Verse 1
śhrī bhagavān uvācha
imaṁ vivasvate yogaṁ proktavān aham avyayam
vivasvān manave prāha manur ikṣhvākave ’bravīt
śhrī-bhagavān uvācha
the Supreme Lord Shree Krishna said
imam vivasvate yogam proktavān aham avyayam
this to the Sun-god the science of Yog taught I eternal
vivasvān manave prāha manuḥ ikṣhvākave abravīt
Sun-god to Manu, the original progenitor of humankind told Manu to Ikshvaku, first king of the Solar dynasty instructed
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The Lord said, "I taught this imperishable Yoga to Vivasvan; Vivasvan taught it to Manu; Manu declared it to Iksvaku."
Verse 2
evaṁ paramparā-prāptam imaṁ rājarṣhayo viduḥ
sa kāleneha mahatā yogo naṣhṭaḥ parantapa
evam paramparā prāptam imam rāja-ṛiṣhayaḥ viduḥ
thus in a continuous tradition received this (science) the saintly kings understood
saḥ kālena iha mahatā yogaḥ naṣhṭaḥ parantapa
that with the long passage of time in this world great the science of Yog lost Arjun, the scorcher of foes
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Thus handed down in succession, the royal sages knew this (Karma Yoga). But with a long lapse of time, O Arjuna, that Yoga was lost to the world.
Verse 3
sa evāyaṁ mayā te ’dya yogaḥ proktaḥ purātanaḥ
bhakto ’si me sakhā cheti rahasyaṁ hyetad uttamam
saḥ eva ayam mayā te adya yogaḥ proktaḥ purātanaḥ
that certainly this by me unto you today the science of Yog reveal ancient
bhaktaḥ asi me sakhā cha iti rahasyam hi etat uttamam
devotee you are my friend and therefore secret certainly this supreme
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It is the same ancient Yoga that I am now teaching you, for you are My devotee and My friend. For, this is a supreme mystery.
Verse 4
arjuna uvācha
aparaṁ bhavato janma paraṁ janma vivasvataḥ
katham etad vijānīyāṁ tvam ādau proktavān iti
arjunaḥ uvācha
Arjun said
aparam bhavataḥ janma param janma vivasvataḥ
later your birth prior birth Vivasvan, the sun-god
katham etat vijānīyām tvam ādau proktavān iti
how this am I to understand you in the beginning taught thus
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Arjuna said, "Your birth was later, and Vivasvan's birth was earlier. How then can I understand that you taught it in the beginning?"
Verse 5
śhrī bhagavān uvācha
bahūni me vyatītāni janmāni tava chārjuna
tānyahaṁ veda sarvāṇi na tvaṁ vettha parantapa
śhrī-bhagavān uvācha
the Supreme Lord said
bahūni me vyatītāni janmāni tava cha arjuna
many of mine have passed births of yours and Arjun
tāni aham veda sarvāṇi na tvam vettha parantapa
them I know all not you know Arjun, the scorcher of foes
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The Lord said, "Many of My births have passed, O Arjuna, as have yours. I know them all, but you do not know them."
Verse 6
ajo ’pi sannavyayātmā bhūtānām īśhvaro ’pi san
prakṛitiṁ svām adhiṣhṭhāya sambhavāmyātma-māyayā
ajaḥ api san avyaya ātmā bhūtānām īśhvaraḥ api san
unborn although being so Imperishable nature of (all) beings the Lord although being
prakṛitim svām adhiṣhṭhāya sambhavāmi ātma-māyayā
nature of myself situated I manifest by my Yogmaya power
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Though I am birthless and of immutable nature, and the Lord of all beings, yet by employing My own Nature (Prakrti), I am born out of My own free will.
Verse 7
yadā yadā hi dharmasya glānir bhavati bhārata
abhyutthānam adharmasya tadātmānaṁ sṛijāmyaham
yadā yadā hi dharmasya glāniḥ bhavati bhārata
whenever certainly of righteousness decline is Arjun, descendant of Bharat
abhyutthānam adharmasya tadā ātmānam sṛijāmi aham
increase of unrighteousness at that time self manifest I
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Whenever there is a decline of Dharma, O Arjuna, and an uprising of Adharma, then I incarnate myself.
Verse 8
paritrāṇāya sādhūnāṁ vināśhāya cha duṣhkṛitām
dharma-sansthāpanārthāya sambhavāmi yuge yuge
paritrāṇāya sādhūnām vināśhāya cha duṣhkṛitām
to protect the righteous to annihilate and the wicked
dharma sansthāpana-arthāya sambhavāmi yuge yuge
the eternal religion to reestablish I appear age after age
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For the protection of the good and the destruction of the wicked, for the establishment of Dharma, I am born from age to age.
Verse 9
janma karma cha me divyam evaṁ yo vetti tattvataḥ
tyaktvā dehaṁ punar janma naiti mām eti so ’rjuna
janma karma cha me divyam evam yaḥ vetti tattvataḥ
birth activities and of mine divine thus who know in truth
tyaktvā deham punaḥ janma na eti mām eti saḥ arjuna
having abandoned the body again birth never takes to me comes he Arjun
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He who thus knows in truth My divine birth and actions does not get rebirth after leaving the body; he will come to Me, O Arjuna.
Verse 10
vīta-rāga-bhaya-krodhā man-mayā mām upāśhritāḥ
bahavo jñāna-tapasā pūtā mad-bhāvam āgatāḥ
vīta rāga bhaya krodhāḥ mat-mayā mām upāśhritāḥ
freed from attachment fear and anger completely absorbed in me in me taking refuge (of)
bahavaḥ jñāna tapasā pūtāḥ mat-bhāvam āgatāḥ
many (persons) of knowledge by the fire of knowledge purified my divine love attained
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Freed from desire, fear, and wrath, absorbed in Me, depending upon Me, purified by the austerity of knowledge, many have attained My state.
Verse 11
ye yathā māṁ prapadyante tāns tathaiva bhajāmyaham
mama vartmānuvartante manuṣhyāḥ pārtha sarvaśhaḥ
ye yathā mām prapadyante tān tathā eva bhajāmi aham
who in whatever way unto me surrender them so certainly reciprocate I
mama vartma anuvartante manuṣhyāḥ pārtha sarvaśhaḥ
my path follow men Arjun, the son of Pritha in all respects
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Whoever resorts to Me in any manner, I favor them in the same manner; men experience Me alone in different ways, O Arjuna.
Verse 12
kāṅkṣhantaḥ karmaṇāṁ siddhiṁ yajanta iha devatāḥ
kṣhipraṁ hi mānuṣhe loke siddhir bhavati karmajā
kāṅkṣhantaḥ karmaṇām siddhim yajante iha devatāḥ
desiring material activities success worship in this world the celestial gods
kṣhipram hi mānuṣhe loke siddhiḥ bhavati karma-jā
quickly certainly in human society within this world rewarding manifest from material activities
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Those who desire the fruits of their ritualistic acts, sacrifice to the gods here; for, success quickly accrues in the world of men.
Verse 13
chātur-varṇyaṁ mayā sṛiṣhṭaṁ guṇa-karma-vibhāgaśhaḥ
tasya kartāram api māṁ viddhyakartāram avyayam
chātuḥ-varṇyam mayā sṛiṣhṭam guṇa karma vibhāgaśhaḥ
the four categories of occupations by me were created of quality and activities according to divisions
tasya kartāram api mām viddhi akartāram avyayam
of that the creator although me know non-doer unchangeable
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The system of four stations was created by Me, according to the distinction of Gunas and Karma. Though I am their creator, know Me to be non-agent and immutable.
Verse 14
na māṁ karmāṇi limpanti na me karma-phale spṛihā
iti māṁ yo ’bhijānāti karmabhir na sa badhyate
na mām karmāṇi limpanti na me karma-phale spṛihā
not me activities taint nor my the fruits of action desire
iti mām yaḥ abhijānāti karmabhiḥ na saḥ badhyate
thus me who knows result of action never that person is bound
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Works cannot contaminate Me. There is no desire for the fruits of actions in Me. He who understands this is not bound by actions.
Verse 15
evaṁ jñātvā kṛitaṁ karma pūrvair api mumukṣhubhiḥ
kuru karmaiva tasmāttvaṁ pūrvaiḥ pūrvataraṁ kṛitam
evam jñātvā kṛitam karma pūrvaiḥ api mumukṣhubhiḥ
thus knowing performed actions of ancient times indeed seekers of liberation
kuru karma eva tasmāt tvam pūrvaiḥ pūrva-taram kṛitam
should perform duty certainly therefore you of those ancient sages in ancient times performed
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Knowing thus, even ancient seekers of liberation did their work. Therefore, do your work only as the ancients did in olden times.
Verse 16
kiṁ karma kim akarmeti kavayo ’pyatra mohitāḥ
tat te karma pravakṣhyāmi yaj jñātvā mokṣhyase ’śhubhāt
kim karma kim akarma iti kavayaḥ api atra mohitāḥ
what action what inaction thus the wise even in this are confused
tat te karma pravakṣhyāmi yat jñātvā mokṣhyase aśhubhāt
that to you action I shall explain which knowing you may free yourself from inauspiciousness
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What is action? What is non-action? Even the wise are puzzled in respect of these. I shall declare to you that kind of action, knowing which you will be freed from evil.
Verse 17
karmaṇo hyapi boddhavyaṁ boddhavyaṁ cha vikarmaṇaḥ
akarmaṇaśh cha boddhavyaṁ gahanā karmaṇo gatiḥ
karmaṇaḥ hi api boddhavyam boddhavyam cha vikarmaṇaḥ
recommended action certainly also should be known must understand and forbidden action
akarmaṇaḥ cha boddhavyam gahanā karmaṇaḥ gatiḥ
inaction and must understand profound of action the true path
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For, there is what ought to be known in action; likewise, there is what ought to be known in multi-form action; and there is what ought to be understood in non-action. Thus, mysterious is the way of action.
Verse 18
karmaṇyakarma yaḥ paśhyed akarmaṇi cha karma yaḥ
sa buddhimān manuṣhyeṣhu sa yuktaḥ kṛitsna-karma-kṛit
karmaṇi akarma yaḥ paśhyet akarmaṇi cha karma yaḥ
action in inaction who see inaction also action who
saḥ buddhi-mān manuṣhyeṣhu saḥ yuktaḥ kṛitsna-karma-kṛit
they wise amongst humans they yogis performers all kinds of actions
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He who sees inaction in action and also action in inaction is wise among men. He is fit for release and has accomplished all actions.
Verse 19
yasya sarve samārambhāḥ kāma-saṅkalpa-varjitāḥ
jñānāgni-dagdha-karmāṇaṁ tam āhuḥ paṇḍitaṁ budhāḥ
yasya sarve samārambhāḥ kāma saṅkalpa varjitāḥ
whose every undertakings desire for material pleasures resolve devoid of
jñāna agni dagdha karmāṇam tam āhuḥ paṇḍitam budhāḥ
divine knowledge in the fire burnt actions him address a sage the wise
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He whose every undertaking is free from desire and delusive identification (of the body with the self), whose actions are burned up in the fire of knowledge—the wise describe him as a sage.
Verse 20
tyaktvā karma-phalāsaṅgaṁ nitya-tṛipto nirāśhrayaḥ
karmaṇyabhipravṛitto ’pi naiva kiñchit karoti saḥ
tyaktvā karma-phala-āsaṅgam nitya tṛiptaḥ nirāśhrayaḥ
having given up attachment to the fruits of action always satisfied without dependence
karmaṇi abhipravṛittaḥ api na eva kiñchit karoti saḥ
in activities engaged despite not certainly anything do that person
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Having renounced attachment to the fruits of their actions, ever contented with the eternal self, and dependent on none, one does not act at all, even while being engaged in action.
Verse 21
nirāśhīr yata-chittātmā tyakta-sarva-parigrahaḥ
śhārīraṁ kevalaṁ karma kurvan nāpnoti kilbiṣham
nirāśhīḥ yata chitta-ātmā tyakta sarva parigrahaḥ
free from expectations controlled mind and intellect having abandoned all the sense of ownership
śhārīram kevalam karma kurvan na āpnoti kilbiṣham
bodily only actions performing never incurs sin
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Free from desire, his intellect and mind controlled, having given up all possessions, and doing bodily work only, he is not subject to evil.
Verse 22
yadṛichchhā-lābha-santuṣhṭo dvandvātīto vimatsaraḥ
samaḥ siddhāvasiddhau cha kṛitvāpi na nibadhyate
yadṛichchhā lābha santuṣhṭaḥ dvandva atītaḥ vimatsaraḥ
which comes of its own accord gain contented duality surpassed free from envy
samaḥ siddhau asiddhau cha kṛitvā api na nibadhyate
equipoised in success failure and performing even never is bound
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Content with what chance may bring, rising above the pairs of opposites, free from ill-will, even-minded in success and failure, he acts, yet is not bound.
Verse 23
gata-saṅgasya muktasya jñānāvasthita-chetasaḥ
yajñāyācharataḥ karma samagraṁ pravilīyate
gata-saṅgasya muktasya jñāna-avasthita chetasaḥ
free from material attachments of the liberated established in divine knowledge whose intellect
yajñāya ācharataḥ karma samagram pravilīyate
as a sacrifice (to God) performing action completely are freed
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One whose attachments have been relinquished, who is liberated, whose mind is established in knowledge, and who works only for sacrifices—their Karma is entirely dissolved.
Verse 24
brahmārpaṇaṁ brahma havir brahmāgnau brahmaṇā hutam
brahmaiva tena gantavyaṁ brahma-karma-samādhinā
brahma arpaṇam brahma haviḥ brahma agnau brahmaṇā hutam
Brahman the ladle and other offerings Brahman the oblation Brahman in the sacrificial fire by that person offered
brahma eva tena gantavyam brahma karma samādhinā
Brahman certainly by that to be attained Brahman offering those completely absorbed in God-consciousness
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Brahman is the instrument with which to offer; Brahman is the oblation. By Brahman is the oblation offered into the fire of Brahman; Brahman alone is to be attained by one who meditates on Him in their works.
Verse 25
daivam evāpare yajñaṁ yoginaḥ paryupāsate
brahmāgnāvapare yajñaṁ yajñenaivopajuhvati
daivam eva apare yajñam yoginaḥ paryupāsate
the celestial gods indeed others sacrifice spiritual practioners worship
brahma agnau apare yajñam yajñena eva upajuhvati
of the Supreme Truth in the fire others sacrifice by sacrifice indeed offer
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Some yogis resort only to the sacrifice relating to gods; others offer sacrifice into the fire of Brahman solely through sacrifice.
Verse 26
śhrotrādīnīndriyāṇyanye sanyamāgniṣhu juhvati
śhabdādīn viṣhayānanya indriyāgniṣhu juhvati
śhrotra-ādīni indriyāṇi anye sanyama agniṣhu juhvati
such as the hearing process senses others restraint in the sacrficial fire sacrifice
śhabda-ādīn viṣhayān anye indriya agniṣhu juhvati
sound vibration, etc objects of sense-gratification others of the senses in the fire sacrifice
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Others offer as oblations hearing and other senses into the fires of restraint. Some others offer as oblations the objects of the senses, such as sound and the rest, into the fires of their senses.
Verse 27
sarvāṇīndriya-karmāṇi prāṇa-karmāṇi chāpare
ātma-sanyama-yogāgnau juhvati jñāna-dīpite
sarvāṇi indriya karmāṇi prāṇa-karmāṇi cha apare
all the senses functions functions of the life breath and others
ātma-sanyama yogāgnau juhvati jñāna-dīpite
in the fire of the controlled mind sacrifice kindled by knowledge
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Some again offer as an oblation the functions of the senses and the activity of the vital breaths into the fire of the Yoga of restraint of the mind, kindled by knowledge.
Verse 28
dravya-yajñās tapo-yajñā yoga-yajñās tathāpare
swādhyāya-jñāna-yajñāśh cha yatayaḥ sanśhita-vratāḥ
dravya-yajñāḥ tapaḥ-yajñāḥ yoga-yajñāḥ tathā apare
offering one’s own wealth as sacrifice offering severe austerities as sacrifice performance of eight-fold path of yogic practices as sacrifice thus others
swādhyāya jñāna-yajñāḥ cha yatayaḥ sanśhita-vratāḥ
cultivating knowledge by studying the scriptures those offer cultivation of transcendental knowledge as sacrifice also these ascetics observing strict vows
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Self-controlled and firm of resolve, others perform the sacrifice of material objects or austerities or yoga; while others offer their scriptural study and knowledge.
Verse 29
apāne juhvati prāṇaṁ prāṇe ’pānaṁ tathāpare
prāṇāpāna-gatī ruddhvā prāṇāyāma-parāyaṇāḥ
apare niyatāhārāḥ prāṇān prāṇeṣhu juhvati
sarve ’pyete yajña-vido yajña-kṣhapita-kalmaṣhāḥ
apāne juhvati prāṇam prāṇe apānam tathā apare
the incoming breath offer the outgoing breath in the outgoing breath incoming breath also others
prāṇa apāna gatī ruddhvā prāṇa-āyāma parāyaṇāḥ
of the outgoing breath and the incoming breath movement blocking control of breath wholly devoted
apare niyata āhārāḥ prāṇān prāṇeṣhu juhvati
others having controlled food intake life-breaths life-energy sacrifice
sarve api ete yajña-vidaḥ yajña-kṣhapita kalmaṣhāḥ
all also these knowers of sacrifices being cleansed by performances of sacrifices of impurities
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Others, with restricted diets, are devoted to the control of breath. Some sacrifice the inward breath in the outward breath; similarly, others sacrifice the outward breath in the inward breath. Some others, stopping the flow of both the inward and outward breaths, sacrifice the inward and outward breaths.
Verse 30
apare niyatāhārāḥ prāṇān prāṇeṣu juhvati
sarve py 'ete yajña-vido yajña-kṣapita-kalmaṣāḥ
apare niyata āhārāḥ prāṇān prāṇeṣu
others controlled eating outgoing air in the outgoing air
sarve api ete yajñavidaḥ yajña kṣapita kalmaṣāḥ juhvati
all although apparently different all these conversant with the purpose of performing sacrifices being cleansed of the result of such performances sinful reactions sacrifices.
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All these know the meaning of sacrifices, and through sacrifices, their sins are eradicated. Those who subsist on the ambrosial food, the remnants of sacrifices, go to eternal Brahman.
Verse 31
yajña-śhiṣhṭāmṛita-bhujo yānti brahma sanātanam
nāyaṁ loko ’styayajñasya kuto ’nyaḥ kuru-sattama
yajña-śhiṣhṭa amṛita-bhujaḥ yānti brahma sanātanam
they partake of the nectarean remnants of sacrifice go the Absolute Truth eternal
na ayam lokaḥ asti ayajñasya kutaḥ anyaḥ kuru-sat-tama
never this planet is for one who performs no sacrifice how other (world) best of the Kurus, Arjun
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This world is not for one who makes no sacrifice; how then for the other, O Arjuna?
Verse 32
evaṁ bahu-vidhā yajñā vitatā brahmaṇo mukhe
karma-jān viddhi tān sarvān evaṁ jñātvā vimokṣhyase
evam bahu-vidhāḥ yajñāḥ vitatāḥ brahmaṇaḥ mukhe
thus various kinds of sacrifices have been described of the Vedas through the mouth
karma-jān viddhi tān sarvān evam jñātvā vimokṣhyase
originating from works know them all thus having known you shall be liberated
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Thus, many forms of sacrifices have been spread out as means of reaching Brahman (individual self in its own nature). Know that all of these are born of actions. Knowing thus, you will be free.
Verse 33
śhreyān dravya-mayād yajñāj jñāna-yajñaḥ parantapa
sarvaṁ karmākhilaṁ pārtha jñāne parisamāpyate
śhreyān dravya-mayāt yajñāt jñāna-yajñaḥ parantapa
superior of material possessions than the sacrifice sacrifice performed in knowledge subduer of enemies, Arjun
sarvam karma akhilam pārtha jñāne parisamāpyate
all works all Arjun, the son of Pritha in knowledge culminate
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The sacrifice of knowledge is superior to material sacrifice. O Arjuna, all actions and everything else culminate in knowledge.
Verse 34
tad viddhi praṇipātena paripraśhnena sevayā
upadekṣhyanti te jñānaṁ jñāninas tattva-darśhinaḥ
tat viddhi praṇipātena paripraśhnena sevayā
the Truth try to learn by approaching a spiritual master by humble inquiries by rendering service
upadekṣhyanti te jñānam jñāninaḥ tattva-darśhinaḥ
can impart unto you knowledge the enlightened those who have realized the Truth
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Know this through prostration, questioning, and service. The wise who have realized the truth will instruct you in knowledge.
Verse 35
yaj jñātvā na punar moham evaṁ yāsyasi pāṇḍava
yena bhūtānyaśheṣheṇa drakṣhyasyātmanyatho mayi
yat jñātvā na punaḥ moham evam yāsyasi pāṇḍava
which having known never again delusion like this you shall get Arjun, the son of Pandu
yena bhūtāni aśheṣhāṇi drakṣhyasi ātmani atho mayi
by this living beings all you will see within me (Shree Krishna) that is to say in me
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Knowing this, O Arjuna, you will not fall again into delusion in this way—by that knowledge, you will see all beings without exception in yourself and then in Me.
Verse 36
api ched asi pāpebhyaḥ sarvebhyaḥ pāpa-kṛit-tamaḥ
sarvaṁ jñāna-plavenaiva vṛijinaṁ santariṣhyasi
api chet asi pāpebhyaḥ sarvebhyaḥ pāpa-kṛit-tamaḥ
even if you are sinners of all most sinful
sarvam jñāna-plavena eva vṛijinam santariṣhyasi
all by the boat of divine knowledge certainly sin you shall cross over
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Even if you are the most sinful of all sinners, you can cross over all sins by the boat of knowledge alone.
Verse 37
yathaidhānsi samiddho ’gnir bhasma-sāt kurute ’rjuna
jñānāgniḥ sarva-karmāṇi bhasma-sāt kurute tathā
yathā edhānsi samiddhaḥ agniḥ bhasma-sāt kurute arjuna
as firewood blazing fire to ashes turns Arjun
jñāna-agniḥ sarva-karmāṇi bhasma-sāt kurute tathā
the fire of knowledge all reactions from material activities to ashes it turns similarly
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Just as a burning fire turns fuel to ashes, O Arjuna, so does the fire of knowledge turn all karmas to ashes.
Verse 38
na hi jñānena sadṛiśhaṁ pavitramiha vidyate
tatsvayaṁ yogasansiddhaḥ kālenātmani vindati
na hi jñānena sadṛiśham pavitram iha vidyate
not certainly with divine knowledge like pure in this world exists
tat svayam yoga sansiddhaḥ kālena ātmani vindati
that oneself practice of yog he who has attained perfection in course of time wihtin the heart finds
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For there is no purifier equal to knowledge; he who is perfected in Karma Yoga finds this knowledge of his own accord in himself in due time.
Verse 39
śhraddhāvān labhate jñānaṁ tat-paraḥ sanyatendriyaḥ
jñānaṁ labdhvā parāṁ śhāntim achireṇādhigachchhati
śhraddhā-vān labhate jñānam tat-paraḥ sanyata indriyaḥ
a faithful person achieves divine knowledge devoted (to that) controlled senses
jñānam labdhvā parām śhāntim achireṇa adhigachchhati
transcendental knowledge having achieved supreme peace without delay attains
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He who has faith, is intent on it, and has mastered his senses, attains knowledge. Having attained knowledge, he quickly goes to supreme peace.
Verse 40
ajñaśh chāśhraddadhānaśh cha sanśhayātmā vinaśhyati
nāyaṁ loko ’sti na paro na sukhaṁ sanśhayātmanaḥ
ajñaḥ cha aśhraddadhānaḥ cha sanśhaya ātmā vinaśhyati
the ignorant and without faith and skeptical a person falls down
na ayam lokaḥ asti na paraḥ na sukham sanśhaya-ātmanaḥ
never in this world is not in the next not happiness for the skeptical soul
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The ignorant, the faithless, and the doubting one perish; for the doubting one, there is neither this world nor the one beyond, nor happiness.
Verse 41
yoga-sannyasta-karmāṇaṁ jñāna-sañchhinna-sanśhayam
ātmavantaṁ na karmāṇi nibadhnanti dhanañjaya
yoga-sannyasta-karmāṇam jñāna sañchhinna sanśhayam
those who renounce ritualistic karm, dedicating their body, mind, and soul to God by knowledge dispelled doubts
ātma-vantam na karmāṇi nibadhnanti dhanañjaya
situated in knowledge of the self not actions bind Arjun, the conqueror of wealth
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Actions do not bind him, O Arjuna, who has renounced them through Karma Yoga and whose doubts have been dispelled by knowledge, and who thus possesses a steady mind.
Verse 42
tasmād ajñāna-sambhūtaṁ hṛit-sthaṁ jñānāsinātmanaḥ
chhittvainaṁ sanśhayaṁ yogam ātiṣhṭhottiṣhṭha bhārata
tasmāt ajñāna-sambhūtam hṛit-stham jñāna asinā ātmanaḥ
therefore born of ignorance situated in the heart of knowledge with the sword of the self
chhittvā enam sanśhayam yogam ātiṣhṭha uttiṣhṭha bhārata
cut asunder this doubt in karm yog take shelter arise Arjun, descendant of Bharat
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Therefore, sever, with the sword of knowledge, this doubt present in your heart resulting from ignorance concerning the Self. Practice this Yoga, O Arjuna, and arise.