अर्जुन उवाच
ज्यायसी चेत्कर्मणस्ते मता बुद्धिर्जनार्दन
तत्किं कर्मणि घोरे मां नियोजयसि केशव
arjuna uvāca
jyāyasī cetkarmaṇaste matā buddhirjanārdana|
tatkiṃ karmaṇi ghore māṃ niyojayasi keśava||
Arjuna said: Krsna, if you consider Knowledge as superior to Action, then why do You urge me to this dreadful action, Kesava!
व्यामिश्रेणेव वाक्येन बुद्धिं मोहयसीव मे
तदेकं वद निश्चित्य येन श्रेयोऽहमाप्नुयाम्
vyāmiśreṇeva vākyena buddhiṃ mohayasīva me|
tadekaṃ vada niścitya yena śreyo'hamāpnuyām||
You are, as it were, puzzling my mind by these seemingly involved expressions; therefore, tell me difinitely the one discipline by which I may obtain the highest good.
श्री भगवानुवाच
लोकेऽस्मिन्द्विविधा निष्ठा पुरा प्रोक्ता मयानघ
ज्ञानयोगेन सांख्यानां कर्मयोगेन योगिनाम्
śrī bhagavānuvāca
loke'smindvividhā niṣṭhā purā proktā mayānagha|
jñānayogena sāṃkhyānāṃ karmayogena yoginām||
Sri Bhagavan said: Arjuna, in this world two courses of Sadhana (Spiritual discipline) have been enunciated by Me in the past. In the case of the Sankhyayogi, the Sadhana proceeds along the path of Knowledge; whereas in the case of the Krmayogi, it proceeds along the path of Action.
न कर्मणामनारम्भान्नैष्कर्म्यं पुरुषोऽश्नुते
न च संन्यसनादेव सिद्धिं समधिगच्छति
na karmaṇāmanārambhānnaiṣkarmyaṃ puruṣo'śnute|
na ca saṃnyasanādeva siddhiṃ samadhigacchati||
Man does not attain freedom from action (culmination of the discipline of Action) without entering upon action; nor does he reach perfection (culmination of the discipline of Knowledge) merely by ceasing to act.
न हि कश्चित्क्षणमपि जातु तिष्ठत्यकर्मकृत्
कार्यते ह्यवशः कर्म सर्वः प्रकृतिजैर्गुणैः
na hi kaścitkṣaṇamapi jātu tiṣṭhatyakarmakṛt|
kāryate hyavaśaḥ karma sarvaḥ prakṛtijairguṇaiḥ||
Surely none can ever remain inactive even for a moment; for everyone helplessly driven to action by nature-born qualities.
कर्मेन्द्रियाणि संयम्य य आस्ते मनसा स्मरन्
इन्द्रियार्थान्विमूढात्मा मिथ्याचारः स उच्यते
karmendriyāṇi saṃyamya ya āste manasā smaran|
indriyārthānvimūḍhātmā mithyācāraḥ sa ucyate||
He who outwardly restraining the organs of sense and action, sits mentally dwelling on the objects of senses, that man of deluded intellect is called a hypocrite.
यस्त्विन्द्रियाणि मनसा नियम्यारभतेऽर्जुन
कर्मेन्द्रियैः कर्मयोगमसक्तः स विशिष्यते
yastvindriyāṇi manasā niyamyārabhate'rjuna|
karmendriyaiḥ karmayogamasaktaḥ sa viśiṣyate||
On the other hand, he who controlling the organs of sense and action by the power of his will, and remaining unattached, undertakes the Yoga of Action through those organs, Arjuna, he excels.
नियतं कुरु कर्म त्वं कर्म ज्यायो ह्यकर्मणः
शरीरयात्रापि च ते न प्रसिद्ध्येदकर्मणः
niyataṃ kuru karma tvaṃ karma jyāyo hyakarmaṇaḥ|
śarīrayātrāpi ca te na prasiddhyedakarmaṇaḥ||
Therefore, do you perform your allotted duty; for action is superior to inaction. Desisting from action, you cannot even maintain your body.
यज्ञार्थात्कर्मणोऽन्यत्र लोकोऽयं कर्मबन्धनः
तदर्थं कर्म कौन्तेय मुक्तसंगः समाचर
yajñārthātkarmaṇo'nyatra loko'yaṃ karmabandhanaḥ|
tadarthaṃ karma kaunteya muktasaṃgaḥ samācara||
Man is bound by his own action except when it is performed for the sake of sacrifice. Therefore, Arjuna, do you efficiently perform your duty, free from attachment; for the sake of sacrifice alone.
सहयज्ञाः प्रजाः सृष्ट्वा पुरोवाच प्रजापतिः
अनेन प्रसविष्यध्वमेष वोऽस्त्विष्टकामधुक्
sahayajñāḥ prajāḥ sṛṣṭvā purovāca prajāpatiḥ|
anena prasaviṣyadhvameṣa vo'stviṣṭakāmadhuk||
Having created mankind along with the spirit of sacrifice at the beginning of Creation the Creator, Brahma, said to them, "You shall prosper by this; may this yield the enjoyment you seek.
देवान्भावयतानेन ते देवा भावयन्तु वः
परस्परं भावयन्तः श्रेयः परमवाप्स्यथ
devānbhāvayatānena te devā bhāvayantu vaḥ|
parasparaṃ bhāvayantaḥ śreyaḥ paramavāpsyatha||
Foster the gods through this (sacrifice), and let the gods be gracious to you. Each fostering other disinterestedly, you will attain the highest good.
इष्टान्भोगान्हि वो देवा दास्यन्ते यज्ञभाविताः
तैर्दत्तानप्रदायैभ्यो यो भुङ्क्ते स्तेन एव सः
iṣṭānbhogānhi vo devā dāsyante yajñabhāvitāḥ|
tairdattānapradāyaibhyo yo bhuṅkte stena eva saḥ||
Fostered by sacrifice, the gods will surely bestow on you unasked all the desired enjoyments. He who enjoys the gifts bestowed by them, without giving them in return, is undoubtedly a thief.
यज्ञशिष्टाशिनः सन्तो मुच्यन्ते सर्वकिल्बिषैः
भुञ्जते ते त्वघं पापा ये पचन्त्यात्मकारणात्
yajñaśiṣṭāśinaḥ santo mucyante sarvakilbiṣaiḥ|
bhuñjate te tvaghaṃ pāpā ye pacantyātmakāraṇāt||
The virtuous who partake of what is left over after sacrifice are absolved of all sins. Those sinful ones who cook for the sake of nourishing their body alone eat one sin.
अन्नाद्भवन्ति भूतानि पर्जन्यादन्नसम्भवः
यज्ञाद्भवति पर्जन्यो यज्ञः कर्मसमुद्भवः
annādbhavanti bhūtāni parjanyādannasambhavaḥ|
yajñādbhavati parjanyo yajñaḥ karmasamudbhavaḥ||
All beings are evolved from food; production of food is dependent on rain; rain ensues from sacrifice, and sacrifice is rooted in prescribed action. Know that prescribed action has its origin in the Vedas, and the Vedas proceed from the Indestructible (God); hence the all-pervading Infinite is always present in sacrifice.
verses 14–15
कर्म ब्रह्मोद्भवं विद्धि ब्रह्माक्षरसमुद्भवम्
तस्मात्सर्वगतं ब्रह्म नित्यं यज्ञे प्रतिष्ठितम्
karma brahmodbhavaṃ viddhi brahmākṣarasamudbhavam|
tasmātsarvagataṃ brahma nityaṃ yajñe pratiṣṭhitam||
All beings are evolved from food; production of food is dependent on rain; rain ensues from sacrifice, and sacrifice is rooted in prescribed action. Know that prescribed action has its origin in the Vedas, and the Vedas proceed from the Indestructible (God); hence the all-pervading Infinite is always present in sacrifice.
verses 14–15
एवं प्रवर्तितं चक्रं नानुवर्तयतीह यः
अघायुरिन्द्रियारामो मोघं पार्थ स जीवति
evaṃ pravartitaṃ cakraṃ nānuvartayatīha yaḥ|
aghāyurindriyārāmo moghaṃ pārtha sa jīvati||
Arjuna, he who does not follow the wheel of creation thus set going in this world (i.e., does not perform his duties), sinful and sensual, he lives in vain.
यस्त्वात्मरतिरेव स्यादात्मतृप्तश्च मानवः
आत्मन्येव च सन्तुष्टस्तस्य कार्यं न विद्यते
yastvātmaratireva syādātmatṛptaśca mānavaḥ|
ātmanyeva ca santuṣṭastasya kāryaṃ na vidyate||
He, however, who takes delight in the self alone and is gratified with the Self, and is contented in the self, has no duty.
नैव तस्य कृतेनार्थो नाकृतेनेह कश्चन
न चास्य सर्वभूतेषु कश्चिदर्थव्यपाश्रयः
naiva tasya kṛtenārtho nākṛteneha kaścana|
na cāsya sarvabhūteṣu kaścidarthavyapāśrayaḥ||
In this world that great soul has no use whatsoever for things done nor for things not done; nor has he selfish dependence of any kind on any creature.
तस्मादसक्तः सततं कार्यं कर्म समाचर
असक्तो ह्याचरन्कर्म परमाप्नोति पूरुषः
tasmādasaktaḥ satataṃ kāryaṃ karma samācara|
asakto hyācarankarma paramāpnoti pūruṣaḥ||
Therefore, go on efficiently doing your duty without attachment. Doing work without attachment man attains the Supreme.
कर्मणैव हि संसिद्धिमास्थिता जनकादयः
लोकसंग्रहमेवापि संपश्यन्कर्तुमर्हसि
karmaṇaiva hi saṃsiddhimāsthitā janakādayaḥ|
lokasaṃgrahamevāpi saṃpaśyankartumarhasi||
It is through action (without attachment) alone that Janaka and other wise men reached perfection. Having an eye to maintenance of the world order too you should take to action.
यद्यदाचरति श्रेष्ठस्तत्तदेवेतरो जनः
स यत्प्रमाणं कुरुते लोकस्तदनुवर्तते
yadyadācarati śreṣṭhastattadevetaro janaḥ|
sa yatpramāṇaṃ kurute lokastadanuvartate||
For whatever a great man does, that very thing other men also do; whatever standard he sets up; the generality of men follow the same.
न मे पार्थास्ति कर्तव्यं त्रिषु लोकेषु किञ्चन
नानवाप्तमवाप्तव्यं वर्त एव च कर्मणि
na me pārthāsti kartavyaṃ triṣu lokeṣu kiñcana|
nānavāptamavāptavyaṃ varta eva ca karmaṇi||
Arjuna, there is nothing in all the three worlds for Me to do, nor is there anything worth attaining unattained by Me. Yet I continue to work.
यदि ह्यहं न वर्तेयं जातु कर्मण्यतन्द्रितः
मम वर्त्मानुवर्तन्ते मनुष्याः पार्थ सर्वशः
yadi hyahaṃ na varteyaṃ jātu karmaṇyatandritaḥ|
mama vartmānuvartante manuṣyāḥ pārtha sarvaśaḥ||
Should I not engage in action, scrupulously at any time, great harm will come to the world; for, Arjuna, men follow My way in all matters.
उत्सीदेयुरिमे लोका न कुर्यां कर्म चेदहम्
सङ्करस्य च कर्ता स्यामुपहन्यामिमाः प्रजाः
utsīdeyurime lokā na kuryāṃ karma cedaham|
saṅkarasya ca kartā syāmupahanyāmimāḥ prajāḥ||
If I cease to act, these worlds will perish; nay, I should prove to be the cause of confusion, and of the destruction of these people.
सक्ताः कर्मण्यविद्वांसो यथा कुर्वन्ति भारत
कुर्याद्विद्वांस्तथासक्तश्चिकीर्षुर्लोकसंग्रहम्
saktāḥ karmaṇyavidvāṃso yathā kurvanti bhārata|
kuryādvidvāṃstathāsaktaścikīrṣurlokasaṃgraham||
Arjuna, as the unwise act with attachment, so should the wise man, seeking maintenance of the world order, act without attachment.
न बुद्धिभेदं जनयेदज्ञानां कर्मसङ्गिनाम्
जोषयेत्सर्वकर्माणि विद्वान् युक्तः समाचरन्
na buddhibhedaṃ janayedajñānāṃ karmasaṅginām|
joṣayetsarvakarmāṇi vidvān yuktaḥ samācaran||
A wise man established in the Self, should not unsettle the mind of the ignorant attached to action, but should get them to perform all their duties, duly performing his own duties.
प्रकृतेः क्रियमाणानि गुणैः कर्माणि सर्वशः
अहङ्कारविमूढात्मा कर्ताऽहमिति मन्यते
prakṛteḥ kriyamāṇāni guṇaiḥ karmāṇi sarvaśaḥ|
ahaṅkāravimūḍhātmā kartā'hamiti manyate||
All actions are being performed by the modes of Prakrti (Primordial Matter). The fool, whose mind is deluded by egoism, thinks: "I am the doer."
तत्त्ववित्तु महाबाहो गुणकर्मविभागयोः
गुणा गुणेषु वर्तन्त इति मत्वा न सज्जते
tattvavittu mahābāho guṇakarmavibhāgayoḥ|
guṇā guṇeṣu vartanta iti matvā na sajjate||
He, however, who has true insight into the respective spheres of Gunas (modes of Prakrti) and their actions, holding that it is the Gunas (in the shape of the senses, mind, etc.,) that move among the Gunas (objects of perception), does not get attached to them, Arjuna.
प्रकृतेर्गुणसम्मूढाः सज्जन्ते गुणकर्मसु
तानकृत्स्नविदो मन्दान्कृत्स्नविन्न विचालयेत्
prakṛterguṇasammūḍhāḥ sajjante guṇakarmasu|
tānakṛtsnavido mandānkṛtsnavinna vicālayet||
Those who are completely deluded by the Gunas (modes) of Prakrti remain attached to those Gunas and actions; the man of perfect Knowledge should not unsettle the mind of those insufficiently knowing fools.
मयि सर्वाणि कर्माणि संन्यस्याध्यात्मचेतसा
निराशीर्निर्ममो भूत्वा युध्यस्व विगतज्वरः
mayi sarvāṇi karmāṇi saṃnyasyādhyātmacetasā|
nirāśīrnirmamo bhūtvā yudhyasva vigatajvaraḥ||
Therefore, dedicating all actions to Me with your mind fixed on Me, the Self of all freed from hope and the feeling of meum and cured of mental fever, fight.
ये मे मतमिदं नित्यमनुतिष्ठन्ति मानवाः
श्रद्धावन्तोऽनसूयन्तो मुच्यन्ते तेऽपि कर्मभिः
ye me matamidaṃ nityamanutiṣṭhanti mānavāḥ|
śraddhāvanto'nasūyanto mucyante te'pi karmabhiḥ||
Even those men who, with an uncavilling and devout mind, always follow this teaching of Mine are released from the bondage of all actions.
ये त्वेतदभ्यसूयन्तो नानुतिष्ठन्ति मे मतम्
सर्वज्ञानविमूढांस्तान्विद्धि नष्टानचेतसः
ye tvetadabhyasūyanto nānutiṣṭhanti me matam|
sarvajñānavimūḍhāṃstānviddhi naṣṭānacetasaḥ||
They, however, who, finding fault with this teaching of Mine, do not follow it, take those fools to be deluded in the matter of all knowledge, and lost.
सदृशं चेष्टते स्वस्याः प्रकृतेर्ज्ञानवानपि
प्रकृतिं यान्ति भूतानि निग्रहः किं करिष्यति
sadṛśaṃ ceṣṭate svasyāḥ prakṛterjñānavānapi|
prakṛtiṃ yānti bhūtāni nigrahaḥ kiṃ kariṣyati||
All living creatures follow their tendencies; even the wise man acts according to the tendecies of his own nature. What use is any external restraint?
इन्द्रियस्येन्द्रियस्यार्थे रागद्वेषौ व्यवस्थितौ
तयोर्न वशमागच्छेत्तौ ह्यस्य परिपन्थिनौ
indriyasyendriyasyārthe rāgadveṣau vyavasthitau|
tayorna vaśamāgacchettau hyasya paripanthinau||
Attraction and repulsion are rooted in all sense-objects. Man should never allow himself to be swayed by them, because they are the two principal enemies standing in the way of his redemption.
श्रेयान्स्वधर्मो विगुणः परधर्मात्स्वनुष्ठितात्
स्वधर्मे निधनं श्रेयः परधर्मो भयावहः
śreyānsvadharmo viguṇaḥ paradharmātsvanuṣṭhitāt|
svadharme nidhanaṃ śreyaḥ paradharmo bhayāvahaḥ||
One's own duty, though devoid of merit, is preferable to the duty of another well performed. Even death in the performance of one's own duty brings blessedness; another's duty is fraught with fear.
अर्जुन उवाच
अथ केन प्रयुक्तोऽयं पापं चरति पूरुषः
अनिच्छन्नपि वार्ष्णेय बलादिव नियोजितः
arjuna uvāca
atha kena prayukto'yaṃ pāpaṃ carati pūruṣaḥ|
anicchannapi vārṣṇeya balādiva niyojitaḥ||
Arjuna said: Now impelled by what, Krsna, does this man commit sin even involuntarily, as though driven by force?
श्री भगवानुवाच
काम एष क्रोध एष रजोगुणसमुद्भवः
महाशनो महापाप्मा विद्ध्येनमिह वैरिणम्
śrī bhagavānuvāca
kāma eṣa krodha eṣa rajoguṇasamudbhavaḥ|
mahāśano mahāpāpmā viddhyenamiha vairiṇam||
Sri Bhagavan said: It is desire begotten of the element of Rajas, which appears as wrath; nay, it is insatiable and grossly wicked. Know this to be the enemy in this case.
धूमेनाव्रियते वह्निर्यथाऽऽदर्शो मलेन च
यथोल्बेनावृतो गर्भस्तथा तेनेदमावृतम्
dhūmenāvriyate vahniryathā''darśo malena ca|
yatholbenāvṛto garbhastathā tenedamāvṛtam||
As a flame is covered by smoke, mirror by dirt, and embryo by the amnion, so is Knowledge coverd by it (desire)
आवृतं ज्ञानमेतेन ज्ञानिनो नित्यवैरिणा
कामरूपेण कौन्तेय दुष्पूरेणानलेन च
āvṛtaṃ jñānametena jñānino nityavairiṇā|
kāmarūpeṇa kaunteya duṣpūreṇānalena ca||
And, Arjuna, Knowledge stand covered by this eternal enemy of the wise, known as desire, which is insatiable like fire.
इन्द्रियाणि मनो बुद्धिरस्याधिष्ठानमुच्यते
एतैर्विमोहयत्येष ज्ञानमावृत्य देहिनम्
indriyāṇi mano buddhirasyādhiṣṭhānamucyate|
etairvimohayatyeṣa jñānamāvṛtya dehinam||
The senses, the mind and the intellect are declared to be its seat; screening the light of Truth through these; it (desire) deludes the embodied soul.
तस्मात्त्वमिन्द्रियाण्यादौ नियम्य भरतर्षभ
पाप्मानं प्रजहि ह्येनं ज्ञानविज्ञाननाशनम्
tasmāttvamindriyāṇyādau niyamya bharatarṣabha|
pāpmānaṃ prajahi hyenaṃ jñānavijñānanāśanam||
Therefore, Arjuna, you must first control your senses; and then kill this evil thing which obstructs Jñana (Knowledge of the Absolute or Nirguna Brahma) and vijñana (Knowledge of Sakar Brahma or manifest Divinity).
इन्द्रियाणि पराण्याहुरिन्द्रियेभ्यः परं मनः
मनसस्तु परा बुद्धिर्यो बुद्धेः परतस्तु सः
indriyāṇi parāṇyāhurindriyebhyaḥ paraṃ manaḥ|
manasastu parā buddhiryo buddheḥ paratastu saḥ||
The senses are said to be greater than the body; but greater than the senses is the mind. Greater than the mind is the intellect; and what is greater than the intellect is he (the Self).
एवं बुद्धेः परं बुद्ध्वा संस्तभ्यात्मानमात्मना
जहि शत्रुं महाबाहो कामरूपं दुरासदम्
evaṃ buddheḥ paraṃ buddhvā saṃstabhyātmānamātmanā|
jahi śatruṃ mahābāho kāmarūpaṃ durāsadam||
Thus, Arjuna, knowing that which is higher than the intellect and subduing the mind by reason, kill this enemy in the form of Desire that is hard to overcome.