Duty

धृतराष्ट्र उवाच। धर्मक्षेत्रे कुरुक्षेत्रे समवेता युयुत्सवः। मामकाः पाण्डवाश्चैव किमकुर्वत सञ्जय॥

Dhritarashtra said: O Sanjaya, assembled on the sacred field of Kurukshetra, eager to fight, what did my sons and the sons of Pandu do?

सञ्जय उवाच। दृष्ट्वा तु पाण्डवानीकं व्यूढं दुर्योधनस्तदा। आचार्यमुपसङ्गम्य राजा वचनमब्रवीत्॥

Sanjaya said: O King, after seeing the Pandava army arrayed in military formation, King Duryodhana approached his teacher Drona and spoke these words.

युधामन्युश्च विक्रान्त उत्तमौजाश्च वीर्यवान्। सौभद्रो द्रौपदेयाश्च सर्व एव महारथाः॥

The courageous Yudhamanyu, the valiant Uttamauja, the son of Subhadra, and the sons of Draupadi — all are great warriors.

अस्माकं तु विशिष्टा ये तान्निबोध द्विजोत्तम। नायका मम सैन्यस्य संज्ञार्थं तान्ब्रवीमि ते॥

But know also, O best of the twice-born, the distinguished commanders of my army. I shall name them for your information.

अन्ये च बहवः शूरा मदर्थे त्यक्तजीविताः। नानाशस्त्रप्रहरणाः सर्वे युद्धविशारदाः॥

And many other heroes who are prepared to give up their lives for my sake, armed with various weapons, all skilled in warfare.

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.

तस्य सञ्जनयन्हर्षं कुरुवृद्धः पितामहः। सिंहनादं विनद्योच्चैः शङ्खं दध्मौ प्रतापवान्॥

Then, Bhishma, the grand old man of the Kuru dynasty, the grandsire, roared like a lion and blew his conch loudly, bringing joy to Duryodhana.

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.

पाञ्चजन्यं हृषीकेशो देवदत्तं धनञ्जयः। पौण्ड्रं दध्मौ महाशङ्खं भीमकर्मा वृकोदरः॥

Krishna blew His conch Panchajanya, Arjuna blew Devadatta, and Bhima of terrible deeds blew his mighty conch Paundra.

अनन्तविजयं राजा कुन्तीपुत्रो युधिष्ठिरः। नकुलः सहदेवश्च सुघोषमणिपुष्पकौ॥

King Yudhishthira, son of Kunti, blew his conch Anantavijaya; Nakula and Sahadeva blew Sughosha and Manipushpaka.

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.

द्रुपदो द्रौपदेयाश्च सर्वशः पृथिवीपते। सौभद्रश्च महाबाहुः शङ्खान्दध्मुः पृथक्पृथक्॥

Drupada, the sons of Draupadi, and the mighty-armed Abhimanyu, son of Subhadra, all blew their respective conches, O King.

स घोषो धार्तराष्ट्राणां हृदयानि व्यदारयत्। नभश्च पृथिवीं चैव तुमुलो व्यनुनादयन्॥

The tumultuous sound reverberated through the sky and earth, shattering the hearts of Dhritarashtra's sons.

अथ व्यवस्थितान्दृष्ट्वा धार्तराष्ट्रान्कपिध्वजः। प्रवृत्ते शस्त्रसम्पाते धनुरुद्यम्य पाण्डवः॥

Then, seeing Dhritarashtra's sons arrayed and the weapons about to be engaged, Arjuna, whose flag bore the emblem of Hanuman, raised his bow.

हृषीकेशं तदा वाक्यमिदमाह महीपते। अर्जुन उवाच। सेनयोरुभयोर्मध्ये रथं स्थापय मेऽच्युत॥

Arjuna said to Krishna: O Infallible One, please draw my chariot between the two armies.

यावदेतान्निरीक्षेऽहं योद्धुकामानवस्थितान्। कैर्मया सह योद्धव्यमस्मिन्रणसमुद्यमे॥

So that I may see those who stand here eager to fight, with whom I must engage in this great battle.

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.

सञ्जय उवाच। एवमुक्तो हृषीकेशो गुडाकेशेन भारत। सेनयोरुभयोर्मध्ये स्थापयित्वा रथोत्तमम्॥

Sanjaya said: O Dhritarashtra, having been thus addressed by Arjuna, Krishna drew the magnificent chariot between the two armies.

तत्रापश्यत्स्थितान्पार्थः पितृनथ पितामहान्। आचार्यान्मातुलान्भ्रातृन्पुत्रान्पौत्रान्सखींस्तथा॥

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

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.

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.

निहत्य धार्तराष्ट्रान्नः का प्रीतिः स्याज्जनार्दन। पापमेवाश्रयेदस्मान्हत्वैतानाततायिनः॥

What pleasure would we derive from killing the sons of Dhritarashtra, O Janardana? Sin alone would accrue to us by slaying these aggressors.

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?

यद्यप्येते न पश्यन्ति लोभोपहतचेतसः। कुलक्षयकृतं दोषं मित्रद्रोहे च पातकम्॥

Even if these men, their minds overcome by greed, do not see the sin in destroying their own family and the crime in treachery to friends.

कथं न ज्ञेयमस्माभिः पापादस्मान्निवर्तितुम्। कुलक्षयकृतं दोषं प्रपश्यद्भिर्जनार्दन॥

Why should we, who clearly see the sin in the destruction of the family, not turn away from this sin, O Janardana?

कुलक्षये प्रणश्यन्ति कुलधर्माः सनातनाः। धर्मे नष्टे कुलं कृत्स्नमधर्मोऽभिभवत्युत॥

In the destruction of the family, the eternal family traditions perish. When dharma is lost, adharma overwhelms the entire family.

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.

उत्सन्नकुलधर्माणां मनुष्याणां जनार्दन। नरके नियतं वासो भवतीत्यनुशुश्रुम॥

O Janardana, we have heard that those whose family traditions are destroyed dwell in hell indefinitely.

अहो बत महत्पापं कर्तुं व्यवसिता वयम्। यद्राज्यसुखलोभेन हन्तुं स्वजनमुद्यताः॥

Alas! We are resolved to commit great sin, being prepared to kill our own kinsmen out of greed for royal happiness.

श्रीभगवानुवाच। कुतस्त्वा कश्मलमिदं विषमे समुपस्थितम्। अनार्यजुष्टमस्वर्ग्यमकीर्तिकरमर्जुन॥

The Supreme Lord said: From where has this weakness come upon you at this critical hour? It is not befitting noble souls, nor does it lead to heaven, and it causes disgrace, O Arjuna.

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.

कार्पण्यदोषोपहतस्वभावः पृच्छामि त्वां धर्मसम्मूढचेताः। यच्छ्रेयः स्यान्निश्चितं ब्रूहि तन्मे शिष्यस्तेऽहं शाधि मां त्वां प्रपन्नम्॥

My heart is afflicted by weakness and my mind is confused about dharma. Tell me decisively what is best for me. I am Your disciple. Instruct me, for I have surrendered to You.

सञ्जय उवाच। एवमुक्त्वा हृषीकेशं गुडाकेशः परन्तपः। न योत्स्य इति गोविन्दमुक्त्वा तूष्णीं बभूव ह॥

Sanjaya said: Having spoken thus to Krishna, Arjuna, the conqueror of sleep and scorcher of enemies, said 'I will not fight' and became silent.

अन्तवन्त इमे देहा नित्यस्योक्ताः शरीरिणः। अनाशिनोऽप्रमेयस्य तस्माद्युध्यस्व भारत॥

Only the material body of the eternal, indestructible, and immeasurable soul is subject to destruction. Therefore, fight, O Arjuna!

य एनं वेत्ति हन्तारं यश्चैनं मन्यते हतम्। उभौ तौ न विजानीतो नायं हन्ति न हन्यते॥

Those who think the soul kills or is killed do not understand. The soul neither kills nor is killed.

वेदाविनाशिनं नित्यं य एनमजमव्ययम्। कथं स पुरुषः पार्थ कं घातयति हन्ति कम्॥

O Partha, how can one who knows the soul to be indestructible, eternal, unborn, and immutable, kill anyone or cause anyone to be killed?

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.

स्वधर्ममपि चावेक्ष्य न विकम्पितुमर्हसि। धर्म्याद्धि युद्धाच्छ्रेयोऽन्यत्क्षत्रियस्य न विद्यते॥

Considering your own duty as a warrior, you should not waver. For a warrior, there is nothing better than a righteous war.

यदृच्छया चोपपन्नं स्वर्गद्वारमपावृतम्। सुखिनः क्षत्रियाः पार्थ लभन्ते युद्धमीदृशम्॥

O Partha, happy are the warriors who are presented with such an opportunity for righteous war, which comes unsought, opening the doors to heaven.

अथ चेत्त्वमिमं धर्म्यं सङ्ग्रामं न करिष्यसि। ततः स्वधर्मं कीर्तिं च हित्वा पापमवाप्स्यसि॥

But if you do not fight this righteous war, you will abandon your duty and your honor, and incur sin.

अकीर्तिं चापि भूतानि कथयिष्यन्ति तेऽव्ययाम्। सम्भावितस्य चाकीर्तिर्मरणादतिरिच्यते॥

People will speak of your everlasting dishonor. For a respectable person, dishonor is worse than death.

भयाद्रणादुपरतं मंस्यन्ते त्वां महारथाः। येषां च त्वं बहुमतो भूत्वा यास्यसि लाघवम्॥

The great warriors will think you fled from battle out of fear, and those who held you in high esteem will think lightly of you.

हतो वा प्राप्स्यसि स्वर्गं जित्वा वा भोक्ष्यसे महीम्। तस्मादुत्तिष्ठ कौन्तेय युद्धाय कृतनिश्चयः॥

If you are killed, you will attain heaven; if you are victorious, you will enjoy the earth. Therefore, arise, O son of Kunti, and be determined to fight.

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.

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.

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.

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.

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.

अर्जुन उवाच। ज्यायसी चेत्कर्मणस्ते मता बुद्धिर्जनार्दन। तत्किं कर्मणि घोरे मां नियोजयसि केशव॥

Arjuna said: O Janardana, if You consider knowledge superior to action, why then do You ask me to engage in this terrible war, O Keshava?

श्रीभगवानुवाच। लोकेऽस्मिन्द्विविधा निष्ठा पुरा प्रोक्ता मयानघ। ज्ञानयोगेन साङ्ख्यानां कर्मयोगेन योगिनाम्॥

The Supreme Lord said: O sinless one, I have previously explained two paths for the world — the path of knowledge for the contemplative and the path of action for the active.

न कर्मणामनारम्भान्नैष्कर्म्यं पुरुषोऽश्नुते। न च संन्यसनादेव सिद्धिं समधिगच्छति॥

Not by merely abstaining from action does one attain freedom from karma, nor does one attain perfection by mere renunciation.

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.

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.

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.

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.

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.

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.

श्रेयान्स्वधर्मो विगुणः परधर्मात्स्वनुष्ठितात्। स्वधर्मे निधनं श्रेयः परधर्मो भयावहः॥

It is better to perform one's own duty imperfectly than to perform another's duty perfectly. Death in one's own duty is preferable; another's duty is fraught with danger.

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.

यदा यदा हि धर्मस्य ग्लानिर्भवति भारत। अभ्युत्थानमधर्मस्य तदात्मानं सृजाम्यहम्॥

Whenever righteousness declines and unrighteousness rises, O Bharata, at that time I manifest Myself.

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.

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.

चातुर्वर्ण्यं मया सृष्टं गुणकर्मविभागशः। तस्य कर्तारमपि मां विद्ध्यकर्तारमव्ययम्॥

The four divisions of human society were created by Me according to differences in qualities and activities. Know that though I am the creator, I am the non-doer and eternal.

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.

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.

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.

द्रव्ययज्ञास्तपोयज्ञा योगयज्ञास्तथापरे। स्वाध्यायज्ञानयज्ञाश्च यतयः संशितव्रताः॥

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

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?

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!

अर्जुन उवाच। सन्न्यासं कर्मणां कृष्ण पुनर्योगं च शंससि। यच्छ्रेय एतयोरेकं तन्मे ब्रूहि सुनिश्चितम्॥

Arjuna said: O Krishna, You praise renunciation of actions and also the yoga of action. Tell me conclusively which one of these two is better.

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.

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.

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.

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.

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.

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.

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.

तस्मात्सर्वेषु कालेषु मामनुस्मर युध्य च। मय्यर्पितमनोबुद्धिर्मामेवैष्यस्यसंशयम्॥

Therefore, remember Me at all times and fight. With your mind and intellect fixed on Me, you will surely come to Me.

अफलाकाङ्क्षिभिर्यज्ञो विधिदिष्टो य इज्यते। यष्टव्यमेवेति मनः समाधाय स सात्त्विकः॥

That sacrifice which is offered according to scriptural injunctions, by those not desiring fruit, with the mind focused on the idea that it is one's duty to sacrifice — that is sattvic.

दातव्यमिति यद्दानं दीयतेऽनुपकारिणे। देशे काले च पात्रे च तद्दानं सात्त्विकं स्मृतम्॥

That gift which is given with the thought 'it is one's duty to give,' to a worthy person who can give nothing in return, at the right place and time — that is considered sattvic.

यज्ञदानतपःकर्म न त्याज्यं कार्यमेव तत्। यज्ञो दानं तपश्चैव पावनानि मनीषिणाम्॥

Acts of sacrifice, charity, and austerity should not be abandoned; they must be performed. Indeed, sacrifice, charity, and austerity are purifiers of the wise.

कार्यमित्येव यत्कर्म नियतं क्रियतेऽर्जुन। सङ्गं त्यक्त्वा फलं चैव स त्यागः सात्त्विको मतः॥

When obligatory action is performed merely because it ought to be done, O Arjuna, giving up attachment and fruit — that renunciation is considered sattvic.

नियतं सङ्गरहितमरागद्वेषतः कृतम्। अफलप्रेप्सुना कर्म यत्तत्सात्त्विकमुच्यते॥

Action that is obligatory, performed without attachment, without attraction or aversion, by one not desiring fruit — that is called sattvic.