Verse 1
arjuna uvācha
jyāyasī chet karmaṇas te matā buddhir janārdana
tat kiṁ karmaṇi ghore māṁ niyojayasi keśhava
arjuna uvācha
Arjun said superior
jyāyasī chet karmaṇas te matā buddhir janārdana
if than fruitive action by you is considered intellect he who looks after the public, Krishna then
tat kiṁ karmaṇi ghore māṁ niyojayasi keśhava
why action terrible me do you engage Krishna, the killer of the demon named Keshi
---
Arjuna said, "O Krsna, if you deem knowledge to be superior to action, why then do you urge me to engage in this terrible deed?"
Verse 2
vyāmiśhreṇeva vākyena buddhiṁ mohayasīva me
tad ekaṁ vada niśhchitya yena śhreyo ’ham āpnuyām
vyāmiśhreṇeva vākyena buddhiṁ mohayasīva me
by your apparently ambiguous words intellect I am getting bewildered as it were
tad ekaṁ vada niśhchitya yena śhreyo ’ham āpnuyām
my therefore one please tell decisively by which the highest good I
---
You confuse my mind with statements that seem to contradict each other; tell me for certain the one way by which I could reach the highest good.
Verse 3
śhrī bhagavān uvācha
loke’smin dvi-vidhā niṣhṭhā purā proktā mayānagha
jñāna-yogena sāṅkhyānāṁ karma-yogena yoginām
śhrī bhagavān uvācha
the Blessed Lord said in the world this
loke’smin dvi-vidhā niṣhṭhā purā proktā mayānagha
two kinds of faith previously explained by me (Shree Krishna) sinless
jñāna-yogena sāṅkhyānāṁ karma-yogena yoginām
through the path of knowledge for those inclined toward contemplation through the path of action of the yogis
---
The Lord said, "In this world, a two-fold way was of yore laid down by Me, O sinless one: Jnana Yoga for the Sankhyas and Karma Yoga for the Yogins."
Verse 4
na karmaṇām anārambhān naiṣhkarmyaṁ puruṣho ’śhnute
na cha sannyasanād eva siddhiṁ samadhigachchhati
na karmaṇām anārambhān naiṣhkarmyaṁ puruṣho ’śhnute
not of actions by abstaining from freedom from karmic reactions a person attains
na cha sannyasanād eva siddhiṁ samadhigachchhati
not and by renunciation only perfection attains
---
No one experiences freedom from action (Naiskarmya) by abstaining from work; and no one ever attains success through mere renunciation of work.
Verse 5
na hi kaśhchit kṣhaṇam api jātu tiṣhṭhatyakarma-kṛit
kāryate hyavaśhaḥ karma sarvaḥ prakṛiti-jair guṇaiḥ
na hi kaśhchit kṣhaṇam api jātu tiṣhṭhatyakarma-kṛit
not certainly anyone a moment even ever can remain
kāryate hyavaśhaḥ karma sarvaḥ prakṛiti-jair guṇaiḥ
without action are performed certainly helpless work all
---
No one can remain still for even a moment without doing work; for everyone is compelled to act, despite themselves, by the Gunas born of Nature.
Verse 6
karmendriyāṇi sanyamya ya āste manasā smaran
indriyārthān vimūḍhātmā mithyāchāraḥ sa uchyate
karmendriyāṇi sanyamya ya āste manasā smaran
the organs of action restrain who remain in the mind to remember
indriyārthān vimūḍhātmā mithyāchāraḥ sa uchyate
sense objects the deluded hypocrite they are called
---
He who, controlling the organs of action, lets his mind dwell on the objects of the senses, is a deluded person and a hypocrite.
Verse 7
yas tvindriyāṇi manasā niyamyārabhate ’rjuna
karmendriyaiḥ karma-yogam asaktaḥ sa viśhiṣhyate
yas tvindriyāṇi manasā niyamyārabhate ’rjuna
who but the senses by the mind control
karmendriyaiḥ karma-yogam asaktaḥ sa viśhiṣhyate
begins Arjun by the working senses karm yog without attachment
---
But he who, subduing his senses by the mind, O Arjuna, begins to practice Karma Yoga through the organs of action and who is free from attachment, excels.
Verse 8
niyataṁ kuru karma tvaṁ karma jyāyo hyakarmaṇaḥ
śharīra-yātrāpi cha te na prasiddhyed akarmaṇaḥ
niyataṁ kuru karma tvaṁ karma jyāyo hyakarmaṇaḥ
constantly perform Vedic duties you action superior certainly
śharīra-yātrāpi cha te na prasiddhyed akarmaṇaḥ
than inaction bodily maintenance even and your
---
You must perform your obligatory action; for action is superior to non-action (Jñāna Yoga). For a person following non-action, not even the sustenance of the body is possible.
Verse 9
yajñārthāt karmaṇo ’nyatra loko ’yaṁ karma-bandhanaḥ
tad-arthaṁ karma kaunteya mukta-saṅgaḥ samāchara
yajñārthāt karmaṇo ’nyatra loko ’yaṁ karma-bandhanaḥ
for the sake of sacrifice than action else material world this bondage through one’s work
tad-arthaṁ karma kaunteya mukta-saṅgaḥ samāchara
that for the sake of action Arjun, the son of Kunti free from attachment
---
This world is held in the bondage of work only when work is not performed as a sacrifice. O Arjuna, you must perform work for this purpose, free from attachment.
Verse 10
saha-yajñāḥ prajāḥ sṛiṣhṭvā purovācha prajāpatiḥ
anena prasaviṣhyadhvam eṣha vo ’stviṣhṭa-kāma-dhuk
saha-yajñāḥ prajāḥ sṛiṣhṭvā purovācha prajāpatiḥ
along with sacrifices humankind created in beginning
anena prasaviṣhyadhvam eṣha vo ’stviṣhṭa-kāma-dhuk
said Brahma by this increase prosperity these
---
In the beginning, the Lord of all beings created man along with the sacrifice and said, "By this shall you prosper; this shall be the cow of plenty, granting all your desires."
Verse 11
devān bhāvayatānena te devā bhāvayantu vaḥ
parasparaṁ bhāvayantaḥ śhreyaḥ param avāpsyatha
devān bhāvayatānena te devā bhāvayantu vaḥ
celestial gods will be pleased by these (sacrifices) those celestial gods will be pleased
parasparaṁ bhāvayantaḥ śhreyaḥ param avāpsyatha
you one another pleasing one another prosperity the supreme
---
By this, please the gods, and they will support you. Thus, nourishing each other, you may obtain the highest good.
Verse 12
iṣhṭān bhogān hi vo devā dāsyante yajña-bhāvitāḥ
tair dattān apradāyaibhyo yo bhuṅkte stena eva saḥ
iṣhṭān bhogān hi vo devā dāsyante yajña-bhāvitāḥ
desired necessities of life certainly unto you the celestial gods will grant satisfied by sacrifice
tair dattān apradāyaibhyo yo bhuṅkte stena eva saḥ
by them things granted without offering to them who enjoys thieves verily
---
The gods, pleased by the sacrifice, will bestow upon you the enjoyments you desire. He who enjoys the bounty of the gods without giving them anything in return is but a thief.
Verse 13
yajña-śhiṣhṭāśhinaḥ santo muchyante sarva-kilbiṣhaiḥ
bhuñjate te tvaghaṁ pāpā ye pachantyātma-kāraṇāt
yajña-śhiṣhṭāśhinaḥ santo muchyante sarva-kilbiṣhaiḥ
of remnants of food offered in sacrifice eaters saintly persons are released
bhuñjate te tvaghaṁ pāpā ye pachantyātma-kāraṇāt
all kinds of from sins enjoy they but sins
---
Pious people who eat the remnants of sacrifices are freed from all sins, whereas those who are sinful and cook only for their own sake will only incur sin.
Verse 14
annād bhavanti bhūtāni parjanyād anna-sambhavaḥ
yajñād bhavati parjanyo yajñaḥ karma-samudbhavaḥ
annād bhavanti bhūtāni parjanyād anna-sambhavaḥ
from food subsist living beings from rains of food grains
yajñād bhavati parjanyo yajñaḥ karma-samudbhavaḥ
production from the performance of sacrifice becomes possible rain performance of sacrifice
---
All beings arise from food; food is produced from rain; rain comes from sacrifice; and sacrifice is born of action.
Verse 15
karma brahmodbhavaṁ viddhi brahmākṣhara-samudbhavam
tasmāt sarva-gataṁ brahma nityaṁ yajñe pratiṣhṭhitam
karma brahmodbhavaṁ viddhi brahmākṣhara-samudbhavam
duties in the Vedas manifested you should know
tasmāt sarva-gataṁ brahma nityaṁ yajñe pratiṣhṭhitam
The Vedas from the Imperishable (God) directly manifested therefore all-pervading The Lord
---
Know that activity springs from Brahman, i.e., the physical body; Brahman arises from the imperishable Self; therefore, the all-pervading Brahman is ever established in sacrifice.
Verse 16
evaṁ pravartitaṁ chakraṁ nānuvartayatīha yaḥ
aghāyur indriyārāmo moghaṁ pārtha sa jīvati
evaṁ pravartitaṁ chakraṁ nānuvartayatīha yaḥ
thus set into motion cycle not follow
aghāyur indriyārāmo moghaṁ pārtha sa jīvati
in this life who sinful living for the delight of their senses vainly Arjun, the son of Pritha
---
He who does not follow the wheel thus set in motion here, lives in sin, satisfying the senses, O Arjuna; he lives in vain.
Verse 17
yas tvātma-ratir eva syād ātma-tṛiptaśh cha mānavaḥ
ātmanyeva cha santuṣhṭas tasya kāryaṁ na vidyate
yas tvātma-ratir eva syād ātma-tṛiptaśh cha mānavaḥ
who but rejoice in the self certainly is self-satisfied and
ātmanyeva cha santuṣhṭas tasya kāryaṁ na vidyate
human being in the self certainly and satisfied his duty
---
But the man whose delight is only in the Self, who is satisfied with the Self, who rejoices in the Self, for him nothing remains to be accomplished.
Verse 18
naiva tasya kṛitenārtho nākṛiteneha kaśhchana
na chāsya sarva-bhūteṣhu kaśhchid artha-vyapāśhrayaḥ
naiva tasya kṛitenārtho nākṛiteneha kaśhchana
not indeed his by discharge of duty gain
na chāsya sarva-bhūteṣhu kaśhchid artha-vyapāśhrayaḥ
not without discharge of duty here whatsoever never
---
He has no purpose to gain from work done or left undone, nor does he have to rely on any end.
Verse 19
tasmād asaktaḥ satataṁ kāryaṁ karma samāchara
asakto hyācharan karma param āpnoti pūruṣhaḥ
tasmād asaktaḥ satataṁ kāryaṁ karma samāchara
therefore without attachment constantly duty action perform
asakto hyācharan karma param āpnoti pūruṣhaḥ
unattached certainly performing work the Supreme attains
---
Therefore, do your work without attachment, which ought to be done. For, a person who works without attachment attains the Supreme.
Verse 20
karmaṇaiva hi sansiddhim āsthitā janakādayaḥ
loka-saṅgraham evāpi sampaśhyan kartum arhasi
karmaṇaiva hi sansiddhim āsthitā janakādayaḥ
by the performance of prescribed duties only certainly perfection attained
loka-saṅgraham evāpi sampaśhyan kartum arhasi
King Janak and other kings for the welfare of the masses only considering to perform
---
Indeed, Janaka and others reached perfection through Karma Yoga alone. Even recognizing its necessity for guiding the world, you must perform action.
Verse 21
yad yad ācharati śhreṣhṭhas tat tad evetaro janaḥ
sa yat pramāṇaṁ kurute lokas tad anuvartate
yad yad ācharati śhreṣhṭhas tat tad evetaro janaḥ
whatever does the best that (alone) certainly common people they
sa yat pramāṇaṁ kurute lokas tad anuvartate
whichever standard perform world that pursues
---
Whatever a great man does, others do too. Whatever standard he sets, the world follows it.
Verse 22
na me pārthāsti kartavyaṁ triṣhu lokeṣhu kiñchana
nānavāptam avāptavyaṁ varta eva cha karmaṇi
na me pārthāsti kartavyaṁ triṣhu lokeṣhu kiñchana
not mine Arjun is duty in the three worlds
nānavāptam avāptavyaṁ varta eva cha karmaṇi
any not to be attained to be gained I am engaged yet
---
For me, Arjuna, there is nothing in all the three worlds that ought to be done, nor is there anything unaccomplished that ought to be accomplished. Yet I continue to work.
Verse 23
yadi hyahaṁ na varteyaṁ jātu karmaṇyatandritaḥ
mama vartmānuvartante manuṣhyāḥ pārtha sarvaśhaḥ
yadi hyahaṁ na varteyaṁ jātu karmaṇyatandritaḥ
if certainly I not thus engage ever
mama vartmānuvartante manuṣhyāḥ pārtha sarvaśhaḥ
in the performance of prescribed duties carefully my path follow
---
If I did not continue to work unweariedly, O Arjuna, people would follow my path.
Verse 24
utsīdeyur ime lokā na kuryāṁ karma ched aham
sankarasya cha kartā syām upahanyām imāḥ prajāḥ
utsīdeyur ime lokā na kuryāṁ karma ched aham
would perish all these worlds not I perform prescribed duties if I
sankarasya cha kartā syām upahanyām imāḥ prajāḥ
of uncultured population and responsible would be would destroy all these living entities
---
If I do not do the work, these people will be lost; and I will be causing chaos in life and thereby ruining all these people.
Verse 25
saktāḥ karmaṇyavidvānso yathā kurvanti bhārata
kuryād vidvāns tathāsaktaśh chikīrṣhur loka-saṅgraham
saktāḥ karmaṇyavidvānso yathā kurvanti bhārata
attached duties the ignorant as much as act
kuryād vidvāns tathāsaktaśh chikīrṣhur loka-saṅgraham
scion of Bharat (Arjun) should do the wise thus unattached
---
Just as the ignorant, attached to their work, act, O Arjuna, so too the learned should act without any attachment, and only for the welfare of the world.
Verse 26
na buddhi-bhedaṁ janayed ajñānāṁ karma-saṅginām
joṣhayet sarva-karmāṇi vidvān yuktaḥ samācharan
na buddhi-bhedaṁ janayed ajñānāṁ karma-saṅginām
not discord in the intellects should create of the ignorant who are attached to fruitive actions
joṣhayet sarva-karmāṇi vidvān yuktaḥ samācharan
should inspire (them) to perform all prescribed the wise enlightened
---
He should not bewilder the minds of the ignorant who are attached to work; rather, he should himself perform work with devotion and cause others to do the same.
Verse 27
prakṛiteḥ kriyamāṇāni guṇaiḥ karmāṇi sarvaśhaḥ
ahankāra-vimūḍhātmā kartāham iti manyate
prakṛiteḥ kriyamāṇāni guṇaiḥ karmāṇi sarvaśhaḥ
of material nature carried out by the three modes activities all kinds of
ahankāra-vimūḍhātmā kartāham iti manyate
those who are bewildered by the ego and misidentify themselves with the body the doer I thus
---
Actions are being performed in every way by the Gunas of Prakrti; he whose nature is deluded by egoism, however, thinks, 'I am the doer.'
Verse 28
tattva-vit tu mahā-bāho guṇa-karma-vibhāgayoḥ
guṇā guṇeṣhu vartanta iti matvā na sajjate
tattva-vit tu mahā-bāho guṇa-karma-vibhāgayoḥ
the knower of the Truth but mighty-armed one from guṇas and karma
guṇā guṇeṣhu vartanta iti matvā na sajjate
distinguish modes of material nature in the shape of the senses, mind, etc modes of material nature in the shape of objects of perception are engaged thus knowing never
---
But he who knows the truth about the division of the Gunas and works, O mighty-armed one, through his knowledge that the Gunas 'operate on their own products,' is not attached.
Verse 29
prakṛiter guṇa-sammūḍhāḥ sajjante guṇa-karmasu
tān akṛitsna-vido mandān kṛitsna-vin na vichālayet
prakṛiter guṇa-sammūḍhāḥ sajjante guṇa-karmasu
of material nature by the modes of material nature deluded become attached
tān akṛitsna-vido mandān kṛitsna-vin na vichālayet
to results of actions those persons without knowledge the ignorant persons with knowledge should not unsettle
---
Those who are deluded by the Gunas of Prakrti are attached to the works of the Gunas. But he who knows the whole truth should not disturb the ignorant who do not know the whole truth.
Verse 30
mayi sarvāṇi karmāṇi sannyasyādhyātma-chetasā
nirāśhīr nirmamo bhūtvā yudhyasva vigata-jvaraḥ
mayi sarvāṇi karmāṇi sannyasyādhyātma-chetasā
unto me all works renouncing completely
nirāśhīr nirmamo bhūtvā yudhyasva vigata-jvaraḥ
with the thoughts resting on God free from hankering for the results of the actions without ownership so being fight
---
Surrender all your actions to Me, with a mind focused on the Self, free from desire and selfishness, and fight with the heat of excitement abated.
Verse 31
ye me matam idaṁ nityam anutiṣhṭhanti mānavāḥ
śhraddhāvanto ’nasūyanto muchyante te ’pi karmabhiḥ
ye me matam idaṁ nityam anutiṣhṭhanti mānavāḥ
who my teachings these constantly abide by human beings
śhraddhāvanto ’nasūyanto muchyante te ’pi karmabhiḥ
with profound faith free from cavilling become free those also from the bondage of karma
---
Those men who, full of faith, ever practice this teaching of Mine and those who receive it without cavil—even they are released from karma.
Verse 32
ye tvetad abhyasūyanto nānutiṣhṭhanti me matam
sarva-jñāna-vimūḍhāns tān viddhi naṣhṭān achetasaḥ
ye tvetad abhyasūyanto nānutiṣhṭhanti me matam
those but this cavilling not follow
sarva-jñāna-vimūḍhāns tān viddhi naṣhṭān achetasaḥ
my teachings in all types of knowledge deluded they are
---
But those who slander it, and those who do not practice this teaching of Mine—know them to be utterly senseless and devoid of all knowledge, and thus lost.
Verse 33
sadṛiśhaṁ cheṣhṭate svasyāḥ prakṛiter jñānavān api
prakṛitiṁ yānti bhūtāni nigrahaḥ kiṁ kariṣhyati
sadṛiśhaṁ cheṣhṭate svasyāḥ prakṛiter jñānavān api
accordingly act by their own modes of nature the wise even
prakṛitiṁ yānti bhūtāni nigrahaḥ kiṁ kariṣhyati
nature follow all living beings repression what will do
---
Even the man of knowledge acts according to his nature; all beings follow their own nature. What will repression accomplish?
Verse 34
indriyasyendriyasyārthe rāga-dveṣhau vyavasthitau
tayor na vaśham āgachchhet tau hyasya paripanthinau
indriyasyendriyasyārthe rāga-dveṣhau vyavasthitau
of the senses in the sense objects attachment
tayor na vaśham āgachchhet tau hyasya paripanthinau
aversion situated of them never be controlled should become those
---
Each sense has a fixed attachment to and aversion for its corresponding object, but one should not come under their sway, for they are enemies.
Verse 35
śhreyān swa-dharmo viguṇaḥ para-dharmāt sv-anuṣhṭhitāt
swa-dharme nidhanaṁ śhreyaḥ para-dharmo bhayāvahaḥ
śhreyān swa-dharmo viguṇaḥ para-dharmāt sv-anuṣhṭhitāt
better personal duty tinged with faults than another’s prescribed duties perfectly done
swa-dharme nidhanaṁ śhreyaḥ para-dharmo bhayāvahaḥ
in one’s personal duties death better duties prescribed for others fraught with fear
---
Better is one's own duty, even if done poorly, than the duty of another done well. It is better to die while performing one's own duty; the duty of another is full of fear.
Verse 36
arjuna uvācha
atha kena prayukto ’yaṁ pāpaṁ charati pūruṣhaḥ
anichchhann api vārṣhṇeya balād iva niyojitaḥ
arjuna uvācha
Arjun said then
atha kena prayukto ’yaṁ pāpaṁ charati pūruṣhaḥ
by what impelled one sins commit a person unwillingly
anichchhann api vārṣhṇeya balād iva niyojitaḥ
even he who belongs to the Vrishni clan, Shree Krishna by force as if engaged
---
Arjuna said, "But, O Krsna, what impels one to commit sin, even against their own will, as if constrained by force?"
Verse 37
śhrī bhagavān uvācha
kāma eṣha krodha eṣha rajo-guṇa-samudbhavaḥ
mahāśhano mahā-pāpmā viddhyenam iha vairiṇam
śhrī bhagavān uvācha
the Supreme Lord said desire this
kāma eṣha krodha eṣha rajo-guṇa-samudbhavaḥ
wrath this the mode of passion born of all-devouring
mahāśhano mahā-pāpmā viddhyenam iha vairiṇam
greatly sinful know this in the material world the enemy
---
The Lord said, "It is desire, it is wrath, born of the guna of rajas; it is a great devourer, an impeller of sin. Know this to be the enemy here."
Verse 38
dhūmenāvriyate vahnir yathādarśho malena cha
yatholbenāvṛito garbhas tathā tenedam āvṛitam
dhūmenāvriyate vahnir yathādarśho malena cha
by smoke is covered fire just as mirror
yatholbenāvṛito garbhas tathā tenedam āvṛitam
by dust also just as by the womb is covered
---
As a fire is enveloped by smoke, as a mirror is covered by dust, and as an embryo is encased in the amniotic sac, so is this world enveloped by desire.
Verse 39
āvṛitaṁ jñānam etena jñānino nitya-vairiṇā
kāma-rūpeṇa kaunteya duṣhpūreṇānalena cha
āvṛitaṁ jñānam etena jñānino nitya-vairiṇā
covered knowledge by this of the wise by the perpetual enemy
kāma-rūpeṇa kaunteya duṣhpūreṇānalena cha
in the form of desires Arjun the son of Kunti insatiable like fire
---
The knowledge of the intelligent self is enveloped by this constant enemy, O Arjuna, which is of the nature of desire and is difficult to gratify and insatiable.
Verse 40
indriyāṇi mano buddhir asyādhiṣhṭhānam uchyate
etair vimohayatyeṣha jñānam āvṛitya dehinam
indriyāṇi mano buddhir asyādhiṣhṭhānam uchyate
the senses the mind the intellect of this dwelling place
etair vimohayatyeṣha jñānam āvṛitya dehinam
are said to be by these deludes this knowledge
---
The senses, the mind, and the intellect are said to be its instruments; by these, it overpowers the embodied self, enveloping its knowledge.
Verse 41
tasmāt tvam indriyāṇyādau niyamya bharatarṣhabha
pāpmānaṁ prajahi hyenaṁ jñāna-vijñāna-nāśhanam
tasmāt tvam indriyāṇyādau niyamya bharatarṣhabha
therefore you senses in the very beginning having controlled
pāpmānaṁ prajahi hyenaṁ jñāna-vijñāna-nāśhanam
Arjun, the best of the Bharatas the sinful slay certainly
---
Therefore, O Arjuna, control your senses from the outset and slay this sinful thing that destroys both knowledge and discernment.
Verse 42
indriyāṇi parāṇyāhur indriyebhyaḥ paraṁ manaḥ
manasas tu parā buddhir yo buddheḥ paratas tu saḥ
indriyāṇi parāṇyāhur indriyebhyaḥ paraṁ manaḥ
senses superior are said than the senses superior
manasas tu parā buddhir yo buddheḥ paratas tu saḥ
the mind than the mind but superior intellect who than the intellect more superior but
---
They say that the senses are high, the mind is higher than the senses, the intellect is higher than the mind, but what is greater than the intellect is that (desire).
Verse 43
evaṁ buddheḥ paraṁ buddhvā sanstabhyātmānam ātmanā
jahi śhatruṁ mahā-bāho kāma-rūpaṁ durāsadam
evaṁ buddheḥ paraṁ buddhvā sanstabhyātmānam ātmanā
thus than the intellect superior knowing subdue the lower self (senses, mind, and intellect)
jahi śhatruṁ mahā-bāho kāma-rūpaṁ durāsadam
by higher self (soul) kill the enemy mighty-armed one in the form of desire
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Thus, knowing that which is higher than the intellect and fixing the mind with the help of the intellect in Karma Yoga, O Arjuna, slay this enemy which takes the form of desire, and which is difficult to overcome.