Discipline

अयनेषु च सर्वेषु यथाभागमवस्थिताः। भीष्ममेवाभिरक्षन्तु भवन्तः सर्व एव हि॥

Therefore, stationed in your respective positions on all fronts, all of you must now give full support to Bhishma.

ततः श्वेतैर्हयैर्युक्ते महति स्यन्दने स्थितौ। माधवः पाण्डवश्चैव दिव्यौ शङ्खौ प्रदध्मतुः॥

Then, seated in a magnificent chariot yoked with white horses, Krishna and Arjuna blew their divine conches.

काश्यश्च परमेष्वासः शिखण्डी च महारथः। धृष्टद्युम्नो विराटश्च सात्यकिश्चापराजितः॥

The king of Kashi, the great archer, Shikhandi the mighty warrior, Dhrishtadyumna, Virata, and the invincible Satyaki.

क्लैब्यं मा स्म गमः पार्थ नैतत्त्वय्युपपद्यते। क्षुद्रं हृदयदौर्बल्यं त्यक्त्वोत्तिष्ठ परन्तप॥

Do not yield to unmanliness, O Partha. It does not befit you. Cast off this petty weakness of heart and arise, O scorcher of enemies!

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.

एषा तेऽभिहिता साङ्ख्ये बुद्धिर्योगे त्विमां शृणु। बुद्ध्या युक्तो यया पार्थ कर्मबन्धं प्रहास्यसि॥

I have explained to you the analytical knowledge of Sankhya. Now listen to the wisdom of Yoga, by which you can free yourself from the bondage of action.

नेहाभिक्रमनाशोऽस्ति प्रत्यवायो न विद्यते। स्वल्पमप्यस्य धर्मस्य त्रायते महतो भयात्॥

In this path, no effort is ever lost, and there is no adverse effect. Even a little practice of this dharma protects one from great fear.

व्यवसायात्मिका बुद्धिरेकेह कुरुनन्दन। बहुशाखा ह्यनन्ताश्च बुद्धयोऽव्यवसायिनाम्॥

Those who are resolute have single-pointed determination. But the intellect of the irresolute is many-branched and endless.

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.

यावानर्थ उदपाने सर्वतः सम्प्लुतोदके। तावान्सर्वेषु वेदेषु ब्राह्मणस्य विजानतः॥

All purposes served by a small well can be served by a large lake. Similarly, one who knows the supreme truth fulfills the purpose of all the Vedas.

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.

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.

यदा ते मोहकलिलं बुद्धिर्व्यतितरिष्यति। तदा गन्तासि निर्वेदं श्रोतव्यस्य श्रुतस्य च॥

When your intellect crosses beyond the dense forest of delusion, you will become indifferent to all that has been heard and all that is yet to be heard.

श्रुतिविप्रतिपन्ना ते यदा स्थास्यति निश्चला। समाधावचला बुद्धिस्तदा योगमवाप्स्यसि॥

When your intellect, no longer confused by the variety of scriptural teachings, stands firm and steady in meditation, then you will attain yoga.

अर्जुन उवाच। स्थितप्रज्ञस्य का भाषा समाधिस्थस्य केशव। स्थितधीः किं प्रभाषेत किमासीत व्रजेत किम्॥

Arjuna said: O Keshava, what are the signs of one whose wisdom is steady, who is established in meditation? How does one of steady wisdom speak, sit, and walk?

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.

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.

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.

प्रसादे सर्वदुःखानां हानिरस्योपजायते। प्रसन्नचेतसो ह्याशु बुद्धिः पर्यवतिष्ठते॥

In that peace, all sorrows are destroyed, for the intellect of the tranquil-minded soon becomes firmly established.

नास्ति बुद्धिरयुक्तस्य न चायुक्तस्य भावना। न चाभावयतः शान्तिरशान्तस्य कुतः सुखम्॥

There is no wisdom for the undisciplined, and no contemplation for the undisciplined. Without contemplation there is no peace, and without peace, how can there be happiness?

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.

या निशा सर्वभूतानां तस्यां जागर्ति संयमी। यस्यां जाग्रति भूतानि सा निशा पश्यतो मुनेः॥

What is night for all beings is the time of awakening for the self-controlled; and the time when all beings are awake is night for the seeing sage.

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.

एषा ब्राह्मी स्थितिः पार्थ नैनां प्राप्य विमुह्यति। स्थित्वास्यामन्तकालेऽपि ब्रह्मनिर्वाणमृच्छति॥

O Partha, this is the state of realizing Brahman. Having attained this, one is never again confused. Being established in this state even at the moment of death, one attains liberation in Brahman.

न हि कश्चित्क्षणमपि जातु तिष्ठत्यकर्मकृत्। कार्यते ह्यवशः कर्म सर्वः प्रकृतिजैर्गुणैः॥

Indeed, no one can remain without action even for a moment. Everyone is driven to act helplessly by the qualities born of material nature.

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.

नियतं कुरु कर्म त्वं कर्म ज्यायो ह्यकर्मणः। शरीरयात्रापि च ते न प्रसिद्ध्येदकर्मणः॥

Perform your prescribed duties, for action is superior to inaction. Even the maintenance of your body would not be possible through inaction.

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.

सहयज्ञाः प्रजाः सृष्ट्वा पुरोवाच प्रजापतिः। अनेन प्रसविष्यध्वमेष वोऽस्त्विष्टकामधुक्॥

In the beginning, the Creator created humanity together with sacrifice and said: By this shall you prosper; may this fulfill all your desires.

देवान्भावयतानेन ते देवा भावयन्तु वः। परस्परं भावयन्तः श्रेयः परमवाप्स्यथ॥

Nourish the gods with sacrifice, and the gods will nourish you. By nourishing one another, you will attain the supreme good.

इष्टान्भोगान्हि वो देवा दास्यन्ते यज्ञभाविताः। तैर्दत्तानप्रदायैभ्यो यो भुङ्क्ते स्तेन एव सः॥

Nourished by sacrifice, the gods will give you desired enjoyments. One who enjoys their gifts without giving back is verily a thief.

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.

अन्नाद्भवन्ति भूतानि पर्जन्यादन्नसम्भवः। यज्ञाद्भवति पर्जन्यो यज्ञः कर्मसमुद्भवः॥

All beings are sustained by food; food is produced by rain; rain comes from sacrifice; sacrifice is born of action.

कर्म ब्रह्मोद्भवं विद्धि ब्रह्माक्षरसमुद्भवम्। तस्मात्सर्वगतं ब्रह्म नित्यं यज्ञे प्रतिष्ठितम्॥

Know that prescribed duties arise from the Vedas, and the Vedas come from the Imperishable. Therefore, the all-pervading Brahman is eternally established in sacrifice.

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.

यस्त्वात्मरतिरेव स्यादात्मतृप्तश्च मानवः। आत्मन्येव च सन्तुष्टस्तस्य कार्यं न विद्यते॥

But for one who delights in the Self alone, who is satisfied with the Self, and who is content in the Self — for such a person, there is no duty.

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.

कर्मणैव हि संसिद्धिमास्थिता जनकादयः। लोकसङ्ग्रहमेवापि सम्पश्यन्कर्तुमर्हसि॥

King Janaka and others attained perfection through action. You should also act for the welfare of the world.

यद्यदाचरति श्रेष्ठस्तत्तदेवेतरो जनः। स यत्प्रमाणं कुरुते लोकस्तदनुवर्तते॥

Whatever a great person does, common people follow. Whatever standards such a person sets, the world pursues.

न मे पार्थास्ति कर्तव्यं त्रिषु लोकेषु किञ्चन। नानवाप्तमवाप्तव्यं वर्त एव च कर्मणि॥

O Partha, there is nothing in the three worlds that I need to do, nothing left for Me to attain. Yet I continue to act.

यदि ह्यहं न वर्तेयं जातु कर्मण्यतन्द्रितः। मम वर्त्मानुवर्तन्ते मनुष्याः पार्थ सर्वशः॥

If I did not engage in action tirelessly, O Partha, people would follow My path in every way.

उत्सीदेयुरिमे लोका न कुर्यां कर्म चेदहम्। सङ्करस्य च कर्ता स्यामुपहन्यामिमाः प्रजाः॥

If I ceased to act, these worlds would perish. I would be the cause of confusion and the destruction of all people.

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.

न बुद्धिभेदं जनयेदज्ञानां कर्मसङ्गिनाम्। जोषयेत्सर्वकर्माणि विद्वान्युक्तः समाचरन्॥

The wise should not unsettle the minds of the ignorant who are attached to action. Rather, by performing duties steadily, they should inspire others to act.

प्रकृतेर्गुणसम्मूढाः सज्जन्ते गुणकर्मसु। तानकृत्स्नविदो मन्दान्कृत्स्नविन्न विचालयेत्॥

Those deluded by the modes of material nature become attached to material actions. The wise should not unsettle these less intelligent people who do not understand the complete truth.

ये मे मतमिदं नित्यमनुतिष्ठन्ति मानवाः। श्रद्धावन्तोऽनसूयन्तो मुच्यन्ते तेऽपि कर्मभिः॥

Those who constantly follow this teaching of Mine with faith and without envy are freed from the bondage of actions.

सदृशं चेष्टते स्वस्याः प्रकृतेर्ज्ञानवानपि। प्रकृतिं यान्ति भूतानि निग्रहः किं करिष्यति॥

Even a person of knowledge acts according to their own nature. All beings follow their nature. What can repression accomplish?

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.

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.

इन्द्रियाणि पराण्याहुरिन्द्रियेभ्यः परं मनः। मनसस्तु परा बुद्धिर्यो बुद्धेः परतस्तु सः॥

The senses are superior to the body; the mind is superior to the senses; the intellect is superior to the mind; and that which is superior to the intellect is the soul.

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.

श्रीभगवानुवाच। इमं विवस्वते योगं प्रोक्तवानहमव्ययम्। विवस्वान्मनवे प्राह मनुरिक्ष्वाकवेऽब्रवीत्॥

The Supreme Lord said: I taught this imperishable yoga to Vivasvan the sun-god, who taught it to Manu, who taught it to Ikshvaku.

एवं परम्पराप्राप्तमिमं राजर्षयो विदुः। स कालेनेह महता योगो नष्टः परन्तप॥

This supreme science was thus received through the chain of disciplic succession, and the saintly kings understood it that way. But in course of time, O Arjuna, it was lost.

स एवायं मया तेऽद्य योगः प्रोक्तः पुरातनः। भक्तोऽसि मे सखा चेति रहस्यं ह्येतदुत्तमम्॥

That very ancient science is today told by Me to you because you are My devotee and friend. This is a supreme secret.

अजोऽपि सन्नव्ययात्मा भूतानामीश्वरोऽपि सन्। प्रकृतिं स्वामधिष्ठाय सम्भवाम्यात्ममायया॥

Although I am unborn, imperishable, and the Lord of all beings, I manifest Myself by controlling My own material nature through My divine power.

परित्राणाय साधूनां विनाशाय च दुष्कृताम्। धर्मसंस्थापनार्थाय सम्भवामि युगे युगे॥

To protect the righteous, to destroy the wicked, and to establish dharma, I appear in every age.

जन्म कर्म च मे दिव्यमेवं यो वेत्ति तत्त्वतः। त्यक्त्वा देहं पुनर्जन्म नैति मामेति सोऽर्जुन॥

One who truly understands My divine birth and activities, O Arjuna, upon leaving the body, is not reborn but comes to Me.

ये यथा मां प्रपद्यन्ते तांस्तथैव भजाम्यहम्। मम वर्त्मानुवर्तन्ते मनुष्याः पार्थ सर्वशः॥

In whatever way people surrender to Me, I reciprocate accordingly. Everyone follows My path in all respects, O Partha.

एवं ज्ञात्वा कृतं कर्म पूर्वैरपि मुमुक्षुभिः। कुरु कर्मैव तस्मात्त्वं पूर्वैः पूर्वतरं कृतम्॥

Having known this, ancient seekers of liberation performed action. Therefore, perform action as the ancients did in ancient times.

किं कर्म किमकर्मेति कवयोऽप्यत्र मोहिताः। तत्ते कर्म प्रवक्ष्यामि यज्ज्ञात्वा मोक्ष्यसेऽशुभात्॥

What is action? What is inaction? Even the wise are confused. I shall teach you about action, knowing which you will be freed from evil.

कर्मणो ह्यपि बोद्धव्यं बोद्धव्यं च विकर्मणः। अकर्मणश्च बोद्धव्यं गहना कर्मणो गतिः॥

One must understand proper action, forbidden action, and inaction. The path of action is profound.

कर्मण्यकर्म यः पश्येदकर्मणि च कर्म यः। स बुद्धिमान्मनुष्येषु स युक्तः कृत्स्नकर्मकृत्॥

One who sees inaction in action and action in inaction is wise among humans. Such a person is a yogi who has accomplished all action.

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.

ब्रह्मार्पणं ब्रह्म हविर्ब्रह्माग्नौ ब्रह्मणा हुतम्। ब्रह्मैव तेन गन्तव्यं ब्रह्मकर्मसमाधिना॥

The offering is Brahman, the oblation is Brahman, offered by Brahman into the fire of Brahman. Brahman shall be attained by one absorbed in Brahman through action.

दैवमेवापरे यज्ञं योगिनः पर्युपासते। ब्रह्माग्नावपरे यज्ञं यज्ञेनैवोपजुह्वति॥

Some yogis worship the gods through various sacrifices. Others offer the self as sacrifice into the fire of Brahman.

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.

सर्वाणीन्द्रियकर्माणि प्राणकर्माणि चापरे। आत्मसंयमयोगाग्नौ जुह्वति ज्ञानदीपिते॥

Others offer all sense activities and vital functions into the fire of the yoga of self-control, kindled by knowledge.

द्रव्ययज्ञास्तपोयज्ञा योगयज्ञास्तथापरे। स्वाध्यायज्ञानयज्ञाश्च यतयः संशितव्रताः॥

Some offer material possessions; others offer austerities, yoga practice, study, or knowledge as sacrifices — all with strict vows.

अपाने जुह्वति प्राणं प्राणेऽपानं तथापरे। प्राणापानगती रुद्ध्वा प्राणायामपरायणाः॥

Some offer the outgoing breath into the incoming, and the incoming into the outgoing, mastering both through pranayama.

अपरे नियताहाराः प्राणान्प्राणेषु जुह्वति। सर्वेऽप्येते यज्ञविदो यज्ञक्षपितकल्मषाः॥

Others regulate their diet and offer the life breath into the life breath itself. All these know the meaning of sacrifice and through sacrifice destroy their sins.

यज्ञशिष्टामृतभुजो यान्ति ब्रह्म सनातनम्। नायं लोकोऽस्त्ययज्ञस्य कुतोऽन्यः कुरुसत्तम॥

Those who eat the nectar remnants of sacrifice attain eternal Brahman. Without sacrifice, one cannot be happy even in this world — what then of the next, O best of the Kurus?

एवं बहुविधा यज्ञा वितता ब्रह्मणो मुखे। कर्मजान्विद्धि तान्सर्वानेवं ज्ञात्वा विमोक्ष्यसे॥

Thus many kinds of sacrifices are described in the Vedas. Know them all to be born of action. Knowing this, you shall be liberated.

श्रेयान्द्रव्यमयाद्यज्ञाज्ज्ञानयज्ञः परन्तप। सर्वं कर्माखिलं पार्थ ज्ञाने परिसमाप्यते॥

O scorcher of foes, the sacrifice of knowledge is superior to material sacrifice. All actions culminate in knowledge, O Partha.

तद्विद्धि प्रणिपातेन परिप्रश्नेन सेवया। उपदेक्ष्यन्ति ते ज्ञानं ज्ञानिनस्तत्त्वदर्शिनः॥

Learn this by humble submission, inquiry, and service. The wise who have seen the truth will impart knowledge to you.

यज्ज्ञात्वा न पुनर्मोहमेवं यास्यसि पाण्डव। येन भूतान्यशेषेण द्रक्ष्यस्यात्मन्यथो मयि॥

Having known this, O Pandava, you will not fall into delusion again. By this knowledge, you will see all beings in yourself and in Me.

यथैधांसि समिद्धोऽग्निर्भस्मसात्कुरुतेऽर्जुन। ज्ञानाग्निः सर्वकर्माणि भस्मसात्कुरुते तथा॥

As a blazing fire reduces wood to ashes, O Arjuna, so does the fire of knowledge reduce all karma to ashes.

न हि ज्ञानेन सदृशं पवित्रमिह विद्यते। तत्स्वयं योगसंसिद्धः कालेनात्मनि विन्दति॥

Truly, there is nothing as purifying as knowledge in this world. One who has become perfected in yoga finds this knowledge within oneself in due time.

श्रद्धावाँल्लभते ज्ञानं तत्परः संयतेन्द्रियः। ज्ञानं लब्ध्वा परां शान्तिमचिरेणाधिगच्छति॥

One who has faith, is dedicated, and has controlled the senses attains knowledge. Having gained knowledge, one quickly attains supreme peace.

योगसंन्यस्तकर्माणं ज्ञानसञ्छिन्नसंशयम्। आत्मवन्तं न कर्माणि निबध्नन्ति धनञ्जय॥

O Dhananjaya, one who has renounced actions through yoga, whose doubts have been cut by knowledge, and who is established in the self — actions do not bind such a person.

तस्मादज्ञानसम्भूतं हृत्स्थं ज्ञानासिनात्मनः। छित्त्वैनं संशयं योगमातिष्ठोत्तिष्ठ भारत॥

Therefore, with the sword of knowledge, cut asunder this doubt born of ignorance that dwells in your heart. Take refuge in yoga. Arise, O Bharata!

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.

साङ्ख्ययोगौ पृथग्बालाः प्रवदन्ति न पण्डिताः। एकमप्यास्थितः सम्यगुभयोर्विन्दते फलम्॥

Only the ignorant speak of Sankhya (the path of knowledge) and Yoga (the path of action) as different. The wise know that one who is established in either attains the fruit of both.

यत्साङ्ख्यैः प्राप्यते स्थानं तद्योगैरपि गम्यते। एकं साङ्ख्यं च योगं च यः पश्यति स पश्यति॥

The state that is reached by the followers of Sankhya is also reached by the practitioners of Yoga. One who sees Sankhya and Yoga as one truly sees.

सन्न्यासस्तु महाबाहो दुःखमाप्तुमयोगतः। योगयुक्तो मुनिर्ब्रह्म नचिरेणाधिगच्छति॥

O mighty-armed Arjuna, renunciation is difficult to attain without the yoga of action. The sage who is devoted to yoga quickly attains Brahman.

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.

न कर्तृत्वं न कर्माणि लोकस्य सृजति प्रभुः। न कर्मफलसंयोगं स्वभावस्तु प्रवर्तते॥

The Lord does not create the sense of doership or actions for beings, nor the connection of action with its fruit. It is only one's own nature that operates.

ज्ञानेन तु तदज्ञानं येषां नाशितमात्मनः। तेषामादित्यवज्ज्ञानं प्रकाशयति तत्परम्॥

But for those in whom ignorance of the Self is destroyed by knowledge, that knowledge, like the sun, reveals the Supreme.

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.

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.

लभन्ते ब्रह्मनिर्वाणमृषयः क्षीणकल्मषाः। छिन्नद्वैधा यतात्मानः सर्वभूतहिते रताः॥

The sages whose impurities are destroyed, whose doubts are cut asunder, who are self-controlled, and who rejoice in the welfare of all beings, attain 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...

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.

आरुरुक्षोर्मुनेर्योगं कर्म कारणमुच्यते। योगारूढस्य तस्यैव शमः कारणमुच्यते॥

For one who wishes to attain yoga, action is said to be the means. For one who has attained yoga, tranquility becomes the means.

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.

उद्धरेदात्मनात्मानं नात्मानमवसादयेत्। आत्मैव ह्यात्मनो बन्धुरात्मैव रिपुरात्मनः॥

One must elevate oneself by one's own mind, not degrade oneself. The mind alone is the friend of the self, and the mind alone is the enemy of the self.

बन्धुरात्मात्मनस्तस्य येनात्मैवात्मना जितः। अनात्मनस्तु शत्रुत्वे वर्तेतात्मैव शत्रुवत्॥

For one who has conquered the mind, the mind is the best of friends. But for one who has failed to do so, the mind remains the greatest enemy.

जितात्मनः प्रशान्तस्य परमात्मा समाहितः। शीतोष्णसुखदुःखेषु तथा मानापमानयोः॥

For one who has conquered the mind, the Supreme Self is already reached in peace. Such a person remains balanced in cold and heat, pleasure and pain, honor and dishonor.

ज्ञानविज्ञानतृप्तात्मा कूटस्थो विजितेन्द्रियः। युक्त इत्युच्यते योगी समलोष्टाश्मकाञ्चनः॥

One who is satisfied through knowledge and realization, who is unshaken, who has conquered the senses, and who sees a lump of earth, a stone, and gold as equal — such a person is called a yogi.

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.

शुचौ देशे प्रतिष्ठाप्य स्थिरमासनमात्मनः। नात्युच्छ्रितं नातिनीचं चैलाजिनकुशोत्तरम्॥

In a clean place, one should establish a firm seat for oneself — neither too high nor too low — with cloth, deerskin, and kusha grass arranged properly.

तत्रैकाग्रं मनः कृत्वा यतचित्तेन्द्रियक्रियः। उपविश्यासने युञ्ज्याद्योगमात्मविशुद्धये॥

Seated there, making the mind one-pointed and controlling the activities of the mind and senses, one should practice yoga for self-purification.

समं कायशिरोग्रीवं धारयन्नचलं स्थिरः। सम्प्रेक्ष्य नासिकाग्रं स्वं दिशश्चानवलोकयन्॥

Holding the body, head, and neck straight and still, gazing at the tip of one's nose without looking around.

प्रशान्तात्मा विगतभीर्ब्रह्मचारिव्रते स्थितः। मनः संयम्य मच्चित्तो युक्त आसीत मत्परः॥

Serene, fearless, firm in the vow of celibacy, controlling the mind, with thoughts fixed on Me — the yogi should sit, having Me as the supreme goal.

युञ्जन्नेवं सदात्मानं योगी नियतमानसः। शान्तिं निर्वाणपरमां मत्संस्थामधिगच्छति॥

Thus, constantly disciplining the mind, the yogi of controlled mind attains the peace of nirvana, the supreme bliss that abides in Me.

नात्यश्नतस्तु योगोऽस्ति न चैकान्तमनश्नतः। न चातिस्वप्नशीलस्य जाग्रतो नैव चार्जुन॥

O Arjuna, yoga is not for one who eats too much or too little, nor for one who sleeps too much or too little.

युक्ताहारविहारस्य युक्तचेष्टस्य कर्मसु। युक्तस्वप्नावबोधस्य योगो भवति दुःखहा॥

For one who is moderate in eating and recreation, balanced in work, and regulated in sleep and waking — yoga becomes the destroyer of sorrow.

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.

यथा दीपो निवातस्थो नेङ्गते सोपमा स्मृता। योगिनो यतचित्तस्य युञ्जतो योगमात्मनः॥

As a lamp in a windless place does not flicker — this is the simile used for the yogi of controlled mind practicing union with the Self.

तं विद्याद्दुःखसंयोगवियोगं योगसंज्ञितम्। स निश्चयेन योक्तव्यो योगोऽनिर्विण्णचेतसा॥

Know that this disconnection from union with sorrow is called yoga. This yoga should be practiced with determination and an unwearied mind.

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.

शनैः शनैरुपरमेद्बुद्ध्या धृतिगृहीतया। आत्मसंस्थं मनः कृत्वा न किञ्चिदपि चिन्तयेत्॥

Gradually, step by step, one should become established in stillness through the intellect held steady by conviction. Fixing the mind on the Self, one should think of nothing else.

यतो यतो निश्चरति मनश्चञ्चलमस्थिरम्। ततस्ततो नियम्यैतदात्मन्येव वशं नयेत्॥

Wherever the restless and unsteady mind wanders, one should bring it back and establish it in the Self alone.

प्रशान्तमनसं ह्येनं योगिनं सुखमुत्तमम्। उपैति शान्तरजसं ब्रह्मभूतमकल्मषम्॥

Supreme bliss comes to the yogi whose mind is peaceful, whose passions are calmed, who has become one with Brahman, and who is free from impurity.

युञ्जन्नेवं सदात्मानं योगी विगतकल्मषः। सुखेन ब्रह्मसंस्पर्शमत्यन्तं सुखमश्नुते॥

Thus constantly engaging the mind, the yogi, freed from impurities, easily attains the infinite bliss of contact with Brahman.

श्रीभगवानुवाच। असंशयं महाबाहो मनो दुर्निग्रहं चलम्। अभ्यासेन तु कौन्तेय वैराग्येण च गृह्यते॥

The Supreme Lord said: Undoubtedly, O mighty-armed Arjuna, the mind is restless and difficult to control. But it can be controlled through practice and detachment.

असंयतात्मना योगो दुष्प्राप इति मे मतिः। वश्यात्मना तु यतता शक्योऽवाप्तुमुपायतः॥

In My view, yoga is difficult to attain for one of uncontrolled mind. But it is attainable through proper means by one who strives with a controlled mind.

तपस्विभ्योऽधिको योगी ज्ञानिभ्योऽपि मतोऽधिकः। कर्मिभ्यश्चाधिको योगी तस्माद्योगी भवार्जुन॥

The yogi is greater than the ascetic, greater even than the scholar, and greater than the ritualist. Therefore, O Arjuna, be a yogi.

बलं बलवतां चाहं कामरागविवर्जितम्। धर्माविरुद्धो भूतेषु कामोऽस्मि भरतर्षभ॥

I am the strength of the strong, devoid of desire and attachment. I am desire in beings that is not contrary to dharma, O best of Bharatas.

अभ्यासयोगयुक्तेन चेतसा नान्यगामिना। परमं पुरुषं दिव्यं याति पार्थानुचिन्तयन्॥

He who meditates on Me with a mind disciplined by the practice of yoga, not wandering to anything else, reaches the Supreme Divine Person, O Arjuna.

सततं कीर्तयन्तो मां यतन्तश्च दृढव्रताः। नमस्यन्तश्च मां भक्त्या नित्ययुक्ता उपासते॥

Always chanting My glories, striving with steadfast vows, bowing down to Me with devotion, the eternally united ones worship Me.

दण्डो दमयतामस्मि नीतिरस्मि जिगीषताम्। मौनं चैवास्मि गुह्यानां ज्ञानं ज्ञानवतामहम्॥

Of means of discipline, I am the rod; of seekers of victory, I am statesmanship; of secrets, I am silence; of the wise, I am wisdom.

सन्नियम्येन्द्रियग्रामं सर्वत्र समबुद्धयः। ते प्राप्नुवन्ति मामेव सर्वभूतहिते रताः॥

...controlling all their senses, equal-minded everywhere, engaged in the welfare of all beings — they also attain Me.

अमानित्वमदम्भित्वमहिंसा क्षान्तिरार्जवम्। आचार्योपासनं शौचं स्थैर्यमात्मविनिग्रहः॥

Humility, unpretentiousness, non-violence, forgiveness, straightforwardness, service to the teacher, purity, steadiness, self-control...

त्रिविधं नरकस्येदं द्वारं नाशनमात्मनः। कामः क्रोधस्तथा लोभस्तस्मादेतत्त्रयं त्यजेत्॥

Three are the gates to this hell, destructive of the self: desire, anger, and greed. Therefore, one should abandon these three.

देवद्विजगुरुप्राज्ञपूजनं शौचमार्जवम्। ब्रह्मचर्यमहिंसा च शारीरं तप उच्यते॥

Worship of the gods, the twice-born, teachers, and the wise; purity, uprightness, celibacy, and non-violence — this is called austerity of the body.

श्रद्धया परया तप्तं तपस्तत्त्रिविधं नरैः। अफलाकाङ्क्षिभिर्युक्तैः सात्त्विकं परिचक्षते॥

This threefold austerity, practiced with supreme faith by people who are not desirous of fruit and who are steadfast — is called sattvic.

धृत्या यया धारयते मनःप्राणेन्द्रियक्रियाः। योगेनाव्यभिचारिण्या धृतिः सा पार्थ सात्त्विकी॥

The unwavering steadiness by which one controls the activities of mind, breath, and senses through yoga — that steadiness, O Partha, is sattvic.

विविक्तसेवी लघ्वाशी यतवाक्कायमानसः। ध्यानयोगपरो नित्यं वैराग्यं समुपाश्रितः॥

...dwelling in solitude, eating lightly, controlling speech, body, and mind, constantly devoted to meditation and yoga, taking refuge in dispassion...