BHAGAVAD-
GITA
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Sri Krishna speaks the Bhagavad-gita to His friend and disceple Arjuna on the battlefield of Kurukshetra |
BHAGAVAD-
GITA
|
Sri Krishna speaks the Bhagavad-gita to His friend and disceple Arjuna on the battlefield of Kurukshetra |
the verses in sanskrit and
english
from chapter 1 to chapter
6
| 1.1
dhrtarastra uvaca dharma-ksetre kuru-ksetre samaveta yuyutsavah mamakah pandavas caiva kim akurvata sanjaya Dhrtarastra said: O Sanjaya, after my sons and the sons of Pandu assembled in the place of pilgrimage at Kuruksetra, desiring to fight, what did they do? 1.2 sanjaya uvaca drstva tu pandavanikam vyudham duryodhanas tada acaryam upasangamya raja vacanam abravit Sanjaya said: O King, after looking over the army arranged in military formation by the sons of Pandu, King Duryodhana went to his teacher and spoke the following words. 1.3 pasyaitam pandu-putranam acarya mahatim camum vyudham drupada-putrena tava sisyena dhimata O my teacher, behold the great army of the sons of Pandu, so expertly arranged by your intelligent disciple the son of Drupada. 1.4 atra sura mahesv-asa bhimarjuna-sama yudhi yuyudhano viratas ca drupadas ca maha-rathah Here in this army are many heroic bowmen equal in fighting to Bhima and Arjuna: great fighters like Yuyudhana, Virata and Drupada. 1.5 dhrstaketus cekitanah kasirajas ca viryavan purujit kuntibhojas ca saibyas ca nara-pungavah There are also great, heroic, powerful fighters like Dhrstaketu, Cekitana, Kasiraja, Purujit, Kuntibhoja and Saibya. 1.6 yudhamanyus ca vikranta uttamaujas ca viryavan saubhadro draupadeyas ca sarva eva maha-rathah There are the mighty Yudhamanyu, the very powerful Uttamauja, the son of Subhadra and the sons of Draupadi. All these warriors are great chariot fighters. 1.7 asmakam tu visista ye tan nibodha dvijottama nayaka mama sainyasya samjnartham tan bravimi te But for your information, O best of the brahmanas, let me tell you about the captains who are especially qualified to lead my military force. 1.8 bhavan bhismas ca karnas ca krpas ca samitim-jayah asvatthama vikarnas ca saumadattis tathaiva ca There are personalities like you, Bhisma, Karna, Krpa, Asvatthama, Vikarna and the son of Somadatta called Bhurisrava, who are always victorious in battle. 1.9 anye ca bahavah sura mad-arthe tyakta-jivitah nana-sastra-praharanah sarve yuddha-visaradah There are many other heroes who are prepared to lay down their lives for my sake. All of them are well equipped with different kinds of weapons, and all are experienced in military science. 1.10 aparyaptam tad asmakam balam bhismabhiraksitam paryaptam tv idam etesam balam bhimabhiraksitam Our strength is immeasurable, and we are perfectly protected by Grandfather Bhisma, whereas the strength of the Pandavas, carefully protected by Bhima, is limited. 1.11 ayanesu ca sarvesu yatha-bhagam avasthitah bhismam evabhiraksantu bhavantah sarva eva hi All of you must now give full support to Grandfather Bhisma, as you stand at your respective strategic points of entrance into the phalanx of the army. 1.12 tasya sanjanayan harsam kuru-vrddhah pitamahah simha-nadam vinadyoccaih sankham dadhmau pratapavan Then Bhisma, the great valiant grandsire of the Kuru dynasty, the grandfather of the fighters, blew his conchshell very loudly, making a sound like the roar of a lion, giving Duryodhana joy. 1.13 tatah sankhas ca bheryas ca panavanaka-gomukhah sahasaivabhyahanyanta sa sabdas tumulo 'bhavat After that, the conchshells, drums, bugles, trumpets and horns were all suddenly sounded, and the combined sound was tumultuous. 1.14 tatah svetair hayair yukte mahati syandane sthitau madhavah pandavas caiva divyau sankhau pradadhmatuh On the other side, both Lord Krsna and Arjuna, stationed on a great chariot drawn by white horses, sounded their transcendental conchshells. 1.15 pancajanyam hrsikeso devadattam dhananjayah paundram dadhmau maha-sankham bhima-karma vrkodarah Lord Krsna blew His conchshell, called Pancajanya; Arjuna blew his, the Devadatta; and Bhima, the voracious eater and performer of herculean tasks, blew his terrific conchshell, called Paundra. 1.16-18 anantavijayam raja kunti-putro yudhisthirah nakulah sahadevas ca sughosa-manipuspakau kasyas ca paramesv-asah sikhandi ca maha-rathah dhrstadyumno viratas ca satyakis caparajitah drupado draupadeyas ca sarvasah prthivi-pate saubhadras ca maha-bahuh sankhan dadhmuh prthak prthak King Yudhisthira, the son of Kunti, blew his conchshell, the Ananta-vijaya, and Nakula and Sahadeva blew the Sughosa and Manipuspaka. That great archer the King of Kasi, the great fighter Sikhandi, Dhrstadyumna, Virata, the unconquerable Satyaki, Drupada, the sons of Draupadi, and the others, O King, such as the mighty-armed son of Subhadra, all blew their respective conchshells. 1.19 sa ghoso dhartarastranam hrdayani vyadarayat nabhas ca prthivim caiva tumulo 'bhyanunadayan The blowing of these different conchshells became uproarious. Vibrating both in the sky and on the earth, it shattered the hearts of the sons of Dhrtarastra. 1.20 atha vyavasthitan drstva dhartarastran kapi-dhvajah pravrtte sastra-sampate dhanur udyamya pandavah hrsikesam tada vakyam idam aha mahi-pate At that time Arjuna, the son of Pandu, seated in the chariot bearing the flag marked with Hanuman, took up his bow and prepared to shoot his arrows. O King, after looking at the sons of Dhrtarastra drawn in military array, Arjuna then spoke to Lord Krsna these words. 1.21-22 arjuna uvaca senayor ubhayor madhye ratham sthapaya me 'cyuta yavad etan nirikse 'ham yoddhu-kaman avasthitan kair maya saha yoddhavyam asmin rana-samudyame Arjuna said: O infallible one, please draw my chariot between the two armies so that I may see those present here, who desire to fight, and with whom I must contend in this great trial of arms. 1.23 yotsyamanan avekse 'ham ya ete 'tra samagatah dhartarastrasya durbuddher yuddhe priya-cikirsavah Let me see those who have come here to fight, wishing to please the evil-minded son of Dhrtarastra. 1.24 sanjaya uvaca evam ukto hrsikeso gudakesena bharata senayor ubhayor madhye sthapayitva rathottamam Sanjaya said: O descendant of Bharata, having thus been addressed by Arjuna, Lord Krsna drew up the fine chariot in the midst of the armies of both parties. 1.25 bhisma-drona-pramukhatah sarvesam ca mahi-ksitam uvaca partha pasyaitan samavetan kurun iti In the presence of Bhisma, Drona and all the other chieftains of the world, the Lord said, Just behold, Partha, all the Kurus assembled here. 1.26 tatrapasyat sthitan parthah pitrn atha pitamahan acaryan matulan bhratrn putran pautran sakhims tatha svasuran suhrdas caiva senayor ubhayor api There Arjuna could see, within the midst of the armies of both parties, his fathers, grandfathers, teachers, maternal uncles, brothers, sons, grandsons, friends, and also his fathers-in-law and well-wishers. 1.27 tan samiksya sa kaunteyah sarvan bandhun avasthitan krpaya parayavisto visidann idam abravit When the son of Kunti, Arjuna, saw all these different grades of friends and relatives, he became overwhelmed with compassion and spoke thus. 1.28 arjuna uvaca drstvemam sva-janam krsna yuyutsum samupasthitam sidanti mama gatrani mukham ca parisusyati Arjuna said: My dear Krsna, seeing my friends and relatives present before me in such a fighting spirit, I feel the limbs of my body quivering and my mouth drying up. 1.29 vepathus ca sarire me roma-harsas ca jayate gandivam sramsate hastat tvak caiva paridahyate My whole body is trembling, my hair is standing on end, my bow Gandiva is slipping from my hand, and my skin is burning. 1.30 na ca saknomy avasthatum bhramativa ca me manah nimittani ca pasyami viparitani kesava I am now unable to stand here any longer. I am forgetting myself, and my mind is reeling. I see only causes of misfortune, O Krsna, killer of the Kesi demon. 1.31 na ca sreyo 'nupasyami hatva sva-janam ahave na kankse vijayam krsna na ca rajyam sukhani ca I do not see how any good can come from killing my own kinsmen in this battle, nor can I, my dear Krsna, desire any subsequent victory, kingdom, or happiness. 1.32-35 kim no rajyena govinda kim bhogair jivitena va yesam arthe kanksitam no rajyam bhogah sukhani ca ta ime 'vasthita yuddhe pranams tyaktva dhanani ca acaryah pitarah putras tathaiva ca pitamahah matulah svasurah pautrah syalah sambandhinas tatha etan na hantum icchami ghnato 'pi madhusudana api trailokya-rajyasya hetoh kim nu mahi-krte nihatya dhartarastran nah ka pritih syaj janardana O Govinda, of what avail to us are a kingdom, happiness or even life itself when all those for whom we may desire them are now arrayed on this battlefield? O Madhusudana, when teachers, fathers, sons, grandfathers, maternal uncles, fathers-in-law, grandsons, brothers-in-law and other relatives are ready to give up their lives and properties and are standing before me, why should I wish to kill them, even though they might otherwise kill me? O maintainer of all living entities, I am not prepared to fight with them even in exchange for the three worlds, let alone this earth. What pleasure will we derive from killing the sons of Dhrtarastra? 1.36 papam evasrayed asman hatvaitan atatayinah tasman narha vayam hantum dhartarastran sa-bandhavan sva-janam hi katham hatva sukhinah syama madhava Sin will overcome us if we slay such aggressors. Therefore it is not proper for us to kill the sons of Dhrtarastra and our friends. What should we gain, O Krsna, husband of the goddess of fortune, and how could we be happy by killing our own kinsmen? 1.37-38 yady apy ete na pasyanti lobhopahata-cetasah kula-ksaya-krtam dosam mitra-drohe ca patakam katham na jneyam asmabhih papad asman nivartitum kula-ksaya-krtam dosam prapasyadbhir janardana O Janardana, although these men, their hearts overtaken by greed, see no fault in killing one's family or quarreling with friends, why should we, who can see the crime in destroying a family, engage in these acts of sin? 1.39 kula-ksaye pranasyanti kula-dharmah sanatanah dharme naste kulam krtsnam adharmo 'bhibhavaty uta With the destruction of dynasty, the eternal family tradition is vanquished, and thus the rest of the family becomes involved in irreligion. 1.40 adharmabhibhavat krsna pradusyanti kula-striyah strisu dustasu varsneya jayate varna-sankarah When irreligion is prominent in the family, O Krsna, the women of the family become polluted, and from the degradation of womanhood, O descendant of Vrsni, comes unwanted progeny. 1.41 sankaro narakayaiva kula-ghnanam kulasya ca patanti pitaro hy esam lupta-pindodaka-kriyah An increase of unwanted population certainly causes hellish life both for the family and for those who destroy the family tradition. The ancestors of such corrupt families fall down, because the performances for offering them food and water are entirely stopped. 1.42 dosair etaih kula-ghnanam varna-sankara-karakaih utsadyante jati-dharmah kula-dharmas ca sasvatah By the evil deeds of those who destroy the family tradition and thus give rise to unwanted children, all kinds of community projects and family welfare activities are devastated. 1.43 utsanna-kula-dharmanam manusyanam janardana narake niyatam vaso bhavatity anususruma O Krsna, maintainer of the people, I have heard by disciplic succession that those who destroy family traditions dwell always in hell. 1.44 aho bata mahat papam kartum vyavasita vayam yad rajya-sukha-lobhena hantum sva-janam udyatah Alas, how strange it is that we are preparing to commit greatly sinful acts. Driven by the desire to enjoy royal happiness, we are intent on killing our own kinsmen. 1.45 yadi mam apratikaram asastram sastra-panayah dhartarastra rane hanyus tan me ksemataram bhavet Better for me if the sons of Dhrtarastra, weapons in hand, were to kill me unarmed and unresisting on the battlefield. 1.46 sanjaya uvaca evam uktvarjunah sankhye rathopastha upavisat visrjya sa-saram capam soka-samvigna-manasah Sanjaya said: Arjuna, having thus spoken on the battlefield, cast aside his bow and arrows and sat down on the chariot, his mind overwhelmed with grief. 2.1 sanjaya uvaca tam tatha krpayavistam asru-purnakuleksanam visidantam idam vakyam uvaca madhusudanah Sanjaya said: Seeing Arjuna full of compassion, his mind depressed, his eyes full of tears, Madhusudana, Krsna, spoke the following words. 2.2 sri-bhagavan uvaca kutas tva kasmalam idam visame samupasthitam anarya-justam asvargyam akirti-karam arjuna The Supreme Personality of Godhead said: My dear Arjuna, how have these impurities come upon you? They are not at all befitting a man who knows the value of life. They lead not to higher planets but to infamy. 2.3 klaibyam ma sma gamah partha naitat tvayy upapadyate ksudram hrdaya-daurbalyam tyaktvottistha parantapa O son of Prtha, do not yield to this degrading impotence. It does not become you. Give up such petty weakness of heart and arise, O chastiser of the enemy. 2.4 arjuna uvaca katham bhismam aham sankhye dronam ca madhusudana isubhih pratiyotsyami pujarhav ari-sudana Arjuna said: O killer of enemies, O killer of Madhu, how can I counterattack with arrows in battle men like Bhisma and Drona, who are worthy of my worship? 2.5 gurun ahatva hi mahanubhavan sreyo bhoktum bhaiksyam apiha loke hatvartha-kamams tu gurun ihaiva bhunjiya bhogan rudhira-pradigdhan It would be better to live in this world by begging than to live at the cost of the lives of great souls who are my teachers. Even though desiring worldly gain, they are superiors. If they are killed, everything we enjoy will be tainted with blood. 2.6 na caitad vidmah kataran no gariyo yad va jayema yadi va no jayeyuh yan eva hatva na jijivisamas te 'vasthitah pramukhe dhartarastrah Nor do we know which is better--conquering them or being conquered by them. If we killed the sons of Dhrtarastra, we should not care to live. Yet they are now standing before us on the battlefield. 2.7 karpanya-dosopahata-svabhavah prcchami tvam dharma-sammudha-cetah yac chreyah syan niscitam bruhi tan me sisyas te 'ham sadhi mam tvam prapannam Now I am confused about my duty and have lost all composure because of miserly weakness. In this condition I am asking You to tell me for certain what is best for me. Now I am Your disciple, and a soul surrendered unto You. Please instruct me. 2.8 na hi prapasyami mamapanudyad yac chokam ucchosanam indriyanam avapya bhumav asapatnam rddham rajyam suranam api cadhipatyam I can find no means to drive away this grief which is drying up my senses. I will not be able to dispel it even if I win a prosperous, unrivaled kingdom on earth with sovereignty like the demigods in heaven. 2.9 sanjaya uvaca evam uktva hrsikesam gudakesah parantapah na yotsya iti govindam uktva tusnim babhuva ha Sanjaya said: Having spoken thus, Arjuna, chastiser of enemies, told Krsna, "Govinda, I shall not fight," and fell silent. 2.10 tam uvaca hrsikesah prahasann iva bharata senayor ubhayor madhye visidantam idam vacah O descendant of Bharata, at that time Krsna, smiling, in the midst of both the armies, spoke the following words to the grief-stricken Arjuna. 2.11 sri-bhagavan uvaca asocyan anvasocas tvam prajna-vadams ca bhasase gatasun agatasums ca nanusocanti panditah The Supreme Personality of Godhead said: While speaking learned words, you are mourning for what is not worthy of grief. Those who are wise lament neither for the living nor for the dead. 2.12 na tv evaham jatu nasam na tvam neme janadhipah na caiva na bhavisyamah sarve vayam atah param Never was there a time when I did not exist, nor you, nor all these kings; nor in the future shall any of us cease to be. 2.13 dehino 'smin yatha dehe kaumaram yauvanam jara tatha dehantara-praptir dhiras tatra na muhyati As the embodied soul continuously passes, in this body, from boyhood to youth to old age, the soul similarly passes into another body at death. A sober person ls not bewildered by such a change. 2.14 matra-sparsas tu kaunteya sitosna-sukha-duhkha-dah agamapayino 'nityas tams titiksasva bharata O son of Kunti, the nonpermanent appearance of happiness and distress, and their disappearance in due course, are like the appearance and disappearance of winter and summer seasons. They arise from sense perception, O scion of Bharata, and one must learn to tolerate them without being disturbed. 2.15 yam hi na vyathayanty ete purusam purusarsabha sama-duhkha-sukham dhiram so 'mrtatvaya kalpate O best among men [Arjuna], the person who is not disturbed by happiness and distress and is steady in both is certainly eligible for liberation. 2.16 nasato vidyate bhavo nabhavo vidyate satah ubhayor api drsto 'ntas tv anayos tattva-darsibhih Those who are seers of the truth have concluded that of the nonexistent [the material body] there is no endurance and of the eternal [the soul] there is no change. This they have concluded by studying the nature of both. 2.17 avinasi tu tad viddhi yena sarvam idam tatam vinasam avyayasyasya na kascit kartum arhati That which pervades the entire body you should know to be indestructible. No one is able to destroy that imperishable soul. 2.18 antavanta ime deha nityasyoktah saririnah anasino prameyasya tasmad yudhyasva bharata The material body of the indestructible, immeasurable and eternal living entity is sure to come to an end; therefore, fight, O descendant of Bharata. 2.19 ya enam vetti hantaram yas cainam manyate hatam ubhau tau na vijanito nayam hanti na hanyate Neither he who thinks the living entity the slayer nor he who thinks it slain is in knowledge, for the self slays not nor is slain. 2.20 na jayate mriyate va kadacin nayam bhutva bhavita va na bhuyah ajo nityah sasvato 'yam purano na hanyate hanyamane sarire For the soul there is neither birth nor death at any time. He has not come into being, does not come into being, and will not come into being. He is unborn, eternal, ever-existing and primeval. He is not slain when the body is slain. 2.21 vedavinasinam nityam ya enam ajam avyayam katham sa purusah partha kam ghatayati hanti kam O Partha, how can a person who knows that the soul is indestructible, eternal, unborn and immutable kill anyone or cause anyone to kill? 2.22 vasamsi jirnani yatha vihaya navani grhnati naro 'parani tatha sarirani vihaya jirnany anyani samyati navani dehi As a person puts on new garments, giving up old ones, the soul similarly accepts new material bodies, giving up the old and useless ones. 2.23 nainam chindanti sastrani nainam dahati pavakah na cainam kledayanty apo na sosayati marutah The soul can never be cut to pieces by any weapon, nor burned by fire, nor moistened by water, nor withered by the wind. 2.24 acchedyo 'yam adahyo 'yam akledyo 'sosya eva ca nityah sarva-gatah sthanur acalo 'yam sanatanah This individual soul is unbreakable and insoluble, and can be neither burned nor dried. He is everlasting, present everywhere, unchangeable, immovable and eternally the same. 2.25 avyakto 'yam acintyo 'yam avikaryo 'yam ucyate tasmad evam viditvainam nanusocitum arhasi It is said that the soul is invisible, inconceivable and immutable. Knowing this, you should not grieve for the body. 2.26 atha cainam nitya-jatam nityam va manyase mrtam tathapi tvam maha-baho nainam socitum arhasi If, however, you think that the soul [or the symptoms of life] is always born and dies forever, you still have no reason to lament, O mighty-armed. 2.27 jatasya hi dhruvo mrtyur dhruvam janma mrtasya ca tasmad apariharye 'rthe na tvam socitum arhasi One who has taken his birth is sure to die, and after death one is sure to take birth again. Therefore, in the unavoidable discharge of your duty, you should not lament. 2.28 avyaktadini bhutani vyakta-madhyani bharata avyakta-nidhanany eva tatra ka paridevana All created beings are unmanifest in their beginning, manifest in their interim state, and unmanifest again when annihilated. So what need is there for lamentation? 2.29 ascarya-vat pasyati kascid enam ascarya-vad vadati tathaiva canyah. ascarya-vac cainam anyah srnoti srutvapy enam veda na caiva kascit Some look on the soul as amazing, some describe him as amazing, and some hear of him as amazing, while others, even after hearing about him, cannot understand him at all. 2.30 dehi nityam avadhyo 'yam dehe sarvasya bharata tasmat sarvani bhutani na tvam socitum arhasi O descendant of Bharata, he who dwells in the body can never be slain. Therefore you need not grieve for any living being. 2.31 sva-dharmam api caveksya na vikampitum arhasi dharmyad dhi yuddhac chreyo 'nyat ksatriyasya na vidyate Considering your specific duty as a ksatriya, you should know that there is no better engagement for you than fighting on religious principles; and so there is no need for hesitation. 2.32 yadrcchaya copapannam svarga-dvaram apavrtam sukhinah ksatriyah partha labhante yuddham idrsam O Partha, happy are the ksatriyas to whom such fighting opportunities come unsought, opening for them the doors of the heavenly planets. 2.33 atha cet tvam imam dharmyam sangramam na karisyasi tatah sva-dharmam kirtim ca hitva papam avapsyasi If, however, you do not perform your religious duty of fighting, then you will certainly incur sins for neglecting your duties and thus lose your reputation as a fighter. 2.34 akirtim capi bhutani kathayisyanti te 'vyayam sambhavitasya cakirtir maranad atiricyate People will always speak of your infamy, and for a respectable person, dishonor is worse than death. 2.35 bhayad ranad uparatam mamsyante tvam maha-rathah yesam ca tvam bahu-mato bhutva yasyasi laghavam The great generals who have highly esteemed your name and fame will think that you have left the battlefield out of fear only, and thus they will consider you insignificant. 2.36 avacya-vadams ca bahun vadisyanti tavahitah nindantas tava samarthyam tato duhkhataram nu kim Your enemies will describe you in many unkind words and scorn your ability. What could be more painful for you? 2.37 hato va prapsyasi svargam jitva va bhoksyase mahim tasmad uttistha kaunteya yuddhaya krta-niscayah O son of Kunti, either you will be killed on the battlefield and attain the heavenly planets, or you will conquer and enjoy the earthly kingdom. Therefore, get up with determination and fight. 2.38 sukha-duhkhe same krtva labhalabhau jayajayau tato yuddhaya yujyasva naivam papam avapsyasi Do thou fight for the sake of fighting, without considering happiness or distress, loss or gain, victory or defeat--and by so doing you shall never incur sin. 2.39 esa te 'bhihita sankhye buddhir yoge tv imam srnu buddhya yukto yaya partha karma-bandham prahasyasi Thus far I have described this knowledge to you through analytical study. Now listen as I explain it in terms of working without fruitive results. O son of Prtha, when you act in such knowledge you can free yourself from the bondage of works. 2.40 nehabhikrama-naso 'sti pratyavayo na vidyate sv-alpam apy asya dharmasya trayate mahato bhayat In this endeavor there is no loss or diminution, and a little advancement on this path can protect one from the most dangerous type of fear. 2.41 vyavasayatmika buddhir ekeha kuru-nandana bahu-sakha hy anantas ca buddhayo 'vyavasayinam Those who are on this path are resolute in purpose, and their aim is one. O beloved child of the Kurus, the intelligence of those who are irresolute is many-branched. 2.42-43 yam imam puspitam vacam pravadanty avipascitah veda-vada-ratah partha nanyad astiti vadinah kamatmanah svarga-para janma-karma-phala-pradam kriya-visesa-bahulam bhogaisvarya-gatim prati Men of small knowledge are very much attached to the flowery words of the Vedas, which recommend various fruitive activities for elevation to heavenly planets, resultant good birth, power, and so forth. Being desirous of sense gratification and opulent life, they say that there is nothing more than this. 2.44 bhogaisvarya-prasaktanam ta yapahrta-cetasam vyavasayatmika buddhih samadhau na vidhiyate In the minds of those who are too attached to sense enjoyment and material opulence, and who are bewildered by such things, the resolute determination for devotional service to the Supreme Lord does not take place. 2.45 trai-gunya-visaya veda nistrai-gunyo bhavarjuna nirdvandvo nitya-sattva-stho niryoga-ksema atmavan The Vedas deal mainly with the subject of the three modes of material nature. O Arjuna, become transcendental to these three modes. Be free from all dualities and from all anxieties for gain and safety, and be established in the self. 2.46 yavan artha udapane sarvatah samplutodake tavan sarvesu vedesu brahmanasya vijanatah All purposes served by a small well can at once be served by a great reservoir of water. Similarly, all the purposes of the Vedas can be served to one who knows the purpose behind them. 2.47 karmany evadhikaras te ma phalesu kadacana ma karma-phala-hetur bhur ma te sango 'stv akarmani You have a right to perform your prescribed duty, but you are not entitled to the fruits of action. Never consider yourself the cause of the results of your activities, and never be attached to not doing your duty. 2.48 yoga-sthah kuru karmani sangam tyaktva dhananjaya siddhy-asiddhyoh samo bhutva samatvam yoga ucyate Perform your duty equipoised, O Arjuna, abandoning all attachment to success or failure. Such equanimity is called yoga. 2.49 durena hy avaram karma buddhi-yogad dhananjaya buddhau saranam anviccha krpanah phala-hetavah O Dhananjaya, keep all abominable activities far distant by devotional service, and in that consciousness surrender unto the Lord. Those who want to enjoy the fruits of their work are misers. 2.50 buddhi-yukto jahatiha ubhe sukrta-duskrte tasmad yogaya yujyasva yogah karmasu kausalam A man engaged in devotional service rids himself of both good and bad actions even in this life. Therefore strive for yoga, which is the art of all work. 2.51 karma-jam buddhi-yukta hi phalam tyaktva manisinah janma-bandha-vinirmuktah padam gacchanty anamayam By thus engaging in devotional service to the Lord, great sages or devotees free themselves from the results of work in the material world. In this way they become free from the cycle of birth and death and attain the state beyond all miseries [by going back to Godhead]. 2.52 yada te moha-kalilam buddhir vyatitarisyati tada gantasi nirvedam srotavyasya srutasya ca When your intelligence has passed out of the dense forest of delusion, you shall become indifferent to all that has been heard and all that is to be heard. 2.53 sruti-vipratipanna te yada sthasyati niscala samadhav acala buddhis tada yogam avapsyasi When your mind is no longer disturbed by the flowery language of the Vedas, and when it remains fixed in the trance of self-realization, then you will have attained the divine consciousness. 2.54 arjuna uvaca sthita-prajnasya ka bhasa samadhi-sthasya kesava sthita-dhih kim prabhaseta kim asita vrajeta kim Arjuna said: O Krsna, what are the symptoms of one whose consciousness is thus merged in transcendence? How does he speak, and what is his language? How does he sit, and how does he walk? 2.55 sri-bhagavan uvaca prajahati yada kaman sarvan partha mano-gatan atmany evatmana tustah. sthita-prajnas tadocyate The Supreme Personality of Godhead said: O Partha, when a man gives up all varieties of desire for sense gratification, which arise from mental concoction, and when his mind, thus purified, finds satisfaction in the self alone, then he is said to be in pure transcendental consciousness. 2.56 duhkhesv anudvigna-manah sukhesu vigata-sprhah vita-raga-bhaya-krodhah sthita-dhir munir ucyate One who is not disturbed in mind even amidst the threefold miseries or elated when there is happiness, and who is free from attachment, fear and anger, is called a sage of steady mind. 2.57 yah sarvatranabhisnehas tat tat prapya subhasubham nabhinandati na dvesti tasya prajna pratisthita In the material world, one who is unaffected by whatever good or evil he may obtain, neither praising it nor despising it, is firmly fixed in perfect knowledge. 2.58 yada samharate cayam kurmo 'nganiva sarvasah indriyanindriyarthebhyas tasya prajna pratisthita One who is able to withdraw his senses from sense objects, as the tortoise draws its limbs within the shell, is firmly fixed in perfect consciousness. 2.59 visaya vinivartante niraharasya dehinah rasa-varjam raso 'py asya param drstva nivartate The embodied soul may be restricted from sense enjoyment, though the taste for sense objects remains. But, ceasing such engagements by experiencing a higher taste, he is fixed in consciousness. 2.60 yatato hy api kaunteya purusasya vipascitah indriyani pramathini haranti prasabham manah The senses are so strong and impetuous, O Arjuna, that they forcibly carry away the mind even of a man of discrimination who is endeavoring to control them. 2.61 tani sarvani samyamya yukta asita mat-parah vase hi yasyendriyani tasya prajna pratisthita One who restrains his senses, keeping them under full control, and fixes his consciousness upon Me, is known as a man of steady intelligence. 2.62 dhyayato visayan pumsah sangas tesupajayate sangat sanjayate kamah kamat krodho 'bhijayate While contemplating the objects of the senses, a person develops attachment for them, and from such attachment lust develops, and from lust anger arises. 2.63 krodhad bhavati sammohah sammohat smrti-vibhramah smrti-bhramsad buddhi-naso buddhi-nasat pranasyati From anger, complete delusion arises, and from delusion bewilderment of memory. When memory is bewildered, intelligence is lost, and when intelligence is lost one falls down again into the material pool. 2.64 raga-dvesa-vimuktais tu visayan indriyais caran atma-vasyair vidheyatma prasadam adhigacchati But a person free from all attachment and aversion and able to control his senses through regulative principles of freedom can obtain the complete mercy of the Lord. 2.65 prasade sarva-duhkhanam hanir asyopajayate prasanna-cetaso hy asu buddhih paryavatisthate For one thus satisfied [in Krsna consciousness], the threefold miseries of material existence exist no longer; in such satisfied consciousness, one's intelligence is soon well established. 2.66 nasti buddhir ayuktasya na cayuktasya bhavana na cabhavayatah santir asantasya kutah sukham One who is not connected with the Supreme [in Krsna consciousness] can have neither transcendental intelligence nor a steady mind, without which there is no possibility of peace. And how can there be any happiness without peace? 2.67 indriyanam hi caratam yan mano 'nuvidhiyate tad asya harati prajnam vayur navam ivambhasi As a boat on the water is swept away by a strong wind, even one of the roaming senses on which the mind focuses can carry away a man's intelligence. 2.68 tasmad yasya maha-baho nigrhitani sarvasah indriyanindriyarthebhyas tasya prajna pratisthita Therefore, O mighty-armed, one whose senses are restrained from their objects is certainly of steady intelligence. 2.69 ya nisa sarva-bhutanam tasyam jagarti samyami yasyam jagrati bhutani sa nisa pasyato muneh What is night for all beings is the time of awakening for the self-controlled; and the time of awakening for all beings is night for the introspective sage. 2.70 apuryamanam acala-pratistham samudram apah pravisanti yadvat tadvat kama yam pravisanti sarve sa santim apnoti na kama-kami A person who is not disturbed by the incessant flow of desires--that enter like rivers into the ocean, which is ever being filled but is always still--can alone achieve peace, and not the man who strives to satisfy such desires. 2.71 vihaya kaman yah sarvan pumams carati nihsprhah nirmamo nirahankarah sa santim adhigacchati A person who has given up all desires for sense gratification, who lives free from desires, who has given up all sense of proprietorship and is devoid of false ego--he alone can attain real peace. 2.72 esa brahmi sthitih partha nainam prapya vimuhyati sthitvasyam anta-kale 'pi brahma-nirvanam rcchati That is the way of the spiritual and godly life, after attaining which a man is not bewildered. If one is thus situated even at the hour of death, one can enter into the kingdom of God. 3.1 arjuna uvaca jyayasi cet karmanas te mata buddhir janardana tat kim karmani ghore mam niyojayasi kesava Arjuna said: O Janardana, O Kesava, why do You want to engage me in this ghastly warfare, if You think that intelligence is better than fruitive work? 3.2 vyamisreneva vakyena buddhim mohayasiva me tad ekam vada niscitya yena sreyo 'ham apnuyam My intelligence is bewildered by Your equivocal instructions. Therefore, please tell me decisively which will be most beneficial for me. 3.3 sri-bhagavan uvaca loke 'smin dvi-vidha nistha pura prokta mayanagha jnana-yogena sankhyanam karma-yogena yoginam The Supreme Personality of Godhead said: O sinless Arjuna, I have already explained that there are two classes of men who try to realize the self. Some are inclined to understand it by empirical, philosophical speculation, and others by devotional service. 3.4 na karmanam anarambhan naiskarmyam puruso 'snute na ca sannyasanad eva siddhim samadhigacchati Not by merely abstaining from work can one achieve freedom from reaction, nor by renunciation alone can one attain perfection. 3.5 na hi kascit ksanam api jatu tisthaty akarma-krt karyate hy avasah karma sarvah prakrti-jair gunaih Everyone is forced to act helplessly according to the qualities he has acquired from the modes of material nature; therefore no one can refrain from doing something, not even for a moment. 3.6 karmendriyani samyamya ya aste manasa smaran indriyarthan vimudhatma mithyacarah sa ucyate One who restrains the senses of action but whose mind dwells on sense objects certainly deludes himself and is called a pretender. 3.7 yas tv indriyani manasa niyamyarabhate 'rjuna karmendriyaih karma-yogam asaktah sa visisyate On the other hand, if a sincere person tries to control the active senses by the mind and begins karma-yoga [in Krsna consciousness] without attachment, he is by far superior. 3.8 niyatam kuru karma tvam karma jyayo hy akarmanah sarira-yatrapi ca te na prasiddhyed akarmanah Perform your prescribed duty, for doing so is better than not working. One cannot even maintain one's physical body without work. 3.9 yajnarthat karmano 'nyatra loko 'yam karma-bandhanah tad-artham karma kaunteya mukta-sangah samacara Work done as a sacrifice for Visnu has to be performed, otherwise work causes bondage in this material world. Therefore, O son of Kunti, perform your prescribed duties for His satisfaction, and in that way you will always remain free from bondage. 3.10 saha-yajnah prajah srstva purovaca prajapatih anena prasavisyadhvam esa vo 'stv ista-kama-dhuk In the beginning of creation, the Lord of all creatures sent forth generations of men and demigods, along with sacrifices for Visnu, and blessed them by saying, "Be thou happy by this yajna [sacrifice] because its performance will bestow upon you everything desirable for living happily and achieving liberation." 3.11 devan bhavayatanena te deva bhavayantu vah parasparam bhavayantah sreyah param avapsyatha The demigods, being pleased by sacrifices, will also please you, and thus, by cooperation between men and demigods, prosperity will reign for all. 3.12 istan bhogan hi vo deva dasyante yajna-bhavitah tair dattan apradayaibhyo yo bhunkte stena eva sah In charge of the various necessities of life, the demigods, being satisfied by the performance of yajna [sacrifice], will supply all necessities to you. But he who enjoys such gifts without offering them to the demigods in return is certainly a thief. 3.13 yajna-sistasinah santo mucyante sarva-kilbisaih bhunjate te tv agham papa ye pacanty atma-karanat The devotees of the Lord are released from all kinds of sins because they eat food which is offered first for sacrifice. Others, who prepare food for personal sense enjoyment, verily eat only sin. 3.14 annad bhavanti bhutani parjanyad anna-sambhavah yajnad bhavati parjanyo yajnah karma-samudbhavah All living bodies subsist on food grains, which are produced from rains. Rains are produced by performance of yajna [sacrifice], and yajna is born of prescribed duties. 3.15 karma brahmodbhavam viddhi brahmaksara-samudbhavam tasmat sarva-gatam brahma nityam yajne pratisthitam Regulated activities are prescribed in the Vedas, and the Vedas are directly manifested from the Supreme Personality of Godhead. Consequently the all-pervading Transcendence is eternally situated in acts of sacrifice. 3.16 evam pravartitam cakram nanuvartayatiha yah aghayur indriyaramo mogham partha sa jivati My dear Arjuna, one who does not follow in human life the cycle of sacrifice thus established by the Vedas certainly leads a life full of sin. Living only for the satisfaction of the senses, such a person lives in vain. 3.17 yas tv atma-ratir eva syad atma-trptas ca manavah atmany eva ca santustas tasya karyam na vidyate But for one who takes pleasure in the self, whose human life is one of self-realization, and who is satisfied in the self only, fully satiated--for him there is no duty. 3.18 naiva tasya krtenartho nakrteneha kascana na casya sarva-bhutesu kascid artha-vyapasrayah A self-realized man has no purpose to fulfill in the discharge of his prescribed duties, nor has he any reason not to perform such work. Nor has he any need to depend on any other living being. 3.19 tasmad asaktah satatam karyam karma samacara asakto hy acaran karma param apnoti purusah Therefore, without being attached to the fruits of activities, one should act as a matter of duty, for by working without attachment one attains the Supreme. 3.20 karmanaiva hi samsiddhim asthita janakadayah loka-sangraham evapi sampasyan kartum arhasi Kings such as Janaka attained perfection solely by performance of prescribed duties. Therefore, just for the sake of educating the people in general, you should perform your work. 3.21 yad yad acarati sresthas tat tad evetaro janah sa yat pramanam kurute lokas tad anuvartate Whatever action a great man performs, common men follow. And whatever standards he sets by exemplary acts, all the world pursues. 3.22 na me parthasti kartavyam trisu lokesu kincana nanavaptam avaptavyam varta eva ca karmani O son of Prtha, there is no work prescribed for Me within all the three planetary systems. Nor am I in want of anything, nor have I a need to obtain anything--and yet I am engaged in prescribed duties. 3.23 yadi hy aham na varteyam jatu karmany atandritah mama vartmanuvartante manusyah partha sarvasah For if I ever failed to engage in carefully performing prescribed duties, O Partha, certainly all men would follow My path. 3.24 utsideyur ime loka na kuryam karma ced aham sankarasya ca karta syam upahanyam imah prajah If I did not perform prescribed duties, all these worlds would be put to ruination. I would be the cause of creating unwanted population, and I would thereby destroy the peace of all living beings. 3.25 saktah karmany avidvamso yatha kurvanti bharata kuryad vidvams tathasaktas cikirsur loka-sangraham As the ignorant perform their duties with attachment to results, the learned may similarly act, but without attachment, for the sake of leading people on the right path. 3.26 na buddhi-bhedam janayed ajnanam karma-sanginam josayet sarva-karmani vidvan yuktah samacaran So as not to disrupt the minds of ignorant men attached to the fruitive results of prescribed duties, a learned person should not induce them to stop work. Rather, by working in the spirit of devotion, he should engage them in all sorts of activities [for the gradual development of Krsna consciousness]. 3.27 prakrteh kriyamanani gunaih karmani sarvasah ahankara- vimudhatma kartaham iti manyate The spirit soul bewildered by the influence of false ego thinks himself the doer of activities that are in actuality carried out by the three modes of material nature. 3.28 tattva-vit tu maha-baho guna-karma- vibhagayoh guna gunesu vartanta iti matva na sajjate One who is in knowledge of the Absolute Truth, O mighty-armed, does not engage himself in the senses and sense gratification, knowing well the differences between work in devotion and work for fruitive results. 3.29 prakrter guna-sammudhah sajjante guna-karmasu tan akrtsna-vido mandan krtsna-vin na vicalayet Bewildered by the modes of material nature, the ignorant fully engage themselves in material activities and become attached. But the wise should not unsettle them, although these duties are inferior due to the performers' lack of knowledge. 3.30 mayi sarvani karmani sannyasyadhyatma-cetasa nirasir nirmamo bhutva yudhyasva vigata-jvarah Therefore, O Arjuna, surrendering all your works unto Me, with full knowledge of Me, without desires for profit, with no claims to proprietorship, and free from lethargy, fight. 3.31 ye me matam idam nityam anutisthanti manavah sraddhavanto 'nasuyanto mucyante te 'pi karmabhih Those persons who execute their duties according to My injunctions and who follow this teaching faithfully, without envy, become free from the bondage of fruitive actions. 3.32 ye tv etad abhyasuyanto nanutisthanti me matam sarva-jnana-vimudhams tan viddhi nastan acetasah But those who, out of envy, disregard these teachings and do not follow them are to be considered bereft of all knowledge, befooled, and ruined in their endeavors for perfection. 3.33 sadrsam cestate svasyah prakrter jnanavan api prakrtim yanti bhutani nigrahah kim karisyati Even a man of knowledge acts according to his own nature, for everyone follows the nature he has acquired from the three modes. What can repression accomplish? 3.34 indriyasyendriyasyarthe raga-dvesau vyavasthitau tayor na vasam agacchet tau hy asya paripanthinau There are principles to regulate attachment and aversion pertaining to the senses and their objects. One should not come under the control of such attachment and aversion, because they are stumbling blocks on the path of self-realization. 3.35 sreyan sva-dharmo vigunah para-dharmat sv-anusthitat sva-dharme nidhanam sreyah para-dharmo bhayavahah It is far better to discharge one's prescribed duties, even though faultily, than another's duties perfectly. Destruction in the course of performing one's own duty is better than engaging in another's duties, for to follow another's path is dangerous. 3.36 arjuna uvaca atha kena prayukto 'yam papam carati purusah anicchann api varsneya balad iva ni yojitah Arjuna said: O descendant of Vrsni, by what is one impelled to sinful acts, even unwillingly, as if engaged by force? 3.37 sri-bhagavan uvaca kama esa krodha esa rajo-guna-samudbhavah mahasano maha-papma viddhy enam iha vairinam The Supreme Personality of Godhead said: It is lust only, Arjuna, which is born of contact with the material mode of passion and later transformed into wrath, and which is the all-devouring sinful enemy of this world. 3.38 dhumenavriyate vahnir yathadarso malena ca yatholbenavrto garbhas tatha tenedam avrtam As fire is covered by smoke, as a mirror is covered by dust, or as the embryo is covered by the womb, the living entity is similarly covered by different degrees of this lust. 3.39 avrtam jnanam etena jnanino nitya-vairina kama-rupena kaunteya duspurenanalena ca Thus the wise living entity's pure consciousness becomes covered by his eternal enemy in the form of lust, which is never satisfied and which burns like fire. 3.40 indriyani mano buddhir asyadhisthanam ucyate etair vimohayaty esa jnanam avrtya dehinam The senses, the mind and the intelligence are the sitting places of this lust. Through them lust covers the real knowledge of the living entity and bewilders him. 3.41 tasmat tvam indriyany adau niyamya bharatarsabha papmanam prajahi hy enam jnana- vijnana-nasanam Therefore, O Arjuna, best of the Bharatas, in the very beginning curb this great symbol of sin [lust] by regulating the senses, and slay this destroyer of knowledge and self-realization. 3.42 indriyani parany ahur indriyebhyah param manah manasas tu para buddhir yo buddheh paratas tu sah The working senses are superior to dull matter; mind is higher than the senses; intelligence is still higher than the mind; and he [the soul] is even higher than the intelligence. 3.43 evam buddheh param buddhva samstabhyatmanam atmana jahi satrum maha-baho kama-rupam durasadam Thus knowing oneself to be transcendental to the material senses, mind and intelligence, O mighty-armed Arjuna, one should steady the mind by deliberate spiritual intelligence [Krsna consciousness] and thus--by spiritual strength--conquer this insatiable enemy known as lust. 4.1 sri-bhagavan uvaca imam vivasvate yogam proktavan aham avyayam vivasvan manave praha manur iksvakave 'bravit The Personality of Godhead, Lord Sri Krsna, said: I instructed this imperishable science of yoga to the sun-god, Vivasvan, and Vivasvan instructed it to Manu, the father of mankind, and Manu in turn instructed it to Iksvaku. 4.2 evam parampara-praptam imam rajarsayo viduh sa kaleneha mahata yogo nastah parantapa This supreme science was thus received through the chain of disciplic succession, and the saintly kings understood it in that way. But in course of time the succession was broken, and therefore the science as it is appears to be lost. 4.3 sa evayam maya te 'dya yogah proktah puratanah bhakto 'si me sakha ceti rahasyam hy etad uttamam That very ancient science of the relationship with the Supreme is today told by Me to you because you are My devotee as well as My friend and can therefore understand the transcendental mystery of this science. 4.4 arjuna uvaca aparam bhavato janma param janma vivasvatah katham etad vijaniyam tvam adau proktavan iti Arjuna said: The sun-god Vivasvan is senior by birth to You. How am I to understand that in the beginning You instructed this science to him? 4.5 sri-bhagavan uvaca bahuni me vyatitani janmani tava carjuna tany aham veda sarvani na tvam vettha parantapa The Personality of Godhead said: Many, many births both you and I have passed. I can remember all of them, but you cannot, O subduer of the enemy! 4.6 ajo 'pi sann avyayatma bhutanam isvaro 'pi san prakrtim svam adhisthaya sambhavamy atma-mayaya Although I am unborn and My transcendental body never deteriorates, and although I am the Lord of all living entities, I still appear in every millennium in My original transcendental form. 4.7 yada yada hi dharmasya glanir bhavati bharata abhyutthanam adharmasya tadatmanam srjamy aham Whenever and wherever there is a decline in religious practice, O descendant of Bharata, and a predominant rise of irreligion--at that time I descend Myself. 4.8 paritranaya sadhunam vinasaya ca duskrtam dharma-samsthapanarthaya sambhavami yuge yuge To deliver the pious and to annihilate the miscreants, as well as to reestablish the principles of religion, I Myself appear, millennium after millennium. 4.9 janma karma ca me divyam evam yo vetti tattvatah tyaktva deham punar janma naiti mam eti so 'rjuna One who knows the transcendental nature of My appearance and activities does not, upon leaving the body, take his birth again in this material world, but attains My eternal abode, O Arjuna. 4.10 vita-raga-bhaya-krodha man-maya mam upasritah bahavo jnana-tapasa puta mad-bhavam agatah Being freed from attachment, fear and anger, being fully absorbed in Me and taking refuge in Me, many, many persons in the past became purified by knowledge of Me--and thus they all attained transcendental love for Me. 4.11 ye yatha mam prapadyante tams tathaiva bhajamy aham mama vartmanuvartante manusyah partha sarvasah As all surrender unto Me, I reward them accordingly. Everyone follows My path in all respects, O son of Prtha. 4.12 kanksantah karmanam siddhim yajanta iha devatah ksipram hi manuse loke siddhir bhavati karma-ja Men in this world desire success in fruitive activities, and therefore they worship the demigods. Quickly, of course, men get results from fruitive work in this world. 4.13 catur-varnyam maya srstam guna-karma-vibhagasah tasya kartaram api mam viddhy akartaram avyayam According to the three modes of material nature and the work associated with them, the four divisions of human society are created by Me. And although I am the creator of this system, you should know that I am yet the nondoer, being unchangeable. 4.14 na mam karmani limpanti na me karma-phale sprha iti mam yo 'bhijanati karmabhir na sa badhyate There is no work that affects Me; nor do I aspire for the fruits of action. One who understands this truth about Me also does not become entangled in the fruitive reactions of work. 4.15 evam jnatva krtam karma purvair api mumuksubhih kuru karmaiva tasmat tvam purvaih purvataram krtam All the liberated souls in ancient times acted with this understanding of My transcendental nature. Therefore you should perform your duty, following in their footsteps. 4.16 kim karma kim akarmeti kavayo 'py atra mohitah tat te karma pravaksyami yaj jnatva moksyase 'subhat Even the intelligent are bewildered in determining what is action and what is inaction. Now I shall explain to you what action is, knowing which you shall be liberated from all misfortune. 4.17 karmano hy api boddhavyam boddhavyam ca vikarmanah akarmanas ca boddhavyam gahana karmano gatih The intricacies of action are very hard to understand. Therefore one should know properly what action is, what forbidden action is, and what inaction is. 4.18 karmany akarma yah pasyed akarmani ca karma yah sa buddhiman manusyesu sa yuktah krtsna-karma-krt One who sees inaction in action, and action in inaction, is intelligent among men, and he is in the transcendental position, although engaged in all sorts of activities. 4.19 yasya sarve samarambhah kama-sankalpa- varjitah jnanagni-dagdha-karmanam tam ahuh panditam budhah One is understood to be in full knowledge whose every endeavor is devoid of desire for sense gratification. He is said by sages to be a worker for whom the reactions of work have been burned up by the fire of perfect knowledge. 4.20 tyaktva karma-phalasangam nitya-trpto nirasrayah karmany abhipravrtto 'pi naiva kincit karoti sah Abandoning all attachment to the results of his activities, ever satisfied and independent, he performs no fruitive action, although engaged in all kinds of undertakings. 4.21 nirasir yata-cittatma tyakta-sarva-parigrahah sariram kevalam karma kurvan napnoti kilbisam Such a man of understanding acts with mind and intelligence perfectly controlled, gives up all sense of proprietorship over his possessions, and acts only for the bare necessities of life. Thus working, he is not affected by sinful reactions. 4.22 yadrccha-labha-santusto dvandvatito vimatsarah samah siddhav asiddhau ca krtvapi na nibadhyate He who is satisfied with gain which comes of its own accord, who is free from duality and does not envy, who is steady in both success and failure, is never entangled, although performing actions. 4.23 gata-sangasya muktasya jnanavasthita-cetasah yajnayacaratah karma samagram praviliyate The work of a man who is unattached to the modes of material nature and who is fully situated in transcendental knowledge merges entirely into transcendence. 4.24 brahmarpanam brahma havir brahmagnau brahmana hutam brahmaiva tena gantavyam brahma-karma-samadhina A person who is fully absorbed in Krsna consciousness is sure to attain the spiritual kingdom because of his full contribution to spiritual activities, in which the consummation is absolute and that which is offered is of the same spiritual nature. 4.25 daivam evapare yajnam yoginah paryupasate brahmagnav apare yajnam yajnenaivopajuhvati Some yogis perfectly worship the demigods by offering different sacrifices to them, and some of them offer sacrifices in the fire of the Supreme Brahman. 4.26 srotradinindriyany anye samyamagnisu juhvati sabdadin visayan anya indriyagnisu juhvati Some [the unadulterated brahmacaris] sacrifice the hearing process and the senses in the fire of mental control, and others [the regulated householders] sacrifice the objects of the senses in the fire of the senses. 4.27 sarvanindriya-karmani prana-karmani capare atma-samyama-yogagnau juhvati jnana-dipite Others, who are interested in achieving self-realization through control of the mind and senses, offer the functions of all the senses, and of the life breath, as oblations into the fire of the controlled mind. 4.28 dravya-yajnas tapo-yajna yoga-yajnas tathapare svadhyaya-jnana-yajnas ca yatayah samsita-vratah Having accepted strict vows, some become enlightened by sacrificing their possessions, and others by performing severe austerities, by practicing the yoga of eightfold mysticism, or by studying the Vedas to advance in transcendental knowledge. 4.29 apane juhvati pranam prane 'panam tathapare pranapana-gati ruddhva pranayama-parayanah apare niyataharah pranan pranesu juhvati Still others, who are inclined to the process of breath restraint to remain in trance, practice by offering the movement of the outgoing breath into the incoming, and the incoming breath into the outgoing, and thus at last remain in trance, stopping all breathing. Others, curtailing the eating process, offer the outgoing breath into itself as a sacrifice. 4.30 sarve 'py ete yajna-vido yajna-ksapita-kalmasah yajna-sistamrta-bhujo yanti brahma sanatanam All these performers who know the meaning of sacrifice become cleansed of sinful reactions, and, having tasted the nectar of the results of sacrifices, they advance toward the supreme eternal atmosphere. 4.31 nayam loko 'sty ayajnasya kuto 'nyah kuru-sattama O best of the Kuru dynasty, without sacrifice one can never live happily on this planet or in this life: what then of the next? 4.32 evam bahu-vidha yajna vitata brahmano mukhe karma-jan viddhi tan sarvan evam jnatva vimoksyase All these different types of sacrifice are approved by the Vedas, and all of them are born of different types of work. Knowing them as such, you will become liberated. 4.33 sreyan dravya-mayad yajnaj jnana-yajnah parantapa sarvam karmakhilam partha jnane parisamapyate O chastiser of the enemy, the sacrifice performed in knowledge is better than the mere sacrifice of material possessions. After all, O son of Prtha, all sacrifices of work culminate in transcendental knowledge. 4.34 tad viddhi pranipatena pariprasnena sevaya upadeksyanti te jnanam jnaninas tatt va-darsinah Just try to learn the truth by approaching a spiritual master. Inquire from him submissively and render service unto him. The self-realized souls can impart knowledge unto you because they have seen the truth. 4.35 yaj jnatva na punar moham evam yasyasi pandava yena bhutany asesani draksyasy atmany atho mayi Having obtained real knowledge from a self-realized soul, you will never fall again into such illusion, for by this knowledge you will see that all living beings are but part of the Supreme, or, in other words, that they are Mine. 4.36 api ced asi papebhyah sarvebhyah papa-krt-tamah sarvam jnana-plavenaiva vrjinam santarisyasi Even if you are considered to be the most sinful of all sinners, when you are situated in the boat of transcendental knowledge you will be able to cross over the ocean of miseries. 4.37 yathaidhamsi samiddho 'gnir bhasma-sat kurute 'rjuna jnanagnih sarva-karmani bhasma-sat kurute tatha As a blazing fire turns firewood to ashes, O Arjuna, so does the fire of knowledge burn to ashes all reactions to material activities. 4.38 na hi jnanena sadrsam pavitram iha vidyate tat svayam yoga-samsiddhah kalenatmani vindati In this world, there is nothing so sublime and pure as transcendental knowledge. Such knowledge is the mature fruit of all mysticism. And one who has become accomplished in the practice of devotional service enjoys this knowledge within himself in due course of time. 4.39 sraddhaval labhate jnanam tat-parah samyatendriyah jnanam labdhva param santim acirenadhigacchati A faithful man who is dedicated to transcendental knowledge and who subdues his senses is eligible to achieve such knowledge, and having achieved it he quickly attains the supreme spiritual peace. 4.40 ajnas casraddadhanas ca samsayatma vinasyati nayam loko sti na paro na sukham samsayatmanah But ignorant and faithless persons who doubt the revealed scriptures do not attain God consciousness; they fall down. For the doubting soul there is happiness neither in this world nor in the next. 4.41 yoga-sannyasta-karmanam jnana-sanchinna-samsayam atmavantam na karmani nibadhnanti dhananjaya One who acts in devotional service, renouncing the fruits of his actions, and whose doubts have been destroyed by transcendental knowledge, is situated factually in the self. Thus he is not bound by the reactions of work, O conqueror of riches. 4.42 tasmad ajnana-sambhutam hrt-stham jnanasinatmanah chittvainam samsayam yogam atisthottistha bharata Therefore the doubts which have arisen in your heart out of ignorance should be slashed by the weapon of knowledge. Armed with yoga, O Bharata, stand and fight. 5.1 arjuna uvaca sannyasam karmanam krsna punar yogam ca samsasi yac chreya etayor ekam tan me bruhi su-niscitam Arjuna said: O Krsna, first of all You ask me to renounce work, and then again You recommend work with devotion. Now will You kindly tell me definitely which of the two is more beneficial? 5.2 sri-bhagavan uvaca sannyasah karma-yogas ca nihsreyasa-karav ubhau tayos tu karma-sannyasat karma-yogo visisyate The Personality of Godhead replied: The renunciation of work and work in devotion are both good for liberation. But, of the two, work in devotional service is better than renunciation of work. 5.3 jneyah sa nitya-sannyasi yo na dvesti na kanksati nirdvandvo hi maha-baho sukham bandhat pramucyate One who neither hates nor desires the fruits of his activities is known to be always renounced. Such a person, free from all dualities, easily overcomes material bondage and is completely liberated, O mighty-armed Arjuna. 5.4 sankhya-yogau prthag balah pravadanti na panditah ekam apy asthitah samyag ubhayor vindate phalam Only the ignorant speak of devotional service [karma-yoga] as being different from the analytical study of the material world [Sankhya]. Those who are actually learned say that he who applies himself well to one of these paths achieves the results of both. 5.5 yat sankhyaih prapyate sthanam tad yogair api gamyate ekam sankhyam ca yogam ca yah pasyati sa pasyati One who knows that the position reached by means of analytical study can also be attained by devotional service, and who therefore sees analytical study and devotional service to be on the same level, sees things as they are. 5.6 sannyasas tu maha-baho duhkham aptum ayogatah yoga-yukto munir brahma na cirenadhigacchati Merely renouncing all activities yet not engaging in the devotional service of the Lord cannot make one happy. But a thoughtful person engaged in devotional service can achieve the Supreme without delay. 5.7 yoga-yukto visuddhatma vijitatmajitendriyah sarva-bhutatma-bhutatma kurvann api na lio yate One who works in devotion, who is a pure soul, and who controls his mind and senses is dear to everyone, and everyone is dear to him. Though always working, such a man is never entangled. 5.8-9 naiva kincit karomiti yukto manyeta tattva-vit pasyan srnvan sprsanjighrann asnan gacchan svapan svasan pralapan visrjan grhnann unmisan nimisann api indriyanindriyarthesu vartanta iti dharayan A person in the divine consciousness, although engaged in seeing, hearing, touching, smelling, eating, moving about, sleeping and breathing, always knows within himself that he actually does nothing at all. Because while speaking, evacuating, receiving, or opening or closing his eyes, he always knows that only the material senses are engaged with their objects and that he is aloof from them. 5.10 brahmany adhaya karmani sangam tyaktva karoti yah lipyate na sa papena padma-patram ivambhasa One who performs his duty without attachment, surrendering the results unto the Supreme Lord, is unaffected by sinful action, as the lotus leaf is untouched by water. 5.11 kayena manasa buddhya kevalair indriyair api yoginah karma kurvanti sangam tyaktvatma-suddhaye The yogis, abandoning attachment, act with body, mind, intelligence and even with the senses, only for the purpose of purification. 5.12 yuktah karma-phalam tyaktva santim apnoti naisthikim ayuktah kama-karena phale sakto nibadhyate The steadily devoted soul attains unadulterated peace because he offers the result of all activities to Me; whereas a person who is not in union with the Divine, who is greedy for the fruits of his labor, becomes entangled. 5.13 sarva-karmani manasa sannyasyaste sukham vasi nava-dvare pure dehi naiva kurvan na karayan When the embodied living being controls his nature and mentally renounces all actions, he resides happily in the city of nine gates [the material body], neither working nor causing work to be done. 5.14 na kartrtvam na karmani lokasya srjati prabhuh na karma-phala-samyogam svabhavas tu pravartate The embodied spirit, master of the city of his body, does not create activities, nor does he induce people to act, nor does he create the fruits of action. All this is enacted by the modes of material nature. 5.15 nadatte kasyacit papam na caiva sukrtam vibhuh ajnanenavrtam jnanam tena muhyantijantavah Nor does the Supreme Lord assume anyone's sinful or pious activities. Embodied beings, however, are bewildered because of the ignorance which covers their real knowledge. 5.16 jnanena tu tad ajnanam yesam nasitam atmanah tesam aditya-vajjnanam prakasayati tat param When, however, one is enlightened with the knowledge by which nescience is destroyed, then his knowledge reveals everything, as the sun lights up everything in the daytime. 5.17 tad-buddhayas tad-atmanas tan-nisthas tat-parayanah gacchanty apunar-avrttim jnana-nirdhuta-kalmasah When one's intelligence, mind, faith and refuge are all fixed in the Supreme, then one becomes fully cleansed of misgivings through complete knowledge and thus proceeds straight on the path of liberation. 5.18 vidya-vinaya-sampanne brahmane gavi hastini suni caiva sva-pake ca panditah sama-darsinah The humble sages, by virtue of true knowledge, see with equal vision a learned and gentle brahmana, a cow, an elephant, a dog and a dog-eater [outcaste]. 5.19 ihaiva tairjitah sargo yesam samye sthitam manah nirdosam hi samam brahma tasmad brahmani te sthitah Those whose minds are established in sameness and equanimity have already conquered the conditions of birth and death. They are flawless like Brahman, and thus they are already situated in Brahman. 5.20 na prahrsyet priyam prapya nodvijet prapya capriyam sthira-buddhir asammudho brahma-vid brahmani sthitah A person who neither rejoices upon achieving something pleasant nor laments upon obtaining something unpleasant, who is self-intelligent, who is unbewildered, and who knows the science of God, is already situated in transcendence. 5.21 bahya-sparsesv asaktatma vindaty atmani yat sukham sa brahma-yoga-yuktatma sukham aksayam asnute Such a liberated person is not attracted to material sense pleasure but is always in trance, enjoying the pleasure within. In this way the self-realized person enjoys unlimited happiness, for he concentrates on the Supreme. 5.22 ye hi samsparsa-ja bhoga duhkha-yonaya eva te ady-antavantah kaunteya na tesu ramate budhah An intelligent person does not take part in the sources of misery, which are due to contact with the material senses. O son of Kunti, such pleasures have a beginning and an end, and so the wise man does not delight in them. 5.23 saknotihaiva yah sodhum prak sarira-vimoksanat kama-krodhodbhavam vegam sa yuktah sa sukhi narah Before giving up this present body, if one is able to tolerate the urges of the material senses and check the force of desire and anger, he is well situated and is happy in this world. 5.24 yo 'ntah-sukho 'ntar-aramas tathantar-jyotir eva yah sa yogi brahma-nirvanam brahma-bhuto 'dhigacchati One whose happiness is within, who is active and rejoices within, and whose aim is inward is actually the perfect mystic. He is liberated in the Supreme, and ultimately he attains the Supreme. 5.25 labhante brahma-nirvanam rsayah ksina-kalmasah chinna-dvaidha yatatmanah sarva-bhuta-hite ratah Those who are beyond the dualities that arise from doubts, whose minds are engaged within, who are always busy working for the welfare of all living beings, and who are free from all sins achieve liberation in the Supreme. 5.26 kama-krodha-vimuktanam yatinam yata-cetasam abhito brahma-nirvanam vartate viditatmanam Those who are free from anger and all material desires, who are self-realized, self-disciplined and constantly endeavoring for perfection, are assured of liberation in the Supreme in the very near future. 5.27-28 sparsan krtva bahir bahyams caksus caivantare bhruvoh pranapanau samau krtva nasabhyantara-carinau yatendriya-mano-buddhir munir moksa-parayanah vigateccha-bhaya-krodho yah sada mukta eva sah Shutting out all external sense objects, keeping the eyes and vision concentrated between the two eyebrows, suspending the inward and outward breaths within the nostrils, and thus controlling the mind, senses and intelligence, the transcendentalist aiming at liberation becomes free from desire, fear and anger. One who is always in this state is certainly liberated. 5.29 bhoktaram yajna-tapasam sarva-loka-mahesvaram suhrdam sarva-bhutanam jnatva mam santim rcchati A person in full consciousness of Me, knowing Me to be the ultimate beneficiary of all sacrifices and austerities, the Supreme Lord of all planets and demigods, and the benefactor and well-wisher of all living entities, attains peace from the pangs of material miseries. 6.1 sri-bhagavan uvaca anasritah karma-phalam karyam karma karoti yah sa sannyasi ca yogi ca na niragnir na cakriyah The Supreme Personality of Godhead said: One who is unattached to the fruits of his work and who works as he is obligated is in the renounced order of life, and he is the true mystic, not he who lights no fire and performs no duty. 6.2 yam sannyasam iti prahur yogam tam viddhi pandava na hy asannyasta-sankalpo yogi bhavati kascana What is called renunciation you should know to be the same as yoga, or linking oneself with the Supreme, O son of Pandu, for one can never become a yogi unless he renounces the desire for sense gratification. 6.3 aruruksor muner yogam karma karanam ucyate yogarudhasya tasyaiva samah karanam ucyate For one who is a neophyte in the eightfold yoga system, work is said to be the means; and for one who is already elevated in yoga, cessation of all material activities is said to be the means. 6.4 yada hi nendriyarthesu na karmasv anusajiate sarva-sankalpa-sannyasi yogarudhas tadocyate A person is said to be elevated in yoga when, having renounced all material desires, he neither acts for sense gratification nor engages in fruitive activities. 6.5 uddhared atmanatmanam natmanam avasadayet atmaiva hy atmano bandhur atmaiva ripur atmanah One must deliver himself with the help of his mind, and not degrade himself. The mind is the friend of the conditioned soul, and his enemy as well. 6.6 bandhur atmatmanas tasya yenatmaivatmana jitah anatmanas tu satrutve vartetatmaiva satru-vat For him who has conquered the mind, the mind is the best of friends; but for one who has failed to do so, his mind will remain the greatest enemy. 6.7 jitatmanah prasantasya paramatma samahitah sitosna-sukha-duhkhesu tatha manapamanayoh For one who has conquered the mind, the Supersoul is already reached, for he has attained tranquillity. To such a man happiness and distress, heat and cold, honor and dishonor are all the same. 6.8 jnana-vijnana-trptatma kuta-stho vijitendriyah yukta ity ucyate yogi sama-lostrasma-kancanah A person is said to be established in self-realization and is called a yogi [or mystic] when he is fully satisfied by virtue of acquired knowledge and realization. Such a person is situated in transcendence and is self-controlled. He sees everything--whether it be pebbles, stones or gold--as the same. 6.9 suhrn-mitrary-udasina- madhyastha-dvesya-bandhusu sadhusv api ca papesu sama-buddhir visisyate A person is considered still further advanced when he regards honest well-wishers, affectionate benefactors, the neutral, mediators, the envious, friends and enemies, the pious and the sinners all with an equal mind. 6.10 yogi yunjita satatam atmanam rahasi sthitah ekaki yata-cittatma nirasir aparigrahah A transcendentalist should always engage his body, mind and self in relationship with the Supreme; he should live alone in a secluded place and should always carefully control his mind. He should be free from desires and feelings of possessiveness. 6.11-12 sucau dese pratisthapya sthiram asanam atmanah naty-ucchritam nati-nicam cailajina-kusottaram tatraikagram manah krtva yata-cittendriya-kriyah upavisyasane yunjyad yogam atma-visuddhaye To practice yoga, one should go to a secluded place and should lay kusa grass on the ground and then cover it with a deerskin and a soft cloth. The seat should be neither too high nor too low and should be situated in a sacred place. The yogi should then sit on it very firmly and practice yoga to purify the heart by controlling his mind, senses and activities and fixing the mind on one point. 6.13-14 samam kaya-siro-grivam dharayann acalam sthirah sampreksya nasikagram svam disas canavalokayan prasantatma vigata-bhir brahmacari-vrate sthitah manah samyamya mac-citto yukta asitamat-parah One should hold one's body, neck and head erect in a straight line and stare steadily at the tip of the nose. Thus, with an unagitated, subdued mind, devoid of fear, completely free from sex life, one should meditate upon Me within the heart and make Me the ultimate goal of life. 6.15 yunjann evam sadatmanam yogi niyata-manasah santim nirvana-paramam mat-samstham adhigacchati Thus practicing constant control of the body, mind and activities, the mystic transcendentalist, his mind regulated, attains to the kingdom of God [or the abode of Krsna] by cessation of material existence. 6.16 naty-asnatas tu yogo 'sti na caikantam anasnatah na cati-svapna-silasya jagrato naiva carjuna There is no possibility of one's becoming a yogi, O Arjuna, if one eats too much or eats too little, sleeps too much or does not sleep enough. 6.17 yuktahara-viharasya yukta-cestasya karmasu yukta-svapnavabodhasya yogo bhavati duhkha-ha He who is regulated in his habits of eating, sleeping, recreation and work can mitigate all material pains by practicing the yoga system. 6.18 yada viniyatam cittam atmany evavatisthate nisprhah sarva-kamebhyo yukta ity ucyate tada When the yogi, by practice of yoga, disciplines his mental activities and becomes situated in transcendence--devoid of all material desires--he is said to be well established in yoga. 6.19 yatha dioo nivata-stho nengate sopama smrta yogino yata-cittasya yunjato yogam atmanah As a lamp in a windless place does not waver, so the transcendentalist, whose mind is controlled, remains always steady in his meditation on the transcendent self. 6.20-23 yatroparamate cittam niruddham yoga-sevaya yatra caivatmanatmanam pasyann atmani tusyati sukham atyantikam yat tad buddhi-grahyam atindriyam vetti yatra na caivayam sthitas calati tattvatah yam labdhva caparam labham manyate nadhikam tatah yasmin sthito na duhkhena gurunapi vicalyate tam vidyad duhkha-samyoga- viyogam yoga-samjnitam In the stage of perfection called trance, or samadhi, one's mind is completely restrained from material mental activities by practice of yoga. This perfection is characterized by one's ability to see the self by the pure mind and to relish and rejoice in the self. In that joyous state, one is situated in boundless transcendental happiness, realized through transcendental senses. Established thus, one never departs from the truth, and upon gaining this he thinks there is no greater gain. Being situated in such a position, one is never shaken, even in the midst of greatest difficulty. This indeed is actual freedom from all miseries arising from material contact. 6.24 sa niscayena yoktavyo yogo 'nirvinna-cetasa sankalpa-prabhavan kamams tyaktva sarvan asesatah manasaivendriya-gramam viniyamya samantatah One should engage oneself in the practice of yoga with determination and faith and not be deviated from the path. One should abandon, without exception, all material desires born of mental speculation and thus control all the senses on all sides by the mind. 6.25 sanaih sanair uparamed buddhya dhrti-grhita ya atma-samstham manah krtva na kincid api cintayet Gradually, step by step, one should become situated in trance by means of intelligence sustained by full conviction, and thus the mind should be fixed on the self alone and should think of nothing else. 6.26 yato yato niscalati manas cancaiam asthiram tatas tato niyamyaitad atmany eva vasam nayet From wherever the mind wanders due to its flickering and unsteady nature, one must certainly withdraw it and bring it back under the control of the self. 6.27 prasanta-manasam hy enam yoginam sukham uttamam upaiti santa-rajasam brahma-bhutam akalmasam The yogi whose mind is fixed on Me verily attains the highest perfection of transcendental happiness. He is beyond the mode of passion, he realizes his qualitative identity with the Supreme, and thus he is freed from all reactions to past deeds. 6.28 yunjann evam sadatmanam yogi vigata-kalmasah sukhena brahma-samsparsam atyantam sukham asnute Thus the self-controlled yogi, constantly engaged in yoga practice, becomes free from all material contamination and achieves the highest stage of perfect happiness in transcendental loving service to the Lord. 6.29 sarva-bhuta-stham atmanam sarva-bhutani catmani iksate yoga-yuktatma sarvatra sama-darsanah A true yogi observes Me in all beings and also sees every being in Me. Indeed, the self-realized person sees Me, the same Supreme Lord, everywhere. 6.30 yo mam pasyati sarvatra sarvam ca mayi pasyati tasyaham na pranasyami sa ca me na pranasyati For one who sees Me everywhere and sees everything in Me, I am never lost, nor is he ever lost to Me. 6.31 sarva-bhuta-sthitam yo mam bhajaty ekatvam asthitah sarvatha vartamano 'pi sa yogi mayi vartate Such a yogi, who engages in the worshipful service of the Supersoul, knowing that I and the Supersoul are one, remains always in Me in all circumstances. 6.32 atmaupamyena sarvatra samam pasyati yo 'rjuna sukham va yadi va duhkham sa yogi paramo matah He is a perfect yogi who, by comparison to his own self, sees the true equality of all beings, in both their happiness and their distress, O Arjuna! 6.33 arjuna uvaca yo 'yam yogas tvaya proktah samyena madhusudana etasyaham na pasyami cancalatvat sthitim sthiram Arjuna said: O Madhusudana, the system of yoga which You have summarized appears impractical and unendurable to me, for the mind is restless and unsteady. 6.34 cancalam hi manah krsna pramathi balavad drdham tasyaham nigraham manye vayor iva su-duskaram For the mind is restless, turbulent, obstinate and very strong, O Krsna, and to subdue it, I think, is more difficult than controlling the wind. 6.35 sri-bhagavan uvaca asamsayam maha-baho mano durnigraham calam abhyasena tu kaunteya vairagyena ca grhyate Lord Sri Krsna said: O mighty-armed son of Kunti, it is undoubtedly very difficult to curb the restless mind, but it is possible by suitable practice and by detachment. 6.36 asamyatatmana yogo dusprapa iti me matih vasyatmana tu yatata sakyo 'vaptum upayatah For one whose mind is unbridled, self-realization is difficult work. But he whose mind is controlled and who strives by appropriate means is assured of success. That is My opinion. 6.37 arjuna uvaca ayatih sraddhayopeto yogac calita-manasah aprapya yoga-samsiddhim kam gatim krsna gacchati Arjuna said: O Krsna, what is the destination of the unsuccessful transcendentalist, who in the beginning takes to the process of self-realization with faith but who later desists due to worldly-mindedness and thus does not attain perfection in mysticism? 6.38 kaccin nobhaya-vibhrastas chinnabhram iva nasyati apratistho maha-baho vimudho brahmanah pathi O mighty-armed Krsna, does not such a man, who is bewildered from the path of transcendence, fall away from both spiritual and material success and perish like a riven cloud, with no position in any sphere? 6.39 etan me samsayam krsna chettum arhasy asesatah tvad-anyah samsayasyasya chetta na hy upapadyate This is my doubt, O Krsna, and I ask You to dispel it completely. But for You, no one is to be found who can destroy this doubt. 6.40 sri-bhagavan uvaca partha naiveha namutra vinasas tasya vidyate na hi kalyana-krt kascid durgatim tata gacchati The Supreme Personality of Godhead said: Son of Prtha, a transcendentalist engaged in auspicious activities does not meet with destruction either in this world or in the spiritual world; one who does good, My friend, is never overcome by evil. 6.41 prapya punya-krtam lokan usitva sasvatih samah sucinam srimatam gehe yoga-bhrasto 'bhijayate The unsuccessful yogi, after many, many years of enjoyment on the planets of the pious living entities, is born into a family of righteous people, or into a family of rich aristocracy. 6.42 atha va yoginam eva kule bhavati dhimatam etad dhi durlabhataram- loke janma yad idrsam Or [if unsuccessful after long practice of yoga] he takes his birth in a family of transcendentalists who are surely great in wisdom. Certainly, such a birth is rare in this world. 6.43 tatra tam buddhi-samyogam labhate paurva-dehikam yatate ca tato bhuyah samsiddhau kuru-nandana On taking such a birth, he revives the divine consciousness of his previous life, and he again tries to make further progress in order to achieve complete success, O son of Kuru. 6.44 purvabhyasena tenaiva hriyate hy avaso 'pi sah jijnasur api yogasya sabda-brahmativartate By virtue of the divine consciousness of his previous life, he automatically becomes attracted to the yogic principles--even without seeking them. Such an inquisitive transcendentalist stands always above the ritualistic principles of the scriptures. 6.45 prayatnad yatamanas tu yogi samsuddha-kilbisah aneka-janma-samsiddhas tato yati param gatim And when the yogi engages himself with sincere endeavor in making further progress, being washed of all contaminations, then ultimately, achieving perfection after many, many births of practice, he attains the supreme goal. 6.46 tapasvibhyo 'dhiko yogi jnanibhyo 'pi mato 'dhikah karmibhyas cadhiko yogi tasmad yogi bhavarjuna A yogi is greater than the ascetic, greater than the empiricist and greater than the fruitive worker. Therefore, O Arjuna, in all circumstances, be a yogi. 6.47 yoginam api sarvesam mad-gatenantar-atmana sraddhavan bhajate yo mam sa me yuktatamo matah And of all yogis, the one with great faith who always abides in Me, thinks of Me within himself, and renders transcendental loving service to Me--he is the most intimately united with Me in yoga and is the highest of all. That is My opinion. |
