भगवद्गीता
bhagavad-gītā
-
chapter-4
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श्रीभगवानुवाच ।
इमं विवस्वते योगं प्रोक्तवानहमव्ययम् ।
विवस्वान्मनवे प्राह मनुरिक्ष्वाकवेऽब्रवीत् ॥१॥
इमं विवस्वते योगं प्रोक्तवानहमव्ययम् ।
विवस्वान्मनवे प्राह मनुरिक्ष्वाकवेऽब्रवीत् ॥१॥
1. śrībhagavānuvāca ,
imaṁ vivasvate yogaṁ proktavānahamavyayam ,
vivasvānmanave prāha manurikṣvākave'bravīt.
imaṁ vivasvate yogaṁ proktavānahamavyayam ,
vivasvānmanave prāha manurikṣvākave'bravīt.
एवं परंपराप्राप्तमिमं राजर्षयो विदुः ।
स कालेनेह महता योगो नष्टः परंतप ॥२॥
स कालेनेह महता योगो नष्टः परंतप ॥२॥
2. evaṁ paraṁparāprāptamimaṁ rājarṣayo viduḥ ,
sa kāleneha mahatā yogo naṣṭaḥ paraṁtapa.
sa kāleneha mahatā yogo naṣṭaḥ paraṁtapa.
स एवायं मया तेऽद्य योगः प्रोक्तः पुरातनः ।
भक्तोऽसि मे सखा चेति रहस्यं ह्येतदुत्तमम् ॥३॥
भक्तोऽसि मे सखा चेति रहस्यं ह्येतदुत्तमम् ॥३॥
3. sa evāyaṁ mayā te'dya yogaḥ proktaḥ purātanaḥ ,
bhakto'si me sakhā ceti rahasyaṁ hyetaduttamam.
bhakto'si me sakhā ceti rahasyaṁ hyetaduttamam.
अर्जुन उवाच ।
अपरं भवतो जन्म परं जन्म विवस्वतः ।
कथमेतद्विजानीयां त्वमादौ प्रोक्तवानिति ॥४॥
अपरं भवतो जन्म परं जन्म विवस्वतः ।
कथमेतद्विजानीयां त्वमादौ प्रोक्तवानिति ॥४॥
4. arjuna uvāca ,
aparaṁ bhavato janma paraṁ janma vivasvataḥ ,
kathametadvijānīyāṁ tvamādau proktavāniti.
aparaṁ bhavato janma paraṁ janma vivasvataḥ ,
kathametadvijānīyāṁ tvamādau proktavāniti.
श्रीभगवानुवाच ।
बहूनि मे व्यतीतानि जन्मानि तव चार्जुन ।
तान्यहं वेद सर्वाणि न त्वं वेत्थ परंतप ॥५॥
बहूनि मे व्यतीतानि जन्मानि तव चार्जुन ।
तान्यहं वेद सर्वाणि न त्वं वेत्थ परंतप ॥५॥
5. śrībhagavānuvāca ,
bahūni me vyatītāni janmāni tava cārjuna ,
tānyahaṁ veda sarvāṇi na tvaṁ vettha paraṁtapa.
bahūni me vyatītāni janmāni tava cārjuna ,
tānyahaṁ veda sarvāṇi na tvaṁ vettha paraṁtapa.
5.
śrībhagavān uvāca | bahūni me vyatītāni janmāni tava ca
arjuna | tāni ahaṃ veda sarvāṇi na tvaṃ vettha paraṃtapa
arjuna | tāni ahaṃ veda sarvāṇi na tvaṃ vettha paraṃtapa
5.
śrībhagavān uvāca arjuna,
paraṃtapa,
me bahūni janmāni vyatītāni,
tava ca (janmāni vyatītāni).
ahaṃ tāni sarvāṇi veda,
tvaṃ na vettha.
paraṃtapa,
me bahūni janmāni vyatītāni,
tava ca (janmāni vyatītāni).
ahaṃ tāni sarvāṇi veda,
tvaṃ na vettha.
5.
The Blessed Lord said: "Many births of mine have passed, and yours as well, Arjuna. I know all of them, but you, O scorcher of foes, do not know them."
अजोऽपि सन्नव्ययात्मा भूतानामीश्वरोऽपि सन् ।
प्रकृतिं स्वामधिष्ठाय संभवाम्यात्ममायया ॥६॥
प्रकृतिं स्वामधिष्ठाय संभवाम्यात्ममायया ॥६॥
6. ajo'pi sannavyayātmā bhūtānāmīśvaro'pi san ,
prakṛtiṁ svāmadhiṣṭhāya saṁbhavāmyātmamāyayā.
prakṛtiṁ svāmadhiṣṭhāya saṁbhavāmyātmamāyayā.
6.
ajaḥ api san avyayātmā bhūtānām īśvaraḥ api san
| prakṛtim svām adhiṣṭhāya saṃbhavāmi ātma-māyayā
| prakṛtim svām adhiṣṭhāya saṃbhavāmi ātma-māyayā
6.
ajaḥ api san,
avyayātmā api san,
bhūtānām īśvaraḥ api san,
svām prakṛtim adhiṣṭhāya,
ātma-māyayā saṃbhavāmi.
avyayātmā api san,
bhūtānām īśvaraḥ api san,
svām prakṛtim adhiṣṭhāya,
ātma-māyayā saṃbhavāmi.
6.
Though I am unborn and My self (ātman) is imperishable, and though I am the Lord of all beings, I manifest myself by presiding over My own material nature (prakṛti), through My own divine creative power (māyā).
यदा यदा हि धर्मस्य ग्लानिर्भवति भारत ।
अभ्युत्थानमधर्मस्य तदात्मानं सृजाम्यहम् ॥७॥
अभ्युत्थानमधर्मस्य तदात्मानं सृजाम्यहम् ॥७॥
7. yadā yadā hi dharmasya glānirbhavati bhārata ,
abhyutthānamadharmasya tadātmānaṁ sṛjāmyaham.
abhyutthānamadharmasya tadātmānaṁ sṛjāmyaham.
7.
yadā yadā hi dharmasya glāniḥ bhavati bhārata |
abhyutthānam adharmasya tadā ātmānaṃ sṛjāmi aham
abhyutthānam adharmasya tadā ātmānaṃ sṛjāmi aham
7.
bhārata,
yadā yadā hi dharmasya glāniḥ bhavati,
adharmasya abhyutthānam (bhavati),
tadā ahaṃ ātmānaṃ sṛjāmi.
yadā yadā hi dharmasya glāniḥ bhavati,
adharmasya abhyutthānam (bhavati),
tadā ahaṃ ātmānaṃ sṛjāmi.
7.
Whenever there is a decline of righteousness (dharma) and an increase of unrighteousness, O descendant of Bharata, then I manifest My own self (ātman).
परित्राणाय साधूनां विनाशाय च दुष्कृताम् ।
धर्मसंस्थापनार्थाय संभवामि युगे युगे ॥८॥
धर्मसंस्थापनार्थाय संभवामि युगे युगे ॥८॥
8. paritrāṇāya sādhūnāṁ vināśāya ca duṣkṛtām ,
dharmasaṁsthāpanārthāya saṁbhavāmi yuge yuge.
dharmasaṁsthāpanārthāya saṁbhavāmi yuge yuge.
8.
paritrāṇāya sādhūnāṃ vināśāya ca duṣkṛtām |
dharma-saṃsthāpanārthāya saṃbhavāmi yuge yuge
dharma-saṃsthāpanārthāya saṃbhavāmi yuge yuge
8.
sādhūnāṃ paritrāṇāya,
duṣkṛtām vināśāya ca,
dharma-saṃsthāpanārthāya (ca),
yuge yuge saṃbhavāmi.
duṣkṛtām vināśāya ca,
dharma-saṃsthāpanārthāya (ca),
yuge yuge saṃbhavāmi.
8.
For the protection of the righteous and for the destruction of the wicked, and for the firm establishment of righteousness (dharma), I manifest myself in every age.
जन्म कर्म च मे दिव्यमेवं यो वेत्ति तत्त्वतः ।
त्यक्त्वा देहं पुनर्जन्म नैति मामेति सोऽर्जुन ॥९॥
त्यक्त्वा देहं पुनर्जन्म नैति मामेति सोऽर्जुन ॥९॥
9. janma karma ca me divyamevaṁ yo vetti tattvataḥ ,
tyaktvā dehaṁ punarjanma naiti māmeti so'rjuna.
tyaktvā dehaṁ punarjanma naiti māmeti so'rjuna.
9.
janma karma ca me divyam evam yaḥ vetti tattvataḥ
tyaktvā deham punarjanma na eti mām eti saḥ arjuna
tyaktvā deham punarjanma na eti mām eti saḥ arjuna
9.
arjuna yaḥ me divyam janma ca karma evam tattvataḥ
vetti saḥ deham tyaktvā punarjanma na eti mām eti
vetti saḥ deham tyaktvā punarjanma na eti mām eti
9.
O Arjuna, whoever thus truly understands My divine birth and actions (karma), does not experience rebirth after relinquishing the body; rather, he comes to Me.
वीतरागभयक्रोधा मन्मया मामुपाश्रिताः ।
बहवो ज्ञानतपसा पूता मद्भावमागताः ॥१०॥
बहवो ज्ञानतपसा पूता मद्भावमागताः ॥१०॥
10. vītarāgabhayakrodhā manmayā māmupāśritāḥ ,
bahavo jñānatapasā pūtā madbhāvamāgatāḥ.
bahavo jñānatapasā pūtā madbhāvamāgatāḥ.
10.
vītarāgabhayakrodhāḥ manmayāḥ mām upāśritāḥ
bahavaḥ jñānatapasā pūtāḥ madbhāvam āgatāḥ
bahavaḥ jñānatapasā pūtāḥ madbhāvam āgatāḥ
10.
bahavaḥ vītarāgabhayakrodhāḥ manmayāḥ mām
upāśritāḥ jñānatapasā pūtāḥ madbhāvam āgatāḥ
upāśritāḥ jñānatapasā pūtāḥ madbhāvam āgatāḥ
10.
Many individuals, freed from attachment, fear, and anger, completely absorbed in Me, and having taken refuge in Me, have become purified by the austerity of knowledge and attained My very nature.
ये यथा मां प्रपद्यन्ते तांस्तथैव भजाम्यहम् ।
मम वर्त्मानुवर्तन्ते मनुष्याः पार्थ सर्वशः ॥११॥
मम वर्त्मानुवर्तन्ते मनुष्याः पार्थ सर्वशः ॥११॥
11. ye yathā māṁ prapadyante tāṁstathaiva bhajāmyaham ,
mama vartmānuvartante manuṣyāḥ pārtha sarvaśaḥ.
mama vartmānuvartante manuṣyāḥ pārtha sarvaśaḥ.
11.
ye yathā mām prapadyante tān tathā eva bhajāmi aham
mama vartma anuvartante manuṣyāḥ pārtha sarvaśaḥ
mama vartma anuvartante manuṣyāḥ pārtha sarvaśaḥ
11.
pārtha ye yathā mām prapadyante aham tān tathā eva
bhajāmi manuṣyāḥ sarvaśaḥ mama vartma anuvartante
bhajāmi manuṣyāḥ sarvaśaḥ mama vartma anuvartante
11.
O Pārtha, in whatever way people approach Me, I respond to them accordingly. Indeed, human beings everywhere follow My path.
काङ्क्षन्तः कर्मणां सिद्धिं यजन्त इह देवताः ।
क्षिप्रं हि मानुषे लोके सिद्धिर्भवति कर्मजा ॥१२॥
क्षिप्रं हि मानुषे लोके सिद्धिर्भवति कर्मजा ॥१२॥
12. kāṅkṣantaḥ karmaṇāṁ siddhiṁ yajanta iha devatāḥ ,
kṣipraṁ hi mānuṣe loke siddhirbhavati karmajā.
kṣipraṁ hi mānuṣe loke siddhirbhavati karmajā.
12.
kāṅkṣantaḥ karmaṇām siddhim yajantaḥ iha devatāḥ
kṣipram hi mānuṣe loke siddhiḥ bhavati karmajā
kṣipram hi mānuṣe loke siddhiḥ bhavati karmajā
12.
iha karmaṇām siddhim kāṅkṣantaḥ devatāḥ yajantaḥ
(janaḥ) hi mānuṣe loke karmajā siddhiḥ kṣipram bhavati
(janaḥ) hi mānuṣe loke karmajā siddhiḥ kṣipram bhavati
12.
Those who desire success in their actions (karma) worship various deities here. For in the human world, success resulting from action (karma) is quickly attained.
चातुर्वर्ण्यं मया सृष्टं गुणकर्मविभागशः ।
तस्य कर्तारमपि मां विद्ध्यकर्तारमव्ययम् ॥१३॥
तस्य कर्तारमपि मां विद्ध्यकर्तारमव्ययम् ॥१३॥
13. cāturvarṇyaṁ mayā sṛṣṭaṁ guṇakarmavibhāgaśaḥ ,
tasya kartāramapi māṁ viddhyakartāramavyayam.
tasya kartāramapi māṁ viddhyakartāramavyayam.
13.
cāturvarṇyam mayā sṛṣṭam guṇakarmavibhāgaśaḥ
tasya kartāram api mām viddhi akartāram avyayam
tasya kartāram api mām viddhi akartāram avyayam
13.
mayā guṇakarmavibhāgaśaḥ cāturvarṇyam sṛṣṭam
tasya kartāram api mām akartāram avyayam viddhi
tasya kartāram api mām akartāram avyayam viddhi
13.
The fourfold social order (cāturvarṇyam) was created by Me, based on the divisions of qualities (guṇa) and actions (karma). Know Me, the creator of it, to be nonetheless the non-doer and the imperishable.
न मां कर्माणि लिम्पन्ति न मे कर्मफले स्पृहा ।
इति मां योऽभिजानाति कर्मभिर्न स बध्यते ॥१४॥
इति मां योऽभिजानाति कर्मभिर्न स बध्यते ॥१४॥
14. na māṁ karmāṇi limpanti na me karmaphale spṛhā ,
iti māṁ yo'bhijānāti karmabhirna sa badhyate.
iti māṁ yo'bhijānāti karmabhirna sa badhyate.
14.
na mām karmāṇi limpanti na me karmaphale spṛhā
iti mām yaḥ abhijānāti karmabhiḥ na saḥ badhyate
iti mām yaḥ abhijānāti karmabhiḥ na saḥ badhyate
14.
karmāṇi mām na limpanti me karmaphale spṛhā na (asti)
iti yaḥ mām abhijānāti saḥ karmabhiḥ na badhyate
iti yaḥ mām abhijānāti saḥ karmabhiḥ na badhyate
14.
Actions (karma) do not bind Me, nor do I have any desire for the results of actions (karma). He who thus understands Me is not bound by his actions (karma).
एवं ज्ञात्वा कृतं कर्म पूर्वैरपि मुमुक्षुभिः ।
कुरु कर्मैव तस्मात्त्वं पूर्वैः पूर्वतरं कृतम् ॥१५॥
कुरु कर्मैव तस्मात्त्वं पूर्वैः पूर्वतरं कृतम् ॥१५॥
15. evaṁ jñātvā kṛtaṁ karma pūrvairapi mumukṣubhiḥ ,
kuru karmaiva tasmāttvaṁ pūrvaiḥ pūrvataraṁ kṛtam.
kuru karmaiva tasmāttvaṁ pūrvaiḥ pūrvataraṁ kṛtam.
15.
evam jñātvā kṛtam karma pūrvaiḥ api mumukṣubhiḥ
kuru karma eva tasmāt tvam pūrvaiḥ pūrvataram kṛtam
kuru karma eva tasmāt tvam pūrvaiḥ pūrvataram kṛtam
15.
evam jñātvā (idam) pūrvaiḥ mumukṣubhiḥ api karma kṛtam
tasmāt tvam pūrvaiḥ pūrvataram kṛtam karma eva kuru
tasmāt tvam pūrvaiḥ pūrvataram kṛtam karma eva kuru
15.
Knowing this, action (karma) was performed even by the ancient seekers of liberation (mokṣa). Therefore, you should also perform action (karma), just as it was performed by those of old, even the most ancient.
किं कर्म किमकर्मेति कवयोऽप्यत्र मोहिताः ।
तत्ते कर्म प्रवक्ष्यामि यज्ज्ञात्वा मोक्ष्यसेऽशुभात् ॥१६॥
तत्ते कर्म प्रवक्ष्यामि यज्ज्ञात्वा मोक्ष्यसेऽशुभात् ॥१६॥
16. kiṁ karma kimakarmeti kavayo'pyatra mohitāḥ ,
tatte karma pravakṣyāmi yajjñātvā mokṣyase'śubhāt.
tatte karma pravakṣyāmi yajjñātvā mokṣyase'śubhāt.
16.
kim karma kim akarma iti kavayaḥ api atra mohitāḥ
tat te karma pravakṣyāmi yat jñātvā mokṣyase aśubhāt
tat te karma pravakṣyāmi yat jñātvā mokṣyase aśubhāt
16.
kim karma kim akarma iti atra kavayaḥ api mohitāḥ tat
(karma) te pravakṣyāmi yat jñātvā aśubhāt mokṣyase
(karma) te pravakṣyāmi yat jñātvā aśubhāt mokṣyase
16.
What is action (karma) and what is non-action (karma)? Even the intelligent are confused about this. Therefore, I will explain to you that action (karma), by knowing which you will be liberated (mokṣa) from misfortune.
कर्मणो ह्यपि बोद्धव्यं बोद्धव्यं च विकर्मणः ।
अकर्मणश्च बोद्धव्यं गहना कर्मणो गतिः ॥१७॥
अकर्मणश्च बोद्धव्यं गहना कर्मणो गतिः ॥१७॥
17. karmaṇo hyapi boddhavyaṁ boddhavyaṁ ca vikarmaṇaḥ ,
akarmaṇaśca boddhavyaṁ gahanā karmaṇo gatiḥ.
akarmaṇaśca boddhavyaṁ gahanā karmaṇo gatiḥ.
17.
karmaṇaḥ hi api boddhavyam boddhavyam ca vikarmaṇaḥ
| akarmaṇaḥ ca boddhavyam gahanā karmaṇaḥ gatiḥ
| akarmaṇaḥ ca boddhavyam gahanā karmaṇaḥ gatiḥ
17.
hi api karmaṇaḥ boddhavyam,
vikarmaṇaḥ ca boddhavyam,
akarmaṇaḥ ca boddhavyam.
karmaṇaḥ gatiḥ gahanā.
vikarmaṇaḥ ca boddhavyam,
akarmaṇaḥ ca boddhavyam.
karmaṇaḥ gatiḥ gahanā.
17.
Indeed, the true nature (gati) of action (karma) must be understood. One must also understand improper action (vikarma), and the nature of inaction (akarma). For the ways of action (karma) are profound.
कर्मण्यकर्म यः पश्येदकर्मणि च कर्म यः ।
स बुद्धिमान्मनुष्येषु स युक्तः कृत्स्नकर्मकृत् ॥१८॥
स बुद्धिमान्मनुष्येषु स युक्तः कृत्स्नकर्मकृत् ॥१८॥
18. karmaṇyakarma yaḥ paśyedakarmaṇi ca karma yaḥ ,
sa buddhimānmanuṣyeṣu sa yuktaḥ kṛtsnakarmakṛt.
sa buddhimānmanuṣyeṣu sa yuktaḥ kṛtsnakarmakṛt.
18.
karmaṇi akarma yaḥ paśyet akarmaṇi ca karma yaḥ |
saḥ buddhimān manuṣyeṣu saḥ yuktaḥ kṛtsnakarmakṛt
saḥ buddhimān manuṣyeṣu saḥ yuktaḥ kṛtsnakarmakṛt
18.
yaḥ karmaṇi akarma paśyet,
yaḥ ca akarmaṇi karma paśyet; saḥ manuṣyeṣu buddhimān; saḥ yuktaḥ kṛtsnakarmakṛt.
yaḥ ca akarmaṇi karma paśyet; saḥ manuṣyeṣu buddhimān; saḥ yuktaḥ kṛtsnakarmakṛt.
18.
The one who perceives inaction (akarma) within action (karma), and action (karma) within inaction (akarma), is intelligent among humans. He is disciplined (yuktaḥ) and has truly accomplished all actions (karma).
यस्य सर्वे समारम्भाः कामसंकल्पवर्जिताः ।
ज्ञानाग्निदग्धकर्माणं तमाहुः पण्डितं बुधाः ॥१९॥
ज्ञानाग्निदग्धकर्माणं तमाहुः पण्डितं बुधाः ॥१९॥
19. yasya sarve samārambhāḥ kāmasaṁkalpavarjitāḥ ,
jñānāgnidagdhakarmāṇaṁ tamāhuḥ paṇḍitaṁ budhāḥ.
jñānāgnidagdhakarmāṇaṁ tamāhuḥ paṇḍitaṁ budhāḥ.
19.
yasya sarve samārambhāḥ kāmasaṃkalpavarjitāḥ |
jñānāgnidagdhakarmāṇam tam āhuḥ paṇḍitam budhāḥ
jñānāgnidagdhakarmāṇam tam āhuḥ paṇḍitam budhāḥ
19.
yasya sarve samārambhāḥ kāmasaṃkalpavarjitāḥ (santi),
jñānāgnidagdhakarmāṇam tam (puruṣam) budhāḥ paṇḍitam āhuḥ.
jñānāgnidagdhakarmāṇam tam (puruṣam) budhāḥ paṇḍitam āhuḥ.
19.
Those who are truly wise (budhāḥ) declare him a sage (paṇḍitam), whose every undertaking (samārambhāḥ) is free from desire (kāma) and self-will (saṃkalpa), and whose actions (karma) have been consumed by the fire of knowledge (jñāna).
त्यक्त्वा कर्मफलासङ्गं नित्यतृप्तो निराश्रयः ।
कर्मण्यभिप्रवृत्तोऽपि नैव किंचित्करोति सः ॥२०॥
कर्मण्यभिप्रवृत्तोऽपि नैव किंचित्करोति सः ॥२०॥
20. tyaktvā karmaphalāsaṅgaṁ nityatṛpto nirāśrayaḥ ,
karmaṇyabhipravṛtto'pi naiva kiṁcitkaroti saḥ.
karmaṇyabhipravṛtto'pi naiva kiṁcitkaroti saḥ.
20.
tyaktvā karmaphalāsaṅgam nityatṛptaḥ nirāśrayaḥ |
karmaṇi abhipravṛttaḥ api na eva kiñcit karoti saḥ
karmaṇi abhipravṛttaḥ api na eva kiñcit karoti saḥ
20.
saḥ karmaphalāsaṅgam tyaktvā,
nityatṛptaḥ,
nirāśrayaḥ (san),
karmaṇi abhipravṛttaḥ api eva kiñcit na karoti.
nityatṛptaḥ,
nirāśrayaḥ (san),
karmaṇi abhipravṛttaḥ api eva kiñcit na karoti.
20.
Having relinquished all attachment to the fruits of his actions (karma), ever-content and free from all dependence, such a person, even though fully engaged in performing actions (karma), truly does nothing at all.
निराशीर्यतचित्तात्मा त्यक्तसर्वपरिग्रहः ।
शारीरं केवलं कर्म कुर्वन्नाप्नोति किल्बिषम् ॥२१॥
शारीरं केवलं कर्म कुर्वन्नाप्नोति किल्बिषम् ॥२१॥
21. nirāśīryatacittātmā tyaktasarvaparigrahaḥ ,
śārīraṁ kevalaṁ karma kurvannāpnoti kilbiṣam.
śārīraṁ kevalaṁ karma kurvannāpnoti kilbiṣam.
21.
nirāśīḥ yata-cittātmā tyakta-sarva-parigrahaḥ
śārīram kevalam karma kurvan na āpnoti kilbiṣam
śārīram kevalam karma kurvan na āpnoti kilbiṣam
21.
nirāśīḥ yata-cittātmā tyakta-sarva-parigrahaḥ
kurvan kevalam śārīram karma na āpnoti kilbiṣam
kurvan kevalam śārīram karma na āpnoti kilbiṣam
21.
One who is free from desires, with a controlled mind and self (ātman), and has renounced all possessions, does not incur sin even when performing merely bodily actions (karma).
यदृच्छालाभसंतुष्टो द्वंद्वातीतो विमत्सरः ।
समः सिद्धावसिद्धौ च कृत्वापि न निबध्यते ॥२२॥
समः सिद्धावसिद्धौ च कृत्वापि न निबध्यते ॥२२॥
22. yadṛcchālābhasaṁtuṣṭo dvaṁdvātīto vimatsaraḥ ,
samaḥ siddhāvasiddhau ca kṛtvāpi na nibadhyate.
samaḥ siddhāvasiddhau ca kṛtvāpi na nibadhyate.
22.
yadṛcchā-lābha-saṃtuṣṭaḥ dvandva-atītaḥ vimatsaraḥ
samaḥ siddhau asiddhau ca kṛtvā api na nibadhyate
samaḥ siddhau asiddhau ca kṛtvā api na nibadhyate
22.
yadṛcchā-lābha-saṃtuṣṭaḥ dvandva-atītaḥ vimatsaraḥ
siddhau asiddhau ca samaḥ api kṛtvā na nibadhyate
siddhau asiddhau ca samaḥ api kṛtvā na nibadhyate
22.
One who is content with whatever comes unsought, beyond dualities, free from envy, and balanced in both success and failure, is not bound even while acting (karma).
गतसङ्गस्य मुक्तस्य ज्ञानावस्थितचेतसः ।
यज्ञायाचरतः कर्म समग्रं प्रविलीयते ॥२३॥
यज्ञायाचरतः कर्म समग्रं प्रविलीयते ॥२३॥
23. gatasaṅgasya muktasya jñānāvasthitacetasaḥ ,
yajñāyācarataḥ karma samagraṁ pravilīyate.
yajñāyācarataḥ karma samagraṁ pravilīyate.
23.
gata-saṅgasya muktasya jñāna-avasthita-cetasaḥ
yajñāya ācarataḥ karma samagram pravilīyate
yajñāya ācarataḥ karma samagram pravilīyate
23.
gata-saṅgasya muktasya jñāna-avasthita-cetasaḥ
yajñāya ācarataḥ samagram karma pravilīyate
yajñāya ācarataḥ samagram karma pravilīyate
23.
For one whose attachment is gone, who is liberated, and whose mind is established in knowledge, all actions (karma) performed for the sake of sacrifice (yajña) completely dissolve.
ब्रह्मार्पणं ब्रह्महविर्ब्रह्माग्नौ ब्रह्मणा हुतम् ।
ब्रह्मैव तेन गन्तव्यं ब्रह्मकर्मसमाधिना ॥२४॥
ब्रह्मैव तेन गन्तव्यं ब्रह्मकर्मसमाधिना ॥२४॥
24. brahmārpaṇaṁ brahmahavirbrahmāgnau brahmaṇā hutam ,
brahmaiva tena gantavyaṁ brahmakarmasamādhinā.
brahmaiva tena gantavyaṁ brahmakarmasamādhinā.
24.
brahma-arpaṇam brahma-haviḥ brahma-agnau brahmaṇā
hutam brahma eva tena gantavyam brahma-karma-samādhinā
hutam brahma eva tena gantavyam brahma-karma-samādhinā
24.
brahma-arpaṇam brahma-haviḥ brahmaṇā brahma-agnau hutam.
tena brahma-karma-samādhinā brahma eva gantavyam
tena brahma-karma-samādhinā brahma eva gantavyam
24.
The offering is Brahman (brahman), the oblation is Brahman (brahman), and it is offered by Brahman (brahman) into the fire of Brahman (brahman). Brahman (brahman) alone is to be attained by one who is fully absorbed in the action (karma) as Brahman (brahman).
दैवमेवापरे यज्ञं योगिनः पर्युपासते ।
ब्रह्माग्नावपरे यज्ञं यज्ञेनैवोपजुह्वति ॥२५॥
ब्रह्माग्नावपरे यज्ञं यज्ञेनैवोपजुह्वति ॥२५॥
25. daivamevāpare yajñaṁ yoginaḥ paryupāsate ,
brahmāgnāvapare yajñaṁ yajñenaivopajuhvati.
brahmāgnāvapare yajñaṁ yajñenaivopajuhvati.
25.
daivam eva apare yajñam yoginaḥ paryupāsate
brahma-agnau apare yajñam yajñena eva upajuhvati
brahma-agnau apare yajñam yajñena eva upajuhvati
25.
apare yoginaḥ daivam eva yajñam paryupāsate
apare brahma-agnau yajñam yajñena eva upajuhvati
apare brahma-agnau yajñam yajñena eva upajuhvati
25.
Some yogis (yoginaḥ) regularly perform the sacrifice (yajña) to the deities. Others offer the sacrifice (yajña) itself as an offering into the fire of Brahman (brahman).
श्रोत्रादीनीन्द्रियाण्यन्ये संयमाग्निषु जुह्वति ।
शब्दादीन्विषयानन्य इन्द्रियाग्निषु जुह्वति ॥२६॥
शब्दादीन्विषयानन्य इन्द्रियाग्निषु जुह्वति ॥२६॥
26. śrotrādīnīndriyāṇyanye saṁyamāgniṣu juhvati ,
śabdādīnviṣayānanya indriyāgniṣu juhvati.
śabdādīnviṣayānanya indriyāgniṣu juhvati.
26.
śrotrādīni indriyāṇi anye saṃyamāgniṣu juhvati
śabdādīn viṣayān anye indriyāgniṣu juhvati
śabdādīn viṣayān anye indriyāgniṣu juhvati
26.
anye śrotrādīni indriyāṇi saṃyamāgniṣu juhvati
anye śabdādīn viṣayān indriyāgniṣu juhvati
anye śabdādīn viṣayān indriyāgniṣu juhvati
26.
Some others offer their senses (indriya), beginning with the ear, into the fires of self-control (saṃyama). Still others offer the sense objects, beginning with sound, into the fires of their senses (indriya).
सर्वाणीन्द्रियकर्माणि प्राणकर्माणि चापरे ।
आत्मसंयमयोगाग्नौ जुह्वति ज्ञानदीपिते ॥२७॥
आत्मसंयमयोगाग्नौ जुह्वति ज्ञानदीपिते ॥२७॥
27. sarvāṇīndriyakarmāṇi prāṇakarmāṇi cāpare ,
ātmasaṁyamayogāgnau juhvati jñānadīpite.
ātmasaṁyamayogāgnau juhvati jñānadīpite.
27.
sarvāṇi indriya-karmāṇi prāṇa-karmāṇi ca apare
ātmasaṃyama-yogāgnau juhvati jñāna-dīpite
ātmasaṃyama-yogāgnau juhvati jñāna-dīpite
27.
apare ca sarvāṇi indriya-karmāṇi prāṇa-karmāṇi
jñāna-dīpite ātmasaṃyama-yogāgnau juhvati
jñāna-dīpite ātmasaṃyama-yogāgnau juhvati
27.
And still others offer all actions of the senses (indriya) and actions of the vital airs (prāṇa) into the fire of the yoga (yoga) of self-control (saṃyama), which is ignited by spiritual knowledge.
द्रव्ययज्ञास्तपोयज्ञा योगयज्ञास्तथापरे ।
स्वाध्यायज्ञानयज्ञाश्च यतयः संशितव्रताः ॥२८॥
स्वाध्यायज्ञानयज्ञाश्च यतयः संशितव्रताः ॥२८॥
28. dravyayajñāstapoyajñā yogayajñāstathāpare ,
svādhyāyajñānayajñāśca yatayaḥ saṁśitavratāḥ.
svādhyāyajñānayajñāśca yatayaḥ saṁśitavratāḥ.
28.
dravya-yajñāḥ tapo-yajñāḥ yoga-yajñāḥ tathā apare
svādhyāya-jñāna-yajñāḥ ca yatayaḥ saṃśita-vratāḥ
svādhyāya-jñāna-yajñāḥ ca yatayaḥ saṃśita-vratāḥ
28.
apare tathā dravya-yajñāḥ tapo-yajñāḥ yoga-yajñāḥ
ca saṃśita-vratāḥ yatayaḥ svādhyāya-jñāna-yajñāḥ
ca saṃśita-vratāḥ yatayaḥ svādhyāya-jñāna-yajñāḥ
28.
Moreover, others perform sacrifices (yajña) involving material possessions, sacrifices (yajña) of austerity (tapas), and similarly, sacrifices (yajña) of yoga (yoga). There are also ascetics (yatayaḥ) of strict vows who perform sacrifices (yajña) of scriptural study and knowledge.
अपाने जुह्वति प्राणं प्राणेऽपानं तथापरे ।
प्राणापानगती रुद्ध्वा प्राणायामपरायणाः ॥२९॥
प्राणापानगती रुद्ध्वा प्राणायामपरायणाः ॥२९॥
29. apāne juhvati prāṇaṁ prāṇe'pānaṁ tathāpare ,
prāṇāpānagatī ruddhvā prāṇāyāmaparāyaṇāḥ.
prāṇāpānagatī ruddhvā prāṇāyāmaparāyaṇāḥ.
29.
apāne juhvati prāṇam prāṇe apānam tathā apare
prāṇāpānagatī ruddhvā prāṇāyāmaparāyaṇāḥ
prāṇāpānagatī ruddhvā prāṇāyāmaparāyaṇāḥ
29.
apare prāṇam apāne juhvati tathā apare apānam prāṇe
(juhvati) (apare) prāṇāyāmaparāyaṇāḥ prāṇāpānagatī ruddhvā
(juhvati) (apare) prāṇāyāmaparāyaṇāḥ prāṇāpānagatī ruddhvā
29.
Some offer the incoming breath (prāṇa) into the outgoing breath (apāna), and similarly, others offer the outgoing breath (apāna) into the incoming breath (prāṇa). Still others, devoted to breath control (prāṇāyāma), restrain the movements of both the incoming and outgoing breaths (prāṇa and apāna).
अपरे नियताहाराः प्राणान्प्राणेषु जुह्वति ।
सर्वेऽप्येते यज्ञविदो यज्ञक्षपितकल्मषाः ॥३०॥
सर्वेऽप्येते यज्ञविदो यज्ञक्षपितकल्मषाः ॥३०॥
30. apare niyatāhārāḥ prāṇānprāṇeṣu juhvati ,
sarve'pyete yajñavido yajñakṣapitakalmaṣāḥ.
sarve'pyete yajñavido yajñakṣapitakalmaṣāḥ.
30.
apare niyatāhārāḥ prāṇān prāṇeṣu juhvati
sarve api ete yajñavidaḥ yajñakṣapitakalmaṣāḥ
sarve api ete yajñavidaḥ yajñakṣapitakalmaṣāḥ
30.
apare niyatāhārāḥ prāṇān prāṇeṣu juhvati
sarve api ete yajñavidaḥ yajñakṣapitakalmaṣāḥ
sarve api ete yajñavidaḥ yajñakṣapitakalmaṣāḥ
30.
Still others, who have regulated their diet, offer the vital breaths (prāṇa) into the vital breaths (prāṇa). All these, indeed, are knowers of sacrifice (yajña), whose impurities (kalmaṣa) have been purged by sacrifice (yajña).
यज्ञशिष्टामृतभुजो यान्ति ब्रह्म सनातनम् ।
नायं लोकोऽस्त्ययज्ञस्य कुतोऽन्यः कुरुसत्तम ॥३१॥
नायं लोकोऽस्त्ययज्ञस्य कुतोऽन्यः कुरुसत्तम ॥३१॥
31. yajñaśiṣṭāmṛtabhujo yānti brahma sanātanam ,
nāyaṁ loko'styayajñasya kuto'nyaḥ kurusattama.
nāyaṁ loko'styayajñasya kuto'nyaḥ kurusattama.
31.
yajñaśiṣṭāmṛtabhujaḥ yānti brahma sanātanam na
ayam lokaḥ asti ayajñasya kutaḥ anyaḥ kurusattama
ayam lokaḥ asti ayajñasya kutaḥ anyaḥ kurusattama
31.
yajñaśiṣṭāmṛtabhujaḥ sanātanam brahma yānti kurusattama! ayam lokaḥ ayajñasya na asti,
kutaḥ anyaḥ (lokaḥ asti)?
kutaḥ anyaḥ (lokaḥ asti)?
31.
Those who partake of the nectar-like remnants of sacrifice (yajña) attain the eternal Absolute (brahman). This world does not exist for one who performs no sacrifice (yajña); how then can another (world) exist, O best of the Kurus?
एवं बहुविधा यज्ञा वितता ब्रह्मणो मुखे ।
कर्मजान्विद्धि तान्सर्वानेवं ज्ञात्वा विमोक्ष्यसे ॥३२॥
कर्मजान्विद्धि तान्सर्वानेवं ज्ञात्वा विमोक्ष्यसे ॥३२॥
32. evaṁ bahuvidhā yajñā vitatā brahmaṇo mukhe ,
karmajānviddhi tānsarvānevaṁ jñātvā vimokṣyase.
karmajānviddhi tānsarvānevaṁ jñātvā vimokṣyase.
32.
evam bahuvidhāḥ yajñāḥ vitatāḥ brahmaṇaḥ mukhe
karmajān viddhi tān sarvān evam jñātvā vimokṣyase
karmajān viddhi tān sarvān evam jñātvā vimokṣyase
32.
evam bahuvidhāḥ yajñāḥ brahmaṇaḥ mukhe vitatāḥ (santi).
sarvān tān karmajān viddhi.
evam jñātvā (tvam) vimokṣyase.
sarvān tān karmajān viddhi.
evam jñātvā (tvam) vimokṣyase.
32.
Thus, many kinds of sacrifices (yajña) are spread forth from the mouth of the Veda (brahman). Know all of them to be born of action (karma); by understanding this, you will be liberated (mokṣa).
श्रेयान्द्रव्यमयाद्यज्ञाज्ज्ञानयज्ञः परंतप ।
सर्वं कर्माखिलं पार्थ ज्ञाने परिसमाप्यते ॥३३॥
सर्वं कर्माखिलं पार्थ ज्ञाने परिसमाप्यते ॥३३॥
33. śreyāndravyamayādyajñājjñānayajñaḥ paraṁtapa ,
sarvaṁ karmākhilaṁ pārtha jñāne parisamāpyate.
sarvaṁ karmākhilaṁ pārtha jñāne parisamāpyate.
33.
śreyān dravyamayāt yajñāt jñānayajñaḥ paraṃtapa
sarvam karma akhilam pārtha jñāne parisamāpyate
sarvam karma akhilam pārtha jñāne parisamāpyate
33.
paraṃtapa jñānayajñaḥ dravyamayāt yajñāt śreyān
pārtha akhilam sarvam karma jñāne parisamāpyate
pārtha akhilam sarvam karma jñāne parisamāpyate
33.
O scorcher of foes, the sacrifice (yajña) of knowledge is superior to any material sacrifice (yajña). O Pārtha, all actions (karma), without exception, culminate in knowledge (jñāna).
तद्विद्धि प्रणिपातेन परिप्रश्नेन सेवया ।
उपदेक्ष्यन्ति ते ज्ञानं ज्ञानिनस्तत्त्वदर्शिनः ॥३४॥
उपदेक्ष्यन्ति ते ज्ञानं ज्ञानिनस्तत्त्वदर्शिनः ॥३४॥
34. tadviddhi praṇipātena paripraśnena sevayā ,
upadekṣyanti te jñānaṁ jñāninastattvadarśinaḥ.
upadekṣyanti te jñānaṁ jñāninastattvadarśinaḥ.
34.
tat viddhi praṇipātena paripraśnena sevayā
upadekṣyanti te jñānam jñāninaḥ tattvadarśinaḥ
upadekṣyanti te jñānam jñāninaḥ tattvadarśinaḥ
34.
praṇipātena paripraśnena sevayā tat viddhi
jñāninaḥ tattvadarśinaḥ te jñānam upadekṣyanti
jñāninaḥ tattvadarśinaḥ te jñānam upadekṣyanti
34.
Understand that (knowledge) by approaching spiritual teachers with reverence (praṇipāta), by humble inquiry (paripraśna), and by sincere service (sevā). Those who are wise (jñānin) and have realized the truth (tattvadarśin) will instruct you in that knowledge (jñāna).
यज्ज्ञात्वा न पुनर्मोहमेवं यास्यसि पाण्डव ।
येन भूतान्यशेषेण द्रक्ष्यस्यात्मन्यथो मयि ॥३५॥
येन भूतान्यशेषेण द्रक्ष्यस्यात्मन्यथो मयि ॥३५॥
35. yajjñātvā na punarmohamevaṁ yāsyasi pāṇḍava ,
yena bhūtānyaśeṣeṇa drakṣyasyātmanyatho mayi.
yena bhūtānyaśeṣeṇa drakṣyasyātmanyatho mayi.
35.
yat jñātvā na punaḥ moham evam yāsyasi pāṇḍava
yena bhūtāni aśeṣeṇa drakṣyasi ātmani atho mayi
yena bhūtāni aśeṣeṇa drakṣyasi ātmani atho mayi
35.
pāṇḍava yat jñātvā punaḥ evam moham na yāsyasi
yena aśeṣeṇa bhūtāni ātmani atho mayi drakṣyasi
yena aśeṣeṇa bhūtāni ātmani atho mayi drakṣyasi
35.
O Pāṇḍava, having gained that knowledge (jñāna), you will never again fall into such illusion (moha). By virtue of this knowledge, you will perceive all beings, without exception, first in your own true self (ātman) and then in Me.
अपि चेदसि पापेभ्यः सर्वेभ्यः पापकृत्तमः ।
सर्वं ज्ञानप्लवेनैव वृजिनं संतरिष्यसि ॥३६॥
सर्वं ज्ञानप्लवेनैव वृजिनं संतरिष्यसि ॥३६॥
36. api cedasi pāpebhyaḥ sarvebhyaḥ pāpakṛttamaḥ ,
sarvaṁ jñānaplavenaiva vṛjinaṁ saṁtariṣyasi.
sarvaṁ jñānaplavenaiva vṛjinaṁ saṁtariṣyasi.
36.
api cet asi pāpebhyaḥ sarvebhyaḥ pāpakṛttamaḥ
sarvam jñānaplavena eva vṛjinam saṃtariṣyasi
sarvam jñānaplavena eva vṛjinam saṃtariṣyasi
36.
cet api sarvebhyaḥ pāpebhyaḥ pāpakṛttamaḥ asi
[tadā] jñānaplavena eva sarvam vṛjinam saṃtariṣyasi
[tadā] jñānaplavena eva sarvam vṛjinam saṃtariṣyasi
36.
Even if you are the most sinful of all sinners, you will certainly cross over all wickedness (vṛjina) by the boat of knowledge (jñāna) alone.
यथैधांसि समिद्धोऽग्निर्भस्मसात्कुरुतेऽर्जुन ।
ज्ञानाग्निः सर्वकर्माणि भस्मसात्कुरुते तथा ॥३७॥
ज्ञानाग्निः सर्वकर्माणि भस्मसात्कुरुते तथा ॥३७॥
37. yathaidhāṁsi samiddho'gnirbhasmasātkurute'rjuna ,
jñānāgniḥ sarvakarmāṇi bhasmasātkurute tathā.
jñānāgniḥ sarvakarmāṇi bhasmasātkurute tathā.
37.
yathā edhāṃsi samiddhaḥ agniḥ bhasmasāt kurute
arjuna jñānāgniḥ sarvakarmāṇi bhasmasāt kurute tathā
arjuna jñānāgniḥ sarvakarmāṇi bhasmasāt kurute tathā
37.
arjuna yathā samiddhaḥ agniḥ edhāṃsi bhasmasāt
kurute tathā jñānāgniḥ sarvakarmāṇi bhasmasāt kurute
kurute tathā jñānāgniḥ sarvakarmāṇi bhasmasāt kurute
37.
Just as a blazing fire, Arjuna, turns firewood into ashes, so too does the fire of knowledge (jñāna) reduce all actions (karma) to ashes.
न हि ज्ञानेन सदृशं पवित्रमिह विद्यते ।
तत्स्वयं योगसंसिद्धः कालेनात्मनि विन्दति ॥३८॥
तत्स्वयं योगसंसिद्धः कालेनात्मनि विन्दति ॥३८॥
38. na hi jñānena sadṛśaṁ pavitramiha vidyate ,
tatsvayaṁ yogasaṁsiddhaḥ kālenātmani vindati.
tatsvayaṁ yogasaṁsiddhaḥ kālenātmani vindati.
38.
na hi jñānena sadṛśam pavitram iha vidyate tat
svayam yogasaṃsiddhaḥ kālena ātmani vindati
svayam yogasaṃsiddhaḥ kālena ātmani vindati
38.
iha jñānena sadṛśam pavitram hi na vidyate
yogasaṃsiddhaḥ tat svayam kālena ātmani vindati
yogasaṃsiddhaḥ tat svayam kālena ātmani vindati
38.
Indeed, there is nothing in this world as purifying as knowledge (jñāna). One who is perfected in yoga (yoga) finds that knowledge by themselves within their own self (ātman) in due course of time.
श्रद्धावाँल्लभते ज्ञानं तत्परः संयतेन्द्रियः ।
ज्ञानं लब्ध्वा परां शान्तिमचिरेणाधिगच्छति ॥३९॥
ज्ञानं लब्ध्वा परां शान्तिमचिरेणाधिगच्छति ॥३९॥
39. śraddhāvāँllabhate jñānaṁ tatparaḥ saṁyatendriyaḥ ,
jñānaṁ labdhvā parāṁ śāntimacireṇādhigacchati.
jñānaṁ labdhvā parāṁ śāntimacireṇādhigacchati.
39.
śraddhāvān labhate jñānam tatparaḥ saṃyatendriyaḥ
jñānam labdhvā parām śāntim acireṇa adhigacchati
jñānam labdhvā parām śāntim acireṇa adhigacchati
39.
śraddhāvān tatparaḥ saṃyatendriyaḥ jñānam labhate
jñānam labdhvā acireṇa parām śāntim adhigacchati
jñānam labdhvā acireṇa parām śāntim adhigacchati
39.
One who possesses faith (śraddhā), is devoted (tatpara) to it, and has controlled senses obtains knowledge (jñāna). Having obtained knowledge (jñāna), they quickly attain supreme peace.
अज्ञश्चाश्रद्दधानश्च संशयात्मा विनश्यति ।
नायं लोकोऽस्ति न परो न सुखं संशयात्मनः ॥४०॥
नायं लोकोऽस्ति न परो न सुखं संशयात्मनः ॥४०॥
40. ajñaścāśraddadhānaśca saṁśayātmā vinaśyati ,
nāyaṁ loko'sti na paro na sukhaṁ saṁśayātmanaḥ.
nāyaṁ loko'sti na paro na sukhaṁ saṁśayātmanaḥ.
40.
ajñaḥ ca aśraddadhānaḥ ca saṃśayātmā vinaśyati na
ayam lokaḥ asti na paraḥ na sukham saṃśayātmanaḥ
ayam lokaḥ asti na paraḥ na sukham saṃśayātmanaḥ
40.
ajñaḥ ca aśraddadhānaḥ ca saṃśayātmā vinaśyati saṃśayātmanaḥ ayam lokaḥ na asti,
na paraḥ,
na sukham
na paraḥ,
na sukham
40.
The ignorant person, the one without faith (śraddhā), and the one whose self (ātman) is full of doubt (saṃśayātmā) all perish. For the doubting soul (saṃśayātmā), there is neither this world, nor the next, nor happiness.
योगसंन्यस्तकर्माणं ज्ञानसंछिन्नसंशयम् ।
आत्मवन्तं न कर्माणि निबध्नन्ति धनंजय ॥४१॥
आत्मवन्तं न कर्माणि निबध्नन्ति धनंजय ॥४१॥
41. yogasaṁnyastakarmāṇaṁ jñānasaṁchinnasaṁśayam ,
ātmavantaṁ na karmāṇi nibadhnanti dhanaṁjaya.
ātmavantaṁ na karmāṇi nibadhnanti dhanaṁjaya.
41.
yoga-saṃnyasta-karmāṇam jñāna-saṃchinna-saṃśayam
ātman-vantam na karmāṇi nibadhnanti dhanañjaya
ātman-vantam na karmāṇi nibadhnanti dhanañjaya
41.
dhanañjaya yoga-saṃnyasta-karmāṇam jñāna-saṃchinna-saṃśayam
ātman-vantam karmāṇi na nibadhnanti
ātman-vantam karmāṇi na nibadhnanti
41.
O Dhanañjaya, actions (karma) do not bind one who has renounced actions (karma) through the discipline (yoga) of action, whose doubts are completely severed by spiritual knowledge, and who is self-possessed and established in the self (ātman).
तस्मादज्ञानसंभूतं हृत्स्थं ज्ञानासिनात्मनः ।
छित्त्वैनं संशयं योगमातिष्ठोत्तिष्ठ भारत ॥४२॥
छित्त्वैनं संशयं योगमातिष्ठोत्तिष्ठ भारत ॥४२॥
42. tasmādajñānasaṁbhūtaṁ hṛtsthaṁ jñānāsinātmanaḥ ,
chittvainaṁ saṁśayaṁ yogamātiṣṭhottiṣṭha bhārata.
chittvainaṁ saṁśayaṁ yogamātiṣṭhottiṣṭha bhārata.
42.
tasmāt ajñāna-saṃbhūtam hṛt-stham jñāna-asinā ātmanaḥ
chittvā enam saṃśayam yogam ātiṣṭha uttiṣṭha bhārata
chittvā enam saṃśayam yogam ātiṣṭha uttiṣṭha bhārata
42.
bhārata tasmāt ātmanaḥ hṛt-stham ajñāna-saṃbhūtam enam
saṃśayam jñāna-asinā chittvā yogam ātiṣṭha uttiṣṭha
saṃśayam jñāna-asinā chittvā yogam ātiṣṭha uttiṣṭha
42.
Therefore, O Bhārata (Arjuna), having severed this doubt, born of ignorance and residing in your heart, with the sword of knowledge concerning the self (ātman), resort to the discipline (yoga) of action; arise!