अर्जुन उवाच
संन्यासस्य महाबाहो तत्त्वमिच्छामि वेदितुम्।
त्यागस्य च हृषीकेश पृथक्केशिनिषूदन
arjuna uvācha
sannyāsasya mahā-bāho tattvam ichchhāmi veditum
tyāgasya cha hṛiṣhīkeśha pṛithak keśhi-niṣhūdana
Word by word
arjunaḥ uvācha — Arjun saidsanyāsasya — of renunciation of actionsmahā-bāho — mighty-armed onetattvam — the truthichchhāmi — I wishveditum — to understandtyāgasya — of renunciation of desires for enjoying the fruits of actionscha — andhṛiṣhīkeśha — Krishna, the Lord of the sensespṛithak — distinctivelykeśhī-niṣhūdana — Krishna, the killer of the Keshi demon
English
Arjuna said, "O mighty-armed Hrishikesa, I desire to know the essence or truth of renunciation and abandonment severally, O slayer of Kesi."
अर्जुन ने कहा -- हे महाबाहो ! हे हृषीकेश ! हे केशनिषूदन ! मैं संन्यास और त्याग के तत्त्व को पृथक्-पृथक् जानना चाहता हूँ।।
श्री भगवानुवाच
काम्यानां कर्मणां न्यासं संन्यासं कवयो विदुः।
सर्वकर्मफलत्यागं प्राहुस्त्यागं विचक्षणाः
śhrī-bhagavān uvācha
kāmyānāṁ karmaṇāṁ nyāsaṁ sannyāsaṁ kavayo viduḥ
sarva-karma-phala-tyāgaṁ prāhus tyāgaṁ vichakṣhaṇāḥ
Word by word
śhrī-bhagavān uvācha — the Supreme Divine Personality saidkāmyānām — desirefulkarmaṇām — of actionsnyāsam — giving upsanyāsam — renunciation of actionskavayaḥ — the learnedviduḥ — to understandsarva — allkarma-phala — fruits of actionstyāgam — renunciation of desires for enjoying the fruits of actionsprāhuḥ — declaretyāgam — renunciation of desires for enjoying the fruits of actionsvichakṣhaṇāḥ — the wise
English
The Blessed Lord said, "The sages understand sannyasa to be the renunciation of action with desire; the wise declare the abandonment of the fruits of all actions to be tyaga."
श्रीभगवान् ने कहा -- (कुछ) कवि (पण्डित) जन काम्य कर्मों के त्याग को "संन्यास" समझते हैं और विचारशील जन समस्त कर्मों के फलों के त्याग को "त्याग" कहते हैं।।
त्याज्यं दोषवदित्येके कर्म प्राहुर्मनीषिणः।
यज्ञदानतपःकर्म न त्याज्यमिति चापरे
tyājyaṁ doṣha-vad ity eke karma prāhur manīṣhiṇaḥ
yajña-dāna-tapaḥ-karma na tyājyam iti chāpare
Word by word
tyājyam — should be given updoṣha-vat — as eviliti — thuseke — somekarma — actionsprāhuḥ — declaremanīṣhiṇaḥ — the learnedyajña — sacrificedāna — charitytapaḥ — penancekarma — actsna — nevertyājyam — should be abandonediti — thuscha — andapare — others
English
Some philosophers declare that actions should be abandoned as evil; while others declare that acts of sacrifice, gift, and austerity should not be relinquished.
कुछ मनीषी जन कहते हैं कि समस्त कर्म दोषयुक्त होने के कारण त्याज्य हैं; और अन्य जन कहते हैं कि यज्ञ, दान और तपरूप कर्म त्याज्य नहीं हैं।।
निश्चयं श्रृणु मे तत्र त्यागे भरतसत्तम।त्यागो हि पुरुषव्याघ्र त्रिविधः संप्रकीर्तितः
niśhchayaṁ śhṛiṇu me tatra tyāge bharata-sattama
tyāgo hi puruṣha-vyāghra tri-vidhaḥ samprakīrtitaḥ
Word by word
niśhchayam — conclusionśhṛiṇu — hearme — mytatra — theretyāge — about renunciation of desires for enjoying the fruits of actionsbharata-sat-tama — best of the Bharatastyāgaḥ — renunciation of desires for enjoying the fruits of actionshi — indeedpuruṣha-vyāghra — tiger amongst mentri-vidhaḥ — of three kindssamprakīrtitaḥ — declared
English
Hear from Me the conclusion or the final truth about this abandonment, O best of the Bharatas; abandonment, indeed, O best of men, has been declared to be of three kinds.
हे भरतसत्तम ! उस त्याग के विषय में तुम मेरे निर्णय को सुनो। हे पुरुष श्रेष्ठ ! वह त्याग तीन प्रकार का कहा गया है।।
यज्ञदानतपःकर्म न त्याज्यं कार्यमेव तत्।यज्ञो दानं तपश्चैव पावनानि मनीषिणाम्
yajña-dāna-tapaḥ-karma na tyājyaṁ kāryam eva tat
yajño dānaṁ tapaśh chaiva pāvanāni manīṣhiṇām
Word by word
yajña — sacrificedāna — charitytapaḥ — penancekarma — actionsna — nevertyājyam — should be abandonedkāryam eva — must certainly be performedtat — thatyajñaḥ — sacrificedānam — charitytapaḥ — penancecha — andeva — indeedpāvanāni — purifyingmanīṣhiṇām — for the wise
English
Acts of sacrifice, gift, and austerity should not be abandoned, but should be performed; for sacrifice, gift, and austerity are the purifiers of the wise.
यज्ञ, दान और तपरूप कर्म त्याज्य नहीं है, किन्तु वह नि:सन्देह कर्तव्य है; यज्ञ, दान और तप ये मनीषियों (साधकों) को पवित्र करने वाले हैं।।
एतान्यपि तु कर्माणि सङ्गं त्यक्त्वा फलानि च।कर्तव्यानीति मे पार्थ निश्िचतं मतमुत्तमम्
etāny api tu karmāṇi saṅgaṁ tyaktvā phalāni cha
kartavyānīti me pārtha niśhchitaṁ matam uttamam
Word by word
etāni — theseapi tu — must certainly bekarmāṇi — activitiessaṅgam — attachmenttyaktvā — giving upphalāni — rewardscha — andkartavyāni — should be done as dutyiti — suchme — mypārtha — Arjun, the son of Prithaniśhchitam — definitematam — opinionuttamam — supreme
English
But even these actions should be performed, leaving aside attachment and the desire for rewards, O Arjuna; this is my certain and most assured conviction.
हे पार्थ ! इन कर्मों को भी, फल और आसक्ति को त्यागकर करना चाहिए, यह मेरा निश्चय किया हुआ उत्तम मत है।।
नियतस्य तु संन्यासः कर्मणो नोपपद्यते।मोहात्तस्य परित्यागस्तामसः परिकीर्तितः
niyatasya tu sannyāsaḥ karmaṇo nopapadyate
mohāt tasya parityāgas tāmasaḥ parikīrtitaḥ
Word by word
niyatasya — of prescribed dutiestu — butsanyāsaḥ — renunciationkarmaṇaḥ — actionsna — neverupapadyate — to be performedmohāt — deludedtasya — of thatparityāgaḥ — renunciationtāmasaḥ — in the mode of ignoranceparikīrtitaḥ — has been declared
English
Verily, the renunciation of obligatory action is not proper; the abandonment of the same out of delusion is declared to be Tamasic.
नियत कर्म का त्याग उचित नहीं है; मोहवश उसका त्याग करना "तामस त्याग" कहा गया है।।
दुःखमित्येव यत्कर्म कायक्लेशभयात्त्यजेत्।स कृत्वा राजसं त्यागं नैव त्यागफलं लभेत्
duḥkham ity eva yat karma kāya-kleśha-bhayāt tyajet
sa kṛitvā rājasaṁ tyāgaṁ naiva tyāga-phalaṁ labhet
Word by word
duḥkham — troublesomeiti — aseva — indeedyat — whichkarma — dutieskāya — bodilykleśha — discomfortbhayāt — out of feartyajet — giving upsaḥ — theykṛitvā — having donerājasam — in the mode of passiontyāgam — renunciation of desires for enjoying the fruits of actionsna — nevereva — certainlytyāga — renunciation of desires for enjoying the fruits of actionsphalam — resultlabhet — attain
English
He who abandons action out of fear of bodily trouble (because it is painful), does not obtain the merit of renunciation by performing such Rajasic renunciation.
जो मनुष्य, कर्म को दु:ख समझकर शारीरिक कष्ट के भय से त्याग देता है, वह पुरुष उस राजसिक त्याग को करके कदापि त्याग के फल को प्राप्त नहीं होता है।।
कार्यमित्येव यत्कर्म नियतं क्रियतेऽर्जुन।सङ्गं त्यक्त्वा फलं चैव स त्यागः सात्त्विको मतः
kāryam ity eva yat karma niyataṁ kriyate ‘rjuna
saṅgaṁ tyaktvā phalaṁ chaiva sa tyāgaḥ sāttviko mataḥ
Word by word
kāryam — as a dutyiti — aseva — indeedyat — whichkarma niyatam — obligatory actionskriyate — are performedarjuna — Arjunsaṅgam — attachmenttyaktvā — relinquishingphalam — rewardcha — andeva — certainlysaḥ — suchtyāgaḥ — renunciation of desires for enjoying the fruits of actionssāttvikaḥ — in the mode of goodnessmataḥ — considered
English
Whatever obligatory action is done, O Arjuna, merely because it ought to be done, abandoning attachment and also the desire for reward, that renunciation is regarded as sattvic (pure).
हे अर्जुन ! "कर्म करना कर्तव्य है" ऐसा समझकर जो नियत कर्म आसक्ति और फल को त्यागकर किया जाता है, वही सात्त्विक त्याग माना गया है।।
न द्वेष्ट्यकुशलं कर्म कुशले नानुषज्जते।त्यागी सत्त्वसमाविष्टो मेधावी छिन्नसंशयः
na dveṣhṭy akuśhalaṁ karma kuśhale nānuṣhajjate
tyāgī sattva-samāviṣhṭo medhāvī chhinna-sanśhayaḥ
Word by word
na — neitherdveṣhṭi — hateakuśhalam — disagreeablekarma — workkuśhale — to an agreeablena — noranuṣhajjate — seektyāgī — one who renounces desires for enjoying the fruits of actionssattva — in the mode of goodnesssamāviṣhṭaḥ — endowed withmedhāvī — intelligentchhinna-sanśhayaḥ — those who have no doubts
English
The man of renunciation, pervaded by purity, intelligent, and with his doubts cut asunder, does not hate an unpleasant task nor is he attached to a pleasant one.
जो पुरुष अकुशल (अशुभ) कर्म से द्वेष नहीं करता और कुशल (शुभ) कर्म में आसक्त नहीं होता, वह सत्त्वगुण से सम्पन्न पुरुष संशयरहित, मेधावी (ज्ञानी) और त्यागी है।।
न हि देहभृता शक्यं त्यक्तुं कर्माण्यशेषतः।यस्तु कर्मफलत्यागी स त्यागीत्यभिधीयते
na hi deha-bhṛitā śhakyaṁ tyaktuṁ karmāṇy aśheṣhataḥ
yas tu karma-phala-tyāgī sa tyāgīty abhidhīyate
Word by word
na — nothi — indeeddeha-bhṛitā — for the embodied beingśhakyam — possibletyaktum — to give upkarmāṇi — activitiesaśheṣhataḥ — entirelyyaḥ — whotu — butkarma-phala — fruits of actionstyāgī — one who renounces all desires for enjoying the fruits of actionssaḥ — theytyāgī — one who renounces all desires for enjoying the fruits of actionsiti — asabhidhīyate — are said
English
Indeed, it is not possible for an embodied being to completely abandon actions; however, he who relinquishes the rewards of actions is truly called a man of renunciation.
क्योंकि देहधारी पुरुष के द्वारा अशेष कर्मों का त्याग संभव नहीं है, इसलिए जो कर्मफल त्यागी है, वही पुरुष त्यागी कहा जाता है।।
अनिष्टमिष्टं मिश्रं च त्रिविधं कर्मणः फलम्।भवत्यत्यागिनां प्रेत्य न तु संन्यासिनां क्वचित्
aniṣhṭam iṣhṭaṁ miśhraṁ cha tri-vidhaṁ karmaṇaḥ phalam
bhavaty atyāgināṁ pretya na tu sannyāsināṁ kvachit
Word by word
aniṣhṭam — unpleasantiṣhṭam — pleasantmiśhram — mixedcha — andtri-vidham — three-foldkarmaṇaḥ phalam — fruits of actionsbhavati — accrueatyāginām — to those who are attached to persona rewardpretya — after deathna — nottu — butsanyāsinām — for the renouncers of actionskvachit — ever
English
The threefold fruit of action (evil, good, and mixed) accrues after death to those who do not abandon it, but never to those who do.
कर्मों के शुभ, अशुभ और मिश्र ये त्रिविध फल केवल अत्यागी जनों को मरण के पश्चात् भी प्राप्त होते हैं; परन्तु संन्यासी पुरुषों को कदापि नहीं।।
पञ्चैतानि महाबाहो कारणानि निबोध मे।सांख्ये कृतान्ते प्रोक्तानि सिद्धये सर्वकर्मणाम्
pañchaitāni mahā-bāho kāraṇāni nibodha me
sānkhye kṛitānte proktāni siddhaye sarva-karmaṇām
Word by word
pañcha — fiveetāni — thesemahā-bāho — mighty-armed onekāraṇāni — causesnibodha — listenme — from mesānkhye — of Sānkyakṛita-ante — stop reactions of karmasproktāni — explainssiddhaye — for the accomplishmentsarva — allkarmaṇām — of karmas
English
Learn from Me, O mighty-armed Arjuna, these five causes, as declared in the Sankhya system, for the accomplishment of all actions.
हे महाबाहो ! समस्त कर्मों की सिद्धि के लिए ये पांच कारण सांख्य सिद्धांत में कहे गये हैं, जिनको तुम मुझसे भलीभांति जानो।।
अधिष्ठानं तथा कर्ता करणं च पृथग्विधम्।विविधाश्च पृथक्चेष्टा दैवं चैवात्र पञ्चमम्
adhiṣhṭhānaṁ tathā kartā karaṇaṁ cha pṛithag-vidham
vividhāśh cha pṛithak cheṣhṭā daivaṁ chaivātra pañchamam
Word by word
adhiṣhṭhānam — the bodytathā — alsokartā — the doer (soul)karaṇam — sensescha — andpṛithak-vidham — various kindsvividhāḥ — manycha — andpṛithak — distinctcheṣhṭāḥ — effortsdaivam — Divine Providencecha eva atra — these certainly are (causes)pañchamam — the fifth
English
The body, the doer, the various senses, the different functions of various kinds, and the presiding deity—the fifth.
अधिष्ठान (शरीर), कर्ता ,विविध करण (इन्द्रियादि) ,विविध और पृथक्-पृथक् चेष्टाएं तथा पाँचवा हेतु दैव है।।
शरीरवाङ्मनोभिर्यत्कर्म प्रारभते नरः।न्याय्यं वा विपरीतं वा पञ्चैते तस्य हेतवः
śharīra-vāṅ-manobhir yat karma prārabhate naraḥ
nyāyyaṁ vā viparītaṁ vā pañchaite tasya hetavaḥ
Word by word
śharīra-vāk-manobhiḥ — with body, speech, or mindyat — whichkarma — actionprārabhate — performsnaraḥ — a personnyāyyam — propervā — orviparītam — impropervā — orpañcha — fiveete — thesetasya — theirhetavaḥ — factors
English
Whatever action a person performs with their body, speech, and mind, whether right or wrong, these five are its causes.
मनुष्य अपने शरीर, वाणी और मन से जो कोई न्याय्य (उचित) या विपरीत (अनुचित) कर्म करता है, उसके ये पाँच कारण ही हैं।।
तत्रैवं सति कर्तारमात्मानं केवलं तु यः।पश्यत्यकृतबुद्धित्वान्न स पश्यति दुर्मतिः
tatraivaṁ sati kartāram ātmānaṁ kevalaṁ tu yaḥ
paśhyaty akṛita-buddhitvān na sa paśhyati durmatiḥ
Word by word
tatra — thereevam sati — in spite of thiskartāram — the doerātmānam — the soulkevalam — onlytu — butyaḥ — whopaśhyati — seeakṛita-buddhitvāt — with impure intellectna — notsaḥ — theypaśhyati — seedurmatiḥ — foolish
English
Now, such being the case, verily he who, owing to an untrained understanding, looks upon his Self, which is isolated, as the agent, he of perverted intelligence does not see.
अब इस स्थिति में जो पुरुष असंस्कृत बुद्धि होने के कारण, केवल शुद्ध आत्मा को कर्ता समझता हैं, वह दुर्मति पुरुष (यथार्थ) नहीं देखता है।।
यस्य नाहंकृतो भावो बुद्धिर्यस्य न लिप्यते।हत्वापि स इमाँल्लोकान्न हन्ति न निबध्यते
yasya nāhankṛito bhāvo buddhir yasya na lipyate
hatvā ‘pi sa imāl lokān na hanti na nibadhyate
Word by word
yasya — whosena ahankṛitaḥ — free from the ego of being the doerbhāvaḥ — naturebuddhiḥ — intellectyasya — whosena lipyate — unattachedhatvā — slayapi — evensaḥ — theyimān — thislokān — living beingsna — neitherhanti — killna — nornibadhyate — get bound
English
He who is free from the egoistic notion, whose intelligence is not tainted by good or evil, though he slays these people, he does not slay, nor is he bound by the action.
जिस पुरुष में अहंकार का भाव नहीं है और बुद्धि किसी (गुण दोष) से लिप्त नहीं होती, वह पुरुष इन सब लोकों को मारकर भी वास्तव में न मरता है और न (पाप से) बँधता है।।
ज्ञानं ज्ञेयं परिज्ञाता त्रिविधा कर्मचोदना।करणं कर्म कर्तेति त्रिविधः कर्मसंग्रहः
jñānaṁ jñeyaṁ parijñātā tri-vidhā karma-chodanā
karaṇaṁ karma karteti tri-vidhaḥ karma-saṅgrahaḥ
Word by word
jñānam — knowledgejñeyam — the object of knowledgeparijñātā — the knowertri-vidhā — three factorskarma-chodanā — factors that induce actionkaraṇam — the instrumens of actionkarma — the actkartā — the doeriti — thustri-vidhaḥ — threefoldkarma-saṅgrahaḥ — constituents of action
English
Knowledge, the knowable, and the knower form the threefold impulse for action; the organ, the action, and the agent form the threefold basis of action.
ज्ञान, ज्ञेय और परिज्ञाता ये त्रिविध कर्म प्रेरक हैं, और, करण, कर्म. कर्ता ये त्रिविध कर्म संग्रह हैं।।
ज्ञानं कर्म च कर्ता च त्रिधैव गुणभेदतः।प्रोच्यते गुणसंख्याने यथावच्छृणु तान्यपि
jñānaṁ karma cha kartā cha tridhaiva guṇa-bhedataḥ
prochyate guṇa-saṅkhyāne yathāvach chhṛiṇu tāny api
Word by word
jñānam — knowledgekarma — actioncha — andkartā — doercha — alsotridhā — of three kindseva — certainlyguṇa-bhedataḥ — distinguished according to the three modes of material natureprochyate — are declaredguṇa-saṅkhyāne — Sānkhya philosophy, which describes the modes of material natureyathā-vat — as they areśhṛiṇu — listentāni — themapi — also
English
Knowledge, action, and actor are declared in the science of the Gunas (Sankhya philosophy) to be of three kinds only, according to the distinction of the Gunas. Of these, hear duly.
ज्ञान, कर्म और कर्ता भी गुणों के भेद से सांख्यशास्त्र (गुणसंख्याने) में त्रिविध ही कहे गये हैं; उनको भी तुम मुझ से यथावत् श्रवण करो।।
सर्वभूतेषु येनैकं भावमव्ययमीक्षते।अविभक्तं विभक्तेषु तज्ज्ञानं विद्धि सात्त्विकम्
sarva-bhūteṣhu yenaikaṁ bhāvam avyayam īkṣhate
avibhaktaṁ vibhakteṣhu taj jñānaṁ viddhi sāttvikam
Word by word
sarva-bhūteṣhu — within all living beingsyena — by whichekam — onebhāvam — natureavyayam — imperishableīkṣhate — one seesavibhaktam — undividedvibhakteṣhu — in diversitytat — thatjñānam — knowledgeviddhi — understandsāttvikam — in the mode of goodness
English
That by which one sees the indestructible Reality in all beings, not separate in any of them—know that knowledge to be Sattvic.
जिस ज्ञान से मनुष्य, विभक्त रूप में स्थित समस्त भूतों में एक अविभक्त और अविनाशी (अव्यय) स्वरूप को देखता है, उस ज्ञान को तुम सात्त्विक जानो।।
पृथक्त्वेन तु यज्ज्ञानं नानाभावान्पृथग्विधान्।वेत्ति सर्वेषु भूतेषु तज्ज्ञानं विद्धि राजसम्
pṛithaktvena tu yaj jñānaṁ nānā-bhāvān pṛithag-vidhān
vetti sarveṣhu bhūteṣhu taj jñānaṁ viddhi rājasam
Word by word
pṛithaktvena — unconnectedtu — howeveryat — whichjñānam — knowledgenānā-bhāvān — manifold entitiespṛithak-vidhān — of diversityvetti — considersarveṣhu — in allbhūteṣhu — living entitiestat — thatjñānam — knowledgeviddhi — knowrājasam — in the mode of passion
English
But that knowledge which sees in all beings various entities of distinct kinds as being distinct from one another, know thou that knowledge to be Rajasic.
जिस ज्ञान के द्वारा मनुष्य समस्त भूतों में नाना भावों को पृथक्-पृथक् जानता है, उस ज्ञान को तुम राजस जानो।।
यत्तु कृत्स्नवदेकस्मिन्कार्ये सक्तमहैतुकम्।अतत्त्वार्थवदल्पं च तत्तामसमुदाहृतम्
yat tu kṛitsna-vad ekasmin kārye saktam ahaitukam
atattvārtha-vad alpaṁ cha tat tāmasam udāhṛitam
Word by word
yat — whichtu — butkṛitsna-vat — as if it encompasses the wholeekasmin — in singlekārye — actionsaktam — engrossedahaitukam — without a reasonatattva-artha-vat — not based on truthalpam — fragmentalcha — andtat — thattāmasam — in the mode of ignoranceudāhṛitam — is said to be
English
But that which clings to one single effect as if it were the whole, without reason, without any foundation in Truth, and is trivial—that is declared to be Tamasic.
और जिस ज्ञान के द्वारा मनुष्य एक कार्य (शरीर) में ही आसक्त हो जाता है, मानो वह (कार्य ही) पूर्ण वस्तु हो तथा जो (ज्ञान) हेतुरहित (अयुक्तिक), तत्त्वार्थ से रहित तथा संकुचित (अल्प) है, वह (ज्ञान) तामस है।।
नियतं सङ्गरहितमरागद्वेषतः कृतम्।अफलप्रेप्सुना कर्म यत्तत्सात्त्विकमुच्यते
niyataṁ saṅga-rahitam arāga-dveṣhataḥ kṛitam
aphala-prepsunā karma yat tat sāttvikam uchyate
Word by word
niyatam — in accordance with scripturessaṅga-rahitam — free from attachmentarāga-dveṣhataḥ — free from attachment and aversionkṛitam — doneaphala-prepsunā — without desire for rewardskarma — actionyat — whichtat — thatsāttvikam — in the mode of goodnessuchyate — is called
English
An action that is ordained, free from attachment, done without love or hatred, and without desire for reward is declared to be Sattvic.
जो कर्म (शास्त्रविधि से) नियत और संगरहित है, तथा फल को न चाहने वाले पुरुष के द्वारा बिना किसी राग द्वेष के किया गया है, वह (कर्म) सात्त्विक कहा जाता है।।
यत्तु कामेप्सुना कर्म साहङ्कारेण वा पुनः।क्रियते बहुलायासं तद्राजसमुदाहृतम्
yat tu kāmepsunā karma sāhankāreṇa vā punaḥ
kriyate bahulāyāsaṁ tad rājasam udāhṛitam
Word by word
yat — whichtu — butkāma-īpsunā — prompted by selfish desirekarma — actionsa-ahaṅkāreṇa — with pridevā — orpunaḥ — againkriyate — enactedbahula-āyāsam — stressfullytat — thatrājasam — in the nature of passionudāhṛitam — is said to be
English
But that action which is done by one longing for the fulfillment of desires or gain with egotism or with much effort is declared to be Rajasic (passionate).
और जो कर्म बहुत परिश्रम से युक्त है तथा फल की कामना वाले, अहंकारयुक्त पुरुष के द्वारा किया जाता है, वह कर्म राजस कहा गया है।।
अनुबन्धं क्षयं हिंसामनपेक्ष्य च पौरुषम्।मोहादारभ्यते कर्म यत्तत्तामसमुच्यते
anubandhaṁ kṣhayaṁ hinsām anapekṣhya cha pauruṣham
mohād ārabhyate karma yat tat tāmasam uchyate
Word by word
anubandham — consequenceskṣhayam — losshinsām — injuryanapekṣhya — by disregardingcha — andpauruṣham — one’s own abilitymohāt — out of delusionārabhyate — is begunkarma — actionyat — whichtat — thattāmasam — in the mode of ignoranceuchyate — is declared to be
English
That action which is undertaken from delusion, without regard for the consequences, loss, injury, and one's own ability, is declared to be Tamasic (dark).
जो कर्म परिणाम, हानि, हिंसा और सार्मथ्य (पौरुषम्) का विचार न करके केवल मोहवश आरम्भ किया जाता है, वह कर्म तामस कहलाता है।।
मुक्तसङ्गोऽनहंवादी धृत्युत्साहसमन्वितः।सिद्ध्यसिद्ध्योर्निर्विकारः कर्ता सात्त्विक उच्यते
mukta-saṅgo ‘nahaṁ-vādī dhṛity-utsāha-samanvitaḥ
siddhy-asiddhyor nirvikāraḥ kartā sāttvika uchyate
Word by word
mukta-saṅgaḥ — free from worldly attachmentanaham-vādī — free from egodhṛiti — strong resolveutsāha — zealsamanvitaḥ — endowed withsiddhi-asiddhyoḥ — in success and failurenirvikāraḥ — unaffectedkartā — workersāttvikaḥ — in the mode of goodnessuchyate — is said to be
English
An agent who is free from attachment, non-egoistic, endowed with firmness and enthusiasm, and unaffected by success or failure, is considered to be of a Sattvic (pure) nature.
जो कर्ता संगरहित, अहंमन्यता से रहित, धैर्य और उत्साह से युक्त एवं कार्य की सिद्धि (सफलता) और असिद्धि (विफलता) में निर्विकार रहता है, वह कर्ता सात्त्विक कहा जाता है।।
रागी कर्मफलप्रेप्सुर्लुब्धो हिंसात्मकोऽशुचिः।हर्षशोकान्वितः कर्ता राजसः परिकीर्तितः
rāgī karma-phala-prepsur lubdho hinsātmako ‘śhuchiḥ
harṣha-śhokānvitaḥ kartā rājasaḥ parikīrtitaḥ
Word by word
rāgī — cravingkarma-phala — fruit of workprepsuḥ — covetlubdhaḥ — greedyhinsā-ātmakaḥ — violent-naturedaśhuchiḥ — impureharṣha-śhoka-anvitaḥ — moved by joy and sorrowkartā — performerrājasaḥ — in the mode of passionparikīrtitaḥ — is declared
English
Passionate, desiring to obtain the reward of their actions, greedy, cruel, impure, moved by joy and sorrow, such an agent is said to be Rajasic.
रागी, कर्मफल का इच्छुक, लोभी, हिंसक स्वभाव वाला, अशुद्ध और हर्षशोक से युक्त कर्ता राजस कहलाता है।।
अयुक्तः प्राकृतः स्तब्धः शठो नैष्कृतिकोऽलसः।विषादी दीर्घसूत्री च कर्ता तामस उच्यते
ayuktaḥ prākṛitaḥ stabdhaḥ śhaṭho naiṣhkṛitiko ‘lasaḥ
viṣhādī dīrgha-sūtrī cha kartā tāmasa uchyate
Word by word
ayuktaḥ — undisciplinedprākṛitaḥ — vulgarstabdhaḥ — obstinateśhaṭhaḥ — cunningnaiṣhkṛitikaḥ — dishonest or vilealasaḥ — slothfulviṣhādī — unhappy and morosedīrgha-sūtrī — procrastinatingcha — andkartā — performertāmasaḥ — in the mode of ignoranceuchyate — is said to be
English
Unsteady, vulgar, inflexible, deceitful, malicious, lazy, despondent, and procrastinating—such an agent is called Tamasic.
अयुक्त, प्राकृत, स्तब्ध, शठ, नैष्कृतिक, आलसी, विषादी और दीर्घसूत्री कर्ता तामस कहा जाता है।।
बुद्धेर्भेदं धृतेश्चैव गुणतस्त्रिविधं श्रृणु।प्रोच्यमानमशेषेण पृथक्त्वेन धनञ्जय
buddher bhedaṁ dhṛiteśh chaiva guṇatas tri-vidhaṁ śhṛiṇu
prochyamānam aśheṣheṇa pṛithaktvena dhanañjaya
Word by word
buddheḥ — of intellectbhedam — the distinctionsdhṛiteḥ — of determinationcha — andeva — certainlyguṇataḥ tri-vidham — according to the three modes of material natureśhṛiṇu — hearprochyamānam — describedaśheṣheṇa — in detailpṛithaktvena — distinctlydhanañjaya — conqueror of wealth, Arjun
English
Hear thou the threefold division of intellect and firmness, according to the Gunas, as I declare them fully and distinctly, O Arjuna.
हे धनंजय ! मेरे द्वारा अशेषत: और पृथकत: कहे जाने वाले, गुणों के कारण उत्पन्न हुए बुद्धि और धृति के त्रिविध भेद को सुनो।।
प्रवृत्तिं च निवृत्तिं च कार्याकार्ये भयाभये।बन्धं मोक्षं च या वेत्ति बुद्धिः सा पार्थ सात्त्विकी
pravṛittiṁ cha nivṛittiṁ cha kāryākārye bhayābhaye
bandhaṁ mokṣhaṁ cha yā vetti buddhiḥ sā pārtha sāttvikī
Word by word
pravṛittim — activitiescha — andnivṛittim — renuncation from actioncha — andkārya — proper actionakārye — improper actionbhaya — fearabhaye — without fearbandham — what is bindingmokṣham — what is liberatingcha — andyā — whichvetti — understandsbuddhiḥ — intellectsā — thatpārtha — son of Prithasāttvikī — in the nature of goodness
English
The intellect which knows the path of work and renunciation, what should be done and what should not be done, fear and fearlessness, bondage and liberation—that intellect is Sattvic (pure), O Arjuna.
हे पार्थ ! जो बुद्धि प्रवृत्ति और निवृत्ति, कार्य और अकार्य, भय और अभय तथा बन्ध और मोक्ष को तत्त्वत जानती है, वह बुद्धि सात्विकी है।।
यया धर्ममधर्मं च कार्यं चाकार्यमेव च।अयथावत्प्रजानाति बुद्धिः सा पार्थ राजसी
yayā dharmam adharmaṁ cha kāryaṁ chākāryam eva cha
ayathāvat prajānāti buddhiḥ sā pārtha rājasī
Word by word
yayā — by whichdharmam — righteousnessadharmam — unrighteousnesscha — andkāryam — right conductcha — andakāryam — wrong conducteva — certainlycha — andayathā-vat — confusedprajānāti — distinguishbuddhiḥ — intellectsā — thatpārtha — Arjun, the son of Pritharājasī — in the mode of passion
English
That by which one wrongly understands dharma and adharma, and also what ought to be done and what ought not to be done—that intellect, O Arjuna, is rajasic (passionate).
हे पार्थ ! जिस बुद्धि के द्वारा मनुष्य धर्म और अधर्म को तथा कर्तव्य और अकर्तव्य को यथावत् नहीं जानता है, वह बुद्धि राजसी है।।
अधर्मं धर्ममिति या मन्यते तमसाऽऽवृता।सर्वार्थान्विपरीतांश्च बुद्धिः सा पार्थ तामसी
adharmaṁ dharmam iti yā manyate tamasāvṛitā
sarvārthān viparītānśh cha buddhiḥ sā pārtha tāmasī
Word by word
adharmam — irreligiondharmam — religioniti — thusyā — whichmanyate — imaginestamasa-āvṛitā — shrouded in darknesssarva-arthān — all thingsviparītān — oppositecha — andbuddhiḥ — intellectsā — thatpārtha — Arjun, the son of Prithatāmasī — of the nature of ignorance
English
That intellect, O Arjuna, which is enveloped in darkness and sees Adharma as Dharma and all things perverted, is Tamasic (dark).
हे पार्थ ! तमस् (अज्ञान अन्ध:कार) से आवृत जो बुद्धि अधर्म को ही धर्म मानती है और सभी पदार्थों को विपरीत रूप से जानती है, वह बुद्धि तामसी है।।
धृत्या यया धारयते मनःप्राणेन्द्रियक्रियाः।योगेनाव्यभिचारिण्या धृतिः सा पार्थ सात्त्विकी
dhṛityā yayā dhārayate manaḥ-prāṇendriya-kriyāḥ
yogenāvyabhichāriṇyā dhṛitiḥ sā pārtha sāttvikī
Word by word
dhṛityā — by determiningyayā — whichdhārayate — sustainsmanaḥ — of the mindprāṇa — life-airsindriya — senseskriyāḥ — activitiesyogena — through Yogavyabhichāriṇyā — with steadfastnessdhṛitiḥ — determinationsā — thatpārtha — Arjun, the son of Prithasāttvikī — in the mode of goodness
English
The unwavering firmness, through which Yoga restrains the functions of the mind, life-force, and senses—that firmness, O Arjuna, is Sattvic (pure).
यया तु धर्मकामार्थान् धृत्या धारयतेऽर्जुन।प्रसङ्गेन फलाकाङ्क्षी धृतिः सा पार्थ राजसी
yayā tu dharma-kāmārthān dhṛityā dhārayate ‘rjuna
prasaṅgena phalākāṅkṣhī dhṛitiḥ sā pārtha rājasī
Word by word
yayā — by whichtu — butdharma-kāma-arthān — duty, pleasures, and wealthdhṛityā — through steadfast willdhārayate — holdsarjuna — Arjunprasaṅgena — due of attachmentphala-ākāṅkṣhī — desire for rewardsdhṛitiḥ — determinationsā — thatpārtha — Arjun, the son of Pritharājasī — in the mode of passion
English
But that, O Arjuna, by which one holds fast to Dharma (duty), enjoyment of pleasures, and earning of wealth, on account of attachment and desire for reward—that firmness, O Arjuna, is Rajasic (passionate).
हे पृथापुत्र अर्जुन ! कर्मफल का इच्छुक पुरुष अति आसक्ति (प्रसंग) से जिस धृति के द्वारा धर्म, अर्थ और काम (इन तीन पुरुषार्थों) को धारण करता है, वह धृति राजसी है।।
यया स्वप्नं भयं शोकं विषादं मदमेव च।न विमुञ्चति दुर्मेधा धृतिः सा पार्थ तामसी
yayā svapnaṁ bhayaṁ śhokaṁ viṣhādaṁ madam eva cha
na vimuñchati durmedhā dhṛitiḥ sā pārtha tāmasī
Word by word
yayā — in whichsvapnam — dreamingbhayam — fearingśhokam — grievingviṣhādam — despairmadam — conceiteva — indeedcha — andna — notvimuñchati — give updurmedhā — unintelligentdhṛitiḥ — resolvesā — thatpārtha — Arjun, the son of Prithatāmasī — in the mode of ignorance
English
That firmness, O Arjuna, by which a stupid man does not abandon sleep, fear, grief, despair, and conceit, is Tamasic.
हो पार्थ ! दुर्बुद्धि पुरुष जिस धारणा के द्वारा, स्वप्न, भय, शोक, विषाद और मद को नहीं त्यागता है, वह धृति तामसी है।।
सुखं त्विदानीं त्रिविधं श्रृणु मे भरतर्षभ।अभ्यासाद्रमते यत्र दुःखान्तं च निगच्छति
sukhaṁ tv idānīṁ tri-vidhaṁ śhṛiṇu me bharatarṣhabha
abhyāsād ramate yatra duḥkhāntaṁ cha nigachchhati
yat tad agre viṣham iva pariṇāme ‘mṛitopamam
tat sukhaṁ sāttvikaṁ proktam ātma-buddhi-prasāda-jam
Word by word
sukham — happinesstu — butidānīm — nowtri-vidham — of three kindsśhṛiṇu — hearme — from mebharata-ṛiṣhabha — Arjun, the best of the Bharatasabhyāsāt — by practiceramate — rejoicesyatra — in whichduḥkha-antam — end of all sufferingcha — andnigachchhati — reaches
yat—whichtat — thatagre — at firstviṣham iva — like poisonpariṇāme — in the endamṛita-upamam — like nectartat — thatsukham — happinesssāttvikam — in the mode of goodnessproktam — is said to beātma-buddhi — situated in self-knowledgeprasāda-jam — generated by the pure intellect
English
And now, O Arjuna, hear from Me of the threefold pleasure, in which one rejoices through practice and surely comes to the end of pain.
हे भरतश्रेष्ठ ! अब तुम त्रिविध सुख को मुझसे सुनो, जिसमें (साधक पुरुष) अभ्यास से रमता है और दु:खों के अन्त को प्राप्त होता है (जहाँ उसके दु:खों का अन्त हो जाता है।)।।
यत्तदग्रे विषमिव परिणामेऽमृतोपमम्।तत्सुखं सात्त्विकं प्रोक्तमात्मबुद्धिप्रसादजम्
yat tad agre viṣam iva pariṇāme 'mṛtopamam tat sukhaṁ sāttvikaṁ proktam ātma-buddhi-prasāda-jam
Word by word
yat — that whichtat — thatagre — in the beginningviṣam iva — like poisonpariṇāme — at the endamṛta — nectarupamam — compared totat — thatsukham — happinesssāttvikam — in the mode of goodnessproktam — is saidātma — selfbuddhi — intelligenceprasāda-jam — satisfactory.
English
That which is like poison at first but in the end like nectar—that happiness is declared to be sattvic, born of the purity of one's own mind due to self-realization.
जो सुख प्रथम (प्रारम्भ में) विष के समान (भासता) है, परन्तु परिणाम में अमृत के समान है, वह आत्मबुद्धि के प्रसाद से उत्पन्न सुख सात्त्विक कहा गया है।।
विषयेन्द्रियसंयोगाद्यत्तदग्रेऽमृतोपमम्।परिणामे विषमिव तत्सुखं राजसं स्मृतम्
viṣhayendriya-sanyogād yat tad agre ’mṛitopamam
pariṇāme viṣham iva tat sukhaṁ rājasaṁ smṛitam
Word by word
viṣhaya — with the sense objectsindriya — the sensessanyogāt — from the contactyat — whichtat — thatagre — at firstamṛita-upamam — like nectarpariṇāme — at the endviṣham iva — like poisontat — thatsukham — happinessrājasam — in the mode of passionsmṛitam — is said to be
English
That happiness which arises from the contact of the senses with the objects, which is initially like nectar but eventually like poison, is said to be Rajasic.
जो सुख विषयों और इन्द्रियों के संयोग से उत्पन्न होता है, वह प्रथम तो अमृत के समान, परन्तु परिणाम में विष तुल्य होता है, वह सुख राजस कहा गया है।।
यदग्रे चानुबन्धे च सुखं मोहनमात्मनः।निद्रालस्यप्रमादोत्थं तत्तामसमुदाहृतम्
yad agre chānubandhe cha sukhaṁ mohanam ātmanaḥ
nidrālasya-pramādotthaṁ tat tāmasam udāhṛitam
Word by word
yat — whichagre — from beginningcha — andanubandhe — to endcha — andsukham — happinessmohanam — illusoryātmanaḥ — of the selfnidrā — sleepālasya — indolencepramāda — negligenceuttham — derived fromtat — thattāmasam — in the mode of ignoranceudāhṛitam — is said to be
English
That happiness which at first, as well as in the end, deludes the self, and which arises from sleep, indolence, and heedlessness—that is declared to be Tamasic.
जो सुख प्रारम्भ में और परिणाम (अनुबन्ध) में भी आत्मा (मनुष्य) को मोहित करने वाला होता है, वह निद्रा, आलस्य और प्रमाद से उत्पन्न सुख तामस कहा जाता है।।
न तदस्ति पृथिव्यां वा दिवि देवेषु वा पुनः।सत्त्वं प्रकृतिजैर्मुक्तं यदेभिः स्यात्ित्रभिर्गुणैः
na tad asti pṛithivyāṁ vā divi deveṣhu vā punaḥ
sattvaṁ prakṛiti-jair muktaṁ yad ebhiḥ syāt tribhir guṇaiḥ
Word by word
na — notat — thatasti — existspṛithivyām — on earthvā — ordivi — the higher celestial abodesdeveṣhu — amongst the celestial godsvā — orpunaḥ — againsattvam — existenceprakṛiti-jaiḥ — born of material naturemuktam — liberatedyat — thatebhiḥ — from the influence of thesesyāt — istribhiḥ — threeguṇaiḥ — modes of material nature
English
There is no being on earth or in heaven among the gods that is liberated from the three qualities born of Nature.
पृथ्वी पर अथवा स्वर्ग के देवताओं में ऐसा कोई प्राणी (सत्त्वं अर्थात् विद्यमान वस्तु) नहीं है जो प्रकृति से उत्पन्न इन तीन गुणों से मुक्त (रहित) हो।।
ब्राह्मणक्षत्रियविशां शूद्राणां च परंतप।कर्माणि प्रविभक्तानि स्वभावप्रभवैर्गुणैः
brāhmaṇa-kṣhatriya-viśhāṁ śhūdrāṇāṁ cha parantapa
karmāṇi pravibhaktāni svabhāva-prabhavair guṇaiḥ
Word by word
brāhmaṇa — of the priestly classkṣhatriya — the warrior and administrative classviśhām — the mercantile and farming classśhūdrāṇām — of the worker classcha — andparantapa — Arjun, subduer of the enemieskarmāṇi — dutiespravibhaktāni — distributedsvabhāva-prabhavaiḥ-guṇaiḥ — work based on one’s nature and guṇas
English
Of Brahmanas, Kshatriyas, Vaisyas, and Sudras, O Arjuna, the duties are distributed according to the qualities born of their own nature.
हे परन्तप! ब्राह्मणों, क्षत्रियों, वैश्यों और शूद्रों के कर्म, स्वभाव से उत्पन्न गुणों के अनुसार विभक्त किये गये हैं।।
शमो दमस्तपः शौचं क्षान्तिरार्जवमेव च।ज्ञानं विज्ञानमास्तिक्यं ब्रह्मकर्म स्वभावजम्
śhamo damas tapaḥ śhauchaṁ kṣhāntir ārjavam eva cha
jñānaṁ vijñānam āstikyaṁ brahma-karma svabhāva-jam
Word by word
śhamaḥ — tranquilitydamaḥ — restrainttapaḥ — austerityśhaucham — puritykṣhāntiḥ — patienceārjavam — integrityeva — certainlycha — andjñānam — knowledgevijñānam — wisdomāstikyam — belief in a hereafterbrahma — of the priestly classkarma — worksvabhāva-jam — born of one’s intrinsic qualities
English
Serenity, self-restraint, austerity, purity, forgiveness, and uprightness, as well as knowledge, realization, and belief in God, are the duties of Brahmanas, born of their own nature.
शम, दम, तप, शौच, क्षान्ति, आर्जव, ज्ञान, विज्ञान और आस्तिक्य - ये ब्राह्मण के स्वाभाविक कर्म हैं।।
शौर्यं तेजो धृतिर्दाक्ष्यं युद्धे चाप्यपलायनम्।दानमीश्वरभावश्च क्षात्रं कर्म स्वभावजम्
śhauryaṁ tejo dhṛitir dākṣhyaṁ yuddhe chāpy apalāyanam
dānam īśhvara-bhāvaśh cha kṣhātraṁ karma svabhāva-jam
Word by word
śhauryam — valortejaḥ — strengthdhṛitiḥ — fortitudedākṣhyam yuddhe — skill in weaponrycha — andapi — alsoapalāyanam — not fleeingdānam — large-heartednessīśhvara — leadershipbhāvaḥ — qualitiescha — andkṣhātram — of the warrior and administrative classkarma — worksvabhāva-jam — born of one’s intrinsic qualities
English
Prowess, splendor, firmness, dexterity, and not fleeing from battle, generosity, and lordliness are the duties of the Kshatriyas, born of their own nature.
शौर्य, तेज, धृति, दाक्ष्य (दक्षता), युद्ध से पलायन न करना, दान और ईश्वर भाव (स्वामी भाव) - ये सब क्षत्रिय के स्वाभाविक कर्म हैं।।
कृषिगौरक्ष्यवाणिज्यं वैश्यकर्म स्वभावजम्।परिचर्यात्मकं कर्म शूद्रस्यापि स्वभावजम्
kṛiṣhi-gau-rakṣhya-vāṇijyaṁ vaiśhya-karma svabhāva-jam
paricharyātmakaṁ karma śhūdrasyāpi svabhāva-jam
Word by word
kṛiṣhi — agriculturegau-rakṣhya — dairy farmingvāṇijyam — commercevaiśhya — of the mercantile and farming classkarma — worksvabhāva-jam — born of one’s intrinsic qualitiesparicharyā — serving through workātmakam — naturalkarma — dutyśhūdrasya — of the worker classapi — andsvabhāva-jam — born of one’s intrinsic qualities
English
Agriculture, cattle-rearing, and trade are the duties of the Vaisya (merchant), born of their own nature; and service is the duty of the Sudra (servant-class), born of their own nature.
कृषि, गौपालन तथा वाणिज्य - ये वैश्य के स्वाभाविक कर्म हैं, और शूद्र का स्वाभाविक कर्म है परिचर्या अर्थात् सेवा करना।।
स्वे स्वे कर्मण्यभिरतः संसिद्धिं लभते नरः।स्वकर्मनिरतः सिद्धिं यथा विन्दति तच्छृणु
sve sve karmaṇy abhirataḥ sansiddhiṁ labhate naraḥ
sva-karma-nirataḥ siddhiṁ yathā vindati tach chhṛiṇu
Word by word
sve sve — respectivelykarmaṇi — workabhirataḥ — fulfillingsansiddhim — perfectionlabhate — achievenaraḥ — a personsva-karma — to one’s own prescribed dutynirataḥ — engagedsiddhim — perfectionyathā — asvindati — attainstat — thatśhṛiṇu — hear
English
Each person devoted to their own duty attains perfection. How they attain perfection while being engaged in their own duty, hear now.
अपने-अपने स्वाभाविक कर्म में अभिरत मनुष्य संसिद्धि को प्राप्त कर लेता है। स्वकर्म में रत मनुष्य किस प्रकार सिद्धि प्राप्त करता है, उसे तुम सुनो।।
यतः प्रवृत्तिर्भूतानां येन सर्वमिदं ततम्।स्वकर्मणा तमभ्यर्च्य सिद्धिं विन्दति मानवः
yataḥ pravṛittir bhūtānāṁ yena sarvam idaṁ tatam
sva-karmaṇā tam abhyarchya siddhiṁ vindati mānavaḥ
Word by word
yataḥ — from whompravṛittiḥ — have come into beingbhūtānām — of all living entitiesyena — by whomsarvam — allidam — thistatam — pervadedsva-karmaṇā — by one’s natural occupationtam — himabhyarchya — by worshippingsiddhim — perfectionvindati — attainsmānavaḥ — a person
English
He from whom all the beings have evolved and by whom all this is pervaded, worshipping Him with his own duty, one attains perfection.
जिस (परमात्मा) से भूतमात्र की प्रवृत्ति अर्थात् उत्पत्ति हुई है और जिससे यह सम्पूर्ण जगत् व्याप्त है, उस (परमात्मा) की स्वकर्म द्वारा पूजा करके मनुष्य सिद्धि को प्राप्त होता है।।
श्रेयान्स्वधर्मो विगुणः परधर्मात्स्वनुष्ठितात्।स्वभावनियतं कर्म कुर्वन्नाप्नोति किल्बिषम्
śhreyān swa-dharmo viguṇaḥ para-dharmāt sv-anuṣhṭhitāt
svabhāva-niyataṁ karma kurvan nāpnoti kilbiṣham
Word by word
śhreyān — betterswa-dharmaḥ — one’s own prescribed occupational dutyviguṇaḥ — imperfectly donepara-dharmāt — than another’s dharmasu-anuṣhṭhitāt — perfectly donesvabhāva-niyatam — according to one’s innate naturekarma — dutykurvan — by performingna āpnoti — does not incurkilbiṣham — sin
English
Better is one's own duty, even if it is destitute of merits, than the duty of another well performed. He who does the duty ordained by his own nature incurs no sin.
सम्यक् अनुष्ठित परधर्म की अपेक्षा गुणरहित स्वधर्म श्रेष्ठ है। (क्योंकि) स्वभाव से नियत किये गये कर्म को करते हुए मनुष्य पाप को नहीं प्राप्त करता।।
सहजं कर्म कौन्तेय सदोषमपि न त्यजेत्।सर्वारम्भा हि दोषेण धूमेनाग्निरिवावृताः
saha-jaṁ karma kaunteya sa-doṣham api na tyajet
sarvārambhā hi doṣheṇa dhūmenāgnir ivāvṛitāḥ
Word by word
saha-jam — born of one’s naturekarma — dutykaunteya — Arjun, the son of Kuntisa-doṣham — with defectsapi — even ifna tyajet — one should not abandonsarva-ārambhāḥ — all endeavorshi — indeeddoṣheṇa — with evildhūmena — with smokeagniḥ — fireiva — asāvṛitāḥ — veiled
English
One should not, O Arjuna, abandon the duty to which one is born, though it may be faulty; for, all undertakings are enveloped by evil, just as fire is by smoke.
हे कौन्तेय ! दोषयुक्त होने पर भी सहज कर्म को नहीं त्यागना चाहिए; क्योंकि सभी कर्म दोष से आवृत होते है, जैसे धुयें से अग्नि।।
असक्तबुद्धिः सर्वत्र जितात्मा विगतस्पृहः।नैष्कर्म्यसिद्धिं परमां संन्यासेनाधिगच्छति
asakta-buddhiḥ sarvatra jitātmā vigata-spṛihaḥ
naiṣhkarmya-siddhiṁ paramāṁ sannyāsenādhigachchhati
Word by word
asakta-buddhiḥ — those whose intellect is unattachedsarvatra — everywherejita-ātmā — who have mastered their mindvigata-spṛihaḥ — free from desiresnaiṣhkarmya-siddhim — state of actionlessnessparamām — highestsanyāsena — by the practice of renunciationadhigachchhati — attain
English
He whose intellect is unattached everywhere, who has subdued his self, from whom desire has fled, he attains the supreme state of freedom from action through renunciation.
सर्वत्र आसक्ति रहित बुद्धि वाला वह पुरुष जो स्पृहारहित तथा जितात्मा है, संन्यास के द्वारा परम नैर्ष्कम्य सिद्धि को प्राप्त होता है।।
सिद्धिं प्राप्तो यथा ब्रह्म तथाप्नोति निबोध मे।समासेनैव कौन्तेय निष्ठा ज्ञानस्य या परा
siddhiṁ prāpto yathā brahma tathāpnoti nibodha me
samāsenaiva kaunteya niṣhṭhā jñānasya yā parā
Word by word
siddhim — perfectionprāptaḥ — attainedyathā — howbrahma — Brahmantathā — alsoāpnoti — attainnibodha — hearme — from mesamāsena — brieflyeva — indeedkaunteya — Arjun, the son of Kuntiniṣhṭhā — firmly fixedjñānasya — of knowledgeyā — whichparā — transcendental
English
Learn from Me, O Arjuna, in brief how one who has attained perfection reaches Brahman—the Eternal, that supreme state of knowledge.
सिद्धि को प्राप्त पुरुष किस प्रकार ब्रह्म को प्राप्त होता है, तथा ज्ञान की परा निष्ठा को भी तुम मुझसे संक्षेप में जानो।।
बुद्ध्या विशुद्धया युक्तो धृत्याऽऽत्मानं नियम्य च।शब्दादीन् विषयांस्त्यक्त्वा रागद्वेषौ व्युदस्य च
buddhyā viśhuddhayā yukto dhṛityātmānaṁ niyamya cha
śhabdādīn viṣhayāns tyaktvā rāga-dveṣhau vyudasya cha
Word by word
buddhyā — intellectviśhuddhayā — purifiedyuktaḥ — endowed withdhṛityā — by determinationātmānam — the intellectniyamya — restrainingcha — andśhabda-ādīn viṣhayān — sound and other objects of the sensestyaktvā — abandoningrāga-dveṣhau — attachment and aversionvyudasya — casting asidecha — and
English
Endowed with a pure intellect, controlling the self through firmness, relinquishing sound and other objects and abandoning attraction and hatred.
विशुद्ध बुद्धि से युक्त, धृति से आत्मसंयम कर, शब्दादि विषयों को त्याग कर और राग-द्वेष का परित्याग कर....৷৷৷৷।।
विविक्तसेवी लघ्वाशी यतवाक्कायमानसः।ध्यानयोगपरो नित्यं वैराग्यं समुपाश्रितः
vivikta-sevī laghv-āśhī yata-vāk-kāya-mānasaḥ
dhyāna-yoga-paro nityaṁ vairāgyaṁ samupāśhritaḥ
Word by word
vivikta-sevī — relishing solitudelaghu-āśhī — eating lightyata — controlsvāk — speechkāya — bodymānasaḥ — and minddhyāna-yoga-paraḥ — engaged in meditationnityam — alwaysvairāgyam — dispassionsamupāśhritaḥ — having taken shelter of
English
Dwelling in solitude, eating sparingly, with speech, body, and mind subdued, always engaged in meditation and concentration, and resorting to dispassion.
विविक्त सेवी, लघ्वाशी (मिताहारी) जिसने अपने शरीर, वाणी और मन को संयत किया है, ध्यानयोग के अभ्यास में सदैव तत्पर तथा वैराग्य पर समाश्रित।।
अहङ्कारं बलं दर्पं कामं क्रोधं परिग्रहम्।विमुच्य निर्ममः शान्तो ब्रह्मभूयाय कल्पते
ahankāraṁ balaṁ darpaṁ kāmaṁ krodhaṁ parigraham
vimuchya nirmamaḥ śhānto brahma-bhūyāya kalpate
Word by word
ahankāram — egotismbalam — violencedarpam — arrogancekāmam — desirekrodham — angerparigraham — selfishnessvimuchya — being freed fromnirmamaḥ — without possessiveness of propertyśhāntaḥ — peacefulbrahma-bhūyāya — union with Brahmankalpate — is fit
English
Having abandoned egoism, strength, arrogance, desire, anger, and covetousness, and being free from the notion of 'mine' and peaceful, he is fit for becoming Brahman.
अहंकार, बल, दर्प, काम, क्रोध और परिग्रह को त्याग कर ममत्वभाव से रहित और शान्त पुरुष ब्रह्म प्राप्ति के योग्य बन जाता है।।
ब्रह्मभूतः प्रसन्नात्मा न शोचति न काङ्क्षति।समः सर्वेषु भूतेषु मद्भक्तिं लभते पराम्
brahma-bhūtaḥ prasannātmā na śhochati na kāṅkṣhati
samaḥ sarveṣhu bhūteṣhu mad-bhaktiṁ labhate parām
Word by word
brahma-bhūtaḥ — one situated in Brahmanprasanna-ātmā — mentally serenena — neitherśhochati — grievingna — norkāṅkṣhati — desiringsamaḥ — equitably disposedsarveṣhu — toward allbhūteṣhu — living beingsmat-bhaktim — devotion to melabhate — attainsparām — supreme
English
Becoming Brahman, serene in the Self, he neither grieves nor desires; he is the same to all beings, and obtains supreme devotion to Me.
ब्रह्मभूत (जो साधक ब्रह्म बन गया है), प्रसन्न मन वाला पुरुष न इच्छा करता है और न शोक, समस्त भूतों के प्रति सम होकर वह मेरी परा भक्ति को प्राप्त करता है।।
भक्त्या मामभिजानाति यावान्यश्चास्मि तत्त्वतः।ततो मां तत्त्वतो ज्ञात्वा विशते तदनन्तरम्
bhaktyā mām abhijānāti yāvān yaśh chāsmi tattvataḥ
tato māṁ tattvato jñātvā viśhate tad-anantaram
Word by word
bhaktyā — by loving devotionmām — meabhijānāti — one comes to knowyāvān — as much asyaḥ cha asmi — as I amtattvataḥ — in truthtataḥ — thenmām — metattvataḥ — in truthjñātvā — having knownviśhate — enterstat-anantaram — thereafter
English
By devotion, he knows Me in truth, who and what I am; then, having known Me in truth, he immediately enters into the Supreme.
(उस परा) भक्ति के द्वारा मुझे वह तत्त्वत: जानता है कि मैं कितना (व्यापक) हूँ तथा मैं क्या हूँ। (इस प्रकार) तत्त्वत: जानने के पश्चात् तत्काल ही वह मुझमें प्रवेश कर जाता है, अर्थात् मत्स्वरूप बन जाता है।।
सर्वकर्माण्यपि सदा कुर्वाणो मद्व्यपाश्रयः।मत्प्रसादादवाप्नोति शाश्वतं पदमव्ययम्
sarva-karmāṇy api sadā kurvāṇo mad-vyapāśhrayaḥ
mat-prasādād avāpnoti śhāśhvataṁ padam avyayam
Word by word
sarva — allkarmāṇi — actionsapi — thoughsadā — alwayskurvāṇaḥ — performingmat-vyapāśhrayaḥ — take full refuge in memat-prasādāt — by my graceavāpnoti — attainśhāśhvatam — the eternalpadam — abodeavyayam — imperishable
English
Having taken refuge in Me and doing all actions, by My grace he obtains the eternal, indestructible state of being.
जो पुरुष मदाश्रित होकर सदैव समस्त कर्मों को करता है, वह मेरे प्रसाद (अनुग्रह) से शाश्वत, अव्यय पद को प्राप्त कर लेता है।।
चेतसा सर्वकर्माणि मयि संन्यस्य मत्परः।बुद्धियोगमुपाश्रित्य मच्चित्तः सततं भव
chetasā sarva-karmāṇi mayi sannyasya mat-paraḥ
buddhi-yogam upāśhritya mach-chittaḥ satataṁ bhava
Word by word
chetasā — by consciousnesssarva-karmāṇi — every activitymayi — to mesannyasya — dedicatingmat-paraḥ — having me as the supreme goalbuddhi-yogam — having the intellect united with Godupāśhritya — taking shelter ofmat-chittaḥ — consciousness absorbed in mesatatam — alwaysbhava — be
English
Mentally renouncing all actions in Me, having Me as the highest goal, and resorting to the yoga of discrimination, do thou ever fix thy mind on Me.
मन से समस्त कर्मों का संन्यास मुझमें करके मत्परायण होकर बुद्धियोग का आश्रय लेकर तुम सतत मच्चित्त बनो।।
मच्चित्तः सर्वदुर्गाणि मत्प्रसादात्तरिष्यसि।अथ चेत्त्वमहङ्कारान्न श्रोष्यसि विनङ्क्ष्यसि
mach-chittaḥ sarva-durgāṇi mat-prasādāt tariṣhyasi
atha chet tvam ahankārān na śhroṣhyasi vinaṅkṣhyasi
Word by word
mat-chittaḥ — by always remembering mesarva — alldurgāṇi — obstaclesmat-prasādāt — by my gracetariṣhyasi — you shall overcomeatha — butchet — iftvam — youahankārāt — due to pridena śhroṣhyasi — do not listenvinaṅkṣhyasi — you will perish
English
Fixing your mind on Me, you shall, by My grace, overcome all obstacles; but if you will not hear Me due to egoism, you shall perish.
मच्चित्त होकर तुम मेरी कृपा से समस्त कठिनाइयों (सर्वदुर्गाणि) को पार कर जाओगे; और यदि अहंकारवश (इस उपदेश को) नहीं सुनोगे, तो तुम नष्ट हो जाओगे।।
यदहङ्कारमाश्रित्य न योत्स्य इति मन्यसे।मिथ्यैष व्यवसायस्ते प्रकृतिस्त्वां नियोक्ष्यति
yad ahankāram āśhritya na yotsya iti manyase
mithyaiṣha vyavasāyas te prakṛitis tvāṁ niyokṣhyati
Word by word
yat — ifahankāram — motivated by prideāśhritya — taking shelterna yotsye — I shall not fightiti — thusmanyase — you thinkmithyā eṣhaḥ — this is all falsevyavasāyaḥ — determinationte — yourprakṛitiḥ — material naturetvām — youniyokṣhyati — will engage
English
If, filled with egoism, thou thinkest, "I will not fight," then thy resolve is vain; nature will compel thee.
और अहंकारवश तुम जो यह सोच रहे हो, "मैं युद्ध नहीं करूंगा", यह तुम्हारा निश्चय मिथ्या है, (क्योंकि) प्रकृति (तुम्हारा स्वभाव) ही तुम्हें (बलात् कर्म में) प्रवृत्त करेगी।।
स्वभावजेन कौन्तेय निबद्धः स्वेन कर्मणा।कर्तुं नेच्छसि यन्मोहात्करिष्यस्यवशोऽपि तत्
swbhāva-jena kaunteya nibaddhaḥ svena karmaṇā
kartuṁ nechchhasi yan mohāt kariṣhyasy avaśho ’pi tat
Word by word
swabhāva-jena — born of one’s own material naturekaunteya — Arjun, the son of Kuntinibaddhaḥ — boundsvena — by your ownkarmaṇā — actionskartum — to dona — notichchhasi — you wishyat — whichmohāt — out of delusionkariṣhyasi — you will doavaśhaḥ — helplesslyapi — even thoughtat — that
English
O Arjuna, bound by your own Karma (action) born of your own nature, that which from delusion you wish not to do, even that you shall do helplessly.
हे कौन्तेय ! तुम अपने स्वाभाविक कर्मों से बंधे हो, (अत:) मोहवशात् जिस कर्म को तुम करना नहीं चाहते हो, वही तुम विवश होकर करोगे।।
ईश्वरः सर्वभूतानां हृद्देशेऽर्जुन तिष्ठति।भ्रामयन्सर्वभूतानि यन्त्रारूढानि मायया
īśhvaraḥ sarva-bhūtānāṁ hṛid-deśhe ‘rjuna tiṣhṭhati
bhrāmayan sarva-bhūtāni yantrārūḍhāni māyayā
Word by word
īśhvaraḥ — the Supreme Lordsarva-bhūtānām — in all living beinghṛit-deśhe — in the heartsarjuna — Arjuntiṣhṭhati — dwellsbhrāmayan — causing to wandersarva-bhūtāni — all living beingsyantra ārūḍhani — seated on a machinemāyayā — made of the material energy
English
The Lord dwells in the hearts of all beings, O Arjuna, causing all beings, by His illusory power, to revolve as if mounted on a machine.
हे अर्जुन (मानों किसी) यन्त्र पर आरूढ़ समस्त भूतों को ईश्वर अपनी माया से घुमाता हुआ (भ्रामयन्) भूतमात्र के हृदय में स्थित रहता है।।
तमेव शरणं गच्छ सर्वभावेन भारत।तत्प्रसादात्परां शान्तिं स्थानं प्राप्स्यसि शाश्वतम्
tam eva śharaṇaṁ gachchha sarva-bhāvena bhārata
tat-prasādāt parāṁ śhāntiṁ sthānaṁ prāpsyasi śhāśhvatam
Word by word
tam — unto himeva — onlyśharaṇam gachchha — surrendersarva-bhāvena — whole-heartedlybhārata — Arjun, the son of Bharattat-prasādāt — by his graceparām — supremeśhāntim — peacesthānam — the abodeprāpsyasi — you will attainśhāśhvatam — eternal
English
Fly to Him for refuge with all your being, O Arjuna; by His grace you will obtain supreme peace and the eternal abode.
हे भारत ! तुम सम्पूर्ण भाव से उसी (ईश्वर) की शरण में जाओ। उसके प्रसाद से तुम परम शान्ति और शाश्वत स्थान को प्राप्त करोगे।।
इति ते ज्ञानमाख्यातं गुह्याद्गुह्यतरं मया।विमृश्यैतदशेषेण यथेच्छसि तथा कुरु
iti te jñānam ākhyātaṁ guhyād guhyataraṁ mayā
vimṛiśhyaitad aśheṣheṇa yathechchhasi tathā kuru
Word by word
iti — thuste — to youjñānam — knowledgeākhyātam — explainedguhyāt — than secret knowledgeguhya-taram — still more secret knowledgemayā — by mevimṛiśhya — ponderingetat — on thisaśheṣheṇa — completelyyathā — asichchhasi — you wishtathā — sokuru — do
English
Thus, wisdom more secret than secrecy itself has been declared to you by me. Reflect on it fully, then act as you wish.
इस प्रकार समस्त गोपनीयों से अधिक गुह्य ज्ञान मैंने तुमसे कहा; इस पर पूर्ण विचार (विमृश्य) करने के पश्चात् तुम्हारी जैसी इच्छा हो, वैसा तुम करो।।
सर्वगुह्यतमं भूयः श्रृणु मे परमं वचः।इष्टोऽसि मे दृढमिति ततो वक्ष्यामि ते हितम्
sarva-guhyatamaṁ bhūyaḥ śhṛiṇu me paramaṁ vachaḥ
iṣhṭo ‘si me dṛiḍham iti tato vakṣhyāmi te hitam
Word by word
sarva-guhya-tamam — the most confidential of allbhūyaḥ — againśhṛiṇu — hearme — by meparamam — supremevachaḥ — instructioniṣhṭaḥ asi — you are dearme — to medṛiḍham — veryiti — thustataḥ — becausevakṣhyāmi — I am speakingte — for yourhitam — benefit
English
Hear again My supreme word, most secret of all; for you are dearly beloved of Me, I will tell you what is good.
पुन: एक बार तुम मुझसे समस्त गुह्यों में गुह्यतम परम वचन (उपदेश) को सुनो। तुम मुझे अतिशय प्रिय हो, इसलिए मैं तुम्हें तुम्हारे हित की बात कहूंगा।।
मन्मना भव मद्भक्तो मद्याजी मां नमस्कुरु।मामेवैष्यसि सत्यं ते प्रतिजाने प्रियोऽसि मे
man-manā bhava mad-bhakto mad-yājī māṁ namaskuru
mām evaiṣhyasi satyaṁ te pratijāne priyo ‘si me
Word by word
mat-manāḥ — thinking of mebhava — bemat-bhaktaḥ — my devoteemat-yājī — worship memām — to menamaskuru — offer obeisancemām — to meeva — certainlyeṣhyasi — you will comesatyam — trulyte — to youpratijāne — I promisepriyaḥ — dearasi — you areme — to me
English
Fix your mind on Me, be devoted to Me, sacrifice to Me, bow down to Me. You will come to Me; I truly promise you this, for you are dear to Me.
तुम मच्चित, मद्भक्त और मेरे पूजक (मद्याजी) बनो और मुझे नमस्कार करो; (इस प्रकार) तुम मुझे ही प्राप्त होगे; यह मैं तुम्हे सत्य वचन देता हूँ,(क्योंकि) तुम मेरे प्रिय हो।।
सर्वधर्मान्परित्यज्य मामेकं शरणं व्रज।अहं त्वा सर्वपापेभ्यो मोक्षयिष्यामि मा शुचः
sarva-dharmān parityajya mām ekaṁ śharaṇaṁ vraja
ahaṁ tvāṁ sarva-pāpebhyo mokṣhayiṣhyāmi mā śhuchaḥ
Word by word
sarva-dharmān — all varieties of dharmasparityajya — abandoningmām — unto meekam — onlyśharaṇam — take refugevraja — takeaham — Itvām — yousarva — allpāpebhyaḥ — from sinful reactionsmokṣhayiṣhyāmi — shall liberatemā — do notśhuchaḥ — fear
English
Abandon all duties and take refuge in Me alone; I will liberate you from all sins; do not grieve.
सब धर्मों का परित्याग करके तुम एक मेरी ही शरण में आओ, मैं तुम्हें समस्त पापों से मुक्त कर दूँगा, तुम शोक मत करो।।
इदं ते नातपस्काय नाभक्ताय कदाचन।न चाशुश्रूषवे वाच्यं न च मां योऽभ्यसूयति
idaṁ te nātapaskyāya nābhaktāya kadāchana
na chāśhuśhruṣhave vāchyaṁ na cha māṁ yo ‘bhyasūtayi
Word by word
idam — thiste — by youna — neveratapaskāya — to those who are not austerena — neverabhaktāya — to those who are not devotedkadāchana — at any timena — nevercha — alsoaśhuśhrūṣhave — to those who are averse to listening (to spiritual topics)vāchyam — to be spokenna — nevercha — alsomām — toward meyaḥ — whoabhyasūyati — those who are envious
English
Never speak this to one who is devoid of austerities or devotion, who does not render service, who does not desire to listen, or who cavils at Me.
यह ज्ञान ऐसे पुरुष से नहीं कहना चाहिए, जो अतपस्क (तपरहित) है, और न उसे जो अभक्त है; उसे भी नहीं जो अशुश्रुषु (सेवा में अतत्पर) है और उस पुरुष से भी नहीं कहना चाहिए, जो मुझ (ईश्वर) से असूया करता है, अर्थात् मुझ में दोष देखता है।।
य इमं परमं गुह्यं मद्भक्तेष्वभिधास्यति।भक्ितं मयि परां कृत्वा मामेवैष्यत्यसंशयः
ya idaṁ paramaṁ guhyaṁ mad-bhakteṣhv abhidhāsyati
bhaktiṁ mayi parāṁ kṛitvā mām evaiṣhyaty asanśhayaḥ
Word by word
yaḥ — whoidam — thisparamam — mostguhyam — confidential knowledgemat-bhakteṣhu — amongst my devoteesabhidhāsyati — teachesbhaktim — greatest act of lovemayi — to meparām — transcendentalkṛitvā — doingmām — to meeva — certainlyeṣhyati — comesasanśhayaḥ — without doubt
English
He who, with supreme devotion to Me, teaches this supreme secret to My devotees, shall undoubtedly come to Me.
जो पुरुष मुझसे परम प्रेम (परा भक्ति) करके इस परम गुह्य ज्ञान का उपदेश मेरे भक्तों को देता है, वह नि:सन्देह मुझे ही प्राप्त होता है।।
न च तस्मान्मनुष्येषु कश्िचन्मे प्रियकृत्तमः।भविता न च मे तस्मादन्यः प्रियतरो भुवि
na cha tasmān manuṣhyeṣhu kaśhchin me priya-kṛittamaḥ
bhavitā na cha me tasmād anyaḥ priyataro bhuvi
Word by word
na — nocha — andtasmāt — than themmanuṣhyeṣhu — amongst human beingskaśhchit — anyoneme — to mepriya-kṛit-tamaḥ — more dearbhavitā — will bena — nevercha — andme — to metasmāt — than themanyaḥ — anotherpriya-taraḥ — dearerbhuvi — on this earth
English
There is no one among men who does service dearer to Me, nor shall there be anyone on earth dearer to Me than him.
न तो उससे बढ़कर मेरा अतिशय प्रिय कार्य करने वाला मनुष्यों में कोई है और न उससे बढ़कर मेरा प्रिय इस पृथ्वी पर दूसरा कोई होगा।।
अध्येष्यते च य इमं धर्म्यं संवादमावयोः।ज्ञानयज्ञेन तेनाहमिष्टः स्यामिति मे मतिः
adhyeṣhyate cha ya imaṁ dharmyaṁ saṁvādam āvayoḥ
jñāna-yajñena tenāham iṣhṭaḥ syām iti me matiḥ
Word by word
adhyeṣhyate — studycha — andyaḥ — whoimam — thisdharmyam — sacredsaṁvādam — dialogueāvayoḥ — of oursjñāna — of knowledgeyajñena-tena — through the sacrifice of knowledgeaham — Iiṣhṭaḥ — worshippedsyām — shall beiti — suchme — mymatiḥ — opinion
English
And he who studies this sacred dialogue of ours, by him I shall have been worshipped through the sacrifice of wisdom; such is my conviction.
जो पुरुष, हम दोनों के इस धर्ममय संवाद का पठन करेगा, उसके द्वारा मैं ज्ञानयज्ञ से पूजित होऊँगा - ऐसा मेरा मत है।।
श्रद्धावाननसूयश्च श्रृणुयादपि यो नरः।सोऽपि मुक्तः शुभाँल्लोकान्प्राप्नुयात्पुण्यकर्मणाम्
śhraddhāvān anasūyaśh cha śhṛiṇuyād api yo naraḥ
so ‘pi muktaḥ śhubhāl lokān prāpnuyāt puṇya-karmaṇām
Word by word
śhraddhā-vān — faithfulanasūyaḥ — without envycha — andśhṛiṇuyāt — listenapi — certainlyyaḥ — whonaraḥ — a personsaḥ — that personapi — alsomuktaḥ — liberatedśhubhān — the auspiciouslokān — abodesprāpnuyāt — attainpuṇya-karmaṇām — of the pious
English
Also, the man who hears this, full of faith and free from malice, shall attain to the happy worlds of those of righteous deeds, and be liberated.
तथा जो श्रद्धावान् और अनसुयु (दोषदृष्टि रहित) पुरुष इसका श्रवणमात्र भी करेगा, वह भी (पापों से) मुक्त होकर पुण्यकर्मियों के शुभ (श्रेष्ठ) लोकों को प्राप्त कर लेगा।।
कच्चिदेतच्छ्रुतं पार्थ त्वयैकाग्रेण चेतसा।कच्चिदज्ञानसंमोहः प्रनष्टस्ते धनञ्जय
kachchid etach chhrutaṁ pārtha tvayaikāgreṇa chetasā
kachchid ajñāna-sammohaḥ pranaṣhṭas te dhanañjaya
Word by word
kachchit — whetheretat — thisśhrutam — heardpārtha — Arjun, the son of Prithatvayā — by youeka-agreṇa chetasā — with a concentrated mindkachchit — whetherajñāna — ignorancesammohaḥ — delusionpranaṣhṭaḥ — destroyedte — yourdhanañjaya — Arjun, conqueror of wealth
English
Has this been heard, O Arjuna, with one-pointed focus? Has the delusion of your ignorance been destroyed, O Dhananjaya?
हे पार्थ ! क्या इसे (मेरे उपदेश को) तुमने एकाग्रचित्त होकर श्रवण किया ? और हे धनञ्जय ! क्या तुम्हारा अज्ञान जनित संमोह पूर्णतया नष्ट हुआ ?
अर्जुन उवाचनष्टो मोहः स्मृतिर्लब्धा त्वत्प्रसादान्मयाच्युत।स्थितोऽस्मि गतसन्देहः करिष्ये वचनं तव
arjuna uvācha
naṣhṭo mohaḥ smṛitir labdhā tvat-prasādān mayāchyuta
sthito ‘smi gata-sandehaḥ kariṣhye vachanaṁ tava
Word by word
arjunaḥ uvācha — Arjun saidnaṣhṭaḥ — dispelledmohaḥ — illusionsmṛitiḥ — memorylabdhā — regainedtvat-prasādāt — by your gracemayā — by meachyuta — Shree Krishna, the infallible onesthitaḥ — situatedasmi — I amgata-sandehaḥ — free from doubtskariṣhye — I shall actvachanam — instructionstava — your
English
Arjuna said, "My delusion has been destroyed, for I have gained my knowledge (memory) through Your grace, O Krishna. I am now free from doubts. I will act according to Your word."
अर्जुन ने कहा -- हे अच्युत ! आपके कृपाप्रसाद से मेरा मोह नष्ट हो गया है, और मुझे स्मृति (ज्ञान) प्राप्त हो गयी है? अब मैं संशयरहित हो गया हूँ और मैं आपके वचन (आज्ञा) का पालन करूँगा।।
सञ्जय उवाचइत्यहं वासुदेवस्य पार्थस्य च महात्मनः।संवादमिममश्रौषमद्भुतं रोमहर्षणम्
sañjaya uvācha
ity ahaṁ vāsudevasya pārthasya cha mahātmanaḥ
saṁvādam imam aśhrauṣham adbhutaṁ roma-harṣhaṇam
Word by word
sañjayaḥ uvācha — Sanjay saiditi — thusaham — Ivāsudevasya — of Shree Krishnapārthasya — Arjuncha — andmahā-ātmanaḥ — the noble hearted soulsaṁvādam — conversationimam — thisaśhrauṣham — have heardadbhutam — wonderfulroma-harṣhaṇam — which causes the hair to stand on end
English
Sanjaya said, Thus, I have heard this wonderful dialogue between Krishna and the high-souled Arjuna, which causes one's hair to stand on end.
संजय ने कहा -- इस प्रकार मैंने भगवान् वासुदेव और महात्मा अर्जुन के इस अद्भुत और रोमान्चक संवाद का वर्णन किया।।
व्यासप्रसादाच्छ्रुतवानेतद्गुह्यमहं परम्।योगं योगेश्वरात्कृष्णात्साक्षात्कथयतः स्वयम्
vyāsa-prasādāch chhrutavān etad guhyam ahaṁ param
yogaṁ yogeśhvarāt kṛiṣhṇāt sākṣhāt kathayataḥ svayam
Word by word
vyāsa-prasādāt — by the grace of Ved Vyasśhrutavān — have heardetat — thisguhyam — secretaham — Iparam — supremeyogam — Yogyoga-īśhvarāt — from the Lod of Yogkṛiṣhṇāt — from Shree Krishnasākṣhāt — directlykathayataḥ — speakingsvayam — himself
English
Through the grace of Vyasa, I have heard this supreme and most secret Yoga, directly from Krishna, the Lord of Yoga, Himself declaring it.
व्यास जी की कृपा से मैंने इस परम् गुह्य योग को साक्षात् कहते हुए स्वयं योगोश्वर श्रीकृष्ण भगवान् से सुना।।
राजन्संस्मृत्य संस्मृत्य संवादमिममद्भुतम्।केशवार्जुनयोः पुण्यं हृष्यामि च मुहुर्मुहुः
rājan sansmṛitya sansmṛitya saṁvādam imam adbhutam
keśhavārjunayoḥ puṇyaṁ hṛiṣhyāmi cha muhur muhuḥ
Word by word
rājan — Kingsansmṛitya saṁsmṛitya — repeatedly recallingsaṁvādam — dialogueimam — thisadbhutam — astonishingkeśhava-arjunayoḥ — between Lord Shree Krishna and Arjunpuṇyam — pioushṛiṣhyāmi — I rejoicecha — andmuhuḥ muhuḥ — repeatedly
English
O King, remembering this wonderful and holy dialogue between Krishna and Arjuna, I continually rejoice.
हे राजन् ! भगवान् केशव और अर्जुन के इस अद्भुत और पुण्य (पवित्र) संवाद को स्मरण करके मैं बारम्बार हर्षित होता हूँ।।
तच्च संस्मृत्य संस्मृत्य रूपमत्यद्भुतं हरेः।
विस्मयो मे महान् राजन् हृष्यामि च पुनः पुनः
tach cha sansmṛitya saṁsmṛitya rūpam aty-adbhutaṁ hareḥ
vismayo ye mahān rājan hṛiṣhyāmi cha punaḥ punaḥ
Word by word
tat — thatcha — andsansmṛitya saṁsmṛitya — remembering repeatedlyrūpam — cosmic formati — mostadbhutam — wonderfulhareḥ — of Lord Krishnavismayaḥ — astonishmentme — mymahān — greatrājan — Kinghṛiṣhyāmi — I am thrilled with joycha — andpunaḥ punaḥ — over and over again
English
And, remembering again and again that most wonderful form of Hari, I am filled with great wonder, O King; and I rejoice again and again.
हे राजन ! श्री हरि के अति अद्भुत रूप को भी पुन: पुन: स्मरण करके मुझे महान् विस्मय होता है और मैं बारम्बार हर्षित हो रहा हूँ।।
यत्र योगेश्वरः कृष्णो यत्र पार्थो धनुर्धरः।
तत्र श्रीर्विजयो भूतिर्ध्रुवा नीतिर्मतिर्मम।।18.78।
yatra yogeśhvaraḥ kṛiṣhṇo yatra pārtho dhanur-dharaḥ
tatra śhrīr vijayo bhūtir dhruvā nītir matir mama
Word by word
yatra — whereveryoga-īśhvaraḥ — Shree Krishna, the Lord of Yogkṛiṣhṇaḥ — Shree Krishnayatra — whereverpārthaḥ — Arjun, the son of Prithadhanuḥ-dharaḥ — the supreme archertatra — thereśhrīḥ — opulencevijayaḥ — victorybhūtiḥ — prosperitydhruvā — unendingnītiḥ — righteousnessmatiḥ mama — my opinion
English
Wherever Krishna, the Lord of Yoga, is; and wherever Arjuna, the wielder of the bow, is; there is prosperity, victory, happiness, and a firm policy; this is my conviction.
जहाँ योगेश्वर श्रीकृष्ण हैं और जहाँ धनुर्धारी अर्जुन है वहीं पर श्री, विजय, विभूति और ध्रुव नीति है, ऐसा मेरा मत है।।
Sanskrit, transliteration and word meanings from the open Bhagavad Gita dataset (github.com/gita/gita). English translation: Swami Sivananda. Hindi translation: Swami Tejomayananda.
