अर्जुन उवाच
ज्यायसी चेत्कर्मणस्ते मता बुद्धिर्जनार्दन।
तत्किं कर्मणि घोरे मां नियोजयसि केशव
arjuna uvācha
jyāyasī chet karmaṇas te matā buddhir janārdana
tat kiṁ karmaṇi ghore māṁ niyojayasi keśhava
Word by word
arjunaḥ uvācha — Arjun saidjyāyasī — superiorchet — ifkarmaṇaḥ — than fruitive actionte — by youmatā — is consideredbuddhiḥ — intellectjanārdana — he who looks after the public, Krishnatat — thenkim — whykarmaṇi — actionghore — terriblemām — meniyojayasi — do you engagekeśhava — Krishna, the killer of the demon named Keshi
English
Arjuna said: If Thou thinkest that knowledge is superior to action, O Krishna, why then, O Kesava, doest Thou ask me to engage in this terrible action?
हे जनार्दन यदि आपको यह मान्य है कि कर्म से ज्ञान श्रेष्ठ है तो फिर हे केशव आप मुझे इस भयंकर कर्म में क्यों प्रवृत्त करते हैं
व्यामिश्रेणेव वाक्येन बुद्धिं मोहयसीव मे।
तदेकं वद निश्िचत्य येन श्रेयोऽहमाप्नुयाम्
vyāmiśhreṇeva vākyena buddhiṁ mohayasīva me
tad ekaṁ vada niśhchitya yena śhreyo ’ham āpnuyām
Word by word
vyāmiśhreṇa iva — by your apparently ambiguousvākyena — wordsbuddhim — intellectmohayasi — I am getting bewilderediva — as it wereme — mytat — thereforeekam — onevada — please tellniśhchitya — decisivelyyena — by whichśhreyaḥ — the highest goodaham — Iāpnuyām — may attain
English
With this seemingly perplexing speech, you seem to be confusing my understanding; therefore, tell me one certain way by which I may attain bliss.
आप इस मिश्रित वाक्य से मेरी बुद्धि को मोहितसा करते हैं अत आप उस एक (मार्ग) को निश्चित रूप से कहिये जिससे मैं परम श्रेय को प्राप्त कर सकूँ।।
श्री भगवानुवाच
लोकेऽस्मिन्द्विविधा निष्ठा पुरा प्रोक्ता मयानघ।
ज्ञानयोगेन सांख्यानां कर्मयोगेन योगिनाम्
śhrī bhagavān uvācha
loke’smin dvi-vidhā niṣhṭhā purā proktā mayānagha
jñāna-yogena sāṅkhyānāṁ karma-yogena yoginām
Word by word
śhrī-bhagavān uvācha — the Blessed Lord saidloke — in the worldasmin — thisdvi-vidhā — two kinds ofniṣhṭhā — faithpurā — previouslyproktā — explainedmayā — by me (Shree Krishna)anagha — sinlessjñāna-yogena — through the path of knowledgesānkhyānām — for those inclined toward contemplationkarma-yogena — through the path of actionyoginām — of the yogis
English
The Blessed Lord said, "In this world, there is a twofold path, as I said before, O sinless one: the path of knowledge of the Sankhyas and the path of action of the Yogins."
श्री भगवान् ने कहा हे निष्पाप (अनघ) अर्जुन इस श्लोक में दो प्रकार की निष्ठा मेरे द्वारा पहले कही गयी है ज्ञानियों की (सांख्यानां) ज्ञानयोग से और योगियों की कर्मयोग से।।
न कर्मणामनारम्भान्नैष्कर्म्यं पुरुषोऽश्नुते।
न च संन्यसनादेव सिद्धिं समधिगच्छति
na karmaṇām anārambhān naiṣhkarmyaṁ puruṣho ’śhnute
na cha sannyasanād eva siddhiṁ samadhigachchhati
Word by word
na — notkarmaṇām — of actionsanārambhāt — by abstaining fromnaiṣhkarmyam — freedom from karmic reactionspuruṣhaḥ — a personaśhnute — attainsna — notcha — andsannyasanāt — by renunciationeva — onlysiddhim — perfectionsamadhigachchhati — attains
English
Man does not reach actionlessness by not performing actions; nor does he attain perfection by mere renunciation.
कर्मों के न करने से मनुष्य नैर्ष्कम्य को प्राप्त नहीं होता और न कर्मों के संन्यास से ही वह सिद्धि (पूर्णत्व) प्राप्त करता है।।
न हि कश्िचत्क्षणमपि जातु तिष्ठत्यकर्मकृत्।
कार्यते ह्यवशः कर्म सर्वः प्रकृतिजैर्गुणैः
na hi kaśhchit kṣhaṇam api jātu tiṣhṭhatyakarma-kṛit
kāryate hyavaśhaḥ karma sarvaḥ prakṛiti-jair guṇaiḥ
Word by word
na — nothi — certainlykaśhchit — anyonekṣhaṇam — a momentapi — evenjātu — evertiṣhṭhati — can remainakarma-kṛit — without actionkāryate — are performedhi — certainlyavaśhaḥ — helplesskarma — worksarvaḥ — allprakṛiti-jaiḥ — born of material natureguṇaiḥ — by the qualities
English
Verily, no one can remain for even a moment without performing action; for everyone is made to act helplessly, indeed, by the qualities born of Nature.
कोई भी पुरुष कभी क्षणमात्र भी बिना कर्म किए नहीं रह सकता क्योंकि प्रकृति से उत्पन्न गुणों के द्वारा अवश हुए सब (पुरुषों) से कर्म करवा लिया जाता है।।
कर्मेन्द्रियाणि संयम्य य आस्ते मनसा स्मरन्।
इन्द्रियार्थान्विमूढात्मा मिथ्याचारः स उच्यते
karmendriyāṇi sanyamya ya āste manasā smaran
indriyārthān vimūḍhātmā mithyāchāraḥ sa uchyate
Word by word
karma-indriyāṇi — the organs of actionsanyamya — restrainyaḥ — whoāste — remainmanasā — in the mindsmaran — to rememberindriya-arthān — sense objectsvimūḍha-ātmā — the deludedmithyā-āchāraḥ — hypocritesaḥ — theyuchyate — are called
English
He who, restraining the organs of action, sits thinking of the sense-objects in his mind, he of deluded understanding is called a hypocrite.
जो मूढ बुद्धि पुरुष कर्मेन्द्रियों का निग्रह कर इन्द्रियों के भोगों का मन से स्मरण (चिन्तन) करता रहता है वह मिथ्याचारी (दम्भी) कहा जाता है।।
यस्त्विन्द्रियाणि मनसा नियम्यारभतेऽर्जुन।
कर्मेन्द्रियैः कर्मयोगमसक्तः स विशिष्यते
yas tvindriyāṇi manasā niyamyārabhate ’rjuna
karmendriyaiḥ karma-yogam asaktaḥ sa viśhiṣhyate
Word by word
yaḥ — whotu — butindriyāṇi — the sensesmanasā — by the mindniyamya — controlārabhate — beginsarjuna — Arjunkarma-indriyaiḥ — by the working senseskarma-yogam — karm yogasaktaḥ — without attachmentsaḥ — theyviśhiṣhyate — are superior
English
But whoever, controlling the senses by the mind, O Arjuna, engages himself in Karma Yoga with the organs of action, without attachment, he excels.
परन्तु हे अर्जुन जो पुरुष मन से इन्द्रियों को वश में करके अनासक्त हुआ कर्मेंन्द्रियों से कर्मयोग का आचरण करता है वह श्रेष्ठ है।।
नियतं कुरु कर्म त्वं कर्म ज्यायो ह्यकर्मणः।
शरीरयात्रापि च ते न प्रसिद्ध्येदकर्मणः
niyataṁ kuru karma tvaṁ karma jyāyo hyakarmaṇaḥ
śharīra-yātrāpi cha te na prasiddhyed akarmaṇaḥ
Word by word
niyatam — constantlykuru — performkarma — Vedic dutiestvam — youkarma — actionjyāyaḥ — superiorhi — certainlyakarmaṇaḥ — than inactionśharīra — bodilyyātrā — maintenanceapi — evencha — andte — yourna prasiddhyet — would not be possibleakarmaṇaḥ — inaction
English
Perform your bounden duty, for action is superior to inaction, and even the maintenance of the body would not be possible for you through inaction.
तुम (अपने) नियत (कर्तव्य) कर्म करो क्योंकि अकर्म से श्रेष्ठ कर्म है। तुम्हारे अकर्म होने से (तुम्हारा) शरीर निर्वाह भी नहीं सिद्ध होगा।।
यज्ञार्थात्कर्मणोऽन्यत्र लोकोऽयं कर्मबन्धनः।
तदर्थं कर्म कौन्तेय मुक्तसंगः समाचर
yajñārthāt karmaṇo ’nyatra loko ’yaṁ karma-bandhanaḥ
tad-arthaṁ karma kaunteya mukta-saṅgaḥ samāchara
Word by word
yajña-arthāt — for the sake of sacrificekarmaṇaḥ — than actionanyatra — elselokaḥ — material worldayam — thiskarma-bandhanaḥ — bondage through one’s worktat — thatartham — for the sake ofkarma — actionkaunteya — Arjun, the son of Kuntimukta-saṅgaḥ — free from attachmentsamāchara — perform properly
English
The world is bound by actions other than those performed for the sake of sacrifice; do thou, therefore, O son of Kunti (Arjuna), perform actions for that sake alone, free from attachment.
यज्ञ के लिये किये हुए कर्म के अतिरिक्त अन्य कर्म में प्रवृत्त हुआ यह पुरुष कर्मों द्वारा बंधता है इसलिए हे कौन्तेय आसक्ति को त्यागकर यज्ञ के निमित्त ही कर्म का सम्यक् आचरण करो।।
सहयज्ञाः प्रजाः सृष्ट्वा पुरोवाच प्रजापतिः।
अनेन प्रसविष्यध्वमेष वोऽस्त्विष्टकामधुक्
saha-yajñāḥ prajāḥ sṛiṣhṭvā purovācha prajāpatiḥ
anena prasaviṣhyadhvam eṣha vo ’stviṣhṭa-kāma-dhuk
Word by word
saha — along withyajñāḥ — sacrificesprajāḥ — humankindsṛiṣhṭvā — createdpurā — in beginninguvācha — saidprajā-patiḥ — Brahmaanena — by thisprasaviṣhyadhvam — increase prosperityeṣhaḥ — thesevaḥ — yourastu — shall beiṣhṭa-kāma-dhuk — bestower of all wishes
English
The Creator, having in the beginning created mankind together with sacrifice, said, "By this shall you propagate; let this be the milch cow of your desires—the cow that yields all the desired objects."
प्रजापति (सृष्टिकर्त्ता) ने (सृष्टि के) आदि में यज्ञ सहित प्रजा का निर्माण कर कहा इस यज्ञ द्वारा तुम वृद्धि को प्राप्त हो और यह यज्ञ तुम्हारे लिये इच्छित कामनाओं को पूर्ण करने वाला (इष्टकामधुक्) होवे।।
देवान्भावयतानेन ते देवा भावयन्तु वः।
परस्परं भावयन्तः श्रेयः परमवाप्स्यथ
devān bhāvayatānena te devā bhāvayantu vaḥ
parasparaṁ bhāvayantaḥ śhreyaḥ param avāpsyatha
Word by word
devān — celestial godsbhāvayatā — will be pleasedanena — by these (sacrifices)te — thosedevāḥ — celestial godsbhāvayantu — will be pleasedvaḥ — youparasparam — one anotherbhāvayantaḥ — pleasing one anotherśhreyaḥ — prosperityparam — the supremeavāpsyatha — shall achieve
English
With this, nourish the gods, and may the gods nourish you; thus, nourishing each other, you shall attain the highest good.
तुम लोग इस यज्ञ द्वारा देवताओं की उन्नति करो और वे देवतागण तुम्हारी उन्नति करें। इस प्रकार परस्पर उन्नति करते हुये परम श्रेय को तुम प्राप्त होगे।।
इष्टान्भोगान्हि वो देवा दास्यन्ते यज्ञभाविताः।
तैर्दत्तानप्रदायैभ्यो यो भुङ्क्ते स्तेन एव सः
iṣhṭān bhogān hi vo devā dāsyante yajña-bhāvitāḥ
tair dattān apradāyaibhyo yo bhuṅkte stena eva saḥ
Word by word
iṣhṭān — desiredbhogān — necessities of lifehi — certainlyvaḥ — unto youdevāḥ — the celestial godsdāsyante — will grantyajña-bhāvitāḥ — satisfied by sacrificetaiḥ — by themdattān — things grantedapradāya — without offeringebhyaḥ — to themyaḥ — whobhuṅkte — enjoysstenaḥ — thieveseva — verilysaḥ — they
English
The gods, nourished by the sacrifice, will give you the desired objects. So, he who enjoys the objects given by the gods without offering anything in return is indeed a thief.
यज्ञ द्वारा पोषित देवतागण तुम्हें इष्ट भोग प्रदान करेंगे। उनके द्वारा दिये हुये भोगों को जो पुरुष उनको दिये बिना ही भोगता है वह निश्चय ही चोर है।।
यज्ञशिष्टाशिनः सन्तो मुच्यन्ते सर्वकिल्बिषैः।
भुञ्जते ते त्वघं पापा ये पचन्त्यात्मकारणात्
yajña-śhiṣhṭāśhinaḥ santo muchyante sarva-kilbiṣhaiḥ
bhuñjate te tvaghaṁ pāpā ye pachantyātma-kāraṇāt
Word by word
yajña-śhiṣhṭa — of remnants of food offered in sacrificeaśhinaḥ — eaterssantaḥ — saintly personsmuchyante — are releasedsarva — all kinds ofkilbiṣhaiḥ — from sinsbhuñjate — enjoyte — theytu — butagham — sinspāpāḥ — sinnersye — whopachanti — cook (food)ātma-kāraṇāt — for their own sake
English
The righteous who eat the remnants of the sacrifice are freed from all sins; but those sinful ones who cook food solely for their own sake indeed consume sin.
यज्ञ के अवशिष्ट अन्न को खाने वाले श्रेष्ठ पुरुष सब पापों से मुक्त हो जाते हैं किन्तु जो लोग केवल स्वयं के लिये ही पकाते हैं वे तो पापों को ही खाते हैं।।
अन्नाद्भवन्ति भूतानि पर्जन्यादन्नसम्भवः।
यज्ञाद्भवति पर्जन्यो यज्ञः कर्मसमुद्भवः
annād bhavanti bhūtāni parjanyād anna-sambhavaḥ
yajñād bhavati parjanyo yajñaḥ karma-samudbhavaḥ
Word by word
annāt — from foodbhavanti — subsistbhūtāni — living beingsparjanyāt — from rainsanna — of food grainssambhavaḥ — productionyajñāt — from the performance of sacrificebhavati — becomes possibleparjanyaḥ — rainyajñaḥ — performance of sacrificekarma — prescribed dutiessamudbhavaḥ — born of
English
From food come forth beings; from rain, food is produced; from sacrifice arises rain, and sacrifice is born of action.
समस्त प्राणी अन्न से उत्पन्न होते हैं अन्न की उत्पत्ति पर्जन्य से। पर्जन्य की उत्पत्ति यज्ञ से और यज्ञ कर्मों से उत्पन्न होता है।।
कर्म ब्रह्मोद्भवं विद्धि ब्रह्माक्षरसमुद्भवम्।
तस्मात्सर्वगतं ब्रह्म नित्यं यज्ञे प्रतिष्ठितम्
karma brahmodbhavaṁ viddhi brahmākṣhara-samudbhavam
tasmāt sarva-gataṁ brahma nityaṁ yajñe pratiṣhṭhitam
Word by word
karma — dutiesbrahma — in the Vedasudbhavam — manifestedviddhi — you should knowbrahma — The Vedasakṣhara — from the Imperishable (God)samudbhavam — directly manifestedtasmāt — thereforesarva-gatam — all-pervadingbrahma — The Lordnityam — eternallyyajñe — in sacrificepratiṣhṭhitam — established
English
Know that action comes from Brahma, and Brahma comes from the Imperishable. Therefore, the all-pervasive Brahma ever rests in sacrifice.
कर्म की उत्पत्ति ब्रह्माजी से होती है और ब्रह्माजी अक्षर तत्त्व से व्यक्त होते हैं। इसलिये सर्व व्यापी ब्रह्म सदा ही यज्ञ में प्रतिष्ठित है।।
एवं प्रवर्तितं चक्रं नानुवर्तयतीह यः।
अघायुरिन्द्रियारामो मोघं पार्थ स जीवति
evaṁ pravartitaṁ chakraṁ nānuvartayatīha yaḥ
aghāyur indriyārāmo moghaṁ pārtha sa jīvati
Word by word
evam — thuspravartitam — set into motionchakram — cyclena — notanuvartayati — followiha — in this lifeyaḥ — whoagha-āyuḥ — sinful livingindriya-ārāmaḥ — for the delight of their sensesmogham — vainlypārtha — Arjun, the son of Prithasaḥ — theyjīvati — live
English
He who does not follow the wheel thus set in motion, who is of sinful life, rejoicing in the senses, lives in vain, O Arjuna.
जो पुरुष यहाँ इस प्रकार प्रवर्तित हुए चक्र का अनुवर्तन नहीं करता हे पार्थ इंन्द्रियों में रमने वाला वह पाप आयु पुरुष व्यर्थ ही जीता है।।
यस्त्वात्मरतिरेव स्यादात्मतृप्तश्च मानवः।
आत्मन्येव च सन्तुष्टस्तस्य कार्यं न विद्यते
yas tvātma-ratir eva syād ātma-tṛiptaśh cha mānavaḥ
ātmanyeva cha santuṣhṭas tasya kāryaṁ na vidyate
Word by word
yaḥ — whotu — butātma-ratiḥ — rejoice in the selfeva — certainlysyāt — isātma-tṛiptaḥ — self-satisfiedcha — andmānavaḥ — human beingātmani — in the selfeva — certainlycha — andsantuṣhṭaḥ — satisfiedtasya — hiskāryam — dutyna — notvidyate — exist
English
But for that man who rejoices only in the Self, who is satisfied with the Self and is content in the Self alone, indeed there is nothing to do.
परन्तु जो मनुष्य आत्मा में ही रमने वाला आत्मा में ही तृप्त तथा आत्मा में ही सन्तुष्ट हो उसके लिये कोई कर्तव्य नहीं रहता।।
नैव तस्य कृतेनार्थो नाकृतेनेह कश्चन।
न चास्य सर्वभूतेषु कश्िचदर्थव्यपाश्रयः
naiva tasya kṛitenārtho nākṛiteneha kaśhchana
na chāsya sarva-bhūteṣhu kaśhchid artha-vyapāśhrayaḥ
Word by word
na — noteva — indeedtasya — hiskṛitena — by discharge of dutyarthaḥ — gainna — notakṛitena — without discharge of dutyiha — herekaśhchana — whatsoeverna — nevercha — andasya — of that personsarva-bhūteṣhu — among all living beingskaśhchit — anyartha — necessityvyapāśhrayaḥ — to depend upon
English
For him, there is no interest whatsoever in what is done or not done; nor does he depend on any being for any purpose.
इस जगत् में उस पुरुष का कृत और अकृत से कोई प्रयोजन नहीं है और न वह किसी वस्तु के लिये भूतमात्र पर आश्रित होता है।।
तस्मादसक्तः सततं कार्यं कर्म समाचर।
असक्तो ह्याचरन्कर्म परमाप्नोति पूरुषः
tasmād asaktaḥ satataṁ kāryaṁ karma samāchara
asakto hyācharan karma param āpnoti pūruṣhaḥ
Word by word
tasmāt — thereforeasaktaḥ — without attachmentsatatam — constantlykāryam — dutykarma — actionsamāchara — performasaktaḥ — unattachedhi — certainlyācharan — performingkarma — workparam — the Supremeāpnoti — attainspūruṣhaḥ — a person
English
Therefore, without attachment, always perform the actions that should be done; for by performing actions without attachment, one reaches the Supreme.
इसलिए, तुम अनासक्त होकर सदैव कर्तव्य कर्म का सम्यक् आचरण करो; क्योकि, अनासक्त पुरुष कर्म करता हुआ परमात्मा को प्राप्त होता है।।
कर्मणैव हि संसिद्धिमास्थिता जनकादयः।
लोकसंग्रहमेवापि संपश्यन्कर्तुमर्हसि
karmaṇaiva hi sansiddhim āsthitā janakādayaḥ
loka-saṅgraham evāpi sampaśhyan kartum arhasi
Word by word
karmaṇā — by the performance of prescribed dutieseva — onlyhi — certainlysansiddhim — perfectionāsthitāḥ — attainedjanaka-ādayaḥ — King Janak and other kingsloka-saṅgraham — for the welfare of the masseseva api — onlysampaśhyan — consideringkartum — to performarhasi — you should
English
Janaka and others attained perfection indeed through action alone; even with the intention of protecting the masses, you should perform action.
जनकादि (ज्ञानी जन) भी कर्म द्वारा ही संसिद्धि को प्राप्त हुये लोक संग्रह (लोक रक्षण) को भी देखते हुये; तुम कर्म करने योग्य हो।।
यद्यदाचरति श्रेष्ठस्तत्तदेवेतरो जनः।
स यत्प्रमाणं कुरुते लोकस्तदनुवर्तते
yad yad ācharati śhreṣhṭhas tat tad evetaro janaḥ
sa yat pramāṇaṁ kurute lokas tad anuvartate
Word by word
yat yat — whateverācharati — doesśhreṣhṭhaḥ — the besttat tat — that (alone)eva — certainlyitaraḥ — commonjanaḥ — peoplesaḥ — theyyat — whicheverpramāṇam — standardkurute — performlokaḥ — worldtat — thatanuvartate — pursues
English
Whatever a great man does, others also do; whatever he establishes as the standard, the world follows.
श्रेष्ठ पुरुष जैसा आचरण करता है, अन्य लोग भी वैसा ही अनुकरण करते हैं; वह पुरुष जो कुछ प्रमाण कर देता है, लोग भी उसका अनुसरण करते हैं।।
न मे पार्थास्ति कर्तव्यं त्रिषु लोकेषु किञ्चन।
नानवाप्तमवाप्तव्यं वर्त एव च कर्मणि
na me pārthāsti kartavyaṁ triṣhu lokeṣhu kiñchana
nānavāptam avāptavyaṁ varta eva cha karmaṇi
Word by word
na — notme — minepārtha — Arjunasti — iskartavyam — dutytriṣhu — in the threelokeṣhu — worldskiñchana — anyna — notanavāptam — to be attainedavāptavyam — to be gainedvarte — I am engagedeva — yetcha — alsokarmaṇi — in prescribed duties
English
There is nothing in the three worlds, O Arjuna, that needs to be done by Me, nor is there anything unattained that needs to be attained; yet I engage Myself in action.
यद्यपि मुझे त्रैलोक्य में कुछ भी कर्तव्य नहीं हैं तथा किंचित भी प्राप्त होने योग्य (अवाप्तव्यम्) वस्तु अप्राप्त नहीं है, तो भी मैं कर्म में ही बर्तता हूँ।।
यदि ह्यहं न वर्तेयं जातु कर्मण्यतन्द्रितः।
मम वर्त्मानुवर्तन्ते मनुष्याः पार्थ सर्वशः
yadi hyahaṁ na varteyaṁ jātu karmaṇyatandritaḥ
mama vartmānuvartante manuṣhyāḥ pārtha sarvaśhaḥ
Word by word
yadi — ifhi — certainlyaham — Ina — notvarteyam — thus engagejātu — everkarmaṇi — in the performance of prescribed dutiesatandritaḥ — carefullymama — myvartma — pathanuvartante — followmanuṣhyāḥ — all menpārtha — Arjun, the son of Prithasarvaśhaḥ — in all respects
English
For, should I not ever engage myself in action, unwearied, people would in every way follow my path, O Arjuna.
यदि मैं सावधान हुआ (अतन्द्रित:) कदाचित कर्म में न लगा रहूँ तो, हे पार्थ ! सब प्रकार से मनुष्य मेरे मार्ग (र्वत्म) का अनुसरण करेंगे।।
उत्सीदेयुरिमे लोका न कुर्यां कर्म चेदहम्।
सङ्करस्य च कर्ता स्यामुपहन्यामिमाः प्रजाः
utsīdeyur ime lokā na kuryāṁ karma ched aham
sankarasya cha kartā syām upahanyām imāḥ prajāḥ
Word by word
utsīdeyuḥ — would perishime — all theselokāḥ — worldsna — notkuryām — I performkarma — prescribed dutieschet — ifaham — Isankarasya — of uncultured populationcha — andkartā — responsiblesyām — would beupahanyām — would destroyimāḥ — all theseprajāḥ — living entities
English
These worlds would perish if I did not perform action; I would be the author of confusion of castes and destruction of these beings.
यदि मैं कर्म न करूँ, तो ये समस्त लोक नष्ट हो जायेंगे; और मैं वर्णसंकर का कर्ता तथा इस प्रजा का हनन करने वाला होऊँगा।।
सक्ताः कर्मण्यविद्वांसो यथा कुर्वन्ति भारत।
कुर्याद्विद्वांस्तथासक्तश्िचकीर्षुर्लोकसंग्रहम्
saktāḥ karmaṇyavidvānso yathā kurvanti bhārata
kuryād vidvāns tathāsaktaśh chikīrṣhur loka-saṅgraham
Word by word
saktāḥ — attachedkarmaṇi — dutiesavidvānsaḥ — the ignorantyathā — as much askurvanti — actbhārata — scion of Bharat (Arjun)kuryāt — should dovidvān — the wisetathā — thusasaktaḥ — unattachedchikīrṣhuḥ — wishingloka-saṅgraham — welfare of the world
English
As the ignorant act out of attachment to action, O Bharata, so should the wise act without attachment, wishing for the welfare of the world.
हे भारत ! कर्म में आसक्त हुए अज्ञानीजन जैसे कर्म करते हैं वैसे ही विद्वान् पुरुष अनासक्त होकर, लोकसंग्रह (लोक कल्याण) की इच्छा से कर्म करे।।
न बुद्धिभेदं जनयेदज्ञानां कर्मसङ्गिनाम्।
जोषयेत्सर्वकर्माणि विद्वान् युक्तः समाचरन्
na buddhi-bhedaṁ janayed ajñānāṁ karma-saṅginām
joṣhayet sarva-karmāṇi vidvān yuktaḥ samācharan
Word by word
na — notbuddhi-bhedam — discord in the intellectsjanayet — should createajñānām — of the ignorantkarma-saṅginām — who are attached to fruitive actionsjoṣhayet — should inspire (them) to performsarva — allkarmāṇi — prescribedvidvān — the wiseyuktaḥ — enlightenedsamācharan — performing properly
English
Let no wise man unsettle the minds of ignorant people who are attached to action; he should engage them in all actions, himself fulfilling them with devotion.
ज्ञानी पुरुष, कर्मों में आसक्त अज्ञानियों की बुद्धि में भ्रम उत्पन्न न करे, स्वयं (भक्ति से) युक्त होकर कर्मों का सम्यक् आचरण कर, उनसे भी वैसा ही कराये।।
प्रकृतेः क्रियमाणानि गुणैः कर्माणि सर्वशः।
अहङ्कारविमूढात्मा कर्ताऽहमिति मन्यते
prakṛiteḥ kriyamāṇāni guṇaiḥ karmāṇi sarvaśhaḥ
ahankāra-vimūḍhātmā kartāham iti manyate
Word by word
prakṛiteḥ — of material naturekriyamāṇāni — carried outguṇaiḥ — by the three modeskarmāṇi — activitiessarvaśhaḥ — all kinds ofahankāra-vimūḍha-ātmā — those who are bewildered by the ego and misidentify themselves with the bodykartā — the doeraham — Iiti — thusmanyate — thinks
English
All actions are wrought in all cases by the qualities of Nature alone. He whose mind is deluded by egoism thinks, "I am the doer."
सम्पूर्ण कर्म प्रकृति के गुणों द्वारा किये जाते हैं, अहंकार से मोहित हुआ पुरुष, "मैं कर्ता हूँ" ऐसा मान लेता है।।
तत्त्ववित्तु महाबाहो गुणकर्मविभागयोः।
गुणा गुणेषु वर्तन्त इति मत्वा न सज्जते
tattva-vit tu mahā-bāho guṇa-karma-vibhāgayoḥ
guṇā guṇeṣhu vartanta iti matvā na sajjate
Word by word
tattva-vit — the knower of the Truthtu — butmahā-bāho — mighty-armed oneguṇa-karma — from guṇas and karmavibhāgayoḥ — distinguishguṇāḥ — modes of material nature in the shape of the senses, mind, etcguṇeṣhu — modes of material nature in the shape of objects of perceptionvartante — are engagediti — thusmatvā — knowingna — neversajjate — becomes attached
English
But he who knows the Truth, O mighty-armed Arjuna, about the divisions of the qualities and their functions, knowing that the Gunas, as senses, move amidst the Gunas, as the sense-objects, is not attached.
परन्तु हे महाबाहो ! गुण और कर्म के विभाग के सत्य (तत्त्व)को जानने वाला ज्ञानी पुरुष यह जानकर कि "गुण गुणों में बर्तते हैं" (कर्म में) आसक्त नहीं होता।।
प्रकृतेर्गुणसम्मूढाः सज्जन्ते गुणकर्मसु।
तानकृत्स्नविदो मन्दान्कृत्स्नविन्न विचालयेत्
prakṛiter guṇa-sammūḍhāḥ sajjante guṇa-karmasu
tān akṛitsna-vido mandān kṛitsna-vin na vichālayet
Word by word
prakṛiteḥ — of material natureguṇa — by the modes of material naturesammūḍhāḥ — deludedsajjante — become attachedguṇa-karmasu — to results of actionstān — thoseakṛitsna-vidaḥ — persons without knowledgemandān — the ignorantkṛitsna-vit — persons with knowledgena vichālayet — should not unsettle
English
Those deluded by the qualities of Nature are attached to the functions of the qualities. The man of perfect knowledge should not unsettle the foolish one who is of imperfect knowledge.
प्रकृति के गुणों से मोहित हुए पुरुष गुण और कर्म में आसक्त होते हैं, उन अपूर्ण ज्ञान वाले (अकृत्स्नविद:) मंदबुद्धि पुरुषों को पूर्ण ज्ञान प्राप्त पुरुष विचलित न करे।।
मयि सर्वाणि कर्माणि संन्यस्याध्यात्मचेतसा।
निराशीर्निर्ममो भूत्वा युध्यस्व विगतज्वरः
mayi sarvāṇi karmāṇi sannyasyādhyātma-chetasā
nirāśhīr nirmamo bhūtvā yudhyasva vigata-jvaraḥ
Word by word
mayi — unto mesarvāṇi — allkarmāṇi — workssannyasya — renouncing completelyadhyātma-chetasā — with the thoughts resting on Godnirāśhīḥ — free from hankering for the results of the actionsnirmamaḥ — without ownershipbhūtvā — so beingyudhyasva — fightvigata-jvaraḥ — without mental fever
English
Renouncing all actions in Me, with the mind centered on the Self, free from hope and egoism, and from mental fever, fight thou.
सम्पूर्ण कर्मों का मुझ में संन्यास करके, आशा और ममता से रहित होकर, संतापरहित हुए तुम युद्ध करो।।
ये मे मतमिदं नित्यमनुतिष्ठन्ति मानवाः।
श्रद्धावन्तोऽनसूयन्तो मुच्यन्ते तेऽपि कर्मभिः
ye me matam idaṁ nityam anutiṣhṭhanti mānavāḥ
śhraddhāvanto ’nasūyanto muchyante te ’pi karmabhiḥ
Word by word
ye — whome — mymatam — teachingsidam — thesenityam — constantlyanutiṣhṭhanti — abide bymānavāḥ — human beingsśhraddhā-vantaḥ — with profound faithanasūyantaḥ — free from cavillingmuchyante — become freete — thoseapi — alsokarmabhiḥ — from the bondage of karma
English
Those who constantly practice this teaching of Mine with faith and without caviling, they too are freed from actions.
जो मनुष्य दोष बुद्धि से रहित (अनसूयन्त:) और श्रद्धा से युक्त हुए सदा मेरे इस मत (उपदेश) का अनुष्ठानपूर्वक पालन करते हैं, वे कर्मों से (बन्धन से) मुक्त हो जाते हैं।।
ये त्वेतदभ्यसूयन्तो नानुतिष्ठन्ति मे मतम्।
सर्वज्ञानविमूढांस्तान्विद्धि नष्टानचेतसः
ye tvetad abhyasūyanto nānutiṣhṭhanti me matam
sarva-jñāna-vimūḍhāns tān viddhi naṣhṭān achetasaḥ
Word by word
ye — thosetu — butetat — thisabhyasūyantaḥ — cavillingna — notanutiṣhṭhanti — followme — mymatam — teachingssarva-jñāna — in all types of knowledgevimūḍhān — deludedtān — they areviddhi — knownaṣhṭān — ruinedachetasaḥ — devoid of discrimination
English
But those who criticize My teaching and do not practice it, deprived of all knowledge and lacking discernment, know them to be doomed to destruction.
परन्तु जो दोष दृष्टि वाले मूढ़ लोग इस मेरे मत का पालन नहीं करते, उन सब ज्ञानों में मोहित चित्तवालों को नष्ट हुये ही तुम समझो।।
सदृशं चेष्टते स्वस्याः प्रकृतेर्ज्ञानवानपि।
प्रकृतिं यान्ति भूतानि निग्रहः किं करिष्यति
sadṛiśhaṁ cheṣhṭate svasyāḥ prakṛiter jñānavān api
prakṛitiṁ yānti bhūtāni nigrahaḥ kiṁ kariṣhyati
Word by word
sadṛiśham — accordinglycheṣhṭate — actsvasyāḥ — by their ownprakṛiteḥ — modes of naturejñāna-vān — the wiseapi — evenprakṛitim — natureyānti — followbhūtāni — all living beingsnigrahaḥ — repressionkim — whatkariṣhyati — will do
English
Even a wise man acts in accordance with his own nature; beings will follow their nature; what can restraint do?
ज्ञानवान् पुरुष भी अपनी प्रकृति के अनुसार चेष्टा करता है। सभी प्राणी अपनी प्रकृति पर ही जाते हैं, फिर इनमें (किसी का) निग्रह क्या करेगा।।
इन्द्रियस्येन्द्रियस्यार्थे रागद्वेषौ व्यवस्थितौ।
तयोर्न वशमागच्छेत्तौ ह्यस्य परिपन्थिनौ
indriyasyendriyasyārthe rāga-dveṣhau vyavasthitau
tayor na vaśham āgachchhet tau hyasya paripanthinau
Word by word
indriyasya — of the sensesindriyasya arthe — in the sense objectsrāga — attachmentdveṣhau — aversionvyavasthitau — situatedtayoḥ — of themna — nevervaśham — be controlledāgachchhet — should becometau — thosehi — certainlyasya — for himparipanthinau — foes
English
Attachment and aversion for the objects of the senses abide in the senses; let no one come under their sway; for, they are his enemies.
इन्द्रियइन्द्रिय (अर्थात् प्रत्येक इन्द्रिय) के विषय के प्रति (मन में) रागद्वेष रहते हैं; मनुष्य को चाहिये कि वह उन दोनों के वश में न हो; क्योंकि वे इसके (मनुष्य के) शत्रु हैं।।
श्रेयान्स्वधर्मो विगुणः परधर्मात्स्वनुष्ठितात्।
स्वधर्मे निधनं श्रेयः परधर्मो भयावहः
śhreyān swa-dharmo viguṇaḥ para-dharmāt sv-anuṣhṭhitāt
swa-dharme nidhanaṁ śhreyaḥ para-dharmo bhayāvahaḥ
Word by word
śhreyān — betterswa-dharmaḥ — personal dutyviguṇaḥ — tinged with faultspara-dharmāt — than another’s prescribed dutiessu-anuṣhṭhitāt — perfectly doneswa-dharme — in one’s personal dutiesnidhanam — deathśhreyaḥ — betterpara-dharmaḥ — duties prescribed for othersbhaya-āvahaḥ — fraught with fear
English
Better is one's own duty, though devoid of merit, than the duty of another well discharged. Better is death in one's own duty; the duty of another is fraught with fear.
सम्यक् प्रकार से अनुष्ठित परधर्म की अपेक्षा गुणरहित स्वधर्म का पालन श्रेयष्कर है; स्वधर्म में मरण कल्याणकारक है (किन्तु) परधर्म भय को देने वाला है।।
अर्जुन उवाच
अथ केन प्रयुक्तोऽयं पापं चरति पूरुषः।
अनिच्छन्नपि वार्ष्णेय बलादिव नियोजितः
arjuna uvācha
atha kena prayukto ’yaṁ pāpaṁ charati pūruṣhaḥ
anichchhann api vārṣhṇeya balād iva niyojitaḥ
Word by word
arjunaḥ uvācha — Arjun saidatha — thenkena — by whatprayuktaḥ — impelledayam — onepāpam — sinscharati — commitpūruṣhaḥ — a personanichchhan — unwillinglyapi — evenvārṣhṇeya — he who belongs to the Vrishni clan, Shree Krishnabalāt — by forceiva — as ifniyojitaḥ — engaged
English
Arjuna said, "But what compels man to commit sin, even against his wishes, O Varshneya (Krishna), as if constrained by force?"
अर्जुन ने कहा -- हे वार्ष्णेय ! फिर यह पुरुष बलपूर्वक बाध्य किये हुये के समान अनिच्छा होते हुये भी किसके द्वारा प्रेरित होकर पाप का आचरण करता है?
श्री भगवानुवाच
काम एष क्रोध एष रजोगुणसमुद्भवः।
महाशनो महापाप्मा विद्ध्येनमिह वैरिणम्
śhrī bhagavān uvācha
kāma eṣha krodha eṣha rajo-guṇa-samudbhavaḥ
mahāśhano mahā-pāpmā viddhyenam iha vairiṇam
Word by word
śhri-bhagavān uvācha — the Supreme Lord saidkāmaḥ — desireeṣhaḥ — thiskrodhaḥ — wratheṣhaḥ — thisrajaḥ-guṇa — the mode of passionsamudbhavaḥ — born ofmahā-aśhanaḥ — all-devouringmahā-pāpmā — greatly sinfulviddhi — knowenam — thisiha — in the material worldvairiṇam — the enemy
English
The Blessed Lord said, "It is desire and it is anger, both of the quality of Rajas, all-devouring and all-sinful; know this as the foe here in this world."
श्रीभगवान् ने कहा -- रजोगुण में उत्पन्न हुई यह 'कामना' है, यही क्रोध है; यह महाशना (जिसकी भूख बड़ी हो) और महापापी है, इसे ही तुम यहाँ (इस जगत् में) शत्रु जानो।।
धूमेनाव्रियते वह्निर्यथाऽऽदर्शो मलेन च।
यथोल्बेनावृतो गर्भस्तथा तेनेदमावृतम्
dhūmenāvriyate vahnir yathādarśho malena cha
yatholbenāvṛito garbhas tathā tenedam āvṛitam
Word by word
dhūmena — by smokeāvriyate — is coveredvahniḥ — fireyathā — just asādarśhaḥ — mirrormalena — by dustcha — alsoyathā — just asulbena — by the wombāvṛitaḥ — is coveredgarbhaḥ — embryotathā — similarlytena — by that (desire)idam — thisāvṛitam — is covered
English
As fire is enveloped by smoke, as a mirror is covered by dust, and as an embryo is surrounded by the amniotic sac, so is this enveloped by that.
जैसे धुयें से अग्नि और धूलि से दर्पण ढक जाता है तथा जैसे भ्रूण गर्भाशय से ढका रहता है, वैसे उस (काम) के द्वारा यह (ज्ञान) आवृत होता है।।
आवृतं ज्ञानमेतेन ज्ञानिनो नित्यवैरिणा।
कामरूपेण कौन्तेय दुष्पूरेणानलेन च
āvṛitaṁ jñānam etena jñānino nitya-vairiṇā
kāma-rūpeṇa kaunteya duṣhpūreṇānalena cha
Word by word
āvṛitam — coveredjñānam — knowledgeetena — by thisjñāninaḥ — of the wisenitya-vairiṇā — by the perpetual enemykāma-rūpeṇa — in the form of desireskaunteya — Arjun the son of Kuntiduṣhpūreṇa — insatiableanalena — like firecha — and
English
O Arjuna, wisdom is enveloped by this constant enemy of the wise, in the form of desire, which is insatiable like fire.
हे कौन्तेय ! अग्नि के समान जिसको तृप्त करना कठिन है ऐसे कामरूप, ज्ञानी के इस नित्य शत्रु द्वारा ज्ञान आवृत है।।
इन्द्रियाणि मनो बुद्धिरस्याधिष्ठानमुच्यते।
एतैर्विमोहयत्येष ज्ञानमावृत्य देहिनम्
indriyāṇi mano buddhir asyādhiṣhṭhānam uchyate
etair vimohayatyeṣha jñānam āvṛitya dehinam
Word by word
indriyāṇi — the sensesmanaḥ — the mindbuddhiḥ — the intellectasya — of thisadhiṣhṭhānam — dwelling placeuchyate — are said to beetaiḥ — by thesevimohayati — deludeseṣhaḥ — thisjñānam — knowledgeāvṛitya — cloudsdehinam — the embodied soul
English
The senses, the mind, and the intellect are said to be its seat; through these, it deludes the embodied one, veiling their wisdom.
इन्द्रियाँ, मन और बुद्धि इसके निवास स्थान कहे जाते हैं; यह काम इनके द्वारा ही ज्ञान को आच्छादित करके देही पुरुष को मोहित करता है।।
तस्मात्त्वमिन्द्रियाण्यादौ नियम्य भरतर्षभ।
पाप्मानं प्रजहि ह्येनं ज्ञानविज्ञाननाशनम्
tasmāt tvam indriyāṇyādau niyamya bharatarṣhabha
pāpmānaṁ prajahi hyenaṁ jñāna-vijñāna-nāśhanam
Word by word
tasmāt — thereforetvam — youindriyāṇi — sensesādau — in the very beginningniyamya — having controlledbharata-ṛiṣhabha — Arjun, the best of the Bharataspāpmānam — the sinfulprajahi — slayhi — certainlyenam — thisjñāna — knowledgevijñāna — realizationnāśhanam — the destroyer
English
Therefore, O best of the Bharatas, control your senses first and then kill this sinful thing, which destroys knowledge and realization.
इसलिये, हे अर्जुन ! तुम पहले इन्द्रियों को वश में करके, ज्ञान और विज्ञान के नाशक इस कामरूप पापी को नष्ट करो।।
इन्द्रियाणि पराण्याहुरिन्द्रियेभ्यः परं मनः।
मनसस्तु परा बुद्धिर्यो बुद्धेः परतस्तु सः
indriyāṇi parāṇyāhur indriyebhyaḥ paraṁ manaḥ
manasas tu parā buddhir yo buddheḥ paratas tu saḥ
Word by word
indriyāṇi — sensesparāṇi — superiorāhuḥ — are saidindriyebhyaḥ — than the sensesparam — superiormanaḥ — the mindmanasaḥ — than the mindtu — butparā — superiorbuddhiḥ — intellectyaḥ — whobuddheḥ — than the intellectparataḥ — more superiortu — butsaḥ — that (soul)
English
They say that the senses are superior to the body; the mind is superior to the senses; the intellect is superior to the mind; and He (the Self) is superior even to the intellect.
(शरीर से) परे (श्रेष्ठ) इन्द्रियाँ कही जाती हैं; इन्द्रियों से परे मन है और मन से परे बुद्धि है, और जो बुद्धि से भी परे है, वह है आत्मा।।
एवं बुद्धेः परं बुद्ध्वा संस्तभ्यात्मानमात्मना।
जहि शत्रुं महाबाहो कामरूपं दुरासदम्
evaṁ buddheḥ paraṁ buddhvā sanstabhyātmānam ātmanā
jahi śhatruṁ mahā-bāho kāma-rūpaṁ durāsadam
Word by word
evam — thusbuddheḥ — than the intellectparam — superiorbuddhvā — knowingsanstabhya — subdueātmānam — the lower self (senses, mind, and intellect)ātmanā — by higher self (soul)jahi — killśhatrum — the enemymahā-bāho — mighty-armed onekāma-rūpam — in the form of desiredurāsadam — formidable
English
Thus, knowing Him who is superior to the intellect and restraining the self by the Self, slay thou, O mighty-armed Arjuna, the enemy in the form of desire, hard to conquer.
इस प्रकार बुद्धि से परे (शुद्ध) आत्मा को जानकर आत्मा (बुद्धि) के द्वारा आत्मा (मन) को वश में करके, हे महाबाहो ! तुम इस दुर्जेय (दुरासदम्) कामरूप शत्रु को मारो।।
Sanskrit, transliteration and word meanings from the open Bhagavad Gita dataset (github.com/gita/gita). English translation: Swami Sivananda. Hindi translation: Swami Tejomayananda.
