श्री भगवानुवाच
इमं विवस्वते योगं प्रोक्तवानहमव्ययम्।
विवस्वान् मनवे प्राह मनुरिक्ष्वाकवेऽब्रवीत्
śhrī bhagavān uvācha
imaṁ vivasvate yogaṁ proktavān aham avyayam
vivasvān manave prāha manur ikṣhvākave ’bravīt
Word by word
śhrī-bhagavān uvācha — the Supreme Lord Shree Krishna saidimam — thisvivasvate — to the Sun-godyogam — the science of Yogproktavān — taughtaham — Iavyayam — eternalvivasvān — Sun-godmanave — to Manu, the original progenitor of humankindprāha — toldmanuḥ — Manuikṣhvākave — to Ikshvaku, first king of the Solar dynastyabravīt — instructed
English
The Blessed Lord said, "I taught this imperishable Yoga to Vivasvan; he then told it to Manu; Manu proclaimed it to Ikshvaku.
श्रीभगवान् ने कहा --- मैंने इस अविनाशी योग को विवस्वान् (सूर्य देवता) से कहा (सिखाया); विवस्वान् ने मनु से कहा; मनु ने इक्ष्वाकु से कहा।।
एवं परम्पराप्राप्तमिमं राजर्षयो विदुः।
स कालेनेह महता योगो नष्टः परन्तप
evaṁ paramparā-prāptam imaṁ rājarṣhayo viduḥ
sa kāleneha mahatā yogo naṣhṭaḥ parantapa
Word by word
evam — thusparamparā — in a continuous traditionprāptam — receivedimam — this (science)rāja-ṛiṣhayaḥ — the saintly kingsviduḥ — understoodsaḥ — thatkālena — with the long passage of timeiha — in this worldmahatā — greatyogaḥ — the science of Yognaṣhṭaḥ — lostparantapa — Arjun, the scorcher of foes
English
This, handed down in regular succession by the royal sages, was known. This Yoga, however, has been lost here over time, O Parantapa (burner of the foes).
इस प्रकार परम्परा से प्राप्त हुये इस योग को राजर्षियों ने जाना, (परन्तु) हे परन्तप ! वह योग बहुत काल (के अन्तराल) से यहाँ (इस लोक में) नष्टप्राय हो गया।।
स एवायं मया तेऽद्य योगः प्रोक्तः पुरातनः।
भक्तोऽसि मे सखा चेति रहस्यं ह्येतदुत्तमम्
sa evāyaṁ mayā te ’dya yogaḥ proktaḥ purātanaḥ
bhakto ’si me sakhā cheti rahasyaṁ hyetad uttamam
Word by word
saḥ — thateva — certainlyayam — thismayā — by mete — unto youadya — todayyogaḥ — the science of Yogproktaḥ — revealpurātanaḥ — ancientbhaktaḥ — devoteeasi — you areme — mysakhā — friendcha — anditi — thereforerahasyam — secrethi — certainlyetat — thisuttamam — supreme
English
That same ancient yoga has been today taught to you by me, for you are my devotee and my friend; it is the supreme secret.
वह ही यह पुरातन योग आज मैंने तुम्हें कहा (सिखाया) क्योंकि तुम मेरे भक्त और मित्र हो। यह उत्तम रहस्य है।।
अर्जुन उवाच
अपरं भवतो जन्म परं जन्म विवस्वतः।
कथमेतद्विजानीयां त्वमादौ प्रोक्तवानिति
arjuna uvācha
aparaṁ bhavato janma paraṁ janma vivasvataḥ
katham etad vijānīyāṁ tvam ādau proktavān iti
Word by word
arjunaḥ uvācha — Arjun saidaparam — laterbhavataḥ — yourjanma — birthparam — priorjanma — birthvivasvataḥ — Vivasvan, the sun-godkatham — howetat — thisvijānīyām — am I to understandtvam — youādau — in the beginningproktavān — taughtiti — thus
English
Arjuna said, "Later was Thy birth, and prior to it was the birth of Vivasvan (the Sun); how am I to understand that Thou hast taught this Yoga from the beginning?"
अर्जुन ने कहा -- आपका जन्म अपर अर्थात् पश्चात का है और विवस्वान् का जन्म (आपके) पूर्व का है, इसलिये यह मैं कैसे जानूँ कि (सृष्टि के) आदि में आपने (इस योग को) कहा था?
श्री भगवानुवाच
बहूनि मे व्यतीतानि जन्मानि तव चार्जुन।
तान्यहं वेद सर्वाणि न त्वं वेत्थ परन्तप
śhrī bhagavān uvācha
bahūni me vyatītāni janmāni tava chārjuna
tānyahaṁ veda sarvāṇi na tvaṁ vettha parantapa
Word by word
śhrī-bhagavān uvācha — the Supreme Lord saidbahūni — manyme — of minevyatītāni — have passedjanmāni — birthstava — of yourscha — andarjuna — Arjuntāni — themaham — Iveda — knowsarvāṇi — allna — nottvam — youvettha — knowparantapa — Arjun, the scorcher of foes
English
The Blessed Lord said, "Many births of Mine have passed, as well as of thine, O Arjuna; I know them all, but thou knowest not, O Parantapa (scorcher of foes)."
श्रीभगवान् ने कहा -- हे अर्जुन ! मेरे और तुम्हारे बहुत से जन्म हो चुके हैं, (परन्तु) हे परन्तप ! उन सबको मैं जानता हूँ और तुम नहीं जानते।।
अजोऽपि सन्नव्ययात्मा भूतानामीश्वरोऽपि सन्।
प्रकृतिं स्वामधिष्ठाय संभवाम्यात्ममायया
ajo ’pi sannavyayātmā bhūtānām īśhvaro ’pi san
prakṛitiṁ svām adhiṣhṭhāya sambhavāmyātma-māyayā
Word by word
ajaḥ — unbornapi — althoughsan — being soavyaya ātmā — Imperishable naturebhūtānām — of (all) beingsīśhvaraḥ — the Lordapi — althoughsan — beingprakṛitim — naturesvām — of myselfadhiṣhṭhāya — situatedsambhavāmi — I manifestātma-māyayā — by my Yogmaya power
English
Though I am unborn and of imperishable nature, and though I am the Lord of all beings, yet, governing my own nature, I am born by my own Maya.
यद्यपि मैं अजन्मा और अविनाशी स्वरूप हूँ और भूतमात्र का ईश्वर हूँ (तथापि) अपनी प्रकृति को अपने अधीन रखकर (अधिष्ठाय) मैं अपनी माया से जन्म लेता हूँ।।
यदा यदा हि धर्मस्य ग्लानिर्भवति भारत।
अभ्युत्थानमधर्मस्य तदाऽऽत्मानं सृजाम्यहम्
yadā yadā hi dharmasya glānir bhavati bhārata
abhyutthānam adharmasya tadātmānaṁ sṛijāmyaham
Word by word
yadā yadā — wheneverhi — certainlydharmasya — of righteousnessglāniḥ — declinebhavati — isbhārata — Arjun, descendant of Bharatabhyutthānam — increaseadharmasya — of unrighteousnesstadā — at that timeātmānam — selfsṛijāmi — manifestaham — I
English
Whenever there is a decline of righteousness and an increase of unrighteousness, O Arjuna, then I manifest Myself.
हे भारत ! जब-जब धर्म की हानि और अधर्म की वृद्धि होती है, तब-तब मैं स्वयं को प्रकट करता हूँ।।
परित्राणाय साधूनां विनाशाय च दुष्कृताम्।
धर्मसंस्थापनार्थाय संभवामि युगे युगे
paritrāṇāya sādhūnāṁ vināśhāya cha duṣhkṛitām
dharma-sansthāpanārthāya sambhavāmi yuge yuge
Word by word
paritrāṇāya — to protectsādhūnām — the righteousvināśhāya — to annihilatecha — andduṣhkṛitām — the wickeddharma — the eternal religionsansthāpana-arthāya — to reestablishsambhavāmi — I appearyuge yuge — age after age
English
For the protection of the good, for the destruction of the wicked, and for the establishment of righteousness, I am born in every age.
साधु पुरुषों के रक्षण, दुष्कृत्य करने वालों के नाश, तथा धर्म संस्थापना के लिये, मैं प्रत्येक युग में प्रगट होता हूँ।।
जन्म कर्म च मे दिव्यमेवं यो वेत्ति तत्त्वतः।
त्यक्त्वा देहं पुनर्जन्म नैति मामेति सोऽर्जुन
janma karma cha me divyam evaṁ yo vetti tattvataḥ
tyaktvā dehaṁ punar janma naiti mām eti so ’rjuna
Word by word
janma — birthkarma — activitiescha — andme — of minedivyam — divineevam — thusyaḥ — whovetti — knowtattvataḥ — in truthtyaktvā — having abandoneddeham — the bodypunaḥ — againjanma — birthna — nevereti — takesmām — to meeti — comessaḥ — hearjuna — Arjun
English
He who thus knows, in their true light, My divine birth and actions, having abandoned the body, is not born again; he comes to Me, O Arjuna.
हे अर्जुन ! मेरा जन्म और कर्म दिव्य है, इस प्रकार जो पुरुष तत्त्वत: जानता है, वह शरीर को त्यागकर फिर जन्म को नहीं प्राप्त होता; वह मुझे ही प्राप्त होता है।।
वीतरागभयक्रोधा मन्मया मामुपाश्रिताः।
बहवो ज्ञानतपसा पूता मद्भावमागताः
vīta-rāga-bhaya-krodhā man-mayā mām upāśhritāḥ
bahavo jñāna-tapasā pūtā mad-bhāvam āgatāḥ
Word by word
vīta — freed fromrāga — attachmentbhaya — fearkrodhāḥ — and angermat-mayā — completely absorbed in memām — in meupāśhritāḥ — taking refuge (of)bahavaḥ — many (persons)jñāna — of knowledgetapasā — by the fire of knowledgepūtāḥ — purifiedmat-bhāvam — my divine loveāgatāḥ — attained
English
Freed from attachment, fear, and anger, absorbed in Me, taking refuge in Me, purified by the fire of knowledge, many have attained My Being.
राग भय और क्रोध से रहित मनमय मेरे शरण हुए बहुत से पुरुष ज्ञान रुप तप से पवित्र हुए मेरे स्वरुप को प्राप्त हुए हैं।।
ये यथा मां प्रपद्यन्ते तांस्तथैव भजाम्यहम्।
मम वर्त्मानुवर्तन्ते मनुष्याः पार्थ सर्वशः
ye yathā māṁ prapadyante tāns tathaiva bhajāmyaham
mama vartmānuvartante manuṣhyāḥ pārtha sarvaśhaḥ
Word by word
ye — whoyathā — in whatever waymām — unto meprapadyante — surrendertān — themtathā — soeva — certainlybhajāmi — reciprocateaham — Imama — myvartma — pathanuvartante — followmanuṣhyāḥ — menpārtha — Arjun, the son of Prithasarvaśhaḥ — in all respects
English
In whatever way men approach Me, even so do I reward them; My path do men tread in all ways, O Arjuna.
जो मुझे जैसे भजते हैं, मैं उन पर वैसे ही अनुग्रह करता हूँ; हे पार्थ सभी मनुष्य सब प्रकार से, मेरे ही मार्ग का अनुवर्तन करते हैं।।
काङ्क्षन्तः कर्मणां सिद्धिं यजन्त इह देवताः।
क्षिप्रं हि मानुषे लोके सिद्धिर्भवति कर्मजा
kāṅkṣhantaḥ karmaṇāṁ siddhiṁ yajanta iha devatāḥ
kṣhipraṁ hi mānuṣhe loke siddhir bhavati karmajā
Word by word
kāṅkṣhantaḥ — desiringkarmaṇām — material activitiessiddhim — successyajante — worshipiha — in this worlddevatāḥ — the celestial godskṣhipram — quicklyhi — certainlymānuṣhe — in human societyloke — within this worldsiddhiḥ — rewardingbhavati — manifestkarma-jā — from material activities
English
Those who long for success in action in this world sacrifice to the gods; for success is quickly attained by men through action.
(सामान्य मनुष्य) यहाँ (इस लोक में) कर्मों के फल को चाहते हुये देवताओं को पूजते हैं; क्योंकि मनुष्य लोक में कर्मों के फल शीघ्र ही प्राप्त होते हैं।।
चातुर्वर्ण्यं मया सृष्टं गुणकर्मविभागशः।
तस्य कर्तारमपि मां विद्ध्यकर्तारमव्ययम्
chātur-varṇyaṁ mayā sṛiṣhṭaṁ guṇa-karma-vibhāgaśhaḥ
tasya kartāram api māṁ viddhyakartāram avyayam
Word by word
chātuḥ-varṇyam — the four categories of occupationsmayā — by mesṛiṣhṭam — were createdguṇa — of qualitykarma — and activitiesvibhāgaśhaḥ — according to divisionstasya — of thatkartāram — the creatorapi — althoughmām — meviddhi — knowakartāram — non-doeravyayam — unchangeable
English
The fourfold caste has been created by Me according to the differentiation of Guna and Karma; though I am the author of it, know Me as non-doer and immutable.
गुण और कर्मों के विभाग से चातुर्वण्य मेरे द्वारा रचा गया है। यद्यपि मैं उसका कर्ता हूँ, तथापि तुम मुझे अकर्ता और अविनाशी जानो।।
न मां कर्माणि लिम्पन्ति न मे कर्मफले स्पृहा।
इति मां योऽभिजानाति कर्मभिर्न स बध्यते
na māṁ karmāṇi limpanti na me karma-phale spṛihā
iti māṁ yo ’bhijānāti karmabhir na sa badhyate
Word by word
na — notmām — mekarmāṇi — activitieslimpanti — taintna — norme — mykarma-phale — the fruits of actionspṛihā — desireiti — thusmām — meyaḥ — whoabhijānāti — knowskarmabhiḥ — result of actionna — neversaḥ — that personbadhyate — is bound
English
Actions do not taint Me, nor do I have a desire for the fruit of actions. He who knows Me thus is not bound by actions.
कर्म मुझे लिप्त नहीं करते; न मुझे कर्मफल में स्पृहा है। इस प्रकार मुझे जो जानता है, वह भी कर्मों से नहीं बन्धता है।।
एवं ज्ञात्वा कृतं कर्म पूर्वैरपि मुमुक्षुभिः।
कुरु कर्मैव तस्मात्त्वं पूर्वैः पूर्वतरं कृतम्
evaṁ jñātvā kṛitaṁ karma pūrvair api mumukṣhubhiḥ
kuru karmaiva tasmāttvaṁ pūrvaiḥ pūrvataraṁ kṛitam
Word by word
evam — thusjñātvā — knowingkṛitam — performedkarma — actionspūrvaiḥ — of ancient timesapi — indeedmumukṣhubhiḥ — seekers of liberationkuru — should performkarma — dutyeva — certainlytasmāt — thereforetvam — youpūrvaiḥ — of those ancient sagespūrva-taram — in ancient timeskṛitam — performed
English
Having known this, the ancient seekers of freedom also performed action; therefore, do thou also perform action, as the ancients did in days of yore.
पूर्व के मुमुक्ष पुरुषों द्वारा भी इस प्रकार जानकर ही कर्म किया गया है; इसलिये तुम भी पूर्वजों द्वारा सदा से किये हुए कर्मों को ही करो।।
किं कर्म किमकर्मेति कवयोऽप्यत्र मोहिताः।
तत्ते कर्म प्रवक्ष्यामि यज्ज्ञात्वा मोक्ष्यसेऽशुभात्
kiṁ karma kim akarmeti kavayo ’pyatra mohitāḥ
tat te karma pravakṣhyāmi yaj jñātvā mokṣhyase ’śhubhāt
Word by word
kim — whatkarma — actionkim — whatakarma — inactioniti — thuskavayaḥ — the wiseapi — evenatra — in thismohitāḥ — are confusedtat — thatte — to youkarma — actionpravakṣhyāmi — I shall explainyat — whichjñātvā — knowingmokṣhyase — you may free yourselfaśhubhāt — from inauspiciousness
English
What is action? What is inaction? Even the wise are confused about this. Therefore, I shall teach you the nature of action and inaction, by knowing which you will be liberated from the evil of Samsara, the wheel of birth and death.
कर्म क्या है और अकर्म क्या है? इस विषय में बुद्धिमान पुरुष भी भ्रमित हो जाते हैं। इसलिये मैं तुम्हें कर्म कहूँगा, (अर्थात् कर्म और अकर्म का स्वरूप समझाऊँगा) जिसको जानकर तुम अशुभ (संसार बन्धन) से मुक्त हो जाओगे।।
कर्मणो ह्यपि बोद्धव्यं बोद्धव्यं च विकर्मणः।
अकर्मणश्च बोद्धव्यं गहना कर्मणो गतिः
karmaṇo hyapi boddhavyaṁ boddhavyaṁ cha vikarmaṇaḥ
akarmaṇaśh cha boddhavyaṁ gahanā karmaṇo gatiḥ
Word by word
karmaṇaḥ — recommended actionhi — certainlyapi — alsoboddhavyam — should be knownboddhavyam — must understandcha — andvikarmaṇaḥ — forbidden actionakarmaṇaḥ — inactioncha — andboddhavyam — must understandgahanā — profoundkarmaṇaḥ — of actiongatiḥ — the true path
English
For verily, the true nature of action enjoined by the scriptures should be known, as well as that of forbidden or unlawful action, and of inaction; the nature of action is hard to understand.
कर्म का (स्वरूप) जानना चाहिये और विकर्म का (स्वरूप) भी जानना चाहिये ; (बोद्धव्यम्) तथा अकर्म का भी (स्वरूप) जानना चाहिये (क्योंकि) कर्म की गति गहन है।।
कर्मण्यकर्म यः पश्येदकर्मणि च कर्म यः।
स बुद्धिमान् मनुष्येषु स युक्तः कृत्स्नकर्मकृत्
karmaṇyakarma yaḥ paśhyed akarmaṇi cha karma yaḥ
sa buddhimān manuṣhyeṣhu sa yuktaḥ kṛitsna-karma-kṛit
Word by word
karmaṇi — actionakarma — in inactionyaḥ — whopaśhyet — seeakarmaṇi — inactioncha — alsokarma — actionyaḥ — whosaḥ — theybuddhi-mān — wisemanuṣhyeṣhu — amongst humanssaḥ — theyyuktaḥ — yogiskṛitsna-karma-kṛit — performers all kinds of actions
English
He who sees inaction in action and action in inaction, he is wise among men; he is a yogi and performer of all actions.
जो पुरुष कर्म में अकर्म और अकर्म में कर्म देखता है, वह मनुष्यों में बुद्धिमान है, वह योगी सम्पूर्ण कर्मों को करने वाला है।।
यस्य सर्वे समारम्भाः कामसङ्कल्पवर्जिताः।
ज्ञानाग्निदग्धकर्माणं तमाहुः पण्डितं बुधाः
yasya sarve samārambhāḥ kāma-saṅkalpa-varjitāḥ
jñānāgni-dagdha-karmāṇaṁ tam āhuḥ paṇḍitaṁ budhāḥ
Word by word
yasya — whosesarve — everysamārambhāḥ — undertakingskāma — desire for material pleasuressaṅkalpa — resolvevarjitāḥ — devoid ofjñāna — divine knowledgeagni — in the firedagdha — burntkarmāṇam — actionstam — himāhuḥ — addresspaṇḍitam — a sagebudhāḥ — the wise
English
He whose undertakings are all devoid of desires and selfish purposes, and whose actions have been burned by the fire of knowledge, the wise call him a sage.
जिसके समस्त कार्य कामना और संकल्प से रहित हैं, ऐसे उस ज्ञानरूप अग्नि के द्वारा भस्म हुये कर्मों वाले पुरुष को ज्ञानीजन पण्डित कहते हैं।।
त्यक्त्वा कर्मफलासङ्गं नित्यतृप्तो निराश्रयः।
कर्मण्यभिप्रवृत्तोऽपि नैव किञ्चित्करोति सः
tyaktvā karma-phalāsaṅgaṁ nitya-tṛipto nirāśhrayaḥ
karmaṇyabhipravṛitto ’pi naiva kiñchit karoti saḥ
Word by word
tyaktvā — having given upkarma-phala-āsaṅgam — attachment to the fruits of actionnitya — alwaystṛiptaḥ — satisfiednirāśhrayaḥ — without dependencekarmaṇi — in activitiesabhipravṛittaḥ — engagedapi — despitena — noteva — certainlykiñchit — anythingkaroti — dosaḥ — that person
English
Having abandoned attachment to the fruits of the action, ever content, depending on nothing, he does not do anything even while being engaged in activity.
जो पुरुष, कर्मफलासक्ति को त्यागकर, नित्यतृप्त और सब आश्रयों से रहित है वह कर्म में प्रवृत्त होते हुए भी (वास्तव में) कुछ भी नहीं करता है।।
निराशीर्यतचित्तात्मा त्यक्तसर्वपरिग्रहः।
शारीरं केवलं कर्म कुर्वन्नाप्नोति किल्बिषम्
nirāśhīr yata-chittātmā tyakta-sarva-parigrahaḥ
śhārīraṁ kevalaṁ karma kurvan nāpnoti kilbiṣham
Word by word
nirāśhīḥ — free from expectationsyata — controlledchitta-ātmā — mind and intellecttyakta — having abandonedsarva — allparigrahaḥ — the sense of ownershipśhārīram — bodilykevalam — onlykarma — actionskurvan — performingna — neverāpnoti — incurskilbiṣham — sin
English
Without hope, controlling the mind and the self, having abandoned all covetousness, and performing only bodily actions, one incurs no sin.
जो आशा रहित है तथा जिसने चित्त और आत्मा (शरीर) को संयमित किया है, जिसने सब परिग्रहों का त्याग किया है, ऐसा पुरुष शारीरिक कर्म करते हुए भी पाप को नहीं प्राप्त होता है।।
यदृच्छालाभसन्तुष्टो द्वन्द्वातीतो विमत्सरः।
समः सिद्धावसिद्धौ च कृत्वापि न निबध्यते
yadṛichchhā-lābha-santuṣhṭo dvandvātīto vimatsaraḥ
samaḥ siddhāvasiddhau cha kṛitvāpi na nibadhyate
Word by word
yadṛichchhā — which comes of its own accordlābha — gainsantuṣhṭaḥ — contenteddvandva — dualityatītaḥ — surpassedvimatsaraḥ — free from envysamaḥ — equipoisedsiddhau — in successasiddhau — failurecha — andkṛitvā — performingapi — evenna — nevernibadhyate — is bound
English
Content with what comes to him without effort, free from the pairs of opposites and envy, even-minded in success and failure, he acts yet is not bound.
यदृच्छया (अपने आप) जो कुछ प्राप्त हो उसमें ही सन्तुष्ट रहने वाला, द्वन्द्वों से अतीत तथा मत्सर से रहित, सिद्धि व असिद्धि में समभाव वाला पुरुष कर्म करके भी नहीं बन्धता है।।
गतसङ्गस्य मुक्तस्य ज्ञानावस्थितचेतसः।
यज्ञायाचरतः कर्म समग्रं प्रविलीयते
gata-saṅgasya muktasya jñānāvasthita-chetasaḥ
yajñāyācharataḥ karma samagraṁ pravilīyate
Word by word
gata-saṅgasya — free from material attachmentsmuktasya — of the liberatedjñāna-avasthita — established in divine knowledgechetasaḥ — whose intellectyajñāya — as a sacrifice (to God)ācharataḥ — performingkarma — actionsamagram — completelypravilīyate — are freed
English
To one who is devoid of attachment, who is liberated, whose mind is established in knowledge, and who works for the sake of sacrifice (for the sake of God), the whole action is dissolved.
जो आसक्तिरहित और मुक्त है, जिसका चित्त ज्ञान में स्थित है, यज्ञ के लिये आचरण करने वाले ऐसे पुरुष के समस्त कर्म लीन हो जाते हैं।।
ब्रह्मार्पणं ब्रह्महविर्ब्रह्माग्नौ ब्रह्मणा हुतम्।
ब्रह्मैव तेन गन्तव्यं ब्रह्मकर्मसमाधिना
brahmārpaṇaṁ brahma havir brahmāgnau brahmaṇā hutam
brahmaiva tena gantavyaṁ brahma-karma-samādhinā
Word by word
brahma — Brahmanarpaṇam — the ladle and other offeringsbrahma — Brahmanhaviḥ — the oblationbrahma — Brahmanagnau — in the sacrificial firebrahmaṇā — by that personhutam — offeredbrahma — Brahmaneva — certainlytena — by thatgantavyam — to be attainedbrahma — Brahmankarma — offeringsamādhinā — those completely absorbed in God-consciousness
English
Brahman is the oblation; Brahman is the melted butter (ghee); by Brahman is the oblation poured into the fire of Brahman; Brahman indeed shall be attained by one who always sees Brahman in action.
अर्पण (अर्थात् अर्पण करने का साधन श्रुवा) ब्रह्म है और हवि (शाकल्य अथवा हवन करने योग्य द्रव्य) भी ब्रह्म है; ब्रह्मरूप अग्नि में ब्रह्मरूप कर्ता के द्वारा जो हवन किया गया है, वह भी ब्रह्म ही है। इस प्रकार ब्रह्मरूप कर्म में समाधिस्थ पुरुष का गन्तव्य भी ब्रह्म ही है।।
दैवमेवापरे यज्ञं योगिनः पर्युपासते।
ब्रह्माग्नावपरे यज्ञं यज्ञेनैवोपजुह्वति
daivam evāpare yajñaṁ yoginaḥ paryupāsate
brahmāgnāvapare yajñaṁ yajñenaivopajuhvati
Word by word
daivam — the celestial godseva — indeedapare — othersyajñam — sacrificeyoginaḥ — spiritual practionersparyupāsate — worshipbrahma — of the Supreme Truthagnau — in the fireapare — othersyajñam — sacrificeyajñena — by sacrificeeva — indeedupajuhvati — offer
English
Some yogis perform sacrifice to the gods alone; while others, who have realized the Self, offer the Self as sacrifice in the fire of Brahman alone.
कोई योगीजन देवताओं के पूजनरूप यज्ञ को ही करते हैं ; और दूसरे (ज्ञानीजन) ब्रह्मरूप अग्नि में यज्ञ के द्वारा यज्ञ को हवन करते हैं।।
श्रोत्रादीनीन्द्रियाण्यन्ये संयमाग्निषु जुह्वति।
शब्दादीन्विषयानन्य इन्द्रियाग्निषु जुह्वति
śhrotrādīnīndriyāṇyanye sanyamāgniṣhu juhvati
śhabdādīn viṣhayānanya indriyāgniṣhu juhvati
Word by word
śhrotra-ādīni — such as the hearing processindriyāṇi — sensesanye — otherssanyama — restraintagniṣhu — in the sacrficial firejuhvati — sacrificeśhabda-ādīn — sound vibration, etcviṣhayān — objects of sense-gratificationanye — othersindriya — of the sensesagniṣhu — in the firejuhvati — sacrifice
English
Some again offer the organ of hearing and other senses as a sacrifice in the fire of restraint; others offer sound and other objects of the senses as a sacrifice in the fire of the senses.
अन्य (योगीजन) श्रोत्रादिक सब इन्द्रियों को संयमरूप अग्नि में हवन करते हैं, और अन्य (लोग) शब्दादिक विषयों को इन्द्रियरूप अग्नि में हवन करते हैं।।
सर्वाणीन्द्रियकर्माणि प्राणकर्माणि चापरे।
आत्मसंयमयोगाग्नौ जुह्वति ज्ञानदीपिते
sarvāṇīndriya-karmāṇi prāṇa-karmāṇi chāpare
ātma-sanyama-yogāgnau juhvati jñāna-dīpite
Word by word
sarvāṇi — allindriya — the senseskarmāṇi — functionsprāṇa-karmāṇi — functions of the life breathcha — andapare — othersātma-sanyama yogāgnau — in the fire of the controlled mindjuhvati — sacrificejñāna-dīpite — kindled by knowledge
English
Others again sacrifice all the functions of the senses and those of the breath (vital energy, or Prana) in the fire of the Yoga of self-restraint, kindled by knowledge.
दूसरे (योगीजन) सम्पूर्ण इन्द्रियों के तथा प्राणों के कर्मों को ज्ञान से प्रकाशित आत्मसंयमयोगरूप अग्नि में हवन करते हैं।।
द्रव्ययज्ञास्तपोयज्ञा योगयज्ञास्तथापरे।
स्वाध्यायज्ञानयज्ञाश्च यतयः संशितव्रताः
dravya-yajñās tapo-yajñā yoga-yajñās tathāpare
swādhyāya-jñāna-yajñāśh cha yatayaḥ sanśhita-vratāḥ
Word by word
dravya-yajñāḥ — offering one’s own wealth as sacrificetapaḥ-yajñāḥ — offering severe austerities as sacrificeyoga-yajñāḥ — performance of eight-fold path of yogic practices as sacrificetathā — thusapare — othersswādhyāya — cultivating knowledge by studying the scripturesjñāna-yajñāḥ — those offer cultivation of transcendental knowledge as sacrificecha — alsoyatayaḥ — these asceticssanśhita-vratāḥ — observing strict vows
English
Others again offer wealth, austerity, and Yoga as sacrifice, while ascetics of self-restraint and rigid vows offer the study of scriptures and knowledge as sacrifice.
कुछ (साधक) द्रव्ययज्ञ, तपयज्ञ और योगयज्ञ करने वाले होते हैं; और दूसरे कठिन व्रत करने वाले स्वाध्याय और ज्ञानयज्ञ करने वाले योगीजन होते हैं।।
अपाने जुह्वति प्राण प्राणेऽपानं तथाऽपरे।
प्राणापानगती रुद्ध्वा प्राणायामपरायणाः
apāne juhvati prāṇaṁ prāṇe ’pānaṁ tathāpare
prāṇāpāna-gatī ruddhvā prāṇāyāma-parāyaṇāḥ
apare niyatāhārāḥ prāṇān prāṇeṣhu juhvati
sarve ’pyete yajña-vido yajña-kṣhapita-kalmaṣhāḥ
Word by word
apāne — the incoming breathjuhvati — offerprāṇam — the outgoing breathprāṇe — in the outgoing breathapānam — incoming breathtathā — alsoapare — othersprāṇa — of the outgoing breathapāna — and the incoming breathgatī — movementruddhvā — blockingprāṇa-āyāma — control of breathparāyaṇāḥ — wholly devoted
apare—othersniyata — having controlledāhārāḥ — food intakeprāṇān — life-breathsprāṇeṣhu — life-energyjuhvati — sacrificesarve — allapi — alsoete — theseyajña-vidaḥ — knowers of sacrificesyajña-kṣhapita — being cleansed by performances of sacrificeskalmaṣhāḥ — of impurities
English
Others offer as sacrifice the outgoing breath into the incoming, and the incoming into the outgoing, restraining the flow of the outgoing and the incoming breaths, solely absorbed in the restraint of the breath.
अन्य (योगीजन) अपानवायु में प्राणवायु को हवन करते हैं, तथा प्राण में अपान की आहुति देते हैं, प्राण और अपान की गति को रोककर, वे प्राणायाम के ही समलक्ष्य समझने वाले होते हैं।।
अपरे नियताहाराः प्राणान्प्राणेषु जुह्वति।
सर्वेऽप्येते यज्ञविदो यज्ञक्षपितकल्मषाः
apare niyatāhārāḥ prāṇān prāṇeṣu juhvati
sarve py 'ete yajña-vido yajña-kṣapita-kalmaṣāḥ
Word by word
apare — othersniyata — controlledāhārāḥ — eatingprāṇān — outgoing airprāṇeṣu — in the outgoing airsarve — allapi — although apparently differentete — all theseyajñavidaḥ — conversant with the purpose of performingyajña — sacrificeskṣapita — being cleansed of the result of such performanceskalmaṣāḥ — sinful reactionsjuhvati — sacrifices.
English
Others who regulate their diet offer life-breaths in each life-breath. All these are knowers of sacrifice, whose sins are destroyed through sacrifice.
दूसरे नियमित आहार करने वाले (साधक जन) प्राणों को प्राणों में हवन करते हैं। ये सभी यज्ञ को जानने वाले हैं, जिनके पाप यज्ञ के द्वारा नष्ट हो चुके हैं।।
यज्ञशिष्टामृतभुजो यान्ति ब्रह्म सनातनम्।
नायं लोकोऽस्त्ययज्ञस्य कुतो़ऽन्यः कुरुसत्तम
yajña-śhiṣhṭāmṛita-bhujo yānti brahma sanātanam
nāyaṁ loko ’styayajñasya kuto ’nyaḥ kuru-sattama
Word by word
yajña-śhiṣhṭa amṛita-bhujaḥ — they partake of the nectarean remnants of sacrificeyānti — gobrahma — the Absolute Truthsanātanam — eternalna — neverayam — thislokaḥ — planetasti — isayajñasya — for one who performs no sacrificekutaḥ — howanyaḥ — other (world)kuru-sat-tama — best of the Kurus, Arjun
English
Those who eat the remnants of the sacrifice, which are like nectar, go to the eternal Brahman. This world is not for the one who does not perform sacrifice; how then can they have the other, O Arjuna?
हे कुरुश्रेष्ठ ! यज्ञ के अवशिष्ट अमृत को भोगने वाले पुरुष सनातन ब्रह्म को प्राप्त होते हैं। यज्ञ रहित पुरुष को यह लोक भी नहीं मिलता, फिर परलोक कैसे मिलेगा?
एवं बहुविधा यज्ञा वितता ब्रह्मणो मुखे।
कर्मजान्विद्धि तान्सर्वानेवं ज्ञात्वा विमोक्ष्यसे
evaṁ bahu-vidhā yajñā vitatā brahmaṇo mukhe
karma-jān viddhi tān sarvān evaṁ jñātvā vimokṣhyase
Word by word
evam — thusbahu-vidhāḥ — various kinds ofyajñāḥ — sacrificesvitatāḥ — have been describedbrahmaṇaḥ — of the Vedasmukhe — through the mouthkarma-jān — originating from worksviddhi — knowtān — themsarvān — allevam — thusjñātvā — having knownvimokṣhyase — you shall be liberated
English
Thus, manifold sacrifices are spread out before Brahman at the face of Brahman. Know them all to be born of action, and thus knowing, you shall be liberated.
ऐसे अनेक प्रकार के यज्ञों का ब्रह्मा के मुख अर्थात् वेदों में प्रसार है अर्थात् वर्णित हैं। उन सब को कर्मों से उत्पन्न हुए जानो; इस प्रकार जानकर तुम मुक्त हो जाओगे।।
श्रेयान्द्रव्यमयाद्यज्ञाज्ज्ञानयज्ञः परन्तप।
सर्वं कर्माखिलं पार्थ ज्ञाने परिसमाप्यते
śhreyān dravya-mayād yajñāj jñāna-yajñaḥ parantapa
sarvaṁ karmākhilaṁ pārtha jñāne parisamāpyate
Word by word
śhreyān — superiordravya-mayāt — of material possessionsyajñāt — than the sacrificejñāna-yajñaḥ — sacrifice performed in knowledgeparantapa — subduer of enemies, Arjunsarvam — allkarma — worksakhilam — allpārtha — Arjun, the son of Prithajñāne — in knowledgeparisamāpyate — culminate
English
Superior is wisdom-sacrifice to the sacrifice with objects, O Parantapa (scorcher of the foes). All actions in their entirety, O Arjuna, culminate in knowledge.
हे परन्तप ! द्रव्यों से सम्पन्न होने वाले यज्ञ की अपेक्षा ज्ञानयज्ञ श्रेष्ठ है। हे पार्थ ! सम्पूर्ण अखिल कर्म ज्ञान में समाप्त होते हैं, अर्थात् ज्ञान उनकी पराकाष्ठा है।।
तद्विद्धि प्रणिपातेन परिप्रश्नेन सेवया।
उपदेक्ष्यन्ति ते ज्ञानं ज्ञानिनस्तत्त्वदर्शिनः
tad viddhi praṇipātena paripraśhnena sevayā
upadekṣhyanti te jñānaṁ jñāninas tattva-darśhinaḥ
Word by word
tat — the Truthviddhi — try to learnpraṇipātena — by approaching a spiritual masterparipraśhnena — by humble inquiriessevayā — by rendering serviceupadekṣhyanti — can impartte — unto youjñānam — knowledgejñāninaḥ — the enlightenedtattva-darśhinaḥ — those who have realized the Truth
English
Know that the wise who have realized the truth will instruct thee in that knowledge through long prostration, supplication, and service.
उस (ज्ञान) को (गुरु के समीप जाकर) साष्टांग प्रणिपात, प्रश्न तथा सेवा करके जानो; ये तत्त्वदर्शी ज्ञानी पुरुष तुम्हें ज्ञान का उपदेश करेंगे।।
यज्ज्ञात्वा न पुनर्मोहमेवं यास्यसि पाण्डव।
येन भूतान्यशेषेण द्रक्ष्यस्यात्मन्यथो मयि
yaj jñātvā na punar moham evaṁ yāsyasi pāṇḍava
yena bhūtānyaśheṣheṇa drakṣhyasyātmanyatho mayi
Word by word
yat — whichjñātvā — having knownna — neverpunaḥ — againmoham — delusionevam — like thisyāsyasi — you shall getpāṇḍava — Arjun, the son of Panduyena — by thisbhūtāni — living beingsaśheṣhāṇi — alldrakṣhyasi — you will seeātmani — within me (Shree Krishna)atho — that is to saymayi — in me
English
Knowing that thou shalt not, O Arjuna, again be deluded like this; and by that thou shalt see all beings in thyself and also in me.
जिसको जानकर तुम पुन इस प्रकार मोह को नहीं प्राप्त होगे, और हे पाण्डव ! जिसके द्वारा तुम भूतमात्र को अपने आत्मस्वरूप में तथा मुझमें भी देखोगे।।
अपि चेदसि पापेभ्यः सर्वेभ्यः पापकृत्तमः।
सर्वं ज्ञानप्लवेनैव वृजिनं सन्तरिष्यसि
api ched asi pāpebhyaḥ sarvebhyaḥ pāpa-kṛit-tamaḥ
sarvaṁ jñāna-plavenaiva vṛijinaṁ santariṣhyasi
Word by word
api — evenchet — ifasi — you arepāpebhyaḥ — sinnerssarvebhyaḥ — of allpāpa-kṛit-tamaḥ — most sinfulsarvam — alljñāna-plavena — by the boat of divine knowledgeeva — certainlyvṛijinam — sinsantariṣhyasi — you shall cross over
English
Even if thou art the most sinful of all sinners, yet thou shalt surely cross over all sins by the raft of knowledge.
यदि तुम सब पापियों से भी अधिक पाप करने वाले हो, तो भी ज्ञानरूपी नौका द्वारा, निश्चय ही सम्पूर्ण पापों का तुम संतरण कर जाओगे।।
यथैधांसि समिद्धोऽग्निर्भस्मसात्कुरुतेऽर्जुन।
ज्ञानाग्निः सर्वकर्माणि भस्मसात्कुरुते तथा
yathaidhānsi samiddho ’gnir bhasma-sāt kurute ’rjuna
jñānāgniḥ sarva-karmāṇi bhasma-sāt kurute tathā
Word by word
yathā — asedhānsi — firewoodsamiddhaḥ — blazingagniḥ — firebhasma-sāt — to asheskurute — turnsarjuna — Arjunjñāna-agniḥ — the fire of knowledgesarva-karmāṇi — all reactions from material activitiesbhasma-sāt — to asheskurute — it turnstathā — similarly
English
As the blazing fire reduces fuel to ashes, O Arjuna, so does the fire of knowledge reduce all actions to ash.
जैसे प्रज्जवलित अग्नि ईन्धन को भस्मसात् कर देती है, वैसे ही, हे अर्जुन ! ज्ञानरूपी अग्नि सम्पूर्ण कर्मों को भस्मसात् कर देती है।।
न हि ज्ञानेन सदृशं पवित्रमिह विद्यते।
तत्स्वयं योगसंसिद्धः कालेनात्मनि विन्दति
na hi jñānena sadṛiśhaṁ pavitramiha vidyate
tatsvayaṁ yogasansiddhaḥ kālenātmani vindati
Word by word
na — nothi — certainlyjñānena — with divine knowledgesadṛiśham — likepavitram — pureiha — in this worldvidyate — existstat — thatsvayam — oneselfyoga — practice of yogsansiddhaḥ — he who has attained perfectionkālena — in course of timeātmani — wihtin the heartvindati — finds
English
Verily, there is no purifier in this world like knowledge. He who is perfected in Yoga finds it within the Self in due time.
इस लोक में ज्ञान के समान पवित्र करने वाला, निसंदेह, कुछ भी नहीं है। योग में संसिद्ध पुरुष स्वयं ही उसे (उचित) काल में आत्मा में प्राप्त करता है।।
श्रद्धावाँल्लभते ज्ञानं तत्परः संयतेन्द्रियः।
ज्ञानं लब्ध्वा परां शान्तिमचिरेणाधिगच्छति
śhraddhāvān labhate jñānaṁ tat-paraḥ sanyatendriyaḥ
jñānaṁ labdhvā parāṁ śhāntim achireṇādhigachchhati
Word by word
śhraddhā-vān — a faithful personlabhate — achievesjñānam — divine knowledgetat-paraḥ — devoted (to that)sanyata — controlledindriyaḥ — sensesjñānam — transcendental knowledgelabdhvā — having achievedparām — supremeśhāntim — peaceachireṇa — without delayadhigachchhati — attains
English
The one who is full of faith, devoted to it, and has subdued their senses obtains this knowledge; and upon obtaining the knowledge, they attain the supreme peace immediately.
श्रद्धावान्, तत्पर और जितेन्द्रिय पुरुष ज्ञान प्राप्त करता है। ज्ञान को प्राप्त करके शीघ्र ही वह परम शान्ति को प्राप्त होता है।।
अज्ञश्चाश्रद्दधानश्च संशयात्मा विनश्यति।
नायं लोकोऽस्ति न परो न सुखं संशयात्मनः
ajñaśh chāśhraddadhānaśh cha sanśhayātmā vinaśhyati
nāyaṁ loko ’sti na paro na sukhaṁ sanśhayātmanaḥ
Word by word
ajñaḥ — the ignorantcha — andaśhraddadhānaḥ — without faithcha — andsanśhaya — skepticalātmā — a personvinaśhyati — falls downna — neverayam — in thislokaḥ — worldasti — isna — notparaḥ — in the nextna — notsukham — happinesssanśhaya-ātmanaḥ — for the skeptical soul
English
The ignorant, the faithless, and the doubting self go to destruction; there is neither this world nor the other, nor happiness for the doubting one.
अज्ञानी तथा श्रद्धारहित और संशययुक्त पुरुष नष्ट हो जाता है, (उनमें भी) संशयी पुरुष के लिये न यह लोक है, न परलोक और न सुख।।
योगसंन्यस्तकर्माणं ज्ञानसंछिन्नसंशयम्।
आत्मवन्तं न कर्माणि निबध्नन्ति धनञ्जय
yoga-sannyasta-karmāṇaṁ jñāna-sañchhinna-sanśhayam
ātmavantaṁ na karmāṇi nibadhnanti dhanañjaya
Word by word
yoga-sannyasta-karmāṇam — those who renounce ritualistic karm, dedicating their body, mind, and soul to Godjñāna — by knowledgesañchhinna — dispelledsanśhayam — doubtsātma-vantam — situated in knowledge of the selfna — notkarmāṇi — actionsnibadhnanti — binddhanañjaya — Arjun, the conqueror of wealth
English
He who has renounced actions through Yoga, whose doubts have been dispelled by knowledge, and who is self-possessed—such a one is not bound by actions, O Arjuna.
जिसने योगद्वारा कर्मों का संन्यास किया है, ज्ञानद्वारा जिसके संशय नष्ट हो गये हैं, ऐसे आत्मवान् पुरुष को, हे धनंजय ! कर्म नहीं बांधते हैं।।
तस्मादज्ञानसंभूतं हृत्स्थं ज्ञानासिनाऽऽत्मनः।
छित्त्वैनं संशयं योगमातिष्ठोत्तिष्ठ भारत
tasmād ajñāna-sambhūtaṁ hṛit-sthaṁ jñānāsinātmanaḥ
chhittvainaṁ sanśhayaṁ yogam ātiṣhṭhottiṣhṭha bhārata
Word by word
tasmāt — thereforeajñāna-sambhūtam — born of ignorancehṛit-stham — situated in the heartjñāna — of knowledgeasinā — with the swordātmanaḥ — of the selfchhittvā — cut asunderenam — thissanśhayam — doubtyogam — in karm yogātiṣhṭha — take shelteruttiṣhṭha — arisebhārata — Arjun, descendant of Bharat
English
Therefore, with the sword of knowledge (of the Self), cut asunder the doubt of the self, born of ignorance, residing in your heart, and take refuge in Yoga. Arise, O Arjuna!
इसलिये अपने हृदय में स्थित अज्ञान से उत्पन्न आत्मविषयक संशय को ज्ञान खड्ग से काटकर, हे भारत ! योग का आश्रय लेकर खड़े हो जाओ।।
Sanskrit, transliteration and word meanings from the open Bhagavad Gita dataset (github.com/gita/gita). English translation: Swami Sivananda. Hindi translation: Swami Tejomayananda.
