श्री भगवानुवाच
इमं विवस्वते योगं प्रोक्तवानहमव्ययम्
विवस्वान् मनवे प्राह मनुरिक्ष्वाकवेऽब्रवीत्
śrī bhagavānuvāca
imaṃ vivasvate yogaṃ proktavānahamavyayam|
vivasvān manave prāha manurikṣvākave'bravīt||
Sri Bhagavan said: I taught this immortal Yoga to Vivasvan (Sun-god); Vivasvan conveyed it to Manu (his son); and Manu imparted it to (his son) Iksvaku.
एवं परम्पराप्राप्तमिमं राजर्षयो विदुः
स कालेनेह महता योगो नष्टः परन्तप
evaṃ paramparāprāptamimaṃ rājarṣayo viduḥ|
sa kāleneha mahatā yogo naṣṭaḥ parantapa||
Thus transmitted in succession from father to son, Arjuna, this Yoga remained known to the Rajarsis (royal sages). It has, however, long since disappeared from this earth.
स एवायं मया तेऽद्य योगः प्रोक्तः पुरातनः
भक्तोऽसि मे सखा चेति रहस्यं ह्येतदुत्तमम्
sa evāyaṃ mayā te'dya yogaḥ proktaḥ purātanaḥ|
bhakto'si me sakhā ceti rahasyaṃ hyetaduttamam||
The same ancient Yoga has this day been imparted to you by Me, because you are My devotee and friend; and also because this is a supreme secret.
अर्जुन उवाच
अपरं भवतो जन्म परं जन्म विवस्वतः
कथमेतद्विजानीयां त्वमादौ प्रोक्तवानिति
arjuna uvāca
aparaṃ bhavato janma paraṃ janma vivasvataḥ|
kathametadvijānīyāṃ tvamādau proktavāniti||
Arjuna said: You are of recent origin, while the birth of Vivasvan dates back to remote antiquity. How, then, am I to believe that You taught this Yoga at the beginning of creations?
श्री भगवानुवाच
बहूनि मे व्यतीतानि जन्मानि तव चार्जुन
तान्यहं वेद सर्वाणि न त्वं वेत्थ परन्तप
śrī bhagavānuvāca
bahūni me vyatītāni janmāni tava cārjuna|
tānyahaṃ veda sarvāṇi na tvaṃ vettha parantapa||
Sri Bhagavan said: Arjuna, you and I have passed through many births, I remember them all; you do not remember, O chastiser of foes.
अजोऽपि सन्नव्ययात्मा भूतानामीश्वरोऽपि सन्
प्रकृतिं स्वामधिष्ठाय संभवाम्यात्ममायया
ajo'pi sannavyayātmā bhūtānāmīśvaro'pi san|
prakṛtiṃ svāmadhiṣṭhāya saṃbhavāmyātmamāyayā||
Though birthless and deathless, and the Lord of all beings, I manifest Myself through My own Yogamaya (divine potency), keeping My Nature (Prakrti) under control.
यदा यदा हि धर्मस्य ग्लानिर्भवति भारत
अभ्युत्थानमधर्मस्य तदाऽऽत्मानं सृजाम्यहम्
yadā yadā hi dharmasya glānirbhavati bhārata|
abhyutthānamadharmasya tadā''tmānaṃ sṛjāmyaham||
Arjuna, whenever righteousness is on the decline, and unrighteousness is in the ascendant, then I body Myself forth.
परित्राणाय साधूनां विनाशाय च दुष्कृताम्
धर्मसंस्थापनार्थाय संभवामि युगे युगे
paritrāṇāya sādhūnāṃ vināśāya ca duṣkṛtām|
dharmasaṃsthāpanārthāya saṃbhavāmi yuge yuge||
For the protection of the virtuous, for the extirpation of evil-doers, and for establishing Dharma (righteousness) on a firm footting, I born from age to age.
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'rjuna||
Arjuna, My birth and activities are divine. he who knows this in reality is not reborn on leaving his body, but comes to Me.
वीतरागभयक्रोधा मन्मया मामुपाश्रिताः
बहवो ज्ञानतपसा पूता मद्भावमागताः
vītarāgabhayakrodhā manmayā māmupāśritāḥ|
bahavo jñānatapasā pūtā madbhāvamāgatāḥ||
Completely rid of passion, fear and anger, wholly absorbed in Me, depending on Me, and purified by the penance of wisdom; many have become one with Me even in the past.
ये यथा मां प्रपद्यन्ते तांस्तथैव भजाम्यहम्
मम वर्त्मानुवर्तन्ते मनुष्याः पार्थ सर्वशः
ye yathā māṃ prapadyante tāṃstathaiva bhajāmyaham|
mama vartmānuvartante manuṣyāḥ pārtha sarvaśaḥ||
Arjuna, howsoever men seek Me; even so do I approach them; for all men follow My path in every way.
काङ्क्षन्तः कर्मणां सिद्धिं यजन्त इह देवताः
क्षिप्रं हि मानुषे लोके सिद्धिर्भवति कर्मजा
kāṅkṣantaḥ karmaṇāṃ siddhiṃ yajanta iha devatāḥ|
kṣipraṃ hi mānuṣe loke siddhirbhavati karmajā||
In this world of human beings; men seeking the fruition of their activities worship the gods; for success born of actions follow quickly.
चातुर्वर्ण्यं मया सृष्टं गुणकर्मविभागशः
तस्य कर्तारमपि मां विद्ध्यकर्तारमव्ययम्
cāturvarṇyaṃ mayā sṛṣṭaṃ guṇakarmavibhāgaśaḥ|
tasya kartāramapi māṃ viddhyakartāramavyayam||
The four orders of society (the Brahmana, the Ksatriya, the Vaisya and the Sudra) were created by Me classifying them according to the mode of Prakrti predominant in each and apportioning corresponding duties to them; though the author of this creation, know Me, the immortal Lord, to be a non-doer.
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'bhijānāti karmabhirna sa badhyate||
Since I have no craving for the fruit of acions; actions do not contaminate Me, Even he who thus knows Me in reality is not bound 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||
Having known thus, action was performed even by the ancient seekers for liberation; therefore, you also perform such action as have been performed by the ancients from the beginning of time.
किं कर्म किमकर्मेति कवयोऽप्यत्र मोहिताः
तत्ते कर्म प्रवक्ष्यामि यज्ज्ञात्वा मोक्ष्यसेऽशुभात्
kiṃ karma kimakarmeti kavayo'pyatra mohitāḥ|
tatte karma pravakṣyāmi yajjñātvā mokṣyase'śubhāt||
What is action and what is inaction? Even men of intelligence are puzzled over this question. Therefore, I shall expound to you the truth about action, knowing which you will be freed from its evil effect (binding nature).
कर्मणो ह्यपि बोद्धव्यं बोद्धव्यं च विकर्मणः
अकर्मणश्च बोद्धव्यं गहना कर्मणो गतिः
karmaṇo hyapi boddhavyaṃ boddhavyaṃ ca vikarmaṇaḥ|
akarmaṇaśca boddhavyaṃ gahanā karmaṇo gatiḥ||
The truth about action must be known and the truth of inaction also must be known; even so the truth about prohibited action must be known. For mysterious are the ways of action.
कर्मण्यकर्म यः पश्येदकर्मणि च कर्म यः
स बुद्धिमान् मनुष्येषु स युक्तः कृत्स्नकर्मकृत्
karmaṇyakarma yaḥ paśyedakarmaṇi ca karma yaḥ|
sa buddhimān manuṣyeṣu sa yuktaḥ kṛtsnakarmakṛt||
He who sees inaction in action, and action in inaction, is wise among men; he is a yogi, who has performed all action.
यस्य सर्वे समारम्भाः कामसङ्कल्पवर्जिताः
ज्ञानाग्निदग्धकर्माणं तमाहुः पण्डितं बुधाः
yasya sarve samārambhāḥ kāmasaṅkalpavarjitāḥ|
jñānāgnidagdhakarmāṇaṃ tamāhuḥ paṇḍitaṃ budhāḥ||
Even the wise call him a sage, whose undertaking are all free from desire and thoughts of the world, and whose actions are burnt up by the fire of wisdom.
त्यक्त्वा कर्मफलासङ्गं नित्यतृप्तो निराश्रयः
कर्मण्यभिप्रवृत्तोऽपि नैव किञ्चित्करोति सः
tyaktvā karmaphalāsaṅgaṃ nityatṛpto nirāśrayaḥ|
karmaṇyabhipravṛtto'pi naiva kiñcitkaroti saḥ||
He who, having totally given up attachment to actions and their fruit, no longer depends on the world, and is ever satisfied, does nothing at all, though fully engaged in action.
निराशीर्यतचित्तात्मा त्यक्तसर्वपरिग्रहः
शारीरं केवलं कर्म कुर्वन्नाप्नोति किल्बिषम्
nirāśīryatacittātmā tyaktasarvaparigrahaḥ|
śārīraṃ kevalaṃ karma kurvannāpnoti kilbiṣam||
Having subdued his mind and body, and given up all objects of enjoyment, and free from craving; he who performs sheer bodily actions, does not incur sin.
यदृच्छालाभसन्तुष्टो द्वन्द्वातीतो विमत्सरः
समः सिद्धावसिद्धौ च कृत्वापि न निबध्यते
yadṛcchālābhasantuṣṭo dvandvātīto vimatsaraḥ|
samaḥ siddhāvasiddhau ca kṛtvāpi na nibadhyate||
The Karmayogi, who is contented with whatever is got unsought, is free from jealousy and has transcended all pairs of opposites (like joy and grief), and is balanced in success and failure, is not bound by his action.
गतसङ्गस्य मुक्तस्य ज्ञानावस्थितचेतसः
यज्ञायाचरतः कर्म समग्रं प्रविलीयते
gatasaṅgasya muktasya jñānāvasthitacetasaḥ|
yajñāyācarataḥ karma samagraṃ pravilīyate||
All his actions melt away, who is free from attachment, who has no identification with the body and does not claim it as his own, whose mind is established in the Knowledge of Self and who works merely for the sake of sacrifice.
ब्रह्मार्पणं ब्रह्महविर्ब्रह्माग्नौ ब्रह्मणा हुतम्
ब्रह्मैव तेन गन्तव्यं ब्रह्मकर्मसमाधिना
brahmārpaṇaṃ brahmahavirbrahmāgnau brahmaṇā hutam|
brahmaiva tena gantavyaṃ brahmakarmasamādhinā||
In the practice of seeing Brahma everywhere as a form of sacrifice Brahma is the ladle (with which the oblation is poured into the fire, etc.); Brahma, again, is the oblation; Brahma is the fire, Brahma itself the sacrificer, and so Brahma itself constitutes the act of pouring the oblation into the fire. And finally Brahma is the goal to be reached by him who is absorbed in Brahma as the act of such sacrifice.
दैवमेवापरे यज्ञं योगिनः पर्युपासते
ब्रह्माग्नावपरे यज्ञं यज्ञेनैवोपजुह्वति
daivamevāpare yajñaṃ yoginaḥ paryupāsate|
brahmāgnāvapare yajñaṃ yajñenaivopajuhvati||
Other yogis duly offer sacrifice only in the shape of worship to gods. Others pour into the fire of Brahma the very sacrifice in the shape of the self through the sacrifice known as the perception of identity.
श्रोत्रादीनीन्द्रियाण्यन्ये संयमाग्निषु जुह्वति
शब्दादीन्विषयानन्य इन्द्रियाग्निषु जुह्वति
śrotrādīnīndriyāṇyanye saṃyamāgniṣu juhvati|
śabdādīnviṣayānanya indriyāgniṣu juhvati||
Others offer as sacrifice their senses of hearing etc., into the fires of self-discipline. Other yogis, again, offer sound and other objects of perception into the fires of the senses.
सर्वाणीन्द्रियकर्माणि प्राणकर्माणि चापरे
आत्मसंयमयोगाग्नौ जुह्वति ज्ञानदीपिते
sarvāṇīndriyakarmāṇi prāṇakarmāṇi cāpare|
ātmasaṃyamayogāgnau juhvati jñānadīpite||
Others sacrifice all the functions of their senses and the functions of the vital airs into the fire of Yoga in the shape of self-control, kindled by wisdom.
द्रव्ययज्ञास्तपोयज्ञा योगयज्ञास्तथापरे
स्वाध्यायज्ञानयज्ञाश्च यतयः संशितव्रताः
dravyayajñāstapoyajñā yogayajñāstathāpare|
svādhyāyajñānayajñāśca yatayaḥ saṃśitavratāḥ||
Some perform sacrifice with material possessions; some offer sacrifice in the shape of austerities; others sacrifice through the practice of Yoga; while some striving souls, observing austere vows, perform sacrifice in the shape of wisdom through the study of sacred texts.
अपाने जुह्वति प्राण प्राणेऽपानं तथाऽपरे
प्राणापानगती रुद्ध्वा प्राणायामपरायणाः
apāne juhvati prāṇa prāṇe'pānaṃ tathā'pare|
prāṇāpānagatī ruddhvā prāṇāyāmaparāyaṇāḥ||
Other yogis offer the act of exhalation into that of inhalation even; so others, the act of inhalation into that of exhalation. There are still others given to the practice of Pranayama (breath-control), who having regulated their diet and controlled the processes of exhalation and inhalation both pour their vital airs into the vital airs themselves. All these have their sins consumed away by sacrifice and understand the meaning of sacrificial worship.
verses 29–30
अपरे नियताहाराः प्राणान्प्राणेषु जुह्वति
सर्वेऽप्येते यज्ञविदो यज्ञक्षपितकल्मषाः
apare niyatāhārāḥ prāṇānprāṇeṣu juhvati|
sarve'pyete yajñavido yajñakṣapitakalmaṣāḥ||
Other yogis offer the act of exhalation into that of inhalation even; so others, the act of inhalation into that of exhalation. There are still others given to the practice of Pranayama (breath-control), who having regulated their diet and controlled the processes of exhalation and inhalation both pour their vital airs into the vital airs themselves. All these have their sins consumed away by sacrifice and understand the meaning of sacrificial worship.
verses 29–30
यज्ञशिष्टामृतभुजो यान्ति ब्रह्म सनातनम्
नायं लोकोऽस्त्ययज्ञस्य कुतोऽन्यः कुरुसत्तम
yajñaśiṣṭāmṛtabhujo yānti brahma sanātanam|
nāyaṃ loko'styayajñasya kuto'nyaḥ kurusattama||
Arjuna, Yogis who enjoy the nectar that has been left over after the performance of a sacrifice attain the eternal Brahma. To the man who does not offer sacrifice, even this world is not happy; how, then, can the other world be happy?
एवं बहुविधा यज्ञा वितता ब्रह्मणो मुखे
कर्मजान्विद्धि तान्सर्वानेवं ज्ञात्वा विमोक्ष्यसे
evaṃ bahuvidhā yajñā vitatā brahmaṇo mukhe|
karmajānviddhi tānsarvānevaṃ jñātvā vimokṣyase||
Many such forms of sacrifice have been set forth in detail through the mouth of the Vedas; know them all as involving the action of mind, senses and body. Thus knowing the truth about them you shall be freed from the bondage of action (through their performance).
श्रेयान्द्रव्यमयाद्यज्ञाज्ज्ञानयज्ञः परन्तप
सर्वं कर्माखिलं पार्थ ज्ञाने परिसमाप्यते
śreyāndravyamayādyajñājjñānayajñaḥ parantapa|
sarvaṃ karmākhilaṃ pārtha jñāne parisamāpyate||
Arjuna, sacrifice through Knowledge is superior to sacrifice performed with material things. For all actions without exception culminate in Knowledge, O son of Kunti.
तद्विद्धि प्रणिपातेन परिप्रश्नेन सेवया
उपदेक्ष्यन्ति ते ज्ञानं ज्ञानिनस्तत्त्वदर्शिनः
tadviddhi praṇipātena paripraśnena sevayā|
upadekṣyanti te jñānaṃ jñāninastattvadarśinaḥ||
Understand the true nature of that Knowledge by approaching illumined soul. If you prostrate at their feet, render them service, and question them with an open and guileless heart, those wise seers of Truth will instruct you in that Knowledge.
यज्ज्ञात्वा न पुनर्मोहमेवं यास्यसि पाण्डव
येन भूतान्यशेषेण द्रक्ष्यस्यात्मन्यथो मयि
yajjñātvā na punarmohamevaṃ yāsyasi pāṇḍava|
yena bhūtānyaśeṣeṇa drakṣyasyātmanyatho mayi||
Arjuna, when you have reached enlightenment, ignorance will delude you no more. In the light of that Knowledge you will see the entire creation first within your own self, and then in Me (the Oversoul).
अपि चेदसि पापेभ्यः सर्वेभ्यः पापकृत्तमः
सर्वं ज्ञानप्लवेनैव वृजिनं सन्तरिष्यसि
api cedasi pāpebhyaḥ sarvebhyaḥ pāpakṛttamaḥ|
sarvaṃ jñānaplavenaiva vṛjinaṃ santariṣyasi||
Even though you were the foulest of all sinners, this Knowledge alone would carry you, like a raft, across all your sin.
यथैधांसि समिद्धोऽग्निर्भस्मसात्कुरुतेऽर्जुन
ज्ञानाग्निः सर्वकर्माणि भस्मसात्कुरुते तथा
yathaidhāṃsi samiddho'gnirbhasmasātkurute'rjuna|
jñānāgniḥ sarvakarmāṇi bhasmasātkurute tathā||
For as the blazing fire turns the fuel to ashes, Arjuna, even so the fire of Knowledge turns all actions to ashes.
न हि ज्ञानेन सदृशं पवित्रमिह विद्यते
तत्स्वयं योगसंसिद्धः कालेनात्मनि विन्दति
na hi jñānena sadṛśaṃ pavitramiha vidyate|
tatsvayaṃ yogasaṃsiddhaḥ kālenātmani vindati||
On earth there is no purifier as great as Knowledge, he who has attained purity of heart through a prolonged practice of Karmayoga automatically sees the light of Truth in the self in course of time.
श्रद्धावाँल्लभते ज्ञानं तत्परः संयतेन्द्रियः
ज्ञानं लब्ध्वा परां शान्तिमचिरेणाधिगच्छति
śraddhāvā~llabhate jñānaṃ tatparaḥ saṃyatendriyaḥ|
jñānaṃ labdhvā parāṃ śāntimacireṇādhigacchati||
He who has mastered his senses, is exclusively devoted to his practice and is full of faith, attains Knowledge; having had the revelation to Truth, he immediately attains supreme peace (in the form of God-Realization).
अज्ञश्चाश्रद्दधानश्च संशयात्मा विनश्यति
नायं लोकोऽस्ति न परो न सुखं संशयात्मनः
ajñaścāśraddadhānaśca saṃśayātmā vinaśyati|
nāyaṃ loko'sti na paro na sukhaṃ saṃśayātmanaḥ||
He who lacks discrimination, is devoid of faith, and is at the same time possessed by doubt is lost to the spiritual path. For the doubting soul there is neither this world nor the world beyond, nor even happiness.
योगसंन्यस्तकर्माणं ज्ञानसंछिन्नसंशयम्
आत्मवन्तं न कर्माणि निबध्नन्ति धनञ्जय
yogasaṃnyastakarmāṇaṃ jñānasaṃchinnasaṃśayam|
ātmavantaṃ na karmāṇi nibadhnanti dhanañjaya||
Arjuna, actions do not bind him who has dedicated all his actions to God according to the spirit of Karmayoga, whose doubts have been torn to shreds by wisdom, and who is self-possessed.
तस्मादज्ञानसंभूतं हृत्स्थं ज्ञानासिनाऽऽत्मनः
छित्त्वैनं संशयं योगमातिष्ठोत्तिष्ठ भारत
tasmādajñānasaṃbhūtaṃ hṛtsthaṃ jñānāsinā''tmanaḥ|
chittvainaṃ saṃśayaṃ yogamātiṣṭhottiṣṭha bhārata||
Therefore, Arjuna, slashing to pieces, with the sword of wisdom, this doubt in your heart, born of ignorance, establish yourself in karma-yoga in the shape of even-temperedness, and stand up for the fight.