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भगवद्गीता       bhagavad-gītā - chapter-3

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अर्जुन उवाच ।
ज्यायसी चेत्कर्मणस्ते मता बुद्धिर्जनार्दन ।
तत्किं कर्मणि घोरे मां नियोजयसि केशव ॥१॥
1. arjuna uvāca ,
jyāyasī cetkarmaṇaste matā buddhirjanārdana ,
tatkiṁ karmaṇi ghore māṁ niyojayasi keśava.
1. arjuna uvāca | jyāyasī cet karmaṇaḥ te matā buddhiḥ
janārdana | tat kim karmaṇi ghore mām niyojayasi keśava
1. arjuna uvāca janārdana,
cet karmaṇaḥ te buddhiḥ jyāyasī matā,
tat kim keśava mām ghore karmaṇi niyojayasi?
1. Arjuna said: O Janārdana, if wisdom (buddhi) is considered by you to be superior to action (karma), then why do you engage me in this dreadful action, O Keśava?
व्यामिश्रेणैव वाक्येन बुद्धिं मोहयसीव मे ।
तदेकं वद निश्चित्य येन श्रेयोऽहमाप्नुयाम् ॥२॥
2. vyāmiśreṇaiva vākyena buddhiṁ mohayasīva me ,
tadekaṁ vada niścitya yena śreyo'hamāpnuyām.
2. vyāmiśreṇa eva vākyena buddhim mohayasi iva me |
tat ekam vada niścitya yena śreyaḥ aham āpnuyām
2. vyāmiśreṇa eva vākyena me buddhim iva mohayasi tat ekaṁ niścitya vada,
yena aham śreyaḥ āpnuyām
2. Indeed, with perplexing words, you seem to bewilder my intellect (buddhi). Therefore, tell me definitively just one thing, by which I may attain the ultimate good (śreyas).
श्रीभगवानुवाच ।
लोकेऽस्मिन्द्विविधा निष्ठा पुरा प्रोक्ता मयानघ ।
ज्ञानयोगेन सांख्यानां कर्मयोगेन योगिनाम् ॥३॥
3. śrībhagavānuvāca ,
loke'smindvividhā niṣṭhā purā proktā mayānagha ,
jñānayogena sāṁkhyānāṁ karmayogena yoginām.
3. śrībhagavān uvāca | loke asmin dvividhā niṣṭhā purā proktā
mayā anagha | jñānayogena sāṃkhyānām karmayogena yoginām
3. śrībhagavān uvāca anagha,
asmin loke mayā purā dvividhā niṣṭhā proktā: sāṃkhyānām jñānayogena,
yoginām karmayogena.
3. The Blessed Lord said: O sinless one, I previously declared two types of devotion (niṣṭhā) in this world: the path of knowledge (jñānayoga) for the Sāṅkhyas, and the path of action (karmayoga) for the Yogīs.
न कर्मणामनारम्भान्नैष्कर्म्यं पुरुषोऽश्नुते ।
न च संन्यसनादेव सिद्धिं समधिगच्छति ॥४॥
4. na karmaṇāmanārambhānnaiṣkarmyaṁ puruṣo'śnute ,
na ca saṁnyasanādeva siddhiṁ samadhigacchati.
4. na karmaṇām anārambhāt naiṣkarmyam puruṣaḥ aśnute
na ca saṃnyasanāt eva siddhim samadhigacchati
4. puruṣaḥ karmaṇām anārambhāt naiṣkarmyam na aśnute
ca saṃnyasanāt eva siddhim na samadhigacchati
4. A person (puruṣa) does not attain freedom from action (naiṣkarmyam) simply by refraining from activities, nor does one achieve perfection (siddhi) merely through renunciation.
न हि कश्चित्क्षणमपि जातु तिष्ठत्यकर्मकृत् ।
कार्यते ह्यवशः कर्म सर्वः प्रकृतिजैर्गुणैः ॥५॥
5. na hi kaścitkṣaṇamapi jātu tiṣṭhatyakarmakṛt ,
kāryate hyavaśaḥ karma sarvaḥ prakṛtijairguṇaiḥ.
5. na hi kaścit kṣaṇam api jātu tiṣṭhati akarmakṛt
kāryate hi avaśaḥ karma sarvaḥ prakṛtijaiḥ guṇaiḥ
5. hi kaścit akarmakṛt kṣaṇam api jātu na tiṣṭhati
hi sarvaḥ avaśaḥ prakṛtijaiḥ guṇaiḥ karma kāryate
5. Indeed, no one ever remains without performing action (karma) even for a moment; for everyone is helplessly compelled to act by the qualities (guṇa) born of material nature (prakṛti).
कर्मेन्द्रियाणि संयम्य य आस्ते मनसा स्मरन् ।
इन्द्रियार्थान्विमूढात्मा मिथ्याचारः स उच्यते ॥६॥
6. karmendriyāṇi saṁyamya ya āste manasā smaran ,
indriyārthānvimūḍhātmā mithyācāraḥ sa ucyate.
6. karmendriyāṇi saṃyamya yaḥ āste manasā smaran
indriyārthān vimūḍha ātmā mithyācāraḥ saḥ ucyate
6. yaḥ karmendriyāṇi saṃyamya manasā indriyārthān
smaran āste saḥ vimūḍha ātmā mithyācāraḥ ucyate
6. One who outwardly restrains the organs of action (karmendriyas) but mentally dwells upon the objects of the senses (indriyārthas), that deluded person (ātman) is said to be a hypocrite.
यस्त्विन्द्रियाणि मनसा नियम्यारभतेऽर्जुन ।
कर्मेन्द्रियैः कर्मयोगमसक्तः स विशिष्यते ॥७॥
7. yastvindriyāṇi manasā niyamyārabhate'rjuna ,
karmendriyaiḥ karmayogamasaktaḥ sa viśiṣyate.
7. yaḥ tu indriyāṇi manasā niyamya ārabhate arjuna
karmendriyaiḥ karmayogam asaktaḥ saḥ viśiṣyate
7. arjuna yaḥ tu manasā indriyāṇi niyamya asaktaḥ
karmendriyaiḥ karmayogam ārabhate saḥ viśiṣyate
7. But, O Arjuna, the one who, having controlled the senses with their mind (manas), begins the discipline of action (karma yoga) with the organs of action (karmendriyas), remaining unattached, he is superior.
नियतं कुरु कर्म त्वं कर्म ज्यायो ह्यकर्मणः ।
शरीरयात्रापि च ते न प्रसिध्येदकर्मणः ॥८॥
8. niyataṁ kuru karma tvaṁ karma jyāyo hyakarmaṇaḥ ,
śarīrayātrāpi ca te na prasidhyedakarmaṇaḥ.
8. niyatam kuru karma tvam karma jyāyaḥ hi akarmaṇaḥ
śarīrayātrā api ca te na prasidhyet akarmaṇaḥ
8. tvam niyatam karma kuru hi akarmaṇaḥ karma jyāyaḥ
ca te akarmaṇaḥ śarīrayātrā api na prasidhyet
8. You must perform your prescribed duty (karma), for action (karma) is superior to inaction. Indeed, even your bodily maintenance would not be possible without performing action (karma).
यज्ञार्थात्कर्मणोऽन्यत्र लोकोऽयं कर्मबन्धनः ।
तदर्थं कर्म कौन्तेय मुक्तसङ्गः समाचर ॥९॥
9. yajñārthātkarmaṇo'nyatra loko'yaṁ karmabandhanaḥ ,
tadarthaṁ karma kaunteya muktasaṅgaḥ samācara.
9. yajñārthāt karmaṇaḥ anyatra lokaḥ ayam karmabandhanaḥ
tadartham karma kaunteya muktasaṅgaḥ samācara
9. kaunteya yajñārthāt karmaṇaḥ anyatra ayam lokaḥ
karmabandhanaḥ tadartham muktasaṅgaḥ karma samācara
9. This world is bound by actions (karma) other than those performed for the sake of a sacrifice (yajña). Therefore, O son of Kunti, perform action (karma) for that purpose, free from attachment.
सहयज्ञाः प्रजाः सृष्ट्वा पुरोवाच प्रजापतिः ।
अनेन प्रसविष्यध्वमेष वोऽस्त्विष्टकामधुक् ॥१०॥
10. sahayajñāḥ prajāḥ sṛṣṭvā purovāca prajāpatiḥ ,
anena prasaviṣyadhvameṣa vo'stviṣṭakāmadhuk.
10. sahayajñāḥ prajāḥ sṛṣṭvā purā uvāca prajāpatiḥ
anena prasaviṣyadhvam eṣaḥ vaḥ astu iṣṭakāmadhuk
10. prajāpatiḥ sahayajñāḥ prajāḥ sṛṣṭvā purā uvāca
anena prasaviṣyadhvam eṣaḥ vaḥ iṣṭakāmadhuk astu
10. In ancient times, Prajāpati, having created beings (prajā) along with sacrifice (yajña), said: 'By this (yajña), you shall multiply and prosper; may this (yajña) be your wish-fulfilling (kāmadhuk) giver of desires.'
देवान्भावयतानेन ते देवा भावयन्तु वः ।
परस्परं भावयन्तः श्रेयः परमवाप्स्यथ ॥११॥
11. devānbhāvayatānena te devā bhāvayantu vaḥ ,
parasparaṁ bhāvayantaḥ śreyaḥ paramavāpsyatha.
11. devān bhāvayata anena te devāḥ bhāvayantu vaḥ
parasparam bhāvayantaḥ śreyaḥ param avāpsyatha
11. anena devān bhāvayata te devāḥ vaḥ bhāvayantu
parasparam bhāvayantaḥ param śreyaḥ avāpsyatha
11. Propitiate the gods (deva) with this (yajña), and may those gods (deva) propitiate you. By thus nourishing each other, you will attain the supreme good.
इष्टान्भोगान्हि वो देवा दास्यन्ते यज्ञभाविताः ।
तैर्दत्तानप्रदायैभ्यो यो भुङ्क्ते स्तेन एव सः ॥१२॥
12. iṣṭānbhogānhi vo devā dāsyante yajñabhāvitāḥ ,
tairdattānapradāyaibhyo yo bhuṅkte stena eva saḥ.
12. iṣṭān bhogān hi vaḥ devāḥ dāsyante yajñabhāvitāḥ taiḥ
dattān apradāya ebhyaḥ yaḥ bhuṅkte stenaḥ eva saḥ
12. yajñabhāvitāḥ devāḥ vaḥ iṣṭān bhogān hi dāsyante taiḥ
dattān ebhyaḥ apradāya yaḥ bhuṅkte saḥ stenaḥ eva
12. The gods, nourished by ritual sacrifice (yajña), will surely grant you the desired enjoyments. One who partakes of these gifts without offering anything in return to them is certainly a thief.
यज्ञशिष्टाशिनः सन्तो मुच्यन्ते सर्वकिल्बिषैः ।
भुञ्जते ते त्वघं पापा ये पचन्त्यात्मकारणात् ॥१३॥
13. yajñaśiṣṭāśinaḥ santo mucyante sarvakilbiṣaiḥ ,
bhuñjate te tvaghaṁ pāpā ye pacantyātmakāraṇāt.
13. yajñaśiṣṭāśinaḥ santaḥ mucyante sarvakilbiṣaiḥ
bhuñjate te tu agham pāpāḥ ye pacanti ātmakāraṇāt
13. yajñaśiṣṭāśinaḥ santaḥ sarvakilbiṣaiḥ mucyante ye
pāpāḥ ātmakāraṇāt pacanti te tu agham bhuñjate
13. The virtuous ones who partake of the remnants of the ritual sacrifice (yajña) are freed from all impurities. But those who cook only for their own sake (ātman) are sinners who consume only sin.
अन्नाद्भवन्ति भूतानि पर्जन्यादन्नसंभवः ।
यज्ञाद्भवति पर्जन्यो यज्ञः कर्मसमुद्भवः ॥१४॥
14. annādbhavanti bhūtāni parjanyādannasaṁbhavaḥ ,
yajñādbhavati parjanyo yajñaḥ karmasamudbhavaḥ.
14. annāt bhavanti bhūtāni parjanyāt annasaṃbhavaḥ
yajñāt bhavati parjanyaḥ yajñaḥ karmasamudbhavaḥ
14. bhūtāni annāt bhavanti annasaṃbhavaḥ parjanyāt
parjanyaḥ yajñāt bhavati yajñaḥ karmasamudbhavaḥ
14. Living beings originate from food. Food's production arises from rain. Rain arises from ritual sacrifice (yajña). And ritual sacrifice (yajña) originates from prescribed action (karma).
कर्म ब्रह्मोद्भवं विद्धि ब्रह्माक्षरसमुद्भवम् ।
तस्मात्सर्वगतं ब्रह्म नित्यं यज्ञे प्रतिष्ठितम् ॥१५॥
15. karma brahmodbhavaṁ viddhi brahmākṣarasamudbhavam ,
tasmātsarvagataṁ brahma nityaṁ yajñe pratiṣṭhitam.
15. karma brahmodbhavam viddhi brahma akṣarasamudbhavam
tasmāt sarvagatam brahma nityam yajñe pratiṣṭhitam
15. karma brahmodbhavam viddhi brahma akṣarasamudbhavam
(viddhi) tasmāt sarvagatam brahma nityam yajñe pratiṣṭhitam
15. Understand that action (karma) has its origin in `brahman`, and `brahman` itself originates from the Imperishable. Therefore, the all-pervading `brahman` is eternally established in ritual sacrifice (yajña).
एवं प्रवर्तितं चक्रं नानुवर्तयतीह यः ।
अघायुरिन्द्रियारामो मोघं पार्थ स जीवति ॥१६॥
16. evaṁ pravartitaṁ cakraṁ nānuvartayatīha yaḥ ,
aghāyurindriyārāmo moghaṁ pārtha sa jīvati.
16. evam pravartitam cakram na anuvartayati iha yaḥ
aghāyuḥ indriyārāmaḥ mogham pārtha saḥ jīvati
16. pārtha iha evam pravartitam cakram yaḥ na
anuvartayati saḥ aghāyuḥ indriyārāmaḥ mogham jīvati
16. O Pārtha, whoever does not uphold this cosmic cycle (cakra) that has been set in motion in this world, but lives a sinful life, delighting in the gratification of the senses, his existence is in vain.
यस्त्वात्मरतिरेव स्यादात्मतृप्तश्च मानवः ।
आत्मन्येव च संतुष्टस्तस्य कार्यं न विद्यते ॥१७॥
17. yastvātmaratireva syādātmatṛptaśca mānavaḥ ,
ātmanyeva ca saṁtuṣṭastasya kāryaṁ na vidyate.
17. yaḥ tu ātmaratiḥ eva syāt ātmatṛptaḥ ca mānavaḥ
ātmani eva ca santuṣṭaḥ tasya kāryam na vidyate
17. tu yaḥ mānavaḥ ātmaratiḥ eva syāt ca ātmatṛptaḥ
ca ātmani eva santuṣṭaḥ tasya kāryam na vidyate
17. But for that human being who finds delight solely in the self (ātman), is content with the self (ātman), and completely satisfied in the self (ātman) alone—for such a one, there is no prescribed action (karma) to be performed.
नैव तस्य कृतेनार्थो नाकृतेनेह कश्चन ।
न चास्य सर्वभूतेषु कश्चिदर्थव्यपाश्रयः ॥१८॥
18. naiva tasya kṛtenārtho nākṛteneha kaścana ,
na cāsya sarvabhūteṣu kaścidarthavyapāśrayaḥ.
18. na eva tasya kṛtena arthaḥ na akṛtena iha kaścana
na ca asya sarvabhūteṣu kaścit arthavyapāśrayaḥ
18. tasya kṛtena arthaḥ na eva iha akṛtena ca kaścana
na ca asya sarvabhūteṣu kaścit arthavyapāśrayaḥ
18. Indeed, for such a one, there is no purpose (artha) whatsoever to be gained by actions performed (karma), nor any by actions not performed in this world. Nor does he have any need to depend on any being for any objective (artha).
तस्मादसक्तः सततं कार्यं कर्म समाचर ।
असक्तो ह्याचरन्कर्म परमाप्नोति पूरुषः ॥१९॥
19. tasmādasaktaḥ satataṁ kāryaṁ karma samācara ,
asakto hyācarankarma paramāpnoti pūruṣaḥ.
19. tasmāt asaktaḥ satatam kāryam karma samācara
asaktaḥ hi ācaran karma param āpnoti pūruṣaḥ
19. tasmāt asaktaḥ satatam kāryam karma samācara
hi asaktaḥ karma ācaran pūruṣaḥ param āpnoti
19. Therefore, always perform your prescribed action (karma) without attachment. For by performing action (karma) without attachment, a person (puruṣa) indeed attains the Supreme.
कर्मणैव हि संसिद्धिमास्थिता जनकादयः ।
लोकसंग्रहमेवापि संपश्यन्कर्तुमर्हसि ॥२०॥
20. karmaṇaiva hi saṁsiddhimāsthitā janakādayaḥ ,
lokasaṁgrahamevāpi saṁpaśyankartumarhasi.
यद्यदाचरति श्रेष्ठस्तत्तदेवेतरो जनः ।
स यत्प्रमाणं कुरुते लोकस्तदनुवर्तते ॥२१॥
21. yadyadācarati śreṣṭhastattadevetaro janaḥ ,
sa yatpramāṇaṁ kurute lokastadanuvartate.
न मे पार्थास्ति कर्तव्यं त्रिषु लोकेषु किंचन ।
नानवाप्तमवाप्तव्यं वर्त एव च कर्मणि ॥२२॥
22. na me pārthāsti kartavyaṁ triṣu lokeṣu kiṁcana ,
nānavāptamavāptavyaṁ varta eva ca karmaṇi.
यदि ह्यहं न वर्तेयं जातु कर्मण्यतन्द्रितः ।
मम वर्त्मानुवर्तन्ते मनुष्याः पार्थ सर्वशः ॥२३॥
23. yadi hyahaṁ na varteyaṁ jātu karmaṇyatandritaḥ ,
mama vartmānuvartante manuṣyāḥ pārtha sarvaśaḥ.
उत्सीदेयुरिमे लोका न कुर्यां कर्म चेदहम् ।
संकरस्य च कर्ता स्यामुपहन्यामिमाः प्रजाः ॥२४॥
24. utsīdeyurime lokā na kuryāṁ karma cedaham ,
saṁkarasya ca kartā syāmupahanyāmimāḥ prajāḥ.
सक्ताः कर्मण्यविद्वांसो यथा कुर्वन्ति भारत ।
कुर्याद्विद्वांस्तथासक्तश्चिकीर्षुर्लोकसंग्रहम् ॥२५॥
25. saktāḥ karmaṇyavidvāṁso yathā kurvanti bhārata ,
kuryādvidvāṁstathāsaktaścikīrṣurlokasaṁgraham.
न बुद्धिभेदं जनयेदज्ञानां कर्मसङ्गिनाम् ।
जोषयेत्सर्वकर्माणि विद्वान्युक्तः समाचरन् ॥२६॥
26. na buddhibhedaṁ janayedajñānāṁ karmasaṅginām ,
joṣayetsarvakarmāṇi vidvānyuktaḥ samācaran.
प्रकृतेः क्रियमाणानि गुणैः कर्माणि सर्वशः ।
अहंकारविमूढात्मा कर्ताहमिति मन्यते ॥२७॥
27. prakṛteḥ kriyamāṇāni guṇaiḥ karmāṇi sarvaśaḥ ,
ahaṁkāravimūḍhātmā kartāhamiti manyate.
तत्त्ववित्तु महाबाहो गुणकर्मविभागयोः ।
गुणा गुणेषु वर्तन्त इति मत्वा न सज्जते ॥२८॥
28. tattvavittu mahābāho guṇakarmavibhāgayoḥ ,
guṇā guṇeṣu vartanta iti matvā na sajjate.
28. tattvavit tu mahābāho guṇakarmavibhāgayoḥ
guṇāḥ guṇeṣu vartante iti matvā na sajjate
28. mahābāho tu tattvavit guṇakarmavibhāgayoḥ (vibhāgaṃ
jñātvā) guṇāḥ guṇeṣu vartante iti matvā na sajjate
28. But, O mighty-armed one, the knower of reality, understanding the distinction between the qualities (guṇa) and actions (karma), and realizing that the qualities (guṇa) operate among the qualities (guṇa), does not become entangled.
प्रकृतेर्गुणसंमूढाः सज्जन्ते गुणकर्मसु ।
तानकृत्स्नविदो मन्दान्कृत्स्नविन्न विचालयेत् ॥२९॥
29. prakṛterguṇasaṁmūḍhāḥ sajjante guṇakarmasu ,
tānakṛtsnavido mandānkṛtsnavinna vicālayet.
29. prakṛteḥ guṇasaṃmūḍhāḥ sajjante guṇakarmasu
tān akṛtsnavidaḥ mandān kṛtsnavit na vicālayet
29. prakṛteḥ guṇasaṃmūḍhāḥ guṇakarmasu sajjante
kṛtsnavit akṛtsnavidaḥ tān mandān na vicālayet
29. Those who are deluded by the qualities (guṇa) of nature (prakṛti) become attached to their activities and the qualities themselves. A knower of the whole truth should not disturb those dull-witted individuals who possess incomplete knowledge.
मयि सर्वाणि कर्माणि संन्यस्याध्यात्मचेतसा ।
निराशीर्निर्ममो भूत्वा युध्यस्व विगतज्वरः ॥३०॥
30. mayi sarvāṇi karmāṇi saṁnyasyādhyātmacetasā ,
nirāśīrnirmamo bhūtvā yudhyasva vigatajvaraḥ.
30. mayi sarvāṇi karmāṇi saṃnyasya adhyātmacetasā
nirāśīḥ nirmamaḥ bhūtvā yudhyasva vigatajvaraḥ
30. adhyātmacetasā sarvāṇi karmāṇi mayi saṃnyasya
nirāśīḥ nirmamaḥ bhūtvā vigatajvaraḥ yudhyasva
30. Surrendering all your actions (karma) to Me, with your consciousness focused on the supreme Self (ātman), become free from desire and possessiveness, and then fight without agitation.
ये मे मतमिदं नित्यमनुतिष्ठन्ति मानवाः ।
श्रद्धावन्तोऽनसूयन्तो मुच्यन्ते तेऽपि कर्मभिः ॥३१॥
31. ye me matamidaṁ nityamanutiṣṭhanti mānavāḥ ,
śraddhāvanto'nasūyanto mucyante te'pi karmabhiḥ.
31. ye me matam idam nityam anuṣṭiṣṭhanti mānavāḥ
śraddhāvantaḥ anasūyantaḥ mucyante te api karmabhiḥ
31. ye mānavāḥ me idam matam nityam anuṣṭiṣṭhanti
śraddhāvantaḥ anasūyantaḥ (ca) te api karmabhiḥ mucyante
31. Those human beings who constantly follow this teaching of Mine, with full faith (śraddhā) and without finding fault, they too are liberated (mokṣa) from the bondage of (karma).
ये त्वेतदभ्यसूयन्तो नानुतिष्ठन्ति मे मतम् ।
सर्वज्ञानविमूढांस्तान्विद्धि नष्टानचेतसः ॥३२॥
32. ye tvetadabhyasūyanto nānutiṣṭhanti me matam ,
sarvajñānavimūḍhāṁstānviddhi naṣṭānacetasaḥ.
सदृशं चेष्टते स्वस्याः प्रकृतेर्ज्ञानवानपि ।
प्रकृतिं यान्ति भूतानि निग्रहः किं करिष्यति ॥३३॥
33. sadṛśaṁ ceṣṭate svasyāḥ prakṛterjñānavānapi ,
prakṛtiṁ yānti bhūtāni nigrahaḥ kiṁ kariṣyati.
इन्द्रियस्येन्द्रियस्यार्थे रागद्वेषौ व्यवस्थितौ ।
तयोर्न वशमागच्छेत्तौ ह्यस्य परिपन्थिनौ ॥३४॥
34. indriyasyendriyasyārthe rāgadveṣau vyavasthitau ,
tayorna vaśamāgacchettau hyasya paripanthinau.
श्रेयान्स्वधर्मो विगुणः परधर्मात्स्वनुष्ठितात् ।
स्वधर्मे निधनं श्रेयः परधर्मो भयावहः ॥३५॥
35. śreyānsvadharmo viguṇaḥ paradharmātsvanuṣṭhitāt ,
svadharme nidhanaṁ śreyaḥ paradharmo bhayāvahaḥ.
अर्जुन उवाच ।
अथ केन प्रयुक्तोऽयं पापं चरति पूरुषः ।
अनिच्छन्नपि वार्ष्णेय बलादिव नियोजितः ॥३६॥
36. arjuna uvāca ,
atha kena prayukto'yaṁ pāpaṁ carati pūruṣaḥ ,
anicchannapi vārṣṇeya balādiva niyojitaḥ.
36. arjuna uvāca | atha kena prayuktaḥ ayam pāpam carati
pūruṣaḥ | anicchan api vārṣṇeya balāt iva niyojitaḥ
36. arjuna uvāca atha he vārṣṇeya kena prayuktaḥ ayam
pūruṣaḥ anicchan api balāt iva niyojitaḥ pāpam carati
36. Arjuna said: O Vārṣṇeya, by what is this person (puruṣa) impelled to commit sin, even unwillingly, as if forcibly engaged?
श्रीभगवानुवाच ।
काम एष क्रोध एष रजोगुणसमुद्भवः ।
महाशनो महापाप्मा विद्ध्येनमिह वैरिणम् ॥३७॥
37. śrībhagavānuvāca ,
kāma eṣa krodha eṣa rajoguṇasamudbhavaḥ ,
mahāśano mahāpāpmā viddhyenamiha vairiṇam.
37. śrībhagavān uvāca | kāmaḥ eṣaḥ krodhaḥ eṣaḥ rajoguṇasamudbhavaḥ
| mahāśanaḥ mahāpāpmā viddhi enam iha vairiṇam
37. śrībhagavān uvāca eṣaḥ kāmaḥ eṣaḥ krodhaḥ rajoguṇasamudbhavaḥ [asti].
[tvam] enam mahāśanaḥ mahāpāpmā vairiṇam iha viddhi
37. The Blessed Lord said: This is desire (kāma), and this is anger, born of the quality of passion (rajo-guṇa). Know this to be the great devourer and the great sinner; indeed, know it as the enemy here.
धूमेनाव्रियते वह्निर्यथादर्शो मलेन च ।
यथोल्बेनावृतो गर्भस्तथा तेनेदमावृतम् ॥३८॥
38. dhūmenāvriyate vahniryathādarśo malena ca ,
yatholbenāvṛto garbhastathā tenedamāvṛtam.
38. dhūmena āvriyate vahniḥ yathā ādarśaḥ malena ca |
yathā ulbena āvṛtaḥ garbhaḥ tathā tena idam āvṛtam
38. yathā vahniḥ dhūmena āvriyate,
ca ādarśaḥ malena,
yathā garbhaḥ ulbena āvṛtaḥ,
tathā idam tena āvṛtam [asti]
38. Just as fire is covered by smoke, and a mirror by dust, and just as an embryo is covered by the womb-membrane, so too is this (knowledge) covered by that (desire/anger).
आवृतं ज्ञानमेतेन ज्ञानिनो नित्यवैरिणा ।
कामरूपेण कौन्तेय दुष्पूरेणानलेन च ॥३९॥
39. āvṛtaṁ jñānametena jñānino nityavairiṇā ,
kāmarūpeṇa kaunteya duṣpūreṇānalena ca.
39. āvṛtam jñānam etena jñāninaḥ nityavairiṇā
| kāmarūpeṇa kaunteya duṣpūreṇa analena ca
39. he kaunteya,
jñānam jñāninaḥ nityavairiṇā etena kāmarūpeṇa duṣpūreṇa analena ca āvṛtam [asti]
39. O Kaunteya, knowledge (jñāna) is covered by this eternal enemy of the wise, which takes the form of desire (kāma) and is an insatiable fire.
इन्द्रियाणि मनो बुद्धिरस्याधिष्ठानमुच्यते ।
एतैर्विमोहयत्येष ज्ञानमावृत्य देहिनम् ॥४०॥
40. indriyāṇi mano buddhirasyādhiṣṭhānamucyate ,
etairvimohayatyeṣa jñānamāvṛtya dehinam.
40. indriyāṇi manaḥ buddhiḥ asya adhiṣṭhānam ucyate
etaiḥ vimohayati eṣaḥ jñānam āvṛtya dehinam
40. asya indriyāṇi manaḥ buddhiḥ adhiṣṭhānam ucyate
eṣaḥ etaiḥ jñānam āvṛtya dehinam vimohayati
40. The senses, the mind, and the intellect (buddhi) are described as its dwelling places. Through these, desire deludes the embodied soul by obscuring its knowledge (jñāna).
तस्मात्त्वमिन्द्रियाण्यादौ नियम्य भरतर्षभ ।
पाप्मानं प्रजहिह्येनं ज्ञानविज्ञाननाशनम् ॥४१॥
41. tasmāttvamindriyāṇyādau niyamya bharatarṣabha ,
pāpmānaṁ prajahihyenaṁ jñānavijñānanāśanam.
41. tasmāt tvam indriyāṇi ādau niyamya bharatarṣabha
pāpmānam prajahi hi enam jñānavijñānanāśanam
41. tasmāt bharatarṣabha tvam ādau indriyāṇi niyamya
jñānavijñānanāśanam enam pāpmānam prajahi hi
41. Therefore, O best of the Bhāratas (bharatarṣabha), first control your senses (indriyāṇi) and indeed slay this sinful enemy, which is the destroyer of both theoretical knowledge (jñāna) and practical wisdom (vijñāna).
इन्द्रियाणि पराण्याहुरिन्द्रियेभ्यः परं मनः ।
मनसस्तु परा बुद्धिर्यो बुद्धेः परतस्तु सः ॥४२॥
42. indriyāṇi parāṇyāhurindriyebhyaḥ paraṁ manaḥ ,
manasastu parā buddhiryo buddheḥ paratastu saḥ.
42. indriyāṇi parāṇi āhuḥ indriyebhyaḥ param manaḥ
manasaḥ tu parā buddhiḥ yaḥ buddheḥ parataḥ tu saḥ
42. indriyāṇi parāṇi āhuḥ indriyebhyaḥ manaḥ param
manasaḥ tu buddhiḥ parā yaḥ buddheḥ parataḥ tu saḥ
42. They declare the senses (indriyāṇi) to be superior; the mind is superior to the senses; but the intellect (buddhi) is superior to the mind; and that which is superior to the intellect is He (the Self – ātman).
एवं बुद्धेः परं बुद्ध्वा संस्तभ्यात्मानमात्मना ।
जहि शत्रुं महाबाहो कामरूपं दुरासदम् ॥४३॥
43. evaṁ buddheḥ paraṁ buddhvā saṁstabhyātmānamātmanā ,
jahi śatruṁ mahābāho kāmarūpaṁ durāsadam.
43. evam buddheḥ param buddhvā saṃstabhya ātmānam
ātmanā jahi śatrum mahābāho kāmarūpam durāsadam
43. mahābāho evam buddheḥ param buddhvā ātmanā
ātmānam saṃstabhya kāmarūpam durāsadam śatrum jahi
43. Thus, O mighty-armed one (mahābāho), realizing that which is superior to the intellect (buddhi), and steadying the lower self (ātman) with the higher Self (ātman), you must slay this formidable enemy in the form of desire (kāmarūpam).

Links to all chapters:

Chapter 1 Chapter 2 Chapter 3 Chapter 4 Chapter 5 Chapter 6 Chapter 7 Chapter 8 Chapter 9 Chapter 10 Chapter 11 Chapter 12 Chapter 13 Chapter 14 Chapter 15 Chapter 16 Chapter 17 Chapter 18