Sei sulla pagina 1di 57

00 7mgv7t; 00

/Otr;{ v;c 0

/mR=e+e ku=e+e smvet; yuyuTsv"


0
m;mk;" p;2v;wv ikmkuvRt s'jy
my people

s'jy v;c 0

Translated by
Maharishi Mahesh Yogi
Dhritarashtra said:
Assembled on the field of Dharma, O
Sanjaya, on the field of the Kurus,

00!00eager to fight, what did


and the Pandavas do?

; tu p;2v;n7k' VyU1' duyoR/nStd;


0
a;c;yRmups'gMy r;j; vcnm[bv7t9

Sanjaya said:
Then Duryodhana the prince, seeing
the army of the Pandavas drawn u
p
in battle array,
00@00
master and spoke these words:

pywt;' p;2upu+;5;m;c;yR mht7'


cmUm9
0
VyU1;' :updpu+e5 tv ixye5 /7mt;

Behold, O Master, this great army


of the sons of Pandu, arrayed by
your
00#w00ise pupil, the son of

a+ xUr; mhe;s; .7m;juRnsm; yui/


0
yuyu/;no ivr;4 :upd mh;rq"
/Oketueikt;n" k;ixr;j v7yRv;n9
0 puijTkuiNt.oj xwBy nrpu'gv"
00%00

Here are men of valour, mighty


archers, the equals of Bhima and

approached

his

Drupada.

Arjuna - in battle Yuyudhana,


00$00and
Virata
Drupada, the maharathi.
Dhrishtaketu, Chekitana and the
valiant king of Kashi, aIso Purujit,
Kuntibhoja and Shaibya, chief
among men.
Yudhamanyu,
the brave;
the
valiant
Uttamauja; also the son
of
Subhadra

yu/;mNyu iv[k;Nt mj; v7yRv;n9


0
a n0d the sons of Draupadi s.:o :pdey; svR Ev mh;rq;"
all00^
of 0them
maharathis.
Know well, O noblest of
aSm;k' tu ivix; ye t;inbo/ ijom born, those
0
who are pre-eminent
the twice-

n;yk; mm swNySy s'D;q] t;N[bv7im


te00&00
Page 1

.v;N.7m k5R
kOp simit'jy"
0

among us. I speak to you of the leaders of my army


that you may know them.

aTq;m; ivk5R smdiStqwv c

Thyself and Bhishma and Karna and


Kripa,
victor in
battle;
Ashvatthama
00*0a0nd Vikarna and also the

aNye c bhv" xUr; mdqeR Tyj7ivt;"

Somadatta.
And many other heroes
armed 0 with various weapons, all

son of

there are,

n;n;xS+[phr5;" sveR yuivx;rd;"


00(00
apy;R' tdSm;k' bl' .7m;i.ri=tm9
0
py;R' iTvdmeteW;' bl' .7m;i.ri=tm9
commanded b y

skilled in warfare, who have risked


their lives for me.
Unlimited is that army of ours
commanded by Bhishma, whereas

00!)t0h0is

their army

Bhima is limited.

ayneWu c sveRWu yq;.;gmviSqt;"


0
.7mmev;i.r=Ntu .vNt" svR Ev ih
of you!

Page 2

Therefore, stationed
in your
respective positions on all fronts,

00!s!u0p0port Bhishma alone, all

tSy s'jnyNhW] kuvO" ipt;mh"


0
is'hn;d' ivnow" x' d?m [pt;pv;n9

The aged Kuru, the glorious


grandsire (Bhishma), gave a loud

tt" x; .eyR p5v;nkgomu,;"


0
shswv;>yhNyNt s xBdStumulo.vt9
tt" etwhRywyuRe mhit SyNdne
iSqt
0
m;/v" p;2vwv idVy x [pd?mtu"

Then quite suddenly conches, horns,


kettledrums, tabors and drums

son

oa0r0 like a lion and


!r@conch,
blew00his
gladdening
the
heart
of
Duryodhana.

of

blared forth, and the


00!#00was
sound
tumultuous.
Then, seated in a great chariot
yoked to white horses, Madhava

00!($Lo00rd

Krishna) and the

Pandu (Arjuna) also blew their


gIorious conches.

p;jNy' W7kexo devd' /n'jy"


0
p2'{ d?m mh;x' .7mkm;R vOkodr"

Hrishikesha (Lord Krishna) blew


Panchajanya, Dhananjaya (Arjuna)

anNtivjy' r;j; kuNt7pu+o yui/ir"


0
nkul" shdev su`oWmi5pupk

Prince Yudhishthira, the son of


Kunti, blew his conch Anantavijaya;

w0 Devadatta, Bhima
00!b%le0deeds
of powerful
blew his
great conch
Paundra.

00!^00Nakula

blew

k;y prme;s" i;,27 c mh;rq"


0
/Mno ivr;4 s;Tyik;pr;ijt"
and

and

Sahadeva

Sughosha and Manipushpaka.


The King of Kashi, the great
archer, and Shikhandi, the
maharathi,
00!&0D0 hrishtadyumna and Virata

:updo :pdey; svRx" pOiqv7pte


0
s.: mh;b;hu" x;Nd?mu" pOqKpOqk9

Satyaki, the unsubdued.


Drupada, as well as the sons of
Draupadi, and the mighty-armed son
o0f 0 Subhadra, O Lord
00!*all
of earth,
blew their different
conches.

s `oWo /;tRr;{;5;' dy;in Vyd;ryt9


aq VyviSqt;N; /;tRr;
0
0 n. pOiqv7' cwv tumulo Vynun;dyn9 {;Nkip?vj"
00!(00

That
tumultuous
uproar, reverberating
earth and sky, rent the hearts of Dhritarashtra's men.

through

Then, seeing
the
sons
of
Dhritarashtra drawn up in battle

[pvOe xS+s'p;te /nuMy p;2v"

o0r0der, as missiles where


00@)
about
to
the son of Pandu
(Arjuna), fly,
whose
banner bore the image of
Hanuman, took up his bow.

W7kex' td; v;Kyimdm;h mh7pte


0
senyo.yomR?ye rq' Sq;py meCyut

Then, O Lord of earth, he spoke


these words to Hrishikesha (Lord

y;vdet;inr7=eh' youk;m;nviSqt;n9
0 kwmRy; sh yoVymiSmNr5smume
00@@00

Draw up
!K00rishna):
my 00@
chariot
between
the
two
armies, O Achyuta.
So that I may observe those who
stand here eager for battle and
know with whom I should fight
in this toil of war.

Let me look on those who are


yoTSym;n;nve=eh' y Ete+ sm;gt;"
assembled here ready to fight,
0
eager
to accomplish
/;tRr;{Sy dubuReyuRe i[pyick7WRv"in battle what 00@#0
is dear0 to the
evil-minded son
Dhritarashtra.

sy v;c 0

Evmuo W7kexo gu2;kexen .;rt


0
senyo.yomR?ye Sq;piyTv; rqomm9
drawn u p

of

Sanjaya said:
O Bharata, thus invoked b y
Gudakesha (Arjuna), Hrishikesha
(Lord Krishna), having
between the

00the
@$magnificent
00
chariot
two armies,

.7m:o5[pmu,t" sveRW;' c mh7i=t;m9


0
v;c p;qR pywt;Nsmvet;Nkuinit
t+;pyiTSqt;Np;qR" ipt\nq ipt;mh;n9
0 a;c;y;RNm;tul;N[.;t\Npu+;Np+;Ns,7'Stq;
00@^00

Before Bhishma and Drona and


all the rulers of the earth, said:
Partha
behold these
00@%0gathered
0(Arjuna)!
Kurus
together.
The son of Pritha (Arjuna) saw
there before
him
uncles and
grandfathers, teachers,
maternal
uncles,
brothers, sons
and
grandsons and
many friends as
well.
Fathers-in-law and well-wishers also
in both the armies. Then that son
of

xur;Nsudwv senyo.yorip
0
u0 nti (Arjuna), seeing
t;Nsm7y s kNtey" sv;RNbN/UnviSqt;n9 all00@these
&K0kinsmen
thus present,
Possessed by extreme compassion,
kOpy; pry;ivo ivW7dindm[bv7t9
spoke this in grief: Seeing these
0
my
s0m0 en, O
em' Svjn' kO5 yuyuTs'u smupiSqtm9
00@k*ineager
Krishna, gathered,
to fight,
My limbs fail and my
s7diNt mm g;+;i5 mu,' c pirxuyit
0 my body quivers and my
parched,
mouth is

vepqu xr7re me romhWR j;yte


00@(00 g;27v' 'ste hSt;_vKcwv
pirdte
0 n c xkoMyvSq;tu'
[.mt7v c me mn"
inim;in c py;im ivpr7t;in kexv

hair stands on end.


Gandiva (the bow) slips from my hand and even my skin
burns all o0v0#er); 0I0 am unable to stand and my

n c eyonupy;im hTv; Svjnm;hve


n k;e ivjy' kO5 n c r;Jy'

mind seems to whirl.


And I see adverse omens, O
Keshava (Lord Krishna), nor can I
good from killing my
00#s!eein0 0battle.
kinsmen

des ire not victory, O


kingdom,
su,;in
cI nor
0 pleasures. Of what

Krishna, nor a

ik' no r;Jyen goivNd ik'


.ogwj7Rivten 00#v@; 00

avail will a kingdom be to us, or


enjoyments, or even life, O
Govinda?
Those for whose sake we desire a
0
kingdom,
enjoyments and comforts

yeW;mqeR k;it' no r;Jy' .og;" su,;in


c
on the
t ImeviSqt; yue [p;5;'STyKTv; /n;in cbattlefield,
00a#rehaving
# h00ere
resigned their
lives and riches.

Teachers, uncles, sons and likewise


a;c;y;R" iptr" pu+;Stqwv c ipt;mh;"
grandfathers,
maternal
uncles,
0
h0ers-in-law, grandsons,
m;tul;" xur;" p+;" Sy;l;" s'biN/nStq; brothers00#f$at0in-law
and other kinsmen.
O
Madhusudana
(Lord Krishna),
Et;n hNtuimCz;im ~ntoip m/usUdn
these I do not wish to kill 0
though
il%led00 myself aip +wloKyr;JySy heto" ik' nu mh7kOte
00k#sake
even for the
of sovereignty
of the three worlds,
how much less for this world.

inhTy /;tRr;{;n" k; [p7it" Sy;n;dRn


0 p;pmev;yedSm;NhTvwt;n;tt;iyn"
00#^00
tSm;n;h;R vy' hNtu' /;tRr;{;NSvb;N/v;n9
0
Svjn' ih kq' hTv; sui,n" Sy;m m;/v
yPyete n pyiNt lo.ophtcets"
0
kul=ykOt' doW' im+:ohe c p;tkm9
kq' n DeymSm;i." p;p;dSm;invitRtum9
0
kul=ykOt' doW' [ppyijRn;dRn

What happiness could come to us


from
slaying
the
sons
of
Dhritarashtra, O Janardana (Lord
Krishna)? Only sin could come upon
us through killing these aggressors.
Therefore it would not be right
for us to
kill
the sons
of
Dhritarashtra, o0u0#r
ow
& 00n
kinsmen.
How
should
w
e
be happy after killing our own
people, O Madhava?
Although, their minds clouded b
y greed, they see no wrong
in

b*rin0g0 ing destruction


to the 00#
family
and no sin in
treachery to friends,
How should we not know to turn
away from this sin, we who
clearly
the wrong
00#(00see
in bringing
destruction upon
the family, O
Janardana ?

The age-old family dharmas are


kul=ye [p5yiNt kul/m;R" sn;tn;"
lost in the destruction of a family.
0
Its
arma lost,
/meR ne kul' kOTm/moRi..vTyut adharma overtakes
00$)d0h0the
entire family.
When adharma prevails, O Krishna,
a/m;Ri..v;TkO5 [pduyiNt kuliS+y"
the women of the family become
0
with
S+7Wu du;su v;5eRy j;yte v5Rs'kr"the corruption
00$cof!owomen,
0rr0upt, and
O
Varshneya, intermixture
of castes arises.

s'kro nrk;ywv kul~n;n;' kulSy c


0
ptiNt iptro eW;' luip2odki[ky;"

This intermixture leads only to


hell, both for the family and
its
e0stroyers. Their forefathers
00fall$@asd0well,
when the offerings
of the
Pindodaka cease.

doWwretw" kul~n;n;' v5Rs'krk;rkw"


0
Ts;Nte j;it/m;R" kul/m;R x;t;"

Through the wrongs done by the


destroyers of the family in
causing
th00e intermixing of
00$#the
castes,
of caste andimmemorial dharmas
family become extinct.

sy v;c 0

Tsnkul/m;R5;' mnuy;5;' jn;dRn


0
nrke inyt' v;so .vt7Tynuxuum
aho bt mhTp;p' ktu] Vyvist; vym9
0
y:;Jysu,lo.en hNtu' Svjnmut;"

Men whose family dharmas have


lapsed, so we have heard,O
a0nardana
(Lord
00$$J0necessarily
Krishna),
live in hell.
Alas! We are resolved to commit
great sin in that we are prepared t
o
slay our kinsmen out of
00$%00
greed
for the pleasures of a
kingdom.
It were better for me if the sons of
Dhritarashtra, weapons in hand,

yid m;m[pt7k;rmxS+' xS+p;5y"


0
/;tRr;{; r5e hNyuStNme =emtr' .vet9me,
sy v;c 0

EvmuKTv;juRn" s'<ye rqopSq p;ivxt9


0
ivsOJy sxr' c;p' xoks'ivGnm;ns"
the seat

ho00uld slay
00$s^and
unresisting
unarmed in
battle.
Sanjaya said:
Having spoken thus at the time of
battle, casting away arrows and
b o ws, Arjuna sat down on
00$& the
0 0 chariot, his mind
of
overwhelmed with sorrow.

tTsidit 7mgv7t;sUpinWTsu [biv;y;'


yogx;S+e
7kO5;juRns'v;dejRunivW;dyogo n;m [pqmo?
y;y" 00!00
s'jy v;c 0

t' tq; kOpy;ivmupU5;Rkule=5m9


0 ivW7dNtimd' v;Kymuv;c m/usUdn"
00!00
7.gv;nuv;c 0

kutSTv; kmlimd' ivWme smupiSqtm9


0 an;yRjumSvGyRmk7itRkrmjuRn
00@00
wBy' m; Sm gm" p;qR nwt_vYyuppte

Sanjaya said:
To him thus overcome b y
compassion, full of sorrow, his
eyes distressed and filled with
tears, Madhusudana (Lord Krishna)
spoke these words:
The Blessed Lord said:
Whence has this blemish, alien t o
honourable men, causing disgrace
and opposed to heaven, come
upon you, Arjuna, at this untimely
hour?

Yield not to
0 Partha!
is unworthy
of you. Shake off this

unmanliness. It

=u:' dydbRLy' TyKTvoi pr'tp


up, O

Stand

scorcher of enemies!

ajuRn
v;c 0

kq' .7mmh' s'<ye :o5'


on

00#00paltry faintheartedness.

Arjuna said:
How shall I fight Bhishma and

c m/usUdn

0 Drona

with

arrows

the

IWui." [pityoTSy;im pUj;h;RvirsUdn


00$00

battlefield,
O
Madhusudana?
Worthy of reverence are they, O
slayer of enemies!

gunhTv; ih mh;nu.;v;n9
eyo .ou' .wmp7h loke
0 hTv;qRk;m;'Stu guinhwv
.u7y .og;Ni/r[pidG/;n9
00%00 n cwti" ktrno gr7yo
y; jyem yid v; no jyeyu"
sons of

y;nev hTv; n ijj7ivW;m"


teviSqt;" [pmu,e /;tRr;{;"
00^00 k;pRydoWophtSv.;v"
pOCz;im Tv;' /mRs'mU1cet;"
0 yCze{y" Sy;init' [bUih tNme
ixySth x;i/ m; Tv; [ppnm
n ih [ppy;im mm;pnu;d9
yCzokmuCzoW5imiN:y;5;m9
0 av;Py .Um;vspTnmO'
r;Jy' sur;5;mip c;i/pTym9
00*00
s'jy v;c 0

EvmuKTv; W7kex' gu2;kex" pr'tp


0 n yoTSy Iit goivNdmuKTv; tU57'
b.Uv h tmuv;c W7kex" [phsinv
.;rt
0
senyo.yomR?ye ivW7dNtimd' vc"
7.gv;nuv;c 0

axoCy;nNvxocSTv' [pD;v;d;' .;Wse


0
gt;sUngt;sU' n;nuxociNt pi2t;"
neither

It is surely better to live even o


n alms in this world than to slay
these noble-minded masters; for
though they are desirous of gain,
having killed them I should
enjoy
only blood-stained
pleasures in this world.
We do not know which is better
for us: that we should conquer
them or
0 they should conquer us. The
Dhritarashta stand face to face
with
us. If we killed them we should
not wish to live.
My nature smitten with the taint
of weakness, confused in mind
about dharma,
I
pray
Thee,
tell me decisively what is good for
me. I am Thy disciple; teach me
for I have taken refuge in Thee.

00&00

Indeed I do not see what could


dispel the grief that dries up my
senses, though I should obtain an
unrivalled and prosperous kingdom
on earth and even lordship of the
gods.
Sanjaya said:
Gudakesha, oppressor of the foe,
having spoken thus to Hrishikesha,
said to Govinda (Lord Krishna): 'I
00(0not fight' and fell silent.
will
0 him, O Bhavata (Dhritarashtra),
To
sorrowing in the midst of the two

armies, Hrishikesha
00!)00
spoke these words:

smilingly

The Blessed Lord said:


You grieve for those for whom there
should be no grief, yet speak as d
o
the wise. Wise men grieve
00!!00
for the dead nor for the living.

n Tvev;h' j;tu n;s' n Tv' neme


jn;i/p;"
n cwv n .ivy;m" sveR vymt"
prm00!@00
deihnoiSmNyq; dehe km;r' yvn' jr;
0
tq; deh;Ntr[p;i/7RrSt+ n muit
another body.

There never was a time when I


0 not, nor you, nor these rulers of
was
men. Nor will there ever be a time
when all of us shall cease to be.
As the dweller in this body passes
into childhood, youth and age, so

00!#a0l0so does he pass into


This does not bewilder the wise.

m;+;Spx;RStu kNtey x7to5su,du",d;"


0 a;gm;p;iynoinTy;St;'iStit=Sv .;rt
00!
$00

Contacts (of the senses) with their


objects, O son of Kunti, give rise t
o (the experience of) cold and
heat, pleasure and pain. Transient,
they come and go. Bear them
patiently, O Bharata!
That man indeed whom these
y' ih n VyqyNTyete puW' puWWR.
(contacts) do not disturb, who is
e0v0en-minded in
0
smdu",su,' /7r' somOtTv;y
kLpte
pleasure and pain, steadfast, he is00!%
fit for immortality, O
best of men!
The unreal has no being; the real
n;sto ivte .;vo n;.;vo ivte st"
never ceases to be. The final truth
0.yorip oNtSTvnyoSt_vdixRi."
them both has thus been
00! about
perceived by the seers of ultimate
^00
Reality.
Know
That to
be
indeed
aivn;ix tu tii yen svRimd' ttm9 indestructible by which all this is
0ivn;xmVyySy;Sy n kiTktmhit
p0ervaded. None can work
00!&0the
destruction of this immutable
Being.
These bodies are known to have
aNtvNt Ime deh; inTySyo;" xr7ir5"
an end; the dweller in the body
0
is
an;ixno[pmeySy tSm;u?ySv .;rt
00!*0e0ternal, imperishable,
infinite.
Therefore, O Bharata, fight!
He who understands him to be the
slayer, and he who takes him to
be

y En' vei hNt;r' ywn' mNyte


t0he slain, both fail to perceive
the
truth. He neither slays nor is
htm9
slain.
. t n ivj;n7to n;y' hiNt n hNyte
00!(00
He is never born, nor does he
n j;yte i[myte v;
ever die; nor once having been,
does he
kd;icd9
to be. Unborn,
n;y' .UTv; .ivt; v; n .Uy"
0 cease
eternaI,
everlasting,
ancient, he is
not slain
when the body is slain.
ajo inTy" x;toy'
pur;5o
n hNyte hNym;ne xr7re
00@)00
ved;ivn;ixn' inTy' y EnmjmVyym9
v;s;'is j75;Rin yq;
ivh;y
0 kq' s puW" p;qR k' `;tyit hiNt
nv;in gOfi;it
km9
nropr;i5
0 tq; xr7r;i5 ivh;y

j75;R
NyNy;in s'y;it nv;in deh7
00@@00

nwn' izNdiNt xS+;i5 nwn' dhit p;vk"


nor fire

n cwn' edyNTy;po n xoWyit m;t"

One who knows him to be


indestructible, everlasting, unborn,
un0d0y@in!g0,0 how can that
man,
Partha,O slay or cause anyone t
o
slay ?
As a man casting off worn-out
garments takes other new ones, so
the dweller in the body casting
off worn-out bodies takes others
that are new.
cannot cleave him,
0 Weapons
burn him;
water cannot wet him, nor

00w@in#d0 0dry him away.

aCzeoymd;oymeoxoy Ev c
0
inTy" svRgt" Sq;5urcloy' sn;tn"

He is uncleavable; he cannot be
burned; he cannot be wetted, nor

aVyoymicNTyoymivk;yoRymuCyte
0
tSm;dev' ividTvwn' n;nuxoictumhRis
aq cwn' inTyj;t' inTy' v; mNyse
mOtm9
tq;ip Tv' mh;b;ho nwn' xoictumhRis

He is declared to be unmanifest,
unthinkable,
unchangeable;

even

then, O

j;tSy ih [/uvo mOTyu[u/Ruv' jNm


mOtSy c
tSm;dpirh;yeRqeR n Tv' xoictumhRis
aVy;d7in .Ut;in Vym?y;in .;rt
0
aVyin/n;Nyev t+ k; pirdevn;

e0tcan he be dried. He is
00@$y0alleternal,
stable,
immovable, pervading,
ever
the same.

knowing him
00@%0
0therefore
as such
you
should not grieve.
Even if you think of him as
constantly
taking
birth
and

00@c^o0n0stantly

mighty-armed, you
grieve like this.

dying,
should

not

Certain indeed is death for the


born and certain is birth for the
dead;
th00erefore over the
00@&you
inevitable
should not grieve.
Creatures are unmanifest in the
beginning, manifest in the middle
st0a0te and unmanifest again
00@at*the
end, Oh Bharata! What grief
is there
in this?

One sees
him as a
wonder,
a;yRvTpyit kiden
another likewise speaks of him as
a wonder, and as a wonder
m;yRvdit tqwv c;Ny"
another hears of him. Yet even on
0 a;yRvwnmNy" 6;O5oit
(seeing, speaking and
hearing)
some do not understand him.
Tv;Pyn vd n cv kit
00@(00
He who dwells in the body of
deh7 inTymv?yoy' dehe svRSy .;rt
everyone
is
eternaI
and
0
i)nv0u0 lnerable, O
tSm;Tsv;Ri5 .Ut;in n Tv' xoictumhRis Bharata;00#therefore
you should
not grieve for any
creature whatsoever.

Sv/mRmip c;vey n ivkiMptumhRis


0
/My;Ri yu;Cze{yoNyT=i+ySy n ivte

Even if you consider your own


dharma you should not waver, for
t0h0ere is nothing
00#!for
better
a kshatriya than a
battle in accord

with dharma.
Happy are the kshatriyas, O
yCzy; coppn' SvgR;rmp;vOtm9
Partha, who find, unsought, such
0
battle sui,n" =i+y;" p;qR l.Nte yum7xm9
00#a@n 0o0pen door to

heaven.

aq ce_vimm' /My] s'[g;m' n kiryis

if you do not engage


0 Now,
battle,
which is in accord with

tt" Sv/m] k7it]

then casting
00d#hayour
#rmown
00a, dharma
away
and
good fame, you
will incur sin.

in this

c ihTv; p;pmv;PSyis

ak7it] c;ip .Ut;in kqiyyiNt teVyy;m9 Moveover men will ever tell of
your disgrace, and to a man of
0
honour ill
s'.;ivtSy c;k7itRmRr5;ditirCyte
00#$00 fame is worse than death.
The great warriors will think you
.y;:5;duprt' m'SyNte Tv;' mh;rq;"
fled from battle out of fear, and
they w00h#o% h0e0ld you in
0 yeW;' c Tv' bhumto .UTv; y;Syis
esteem
you. will belittle
l;`vm9
Your enemies will speak many ill
words of you and will deride
your

av;Cyv;d;' bhUNvidyiNt tv;iht;"


0
s#tr^en0g0th. What
inNdNtStv s;mQy] tto du",tr' nu ikm9 greater00pain
than this!
SIa in, you will reach
hto v; [p;PSyis Svg] ijTv; v; .oyse mh7m
0 you will enjoy the
victorious,
heaven;

earth.

tSm;dui kNtey yu;y kOtiny"


su,du",e sme kOTv; l;.;l;.
jy;jy
0
tto yu;y yuJySv nwv' p;pmv;PSyis

T0h0erefore, O son of
00#&stand
Kunti,
up, resolved to fight!

EW; tei.iht; s;'<ye buiyoRge iTvm;'


been set before you

Having gained equanimity in


pleasure and pain, in gain and
loss,
in v i0ctory and defeat,
then 00#
come*out0 to
will not incur sin. fight. Thus you
has
xO5u
0 This inwhich
is understanding
terms of

bu; yuo yy; p;qR kmRbN/' [ph;Syis


now in terms of

00S#an(k0h0ya;

hear it

Yoga. Your intellect established


through it, O Partha, you will cast
away the binding influence of
action.

neh;i.[kmn;xoiSt [pTyv;yo n ivte


0
SvLpmPySy /mRSy +;yte mhto .y;t9

In this (Yoga) no effort is lost and


no obstacle exists. Even a little of

Vyvs;y;iTmk; buirekeh kunNdn


0
bhux;,; nNt; buyoVyvs;iyn;m9

ln this Yoga, O joy of the Kurus,


the resolute intellect is one-pointed,
but

great fear.

00$t)hi0s0 dharma delivers from

many-branched
00$!00
endlessly diverse are
intellects of the
irresolute.

and
the

y;imm;' puipt;' v;c' [pvdNTyivpit"


0
vedv;drt;" p;qR n;NydSt7it v;idn"
k;m;Tm;n" SvgRpr; jNmkmRfl[pd;m9
0
iky;ivxWbhl; .ogygit [pit
.ogwyR[ps;n;' ty;ptcets;m9
0
Vyvs;y;iTmk; bui" sm;/ n iv/7yte

The
undiscerning
who
are
engrossed in the letter of the
Veda,
Partha, and declare that
00there
$@Ois0 0nothing
else, speak flowery
words.
Filled with desires, with heaven
as their goal, (their words)
proclaim
birth as the reward of action
00$#00
and prescribe many special rites for
the
attainment of enjoyment and power.

The resolute state of intellect does


not arise in the mind of those
who
attached to
00$a$re0 0deeply
enjoyment
thought is and power and whose
captivated by those (flowery
words).

+wguyivWy; ved; inS+wguyo .v;juRn The Vedas' concern is with the three
gunas. Be without the three
0
gunas,
O0 0 Arjuna, freed from duality,
ino inTys_vSqo inyog=m a;Tmv;n
00$%ever
firm in purity, independent
of
possessions, possessed of the Self.

To the enlightened brahmin all the


y;v;nqR dp;ne svRt" s'Plutodke
Vedas are of no more use then is a
0
s0m0 all well in a pIace
t;v;NsveRWu vedeWu [b;5Sy ivj;nt"
00$^with
flooded
water on every side.
You have control over action
kmRyev;i/k;rSte m; fleWu kd;cn
alone, never over its fruits. Live not
0
for the
fr0u0its of
m; kmRflhetu.URm;R te soSTvkmRi5
00$&yourself
action, nor attach
to
inaction.
in Yoga, O
0 Established
wealth,
perform actions having

yogSq" ku km;Ri5 s' TyKTv; /n'jy


winner of

isiso" smo .UTv; smTv' yog Cyte

a$ba*nd00oned attachment
and 00having
success andbecome balanced in
failure, for balance of mind is
called
Yoga.

dUre5 vr' kmR buiyog;n'jy


0
bu xr5miNvCz kOp5;" flhetv"

Far away, indeed, from the


balanced intellect is the action
devoid of

buiyuo jh;t7h .e
sukOtdukOte
0
tSm;og;y yuJySv yog" kmRsu kxlm9

He whose intellect is united (with


the Self) casts off both good and

kmRj' buiyu; ih

r0eatness, O winner of
00$(g0Take
wealth.
refuge
intellect. Pitiful
are in the
those who live for the fruits (of
action).

here.
00%e)vdevote
0il0 even
Therefore,
yourself
to
Yoga. Yoga is skill in
action.

wise, their intellect


Self, having renounced
fl' TyKTv; mn7iW5" with the0 The

truly united

jNmbN/ivinmuR;" pd' gCzNTyn;mym9


yd; te mohkill' buiVyRittiryit

the

fruits born of their actions and


00%!00
being liberated from the bonds of
birth,
arrive at a state devoid of suffering.

When your intellect crosses the mire of delusion, then

td; gNt;is inveRd' otVySy utSy c

will you gain


d@if0f0erence to what
00in%heard
has been
and what is yet to
be heard.
When your intellect, bewildered b y
Vedic texts, shall stand unshaken,

uitiv[pitpn; te yd; Sq;Syit inl;


0
steadfast in the Self,
sm;/;vcl; buiStd; yogmv;PSyis
00%#00
you attain to Yoga.
ajuRn

v;c 0

iSqt[pDSy k; .;W; sm;i/SqSy kexv


0
iSqt/7" ik' [p.;Wet ikm;s7t [vjet
Keshava? How does

then will

Arjuna said:
What are the signs of a man
whose intellect is steady, who is
absorbed
in
th e Self, O
ikm9the man00of %steady
$ 0 0intellect speak,
how does he sit, how does he walk?

7.gv;nuv;c 0

[pjh;it yd; k;m;Nsv;RNp;qR mnogt;n9


0
a;TmNyev;Tmn; tu" iSqt[pDStdoCyte
he is

The Blessed Lord said:


When a man completely casts off
all desires that have gone (deep)
into
the mind, O Partha, when
00%%00
satisfied in the Self through the
Self
alone, then is he said to be of
steady intellect.

du",enuiGnmn;" su,eWu ivgtSpOh"


0 v7tr;g.y[ko/" iSqt/7muRinCyte
00%^00
y" svR+;ni.ehStT[p;Py xu.;xu.m9
0
n;i.nNdit n ei tSy [pD; [pitit;
yd; s'hrte c;y' kUmoR;n7v svRx"
0
IiN:y;57iN:y;qeR>yStSy [pD; [pitit;
ivWy; ivinvtRNte inr;h;rSy deihn"
0
rsvj] rsoPySy pr' ; invtRte
ytto ip kNtey puWSy ivpit"
0
IiN:y;i5 [pm;q7in hriNt [ps.' mn"
t;in sv;Ri5 s'yMy yu a;s7t mTpr"
0
vxe ih ySyeiN:y;i5 tSy [pD; [pitit;
?y;yto ivWy;Npu's" sSteWUpj;yte

He whose mind is unshaken in


the midst
of
sorrows,
who
amongst pleasures is free from
longing, from whom attachment,
fear and anger have departed, he
is said to be a sage of steady
intellect.
He who has no undue fondness
towards anything, who neither
nor recoils on
00e%xuwhat
&lt0sis0 good
gaining
or bad,
his intellect is
established.
And when such a man withdraws
his senses from their objects, as a
t0ortoise draws in its limbs
00%*0
from all
sides, his intellect is

established.
The objects of sense turn away
from him who does not feed upon
them,
t 0the taste for them
00%b(Onu0seeing
persists.
the Supreme
even this taste
ceases.
The turbulent senses, O son of
Kunti, forcibly carry away the mind
v0e0n of a discerning
00^e)who
man
endeavours (to control
them).
Having brought them all under
control, let him sit united, looking t
o
for his
00M^ise!established
0a0s Supreme;
intellect
whose
senses are
subdued.

Pondering on objects of the senses, a man develops

s;Ts'j;yte k;m" k;m;T[ko/oi.j;yte


[ko/;vit s'moh" s'moh;TSmOitiv[.m"
0
SmOit[.'x;uin;xo buin;x;T[p5yit
00^#00

attachment for
from attachment
00springs
^@00them;
u p desire, and desire gives
rise to anger.
From anger arises delusion; from
delusion unsteadiness of memory;
from unsteadiness of memory
destruction of intellect; through
the destruction of the intellect
he perishes.

r;geWivyuwStu ivWy;iniN:ywrn9
0 a;TmvywivR/ey;Tm; [ps;dmi/gCzit
00^$00
[ps;de svRdu",;n;' h;inrSyopj;yte
0
[psncetso ;xu bui" pyRvitte
n;iSt buiryuSy n c;yuSy .;vn;
0
n c;.;vyt" x;iNtrx;NtSy kut" su,m9

But he who is self-disciplined, w


ho moves among the objects of
the senses with the senses freed
from attachment and aversion and
under his own control, he attains to
'grace'.
In 'grace' is born an end to all his
sorrows. Indeed the intellect of
the
of exalted
00^%msoon
00an becomes
consciousness
firmly
established.
He who is not established has n
o intellect, nor has he any
steady
ho00ught. The man
00^t^steady
without
peace; for onethought has no
without peace how can there be
happiness?

When a man's mind is governed b


IiN:y;5;' ih crt;' yNmnonu iv/7yte
y any of the wandering senses,
0
his
in0t0ellect is carried away by it
tdSy hrit [pD; v;yn;vimv;M.is
00^&
as a ship
by the wind on water.
Therefore he whose senses are all
tSm;Sy mh;b;ho ingOh7t;in svRx"
withdrawn from their objects, O
0
m ighty-armed, his
IiN:y;57iN:y;qeR>yStSy [pD; [pitit;
00^*0
intellect0 is established.
That which is night for
y; inx; svR.Ut;n;' tSy;' j;gitR s'ym7
therein the0 self-controlled is
all beings,

ySy;' j;[git .Ut;in s; inx; pyto


mune"

awake.

T00h^at( w00herein beings


awake
is night for the sage
sees.
He whom all desires enter
waters enter the ever-full
unmoved sea attains peace,
not he who cherishes desires.

are
who
as
and
and

a;pUyRm;5mcl[pit'
smu:m;p" [pivxiNt yt9
0 tTk;m; y' [pivxiNt sveR
s x;iNtm;oit n k;mk;m7
0&)000
ivh;y k;m;Ny" sv;RNpum;'rit in"SpOh"
EW; [b;7 iSqit" p;qR
nwn;' [p;Py ivmuit
0 inmRmo inrh'k;r" s x;iNtmi/gCzit
00&!00

When a man acts without longing, having relinquished all


desires, free from the sense of 'I' and 'mine', he attains to
peace.

iSqTv;Sy;mNtk;leip [binv;R5mOCzit

This is the state of Brahman, O


0
Partha.
Having attained it, a man
is
deluded. Established
00in&@that,
00 not
even
at the last moment,
he attains
eternal
freedom
in
divine
consciousness.

tTsidit 7mgv7t;sUpinWTsu [biv;y;'


yogx;S+e
7kO5;juRns'v;de s;'<yyogo n;m it7yo?y;y"
00@00
ajuRn

v;c 0

Jy;ys7 ceTkmR5Ste mt; buijRn;dRn


0

Arjuna said:
If Thou considerest knowledge
superior to action, O Janardana, why

d o s t Thou spur
00deed,
! 0O0Keshava?

tiTk kmi5 `or m; inyojyis kxv

me to this

terrible

Vy;ime5ev v;Kyen bui' mohys7v me


0
tdek' vd iniTy yen eyohm;Pnuy;m9

With these apparently opposed


statements Thou dost, as it were,

7.gv;nuv;c 0

The Blessed Lord said:


As expounded by Me of old, O
blameless one, there are in this world

lokeiSmiNiv/; in; pur; [po; my;n`


0
D;nyogen s;'<y;n;' kmRyogen yoign;m9
knowledge

intelligence.
00@b0emade
0wildermy
So, having
Thy
decision,
tell
me the one
by which I may reach the highest
good.

two paths: the Yoga of


contemplation and the

for 00#00
men of

Yoga of action for men of action.


Not by abstaining from action
n kmR5;mn;rM.;nwkMy] puWonute
does a man achieve non-action;
0
nor b y
m ere renunciation does he
n c s'Nysn;dev isi' smi/gCzit
00$
attain00t o perfection.
n ih kiT=5mip j;tu itTykmRkOt9 No one, indeed, can exist even for
an instant without performing
0
k;yRte vx" kmR svR" [pkOitjwgRu5w"
00%a0cdriven
0tion;
for everyone is helplessly

kmeRiN:y;i5 s'yMy y a;Ste mns;


organs

to activity by the gunas born


of Nature.
who sits, restraining the
Smrn9of action,
0 He and
dwelling in his
mind

IiN:y;q;RiNvmU1;Tm; imQy;c;r" s Cyte


yiSTviN:y;i5 mns; inyMy;r.tejuRn
0 kmeRiN:yw" kmRyogms" s ivixyte
00&00
inyt' ku kmR Tv' kmR Jy;yo
kmR5"
xr7ry;+;ip c te n [pis?yedkmR5"

on the objects of sense, self00^00


deluded, he is said to be a hypocrite.
But he who, controlling the
senses by the mind, without
attachment engages the organs of
action in the Yoga of action, he
excels, O Arjuna.
Do your allotted duty. Action is
0
indeed
superior to inaction. Even
th0e0 survival of your body
00*
would
not be
possible without
action.

yD;q;RTkmR5oNy+ lokoy' kmRbN/n"


0
tdq] kmR kNtey mus" sm;cr

Excepting actions performed for


yagya, this world is in bondage t
o
a0c0tion. For the sake
of 00(
yagya
free fromengage in action
attachment.

shyD;" [pj;" sO; purov;c [pj;pit"


0
anen [psivy?vmeW voiSTvk;m/uk9

In the beginning, having created


men along with yagya, the Lord
of
Creation said: By this yagya
00!)00
shall
ye prosper and this shall bring
forth the
fulfilment of desires.

dev;N.;vyt;nen te dev; .;vyNtu v"


0
prSpr' .;vyNt" ey" prmv;PSyq

Through yagya you sustain the


gods and those gods will sustain
y o0 u. By sustaining one another,
00!!
you0will
attain the highest good.

Satisfied by the yagya, the gods


I;N.og;iNh vo dev; d;SyNte yD.;ivt;"
will certainly bestow the
0
enjoyments
But
twdR;n[pd;yw>yo yo .u9e Sten Ev hes"who enjoys00ytheir
!o@ugifts
0d0esire.
without
offering to them is
merely a thief.

The righteous, who eat the


yDix;ixn" sNto muCyNte svRikiLbWw"
remains of the yagya, are freed
0
from all sins.
u#t 0t0he
.ute te Tv`' p;p; ye pcNTy;Tmk;r5;t9
00B!who
unrighteous,
prepare food
for themselves alone, truly,
they eat sin.

an;viNt .Ut;in pjRNy;dns'.v"


0
yD;vit pjRNyo yD" kmRsmuv"
kmR [bov' ivi [b;=rsmuvm9
0
tSm;TsvRgt' [b inTy' yDe [pititm9

From food creatures come into


being; from rain is produced food;

Ev' [pvitRt' c[k' n;nuvtRyt7h y"


0
a`;yuiriN:y;r;mo mo`' p;qR s j7vit

He who in this life does not


follow the wheel thus set revolving,
whose
whose
00!l^ife0 0isliessinful,
contentment
in
the
senses, he
lives in vain, O
Partha.

ySTv;Tmritrev Sy;d;TmtO m;nv"


0
a;TmNyev c s'tuStSy k;y] n ivte
00!&00

But the man whose delight is in


the Self alone, who is content in
the Self, who rejoices only in the
Self, for him there is no action
that he need do.
Neither has he any profit to gain
in this life from the actions he has
done

nwv tSy kOten;qoR n;kOteneh kn


0
n c;Sy svR.UteWu kidqRVyp;y"
has not done;

tSm;ds" stt' k;y] kmR sm;cr


0
aso ;crNkmR prm;oit pUW"

f0ro0 m yagya comes forth


00!$and
rain
yagya is born of action.
Know action to be born of
Brahma
(the Veda). Brahma springs from the
m0p0erishable.
00!I%the
Therefore
all- pervading
Brahma
is
ever
established in yagya.

00!*o0r 0from the actions he


nor is there any living creature o n
whom he need rely for any purpose.
Therefore, remaining unattached,
always do the action worthy of

00!(p0e0rformance.

Engaging in

action truly unattached, man attains


to the
Supreme.

kmR5wv ih s'isim;iSqt; jnk;dy"


0 loks'[ghmev;ip s'pyNktuRmhRis
00@)00
yd;crit eStdevetro jn"
0
s yT[pm;5' kute lokStdnuvtRte

By action alone, indeed, Janaka


and others gained
perfection.
Moreover, even looking to the
welfare of the world, you should
perform action.
Whatsoever a great man does, the
very same is aIso done by other
the
00@he!msets,
00en.theWhatever
standard
world
follows
it.

ln the three worlds there is no action


n me p;q;RiSt ktRVy' i+Wu lokeWu
0
which
I need do, O Partha; nor is
ik'cn n;nv;mv;Vy' vtR Ev c kmRi5 there for Me anything worth
achieving unattained; even so I
00@@00
am engaged in action.
What

if

did

not

continue

yid h' n vteRy' j;tu kmRytiN:t" unwearyingly in activity, O


Partha?
0
n0 in every
mm vTm;RnuvtRNte mnuy;" p;qR svRx" way follow
00@MM#ye0example.
I did not engage in
Ts7deyuirme lok; n kuy;] kmR cedhm9worlds would0 Ifperish
and I would
action, these

be

s'krSy c kt;R Sy;muphNy;imm;" [pj;"

@t$thehe0destruction
0cause of ofconfusion
and00of
these
people.
As the unwise act out of their
attachment to action, O Bharata,
so should the wise act, but without
any attachment, desiring
the
welfare of the world.
Let not the wise man create a
division in the minds of the ignorant,

s;" kmRyiv;'so yq; kuvRiNt .;rt


0 kuy;Ri;'Stq;sik7WuRloRks'[ghm9
00@%00
n bui.ed' jnyedD;n;' kmRsin;m9
0
joWyeTsvRkm;Ri5 iv;Nyu" sm;crn9
action.

[pkOte" i[kym;5;in gu5w" km;Ri5


svRx"
0
ah'k;rivmU1;Tm; kt;Rhimit mNyte
t_vivu mh;b;ho gu5kmRiv.;gyo"
0 gu5; gu5eWu vtRNt Iit mTv; n
ste
[pkOteguR5s'mU1;" sNte
gu5kmRsu
0
t;nkTivdo mNd;NkTivn ivc;lyt

00@^00who

are

attached

to

Established in Being, he should


direct them to perform all actions,
duly engaging in them himself.
Actions are in every case
performed by the gunas of Nature.
He whose
is deluded by the
00sense
@&0mof0 'I'indholds
'l am the doer'.
But he who knows the truth
about the divisions of the gunas
and their a0c0t@io*ns0, 0 O mightyarmed,
that it knowing
is the gunas which act
upon
the gunas, remains unattached.
Those deluded by the gunas of
Nature are attached to the actions of
the gunas. Let not him
00@(00knows
the whole disturb
ignorant who
know only the part.

who
the

miy sv;Ri5 km;Ri5 s'NySy;?y;Tmcets;


0
inr;x7inRmRmo .UTv; yu?ySv ivgtJvr"

Surrendering all actions to Me b


y maintaining your consciousness
in
Self, freed from
00#)tand
0h0ethe
longing
sense of 'mine',
fight, delivered from
the fever (of delusion).

ye me mtimd' inTymnuitiNt m;nv;"


0
;vNtonsUyNto muCyNte teip kmRi."

Those men who are possessed of


faith, who do not find fault and
ways follow this
00#!ofa0l0Mine,
teaching
they too are
liberated from action.

ye Tvetd>ysUyNto n;nuitiNt me mtm9 But those who find fault and do


not follow My teaching: know
0
them t o
be deluded about all
svRD;nivmU1;'St;iNvi n;ncets"
00#@00
knowledge, doomed and senseless.
Creatures follow their own nature.
sx' cete SvSy;" [pkOteD;Rnv;nip
Even the enlightened man acts
0
cc#o0r0ding to his
[pkOit' y;iNt .Ut;in in[gh" ik' kiryitown nature.
00a#What
can restraint
IiN:ySyeiN:ySy;qeR r;geW VyviSqt
0
tyonR vxm;gCze Sy pirpiNqn
ey;NSv/moR ivgu5" pr/m;RTSvnuit;t9
0
Sv/meR in/n' ey" pr/moR .y;vh"
of another.

ajuRn
v;c 0

aq ken [pyuoy' p;p' crit pUW"


involuntarily, as if

ainCznip v;5eRy bl;idv inyoijt"


Varshneya?

7.gv;nuv;c 0

k;m EW [ko/ EW rjogu5smuv"


0
mh;xno mh;p;Pm; ivenimh vwir5m9
enemy here o n

accomplish?
The attachment and aversion of
each sense are located in the
object

o f0 that sense; let no man come


00#$
under 0their
sway, for both
indeed are
enemies besetting his path.

Because one can perform it, one's


own dharma (though) lesser in merit,

00#i%s b00etter than the dharma


Better is death in one's own dharma:
the dharma of another brings
danger.
Arjuna said:
What is it that impels a man t o

0 commit sin,

even

d r iven by force, O

00#^ 0 0

The Blessed Lord said:


It is desire, it is anger, born of
rajo- guna, all-consuming and most
evil.
K n ow this to be the
00#&
earth. 0 0

As fire is covered by smoke, as a


/Umen;i[vyte viyRq;dxoR mlen c
mirror by dust, as an embryo is
0
c0overed by the amnion, so is
yqoLbn;vto g.Stq; tndm;vtm
00#*0This
covered by that.
a;vOt' D;nmeten D;inno inTyvwir5;
0

Wisdom is veiled by this insatiable flame of desire which is

the constant
00#(e0n0emy of the wise, O

k;mpe5 kNtey dupUre5;nlen c


son of Kunti.

The senses, the mind and the


intellect are said to be its seat.

IiN:y;i5 mno buirSy;i/;nmuCyte


0
EtwivRmohyTyeW D;nm;vOTy deihnm9
tSm;_vimiN:y;y;d inyMy .rtWR.
p;Pm;n' [pjih en' D;nivD;nn;xnm9
00$!00

Overshadowing wisdom
by 00$)00
means of these, it deludes the
dweller in the
body.

IiN:y;i5 pr;y;huiriN:ye>y" pr' mn"


0
mnsStu pr; buiyoR bue" prtStu s"

Therefore, having first organized the


senses, O best of Bharatas, shake
off this evil, the destroyer of
knowledge and realization.
The senses, they say, are subtle;
more subtle than the senses is
mind;
f0i0ner than
00y$et@that
mind is intellect;
which
beyond even the intellect
is is
he.

Ev' bue" pr' bu9v; s'St>y;Tm;nm;Tmn;


0
jih x+u' mh;b;ho k;mp' dur;sdm9

Thus, having known him who is


beyond the intellect, having stilled
self by the Self, O
00$th#e0 0slay
mighty-armed,
the enemy in the
form of desire,
difficult to subdue.

tTsidit 7mgv7t;sUpinWTsu [biv;y;'


yogx;S+e
7kO5;juRns'v;de kmRyogo n;m tOt7yo?
y;y" 00#00
7.gv;nuv;c 0

Im' ivvSvte yoG;' [pov;nhmVyym9


0 ivvSv;Nmnve [p;h mnuirv;kve[bv7t9
00!00
Ev' pr'pr;[p;imm' r;jWRyo ivdu"
0
s k;leneh mht; yogo n" pr'tp
time, O

The Blessed Lord said:


I proclaimed this imperishable Yoga
to Vivaswat, Vivasvat declared it t
o Manu and Manu told it
t o Ikshvaku.
Thus having received it one from
another, the royal sages knew it.

00W@i0t0h

the long lapse of

scorcher of enemies, this Yoga has


been lost to the world.

This
s Ev;y' my; te yog" [po"
0 same age-old Yoga, which is
indeed the supreme secret, I have
pur;tn"
t#od0a0y declared to you
.ois me s,; ceit rhSy' etdumm9because00you
are my devotee and

ajuRn
v;c 0

apr'

.vto jNm pr' jNm ivvSvt"

friend.
Arjuna said:
Later was Thy birth and earlier the

0 birth

of Vivasvat: how am I t

yd; yd; ih /mRSy Gl;in.Rvit .;rt


kqmetij;n7y;'
Tvm;d [pov;init
0
00$00
7.gv;nuv;c 0

bhUin me Vyt7t;in jNm;in tv c;juRn

understand this saying that Thou


didst proclaim it in the beginning ?
The Blessed Lord said:
Many births have passed for Me

0 and

for you also, O

Arjuna. I know

t;Nyh' ved sv;Ri5 n Tv' veTq pr'tp


ajoip snVyy;Tm; .Ut;n;m7roip sn9

0 [pkOit' Sv;mi/;y
s'.v;My;Tmm;yy;

00^00

a>yuTq;nm/mRSy td;Tm;n' sOj;Myhm9


00&00
pir+;5;y s;/Un;' ivn;x;y c dukOt;m9
0
/mRs'Sq;pn;q;Ry s'.v;im yuge yuge
jNm kmR c me idVymev' yo vei
t_vt"
TyKTv; dh pnjNm nit m;mit sojn

them all but you know them not,


O
00%00 of enemies.
scorcher
Though I am unborn and of
imperishable nature, though Lord
of all beings, yet remaining in My
own nature I take birth through My
own power of creation.
Whenever dharma is in decay and
adharma flourishes, O Bharata,
then
I create Myself.
To protect the righteous and
destroy the wicked, to establish

d harma firmly, I take


birth age00*0
after0age.
My birth and My activity are divine.
He who knows this in very
essence,
on0 leaving the body is not
reborn. He comes to Me, O Arjuna.

00(00

v7tr;g.y[ko/; mNmy; m;mup;it;"


0
bhvo D;ntps; pUt; m;vm;gt;"
ye yq; m;' [ppNte t;'Stqwv
do I favour

Freed from attachment, fear and


anger, absorbed in Me, taking
r0e0fuge
00!)
the austerity

in Me, purified by
of wisdom, many
have
come to My Being.
As men approach Me, so
.j;Myhm9 them; in0 all
ways, O Partha, men

mm vTm;RnuvtRNte mnuy;" p;qR svRx"


k;Nt" kmR5;' isi' yjNt Ih devt;"
0i=[p' ih m;nuWe loke isi.Rvit
kmRj; 00!@00
c;tuvRy] my; sO' gu5kmRiv.;gx"
0
tSy kt;Rrmip m;' ivkt;RrmVyym9
n m;' km;Ri5 ilMpiNt n me
kmRfle SpOh;
Iit m; yoi.j;n;it kmi.n s b?yt
Ev' D;Tv; kOt' kmR pUvwRrip
known

this,

even

the

00!f!ol0l0ow My path.
Those who desire fulfilment of
actions here on earth make
offerings
to the gods, for success born of
action comes quickly in the world of
men.
The fourfold order was created b
y
Me according to the division of
g u0nas and actions. Though
I 00!#
am its0author,
know Me to be
the nondoer, immutable.

Actions
do not involve Me, nor
0
have I any longing for the fruit
of
a!ct$io0n0. He who truly
00knows
Me thus is not bound by
actions.
Having
mumu=ui."
ancient seekers 0 of liberation

ku kmwRv tSm;_v' pUvwR" pUvRtr' %kOtm9


00p!edo
rfo00rmed action; therefore,
you perform action as did the
ancients in
olden days.

What is action, what inaction?


ik' kmR ikmkmeRit kvyoPy+ moiht;"
Even the wise are bewildered here.
0
I shall
x0p0ound to you
te kmR [pvy;im yJD;Tv; moysexu.;t9that action,
00!e^knowing
which you

kmR5o ip boVy' boVy' c ivkmR5"


be

akmR5 boVy' ghn; kmR5o git"

will be freed
from evil.
Action,
indeed,
should
0
understood, wrong action should

00! &00

also be understood and inaction should be understood


as well. Unfathomable is the course of action.

kmRykmR y" pyedkmRi5 c kmR y"

who in action sees


0 He sees
in inaction
action is wise

inaction and

s buim;NmnuyeWu s yu"

kOTkmRkOt9
He is

ySy sveR sm;rM.;" k;ms'kLpvijRt;"


0
D;n;iGndG/km;R5' tm;hu" pi2t' bu/;"

a m0o0ng men.
unifed,00!
he *
has accomplished
all action.
He whose every undertaking is
free from desire and the
incentive
whose action is
00!(upt0h0inereof,
burnt
the
knowledge, him fire
the of
knowers of Reality call wise.

TyKTv; kmRfl;s' inTytOo inr;y"


0
kmRyi.[pvOoip nwv ik'icTkroit s"

Having cast off attachment to the


fruit of action, ever contented,

inr;x7yRtic;Tm; TysvRpir[gh"
0 x;r7r' kevl' kmR kuvRn;oit
ikiLbWm9 00@!00

Expecting nothing, his heart and


mind
disciplined,
having
relinquished
all
possessions,
performing action by the body
alone, he incurs no sin.
Satisfied with whatever comes
unasked, beyond the pairs of
opposites,
free
from
envy,
balanced in success and failure,
even acting he is not bound.
He who is freed from attachment,
liberated,
whose
mind is
established

yCz;l;.s'tuo ';t7to ivmTsr"


sm" is;vis c kOTv;ip n inb?
yt00@@00
gtsSy muSy D;n;viSqtcets"
0
yD;y;crt" kmR sm[g' [pivl7yte
[b;pR5' [b hiv[bR;Gn [b5;
hutm9
0
[bwv ten gNtVy' [bkmRsm;i/n;
is Brahman.

dwvmev;pre yD' yoign" pyuRp;ste


0 [b;Gn;vpre yD' yDenwvopjuit
00@%00
o+;d7n7iN:y;yNye s'ym;iGnWu juit
0
xBd;d7iNvWy;nNy IiN:y;iGnWu juit
sv;R57iN:ykm;Ri5 [p;5km;Ri5 c;pre
0
a;Tms'ymyog;Gn juit D;nd7ipte

d0e0pending on nothing,
even00@)
though
fully
action he does
notengaged in
act at all.

in00 wisdom, who acts for


00@#
the
sake
of yagya, his action
is entirely
dissolved.
Brahman is the act of offering.
Brahman the oblation poured b y

00@$B0r0ahman into

fire that

To Brahman alone must he go who


is fixed in Brahman through action.
Some yogis perform yagya merely
by worshipping the gods, others b
y offering the yagya itself into the
fire that is Brahman.
Some offer hearing and
other
senses in the fires of control;
some offer
sound and other objects of
00@the
^00senses
in the fires of the senses.
Others offer all the activities of the
senses and of the life-breath in the
of Yoga, which is self00@control
&0f0irekindled
by enlightenment.

:VyyD;StpoyD; yogyD;Stq;pre
0
Sv;?y;yD;nyD; yty" s'ixt[vt;"
of

Some likewise perform yagya b


y means of material possessions,
by
00@*0a0usterity and by the practice

ap;ne juit [p;5' [p;5ep;n' tq;pre


0 [p;5;p;ngt7 d9?v; [p;5;y;mpr;y5;"
00@(00

Yoga; while other aspirants of rigid


vows offer as yagya their scriptual
learning and knowledge.
Others again, who are devoted t
o breathing exercises, pour the
inward into the outward breath
and the outward into the inward,
having restrained the course of
inhalation and exhalation.

apre inyt;h;r;" [p;5;N[p;5eeWu juit


0
sveRPyete yDivdo yD=iptkLmW;"

Yet others, restricting their food,


offer breaths into breaths. All
these
indeed are knowers of
00#)00
yagya, and through yagya their
sins are cast
away.

yDix;mOt.ujo y;iNt [b sn;tnm9


0
n;y' lokoSTyyDSy kutoNy" kusm

Eating the remains of the yagya,


which is nectar, they reach the

Ev' bhuiv/; yD; ivtt; [b5o mu,e


0kmRj;iNvi t;Nsv;Rnev' D;Tv; ivmoyse
00#@00
ey;N:Vymy;D;JD;nyD" pr'tp
0
sv] km;Ri,l' p;qR D;ne pirsm;Pyte
scorcher of enemies.

e0t0ernal Brahman. This world,


00#!
O best
of Kurus, is not for him

who offers
no yagya, much less the world
hereafter.
In this way yagyas of many kinds
are set forth in the words of the
Veda. Know them all as born of
action. Thus knowing you will
find release.
Better than the yagya through
material means is the yagya of

00#k#no00wledge,

All action without exception, O


Partha, culminates in knowledge.

tii [pi5p;ten pir[pnen sevy;


0
pdeyiNt te D;n' D;innSt_vdixRn"

Know this: through homage,


repeated inquiry and service, the

yJD;Tv; n punmoRhmev' y;Syis p;2v


0
yen .Ut;NyxeeWe5 :ySy;TmNyqo miy

Knowing this, O son of Pandu,


you will no more fall into such
delusion;
f o r through this you
will00#%
see 0all0 beings in your Self and
also in Me.
Even if you were the most sinful
of all sinners, you would cross
over all
00#^e0v0il by the raft of

aip cedis p;pe>y" sveR>y" p;pkOm"


0
sv] D;nPlvenwv vOijn' s'tiryis
knowledge alone.

yqw/;'is simoiGn.RSms;TkutejuRn
0
D;n;iGn" svRkm;Ri5 .Sms;Tkute tq;
n ih D;nen s;' piv+imh ivte
0

m00en of knowledge
00#$have
who
experienced Reality
will teach you
knowledge.

As a blazing fire turns fuel to


ashes, so does the fire of
knowledge turn
00#&a0ll0 actions into ashes.
Truly there is in this world

tTSvy' yogs'is" k;len;Tmin ivNdit


;v;|Ll.te D;n' tTpr" s'yteiN:y"
0
D;n' lB?v; pr;' x;iNtmicre5;i/gCzit

nothing so purifying as knowledge;


he who
is0 0perfected in Yoga, of
00#*
himself
in
himself. time finds this within
He gains knowledge who is
possessed of faith, is active of
p0u0rpose and
00#(
the senses.
Having

has subdued
gained
knowledge,
swiftly he comes to the supreme
peace.

aD;/;n s'xy;Tm; ivnyit


n;y' lokoiSt n pro n su,'
s'xy;Tmn"

yogs'NyStkm;R5' D;ns'izns'xym9
0
a;TmvNt' n km;Ri5 inb?niNt /n'jy
tSm;dD;ns'.Ut' TSq' D;n;isn;Tmn"
0
iz_vwn' s'xy' yogm;itoi .;rt

But the man who is without


knowledge, without faith and of a
d0o0$ub)ti0n0g nature perishes.
For
the mind there is neither
doubting
this
world nor another nor any
happiness.
He who has renounced action b
y virtue of Yoga, O winner of
wealth,
doubts are rent
00$w!h0boy0seknowledge,
asunder
who is
possessed of the
Self, him actions do not bind.
Therefore, having cut asunder
with the sword of knowledge this
doubt
born of
00ignorance
$@o0f0 yours
and rooted in the heart,
resort to Yoga.
Stand up, O Bharata!

tTsidit 7mgv7t;sUpinWTsu [biv;y;'


yogx;S+e
7kO5;juRns'v;de D;nkmRs'Ny;syogo n;m
ctuqoR?y;y" 00$00
ajuRn
v;c 0

Arjuna said:
Thou

s'Ny;s' kmR5;' kO5 punyoRG;' c ;'sis


0 of action
renunciation
Krishna,

(of

praisest,
O
and Yoga

a c tion) at the
yCz{ey Etyorek' tNme [bUih suinitm9 decisively 00!
0 0 is the better
which
same time. Tell me

7.gv;nuv;c 0

s'Ny;s" kmRyog in"eyskr;vu.


0
tyoStu kmRs'Ny;s;TkmRyogo ivixyte
action is

of

these two.

The Blessed Lord said:


Both renunciation and the Yoga
of action lead to the supreme
good.
But of the two, the Yoga of
00@00
superior to the renunciation of
action.

Dey" s inTys'Ny;s7 yo n ei n
k;it
in]o ih mh;b;ho su,' bN/;T[pmuCyte

Know him to be ever a man of


0
renunciation
who neither hates nor

00#d0e0sires;

free from

the pairs of opposites, he is


easily released from
bondage, O mighty-armed.

s;'<yyog pOqGb;l;" [pvdiNt n pi2t;"


0
EkmPy;iSqt" sMygu.yoivRNdte flm9
action

The ignorant, and not the wise,


speak of the path of knowledge

00$00 (Sankhya)

and the path of

(Yoga) as different. He who is


properly established even in one
gains the fruit of both.

state attained by men on the


yTs;'<yw" [p;Pyte Sq;n' togwrip gMyte The
path of knowledge is also
0
reached
by t0h0o%se0 0on the path of
Ek' s;'<y' c yoG;' c y" pyit s pyit
action. He
who sees Sankhya and
Yoga to be
one, verily he sees.

s'Ny;sStu mh;b;ho du",m;umyogt"


yogyuo muin[bR nicre5;i/gCzit
00^00
yogyuo ivxu;Tm; ivijt;Tm; ijteiN:y"
0 svR.Ut;Tm.Ut;Tm; kuvRnip n
ilPyte
00&00
nwv ik'icTkrom7it yuo mNyet t_vivt9
0 pyH6;OvNSpOxi[`nnNgCzNSvpHsn9
00*00

0 Renunciation

is indeed hard t
o attain
without
Yoga,
O
mighty- armed. The sage who is
intent
o n Yoga
comes
to
Brahman without long delay.
Intent on Yoga, pure of spirit, he
who has fully mastered himself
and has conquered the senses,
whose self has become the Self
of all beings, he is not involved
even while he acts.
One who is in Union with the
Divine and who knows the Truth
will maintain 'l do not act at all'.
In seeing, hearing,
touching,
smelling, eating, walking, sleeping,
breathing, speaking, letting go,
seizing and

[plpiNvsOjNgOfinuiNmWinimWnip
0
IiN:y;57iN:y;qeRWu vtRNt Iit /;ryn9

eyes,00(00
he holds simply that the

[by;/;y km;Ri5 s' TyKTv; kroit y"

act among the objects of sense.


He who acts giving over all
to 0the universal Being, abandoning

closing the

actions

even in opening and


senses

is untouched by
ilPyte n s p;pen pp+imv;M.s;
00!aas)tta0alotus
0chment,
sin
leaf by water.
By means of the body, by the
k;yen mns; bu; kevlwiriN:ywrip
mind, by the intellect and even
0
by the
ses alone, yogis,
yoign" kmR kuvRiNt s' TyKTv;Tmxuye abandoning
00!s!en
00
attachment, perform
action for selfpurification.

yu" kmRfl' TyKTv; x;iNtm;oit


nwik7m9 0
ayu" k;mk;re5 fle so inb?yte

svRkm;Ri5 mns; s'NySy;Ste su,'

He who is united with the Divine,


having abandoned the fruit of
a@ct0i0on, attains to
00!peace.
lasting
who is not
united with theHeDivine,
who is spurred by desire, being
attached to the fruit of action, is
firmly bound.

vx7

Having renounced all action by the mind, the dweller in the

body rests

in!
nv;re pure deh7 nwv kuvRn k;ryn9
00
h
a
ppiness,
in
the
city of
#
0 gates,
0
nine
neither acting nor
causing
action to be done.

n ktORTv' n km;Ri5 lokSy


sOjit [p.u"
n kmRfls'yoG;' Sv.;vStu [pvtRte
n;de kSyicTp;p' n cwv sukOt'
iv.u"
0
aD;nen;vOt' D;n' ten muiNt jNtv"

The
0 Lord creates neither the
authorship of action nor the action
o0f0 beings; nor does
00!$the
He create
link between (the
doer), the action
and its fruit Nature carries this out.
The all-pervading Intelligence does
not accept the sin or even the
merit
anyone. Wisdom
00!o%b fy00ignorance.
is veiled
Thereby
creatures are
deluded.

D;nen tu tdD;n' yeW;' n;ixtm;Tmn"


0
teW;m;idTyvJD;n' [pk;xyit tTprm9
tuyStd;Tm;nStin;StTpr;y5;"
0
gCzNTypunr;vOi' D;nin/URtkLmW;"
00!&00

But in those in whom that


ignorance is destroyed by wisdom,
wisdom, like the sun, illumines
00!^00
That which is transcendent.
Their intellect rooted in That,
their being established in That,
intent o n That, wholly devoted
to
That, cleansed of all impurities
by wisdom, they attain to a state
from which there is no return.
In a brahmin endowed with learning
and humility, in a cow, in an

iv;ivnys'pne [b;5e giv hiStin


0
xuin cwv p;ke c pi2t;" smdixRn" and

in a dog
00ein!leone
*phwho
0a0nt, has
even
lost
his caste, the
enlightened perceive the Same.

Ihwv twijRt" sgoR yeW;' s;Mye


iSqt' mn" indoRW' ih sm' [b
tSm;d9[bi5 te iSqt;"

Even
0 here, in this life, the universe
is conquered by those whose mind
is e0s0t!ab(l0is0hed in equanimity.
FIawless,
indeed, and
equally
present

n [pyeiT[py' [p;Py noijeT[p;Py c;i[pym9


0
iSqrbuirs'mU1o [bivd9[bi5 iSqt"

b;SpoRs;Tm; ivNdTy;Tmin yTsu,m9


0
s [byogyu;Tm; su,m=ymnute
00@!00
ye ih s'SpxRj; .og; du",yony Ev
te
a;NtvNt" kNty n tW rmt b/"
son of

everywhere is Brahman. Therefore


they are established in Brahman.
He who neither greatly rejoices o
n obtaining what is dear to him,
nor

much on
00@)00grieves
obtaining
what is unpleasant,
whose intellect is
steady, who is free from delusion,
he is a knower of Brahman,
established in Brahman.
He whose self is untouched b
y externaI
contacts
knows
that happiness which is in the
Self. His self joined in Union with
Brahman,
he
enjoys
eternal
happiness.
All pleasures born of contact are
0 sources of sorrow; they have
only
a

00b@eg@i0n0ning

and an end, O

Kunti. The enlightened man does


not rejoice in them.

xkot7hwv y" so1'u [p;Kxr7rivmo=5;t9


0 k;m[ko/ov' veG;' s yu" s su,7
nr0"0@#00
yoNt"su,oNtr;r;mStq;NtJyoRitrev y"
s yog7 [binv;R5' [b.Utoi/gCzit

He who is able, even here, before


liberation from the body, to resist
the excitement born of desire and
anger, is united with the Divine.
He is a happy man.
He whose happiness is within,
whose contentment is within, whose
is all within, that
@$s0igone
0 ht with
yogi,00being
Brahman,
attains eternal
freedom in divine consciousness.

l.Nte [binv;R5mOWy" =75kLmW;"


0
iznw/; yt;Tm;n" svR.Utihte rt;"

The seers, whose sins are


destroyed, whose doubts are
dispelled, who are
s0e0lf-controlled and
00@%in
take delight
creatures, attain doing good to all
eternal
freedom
in
divine
consciousness.

k;m[ko/ivyu;n;' yt7n;' ytcets;m9


0
ai.to [binv;R5' vtRte ividt;Tmn;m9

Disciplined men, freed from desire


and anger, who have disciplined

have realized the

Spx;RNkOTv; bihb;R;'=uwv;Ntre
[.uvo"
0
[p;5;p;n sm kOTv; n;s;>yNtrc;ir5
yteiN:ymnobuimuRinmoR=pr;y5"
0 ivgteCz;.y[ko/o y" sd; mu Ev s"
00@*00

00@^t0h0eir thoughts and


Self, find eternal freedom in divine
consciousness everywhere.
Having left external contacts
outside; with the vision within the

e0y0ebrows;
00@
the&ingoing
and

having balanced
outgoing breaths
that
flow through the nostrils,
The sage, whose senses, mind and
intellect are controlled, whose aim
is liberation, from whom desire,
fear and anger have departed, is
indeed for ever free.
Having known Me as the enjoyer of
yagyas and austerities, as the great
Lord of all the world, as the friend of
all beings, he attains to peace.

.o;r' yDtps;' svRlokmherm9


0 sud' svR.Ut;n;' D;Tv; m;'
x;iNtmOCzit 00@(00
tTsidit 7mgv7t;sUpinWTsu [biv;y;' yogx;S+e
7kO5;juRns'v;de kmRs'Ny;syogo n;m pmo?y;y" 00%00
7.gv;nuv;c
0

an;it"

that ought

kmRfl' k;y] kmR kroit y"

s s'Ny;s7 c yog7 c n inriGnnR


c;i[ky"
y' s'Ny;simit [p;huyoRG;' t' ivi p;2v
Sanyasa, know

The Blessed Lord said:


He who performs action
to be 0done, without depending o
n
the00!00
fruit of action, he is a sanyasi
and he is a yogi; not he who is
without fire and without activity.
That which they call
0
it to be Yoga, O son of Pandu, for no

n s'NySts'kLpo yog7 .vit kn


a;=omuRneyoRG;' kmR k;r5muCyte
0
yog;1Sy tSywv xm" k;r5muCyte
yd; ih neiN:y;qeRWu n kmRSvnuWte
0 svRs'kLps'Ny;s7 yog;1StdoCyte
00$00

yogi who has


00not
@o0nrelinquished
0e becomesthea incentive
of

desire.
Action is said to be the means
for the man of thought wishing
to
ascend to Yoga; for the
00#00who
man
has ascended to Yoga,
and for him
alone, calmness is said to be the
means.
Only when a man does not cling t
o the objects of the senses or
t o actions,
only
when
he
has relinquished all incentive of
desire, is he said to have ascended to
Yoga.

red;Tmn;Tm;n' n;Tm;nmvs;dyet9
0
a;Tmwv ;Tmno bN/ur;Tmwv irpur;Tmn"
bN/ur;Tm;TmnStSy yen;Tmwv;Tmn; ijt"
0
an;TmnStu x+uTve vteRt;Tmwv x+uvt9

Let a man raise his self by his


Self, let him not debase his Self; he
alone,
indeed, is his own friend,
he00%00
alone his own enemy.
He who has conquered his self b
y his Self alone is himself his
own
friend; but the Self
00^00
of him who
has not conquered his
self will behave
with enmity like a foe.

ijt;Tmn" [px;NtSy prm;Tm; sm;iht"


x7to5su,du",eWu tq; m;n;pm;nyo"
00&00

For him who has conquered his


self, who
is deep in peace,
the transcendent Self is steadfast in
heat and cold, in pleasure and
pain, in honour and disgrace.
That yogi is said to be united who
is contented
in
knowledge
and

D;nivD;ntO;Tm; kU4Sqo ivijteiN:y"


0
yu ITyuCyte yog7 smlo;mk;n"

e xperience, unshakeable,
00*0
master0 of the senses, who is

balanced in
experiencing earth, stone or gold.

suiNm+;yuRd;s7nm?ySqeybN/uWu
0
s;/ip c p;pW smbiivixyt
yog7 yu7t sttm;Tm;n' rhis iSqt"
0
Ek;k7 ytic;Tm; inr;x7rpir[gh"

Distinguished is he who is of
even intellect among well-wishers,
friends
and foes, among the indifferent
00(00and
the impartial, among hatefuI

persons
and among kinsmen, among the
saints as well as the sinful.

Let the yogi always collect


himself remaining in seclusion,
alone, his
mind and body subdued,
00!)00expecting
nothing, without
possessions,

xuc dexe [pit;Py iSqrm;snm;Tmn"


0 n;TyuiCz{t' n;itn7c' cwl;ijnkuxorm9
00!!00
t+wk;[g' mn" kOTv; yticeiN:yi[ky"
0
pivy;sne yu;ogm;Tmivxuye
00!@00

sm' k;yixro[g7v'
/;ryncl' iSqr"
0

In a clean place, having set his seat firm, neither very high
nor very low, having placed sacred grass, deerskin and cloth
one upon the other.
Seated there on the seat, having made the mind onepointed, with the activity of the senses and thought

subdued, let him practise Yoga for


self-purification.
Steady, keeping body, head and
neck upright and still, having

s'[pey n;isk;[g' Sv' idx;nvlokyn9

d0i0rected his gaze to the


00!#
front
of his
looking in nose,
any without
direction,

[px;Nt;Tm; ivgt.7[bRc;ir[vte iSqt"


0
mn" s'yMy mio yu a;s7t mTpr"

With his being deep in peace,


freed from fear, settled in the
vow of
with mind
00c!h$asand
0ti0ty,
subdued
thought
given over to
Me, let him sit
united realizing Me as the
Transcendent.

Ever thus collecting himself, the


yunev' sd;Tm;n' yog7 inytm;ns"
yogi of disciplined mind attains t
0
o
peace, the supreme liberation
x;iNt' inv;R5prm;' mTs'Sq;mi/gCzit
00!%00
that abides in Me.
Yoga, indeed, is not for him who
n;TyntStu yogoiSt n cwk;Ntmnnt"
eats too much nor for him who
0
does
o^t 0e0at at all, O
n c;it Svx7lSy j;[gto nwv c;juRn Arjuna; it00isn!not
for him who is too
much given to sleep
nor yet for him who keeps awake.

yu;h;rivh;rSy yuceSy kmRsu


0 yuSv;vbo/Sy yogo .vit du",h;
00!&00

For him who is moderate in food


and recreation, moderate of effort
in actions, moderate in sleep
and waking, for him is the Yoga
which destroys sorrow.
When his mind, completely settled, is
established in the Self alone,
when

yd; ivinyt' icm;TmNyev;vitte


in"Sph" svk;m>yo y ITyCyt td;

0
h*e 00is free from craving for
00!any
pleasure, then is he said to

yq; d7po inv;tSqo nete sopm; SmOt;


flicker in a

yoigno yticSy yto yogm;Tmn"


y+oprmte ic' in' yogsevy;
0
y+ cwv;Tmn;Tm;n' pyn;Tmin tuyit
seeing the

su,m;TyiNtk' yui[g;mt7iN:ym9
0
vei y+ n cwv;y' iSqtlit t_vt"

be
united.
which does not
0 A lamp
windless
pIace, to such is
compared

t0h0e yogi of subdued


00!(thought
practising Union with the

Self.
That (state) in which thought,
settled through the practice of

00@)Y00oga,

retires, in which,

Self by the Self alone, he finds


contentment in the Self;
Knowing that which is infinite joy
and which, lying beyond the
senses,
g0a0ined by the
00is@ !and
intellect,
truly he does wherein established,
not waver;

y' lB?v; c;pr' l;.' mNyte n;i/k' tt" 0t' iv;u",s'yogivyoG;'


0
yiSmiNSqto n du",en gu5;ip ivc;Lyte yogs'iDtm9
00@@00

Having gained which he counts n o other gain as higher,


established in which he is not moved even b y great
sorrow;

s inyen yoVyo yogoinivR5cets;


s'kLp[p.v;Nk;m;'STyKTv; sv;RnxeWt"
0
mnswveiN:y[g;m' ivinyMy smNtt"

Let that disunion of the union


with sorrow be known by the
name of
(Union). This Yoga
00@#Ybe
00oga
should
practised
resolve and heart with firm
undismayed.
Abandoning without reserve all
desires from which the incentive
(to
is born, controlling
00the
@$village
00action)of the
senses on every
side
by the mind alone.

Let him gradually retire through


xnw" xnwprmeu; /OitgOh7ty;
the intellect possessed of
0
patience;
a;Tms'Sq' mn" kOTv; n ik'icdip icNtyet9 00h@av%in00g established the
mind in the

Self, let him not think at all.

yto yto inrit mnlmiSqrm9


0
ttStto inyMywtd;TmNyev vx' nyet9
[px;Ntmns' en' yoign' su,mumm9
0
pwit x;Ntrjs' [b.UtmkLmWm9
yunev' sd;Tm;n' yog7 ivgtkLmW"
0
su,en [bs'SpxRmTyNt' su,mnute
svR.UtSqm;Tm;n' svR.Ut;in c;Tmin
0
IR=te yogyu;Tm; svR+ smdxRn"
00@(00

Whatever makes the fickle and


unsteady mind wander forth, from
withdrawn, let
^t0h0itatunder
him00@
bring
the sway of the
Self alone.
For supreme happiness comes to
the yogi whose mind is deep in
peace, in
hom the spur to
00@&0wis 0stilled,
activity
who is without
blemish and has
become one with Brahman.
Ever thus collecting himself, the
yogi, freed from blemish, with ease
contact
00@*0awhich
0ttains is infinite
with Brahman,
joy.
He whose self is established in
Yoga, whose vision everywhere is
even, sees the Self in all beings,
and all beings in the Self.
He0 who sees Me everywhere, and
sees everything in Me, I am not
lost to 0h0i#m) n0o0r is he lost to
Me.
Established in Unity, he who
worships Me abiding in all beings, in

yo m;' pyit svR+ sv] c miy


pyit tSy;h' n [p5y;im s c me n
[p5yit svR.UtiSqt' yo m;'
.jTyekTvm;iSqt"
0
a0te0ver way he
svRq; vtRm;noip s yog7 miy vtRte lives, that00wyogi
#h!lives
in Me.
a;TmpMyen svR+ sm' pyit yojuRn He who sees everything with an
even vision by comparison with
0
the
Self, b#e @i0t 0 pleasure
su,' v; yid v; du",' s yog7 prmoormt"
pain, he 0is0deemed
the highest
ajRun

v;c 0

yoy' yogSTvy; [po" s;Myen m/usUdn


0

yogi, O Arjuna.
Arjuna said:
This Yoga described by Thee as
characterized by evenness, O

EtSy;h' n py;im clTv;iTSqit' iSqr;m9


see its

M a d husudana, I do not
because of

00#
0
steady# 0endurance,

wavering.
wavering is the mind, O
cl' ih mn" kO5 [pm;iq blvd91m9 For
Krishna, turbulent, powerful and
0
unyielding;
it as difficult
tSy;h' in[gh' mNye v;yoirv sudukrm9
00#I$ascthe
0o0nsider
to control
wind.
The Blessed Lord said:
7.gv;nuv;c 0
No doubt, O mighty-armed, the mind
as'xy' mh;b;ho mno duinR[gh' clm9
is hard to control, it is wavering,
but
0
b y p ra ctice and
a>y;sen tu kNtey vwr;Gye5 c gOte
00
#% 0 0
held, O son of Kunti.
non-attachment it is

as'yt;Tmn; yogo du[p;p Iit me mit"


0
vy;Tmn; tu ytt; xKyov;umup;yt"

For an undisciplined man, Yoga is


hard to achieve, so I consider; but
it
gained through
00#^cmeans
0a0n be
proper
by
the
man of
endeavour
who is disciplined.

ajuRn

Arjuna said:
What goal does he reach, O
Krishna, who is not perfected in
Yoga, being
e nd o w ed with faith,
& strayed
0 0 from Yoga?
effort,00his#mind

v;c 0

ayit" yopeto yog;iltm;ns"


0
a[p;Py yogs'isi' k;' git' kO5 gCzit
yet lacking

kino.yiv[.izn;[.imv nyit
0
a[pito mh;b;ho ivmU1o [b5" piq
EtNme s'xy' kO5 zeumhRSyxeWt"
0
TvdNy" s'xySy;Sy ze; n uppte
7.gv;nuv;c 0

p;qR nwveh n;mu+ ivn;xStSy ivte


0
n ih kLy;5kOTkiugRit' t;t gCzit
uprightly, My son,

Deluded on the path to Brahman,


O
mighty-armed, without foothold and
f*all0e0n from both, does he
00#perish
not
like a broken cloud?
Thou art able to dispel this doubt
of mine completely, O Krishna.
Truly,
th(e0r0e is none save Thee
00#can
who
dispel this doubt.
The Blessed Lord said:
O Partha, there is no destruction
for him in this world or hereafter;
for
n o n e who acts
) 0 of
0 misfortune.
goes00$
the way

attained the worlds of the


[p;Py puykOt;|Llok;nuiWTv; x;t7" sm;" Having
righteous and dwelt there for
0
xc7n; 7mt; gh yog.oi.j;yt
00$!c0o0untless years, he that strayed
from

Yoga is born in the house of the


pure and illustrious.

aqv; yoign;mev kule .vit /7mt;m9


0
Eti dulR.tr' loke jNm yd7xm9
t+
0

t' buis'yoG;' l.te pvRdeihkm9

Or he is born in an actual family


of yogis endowed with
wisdom,
h@o0u0gh such a birth
00
$tearth
as
this
on
is more difficult to
attain.
There he regains that level of
Union reached by the intellect in his
former

ytte c tto .Uy" s'is kunNdn

b$o#dy0,0 and by virtue of


this,
O00joy
of the Kurus, he strives
yet more
for
perfection.

that former practice itself he is


pUv;R>y;sen tenwv iyte vxoip s" By
irresistibly borne on. Even the
0
ijD;surip yogSy xBd[b;itvtRte
00$$00aspirant to Yoga passes
beyond the

Veda.

[pyTn;tm;nStu yog7 s'xuikiLbW"


0
anekjNms'isStto y;it pr;' gitm9
tpiSv>yoi/ko yog7 D;in>yoip mtoi/k"
kimR>y;i/ko yog7 tSm;og7 .v;juRn

But the yogi who strives with


zeal, purified of all sin and
perfected
th00rough many births,
00$%
thereupon
reaches the transcendent
goal.
A yogi is superior to the austere;
he is deemed superior even to
men of
A yogi is
00$^k0t no0owledge.
superior
of action.
Therefore bemen
a yogi,
O Arjuna.

And of all yogis, I hold him most


yoign;mip sveRW;' mten;Ntr;Tmn;
fully united who worships Me
0
with f0a0i$th&, 0h0is inmost Self
absorbed
in
Me.
;v;N.jte yo m;' s me yutmo
mt"
tTsidit 7mgv7t;sUpinWTsu [biv;y;'
yogx;S+e
7kO5;juRns'v;de a;Tms'Ny;syogo n;m Wo?y;y"
00^00

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