अर्जुन उवाच
संन्यासं कर्मणां कृष्ण पुनर्योगं च शंससि।
यच्छ्रेय एतयोरेकं तन्मे ब्रूहि सुनिश्िचतम्
arjuna uvācha
sannyāsaṁ karmaṇāṁ kṛiṣhṇa punar yogaṁ cha śhansasi
yach chhreya etayor ekaṁ tan me brūhi su-niśhchitam
Word by word
arjunaḥ uvācha — Arjun saidsanyāsam — renunciationkarmaṇām — of actionskṛiṣhṇa — Shree Krishnapunaḥ — againyogam — about karm yogcha — alsośhansasi — you praiseyat — whichśhreyaḥ — more beneficialetayoḥ — of the twoekam — onetat — thatme — unto mebrūhi — please tellsu-niśhchitam — conclusively
English
Arjuna said, "O Krishna, you praise renunciation of actions and also yoga. Please tell me conclusively which is better of the two."
अर्जुन ने कहा हे -- कृष्ण ! आप कर्मों के संन्यास की और फिर योग (कर्म के आचरण) की प्रशंसा करते हैं। इन दोनों में एक जो निश्चय पूर्वक श्रेयस्कर है, उसको मेरे लिए कहिये।।
श्री भगवानुवाच
संन्यासः कर्मयोगश्च निःश्रेयसकरावुभौ।
तयोस्तु कर्मसंन्यासात्कर्मयोगो विशिष्यते
śhrī bhagavān uvācha
sannyāsaḥ karma-yogaśh cha niḥśhreyasa-karāvubhau
tayos tu karma-sannyāsāt karma-yogo viśhiṣhyate
Word by word
śhrī-bhagavān uvācha — the Supreme Lord saidsanyāsaḥ — renunciationkarma-yogaḥ — working in devotioncha — andniḥśhreyasa-karau — lead to the supreme goalubhau — bothtayoḥ — of the twotu — butkarma-sanyāsāt — renunciation of actionskarma-yogaḥ — working in devotionviśhiṣhyate — is superior
English
The Blessed Lord said, "Renunciation and the Yoga of action both lead to the highest bliss; but of the two, the Yoga of action is superior to the renunciation of action."
श्रीभगवान् ने कहा -- कर्मसंन्यास और कर्मयोग ये दोनों ही परम कल्याणकारक हैं; परन्तु उन दोनों में कर्मसंन्यास से कर्मयोग श्रेष्ठ है।।
ज्ञेयः स नित्यसंन्यासी यो न द्वेष्टि न काङ्क्षति।
निर्द्वन्द्वो हि महाबाहो सुखं बन्धात्प्रमुच्यते
jñeyaḥ sa nitya-sannyāsī yo na dveṣhṭi na kāṅkṣhati
nirdvandvo hi mahā-bāho sukhaṁ bandhāt pramuchyate
Word by word
jñeyaḥ — should be consideredsaḥ — that personnitya — alwayssanyāsī — practising renunciationyaḥ — whona — neverdveṣhṭi — hatena — norkāṅkṣhati — desirenirdvandvaḥ — free from all dualitieshi — certainlymahā-bāho — mighty-armed onesukham — easilybandhāt — from bondagepramuchyate — is liberated
English
He should be known as a perpetual Sannyasi who neither hates nor desires; for, free from the pairs of opposites, O mighty-armed Arjuna, he is easily freed from bondage.
जो पुरुष न किसी से द्वेष करता है और न किसी की आकांक्षा, वह सदा संन्यासी ही समझने योग्य है; क्योंकि, हे महाबाहो ! द्वन्द्वों से रहित पुरुष सहज ही बन्धन मुक्त हो जाता है।।
सांख्ययोगौ पृथग्बालाः प्रवदन्ति न पण्डिताः।
एकमप्यास्थितः सम्यगुभयोर्विन्दते फलम्
sānkhya-yogau pṛithag bālāḥ pravadanti na paṇḍitāḥ
ekamapyāsthitaḥ samyag ubhayor vindate phalam
Word by word
sānkhya — renunciation of actionsyogau — karm yogpṛithak — differentbālāḥ — the ignorantpravadanti — sayna — neverpaṇḍitāḥ — the learnedekam — in oneapi — evenāsthitaḥ — being situatedsamyak — completelyubhayoḥ — of bothvindate — achievephalam — the result
English
Children, not the wise, speak of knowledge and the Yoga of action, or the performance of action, as though they are distinct and different; he who is truly established in one, obtains the fruits of both.
बालक अर्थात् बालबुद्धि के लोग सांख्य (संन्यास) और योग को परस्पर भिन्न समझते हैं; किसी एक में भी सम्यक् प्रकार से स्थित हुआ पुरुष दोनों के फल को प्राप्त कर लेता है।।
यत्सांख्यैः प्राप्यते स्थानं तद्योगैरपि गम्यते।
एकं सांख्यं च योगं च यः पश्यति स पश्यति
yat sānkhyaiḥ prāpyate sthānaṁ tad yogair api gamyate
ekaṁ sānkhyaṁ cha yogaṁ cha yaḥ paśhyati sa paśhyati
Word by word
yat — whatsānkhyaiḥ — by means of karm sanyāsprāpyate — is attainedsthānam — placetat — thatyogaiḥ — by working in devotionapi — alsogamyate — is attainedekam — onesānkhyam — renunciation of actionscha — andyogam — karm yogcha — andyaḥ — whopaśhyati — seessaḥ — that personpaśhyati — actually sees
English
That place which is reached by the Sankhyas or the Jnanis is also reached by the Yogis (Karma Yogis). He who sees knowledge and the performance of action (Karma Yoga) as one, sees truly.
जो स्थान ज्ञानियों द्वारा प्राप्त किया जाता है, उसी स्थान पर कर्मयोगी भी पहुँचते हैं। इसलिए जो पुरुष सांख्य और योग को (फलरूप से) एक ही देखता है, वही (वास्तव में) देखता है।।
संन्यासस्तु महाबाहो दुःखमाप्तुमयोगतः।
योगयुक्तो मुनिर्ब्रह्म नचिरेणाधिगच्छति
sannyāsas tu mahā-bāho duḥkham āptum ayogataḥ
yoga-yukto munir brahma na chireṇādhigachchhati
Word by word
sanyāsaḥ — renunciationtu — butmahā-bāho — mighty-armed oneduḥkham — distressāptum — attainsayogataḥ — without karm yogyoga-yuktaḥ — one who is adept in karm yogmuniḥ — a sagebrahma — Brahmanna chireṇa — quicklyadhigachchhati — goes
English
But, O mighty-armed Arjuna, renunciation is hard to attain without Yoga; the sage who is in harmony with Yoga quickly goes to Brahman.
परन्तु, हे महाबाहो ! योग के बिना संन्यास प्राप्त होना कठिन है; योगयुक्त मननशील पुरुष परमात्मा को शीघ्र ही प्राप्त होता है।।
योगयुक्तो विशुद्धात्मा विजितात्मा जितेन्द्रियः।
सर्वभूतात्मभूतात्मा कुर्वन्नपि न लिप्यते
yoga-yukto viśhuddhātmā vijitātmā jitendriyaḥ
sarva-bhūtātma-bhūtātmā kurvann api na lipyate
Word by word
yoga-yuktaḥ — united in consciousness with Godviśhuddha-ātmā — one with purified intellectvijita-ātmā — one who has conquered the mindjita-indriyaḥ — having conquered the sensessarva-bhūta-ātma-bhūta-ātmā — one who sees the Soul of all souls in every living beingkurvan — performingapi — althoughna — neverlipyate — entangled
English
He who is devoted to the path of action, whose mind is pure, who has conquered the self, who has subdued his senses, and who realizes his Self as the Self in all beings, though acting, is not tainted.
जो पुरुष योगयुक्त, विशुद्ध अन्तकरण वाला, शरीर को वश में किये हुए, जितेन्द्रिय तथा भूतमात्र में स्थित आत्मा के साथ एकत्व अनुभव किये हुए है वह कर्म करते हुए भी उनसे लिप्त नहीं होता।।
नैव किंचित्करोमीति युक्तो मन्येत तत्त्ववित्।
पश्यन् श्रृणवन्स्पृशञ्जिघ्रन्नश्नन्गच्छन्स्वपन् श्वसन्
naiva kiñchit karomīti yukto manyeta tattva-vit
paśhyañ śhṛiṇvan spṛiśhañjighrann aśhnangachchhan svapañśhvasan
pralapan visṛijan gṛihṇann unmiṣhan nimiṣhann api
indriyāṇīndriyārtheṣhu vartanta iti dhārayan
Word by word
na — noteva — certainlykiñchit — anythingkaromi — I doiti — thusyuktaḥ — steadfast in karm yogmanyeta — thinkstattva-vit — one who knows the truthpaśhyan — seeingśhṛiṇvan — hearingspṛiśhan — touchingjighran — smellingaśhnan — eatinggachchhan — movingsvapan — sleepingśhvasan — breathingpralapan — talkingvisṛijan — giving upgṛihṇan — acceptingunmiṣhan — opening (the eyes)nimiṣhan — closing (the eyes)api — althoughindriyāṇi — the sensesindriya-artheṣhu — in sense-objectsvartante — movingiti — thusdhārayan — convinced
English
I do nothing at all," thus would the harmonized knower of Truth think, seeing, hearing, touching, smelling, eating, going, sleeping, and breathing.
तत्त्ववित् युक्त पुरुष यह सोचेगा (अर्थात् जानता है) कि "मैं किंचित् मात्र कर्म नहीं करता हूँ" देखता हुआ, सुनता हुआ, स्पर्श करता हुआ, सूंघता हुआ, खाता हुआ, चलता हुआ, सोता हुआ, श्वास लेता हुआ,।।
प्रलपन्विसृजन्गृह्णन्नुन्मिषन्निमिषन्नपि।
इन्द्रियाणीन्द्रियार्थेषु वर्तन्त इति धारयन्
pralapan visṛjan gṛhṇann unmiṣan nimiṣann api indriyāṇīndriyārtheṣu vartanta iti dhārayan
Word by word
pralapan — by talkingvisṛjan — by giving upgṛhṇan — by acceptingunmiṣan — openingnimiṣan — closingapi — in spite ofindriyāṇi — the sensesindriya-artheṣu — in sense gratificationvartante — let them be so engagediti — thusdhārayan — considering.
English
Speaking, letting go, seizing, opening, and closing the eyes, one should be convinced that the senses move among the sense-objects.
बोलता हुआ, त्यागता हुआ, ग्रहण करता हुआ तथा आँखों को खोलता और बन्द करता हुआ (वह) निश्चयात्मक रूप से जानता है कि सब इन्द्रियाँ अपने-अपने विषयों में विचरण कर रही हैं।।
ब्रह्मण्याधाय कर्माणि सङ्गं त्यक्त्वा करोति यः।
लिप्यते न स पापेन पद्मपत्रमिवाम्भसा
brahmaṇyādhāya karmāṇi saṅgaṁ tyaktvā karoti yaḥ
lipyate na sa pāpena padma-patram ivāmbhasā
Word by word
brahmaṇi — to Godādhāya — dedicatingkarmāṇi — all actionssaṅgam — attachmenttyaktvā — abandoningkaroti — performsyaḥ — wholipyate — is affectedna — neversaḥ — that personpāpena — by sinpadma-patram — a lotus leafiva — likeambhasā — by water
English
He who does actions, offering them to Brahman and abandoning attachment, is not tainted by sin, just as a lotus leaf is not tainted by water.
जो पुरुष सब कर्म ब्रह्म में अर्पण करके और आसक्ति को त्यागकर करता है, वह पुरुष कमल के पत्ते के सदृश पाप से लिप्त नहीं होता।।
कायेन मनसा बुद्ध्या केवलैरिन्द्रियैरपि।
योगिनः कर्म कुर्वन्ति सङ्गं त्यक्त्वाऽऽत्मशुद्धये
kāyena manasā buddhyā kevalair indriyair api
yoginaḥ karma kurvanti saṅgaṁ tyaktvātma-śhuddhaye
Word by word
kāyena — with the bodymanasā — with the mindbuddhyā — with the intellectkevalaiḥ — onlyindriyaiḥ — with the sensesapi — evenyoginaḥ — the yogiskarma — actionskurvanti — performsaṅgam — attachmenttyaktvā — giving upātma — of the selfśhuddhaye — for the purification
English
Yogis, having abandoned attachment, perform actions only through the body, mind, intellect, and even the senses, for the purification of the self.
योगीजन, शरीर, मन, बुद्धि और इन्द्रियों द्वारा आसक्ति को त्याग कर आत्मशुद्धि (चित्तशुद्धि) के लिए कर्म करते हैं।।
युक्तः कर्मफलं त्यक्त्वा शान्तिमाप्नोति नैष्ठिकीम्।
अयुक्तः कामकारेण फले सक्तो निबध्यते
yuktaḥ karma-phalaṁ tyaktvā śhāntim āpnoti naiṣhṭhikīm
ayuktaḥ kāma-kāreṇa phale sakto nibadhyate
Word by word
yuktaḥ — one who is united in consciousness with Godkarma-phalam — the results of all activitiestyaktvā — giving upśhāntim — peaceāpnoti — attainsnaiṣhṭhikīm — everlastingayuktaḥ — one who is not united with God in consciousnesskāma-kāreṇa — impelled by desiresphale — in the resultsaktaḥ — attachednibadhyate — becomes entangled
English
The one who is united (the well-poised or harmonized) having abandoned the fruit of action attains eternal peace; whereas the one who is not united (the unsteady or unbalanced), impelled by desire and attached to the fruit, is bound.
युक्त पुरुष कर्मफल का त्याग करके परम शान्ति को प्राप्त होता है; और अयुक्त पुरुष फल में आसक्त हुआ कामना के द्वारा बँधता है।।
सर्वकर्माणि मनसा संन्यस्यास्ते सुखं वशी।
नवद्वारे पुरे देही नैव कुर्वन्न कारयन्
sarva-karmāṇi manasā sannyasyāste sukhaṁ vaśhī
nava-dvāre pure dehī naiva kurvan na kārayan
Word by word
sarva — allkarmāṇi — activitiesmanasā — by the mindsannyasya — having renouncedāste — remainssukham — happilyvaśhī — the self-controllednava-dvāre — of nine gatespure — in the citydehī — the embodied beingna — nevereva — certainlykurvan — doing anythingna — notkārayan — causing to be done
English
Mentally renouncing all actions and being self-controlled, the embodied one happily rests in the nine-gated city, neither acting nor causing others (body and senses) to act.
सब कर्मों का मन से संन्यास करके संयमी पुरुष नवद्वार वाली शरीर रूप नगरी में सुख से रहता हुआ न कर्म करता है और न करवाता है।।
न कर्तृत्वं न कर्माणि लोकस्य सृजति प्रभुः।
न कर्मफलसंयोगं स्वभावस्तु प्रवर्तते
na kartṛitvaṁ na karmāṇi lokasya sṛijati prabhuḥ
na karma-phala-saṅyogaṁ svabhāvas tu pravartate
Word by word
na — neitherkartṛitvam — sense of doershipna — norkarmāṇi — actionslokasya — of the peoplesṛijati — createsprabhuḥ — Godna — norkarma-phala — fruits of actionssanyogam — connectionsvabhāvaḥ — one’s naturetu — butpravartate — is enacted
English
Neither does the Lord create agency nor actions for the world, nor union with the fruits of actions; rather, it is Nature that acts.
लोकमात्र के लिए प्रभु (ईश्वर) न कर्तृत्व, न कर्म और न कर्मफल के संयोग को रचता है। परन्तु प्रकृति (सब कुछ) करती है।।
नादत्ते कस्यचित्पापं न चैव सुकृतं विभुः।
अज्ञानेनावृतं ज्ञानं तेन मुह्यन्ति जन्तवः
nādatte kasyachit pāpaṁ na chaiva sukṛitaṁ vibhuḥ
ajñānenāvṛitaṁ jñānaṁ tena muhyanti jantavaḥ
Word by word
na — notādatte — acceptskasyachit — anyone’spāpam — sinna — notcha — andeva — certainlysu-kṛitam — virtuous deedsvibhuḥ — the omnipresent Godajñānena — by ignoranceāvṛitam — coveredjñānam — knowledgetena — by thatmuhyanti — are deludedjantavaḥ — the living entities
English
The Lord takes neither the demerit nor the merit of any; knowledge is enveloped by ignorance, and beings are deluded.
विभु परमात्मा न किसी के पापकर्म को और न पुण्यकर्म को ही ग्रहण करता है; (किन्तु) अज्ञान से ज्ञान ढका हुआ है, इससे सब जीव मोहित होते हैं।।
ज्ञानेन तु तदज्ञानं येषां नाशितमात्मनः।
तेषामादित्यवज्ज्ञानं प्रकाशयति तत्परम्
jñānena tu tad ajñānaṁ yeṣhāṁ nāśhitam ātmanaḥ
teṣhām āditya-vaj jñānaṁ prakāśhayati tat param
Word by word
jñānena — by divine knowledgetu — buttat — thatajñānam — ignoranceyeṣhām — whosenāśhitam — has been destroyedātmanaḥ — of the selfteṣhām — theirāditya-vat — like the sunjñānam — knowledgeprakāśhayati — illuminestat — thatparam — Supreme Entity
English
But to those whose ignorance is destroyed by knowledge of the Self, like the sun, knowledge reveals the Supreme Brahman.
परन्तु जिनका वह अज्ञान आत्मज्ञान से नष्ट हो जाता है, उनके लिए वह ज्ञान, सूर्य के सदृश, परमात्मा को प्रकाशित करता है।।
तद्बुद्धयस्तदात्मानस्तन्निष्ठास्तत्परायणाः।
गच्छन्त्यपुनरावृत्तिं ज्ञाननिर्धूतकल्मषाः
tad-buddhayas tad-ātmānas tan-niṣhṭhās tat-parāyaṇāḥ
gachchhantyapunar-āvṛittiṁ jñāna-nirdhūta-kalmaṣhāḥ
Word by word
tat-buddhayaḥ — those whose intellect is directed toward Godtat-ātmānaḥ — those whose heart (mind and intellect) is solely absorbed in Godtat-niṣhṭhāḥ — those whose intellect has firm faith in Godtat-parāyaṇāḥ — those who strive after God as the supreme goal and refugegachchhanti — goapunaḥ-āvṛittim — not returningjñāna — by knowledgenirdhūta — dispelledkalmaṣhāḥ — sins
English
Their intellect absorbed in That, their self being That, established in That, with That as their supreme goal, they go whence there is no return, their sins dispelled by knowledge.
जिनकी बुद्धि उस (परमात्मा) में स्थित है, जिनका मन तद्रूप हुआ है, उसमें ही जिनकी निष्ठा है, वह (ब्रह्म) ही जिनका परम लक्ष्य है, ज्ञान के द्वारा पापरहित पुरुष अपुनरावृत्ति को प्राप्त होते हैं, अर्थात् उनका पुनर्जन्म नहीं होता है।।
विद्याविनयसंपन्ने ब्राह्मणे गवि हस्तिनि।
शुनि चैव श्वपाके च पण्डिताः समदर्शिनः
vidyā-vinaya-sampanne brāhmaṇe gavi hastini
śhuni chaiva śhva-pāke cha paṇḍitāḥ sama-darśhinaḥ
Word by word
vidyā — divine knowledgevinaya — humblenesssampanne — equipped withbrāhmaṇe — a Brahmingavi — a cowhastini — an elephantśhuni — a dogcha — andeva — certainlyśhva-pāke — a dog-eatercha — andpaṇḍitāḥ — the learnedsama-darśhinaḥ — see with equal vision
English
Sages look with an equal eye on a Brahmana endowed with learning and humility, on a cow, an elephant, a dog, and even an outcaste.
(ऐसे वे) ज्ञानीजन विद्या और विनय से सम्पन्न ब्राह्मण, तथा गाय, हाथी, श्वान और चाण्डाल में भी सम तत्त्व को देखते हैं।।
इहैव तैर्जितः सर्गो येषां साम्ये स्थितं मनः।
निर्दोषं हि समं ब्रह्म तस्माद्ब्रह्मणि ते स्थिताः
ihaiva tair jitaḥ sargo yeṣhāṁ sāmye sthitaṁ manaḥ
nirdoṣhaṁ hi samaṁ brahma tasmād brahmaṇi te sthitāḥ
Word by word
iha eva — in this very lifetaiḥ — by themjitaḥ — conquersargaḥ — the creationyeṣhām — whosesāmye — in equanimitysthitam — situatedmanaḥ — mindnirdoṣham — flawlesshi — certainlysamam — in equalitybrahma — Godtasmāt — thereforebrahmaṇi — in the Absolute Truthte — theysthitāḥ — are seated
English
Even here in this world, those whose minds rest in reality overcome birth; Brahman is indeed spotless and real; therefore they are established in Brahman.
जिनका मन समत्वभाव में स्थित है, उनके द्वारा यहीं पर यह सर्ग जीत लिया जाता है; क्योंकि ब्रह्म निर्दोष और सम है इसलिये वे ब्रह्म में ही स्थित हैं।।
न प्रहृष्येत्प्रियं प्राप्य नोद्विजेत्प्राप्य चाप्रियम्।
स्थिरबुद्धिरसम्मूढो ब्रह्मविद्ब्रह्मणि स्थितः
na prahṛiṣhyet priyaṁ prāpya nodvijet prāpya chāpriyam
sthira-buddhir asammūḍho brahma-vid brahmaṇi sthitaḥ
Word by word
na — neitherprahṛiṣhyet — rejoicepriyam — the pleasantprāpya — obtainingna — norudvijet — become disturbedprāpya — attainingcha — alsoapriyam — the unpleasantsthira-buddhiḥ — steady intellectasammūḍhaḥ — firmly situatedbrahma-vit — having a firm understanding of divine knowledgebrahmaṇi — established in Godsthitaḥ — situated
English
Resting in Brahman, with a steady intellect and undeluded, the knower of Brahman neither rejoices upon obtaining what is pleasant nor grieves upon obtaining what is unpleasant.
जो स्थिरबुद्धि, संमोहरहित ब्रह्मवित् पुरुष ब्रह्म में स्थित है, वह प्रिय वस्तु को प्राप्त होकर हर्षित नहीं होता और अप्रिय को पाकर उद्विग्न नहीं होता।।
बाह्यस्पर्शेष्वसक्तात्मा विन्दत्यात्मनि यत्सुखम्।
स ब्रह्मयोगयुक्तात्मा सुखमक्षयमश्नुते
bāhya-sparśheṣhvasaktātmā vindatyātmani yat sukham
sa brahma-yoga-yuktātmā sukham akṣhayam aśhnute
Word by word
bāhya-sparśheṣhu — external sense pleasureasakta-ātmā — those who are unattachedvindati — findātmani — in the selfyat — whichsukham — blisssaḥ — that personbrahma-yoga yukta-ātmā — those who are united with God through yogsukham — happinessakṣhayam — unlimitedaśhnute — experiences
English
With the self unattached to external contacts, he finds happiness in the Self; with the self engaged in the meditation of Brahman, he attains endless happiness.
बाह्य विषयों में आसक्तिरहित अन्त:करण वाला पुरुष आत्मा में ही सुख प्राप्त करता है; ब्रह्म के ध्यान में समाहित चित्त वाला पुरुष अक्षय सुख प्राप्त करता है।।
ये हि संस्पर्शजा भोगा दुःखयोनय एव ते।
आद्यन्तवन्तः कौन्तेय न तेषु रमते बुधः
ye hi sansparśha-jā bhogā duḥkha-yonaya eva te
ādyantavantaḥ kaunteya na teṣhu ramate budhaḥ
Word by word
ye — whichhi — verilysansparśha-jāḥ — born of contact with the sense objectsbhogāḥ — pleasuresduḥkha — miseryyonayaḥ — source ofeva — verilyte — they areādya-antavantaḥ — having beginning and endkaunteya — Arjun, the son of Kuntina — neverteṣhu — in thoseramate — takes delightbudhaḥ — the wise
English
The enjoyments that arise from contact are only sources of pain, for they have a beginning and an end, O Arjuna; the wise do not rejoice in them.
हे कौन्तेय (इन्द्रिय तथा विषयों के) संयोग से उत्पन्न होने वाले जो भोग हैं वे दु:ख के ही हेतु हैं, क्योंकि वे आदि-अन्त वाले हैं। बुद्धिमान् पुरुष उनमें नहीं रमता।।
शक्नोतीहैव यः सोढुं प्राक्शरीरविमोक्षणात्।
कामक्रोधोद्भवं वेगं स युक्तः स सुखी नरः
śhaknotīhaiva yaḥ soḍhuṁ prāk śharīra-vimokṣhaṇāt
kāma-krodhodbhavaṁ vegaṁ sa yuktaḥ sa sukhī naraḥ
Word by word
śhaknoti — is ableiha eva — in the present bodyyaḥ — whosoḍhum — to withstandprāk — beforeśharīra — the bodyvimokṣhaṇāt — giving upkāma — desirekrodha — angerudbhavam — generated fromvegam — forcessaḥ — that personyuktaḥ — yogisaḥ — that personsukhī — happynaraḥ — person
English
He who is able, while still here in this world, to withstand the impulse born out of desire and anger before the liberation from the body, he is a Yogi, and he is a happy man.
जो मनुष्य इसी लोक में शरीर त्यागने के पूर्व ही काम और क्रोध से उत्पन्न हुए वेग को सहन करने में समर्थ है, वह योगी (युक्त) और सुखी मनुष्य है।।
योऽन्तःसुखोऽन्तरारामस्तथान्तर्ज्योतिरेव यः।
स योगी ब्रह्मनिर्वाणं ब्रह्मभूतोऽधिगच्छति
yo 'ntaḥ-sukho 'ntar-ārāmas tathāntar-jyotir eva yaḥ
sa yogī brahma-nirvāṇaṁ brahma-bhūto 'dhigachchhati
Word by word
yaḥ — whoantaḥ-sukhaḥ — happy within the selfantaḥ-ārāmaḥ — enjoying within the selfantaḥ-jyotiḥ — illumined by the inner lighteva — certainlyyaḥ — whoyogī — yogibrahma-nirvāṇam — liberation from material existencebrahmabhūtaḥ — united with the Lordadhigachchhati — attains
English
He who is happy within, who rejoices within, and who is illuminated within, that Yogi attains absolute freedom, or Moksha, becoming Brahman himself.
जो पुरुष अन्तरात्मा में ही सुख वाला, आत्मा में ही आराम वाला तथा आत्मा में ही ज्ञान वाला है, वह योगी ब्रह्मरूप बनकर ब्रह्मनिर्वाण अर्थात् परम मोक्ष को प्राप्त होता है।।
लभन्ते ब्रह्मनिर्वाणमृषयः क्षीणकल्मषाः।
छिन्नद्वैधा यतात्मानः सर्वभूतहिते रताः
labhante brahma-nirvāṇam ṛiṣhayaḥ kṣhīṇa-kalmaṣhāḥ
chhinna-dvaidhā yatātmānaḥ sarva-bhūta-hite ratāḥ
Word by word
labhante — achievebrahma-nirvāṇam — liberation from material existenceṛiṣhayaḥ — holy personskṣhīṇa-kalmaṣhāḥ — whose sins have been purgedchhinna — annihilateddvaidhāḥ — doubtsyata-ātmānaḥ — whose minds are disciplinedsarva-bhūta — for all living entitieshite — in welfare workratāḥ — rejoice
English
The sages obtain absolute freedom or Moksha when their sins have been destroyed, their dualities have been torn asunder, they are self-controlled, and they are intent on the welfare of all beings.
वे ऋषिगण मोक्ष को प्राप्त होते हैं - जिनके पाप नष्ट हो गये हैं, जो छिन्नसंशय, संयमी और भूतमात्र के हित में रमने वाले हैं।।
कामक्रोधवियुक्तानां यतीनां यतचेतसाम्।
अभितो ब्रह्मनिर्वाणं वर्तते विदितात्मनाम्
kāma-krodha-viyuktānāṁ yatīnāṁ yata-chetasām
abhito brahma-nirvāṇaṁ vartate viditātmanām
Word by word
kāma — desireskrodha — angervimuktānām — of those who are liberatedyatīnām — of the saintly personsyata-chetasām — those self-realized persons who have subdued their mindabhitaḥ — from every sidebrahma — spiritualnirvāṇam — liberation from material existencevartate — existsvidita-ātmanām — of those who are self-realized
English
Absolute freedom exists on all sides for those self-controlled ascetics who are free from desire and anger, who have controlled their thoughts, and who have realized the Self.
काम और क्रोध से रहित, संयतचित्त वाले तथा आत्मा को जानने वाले यतियों के लिए सब ओर मोक्ष (या ब्रह्मानन्द) विद्यमान रहता है।।
स्पर्शान्कृत्वा बहिर्बाह्यांश्चक्षुश्चैवान्तरे भ्रुवोः।
प्राणापानौ समौ कृत्वा नासाभ्यन्तरचारिणौ
sparśhān kṛitvā bahir bāhyānśh chakṣhuśh chaivāntare bhruvoḥ
prāṇāpānau samau kṛitvā nāsābhyantara-chāriṇau
yatendriya-mano-buddhir munir mokṣha-parāyaṇaḥ
vigatechchhā-bhaya-krodho yaḥ sadā mukta eva saḥ
Word by word
sparśhān — contacts (through senses)kṛitvā — keepingbahiḥ — outsidebāhyān — externalchakṣhuḥ — eyescha — andeva — certainlyantare — betweenbhruvoḥ — of the eyebrowsprāṇa-apānau — the outgoing and incoming breathssamau — equalkṛitvā — keepingnāsa-abhyantara — within the nostrilschāriṇau — movingyata — controlledindriya — sensesmanaḥ — mindbuddhiḥ — intellectmuniḥ — the sagemokṣha — liberationparāyaṇaḥ — dedicatedvigata — freeichchhā — desiresbhaya — fearkrodhaḥ — angeryaḥ — whosadā — alwaysmuktaḥ — liberatedeva — certainlysaḥ — that person
English
Shutting out all external contacts and fixing the gaze between the eyebrows, realizing the outgoing and incoming breaths moving within the nostrils.
बाह्य विषयों को बाहर ही रखकर नेत्रों की दृष्टि को भृकुटि के बीच में स्थित करके तथा नासिका में विचरने वाले प्राण और अपानवायु को सम करके,।।
यतेन्द्रियमनोबुद्धिर्मुनिर्मोक्षपरायणः।
विगतेच्छाभयक्रोधो यः सदा मुक्त एव सः
yatendriya-mano-buddhir munir mokṣa-parāyaṇaḥ vigatecchā-bhaya-krodho yaḥ sadā mukta eva saḥ
Word by word
yata — controlledindriya — sensesmanaḥ — mindbuddhiḥ — intelligencemuniḥ — the transcendentalistmokṣa — liberationparāyaṇaḥ — being so destinedvigata — discardedicchā — wishesbhaya — fearkrodhaḥ — angeryaḥ — one whosadā — alwaysmuktaḥ — liberatedeva — certainlysaḥ — he is
English
With the senses, mind, and intellect ever controlled, having liberation as their supreme goal, free from desire, fear, and anger, the sage is truly liberated forever.
जिस पुरुष की इन्द्रियाँ, मन और बुद्धि संयत हैं, ऐसा मोक्ष परायण मुनि इच्छा, भय और क्रोध से रहित है, वह सदा मुक्त ही है।।
भोक्तारं यज्ञतपसां सर्वलोकमहेश्वरम्।
सुहृदं सर्वभूतानां ज्ञात्वा मां शान्तिमृच्छति
bhoktāraṁ yajña-tapasāṁ sarva-loka-maheśhvaram
suhṛidaṁ sarva-bhūtānāṁ jñātvā māṁ śhāntim ṛichchhati
Word by word
bhoktāram — the enjoyeryajña — sacrificestapasām — austeritiessarva-loka — of all worldsmahā-īśhvaram — the Supreme Lordsu-hṛidam — the selfless Friendsarva — of allbhūtānām — the living beingsjñātvā — having realizedmām — me (Lord Krishna)śhāntim — peaceṛichchhati — attains
English
He who knows Me as the enjoyer of sacrifices and austerities, the great Lord of all the worlds, and the friend of all beings, attains peace.
(साधक भक्त) मुझे यज्ञ और तपों का भोक्ता और सम्पूर्ण लोकों का महान् ईश्वर तथा भूतमात्र का सुहृद् (मित्र) जानकर शान्ति को प्राप्त होता है।।
Sanskrit, transliteration and word meanings from the open Bhagavad Gita dataset (github.com/gita/gita). English translation: Swami Sivananda. Hindi translation: Swami Tejomayananda.
