Karma Yoga

अर्जुन उवाच। ज्यायसी चेत्कर्मणस्ते मता बुद्धिर्जनार्दन। तत्किं कर्मणि घोरे मां नियोजयसि केशव ॥

arjuna uvāca jyāyasī cetkarmaṇaste matā buddhirjanārdana tatkiṃ karmaṇi ghore māṃ niyojayasi keśava

If, O Ganārdana! devotion is deemed by you to be superior to action, then why, O Kesava! do you prompt me to (this) fearful action?

व्यामिश्रेणेव वाक्येन बुद्धिं मोहयसीव मे। तदेकं वद निश्चित्य येन श्रेयोऽहमाप्नुयाम् ॥

vyāmiśreṇeva vākyena buddhiṃ mohayasīva me tadekaṃ vada niścitya yena śreyo.ahamāpnuyām

You seem, indeed, to confuse my mind by equivocal words. Therefore, declare one thing determinately, by which I may attain the highest good.

श्रीभगवानुवाच। लोकेऽस्मिन् द्विविधा निष्ठा पुरा प्रोक्ता मयानघ। ज्ञानयोगेन साङ्ख्यानां कर्मयोगेन योगिनाम् ॥

śrībhagavānuvāca loke.asmina dvividhā niṣṭhā purā proktā mayānagha jñānayogena sāṅkhyānāṃ karmayogena yoginām

O sinless one! I have already declared, that in this world there is a twofold path—that of the Sāṅkhyas by devotion in the shape of (true) knowledge and that of the Yogins by devotion in the shape of action.

न कर्मणामनारम्भान्नैष्कर्म्यं पुरुषोऽश्नुते। न च संन्यसनादेव सिद्धिं समधिगच्छति ॥

na karmaṇāmanārambhānnaiṣkarmyaṃ puruṣo.aśnute na ca saṃnyasanādeva siddhiṃ samadhigacchati

A man does not attain freedom from action merely by not engaging in action nor does he attain perfection by mere renunciation. For nobody ever remains even for an instant without performing some action

न हि कश्चित्क्षणमपि जातु तिष्ठत्यकर्मकृत्। कार्यते ह्यवशः कर्म सर्वः प्रकृतिजैर्गुणैः ॥

na hi kaścitkṣaṇamapi jātu tiṣṭhatyakarmakṛt kāryate hyavaśaḥ karma sarvaḥ prakṛtijairguṇaiḥ

since the qualities of nature constrain everybody, not having free-will (in the matter), to some action. The deluded man who

कर्मेन्द्रियाणि संयम्य य आस्ते मनसा स्मरन्। इन्द्रियार्थान्विमूढात्मा मिथ्याचारः स उच्यते ॥

karmendriyāṇi saṃyamya ya āste manasā smaran indriyārthānvimūḍhātmā mithyācāraḥ sa ucyate

restraining the organs of action continues to think in his mind about objects of sense is called a hypocrite. But he

यस्त्विन्द्रियाणि मनसा नियम्यारभतेऽर्जुन। कर्मेन्द्रियैः कर्मयोगमसक्तः स विशिष्यते ॥

yastvindriyāṇi manasā niyamyārabhate.arjuna karmendriyaiḥ karmayogamasaktaḥ sa viśiṣyate

O Arjuna ! who restraining his senses by his mind. and being free from attachments engages in devotion (in the shape) of action with the organs of action

नियतं कुरु कर्म त्वं कर्म ज्यायो ह्यकर्मणः। शरीरयात्रापि च ते न प्रसिद्ध्येदकर्मणः ॥

niyataṃ kuru karma tvaṃ karma jyāyo hyakarmaṇaḥ śarīrayātrāpi ca te na prasiddhyedakarmaṇaḥ

is far superior. Do you perform prescribed action, for action is better than inaction, and the support of your body, too, cannot be accomplished with inaction.

यज्ञार्थात्कर्मणोऽन्यत्र लोकोऽयं कर्मबन्धनः। तदर्थं कर्म कौन्तेय मुक्तसङ्गः समाचर ॥

yajñārthātkarmaṇo.anyatra loko.ayaṃ karmabandhanaḥ tadarthaṃ karma kaunteya muktasaṅgaḥ samācara

This world is fettered by all action other than action for the purpose of the sacrifice. Therefore, O son of Kuntī ! do you, casting off attachment, perform action for that purpose.

सहयज्ञाः प्रजाः सृष्ट्वा पुरोवाच प्रजापतिः। अनेन प्रसविष्यध्वमेष वोऽस्त्विष्टकामधुक् ॥

sahayajñāḥ prajāḥ sṛṣṭvā purovāca prajāpatiḥ anena prasaviṣyadhvameṣa vo.astviṣṭakāmadhuk

The Creator, having in olden times created men together with the sacrifice, said: 'Propagate with this. May it be the giver to you of the things you desire.

देवान्भावयतानेन ते देवा भावयन्तु वः। परस्परं भावयन्तः श्रेयः परमवाप्स्यथ ॥

devānbhāvayatānena te devā bhāvayantu vaḥ parasparaṃ bhāvayantaḥ śreyaḥ paramavāpsyatha

Please the gods with this, and may those gods please you. Pleasing each other you will attain the highest good. For pleased with the sacrifices

इष्टान्भोगान्हि वो देवा दास्यन्ते यज्ञभाविताः। तैर्दत्तानप्रदायैभ्यो यो भुङ्क्ते स्तेन एव सः ॥

iṣṭānbhogānhi vo devā dāsyante yajñabhāvitāḥ tairdattānapradāyaibhyo yo bhuṅkte stena eva saḥ

the gods will give you the enjoyments you desire. And he who enjoys himself without giving them what they have given is indeed a thief.'

यज्ञशिष्टाशिनः सन्तो मुच्यन्ते सर्वकिल्बिषैः। भुञ्जते ते त्वघं पापा ये पचन्त्यात्मकारणात् ॥

yajñaśiṣṭāśinaḥ santo mucyante sarvakilbiṣaiḥ bhuñjate te tvaghaṃ pāpā ye pacantyātmakāraṇāt

The good who eat the leavings of a sacrifice are released from all sins. But the unrighteous ones who prepare food for themselves only

अन्नाद्भवन्ति भूतानि पर्जन्यादन्नसम्भवः। यज्ञाद्भवति पर्जन्यो यज्ञः कर्मसमुद्भवः ॥

annādbhavanti bhūtāni parjanyādannasambhavaḥ yajñādbhavati parjanyo yajñaḥ karmasamudbhavaḥ

incur sin. From food are born (all) creatures from rain is the production of food rain is produced by sacrifices sacrifices are the result of action

कर्म ब्रह्मोद्भवं विद्धि ब्रह्माक्षरसमुद्भवम्। तस्मात्सर्वगतं ब्रह्म नित्यं यज्ञे प्रतिष्ठितम् ॥

karma brahmodbhavaṃ viddhi brahmākṣarasamudbhavam tasmātsarvagataṃ brahma nityaṃ yajñe pratiṣṭhitam

know that action has its source in the Vedas the Vedas come from the Indestructible. Therefore the all-comprehending Vedas are always concerned with sacrifices.

एवं प्रवर्तितं चक्रं नानुवर्तयतीह यः। अघायुरिन्द्रियारामो मोघं पार्थ स जीवति ॥

evaṃ pravartitaṃ cakraṃ nānuvartayatīha yaḥ aghāyurindriyārāmo moghaṃ pārtha sa jīvati

He who in this world does not turn round the wheel revolving thus is of sinful life indulging his senses

यस्त्वात्मरतिरेव स्यादात्मतृप्तश्च मानवः। आत्मन्येव च सन्तुष्टस्तस्य कार्यं न विद्यते ॥

yastvātmaratireva syādātmatṛptaśca mānavaḥ ātmanyeva ca santuṣṭastasya kāryaṃ na vidyate

and O son of Pṛthā! he lives in vain. But the man who is attached to his self only who is contented in his self and is pleased with his self has nothing to do.

नैव तस्य कृतेनार्थो नाकृतेनेह कश्चन। न चास्य सर्वभूतेषु कश्चिदर्थव्यपाश्रयः ॥

naiva tasya kṛtenārtho nākṛteneha kaścana na cāsya sarvabhūteṣu kaścidarthavyapāśrayaḥ

He has no interest at all in what is done, and none whatever in what is not done, in this world nor is any interest of his dependent on any being.

तस्मादसक्तः सततं कार्यं कर्म समाचर। असक्तो ह्याचरन्कर्म परमाप्नोति पूरुषः ॥

tasmādasaktaḥ satataṃ kāryaṃ karma samācara asakto hyācarankarma paramāpnoti pūruṣaḥ

Therefore always perform action, which must be performed, without attachment. For a man, performing action without attachment, attains the Supreme.

कर्मणैव हि संसिद्धिमास्थिता जनकादयः। लोकसंग्रहमेवापि सम्पश्यन्कर्तुमर्हसि ॥

karmaṇaiva hi saṃsiddhimāsthitā janakādayaḥ lokasaṃgrahamevāpi sampaśyankartumarhasi

By action alone, did Janaka and the rest work for perfection. And having regard also to the keeping of people (to their duties) you should perform action.

यद्यदाचरति श्रेष्ठस्तत्तदेवेतरो जनः। स यत्प्रमाणं कुरुते लोकस्तदनुवर्तते ॥

yadyadācarati śreṣṭhastattadevetaro janaḥ sa yatpramāṇaṃ kurute lokastadanuvartate

Whatever a great man does, that other men also do. And people follow whatever he receives as authority.

न मे पार्थास्ति कर्तव्यं त्रिषु लोकेषु किञ्चन। नानवाप्तमवाप्तव्यं वर्त एव च कर्मणि ॥

na me pārthāsti kartavyaṃ triṣu lokeṣu kiñcana nānavāptamavāptavyaṃ varta eva ca karmaṇi

There is nothing, O son of Pṛthā! for me to do in (all) the three worlds, nothing to acquire which has not been acquired. Still I do engage in action. For should I at any time not engage without sloth in action

यदि ह्यहं न वर्तेयं जातु कर्मण्यतन्द्रितः। मम वर्त्मानुवर्तन्ते मनुष्याः पार्थ सर्वशः ॥

yadi hyahaṃ na varteyaṃ jātu karmaṇyatandritaḥ mama vartmānuvartante manuṣyāḥ pārtha sarvaśaḥ

men would follow in my path from all sides

उत्सीदेयुरिमे लोका न कुर्यां कर्म चेदहम्। सङ्करस्य च कर्ता स्यामुपहन्यामिमाः प्रजाः ॥

utsīdeyurime lokā na kuryāṃ karma cedaham saṅkarasya ca kartā syāmupahanyāmimāḥ prajāḥ

O son of Pṛthā! If I did not perform actions, these worlds would be destroyed, I should be the cause of caste interminglings and I should be ruining these people. As the ignorant act

सक्ताः कर्मण्यविद्वांसो यथा कुर्वन्ति भारत। कुर्याद्विद्वांस्तथासक्तश्चिकीर्षुर्लोकसंग्रहम् ॥

saktāḥ karmaṇyavidvāṃso yathā kurvanti bhārata kuryādvidvāṃstathāsaktaścikīrṣurlokasaṃgraham

O descendant of Bharata! with attachment to action so should a wise man act without attachment

न बुद्धिभेदं जनयेदज्ञानां कर्मसङ्गिनाम्। जोषयेत्सर्वकर्माणि विद्वान्युक्तः समाचरन् ॥

na buddhibhedaṃ janayedajñānāṃ karmasaṅginām joṣayetsarvakarmāṇi vidvānyuktaḥ samācaran

wishing to keep the people (to their duties). A wise man should not shake the convictions of the ignorant who are attached to action but acting with devotion (himself ) should make them apply themselves to all action.

प्रकृतेः क्रियमाणानि गुणैः कर्माणि सर्वशः। अहङ्कारविमूढात्मा कर्ताहमिति मन्यते ॥

prakṛteḥ kriyamāṇāni guṇaiḥ karmāṇi sarvaśaḥ ahaṅkāravimūḍhātmā kartāhamiti manyate

He whose mind is deluded by egoism thinks himself the doer of the actions which

तत्त्ववित्तु महाबाहो गुणकर्मविभागयोः। गुणा गुणेषु वर्तन्त इति मत्वा न सज्जते ॥

tattvavittu mahābāho guṇakarmavibhāgayoḥ guṇā guṇeṣu vartanta iti matvā na sajjate

in every way are done by the qualities of nature. But he O you of mighty arms! who knows the truth about the difference from qualities and the difference from actions forms no attachments

प्रकृतेर्गुणसम्मूढाः सज्जन्ते गुणकर्मसु। तानकृत्स्नविदो मन्दान्कृत्स्नविन्न विचालयेत् ॥

prakṛterguṇasammūḍhāḥ sajjante guṇakarmasu tānakṛtsnavido mandānkṛtsnavinna vicālayet

believing that qualities deal with qualities. But those who are deluded by the qualities of nature form attachments to the actions of the qualities. A man of perfect knowledge should not shake these men of imperfect knowledge (in their convictions).

मयि सर्वाणि कर्माणि संन्यस्याध्यात्मचेतसा। निराशीर्निर्ममो भूत्वा युध्यस्व विगतज्वरः ॥

mayi sarvāṇi karmāṇi saṃnyasyādhyātmacetasā nirāśīrnirmamo bhūtvā yudhyasva vigatajvaraḥ

Dedicating all actions to me with a mind knowing the relation of the supreme and individual self engage in battle without desire without (any feeling that this or that is) mine and without any mental trouble.

ये मे मतमिदं नित्यमनुतिष्ठन्ति मानवाः। श्रद्धावन्तोऽनसूयन्तो मुच्यन्ते तेऽपि कर्मभिः ॥

ye me matamidaṃ nityamanutiṣṭhanti mānavāḥ śraddhāvanto.anasūyanto mucyante te.api karmabhiḥ

Even those men who always act on this opinion of mine full of faith and without carping are released from all actions. But those who carp at my opinion and do not act upon it

ये त्वेतदभ्यसूयन्तो नानुतिष्ठन्ति मे मतम्। सर्वज्ञानविमूढांस्तान्विद्धि नष्टानचेतसः ॥

ye tvetadabhyasūyanto nānutiṣṭhanti me matam sarvajñānavimūḍhāṃstānviddhi naṣṭānacetasaḥ

know them to be devoid of discrimination deluded as regards all knowledge

सदृशं चेष्टते स्वस्याः प्रकृतेर्ज्ञानवानपि। प्रकृतिं यान्ति भूतानि निग्रहः किं करिष्यति ॥

sadṛśaṃ ceṣṭate svasyāḥ prakṛterjñānavānapi prakṛtiṃ yānti bhūtāni nigrahaḥ kiṃ kariṣyati

and ruined. Even a man of knowledge acts consonantly to his own nature. All beings follow nature. What will restraint effect?

इन्द्रियस्येन्द्रियस्यार्थे रागद्वेषौ व्यवस्थितौ। तयोर्न वशमागच्छेत्तौ ह्यस्य परिपन्थिनौ ॥

indriyasyendriyasyārthe rāgadveṣau vyavasthitau tayorna vaśamāgacchettau hyasya paripanthinau

Every sense has its affections and aversions towards its objects fixed. One should not become subject to them, for they are one's opponents.

श्रेयान्स्वधर्मो विगुणः परधर्मात्स्वनुष्ठितात्। स्वधर्मे निधनं श्रेयः परधर्मो भयावहः ॥

śreyānsvadharmo viguṇaḥ paradharmātsvanuṣṭhitāt svadharme nidhanaṃ śreyaḥ paradharmo bhayāvahaḥ

One's own duty, though defective, is better than another's duty well performed. Death in (performing) one's own duty is preferable the (performance of the) duty of others is dangerous.

अर्जुन उवाच। अथ केन प्रयुक्तोऽयं पापं चरति पूरुषः। अनिच्छन्नपि वार्ष्णेय बलादिव नियोजितः ॥

arjuna uvāca atha kena prayukto.ayaṃ pāpaṃ carati pūruṣaḥ anicchannapi vārṣṇeya balādiva niyojitaḥ

But by whom, O descendant of Vṛṣṇi! is man impelled, even though unwilling, and, as it were, constrained by force, to commit sin? The Deity said:

श्रीभगवानुवाच। काम एष क्रोध एष रजोगुणसमुद्भवः। महाशनो महापाप्मा विद्ध्येनमिह वैरिणम् ॥

śrībhagavānuvāca kāma eṣa krodha eṣa rajoguṇasamudbhavaḥ mahāśano mahāpāpmā viddhyenamiha vairiṇam

It is desire, it is wrath, born from the quality of passion it is very ravenous, very sinful. Know that that is the foe in this world. As fire is enveloped by smoke

धूमेनाव्रियते वह्निर्यथादर्शो मलेन च। यथोल्बेनावृतो गर्भस्तथा तेनेदमावृतम् ॥

dhūmenāvriyate vahniryathādarśo malena ca yatholbenāvṛto garbhastathā tenedamāvṛtam

a mirror by dust

आवृतं ज्ञानमेतेन ज्ञानिनो नित्यवैरिणा। कामरूपेण कौन्तेय दुष्पूरेणानलेन च ॥

āvṛtaṃ jñānametena jñānino nityavairiṇā kāmarūpeṇa kaunteya duṣpūreṇānalena ca

the fœtus by the womb so is this enveloped by desire. Knowledge, O son of Kuntī! is enveloped by this constant foe of the man of knowledge, in the shape of desire, which is like a fire and insatiable.

इन्द्रियाणि मनो बुद्धिरस्याधिष्ठानमुच्यते। एतैर्विमोहयत्येष ज्ञानमावृत्य देहिनम् ॥

indriyāṇi mano buddhirasyādhiṣṭhānamucyate etairvimohayatyeṣa jñānamāvṛtya dehinam

The senses, the mind, and the understanding are said to be its seat with these it deludes the embodied (self) after enveloping knowledge.

तस्मात्त्वमिन्द्रियाण्यादौ नियम्य भरतर्षभ। पाप्मानं प्रजहि ह्येनं ज्ञानविज्ञाननाशनम् ॥

tasmāttvamindriyāṇyādau niyamya bharatarṣabha pāpmānaṃ prajahi hyenaṃ jñānavijñānanāśanam

Therefore, O chief of the descendants of Bharata! first restrain your senses, then cast off this sinful thing which destroys knowledge and experience.

इन्द्रियाणि पराण्याहुरिन्द्रियेभ्यः परं मनः। मनसस्तु परा बुद्धिर्यो बुद्धेः परतस्तु सः ॥

indriyāṇi parāṇyāhurindriyebhyaḥ paraṃ manaḥ manasastu parā buddhiryo buddheḥ paratastu saḥ

It has been said, Great are the senses, greater than the senses is the mind, greater than the mind is the understanding. What is greater than the understanding is that.

एवं बुद्धेः परं बुद्ध्वा संस्तभ्यात्मानमात्मना। जहि शत्रुं महाबाहो कामरूपं दुरासदम् ॥

evaṃ buddheḥ paraṃ buddhvā saṃstabhyātmānamātmanā jahi śatruṃ mahābāho kāmarūpaṃ durāsadam

Thus knowing that which is higher than the understanding, and restraining (your)self by (your)self, O you of mighty arms! destroy this unmanageable enemy in the shape of desire.