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योत्स्यमानानवेक्षेऽहं य एतेऽत्र समागताः। धार्तराष्ट्रस्य दुर्बुद्धेर्युद्धे प्रियचिकीर्षवः॥

Let me see those who have come here to fight, wishing to please the evil-minded son of Dhritarashtra.

भीष्मद्रोणप्रमुखतः सर्वेषां च महीक्षिताम्। उवाच पार्थ पश्यैतान्समवेतान्कुरूनिति॥

In the presence of Bhishma, Drona, and all the rulers of the earth, Krishna said: O Partha, behold all the Kurus assembled here.

तत्रापश्यत्स्थितान्पार्थः पितृनथ पितामहान्। आचार्यान्मातुलान्भ्रातृन्पुत्रान्पौत्रान्सखींस्तथा॥

There Arjuna saw stationed fathers, grandfathers, teachers, maternal uncles, brothers, sons, grandsons, and friends.

श्वशुरान्सुहृदश्चैव सेनयोरुभयोरपि। तान्समीक्ष्य स कौन्तेयः सर्वान्बन्धूनवस्थितान्॥

He also saw fathers-in-law and well-wishers in both armies. Seeing all his kinsmen arrayed there.

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

Arjuna, filled with deep compassion, spoke in grief: O Krishna, seeing my own kinsmen arrayed and eager to fight.

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

I see ominous signs, O Krishna. I do not see any good coming from killing my own kinsmen in battle.

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

I do not desire victory, O Krishna, nor kingdom, nor pleasures. Of what use is kingdom to us, O Govinda? Of what use are enjoyments or even life itself?

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

Those for whose sake we desire kingdom, enjoyments, and pleasures — they stand here in battle, ready to give up their lives and wealth.

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

Teachers, fathers, sons, grandfathers, maternal uncles, fathers-in-law, grandsons, brothers-in-law, and other kinsmen.

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

I do not wish to kill them, O Madhusudana, even if they attack me first — not even for sovereignty over the three worlds, much less for this earth.

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

Therefore, it is not proper for us to kill the sons of Dhritarashtra, our own kinsmen. How can we be happy after killing our own people, O Madhava?

अधर्माभिभवात्कृष्ण प्रदुष्यन्ति कुलस्त्रियः। स्त्रीषु दुष्टासु वार्ष्णेय जायते वर्णसङ्करः॥

With the predominance of adharma, O Krishna, the women of the family become corrupted. From the corruption of women, O Varshneya, comes unwanted progeny.

सङ्करो नरकायैव कुलघ्नानां कुलस्य च। पतन्ति पितरो ह्येषां लुप्तपिण्डोदकक्रियाः॥

Such social confusion leads to hell for the family destroyers and for the family. The ancestors fall, deprived of their offerings of food and water.

दोषैरेतैः कुलघ्नानां वर्णसङ्करकारकैः। उत्साद्यन्ते जातिधर्माः कुलधर्माश्च शाश्वताः॥

By the misdeeds of those who destroy the family and create social confusion, the eternal community and family traditions are destroyed.

यदि मामप्रतीकारमशस्त्रं शस्त्रपाणयः। धार्तराष्ट्रा रणे हन्युस्तन्मे क्षेमतरं भवेत्॥

It would be better for me if the sons of Dhritarashtra, with weapons in hand, were to kill me unarmed and unresisting in battle.

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

Sanjaya said: Having spoken thus on the battlefield, Arjuna cast aside his bow and arrows, and sat down on the chariot, his mind overwhelmed with grief.

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

Arjuna said: O Madhusudana, how can I fight with arrows against Bhishma and Drona in battle? They are worthy of my worship, O destroyer of enemies.

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

It would be better to live in this world by begging than to slay these great souls who are my teachers. If I kill them, all my enjoyments will be tainted with blood.

न हि प्रपश्यामि ममापनुद्याद्यच्छोकमुच्छोषणमिन्द्रियाणाम्। अवाप्य भूमावसपत्नमृद्धं राज्यं सुराणामपि चाधिपत्यम्॥

I see nothing that can remove this grief which is drying up my senses, even if I were to attain unrivaled and prosperous kingdom on earth, or even sovereignty over the gods.

श्रीभगवानुवाच। अशोच्यानन्वशोचस्त्वं प्रज्ञावादांश्च भाषसे। गतासूनगतासूंश्च नानुशोचन्ति पण्डिताः॥

The Supreme Lord said: You grieve for those who should not be grieved for, yet you speak words of wisdom. The wise grieve neither for the living nor for the dead.

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

Never was there a time when I did not exist, nor you, nor all these kings; nor in the future shall any of us cease to be.

देहिनोऽस्मिन्यथा देहे कौमारं यौवनं जरा। तथा देहान्तरप्राप्तिर्धीरस्तत्र न मुह्यति॥

Just as the soul passes through childhood, youth, and old age in this body, so too does it pass to another body. The wise are not confused by this.

मात्रास्पर्शास्तु कौन्तेय शीतोष्णसुखदुःखदाः। आगमापायिनोऽनित्यास्तांस्तितिक्षस्व भारत॥

The contact of senses with their objects gives rise to feelings of cold and heat, pleasure and pain. They are temporary, appearing and disappearing. Bear them patiently, O Arjuna.

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

O best of men, that wise person who remains balanced in pleasure and pain, whom these do not disturb, is fit for immortality.

नासतो विद्यते भावो नाभावो विद्यते सतः। उभयोरपि दृष्टोऽन्तस्त्वनयोस्तत्त्वदर्शिभिः॥

The unreal has no existence, and the real never ceases to exist. The seers of truth have concluded the nature of both.

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

The soul is never born and never dies; it has never come into being and will never cease to be. It is unborn, eternal, ever-existing, and primeval. It is not slain when the body is slain.

वासांसि जीर्णानि यथा विहाय नवानि गृह्णाति नरोऽपराणि। तथा शरीराणि विहाय जीर्णान्यन्यानि संयाति नवानि देही॥

Just as a person discards worn-out clothes and puts on new ones, so the soul discards worn-out bodies and enters new ones.

अव्यक्तोऽयमचिन्त्योऽयमविकार्योऽयमुच्यते। तस्मादेवं विदित्वैनं नानुशोचितुमर्हसि॥

The soul is said to be unmanifest, inconceivable, and unchangeable. Knowing this, you should not grieve.

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

Even if you think the soul is perpetually born and dies perpetually, O mighty-armed one, you should not grieve.

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

For one who is born, death is certain; and for one who dies, birth is certain. Therefore, you should not grieve over the inevitable.

अव्यक्तादीनि भूतानि व्यक्तमध्यानि भारत। अव्यक्तनिधनान्येव तत्र का परिदेवना॥

All beings are unmanifest before birth, manifest between birth and death, and unmanifest again after death. What is there to grieve about?

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

O Arjuna, the soul dwelling in every body can never be slain. Therefore, you should not grieve for any living being.

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

Treating pleasure and pain, gain and loss, victory and defeat alike, engage in battle. Thus you will not incur sin.

यामिमां पुष्पितां वाचं प्रवदन्त्यविपश्चितः। वेदवादरताः पार्थ नान्यदस्तीति वादिनः॥

The unwise, attached to flowery words of the Vedas, declare that there is nothing else, O Partha.

कामात्मानः स्वर्गपरा जन्मकर्मफलप्रदाम्। क्रियाविशेषबहुलां भोगैश्वर्यगतिं प्रति॥

Full of desires and aiming at heaven, they prescribe numerous rituals for obtaining enjoyment and opulence, leading to rebirth as the result of actions.

भोगैश्वर्यप्रसक्तानां तयापहृतचेतसाम्। व्यवसायात्मिका बुद्धिः समाधौ न विधीयते॥

Those deeply attached to pleasure and power, whose minds are carried away by such teachings, cannot attain the resolute determination needed for meditation.

त्रैगुण्यविषया वेदा निस्त्रैगुण्यो भवार्जुन। निर्द्वन्द्वो नित्यसत्त्वस्थो निर्योगक्षेम आत्मवान्॥

The Vedas deal with the three modes of material nature. Rise above these three modes, O Arjuna. Be free from dualities, ever established in purity, free from acquisition and preservation, and situated in the self.

कर्मण्येवाधिकारस्ते मा फलेषु कदाचन। मा कर्मफलहेतुर्भूर्मा ते सङ्गोऽस्त्वकर्मणि॥

You have the right to perform your duty, but never to the fruits of your action. Never consider yourself the cause of results, nor be attached to inaction.

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

Perform your duties established in yoga, abandoning attachment. Be equal in success and failure. This equanimity is called yoga.

दूरेण ह्यवरं कर्म बुद्धियोगाद्धनञ्जय। बुद्धौ शरणमन्विच्छ कृपणाः फलहेतवः॥

Action done with selfish motives is far inferior to action done with wisdom. Take refuge in this wisdom. Those motivated by results are miserable.

बुद्धियुक्तो जहातीह उभे सुकृतदुष्कृते। तस्माद्योगाय युज्यस्व योगः कर्मसु कौशलम्॥

One united with wisdom transcends both good and bad actions in this life. Therefore, strive for yoga. Yoga is skill in action.

कर्मजं बुद्धियुक्ता हि फलं त्यक्त्वा मनीषिणः। जन्मबन्धविनिर्मुक्ताः पदं गच्छन्त्यनामयम्॥

The wise, united with wisdom and renouncing the fruits of action, are freed from the bondage of birth and attain the state beyond all sorrow.

श्रीभगवानुवाच। प्रजहाति यदा कामान्सर्वान्पार्थ मनोगतान्। आत्मन्येवात्मना तुष्टः स्थितप्रज्ञस्तदोच्यते॥

The Supreme Lord said: O Partha, when one completely gives up all desires of the mind and is satisfied in the self by the self, one is said to be of steady wisdom.

दुःखेष्वनुद्विग्नमनाः सुखेषु विगतस्पृहः। वीतरागभयक्रोधः स्थितधीर्मुनिरुच्यते॥

One whose mind is not disturbed by sorrow, who does not crave pleasure, and who is free from attachment, fear, and anger - such a sage is called one of steady wisdom.

यः सर्वत्रानभिस्नेहस्तत्तत्प्राप्य शुभाशुभम्। नाभिनन्दति न द्वेष्टि तस्य प्रज्ञा प्रतिष्ठिता॥

One who is without attachment everywhere, who neither rejoices nor hates on obtaining good or evil, is firmly established in wisdom.

यदा संहरते चायं कूर्मोऽङ्गानीव सर्वशः। इन्द्रियाणीन्द्रियार्थेभ्यस्तस्य प्रज्ञा प्रतिष्ठिता॥

When one withdraws the senses from sense objects like a tortoise withdrawing its limbs, one's wisdom is firmly established.

विषया विनिवर्तन्ते निराहारस्य देहिनः। रसवर्जं रसोऽप्यस्य परं दृष्ट्वा निवर्तते॥

Sense objects turn away from the abstinent, though the taste for them remains. But even this taste ceases for one who has seen the Supreme.

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

O son of Kunti, the turbulent senses can forcibly carry away the mind of even a discerning person who is striving for self-control.

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

Having controlled all the senses, one should sit in meditation with Me as the supreme goal. One who has mastered the senses is established in wisdom.

ध्यायतो विषयान्पुंसः सङ्गस्तेषूपजायते। सङ्गात्सञ्जायते कामः कामात्क्रोधोऽभिजायते॥

When a person dwells on sense objects, attachment develops. From attachment arises desire, and from unfulfilled desire comes anger.

रागद्वेषवियुक्तैस्तु विषयानिन्द्रियैश्चरन्। आत्मवश्यैर्विधेयात्मा प्रसादमधिगच्छति॥

But one who controls the mind and moves among sense objects with senses freed from attachment and aversion attains divine grace and inner peace.

इन्द्रियाणां हि चरतां यन्मनोऽनुविधीयते। तदस्य हरति प्रज्ञां वायुर्नावमिवाम्भसि॥

When the mind runs after the wandering senses, it carries away wisdom like wind carries away a ship on water.

तस्माद्यस्य महाबाहो निगृहीतानि सर्वशः। इन्द्रियाणीन्द्रियार्थेभ्यस्तस्य प्रज्ञा प्रतिष्ठिता॥

Therefore, O mighty-armed one, one whose senses are completely restrained from their objects is established in wisdom.

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

Just as waters enter the ocean, which is full and still, so too desires enter the sage who remains unmoved. Such a person attains peace, not one who craves desires.

विहाय कामान्यः सर्वान्पुमांश्चरति निःस्पृहः। निर्ममो निरहङ्कारः स शान्तिमधिगच्छति॥

One who gives up all selfish desires, and lives free from longing, free from 'mine' and 'ego,' attains peace.

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

One who restrains the organs of action but mentally dwells on sense objects is deluded and is called a hypocrite.

यस्त्विन्द्रियाणि मनसा नियम्यारभतेऽर्जुन। कर्मेन्द्रियैः कर्मयोगमसक्तः स विशिष्यते॥

But one who controls the senses with the mind, O Arjuna, and engages the organs of action in karma yoga without attachment — such a person excels.

यज्ञार्थात्कर्मणोऽन्यत्र लोकोऽयं कर्मबन्धनः। तदर्थं कर्म कौन्तेय मुक्तसङ्गः समाचर॥

Work done as a sacrifice for the Supreme frees one from bondage. Therefore, O son of Kunti, perform your duties for His sake, free from attachment.

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

The righteous who eat the remnants of sacrifice are freed from all sins. But those who cook only for themselves eat only sin.

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

One who does not follow this established cycle of sacrifice, living a life of sin and sense pleasure, lives in vain, O Partha.

नैव तस्य कृतेनार्थो नाकृतेनेह कश्चन। न चास्य सर्वभूतेषु कश्चिदर्थव्यपाश्रयः॥

Such a self-realized person has nothing to gain from action or inaction, nor does such a person depend on any being for any purpose.

तस्मादसक्तः सततं कार्यं कर्म समाचर। असक्तो ह्याचरन्कर्म परमाप्नोति पूरुषः॥

Therefore, always perform your duty without attachment. By working without attachment, a person attains the Supreme.

सक्ताः कर्मण्यविद्वांसो यथा कुर्वन्ति भारत। कुर्याद्विद्वांस्तथासक्तश्चिकीर्षुर्लोकसङ्ग्रहम्॥

As the ignorant act with attachment, O Bharata, so should the wise act without attachment, for the welfare of the world.

प्रकृतेः क्रियमाणानि गुणैः कर्माणि सर्वशः। अहङ्कारविमूढात्मा कर्ताहमिति मन्यते॥

All actions are performed by the three modes of material nature. But one deluded by ego thinks 'I am the doer.'

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

But one who knows the truth about the divisions of the modes of nature and their actions, O mighty-armed one, understanding that it is the modes acting upon each other, does not become attached.

मयि सर्वाणि कर्माणि संन्यस्याध्यात्मचेतसा। निराशीर्निर्ममो भूत्वा युध्यस्व विगतज्वरः॥

Surrendering all actions to Me, with your mind fixed on the Self, free from desire and selfishness, fight without mental fever.

इन्द्रियस्येन्द्रियस्यार्थे रागद्वेषौ व्यवस्थितौ। तयोर्न वशमागच्छेत्तौ ह्यस्य परिपन्थिनौ॥

Attachment and aversion toward sense objects are seated in the senses. One should not come under their sway, for they are obstacles on the path.

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

The Supreme Lord said: It is desire, it is anger, born of the mode of passion. It is all-devouring and the greatest sin. Know this as the enemy here.

धूमेनाव्रियते वह्निर्यथादर्शो मलेन च। यथोल्बेनावृतो गर्भस्तथा तेनेदमावृतम्॥

As fire is covered by smoke, a mirror by dust, and an embryo by the womb, so knowledge is covered by desire.

आवृतं ज्ञानमेतेन ज्ञानिनो नित्यवैरिणा। कामरूपेण कौन्तेय दुष्पूरेणानलेन च॥

O son of Kunti, knowledge is covered by this eternal enemy of the wise, taking the form of desire, which is as insatiable as fire.

इन्द्रियाणि मनो बुद्धिरस्याधिष्ठानमुच्यते। एतैर्विमोहयत्येष ज्ञानमावृत्य देहिनम्॥

The senses, mind, and intellect are said to be its seats. Through these, desire covers knowledge and deludes the embodied soul.

तस्मात्त्वमिन्द्रियाण्यादौ नियम्य भरतर्षभ। पाप्मानं प्रजहि ह्येनं ज्ञानविज्ञाननाशनम्॥

Therefore, O best of the Bharatas, first controlling the senses, slay this sinful destroyer of knowledge and self-realization.

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

Thus knowing the soul to be superior to the intellect, steady the self by the self. O mighty-armed one, slay the enemy in the form of desire, which is difficult to overcome.

वीतरागभयक्रोधा मन्मया मामुपाश्रिताः। बहवो ज्ञानतपसा पूता मद्भावमागताः॥

Free from attachment, fear, and anger, absorbed in Me, taking refuge in Me, many have become purified by the austerity of wisdom and attained My divine nature.

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

Those desiring success in actions worship the gods, for in this human world, success from action comes quickly.

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

Actions do not taint Me, nor do I desire the fruits of action. One who understands this about Me is not bound by karma.

यस्य सर्वे समारम्भाः कामसङ्कल्पवर्जिताः। ज्ञानाग्निदग्धकर्माणं तमाहुः पण्डितं बुधाः॥

One whose every undertaking is free from desire and selfish motive, whose actions are burned in the fire of knowledge — the wise call such a person learned.

त्यक्त्वा कर्मफलासङ्गं नित्यतृप्तो निराश्रयः। कर्मण्यभिप्रवृत्तोऽपि नैव किञ्चित्करोति सः॥

Having abandoned attachment to the fruits of action, ever satisfied, depending on nothing — though engaged in action, such a person does nothing at all.

निराशीर्यतचित्तात्मा त्यक्तसर्वपरिग्रहः। शारीरं केवलं कर्म कुर्वन्नाप्नोति किल्बिषम्॥

Free from desire, with mind and body controlled, having relinquished all possessions, performing only bodily action — such a person incurs no sin.

यदृच्छालाभसन्तुष्टो द्वन्द्वातीतो विमत्सरः। समः सिद्धावसिद्धौ च कृत्वापि न निबध्यते॥

Content with whatever comes unsought, beyond dualities, free from envy, equal in success and failure — even while acting, such a person is not bound.

गतसङ्गस्य मुक्तस्य ज्ञानावस्थितचेतसः। यज्ञायाचरतः कर्म समग्रं प्रविलीयते॥

For one free from attachment, liberated, with mind established in knowledge, acting only as sacrifice — all karma completely dissolves.

श्रोत्रादीनीन्द्रियाण्यन्ये संयमाग्निषु जुह्वति। शब्दादीन्विषयानन्य इन्द्रियाग्निषु जुह्वति॥

Some offer the senses such as hearing into the fire of self-control. Others offer sense objects such as sound into the fire of the senses.

श्रीभगवानुवाच। सन्न्यासः कर्मयोगश्च निःश्रेयसकरावुभौ। तयोस्तु कर्मसन्न्यासात्कर्मयोगो विशिष्यते॥

The Supreme Lord said: Both renunciation and the yoga of action lead to the highest good. But of the two, the yoga of action is superior to the renunciation of action.

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

One who neither hates nor desires the fruits of actions is known to be always in renunciation. Such a person, free from dualities, O mighty-armed Arjuna, is easily liberated from bondage.

योगयुक्तो विशुद्धात्मा विजितात्मा जितेन्द्रियः। सर्वभूतात्मभूतात्मा कुर्वन्नपि न लिप्यते॥

One who is united in yoga, whose soul is pure, who has conquered the self and mastered the senses, and who realizes the Self in all beings — such a person is not tainted even while performing actions.

नैव किञ्चित्करोमीति युक्तो मन्येत तत्त्ववित्। पश्यञ्श‍ृण्वन्स्पृशञ्जिघ्रन्नश्नन्गच्छन्स्वपञ्श्वसन्॥

One who is united in yoga and knows the truth thinks 'I do nothing at all' — while seeing, hearing, touching, smelling, eating, moving, sleeping, and breathing.

प्रलपन्विसृजन्गृह्णन्नुन्मिषन्निमिषन्नपि। इन्द्रियाणीन्द्रियार्थेषु वर्तन्त इति धारयन्॥

Speaking, letting go, grasping, opening and closing the eyes — knowing that the senses merely engage with sense objects.

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

One who offers all actions to Brahman, abandoning attachment, is not tainted by sin, just as a lotus leaf is untouched by water.

कायेन मनसा बुद्ध्या केवलैरिन्द्रियैरपि। योगिनः कर्म कुर्वन्ति सङ्गं त्यक्त्वात्मशुद्धये॥

Yogis, giving up attachment, perform actions with the body, mind, intellect, and even with the senses alone — only for the purification of the self.

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

The united one, abandoning the fruit of action, attains lasting peace. The one who is not united, attached to the fruit through desire, is bound.

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

The self-controlled embodied soul, mentally renouncing all actions, resides happily in the city of nine gates, neither doing nor causing anything to be done.

तद्बुद्धयस्तदात्मानस्तन्निष्ठास्तत्परायणाः। गच्छन्त्यपुनरावृत्तिं ज्ञाननिर्धूतकल्मषाः॥

Those whose intellect is absorbed in That, whose self is established in That, who are devoted to That, who hold That as the Supreme — their impurities cleansed by knowledge, they go to the state from which there is no return.

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

The wise see with equal vision a learned and humble Brahmin, a cow, an elephant, a dog, and an outcaste.

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

Those whose minds are established in evenness have conquered creation here itself. Brahman is flawless and the same; therefore they are established in Brahman.

न प्रहृष्येत्प्रियं प्राप्य नोद्विजेत्प्राप्य चाप्रियम्। स्थिरबुद्धिरसम्मूढो ब्रह्मविद्ब्रह्मणि स्थितः॥

One should not rejoice upon obtaining what is pleasant nor grieve upon obtaining what is unpleasant. With steady intellect and free from delusion, the knower of Brahman is established in Brahman.

बाह्यस्पर्शेष्वसक्तात्मा विन्दत्यात्मनि यत्सुखम्। स ब्रह्मयोगयुक्तात्मा सुखमक्षयमश्नुते॥

One who is unattached to external sense contacts discovers happiness in the Self. With the soul united with Brahman through yoga, one attains inexhaustible bliss.

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

The pleasures that arise from contact with sense objects are sources of suffering only. They have a beginning and an end, O son of Kunti; the wise do not delight in them.

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

One who is able to withstand here itself, before liberation from the body, the impulse arising from desire and anger — that person is a yogi, that person is happy.

योऽन्तःसुखोऽन्तरारामस्तथान्तर्ज्योतिरेव यः। स योगी ब्रह्मनिर्वाणं ब्रह्मभूतोऽधिगच्छति॥

One whose happiness is within, whose delight is within, and whose light is within — that yogi, becoming one with Brahman, attains liberation in Brahman.

कामक्रोधवियुक्तानां यतीनां यतचेतसाम्। अभितो ब्रह्मनिर्वाणं वर्तते विदितात्मनाम्॥

For those ascetics who are free from desire and anger, whose minds are controlled, and who have realized the Self, liberation in Brahman exists on all sides.

स्पर्शान्कृत्वा बहिर्बाह्यांश्चक्षुश्चैवान्तरे भ्रुवोः। प्राणापानौ समौ कृत्वा नासाभ्यन्तरचारिणौ॥

Shutting out external contacts, fixing the gaze between the eyebrows, equalizing the outgoing and incoming breaths moving within the nostrils...

यतेन्द्रियमनोबुद्धिर्मुनिर्मोक्षपरायणः। विगतेच्छाभयक्रोधो यः सदा मुक्त एव सः॥

...with senses, mind, and intellect controlled, the sage intent on liberation, devoid of desire, fear, and anger — such a one is forever free.

भोक्तारं यज्ञतपसां सर्वलोकमहेश्वरम्। सुहृदं सर्वभूतानां ज्ञात्वा मां शान्तिमृच्छति॥

Knowing Me as the enjoyer of all sacrifices and austerities, the great Lord of all worlds, and the friend of all beings, one attains peace.

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

The Supreme Lord said: One who performs their duty without depending on the fruits of action is a true renunciate and yogi — not one who merely renounces fire rituals or action.

यं सन्न्यासमिति प्राहुर्योगं तं विद्धि पाण्डव। न ह्यसन्न्यस्तसङ्कल्पो योगी भवति कश्चन॥

O Arjuna, know that what is called renunciation is the same as yoga. No one can become a yogi without giving up selfish desires and intentions.

यदा हि नेन्द्रियार्थेषु न कर्मस्वनुषज्जते। सर्वसङ्कल्पसन्न्यासी योगारूढस्तदोच्यते॥

When one is attached neither to sense objects nor to actions, and has renounced all personal desires, one is said to have attained yoga.

योगी युञ्जीत सततमात्मानं रहसि स्थितः। एकाकी यतचित्तात्मा निराशीरपरिग्रहः॥

A yogi should constantly engage the mind in meditation, staying in a secluded place, alone, with mind and body controlled, free from expectations and possessiveness.

यदा विनियतं चित्तमात्मन्येवावतिष्ठते। निःस्पृहः सर्वकामेभ्यो युक्त इत्युच्यते तदा॥

When the disciplined mind rests in the Self alone, free from longing for all desires — then one is said to be united in yoga.

सङ्कल्पप्रभवान्कामांस्त्यक्त्वा सर्वानशेषतः। मनसैवेन्द्रियग्रामं विनियम्य समन्ततः॥

Completely abandoning all desires born of mental imagination, and thoroughly restraining the entire group of senses by the mind from all sides.

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

Earth, water, fire, air, space, mind, intellect, and ego — these eight constitute My separated material nature (lower prakriti).