limpanti—taint; na—nor; me—my; karma-phale—the fruits of action; spṛihā—desire; iti—thus; mām—me; yaḥ—who; abhijānāti—knows; karmabhiḥ—result of action; na—never; saḥ—that person; badhyate—is bound
एवं ज्ञात्वा कृतं कर्म पूर्वैरपि मुमुक्षुभिः। कुरु कर्मैव तस्मात्त्वं पूर्वैः पूर्वतरं कृतम्
evaṁ jñātvā kṛitaṁ karma pūrvair api mumukṣhubhiḥ kuru karmaiva tasmāttvaṁ pūrvaiḥ pūrvataraṁ kṛitam
Knowing this, even the ancient seekers of liberation performed their duties; therefore, you too should act, just as the ancients did in times of old.
Word meanings: evam—thus; jñātvā—knowing; kṛitam—performed; karma—actions; pūrvaiḥ—of ancient times; api—indeed; mumukṣhubhiḥ—seekers of liberation; kuru—should perform; karma—duty; eva—certainly; tasmāt—therefore; tvam—you; pūrvaiḥ—of those ancient sages; pūrva-taram—in ancient times; kṛitam—performed
किं कर्म किमकर्मेति कवयोऽप्यत्र मोहिताः। तत्ते कर्म प्रवक्ष्यामि यज्ज्ञात्वा मोक्ष्यसेऽशुभात्
kiṁ karma kim akarmeti kavayo ’pyatra mohitāḥ tat te karma pravakṣhyāmi yaj jñātvā mokṣhyase ’śhubhāt
Even the wise are bewildered about what constitutes action and what constitutes inaction. I shall explain to you the truth of action, knowing which you shall be freed from all evil.
Word meanings: kim—what; karma—action; kim—what; akarma—inaction; iti—thus; kavayaḥ—the wise; api—even; atra—in this; mohitāḥ—are confused; tat—that; te—to you; karma—action; pravakṣhyāmi—I shall explain; yat—which; jñātvā—knowing; mokṣhyase—you may free yourself; aśhubhāt—from inauspiciousness
कर्मणो ह्यपि बोद्धव्यं बोद्धव्यं च विकर्मणः। अकर्मणश्च बोद्धव्यं गहना कर्मणो गतिः
karmaṇo hyapi boddhavyaṁ boddhavyaṁ cha vikarmaṇaḥ akarmaṇaśh cha boddhavyaṁ gahanā karmaṇo gatiḥ
One must understand the nature of right action, wrong action, and inaction, for the way of action is profound and difficult to fathom.
Word meanings: karmaṇaḥ—recommended action; hi—certainly; api—also; boddhavyam—should be known; boddhavyam—must understand; cha—and; vikarmaṇaḥ—forbidden action; akarmaṇaḥ—inaction; cha—and; boddhavyam—must understand; gahanā—profound; karmaṇaḥ—of action; gatiḥ—the true path
कर्मण्यकर्म यः पश्येदकर्मणि च कर्म यः। स बुद्धिमान् मनुष्येषु स युक्तः कृत्स्नकर्मकृत्
karmaṇyakarma yaḥ paśhyed akarmaṇi cha karma yaḥ sa buddhimān manuṣhyeṣhu sa yuktaḥ kṛitsna-karma-kṛit
One who sees inaction in action and action in inaction is the wisest among people — such a one is a yogi and the performer of all actions.
Word meanings: karmaṇi—action; akarma—in inaction; yaḥ—who; paśhyet—see; akarmaṇi—inaction; cha—also; karma—action; yaḥ—who; saḥ—they; buddhi-mān—wise; manuṣhyeṣhu—amongst humans; saḥ—they; yuktaḥ—yogis; kṛitsna-karma-kṛit—performers all kinds of actions
यस्य सर्वे समारम्भाः कामसङ्कल्पवर्जिताः। ज्ञानाग्निदग्धकर्माणं तमाहुः पण्डितं बुधाः
yasya sarve samārambhāḥ kāma-saṅkalpa-varjitāḥ jñānāgni-dagdha-karmāṇaṁ tam āhuḥ paṇḍitaṁ budhāḥ
One whose every undertaking is free from desire and selfish motive, and whose actions have been burned away by the fire of knowledge—the wise call such a person a true sage.
Word meanings: yasya—whose; sarve—every; samārambhāḥ—undertakings; kāma—desire for material pleasures; saṅkalpa—resolve; varjitāḥ—devoid of; jñāna—divine knowledge; agni—in the fire; dagdha—burnt; karmāṇam—actions; tam—him; āhuḥ—address; paṇḍitam—a sage; budhāḥ—the wise
त्यक्त्वा कर्मफलासङ्गं नित्यतृप्तो निराश्रयः। कर्मण्यभिप्रवृत्तोऽपि नैव किञ्चित्करोति सः
tyaktvā karma-phalāsaṅgaṁ nitya-tṛipto nirāśhrayaḥ karmaṇyabhipravṛitto ’pi naiva kiñchit karoti saḥ
Having abandoned all attachment to the fruits of action, ever content and free from dependence, such a person does nothing at all, even while fully engaged in action.
Word meanings: tyaktvā—having given up; karma-phala-āsaṅgam—attachment to the fruits of action; nitya—always; tṛiptaḥ—satisfied; nirāśhrayaḥ—without dependence; karmaṇi—in activities; abhipravṛittaḥ—engaged; api—despite; na—not; eva—certainly; kiñchit—anything; karoti—do; saḥ—that person
निराशीर्यतचित्तात्मा त्यक्तसर्वपरिग्रहः। शारीरं केवलं कर्म कुर्वन्नाप्नोति किल्बिषम्
nirāśhīr yata-chittātmā tyakta-sarva-parigrahaḥ śhārīraṁ kevalaṁ karma kurvan nāpnoti kilbiṣham
Free from expectations, with mind and body fully controlled, having renounced all sense of possession, one who performs actions solely for the body's maintenance incurs no sin.
Word meanings: nirāśhīḥ—free from expectations; yata—controlled; chitta-ātmā—mind and intellect; tyakta—having abandoned; sarva—all; parigrahaḥ—the sense of ownership; śhārīram—bodily; kevalam—only; karma—actions; kurvan—performing; na—never; āpnoti—incurs; kilbiṣham—sin
यदृच्छालाभसन्तुष्टो द्वन्द्वातीतो विमत्सरः। समः सिद्धावसिद्धौ च कृत्वापि न निबध्यते
yadṛichchhā-lābha-santuṣhṭo dvandvātīto vimatsaraḥ samaḥ siddhāvasiddhau cha kṛitvāpi na nibadhyate
Content with whatever comes unsought, beyond the pairs of opposites, free from envy, and equal in success and failure, he is not bound even while acting.
Word meanings: yadṛichchhā—which comes of its own accord; lābha—gain; santuṣhṭaḥ—contented; dvandva—duality; atītaḥ—surpassed; vimatsaraḥ—free from envy; samaḥ—equipoised; siddhau—in success; asiddhau—failure; cha—and; kṛitvā—performing; api—even; na—never; nibadhyate—is bound
गतसङ्गस्य मुक्तस्य ज्ञानावस्थितचेतसः। यज्ञायाचरतः कर्म समग्रं प्रविलीयते
gata-saṅgasya muktasya jñānāvasthita-chetasaḥ yajñāyācharataḥ karma samagraṁ pravilīyate
For one who is free from attachment, who is liberated, whose mind is established in knowledge, and who acts solely as a sacrifice—all karma is entirely dissolved.
Word meanings: gata-saṅgasya—free from material attachments; muktasya—of the liberated; jñāna-avasthita—established in divine knowledge; chetasaḥ—whose intellect; yajñāya—as a sacrifice (to God); ācharataḥ—performing; karma—action; samagram—completely; pravilīyate—are freed
ब्रह्मार्पणं ब्रह्महविर्ब्रह्माग्नौ ब्रह्मणा हुतम्। ब्रह्मैव तेन गन्तव्यं ब्रह्मकर्मसमाधिना
brahmārpaṇaṁ brahma havir brahmāgnau brahmaṇā hutam brahmaiva tena gantavyaṁ brahma-karma-samādhinā
The act of offering is Brahman, the oblation is Brahman, poured by Brahman into the fire of Brahman; Brahman alone is to be reached by one who is wholly absorbed in Brahman through every action.
Word meanings: brahma—Brahman; arpaṇam—the ladle and other offerings; brahma—Brahman; haviḥ—the oblation; brahma—Brahman; agnau—in the sacrificial fire; brahmaṇā—by that person; hutam—offered; brahma—Brahman; eva—certainly; tena—by that; gantavyam—to be attained; brahma—Brahman; karma—offering; samādhinā—those completely absorbed in God-consciousness
दैवमेवापरे यज्ञं योगिनः पर्युपासते। ब्रह्माग्नावपरे यज्ञं यज्ञेनैवोपजुह्वति
daivam evāpare yajñaṁ yoginaḥ paryupāsate brahmāgnāvapare yajñaṁ yajñenaivopajuhvati
Some yogis devote themselves to worship of the celestial gods, while others offer the self as sacrifice into the fire of Brahman through sacrifice itself.
Word meanings: daivam—the celestial gods; eva—indeed; apare—others; yajñam—sacrifice; yoginaḥ—spiritual practioners; paryupāsate—worship; brahma—of the Supreme Truth; agnau—in the fire; apare—others; yajñam—sacrifice; yajñena—by sacrifice; eva—indeed; upajuhvati—offer
श्रोत्रादीनीन्द्रियाण्यन्ये संयमाग्निषु जुह्वति। शब्दादीन्विषयानन्य इन्द्रियाग्निषु जुह्वति
śhrotrādīnīndriyāṇyanye sanyamāgniṣhu juhvati śhabdādīn viṣhayānanya indriyāgniṣhu juhvati
Some offer their senses, such as hearing, into the fire of self-restraint; others offer the sense objects, such as sound, into the fire of the senses.
Word meanings: śhrotra-ādīni—such as the hearing process; indriyāṇi—senses; anye—others; sanyama—restraint; agniṣhu—in the sacrficial fire; juhvati—sacrifice; śhabda-ādīn—sound vibration, etc; viṣhayān—objects of sense-gratification; anye—others; indriya—of the senses; agniṣhu—in the fire; juhvati—sacrifice
सर्वाणीन्द्रियकर्माणि प्राणकर्माणि चापरे। आत्मसंयमयोगाग्नौ जुह्वति ज्ञानदीपिते
sarvāṇīndriya-karmāṇi prāṇa-karmāṇi chāpare ātma-sanyama-yogāgnau juhvati jñāna-dīpite
Others offer all the functions of the senses and the activities of the life-breath into the fire of self-disciplined yoga, kindled by knowledge.
Word meanings: sarvāṇi—all; indriya—the senses; karmāṇi—functions; prāṇa-karmāṇi—functions of the life breath; cha—and; apare—others; ātma-sanyama yogāgnau—in the fire of the controlled mind; juhvati—sacrifice; jñāna-dīpite—kindled by knowledge
द्रव्ययज्ञास्तपोयज्ञा योगयज्ञास्तथापरे। स्वाध्यायज्ञानयज्ञाश्च यतयः संशितव्रताः
dravya-yajñās tapo-yajñā yoga-yajñās tathāpare swādhyāya-jñāna-yajñāśh cha yatayaḥ sanśhita-vratāḥ
Some offer their wealth as sacrifice, some offer austerity, and some offer yoga as sacrifice; while other ascetics of strict vows offer study of scriptures and knowledge as their sacrifice.
Word meanings: dravya-yajñāḥ—offering one’s own wealth as sacrifice; tapaḥ-yajñāḥ—offering severe austerities as sacrifice; yoga-yajñāḥ—performance of eight-fold path of yogic practices as sacrifice; tathā—thus; apare—others; swādhyāya—cultivating knowledge by studying the scriptures; jñāna-yajñāḥ—those offer cultivation of transcendental knowledge as sacrifice; cha—also; yatayaḥ—these ascetics; sanśhita-vratāḥ—observing strict vows
अपाने जुह्वति प्राण प्राणेऽपानं तथाऽपरे। प्राणापानगती रुद्ध्वा प्राणायामपरायणाः
apāne juhvati prāṇaṁ prāṇe ’pānaṁ tathāpare prāṇāpāna-gatī ruddhvā prāṇāyāma-parāyaṇāḥ apare niyatāhārāḥ prāṇān prāṇeṣhu juhvati sarve ’pyete yajña-vido yajña-kṣhapita-kalmaṣhāḥ
Others offer the outgoing breath into the incoming, and the incoming into the outgoing; while some, restraining the movement of both breaths, devote themselves wholly to the control of breath. Still others, regulating their food, offer the life-breaths into the life-energy. All these are knowers of sacrifice, whose sins are cleansed by sacrifice.
Word meanings: apāne—the incoming breath; juhvati—offer; prāṇam—the outgoing breath; prāṇe—in the outgoing breath; apānam—incoming breath; tathā—also; apare—others; prāṇa—of the outgoing breath; apāna—and the incoming breath; gatī—movement; ruddhvā—blocking; prāṇa-āyāma—control of breath; parāyaṇāḥ—wholly devoted apare—others; niyata—having controlled; āhārāḥ—food intake; prāṇān—life-breaths; prāṇeṣhu—life-energy; juhvati—sacrifice; sarve—all; api—also; ete—these; yajña-vidaḥ—knowers of sacrifices; yajña-kṣhapita—being cleansed by performances of sacrifices; kalmaṣhāḥ—of impurities
अपरे नियताहाराः प्राणान्प्राणेषु जुह्वति। सर्वेऽप्येते यज्ञविदो यज्ञक्षपितकल्मषाः
apare niyatāhārāḥ prāṇān prāṇeṣu juhvati sarve py 'ete yajña-vido yajña-kṣapita-kalmaṣāḥ
Others, disciplining their diet, offer the life-breaths into the life-breaths. All these are knowers of sacrifice, whose sins are destroyed by sacrifice.
Word meanings: apare—others; niyata—controlled; āhārāḥ—eating; prāṇān—outgoing air; prāṇeṣu—in the outgoing air; sarve—all; api—although apparently different; ete—all these; yajñavidaḥ—conversant with the purpose of performing; yajña—sacrifices; kṣapita—being cleansed of the result of such performances; kalmaṣāḥ—sinful reactions; juhvati—sacrifices.
यज्ञशिष्टामृतभुजो यान्ति ब्रह्म सनातनम्। नायं लोकोऽस्त्ययज्ञस्य कुतो़ऽन्यः कुरुसत्तम
yajña-śhiṣhṭāmṛita-bhujo yānti brahma sanātanam nāyaṁ loko ’styayajñasya kuto ’nyaḥ kuru-sattama
Those who partake of the sacred nectar remaining from sacrifice attain the eternal Absolute. For one who offers no sacrifice, even this world is not theirs, O Arjuna — how then any other?
Word meanings: yajña-śhiṣhṭa amṛita-bhujaḥ—they partake of the nectarean remnants of sacrifice; yānti—go; brahma—the Absolute Truth; sanātanam—eternal; na—never; ayam—this; lokaḥ—planet; asti—is; ayajñasya—for one who performs no sacrifice; kutaḥ—how; anyaḥ—other (world); kuru-sat-tama—best of the Kurus, Arjun
एवं बहुविधा यज्ञा वितता ब्रह्मणो मुखे। कर्मजान्विद्धि तान्सर्वानेवं ज्ञात्वा विमोक्ष्यसे
evaṁ bahu-vidhā yajñā vitatā brahmaṇo mukhe karma-jān viddhi tān sarvān evaṁ jñātvā vimokṣhyase
Thus, many kinds of sacrifices have been set forth in the teachings of the Vedas. Know them all to be born of action; understanding this, you shall be liberated.
Word meanings: evam—thus; bahu-vidhāḥ—various kinds of; yajñāḥ—sacrifices; vitatāḥ—have been described; brahmaṇaḥ—of the Vedas; mukhe—through the mouth; karma-jān—originating from works; viddhi—know; tān—them; sarvān—all; evam—thus; jñātvā—having known; vimokṣhyase—you shall be liberated
श्रेयान्द्रव्यमयाद्यज्ञाज्ज्ञानयज्ञः परन्तप। सर्वं कर्माखिलं पार्थ ज्ञाने परिसमाप्यते
śhreyān dravya-mayād yajñāj jñāna-yajñaḥ parantapa sarvaṁ karmākhilaṁ pārtha jñāne parisamāpyate
The sacrifice of knowledge is superior to any sacrifice of material possessions, O Arjuna. All actions, in their entirety, culminate in knowledge.
Word meanings: śhreyān—superior; dravya-mayāt—of material possessions; yajñāt—than the sacrifice; jñāna-yajñaḥ—sacrifice performed in knowledge; parantapa—subduer of enemies, Arjun; sarvam—all; karma—works; akhilam—all; pārtha—Arjun, the son of Pritha; jñāne—in knowledge; parisamāpyate—culminate
तद्विद्धि प्रणिपातेन परिप्रश्नेन सेवया। उपदेक्ष्यन्ति ते ज्ञानं ज्ञानिनस्तत्त्वदर्शिनः
tad viddhi praṇipātena paripraśhnena sevayā upadekṣhyanti te jñānaṁ jñāninas tattva-darśhinaḥ
Seek that knowledge by prostrating before the wise, by asking sincere questions, and by serving them; the seers who have realized the Truth will impart that knowledge to you.
Word meanings: tat—the Truth; viddhi—try to learn; praṇipātena—by approaching a spiritual master; paripraśhnena—by humble inquiries; sevayā—by rendering service; upadekṣhyanti—can impart; te—unto you; jñānam—knowledge; jñāninaḥ—the enlightened; tattva-darśhinaḥ—those who have realized the Truth
यज्ज्ञात्वा न पुनर्मोहमेवं यास्यसि पाण्डव। येन भूतान्यशेषेण द्रक्ष्यस्यात्मन्यथो मयि
yaj jñātvā na punar moham evaṁ yāsyasi pāṇḍava yena bhūtānyaśheṣheṇa drakṣhyasyātmanyatho mayi
Having known that, you shall never again fall into such delusion, O Arjuna, and by that knowledge you will see all beings without exception within yourself, and thus within Me.
Word meanings: yat—which; jñātvā—having known; na—never; punaḥ—again; moham—delusion; evam—like this; yāsyasi—you shall get; pāṇḍava—Arjun, the son of Pandu; yena—by this; bhūtāni—living beings; aśheṣhāṇi—all; drakṣhyasi—you will see; ātmani—within me (Shree Krishna); atho—that is to say; mayi—in me
अपि चेदसि पापेभ्यः सर्वेभ्यः पापकृत्तमः। सर्वं ज्ञानप्लवेनैव वृजिनं सन्तरिष्यसि
api ched asi pāpebhyaḥ sarvebhyaḥ pāpa-kṛit-tamaḥ sarvaṁ jñāna-plavenaiva vṛijinaṁ santariṣhyasi
Even if you are the most sinful among all sinners, you shall surely cross over all sin by the boat of knowledge alone.
Word meanings: api—even; chet—if; asi—you are; pāpebhyaḥ—sinners; sarvebhyaḥ—of all; pāpa-kṛit-tamaḥ—most sinful; sarvam—all; jñāna-plavena—by the boat of divine knowledge; eva—certainly; vṛijinam—sin; santariṣhyasi—you shall cross over
यथैधांसि समिद्धोऽग्निर्भस्मसात्कुरुतेऽर्जुन। ज्ञानाग्निः सर्वकर्माणि भस्मसात्कुरुते तथा
yathaidhānsi samiddho ’gnir bhasma-sāt kurute ’rjuna jñānāgniḥ sarva-karmāṇi bhasma-sāt kurute tathā
As a blazing fire turns firewood to ashes, O Arjuna, so does the fire of knowledge turn all karma to ashes.
Word meanings: yathā—as; edhānsi—firewood; samiddhaḥ—blazing; agniḥ—fire; bhasma-sāt—to ashes; kurute—turns; arjuna—Arjun; jñāna-agniḥ—the fire of knowledge; sarva-karmāṇi—all reactions from material activities; bhasma-sāt—to ashes; kurute—it turns; tathā—similarly
न हि ज्ञानेन सदृशं पवित्रमिह विद्यते। तत्स्वयं योगसंसिद्धः कालेनात्मनि विन्दति
na hi jñānena sadṛiśhaṁ pavitramiha vidyate tatsvayaṁ yogasansiddhaḥ kālenātmani vindati
In this world, there is no purifier equal to knowledge. One who has attained perfection in yoga finds it naturally within the Self, in due course of time.
Word meanings: na—not; hi—certainly; jñānena—with divine knowledge; sadṛiśham—like; pavitram—pure; iha—in this world; vidyate—exists; tat—that; svayam—oneself; yoga—practice of yog; sansiddhaḥ—he who has attained perfection; kālena—in course of time; ātmani—wihtin the heart; vindati—finds
श्रद्धावाँल्लभते ज्ञानं तत्परः संयतेन्द्रियः। ज्ञानं लब्ध्वा परां शान्तिमचिरेणाधिगच्छति
śhraddhāvān labhate jñānaṁ tat-paraḥ sanyatendriyaḥ jñānaṁ labdhvā parāṁ śhāntim achireṇādhigachchhati
The faithful one, devoted and master of the senses, attains knowledge; and having attained knowledge, swiftly reaches supreme peace.
Word meanings: śhraddhā-vān—a faithful person; labhate—achieves; jñānam—divine knowledge; tat-paraḥ—devoted (to that); sanyata—controlled; indriyaḥ—senses; jñānam—transcendental knowledge; labdhvā—having achieved; parām—supreme; śhāntim—peace; achireṇa—without delay; adhigachchhati—attains
अज्ञश्चाश्रद्दधानश्च संशयात्मा विनश्यति। नायं लोकोऽस्ति न परो न सुखं संशयात्मनः
ajñaśh chāśhraddadhānaśh cha sanśhayātmā vinaśhyati nāyaṁ loko ’sti na paro na sukhaṁ sanśhayātmanaḥ
The ignorant, the faithless, and the doubting soul perishes. For one consumed by doubt, there is neither this world, nor the next, nor any happiness.
Word meanings: ajñaḥ—the ignorant; cha—and; aśhraddadhānaḥ—without faith; cha—and; sanśhaya—skeptical; ātmā—a person; vinaśhyati—falls down; na—never; ayam—in this; lokaḥ—world; asti—is; na—not; paraḥ—in the next; na—not; sukham—happiness; sanśhaya-ātmanaḥ—for the skeptical soul
योगसंन्यस्तकर्माणं ज्ञानसंछिन्नसंशयम्। आत्मवन्तं न कर्माणि निबध्नन्ति धनञ्जय
yoga-sannyasta-karmāṇaṁ jñāna-sañchhinna-sanśhayam ātmavantaṁ na karmāṇi nibadhnanti dhanañjaya
Actions do not bind one who has renounced all actions through yoga, whose doubts have been destroyed by knowledge, and who is established in the Self, O Arjuna.
Word meanings: yoga-sannyasta-karmāṇam—those who renounce ritualistic karm, dedicating their body, mind, and soul to God; jñāna—by knowledge; sañchhinna—dispelled; sanśhayam—doubts; ātma-vantam—situated in knowledge of the self; na—not; karmāṇi—actions; nibadhnanti—bind; dhanañjaya—Arjun, the conqueror of wealth
तस्मादज्ञानसंभूतं हृत्स्थं ज्ञानासिनाऽऽत्मनः। छित्त्वैनं संशयं योगमातिष्ठोत्तिष्ठ भारत
tasmād ajñāna-sambhūtaṁ hṛit-sthaṁ jñānāsinātmanaḥ chhittvainaṁ sanśhayaṁ yogam ātiṣhṭhottiṣhṭha bhārata
Therefore, with the sword of knowledge, cut asunder this doubt of the self, born of ignorance and residing in your heart. Take refuge in yoga and arise, O Arjuna!
Word meanings: tasmāt—therefore; ajñāna-sambhūtam—born of ignorance; hṛit-stham—situated in the heart; jñāna—of knowledge; asinā—with the sword; ātmanaḥ—of the self; chhittvā—cut asunder; enam—this; sanśhayam—doubt; yogam—in karm yog; ātiṣhṭha—take shelter; uttiṣhṭha—arise; bhārata—Arjun, descendant of Bharat
