Verse 1
śhrī bhagavān uvācha
mayyāsakta-manāḥ pārtha yogaṁ yuñjan mad-āśhrayaḥ
asanśhayaṁ samagraṁ māṁ yathā jñāsyasi tach chhṛiṇu
śhrī-bhagavān uvācha
the Supreme Lord said
mayi āsakta-manāḥ pārtha yogam yuñjan mat-āśhrayaḥ
to me with the mind attached Arjun, the son of Pritha bhakti yog practicing surrendering to me
asanśhayam samagram mām yathā jñāsyasi tat śhṛiṇu
free from doubt completely me how you shall know that listen
---
The Lord said, "With your mind focused on Me, taking Me as your support, and practicing yoga—how can you, without doubt, know Me fully? Hear, O Arjuna."
Verse 2
jñānaṁ te ’haṁ sa-vijñānam idaṁ vakṣhyāmyaśheṣhataḥ
yaj jñātvā neha bhūyo ’nyaj jñātavyam-avaśhiṣhyate
jñānam te aham sa vijñānam idam vakṣhyāmi aśheṣhataḥ
knowledge unto you I with wisdom this shall reveal in full
yat jñātvā na iha bhūyaḥ anyat jñātavyam avaśhiṣhyate
which having known not in this world further anything else to be known remains
---
I will declare to you in full this knowledge of God, along with the knowledge that makes it distinguished, knowing which nothing else remains to be known.
Verse 3
manuṣhyāṇāṁ sahasreṣhu kaśhchid yatati siddhaye
yatatām api siddhānāṁ kaśhchin māṁ vetti tattvataḥ
manuṣhyāṇām sahasreṣhu kaśhchit yatati siddhaye
of men out of many thousands someone strives for perfection
yatatām api siddhānām kaśhchit mām vetti tattvataḥ
of those who strive even of those who have achieved perfection someone me knows in truth
---
Among thousands of men, some strive for perfection; even among those who strive for perfection, only some know Me; and among those who know Me, only some truly know Me.
Verse 4
bhūmir-āpo ’nalo vāyuḥ khaṁ mano buddhir eva cha
ahankāra itīyaṁ me bhinnā prakṛitir aṣṭadhā
bhūmiḥ āpaḥ analaḥ vāyuḥ kham manaḥ buddhiḥ eva cha
earth water fire air space mind intellect certainly and
ahankāraḥ iti iyam me bhinnā prakṛitiḥ aṣṭadhā
ego thus all these my divisions material energy eightfold
---
Earth, water, fire, air, ether, Manas, Buddhi, and the ego-sense—thus My Prakriti is divided into eight parts.
Verse 5
apareyam itas tvanyāṁ prakṛitiṁ viddhi me parām
jīva-bhūtāṁ mahā-bāho yayedaṁ dhāryate jagat
aparā iyam itaḥ tu anyām prakṛitim viddhi me parām
inferior this besides this but another energy know my superior
jīva-bhūtām mahā-bāho yayā idam dhāryate jagat
living beings mighty-armed one by whom this the basis the material world
---
This is My lower Prakṛti. But, O mighty-armed one, know that My higher nature is another. It is the life-principle (Jīva-bhūta), by which this universe is sustained.
Verse 6
etad-yonīni bhūtāni sarvāṇītyupadhāraya
ahaṁ kṛitsnasya jagataḥ prabhavaḥ pralayas tathā
etat yonīni bhūtāni sarvāṇi iti upadhāraya
these two (energies) are the source of living beings all that know
aham kṛitsnasya jagataḥ prabhavaḥ pralayaḥ tathā
I entire creation the source dissolution and
---
Know that all beings have these two as the source of their birth. Therefore, I am the origin and the dissolver of the whole universe.
Verse 7
mattaḥ parataraṁ nānyat kiñchid asti dhanañjaya
mayi sarvam idaṁ protaṁ sūtre maṇi-gaṇā iva
mattaḥ para-taram na anyat kiñchit asti dhanañjaya
than me superior not anything else there is Arjun, conqueror of wealth
mayi sarvam idam protam sūtre maṇi-gaṇāḥ iva
in me all which we see is strung on a thread beads like
---
There is nothing higher than Me, O Arjuna. All this is strung on Me, like rows of gems on a thread.
Verse 8
raso ’ham apsu kaunteya prabhāsmi śhaśhi-sūryayoḥ
praṇavaḥ sarva-vedeṣhu śhabdaḥ khe pauruṣhaṁ nṛiṣhu
rasaḥ aham apsu kaunteya prabhā asmi śhaśhi-sūryayoḥ
taste I in water Arjun, the son of Kunti the radiance I am of the moon and the sun
praṇavaḥ sarva vedeṣhu śhabdaḥ khe pauruṣham nṛiṣhu
the sacred syllable Om in all Vedas sound in ether ability in humans
---
I am the taste in the waters, O Arjuna! I am the light in the sun and the moon; the sacred syllable Om in all the Vedas; sound in the ether; and manhood in men, I am.
Verse 9
puṇyo gandhaḥ pṛithivyāṁ cha tejaśh chāsmi vibhāvasau
jīvanaṁ sarva-bhūteṣhu tapaśh chāsmi tapasviṣhu
puṇyaḥ gandhaḥ pṛithivyām cha tejaḥ cha asmi vibhāvasau
pure fragrance of the earth and brilliance and I am in the fire
jīvanam sarva bhūteṣhu tapaḥ cha asmi tapasviṣhu
the life-force in all beings penance and I am of the ascetics
---
I am the pure scent in the earth; I am the radiance in the fire; I am the life-force in all beings, and austerity in ascetics.
Verse 10
bījaṁ māṁ sarva-bhūtānāṁ viddhi pārtha sanātanam
buddhir buddhimatām asmi tejas tejasvinām aham
bījam mām sarva-bhūtānām viddhi pārtha sanātanam
the seed me of all beings know Arjun, the son of Pritha the eternal
buddhiḥ buddhi-matām asmi tejaḥ tejasvinām aham
intellect of the intelligent (I) am splendor of the splendid I
---
Know Me, O Arjuna, to be the primeval seed of all beings. I am the intelligence of the discerning and the brilliance of the brilliant.
Verse 11
balaṁ balavatāṁ chāhaṁ kāma-rāga-vivarjitam
dharmāviruddho bhūteṣhu kāmo ’smi bharatarṣhabha
balam bala-vatām cha aham kāma rāga vivarjitam
strength of the strong and I desire passion devoid of
dharma-aviruddhaḥ bhūteṣhu kāmaḥ asmi bharata-ṛiṣhabha
not conflicting with dharma in all beings sexual activity (I) am Arjun, the best of the Bharats
---
In the strong, I am strength, devoid of desire and passion. In all beings, I am the desire which is not contrary to Dharma, O Arjuna.
Verse 12
ye chaiva sāttvikā bhāvā rājasās tāmasāśh cha ye
matta eveti tān viddhi na tvahaṁ teṣhu te mayi
ye cha eva sāttvikāḥ bhāvāḥ rājasāḥ tāmasāḥ cha ye
whatever and certainly in the mode of goodness states of material existence in the mode of passion in the mode of ignorance and whatever
mattaḥ eva iti tān viddhi na tu aham teṣhu te mayi
from me certainly thus those know not but I in them they in me
---
Know that all those states of Sattva, Rajas, and Tamas are from Me alone; however, I am not in them; rather, they are in Me.
Verse 13
tribhir guṇa-mayair bhāvair ebhiḥ sarvam idaṁ jagat
mohitaṁ nābhijānāti māmebhyaḥ param avyayam
tribhiḥ guṇa-mayaiḥ bhāvaiḥ ebhiḥ sarvam idam jagat
by three consisting of the modes of material nature states all these whole this universe
mohitam na abhijānāti mām ebhyaḥ param avyayam
deluded not know me these the supreme imperishable
---
The entire universe is deluded by these three states originating from the Gunas (of Prakrti), and fails to recognize Me, who am beyond them and immutable.
Verse 14
daivī hyeṣhā guṇa-mayī mama māyā duratyayā
mām eva ye prapadyante māyām etāṁ taranti te
daivī hi eṣhā guṇa-mayī mama māyā duratyayā
divine certainly this consisting of the three modes of nature my one of God’s energies. It that veils God’s true nature from souls who have not yet attained the eligibility for God-realization very difficult to overcome
mām eva ye prapadyante māyām etām taranti te
unto me certainly who surrender this Maya cross over they
---
(a) For this divine Maya or Mine, consisting of the three Gunas (assumed for purposes of sport), is hard to overcome.
৷৷
(b) ৷৷ But those who take refuge in Me alone shall pass beyond the Maya.
Verse 15
na māṁ duṣhkṛitino mūḍhāḥ prapadyante narādhamāḥ
māyayāpahṛita-jñānā āsuraṁ bhāvam āśhritāḥ
na mām duṣhkṛitinaḥ mūḍhāḥ prapadyante nara-adhamāḥ
not unto me the evil doers the ignorant surrender one who lazily follows one’s lower nature
māyayā apahṛita jñānāḥ āsuram bhāvam āśhritāḥ
by God’s material energy those with deluded intellect demoniac nature surrender
---
The evil-doers, the foolish, the lowest of men, those persons deprived of knowledge by delusion (Maya) and those who are dominated by a demoniac nature - they do not seek refuge in Me.
Verse 16
chatur-vidhā bhajante māṁ janāḥ sukṛitino ’rjuna
ārto jijñāsur arthārthī jñānī cha bharatarṣhabha
chatuḥ-vidhāḥ bhajante mām janāḥ su-kṛitinaḥ arjuna
four kinds worship me people those who are pious Arjun
ārtaḥ jijñāsuḥ artha-arthī jñānī cha bharata-ṛiṣhabha
the distressed the seekers of knowledge the seekers of material gain those who are situated in knowledge and The best amongst the Bharatas, Arjun
---
Four types of men of good deeds worship Me, O Arjuna: the distressed, the seekers of knowledge, the seekers of wealth, and the men of knowledge.
Verse 17
teṣhāṁ jñānī nitya-yukta eka-bhaktir viśhiṣhyate
priyo hi jñānino ’tyartham ahaṁ sa cha mama priyaḥ
teṣhām jñānī nitya-yuktaḥ eka bhaktiḥ viśhiṣhyate
amongst these those who are situated in knowledge ever steadfast exclusively devotion highest
priyaḥ hi jñāninaḥ atyartham aham saḥ cha mama priyaḥ
very dear certainly to the person in knowledge highly I he and to me dear
---
Of these, the man of knowledge, who is ever with Me in Yoga and devoted to the One only, is the foremost; for I am very dear to the man of knowledge, and he is also dear to Me.
Verse 18
udārāḥ sarva evaite jñānī tvātmaiva me matam
āsthitaḥ sa hi yuktātmā mām evānuttamāṁ gatim
udārāḥ sarve eva ete jñānī tu ātmā eva me matam
noble all indeed these those in knowledge but my very self my opinion
āsthitaḥ saḥ hi yukta-ātmā mām eva anuttamām gatim
situated he certainly those who are united in me certainly the supreme goal
---
All these are indeed generous, but I deem the man of knowledge to be My very self; for he, integrated, is devoted solely to Me as the highest end.
Verse 19
bahūnāṁ janmanām ante jñānavān māṁ prapadyate
vāsudevaḥ sarvam iti sa mahātmā su-durlabhaḥ
bahūnām janmanām ante jñāna-vān mām prapadyate
many births after one who is endowed with knowledge unto me surrenders
vāsudevaḥ sarvam iti saḥ mahā-ātmā su-durlabhaḥ
Shree Krishna, the son of Vasudev all that that great soul very rare
---
At the end of many births, the man of knowledge finds refuge in Me, realizing that 'Vasudeva is all.' It is very difficult to find such a great-souled person.
Verse 20
kāmais tais tair hṛita-jñānāḥ prapadyante ’nya-devatāḥ
taṁ taṁ niyamam āsthāya prakṛityā niyatāḥ svayā
kāmaiḥ taiḥ taiḥ hṛita-jñānāḥ prapadyante anya devatāḥ
by material desires by various whose knowledge has been carried away surrender to other celestial gods
tam tam niyamam āsthāya prakṛityā niyatāḥ svayā
the various rules and regulations following by nature controlled by their own
---
Controlled by their inherent nature, and deprived of knowledge by various desires, worldly-minded people resort to other gods, observing various disciplines.
Verse 21
yo yo yāṁ yāṁ tanuṁ bhaktaḥ śhraddhayārchitum ichchhati
tasya tasyāchalāṁ śhraddhāṁ tām eva vidadhāmyaham
yaḥ yaḥ yām yām tanum bhaktaḥ śhraddhayā architum ichchhati
whoever whichever form devotee with faith to worship desires
tasya tasya achalām śhraddhām tām eva vidadhāmi aham
to him steady faith in that certainly bestow I
---
Whichever devotee seeks to worship with faith whatever form, I make their faith steadfast.
Verse 22
sa tayā śhraddhayā yuktas tasyārādhanam īhate
labhate cha tataḥ kāmān mayaiva vihitān hi tān
saḥ tayā śhraddhayā yuktaḥ tasya ārādhanam īhate
he with that faith endowed with of that worship tries to engange in
labhate cha tataḥ kāmān mayā eva vihitān hi tān
obtains and from that desires by me alone granted certainly those
---
Endowed with that faith, he worships that form and thereby gets the objects of his desire, granted in reality by Me alone.
Verse 23
antavat tu phalaṁ teṣhāṁ tad bhavatyalpa-medhasām
devān deva-yajo yānti mad-bhaktā yānti mām api
anta-vat tu phalam teṣhām tat bhavati alpa-medhasām
perishable but fruit by them that is people of small understanding
devān deva-yajaḥ yānti mat bhaktāḥ yānti mām api
to the celestial gods the worshipers of the celestial gods go my devotees go to me whereas
---
But the fruit gained by these men of small understanding is limited. The worshippers of the gods will go to the gods, but My devotees will come to Me.
Verse 24
avyaktaṁ vyaktim āpannaṁ manyante mām abuddhayaḥ
paraṁ bhāvam ajānanto mamāvyayam anuttamam
avyaktam vyaktim āpannam manyante mām abuddhayaḥ
formless possessing a personality to have assumed think me less intelligent
param bhāvam ajānantaḥ mama avyayam anuttamam
Supreme nature not understanding my imperishable excellent
---
Not knowing My higher, immutable, and unsurpassed nature, the ignorant think of Me as an entity that has now become manifest, though I was previously unmanifest.
Verse 25
nāhaṁ prakāśhaḥ sarvasya yoga-māyā-samāvṛitaḥ
mūḍho ’yaṁ nābhijānāti loko mām ajam avyayam
na aham prakāśhaḥ sarvasya yoga-māyā samāvṛitaḥ
not I manifest to everyone God’s supreme (divine) energy veiled
mūḍhaḥ ayam na abhijānāti lokaḥ mām ajam avyayam
deluded these not know persons me unborn immutable
---
Veiled by my Maya, I am not manifest to all; this deluded world does not recognize me as the unborn and immutable.
Verse 26
vedāhaṁ samatītāni vartamānāni chārjuna
bhaviṣhyāṇi cha bhūtāni māṁ tu veda na kaśhchana
veda aham samatītāni vartamānāni cha arjuna
know I the past the present and Arjun
bhaviṣhyāṇi cha bhūtāni mām tu veda na kaśhchana
the future also all living beings me but knows no one
---
I know all beings, O Arjuna, past, present, and those to come; but no one knows Me.
Verse 27
ichchhā-dveṣha-samutthena dvandva-mohena bhārata
sarva-bhūtāni sammohaṁ sarge yānti parantapa
ichchhā dveṣha samutthena dvandva mohena bhārata
desire aversion arise from of duality from the illusion Arjun, descendant of Bharat
sarva bhūtāni sammoham sarge yānti parantapa
all living beings into delusion since birth enter Arjun, conqueror of enemies
---
O Arjuna, all beings are deluded as soon as they are born, due to the delusion of the pairs of opposites springing from desire and hate.
Verse 28
yeṣhāṁ tvanta-gataṁ pāpaṁ janānāṁ puṇya-karmaṇām
te dvandva-moha-nirmuktā bhajante māṁ dṛiḍha-vratāḥ
yeṣhām tu anta-gatam pāpam janānām puṇya karmaṇām
whose but completely destroyed sins of persons pious activities
te dvandva moha nirmuktāḥ bhajante mām dṛiḍha-vratāḥ
they of dualities illusion free from worship null with determination
---
But those who have done good deeds, whose sins have come to an end, are freed from the delusion of the pairs of opposites. They steadfastly worship Me, adhering to their vows.
Verse 29
jarā-maraṇa-mokṣhāya mām āśhritya yatanti ye
te brahma tadviduḥ kṛitsnam adhyātmaṁ karma chākhilam
jarā maraṇa mokṣhāya mām āśhritya yatanti ye
from old age and death for liberation me take shelter in strive who
te brahma tat viduḥ kṛitsnam adhyātmam karma cha akhilam
they Brahman that know everything the individual self karmic action and entire
---
Those who take refuge in Me and strive for deliverance from old age and death, know Brahman (or the Self) and all about the nature of that Self, and the entire Karma (or activities leading to rebirth).
Verse 30
sādhibhūtādhidaivaṁ māṁ sādhiyajñaṁ cha ye viduḥ
prayāṇa-kāle ’pi cha māṁ te vidur yukta-chetasaḥ
sa-adhibhūta adhidaivam mām sa-adhiyajñam cha ye viduḥ
governing principle of the field of matter governing principle of the celestial gods me governing principle of the Lord all sacrificial performances and who know
prayāṇa kāle api cha mām te viduḥ yukta-chetasaḥ
of death at the time even and me they know in full consciousness of me
---
And those who know Me with the Adhibhuta, Adhidaiva, and Adhiyajna, they too, with their minds fixed in meditation, know Me even at the hour of death.