Bhagvat GITA in Sanskirt and Meaning

7/23/2019 Bhagvat GITA in Sanskirt and Meaning

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00 Ø §7m≥gvÌ7t; 00

and the Pandavas do?

master and spoke these words:

born, those who are pre-eminen

!rans"ated b# $aharishi $ahesh %ogi

&'tr;() *v;+ 0&me.e k/e.e smvet; #/#/!sv1

0

2hritarashtra said:3ssemb"ed on the 4ie"d o4 2harma, '5an6a#a, on the 4ie"d o4 the /r/s

m;mk; p;89v;wv ikmk/vt s6# 00<00eager to 4ight, what did

m# peop"e

s6# *v;+ 0=>; t/ p;89v;n7k #@1 d/#o&n5td; 0

5an6a#a said:!hen 2/r#odhana the prin+e, seeingthe arm# o4 the Pandavas drawn / p

a;+;#m/psg$# r;6; v+nmAbv7tB 00C00 in batt"e arra#,

approa+hed his

pD#wt; p;89/p/.;E;m;+;# mht7 +m@mB 0

Feho"d, ' $aster, this great arm#o4 the sons o4 Pand/, arra#ed b##o/r

#@1; :/pdp/.eE tv iGH#eE &7mt; 00Iw00ise p/pi", the son o42r/padaJ

a. G@r; mheK;s; J7m;6/nsm; #/i& 0

Lere are men o4 va"o/r, might#ar+hers, the eM/a"s o4 Fhima and

#/#/&;no ivr;N :/pd mh;rM 00O003r6/na - in batt"e %/#/dhana,irata and 2r/pada, the maharathiJ

&'(ket/eikt;n1 k;iGr;6 v7#v;nB 0 p/i6!k/itJo6 GwF# nrp/gv 00Q00

#/&;m#/ ivAk;t *RmS6; v7#v;nB 0

2hrishtaket/, Thekitana and thva"iant king o4 ashi, aUso P/r/6it/ntibho6a and 5haib#a, +hieamong menJ%/dhaman#/, the brave; thva"iant@ttama/6a; a"so the son o5/bhadra

sSJ:o :Spde#; sv Vv mh;rM; 00Wa0n0d the sons o4 2ra/padi a"" o4 them maharathisJ

a5m;k t/ iviG(; #e t;iXnbo& iY6oRm 0 now we"", ' nob"est o4

the twi+e-

n;#k; mm sw#5# s2;MZ t;Abv7im te00[00

Jv;J7Hm kEk'p simit6# 0

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Page 9

armed with vario/s weapons, a"

among /sJ U speak to #o/ o4 the "eaders o4 m# arm#that #o/ ma# know themJ

!h#se"4 and Fhishma and arna andripa, vi+tor in batt"e3shvatthama

a\!M;m; ivkE sSmdiR5tMwv + 00]0a0nd ikarna and a"so theson o4

5omadattaJ

a#e + bhv G@r; mdMe !#^67ivt; 0 3nd man# other heroes

there are,

n;n;G5.AphrE; sve #/_ivG;rd; 00`00

ap#; td5m;k b" J7Hm;iJri-tmB 0

ski""ed in war4are, who have riskedtheir "ives 4or meJ@n"imited is that arm# o4 o/rs+ommanded b# Fhishma, whereas

p#; i!vdmete; b" J7m;iJritmB 00<ct0h0is their arm#

+ommanded b # Fhima is "imitedJ

a#ne/ + sve/ #M;J;gmvi5Mt;1 0

!here4ore, stationed in #o/rrespe+tive positions on a"" 4ronts

J7Hmmev;iJr-t/ Jvt sv Vv ih 00<s</0 p0 port Fhishma a"one, a"

o4 #o/<



t5# s6n#hZ k/v'_ ipt;mh1 0

!he aged /r/, the g"orio/sgrandsire `Fhishmac, gave a "o/d

ishn;d ivnow Gf d?mS Apt;pv;nB 00<r Co a 0r 0 "ike a "ion and b"ew his +on+h, g"addening theheart o4 2/r#odhanaJ

tt Gf; Je# pEv;nkgom/,;10

!hen M/ite s/dden"# +on+hes, horns

kett"edr/ms, tabors and dr/ms

shswv;#h#t s GFd5t/m/"oJvtB 00<I00 b"ared 4orth, and theso/nd was t/m/"t/o/sJ

tt \etwh#w#/ê mhit 5#dne i5MtS 0

!hen, seated in a great +hariot#oked to white horses, $adhava

m;&v p;89vwv id#S GfS Apd?mt/ 00<Òo00rd rishnac and theson o4

Pand/ `3r6/nac a"so b"ew theirgUorio/s +on+hesJ

p;j6# 7keGo devdR &n6#1 0

Lrishikesha òrd rishnac b"ewPan+ha6an#a, 2hanan6a#a `3r6/nac

pS89) d?mS mh;Gf J7mkm; v'kodr 00< bQ"e0w0 2evadatta, Fhimao4 power4/" deeds b"ew hisgreat +on+hPa/ndraJ

antiv6# r;6; k/t7p/.o #/i&ilr 0

Prin+e %/dhishthira, the son o4/nti, b"ew his +on+h 3nantavi6a#a

nk/"1 shdev s/omiEp/HpkS 00<W00 ak/"a and 5ahadeva

b"ew5/ghosha and $anip/shpakaJ

k;D# prmeK;s iD;,897 + mh;rM1 0

!he ing o4 ashi, the greatar+her, and 5hikhandi, themaharathi,

&($no ivr ;N s;!#ik ; pr ;i 6t1 00<[020 hrishtad#/mna and irataand

5at#aki, the /ns/bd/edJ

:/pdo :Spde#; svG1 p'iMv7pte

0

2r/pada, as we"" as the sons o42ra/padi, and the might#-armed son

sSJ: mh;b;h/ Gf;d?m/ p'Mp'MkB 00<]o04 0 5/bhadra, ' ordo4 earth, a"" b"ew their di44erent+on+hesJ

s oo &;tr;();E; d#;in #d;r#tB 0 nJ p'iMv7 +wv t/m/"o #n/n;d#nB00<`00

aM #vi5Mt;=>; &;tr;();Pkip?v61 0

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!hat t/m/"t/o/s /proar, reverberating thro/ghearth and sk#, rent the hearts o4 2hritarashtras menJ

!hen, seeing the sons o42hritarashtra drawn /p in batt"e

Apv'Re G5.sp;te &n/$# p;89v 00Cco0r 0der, as missi"es whereabo/t to 4"#, the son o4 Pand/`3r6/nac, whose banner bore the image o4Lan/man, took /p his bowJ

7keG td; v;#imdm;h mh7pte

0

!hen, ' ord o4 earth, he spokethese words to Lrishikesha òrd

sen#oJ#om?#e rM 5M;p# meT#/t 00C< 0 0rishnac: 2raw /pm# +hariot between the twoarmies, ' 3+h#/taJ

#;vdet;iXnr7eh #o_/k;m;nvi5Mt;nB 0 kwm#; sh #o_#mi5mrEsm/me 00CC00

5o that U ma# observe those whostand here eager 4or batt"e andknow with whom U sho/"d 4ighin this toi" o4 warJ

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the magni4i+ent +hariot between th

par+hed, m# bod# M/ivers and m#

#o!5#m;n;nve-eh # Vte. sm;gt; 0

et me "ook on those who areassemb"ed here read# to 4ight,eager

&;tr;()5# d/b/_e#/_e iAp#i+k7v 00CI0 0to a++omp"ishin batt"e what is dear to theevi"-minded son o4 2hritarashtraJ

s# *v;+ 0Vvm/ô 7keGo g/9;keGen J;rt 0

5an6a#a said:

' Fharata, th/s invoked b #/dakesha `3r6/nac, Lrishikesha

sen#oJ#om?#e 5M;pi#!v; rMoRmmB 00CO0 0òrd rishnac, having

drawn / p

two armies,

J7Hm:oEApm/,t sve; + mh7i-t;mB 0

Fe4ore Fhishma and 2rona anda"" the r/"ers o4 the earth, said:Partha

*v;+ p;M pD#wt;smvet;k/init 00CQ0 0`3r6/nac< beho"d these /r/s gathered togetherJ

t.;pD#i!5Mt;p;M iptqnM ipt;mh;nB 0 a;+;#;m;t/";AJ;tqp/.;pS.;s,75tM;00CW00

\G/r;s/dwv sen#oJ#orip

0

!he son o4 Pritha `3r6/nac sawthere be4ore him /n+"es angrand4athers, tea+hers, materna/n+"es, brothers, sons angrandsons and man# 4riends awe""Jathers-in-"aw and we""-wishers a"soin both the armiesJ !hen that sono4

t;sm7# s kSte# sv;b&@nvi5Mt;nB 00C [ 0/ 0nti `3r6/nac, seeinga"" these kinsmen th/s present,

k'p#; pr#;iv(o iv7diXndmAbv7tB 0

Possessed b# eGtreme +ompassionspoke this in grie4: 5eeing thesem#

=>em 5v6n k'HE #/#/!s/ sm/pi5MtmB 00Ck ]in s 0m 0 en, 'rishna, gathered, eager to 4ight,

s7dit mm g;.;iE m/, + pirG/H#it 0 $# "imbs 4ai" and m#

mo/th is

vepM/ Gr7re me romh 6;#te 00C`00 g;897v ste h5t;uv+wv pirdte 0 n + GXko$#v5M;t/ AJmt7v + me mn

inimR;in + pD#;im ivpr7t;in keGv

0

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kingdom, nor p"eas/resJ '4 wha

0

hair stands on endJ

andiva `the bowc s"ips 4rom m# hand and even m# skin b/rns a"" o0v0Ier c; 0U0 am /nab"e to stand and m#

mind seems to whir"J3nd U see adverse omens, 'eshava òrd rishnac, nor +an

n + §e#on/pD#;im h!v; 5v6nm;hve 00Is<ee0 0good 4rom ki""ing m#kinsmen in batt"eJ

n k;e iv6# k'HE n + r;x# s/,;in +U des0ire not vi+tor#, '

rishna, nor aik no r;x#en goivd ik Jogw67ivten 00IvC; 00

#e;mMe, k;it no r;x# Jog; s/,;in+

avai" wi"" a kingdom be to /s, oen6o#ments, or even "i4e, 'ovinda?!hose 4or whose sake we desire akingdom, en6o#ments and +om4orts

t Umevi5Mt; #/_e Ap;E;5!#!v; &n;in + 00aIreI h00ere on the batt"e4ie"d, having resigned their"ives and ri+hesJ



a;+;#; iptr p/.;5tMwv + ipt;mh;1 0

!ea+hers, /n+"es, sons and "ikewisegrand4athers, materna" /n+"es

m;t/"; \G/r; pS.; 5#;"; sbi&n5tM; 00I4 Oat0h0ers-in-"aw, grandsons, brothers- in-"aw and other kinsmenJ

Vt;Xn ht/imTy;im zntoip m&/s@dn 0

' $adh/s/dana òrd rishnacthese U do not wish to ki"" -tho/gh

aip .w"o#r;x#5# heto ik n/ mh7k'te 00k Ii"Q"ed00 m#se"4 -even 4or the sake o4 sovereignt#o4 the three wor"ds,how m/+h "ess 4or this wor"dJ

inh!# &;tr;();Xn1 k; Ap7it 5#;{n;dn0 p;pmev;§#ed5m;h!vwt;n;tt;i#n00IW00

t5m;Xn;h; v# ht/ &;tr;();P5vb;P&v;nB0

5v6n ih kM h!v; s/i,n1 5#;m m;&v

#P#ete n pD#it "oJopht+ets1 0

hat happiness +o/"d +ome to /4rom s"a#ing the sons o2hritarashtra, ' xanardana òrdrishnac? 'n"# sin +o/"d +ome /pon/s thro/gh ki""ing these aggressorsJ

!here4ore it wo/"d not be righ4or /s to ki"" the sons o

2hritarashtra, o0/0Ir [ow00kinsmenJ Low sho/"d w e be happ# a4ter ki""ing o/r own peop"e, ' $adhava?3"tho/gh, their minds +"o/ded b# greed, the# see no wrongin

k/"-#k't do im.:ohe + p;tkmB 00I b]rin0g0ing destr/+tionto the 4ami"#

and no sin intrea+her# to 4riends,kM n 2e#m5m;iJ p;p;d5m;iXnvitt/mB0

Low sho/"d we not know to t/rnawa# 4rom this sin, we who+"ear"#

k/"-#k't do AppD#i≥6n;dn 00I`00see the wrongin bringing destr/+tion /ponthe 4ami"#, 'xanardana ?

k/"-#e ApED#it k/"&m;1 sn;tn; 0

!he age-o"d 4ami"# dharmas are"ost in the destr/+tion o4 a 4ami"#Uts

&me n(e k/" k'!|m&moiJJv!#/t 00Ocd0h0arma "ost,adharma overtakes the entire 4ami"#a&m;iJJv;!k'HE Apd/H#it k/"i5.# 0

hen adharma prevai"s, ' rishnathe women o4 the 4ami"# be+ome

5.7b/ d/(;s/ v;HEe# 6;#te vEskr1 00O+<o0rr 0/pt, and withthe +orr/ption o4 women, 'arshne#a, intermiGt/reo4 +astes arisesJ



skro nrk;#wv k/"zn;n; k/"5# + 0

!his intermiGt/re "eads on"# tohe"", both 4or the 4ami"# andits

ptit iptro e; "/ip89odkiAk#; 00OCd 0e 0stro#ersJ !heir 4ore4athers4a"" as we"", when the o44eringso4 thePindodaka +easeJ

dowretw k/"zn;n; vEskrk;rkw1 0

!hro/gh the wrongs done b# the

destro#ers o4 the 4ami"# in+a/sing

*!s;te 6;it&m;1 k/"&m; G;\t; 00OIth00e intermiGing o4+astes, the immemoria" dharmaso4 +aste and4ami"# be+ome eGtin+tJ

s# *v;+ 0

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aho bt mh!p;p kt/Z #vist; v#mB

o4 the +hariot, his mind

is /nworth# o4 #o/J 5hake o44 thi

*!sXnk/"&m;E; mn/H#;E; 6n;dn 0

$en whose 4ami"# dharmas have"apsed, so we have heard,'

nrke in#t v;so Jvt7!#n/G/§/m 00OOx0a0nardana òrdrishnac, ne+essari"# "ive in he""J3"as< e are reso"ved to +ommit

great sin in that we are prepared to

#:;x#s/,"oJen ht/ 5v6nm/t; 00OQ00s"a# o/r kinsmen o/t o4greed 4or the p"eas/res o4 akingdomJ

#id m;mApt7k;rmG5. G5.p;E#1 0

Ut were better 4or me i4 the sons o2hritarashtra, weapons in hand

&;tr;(); rEe h#/5tme -emtr JvetB 00OsWho00/"d s"a#me, /nresisting and /narmed in batt"eJ

s# *v;+ 0Vvm/!v;6/n s}#e rMop5M *p;ivGtB 0

5an6a#a said:

Laving spoken th/s at the time o4 batt"e, +asting awa# arrows and

ivs'x# sGr +;p Goksivnm;ns 00O[ b

0o

0ws, 3r6/na sat down on

the seat

overwhe"med with sorrowJ

Ø t!sidit §7m≥gvÌ7t;s@pin!s/ Ab~iv;#;

#ogG;5.e§7k'HE;6/nsv;de6/niv;d#ogo n;m ApMmo?#;# 00<00

s6# *v;+ 0t tM; k'p#;iv(m§/p@E;k/"e-EmB 0 iv7dtimd v;#m/v;+ m&/s@dn 00<00

§7Jgv;n/v;+ 0k/t5!v; kDm"imd ivme sm/pi5MtmB 0 an;#6/(m5v#mk7itkrm6/n 00C00

5an6a#a said:!o him th/s over+ome b #+ompassion, 4/"" o4 sorrow, hie#es distressed and 4i""ed withtears, $adh/s/dana òrd rishnaspoke these words:

!he F"essed ord said:hen+e has this b"emish, a"ien t hono/rab"e men, +a/sing disgra+and opposed to heaven, +om/pon #o/, 3r6/na, at this /ntime"#ho/r?

•wF# m; 5m gm p;M nwtuv%#/ppte 0 Partha< %ie"d not to

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/nman"inessJ Ut

-/: d#dSb# !#!voiRl prtp 00I00 pa"tr# 4aintheartednessJ 5tan

/p, 's+or+her o4 enemies<

a6/n

*v;+ 0

3r6/na said:

Low sha"" U 4ight Fhishma andkM J7Hmmh s}#e :oE + m&/s@dn 0 2rona with arrowson the

U/iJ Apit#o!5#;im p@6;h;virs@dn 00O00

batt"e4ie"d, ' $adh/s/dana?orth# o4 reveren+e are the#, 's"a#er o4 enemies<



00`0

4or the dead nor 4or the "ivingJ

g/nh!v; ih mh;n/J;v;nB§e#o Jo^/ Jw€mp7h "oke 0 h!v;Mk;m;5t/ g/inhwvJ/7# Jog;i&rApid&;nB 00Q00 n +wtiY•1 ktrXno gr7#o

Ut is s/re"# better to "ive even n a"ms in this wor"d than to s"a#these nob"e-minded masters; 4otho/gh the# are desiro/s o4 gainhaving ki""ed them U sho/"en6o# on"# b"ood-staine p"eas/res in this wor"dJe do not know whi+h is bette

4or /s: that we sho/"d +onM/ethem or #Y; 6#em #id v; no 6#e#/1 0 the# sho/"d +onM/er /sJ !hesons o4

2hritarashta stand 4a+e to 4a+ewith#;nev h!v; n i667iv;mtevi5Mt; Apm/,e &;tr;(); 00W00 k;p8#doopht5vJ;v

p'Ty;im !v; &msm@1+et; 0 #Tye)# 5#;iXnit Ab@ih tme

/sJ U4 we ki""ed them we sho/"dnot wish to "iveJ

$# nat/re smitten with the taino4 weakness, +on4/sed in minabo/t dharma, U pra# !heete"" me de+isive"# what is good 4omeJ U am !h# dis+ip"e; tea+h m4or U have taken re4/ge in !heeJ

iGH#5th G;i& m; !v; A ppnm 00[00

n ih AppD#;im mm;pn/;dB#Tyokm/TyoEimi:#;E;mB 0 av;P# J@m;vsp!nm'_r;x# s/r;E;mip +;i&p!#mB

00]00s6# *v;+ 0Vvm/7!v; 7keG g/9;keG prtp 0 n #o!5# Uit goivdm/!v; t@HE7

bJ@v h tm/v;+ 7keG AphsiXnv J;rt 0

Undeed U do not see what +o/"ddispe" the grie4 that dries /p m#senses, tho/gh U sho/"d obtain an/nriva""ed and prospero/s kingdomon earth and even "ordship o4 thegodsJ

5an6a#a said:/dakesha, oppressor o4 the 4oehaving spoken th/s to Lrishikeshasaid to ovinda òrd rishnac: Uwi"" not 4ight and 4e"" si"entJ!o him, ' Fhavata `2hritarashtracsorrowing in the midst o4 the two

sen#oJ#om?#e iv7dtimd v+ 00<c00armies, Lrishikesha smi"ing"#

spoke these words:§7Jgv;n/v;+ 0aGoT#;nvGo+5!v Ap2;v;d; J;se 0

!he F"essed ord said:%o/ grieve 4or those 4or whom theresho/"d be no grie4, #et speak as do

gt;s@ngt;s@ n;n/Go+it pi89t; 00<<00the wiseJ ise men griev

neither



0n !vev;h 6;t/ n;s n !v neme 6n;i&p;n +wv n JivH#;m sve v#mt pr m00<C00

deihnoi5m#M; dehe kSm;r #Svn 6r; 0

!here never was a time when was not, nor #o/, nor these r/"ers omenJ or wi"" there ever be a timwhen a"" o4 /s sha"" +ease to beJ3s the dwe""er in this bod# passeinto +hi"dhood, #o/th and age, so

tM; deh;trAp;i&7r5t. n m/it 00<Ia0"0so does he pass intoanother bod#J

!his does not bewi"der the wiseJ

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# ih n #M#!#ete p/ p/J

n;sto ivte J;vo n;J;vo ivte st1

aivn;iG t/ ti i_ #en svimd ttmB

m;.;5pG;5t/ kSte# G7toHEs/,d/,d; 0 a;gm;p;i#noin!#;5t;i5tit-5v J;rt 00<O00

Tonta+ts ò4 the sensesc with theiob6e+ts, ' son o4 /nti, give rise o `the eGperien+e o4c +o"d anheat, p"eas/re and painJ !ransientthe# +ome and goJ Fear them patient"#, ' Fharata<!hat man indeed whom these`+onta+tsc do not dist/rb, who is

smd/1,s/, &7r som't!v;# kpte 00<Qe0v0en-minded in p"eas/re and pain, stead4ast, he is 4it 4or immorta"it#, ' best o4 men<!he /nrea" has no being; the reanever +eases to beJ !he 4ina" tr/th

*J#orip =(ot5!vn#o5tuvdiGiJ 00<W00

abo/t them both has th/s been per+eived b# the seers o4 /"timatea"it#Jnow !hat to be indeedindestr/+tib"e b# whi+h a"" this is

ivn;Gm?##5#;5# n k i!k tmhit 00<[0 p0ervadedJ one +an work

the destr/+tion o4 this imm/tab"eFeingJatvt Ume deh; in!#5#o^; Gr7irE 0

!hese bodies are known to havean end; the dwe""er in the bod#is

an;iGnoApme#5# t5m;/?#5v J;rt 00<]0e0terna", imperishab"e,in4initeJ

!here4ore, ' Fharata, 4ight<Le who /nderstands him to be ths"a#er, and he who takes him to be

# Vn veiR ht;r #wn m#tehtmB t0he s"ain, both 4ai" to per+eivethe tr/thJ Le neither s"a#s nor iss"ainJ *JS tS n iv6;n7to n;# hit n h#te 00<`00n 6;#te iAm#te v; kd;i+dB

Le is never born, nor does heever die; nor on+e having been,does he

n;# J@!v; Jivt; v; n J@#1 0 +ease to beJ @nborn,eternaU, ever"asting, an+ient, he isnot s"aina6o in!# G;\to#

p/r;Eowhen the bod# is s"ainJ

n h#te h#m;ne Gr7re 00Cc00

ved;ivn;iGn in!# # Vnm6m##mB 0 kM s p/ p;M k ;t#it hiPt kmB

v;s;is 67E;in #M;ivh;#nv;in g'4i;itnropr;iE 0 tM; Gr7r;iE ivh;#



b/rn him; water +annot wet him, no

67E;‚ ##;in s#;it nv;in deh7 00CC00

'ne who knows him to bindestr/+tib"e, ever"asting, /nborn/ n0d0#Ci n<g0,0 how +an thaman, 'Partha, s"a# or +a/se an#one os"a# ?3s a man +asting o44 worn-o/garments takes other new ones, so

the dwe""er in the bod# +astino44 worn-o/t bodies takes otherthat are newJ

nwn iydit G5.;iE nwn dhit p;vk 0 eapons +annot +"eave him,

nor 4ire

n +wn •ed#!#;po n Go#it m;t 0 0w Ci n Id 0 0dr# him awa#J

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0

0

aTyeo#md;o#m•eoGoH# Vv + 0

Le is /n+"eavab"e; he +annot be b/rned; he +annot be wetted, nor

in!# svgt1 5M;E/r+"o# sn;tn1 00CO#0e0t+an he be driedJ Le iseterna", a""- pervading, stab"e,immovab"e, ever the sameJ

a#ô#mi+!#o#mivk;#o#m/T#te 0

Le is de+"ared to be /nmani4est

/nthinkab"e, /n+hangeab"e

t5m;dev ivid!vwn n;n/Goi+t/mhis 00CQ0 0 there4ore knowing himas s/+h #o/ sho/"d not grieveJ

aM +wn in!#6;t in!# v; m#se m'tmB

Vven i4 #o/ think o4 him a+onstant"# taking birth and

tM;ip !v mh;b;ho nwn Goi+t/mhis 00C+Wo0n0stant"# d#ing,even then, '

might#-armed, #o/ sho/"d nogrieve "ike thisJ

6;t5# ih A&/vo m'!#/A/&/v 6m m't5# +

Tertain indeed is death 4or the born and +ertain is birth 4or thedead;

t5m;dpirh;#eMe n !v Goi+t/mhis 00C [t h 0 0ere4ore over theinevita b"e #o/ sho/"d not grieveJ

a#^;d7in J@t;in #^m?#;in J;rt 0

Treat/res are /nmani4est in the beginning, mani4est in the midd"e

a#în&n;#ev t. k; pirdevn; 00C]s t 0a 0te and /nmani4est againat the end, 'h Fharata< hat grie4is therein this?

a;#v!pD#it kiden‚ m;#vYdit tMwv +;P#1 0 a;#vwnm# ƒ;'Eoit

'ne sees him as a wonderanother "ikewise speaks o4 him aa wonder, and as a wondeanother hears o4 himJ %et even on`seeing, speaking and hearingsome do not /nderstand himJ

§!v;P#n vd n +v k it 00C`00

deh7 in!#mv?#o# dehe sv5# J;rt 0

Le who dwe""s in the bod# o4ever#one is eternaU and

t5m;!sv;iE J@t;in n !v Goi+t/mhis 00Iicnv0/0"nerab"e, 'Fharata; there4ore #o/ sho/"dnot grieve 4or an#+reat/re whatsoeverJ

5v&mmip +;ve# n ivki$pt/mhis 0

Vven i4 #o/ +onsider #o/r owndharma #o/ sho/"d not waver, 4or

&$#;i_ #/_;Tye)#o#!-i.#5# n ivte 00I<t0h0ere is nothing better 4or a kshatri#a than a batt"e in a++ord

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batt"e, whi+h is in a++ord with

with dharmaJ

#=Ty#; +oppXn 5vgY;rmp;v'tmB 0

Lapp# are the kshatri#as, 'Partha, who 4ind, /nso/ght, s/+h a batt"e -

s/i,n1 i.#; p;M "JPte #/_m7=GmB 00IaCn 0o0 pen door to

heavenJ

aM +euvimm &$#Z sAg;m n kirH#is 0 ow, i4 #o/ do not engage

in this

tt 5v&mZ k7itZ + ih!v; p;pmv;P5#is 00dIhaIrm00a, then +astingawa# #o/r own dharma andgood 4ame, #o/wi"" in+/r sinJ

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vi+torio/s, #o/ wi"" en6o# the

is /nderstanding in terms o

ak7itZ +;ip J@t;in kMi#H#iPt te##;mB0

$oveover men wi"" ever te"" o4#o/r disgra+e, and to a man o4hono/r i""

sJ;ivt5# +;k7itmrE;ditirT#te 00IO00 4ame is worse than deathJ

J#;:E;d/prt m5#te !v; mh;rM; 0 #eb; + !v bh/mto J@!v; #;5#is

";vmBav;T#v;d; bh@vidH#it tv;iht; 0

!he great warriors wi"" think #o4"ed 4rom batt"e o/t o4 4ear, anthe# w00hIoQ h0e0"d #o/ iesteem wi"" be"itt"e#o/J%o/r enemies wi"" speak man# i"words o4 #o/ and wi"" derid#o/r

indt5tv s;m„#Z tto d/1,tr n/ ikmB 00sItr Wen0g0thJ hatgreater pain than this<

hto v; Ap;P5#is 5vgZ i6!v; v; Jo#se mh7m5Ua0in, #o/ wi"" rea+h

heaven;

t5m;d/iRl kSte# #/_;# k'tin# 00I[!0h0ere4ore, ' son o4/nti, stand /p, reso"ved to 4ight<

s/,d/1,e sme k'!v; ";J;";JS 6#;6#S 0

Laving gained eM/animit# in p"eas/re and pain, in gain and"oss,

tto #/_;# #/x#5v nwv p;pmv;P5#is 00Iin] v0i0+tor# and de4eat,then +ome o/t to 4ightJ !h/s #o/wi"" not in+/r sinJ

Vb; teiJiht; s;}#e b/i_#oge i!vm; G'E/ 0 !his whi+h has

been set be4ore #o/

b/_€; #/ô ##; p;M kmb& Aph;5#is 005Ian`k 0h0#a; hear it

now in terms o4 %ogaJ %o/r inte""e+t estab"ishedthro/gh it, ' Partha, #o/ wi"" +asawa# the binding in4"/en+e o4a+tionJ

neh;iJAkmn;Goi5t Ap!#v;#o n ivte 0

Un this `%ogac no e44ort is "ost andno obsta+"e eGistsJ Vven a "itt"e o

5vpmP#5# &m5# .;#te mhto J#;tB 00Otchi0s0 dharma de"ivers 4rom

great 4earJ

#vs;#;i!mk; b/i_rekeh k/nPdn 0

"n this %oga, ' 6o# o4 the /r/s,the reso"/te inte""e+t is one-pointed, b/t

bh/G;,; nt; b/_#o#vs;i#n;mB 00O<00man#-bran+hed andend"ess"# diverse are theinte""e+ts o4 theirreso"/teJ



#;imm; p/iHpt; v;+ Apvd!#ivpit 0

!he /ndis+erning who areengrossed in the "etter o4 theeda,

vedv;drt; p;M n;#d5t7it v;idn 00OC' 0 0Partha, and de+"are thatthere is nothing e"se, speak 4"ower#wordsJ

k;m;!m;n 5vgpr; 6Pmkm4"Apd;mB

0

i""ed with desires, with heavenas their goa", `their wordsc

pro+"aimik #;ivGb bh"; Jog\#git A pit 00OI00 birth as the reward o4 a+tion

and pres+ribe man# spe+ia" rites 4otheattainment o4 en6o#ment and powerJ

Jogw\#Aps^;n; t#;pt+ets;mB 0

!he reso"/te state o4 inte""e+t doenot arise in the mind o4 thosewho

#vs;#;i!mk; b/i_ sm;&S n iv&7#te 00OaOre0 0deep"# atta+hed toen6o#ment and power and whosetho/ght is+aptivated b# those `4"ower#

wordscJ

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wea"th, per4orm a+tions having

with the 5e"4, having reno/n+ed

.wg/8#iv#; ved; in5.wg/8#o Jv;6/n0

!he edas +on+ern is with the threg/nasJ Fe witho/t the threeg/nas,

inYYo in!#s u v5Mo in#og-m a;!mv;n 00OQ'0 03r6/na, 4reed 4rom d/a"it#,ever 4irm in p/rit#, independento4 possessions, possessed o4 the 5e"4J

#;v;nM *dp;ne svt1 sP"/todke 0

!o the en"ightened brahmin a"" the

edas are o4 no more /se then is

t;v;sve/ vede/ Ab;~E5# iv6;nt1 00OWs0m0a"" we"" in a pUa+e4"ooded with water on ever# sideJ

km8#ev;i&k;r5te m; 4"e/ kd;+n 0

%o/ have +ontro" over a+tiona"one, never over its 4r/itsJ ive not4or the

m; km4"het/J@m; te s…o5!vkmiE 00O[4r 0/0its o4a+tion, nor atta+h #o/rse"4 toina+tionJ

#og5M k/ km;iE s… !#!v; &n6# 0 Vstab"ished in %oga, '

winner o4

is_€is_€o smo J@!v; sm!v #og *T#te 00aO ba]nd00oned atta+hmentand having be+ome ba"an+ed ins/++ess and4ai"/re, 4or ba"an+e o4 mind is+a""ed%ogaJ

d@reE vr km b/i_#og;_n6# 0

ar awa#, indeed, 4rom the ba"an+ed inte""e+t is the a+tiondevoid o4

b/_S GrEmivTy k'pE; 4"hetv1 00O`g0r 0eatness, ' winner o4wea"thJ !ake re4/ge in theinte""e+tJ Piti4/" arethose who "ive 4or the 4r/its ò4a+tioncJ

b/i_#/ô 6h;t7h *Je s/k'td/Hk'te 0

Le whose inte""e+t is /nited `withthe 5e"4c +asts o44 both good and

t5m;og;# #/x#5v #og kms/ kSG"mB 00Qecv0i"0 even hereJ!here4ore, devote #o/rse"4 to%ogaJ %oga is ski"" ina+tionJ

km6 b/i_#/^; ih 4"; !#!v; mn7iE 0 !he wise, their inte""e+t

tr/"# /nited

6mb&ivinm/^; pd gTy!#n;m#mB 00Q<004r/its born o4 their a+tions and being "iberated 4rom the bonds o4 birth,arrive at a state devoid o4 s/44eringJ

#d; te mohki"" b/i_#ittirH#it 0



the man o4 stead# inte""e+t speak

hen #o/r inte""e+t +rosses the mire o4 de"/sion, then wi"" #o/ gain

td; gt;is inved §ot#5# §/t5# + 0 0i n Qd Ci 4 04 0eren+e to whathas been heard and what is #et to be heardJ

§/itivApitpXn; te #d; 5M;5#it in"; 0

hen #o/r inte""e+t, bewi"dered b edi+ teGts, sha"" stand /nshaken,

sm;&;v+"; b/i_5td; #ogmv;P5#is 00QI00stead4ast in the 5e"4, then wi""

#o/ attain to %ogaJa6/n *v;+ 0i5MtAp25# k; J;; sm;i&5M5# keGv 0

3r6/na said:hat are the signs o4 a manwhose inte""e+t is stead#, who isabsorbed

i5Mt&7 ik ApJ;et ikm;s7t Av6et ikmB 00in

Q O

th0e

0 5e"4, '

eshava? Low does

how does he sit, how does he wa"k?

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satis4ied in the 5e"4 thro/gh the

t;in sv;iE s#$# #/^ a;s7t m!pr

§7Jgv;n/v;+ 0Ap6h;it #d; k;m;sv;p;M mnogt;nB 0

!he F"essed ord said:hen a man +omp"ete"# +asts o44a"" desires that have gone `deepcinto

a;!m#ev;!mn; t/(1 i5MtAp25tdoT#te 00QQ00the mind, ' Partha, when

he is

a"one, then is he said to be o4stead# inte""e+tJ

d/,eKn/iYnmn; s/,e/ ivgt5p'h1 0 v7tr;gJ#Ako& i5Mt&7m/inT#te 00QW00

# sv.;niJ|eh5tR!Ap;P#G/J;G/JmB

0

Le whose mind is /nshaken inthe midst o4 sorrows, whoamongst p"eas/res is 4ree 4rom"onging, 4rom whom atta+hment4ear and anger have departed, his said to be a sage o4 stead#inte""e+tJLe who has no /nd/e 4ondnestowards an#thing, who neither

n;iJndit n Yei( t5# Ap2; Apitilt; 00eQG/["t0s0 nor re+oi"s ongaining what is good or bad,his inte""e+t isestab"ishedJ

#d; shrte +;# k@mo…;n7v svG1 0

3nd when s/+h a man withdrawshis senses 4rom their ob6e+ts, as a

Ui:#;E7i:#;Me#5t5# Ap2; Apitilt; 00Q]0t0ortoise draws in its "imbs4rom a"" sides, his inte""e+t isestab"ishedJ

iv#; ivinvtte inr;h;r5# deihn1 0

!he ob6e+ts o4 sense t/rn awa#4rom him who does not 4eed /ponthem,

rsv6Z rsoP#5# pr =>; invtte 00Q b`/0t 0the taste 4or them persistsJ 'n seeing the 5/premeeven this taste+easesJ

#tto ip kSte# p/5# ivpit 0

!he t/rb/"ent senses, ' son o/nti, 4or+ib"# +arr# awa# the min

Ui:#;iE Apm;M7in hrit ApsJ mn 00Wecv0e0n o4 a dis+erningman who endeavo/rs `to +ontro"themcJLaving bro/ght them a"" /nder+ontro", "et him sit /nited, "ooking to

vGe ih #5#ei:#;iE t5# Ap2; Apitilt; 00$We< 0a0s 5/preme; 4or hisinte""e+t is estab"ished whosesenses ares/bd/edJ

?#;#to iv#;p/s s…5te@p6;#te 0



Pondering on ob6e+ts o4 the senses, a man deve"ops atta+hment 4or

s…;!s6;#te k;m k;m;!Ako&oiJ6;#te 00WC0 0them; 4rom atta+hmentsprings / p desire, and desire givesrise to angerJ

Ako&;≥vit smoh smoh;!5m'itivAJm 0

5m'itAJG;†/i_n;Go b/i_n;G;!ApED#it 00WI00

rom anger arises de"/sion; 4romde"/sion /nsteadiness o4 memor#4rom /nsteadiness o4 memor#destr/+tion o4 inte""e+t; thro/ghthe destr/+tion o4 the inte""e+he perishesJ

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therein the se"4-+ontro""ed is

r;gYeiv#/^w5t/ iv#;iniP:#wrnB 0 a;!mvD#wiv&e#;!m; Aps;dmi&gTyit 00WO00

Aps;de svd/1,;n; h;inr5#op6;#te0

F/t he who is se"4-dis+ip"ined, who moves among the ob6e+ts othe senses with the senses 4ree4rom atta+hment and aversion and/nder his own +ontro", he attains togra+eJUn gra+e is born an end to a"" hisorrowsJ Undeed the inte""e+t o

the

ApsXn+etso ;G/ b/i_ p#vitlte 00WQm00an o4 eGa"ted+ons+io/sness soon be+omes 4irm"#estab"ishedJ

n;i5t b/i_r#/^5# n +;#/^5# J;vn; 0

Le who is not estab"ished has no inte""e+t, nor has he an#stead#

n +;J;v#t1 G;itrG;t5# k/t1 s/,mB 00WtWho00/ghtJ !he manwitho/t stead# tho/ght has no pea+e; 4or onewitho/t pea+e how +an there be

happiness?Ui:#;E; ih +rt; #mnon/ iv&7#te 0

hen a mans mind is governed b# an# o4 the wandering senses,his

td5# hr it A p2; v;#n;vimv;$Jis 00W[in0t0e""e+t is +arried awa# b# itas a ship b# the wind on waterJ

t5m;5# mh;b;ho ing'h7t;in svG1 0

!here4ore he whose senses are a"withdrawn 4rom their ob6e+ts, '

Ui:#;E7i:#;Me#5t5# Ap2; Apitilt; 00W]0m0 ight#-armed, hisinte""e+t is

estab"ishedJ#; inG; svJ@t;n; t5#; 6;git s#m7 0 !hat whi+h is night 4o

a"" beings,

#5#; 6;Agit J@t;in s; inG; pD#to m/ne

a;p@#m;Em+"Apitlsm/:m;p ApivGit #YtB 0 tY!k;m; # ApivGit sve

!00hWat` w00herein beings arawake is night 4or the sage whseesJLe whom a"" desires enter awaters enter the ever-4/"" an/nmoved sea attains pea+e, andnot he who +herishes desiresJ

s G;itm;‡oit n k;mk;m7 0[c000

ivh;# k;m;# sv;p/m;rit in5p'h 0 inm,mo inrhk;r s G;iPtmi&gTyit 00[<00

Vb; Ab;~7 i5Mit p;Mnwn; Ap;P# ivm/it



0hen a man a+ts witho/t "onging, having re"inM/ished a""desires, 4ree 4rom the sense o4 U and mine, he attains to pea+eJ

!his is the state o4 Frahman, 'ParthaJ Laving attained it, a manis

i5M!v;5#;mtk;"eip Ab~inv;Em'Tyit 00[C0 0 not de"/dedJ Vstab"ishedin that, even at the "ast moment,he attainseterna" 4reedom in divine+ons+io/snessJ

Ø t!sidit §7m≥gvÌ7t;s@pin!s/ Ab~iv;#;#ogG;5.e§7k'HE;6/nsv;de s;}##ogo n;m iYt7#o?#;#

00C00

a6/n *v;+ 0x#;#s7 +e!kmE5te mt; b/i_6n;dn 0

3r6/na said:U4 !ho/ +onsiderest know"edges/perior to a+tion, ' xanardana, wh#

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deed, ' eshava?

4or men o4 +ontemp"ation and the

o4 a+tion, and dwe""ing in his

0

ti!k k miE mor m; in#o 6#is k Gv 00d<o0s0t !ho/ sp/r me to this

terrib"e

#;im§eEev v;#en b/i_ moh#s7v me 0

ith these apparent"# opposedstatements !ho/ dost, as it were

tdek vd ini!# #en §e#ohm;Pn/#;mB 00C b

0e

0wi"der m# inte""igen+eJ

5o, having made !h# de+ision, te""me the one b# whi+h U ma# rea+h the highesgoodJ

§7Jgv;n/v;+ 0"okei5miYiv&; inl; p/r; Apo^; m#;n 0

!he F"essed ord said:3s eGpo/nded b# $e o4 o"d, ' b"ame"ess one, there are in this wor"d

2;n#ogen s;}#;n; km#ogen #oign;mB 00I00two paths: the %oga o4

know"edge

%oga o4 a+tion 4or men o4 a+tionJ

n kmE;mn;r$J;XnwHk$#Z p/oDn/te 0

ot b# abstaining 4rom a+tiondoes a man a+hieve non-a+tion;nor b #

n + s#sn;dev isi_ smi&gTyit 00Om00ere ren/n+iation does heattain t o per4e+tionJ

n ih ki!Emip 6;t/ itl!#kmk'tB 0

o one, indeed, +an eGist even 4oan instant witho/t per4orming

k;#te vG km sv1 Apk'it6wg/Ew1 00Qa0+0tion;4or ever#one is he"p"ess"# drivento a+tivit# b# the g/nas borno4 at/reJ

kmei:#;iE s#$# # a;5te mns; 5mrnB 0 Le who sits, restraining the

organs

Ui:#;M;,ivm@1;!m; im„#;+;r s *T#te 00W00on the ob6e+ts o4 sense, se"4-de"/ded, he is said to be a h#po+riteJ

#i5!vi:#;iE mns; in#$#;rJte6/n

0 kmei:#w km#ogms^ s iviGH#te 00[00

in#t k/ km !v km x#;#o kmE

F/t he who, +ontro""ing thsenses b# the mind, witho/

atta+hment engages the organs oa+tion in the %oga o4 a+tion, heG+e"s, ' 3r6/naJ2o #o/r a""otted d/t#J 3+tion iindeed s/perior to ina+tionJ Vven

Gr7r#;.;ip + te n Apis?#edkmE 00]th0e0 s/rviva" o4 #o/r bod#wo/"d not be possib"e witho/ta+tionJ

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#2;M;,!km,Eo#. "oko# kmbP&n1 0

VG+epting a+tions per4ormed 4or#ag#a, this wor"d is in bondage to

tdMZ km kSte# m/^s… sm;+r 00à0+0tionJ or the sakeo4 #ag#a engage in a+tion4ree 4romatta+hmentJ

sh#2; Ap6;1 s'>; p/rov;+ Ap6;pit1 0

Un the beginning, having +reated

men a"ong with #ag#a, the ordo4

anen ApsivH#?vme voi5!v(k;m&/kB 00<c00Treation said: F# this #ag#asha"" #e prosper and this sha"" bring4orth the4/"4i"ment o4 desiresJ

dev;J;v#t;nen te dev; J;v#t/ v 0

!hro/gh #ag#a #o/ s/stain thegods and those gods wi"" s/stain

pr5pr J;v#t §e# prmv;P5#M 00<<#0o0/J F# s/staining one another#o/ wi"" attain the highest goodJ



U(;Jog;ih vo dev; d;5#te #2J;ivt; 0

5atis4ied b# the #ag#a, the godswi"" +ertain"# bestow theen6o#ments

twdR;nApd;#w#o #o J/ˆBê 5ten Vv s1 0 0# <o C/ 0d0esireJ F/the who en6o#s their gi4ts witho/to44ering to them ismere"# a thie4J

#2iG(;iGn sto m/T#te svikibw 0

!he righteo/s, who eat the

remains o4 the #ag#a, are 4reed4rom a"" sinsJ

J/te te !v p;p; #e p+!#;!mk;rE;tB 00F</It 0t0he/nrighteo/s, who prepare 4ood4or themse"ves a"one, tr/"#,the# eat sinJ

aXn;≥vit J@t;in p6#;dXnsJv 0

rom 4ood +reat/res +ome into being; 4rom rain is prod/+ed 4ood

#2;≥vit p6#o #2 kmsm/≥v 00<O4 0ro0m #ag#a +omes 4orthrain and #ag#a is born o4 a+tionJ

km Ab~o≥v ivi_ Ab~;-rsm/≥vmB 0

now a+tion to be born o4Frahma`the edacJ Frahma springs 4rom th

t5m;!svgt Ab~ in!# #2e ApitiltmB 00<UQm0 p0erishab"eJ!here4ore the a""- pervadingFrahma is ever estab"ished in #ag#aJ

Vv Apvitt +Ak n;n/vt#t7h # 0

Le who in this "i4e does not4o""ow the whee" th/s set revo"vingwhose

a;#/iri:#;r;mo mo p;M s 67vit 00<"Wi4e0 0is sin4/", whose

+ontentment "ies in the senses, he"ives in vain, 'ParthaJ

#5!v;!mritrev 5#;d;!mt' m;nv 0

a;!m#ev + st/(5t5# k;#Z n ivte 00<[00

nwv t5# k'ten;Mo n;k'teneh kn

0

F/t the man whose de"ight is inthe 5e"4 a"one, who is +ontent inthe 5e"4, who re6oi+es on"# in th5e"4, 4or him there is no a+tionthat he need doJ either has he an# pro4it to gainin this "i4e 4rom the a+tions he hadone

n +;5# svJ@te/ kidM#p;§# 00<]o0r 04rom the a+tions hehas not done;

nor is there an# "iving +reat/re o whom he need re"# 4or an# p/rposeJ

t5m;ds^ stt k;#Z km sm;+r 0

!here4ore, remaining /natta+heda"wa#s do the a+tion worth# o4

asô ;+rkm prm;‡oit p@ 00< ̀p0e0r4orman+eJ Vngaging in

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a+tion tr/"# /natta+hed, man attainto the5/premeJ

kmEwv ih sisi_m;i5Mt; 6nk;d# 0 "oksAghmev;ip spD#Pkt/mhis 00Cc00

#d;+rit §el5tRdevetro 6n1 0

F# a+tion a"one, indeed, xanakand others gained per4e+tion$oreover, even "ooking to thwe"4are o4 the wor"d, #o/ sho/"d per4orm a+tionJ

hatsoever a great man does, thever# same is aUso done b# other

s #!Apm;E k/0te "ok5tdn/vtte 00C<m 0 0enJ hatever thestandar d he sets, the wor"d 4o""owsitJ

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0

#id h n vte# 6;t/ km8#ti:t

wor"ds wo/"d perish and U wo/"d

n me p;M;i5t kt# i./ "oke/ ik+n n;nv;mv;# vt Vv + kmiE00CC00

"n the three wor"ds there is no a+tionwhi+h U need do, ' Partha; nor ithere 4or $e an#thing wortha+hieving /nattained; even so am engaged in a+tionJhat i4 U did not +ontin/e/nwear#ing"# in a+tivit#, 'Partha?

mm v!m;n/vtte mn/H#; p;M svG1 00C$ Ie 0n 0 in ever#wa# 4o""ow $ # eGamp"eJ

*!s7de#/irme "ok; n k/#;Z km +edhmB 0 U4 U did not engage in

a+tion, these

skr5# + kt; 5#;m/ph#;imm; Ap6;1 00Ct Oh e 0 0+a/se o4 +on4/sionand o4 the destr/+tion o4 these peop"eJ

s^; km8#ivY;so #M; k/vit J;rt

0 k/#;iYY;5tM;sîk7/"oksAghmB00CQ00

n b/i_Jed 6n#ed2;n; kmsi…n;mB 0

3s the /nwise a+t o/t o4 theiatta+hment to a+tion, ' Fharata

so sho/"d the wise a+t, b/t witho/an# atta+hment, desiring thwe"4are o4 the wor"dJet not the wise man +reate adivision in the minds o4 the ignorant

6o#e!svkm;iE ivY;#/^ sm;+rnB 00CW0 0who are atta+hed toa+tionJ

Vstab"ished in Feing, he sho/"ddire+t them to per4orm a"" a+tionsd/"# engaging in them himse"4J

Apk'te iAk#m;E;in g/Ew km;iE svG1 0

3+tions are in ever# +ase per4ormed b# the g/nas o4 at/reJLe whose

ahk;rivm@1;!m; kt;himit m#te 00C[0m 0 ind is de"/ded b# thesense o4 U ho"ds " am the doerJ

tuvivR/ mh;b;ho g/EkmivJ;g#o1 0 g/E; g/Ee/ vtt Uit m!v; n

s{teApk'teg/Esm@1; s{te g/Ekms/ 0

F/t he who knows the tr/tabo/t the divisions o4 the g/naand their a0+0tCio]n s0, 0' might#armed, knowingthat it is the g/nas whi+h a+/ponthe g/nas, remains /natta+hedJ!hose de"/ded b# the g/nas o4 at/re are atta+hed to the a+tions o4

t;nk !|ivdo m d; k !|ivn iv+;"#t 00C`00the g/nasJ et not him whoknows the who"e dist/rb theignorant whoknow on"# the partJ

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mi# sv;iE km;iE s#5#;?#;!m+ets;0

5/rrendering a"" a+tions to $e b# maintaining #o/r +ons+io/snessin

inr;G7inmmo J@!v; #/?#5v ivgtxvr 00Ict0h0e 5e"4, 4reed 4rom"onging and the sense o4 mine,4ight, de"ivered 4romthe 4ever ò4 de"/sioncJ

#e me mtimd in!#mn/itlit m;nv;1 0

!hose men who are possessed o4

4aith, who do not 4ind 4a/"t and

§_;vtons@#to m/T#te teip kmiJ 00I<a0"0wa#s 4o""ow thistea+hing o4 $ine, the# too are"iberated 4rom a+tionJ



earthJ

#e !vetd#s@#to n;n/itlit me mtmB 0

F/t those who 4ind 4a/"t and donot 4o""ow $# tea+hing: knowthem t o

sv2;nivm@1;5t;ivi_ n(;n+ets1 00IC00 be de"/ded abo/t a""know"edge, doomed and sense"essJ

s=G +e(te 5v5#; Apk'te2;nv;nip 0

Treat/res 4o""ow their own nat/reVven the en"ightened man a+ts

Apk'it #;it J@t;in inAgh ik kirH#it 00aI++Io0r 0ding to hisown nat/reJ hat +an restrainta++omp"ish?

Ui:#5#ei:#5#;Me r;gYeS #vi5MtS 0

!he atta+hment and aversion o4ea+h sense are "o+ated in theob6e+t

t#on vGm;gTyeRS 5# pirpiMnS 00IOo04 0 that sense; "et no man +ome/nder their swa#, 4or bothindeed areenemies besetting his pathJ

§e#;5v&mo, ivg/E pr&m;!5vn/ilt;tB 0

Fe+a/se one +an per4orm it, ones

own dharma `tho/ghc "esser in merit

5v&me in&n §e# pr&mo J#;vh 00IiQs b00etter than the dharmo4 anotherJ

Fetter is death in ones own dharmathe dharma o4 another bringsdangerJ

a6/n *v;+ 0

3r6/na said:hat is it that impe"s a man t

aM ken Ap#/ô# p;p +rit p@ 0 +ommit sin, eveninvo"/ntari"#, as i4

ainTyXnip v;HEe# b";idv in#oi6t 00IWd

0r 0iven b# 4or+e, '

arshne#a?

§7Jgv;n/v;+ 0k;m V Ako& V r6og/Esm/≥v 0

!he F"essed ord said:Ut is desire, it is anger, born o4ra6o- g/na, a""-+ons/ming and mostevi"J

mh;Gno mh;p;Pm; iv_€enimh vwirEmB 00I[

0n

0ow this to be the

enem# here o n

&@men;iAv#te vi‰#M;dGo m"en + 0

3s 4ire is +overed b# smoke, as amirror b# d/st, as an embr#o is

#Moi bn;vto gJ5tM; tndm;vtm 00I]0+0overed b# the amnion, so is!his +overed b# thatJ

a;v't 2;nmeten 2;inno in!#vwirE; 0

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isdom is vei"ed b# this insatiab"e 4"ame o4 desire whi+h is the +onstantk;mpeE kSte# d/Hp@reE;n"en + 00Iè0n0em# o4 the wise, 'son o4 /ntiJ

Ui:#;iE mno b/i_r5#;i&l;nm/T#te 0

!he senses, the mind and theinte""e+t are said to be its seat

Vtwivmoh#!#e 2;nm;v'!# deihnmB 00Oc00'vershadowing wisdom

b# means o4 these, it de"/des thedwe""er in the bod#J

t5m;uvimi:#;8#;dS in#$# JrtJ 0

p;Pm;n Ap6ih en 2;niv2;nn;GnmB 00O<00

Ui:#;iE pr;8#;h/iri:#e# pr mn1 0

!here4ore, having 4irst organiyed thsenses, ' best o4 Fharatas, shako44 this evi", the destro#er oknow"edge and rea"iyationJ!he senses, the# sa#, are s/bt"e;more s/bt"e than the senses ismind;

mns5t/ pr; b/i_#o b/_e prt5t/ s1 00#OetC 4 0i0ner thanmind is inte""e+t; that whi+h is be#ond even the inte""e+t isheJ



0

#d; #d; ih &m5# ";inJvit J;rt

Vv b/_e pr b/_Bv; s5t#;!m;nm;!mn; 0

!h/s, having known him who is be#ond the inte""e+t, having sti""ed

6ih G./ mh;b;ho k;mp d/r;sdmB 00OthIe0 0se"4 b# the 5e"4, 'might#-armed, s"a# the enem# in the4orm o4 desire,di44i+/"t to s/bd/eJ

Ø t!sidit §7m≥gvÌ7t;s@pin!s/ Ab~iv;#;#ogG;5.e

§7k'HE;6/nsv;de km#ogo n;m t't7#o?#;# 00I00

§7Jgv;n/v;+ 0Um ivv5vte #o; Apo^v;nhm##mB 0 ivv5v;mnve Ap;h mn/irv;kveAbv7tB

00<00Vv prpr;Ap;imm r;6#o ivd/1 0

!he F"essed ord said:U pro+"aimed this imperishab"e %ogto ivaswat, ivasvat de+"ared it o $an/ and $an/ to"d it o Ukshvak/J

!h/s having re+eived it one 4romanother, the ro#a" sages knew it

s k;"eneh mht; #ogo n( prtp 00Ci0t0h the "ong "apse o4time, '

s+or+her o4 enemies, this %oga ha been "ost to the wor"dJ

s Vv;# m#; te #og Apo^

p/r;tn

!his same age-o"d %oga, whi+h isindeed the s/preme se+ret, U have

Jôis me s,; +eit rh5# etd/RmmB 00tIod0a0# de+"ared to #o/ be+a/se #o/ are m# devotee and4riendJ

a6/n *v;+ 0

3r6/na said:ater was !h# birth and ear"ier th

apr Jvto 6m pr 6m ivv5vt 0 birth o4 ivasvat: how am U o

kMmetiY6;n7#; !vm;dS Apo^v;init

00O00§7Jgv;n/v;+ 0

/nderstand this sa#ing that !ho/didst pro+"aim it in the beginning ?

!he F"essed ord said:$an# births have passed 4or $e

bh@in me #t7t;in 6m;in tv +;6/n 0 and 4or #o/ a"so, '3r6/naJ U know

t;#h ved sv;iE n !v ve!M prtpa6oip sXn##;!m; J@t;n;m7\roip snB

0 Apk'it 5v;mi&l;#sJv;$#;!mm;##;

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00Q0000W00 them a"" b/t #o/ know them not

's+or+her o4 enemiesJ!ho/gh U am /nborn and oimperishab"e nat/re, tho/gh ordo4 a"" beings, #et remaining in $#own nat/re U take birth thro/gh $#own power o4 +reationJ

henever dharma is in de+a# andadharma 4"o/rishes, ' Fharata,then

a#/!M;nm&m5# td;!m;n s'6;$#hmB 00[00

pir.;E;# s;&@n; ivn;G;# + d/Hk't;mB0

U +reate $#se"4J

!o prote+t the righteo/s anddestro# the wi+ked, to estab"ish

&ms5M;pn;M;# sJv;im #/ge #/ge 00]0d0harma 4irm"#, U take birth age a4ter ageJ

$# birth and $# a+tivit# are divineLe who knows this in ver#essen+e,

6m km + me id#mev #o veiR tuvt

on0 "eaving the bod# is notrebornJ Le +omes to $e, ' 3r6/naJ

!# !v; dh pn 6 m nit m;mit so 6n 00`00



them; in a"" wa#s, ' Partha, men

k;t kmE; isi_ #6t Uh devt;

0

an+ient seekers o4 "iberation

/nderstood, wrong a+tion sho/"d

v7tr;gJ#Ako&; mm#; m;m/p;i§t;1 0

reed 4rom atta+hment, 4ear andanger, absorbed in $e, taking

bhvo 2;ntps; p@t; m≥;vm;gt; 00<cr 0e04/ge in $e, p/ri4ied b#the a/sterit# o4 wisdom, man#have+ome to $# FeingJ

#e #M; m; Appte t;5tMwv J6;$#hmB 0 3s men approa+h $e, so

do U 4avo/r

mm v!m;n/vtte mn/H#; p;M svG1 00<4 <o"0"0ow $# pathJ

!hose who desire 4/"4i"ment o4a+tions here on earth makeo44erings

iAp ih m;n/e "oke isi_Jvit km6; 00<C00

+;t/v8#Z m#; s'( g/EkmivJ;gG 0

to the gods, 4or s/++ess born oa+tion +omes M/i+k"# in the wor"d omenJ!he 4o/r4o"d order was +reated b

#$e a++ording to the division o4

t5# kt;rmip m; iv_€kt;rm##mB 00<Ig0/0nas and a+tionsJ !ho/ghU am its a/thor, know $e to bethe non-doer, imm/tab"eJ

n m; km;iE i"$pit n me km4"e 5p'h;

3+tions do not invo"ve $e, norhave U an# "onging 4or the 4r/ito4

Uit m; #o

iJ 6;n;it k miJn s b?

#t 00a

<+t

Oio

0n

0J Le who tr/"#

knows $e th/s is not bo/nd b#a+tionsJ

Vv 2;!v; k't km p@vwrip m/m//iJ 0 Laving

known this, even the

k/ kmwv t5m;uv p@vw p@vtr k'tmB 00 p<eQr4o00rmed a+tion; there4ore, do#o/ per4orm a+tion as did thean+ients ino"den da#sJ

ik km ikmkmeit kv#oP#. moiht; 0

hat is a+tion, what ina+tion?Vven the wise are bewi"dered hereU sha""

tRe km Apv#;im #x2;!v; mo#seG/J;tB 00<eWG0 p0o/nd to #o/that a+tion, knowing whi+h #o/wi"" be 4reed4rom evi"J

kmEo ip bo_# bo_# + ivkmE 0 3+tion, indeed, sho/"d

be

akmE bo_# ghn; kmEo git 00< [00

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in ina+tion sees a+tion is wise

a"so be /nderstood and ina+tion sho/"d be /nderstoodas we""J @n4athomab"e is the +o/rse o4 a+tionJ

km8#km # pD#edkmiE + km # 0 Le who in a+tion sees

ina+tion and

s b/i_m;mn/H#e/ s #/^ k'!|kmk'tB 00<a]m0o0ng menJLe is /ni4ed, he has a++omp"isheda"" a+tionJ

#5# sve sm;r$J; k;mskpvi6t; 0

Le whose ever# /ndertaking is4ree 4rom desire and thein+entive

2;n;ind&km;E tm;h/ pi89t b/&; 00<`t0h0ereo4, whose a+tion is b/rnt /p in the 4ire o4know"edge, him theknowers o4 ea"it# +a"" wiseJ



!#7!v; km4";s… in!#t'o inr;§# 0

Laving +ast o44 atta+hment to the4r/it o4 a+tion, ever +ontented

km8#iJApv'Roip nwv iki+!kroit s1 00Ccd0e0 pending on nothing,even tho/gh 4/""# engaged ina+tion he does nota+t at a""J

inr;G7#ti+R;!m; !#^svpirAgh1 0 G;r7r kev" km k/vXn;‡oit ikibmB 00C<00

#=Ty;";Jst/(o YY;t7to ivm!sr 0

sm is_;vis_S + k'!v;ip n inb?#t00CC00

gts…5# m/^5# 2;n;vi5Mt+ets 0

VGpe+ting nothing, his heart and

mind dis+ip"ined, havingre"inM/ished a"" possessions per4orming a+tion b# the bod#a"one, he in+/rs no sinJ5atis4ied with whatever +ome/nasked, be#ond the pairs oopposites, 4ree 4rom env# ba"an+ed in s/++ess and 4ai"/reeven a+ting he is not bo/ndJLe who is 4reed 4rom atta+hment"iberated, whose mind i

estab"ished

#2;#;+rt km smAg Apiv"7#te 00CIin00 wisdom, who a+ts 4orthe sake o4 #ag#a, his a+tionis entire"#disso"vedJ

Ab~;pE Ab~ hivAb~;nS Ab~E; h/tmB 0

Frahman is the a+t o4 o44eringFrahman the ob"ation po/red b #

Ab~wv ten gt# Ab~kmsm;i&n; 00COF0r 0ahman into 4ire thais FrahmanJ!o Frahman a"one m/st he go whois 4iGed in Frahman thro/gh a+tionJ

dwvmev;pre #2 #oign p#/p;ste 0 Ab~;n;vpre #2 #2enwvop6/Šit 00CQ00

§o.;d7n7i:#;8##e s#m;in/ 6/Šit 0

5ome #ogis per4orm #ag#a mere"# b# worshipping the gods, others b# o44ering the #ag#a itse"4 into th4ire that is FrahmanJ5ome o44er hearing and othesenses in the 4ires o4 +ontro"some o44er

GFd;d7iv#;n# Ui:#;in/ 6/Šit 00CW0 0so/n d and other ob6e+ts o4the senses in the 4ires o4 the sensesJ

sv;E7iP:#km;iE Ap;Ekm;iE +;pre 0

'thers o44er a"" the a+tivities o4 thesenses and o4 the "i4e-breath in th

a;!ms#m#og;nS 6/Šit 2;nd7ipte 00C[04 0ire o4 %oga, whi+h is se"4-+ontro" kind"ed b# en"ightenmentJ

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:##2;5tpo#2; #og#2;5tM;pre 0

5ome "ikewise per4orm #ag#a b# means o4 materia" possessions, b #

5v;?#;#2;n#2; #t# siGtAvt;1 00C]0a0/sterit# and b# the pra+ti+eo4

%oga; whi"e other aspirants o4 rigidvows o44er as #ag#a their s+ript/a"earning and know"edgeJ

ap;ne 6/Šit Ap;E Ap;Eep;n tM;pre 0 Ap;E;p;ngt7 dB?v; Ap;E;#;mpr;#E;00C`00

'thers again, who are devoted o breathing eGer+ises, po/r thinward into the o/tward breathand the o/tward into the inwardhaving restrained the +o/rse oinha"ation and eGha"ationJ

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Vv bh/iv&; #2; ivtt; Ab~Eo m/,e

n ih 2;nen s D; piv.imh ivte

apre in#t;h;r; Ap;E;Ap;Eee/ 6/Šit 0

%et others, restri+ting their 4ood,o44er breaths into breathsJ 3""these

sveP#ete #2ivdo #2iptkm; 00Ic00indeed are knowers o4#ag#a, and thro/gh #ag#a theirsins are +astawa#J

#2iG(;m'tJ/6o #;it Ab~ sn;tnmB 0

Vating the remains o4 the #ag#a

whi+h is ne+tar, the# rea+h the

n;# "oko5!##25# k/to# k/sRm 00I<e0t0erna" FrahmanJ !his wor"d,' best o4 /r/s, is not 4or himwho o44ersno #ag#a, m/+h "ess the wor"dherea4terJUn this wa# #ag#as o4 man# kindsare set 4orth in the words o4 the

km6;ivi_ t;sv;nev 2;!v; ivmo#se00IC00

§e#;:#m#;2;x2;n#2 prtp 0

edaJ now them a"" as born oa+tionJ !h/s knowing #o/ wi"4ind re"easeJ

Fetter than the #ag#a thro/ghmateria" means is the #ag#a o

svZ km;i," p;M 2;ne pirsm;P#te 00Ik Ino00w"edge, 's+or+her o4 enemiesJ

3"" a+tion witho/t eG+eption, 'Partha, +/"minates in know"edgeJ

tiYi_ ApiEp;ten pirApDnen sev#; 0

now this: thro/gh homagerepeated inM/ir# and servi+e, the

*pde#it te 2;n 2;inn5tuvdiGn 00IOm00en o4 know"edgewho have eGperien+ed ea"it#wi"" tea+h #o/know"edgeJ

#x2;!v; n p/nmohmev #;5#is p;89v 0

nowing this, ' son o4 Pand/,#o/ wi"" no more 4a"" into s/+hde"/sion;

#en J@t;#GeeeE :#5#;!m#Mo mi# 00IQ4 0o0r thro/gh this #o/wi"" see a"" beings in #o/r 5e"4 anda"so in $eJ

aip +edis p;pe# sve# p;pk'Rm1

0

Vven i4 #o/ were the most sin4/"o4 a"" sinners, #o/ wo/"d +ross

over a""svZ 2;nP"venwv v'i6n stirH#is 00IWe0v0i" b# the ra4t o4know"edge a"oneJ

#Mw&;is sim_oinJ5ms;!k/te6/n 0

3s a b"aying 4ire t/rns 4/e" toashes, so does the 4ire o4know"edge t/rn

2;n;in svkm;iE J5ms;!k/te tM; 00I[a0""0 a+tions into ashesJ

!r/"# there is in this wor"d

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nothing so p/ri4#ing as know"edgehe who

t!5v# #ogsis_ k;"en;!min ivdit 00I]is0 0 per4e+ted in %oga, o4himse"4 in time 4inds this withinhimse"4J

§_;v;‹"Jte 2;n t!pr s#tei:# 0

Le gains know"edge who is possessed o4 4aith, is a+tive o

2;n "F?v; pr; G;itmi+reE;i&gTyit 00I ̀p0/0rpose and has s/bd/edthe sensesJ Laving gainedknow"edge,swi4t"# he +omes to the s/preme pea+eJ



de+isive"# whi+h is the better o4

ren/n+iation o4 a+tion and %oga

s/perior to the ren/n+iation o4

0

a2;§Œ&;n sG#;!m; ivnD#it 0

n;# "okoi5t n pro n s/,; sG#;!mn

#ogs#5tkm;E 2;nsiyXnsG#mB 0

F/t the man who is witho/know"edge, witho/t 4aith and o4 d0o0O/bcti0n0g nat/re perishesor thedo/bting mind there is neithethiswor"d nor another nor an#happinessJLe who has reno/n+ed a+tion b# virt/e o4 %oga, ' winner owea"th,

a;!mvt n km;iE inb?nit &n6# 00Ow<h0o0se do/bts are rentas/nder b # know"edge, who is possessed o4 the5e"4, him a+tions do not bindJ

t5m;d2;nsJ@t !5M 2;n;isn;!mn 0

!here4ore, having +/t as/nderwith the sword o4 know"edge thisdo/bt

iyuvwn sG# #ogm;itloiRl J;rt 00OCo 04 0 #o/rs born o4ignoran+e and

rooted in the heart,resort to %ogaJ5tand /p, ' Fharata<


§7k'HE;6/nsv;de 2;nkms#;s#ogo n;m+t/Mo?#;# 00O00

a6/n *v;+ 0

3r6/na said:

s#;s kmE; k'HE p/n#o; + D;sis 0 !ho/ praisest, '

rishna,

#Ty)e# Vt#orek tme Ab@ih s/initmB 00<a0+0tionc at the

same timeJ !e"" me these twoJ

§7Jgv;n/v;+ 0s#;s km#og in§e#skr;v/JS

0

!he F"essed ord said:Foth ren/n+iation and the %ogao4 a+tion "ead to the s/preme

goodJt#o5t/ kms#;s;!km#ogo iviGH#te 00C00

F/t o4 the two, the %oga o4

a+tion is

a+tionJ

2e# s in!#s#;s7 #o n Yei( n k;it

now him to be ever a man o4ren/n+iation who neither hates nor

inYZYo ih mh;b;ho s/,; b&;!Apm/T#te 00Id0e0sires; 4ree 4rom

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the pairs o4 opposites, he iseasi"# re"eased 4rom bondage, ' might#-armedJ

s;}##ogS p'Mb;"; Apvdit n pi89t;1 0

!he ignorant, and not the wisespeak o4 the path o4 know"edge

VkmP#;i5Mt s$#g/J#oivdte 4"mB 00O00 `5ankh#ac and the path o4a+tion

`%ogac as di44erentJ Le who is proper"# estab"ished even in onegains the 4r/it o4 bothJ

#!s;}#w Ap;P#te 5M;n togwrip g$#te0

!he state attained b# men on the path o4 know"edge is a"sorea+hed

Vk s;}# + #o; + # pD#it s pD#it b# t0h0oQse0 0on the path o4a+tionJ Le who sees 5ankh#a and%oga to beone, veri"# he seesJ



to the /niversa" Feing, abandoning

e#es, he ho"ds simp"# that the sense

s#;s5t/ mh;b;ho d/,m;/m#ogt 0

#og#/ô m/inAb~ ni+reE;i&gTyit 00W00

#og#/ô ivG/_;!m; ivi6t;!m; i6tei:# 0 svJ@t;!mJ@t;!m; k/vXnip n i"P#te 00[00

nwv iki+!krom7it #/ô m#et tuvivtB 0 pD#Lƒ;'8v5p'GiAXnDngTy5vpL\snB 00]00

Ap"pivs'6g'4iXn/imiXnimXnip 0

en/n+iation is indeed hard o attain witho/t %oga, 'might#- armedJ !he sage who iintent o n %oga +omes tFrahman witho/t "ong de"a#JUntent on %oga, p/re o4 spirit, hwho has 4/""# mastered himse"and has +onM/ered the senses

whose se"4 has be+ome the 5e"o4 a"" beings, he is not invo"vedeven whi"e he a+tsJ'ne who is in @nion with the2ivine and who knows the !r/thwi"" maintain " do not a+t at a""Un seeing, hearing, to/+hingsme""ing, eating, wa"king, s"eeping breathing, speaking, "etting goseiying and

Ui:#;E7i:#;Me/ vtt Uit &;r#nB 00`00even in opening and

+"osing the

a+t among the ob6e+ts o4 senseJ

Ab~8#;&;# km;iE s… !#!v; kroit # 0 Le who a+ts giving over a""

a+tions

i"P#te n s p;pen p•p.imv;$Js; 00<actt0a0+hment, is /nto/+hed b#sin as a "ot/s "ea4 b# waterJ

k;#en mns; b/_€; kev"wiri:#wrip 0

F# means o4 the bod#, b# themind, b# the inte""e+t and even b# the

#oign km k/vit s… !#!v;!mG/_#e 00<s<en00ses a"one, #ogis,abandoning atta+hment, per4orma+tion 4or se"4- p/ri4i+ationJ

#/^ km4" !#!v; G;itm;‡oit nwilk7mB 0

Le who is /nited with the 2ivinehaving abandoned the 4r/it o4

a#/^ k;mk;reE 4"e sô inb?#te 00<aC+ t0i0on, attains to"asting pea+eJ Le who is not/nited with the 2ivine,who is sp/rred b# desire, beingatta+hed to the 4r/it o4 a+tion, i4irm"# bo/ndJ

svkm;iE mns; s#5#;5te s/,; vG7 0

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0

n;d e k5#i+!p;p n +wv s/k't

Laving reno/n+ed a"" a+tion b# the mind, the dwe""er in the bod# rests

nvY;re p/re deh7 nwv k/vXn k;r#nB 00in< Ih0a0 ppiness, in the +it# o4nine gates, neither a+ting nor+a/singa+tion to be doneJ

n kt'!v n km;iE "ok5# s'6it ApJ/1

!he ord +reates neither thea/thorship o4 a+tion nor the a+tion

n km4"s#o; 5vJ;v5t/ Apvtte 00<Oo04 0 beings; nor doesLe +reate the "ink between `thedoerc, the a+tionand its 4r/it at/re +arries this o/tJ!he a""-pervading Unte""igen+e doesnot a++ept the sin or even themerit

a2;nen;v't 2;n ten m/it 6tv 00<oQ4 00an#oneJ isdomis vei"ed b # ignoran+eJ !hereb#+reat/res arede"/dedJ



0

0

2;nen t/ td2;n #e; n;iGtm;!mn 0

F/t in those in whom thatignoran+e is destro#ed b# wisdom

te;m;id!#vx2;n Apk;G#it t!prmB 00<W00wisdom, "ike the s/n, i""/mines!hat whi+h is trans+endentJ

t†/_#5td;!m;n5tiXnl;5t!pr;#E; 0

gTy!#p/nr;v'iR 2;nin&@tkm; 00<[00

iv;ivn#spXne Ab;~Ee giv hi5tin 0

!heir inte""e+t rooted in !hattheir being estab"ished in !hatintent o n !hat, who""# devotedto !hat, +"eansed o4 a"" imp/ritie b# wisdom, the# attain to a stat4rom whi+h there is no ret/rnJUn a brahmin endowed with "earningand h/mi"it#, in a +ow, in an

G/in +wv \p;ke + pi89t; smdiGn 00e<"e] ph0a0nt, in a dogand even in one who has "osthis +aste, theen"ightened per+eive the 5ameJ

Uhwv twi6t1 sgo #e; s;$#e i5Mt mn indo ih sm Ab~ t5m;dBAb~iE te i5Mt;

n ApH#ei!Ap# Ap;P# noiY6e!Ap;P# +;iAp#mB0

Vven here, in this "i4e, the /niversis +onM/ered b# those whose minis e0s0t<ab`"0is0hed in eM/animit#Uaw"ess,indeed, and eM/a""# presentever#where is FrahmanJ !here4orethe# are estab"ished in FrahmanJLe who neither great"# re6oi+es on obtaining what is dear to himnor

i5Mrb/i_rsm@1o Ab~ivdBAb~iE i5Mt 00Cc00grieves m/+h onobtaining what is /np"easant,whose inte""e+t isstead#, who is 4ree 4rom de"/sionhe is a knower o4 Frahmanestab"ished in FrahmanJ

b;5pDo,Ks^;!m; ivd!#;!min #!s/,mB 0

s Ab~#og#/^;!m; s/,m-#mDn/te

00C<00

#e ih s5pG6; Jog; d/,#on# Vv te

Le whose se"4 is /nto/+hed b# eGternaU +onta+ts knowthat happiness whi+h is in th5e"4J Lis se"4 6oined in @nion withFrahman, he en6o#s eterna

happinessJ3"" p"eas/res born o4 +onta+t areon"# so/r+es o4 sorrow; the# havea

a; tv t1 k S t# n tb r mt b&1 0 0 bCegCi0n0ning and an end, 'son o4

/ntiJ !he en"ightened man doesnot re6oi+e in themJ

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GXkot7hwv # so1/ Ap;Gr7rivmo-E;tB 0 k;mAko&o≥v ve; s #/^ s s/,7 nr 010CI00

#ots/,otr;r;m5tM;tx#oitrev # 0

Le who is ab"e, even here, be4or"iberation 4rom the bod#, to resisthe eG+itement born o4 desire andanger, is /nited with the 2ivineLe is a happ# manJLe whose happiness is withinwhose +ontentment is within, whose

s #og7 Ab~inv;E Ab~J@toi&gTyit 00COs 0i g 0ht is a"" within, that#ogi, being one with Frahman,attains eterna"4reedom in divine +ons+io/snessJ

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to be done, witho/t depending o

00<00

it to be %oga, ' son o4 Pand/, 4or no

"Jte Ab~inv;Em'# -7Ekm; 0

!he seers, whose sins aredestro#ed, whose do/bts aredispe""ed, who are

iyXnYw&; #t;!m;n svJ@tihte rt; 00CQs 0e 0"4-+ontro""ed andtake de"ight in doing good to a""+reat/res, attaineterna" 4reedom in divine+ons+io/snessJ

k;mAko&iv#/^;n; #t7n; #t+ets;mB 0

2is+ip"ined men, 4reed 4rom desireand anger, who have dis+ip"ined

aiJto Ab~inv;E vtte ividt;!mn;mB 00CWt0h0eir tho/ghts andhave rea"iyed the

5e"4, 4ind eterna" 4reedom in divine+ons+io/sness ever#whereJ

5pG;,k'!v; bihb;;/wv;tre AJ/vo 0

Laving "e4t eGterna" +onta+tso/tside; with the vision within the

Ap;E;p;nS smS k'!v; n;s;#tr+;irES 00C [e 0# 0ebrows; having ba"an+edthe ingoing and o/tgoing breathsthat4"ow thro/gh the nostri"s,

#tei:#mnob/i_m/inmo-pr;#E 0 ivgteTy;J#Ako&o # sd; m/^ Vv s1 00C]00

Jo^;r #2tps; sv"okmhe\rmB 0 s/d svJ@t;n; 2;!v; m; G;itm'Tyit 00C`00

!he sage, whose senses, mind andinte""e+t are +ontro""ed, whose aimis "iberation, 4rom whom desire4ear and anger have departed, iindeed 4or ever 4reeJLaving known $e as the en6o#er o#ag#as and a/sterities, as the greaord o4 a"" the wor"d, as the 4riend o

a"" beings, he attains to pea+eJ

Ø t!sidit §7m≥gvÌ7t;s@pin!s/ Ab~iv;#; #ogG;5.e§7k'HE;6/nsv;de kms#;s#ogo n;m pjmo?#;# 00Q0

§7Jgv;n/v;+ 0

!he F"essed ord said:

an;i§t km4" k;#Z km kroit # 0 Le who per4orms a+tion

that o/ght

s s#;s7 + #og7 + n inrinn +;iAk#

the 4r/it o4 a+tion, he is a san#asand he is a #ogi; not he who iswitho/t 4ire and witho/t a+tivit#J

# s#;simit Ap;h/#o; t ivi_ p;89v 0 !hat whi+h the# +a""

5an#asa, know

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n s#5tskpo #og7 Jvit kn 00Co 0n 0e be+omes a #ogi who hasnot re"inM/ished the in+entive o4desireJ

a;-om/,ne#o,; km k;rEm/T#te 0

3+tion is said to be the means4or the man o4 tho/ght wishingt o

#og;15# t5#wv Gm k;rEm/T#te 00I00as+end to %oga; 4or theman who has as+ended to %oga,and 4or him

a"one, +a"mness is said to be themeansJ

#d; ih nei:#;Me/ n km5vn/{te 0 svskps#;s7 #og;15tdoT#te00O00

'n"# when a man does not +"ing o the ob6e+ts o4 the senses ot o a+tions, on"# when hhas re"inM/ished a"" in+entive odesire, is he said to have as+ended to%ogaJ

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*_red;!mn;!m;n n;!m;nmvs;d#etB 0

et a man raise his se"4 b# his5e"4, "et him not debase his 5e"4; hea"one,

a;!mwv ;!mno b&/r;!mwv irp/r;!mn 00Q00indeed, is his own 4riend,he a"one his own enem#J

b&/r;!m;!mn5t5# #en;!mwv;!mn; i6t1 0

Le who has +onM/ered his se"4 b# his 5e"4 a"one is himse"4 hisown

an;!mn5t/ G./!ve vtet;!mwv G./vtB 00W004riend; b/t the 5e"4o4 him who has not +onM/ered hisse"4 wi"" behavewith enmit# "ike a 4oeJ

i6t;!mn ApG;t5# prm;!m; sm;iht 0

G7toHEs/,d/,e/ tM; m;n;pm;n#o 00[00

2;niv2;nt';!m; k@N5Mo ivi6tei:# 0

or him who has +onM/ered hise"4, who is deep in pea+ethe trans+endent 5e"4 is stead4ast inheat and +o"d, in p"eas/re an pain, in hono/r and disgra+eJ!hat #ogi is said to be /nited whois +ontented in know"edg

and

#/^ U!#/T#te #og7 sm"o(;Dmk;jn 00]0e0Gperien+e, /nshakeab"e,master o4 the senses, who is ba"an+ed ineGperien+ing earth, stone or go"dJ

s/im.;#/d;s7nm?#5MYeH#b&// 0

2isting/ished is he who is o4even inte""e+t among we""-wishers,4riends

s;&Ki p + p; pb sm bi_iviGH#t 00`00and 4oes, among the indi44erent

and the impartia", among hate4/U personsand among kinsmen, among thesaints as we"" as the sin4/"J

#og7 #/7t sttm;!m;n rhis i5Mt1 0

et the #ogi a"wa#s +o""e+thimse"4 remaining in se+"/sion,a"one, his

Vk;k7 #ti+R;!m; inr;G7rpirAgh 00<c00mind and bod# s/bd/ed,eGpe+ting nothing, witho/t possessions,

G/+S deGe Apitl;P# i5Mrm;snm;!mn

0 n;!#/iTy)t n;itn7+ +w";i6nk/GoRrmB 00<<00

t.wk;Ag mn k'!v; #ti+Rei:#iAk#0

*pivD#;sne #/€;ogm;!mivG/_#e 00<C00

sm k;#iGroAg7v&;r#Xn+" i5Mr1 0

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Un a +"ean p"a+e, having set his seat 4irm, neither ver# highnor ver# "ow, having p"a+ed sa+red grass, deerskin and +"othone /pon the otherJ5eated there on the seat, having made the mind one- pointed, with the a+tivit# o4 the senses and tho/ght

s/bd/ed, "et him pra+tise %oga 4ose"4-p/ri4i+ationJ5tead#, keeping bod#, head andne+k /pright and sti"", having

sApe# n;isk;Ag 5v idG;nv"ok#nB 00<Id0i0re+ted his gaye to the4ront o4 his nose, witho/t"ooking in an#dire+tion,

ApG;t;!m; ivgtJ7Ab~+;irAvte i5Mt1 0

ith his being deep in pea+e,4reed 4rom 4ear, sett"ed in thevow o4

mn s#$# miRo #/^ a;s7t m!pr 00+<hOas0ti0t#, with minds/bd/ed and tho/ght given over to$e, "et him sit/nited rea"iying $e as the!rans+endentJ



wind"ess pUa+e, to s/+h is

0

#/Xnev sd;!m;n #og7 in#tm;ns 0

Vver th/s +o""e+ting himse"4, the#ogi o4 dis+ip"ined mind attains to

G;it inv;Eprm; m!s5M;mi&gTyit 00<Q00 pea+e, the s/preme "iberationthat abides in $eJ

n;!#Dnt5t/ #ogoi5t n +wk;PtmnDnt1 0

%oga, indeed, is not 4or him whoeats too m/+h nor 4or him whodoes

n +;it 5v‡G7"5# 6;Agto nwv +;6/n 00n<oWt 0e0at at a"", '3r6/na; it is not 4or him who is toom/+h given to s"eepnor #et 4or him who keeps awakeJ

#/^;h;rivh;r5# #/^+e(5# kms/ 0 #/^5v‡;vbo&5# #ogo Jvit d/1,h; 00<[00

#d; ivin#t i+Rm;!m#ev;vitlte 0

or him who is moderate in 4oodand re+reation, moderate o4 e44orin a+tions, moderate in s"eepand waking, 4or him is the %ogwhi+h destro#s sorrowJhen his mind, +omp"ete"# sett"ed, iestab"ished in the 5e"4 a"one

whenin15 ph1 svk ;mg#o #^ U!#T#t td; 00<h]e 00is 4ree 4rom +raving 4or

an# p"eas/re, then is he said to be/nitedJ

#M; d7po inv;t5Mo ne…te sopm; 5m't; 0 3 "amp whi+h does not

4"i+ker in a

#oigno #ti+R5# #to #ogm;!mn1 00<`t0h0e #ogi o4 s/bd/edtho/ght pra+tising @nion with the5e"4J

#.oprmte i+R in_ #ogsev#; 0

!hat `statec in whi+h tho/ghtsett"ed thro/gh the pra+ti+e o4

#. +wv;!mn;!m;n pD#Xn;!min t/H#it 00Cc%00oga, retires, in whi+h,seeing the

5e"4 b# the 5e"4 a"one, he 4inds+ontentment in the 5e"4;

s/,m;!#itk #R†/i_Ag;mt7iP:#mB 0

nowing that whi+h is in4inite 6o#and whi+h, "#ing be#ond thesenses,

veiR #. n +wv;# i5Mt"it tuvt 00isC <g0a0ined b# theinte""e+t, and wherein estab"ished,tr/"# he doesnot waver;

# "F?v; +;pr ";J m#te n;i&k tt1#i5mi5Mto n d/1,en g/E;ip iv+;#te 00CC00

t iv;Œ/1,s#ogiv#o;#ogsi2tmB 0

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Laving gained whi+h he +o/nts n o other gain as higher,estab"ished in whi+h he is not moved even b # greatsorrow;

et that dis/nion o4 the /nionwith sorrow be known b# thname o4

s in#en #o^#o #ogoiniv8E+ets; 00CI% 0 0oga `@nioncJ !his %ogasho/"d be pra+tised with 4irmreso"ve and heart/ndisma#edJ

skpApJv;k;m;5!#!v; sv;nGet

0

3bandoning witho/t reserve a"desires 4rom whi+h the in+entive`to

mnswvei:#Ag;m ivin#$# smtt 00CO0 0a+tionc is born, +ontro""ingthe vi""age o4 the senses on ever#side b# the mind a"oneJ

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0

Gnw Gnwprme†/_€; &'itg'h7t#; 0

et him grad/a""# retire thro/ghthe inte""e+t possessed o4 patien+e;

a;!ms5M mn k'!v; n iki+dip i+t#etB 00hCa vQi n00g estab"ished thmind in the

5e"4, "et him not think at a""J

#to #to inrit mnj"mi5MrmB 0

hatever makes the 4i+k"e and

/nstead# mind wander 4orth, 4rom

tt5tto in#$#wtd;!m#ev vG n#etB 00CWt 0h 0at withdrawn, "ethim bring it /nder the swa# o4 the5e"4 a"oneJ

ApG;tmns en #oign s/,m/RmmB 0

or s/preme happiness +omes tothe #ogi whose mind is deep in pea+e, in

*pwit G;tr6s Ab~J@tmkmmB 00C[0w0 hom the sp/r toa+tivit# is sti""ed, who is witho/t b"emish and has be+ome one with FrahmanJ

#/Xnev sd;!m;n #og7 ivgtkm 0

Vver th/s +o""e+ting himse"4, the#ogi, 4reed 4rom b"emish, with ease

s/,en Ab~s5pGm!#t s/,mDn/te 00C] 0a 0ttains +onta+twith Frahman, whi+h is in4inite 6o#J

svJ@t5Mm;!m;n svJ@t;in +;!min 0

U-te #og#/^;!m; sv. smdGn

00C`00

#o m; pD#it sv. svZ + mi# pD#it t5#;h n ApED#;im s + me n ApED#it svJ@ti5Mt #o m; J6!#ek!vm;i5Mt 0

Le whose se"4 is estab"ished in%oga, whose vision ever#where ieven, sees the 5e"4 in a"" beingsand a"" beings in the 5e"4J

Le who sees $e ever#where, an

sees ever#thing in $e, U am no"ost to 0h0iImc n0o0r is he "ost t$eJVstab"ished in @nit#, he whoworships $e abiding in a"" beings, in

svM; vtm;noip s #og7 mi# vtte 00wIh<a0te0ver wa# he"ives, that #ogi "ives in $eJ

a;!mSp$#en sv. sm pD#it #o6/n 0Le who sees ever#thing with aneven vision b# +omparison withthe

s/,; v; #id v; d/1, s #og7 prmo mt 5e"4,0 0 bIe Ci 0t 0 p"eas/reor pain, he is deemed the highest#ogi, ' 3r6/naJ

a6/n *v;+ 0#o# #og5!v#; Apo^ s;$#en m&/s@dn 0

3r6/na said:!his %oga des+ribed b# !hee as+hara+teriyed b# evenness, '

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stead# end/ran+e, be+a/se o4

+j" ih mn k'HE Apm;iM b"vdB 1mB

he"d, ' son o4 /ntiJ

Vt5#;h n pD#;im +j"!v;i!5Mit i5Mr;mB 00I$

Ia

0d

0h/s/dana, U do not

see its

waveringJor wavering is the mind, 'rishna, t/rb/"ent, power4/" and/n#ie"ding;

t5#;h inAgh m#e v;#oirv s/d/HkrmB 00IUO +0o0nsider it as di44i+/"to +ontro" as the windJ§7Jgv;n/v;+ 0asG# mh;b;ho mno d/inAgh +"mB 0

!he F"essed ord said: o do/bt, ' might#-armed, the mindis hard to +ontro", it is wavering, b/t

a#;sen t/ kSte# vwr;#eE + g'te 00 bI

#Q

p0ra

0+ti+e and

non-atta+hment it is



as#t;!mn; #ogo d/HAp;p Uit me mit1

e44ort, his mind stra#ed 4rom %oga?

goes the wa# o4 mis4ort/neJ

or an /ndis+ip"ined man, %oga ishard to a+hieve, so U +onsider; b/tit

vD#;!mn; t/ #tt; G#ov;/m/p;#t 00IW+0a0n be gained thro/gh proper means b# the man o4endeavo/r who is dis+ip"inedJ

a6/n *v;+ 0

a#it §_#opeto #og;i"tm;ns0

3r6/na said:

hat goa" does he rea+h, 'rishna, who is not per4e+ted in%oga, being

aAp;P# #ogsisi_ k; git k'HE gTyit 00eI

nd[

o0w

0ed with 4aith,

#et "a+king

kiXnoJ#ivAJ(iDyXn;AJimv nD#it 0

2e"/ded on the path to Frahman,'might#-armed, witho/t 4ootho"d and

aApitlo mh;b;ho ivm@1o Ab~E1 piM 00I4

]a""

0e

0n 4rom both, does he

not perish "ike a broken +"o/d?Vtme sG# k'HE yeR/mh5#Get1 0

!ho/ art ab"e to dispe" this do/bto4 mine +omp"ete"#, ' rishnaJ!r/"#,

!vdP#1 sG#5#;5# yeR; n /ppte 00Ithè0r 0e is none save !heewho +an dispe" this do/btJ

§7Jgv;n/v;+ 0 p;M nwveh n;m/. ivn;G5t5# ivte 0

!he F"essed ord said:' Partha, there is no destr/+tion4or him in this wor"d or herea4ter;4or

n ih k#;Ek'!kiŒ/git t;t gTyit 00Onco0n0e who a+ts/pright"#, $# son,

Ap;P# p/8#k't;‹"ok;n/i!v; G;\t7 sm;1 0

Laving attained the wor"ds o4 therighteo/s and dwe"t there 4or

G+7n; §7mt; gh #ogJ(oiJ 6;#t 00O<+0o0/nt"ess #ears, he that stra#ed4rom

%oga is born in the ho/se o4 the p/re and i""/strio/sJ

aMv; #oign;mev k/"e Jvit &7mt;mB 0

'r he is born in an a+t/a" 4ami"#o4 #ogis endowed withwisdom,

Vti_ d/"Jtr "oke 6m #d7=GmB 00Ot hCo0/0gh s/+h a birthas this on earth is more di44i+/"t toattainJ

t. t b/i_s#o; "Jte pSvdeihkmB 0

!here he regains that "eve" o4@nion rea+hed b# the inte""e+t in his4ormer

mailto:00$th@o0u0gh



#tte + tto J@#1 sis_S k/ndn 00 bOoId#0,0 and b# virt/e o4this, ' 6o# o4 the /r/s, he strives#et more 4or per4e+tionJ

p@v;#;sen tenwv i#te vGoip s10

F# that 4ormer pra+ti+e itse"4 he iirresistib"# borne onJ Vven the

i62;s/rip #og5# GFdAb~;itvtte 00OO00aspirant to %oga passes be#ond the

edaJ

Ap#!n;tm;n5t/ #og7 sG/_ikib1 0

F/t the #ogi who strives withyea", p/ri4ied o4 a"" sin and per4e+ted

anek6msis_5tto #;it pr; gitmB 00OQth00ro/gh man# births,there/pon rea+hes the trans+endentgoa"J

tpi5v#oi&ko #og7 2;in#oip mtoi&k 0 3 #ogi is s/perior to the a/stere;he is deemed s/perior even tomen o4

kim#;i&ko #og7 t5m;og7 Jv;6/n 00OWk 0n0ow"edgeJ 3 #ogi iss/perior t o men o4 a+tionJ!here4ore be a #ogi,' 3r6/naJ



#oign;mip sve; mÌten;tr;!mn; 0

§_;v;J6te #o m; s me #/^tmo mt

3nd o4 a"" #ogis, U ho"d him mos4/""# /nited who worships $with 4 0a0iOth[, 0h0is inmost 5e"absorbed in$eJ


§7k'HE;6/nsv;de a;!ms#;s#ogo n;m lo?#;#00W00

Documents

Bhagvat GITA in Sanskirt and Meaning