Anu gwl AsG jTG

Dhritarashtra said
said, On the battlefield,
battlefield Kurukshetra,
Kurukshetra the field of dharma,
dharma
dhtarra uvca dharma-ketre kuru-ketre

xswn ttxw7 {
the warriors have gathered,
samavet yuyutsava

ssj77 q3ww
ssj q3ww
both mine and the Pandavas.
mmak pav caiva

jsjwn xmt {{[{{

[
What did they do, O Sanjaya?
kim akur vata sajaya

xmt gwl 2w n q3wpj8

Sanjaya said
said, Having seen the army of the Pandavas
sajaya uvca dv tu pavnka

t8 otApx no {
arrayed for battle, Duryodhana,
vyha dur yodhanas tad

Plts gqxY
Plts gqxYkt
kt
having approached his teacher, Drona,
cr yam upasagamya

um wlpsJwn {{\{{
\
said these words:
rj vacanam abravt
qtn8 q3qG48 eG 5u sywx
Look
Look at this,
this the Pandus
Pandu s sons
sons Here are warriors,
warriors mighty archers
payait pu-putr atra r mahevs

Plt syn8 lss { Csm

pxs tA {
vast army, O Master, equal to Bhima or Arjuna in war
crya mahat camm bhmrjuna-sam yudhi

t8
t NNqoqG
qoqG4 tttAp
tAp wu25
wu25 l
organized by the son of Drupada, Dhristadyumna, Yuyudhana, Virata,
vyh drupada-putrea
drupada putrea yuyudhno vira ca

nw 5t4 Asn {{]{{

] Nqo
o syu@7
y {{^{{
your own wise disciple. Drupada, who has a great chariot
tava iyea dhmat drupada ca mahratha

A2jnjnp7 tAst wOn

Dhrishtaketu Cekitana,
Dhrishtaketu, Cekitana Yudhamanyu the victorious,
Yudhamanyu, victorious
dhaketu cekitna yudhmanyu ca vikrnta

j5um
wt
wp { gEsm
wt
wp {
the mighty king of Kashi, Uttamaujas, the valiant,
kirja ca vryavn uttamauj ca vr yavn

qqTmn
Tmn jjnCm
nCm xCN Nqot
Nqot
Purujit and Kuntibhoja, and the sons of Subhadra and Draupadi
purujit kuntibhoja ca saubhadro draupadey ca

5t puqYkw7 {{_{{
_ xw hhw syu@7
y {{`{{
`
and Shaibya, the best of men all of them having great chariots.
aibya ca nara-pugava sar va eva mahrath
esj8 n w52 t Cwp Cs j4
Our most distinguished warriors
warriors Yourself Bhishma and Karna,
Yourself, Karna
asmka tu vii ye bhavn bhma ca kara ca

nFrA
ImEs
{ jq xsn8
mt7 {
hear about them, O best of brahmins. and Kripa, victorious in war,
tn nibodha dvijottama kpa ca samiti-jaya

ptj ss xtt
ptj xtt e@s wj
wj4
4
The leaders of my army Ashvatthama and Vikarna,
nyak mama sainyasya avatthm vikara ca

x8@8 np Jws n {{a{{ xsoEn@

o w l {{b{{
I will introduce to you: as well as Saumadatti.
sajrtha tn bravmi te saumadattis tathaiva ca

et l ryw7 5u eqtn8 no esj8

Many other brave warriors Unlimited is our army
armys
s
anye ca bahava r apar ypta tad asmka

so@ tMwn7
{ rv8 CsCuns
{
who are sacrificing their lives for me strength, protected by Bhishma.
mad-arthe tyakta-jvit bala bhmbhirakitam

pp5GHyu47 qtn8 wos

qtn wos hn6
hn68
are armed with various weapons. Limited is their armys
nn astra prahara
nn-astra-prahara par ypta tvidam ete

xw tw5uo7
o {{c{{
c rv8 CsCuns {{[d{{
[
All of them are skilled in warfare. strength, protected by Bhima.
sar ve yuddha-virad bala bhmbhirakitam
etp6 l xw6 nt xmptp y68
On all sides,
sides Creating delight for him,
him
ayaneu ca sar veu tasya sajanayan hara

t@Cksw@n7
{ jTw7 qnsy7
{
assembled in your respective divisions, Bhishma, the eldest of the Kurus,
yath-bhgam avasthit kuru-vddha pitmaha

CsswCun
CsswCun x8ypo8 wpDl7
xypo wpDl7
protect Bhishma in particular, bellowing forth with a loud roar,
bhmam evbhirakantu siha nda vinadyoccai
siha-nda

Cwn7 xw hhw yy {{[[{{

[[ 5Y<8 os
o Hnqwp {{[\{{
[\
all of you indeed. the mighty one blew on his conch.
bhavanta sar va eva hi akha dadhmau pratpavn

nn7 5Y< Ct nn7 nyttM

Then conches and kettledrums,
kettledrums Then with white horses yoked
Then,
tata akh ca bher ya ca tata vetair hayair yukte

q4wpjks
<7 { syn
top @n
{
cymbals, drums and cowhorns to a great chariot, there stood
paavnaka-gomukh mahati syandane sthitau

xyxw>tytn
xyxw sAw7 q3ww
q3ww
suddenly sounded forth. Krishna and Arjuna.
sahasaivbhyahanyanta mdhava pava caiva

x 5on
o svzCwn {{[]{{
[] ot
o 5Y< Hosn
o 7 {{[^{{
[
That sound was tumultuous. They both blew on their divine conches.
sa abdas tumulo 'bhavat divyau akhau pradadhmatu
qlmt8 6j5 epnwmt8 um
Krishna blew on Pancajaya.
Pancajaya On Anantavijaya blew King
pcajanya hkeo ananta-vijayam rj

owoE8 Apmt7 { jnq

G tAu7
{
Arjuna blew on Devadatta. Yudhishtira, the son of Kunti.
devadatta dhanajaya kunt-putro yudhihira

q8 os sy5Y
q sy5Y<8< pjv7
pj v7 xyow
xyow
On the great conch, Paundra, blew Nakula and Sahadeva blew
paura dadhmau mah-akha
mah akha nakula sahadeva ca

Csjs wjou7
o {{[_{{
[_ x=6s4qqj {{[`{{
[`
Bhima, fierce as a wolf. on Sughosha and Manipushpaka.
bhma-karm vkodara sughoa-maipupakau

jt quswx7 Nqo Nqot

The king of Kashi,
Kashi a supreme archer,
archer Drupada and the sons of Draupadi,
Draupadi
kya ca paramevsa drupado draupadey ca

5<3
l syu@7 { xw57 q@wqn
{
and Shikhandi, the great charioteer, on all sides, O Lord,
ikha ca mahratha sar vaa pthiv-pate

A2Dp
A 2Dp wu2 xCN syry
syry77
Dhrishtadyumna and Virata, along with the mighty-armed son of Subhadra,
dhadyumno vira ca saubhadra ca mah-bhu
mah bhu

xtjqumn7 {{[a{{
[ 5Y<p oos7 q@jq@j {{[b{{
[
and the undefeated Satyaki they each blew their own conches.
styaki cparjita akhn dadhmu pthak pthak
x =6 Anu48 e@ tw@np 2w
For the sons of Dhritarashtra,
Dhritarashtra that uproar Then having seen the assembled
Then,
sa ghoo dhrtarr atha vyavasthitn dv

otp
toutn { Anup jqwm7
{
pierced their hearts. sons of Dhritarashtra,
hdayni vyadrayat dhrtarrn kapi-dhvaja

pC5 l q@w8
pC5 q@w lw
lw HwE
Hw E 5Gxqn
5Gxqn
The sky and earth as weapons were readied,
nabha ca pthiv caiva pravtte astra-sampte
astra sampte

nsvz>tppotp
o {{[c{{
[c ApTDt q3w7 {{\d{{
\
resounded with tumultuous noise. Arjuna lifted his bow.
tumulo 'bhyanundayan dhanur udyamya pava

6j58 no wts emp gwl

Then to Krishna,
Krishna these words Arjuna said
said,
hkea tad vkyam arjuna uvca

fosy syqn
{
he spoke, O King.
idam ha mah-pate
xptTCtst twonFuzy8
Between both armies so
so I can see those
senayor ubhayor madhye yvad etn nirke 'ha

u@8 @qt sztn {{\[{{ t

jspw@np
{
place my chariot, O Krishna assembled, eager to fight,
ratha sthpaya me 'cyuta yoddhu-kmn avasthitn

jjst
st xy tts
tts
with whom I must fight
kair may saha yoddhavyam

esp u4xsDs {{\\{{

\\
in this imminent war.
asmin raa-samudyame

ttsppwzy8 xmt gwl

I see the warriors Sanjaya said
said,
yotsyamnn aveke 'ha sajaya uvca

t hnzG xskn7 {
who are gathered here
ya ete 'tra samgat

Anut or
Anut or uu
the sons of the evil-minded Dhritarashtra
dhrtarrasya durbuddher

t Htlj6w7 {{\]{{
\]
eager to please him in war.
yuddhe priya-cikrava
hwsM 6j5 CsN4Hs<n7
Krishna having been thus addressed
Krishna, in
in front of Bhishma and Drona
evamukto hkeo bhma-droa-pramukhata

k3j5p Cun { xw68 l syns

{
by Arjuna, O King, and all the kings,
gukeena bhrata sar ve ca mah-kitm

xptTCtst
xptTCtst gwl q@
q@ qtnp
qtnp
between both armies Krishna said, Arjuna, look at these
senayor ubhayor madhye uvca prtha payaitn

@qtw u@Ess {{\^{{

\ xswnp jpn {{\_{{
\_
having placed their great chariot Kauravas assembled here.
sthpayitv rathottamam samavetn kurniti

nGqtn @np q@7 5up xow

Arjuna saw standing there fathers-in-law
fathers in law and well
well-wishers
wishers
tatrpayat sthitn prtha vaurn suhda caiva

p@ qnsyp
qn { xptTCtuq
{
fathers, grandfathers, in armies on both sides.
pitnatha pitmahn senayor ubhayor api

Pltsnvp
Pltsn vp n
npp nxst x jn
j nt7t7
teachers, uncles, brothers, Arjuna, having seen them,
cr yn mtuln bhrtn tn samkya sa kaunteya

qGqGp x<8n@ {{\`{{

\` xwrApw@np {{\a{{
\
sons, grandsons, and friends... all his relatives standing near
putrn pautrn sakhs tath sar vn bandhn avasthitn
jqt qutw2 emp gwl
filled
filled with great pity Arjuna said
said,
kpay parayvio arjuna uvca

w6oFosJwn
{
and feeling depressed, Arjuna said this:
vidann idam abravt

2ws8 wmp8 j4 xon ss kG4

O Krishna,
Krishna having seen my own people my
my limbs grow weak
weak,
dvema sva-jana ka sdanti mama gtri

ttx8 xsq@ns
{{\b{{ s<8 l qu5
tn
{
assembled here, eager to fight, my mouth is parched,
yuyutsu samupasthitam mukha ca pariuyati

wq@
wq@ 5uu
5uu ss
my body trembles,
vepathu ca arre me

usy6
y mtn {{\c{{
\c
and my hair stands on end.
roma-hara ca jyate
k3w8 L8xn ynn psEp l qts
My bow slips from my hand
hand, I see omens
gva srasate hastt nimittni ca paymi

wj lw quo+n
{ j5w {
wqunp
and my skin burns. of disaster, O Krishna.
tvak caiva paridahyate vipartni keava

p l 5ptw@n8
5ptw@n p l
tzp
tzpqts
qts
I am not able to stand I forsee no good
na ca aknomy avasthtu na ca reyo 'nupaymi
nupaymi

snw l s sp7 {{]d{{

] yyw wmpsyw
y {{][{{
][
and my mind is spinning. in killing my own people in battle.
bhramatva ca me mana hatv sva-janam have

p jY wmt8 j4 t6s@ jYn8 p

O Krishna,
Krishna I do not want victory,
victory Those for whose sakes we seek
na kke vijaya ka yem arthe kkita no

p l ut8 x<p
l { ut8 Ck7
x<p
l {
nor kingship, nor pleasures. kingship, enjoyments and pleasures,
na ca rjya sukhni ca rjya bhog sukhni ca

j8 p utp
j utp kwo n fszw@n
fszw@n tt

O Krishna, of what use is kingship? they are standing on the battlefield
ki no rjyena govinda ta ime 'vasthit
vasthit yuddhe

j8 Ckwnp w {{]\{{
]\ H48tw App l {{]]{{
]]
Of what use are enjoyments or even life? giving up their lives and wealth.
ki bhogair jvitena v prs tyaktv dhanni ca
Plt7 qnu7 qGx hnp p yns>s
Teachers fathers
Teachers, fathers, sons
sons, I do not want to kill them
cr y pitara putrs etn na hantum icchmi

n@w l qnsy7
{ pnzq
sAxop {
and also grandfathers, even if I am killed instead, O Krishna,
tathaiva ca pitmah ghnato 'pi madhusdana

snv7
sn v7 5u7
5u7 qG7 eq Gvtutt
Gvtutt
uncles, fathers-in-law, grandsons, not for kingship over the three worlds,
mtul vaur pautr api trailokya-rjyasya
trailokya rjyasya

tv7 xrApn@ {{]^{{

] yyn7 j8 p syj
y n {{]_{{
]_
brothers-in-law, and other relatives much less for the sake of the earth.
yl sambandhinas tath heto ki nu mah-kte

pyt AnuF7 nsFy wt8 yn8

Having killed the sons of Dhritarashtra,
Dhritarashtra for us Therefore we should not kill
nihatya dhrtarrn na tasmn nrh vaya hantu

j Hn7
tmpop { Anup xrAwp {
what pleasure could there be, O Krishna? the sons of Dhritarashtra, our relatives,
k prti syj janrdana dhrtarrn sabndhavn

qqswtosp
qqswtosp wmp8 y jj@8
wmp @ yw
Only sin would befall us because having killed our relatives, how
ppam evrayed asmn svajana hi katha hatv

yywnpnntp7 {{]`{{
]` x<p7 ts sAw {{]a{{
]
from killing these outlaws. could we be happy, O Krishna?
hatvaitn tatyina sukhina syma mdhava
tDtn p qtn j@8 p tssC7
Even if they do not see
see, how
how could we not be wise enough
yady apy ete na payanti katha na jeyam asmbhi

vCqynl
nx7 { qqosFwn
ns {
because their minds are overcome by greed, to refrain from this sin,
lobhopahata-cetasa ppd asmn nivartitum

jjvtjn8
vtj n o6
o68 jjvtjn8
vtj n o6
o68
the sin of destroying ones family the sin of destroying ones family,
kula kaya kta doa
kula-kaya-kta kula kaya kta doa
kula-kaya-kta

sGNy
N y l qnjs {{]b{{
] HqtooCmpoo p {{]c{{
]c
and the sin of treachery against friends by us who understand, O Krishna?
mitra-drohe ca ptakam prapayadbhir janrdana

jvt H4tn eAsCCwn j4

When the family is destroyed,
destroyed destroyed also Being overpowered by unrighteousness,
unrighteousness O Krishna,
Krishna
kula-kaye praayanti adharmbhibhavt ka

jvAs7 xpnp7 { Hotn

jvGt7
{
are the ancient laws of the family. the women of the family will become defiled.
kula-dharm santan praduyanti kula-striya

As p2
As p2 jjv8
v jjps
ps G6 oo2x
G6 2x w4t
w4t
And when those laws are destroyed, the entire family When the women are defiled, O Krishna,
dharme nae kula ktsnam stru dusu vreya

eAszCCwtn {{^d{{ mtn w4xYju7 {{^[{{

[
will be overpowered by unrighteousness. intermixture of the groups will result.
adharmo 'bhibhavaty uta jyate vara-sakara
xYju pujtw o6u hn7 jvpp8
Intermixture leads only to hell Due to these sins of those who destroy the family
sakaro narakyaiva doair etai kula-ghnn

jvpp8 jvt l { w4xYjujuj7 {

for both the family and those who destroy the family. which cause the intermixture of groups,
kula-ghnn kulasya ca vara-sakara-krakai

qnn qnu +6
+68 gxDn mnAs7
gxDn mnAs7
Their ancestors will fall, the laws of the clan will be destroyed
patanti pitaro hye utsdyante jti-dharm
jti dharm

vnq3ojOt7
o {{^\{{
\ jvAs 5n7 {{^]{{
]
being deprived of ritual offerings. along with the ancient laws of the family.
lupta-piodaka-kriy kula-dharm ca vat

gxFjvAs48 ey rn syn qq8

Those whose family laws have been destroyed,
destroyed Oh! What a great sin
utsanna-kula-dharm aho bata mahat ppa

spt48 mpop { jn8 twxn

wts {
for such people, O Krishna, we have decided to commit.
manuy janrdana kartu vyavasit vayam

puj ptn
puj ptn8 wx to utx
to utx<vC
<vCpp
dwelling in hell is certain. Due to greed for kingship and pleasure
narake niyata vso yad rjya-sukha-lobhena
rjya sukha lobhena

Cwntp5s {{^^{{ yyn8 wmpsDn7 {{^_{{

_
Thus have we heard. we are ready to kill our own people.
bhavatty anuuruma hantu svajanam udyat
to ssHnjus xmt gwl
If I were not to resist Sanjaya said
said,
yadi mm apratkram sajaya uvca

e5G8 5Gq4t7 {
and remain unarmed, allowing the armed
aastra astra-paya

Anu u4
Anu u4 yt
ytxx
sons of Dhritarashtra to kill me in battle,
dhrtarr rae hanyus

ns snu8 Cwn {{^`{{

`
that would be best for me.
tan me kematara bhavet

hwswmp7 xYt
Arjuna having spoken thus on the battlefield,
Arjuna, battlefield
evam uktvrjuna sakhye

u@q@
gqw5n
{
sank down on the chariot seat,
rathopastha upviat

wxt
wx t x5u
x5u8 lq
lq8
casting away his arrows and bow,
visjya saara cpa

5jx8wpspx7 {{^a{{
his mind overwhelmed with sorrow.
oka-savigna-mnasa
xmt gwl n8 n@ jqtw2s
Sanjaya said
said, To him (Arjuna) who was overcome by pity,
pity
sajaya uvca ta tath kpayviam

eq4jv4s {
whose eyes were disturbed and filled with tears,
aru-prkulekaam

w6onso8 wts
w6onso wts
feeling depressed this statement
vidantam ida vkyam

gwl sAxop7 {{[{{

[
said Sri Krishna
uvca madhusdana

Ckwpwl jnw jsvsos

The Blessed Lord said
said, How can this timidity beset you
r-bhagavn uvca kutas tv kamalam idam

xsq@ns
w6s {
in the face of danger?
viame samupasthitam

eptm 2swt
eptm 2swtss
This does not befit a noble person, nor is it pious.
anr ya-juam
ya juam asvargyam

ejnjusmp {{\{{
\
It is disgraceful, Arjuna.
akrti-karam arjuna
vt8 s s ks7 q@ emp gwl
Do not yield to unmanliness,
unmanliness O Arjuna.
Arjuna Arujna said
said,
klaibya m sma gama prtha arjuna uvca
pnwttqqDn {
This does not suit you.
naitat tvayy upapadyate

N8N otort
otort8
This detestable weakness of heart
kudra hdaya-daurbalya
hdaya daurbalya

twE qunq {{]{{

]
cast off and arise, O Arjuna.
tyaktvottiha parantapa

j@8 Cssy8 xYt kpyw y sypCwp

How can I,
I in battle against Bhishma Rather than killing great teachers,
teachers
katha bhmam aha sakhye gurn ahatv hi mahnubhvn

N48
l sAxop { t CM
8 Ctsqy
vj
{
and Drona, O Krishna, it would be better to live upon alms here.
droa ca madhusdana reyo bhoktu bhaikyam apha loke

f6C7
f6 C7 Hntts yw@js8
yw@j sn
n kkpy
pyww
attack with arrows? Having killed those teachers to gain wealth,
iubhi pratiyotsymi hatvrtha kms tu gurn ihaiva
hatvrtha-kms

qmy
y wuxop {{^{{ Ct Ckp TAuHoAp
o {{_{{
_
They both deserve my reverence, O Krishna. I would enjoy pleasures stained by their blood.
pjrhv arisdana bhujya bhogn rudhira-pradigdhn
p lno wos7 jnuF kut jqto6qynwCw7
We do not know which is better for us Overcome by the weakness of pity
na caitad vidma kataran no garyo krpaya-doopahata-svabhva

to w mts to
w p mtt7 { q>s
w8 Asxsln7 {
should we conquer or should they conquer us? and confused about dharma, I ask you
yad v jayema yadi v no jayeyu pcchmi tv dharma-sammha-cet

tpw yw p mw6sx
tpw mw6sx tt7 tFn
tt7 tFn8 J
Jyy ns
ns
We would not want to live, having killed them, what is best? Tell me clearly.
yn eva hatv na jijvimas yac chreya syn nicita brhi tan me

nzw@n7 Hs< Anu7

{{`{{
` 5tnzyy8 5A s8 w8 HqFs {{a{{
the sons of Dritarashtra, standing before us. I am your student. Guide me, I beg you.
te 'vasthit pramukhe dhrtarr iyas te 'ha dhi m tv prapannam

p y Hqts ssqpDo xmt gwl

I do not see what could remove Sanjaya said
said,
na hi prapaymi mampanudyd sajaya uvca

t>js
>64sNt4s
{
the sorrow that withers my senses,
yac chokam ucchoaam indriym

ewt C
Cswxqps8
swxqps
even gaining unrivaled prosperity on earth,
avpya bhmv asapatnam ddha

ut8 xu4sq lAqts {{b{{

or kingship, or lordship over the gods.
rjya surm api cdhipatyam
hwsw 6j5 nswl 6j57
Having spoken thus to Sri Krishna
Krishna, Sri Krishna spoke to him (Arjuna)
evam uktv hkea tam uvca hkea

k3j57 qunq { HyxFw

Cun {
O King, Arjuna with a slight laugh, O King,
gukea parantapa prahasann iva bhrata

p tt fn kwos
kwos xptTCtst
xptTCtst
said to Krishna, I will not fight while between the two armies,
na yotsya iti govindam senayor ubhayor madhye

gw n48 rCw y {{c{{

c w6onso8
o o wl7 {{[d{{
[
and then fell silent. saying this to the depressed one
uktv t babhva ha vidantam ida vaca

Ckwpwl e5tpw5lw8
The Blessed Lord said
said, You mourn for those who need not be mourned
r-bhagavn uvca aocyn anvaocas tva

Hwo8 C6x {
and yet you speak words of wisdom.
praj-vd ca bhase

knxpknx8
knx pknx
For the dead and for the living
gatsn agats ca

pp5ln q3n7 {{[[{{

[[
the wise mourn not.
nnuocanti pait
p wwy8 mn px8 oypzsp t@ oy
Never did I not exist
exist, Just as a person
persons
s body undergoes
na tv evha jtu nsa dehino 'smin yath dehe

p w8 ps mpAq7
{ jsu8
twp8
mu {
nor you, nor these kings of men, childhood, youth, and old age,
na tva neme jandhip kaumra yauvana jar

p lw
lw p Cwts7 n@ ooynuHnu
ynuHnu
nor will we cease to exist, so too, another body is acquired.
na caiva na bhaviyma tath dehntara-prptir
dehntara prptir

xw wtsn7 qus {{[\{{

[\ AunG p s+n {{[]{{
[]
all of us, from this time onward. About this, the wise are not confused.
sar ve vayam ata param dhras tatra na muhyati

sGq5n jnt t8 y p t@ttn

O Arjuna,
Arjuna sense perceptions One whom these do not disturb,
disturb
mtr-spars tu kaunteya ya hi na vyathayanty ete

5n4x
<o7<o7 { qT68 qT66C {
causing cold or heat, pleasure or pain, O Arjuna, such a person,
toa-sukha-dukha-d purua puruarabha

Pksqtpzptx
Pksqtpzptx xso7<x<8
xso 7<x< Au
Au8
come and go, being impermanent. a wise one unchanged by pleasure and pain,
gampyino 'nitys
nitys sama dukha sukha dhra
sama-dukha-sukha

n8nnw Cun {{[^{{

[ xzsnwt jqn {{[_{{
[_
You should endure them, O Arjuna. is prepared for immortality.
ts titikasva bhrata so 'mtatvya kalpate
pxn wDn Cw ewp5 n no w
For the non
non-existent,
existent there is no existence (birth)
(birth). Understand that which is indestructible,
indestructible
nsato vidyate bhvo avini tu tad viddhi

pCw wDn
xn7 { tp xwso8 nns {
For the existent, there is no non-existence (death). by which this entire universe is pervaded.
nbhvo vidyate sata yena sar vam ida tatam

gCtuq 2znx
2znx wp5stttt
The certainty of these both is seen Destruction of the indestructible
ubhayor api do 'ntas
ntas vinam avyayasysya

wptnwo5
o C7 {{[`{{
[` p jn jnsyy n {{[a{{
[
by those who perceive truth. cannot be done by anyone.
tv anayos tattva-daribhi na kacit kartum arhati

enwn fs oy t hp8 wE ynu8

These mortal bodies One who thinks this (embodied being) is a slayer
antavanta ime deh ya ena vetti hantra

pttM7
5uu47
{ tp8 stn yns {
are said to belong to the immortal embodied being and one who thinks it can be slain
nityasyokt arria ya caina manyate hatam

ep5pzHstt
ep5pzHstt gC n p wmpn
which is indestructible and immeasurable. both of them do not understand
anino 'prameyasya
prameyasya ubhau tau na vijnto

nsoo ttw Cun {{[b{{

[ pt8 yyn p yytn {{[c{{
[c
Therefore, go fight, O Arjuna. it cannot slay or be slain.
tasmd yudhyasva bhrata nya hanti na hanyate
p mtn Stn w jolp wowp5p8 pt8
It was never born nor will it ever die,
die Knowing it is indestructible,
indestructible eternal,
eternal
na jyate mriyate v kadcin vedvinina nitya

pt8 Cw Cwn
w p Ct7 { t hpsmstts {
nor having been born, will it die again. unborn, and imperishable,
nya bhtv bhavit v na bhya ya enam ajam avyayam

em pt7 5nzt
5nzt8 qqu4
u4 jj@8
@ x qT67
qT67 q@
q@
Unborn, eternal, everlasting, and ancient, O Arjuna, that person,
ajo nitya vato 'ya
ya puro katha sa purua prtha

p yytn yytsp 5uu {{\d{{

\ j8 =ntn yyn js {{\[{{
\[
it does not die when the body is slain. whom does he cause to slay? Whom does he slay?
na hanyate hanyamne arre ka ghtayati hanti kam

wx8x 4p t@ wyt pp8 >on 5G4

Just as casting off old clothes Weapons cannot pierce this (embodied being),
being)
vssi jrni yath vihya naina chindanti astri

pwp
ky4n
puzqu4
{ pp8 oyn
qwj7 {
a person takes new ones, fire cannot burn it,
navni ghti naro 'pari naina dahati pvaka

n@ 5uu4 wyt 4t
4t p l
lpp8 vottq
vottq
so too, casting off old bodies, water cannot wet it,
tath arri vihya jrny-
jrny na caina kledayanty po

etp x8tn pwp oy

oy {{\\{{
\\ p 56tn sTn7 {{\]{{
\]
the embodied being takes new ones. nor can wind whither it.
anyni sayti navni deh na oayati mruta
e>Dztso+zts etMztsltzts
It cannot be pierced,
pierced nor can it be burnt.
burnt It is unmanifest,
unmanifest it is unthinkable
unthinkable,
acchedyo 'yam adhyo 'yam avyakto 'yam acintyo 'yam

evDz5t
hw l { ewjt
ztstn {
It cannot be wet, nor can it be withered. it is unchangable, thus it is said.
akledyo 'oya eva ca avikr yo 'yam ucyate

pt7 xw
xwkn7
kn7 @4
@4uu nsow8 wowp
nsow wowp8
Eternal, all-pervasive, unchanging, Therefore, knowing this to be so,
nitya sar va-gata
va gata sthur tasmd eva viditvaina

elvzt8 xpnp7 {{\^{{

\ pp5lnsyy x {{\_{{
\_
and unmoving, it is everlasting. you should not mourn.
acalo 'ya santana nnuocitum arhasi

e@ lp8 ptmn8 mnt y w stu

Now as eternally born
Now, For the born,
born death is certain,
certain
atha caina nitya-jta jtasya hi dhruvo mtyur

w stx sns {
pt8 w8 ms snt l {
or eternally dying, if you consider this (embodied being), and for the dead, birth is certain.
nitya v manyase mtam dhruva janma mtasya ca

n@q w
w8 syry nsoquytz@
nsoquytz@
even then, O Arjuna, you Therefore, for what is inevitable,
tathpi tva mah
mah-bho
bho tasmd aparihr ye 'rthe
rthe

pp8 5lnsyy x {{\`{{

\` p w8 5lnsyy x {{\a{{
\
should not mourn for this. you should not mourn.
naina ocitum arhasi na tva ocitum arhasi
etMop Cnp Ptwn qtn jo hps
Beings are unmanifest at first,
first Someone sees this with amazement,
amazement
avyaktdni bhtni car yavat payati kacid enam

tMstp
Cun { Ptwo won
n@w lt7 {
manifest in the middle, O Arjuna, another speaks of it with amazement,
vyakta-madhyni bhrata car yavad vadati tathaiva cnya

etMpApt
etM pAptww Ptwlpst7 5
Ptwlpst7 54n
4n
and unmanifest at the end. and another hears of it with amazement,
avyakta nidhanny eva
avyakta-nidhanny car yavac cainam anya oti

nG j quoo wp {{\b{{
\ wtp8 wo p lw jn {{\c{{
\c
What grief can there be regarding this? yet even hearing of it, no one knows it.
tatra k paridevan rutvpy ena veda na caiva kacit

oy ptswtzt8 wAssq lwt

This eternal,
eternal indestructable,
indestructable embodied being Also with respect to your own duties,
Also, duties
deh nityam avadhyo 'ya sva-dharmam api cvekya

oy xwt Cun { p wjqn

syx {
dwells in all bodies, O Arjuna. you should not waver.
dehe sar vasya bhrata na vikampitum arhasi

nsn xw
nsn xw4
4 C
Cnp
np At tt
At tztn
tztn
Therefore, for all beings Nothing better than a righteous battle
tasmt sar vi bhtni dharmyd dhi yuddhc chreyo 'nyat
nyat

p w8 5lnsyy x {{]d{{
] Gtt p wDn {{][{{
][
you should not mourn. exists for a warrior.
na tva ocitum arhasi katriyasya na vidyate
tN>t lqqF8 e@ lwss8 At8
(A battle) gained by good fortune Now if this righteous
Now,
yadrcchay copapanna atha cet tvam ima dharmya

wkIusqwns { xYKs8 p jutx

{
is an open gate to heaven. battle you do not undertake,
svarga-dvram apvtam sagrma na kariyasi

x<p7
x <p7 Gt7 q@
q@ nn7 wAs
wAs8 jjn
n 8 l
O Arjuna, happy are the warriors then your own duties and fame
sukhina katriy prtha tata sva-dharma
sva dharma krti ca

vCn ts5s {{]\{{

]\ yw
y qqswtx {{]]{{
]]
who gain such a battle. abandoning, you will incur sin.
labhante yuddham dam hitv ppam avpsyasi

ejn8 lq Cnp Cto u4oqun8

Also your disgrace people
Also, Abstaining from battle due to fear
akrti cpi bhtni bhayd rad uparata

j@ttn
nztts { s8tn w8 syu@7 {
will declare forever. thus great warriors will think about you.
kathayiyanti te 'vyaym masyante tv mah-rath

xCwnt lj
ljn
nuu t68 l w8
t6 w ry
rysn
sn
For the honorable, disgrace Among the esteemed, you
sambhvitasya ckrtir ye ca tva bahu-mato
bahu mato

su4onutn
o {{]^{{
] Cw ttx v=ws {{]_{{
]_
is worse than death. will be taken lightly.
marad atiricyate bhtv ysyasi lghavam
ewtwo8 ryp yn w Htx wk8
Many unspeakable words If killed
killed, you will attain heaven.
heaven
avcya-vd ca bahn hato v prpsyasi svarga

wotn
nwyn7
{
mw w Ctx
sys
{
your detractors will utter, If victorious, you will enjoy the world.
vadiyanti tavhit jitv v bhokyase mahm

ponnw xst
xst8 nsoE
nso E jjn
ntt
belittling your abilities. Therefore, get up, O Arjuna,
nindantas tava smarthya tasmd uttiha kaunteya

nn o7<nu8 p js {{]`{{
]` tt jnpt7 {{]a{{
]
What could be more painful than that? resolved to fight.
tato dukhatara nu kim yuddhya kta-nicaya

x<o7< xs jw h6 nzCyn xYt

Consider pleasure and pain alike,
alike This much said to you is based on knowledge,
knowledge
sukha-dukhe same ktv e te 'bhihit skhye

vCvC mtmt { rtk ws8

54 {
so too, gain and loss, victory and defeat. but now listen to teachings about karma yoga.
lbhlbhau jayjayau buddhir yoge tv im u

nn ttt
t tttw
tw rrt
t ttM
M tt q@
q@
Then engage yourself in battle. Endowed with these teachings, O Arjuna,
tato yuddhya yujyasva buddhy yukto yay prtha

pw8 qqswtx {{]b{{

] jsrA8 Hytx
y {{]c{{
]c
Thus, you will incur no sin. you will be freed from the bondage of karma.
naiva ppam avpsyasi karma-bandha prahsyasi
pyCOsp5zn twxtsj ru
Here (in karma yoga),
yoga) no effort is wasted Teachings that are well-ascertained
well ascertained
nehbhikrama-no 'sti vyavasytmik buddhir

Htwt p wDn
{ hjy jTpop {
nor can there be sins of omission. are one in this matter, O Arjuna.
pratyavyo na vidyate ekeha kuru-nandana

wqstt Ast
Ast ry5<
ry 5< +pn
Even a little of this practice But countless are the many branches
svalpam apy asya dharmasya bahu kh hy anant ca
bahu-kh

Gtn syn
y Ctn {{^d{{ rtztwxtps {{^[{{
[
protects one from great fear. of teachings for those who have not ascertained properly.
tryate mahato bhayt buddhayo 'vyavasyinm

tss8 qqn8 wl8 jssp7 wkqu

The flowery words desirous,
desirous eager for heaven,
heaven
ym im pupit vca kmtmna svarga-par

Hwotwqn7
{ msjsBvHos {
ignorant ones proclaim, intent on rituals bestowing good karma and better births
pravadanty avipacita janma-karma-phala-pradm

wowoun7 q@
wowoun7 q@ Otw5
O tw56ry
6ryv8
v
O Arjuna, delighting in Vedic rituals, composed of many specific steps
veda vda rat prtha
veda-vda-rat kriy viea bahul
kriy-viea-bahul

ptonn
o wop7
o {{^\{{
\ Cktkn8 Hn {{^]{{
]
saying, "There is no other way" which bestow pleasure and power
nnyad astti vdina bhogaivar ya-gati prati
CktHxMp8 Gktw6t wo
for
for those attached to pleasure and power,
power Vedic rituals deal with worldly matters;
bhogaivar ya-prasaktn trai-guya-viay ved

ntqnlnxs { kt Cwmp {
pG
whose minds are overcome by this, break free from worldly matters, O Arjuna.
taypahta-cetasm nistrai-guyo bhavrjuna

twxtsj rr7
twxtsj 7 pII ptxw@
pII
well-ascertained teachings Be imparital, always established in goodness,
vyavasytmik buddhi nirdvandvo nitya-sattvastho
nitya sattvastho

xsA p wAtn {{^^{{ ptks Pswp {{^_{{

_
will never lead to samadhi. free from acquiring and safeguarding, self-possessed.
samdhau na vidhyate nir yoga-kema tmavn

twp@ goqp jstwAjun

As much value as for a well You have command over your actions
yvn artha udapne karmay evdhikras te

xwn7 xvnoj
{ s Bv6 jolp {
surrounded by water on all sides, but never over their results.
sar vata samplutodake m phaleu kadcana

nwp xw6
nwp xw6 wo6
wo6 s jjssBBvy
vynn C
C u
such is the value of all Vedic rituals Do not consider yourself to be in command of results,
tvn sar veu vedeu m karma
karma-phala-hetur
phala hetur bhr

J,4t
, wmpn7 {{^`{{
` s n xYkzwjs4 {{^a{{
for a wise brahmana. nor should you be attached to inaction.
brhmaasya vijnata m te sago 'stv akarmai
tk@7 jT js4 ou4 +wu8 js
Being steadfast in karma yoga
yoga, perform actions Mere action is far inferior
yoga-stha kuru karmi drea hy avara karma

xYk8 tw Apmt { rtkpmt

{
without attachment, O Arjuna, to karma yoga, O Arjuna.
saga tyaktv dhanajaya buddhi-yogd dhanajaya

xtxt7
x txt7 xs C
Cw
w rr
5u4sw>
treating success and failure alike. Seek refuge in these teachings.
siddhy asiddhyo samo bhtv
siddhy-asiddhyo buddhau araam anviccha

xsw8 tk gtn {{^b{{ jq47 Bvyy nw7 {{^c{{

c
Karma yoga is called equanimity. Lowly are those who are motivated by results.
samatva yoga ucyate kpa phala-hetava

rtM myny jsm8 rtM y

Engaged in karma yoga,
yoga one abandons in life Those engaged in karma yoga
yoga,
buddhi-yukto jahtha karmaja buddhi-yukt hi

gC xjnojn { Bv8 tw sp647

{
both good and bad karmas. giving up the results of action, being wise,
ubhe sukta-dukte phala tyaktv mania

nso tkt tttw

nso tw msrAwpsM77
msrAwps
Therefore, be engaged in karma yoga. are freed from the bondage of rebirth
tasmd yogya yujyasva janma bandha vinirmukt
janma-bandha-vinirmukt

tk7 jsx j5vs {{_d{{

_ qo8o k>tpsts {{_[{{
_[
Karma yoga is being skillful in actions. and reach the abode free from suffering.
yoga karmasu kaualam pada gacchanty anmayam
to n syjvv8 nwHnqF n
When your accumulation of ignorance Disregarding Vedic rituals
rituals,
yad te moha-kalila ruti-vipratipann te

rtnnutn
{ to @tn
pv
{
wisdom transcends, when remaining unwavering
buddhir vyatitariyati yad sthsyati nical

no knx pwo
pwo8 xsAwlv rrn
n
then you will gain indifference in samadhi due to your steady wisdom,
tad gantsi nir veda samdhv acal buddhis

ntt nt l {{_\{{
_\ no
o tkswtx {{_]{{
_]
for what is heard and prescribed (Vedic rituals). then you will attain karma yoga.
rotavyasya rutasya ca tad yogam avpsyasi

emp gwl @nHt j C6

Arjuna said
said, What is the description of one with firm wisdom
arjuna uvca sthita-prajasya k bh

xsA@t
j5w {
who is established in samadhi, O Krishna?
samdhi-sthasya keava

@nA7 j
j8 HC6n
HC6n
One with firm wisdom, how would he speak?
sthita dh ki prabheta
sthita-dh

jsxn 1mn js {{_^{{

_
How would he sit or move?
kim sta vrajeta kim
Ckwpwl Hmyn to jsp
The Blessed Lord said
said, When he casts off all desires
r-bhagavn uvca prajahti yad kmn

xwp q@ spknp
{
emerging from the mind, O Arjuna,
sar vn prtha mano-gatn

Pstwsp nn27
Pstwsp 27
content in oneself with oneself,
tmany evtman tua

@nHnotn
o {{__{{
__
then he is called one with firm wisdom.
sthita-prajas tadocyate

o7<wpIpsp7 t7 xwGpCpyx
Whose mind is undisturbed by pain,
pain One free from attachment in all situations
situations,
dukhev anudvigna-man ya sar vatrnabhisnehas

x<6 wknq
y7 { nEHt 5C5Cs {
and free from longing for pleasure, whether receiving the pleasant or unpleasant
sukheu vigata-spha tat tat prpya ubhubham

wnukCtO A7
wnukCtOA7 pCpon p I2
I2
who is free from desire, fear, and anger, without rejoicing or despising,
vta rga bhaya krodha
vta-rga-bhaya-krodha nbhinandati na dvei

@nAspTtn {{_`{{
_` nt H
Hnn {{_a{{
_
that wise person is one with firm wisdom. his wisdom is firm.
sthita-dhr munir ucyate tasya praj pratihit
to x8yun lt8 w6t wpwnn
When he withdraws,
withdraws Objects go away
yad saharate cya viay vinivartante

jszYkpw
xw57 {
puyut oyp7 {
like a tortoise withdraws all its limbs, from one who abstains,
krmo 'gnva sar vaa nirhrasya dehina

fNt4Nt@tx
fNt4Nt@tx uxwm8 uxztt
uxwm
his senses from all sense objects, except the taste remains. Taste also
indriyndriyrthebhyas rasa varja raso 'py
rasa-varja py asya

nt H
Hnn {{_b{{
_ qu8 2w pwnn {{_c{{
_c
then his wisdom is firm. goes away for one having seen the supreme.
tasya praj pratihit para dv nivartate

tnn +q jnt np xw4 x8tt

O Arjuna,
Arjuna even with effort,
effort Having controlled all these (senses)
yatato hy api kaunteya tni sar vi sayamya

qT6t wqn7
{ tM Pxn
squ7 {
for a wise person one should sit in meditation, concentrating on me.
puruasya vipacita yukta sta mat-para

fNt4 Hs@p w5 y ttNt4

w5 ttNt4
the turbulent senses One whose senses are restrained,
indriyi pramthni vae hi yasyendriyi

yyun HxC8 sp7 {{`d{{

` nt H
Hnn {{`[{{
`[
forcefully carry away the mind. his wisdom is firm.
haranti prasabha mana tasya praj pratihit
ttn w6tp q8x7 OAo Cwn xsy7
For a person dwelling on objects,
objects From anger
anger, delusion comes.
comes
dhyyato viayn pusa krodhd bhavati sammoha

xYkn6qmtn { xsys
nws7
{
attachment to them arises. Due to delusion, values are forgotten.
sagas tepajyate sammoht smti-vibhrama

xYkxmtn
xY kxmtn jjs7
s7 sn8
s n5o
5o rrp5
p5
From attachment, desire is born. When values are forgotten, the intellect is destroyed.
sagt sajyate kma smti bhrad buddhi-no
smti-bhrad buddhi no

jsOAzCmtn {{`\{{
`\ rp5H4tn
{{`]{{
`]
From desire, anger arises. When the intellect is destroyed, one is lost.
kmt krodho 'bhijyate buddhi-nt praayati

ukI6wsMn Hxo xwo7<p8

With freedom from likes and dislikes,
dislikes In tranquility,
tranquility all suffering
rga-dvea-vimuktais tu prasde sar va-dukhn

w6tpNt
up { yputqmtn
{
even when the senses encounter objects, is destroyed for him.
viayn indriyai caran hnir asyopajyate

PswtwAts
PswtwAts HxFlnx +5
HxFlnx +5
being self-controlled, a restrained person For one with a tranquil mind, quickly
tma vayair vidheytm
tma-vayair prasanna cetaso hy u
prasanna-cetaso

HxosAk>n
o {{`^{{
` r7
qtwnn {{`_{{
`_
gains tranquility. his wisdom becomes firm.
prasdam adhigacchati buddhi par yavatihate
pn rutMt fNt48 y lun8
There is no wisdom for the undisciplined.
undisciplined When the wandering senses
nsti buddhir ayuktasya indriy hi carat

p ltMt Cwp { tspzp

wAtn
{
For the undisciplined, there is no meditation. control one's mind,
na cyuktasya bhvan yan mano 'nuvidhyate

p lCwtn7 5nu
5nu not yun H
H8
For the non-meditator, there is no peace. then his wisdom is carried away
na cbhvayata ntir tad asya harati praj

e5nt jn7 x<s {{``{{

`` wtpwswCx {{`a{{
`
For the unpeaceful, how can there be happiness? like wind carries away a boat on the water.
antasya kuta sukham vyur nvam ivmbhasi

nso tt syry t p5 xwCnp8

Therefore O Arjuna,
Therefore, Arjuna one What is night for all beings,
beings
tasmd yasya mah-bho y ni sar va-bhtn

ynp
pk xw57 { nt8 mkn
x8ts {
who has completely restrained in that, the restrained one is awake.
nightni sar vaa tasy jgarti sayam

fNt4Nt@tx
fNt4Nt@tx tt8 mKn C
tt Cnp
np
his senses from all sense objects, That in which beings are awake
indriyndriyrthebhyas yasy jgrati bhtni

nt H
Hnn {{`b{{
` x p5 qtn sp7 {{`c{{
`c
his wisdom is firm. is night for a discerning wise person.
tasya praj pratihit s ni payato mune
Pqts4slvHn8 wyt jsp t7 xwp
Being constantly filled yet remaining unchanged,
unchanged Giving up all desires,
desires
pr yamam acala-pratiha vihya kmn ya sar vn

xsNsq7 Hw5n
tIn { qs8un
p7q
y7 {
like waters entering the sea, a person living without longing,
samudram pa pravianti yadvat pum carati nispha

nIn jjs
nIn s tt8 Hw5n xw
xw pss puyYju7
pss puyYj u7
so too, all desires enter him. free from possessiveness and ego,
tadvat km ya pravianti sar ve nirmamo nirahakra

x 5nspn p jsjs {{ad{{ x 5nsAk>n {{a[{{

[
He attains peace, not the desirer of pleasures. attains peace.
sa ntim pnoti na kma-km sa ntim adhigacchati

h6 J, @n7 q@
O Arjuna,
Arjuna this is the state of reality.
reality
e brhm sthiti prtha

pp8 Ht ws
+n {
Having attained it, one is free from delusion.
nain prpya vimuhyati

@wtsnjv
@wtsnj vzq
zq
Remaining in it at the end of life,
sthitvsym anta-kle
anta kle 'pi
pi

J,pw
, 4s>n {{a\{{
\
one attains brahma-nirvana.
brahma-nir vam cchati
 emp gwl
Arjuna said
said,
arjuna uvca

Bhagavad Gita
Ch pt r 3
Chapter

ttx ln js4n ts4w wtp

If better than karma,
karma you With apparently contradictory words
jyyas cet karmaas te vymireeva vkyena

sn rmpop { r8 sytxw
s {
consider knowledge to be, O Krishna, you seem to confuse my intellect.
mat buddhir janrdana buddhi mohayasva me

nn j
nn j8 jjss4
4 =u
=u s
s8 noj8 wo pt
noj
then why, into this gruesome deed, Tell me certainly that one (path)
tat ki karmai ghore m tad eka vada nicitya

ptmtx j5w {{[{{

[ tp tzysp
y ts {{\{{
\
do you compel me, O Krishna. by which I shall gain the highest good.
niyojayasi keava yena reyo 'ham pnuym
Ckwpwl vjzsp IwA p
The Blessed Lord said
said, In this world are two paths
r-bhagavn uvca loke 'smin dvi-vidh nih

qu HM
stp= {
described by me long ago, O Arjuna
pur prokt maynagha

ptkp xY
ptkp xYtp8
tp
jnana-yoga for renunciates
jna yogena skhyn
jna-yogena

jstkp tkps {{]{{

]
and karma-yoga for aspirants.
karma-yogena yoginm

p js4spuCp p y jn 4sq
By refraining from action No one
one, even for a moment,
moment
na karmam anrambhn na hi kacit kaam api

pjt8 qT6zp
n { mn ntjs
jn {
a person does not gain actionlessness. ever remains without action
naikarmya puruo 'nute jtu tihaty akarma-kt

p l x8
xtxpow
txpow jjt
tnn +w57 jjss
Nor by renunciation alone because all are compelled to perform action
na ca sanysand eva kr yate hy avaa karma

x8
xsAk>n {{^{{ xw7 Hjnmk47 {{_{{
_
can one attain perfection. by the qualities of nature.
siddhi samadhigacchati sar va praktijair guai
jsNt4 x8tt twNt4 spx
While restraining the organs of action
action, But one who restrains his senses with his mind,
mind
karmendriyi sayamya yas tv indriyi manas

t Pn spx sup {
pttuCn
zmp {
one who sits with his mind dwelling O Arjuna, practicing
ya ste manas smaran niyamyrabhate 'rjuna

fNt@p wss
fNt@p wss jjssNt7
Nt7 jjsstks
tks
upon sense objects is deluded. karma-yoga with his organs of action,
indriyrthn vimhtm karmendriyai karma
karma-yogam
yogam

stlu7 x gtn {{`{{

` exM7 x w5tn {{a{{
He is called a hypocrite. that detached person is superior.
mithycra sa ucyate asakta sa viiyate

ptn8 jT js w8 t@n js4ztG

You must perform action that is ordained Except for action done as a sacrifice,
sacrifice
niyata kuru karma tva yajrtht karmao 'nyatra

js tt +js47 { vjzt8
jsrAp7 {
because action is better than inaction. mankind is bound by karma.
karma jyyo hy akarmaa loko 'ya karma-bandhana

5uutGq l nn no@8 jjss jjn

no@ ntt
Even the maintenance of your body O Arjuna, as a sacrifice
arra ytrpi ca te
arra-ytrpi tad artha karma kaunteya
tad-artha

p Hx
tojs47 {{b{{ sMxYk7 xslu {{c{{
c
is not possible without action. perform action without attachment.
na prasiddhyed akarmaa mukta-saga samcara
xyt7 Hm7 x2w owp Cwtnpp
Having created people along with sacrifice,
sacrifice "Propitiate
Propitiate the gods by this (sacrifice).
(sacrifice)
saha-yaj praj sv devn bhvayatnena

quwl
Hmqn7
{ n ow Cwtn w7 {
the Creator said in the beginning: May those gods propitiate you.
purovca prajpati te dev bhvayantu va

epp Hxwtws
epp Hxwtws ququ8 Cwtn7
ququ
"By this (sacrifice) shall you multiply. Propitiating each other,
anena prasaviyadhvam paraspara bhvayanta

hh6 wzw2jsAj {{[d{{

[ t7 quswt@ {{[[{{
[[
May this (sacrifice) be a wish-fulfilling cow for you." you shall gain the highest good."
ea vo 'stv ia-kma-dhuk reya param avpsyatha

f2p Ckp y w ow t525p7 xn

The gods will give desired things Those who eat food offered as a sacrifice
in bhogn hi vo dev yaja-iina santo

otn tCwn7
{ stn xwjr6
7 {
when propitiated by sacrifice. are freed from all sins.
dsyante yaja-bhvit mucyante sar va-kilbiai

noEpHot>t
noEpHot Cmn
C mn nn w=
w=8 qq
Without making offerings, the things given by them But those sinners eat sin
tair dattn apradyaibhyo bhujate te tv agha pp

t CYM np hhw x7 {{[\{{

[\ t qltsju4n {{[]{{
[]
he who enjoys is a thief." who cook only for themselves.
yo bhukte stena eva sa ye pacanty tma-krat
eFo Cwn Cnp js J,oCw8 w
Living beings are born of food,
food Know (ritual) action to be born of the Veda
annd bhavanti bhtni karma brahmodbhava viddhi

qmtoFxCw7 { J,uxsoCws {
food is born of rain, and the Veda to be born of the imperishable (Ishvara).
parjanyd anna-sambhava brahmkara-samudbhavam

to Cwn qmt
to qmt nsn xw
nsn xwkn
kn8 J,
rain is born of sacrifice, Therefore, the all-pervasive Veda
yajd bhavati parjanyo tasmt sar va-gata
va gata brahma

t7
jsxsoCw7 {{[^{{
[ pt8 t Hnns {{[_{{
[_
and sacrifice is born of action. always abides in sacrifice.
yaja karma-samudbhava nitya yaje pratihitam

hw8 Hwnn8 lO8 twsunuw to

The cycle thus set in motion But one who revels in atma alone
alone,
eva pravartita cakra yas tv tma-ratir eva syd

ppwntny
t7 { Psnn spw7 {
one who does not follow it a person satisfied with atma
nnuvartayatha ya tma-tpta ca mnava

e=tuNtus
e=tuNtus Pstw l xn
Pstw xn2x
2x
is sinful and self-indulgent. and contented with atma alone,
aghyur indriyrmo tmany eva ca santuas

s=8 q@ x wn {{[`{{
[`
He lives in vain, O Arjuna.
mogha prtha sa jvati
nt jt8 p wDn {{[a{{
[
for him there is nothing to be done.
tasya kr ya na vidyate
pw nt jnp@ nsoxM7 xnn8
For him,
him there is nothing to gain through action Therefore being detached,
Therefore, detached always
naiva tasya ktenrtho tasmd asakta satata

pjnpy jp { jt8 js xslu {

nor through inaction, perform the required action,
nkteneha kacana kr ya karma samcara

p lt xw
xwCC nn 66 exM +lup
exM +lup jjss
nor upon all that exists because by performing action with detachment,
na csya sar va-bhteu
va bhteu asakto hy caran karma

jo@
o tqt7 {{[b{{
[ quspn qT67 {{[c{{
[c
has he any dependence. a person attains the highest.
kacid artha-vyapraya param pnoti prua

js4w y x8xs to tolun x

By action alone,
alone liberation Whatever a great person does
does,
karmaaiva hi sasiddhim yad yad carati rehas

P@n
mpjot7 { nEownu mp7 {
Janaka and others attained. that alone other people do.
sthit janakdaya tat tad evetaro jana

vjxYKys
vj xYKyswq
wq x tHs4
tHs48 jjTn
Tn
Keeping the welfare of mankind The standard he sets,
loka sagraham evpi
loka-sagraham sa yat prama kurute

xqtp jnsyy x {{\d{{

\ vjnop
o wnn {{\[{{
\[
in view, you should perform action. that mankind will follow.
sampayan kartum arhasi lokas tad anuvartate
p s q@n jnt8 to +y8 p wnt8
O Arjuna,
Arjuna for me
me, there is nothing to be done If I were were not to engage
na me prthsti kartavya yadi hy aha na varteya

vj
G6 6 jlp
{ mn jstnNn7
{
in the three worlds, in any action, relentlessly,
triu lokeu kicana jtu karmay atandrita

ppwnswnt
ppwnswnt8 ss wsp
wsp wn
wnnn
nothing to be gained which is not yet gained. people would follow my example
nnavptam avptavya mama vartmnuvartante

wn hhw l js4 {{\\{{

\\ spt7 q@ xw57 {{\]{{
\]
Yet, I remain engaged in action. in all situations, O Arjuna.
varta eva ca karmai manuy prtha sar vaa

gxotus vj xM7 jstwI8x

These people would perish Just like the ignorant,
ignorant who are attached to results,
results
utsdeyur ime lok sakt karmay avidvso

p jt8 js lo eys { t@ jwn Cun {

if I were not to perform action. perform action, O Arjuna,
na kur y karma ced aham yath kur vanti bhrata

xYjut
xY j ut l jn
j n ts
ts jjt
too wIn@xM
wI8n@xM5
5
I would be the agent of confusion. so too, the wise, who are not attached, would act
sakarasya ca kart sym kur yd vidvs tathsakta

gqytss7
y Hm7 {{\^{{
\ lj6vjxYKys
y {{\_{{
\_
I would destroy these people. desiring the welfare of mankind.
upahanym im praj cikrur loka-sagraham
p rCo8 mpto Hjn7 Ots4p
One should not sow confusion Due to the qualities of nature,
nature
na buddhi-bheda janayed prakte kriyamni

ep8 jsxY
kps { k47 js4 xw57 {
for the ignorant who are attached to results. all kinds of actions are performed.
ajn karma-saginm guai karmi sar vaa

m6txwjs
m6txwj s44 eyYj uwss
eyYjuwss
Encouraging them to perform all actions, Deluded by egotism,
joayet sar va-karmi
va karmi ahakra vimhtm
ahakra-vimhtm

wIp
I tM7 xslup {{\`{{
\` jnysn stn {{\a{{
\
the wise should act properly with discipine. one thinks, "I am the doer."
vidvn yukta samcaran kartham iti manyate

nwwE syry Hjnk4xs7

Whereas O Arjuna
Whereas, Arjuna, one knowing the truth Deluded about the qualities of nature,
nature
tattvavit tu mah-bho prakter gua-sammh

k4jswCkt7
{ xmn k4jsx {
about qualities and actions one is bound to the quality's actions.
gua-karma-vibhgayo sajjante gua-karmasu

kk4
4 k4
k4 66 wnn
wnn npjpwo
npj pwo sop
sop
"Qualities act in the body and mind" Those who are ignorant and foolish
gu gueu vartanta tn aktsna-vido
aktsna vido mandn

ffn sw p xmn {{\b{{

\ jpwF wlvtn {{\c{{
\c
knowing thus, he is not bound. the wise should not disturb.
iti matv na sajjate ktsna-vin na viclayet
st xw4 js4 t s snso8 pts
Unto me,
me all actions This doctrine of mine
mayi sar vi karmi ye me matam ida nityam

x8tttslnx { epnn
spw7 {
renouncing with discerning mind, people who constantly follow it,
sannyasydhytma-cetas anutihanti mnav

pu5pss Cw
pu5pss Cw wnzpxtn
wnzpxtn
becoming free from desire and possessiveness, full of faith, free from criticism,
nirr nirmamo bhtv raddhvanto 'nasyanto
nasyanto

ttw wknwu7 {{]d{{

] stn nzq jsC7 {{][{{
][
you should fight without anger. are released from (the bondage) of karma.
yudhyasva vigata-jvara mucyante te 'pi karmabhi

t wno>txtn x58 l2n wt7

Whereas those who reject this One acts according to one's
one s own
ye tv etad abhyasyanto sada ceate svasy

ppnn
s sns { Hjnpwpq
{
and do not follow my teachings, nature, even a wise person.
nnutihanti me matam prakter jnavn api

xwpws8
xwpws np
np Hjn8
Hj n tn C
Cnp
np
being confused about all kinds of knowledge, Beings conform to nature;
sar va-jna-vimhs
va jna vimhs tn prakti ynti bhtni

w
p2plnx7 {{]\{{
]\ pKy7
y j8 jutn {{]]{{
]]
lacking discrimination, know them as lost. what can restraint do?
viddhi nan acetasa nigraha ki kariyati
fNttNtt@ tp wAs wk47
Towards every sense object Better to follow one
one's
s own dharma,
dharma even poorly,
poorly
indriyasyendriyasyrthe reyn sva-dharmo vigua

ukI6 tw@n
{ quAsn wpnn {
desire and aversion exist. than to follow the dharma of another well.
rga-dveau vyavasthitau para-dharmt sv-anuhitt

ntp w5sk>n
ntp w5sk>n wAs pAp
wAs pAp8 t7
t7
One should not fall under their control Dying while following one's own dharma is better.
tayor na vaam gacchet sva dharme nidhana reya
sva-dharme

n +
+t quq@p {{]^{{
] quAs Ctwy7
y {{]_{{
]_
because they are one's enemies. Following other's dharma invites danger.
tau hy asya paripanthinau para-dharmo bhayvaha

emp gwl e@ jp HtMzt8

Arjuna said
said, Compelled by what
arjuna uvca atha kena prayukto 'ya

qq8 lun
qT67 {
does a person commit a sin
ppa carati prua

ep>Fq w4t
w4t
even without wanting to, O Krishna,
anicchann api vreya

rvow
o ptmn7 {{]`{{
]`
as though driven by force?
bald iva niyojita
Ckwpwl js h6 OA h6
The Blessed Lord said
said, This desire,
desire this anger,
anger
r-bhagavn uvca kma ea krodha ea

umk
4xsoCw7 {
born of the quality of passion,
rajo-gua-samudbhava

sy5p syqs
is a glutton and great sinner.
mahano mah-ppm
mah ppm

w
tpsyy wu4s {{]a{{
]
Know it to be the enemy here.
viddhy enam iha vairiam

Asp1tn wypu Pwn8 psnp

Like fire is covered by smoke Wisdom is covered by this
dhmenvriyate vahnir vta jnam etena

t@o5 svp l { pp
ptw
u4 {
or a mirror is covered by dust by the relentless enemy of the wise,
yathdaro malena ca jnino nitya-vairi

t@rpwn
t@rpw n kCx
kCx jjsq
sq4 4 jjn
ntt
or a foetus is covered by the womb, by desire, O Arjuna,
yatholbenvto garbhas kma rpea kaunteya
kma-rpea

n@ nposwns {{]b{{
] oqu4pvp l {{]c{{
]c
so too, this (wisdom) is covered by that (desire). by this insatiable fire.
tath tenedam vtam duprenalena ca
fNt4 sp ru nswsNtto
Senses mind
Senses, mind, and intellect Therefore at first
Therefore,
indriyi mano buddhir tasmt tvam indriyy dau

etAps
tn {
ptt Cun6C {
are said to be its abode. controlling the senses, O Arjuna,
asydhihnam ucyate niyamya bharatarabha

hnwsytt6
hnwsytt6 qsp8 Hmy +p
qsp +p8
With these, it (desire) causes confusion destroy this sinner,
etair vimohayaty ea ppmna prajahi hy ena

pswt oo yyps {{^d{{ pwpp5ps

{{^[{{
[
by covering a person's wisdom. the destroyer of wisdom and discrimination.
jnam vtya dehinam jna-vijna-nanam

fNt4 qutyu hw8 r7 qu8 rw

They say: the senses are superior
superior, Thus knowing that which is superior to the intellect,
intellect
indriyi pary hur eva buddhe para buddhv

>t7 qu8 sp7 {

fNt x8n>tspssp {
the mind is superior to the senses, steadying yourself with the self,
indriyebhya para mana sastabhytmnam tman

spxn qu rru
spxn u my 5G
5G8 syry
the intellect is superior to the mind. O Arjuna, destroy this enemy
manasas tu par buddhir jahi atru mah-bho
mah bho

t r7 qunn x7 {{^\{{
\ jsq8 ouxos
o {{^]{{
]
But that (atma) is superior to the intellect. in the form of desire which is hard to overcome.
yo buddhe paratas tu sa kma-rpa dursadam
 Ckwpwl
The Blessed Lord said
said,
r-bhagavn uvca
Bh
Bhagavad
d Gita
Git
Ch t 4
Chapter

fs8 wwwn tk8 hw8 ququHns

This eternal yoga
yoga, unto Vivasvan Thus received through succession,
succession
ima vivasvate yoga eva parampar-prptam

HMwpystts
{ fs8 um6t wo
7 {
I once told. the royal sages learned this.
proktavn aham avyayam ima rjarayo vidu

wwwspw Hy
wwwspw x jjv
vpypy syn
Vivasvan told it to Manu. Over a long time here
vivasvn manave prha sa kleneha mahat

spuwjwzJwn {{[{{
[ tk p27 qunq {{\{{
\
Manu told it to Ikshvaku. that yoga was lost, O Arjuna.
manur ikvkave 'bravt yogo naa parantapa
x hwt8 st nzD emp gwl
Today told by Me to you
Today, Arjuna said
said,
sa evya may te 'dya arjuna uvca

tk7
HM7
qunp7 {
is this ancient yoga.
yoga prokta purtana

CMzx
CM zx ss x< ln
ln
Because you are My devotee and friend,
bhakto 'si
si me sakh ceti

uyt8
y + +noEss {{]{{
]
this highest secret (is told).
rahasya hyetad uttamam

equ8 Cwn ms Ckwpwl

Your birth was later The Blessed Lord said
said,
apara bhavato janma r-bhagavn uvca

qu8 ms wwwn7
{
and Vivasvan's birth was earlier.
para janma vivasvata

jj@s
@sno
no wmpt
wmpt8
How is this to be understood
katham etad vijny

wso
o HMwpn {{^{{
that You taught it first?
tvam dau proktavn iti
ryp s tnnp emzq xFtts
For Me,
Me there have been many past Although I am unborn,
unborn eternal,
eternal
bahni me vyattni ajo 'pi sann avyaytm

msp
nw lmp { Cnpsuzq
xp {
lives, and for you also, Arjuna. and Lord of all beings,
janmni tava crjuna bhtnm varo 'pi san

nty8 wo
nty wo xw4
xw4 Hjn8
Hj n wsAt
I know them all holding nature under My control
tnyaha veda sar vi prakti svm adhihya

p w8 w@ qunq {{_{{
_ xCwtsstt {{`{{
`
but you do not know, O Arjuna. I take birth through My own power.
na tva vettha parantapa sambhavmy tma-myay

to to y Ast quG4t xAp8

Whenever righteousness To protect good people
yad yad hi dharmasya paritrya sdhn

vpC
wn
Cun { wp5t l ojns {
undergoes decline, O Arjuna, and to destroy the evil,
glnir bhavati bhrata vinya ca duktm

e>tt@psAs
@psAstt
and unrighteousness increases,
abhyutthnam adharmasya
Asx8@qp@t
Asx@qp@t
to establish righteousness,
dharma sasthpanrthya
dharma-sasthpanrthya

nosp8
o xmtys
y {{a{{ xCws tk tk {{b{{
then I create Myself. I take birth in each age.
tadtmna sjmy aham sambhavmi yuge yuge
ms js l s ots wnukCtOA
My divine birth and deeds
deeds Free from desire
desire, fear and anger
anger,
janma karma ca me divyam vta-rga-bhaya-krodh

hw8 t wE nwn7 { sst ssqn7

{
one who knows them truly, absorbed in Me, resorting to Me,
eva yo vetti tattvata man-may mm uprit

tw oy
oy8 qqpm
pmss ryw pnqx
giving up his body, to another birth by the fire of knowledge
tyaktv deha punar janma bahavo jna-tapas
jna tapas

pn ssn xzmp {{c{{

c qn sooCwskn7 {{[d{{
[
he goes not; he comes to Me, O Arjuna. purified, they all reach My state.
naiti mm eti so 'rjuna pt mad-bhvam gat

t t@ s8 HqDn jYn7 js48 x8

In whatever way they seek Me,
Me Desiring success through rituals
ye yath m prapadyante kkanta karma siddhi

n8n@w Cmtys { tmn fy own7 {

I bless them accordingly. they worship the gods here.
ts tathaiva bhajmy aham yajanta iha devat

ss wsp
wsp wn
wnnn H8 y sp
H sp66 vj
vj
People follow My path In this world of men, quickly
mama vartmnuvartante kipra hi mnue loke

spt7 q@ xw57 {{[[{{

[[ xC
wn jsm {{[\{{
[\
in many ways, O Arjuna. does success arise from rituals.
manuy prtha sar vaa siddhir bhavati karmaj
lnwt8 st x28 p s8 js4 vqn
The world created by Me has four groups Actions do not affect Me
ctur-varya may sa na m karmi limpanti

k4jswCk57 { p s jsBv qy {
divided according to qualities and actions. nor do I have desire for their results.
gua-karma-vibhgaa na me karma-phale sph

nt jn
j nusq
usq s8
s fn s
s8 tzCmpn
Even though I am their creator, One who knows Me thus
tasya kartram api m iti m yo 'bhijnti
bhijnti

w
tjnustts {{[]{{
[] jsCp x rtn {{[^{{
[
know Me to be the eternal non-doer. is not bound by actions.
viddhy akartram avyayam karmabhir na sa badhyate

hw8 w jn8 js j8 js jsjsn

Knowing thus
thus, action was done What is action and what is inaction?
eva jtv kta karma ki karma kim akarmeti

qwuq
ssC7 { jwtztG
syn7
{
even by ancient seekers. Even wise ones are confused about this.
pr vair api mumukubhi kavayo 'py atra mohit

jjTT jjssww nsw

nsw8 nE jjss Hwts
nE
Therefore, you should do action About that karma I will tell you
kuru karmaiva tasmt tva tat te karma pravakymi

qw7 qwnu8 jns {{[_{{

[_ tw
stxz5Cn {{[`{{
[`
as was done long ago by the ancients. knowing which you will be free from sin.
pr vai pr vatara ktam yaj jtv mokyase 'ubht
js4 +q rt8 jstjs t7 qtn
Action is to be understood
understood, One who sees inaction in action
karmao hyapi boddhavya karmay akarma ya payed

rt8
l wjs
47 { ejs4 l js t7 {
and wrong action is to be understood, and action in inaction,
boddhavya ca vikarmaa akarmai ca karma ya

ejss4
ej 4 rt
rt8 x rrsspt
sspt66
and inaction is to be understood. that person is wise among men.
akarmaa ca boddhavya sa buddhimn manuyeu

kyp
y js4 kn7 {{[a{{
[ x tM7 jpjsjn {{[b{{
[
Profound is the manner of action. That person is mature and accomplished.
gahan karmao gati sa yukta ktsna-karmakt

tt xw xsuC7 tw jsBvx8k8
One for whom all undertakings Giving up attachment for the fruits of action
action,
yasya sar ve samrambh tyaktv karma-phalsaga

jsxYjqwm
n7 {
ptn n put7
{
are free from willful desire, always content, free from dependence,
kma-sakalpa- varjit nitya-tpto nirraya

ppoAjs
ppoAj s4 48 jjsstCHw
tCHwEzq
Ezq
whose actions have been destroyed by the fire of wisdom even when engaged in action
jngni dagdha karma
jngni-dagdha-karma karmay abhipravtto 'pi
pi

nsyy7 q3n8 rA7 {{[c{{

[c pw jln jun x7 {{\d{{
\
the wise call him a pandit. he does no action whatsoever.
tam hu paita budh naiva kicit karoti sa
pu5tnlEs t>vCxn2
Free from longing
longing, having a controlled mind,
mind Content with whatever is gained,
gained
nirr yata-citttm yadcch-lbha-santuo

tMxwquKy7
{ IInn
wsxu7
{
giving up all grasping, beyond opposites, free from envy,
tyakta-sar va-parigraha dvandvtto vimatsara

5uu8 jjwv
5uu wv8 jjss xs7 xwx l
acting merely to sustain the body, same in success and failure,
rra kevala karma sama siddhv asiddhau ca

jwFpn jr6s {{\[{{

\[ jwq p prtn {{\\{{
\\
he incurs no sin. even though acting, he is not bound.
kur van npnoti kilbiam ktvpi na nibadhyate

knxYkt sMt J,q48 J, yw7

For one free from attachment,
attachment liberated
liberated, The offering is brahman,
brahman the oblation is brahman,
brahman
gata-sagasya muktasya brahmrpaa brahma havir

pw@nl
nx7 { J,p J,4 yns {
whose mind is established in wisdom, into the fire of brahman, it is offered by brahman.
jnvasthita-cetasa brahmgnau brahma hutam

ttlun7 js
js J,w np
J,w np knt
knt8
action done as worship Brahman is reached
yajycarata karma brahmaiva tena gantavya

xsK8 Hwvtn {{\]{{

\] J,js
, xsAp {{\^{{
\
completely melts away. by one who contemplates upon action as brahman.
samagra pravilyate brahma-karma-samdhin
owswqu t8 GopNttt
Some yogis sacrifice to gods
gods, The senses like hearing,
hearing others
daivam evpare yaja rotrdnndriyy anye

tkp7
qtqxn { x8tsp6
mywn
{
others meditate, offer into the fire of self-control.
yogina par yupsate sayamgniu juhvati

J,pwqu t
J,pwqu t8 5oop w6tpt
5oop
others sacrifice into the fire of brahman, Sense objects like sounds, others
brahmgnv apare yaja abddn viayn anya

t pwqmywn {{\_{{
\_ ffNtp6
N mywn {{\`{{
\`
offering through sacrifice alone. offer into the fire of the senses.
yajenaivopajuhvati indriygniu juhvati

xw4Ntjs4 Nttnqt
All sense activities Those who sacrifice oblations or austerities,
austerities
sar vndriya-karmi dravya-yajs tapo-yaj

H4js4 lqu { tktn@qu

{
and activities of the vital force, others who sacrifice through yoga,
pra-karmi cpare yoga-yajs tathpare

Psx8tstkp
Psxtstkp wttpt
into the fire of yogic self-control and those who sacrifice through knowledge and study,
tma sayama yoggnau
tma-sayama-yoggnau svdhyya jna yaj ca
svdhyya-jna-yaj

mywn poqn
o {{\a{{
\ tnt7 x85n1n7 {{\b{{
\
bright with wisdom, others offer. those aspirants are intensely committed.
juhvati jna-dpite yataya saita-vrat
eqp mywn H48 equ ptnyu7
Some offer inhalation into the exhalation,
exhalation Others control their eating,
eating
apne juhvati pra apare niyathr

H4zqp8 n@qu { H4p H46 mywn

{
others offer exhalation into the inhalation. offering vital forces into the vital forces.
pre 'pna tathpare prn preu juhvati

H4qpkn T
Tww xwztn two
xwztn
Controlling the flow of inhalation and exhalation, All of them understand sacrifice
prpna gat ruddhv
prpna-gat sar ve 'py
py ete yajavido

H4tsqut47 {{\c{{
\c tqnjs67
{{]d{{
]
their focus is breath control. and through sacrifice are freed from sin.
pryma-parya yaja-kapita-kalma

t52snCm hw8 rywA t

Those who partake of the remnants of sacrifice Thus many kinds of sacrifice
yaja-imta-bhujo eva bahu-vidh yaj

tn
J, xpnps {
wnn J,4 s< {
reach eternal brahman. spread forth from the creator's mouth.
ynti brahma santanam vitat brahmao mukhe

pt8 vj
pt vjzttt
zttt jjssmp
mp w np
np xwp
xwp
This world is not for those who fail to sacrifice. Understand them all to be born of action.
nya loko 'sty
sty ayajasya karmajn viddhi tn sar vn

jnzt7 jTxEs {{][{{

][ hhw8 w wstx {{]\{{
]\
How then the other world, O Arjuna? Knowing thus, you will be free.
kuto 'nya kuru-sattama eva jtv vimokyase
tp Ntsto to no w H4qnp
Better than sacrifice of oblations Understand this through humility,
humility
reyn dravya-mayd yajd tad viddhi praiptena

pt7 qunq { quHp

p xwt {
is the sacrifice of knowledge, O Arjuna. through questioning, through service.
jna-yaja parantapa paripranena sevay

xw8 jjs
xw s<v
<v8 q@
q@ gqotn nn p
gqotn p8
O Arjuna, all actions They will impart knowledge unto you
sar va karmkhila prtha upadekyanti te jna

p quxstn {{]]{{
]] ppnwo5
o p7 {{]^{{
]
culminate in knowledge. the wise seers of truth.
jne parisampyate jninas tattva-darina

tw p qpsys eq lox qq>t7

Knowing this,
this no further confusion Even if you were
yaj jtv na punar moham api ced asi ppebhya

hw8 ttx
q3w { xw>t7 qqjEs7 {
will you undergo, O Arjuna. the worst of all sinners,
eva ysyasi pava sar vebhya ppakt-tama

tp C
tp Cnt5
nt564
64 xw8 pvwpw
xw pvwpw
Through this (knowledge), all beings, without exception by the boat of knowledge,
yena bhtny aei sar va jna-plavenaiva
jna plavenaiva

NNttst@ st {{]_{{
]_ wmp8 xnutx {{]`{{
]`
you will see in yourself and in Me. you will cross all sin.
drakyasy tmany atho mayi vjina santariyasi
t@A8x xszpu p y pp x58
Just as a kindled fire Compared with knowledge
knowledge, there is nothing
yathaidhsi samiddho 'gnir na hi jnena sada

Csxn jTnzmp { qwGsy

wDn
{
reduces wood to ashes, O Arjuna, in the world as purifying.
bhasmast kurute 'rjuna pavitram iha vidyate

pp7 xwj
xwjs
s44 nn wt
nn wt8 tkxx7
tkx8x7
the fire of knowledge One perfected through yoga
jngni sar va-karmi
va karmi tat svaya yoga-sasiddha
yoga sasiddha

Csxn jTn n@ {{]a{{

] jvpsp won
o {{]b{{
]
reduces all actions to ashes. eventually finds that (knowledge) in oneself.
bhasmast kurute tath klentmani vindati

wv0 vCn p8 e/Ap

One with faith gains knowledge,
knowledge One who is ignorant,
ignorant faithless,
faithless
raddhvn labhate jna aja craddadhna ca

nqu7 x8tnNt7 { x85ts wptn

{
who is devoted and has restrained his senses. and doubtful is destroyed.
tat-para sayatendriya saaytm vinayati

p8 vw qu
p qu8 5ns
5ns pt8 vj
pt vjzn
zn p qu
Having gained knowledge, supreme peace Neither this world, nor the next,
jna labdhv par ntim nya loko 'sti
sti na paro

elu4Ak>n {{]c{{
]c p x<8 x85tsp7 {{^d{{
he attains immediately. nor happiness is for the doubter.
aciredhigacchati na sukha saaytmana
tkx8tnjs48 nsopxCn8
One who has renounced action through yoga,
yoga Therefore doubts born of ignorance
Therefore,
yoga-sannyasta-karma tasmd ajna-sambhta

px>Fx8
5ts { @8 pxpsp7
{
whose doubts have been removed by knowledge, in one's own heart, with the sword of knowledge
jna-sachinna-saayam htstha jnsintmana

Pswn8 p js
Pswn j s44 >wp8 x5t
>wp x85t8 tks
tks
who has discovered oneself, actions severing those doubts, yoga
tmavanta na karmi chittvaina saaya yogam

prpn Apmt {{^[{{

[ PnE Cun {{^\{{
\
do not bind him, O Arjuna. you should practice. Arise, O Arjuna.
nibadhnanti dhanajaya tihottiha bhrata
emp gwl x8txs js48 j4
Arjuna said
said, O Krishna,
Krishna renunciation of action
arjuna uvca sannysam karma ka

qptk8 l 588xx
{
you praise, along with karma yoga.
punar yoga ca asasi

tt hntuj
tt hntuj8
Of the two, the one that is best
yac chreya etayor eka

ns Jy xpns {{[{{
tell me clearly.
tan me brhi su-nicitam

Ckwpwl x8tx7 jstk

The Blessed Lord said
said, Renunciation and karma yoga
r-bhagavn uvca sannysa karma-yoga ca

txjuwC {
p7
both lead to liberation.
nireyasa-karv ubhau

ntn jjssxtxn
ntn x8txn
But compared to renunciation of action,
tayos tu karma-sannyst

jstk w5tn {{\{{

karma yoga excels.
karma-yogo viiyate
t7 x ptx8tx x8ttk q@k rv7
He is known as an eternal sannyasi Knowledge and karma yoga the childish
jeya sa nitya-sannys skhya-yogau pthag bl

t p I2 p jYn
{ Hwon
p q3n7
{
who neither hates nor desires. call separate, not wise ones.
yo na dvei na kkati pravadanti na pait

pII y syry
pII hjst@n7
hj st@n7 xtk
xtk
Indifferent to opposites, O Arjuna, Practicing either of them properly,
nirdvandvo hi mah-bho ekam apy sthita samyag

x<8 rAn Hstn {{]{{ gCtwon Bvs {{^{{

he is easily liberated from bondage. one gains the fruits of both.
sukha bandht pramucyate ubhayor vindate phalam

tn x8t7 Htn @p8 x8txn syry

That which is gained by seekers of knowledge But renunciation
renunciation, O Arjuna,
Arjuna
yat skhyai prpyate sthna sannysas tu mah-bho

no tk
uq
ktn { o7<snstkn7
{
is also gained by practitioners of karma yoga. is difficult to gain for the immature.
tad yogair api gamyate dukham ptum ayogata

hj8 xt
hj x8t8 l tk8
tk l tktM
tkt M sspJ
pJ, ,
Knowledge and karma yoga are one. A sage, matured through karma yoga,
eka skhya ca yoga ca yoga-yukto munir brahma

t7 qtn x qtn {{_{{ plu4Ak>n {{`{{

One who perceives this truly perceives. quickly attains brahman.
ya payati sa payati naciredhigacchati
tktM w5s pw jln jusn
One who is matured through karma yoga
yoga, purified,
purified "II do nothing at all.
all " Thus
yoga-yukto viuddhtm naiva kicit karomti

wmns Nt7 {
mn tM stn nwwn
{
self-controlled, senses restrained, would think a mature knower of truth
vijittm jitendriya yukto manyeta tattvavit

xwC nsCns
xwC nsCns qtZ 5wp
qtZ 5wp q
q5Z5Z mF
mF
whose self has become the self of all, even while seeing, hearing, touching, smelling,
sar va-bhttma-bhttm paya van spa jighrann

jwFq p vtn {{a{{ epp k>p wqp xp {{b{{

is not tainted even when acting. eating, walking, sleeping, breathing
kur vann api na lipyate anan gacchan svapan vasan

Hvqp wxmp ky4F J,tAt js4

talking,
talking releasing,
releasing grasping,
grasping Attributing actions to brahman
pralapan visjan ghann brahmay dhya karmi

gs6Fs6Fq
{ xYk8 tw jun
t7 {
or opening and closing the eyes. and giving up attachment, one who acts
unmian nimiann api saga tyaktv karoti ya

fNt4Nt@6
fNt4Nt@6 vtn p x qqp
vtn qqp
"With sense objects, the senses is not tainted by sin
indriyndriyrtheu lipyate na sa ppena

wnn fn Autp {{c{{ qosqGswCx {{[d{{

are engaged." Thus understanding this. like a drop of water on a lotus leaf.
vartanta iti dhrayan padma-patram ivmbhas
jtp spx rt tM7 jsBv8 tw
With the body,
body mind,
mind or intellect,
intellect A mature person
person, giving up the fruits of action
action,
kyena manas buddhy yukta karma-phala tyaktv

jwvuNt
uq { 5nspn
pjs
{
or with the senses alone, gains complete peace.
kevalair indriyair api ntim pnoti naihikm

tkp7 jjss jjw

w n
n etM7
et M 7 jjsju
sj u4 4
yogis performs action An immature person, driven by desire,
yogina karma kur vanti ayukta kma-krea

xYk8 tws5t {{[[{{ Bv xM prtn {{[\{{

without attachment for the sake of self-purification. attached to the fruits, is bound.
saga tyaktvtma-uddhaye phale sakto nibadhyate

xwjs4 spx p jnw8 p js4

Renouncing all actions with the mind,
mind Neither agency nor the actions
sar va-karmi manas na karttva na karmi

x88ttn x<8 w5 { vjt

xmn
HC7 {
one who is self-controlled remains happy. of people does atma create,
sannyasyste sukha va lokasya sjati prabhu

pwIu qquu oy
pwIu oy p jjssBBvx8
vxtk
tk8
He dwells in the city (body) of nine gates, nor the union of action and result.
nava-dvre pure deh na karma-phala-sayoga

pw jwF jutp {{[]{{ wCwn Hwnn {{[^{{

neither acting nor causing action. Rather, nature acts.
naiva kur van na krayan svabhvas tu pravartate
poE jtln qq8 pp n nop8
Nobody's
Nobody s sin But when that ignorance
ndatte kasyacit ppa jnena tu tad ajna

p lw xjn8 wC
7 { t688 p5nssp7
{
or merit does atma receive. is destroyed by knowledge of atma,
na caiva sukta vibhu ye nitam tmana

eppwn8n p
eppw p8 n6sotwp8
n6sotwp
Knowledge is covered by ignorance, for them, knowledge like the sun
ajnenvta jna tem dityavaj jna

np s+n mnw7 {{[_{{ Hj5tn nn qus {{[`{{

therefore people are deluded. reveals the supreme truth.
tena muhyanti jantava prakayati tat param

nortnosp wDwptxqF
With minds fixed on that (atma),
(atma) selves fixed in that
that, In a wise and humble brahman,
brahman
tad-buddhayas tad-tmnas vidy-vinaya-sampanne

nFnqutp7
{ J,4 kw
ynp
{
established in that, attentive to that, or in a cow or elephant,
tan-nihs tat-paryan brhmae gavi hastini

k>tqpuwE
k>tqpuwE8 5p
5 p lw
lw qj
qj l
they become free from rebirth or in a dog or a dog-eater,
gacchanty apunar-vtti uni caiva va-pke ca

ppAnjs67 {{[a{{ q3n7 xso5p7 {{[b{{

whose sins are removed by knowledge. wise ones see the same (atma).
jna-nirdhta-kalma pait sama-darina
fyw nmn7 xk p Htn Ht8 Ht
By those who have conquered rebirth,
rebirth Not rejoicing when obtaining the pleasing,
pleasing
ihaiva tair jita sargo na prahyet priya prpya

t688 xt @n8
8 sp7 { pIm
n Ht lHts
{
whose minds are established nor getting upset by the displeasing,
ye smye sthita mana nodvijet prpya cpriyam

po68 y xs
po6 xs8 J, @uruxs
@ur uxs
in seeing pure brahman being the same (in all), firm of mind, free from delusion,
nirdoa hi sama brahma sthira-buddhir asammho

nso J,4 n @n7 {{[c{{ J,wo J,4 @n7 {{\d{{

therefore they are established in brahman. the knower of brahman is established in brahman.
tasmd brahmai te sthit brahmavid brahmai sthita

r+q5wxMs t y x8q5m Ck
One who is unattached to external objects
objects, Enjoyments born of sense objects
bhya-sparev asakttm ye hi sasparaj bhog

wotsp
tn x<s { o7<tpt
hw n {
and finds happiness in atma, are sources of suffering.
vindaty tmani yat sukham dukha-yonaya eva te

x J,tkt
J,tktMs
M s PDnwn7 jjn
ntt
he is united with brahman They begin and end, O Arjuna.
sa brahma-yoga-yukttm dyantavanta kaunteya

x<stspn {{\[{{ p n6 usn rA7 {{\\{{

and enjoys unfaltering happiness. A wise person does not revel in them.
sukham akayam anute na teu ramate budha
5pnyw t7 x8
One here who can endure
aknothaiva ya sohu
tzn7x<znuus
One whose happiness is within,
within whose delight is within,
within
yo 'nta-sukho 'ntar-rmas

Hj 5uuws4n
{ n@ntnuw t7 {
before being freed from one's body whose light is within,
prk arra-vimokat tathntar-jyotir eva ya

jjsOAoCw8
sO AoCw wk
wk8 x tk J,pw4
J,pw48
the agitation born of desire and anger, that yogi becomes absorbed in brahman,
kma-krodhodbhava vega sa yog brahma-nir va

x tM7 x x< pu7 {{\]{{ J,CnzAk>n {{\^{{

he is mature; that man is happy. being non-separate from brahman.
sa yukta sa sukh nara brahma-bhto 'dhigacchati

vCn J,pw4s jsOAwsMp8

They gain absorption in brahman For those free from desire and anger
labhante brahma-nir vam kma-krodha-vimuktn

W6t7 4js67
{ tnp8
8 tnlnxs {
the rishis who are purified of sin, who strive with controlled minds,
aya ka-kalma yatn yata-cetasm

>FIA tnsp7
>FIA eCn J,pw4
J,pw48
freed from doubts, self-controlled, absorption in brahman is near
chinna-dvaidh yattmna abhito brahma-nir va

xwCnyn un7 {{\_{{ wnn wonsps {{\`{{

reveling in the welfare of all. for those who know atma.
sar va-bhta-hite rat vartate vidittmanm
q5p jw ryr+85 tnNtsprr
Keeping sense objects outside,
outside senses,
senses mind,
mind and intellect restrained,
restrained
sparn ktv bahir bhy yatendriya-mano-buddhir

lwnu w7
{ spsqut47 {
fixing the gaze between the eyebrows, that sage, intent on becoming liberated,
caku caivntare bhruvo munir moka-paryaa

H4qp xs jjw
w wkn>CtOA
wkn>CtO A
making the inhalation and exhalation equal free from desire, fear and anger,
prpnau samau ktv vigatecch-bhaya-krodho

px>tnulu4 {{\a{{ t7 xo sM hhw x7 {{\b{{

as it flows through the nose he is sure to be liberated.
nsbhyantara-criau ya sad mukta eva sa

CMu8 tnqx8
As the enjoyer of sacrifice,
sacrifice
bhoktra yaja-tapas

xwvjsy
us {
lord of all people,
sar va-loka-mahevaram

xo8
x o xwC
xwC np8
np
and friend of all creatures
suhda sar va-bhtn

w s8 5ns>n {{\c{{
knowing me thus, one gains peace.
jtv m ntim cchati
Ckwpwl epn7 jsBv8
The Blessed Lord said, Free from dependence on the results of action,
r-bhagavn uvca anrita karma-phala

jt8 js jun t7 {
one who does required deeds
kr ya karma karoti ya

x x8tx l tk l
is a sannyasi and a yogi,
sa sannys ca yog ca

p pupp lOt7 {{[{{

but not one who shuns rituals or actions.
na niragnir na ckriya

t8 x8txsn Hyr PTTsptk8

That which they call sannyasa, For a sage who wants to cultivate yoga,
ya sannysam iti prhur rurukor muner yoga

tk8 n8 w q3w { js ju4stn {

know it to be yoga, O Arjuna, action is said to be the means.
yoga ta viddhi pava karma kraam ucyate

p +x8tnxYjq tkt ntw

because without renouncing expectations, For one who has cultivated yoga,
na hy asannyasta-sakalpo yogrhasya tasyaiva

tk Cwn jp {{\{{ 5s7 ju4stn {{]{{

no one becomes a yogi. withdrawal from action is said to be the means.
yog bhavati kacana ama kraam ucyate
to y pNt@6 guospsp8
When neither to sense objects One should lift up oneself by oneself
yad hi nendriyrtheu uddhared tmantmna

p jswp6mn { pspswxotn {
or actions is he attached, and not let oneself sink down.
na karmasv anuajjate ntmnam avasdayet

xwxYjqx8tx Psw +sp rAu

one who has renounced all desires For oneself is one's friend
sar va-sakalpa-sannys tmaiva hy tmano bandhur

tknotn {{^{{ Psw uqusp7 {{_{{

is then said to be established in yoga. and oneself is one's enemy.
yogrhas tadocyate tmaiva ripur tmana

rAusspnt mnsp7 H5nt

The self is a friend for one For the tranquil one who has conquered the self,
bandhur tmtmanas tasya jittmana prantasya

tpswsp mn7 { quss xsyn7 {

by whom the self is conquered by oneself. the highest self is steadfast
yentmaivtman jita paramtm samhita

epspn 5Gw 5n4x<o7<6

But for one has not conquered the self, in cold and heat, in pleasure and pain,
antmanas tu atrutve toa-sukha-dukheu

wnnsw 5Gwn {{`{{ n@ spqspt7 {{a{{

the self behaves like an enemy. and in honor and disrespect.
vartettmaiva atruvat tath mnpamnayo
pwpnns xsGtoxp
One whose mind is satisfied by wisdom and realization, Towards benefactor, friend, enemy, neutral,
jna-vijna-tpttm suhn-mitrry-udsna-

j2@ wmnNt7 { st@ItrA6 {

unshakable, senses controlled, obliging, hated, or family,
kastho vijitendriya madhyastha-dveya-bandhuu

tM fttn tk xAwq l qq6

that yogi is called well-established and towards saints and sinners,
yukta ity ucyate yog sdhuv api ca ppeu

xsv2sjlp7 {{b{{ xsrw5tn {{c{{

for whom a clod of earth, stone, and gold are the same. one who is impartial excels.
sama-loma-kcana sama-buddhir viiyate

tk tn xnns 5l o5 Hnt
A yogi should constantly meditate In a clean place, establishing
yog yujta satatam ucau dee pratihpya

Psp8 uyx @n7 { @usxpssp7 {

on the self, remaining in seclusion, a firm seat for oneself,
tmna rahasi sthita sthiram sanam tmana

hjj tnlEs ptn8 pnpl8

alone, restraining the mind, neither too high nor too low,
ekk yata-citttm ntyucchrita ntinca

pu5uquKy7 {{[d{{ lvmpj5Eus {{[[{{

free from desires and grasping. on a grass mat covered by a skin and cloth
nirr aparigraha cailjina-kuottaram
nGjK8 sp7 jw xs8 jt5uKw8
there, making one's mind one-pointed, With body, head and neck aligned,
tatraikgra mana ktv sama kya-iro-grva

tnlENtOt7 { AutFlv8 @u7 {

restraining the activities of mind and senses, remaining steady, motionless,
yata-cittendriya-kriya dhrayann acala sthira

gqwtxp tto xHt pxjK8 w8

sitting on the seat, one should practice gazing at the tip of one's nose
upaviysane yujyd samprekya nsikgra sva

tkssw5t {{[\{{ o5pwvjtp {{[]{{

meditation for self-purification. without looking elsewhere
yogam tma-viuddhaye dia cnavalokayan

H5ns wknCr tmFw8 xosp8

with a quiet mind, free from fear, Thus always controlling oneself,
pranttm vigata-bhr yujann eva sadtmna

J,lu1n @n7 { tk ptnspx7 {

firmly following the vows of a student, the yogi with a disciplined mind
brahmacri-vrate sthita yog niyata-mnasa

sp7 x8tt slE 5n8 pw4qus8

restraining the mind, fixing the mind on Me, peace culminating in liberation
mana sayamya mac-citto nti nir va-param

tM Pxn squ7 {{[^{{ sx8@sAk>n {{[_{{

one should sit, concentrating on Me. abiding in Me does he gain.
yukta sta mat-para mat-sasthm adhigacchati
ptpnn tkzn tMyuwyut
Meditation is not for one who eats too much, For one disciplined in eating and activity,
ntyanatas tu yogo 'sti yukthra-vihrasya

p ljnsppn7 { tMl2t jsx {

nor for one who eats nothing at all, disciplined in work,
na caikntam ananata yukta-ceasya karmasu

p lnwp5vt tMwpwrAt
nor for one who sleeps too much, disciplined in sleep and waking,
na ctisvapna-lasya yukta-svapnvabodhasya

mKn pw lmp {{[`{{ tk Cwn o7<y {{[a{{

nor for one who stays awake, O Arjuna. meditation removes suffering.
jgrato naiva crjuna yogo bhavati dukhah

to wptn8 lEs t@ oq pwn@

When one's mind is controlled, Just as a lamp in a windless place
yad viniyata cittam yath dpo nivtastho

Pstwwnn { pYkn xqs sn {

abiding in one's self, does not flicker, it is the same
tmany evvatihate negate sopam smt

pqy7 xwjs>t tkp tnlEt

free from longing for all desires, for a yogi whose mind is controlled
nispha sar va-kmebhyo yogino yata-cittasya

tM fttn no {{[b{{ tmn tkssp7 {{[c{{

then he is said to be disciplined. meditating on the self.
yukta ity ucyate tad yujato yogam tmana
tGqusn lE8 x<stnj8 tEo
When the mind is withdrawn, That limitless happiness
yatroparamate citta sukham tyantika yat tad

pT8 tkxwt { rK+snNts {

restrained by the practice of yoga, grasped by the intellect, beyond the senses
niruddha yoga-sevay buddhi-grhyam atndriyam

tG lwspsp8 wE tG p lwt8
when one recognizes the self by oneself, when one who knows it,
yatra caivtmantmna vetti yatra na caivya

qtFsp ntn {{\d{{ @nvn nwn7 {{\[{{

then one is content in the self. he remains firm, not straying from truth.
payann tmani tuyati sthita calati tattvata

t8 vw lqu8 vC8 n8 wD/7<x8tk

Gaining that, other acquisitions Know that separation from contact with suffering
ya labdhv cpara lbha ta vidyd dukha-sayoga-

stn pAj8 nn7 { wtk8 tkx8ns {

are considered lesser than that. is the definition of yoga.
manyate ndhika tata viyoga yoga-sajitam

tsp @n p o7<p x ptp tMt

Established in that, by pain That yoga is to be practiced with determination
yasmin sthito na dukhena sa nicayena yoktavyo

kT4q wltn {{\\{{ tkzpw4lnx {{\]{{

even if great one is not disturbed. and an unfailing mind.
gurupi viclyate yogo 'nir via-cetas
xYjqHCwp js8 5p7 5pTquso
Desires, born of thoughts little by little, one should withdraw
sakalpa-prabhavn kms anai anair uparamed

tw xwp56n7 { rt Ankynt {
having abandoned them all totally, with a firm intellect
tyaktv sar vn aeata buddhy dhti-ghtay

spxwNtKs8 Psx8@8 sp7 jw

with one's mind, all the senses ones mind, making it abide in the self.
manasaivendriya-grma tma-sastha mana ktv

wptt xsnn7 {{\^{{ p jloq lntn {{\_{{

having completely controlled One should not think of anything else.
viniyamya samantata na kicid api cintayet

tn tn pvn H5nspx8 +p8

Whatever pushes astray Having a tranquil mind, this
yato yato nicalati pranta-manasa hyena

splvs@us { tkp8 x<sEss {

the mind, being fickle and unsteady, yogi the highest happiness
mana cacalam asthiram yogina sukham uttamam

nnnn pttno gqn 5numx8

restraining it from those things, free from disturbance he gains,
tatas tato niyamyaitad upaiti nta-rajasa

Pstw w58 ptn {{\`{{ J,Cnsjs6s {{\a{{

lead it under control of the self. being taintless and identified with brahman.
tmany eva vaa nayet brahma-bhtam akalmaam
tmFw8 xosp8 xwCn@ssp8
Thus always meditating on the self, The self abiding in all beings,
yujann eva sadtmna sar va-bhtastham tmna

tk wknjs67 { xwCnp lsp {

a yogi, free from impurity and in which self all beings exist
yog vigata-kalmaa sar va-bhtni ctmani

x<p J,x8q5s Qn tktMs

that which comes from brahman, one established in meditation sees
sukhena brahma-sasparam kate yoga-yukttm

etn8 x<spn {{\b{{ xwG xso5p7 {{\c{{

that supreme happiness he easily attains. everywhere with the vision of sameness.
atyanta sukham anute sar vatra sama-darana

t s8 qtn xwG xwCn@n8 t s8

One who sees Me everywhere One who worships Me abiding in all beings,
yo m payati sar vatra sar va-bhtasthita yo m

xw8 l st qtn { Cmtjws@n7 {

and who sees everything in Me, being established in oneness
sar va ca mayi payati bhajaty ekatvam sthita

nty8 p H4ts xw@ wnspzq

for him I am never lost, even under all conditions,
tasyha na praaymi sar vath vartamno 'pi

x l s p H4tn {{]d{{ x tk st wnn {{][{{

nor is he ever lost to Me. that yogi exists in Me.
sa ca me na praayati sa yog mayi vartate
Psqtp xwG emp gwl
As he sees himself, others Arjuna said,
tmaupamyena sar vatra arjuna uvca

xs8 qtn tzmp {

he sees the same, O Arjuna,
sama payati yo 'rjuna

x<8 w to w o7<8
as to happiness and sorrow.
sukha v yadi v dukha

x tk qus sn7 {{]\{{

That yogi is considered the best.
sa yog paramo mata

tzt8 tkwt HM7 llv8 y sp7 j4

This yoga described by You O Krishna, the mind is indeed unsteady,
yo 'ya yogas tvay prokta cacala hi mana ka

xtp sAxop { Hs@ rvw/s {

as sameness, O Krishna, turbulent, forceful, stubborn.
smyena madhusdana pramthi balavad dham

hnty8 p qts nty8 pKy8 st

I do not understand I consider its restraint
etasyha na paymi tasyha nigraha manye

llvwn @n8 @us {{]]{{ wtuw xojus {{]^{{

how it can continue due to (the mind's) instability. as difficult as of the wind.
cacalatvt sthiti sthirm vyor iva sudukaram
Ckwpwl ex85t8 syry
The Blessed Lord said, O Arjuna, without doubt
r-bhagavn uvca asaaya mah-bho

sp opKy8 lvs {
the mind is fickle and difficult to restrain.
mano durnigraha calam

e>txp n jnt
But, O Arjuna, with practice
abhysena tu kaunteya

wut4 l k+n {{]_{{

and detachment it can be controlled.
vairgyea ca ghyate

ex8tnsp tk emp gwl

By one with an uncontrolled mind, meditation Arjuna said,
asayattman yogo arjuna uvca

oHq fn s sn7 {
is difficult thus is My conviction.
duprpa iti me mati

wtsp n tnn
But by one with a controlled mind who strives,
vaytman tu yatat

5tzwnsqtn7 {{]`{{
it is possible to attain in this way.
akyo 'vptum upyata
etn7 tqn jlFCtw25
Failing to strive, though endowed with faith, Has he not fallen from both,
ayati raddhayopeto kaccin nobhaya-vibhraa

tklvnspx7 { >Fsw ptn {

one whose mind strays from yoga destroyed like a scattered cloud,
yogc calita-mnasa chinnbhram iva nayati

eHt tkx8x8 eHn syry

without achieving perfection yoga, lacking foundation, O Krishna,
aprpya yoga-sasiddhi apratiho mah-bho

j8 kn8 j4 k>n {{]a{{ ws J,47 q@ {{]b{{

to what end does he go, O Krishna? lost on the path to brahman?
k gati ka gacchati vimho brahmaa pathi

hns x85t8 j4 Ckwpwl

This doubt of mine, O Krishna, The Blessed Lord said,
etan me saaya ka r-bhagavn uvca

>Esyt56n7 {
please destroy completely.
chettum arhasy aeata

wot7 x85ttt
For this doubt, other than You
tvad-anya saayasysya

>E p +qqDn {{]c{{

none can remove it.
chett na hyupapadyate
q@ pwy psG Ht qtjn8 vjp
O Arjuna, not here nor in the hereafter Being reborn in heavenly worlds
prtha naiveha nmutra prpya puya-kt lokn

wp5nt wDn { g6w 5n7 xs7 {

is there ruin for him and dwelling there for countless years,
vinas tasya vidyate uitv vat sam

p y jt4jjo 5lp8 sn8 ky

because no one who does good in a pious and prosperous home
na hi kalya-kt kacid ucn rmat gehe

okn8 nn k>n {{^d{{ tk2zCmtn {{^[{{

goes to ruin. one fallen from yoga will be reborn.
durgati tta gacchati yoga-bhrao 'bhijyate

e@w tkpsw nG n8 rx8tk8

Or, in a family of yogis There, the endowment of wisdom
athav yoginm eva tatra ta buddhi-sayoga

jv Cwn Asns { vCn qwoyjs {

who are wise, he is reborn. from his prior life, he will regain
kule bhavati dhmatm labhate paur va-dehikam

hn ovCnu8 tnn l nn Ct7

This is indeed most difficult to get, and then strive again
etaddhi durlabhatara yatate ca tato bhya

vj ms to5s {{^\{{ x8x jTpop {{^]{{

such a birth in this world. for perfection, O Arjuna.
loke janma yad dam sasiddhau kuru-nandana
qw>txp npw Htpo tnspn
Due to his prior practice, Striving with effort,
pr vbhysena tenaiva, prayatnd yatamnas tu

.tn +w5zq x7 { tk x85jr67 {

he is inescapably carried forwards. the yogi, purified of sins,
hriyate hy avao 'pi sa yog sauddha-kilbia

mxuq tkt epjmsx8xx

One who seeks to know yoga gains perfection through many births
jijsur api yogasya aneka-janma-sasiddhas

5oJ,nwnn {{^^{{ nn tn qu8 kns {{^_{{

goes beyond Vedic rituals. and thereby reaches the highest goal.
abda-brahmtivartate tato yti par gatim

nqw>tzAj tk tkpsq xw68

The yogi is superior to ascetics Among all yogis,
tapasvibhyo 'dhiko yog yoginm api sar ve

p>tzq snzAj7 { soknpnusp {

and even considered superior to the wise. with the mind fixed on Me
jnibhyo 'pi mato 'dhika mad-gatenntar-tman

js>tAj tk wp Cmn t s8
And the yogi is superior those performing rituals. with faith, one who worships Me
karmibhya cdhiko yog raddhvn bhajate yo m

nsDk Cwmp {{^`{{ x s tMns sn7 {{^a{{

Therefore, O Arjuna, be a yogi. is considered by Me to be the best yogi.
tasmd yog bhavrjuna sa me yuktatamo mata
Ckwpwl sttxMsp7 q@
The Blessed Lord said, O Arjuna, with your mind devoted to Me,
r-bhagavn uvca mayysakta-man prtha

tk8 tmsot7 {
practicing yoga, taking refuge in Me,
yoga yujan mad-raya

ex85t8 xsK8 s8
certainly, entirely, Me
asaaya samagra m

t@ tx n>4 {{[{{
how you will know, listen to that.
yath jsyasi tac chu

p8 nzy8 xwps spt48 xyL6

Knowledge, along with realization, unto you Among thousands of people,
jna te 'ha savijnam manuy sahasreu

fo8 wtt56n7 { jo tnn xt {

this I shall tell completely, hardly anyone strives for perfection.
ida vakymy aeata kacid yatati siddhaye

tw py Ctzt tnnsq xp8

knowing which, nothing more here Even among those who strive,
yaj jtv neha bhyo 'nyaj yatatm api siddhn

ntsw5tn {{\{{ js8 wE nwn7 {{]{{

remains to be known. hardly anyone knows Me in reality.
jtavyam avaiyate kacin m vetti tattvata
Csuqzpv wt7 equtsnwt8
Earth, water, fire, air, In addition to this lower nature,
bhmir po 'nalo vyu apareyam itas tvany

<8 sp ruw l { Hjn8 w s qus {

space, mind, intellect, and know My other, higher nature
kha mano buddhir eva ca prakti viddhi me parm

ey8ju fnt8 s wCn8 syry

ego thus this is My the essence of all beings, O Arjuna,
ahakra itya me jva-bht mah-bho

CF Hjnu2A {{^{{ tto8 Atn mkn {{_{{

discrete eight-fold nature. by which this world is sustained.
bhinn praktir aadh yayeda dhr yate jagat

hnDpp Cnp sE7 qunu8 ptn

This source of all creatures, Compared to Me, nothing else greater
etad-yonni bhtni matta paratara nnyat

xw4tqAut { jlon Apmt {

understand thus exists, O Arjuna.
sar vty upadhraya kicid asti dhanajaya

ey8 jpt mkn7 st xwso8 Hn8

for the entire world, I am On Me, this entire world is strung
aha ktsnasya jagata mayi sar vam ida prota

HCw7 Hvtn@ {{`{{ xG s4k4 fw {{a{{

the origin and dissolution. like jewels on thread.
prabhava pralayas tath stre mai-ga iva
uxzysx jnt qt kA7 q@t8 l
I am the wetness in water, O Arjuna. The pure fragrance in the earth
raso 'ham apsu kaunteya puyo gandha pthivy ca

HCs 55xtt7 { nms wCwx {

I am the light of the moon and sun, and the brilliance in fire am I.
prabhsmi ai-sr yayo teja csmi vibhvasau

H4w7 xwwo6 wp8 xwCn6

the syllable "om" in all the Vedas, Life in all beings
praava sar va-vedeu jvana sar va-bhteu

5o7 < qT68 p6 {{b{{ nqs nqw6 {{c{{

sound in space, and manhood in men. and austerity in ascetics am I.
abda khe paurua nu tapa csmi tapasviu

rm8 s8 xwCnp8 rv8 rvwn8 ly8

As the origin of all beings, The strength of the strong am I,
bja m sar va-bhtn bala balavat cha

w q@ xpnps { jsukwwmns {
know Me, the eternal, O Arjuna. free from desire and passion.
viddhi prtha santanam kma-rga-vivarjitam

rrsnss AswT Cn6

The intelligence of the intelligent am I. In accordance with dharma, in all beings
buddhir buddhimatm asmi dharmviruddho bhteu

nmnmwpsys {{[d{{ jszs Cun6C {{[[{{

The brilliance of the bright am I. I am desire, O Arjuna.
tejas tejasvinm aham kmo 'smi bharatarabha
t lw xwj Cw GCk4stCwu
The sattvic states Because of these three gunas,
ye caiva sttvik bhv tribhir gua-mayair bhvair

umxnsx t { hC7 xwso8 mkn {

and rajasic and tamasic this entire world
rjass tmas ca ye ebhi sar vam ida jagat

sE hwn np w syn8 pCmpn

know them to have come from Me alone. is deluded, not recognizing
matta eveti tn viddhi mohita nbhijnti

p wy8 n6 n st {{[\{{ ss ht7 qustts {{[]{{

I am not in them; they are in Me. Me, beyond the three, imperishable.
na tvaha teu te mayi mm ebhya param avyayam

ow +6 k4st p s8 ojnp s7
This divine, guna-made Deluded sinners,
daiv hye gua-may na m duktino mh

ss st outt { HqDn puAs7 {

maya of Mine is difficult to understand. the lowest of men, do not seek Me,
mama my duratyay prapadyante nardham

ssw t HqDn sttqnp

Those who resort to Me alone their wisdom robbed by maya,
mm eva ye prapadyante myaypahta-jn

stsn8 nun n {{[^{{ Pxu8 Cwsn7 {{[_{{

can transcend this maya. resorting to demonic life.
mym et taranti te sura bhvam rit
lnwA Cmn s8 n68 p pttM
Four kinds of people worship Me Among them, the wise, always steadfast,
catur-vidh bhajante m te jn nitya-yukta

mp7 xjnpzmp { hjCMw5tn {

who do pious deeds, O Arjuna devoted to but one, excels.
jan suktino 'rjuna eka-bhaktir viiyate

Pn mxu@@ Ht y ppzt@s
the distressed, seekers of knowledge, of wealth, For the wise, extremely beloved
rto jijsur arthrth priyo hi jnino 'tyartham

p l Cun6C {{[`{{ ey8 x l ss Ht7 {{[a{{

and the wise, O Arjuna. am I, and he is beloved for Me.
jn ca bharatarabha aha sa ca mama priya

gou7 xw hwn ryp8 mspsn

Noble are all these, After many births,
udr sar va evaite bahn janmanm ante

p wsw s sns { pws8 HqDn {

but the wise is known as My self, the wise resort to Me
jn tvtmaiva me matam jnavn m prapadyate

P@n7 x y tMs wxow7 xwsn

steadfast, he abides in Me, thinking thus, "Krishna is all."
sthita sa hi yukttm vsudeva sar vam iti

sswpEs8 kns {{[b{{ x sys xovC7 {{[c{{

the highest goal. Such a great soul is hard to find.
mm evnuttam gatim sa mahtm sudurlabha
jsnnnp7 t t t8 t8 np8 CM7
Those whose wisdom is robbed by various desires Any worshiper, whatever form
kmais tais tair hta-jn yo yo y y tanu bhakta

HqDnztown7 { tlns>n {
resort to other gods, he wants to worship with faith,
prapadyante 'nya-devat raddhayrcitum icchati

n8 n8 ptss@t nt ntlv8 8
following various instructions, for that form, unshakable faith
ta ta niyamam sthya tasya tasycal raddh

Hjt ptn7 wt {{\d{{ nsw woAtys {{\[{{

driven by their own natures. I bestow upon him.
prakty niyat svay tm eva vidadhmy aham

x nt t tMx enwE Bv8 n68

Endowed with that faith, he Limited are the results for those
sa tay raddhay yuktas antavat tu phala te

ntuApsyn { no CwtqsAxs {
wants to worship that (form) of little understanding.
tasyrdhanam hate tad bhavaty alpa-medhasm

vCn l nn7 js owp owtm tn

and thereby fulfills his desires Worshipers of the gods reach the gods;
labhate ca tata kmn devn deva-yajo ynti

stw wynp y np {{\\{{ soCM tn ssq {{\]{{

because they are decreed by Me. those who worship Me reach Me.
mayaiva vihitn hi tn mad-bhakt ynti mm api
etM8 tMsqF8 py8 Hj57 xwt
The unmanifest become manifest I am not evident for everyone
avyakta vyaktim panna nha praka sar vasya

stn ssrt7 { tkstxswn7 {

thus the unintelligent consider Me, who are overcome by the power of maya.
manyante mm abuddhaya yoga-my-samvta

qu8 Cwsmpn szt8 pCmpn

not understanding My supreme nature, This deluded world does not recognize
para bhvam ajnanto mho 'ya nbhijnti

ssttspEss {{\^{{ vj ssmstts {{\_{{

imperishable and unsurpassed. Me, the unborn and imperishable.
mamvyayam anuttamam loko mm ajam avyayam

woy8 xsnnp f>I6xs@p

I know all past beings, Due to desire and aversion,
vedha samattni icch-dvea-samutthena

wnspp lmp { IIsyp Cun {

and the present, O Arjuna, due to the delusion of duality, O Arjuna,
vartamnni crjuna dvandva-mohena bhrata

Cwt4 l Cnp xwCnp xsy8

and future beings, all beings, into great delusion
bhaviyi ca bhtni sar va-bhtni sammoha

s8 n wo p jp {{\`{{ xk tn qunq {{\a{{

but no one knows Me. fall at birth, O Arjuna.
m tu veda na kacana sarge ynti parantapa
t68 wnkn8 qq8 musu4st
But those whose sins have ceased, For freedom from old age and death,
ye tvanta-gata ppa jar-maraa-mokya

mpp8 qtjs4s { sst tnn t {

for people whose deeds are pious, those who strive, resorting to Me,
jann puya-karmam mm ritya yatanti ye

n IIsypsM n J, no wo7 jps

they, freed from the delusion of duality, they know brahman entirely
te dvandva-moha-nirmukt te brahma tad vidu ktsnam

Cmn s8 1n7 {{\b{{ ets8 js l<vs {{\c{{

worship Me with firm vows. and the Self and karma completely.
bhajante m dha-vrat adhytma karma ckhilam

xACnAow8 s8
Me, along with the world, deities,
sdhibhtdhidaiva m

xAt8 l t wo7 {
and rituals, those who know
sdhiyaja ca ye vidu

Ht4jvzq l s8
at the end of life, Me
praya-kle 'pi ca m

n wotMlnx7 {{]d{{
they know with steadfast minds.
te vidur yukta-cetasa
emp gwl j8 no J, jsts8
Arjuna said, What is brahman? What is atma?
arjuna uvca ki tad brahma kim adhytma

j8 js qT6Es {
What is action, O Krishna?
ki karma puruottama

eACn8 l j8 HMs
What is said about the world?
adhibhta ca ki proktam

eAow8 jstn {{[{{

What is said about the gods?
adhidaiva kim ucyate

eAt7 j@8 jzG Ckwpwl

What about rituals? The Blessed Lord said,
adhiyaja katha ko 'tra r-bhagavn uvca

oyzssAxop {
O Krishna, when this body
dehe 'smin madhusdana

Ht4jv l j@8
reaches death, how
praya-kle ca katha

tzx ptnsC7 {{\{{

are you to be known by the self-controlled?
jeyo 'si niyattmabhi
eu8 J, qus8 eACn8 u Cw7
Brahman is supreme, imperishable. The world is perishable existence.
akara brahma parama adhibhta karo bhva

wCwztsstn { qT6Aowns {
One's own nature, atma is called. The divine being is the gods.
svabhvo 'dhytmam ucyate purua cdhidaivatam

CnCwoCwju eAtzyswG
Causing the origin of all things, I am the rituals
bhta-bhvodbhava-karo adhiyajo 'ham evtra

wxk7 jsx8n7 {{]{{ oy oyCn8 wu {{^{{

the creative force is called karma. in the body of the embodied, O Arjuna.
visarga karma-sajita dehe deha-bht vara

enjv l ssw t8 t8 wq sup Cw8

At the end of life, Whatever state is remembered
anta-kle ca mm eva ya ya vpi smaran bhva

susw jvwus { tmtn jvwus {

remembering me, giving up the body, when giving up one's body at death,
smaran muktv kalevaram tyajaty ante kalevaram

t7 Htn x soCw8 n8 nswn jnt

the dying one, to my state one goes to that very state, O Arjuna,
ya prayti sa mad-bhva ta tam evaiti kaunteya

tn ptG x85t7 {{_{{ xo noCwCwn7 {{`{{

proceeds. About this, there is no doubt. always transformed into that state.
yti nsty atra saaya sad tad-bhva-bhvita
nsxw6 jv6 etxtktMp
Therefore, at all times Engaged in the practice of yoga
tasmt sar veu kleu abhysa-yoga-yuktena

sspsu tt l { lnx ptksp {

remember me and fight. with a mind that wanders not,
mm anusmara yudhya ca cetas nnya-gmin

sttqnspru qus8 qT68 ot8

With mind and intellect devoted to me, the supreme, divine being
mayyarpita-mano-buddhir parama purua divya

sswttx85t7 {{a{{ tn q@plntp {{b{{

one will certainly reach me. one reaches, contemplating on it.
mm evaiyasy asaaya yti prthnucintayan

jw8 qu4sp5xnus Ht4jv spxlvp

Omniscient, ancient, master, ...at the time of death, with a steady mind,
kavi puram anusitram praya-kle manascalena

e4u4t8xspsuo t7 { Ct tM tkrvp lw {
smaller than small one who contemplates with devotion, endowed with yogic strength,
aor aysam anusmared ya bhakty yukto yoga-balena caiva

xwt Anusltqs wst H4swt xtj

the creator of all, of inconceivable form, placing the prana between the eyebrows,
sar vasya dhtram acintya-rpam bhruvor madhye pram veya samyak

Potw48 nsx7 qunn {{c{{ x n8 qu8 qT6sqn ots {{[d{{

shining like the sun beyond darkness... he reaches that supreme, divine being.
ditya-vara tamasa parastt sa ta para puruam upaiti divyam
tou8 wowo won xwIu4 x8tt
The imperishable, described by the rishis, Controlling all the senses,
yad akara vedavido vadanti sar va-dvri sayamya

w5n to tnt wnuk7 { sp o pTt l {

reached by ascetics free from desire, merging the mind into the heart,
vianti yad yatayo vta-rg mano hdi nirudhya ca

to>n J,lt8 lun stAtsp7 H4s

desired by students living in chastity placing the prana in the head,
yad icchanto brahmacarya caranti mrdhnydhytmana pram

nE qo8 xYKy4 Hwt {{[[{{ P@n tkAu4s {{[\{{

that state I will briefly tell you. established in meditation...
tat te pada sagrahea pravakye sthito yoga-dhram

i8 ftju8 J, eptln7 xnn8

...the one-syllable brahman, "om" With a one-pointed mind,
o ity ekkara brahma ananya-cet satata

tyusspsup { t s8 sun pt57 {

uttering, contemplating on me, one who remembers me continually,
vyharan mm anusmaran yo m smarati nityaa

t7 Htn tmp oy8 nty8 xvC7 q@

dying, giving up the body, for him, I am easily attained, O Arjuna,
ya prayti tyajan deha tasyha sulabha prtha

x tn qus8 kns {{[]{{ pttMt tkp7 {{[^{{

he reaches the supreme goal. for that disciplined yogi.
sa yti param gatim nitya-yuktasya yogina
ssqt qpms PJ,Cwpvj7
Having reached me, rebirth The worlds, up to the highest heaven,
mm upetya punar janma brahma-bhuvanl lok

o7<vts5ns { qpuwnpzmp {
the abode of suffering, impermanent are places of rebirth, O Arjuna.
dukhlayam avatam punar vartino 'rjuna

ppwn sysp7 ssqt n jnt

the wise will not undergo But having reached me, O Arjuna,
npnuvanti mahtmna mm upetya tu kaunteya

x8x8 qus8 kn7 {{[_{{ qpms p wDn {{[`{{

having reached supreme perfection. there is no rebirth.
sasiddhi param gat punar janma na vidyate

xyLtkqtns etMo tMt7 xw7

Lasting a thousand eons From the unmanifest, all manifestations
sahasra-yuga-paryantam avyaktd vyaktaya sar v

eyto J,4 wo7 { HCwtyuks {

is one day of Brahmaji thus they know. arise when day begins.
ahar yad brahmao vidu prabhavanty ahar-game

uG8 tkxyLn8 utks Hvtn

One night lasts a thousand eons When night begins, they all disappear
rtri yuga-sahasrnt rtry-game pralyante

nzyuGwo mp7 {{[a{{ nGwtMx8j {{[b{{

according to those who understand day and night. into that called unmanifest.
te 'ho-rtravido jan tatraivvyakta-sajake
CnKs7 x hwt8 qunsE Cwzt
This multitude of beings, But beyond that is another existence,
bhta-grma sa evya paras tasmt tu bhvo 'nyo

Cw Cw Hvtn { ztMztMxpnp7 {
arising again and again, disappear more unmanifest than the unmanifest, eternal.
bhtv bhtv pralyate 'vyakto 'vyaktt santana

utkszw57 q@ t7 x xw6 Cn6

when night begins, O Arjuna. When all beings
rtry-game 'vaa prtha ya sa sar veu bhteu

HCwtyuks {{[c{{ ptx p wptn {{\d{{

They arise when day begins. are destroyed, it is not destroyed.
prabhavaty ahar-game nayatsu na vinayati

etMzu ftM7 qT67 x qu7 q@

The imperishable unmanifest it is called, That supreme being, O Arjuna,
avyakto 'kshara ityukta purua sa para prtha

nsy7 qus8 kns { Ct vtwptt {

they call it the supreme goal, is reached with unwavering devotion
tam hu param gatim bhakty labhyas tvananyay

t8 Ht p pwnn ttn7@p Cnp

they do not return having reached it, that which abides in all beings
ya prpya na nivartante yasynta-sthni bhtni

ns qus8 ss {{\[{{ tp xwso8 nns {{\\{{

that supreme abode of mine. and by which the world is pervaded.
tad dhma parama mama yena sar vam ida tatam
tG jv wpwEs eptnuy7 5v7
The time when there is no return Fire, light, day, waxing moon,
yatra kle tv anvttim agnir jyotir aha ukla

PwE8 lw tkp7 { 6sx gEut4s {

and the time when there is return for yogis six months of northern sun
vtti caiva yogina a-ms uttaryaam

Htn tn n8 jvs nG Htn k>n

who die and depart, that time those who die at that time reach
prayt ynti ta kla tatra prayt gacchanti

wts Cun6C {{\]{{ J, J,wo mp7 {{\^{{

I will describe, O Arjuna. brahman according to knowers of brahman.
vakymi bharatarabha brahma brahmavido jan

As uGn@ j47 5vj4 kn +n

Smoke, night, waning moon, These light and dark paths
dhmo rtris tath ka ukla-ke gat hy ete

6sx o4tps { mkn7 5n sn {

six-months of southern sun of the world are considered eternal.
a-ms dakiyanam jagata vate mate

nG lNsx8 tnu hjt ttpwEs

dying then, the light of the moon By one, a person goes without return.
tatra cndramasa jyotir ekay yty anvttim

tk Ht pwnn {{\_{{ ettwnn qp7 {{\`{{

a yogi gains and returns. By the other, a person returns again.
yog prpya nivartate anyayvartate puna
pn xn q@ mpp wo6 t6 nq7x lw
Not knowing these two paths, O Arjuna, In the Vedas, sacrifices, austerities,
naite st prtha jnan vedeu yajeu tapasu caiva

tk s+n jp { op6 tn qtBv8 Ho2s {

any yogi becomes confused. and charity, the merits ordained
yog muhyati kacana dneu yat puya-phala pradiam

nsxw6 jv6 etn nn xwso8 wow

Therefore, at all times he transcends, knowing all this.
tasmt sar veu kleu atyeti tat sar vam ida viditv

tktM Cwmp {{\a{{ tk qu8 @psqn lDs {{\b{{

be engaged in yoga, O Arjuna. The yogi reaches the supreme, original abode.
yoga-yukto bhavrjuna yog para sthnam upaiti cdyam
Ckwpwl fo8 n n k+ns8
The Blessed Lord said, This greatest secret
r-bhagavn uvca ida tu te guhyatama

Hwttpxtw {
I will tell you who are not scornful,
pravakymy anasyave

p8 wpxyn8
this knowledge along with discrimination,
jna vijna-sahita

tw stxzxCn {{[{{
knowing which you will be free from suffering.
yaj jtv mokyase 'subht

umwD umk+8 e/Ap7 qT6

This royal secret knowledge People who have no faith
rja-vidy rja-guhya araddadhn puru

qwGsosEss { Astt qunq {

is the highest, sacred, in this teaching, O Arjuna,
pavitram idam uttamam dharmasysya parantapa

Htwks8 At8 eHt s8 pwnn

intelligible, righteous, failing to reach Me, they return
pratyakvagama dharmya aprpya m nivartante

xx<8 jnstts {{\{{ stx8xuwsp {{]{{

easily practiced and imperishable. to the path of worldly life and death.
susukha kartum avyayam mtyu-sasra-vartmani
st nnso8 xw8 p l s@p Cnp
This entire world is pervaded by Me, Nor do all beings reside in Me.
may tatam ida sar va na ca mat-sthni bhtni

mkotMsnp { qt s tksus {
by My unmanifest form. Behold my majestic power!
jagad avyakta-mrtin paya me yogam aivaram

s@p xwCnp CnCp p l Cn@

All beings reside in Me Sustaining beings without being bound to them
mat-sthni sar va-bhtni bhta-bhn na ca bhta-stho

p ly8 nww@n7 {{^{{ sss CnCwp7 {{_{{

but I am not bound in them. is My self, giving existence to all.
na cha tev avasthita mamtm bhta-bhvana

t@j5@n pt8 xwCnp jnt

Just as always residing in space O Arjuna, all beings
yathka-sthito nitya sar va-bhtni kaunteya

wt7 xwGk syp { Hjn8 tn ssjs {

is air, vast and all-pervasive, return to My own nature
vyu sar vatra-go mahn prakti ynti mmikm

n@ xw4 Cnp jqt qpnp

so too, all beings at the end of time, and again
tath sar vi bhtni kalpa-kaye punas tni

s@ptqAut {{`{{ jqo wxmtys {{a{{

reside in Me. Understand this. at the beginning of time, I create them.
mat-sthnty upadhraya kalpdau visjmy aham
Hjn8 wsw2>t p l s8 np js4
Wielding my own material nature, Yet those actions
prakti svm avaabhya na ca m tni karmi

wxms qp7 qp7 { prpn Apmt {

I create again and again do not bind Me, O Arjuna,
visjmi puna puna nibadhnanti dhanajaya

CnKsss8 jps goxpwoxps

the entire multitude of beings, remaining aloof,
bhta-grmam ima ktsnam udsnavad snam

ew58 Hjnw5n {{b{{ exM8 n6 jsx {{c{{

due to My material nature. unattached to those actions.
avaa prakter vat asakta teu karmasu

stt4 Hjn7 ewmpn s8 s

Material nature, with Me in control, Fools despise Me,
maydhyakea prakti avajnanti m mh

xtn xlulus { sp68 npsns {

produces all, animate and inanimate. having assumed a human body,
syate sacarcaram mnu tanum ritam

ynppp jnt qu8 Cwsmpn

Because of this, O Arjuna, not knowing My supreme nature
hetunnena kaunteya para bhvam ajnanto

mko wquwnn {{[d{{ ss Cnsyus {{[[{{

the world revolves. as Lord of all creatures.
jagad viparivartate mama bhta-mahevaram
s=5 s=js4 syspn s8 q@
Their hopes and deeds are wasted, But great people, O Arjuna,
mogh mogha-karmo mahtmnas tu m prtha

s=p wlnx7 { ow8 Hjnsn7 {

their wisdom is wasted, their thinking is lacking. established in My divine nature,
mogha-jn vicetasa daiv praktim rit

uxsxu8 lw Cmtptspx
On their demonic, fiendish, worship Me with dedicated minds,
rkasm sur caiva bhajanty ananya-manaso

Hjn8 syp8 n7 {{[\{{ w Cnostts {{[]{{

deluded natures they rely. knowing Me as the imperishable source of all.
prakti mohin rit jtv bhtdim avyayam

xnn8 jntn s8 ptp ltt

Always glorifying Me, Others, through knowledge-based
satata krtayanto m jna-yajena cpy anye

tnn 1n7 { tmn ssqxn {

striving with firm resolve, sacrifice, worship Me
yatanta ca dha-vrat yajanto mm upsate

pstn s8 Ct hjwp q@wp

bowing to Me with devotion, as one, as separate,
namasyanta ca m bhakty ekatvena pthaktvena

pttM gqxn {{[^{{ ryA wns<s {{[_{{

always thus engaged, they worship Me. as manifold, as all pervasive.
nitya-yukt upsate bahudh vivato-mukham
ey8 Onuy8 t7 qnyst mkn
I am the ritual, I am the sacrifice, For this world, I am the father,
aha kratur aha yaja pitham asya jagato

wAysys6As { sn An qnsy7 {
I am the offering and the herb. mother, creator, grandfather,
svadhham aham auadham mt dht pitmaha

sGzysyswts wD8 qwGs i8ju

I am the mantra, I am the ghee, the sacred "om" to be known,
mantro 'ham aham evjyam vedya pavitram okra

eyspuy8 yns {{[`{{ Wj xs tmuw l {{[a{{

I am the fire and the oblation. the Rig, Sama, and Yajur Vedas ...
aham agnir aha hutam k sma yajur eva ca

knCn HC7 x nqtysy8 w68

... the goal, support, Lord, witness, I am heat, I am rain,
gatir bhart prabhu sk tapmy aham aha vara

pwx7 5u48 xn { pky4txms l {

abode, refuge, friend, I withdraw and send forth.
nivsa araa suht nighmy utsjmi ca

HCw7 Hvt7 @p8 esn8 lw st

origin, dissolution, sustenance, Immortality and death,
prabhava pralaya sthna amta caiva mtyu ca

pAp8 rmstts {{[b{{ xoxlysmp {{[c{{

end, and the imperishable seed. being and non-being am I, O Arjuna.
nidhna bjam avyayam sad asac cham arjuna
GwD s8 xsq7 qnqq n n8 Cw wkvj8 w5v8
Knowing the Vedas, drinking soma, purified of sin, After enjoying that vast heaven, they
traividy m somap pta-pp te ta bhuktv svarga-loka vila

tu2w wkn8 H@tn { 4 qt stvj8 w5n {

desiring heaven, some seek Me through sacrifice. enter the mortal world when their merit is exhausted.
yajair iv svar-gati prrthayante ke puye martya-loka vianti

n qtsxD xuNvjs hw8 GtAsspHqF

Reaching the sacred realm of Indra, they Thus, according to Vedic teachings,
te puyam sdya surendra-lokam eva tray-dharmam anuprapann

epn otp ow owCkp {{\d{{ knkn8 jsjs vCn {{\[{{

enjoy divine pleasures in heaven. those who desire pleasures get reborn.
ananti divyn divi deva-bhogn gatgata kma-km labhante

eptntn s8 tzttownCM
But those who think only of Me, Even those devoted to other gods,
anany cintayanto m ye 'py anya-devat-bhakt

t mp7 qtqxn { tmn twn7 {

people who worship Me, worshiping with faith,
ye jan par yupsate yajante raddhaynvit

n68 ptCtMp8 nzq ssw jnt

for them, always thus engaged, they also worship Me, O Arjuna,
te nitybhiyuktn te 'pi mm eva kaunteya

tks8 wytys {{\\{{ tmtwAqwjs {{\]{{

I grant possessions and protection. though not according to rules.
yoga-kema vahmy aham yajanty avidhi-pr vakam
ey8 y xwtp8 tn ow1n owp
For all sacrifices, I Those devoted to gods reach the gods.
aha hi sar va-yajn ynti deva-vrat devn

CM l HCuw l { qnp tn qn1n7 {

am the enjoyer and Lord. Those devoted to ancestors reach the ancestors.
bhokt ca prabhur eva ca pitn ynti pit-vrat

p n ssCmpn Cnp tn Cnt

But those who do not know Me Those who worship spirits reach the spirits.
na tu mm abhijnanti bhtni ynti bhtejy

nwpntwn n {{\^{{ tn sDmpzq ss {{\_{{

as I truly am, they descend. And those who worship Me reach Me.
tattventa cyavanti te ynti mad-yjino 'pi mm

qG8 qq8 Bv8 nt8 tju6 topx

A leaf, flower, fruit, or water Whatever you do or eat,
patra pupa phala toya yat karoi yad ansi

t s Ct Ht>n { tmy6 oox tn {

offered to Me with devotion, whatever you sacrifice or give,
yo me bhakty prayacchati yaj juhoi dadsi yat

noy8 Ctqns tEqtx jnt

that which is offered with devotion, I whatever austerity you perform, O Arjuna,
tad aha bhakty-upahtam yat tapasyasi kaunteya

eps Htnsp7 {{\`{{ njTw soq4s {{\a{{

accept from one whose heart is pure. do that as an offering to Me.
anmi prayattmana tat kuruva mad-arpaam
5C5CBvuw8 xszy8 xwCn6
Thus, from good and bad karmas, I am the same towards all beings.
ubhubha-phalair eva samo 'ha sar va-bhteu

stx jsrAp7 { p s Itzn p Ht7 {

from the bondage of karma, you will be free. For Me, no one is disliked or liked.
mokyase karma-bandhanai na me dveyo 'sti na priya

x8txtktMs t Cmn n s8 Ct
Disciplined by renunciation, Those who worship Me with devotion,
sannysa-yoga-yukttm ye bhajanti tu m bhakty

wsM ssqtx {{\b{{ st n n6 ltys {{\c{{

liberated, you will reach Me. they are in Me and I am in them.
vimukto mm upaiyasi mayi te teu cpy aham

eq lxoulu H8 Cwn Ass

Even if a great sinner He will quickly become righteous
api cet sudurcro kipra bhavati dharmtm

Cmn ssptCj { 5>n8 pk>n {

worships Me attentively, and attain eternal peace.
bhajate mm ananya-bhk avac-chnti nigacchati

xAuw x snt7 jnt Hnmpy

he is to be considered good O Arjuna, understand
sdhur eva sa mantavya kaunteya pratijnhi

xtk twxn y x7 {{]d{{ p s CM7 H4tn {{][{{

because he has decided correctly. one who worships Me is never lost.
samyag vyavasito hi sa na me bhakta praayati
s8 y q@ tqt j8 qpJ,47 qt
O Arjuna, having resorted to Me, ... what to speak of holy priests,
m hi prtha vyapritya ki punar brhma puy

tzq t7 qqtpt7 { CM um6tn@ {

even those of lowly births devotees, and royal sages.
ye 'pi syu ppa-yonaya bhakt rjarayas tath

Gt wtn@ 5Nx eptsx<8 vjs

women, merchants, and laborers This transient, joyless world
striyo vaiys tath drs anityam asukha lokam

nzq tn qu8 kns {{]\{{ fs8 Ht Cmw ss {{]]{{

they, too, reach the supreme goal ... having attained, devote yourself to Me.
te 'pi ynti par gatim ima prpya bhajasva mm

ssp Cw soCM
Direct your mind to Me, be devoted to Me,
man-man bhava mad-bhakto

sD s8 psjT {
sacrifice to Me, bow to Me.
mad-yj m namaskuru

sswtx twws
With such discipline, you will certainly reach Me
mm evaiyasi yuktvaivam

Psp8 squt47 {{]^{{

yourself, being intent on Me.
tmna mat-paryaa
Ckwpwl Ct hw syry
The Blessed Lord said, Once again, O Arjuna,
r-bhagavn uvca bhya eva mah-bho

54 s qus8 wl7 {
listen to My supreme words
u me parama vaca

tEzy8 Hts4t
which I, unto you who are dear,
yat te 'ha pryamya

wts ynjtt {{[{{

will tell for your benefit.
vakymi hita-kmyay

p s wo7 xuk47 t ssmspo8 l

The gods do not know My One who knows Me the unborn, beginningless,
na me vidu sura-ga yo mm ajam andi ca

HCw8 p sy6t7 { wE vjsyus {

origin, nor do the great sages. Lord of the world
prabhava na maharaya vetti loka-mahevaram

eysoy owp8 exs7 x st6

I indeed am the source of the gods he is undeluded among mortals
aham dir hi devn asammha sa martyeu

sy648 l xw57 {{\{{ xwqq7 Hstn {{]{{

and the great sages, all of them. and freed from all sins.
mahar ca sar vaa sar va-ppai pramucyate
rpsxsy7 ey8x xsn n2x
Intelligence, knowledge, absence of delusion, ... harmlessness, impartiality, contentment,
buddhir jnam asammoha ahis samat tuis

s xt8 os7 5s7 { nq op8 t5zt57 {

patience, truth, self-control, tranquility austerity, charity, fame, infamy
kam satya dama ama tapo dna yao 'yaa

x<8 o7<8 CwzCw Cwn Cw Cnp8

happiness, suffering, birth, death, these attributes of beings arise
sukha dukha bhavo 'bhvo bhavanti bhv bhtn

Ct8 lCtsw l {{^{{ sE hw q@wA7 {{_{{

fear and fearlessness ... variously from Me alone.
bhaya cbhayam eva ca matta eva pthag-vidh

sy6t7 xn qw hn8 wCn8 tk8 l

The original seven great sages This glory and power
maharaya sapta pr ve et vibhti yoga ca

lwu spwn@ { ss t wE nwn7 {

and the four projenitors of Mine one who knows it truly
catvro manavas tath mama yo vetti tattvata

soCw spx mn xzwjqp tkp

were born from Me, from My mind through steadfast yoga
mad-bhv mnas jt so 'vikalpena yogena

t68 vj fs7 Hm7 {{`{{ ttn pG x85t7 {{a{{

those from whom the world's people arose. is certainly united with Me.
ye loka im praj yujyate ntra saaya
ey8 xwt HCw slE soknH4
I am the origin of all. Those who think of Me, live for Me,
aha sar vasya prabhavo mac-citt mad-gata-pr

sE7 xw8 Hwnn { rAtn7 ququs {

From Me, everything arose. teaching one another,
matta sar va pravartate bodhayanta parasparam

fn sw Cmn s8 j@tn s8 pt8

Knowing thus, they worship Me always speaking of Me,
iti matv bhajante m kathayanta ca m nitya

rA Cwxswn7 {{b{{ ntn l usn l {{c{{

those who are wise and meditative. they are content and joyful.
budh bhva-samanvit tuyanti ca ramanti ca

n68 xnntMp8 n6swpjq@s

For those who are always steadfast, Out of compassion for them,
te satata-yuktn tem evnukamprtham

Cmn8 Hnqwjs { eyspm8 ns7 {

worshiping with love, the darkness of ignorance
bhajat prti-pr vakam aham ajnaja tama

oos rtk8 n8 p5ttsCw@

I give them that knowledge I destroy, dwelling within,
dadmi buddhi-yoga ta naymy tma-bhvastho

tp ssqtn n {{[d{{ poqp Cwn {{[[{{

by which they come to Me. with the shining lamp of knowledge.
yena mm upaynti te jna-dpena bhsvat
emp gwl qu8 J, qu8 As
Arjuna said, Supreme brahman, supreme abode,
arjuna uvca para brahma para dhma

qwG8 qus8 Cwp {

supreme purifier You are
pavitra parama bhavn

qT68 5n8 ots

the eternal divine being,
purua vata divyam

Poowsm8 wCs {{[\{{

foremost God, unborn and all-pervasive.
di-devam aja vibhum

Pyws6t7 xw xwsno Wn8 st

Thus all the sages call You, All this I accept as true
hus tvm aya sar ve sar vam etad ta manye

ow6puon@ { ts8 wox j5w {

along with the divine sages Narada, which You have told me, O Krishna.
devarir nradas tath yan m vadasi keava

exn owv tx7 p y n Ckwp tM8

Asita, Devala, and Vyasa. Lord, Your manifestation
asito devalo vysa na hi te bhagavan vyakti

wt8 lw Jw6 s {{[]{{ woow p opw7 {{[^{{

And You Yourself tell me. the gods and demons do not know.
svaya caiva bravi me vidur dev na dnav
wtswspsp8 wMsyt564
You Yourself, by Yourself, Please describe completely
svayam evtmantmna vaktum arhasy aeea

w@ w8 qT6Es { ot +swCnt7 {
know Yourself, O Highest Being, Your divine glories,
vettha tva puruottama divy hy tma-vibhtaya

CnCwp Cn5 tCwCnCvjp

O Creator, O Lord of Creatures, the glories with which the worlds
bhta-bhvana bhtea ybhir vibhtibhir lokn

owow mkqn {{[_{{ fs8w8 tt nx {{[`{{

O God of Gods, O Lord of the World. You pervade and abide therein.
deva-deva jagat-pate ims tva vypya tihasi

j@8 wDsy8 tk8x wnu4sp tk8

O Yogi, how can I know Extensively, of Your power
katha vidym aha yogis vistaretmano yoga

w8 xo qulntp { wCn8 l mpop {

You, thinking about You always? and glory, O Krishna,
tv sad paricintayan vibhti ca janrdana

j6 j6 l Cw6 Ct7 j@t nny

In what forms tell me again, because
keu keu ca bhveu bhya kathaya tptir hi

ltzx Ckwst {{[a{{ 5wn pn szsns {{[b{{

are You to be contemplated by me, O Lord? hearing Your sweet words, I am not yet satisfied.
cintyo 'si bhagavan may vato nsti me 'mtam
Ckwpwl yn n j@tts
The Blessed Lord said, Oh! I will tell you
r-bhagavn uvca hanta te kathayiymi

ot +swCnt7 {
My divine glories
divy hy tma-vibhtaya

HAtn7 jT
which are most prominent,
prdhnyata kuru-reha

ptn wnut s {{[c{{

for there is no limit to My extent.
nsty anto vistarasya me

eyss k3j5 Potpsy8 w4u

O Arjuna, I am the self Among the Adityas, I am Vishnu.
aham tm gukea ditynm aha viur

xwCn5t@n7 { tn68 uwu85sp {

abiding within all beings. Among lights, I am the shining sun.
sar va-bhtaya-sthita jyoti ravir aumn

eyso st8 l sulsTnss

I am the beginning, middle, Among the Maruts, I am Marici.
aham di ca madhya ca marcir marutm asmi

Cnpsn hw l {{\d{{ pG4sy8 55 {{\[{{

and end for all beings. Among the stars, I am the moon.
bhtnm anta eva ca nakatrm aha a
wop8 xswozs TN48 5Yjus
Among the Vedas, I am the Sama Veda. Among the Rudras, I am Shankara.
vedn sma-vedo 'smi rudr akara csmi

owpss wxw7 { wE5 tuxs {

Among the gods, I am the Vasus. Among the spirits, I am the Lord of wealth.
devnm asmi vsava vitteo yaka-rakasm

fNt48 sps wxp8 qwjs

Among the senses, I am the mind. Among the Vasus, I am Pavaka.
indriy mana csmi vasn pvaka csmi

Cnpss lnp {{\\{{ sT7 5<u4sys {{\]{{

For beings, I am consciousness. Among mountains, I am Meru.
bhtnm asmi cetan meru ikharim aham

quAx8 l st8 s8 sy648 Cku ey8

Among priests, as the main priest Among great sages, I am Bhrigu.
purodhas ca mukhya m mahar bhgur aha

w q@ ryqns { kustjsus {
Brihaspati, know Me, O Arjuna. Among words, I am the one syllable (om).
viddhi prtha bhaspatim girm asmy ekam akaram

xpppsy8 jo7 tp8 mqtzs

Among warriors, I am Skanda. Among sacrifices, I am japa.
sennnm aha skanda yajn japa-yajo 'smi

xuxss xku7 {{\^{{ @wu48 ysvt7 {{\_{{

Among the waters, I am the sea. Among the unmoving, I am the Himalayas.
sarasm asmi sgara sthvar himlaya
e@7 xww48 gl7wxsp8
Among all trees, I am the Ashvattha. Among horses, as Uccaishravas,
avattha sar va-vk uccairavasam avn

ow648 l puo7 { w sssnoCws {

Among the divine sages, I am Narada. born of nectar, know Me.
devar ca nrada viddhi mm amtodbhavam

kAw48 lGu@7 :uwn8 kmN48

Among the Gandharvas, I am Citraratha. Among great elephants, I am Airavata.
gandhar v citraratha airvata gajendr

xp8 jqv sp7 {{\`{{ pu48 l puAqs {{\a{{

Among the siddhas, I am the sage Kapila. Among men, I am king.
siddhn kapilo muni nar ca nardhipam

PtApsy8 w-8 epns pkp8

Among weapons, I am the thunderbolt. Among serpents, I am Ananta.
yudhnm aha vajra ananta csmi ngn

Appss jsAj { wT4 toxsys {

Among cows, I am the wish-fulfilling cow. Among the waters, I am Varuna.
dhennm asmi kmadhuk varuo ydasm aham

Hmps joq7 qn4sts ls

Among procreators, I am Kandarpa. Among the ancestors, I am Aryama.
prajana csmi kandarpa pitm ar yam csmi

xq4ss wxj7 {{\b{{ ts7 x8tsnsys {{\c{{

Among snakes, I am Vasuki. Among subjugators, I am Yama.
sarpm asmi vsuki yama sayamatm aham
Hyvos otp8 qwp7 qwnss
Among the Daityas, I am Prahlada. Among purifiers, I am wind.
prahlda csmi daityn pavana pavatm asmi

jv7 jvtnsys { us7 5GCnsys {

Among those who reckon, I am time. Among bearers of weapons, I am Rama.
kla kalayatm aham rma astra-bhtm aham

sk48 l skNzy8 ?648 sjus

Among animals, I am the lion. Among fish, I am the crocodile.
mg ca mgendro 'ha jha makara csmi

wpnt q4s {{]d{{ Lnxss mypw {{][{{

Among birds, I am Garuda. Among rivers, I am the Ganga.
vainateya ca pakim srotasm asmi jhnav

xk4soun eu48 ejuzs

For this creation, the beginning, end, Among letters, I am "a."
sargm dir anta ca akar a-kro 'smi

st8 lwysmp { II7 xsxjt l {

and middle am I, O Arjuna. Among compound words, I am the dvandva.
madhya caivham arjuna dvandva smsikasya ca

etswD wDp8 eyswt7 jv

Among knowledge, I am self-knowledge. I am immutable time.
adhytma-vidy vidyn aham evkaya klo

wo7 Hwonsys {{]\{{ Any8 wns<7 {{]]{{

Of those who speak, I am speech. I am the omniscient creator.
vda pravadatm aham dhtha vivato-mukha
st7 xwyuys ryxs n@ xp8
Death, the destroyer of all, am I. Among chants, I am the Brihatsaman.
mtyu sar va-hara cham bhat-sma tath smn

goCw Cwtns { ktG >oxsys {

For future beings, I am their origin. Among poetic meters, I am the Gayatri.
udbhava ca bhaviyatm gyatr chandasm aham

jn7 wj l pu48 sxp8 sk56zys

Among the feminine, I am fame, wealth, speech, Among months, I am Margashirsha.
krti rr vk ca nr msn mrga-ro 'ham

snsA An7 s {{]^{{ Wnp8 jxsju7 {{]_{{

memory, intelligence, courage, and patience. Among seasons, I am spring.
smtir medh dhti kam tn kusumkara

Dn8 >vtnss w4p8 wxowzs

Among deceptions, I am gambling. Among the Vrishnis, I am Krishna.
dyta chalayatm asmi vn vsudevo 'smi

nmnmwpsys { q3wp8 Apmt7 {

The brilliance of the bright am I. Among the Pandavas, I am Arjuna.
tejas tejasvinm aham pavn dhanajaya

mtzs twxtzs sppsty8 tx7

Victory am I. Effort am I. Among the sages, I am Vyasa.
jayo 'smi vyavasyo 'smi munnm apy aha vysa

xw8 xwwnsys {{]`{{ jwps5p jw7 {{]a{{

The goodness of the good am I. Among poets, I am the poet Ushana.
sattva sattvavatm aham kavnm uan kavi
o3 ostnss tlq xwCnp8
For those who rule, I am punishment. And for all beings,
dao damayatm asmi yac cpi sar va-bhtn

pnus mk6ns { rm8 noysmp {

For those desiring victory, I am the law. I am the seed, O Arjuna.
ntir asmi jigatm bja tad aham arjuna

sp8 lws k+p8 p non wp ttp

I am the silence of secrets. Without Me, there could not exist
mauna caivsmi guhyn na tad asti vin yat syn

p8 pwnsys {{]b{{ st Cn8 lulus {{]c{{

I am the wisdom of the wise. any being, sentient or insentient.
jna jnavatm aham may bhta carcaram

pnzn ss otp8 tDICnsn xw8

There is no limit to My divine Whatever glories exist,
nnto 'sti mama divyn yad yad vibhtimat sattva

wCnp8 qunq { somnsw w {

glories, O Arjuna. valuable or powerful indeed,
vibhtn parantapa rmad rjitam eva v

h6 n/5n7 HM nEowwk> w8
This much was described as an example you should understand that they
ea tddeata prokto tat tad evvagaccha tva

wCnwnu st {{^d{{ ss nmz85xCws {{^[{{

of My extensive glories. arise from a fraction of My splendor.
vibhter vistaro may mama tejo'a-sambhavam
e@w rypnp
But all this elaborate
athav bahunaitena

j8 np nwmp {
description, what is it to you, O Arjuna?
ki jtena tavrjuna

w2>tyso8 jps
I support this entire universe
viabhyham ida ktsnam

hj85p @n mkn {{^\{{

with just a fraction of Myself.
ekena sthito jagat
emp gwl sopKyt qus8
Arjuna said, To bless me, this supreme,
arjuna uvca mad-anugrahya parama

k+stsx8ns {
secret, spiritual
guhyam adhytma-sajitam

twtM8 wlnp
teaching was told by You. Due to that,
yat tvayokta vacas tena

syzt8 wkn ss {{[{{

my delusion has gone.
moho 'ya vigato mama

Cwtt y Cnp8 hwsno t@@ ws

The origin and dissolution of beings Thus have You described
bhavpyayau hi bhtn evam etad yathttha tvam

n wnu5 st { Psp8 qusu {

I have heard in detail Yourself, O Lord.
rutau vistarao may tmna paramevara

wE7 jsvqG N2s>s n qs

from You, O Krishna, I want to see Your divine form
tvatta kamala-patrka draum icchmi te rpam

sytsq ltts {{\{{ :u8 qT6Es {{]{{

also Your everlasting majesty. O Krishna.
mhtmyam api cvyayam aivara puruottama
stx to n>t8 Ckwpwl
If You think it possible The Blessed Lord said,
manyase yadi tac chakya r-bhagavn uvca

st N2s fn HC {
for me to see, O Lord,
may draum iti prabho

tku nn s w8
then unto me
yogevara tato me tva

o5tspstts {{^{{
reveal Your everlasting Self.
daraytmnam avyayam

qt s q@ q4 qtotp wxp TNp

O Arjuna, see My forms, See the Adityas, the Vasus, the Rudras,
paya me prtha rpi paydityn vasn rudrn

5n5 z@ xyL57 { ep sTnn@ {

in the hundreds and thousands, the Ashvins & Maruts,
atao 'tha sahasraa avinau marutas tath

ppwAp otp ryt2qw4

manifold, divine, numerous, never seen before.
nn-vidhni divyni bahny ada-pr vi

ppw4jnp l {{_{{ qtt4 Cun {{`{{

of many colors and shapes. See these wonders, O Arjuna.
nn-varktni ca paycar yi bhrata
fyj@8 mkn jp8 p n s8 5tx N2s
Right here, the entire universe, But you are not able to see Me
ihaika-stha jagat ktsna na tu m akyase draum

qtD xlulus { epw wl6 {

sentient and inert, see now with your own eyes.
paydya sacarcaram anenaiva svacaku

ss oy k3j5 ot8 oos n l7

in My body, O Arjuna, I give to you divine eyes.
mama dehe gukea divya dadmi te caku

tlto N2s>x {{a{{ qt s tksus {{b{{

and anything else you want to see. See My majestic power.
yac cnyad draum icchasi paya me yogam aivaram

xmt gwl hwsw nn ump

Sanjaya said, O King, having spoken thus,
sajaya uvca evam uktv tato rjan

sytku yu7 {
the powerful Lord, Hari
mah-yogevaro hari

o5tsx q@t
revealed to Arjuna
daraymsa prthya

qus8 qsus {{c{{

His supreme, divine form...
parama rpam aivaram
epjwptps otstruAu8
with many mouths & eyes, with divine garlands and clothing,
aneka-vaktra-nayanam divya-mlymbara-dhara

epjoCno5ps { otkApvqps {
with many wonderful sights, anointed with divine sandal paste,
anekdbhuta-daranam divya-gandhnulepanam

epjotCu48 xwtst8 ows

with many divine ornaments, with all wonders, divine,
aneka-divybharaa sar vcar ya-maya devam

otpjDntAs {{[d{{ epn8 wns<s {{[[{{

with many uplifted weapons... limitless, omniscient.
divynekodyatyudham ananta vivato-mukham

ow xtxyLt nGj@8 mkn jp8

If in the sky a thousand suns Right there, the entire world,
divi sr ya-sahasrasya tatraika-stha jagat ktsna

CwDkqo@n { HwCMspjA {
were to rise simulaneously, distinct, manifold,
bhaved yugapad utthit pravibhaktam anekadh

to C7 x5 x to eqt/wowt
such would be the light in the body of the god of gods
yadi bh sad s syd apayad deva-devasya

Cxnt sysp7 {{[\{{ 5uu q3wno {{[]{{

of that great being. Arjuna then saw.
bhsas tasya mahtmana arre pavas tad
nn7 x wstw2 emp gwl
Then filled with wonder, Arjuna said,
tata sa vismayvio arjuna uvca

2us Apmt7 {
with hair standing on end, Arjuna
ha-rom dhanajaya

H4t 5ux ow8

bowing his head
praamya iras deva

jnmvuC6n {{[^{{
with his hands folded, said...
ktjalir abhata

qts ow8nw ow oy epjryouwpG8

O God, in Your body I see gods, With many arms, bellies, mouths & eyes,
paymi devs tava deva dehe aneka-bhdara-vaktra-netra

xw8n@ Cnw56xY=p { qts w8 xwnzpnqs {

and throngs of divine beings, I see You everywhere, with a limitless form.
sar vs tath bhta-viea-saghn paymi tv sar vato 'nanta-rpam

J,4s58 jsvxp@s pn8 p st8 p qpnwo8

Lord Brahma on his lotus seat, No end, middle, or beginning of You
brahmam a kamalsana-stham nnta na madhya na punas tavdi

W68 xwpuk8 otp {{[_{{ qts wu wq {{[`{{

all the rishis & divine serpents. do I see, O Lord of all.
ca sar vn urag ca divyn paymi vivevara viva-rpa
ju2p8 kop8 lO48 l wsu8 qus8 wont8
Bearing a crown, mace & discus, You are everlasting, supreme, to be known.
kirina gadina cakria ca tvam akara parama veditavya

nmu58 xwn onsns { wst wt qu8 pAps {

brightness shining everywhere, You are the ultimate goal for all.
tejo-ri sar vato dptimantam tvam asya vivasya para nidhnam

qts w8 oput8 xsno wstt7 5nAskn

I see You, painful to look at directly You are the protector of eternal dharma.
paymi tv durnirkya samantd tvam avyaya vata-dharma-gopt

onpvjDnsHsts {{[a{{ xpnpw8 qT6 sn s {{[b{{

shining with immeasurable light of sun & fire. You are the eternal being; thus is my conviction.
dptnalrka-dyutim aprameyam santanas tva puruo mato me

epostnspnwts Dwq@tuosnu8 y
Without beginning, middle or end, of infinite power, The space between heaven & earth
andi-madhyntam ananta-vr yam dyv-pthivyor idam antara hi

epnry8 55xtpGs { tn8 wtjp o5 xw7 {

with countless arms, the moon & sun as eyes, is pervaded by You in all directions.
ananta-bhu ai-sr ya-netram vypta tvayaikena dia ca sar v

qts w8 onyn5w8 2woCn8 qsK8 nwo8

I see You, with a blazing mouth consuming offerings, Seeing this amazing, frightening form of Yours
paymi tv dpta-huta-vaktra dvdbhuta rpam ugra taveda

wnmx wso8 nqns {{[c{{ vjGt8 Ht@n8 sysp {{\d{{

scorching this world with Your brilliance. the three worlds tremble, O Lord.
svatejas vivam ida tapantam loka-traya pravyathita mahtman
es y w8 xuxY= w5n TNot wxw t l xt
Throngs of gods enter into You. The Rudras, Adityas, Vasus, Sadhyas,
am hi tv sura-sagh vianti rudrdity vasavo ye ca sdhy

jlo Cn7 Hmvt k4n { wzp sTnsq {

Some are frightened, with folded hands, Vishvadevas, Ashvins, Maruts, Devas,
kecid bht prjalayo ganti vive 'vinau maruta comap ca

wntw sy6xxY=7 kAwtxuxxY=

uttering praises. Throngs of rishis and siddhas throngs of gandharvas, yakshas, asuras & siddhas
svastty uktv mahari-siddha-sagh gandhar va-yaksura-siddha-sagh

nwn w8 nnC7 qjvC7 {{\[{{ wn w8 wsnw xw {{\\{{

praise You with many hymns. all behold You with amazement.
stuvanti tv stutibhi pukalbhi vkante tv vismit caiva sar ve

q8 syE rywpG8 pC7q58 onspjw48

This vast form of Yours with many mouths & eyes, Reaching the sky, blazing, of many colors,
rpa mahat te bahu-vaktra-netra nabha-spa dptam aneka-vara

syry ryryTqos { tEpp8 onw5vpGs {

with many arms, legs & feet, with gaping mouths and wide, blazing eyes
mah-bho bahu-bhru-pdam vyttnana dpta-vila-netram

ryou8 ryo8juv8 2w y w8 Ht@nnus

with many bellies & frightening tusks seeing You thus, my heart trembles
bahdara bahu-dar-karla dv hi tv pravyathitntar-tm

2w vj7 Ht@nn@ys {{\]{{ An8 p wos 5s8 l w4 {{\^{{

seeing this, the worlds tremble, and so do I. and I find no courage or comfort, O Vishnu.
dv lok pravyathits tathham dhti na vindmi ama ca vio
o8juvp l n s<p es l w8 Anut qG7
Your mouths with frightening tusks Into You enter all the sons of Dhritarashtra,
dar-karlni ca te mukhni am ca tv dhtarrasya putr

2ww jvpvxFCp { xw xywwpqvxY=7 {

seeing them like the world-annihilating fire, along with throngs of kings,
dvaiva klnala-sannibhni sar ve sahaivvani-pla-saghai

o5 p mp p vC l 5s Cs N47 xnqGn@x
I am disoriented and find no comfort. also Bishma, Drona & Karna,
dio na jne na labhe ca arma bhmo droa sta-putras tathsau

Hxo ow5 mkFwx {{\_{{ xysotuq tAst7 {{\`{{

Be merciful, O Lord of the gods. and our own main warriors.
prasda devea jagan-nivsa sahsmadyair api yodha-mukhyai

w4 n wus4 w5n t@ pop8 rywzrwk7

They quickly enter Your mouths, Just as many gushing rivers
vaktri te tvaram vianti yath nadn bahavo 'mbu-veg

o8juvp Ctpjp { xsNswCs< Nwn {

with frightening tusks. flow towards the sea,
dar-karlni bhaynakni samudram evbhimukh dravanti

jlo wvp o5pnu6 n@ nws puvjwu

Some of them, stuck between Your teeth so too, these heroes of the world
kecid vilagn daanntareu tath tavm nara-loka-vr

xtn l4nTEsYk7 {{\a{{ w5n wtCwwvn {{\b{{

with crushed heads can be seen. enter Your blazing mouths.
sandyante critair uttamgai vianti vaktry abhivijvalanti
t@ Hon8 wvp8 qnYk vv+x Kxsp7 xsnv
Just as moths, drawn to a blazing flame, Devouring, You lick from all sides
yath pradpta jvalana patag lelihyase grasamna samantl

w5n p5t xswk7 { vjp xsKp wopwvoC7 {

enter with great speed to be destroyed, all these people with Your blazing mouths.
vianti nya samddha-veg lokn samagrn vadanair jvaladbhi

n@w p5t w5n vjx nmCuqt mkxsK8

so too, these people, unto their deaths, The entire world, filled with Your brilliance
tathaiva nya vianti loks tejobhir pr ya jagat samagra

nwq w4 xswk7 {{\c{{ CxnwK7 Hnqn w4 {{]d{{

enter Your mouths with great speed. Your terrible rays burn, O Vishnu.
tavpi vaktri samddha-veg bhsas tavogr pratapanti vio

Pty s j CwpKq Ckwpwl

Tell me, who are You, this frightening form. The Blessed Lord said,
khyhi me ko bhavn ugra-rpo r-bhagavn uvca

pszn n owwu Hxo {

Salutations to You. Have mercy.
namo 'stu te deva-vara prasda

wns>s CwnsD8
I want to understand You
vijtum icchmi bhavantam dya

p y Hmps nw HwEs {{][{{

but I do not understand Your behavior.
na hi prajnmi tava pravttim
jvzs vjtjn Hw nswsE t5 vCw
I am time, destroyer of worlds, Therefore, arise, attain glory,
klo 'smi loka-kaya-kt pravddho tasmt tvam uttiha yao labhasva

vjp xsynsy HwE7 { mw 5Gp CYw ut8 xss {

engaged in destroying these people. conquer the enemies, enjoy the wealthy kingdom.
lokn samhartum iha pravtta jitv atrn bhukva rjya samddham

Wnzq w8 p Cwtn xw stwn pyn7 qwsw

Except for you, none of them will survive, They have already been killed by Me.
te 'pi tv na bhaviyanti sar ve mayaivaite nihat pr vam eva

tzw@n7 Htpj6 tA7 {{]\{{ psEsG8 Cw xtxlp {{]]{{

these warriors in both armies. You are merely an instrument, O Arjuna.
ye 'vasthit pratyankeu yodh nimitta-mtra bhava savya-scin

N48 l Cs8 l mtN@8 l xmt gwl

Drona, Bhishma, Jayadratha, Sanjaya said,
droa ca bhma ca jayadratha ca sajaya uvca

j48 n@tpq tAwup {

Karna and other mighty warriors
kara tathnyn api yodha-vrn

st yn8w8 my s t@
killed by Me kill them. Do not hesitate.
may hats tva jahi m vyathih

ttw mnx u4 xqpp {{]^{{

In battle, you will conquer the enemy.
yudhyasva jetsi rae sapatnn
hnw wlp8 j5wt emp gwl
Having heard Krishna's words, Arjuna said,
etac chrutv vacana keavasya arjuna uvca

jnmvwqsp7 jun {
Arjuna, trembling with folded hands,
ktjalir vepamna kirt

psjw Ct hwy j48

having prostrated, said to Krishna
namas-ktv bhya evha ka

xkoko8 CnCn7 H4t {{]_{{

with fear and a faltering voice...
sagadgada bhta-bhta praamya

@p 6j5 nw Hjt jsl n p psusysp

O Krishna, due to Your fame, rightly Why should they not bow, O Krishna.
sthne hkea tava prakrty kasmc ca te na nameran mahtman

mkn Httputn l { kutx J,4ztojG {

the world rejoices and is delighted. You excell even the creator, Brahma.
jagat prahyaty anurajyate ca garyase brahmao 'py di-kartre

u8x Cnp o5 Nwn epn ow5 mkFwx

Frightened demons run in all directions O limitless Lord of gods,
raksi bhtni dio dravanti ananta devea jagan-nivsa

xw pstn l xxY=7 {{]`{{ wsu8 xoxEqu8 tn {{]a{{

and throngs of siddhas bow to You. You are the everlasting supreme reality.
sar ve namasyanti ca siddha-sagh tvam akara sad-asat tat para yat
wsoow7 qT67 qu4x wttszpwT47 55Yj7
You are the first of gods, the eternal being. Vayu, Yama, Agni, Varuna, moon,
tvam di-deva purua puras vyur yamo 'gnir varua aka

wst wt qu8 pAps { Hmqnw8 Hqnsy {

You are the supreme goal for all. and Prajapati are You.
tvam asya vivasya para nidhnam prajpatis tva prapitmaha ca

wEx wD8 l qu8 l As ps psnzn xyLjw7

You are knower & known, the supreme abode. Salutations to You in the thousands.
vettsi vedya ca para ca dhma namo namas te 'stu sahasra-ktva

wt nn8 wspnq {{]b{{ qp Ctzq ps psn {{]c{{

By You, the world is pervaded. Salutations to You again and again.
tvay tata vivam ananta-rpa puna ca bhyo 'pi namo namas te

ps7 quno@ qnn x<n sw HxC8 toM8

Salutations to You from the front and back. Considering You a friend, I casually said
nama purastd atha phatas te sakheti matv prasabha yad ukta

pszn n xwn hw xw { y j4 y tow y x<n {

Salutations to You everywhere. "O Krishna, O friend"
namo 'stu te sar vata eva sar va he ka he ydava he sakheti

epnwtsnwOsw8 empn sysp8 nwo8

You are limitless might & power. not knowing Your greatness
ananta-vr ymita-vikramas tva ajnat mahimna taveda

xw8 xsp6 nnzx xw7 {{^d{{ st Hson H4tp wq {{^[{{

You pervade all, therefore You are all. due to my carelessness and affection.
sar va sampnoi tato 'si sar va may pramdt praayena vpi
tlwyx@sxjnzx qnx vjt lulut
In fun, You were disrespected You are father of the whole world.
yac cvahsrtham asat-kto 'si pitsi lokasya carcarasya

wyu5ttxpCmp6 { wst qt kTkutp {

during play, sleep, rest & eating, You are revered, most venerable.
vihra-ayysana-bhojaneu tvam asya pjya ca gurur garyn

hjz@wttn nxs8 p wxszttAj7 jnzt

alone and with others, O Krishna. No one is like You. How could any be greater
eko 'tha vpy acyuta tat-samaka na tvat-samo 'sty abhyadhika kuto 'nyo

nn st wsysHsts {{^\{{ vjGtztHnsHCw {{^]{{

I seek forgiveness for that. even in all the three worlds?
tat kmaye tvm aham aprameyam loka-traye 'py apratima-prabhva

nsn H4t H4At jt8 e2qw8 6nzs 2w

Therefore, prostrating my body Seeing what was never before seen, I am amazed
tasmt praamya praidhya kya ada-pr va hito 'smi dv

Hxot wsys5s3ts { Ctp l Ht@n8 sp s {

I beseech You, worshipful Lord, and my mind is shaken by fear.
prasdaye tvm aham am yam bhayena ca pravyathita mano me

qnw qGt x<w xt7 now s o5t ow q8

like father to son, friend to friend, Show me Your prior form.
piteva putrasya sakheva sakhyu tad eva me daraya deva rpa

Ht7 Httyx ow xs {{^^{{ Hxo ow5 mkFwx {{^_{{

or lover to lover, please forgive me. Be merciful, O Lord of gods.
priya priyyrhasi deva sohum prasda devea jagan-nivsa
ju2p8 kop8 lOyns Ckwpwl
Bearing a crown, mace & discus, The Blessed Lord said,
kirina gadina cakra-hastam r-bhagavn uvca

f>s w8 N2sy8 n@w {

I want to see You thus,
icchmi tv draum aha tathaiva

npw q4 lnCmp
with a form having four arms,
tenaiva rpea catur-bhujena

xyLry Cw wsn {{^`{{

O thousand-armed Lord.
sahasra-bho bhava viva-mrte

st HxFp nwmpo8 p wotttpp opu

O Arjuna, by My grace Not by Vedic sacrifice or recitation, charity,
may prasannena tavrjuneda na veda-yajdhyayanair na dnair

q8 qu8 o5nsstkn { p l OtCp nqCTK7 {

and power, was revealed My supreme form rituals, or severe penances
rpa para daritam tma-yogt na ca kriybhir na tapobhir ugrai

nmst8 wspnsD8 hw8q7 5t ey8 pvj

brilliant, vast, limitless, foremost, can I, with this form
tejo-maya vivam anantam dya eva-rpa akya aha n-loke

ts wotp p 2qws {{^a{{ N28 wotp jTHwu {{^b{{

never seen except by you. be seen by any other than you, O Arjuna.
yan me tvad anyena na da-pr vam drau tvad anyena kuru-pravra
s n t@ s l wsCw xmt gwl
Do not tremble, be not confused Sanjaya said,
m te vyath m ca vimha-bhvo sajaya uvca

2w q8 =usY ssos {
having seen this terrible form of Mine.
dv rpa ghoram d mamedam

tqnC7 Hnsp7 qpw8

Without fear, cheerful, you
vyapeta-bh prta-man punas tva

now s qso8 Hqt {{^c{{

now behold this, My prior form.
tad eva me rpam ida prapaya

ftmp8 wxown@w emp gwl

Krishna, having spoken thus to Arjuna, Arjuna said,
ity arjuna vsudevas tathoktv arjuna uvca

wj8 q8 o5tsx Ct7 {

revealed his own form.
svaka rpa daraymsa bhya

Pxtsx l Cnsp8
He comforted the frightened one
vsaymsa ca bhtam ena

Cw qp7 xtwqsys {{_d{{

having assumed His pleasant form.
bhtv puna saumya-vapur mahtm
2wo8 sp68 q8 Ckwpwl
Seeing this human form The Blessed Lord said,
dveda mnua rpa r-bhagavn uvca

nw xt8 mpop {
of Yours, O Krishna,
tava saumya janrdana

fopss x8wE7
I am now composed
idnm asmi savtta

xln7 Hjn8 kn7 {{_[{{

and have returned to normal.
sacet prakti gata

xoo5so8 q8 py8 wop nqx

This form of Mine, very difficult to see, Not through the Vedas, penances,
sudurdaram ida rpa nha vedair na tapas

2wpx tss { p opp p ltt {

You have seen. charity or sacrifices
davn asi yan mama na dnena na cejyay

ow ett qt 5t hw8wA N28

For this form, even the gods am I able to be seen
dev apy asya rpasya akya eva-vidho drau

pt8 o5pjY47 {{_\{{ 2wpx s8 t@ {{_]{{

are always longing to behold. as you have seen Me.
nitya darana-kkia davn asi m yath
Ct wptt 5t sjsjsqus
But through steadfast devotion One who acts for Me, focused on Me,
bhakty tv ananyay akya mat-karmakn mat-paramo

eysw8wAzmp { soCM7 xYkwmn7 {

I, in this form, O Arjuna, devoted to Me, free from attachment,
aham eva-vidho 'rjuna mad-bhakta saga-varjita

n8 N28 l nwp pwu7 xwCn6

can be known, seen in reality, free from enmity for all creatures,
jtu drau ca tattvena nir vaira sar va-bhteu

Hw28 l qunq {{_^{{ t7 x ssn q3w {{__{{

and be entered into, O Arjuna. He reaches Me, O Arjuna.
praveu ca parantapa ya sa mm eti pava
emp gwl hw8 xnntM t
Arjuna said, Those who are always steadfast,
arjuna uvca eva satata-yukt ye

CMw8 qtqxn {
devoted, worshiping You,
bhakts tv par yupsate

t ltustM8
and those who worship the eternal unmanifest,
ye cpy akaram avyakta

n68 j tkwEs7 {{[{{

which of them is the best knower of yoga?
te ke yoga-vittam

Ckwpwl sttwt sp t s8
The Blessed Lord said, Those with minds fixed on Me,
r-bhagavn uvca mayy veya mano ye m

pttM gqxn {
always steadfast, worshiping Me,
nitya-yukt upsate

t qutqnx
endowed with great faith,
raddhay parayopets

n s tMns sn7 {{\{{

they are considered most devoted to Me.
te me yuktatam mat
t wuspots xFttNtKs8
But those worshiping the eternal, indescribable, ... controlling their senses,
ye tv akaram anirdeyam sanniyamyendriya-grma

etM8 qtqxn { xwG xsrt7 {

unmanifest, even-minded in all situations,
avyakta par yupsate sar vatra sama-buddhaya

xwGkslt8 l n Hpwn ssw

all-pervasive, unimaginable, they also attain Me,
sar vatra-gam acintya ca te prpnuvanti mm eva

j2@slv8 ws {{]{{ xwCnyn un7 {{^{{

unchanging, immovable, constant ... delighting in the good of all.
kastham acala dhruvam sar va-bhta-hite rat

v5zAjnun6s t n xw4 js4

The difficulty is greater for those But those who all actions
kleo 'dhikataras tem ye tu sar vi karmi

etMxMlnxs { st x8tt squ7 {

whose minds are drawn to the unmanifest. abandon to Me, intent on Me,
avyaktsakta-cetasm mayi sannyasya mat-par

etM y kno7<8 eptpw tkp

Indeed, the goal which is unmanifest through unwavering yoga
avyakt hi gatir dukha ananyenaiva yogena

oywoCuwtn {{_{{ s8 ttn gqxn {{`{{

is difficult to reach by embodied beings. meditating on Me, worshiping Me ...
dehavadbhir avpyate m dhyyanta upsate
n6sy8 xsn sttw sp PAw
... I save them Fix your mind on Me alone,
tem aha samuddhart mayy eva mana dhatsva

stx8xuxkun { st r8 pw5t {
from the ocean of death and suffering merge your intellect into Me,
mtyu-sasra-sgart mayi buddhi niveaya

Cws p lun q@ pwxtx sttw

quickly, O Arjuna, you will enter Me alone,
bhavmi na cirt prtha nivasiyasi mayy eva

sttw5nlnxs {{a{{ en Rw8 p x85t7 {{b{{

those whose minds have entered Me. henceforth there is no doubt.
mayy veita-cetasm ata rdhva na saaya

e@ lE8 xsAn8 etxztxs@zx

If to place your mind If you are unable to practice yoga,
atha citta samdhtu abhyse 'py asamartho 'si

p 5p6 st @us { sjsqus Cw {

firmly in Me you are unable, then be engaged in works for My sake.
na aknoi mayi sthiram mat-karma-paramo bhava

etxtkp nn so@sq js4

then through the practice of yoga By doing works for My sake,
abhysa-yogena tato mad-artham api karmi

ss>n8 Apmt {{c{{ jwp xswtx {{[d{{

seek to reach Me, O Arjuna. you will reach perfection.
mm icchptu dhanajaya kur van siddhim avpsyasi
e@not5Mzx t y pstxm
If this, as well, you are unable Better than practice is knowledge.
athaitad apy aakto 'si reyo hi jnam abhysj

jn8 sDksn7 { ptp8 w5tn {

to do, then resort to My yoga Better than knowledge is meditation.
kartu mad-yogam rita jnd dhyna viiyate

xwjsBvtk8 tpjsBvtkx
give up the fruits of all actions Better than meditation is renouncing the fruits of works.
sar va-karma-phala-tyga dhynt karma-phala-tygas

nn7 jT tnswp {{[[{{ tk>nupnus {{[\{{

then act with self-restraint. From renouncing, peace comes immediately.
tata kuru yattmavn tygc chntir anantaram

eI2 xwCnp8 xn27 xnn8 tk

Free from hate towards all beings, ... always content, the yogi
adve sar va-bhtn santua satata yog

sG7 jT4 hw l { tns pt7 {

friendly and compassionate, self-controlled, of firm resolve,
maitra karua eva ca yattm dha-nicaya

pss puyYju7 sttqnspru

free from possessiveness and ego, whose mind and intellect are fixed on Me
nirmamo nirahakra mayy arpita-mano-buddhir

xso7<x<7 s {{[]{{ t soCM7 x s Ht7 {{[^{{

indifferent to pain and pleasure, patient ... such a devotee is dear to Me.
sama-dukha-sukha kam yo mad-bhakta sa me priya
tsFImn vj epq7 5lo
Because of whom people are not agitated, Independent, pure, skillful,
yasmn nodvijate loko anapeka ucir daka

vjFImn l t7 { goxp knt@7 {

who is not agitated by people, indifferent, free from anxiety,
lokn nodvijate ca ya udsno gata-vyatha

y6s6CtIku xwuCqutk
from elation, impatience, fear & distress abandoning all undertakings
harmara-bhayodvegair sar vrambha-parityg

sM t7 x l s Ht7 {{[_{{ t soCM7 x s Ht7 {{[`{{

free he is dear to Me. such a devotee is dear to Me.
mukto ya sa ca me priya yo mad-bhakta sa me priya

t p tn p I2 xs7 5G l sG l
One who neither rejoices nor hates, The same towards foe & friend,
yo na hyati na dvei sama atrau ca mitre ca

p 5ln p jYn { n@ spqspt7 {

nor grieves or desires, and towards respect & disgrace,
na ocati na kkati tath mnpamanyo

5C5Cqutk 5n4x<o7<6
abandoning the auspicious and inauspicious towards cold & heat, pleasure & pain
ubhubha-parityg toa-sukha-dukheu

CMsp t7 x s Ht7 {{[a{{ xs7 xYkwwmn7 {{[b{{

such a devotee is dear to Me. the same, free from attachment ...
bhaktimn ya sa me priya sama saga-vivarjita
ntponnsp t n Atsns fo8
... the same towards blame & praise, silent, This means of immortality
tulya-nind-stutir maun ye tu dharmymtam ida

xn2 tp jpln { t@M8 qtqxn {

content with anything, as described those who follow it
santuo yena kenacit yathokta par yupsate

epjn7 @usnu /Ap squs

independent of home, steady-minded endowed with faith, intent on Me
aniketa sthira-matir raddadhn mat-param

CMss Ht pu7 {{[c{{ CMnznw s Ht7 {{\d{{

such a devotee is dear to Me. such devotees are extremely dear to Me.
bhaktimn me priyo nara bhakts te 'tva me priy
emp gwl Hjn8 qT68 lw
Arjuna said, Nature & conscious being,
arjuna uvca prakti purua caiva

G8 Gsw l {
field & knower of the field
ketra ketrajam eva ca

hno wons>s
this I want to know,
etad veditum icchmi

p8 t8 l j5w {{
also knowledge & that to be known, O Krishna.
jna jeya ca keava

Ckwpwl fo8 5uu8 jnt

The Blessed Lord said, O Arjuna, this body
r-bhagavn uvca ida arra kaunteya

GstCAtn {
is called the field.
ketram ity abhidhyate

hno t wE n8 Hy7
One who knows it, the wise call
etad yo vetti ta prhu

G fn nIo7 {{[{{
the knower of the field.
ketraja iti tad-vida
G8 lq s8 w nn G8 tl tj l
Understand Me to be the knower About the field, its nature,
ketraja cpi m viddhi tat ketra yac ca ydk ca

xwG6 Cun { tIju tn tn {

of each field, O Arjuna. its modifications, its source,
sarva-ketreu bhrata yad-vikri yata ca yat

GGtp8 x l t tHCw
Knowledge of the field and the knower and its effects
ketra-ketrajayor jna sa ca yo yat-prabhva ca

tEp8 sn8 ss {{\{{ nn xsxp s 54 {{]{{

I consider that to be true knowledge. listen to that briefly from Me.
yat taj jna mata mama tat samsena me u

W6CryA kn8 syCntyYju

That was described variously by the rishis, The elements, ego,
ibhir bahudh gta mah-bhtny ahakro

>oCwwA7 q@j { rutMsw l {

by different Vedic hymns, intellect, unmanifest,
chandobhir vividhai pthak buddhir avyaktam eva ca

J,xGqow fNt4 o5j8 l

by the Brahma Sutras, ten senses,
brahma-stra-padai caiva indriyi daaika ca

ynsoCwpn7 {{^{{ ql lNtklu7 {{_{{

and by rational logicians. five sense-objects ...
hetumadbhir vinicitai paca cendriya-gocar
f> I67 x<8 o7<8 espwsoCws
... desire, aversion, pleasure, pain, Absence of pride and pretension,
icch dvea sukha dukha amnitvam adambhitvam

xY=nnp An7 { ey8x numws {

body, consciousness, courage harmlessness, patience, honesty,
saghta cetan dhti ahis kntir rjavam

hnn G8 xsxp Pltqxp8 5l8

this is a brief description of the field service to ones teacher, purity,
etat ketra samsena cr yopsana auca

xwjusons {{`{{ @tsswpKy7 {{a{{

and its modifications. steadfastness, self-control ...
savikram udhtam sthair yam tma-vinigraha

fNt@6 wuts exMupCwYk7

... dispassion towards sense objects, ... non-attachment, absence of clinging
indriyrtheu vairgyam asaktir anabhivaga

epyYju hw l { qGoukyo6 {
absence of ego, to son, wife, house, etc,
anahakra eva ca putra-dra-ghdiu

msstmutA pt8 l xslEws

regarding birth, death, old-age and illness constant equanimity
janma-mtyu jar-vydhi- nitya ca sama-cittatvam

o7<o6po5ps {{b{{ f2p2qqE6 {{c{{

reflecting on the suffering ... towards desirable and undesirable events ...
dukha-donudaranam iniopapattiu
st lpttkp etspptw8
... to Me and none else ... commitment to self-knowledge,
mayi cnanya-yogena adhytma-jna-nityatva

CMutClu4 { nwp@o5ps {
unwavering devotion, gaining of knowledge of reality
bhaktir avyabhicri tattva-jnrtha-daranam

wwMo5xwws hnpsn HMs

resorting to a solitary place, this is called knowledge.
vivikta-dea-sevitvam etaj jnam iti proktam

eunmpx8xo {{[d{{ ep8 tonzt@ {{[[{{

aversion to crowds ... Anything else is ignorance.
aratir jana-sasadi ajna yad ato 'nyath

t8 tEHwts xwn7 q4qo8 nn

That to be known I will now describe Its hands & feet are everywhere.
jeya yat tat pravakymi sar vata pi-pda tat

twsnspn { xwnz5us<s {
knowing which you will gain immortality. Its eyes, head & face are everywhere.
yaj jtvmtam anute sar vato 'ki-iro-mukham

eposqu8 J, xwn7 nsvj

Beginningless, supreme brahman, Its ears are everywhere in the world.
andimat para brahma sar vata rutimal loke

p xEFxotn {{[\{{ xwswt nn {{[]{{

neither being or nonbeing it is called. Encompassing everything, it remains.
na sat tan nsad ucyate sar vam vtya tihati
xwNtk4Cx8 ryun Cnps
It appears as the gunas perceived by the senses, It is inside and outside of all beings
sar vendriya-gubhsa bahir anta ca bhtnm

xwNtwwmns { elu8 lusw l {

yet it is free from all the senses. insentient and sentient.
sar vendriya-vivarjitam acara caram eva ca

exM8 xwClw xswEowt8

Unattached, it supports all. Imperceptible, it cannot be known.
asakta sar va-bhc caiva skmatvt tad avijeya

pk48 k4CM l {{[^{{ ou@8 lnj l nn {{[_{{

Free from gunas, it experiences the gunas. Abiding within, it is inaccessible.
nirgua gua-bhokt ca drastha cntike ca tat

ewCM8 l Cn6 tn6sq ntnx

Undivided in all beings, The light of lights
avibhakta ca bhteu jyotim api taj jyotis

wCMsw l @ns { nsx7 qustn {

it seems to be divided. beyond darkness, it is called.
vibhaktam iva ca sthitam tamasa param ucyate

CnCn l nt8 p8 t8 pkt8

It is to be known. It is the sustainer of all beings, That is knowledge, its object, and its goal
bhta-bhart ca taj jeya jna jeya jna-gamya

Kx4 HCw4 l {{[`{{ o xwt wns {{[a{{

the destroyer and the creator. abiding in the hearts of all.
grasiu prabhaviu ca hdi sar vasya vihitam
fn G8 n@ p8 Hjn8 qT68 lw
Thus the field, knowledge, Nature and conscious being
iti ketra tath jna prakti purua caiva

t8 lM8 xsxn7 { wtpo gCwq {

and that to be known has been briefly described. know these both to be beginningless.
jeya cokta samsata viddhy and ubhv api

soCM hnIt wju8 k48w

One devoted to Me who has understood this Modifications and gunas
mad-bhakta etad vijya vikr ca gu caiva

soCwtqqDn {{[b{{ w HjnxCwp {{[c{{

becomes fit to reach My state. know these to be born of nature.
mad-bhvyopapadyate viddhi prakti-sambhavn

jtju4jnw qT67 Hjn@ y

For action, instrument and agent, The conscious being abiding in nature
kr ya-karaa-karttve purua praktistho hi

yn7 HjnTtn { CYM Hjnmp k4p {

nature is the cause. experiences the gunas born of nature.
hetu praktir ucyate bhukte prakti-jn gun

qT67 x<o7<p8 ju48 k4xYkzt

For the experience of pleasure and pain, Attachment to the gunas is the cause
purua sukha-dukhn kraa gua-sago 'sya

CMw ynTtn {{\d{{ xoxDpmsx {{\[{{

the conscious being is the cause. for desirable and undesirable rebirths.
bhokttve hetur ucyate sad-asad-yoni-janmasu
gqN2psn l t hw8 wE qT68
Witness, approver, One who knows the conscious being
upadranumant ca ya eva vetti purua

Cn CM syu7 { Hjn8 l k47 xy {

master, experiencer, Lord, and nature with its gunas,
bhart bhokt mahevara prakti ca guai saha

qussn ltM xw@ wnspzq

supreme Self thus is called however he exists now,
paramtmeti cpy ukto sar vath vartamno 'pi

oyzsp qT67 qu7 {{\\{{ p x CtzCmtn {{\]{{

the supreme conscious being in the body. he will not be born again.
dehe 'smin purua para na sa bhyo 'bhijyate

tppsp qtn et wwsmpn7

Through meditation, in oneself Some who do not know
dhynentmani payanti anye tv evam ajnanta

jlospssp { wt>t gqxn {

some discover atma by oneself, hear from others and meditate.
kecid tmnam tman rutvnyebhya upsate

et xYtp tkp nzq lnnutw

others through knowledge, They also cross beyond
anye skhyena yogena te 'pi ctitaranty eva

jstkp lqu {{\^{{ st8 nqut47 {{\_{{

and others through karma yoga. death, committed to what they hear.
karma-yogena cpare mtyu ruti-parya
twn xmtn jln xs8 xw6 Cn6
Whatever exists, One who sees the same in all beings
yvat sajyate kicit sama sarveu bhteu

xw8 @wumYkss { nn8 qusus {

insentient or sentient, the supreme Lord abiding within
sattva sthvara-jagamam tihanta paramevaram

GGx8tkn wptwwptn8
is born from the union of the field with the knower. beings mortal and eternal,
ketra-ketraja-sayogt vinayatsv avinayanta

nI Cun6C {{\`{{ t7 qtn x qtn {{\a{{

Know that, O Arjuna. he truly sees.
tad viddhi bharatarabha ya payati sa payati

xs8 qtp y xwG Hjtw l js4

One who sees the same everywhere Through nature, actions
sama payan hi sarvatra praktyaiva ca karmi

xsw@nsus { Ots4p xw57 {

the all-abiding Lord are performed in all ways.
samavasthitam varam kriyamni sar vaa

p yptspsp8 t7 qtn n@sps

he does not neglect atma, One who understands atma
na hinasty tmantmna ya payati tathtmnam

nn tn qu8 kns {{\b{{ ejnu8 x qtn {{\c{{

and therefore reaches the supreme goal. as a non-doer, he truly sees.
tato yti par gatim akartra sa payati
to Cnq@Cws epowFk4wn
When the existence of all individual beings Because it is has no beginning or gunas,
yad bhta-pthag-bhvam anditvn nirguatvt

hj@spqtn { qusststt7 {
is understood as having one origin the unchanging supreme atma,
ekastham anupayati paramtmyam avyaya

nn hw l wnu8 5uu@zq jnt

from which everything arises , even though abiding in the body, O Arjuna,
tata eva ca vistra arrastho 'pi kaunteya

J, xqDn no {{]d{{ p jun p vtn {{][{{

then one attains brahman. does not act or become tainted.
brahma sampadyate tad na karoti na lipyate

t@ xwkn8 xto t@ Hj5ttj7

Just as all-pervasive space Just as one sun illumines
yath sar va-gata saukmyd yath prakayaty eka

ej58 pqvtn { jp8 vjss8 uw7 {

is not tainted because of its subtlety, the whole world,
ka nopalipyate ktsna lokam ima ravi

xwGw@n oy G8 G n@ jp8
so too, in the body, the all pervasive so too, the entire field
sar vatrvasthito dehe ketra ketr tath ktsna

n@s pqvtn {{]\{{ Hj5tn Cun {{]]{{

atma is not tainted. the knower illumines, O Arjuna.
tathtm nopalipyate prakayati bhrata
GGtuws
Those who know between the field and knower
ketra-ketrajayor evam

enu8 pl6 {
the difference, with eyes of wisdom,
antara jna-caku

CnHjns8 l
as well as liberation from nature,
bhta-prakti-moka ca

t wotn n qus {{]^{{

they reach the supreme.
ye vidur ynti te param
Ckwpwl qu8 Ct7 Hwts
The Blessed Lord said, I will further describe the highest,
r-bhagavn uvca para bhya pravakymi

pp8 psEss {
best of knowledge of all,
jnn jnam uttamam

tw spt7 xw
knowing which all the sages
yaj jtv munaya sar ve

qu8 xsn kn7 {{[{{

reached perfection after this life.
par siddhim ito gat

fo8 psqt ss tpsyo J,

Resorting to this knowledge, Brahman is my womb.
ida jnam upritya mama yonir mahad brahma

ss xAtskn7 { nsp kC8 oAtys {

they reached My nature. Within it, I deposit the seed.
mama sdharmyam gat tasmin garbha dadhmy aham

xkzq pqmtn xCw7 xwCnp8

They are not reborn, even when the world begins, From that, the birth of all creatures
sarge 'pi nopajyante sambhava sar va-bhtn

Hvt p t@n l {{\{{ nn Cwn Cun {{]{{

nor do they fear the worlds dissolution. occurs, O Arjuna.
pralaye na vyathanti ca tato bhavati bhrata
xwtp6 jnt xw8 umns fn
O Arjuna, in all wombs Sattva, rajas and tamas
sar va-yoniu kaunteya sattva rajas tama iti

snt7 xCwn t7 { k47 HjnxCw7 {

creatures are born. these gunas are born of nature.
mrtaya sambhavanti y gu prakti-sambhav

nx8 J, syDpu prpn syry

For them, the brahman is the womb O Arjuna, they bind
ts brahma mahad yonir nibadhnanti mah-bho

ey8 rmHo7 qn {{^{{ oy oypstts {{_{{

and I am the seed-bestowing father. the eternal embodied being to the body.
aha bja-prada pit dehe dehinam avyayam

nG xw8 psvwn um uksj8 w

Sattva, being pure, Know that rajas is of the nature of passion
tatra sattva nirmalatvt rajo rgtmaka viddhi

Hj5jspsts { n4xYkxsoCws {
shining, and free from affliction, born of association with desire.
prakakam anmayam t-saga-samudbhavam

x<xYkp rpn nFrpn jnt

binds one by attachment to happiness O Arjuna, it binds
sukha-sagena badhnti tan nibadhnti kaunteya

pxYkp lp= {{`{{ jsxYkp oyps {{a{{

and attachment to knowledge, O Arjuna. an embodied one through attachment to action.
jna-sagena cnagha karma-sagena dehinam
nswpm8 w xw8 x< xmtn
Know that tamas is born of ignorance, Sattva causes attachment to happiness.
tamas tvajnaja viddhi sattva sukhe sajayati

syp8 xwoyps { um7 js4 Cun {

causing delusion for all embodied ones. Rajas causes attachment to action, O Arjuna.
mohana sar va-dehinm raja karmai bhrata

HsovtpNCx pswt n ns7

Through negligence, laziness and sleep Tamas, by covering knowledge,
pramdlasya-nidrbhis jnam vtya tu tama

nFrpn Cun {{b{{ Hso xmttn {{c{{

it binds one, O Arjuna. causes attachment to negligence.
tan nibadhnti bhrata pramde sajayaty uta

umnsCCt xwIu6 oyzsp

When rajas and tamas are overcome, In all sense organs in the body,
rajas tama cbhibhya sar va-dvreu dehe 'smin

xw8 Cwn Cun { Hj5 gqmtn {

sattva arises, O Arjuna. when the light of knowledge arises,
sattva bhavati bhrata praka upajyate

um7 xw8 nsw p8 to no wDo

Rajas arises when sattva and tamas are overcome. then one should know
raja sattva tama caiva jna yad tad vidyd

ns7 xw8 umn@ {{[d{{ ww8 xwstn {{[[{{

Tamas arises when sattva and rajas are overcome. sattva is predominant.
tama sattva rajas tath vivddha sattvam ity uta
vC7 HwEuuC7 eHj5zHwE
Greed, activity, initiating Darkness, inactivity,
lobha pravttir rambha aprako 'pravtti ca

js4s5s7 qy { Hso sy hw l {
actions, disquietude, desire negligence and delusion
karmam aama sph pramdo moha eva ca

umtnp mtn nstnp mtn

these arise when rajas these arise when tamas
rajasy etni jyante tamasy etni jyante

ww Cun6C {{[\{{ ww jTpop {{[]{{

is predominant, O Arjuna. is predominant, O Arjuna.
vivddhe bharatarabha vivddhe kuru-nandana

to xw Hw n umx Hvt8 kw
When sattva predominates, Reaching death when rajas predominates,
yad sattve pravddhe tu rajasi pralaya gatv

Hvt8 tn oyCn { jsxYk6 mtn {

a person who dies one is born attached to action.
pralaya yti deha-bht karma-sagiu jyate

noEswo8 vjp n@ Hvpnsx

to the pure, heavenly realms of the enlightened Dying when tamas predominates,
tadottama-vid lokn tath pralnas tamasi

esvp HnqDn {{[^{{ stp6 mtn {{[_{{

he attains. one is born in wombs of delusion.
amaln pratipadyate mha-yoniu jyate
js47 xjnty7 xwxmtn p8
For good actions, they say Knowledge is born of sattva,
karmaa suktasyhu sattvt sajyate jna

xwj8 psv8 Bvs { umx vC hw l {

the result is pure and sattvika. and greed is born of rajas.
sttvika nirmala phalam rajaso lobha eva ca

umxn Bv8 o7<s Hsosy nsx

But the result of rajas is suffering, From tamas, negligence, delusion
rajasas tu phala dukham pramda-mohau tamaso

ep8 nsx7 Bvs {{[`{{ Cwnzpsw l {{[a{{

and the result of tamas is ignorance. and ignorance are born.
ajna tamasa phalam bhavato 'jnam eva ca

Rw8 k>n xw@ pt8 k4t7 jnu8

Those established in sattva go upwards. The agent of action is none other than the gunas
rdhva gacchanti sattvasth nnya guebhya kartra

st nn umx7 { to N2pqtn {
Those with rajas remain in the middle. when a person sees this,
madhye tihanti rjas yad dranupayati

m=tk4wE@ k4t qu8 wE

Those established in the lowest guna, and knows what is beyond the gunas,
jaghanya-gua-vttisth guebhya ca para vetti

eA k>n nsx7 {{[b{{ soCw8 xzAk>n {{[c{{

in tamas, go downwards. he reaches My state.
adho gacchanti tmas mad-bhva so 'dhigacchati
k4pnpnt Gp emp gwl
Transcending these three gunas Arjuna said,
gun etn attya trn arjuna uvca

oy oyxsoCwp {
which are born of the body, a person is freed
deh deha-samudbhavn

msstmuo7<u
from the suffering of birth, death, and old age
janma-mtyu-jar-dukhair

wsMzsnspn {{\d{{
and attains immortality.
vimukto 'mtam anute

ju vYkGp k4pnp Ckwpwl

By what signs (can I know) one who has these three gunas The Blessed Lord said,
kair ligais trn gun etn r-bhagavn uvca
enn Cwn HC {
transcended, O Krishna?
atto bhavati prabho

jslu7 j@8 ln8x

How does he behave? How these
kim cra katha caits

Gp k4pnwnn {{\[{{
three gunas he transcends?
trn gun ativartate
Hj58 l HwE8 l goxpwoxp
Light (sattva), action (rajas), As though remaining seated with detachment,
praka ca pravtti ca udsnavad sno

sysw l q3w { k4t p wltn {

and delusion (tamas), O Arjuna, he is not disturbed by the gunas.
moham eva ca pava guair yo na viclyate

p I2 xHwEp k4 wnn ftw8

he hates not when they are present Knowing that it is the gunas that act,
na dvei sampravttni gu vartanta ity eva

p pwEp jYn {{\\{{ tzwnn pYkn {{\]{{

nor longs for when they are absent. he remains unwavering.
na nivttni kkati yo 'vatihati negate

xso7<x<7 w@7 spqsptntx

The same toward suffering and pleasure, self-established, ... the same towards respect and disrespect,
sama-dukha-sukha svastha mnpamnayos tulyas

xsv2sjlp7 { nt sGuqt7 {
the same toward a clod of dirt, a rock and gold, the same towards friends and enemies,
sama-loma-kcana tulyo mitrri-pakayo

ntHtHt Aux xwuCqutk

the same toward the loved and unloved, wise, renouncing all undertakings,
tulya-priypriyo dhras sar vrambha-parityg

ntposx8nn7 {{\^{{ k4nn7 x gtn {{\_{{

the same toward blame and praise ... he is said to transcend the gunas.
tulya-nindtma-sastuti gutta sa ucyate
s8 l tztClu4 J,4 y Hnys
He who, with unwavering I am the foundation of brahman,
m ca yo 'vyabhicrea brahmao hi pratihham

CMtkp xwn { esntttt l {

devotion worships Me, of the immortal and imperishable,
bhakti-yogena sevate amtasyvyayasya ca

x k4p xsntnp 5nt l Ast

transcending these gunas, he of the eternal dharma,
sa gun samattyaitn vatasya ca dharmasya

J,Ctt jqn {{\`{{ x<tjnjt l {{\a{{

becomes fit for absorption in brahman. and of absolute happiness.
brahma-bhyya kalpate sukhasyaikntikasya ca
Ckwpwl RwsvsA75<s
The Blessed Lord said, Having roots above and branches below,
r-bhagavn uvca rdhva-mlam adha-kham

e@8 Hyutts {
this tree they call immutable.
avattha prhur avyayam

>o8x tt q4p
Its leaves are Vedic hymns.
chandsi yasya parni

tn8 wo x wown {{[{{

One who knows it knows the Vedas.
yas ta veda sa veda-vit

eAw8 Hxnnt 5< p qsty n@qv>tn

Below and above, its branches spread out. Its form as such is not visible here,
adha cordhva prasts tasya kh na rpam asyeha tathopalabhyate

k4Hw w6tHwv7 { pn p lop l xHn {

Its sprouts - sense objects - are nurtured by the gunas. nor is its end, beginning, or continuation.
gua-pravddh viaya-pravl nnto na cdir na ca sampratih

eA svtpxnnp e@sp8 xwsvs

Its roots spread out below This well-rooted tree -
adha ca mlny anusantatni avattham ena suvirha-mlam

jsprAp sptvj {{\{{ exYk5G4 p >w {{]{{

into the world of men, associated with action. after cutting it with the powerful axe of detachment ...
karmnubandhni manuya-loke asaga-astrea dhena chittv
nn7 qo8 nqusknt8 pspsy mnxYko6
... then that goal is to be sought Free from pride and delusion, overcoming attachment,
tata pada tat parimrgitavya nirmna-moh jita-saga-do

tsp kn p pwnn Ct7 { etspt wpwEjs7 {

reaching which, there is no return again, dedicated to the true self, turned away from desires,
yasmin gat na nivartanti bhya adhytma-nity vinivtta-km

nsw lD8 qT68 HqD IIwsM7 x<o7<x8u

thinking, "I take refuge in that foremost being free from dualities such as pleasure and pain,
tam eva cdya purua prapadye dvandvair vimukt sukha-dukha-sajair

tn7 HwE7 Hxn qu4 {{^{{ k>ts7 qostt8 nn {{_{{

from whom all activity emerged long ago." free from delusion, they reach the imperishable goal.
yata pravtti prast pur gacchanty amh padam avyaya tat

p no Cxtn xt ssw85 wvj

The sun cannot illumine it, A part of Me in the world of beings
na tad bhsayate sr yo mamaivo jva-loke

p 55Yj p qwj7 { wCn7 xpnp7 {

nor the moon or fire. becomes the eternal jiva.
na ako na pvaka jva-bhta santana

to kw p pwnn sp76pNt4
They do not return, having reached The mind and senses,
yad gatv na nivartante mana-ahnndriyi

ns qus8 ss {{`{{ Hjn@p j6n {{a{{

that supreme abode of Mine. born of nature - it draws (unto itself).
tad dhma parama mama prakti-sthni karati
5uu8 towpn G8 l7 q5p8 l
Acquiring a body Hearing, sight, touch,
arra yad avpnoti rotra caku sparana ca

tltOsnu7 { uxp8 4sw l {

and leaving it, its Lord taste, smell
yac cpy utkrmatvara rasana ghram eva ca

kywnp x8tn eAt spt8

taking these (mind & senses) along, goes forth and mind -- this one, presiding over them,
ghtvaitni sayti adhihya mana cya

wtkApw5tn {{b{{ w6tpqxwn {{c{{

like wind carries fragrance from its source. experiences sense objects.
vyur gandhn ivayt viayn upasevate

gOsn8 @n8 wq tnn tkpp8

As it departs, remains, Yogis who strive
utkrmanta sthita vpi yatanto yogina caina

Cmp8 w k4wns { qttstw@ns {

or experiences, while associated with the gunas, perceive it abiding in oneself.
bhujna v gunvitam payanty tmany avasthitam

ws ppqtn tnnztjnsp
the deluded to not perceive it. The unprepared, even though they strive,
vimh nnupayanti yatanto 'py akttmno

qtn pl67 {{[d{{ pp8 qttlnx7 {{[[{{

Those with "eyes of wisdom" perceive. do not perceive it, being unperceptive.
payanti jna-cakua naina payanty acetasa
tootkn8 nm kswt l Cnp
That light abiding in the sun, Abiding in the earth,
yad ditya-gata tejo gm viya ca bhtni

mko Cxtnz<vs { Auttysmx {

illumining the whole world, I sustain all beings with My energy.
jagad bhsayate 'khilam dhraymy aham ojas

tlNsx tlp q4s l6A7 xw7

and the light of the moon and fire, I nourish all plants,
yac candramasi yac cgnau pumi cauadh sar v

nEm w ssjs {{[\{{ xs Cw uxsj7 {{[]{{

know that light to be Mine. having become the watery moon.
tat tejo viddhi mmakam somo bhtv rastmaka

ey8 wpu Cw xwt ly8 o xFw2

I, becoming the fire of digestion I abide in the hearts of all.
aha vaivnaro bhtv sar vasya cha hdi sannivio

H4p8 oysn7 { sE7 snpsqyp8 l {

abiding in the bodies of all living things, From Me come memory, knowledge, and forgetting.
prin deham rita matta smtir jnam apohana ca

H4qpxstM7 wo xwuysw wD
endowed with the power of life, I am known through all the Vedas.
prpna-samyukta vedai ca sar vair aham eva vedyo

qltF8 lnwAs {{[^{{ wonjo wowow lys {{[_{{

I digest the four kinds of food. I am Vedanta's creator and the knower of the Vedas.
pacmy anna catur-vidham vednta-kd veda-vid eva cham
Iws qT6 vj gEs7 qT6wt7
In the world are two purushas: But there is another purusha, the highest,
dvv imau puruau loke uttama puruas tvanya

uu hw l { qusston7 {
the perishable and the imperishable. called paramatma.
kara ckara eva ca paramtmety udhta

u7 xw4 Cnp t vjGtswt

All beings are perishable. Pervading the three worlds,
kara sar vi bhtni yo loka-trayam viya

j2@zu gtn {{[`{{ rCttt Qu7 {{[a{{

The imperishable is called immutable. that imperishable Lord supports (them).
ka-stho 'kara ucyate bibharty avyaya vara

tsusnnzys t sswsxs
I am beyond the perishable One who is undeluded, knowing Me thus
yasmt karam atto 'ham yo mm evam asammho

euoq lEs7 { mpn qT6Ess {

and the perishable, being the highest. as the highest purusha,
akard api cottama jnti puruottamam

enzs vj wo l x xwwo Cmn s8

Therefore, in the world and in the Vedas, I am that all-knowing person worships Me
ato 'smi loke vede ca sa sar va-vid bhajati m

H@n7 qT6Es7 {{[b{{ xwCwp Cun {{[c{{

celebrated as the highest purusha. with his whole heart, O Arjuna.
prathita puruottama sar va-bhvena bhrata
fn k+ns8 5Gs
Thus, this most secret scripture
iti guhyatama stram

fosM8 stp= {
has been taught by Me, O Arjuna.
idam ukta maynagha

hno rw rsp tn
Knowing this, one becomes wise
etad buddhv buddhimn syt

jnjt Cun {{\d{{

and fulfilled, O Arjuna.
kta-ktya ca bhrata
Ckwpwl eCt8 xwx85u
The Blessed Lord said, Fearlessness, purity of mind,
r-bhagavn uvca abhaya sattva-sauddhir

ptktw@n7 {
acquiring knowledge,
jna-yoga-vyavasthiti

op8 os t
charity, self-control, worship,
dna dama ca yaja ca

wttnq Pmws {{[{{

study, austerities, straightforwardness ...
svdhyyas tapa rjavam

ey8x xtsOAx nm7 s An7 5ls

... harmlessness, truthfulness, absence of anger, brilliance, patience, courage, purity,
ahis satyam akrodhas teja kam dhti aucam

tk7 5nuq5ps { eNy pnspn {

renunciation, tranquility, absence of scorn, absence of malice and excessive pride --
tyga ntir apaiunam adroho ntimnit

ot Cnwvvw8 Cwn xqo8 ows

compassion for all, absence of desire, (these) are divine traits
day bhtev aloluptva bhavanti sampada daivm

sow8 .ulqvs {{\{{ eCmnt Cun {{]{{

gentleness, modesty, absence of fickleness ... of the born, O Arjuna.
mrdava hrr acpalam abhijtasya bhrata
oC oqzCsp ow xqo wst
Hypocrisy, arrogance, pride, Divine traits lead to liberation.
dambho darpo 'bhimna ca daiv sampad vimokya

OA7 qTtsw l { prAtxu sn {

anger, harshness, Demonic traits lead to bondage.
krodha pruyam eva ca nibandhysur mat

ep8 lCmnt s 5l7 xqo8 ows

and ignorance -- for the born Grieve not! With divine traits
ajna cbhijtasya m uca sampada daivm

q@ xqosxus {{^{{ eCmnzx q3w {{_{{

(these are) demonic traits, O Arjuna. were you born, O Arjuna.
prtha sampadam surm abhijto 'si pava

I Cnxk vjzsp HwE8 l pwE8 l

There are two kinds of beings in this world: What is to be done or not done,
dvau bhta-sargau loke 'smin pravtti ca nivtti ca

ow Pxu hw l { mp p wouxu7 {
the divine and the demonic. demonic people do not understand.
daiva sura eva ca jan na vidur sur

ow wnu57 HM p 5l8 pq llu

Divine beings have been described at length. Not purity or good conduct,
daivo vistaraa prokta na auca npi ccro

Pxu8 q@ s 54 {{`{{ p xt8 n6 wDn {{a{{

About the demonic, listen to Me, O Arjuna. or truth do they possess.
sura prtha me u na satya teu vidyate
extsHn8 n hn8 2sw2>t
Falsely and baselessly, they Clinging to this view,
asatyam apratiha te et dim avaabhya

mkoyupus { p2spzqrt7 {
say the world is godless, those with ruined lives, little intelligence,
jagad hur anvaram natmno 'lpa-buddhaya

eququxCn8 HCwtKjs47
born of union, and cruel deeds become
aparaspara-sambhta prabhavanty ugra-karma

jstn jsynjs {{b{{ tt mknzyn7 {{c{{

merely caused by desire. enemies destroying the world.
kim anyat kma-haitukam kayya jagato 'hit

jsst oqu8 lnsqust8 l

Overpowered by insatiable desire, Immeasurable anxiety
kmam ritya dupra cintm aparimey ca

oCspsown7 { Hvtnsqn7 {
filled with hypocrisy, pride and lust, they are burdened with till death.
dambha-mna-madnvit pralayntm uprit

syo kywxoKyp jsqCkqus

clinging to false notions due to ignorance, Intent on fulfilling desires,
mohd ghtvsad-grhn kmopabhoga-param

Hwnnzxl1n7 {{[d{{ hnwon pn7 {{[[{{

they carry on with impure intentions. they are convinced that this is all.
pravartante 'suci-vrat etvad iti nicit
P5q55nr7 fosD st vAs
Bound by hundreds of longings, "Now this is gained by me.
-pa-atair baddh idam adya may labdham

jsOAqut47 { fs8 Ht spu@s {

fixated on desire and anger, This desire I will fulfill.
kma-krodha-parya ima prpsye manoratham

Qyn jsCk@s fosnosq s

to fulfill their desires, they seek This and that are mine.
hante kma-bhogrtham idam astdam api me

ettp@xltp {{[\{{ Cwtn qpAps {{[]{{

to gain wealth through unjust means. More wealth will be (mine)."
anyyenrtha-sacayn bhaviyati punar dhanam

ex st yn7 5Gu PtzCmpwps

"That enemy is slain by me "I am wealthy and of high birth.
asau may hata atrur hyo 'bhijanavn asmi

ypt lqupq { jztzn x5 st {

and I will slay others. Who else is such as me?
haniye cparn api ko 'nyo 'sti sado may

Quzysy8 Ck tt ots sot

I am the master, I am the enjoyer. I will worship, give, and enjoy."
varo 'ham aha bhog yakye dsymi modiya

xzy8 rvwp x< {{[^{{ ftpwsyn7 {{[_{{

I am successful, powerful and happy." Those deluded by ignorance speak thus.
siddho 'ha balavn sukh ity ajna-vimohit
epjlEwn PsxCwn7 nA
Confused by many thoughts, Self-important, stubborn,
aneka-citta-vibhrnt tma-sambhvit stabdh

symvxswn7 { Apspsown7 {
enveloped by the web of delusion, filled with the arrogance and pride of wealth,
moha-jla-samvt dhana-mna-madnvit

HxM7 jsCk6 tmn pstn

attached to enjoyments, they worship in name only,
prasakt kma-bhogeu yajante nma-yajais te

qnn pujz5l {{[`{{ oCpwAqwjs {{[a{{

they fall into impure hell. with hypocrisy, ignoring the rules.
patanti narake 'ucau dambhenvidhi-prvakam

eyYju8 rv8 oq8 npy8 I6n7 Oup

Filled with ego, strength, arrogance, Those who hate, the cruel,
ahakra bala darpa tn aha dviata krrn

js8 OA8 l x8n7 { x8xu6 puAsp {

desire and anger, the lowest of men in the world,
kma krodha ca sarit sasreu nardhamn

sssquoy6 qtmLs5Cp
Me, abiding in other bodies, I always send them into
mm tma-para-deheu kipmy ajasram aubhn

HI6nz>txtj7 {{[b{{ exuww tp6 {{[c{{

they hate, being jealous. impure, demonic wombs.
pradvianto 'bhyasyak surv eva yoniu
Pxu8 tpsqF GwA8 pujto8
Obtaining demonic births, Threefold is this gateway to hell
sur yonim pann trividha narakasyeda

s msp msp { Iu8 p5pssp7 {

they are deluded in life after life. which is one's destruction --
mh janmani janmani dvra nanam tmana

ssHtw jnt js7 OAn@ vCx

Having failed to reach Me, O Arjuna, desire, anger, and greed.
mm aprpyaiva kaunteya kma krodhas tath lobhas

nn ttAs8 kns {{\d{{ nsonGt8 tmn {{\[{{

they therefore go to the lowest realm. Therefore, these three should be abandoned.
tato ynty adham gatim tasmd etat traya tyajet

hnwsM7 jnt t7 5GwAsxt

O Arjuna, one who is free One who ignores scriptural rules
etair vimukta kaunteya ya stra-vidhim utsjya

nsIuGCpu7 { wnn jsjun7 {

from these three gates to darkness, and is driven by desire
tamo-dvrais tribhir nara vartate kma-krata

Plutsp7 tx p x xswpn
achieves the best for himself. does not gain success,
caraty tmana reyas na sa siddhim avpnoti

nn tn qu8 kns {{\\{{ p x<8 p qu8 kns {{\]{{

Thereafter, he reaches the supreme goal. nor happiness, nor the supreme goal.
tato yti par gatim na sukha na par gatim
ns>G8 Hs48 n
Therefore, let the scriptures be your authority
tasmc chstra prama te

jtjttw@n {
as to what should and should not be done.
kr ykrya-vyavasthitau

w 5GwApM8
Knowing the scriptural rules,
jtv stra-vidhnokta

js jnsyyx {{\^{{
you should work in the world.
karma kartum ihrhasi
emp gwl t 5GwAsxt
Arjuna said, Those who disregard scriptural teachings
arjuna uvca ye stra-vidhim utsjya

tmn twn7 {
yet worship with faith --
yajante raddhaynvit

n68 p n j j4
O Krishna, are they established
te nih tu k ka

xwsy umns7 {{[{{

in sattva, rajas, or tamas?
sattvam ho rajas tama

Ckwpwl GwA Cwn

The Blessed Lord said, Faith is three-fold
r-bhagavn uvca trividh bhavati raddh

oyp8 x wCwm {
for people, according to its nature:
dehin s svabhvaj

xwj umx lw
sattvika, rajasa, and
sttvik rjas caiva

nsx ln n8 54 {{\{{
tamasa. Hear about them.
tmas ceti t u
xwpq xwt tmn xwj owp
According to each person's nature Those who are sattvika worship the gods.
sattvnurp sar vasya yajante sttvik devn

Cwn Cun { tu8x umx7 {

is faith, O Arjuna. Those who are rajasa worship spirits and demons.
raddh bhavati bhrata yaka-raksi rjas

stzt8 qT6 Hnp Cnk48t

Mankind is made of faith. The dead and hordes of ghosts
raddh-mayo 'ya puruo pretn bhta-ga cnye

t t7 x hw x7 {{]{{ tmn nsx mp7 {{^{{

According to his faith, thus is he. are worshiped by those who are tamasa.
yo yac chraddha sa eva sa yajante tmas jan

e5Gwyn8 =u8 j6tn7 5uu@8

Non-scriptural, terrible Torturing the body
astra-vihita ghora karayanta arrastha

ntn t nq mp7 { CnKsslnx7 {

austerities they undergo -- those who made of elements,
tapyante ye tapo jan bhta-grmam acetasa

oCyYjux8tM7 s8 lwn75uu@8
have hypocrisy, pride, and Me, dwelling in the body --
dambhhakra-sayukt m caivnta arrastha

jsukrvwn7 {{_{{ np wtxuptp {{`{{

desire, craving and obstinacy. know those fools to have demonic traits.
kma-rga-balnvit tn viddhy sura-nicayn
Pyuwq xwt Pt7xwrvut
For all people, their preferred food Promoting life, goodness, strength, health,
hras tvapi sar vasya yu-sattva-balrogya-

GwA Cwn Ht7 { x<HnwwAp7 {

is of three kinds. happiness and satisfaction,
trividho bhavati priya sukha-prti-vivardhan

tnqn@ op8 ut7 pA7 @u D

So too is sacrifice, austerity and charity. savory, moist, substantial, pleasant --
yajas tapas tath dna rasy snigdh sthir hdy

n68 Coss8 54 {{a{{ Pyu7 xwjHt7 {{b{{

Listen to the difference among them. such foods are dear to those who are sattvika.
te bhedam ima u hr sttvika-priy

j2wvvw4t4 tnts8 knux8

Bitter, sour, salty, extremely hot, Stale, tasteless,
kavamla-lavatyua- yta-yma gata-rasa

n4woyp7 { qn qt6n8 l tn {
harsh, astringent, burning -- putrid, leftover,
tka-rka-vidhina pti par yuita ca yat

Pyu umxt2 g>2s eq lst8

such foods are desired by those who are rajasa. unclean and impure --
hr rjasasye ucchiam api cmedhya

o7<5jstHo7 {{c{{ Cmp8 nsxHts {{[d{{

(Those foods) cause pain, suffering and illness. such food is dear to those who are tamasa.
dukha-okmaya-prad bhojana tmasa-priyam
eBvjYCt eCxAt n Bv8
Sacrifice by those not desiring the fruits, For the sake of the fruits
aphalkkibhir yajo abhisandhya tu phala

wA2 t ftn { oC@sq lw tn {

offered according to scripture, or for showing off,
vidhi-do ya ijyate dambhrtham api caiva yat

t2tswn sp7 ftn Cun

"This is to be offered," whatever is offered, O Arjuna --
yaavyam eveti mana ijyate bharata-reha

xsAt x xwj7 {{[[{{ n8 t8 w umxs {{[\{{

thinking thus, that (sacrifice) is sattvika. know that sacrifice to be rajasa.
samdhya sa sttvika ta yaja viddhi rjasam

wAypsx2F8 owImkTH
Not following the scriptures, without offering food, Worship of gods, twice-born, teachers and the wise,
vidhi-hnam asnna deva-dvija-guru-prja-

sGypso4s { qmp8 5lsmws {

without mantras, without fees, purity, straightforwardness,
mantra-hnam adakiam pjana aucam rjavam

wuyn8 t8 J,ltsy8x l
without faith -- such worship chastity and harmlessness --
raddh-virahita yaja brahmacaryam ahis ca

nsx8 quln {{[]{{ 5uu8 nq gtn {{[^{{

they consider tamasa. this is called bodily austerity.
tmasa paricakate rra tapa ucyate
epIkju8 wt8 sp7Hxo7 xtw8
Speech that causes no distress, Calmness of mind, gentleness,
anudvega-kara vkya mana-prasda saumyatva

xt8 Htyn8 l tn { spsswpKy7 {

truthful, pleasing and helpful, silence, self-control,
satya priya-hita ca yat maunam tma-vinigraha

wtttxp8 lw Cwx85utnn
also study and recitation -- purity of heart -- this
svdhyybhyasana caiva bhva-sauddhir ity etat

wYst8 nq gtn {{[_{{ nq spxstn {{[`{{

this is called austerity of speech. is called mental austerity.
v-maya tapa ucyate tapo mnasam ucyate

t qut nn8 xjuspqm@8

Performed with absolute faith, For receiving honor, respect and reverence,
raddhay paray tapta satkra-mna-pjrtha

nqnn GwA8 pu7 { nq oCp lw tn {

the threefold (body, speech, mind) austerity hypocritical austerities
tapas tat trividha narai tapo dambhena caiva yat

eBvjYCtM7 Otn noy HM8

of those who are mature, not desiring the results -- done here are said to be
aphalkkibhir yuktai kriyate tad iha prokta

xwj8 quln {{[a{{ umx8 lvsws {{[b{{

is called sattvika. rajasa, unsteady, impermanent.
sttvika paricakate rjasa calam adhruvam
sKy4sp tn ontsn t/p8
For one overcome by delusion, Thinking, "This is to be given," charity
mha-grhetmano yat dtavyam iti yad dna

q3t Otn nq7 { otnzpqju4 {

austerities performed with pain given to one who has not helped you,
pay kriyate tapa dyate 'nupakrie

qutxop@8 w o5 jv l qG l
or for the sake of hurting another -- at the right place and time, to a deserving person --
parasyotsdanrtha v dee kle ca ptre ca

nEsxsons {{[c{{ n/p8 xwj8 sns {{\d{{

that is considered tamasa. that charity is considered sattvika.
tat tmasam udhtam tad dna sttvika smtam

tE Htqju@8 eo5jv t/ps

To get something in return Charity at the wrong place or time
yat tu pratyupakrrtha adea-kle yad dnam

Bvs/t w qp7 { eqGt otn {

or for the sake of the fruits, given to the undeserving,
phalam uddiya v puna aptrebhya ca dyate

otn l quv28 exjnswn8

what is given reluctantly -- without respect, with scorn --
dyate ca pariklia asat-ktam avajta

n/p8 umx8 sns {{\[{{ nEsxsons {{\\{{

that charity is considered rajasa. that is considered tamasa.
tad dna rjasa smtam tat tmasam udhtam
i8 nxon po5 nso i8 ftot
"Om tat sat" - this instruction Therefore, uttering "om",
o tat sad iti nirdeo tasmd o ity udhtya

J,4GwA7 sn7 { topnq7Ot7 {

about brahman is considered threefold. sacrifice, charity and austerity
brahmaas tri-vidha smta yaja-dna-tapa-kriy

J,4np wo Hwnn wApM7

By this instruction, the brahmanas, vedas, are undertaken according to the scriptures
brhmas tena ved ca pravartante vidhnokt

t wyn7 qu {{\]{{ xnn8 J,wops {{\^{{

and sacrifices were ordained along ago. continually by those who teach brahman.
yaj ca vihit pur satata brahma-vdinm

notpCxAt xoCw xACw l

Uttering "tat", without desiring the fruits, With the meaning of reality or goodness,
tad ity anabhisandhya sad-bhve sdhu-bhve ca

Bv8 tnq7Ot7 { xotnn Httn {

sacrifice, austerity, the word "sat" is used.
phala yaja-tapa-kriy sad ity etat prayujyate

opOt wwA7 H5n js4 n@

and charity of various kinds And for a praiseworthy deed,
dna-kriy ca vividh praaste karmai tath

Otn sjYC7 {{\_{{ x>o7 q@ ttn {{\`{{

are done by those seeking liberation. the word "sat" is used, O Arjuna.
kriyante moka-kkibhi sac-chabda prtha yujyate
t nqx op l et yn8 oE8
In sacrifice, austerity and charity, Anything sacrificed or given without faith
yaje tapasi dne ca araddhay huta datta

@n7 xon ltn { nqnn8 jn8 l tn {

steadfastness is called "sat". or austerity performed thus,
sthiti sad iti cocyate tapas tapta kta ca yat

js lw no@t8 exottn q@
Action for that sake is also is called "asat", O Arjuna.
karma caiva tad-arthya asad ity ucyate prtha

xotwCAtn {{\a{{ p l nHt p fy {{\b{{

called "sat". It is useless here and in the hereafter.
sad ity evbhidhyate na ca tat pretya no iha
emp gwl x8txt syry
Arjuna said, O Krishna, about sannysa
arjuna uvca sannysasya mah-bho

nws>s wons {
I want to know the truth,
tattvam icchmi veditum

tkt l 6j5
also about tyga
tygasya ca hkea

q@j5p6op {{[{{
individually, O Krishna.
pthak kei-nidana

Ckwpwl jtp8 js48 tx8

The Blessed Lord said, Renunciation of acts to fulfill desires,
r-bhagavn uvca kmyn karma nysa

x8tx8 jwt wo7 {

the wise know as sannysa.
sannysa kavayo vidu

xwjsBvtk8
Renunciation of the fruits of all acts,
sar va-karma-phala-tyga

Hytk8 wl47 {{\{{

the wise call tyga.
prhus tyga vicaka
tt8 o6wotj pt8 54 s nG
"(All) acts, being defective, should be renounced" - Regarding this, listen to My conclusion
tyjya doavad ity eke nicaya u me tatra

js Hysp647 { tk CunxEs {
thus some wise ones say. about tyga, O Arjuna.
karma prhur mania tyge bharata-sattama

topnq7js tk y qT6t
"Acts of worship, charity and austerity O Arjuna, tyga is
yaja-dna-tapa-karma tygo hi purua-vyghra

p ttsn lqu {{]{{ GwA7 xHjnn7 {{^{{

should not be renounced" - thus say others. declared to be three-fold.
na tyjyam iti cpare trividha samprakrtita

topnq7js hntq n js4

Acts of worship, charity and austerity These acts,
yaja-dna-tapa-karma etny api tu karmi

p tt8 jtsw nn { xYk8 tw Bvp l {

should not be renounced. They should be done. without attachment for the fruits,
na tyjya kr yam eva tat saga tyaktv phalni ca

t op8 nqw jntpn s q@

Worship, charity and austerity are to be done, O Arjuna.
yajo dna tapa caiva kartavynti me prtha

qwpp sp64s {{_{{ pn8 snsEss {{`{{

are purifying for the wise. This is my conclusion.
pvanni manim nicita matam uttamam
ptnt n x8tx7 o7<stw tn js
Renunciation of obligatory Thinking, "It is difficult," acts
niyatasya tu sannysa dukham ity eva yat karma

js4 pqqDn { jtv5Cttmn {

acts is not proper. abandoned due to fear of bodily suffering
karmao nopapadyate kya-klea-bhayt tyajet

syEt qutkx x jw umx8 tk8

Such abandonment due to delusion is rjasa tyga. Doing thus,
moht tasya paritygas sa ktv rjasa tyga

nsx7 qujnn7 {{a{{ pw tkBv8 vCn {{b{{

is considered tamasa tyga. one does not gain the fruits of renunciation.
tmasa parikrtita naiva tyga-phala labhet

jtstw tn js p I2tj5v8 js
Thinking, "It is to be done" One who doesn't avoid difficult acts
kr yam ity eva yat karma na dvey akuala karma

ptn8 Otnzmp { j5v pp6mn {

obligatory acts done, O Arjuna, and isn't attached to pleasant acts,
niyata kriyate 'rjuna kuale nnuajjate

xYk8 tw Bv8 lw tk xwxsw2

without attachment to the results, that renunciate is established in sattva,
saga tyaktv phala caiva tyg sattva-samvio

x tk7 xwj sn7 {{c{{ sAw >Fx85t7 {{[d{{

is considered sttvika tyga. being wise and doubt-free.
sa tyga sttviko mata medhv chinna-saaya
p y oyCn 5t8 ep2s28 s8 l
By a person, it is not possible Undesirable, desirable, and mixed -
na hi deha-bht akya aniam ia mira ca

tM8 jst56n7 { GwA8 js47 Bvs {

to renounce all acts. three-fold are the fruits of action
tyaktu karmy aeata trividha karmaa phalam

tn jsBvtk Cwttkp8 Ht
But one who gives up the fruits of acts for those who have died without renouncing,
yas tu karma-phala-tyg bhavaty atygin pretya

x tktCAtn {{[[{{ p n x8txp8 wln {{[\{{

is called a (true) renunciate. but never for true renunciates.
sa tygty abhidhyate na tu sannysin kvacit

qlnp syry eAp8 n@ jn

O Arjuna, these five ... body, agent (of action),
pacaitni mah-bho adhihna tath kart

ju4p prA s { ju48 l q@wAs {

factors learn from Me. individual instrument,
krani nibodha me karaa ca pthag-vidham

xYt jnn HMp wwA q@j l2

They are taught in the Snkhya doctrines various distinct acts,
skhye ktnte proktni vividh ca pthak ce

xt xwjs4s {{[]{{ ow8 lwG qlss {{[^{{

for the accomplishment of all actions ... and providence, the fifth.
siddhaye sar va-karmam daiva caivtra pacamam
5uuwYspCtn nGw8 xn jnus
With body, speech or mind, That being so,
arra-v-manobhir yat tatraiva sati kartram

js HuCn pu7 { esp8 jwv8 n t7 {

a person undertakes acts one considering himself the sole agent (of acts)
karma prrabhate nara tmna kevala tu ya

ttt8 w wqun8 w qttjnrwp

either proper or improper. due to his wrong understanding,
nyyya v viparta v payaty akta-buddhitvn

qln nt ynw7 {{[_{{ p x qtn osn7 {{[`{{

For such acts, these are the five factors. that dull-witted person does not (truly) see.
pacaite tasya hetava na sa payati durmati

tt pyYjn Cw p8 t8 qun
One who has no ego, Knowledge, object of knowledge, and knower -
yasya nhakto bhvo jna jeya parijt

rtt p vtn { GwA jslop {

whose intellect is not tainted, three-fold are the stimuli for action.
buddhir yasya na lipyate trividh karma-codan

ywq x fsv0 vjp ju48 js jnn

even if he kills these people, Instrument, action, and agent -
hatvpi sa im lokn karaa karma karteti

p yn p prtn {{[a{{ GwA7 jsxYKy7 {{[b{{

he does not kill nor is he bound (by karma). three-fold are the elements of action.
na hanti na nibadhyate trividha karma-sagraha
p8 js l jn l xwCn6 tpj8
Knowledge, action, and agent The (knowledge) by which one sees in all creatures
jna karma ca kart ca sar va-bhteu yenaika

GAw k4Con7 { Cwsttsn {

are each three-fold due to different gunas. the one unchanging existence,
tridhaiva gua-bhedata bhvam avyayam kate

Htn k4xYtp ewCM8 wCM6

What is said in the doctrine of gunas, undivided in different beings,
procyate gua-sakhyne avibhakta vibhakteu

t@w>4 ntq {{[c{{ np8 w xwjs {{\d{{

hear that also. know that knowledge to be sttvika.
yathvac chu tny api taj jna viddhi sttvikam

q@wp n tp8 tE jpwojsp

That by which one distinctly knows The (knowledge) which seems complete,
pthaktvena tu yaj jna yat tu ktsnavad ekasmin

ppCwp q@wAp { jt xMsynjs {

many individual souls attached to results, unrelated to cause,
nn-bhvn pthagvidhn kr ye saktam ahaitukam

wE xw6 Cn6 enw@woq8 l

in all beings, without real meaning, insignificant -
vetti sar veu bhteu atattvrthavad alpa ca

np8 w umxs {{\[{{ nEsxsons {{\\{{

know that knowledge to be rjasa. that (knowledge) is called tmasa.
taj jna viddhi rjasam tat tmasam udhtam
ptn8 xYkuyns tE jsxp js
Obligatory action, free from attachment, Action done desiring the fruits,
niyata saga-rahitam yat tu kmepsun karma

eukI6n7 jns { xyYju4 w qp7 {

free from likes and dislikes, done or with ego,
arga-dveata ktam shakrea v puna

eBvHxp js Otn ryvtx8

without desire for the fruits, performed with great effort,
aphala-prepsun karma kriyate bahulysa

tExwjstn {{\]{{ no umxsons {{\^{{

that (action) is sttvika. that (action) is called rjasa.
yat tat sttvikam ucyate tad rjasam udhtam

eprA8 t8 y8xs sMxYkzpy8wo

Consequence, loss, injury, Free from attachment and ego,
anubandha kaya hism mukta-sago 'naha-vd

epqt l qT6s { Atxyxswn7 {

and strength - disregarding these, endowed with courage and enthusiasm,
anapekya ca pauruam dhty-utsha-samanvita

syoutn js xtxtpwju7
action undertaken due to delusion undisturbed by success or failure,
mohd rabhyate karma siddhy-asiddhyor nir vikra

tEEsxstn {{\_{{ jn xwj gtn {{\`{{

is called tmasa. that agent is called sttvika.
yat tat tmasam ucyate kart sttvika ucyate
uk jsBvHxu etM7 Hjn7 nA7
Desiring the fruits of action, Undisciplined, unrefined, stubborn,
rg karma-phala-prepsur ayukta prkta stabdha

vA y8xsjz5l7 { 5 pjnjzvx7 {
greedy, harmful, impure, wicked, deceitful, lazy,
lubdho histmako 'uci aho naiktiko 'lasa

y65jwn7 jn w6o o=xG l

full of elation and sorrow, that agent depressed, procrastinating -
hara-oknvita kart vid drgha-str ca

umx7 qujnn7 {{\a{{ jn nsx gtn {{\b{{

is called rjasa. that agent is called tmasa.
rjasa parikrtita kart tmasa ucyate

rCo8 Anw HwE8 l pwE8 l

Understanding and firmness (Understanding) about action and inaction,
buddher bheda dhte caiva pravtti ca nivtti ca

k4nGwA8 54 { jtjt CtCt {

are both three-fold according to their gunas. Listen what is to be done or not, what is to be feared or not,
guatas trividha u kr ykrye bhaybhaye

Htsps564 rA8 s8 l t wE
as they are described completely bondage and liberation -
procyamnam aeea bandha moka ca y vetti

q@wp Apmt {{\c{{ r7 x q@ xwj {{]d{{

and distinctly, O Arjuna. that understanding is sttvika.
pthaktvena dhanajaya buddhi s prtha sttvik
ttAssAs8 l eAs8 Assn t
(Understanding) about dharma and adharma, Thinking "Adharma is dharma,"
yay dharmam adharma ca adharma dharmam iti y

jt8 ljtsw l { stn nsxwn {

of what is to be done or not, enveloped by ignorance,
kr ya ckr yam eva ca manyate tamasvt

et@wHmpn xw@p wqun8

discerned incorrectly, discerning everything wrongly,
ayathvat prajnti sar vrthn vipart ca

r7 x q@ umx {{][{{ r7 x q@ nsx {{]\{{

that understanding is rjasa, O Arjuna. such understanding is tmasa, O Arjuna.
buddhi s prtha rjas buddhi s prtha tmas

At tt Autn tt n Asjs@p
The firmness by which one controls Dharma, artha, and kma -
dhty yay dhrayate yay tu dharma-kmrthn

sp7H4NtOt7 { At Autnzmp {
acts of the mind, prna and senses the firmness by which these are grasped, O Arjuna,
mana-prendriya-kriy dhty dhrayate 'rjuna

tkptClut HxYkp BvjY

with unwavering attention, with attachment, desiring the fruits,
yogenvyabhicriy prasagena phalkk

An7 x q@ xwj {{]]{{ An7 x q@ umx {{]^{{

that firmness is sttvika, O Arjuna. that firmness is rjasa, O Arjuna.
dhti s prtha sttvik dhti s prtha rjas
tt wp8 Ct8 5j8 x<8 wop8 GwA8
Sleep, fear, sorrow, Now, about this three-fold happiness
yay svapna bhaya oka sukha tvidn trividha

w6o8 sosw l { 54 s Cun6C {

depression, infatuation - listen to Me, O Arjuna,
vida madam eva ca u me bharatarabha

p wsln osA etxo usn tG

the firmness by which the dull-witted cannot avoid these, which delights in practice
na vimucati durmedh abhysd ramate yatra

An7 x q@ nsx {{]_{{ o7<n8 l pk>n {{]`{{

that firmness is tmasa, O Arjuna. and ends in suffering.
dhti s prtha tmas dukhnta ca nigacchati

tEoK w6sw w6tNtx8tko

That (happiness) which is like poison at first, Due to contact of the senses with objects,
yat tad agre viam iva viayendriya-sayogd

qu4szsnqss { tEoKzsnqss
becoming like nectar, that (happiness) which is like nectar at first,
parime 'mtopamam yat tad agre 'mtopamam

nx<8 xwj8 HMs qu4s w6sw

that happiness is called sttvika, becoming like poison,
tat sukha sttvika proktam parime viam iva

esrHxoms {{]a{{ nx<8 umx8 sns {{]b{{

born of one's mental tranquility. that happiness is considered rjasa.
tma-buddhi-prasdajam tat sukha rjasa smtam
toK lprA l p non q@t8 w
That happiness which at first and later There is nothing on earth
yad agre cnubandhe ca na tad asti pthivy v

x<8 sypssp7 { ow ow6 w qp7 {

deludes oneself, nor in heaven among the gods
sukha mohanam tmana divi deveu v puna

pNvtHso@8 xw8 HjnmsM8

due to sleep, laziness, and error, that exists free from
nidrlasya-pramdottha sattva praktijair mukta

nEsxsons {{]c{{ toC7 tn GCk47 {{^d{{

that (happiness) is called tmasa. these three natural gunas.
tat tmasam udhtam yad ebhi syt tribhir guai

J,4Gtw58 5s osnq7 5l8

For brahmanas, kshatriyas, vaishyas, Quietude, restraint, austerity, purity,
brhmaa-katriya-vi amo damas tapa auca

5N48 l qunq { numwsw l {

and shudras, O Arjuna, patience, straightforwardness,
dr ca parantapa kntir rjavam eva ca

js4 HwCMp p8 wpsnt8

their individual acts knowledge, discrimination, and faith
karmi pravibhaktni jna vijnam stikya

wCwHCwk47 {{^[{{ J,js wCwms {{^\{{

are due to gunas born of their own natures. are natural acts for brhmanas.
svabhva-prabhavair guai brahma-karma svabhvajam
5t8 nm Anot8 j6kutw4t8
Heroism, brilliance, courage, skill, Farming, cow-herding and trade
aur ya tejo dhtir dkya ki-gorakya-vijya

t ltqvtps { wtjs wCwms {

not running away in battle, are natural acts for vaishyas.
yuddhe cpy apalyanam vaiya-karma svabhvajam

opsuCw qultsj8 js
charity and majesty Acts of serving
dnam vara-bhva ca paricarytmaka karma

G8 js wCwms {{^]{{ 5Ntq wCwms {{^^{{

are natural acts for kshatriyas. are natural for shudras.
ktra karma svabhvajam drasypi svabhvajam

w w jstCun7 tn7 HwECnp8

Devoted to one's own acts, The creator of all beings
sve sve karmay abhirata yata pravttir bhtn

x8x8 vCn pu7 { tp xwso8 nns {

a person gains perfection. by whom the world is pervaded -
sasiddhi labhate nara yena sar vam ida tatam

wjspun7 x8 wjs4 nstt

Perfection due to devotion to one's own acts - worshiping Him by one's own acts,
svakarma-nirata siddhi svakarma tam abhyarcya

t@ won n>4 {{^_{{ x8 won spw7 {{^`{{

how this is gained, listen to that. a person attains perfection.
yath vindati tac chu siddhi vindati mnava
tp wAs wk47 xym8 js jnt
One's own dharma, even if imperfect, O Arjuna, natural acts are
reyn svadharmo vigua sahaja karma kaunteya

quAsn wpnn { xo6sq p tmn {

is better than another's dharma well performed. imperfect, yet should not be renounced.
para-dharmt svanuhitt sadoam api na tyajet

wCwptn8 js xwuC y o64

Performing acts obliged by one's nature, With defects, all undertakings
svabhva-niyata karma sar vrambh hi doea

jwFpn jr6s {{^a{{ Asppuwwn7 {{^b{{

one does not incur sin. are associated, like fire is associated with smoke.
kur van npnoti kilbiam dhmengnir ivvt

exMr7 xwG x8 Hn t@ J,
One whose intellect is always detached, How one who as gained perfection
asakta-buddhi sar vatra siddhi prpto yath brahma

mns wknqy7 { n@pn prA s {

self-controlled and free from desire - attains brahman, learn from Me
jittm vigata-spha tathpnoti nibodha me

pjtx8 qus8 xsxpw jnt

the highest perfection of actionlessness briefly, O Arjuna,
naikarmya-siddhi param samsenaiva kaunteya

x8txpAk>n {{^c{{ p pt t qu {{_d{{

he attains through renunciation. about the highest state of knowledge.
sannysendhigacchati nih jnasya y par
rt w5t tM wwMxw vw5
Endowed with pure intellect, ... living alone, eating lightly,
buddhy viuddhay yukto vivikta-sev laghv

Atsp8 ptt l { tnwjtspx7 {

restraining oneself with firmness, with speech, body and mind restrained,
dhtytmna niyamya ca yata-vk-kya-mnasa

5oop w6t8tw tptkqu pt8

giving up objects like sound, etc. always dedicated to meditation,
abddn viays tyaktv dhyna-yoga-paro nitya

ukI6 tot l {{_[{{ wut8 xsqn7 {{_\{{

rejecting likes and dislikes ... taking refuge in dispassion ...
rga-dveau vyudasya ca vairgya samuprita

eyYju8 rv8 oq8 J,Cn7 HxFs

... ego, force, arrogance, Absorbed in brahman, with a quiet mind,
ahakra bala darpa brahma-bhta prasanntm

js8 OA8 quKys { p 5ln p jYn {

desire, anger, grasping - neither grieving nor desiring,
kma krodha parigraham na ocati na kkati

wst pss7 5n xs7 xw6 Cn6

free from these, free from "mineness", tranquil - impartial towards all beings,
vimucya nirmama nto sama sar veu bhteu

J,Ctt jqn {{_]{{ soCM8 vCn qus {{_^{{

such a person is fit for oneness with brahman. he gains the highest devotion to Me.
brahma-bhyya kalpate mad-bhakti labhate parm
Ct ssCmpn xwjstq xo
With devotion, one knows Me Always performing all acts
bhakty mm abhijnti sar va-karmy api sad

twp ts nwn7 { jw4 sItqt7 {

as I truly am. while taking refuge in Me,
yvn ya csmi tattvata kur vo mad-vyapraya

nn s8 nwn w sHxoowpn
Therefore, knowing Me truly, by My blessings one obtains
tato m tattvato jtv mat-prasdd avpnoti

w5n nopnus {{__{{ 5n8 qostts {{_`{{

one enters (Me) immediately. the eternal, undecaying state.
viate tad-anantaram vata padam avyayam

lnx xwjs4 slE7 xwok4

With your mind, renouncing all actions Thinking of Me, all difficulties
cetas sar va-karmi mac-citta sar va-durgi

st x8tt squ7 { sHxoEutx {

unto Me, devoted to Me, will be transcended by My blessings.
mayi sannyasya mat-para mat-prasdt tariyasi

rtksqt e@ lwsyYjup
taking refuge in karma yoga, If, due to ego, you
buddhi-yogam upritya atha cet tvam ahakrn

slE7 xnn8 Cw {{_a{{ ptx wpYtx {{_b{{

always fix your mind on Me. will not listen, then you will perish.
mac-citta satata bhava na royasi vinakyasi
toyYjust wCwmp jnt
Resorting to ego, O Arjuna, according to one's natural
yad ahakram ritya svabhvajena kaunteya

p tt fn stx { pr7 wp js4 {

if you think, "I will not fight" karma, one is bound.
na yotsya iti manyase nibaddha svena karma

st6 twxtn jn8 p>x tsyn

your determination is wrong. If, due to delusion, you don't want to fight,
mithyaia vyavasyas te kartu necchasi yan moht

Hjnw8 pttn {{_c{{ juttw5zq nn {{`d{{

Nature will coerce you. you will be forced to do it.
praktis tv niyokyati kariyasy avao 'pi tat

Qu7 xwCnp8 nsw 5u48 k>

The Lord of all beings Seek His refuge
vara sar va-bhtn tam eva araa gaccha

/5zmp nn { xwCwp Cun {

abides in the hearts of all, O Arjuna, with all your heart, O Arjuna.
hd-dee 'rjuna tihati sar va-bhvena bhrata

stp xwCnp nHxoqu8 5n8

controlling all beings With His grace, supreme peace -
bhrmayan sar va-bhtni tat-prasdt par nti

tGp stt {{`[{{ @p8 Htx 5ns {{`\{{

like puppets through His power. the eternal state - you will obtain.
yantrrhni myay sthna prpsyasi vatam
fn n pstn8 xwk+ns8 Ct7
To you, this knowledge Again, this most secret
iti te jnam khyta sar va-guhyatama bhya

k+o k+nu8 st { 54 s qus8 wl7 {

most secret of all, has been told by Me. highest teaching, hear from Me.
guhyd guhyatara may u me parama vaca

wstno564 f2zx s sn
Reflect on this thoroughly You are certainly dear to Me
vimyaitad aeea io 'si me dham iti

t@>x n@ jT {{`]{{ nn wts n yns {{`^{{

and then do whatever you want. so I will say it for your benefit.
yathecchasi tath kuru tato vakymi te hitam

ssp Cw soCM xwAsp qutt

Fix your mind on Me, be devoted to Me, Abandoning all else,
man-man bhava mad-bhakto sar va-dharmn parityajya

sD s8 psjT { ssj8 5u48 1m {

worship Me, bow to Me. take refuge in Me alone.
mad-yj m namaskuru mm eka araa vraja

sswtx xt8 n ey8 w xwqqt

You will certainly reach Me. From all sins, I
mm evaiyasi satya te aha tv sar va-ppebhyo

Hnmp Htzx s {{`_{{ stts s 5l7 {{``{{

I promise, for you are dear to Me. will free you. Do not grieve.
pratijne priyo 'si me mokayiymi m uca
fo8 n pnqjt t fo8 qus8 k+8
This should never be told to the undisciplined, One who gives this highest secret
ida te ntapaskya ya ida parama guhya

pCMt jolp { soCMwCAtn {

nor to the irreverent, to My devotees,
nbhaktya kadcana mad-bhaktev abhidhsyati

p l56w wt8 CM8 st qu8 jw

nor to one who doesn't want to listen, developing utmost devotion to Me,
na curave vcya bhakti mayi par ktv

p l s8 tztxtn {{`a{{ sswttx85t7 {{`b{{

nor to one who detests Me. he will reach Me without doubt.
na ca m yo 'bhyasyati mm evaiyaty asaaya

p l nsspt6 ettn l t fs8

Among people, than him He who studies this
na ca tasmn manuyeu adhyeyate ca ya ima

js HtjEs7 { At8 x8woswt7 {

none are more dear to Me. sacred dialogue between us,
kacin me priya-kttama dharmya savdam vayo

Cwn p l s nso ptp npys

For Me, than him through his sacrifice of knowledge,
bhavit na ca me tasmd jna-yajena tenham

et7 Htnu Cw {{`c{{ f27 tsn s sn7 {{ad{{

no other on earth will be more dear. I become dear to him. This is my conclusion.
anya priyataro bhuvi ia sym iti me mati
wppxt jlonn8 q@
One with faith, free from contempt, O Arjuna, have you listened to this
raddhvn anasya ca kaccid etac chruta prtha

54toq t pu7 { wtjK4 lnx {

who listens to this, with a one-pointed mind?
uyd api yo nara tvayaikgrea cetas

xzq sM7 5Cv0 vjp jlopxsy7

he will also be freed. The holy realms Has your delusion
so 'pi mukta ubh lokn kaccid ajna-sammoha

Hptn qtjs4s {{a[{{ H42n Apmt {{a\{{

of good karma, he will attain. been removed, O Arjuna?
prpnuyt puya-karmam praaas te dhanajaya

emp gwl p2 sy7 snvA

Arjuna said, My delusion is destroyed and wisdom gained
arjuna uvca nao moha smtir labdh

wHxosttn {
by Your blessings, O Krishna.
tvat-prasdn maycyuta

@nzs knxoy7
I am now stand free from confusion.
sthito 'smi gata-sandeha

jut wlp8 nw {{a]{{

I will follow Your instructions.
kariye vacana tava
xmt gwl fty8 wxowt
Sanjaya said, Between Lord Krishna
sajaya uvca ity aha vsudevasya

q@t l sysp7 {
and the great Arjuna,
prthasya ca mahtmana

x8wosss6s
this dialogue I heard -
savdam imam arauam

eoCn8 usy64s {{a^{{

amazing and hair-raising.
adbhuta roma-haraam

txHxonwp ump x8st x8st

By the grace of Vysa, I heard O King, remembering again and again
vysa-prasdc chrutavn rjan sasmtya sasmtya

hno k+sy8 qus { x8wosssoCns {

this highest secret this amazing, holy dialogue
etad guhyam aha param savdam imam adbhutam

tk8 tkuj4n j5wmpt7 qt8

teaching from Krishna, Lord of yoga, between Krishna and Arjuna,
yoga yogevart kt keavrjunayo puya

xj@tn7 wts {{a_{{ ts l sysy7 {{a`{{

directly, as said by Himself. I rejoice again and again.
skt kathayata svayam hymi ca muhur muhu
nl x8st x8st tG tku7 j4
Remembering again and again Wherever Krishna, Lord of yoga, is
tac ca sasmtya sasmtya yatra yogevara ko

qstoCn8 yu7 { tG q@ ApAu7 {

the extremely astonishing appearance of God, with Arjuna, the archer,
rpam atyadbhuta hare yatra prtho dhanur-dhara

wst s syp ump nG wmt Cnu

I am greatly astounded, O King. there will be wealth, victory, fame,
vismayo me mahn rjan tatra rr vijayo bhtir

ts l qp7 qp7 {{aa{{ w pnsnss {{ab{{

I rejoice again and again. and certainly righteousness. Thus I think.
hymi ca puna puna dhruv ntir matir mama