Verse 1
arjuna uvācha
sannyāsaṁ karmaṇāṁ kṛiṣhṇa punar yogaṁ cha śhansasi
yach chhreya etayor ekaṁ tan me brūhi su-niśhchitam
arjunaḥ uvācha
Arjun said
sanyāsam karmaṇām kṛiṣhṇa punaḥ yogam cha śhansasi
renunciation of actions Shree Krishna again about karm yog also you praise
yat śhreyaḥ etayoḥ ekam tat me brūhi su-niśhchitam
which more beneficial of the two one that unto me please tell conclusively
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Arjuna said, "O Krsna, you praise the renunciation of actions, and then you also praise Karma Yoga. Please tell me with certainty which of these is the superior one, leading to the ultimate good.
Verse 2
śhrī bhagavān uvācha
sannyāsaḥ karma-yogaśh cha niḥśhreyasa-karāvubhau
tayos tu karma-sannyāsāt karma-yogo viśhiṣhyate
śhrī-bhagavān uvācha
the Supreme Lord said
sanyāsaḥ karma-yogaḥ cha niḥśhreyasa-karau ubhau
renunciation working in devotion and lead to the supreme goal both
tayoḥ tu karma-sanyāsāt karma-yogaḥ viśhiṣhyate
of the two but renunciation of actions working in devotion is superior
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The Lord said, "Renunciation of actions and Karma Yoga both lead to the highest excellence; however, of the two, Karma Yoga surpasses renunciation of actions."
Verse 3
jñeyaḥ sa nitya-sannyāsī yo na dveṣhṭi na kāṅkṣhati
nirdvandvo hi mahā-bāho sukhaṁ bandhāt pramuchyate
jñeyaḥ saḥ nitya sanyāsī yaḥ na dveṣhṭi na kāṅkṣhati
should be considered that person always practising renunciation who never hate nor desire
nirdvandvaḥ hi mahā-bāho sukham bandhāt pramuchyate
free from all dualities certainly mighty-armed one easily from bondage is liberated
---
He who neither hates nor desires, and is beyond the pairs of opposites, is to be understood as an ever-renouncer. Therefore, he is easily set free from bondage, O Arjuna.
Verse 4
sānkhya-yogau pṛithag bālāḥ pravadanti na paṇḍitāḥ
ekamapyāsthitaḥ samyag ubhayor vindate phalam
sānkhya yogau pṛithak bālāḥ pravadanti na paṇḍitāḥ
renunciation of actions karm yog different the ignorant say never the learned
ekam api āsthitaḥ samyak ubhayoḥ vindate phalam
in one even being situated completely of both achieve the result
---
Children, not the learned, speak of Sankhya and Yoga as distinct; however, he who is firmly set in one, attains the fruit of both.
Verse 5
yat sānkhyaiḥ prāpyate sthānaṁ tad yogair api gamyate
ekaṁ sānkhyaṁ cha yogaṁ cha yaḥ paśhyati sa paśhyati
yat sānkhyaiḥ prāpyate sthānam tat yogaiḥ api gamyate
what by means of karm sanyās is attained place that by working in devotion also is attained
ekam sānkhyam cha yogam cha yaḥ paśhyati saḥ paśhyati
one renunciation of actions and karm yog and who sees that person actually sees
---
That state which is reached by the Sankhyans, the same is also attained by the Yogins; that is, the same state is achieved by those who are Karma Yogins. He alone is wise who perceives that the Sankhya and the Yoga are one and the same, due to their having the same result.
Verse 6
sannyāsas tu mahā-bāho duḥkham āptum ayogataḥ
yoga-yukto munir brahma na chireṇādhigachchhati
sanyāsaḥ tu mahā-bāho duḥkham āptum ayogataḥ
renunciation but mighty-armed one distress attains without karm yog
yoga-yuktaḥ muniḥ brahma na chireṇa adhigachchhati
one who is adept in karm yog a sage Brahman quickly goes
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But, O mighty-armed one, renunciation is hard to attain without practicing Yoga. The sage who contemplates and follows Yoga soon reaches the Brahman (the self or Atman).
Verse 7
yoga-yukto viśhuddhātmā vijitātmā jitendriyaḥ
sarva-bhūtātma-bhūtātmā kurvann api na lipyate
yoga-yuktaḥ viśhuddha-ātmā vijita-ātmā jita-indriyaḥ
united in consciousness with God one with purified intellect one who has conquered the mind having conquered the senses
sarva-bhūta-ātma-bhūta-ātmā kurvan api na lipyate
one who sees the Soul of all souls in every living being performing although never entangled
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He who follows the Yoga and is pure in mind, who has subdued his self and has conquered his senses, and whose self has become the self of all beings, even while he is acting, remains untainted.
Verse 8
naiva kiñchit karomīti yukto manyeta tattva-vit
paśhyañ śhṛiṇvan spṛiśhañjighrann aśhnangachchhan svapañśhvasan
pralapan visṛijan gṛihṇann unmiṣhan nimiṣhann api
indriyāṇīndriyārtheṣhu vartanta iti dhārayan
na eva kiñchit karomi iti yuktaḥ manyeta tattva-vit
not certainly anything I do thus steadfast in karm yog thinks one who knows the truth
paśhyan śhṛiṇvan spṛiśhan jighran aśhnan gachchhan svapan śhvasan
seeing hearing touching smelling eating moving sleeping breathing
pralapan visṛijan gṛihṇan unmiṣhan nimiṣhan api
talking giving up accepting opening (the eyes) closing (the eyes) although
indriyāṇi indriya-artheṣhu vartante iti dhārayan
the senses in sense-objects moving thus convinced
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The one who knows the truth and is devoted to yoga should think, "I am not doing anything," even though they are seeing, hearing, touching, smelling, eating, moving, sleeping, and breathing.
Verse 9
pralapan visṛjan gṛhṇann unmiṣan nimiṣann api indriyāṇīndriyārtheṣu vartanta iti dhārayan
pralapan visṛjan gṛhṇan unmiṣan nimiṣan api indriyāṇi indriya-artheṣu vartante iti dhārayan
by talking by giving up by accepting opening closing in spite of the senses in sense gratification let them be so engaged thus considering.
---
Speaking, discharging, grasping, opening, and closing his eyes, etc., he should always bear in mind that the senses operate among sense-objects.
Verse 10
brahmaṇyādhāya karmāṇi saṅgaṁ tyaktvā karoti yaḥ
lipyate na sa pāpena padma-patram ivāmbhasā
brahmaṇi ādhāya karmāṇi saṅgam tyaktvā karoti yaḥ
to God dedicating all actions attachment abandoning performs who
lipyate na saḥ pāpena padma-patram iva ambhasā
is affected never that person by sin a lotus leaf like by water
---
He who acts without attachment, reposing all actions on Brahman (Prakṛti), is untouched by evil, just as a lotus leaf is untouched by water.
Verse 11
kāyena manasā buddhyā kevalair indriyair api
yoginaḥ karma kurvanti saṅgaṁ tyaktvātma-śhuddhaye
kāyena manasā buddhyā kevalaiḥ indriyaiḥ api
with the body with the mind with the intellect only with the senses even
yoginaḥ karma kurvanti saṅgam tyaktvā ātma śhuddhaye
the yogis actions perform attachment giving up of the self for the purification
---
Yogins, renouncing attachment, do actions with merely the body, mind, intellect, and senses, for the purification of the self.
Verse 12
yuktaḥ karma-phalaṁ tyaktvā śhāntim āpnoti naiṣhṭhikīm
ayuktaḥ kāma-kāreṇa phale sakto nibadhyate
yuktaḥ karma-phalam tyaktvā śhāntim āpnoti naiṣhṭhikīm
one who is united in consciousness with God the results of all activities giving up peace attains everlasting
ayuktaḥ kāma-kāreṇa phale saktaḥ nibadhyate
one who is not united with God in consciousness impelled by desires in the result attached becomes entangled
---
A yogi, renouncing the fruits of their actions, attains lasting peace. But the unsteady person who is attached to the fruits of their actions, being driven by desire, is bound.
Verse 13
sarva-karmāṇi manasā sannyasyāste sukhaṁ vaśhī
nava-dvāre pure dehī naiva kurvan na kārayan
sarva karmāṇi manasā sannyasya āste sukham vaśhī
all activities by the mind having renounced remains happily the self-controlled
nava-dvāre pure dehī na eva kurvan na kārayan
of nine gates in the city the embodied being never certainly doing anything not causing to be done
---
The embodied self, mentally resigning all actions as belonging to the city of nine gates (i.e., the body) and becoming self-controlled, dwells happily, neither acting himself nor causing the body to act.
Verse 14
na kartṛitvaṁ na karmāṇi lokasya sṛijati prabhuḥ
na karma-phala-saṅyogaṁ svabhāvas tu pravartate
na kartṛitvam na karmāṇi lokasya sṛijati prabhuḥ
neither sense of doership nor actions of the people creates God
na karma-phala sanyogam svabhāvaḥ tu pravartate
nor fruits of actions connection one’s nature but is enacted
---
The Lord of the body (the Self, i.e., the Jiva) does not create agency, nor actions, nor union with the fruits of actions in relation to the world of selves; only the inherent tendencies function.
Verse 15
nādatte kasyachit pāpaṁ na chaiva sukṛitaṁ vibhuḥ
ajñānenāvṛitaṁ jñānaṁ tena muhyanti jantavaḥ
na ādatte kasyachit pāpam na cha eva su-kṛitam vibhuḥ
not accepts anyone’s sin not and certainly virtuous deeds the omnipresent God
ajñānena āvṛitam jñānam tena muhyanti jantavaḥ
by ignorance covered knowledge by that are deluded the living entities
---
The all-pervasive One takes away neither the sin nor the merit of anyone. Knowledge is enveloped by ignorance, and creatures are thereby deluded.
Verse 16
jñānena tu tad ajñānaṁ yeṣhāṁ nāśhitam ātmanaḥ
teṣhām āditya-vaj jñānaṁ prakāśhayati tat param
jñānena tu tat ajñānam yeṣhām nāśhitam ātmanaḥ
by divine knowledge but that ignorance whose has been destroyed of the self
teṣhām āditya-vat jñānam prakāśhayati tat param
their like the sun knowledge illumines that Supreme Entity
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But for those in whom this ignorance is destroyed by the knowledge of the Self, that knowledge, in their case, is supreme and shines brightly like the sun.
Verse 17
tad-buddhayas tad-ātmānas tan-niṣhṭhās tat-parāyaṇāḥ
gachchhantyapunar-āvṛittiṁ jñāna-nirdhūta-kalmaṣhāḥ
tat-buddhayaḥ tat-ātmānaḥ tat-niṣhṭhāḥ tat-parāyaṇāḥ
those whose intellect is directed toward God those whose heart (mind and intellect) is solely absorbed in God those whose intellect has firm faith in God those who strive after God as the supreme goal and refuge
gachchhanti apunaḥ-āvṛittim jñāna nirdhūta kalmaṣhāḥ
go not returning by knowledge dispelled sins
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Those whose intellects pursue it, whose minds think about it, who undergo discipline for it, and who hold it as their highest object, have their impurities cleansed by knowledge and go from whence there is no return.
Verse 18
vidyā-vinaya-sampanne brāhmaṇe gavi hastini
śhuni chaiva śhva-pāke cha paṇḍitāḥ sama-darśhinaḥ
vidyā vinaya sampanne brāhmaṇe gavi hastini
divine knowledge humbleness equipped with a Brahmin a cow an elephant
śhuni cha eva śhva-pāke cha paṇḍitāḥ sama-darśhinaḥ
a dog and certainly a dog-eater and the learned see with equal vision
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The sages look with an equal eye on one endowed with learning and humility, a Brahmana, a cow, an elephant, a dog, and a dog-eater.
Verse 19
ihaiva tair jitaḥ sargo yeṣhāṁ sāmye sthitaṁ manaḥ
nirdoṣhaṁ hi samaṁ brahma tasmād brahmaṇi te sthitāḥ
iha eva taiḥ jitaḥ sargaḥ yeṣhām sāmye sthitam manaḥ
in this very life by them conquer the creation whose in equanimity situated mind
nirdoṣham hi samam brahma tasmāt brahmaṇi te sthitāḥ
flawless certainly in equality God therefore in the Absolute Truth they are seated
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Here itself, those whose minds rest in equanimity overcome samsara. For the Brahman (individual self), when uncontaminated by Prakriti, is the same everywhere; therefore, they abide in Brahman.
Verse 20
na prahṛiṣhyet priyaṁ prāpya nodvijet prāpya chāpriyam
sthira-buddhir asammūḍho brahma-vid brahmaṇi sthitaḥ
na prahṛiṣhyet priyam prāpya na udvijet prāpya cha apriyam
neither rejoice the pleasant obtaining nor become disturbed attaining also the unpleasant
sthira-buddhiḥ asammūḍhaḥ brahma-vit brahmaṇi sthitaḥ
steady intellect firmly situated having a firm understanding of divine knowledge established in God situated
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He who knows Brahman (individual self) and abides in Brahman, whose mind is steadfastly focused on the self and undeluded by body consciousness—he neither rejoices at gaining what is pleasant nor grieves on obtaining what is unpleasant.
Verse 21
bāhya-sparśheṣhvasaktātmā vindatyātmani yat sukham
sa brahma-yoga-yuktātmā sukham akṣhayam aśhnute
bāhya-sparśheṣhu asakta-ātmā vindati ātmani yat sukham
external sense pleasure those who are unattached find in the self which bliss
saḥ brahma-yoga yukta-ātmā sukham akṣhayam aśhnute
that person those who are united with God through yog happiness unlimited experiences
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He whose mind is detached from external contact and finds happiness in the Self—he has his mind engaged in the contemplation of Brahman and enjoys undecaying bliss.
Verse 22
ye hi sansparśha-jā bhogā duḥkha-yonaya eva te
ādyantavantaḥ kaunteya na teṣhu ramate budhaḥ
ye hi sansparśha-jāḥ bhogāḥ duḥkha yonayaḥ eva te
which verily born of contact with the sense objects pleasures misery source of verily they are
ādya-antavantaḥ kaunteya na teṣhu ramate budhaḥ
having beginning and end Arjun, the son of Kunti never in those takes delight the wise
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For those pleasures that are born of contact are wombs of pain. They have a beginning and an end, O Arjuna; the wise do not rejoice in them.
Verse 23
śhaknotīhaiva yaḥ soḍhuṁ prāk śharīra-vimokṣhaṇāt
kāma-krodhodbhavaṁ vegaṁ sa yuktaḥ sa sukhī naraḥ
śhaknoti iha eva yaḥ soḍhum prāk śharīra vimokṣhaṇāt
is able in the present body who to withstand before the body giving up
kāma krodha udbhavam vegam saḥ yuktaḥ saḥ sukhī naraḥ
desire anger generated from forces that person yogi that person happy person
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He who is able, even here, before being released from the body, to bear the impulse generated by desire and anger, he is a Yogin (competent for self-realisation); he is the happy man.
Verse 24
yo 'ntaḥ-sukho 'ntar-ārāmas tathāntar-jyotir eva yaḥ
sa yogī brahma-nirvāṇaṁ brahma-bhūto 'dhigachchhati
yaḥ antaḥ-sukhaḥ antaḥ-ārāmaḥ tathā antaḥ-jyotiḥ eva yaḥ
who happy within the self enjoying within the self illumined by the inner light certainly who
saḥ yogī brahma-nirvāṇam brahmabhūtaḥ adhigachchhati
yogi liberation from material existence united with the Lord attains
---
He whose joy is within, whose pleasure is within, and whose light is within—he is a yogin, who, having become Brahman, attains the bliss of Brahman.
Verse 25
labhante brahma-nirvāṇam ṛiṣhayaḥ kṣhīṇa-kalmaṣhāḥ
chhinna-dvaidhā yatātmānaḥ sarva-bhūta-hite ratāḥ
labhante brahma-nirvāṇam ṛiṣhayaḥ kṣhīṇa-kalmaṣhāḥ
achieve liberation from material existence holy persons whose sins have been purged
chhinna dvaidhāḥ yata-ātmānaḥ sarva-bhūta hite ratāḥ
annihilated doubts whose minds are disciplined for all living entities in welfare work rejoice
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The sages, who are free from the pairs of opposites, whose minds are well subdued, and who are devoted to the welfare of all beings, become cleansed of all impurities and attain the bliss of Brahman.
Verse 26
kāma-krodha-viyuktānāṁ yatīnāṁ yata-chetasām
abhito brahma-nirvāṇaṁ vartate viditātmanām
kāma krodha vimuktānām yatīnām yata-chetasām
desires anger of those who are liberated of the saintly persons those self-realized persons who have subdued their mind
abhitaḥ brahma nirvāṇam vartate vidita-ātmanām
from every side spiritual liberation from material existence exists of those who are self-realized
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To those who are free from desire and wrath, who are accustomed to exerting themselves, whose thoughts are controlled, and who have conquered it—the beatitude of Brahman is close at hand.
Verse 27
sparśhān kṛitvā bahir bāhyānśh chakṣhuśh chaivāntare bhruvoḥ
prāṇāpānau samau kṛitvā nāsābhyantara-chāriṇau
yatendriya-mano-buddhir munir mokṣha-parāyaṇaḥ
vigatechchhā-bhaya-krodho yaḥ sadā mukta eva saḥ
sparśhān kṛitvā bahiḥ bāhyān chakṣhuḥ cha eva antare bhruvoḥ
contacts (through senses) keeping outside external eyes and certainly between of the eyebrows
prāṇa-apānau samau kṛitvā nāsa-abhyantara chāriṇau
the outgoing and incoming breaths equal keeping within the nostrils moving
yata indriya manaḥ buddhiḥ muniḥ mokṣha parāyaṇaḥ
controlled senses mind intellect the sage liberation dedicated
vigata ichchhā bhaya krodhaḥ yaḥ sadā muktaḥ eva saḥ
free desires fear anger who always liberated certainly that person
---
Shutting off outward contacts, fixing the gaze between the eyebrows, realizing inward and outward breaths moving in the nostrils;
Verse 28
yatendriya-mano-buddhir munir mokṣa-parāyaṇaḥ vigatecchā-bhaya-krodho yaḥ sadā mukta eva saḥ
yata indriya manaḥ buddhiḥ muniḥ mokṣa parāyaṇaḥ vigata icchā bhaya krodhaḥ yaḥ sadā muktaḥ eva saḥ
controlled senses mind intelligence the transcendentalist liberation being so destined discarded wishes fear anger one who always liberated certainly he is
---
The sage who has controlled his senses, mind, and intellect, who is intent on release as his final goal, freed forever from desire, fear, and wrath, is indeed liberated forever.
Verse 29
bhoktāraṁ yajña-tapasāṁ sarva-loka-maheśhvaram
suhṛidaṁ sarva-bhūtānāṁ jñātvā māṁ śhāntim ṛichchhati
bhoktāram yajña tapasām sarva-loka mahā-īśhvaram
the enjoyer sacrifices austerities of all worlds the Supreme Lord
su-hṛidam sarva bhūtānām jñātvā mām śhāntim ṛichchhati
the selfless Friend of all the living beings having realized me (Lord Krishna) peace attains
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Knowing Me as the enjoyer of all sacrifices and austerities, as the Supreme Lord of all worlds, as the Friend of every being, he attains peace.