ślōkaḥ
śrībhagavānuvācha
imaṃ vivasvatē yōgaṃ prōktavānahamavyayam ।
vivasvānmanavē prāha manurikṣvākavē'bravīt ॥ 1 ॥
Meaning
śrī-bhagavān uvācha — Bhagavan Sri Krishna said; imam — this; vivasvatē — unto the sun-god; yōgam — the science of one’s relationship to the Supreme; prōktavān — instructed; aham — I; avyayam — imperishable; vivasvān — Vivasvān (the sun-god’s name); manavē — unto the father of mankind (of the name Vaivasvata); prāha — told; manuḥ — the father of mankind; ikṣvākavē — unto King Ikṣvāku; abravīt — said.
Translation
bhagavān, Śrī Kriṣṇa, said: I instructed this imperishable science of yoga to the sun-god, Vivasvān, and Vivasvān instructed it to Manu, the father of mankind, and Manu in turn instructed it to Ikṣvāku.
ślōkaḥ
ēvaṃ paramparāprāptamimaṃ rājarṣayō viduḥ ।
sa kālēnēha mahatā yōgē naṣṭaḥ parantapa ॥ 2 ॥
Meaning
ēvam — thus; paramparā — by disciplic succession; prāptam — received; imam — this science; rāja-ṛṣayaḥ — the saintly kings; viduḥ — understood; saḥ — that knowledge; kālēna — in the course of time; iha — in this world; mahatā — great; yōgaḥ — the science of one’s relationship with the Supreme; naṣṭaḥ — scattered; param-tapa — O Arjuna, subduer of the enemies.
Translation
This supreme science was thus received through the chain of disciplic succession, and the saintly kings understood it in that way. But in course of time the succession was broken, and therefore the science as it is appears to be lost.
ślōkaḥ
sa ēvāyaṃ mayā tē'dya yōgaḥ prōktaḥ purātanaḥ ।
bhaktō'si mē sakhā chēti rahasyaṃ hyētaduttamam ॥ 3 ॥
Meaning
saḥ — the same; ēva — certainly; ayam — this; mayā — by Me; tē — unto you; adya — today; yōgaḥ — the science of yoga; prōktaḥ — spoken; purātanaḥ — very old; bhaktaḥ — devotee; asi — you are; mē — My; sakhā — friend; cha — also; iti — therefore; rahasyam — mystery; hi — certainly; ētat — this; uttamam — transcendental.
Translation
That very ancient science of the relationship with the Supreme is today told by Me to you because you are My devotee as well as My friend and can therefore understand the transcendental mystery of this science.
ślōkaḥ
arjuna uvācha
aparaṃ bhavatō janma paraṃ janma vivasvataḥ ।
kathamētadvijānīyāṃ tvamādau prōktavāniti ॥ 4 ॥
Meaning
arjunaḥ uvācha — Arjuna said; aparam — junior; bhavataḥ — Your; janma — birth; param — superior; janma — birth; vivasvataḥ — of the sun-god; katham — how; ētat — this; vijānīyām — shall I understand; tvam — You; ādau — in the beginning; prōktavān — instructed; iti — thus.
Translation
Arjuna said: The sun-god Vivasvān is senior by birth to You. How am I to understand that in the beginning You instructed this science to him?
ślōkaḥ
śrībhagavānuvācha
bahūni mē vyatītāni janmāni tava chārjuna ।
tānyahaṃ vēda sarvāṇi na tvaṃ vēttha parantapa ॥ 5 ॥
Meaning
śrī-bhagavān uvācha — the Personality of Godhead said; bahūni — many; mē — of Mine; vyatītāni — have passed; janmāni — births; tava — of yours; cha — and also; arjuna — O Arjuna; tāni — those; aham — I; vēda — do know; sarvāṇi — all; na — not; tvam — you; vēttha — know; param-tapa — O subduer of the enemy.
Translation
The Personality of Godhead said: Many, many births both you and I have passed. I can remember all of them, but you cannot, O subduer of the enemy!
ślōkaḥ
ajō'pi sannavyayātmā bhūtānāmīśvarō'pi san ।
prakṛtiṃ svāmadhiṣṭhāya sambhavāmyātmamāyayā ॥ 6 ॥
Meaning
ajaḥ — unborn; api — although; san — being so; avyaya — without deterioration; ātmā — body; bhūtānām — of all those who are born; īśvaraḥ — the Supreme Lord; api — although; san — being so; prakṛtim — in the transcendental form; svām — of Myself; adhiṣṭhāya — being so situated; sambhavāmi — I do incarnate; ātma-māyayā — by My internal energy.
Translation
Although I am unborn and My transcendental body never deteriorates, and although I am the Lord of all living entities, I still appear in every millennium in My original transcendental form.
ślōkaḥ
yadā yadā hi dharmasya glānirbhavati bhārata ।
abhyutthānamadharmasya tadātmānaṃ sṛjāmyaham ॥ 7 ॥
Meaning
yadā yadā — whenever and wherever; hi — certainly; dharmasya — of religion; glāniḥ — discrepancies; bhavati — become manifested; bhārata — O descendant of Bharata; abhyutthānam — predominance; adharmasya — of irreligion; tadā — at that time; ātmānam — self; sṛjāmi — manifest; aham — I.
Translation
Whenever and wherever there is a decline in religious practice, O descendant of Bharata, and a predominant rise of irreligion – at that time I descend Myself.
ślōkaḥ
paritrāṇāya sādhunāṃ vināśāya cha duṣkṛtām ।
dharmasaṃsthānārthāya sambhavāmi yugē yugē ॥ 8 ॥
Meaning
paritrāṇāya — for the deliverance; sādhūnām — of the devotees; vināśāya — for the annihilation; cha — and; duṣkṛtām — of the miscreants; dharma — principles of religion; saṃsthāpana-arthāya — to reestablish; sambhavāmi — I do appear; yugē — millennium; yugē — after millennium.
Translation
To deliver the pious and to annihilate the miscreants, as well as to reestablish the principles of religion, I Myself appear, millennium after millennium.
ślōkaḥ
janma karma cha mē divyamēvaṃ yō vētti tattvataḥ ।
tyaktvā dēhaṃ punarjanma naiti māmēti sō'rjuna ॥ 9 ॥
Meaning
janma — birth; karma — work; cha — also; mē — of Mine; divyam — transcendental; ēvam — like this; yaḥ — anyone who; vētti — knows; tattvataḥ — in reality; tyaktvā — leaving aside; dēham — this body; punaḥ — again; janma — birth; na — never; ēti — does attain; mām — unto Me; ēti — does attain; saḥ — he; arjuna — O Arjuna.
Translation
One who knows the transcendental nature of My appearance and activities does not, upon leaving the body, take his birth again in this material world, but attains My eternal abode, O Arjuna.
ślōkaḥ
vītarāgabhayakrōdhā manmayā māmupāśritāḥ ।
bahavō jñānatapasā pūtā madbhaāvamāgatāḥ ॥ 10 ॥
Meaning
vīta — freed from; rāga — attachment; bhaya — fear; krōdhāḥ — and anger; mat-mayāḥ — fully in Me; mām — in Me; upāśritāḥ — being fully situated; bahavaḥ — many; jñāna — of knowledge; tapasā — by the penance; pūtāḥ — being purified; mat-bhāvam — transcendental love for Me; āgatāḥ — attained.
Translation
Being freed from attachment, fear and anger, being fully absorbed in Me and taking refuge in Me, many, many persons in the past became purified by knowledge of Me – and thus they all attained transcendental love for Me.
ślōkaḥ
yē yathā māṃ prapadyantē tāṃstathaiva bhajāmyaham ।
mama vartmānuvartantē manuṣyāḥ pārtha sarvaśaḥ ॥ 11 ॥
Meaning
yē — all who; yathā — as; mām — unto Me; prapadyantē — surrender; tān — them; tathā — so; ēva — certainly; bhajāmi — reward; aham — I; mama — My; vartma — path; anuvartantē — follow; manuṣyāḥ — all men; pārtha — O son of Prithā; sarvaśaḥ — in all respects.
Translation
As all surrender unto Me, I reward them accordingly. Everyone follows My path in all respects, O son of Prithā.
ślōkaḥ
kāṅkṣantaḥ karmaṇāṃ siddhiṃ yajanta iha dēvatā ।
kṣipraṃ hi mānuṣē lōkē siddhirbhavati karmajā ॥ 12 ॥
Meaning
kāṅkṣantaḥ — desiring; karmaṇām — of fruitive activities; siddhim — perfection; yajantē — they worship by sacrifices; iha — in the material world; dēvatāḥ — the demigods; kṣipram — very quickly; hi — certainly; mānuṣē — in human society; lōkē — within this world; siddhiḥ — success; bhavati — comes; karma-jā — from fruitive work.
Translation
Men in this world desire success in fruitive activities, and therefore they worship the demigods. Quickly, of course, men get results from fruitive work in this world.
ślōkaḥ
chāturvarṇyaṃ mayā sṛṣṭaṃ guṇakarmavibhāgaśaḥ ।
tasya kartāramapi māṃ viddhyakartāramavyayam ॥ 13 ॥
Meaning
chātuḥ-varṇyam — the four divisions of human society; mayā — by Me; sṛṣṭam — created; guṇa — of quality; karma — and work; vibhāgaśaḥ — in terms of division; tasya — of that; kartāram — the father; api — although; mām — Me; viddhi — you may know; akartāram — as the nondoer; avyayam — unchangeable.
Translation
According to the three modes of material nature and the work associated with them, the four divisions of human society are created by Me. And although I am the creator of this system, you should know that I am yet the nondoer, being unchangeable.
ślōkaḥ
na māṃ karmāṇi limpanti na mē karmaphalē spṛhā ।
iti māṃ yō'bhijānāti karmabhirna sa badhyatē ॥ 14 ॥
Meaning
na — never; mām — Me; karmāṇi — all kinds of work; limpanti — do affect; na — nor; mē — My; karma-phalē — in fruitive action; spṛhā — aspiration; iti — thus; mām — Me; yaḥ — one who; abhijānāti — does know; karmabhiḥ — by the reaction of such work; na — never; saḥ — he; badhyatē — becomes entangled.
Translation
There is no work that affects Me; nor do I aspire for the fruits of action. One who understands this truth about Me also does not become entangled in the fruitive reactions of work.
ślōkaḥ
ēvaṃ jñātvā kṛtaṃ karma pūrvairapi mumukṣubhiḥ ।
kuru karmaiva tasmāttvaṃ pūrvaiḥ pūrvataraṃ kṛtam ॥ 15 ॥
Meaning
ēvam — thus; jñātvā — knowing well; kṛtam — was performed; karma — work; pūrvaiḥ — by past authorities; api — indeed; mumukṣubhiḥ — who attained liberation; kuru — just perform; karma — prescribed duty; ēva — certainly; tasmāt — therefore; tvam — you; pūrvaiḥ — by the predecessors; pūrva-taram — in ancient times; kṛtam — as performed.
Translation
All the liberated souls in ancient times acted with this understanding of My transcendental nature. Therefore you should perform your duty, following in their footsteps.
ślōkaḥ
kiṃ karma kimakarmēti kavayō'pyatra mōhitāḥ ।
tattē karma pravakṣyāmi yajjñātvā mōkṣyasē'śaubhāt ॥ 16 ॥
Meaning
kim — what is; karma — action; kim — what is; akarma — inaction; iti — thus; kavayaḥ — the intelligent; api — also; atra — in this matter; mōhitāḥ — are bewildered; tat — that; tē — unto you; karma — work; pravakṣyāmi — I shall explain; yat — which; jñātvā — knowing; mōkṣyasē — you will be liberated; aśubhāt — from ill fortune.
Translation
Even the intelligent are bewildered in determining what is action and what is inaction. Now I shall explain to you what action is, knowing which you shall be liberated from all misfortune.
ślōkaḥ
karmaṇō hyapi bōddhavyaṃ bōddhavyaṃ cha vikarmaṇaḥ ।
akarmaṇaścha bōddhavyaṃ gahanā karmaṇō gatiḥ ॥ 17 ॥
Meaning
karmaṇaḥ — of work; hi — certainly; api — also; bōddhavyam — should be understood; bōddhavyam — should be understood; cha — also; vikarmaṇaḥ — of forbidden work; akarmaṇaḥ — of inaction; cha — also; bōddhavyam — should be understood; gahanā — very difficult; karmaṇaḥ — of work; gatiḥ — entrance.
Translation
The intricacies of action are very hard to understand. Therefore one should know properly what action is, what forbidden action is and what inaction is.
ślōkaḥ
karmaṇyakarma yaḥ paśyēdakarmaṇi cha karma yaḥ ।
sa buddhimānmanuṣyēṣu sa yuktaḥ kṛtsnakarmakṛt ॥ 18 ॥
Meaning
karmaṇi — in action; akarma — inaction; yaḥ — one who; paśyēt — observes; akarmaṇi — in inaction; cha — also; karma — fruitive action; yaḥ — one who; saḥ — he; buddhi-mān — is intelligent; manuṣyēṣu — in human society; saḥ — he; yuktaḥ — is in the transcendental position; kṛtsna-karma-kṛt — although engaged in all activities.
Translation
One who sees inaction in action and action in inaction is intelligent among men, and he is in the transcendental position, although engaged in all sorts of activities.
ślōkaḥ
yasya sarvē samārambhāḥ kāmasaṅkalpavarjitāḥ ।
jñānāgnidagdhakarmāṇaṃ tamāhuḥ paṇḍitaṃ budhāḥ ॥ 19 ॥
Meaning
yasya — one whose; sarvē — all sorts of; samārambhāḥ — attempts; kāma — based on desire for sense gratification; saṅkalpa — determination; varjitāḥ — are devoid of; jñāna — of perfect knowledge; agni — by the fire; dagdha — burned; karmāṇam — whose work; tam — him; āhuḥ — declare; paṇḍitam — learned; budhāḥ — those who know.
Translation
One is understood to be in full knowledge whose every endeavor is devoid of desire for sense gratification. He is said by sages to be a worker for whom the reactions of work have been burned up by the fire of perfect knowledge.
ślōkaḥ
tyaktvā karmaphalāsaṅgaṃ nityatṛptō nirāśrayaḥ ।
karmaṇyabhipravṛttō'pi naiva kiñchitkarōti saḥ ॥ 20 ॥
Meaning
tyaktvā — having given up; karma-phala-āsaṅgam — attachment for fruitive results; nitya — always; tṛptaḥ — being satisfied; nirāśrayaḥ — without any shelter; karmaṇi — in activity; abhipravṛttaḥ — being fully engaged; api — in spite of; na — does not; ēva — certainly; kiñchit — anything; karōti — do; saḥ — he.
Translation
Abandoning all attachment to the results of his activities, ever satisfied and independent, he performs no fruitive action, although engaged in all kinds of undertakings.
ślōkaḥ
nirāśīryatachittātmā tyaktasarvaparigrahaḥ ।
śārīraṃ kēvalaṃ karma kurvannāpnōti kilbiṣam ॥ 21 ॥
Meaning
nirāśīḥ — without desire for the result; yata — controlled; chitta-ātmā — mind and intelligence; tyakta — giving up; sarva — all; parigrahaḥ — sense of proprietorship over possessions; śārīram — in keeping body and soul together; kēvalam — only; karma — work; kurvan — doing; na — never; āpnōti — does acquire; kilbiṣam — sinful reactions.
Translation
Such a man of understanding acts with mind and intelligence perfectly controlled, gives up all sense of proprietorship over his possessions and acts only for the bare necessities of life. Thus working, he is not affected by sinful reactions.
ślōkaḥ
yadṛchChālābhasantuṣṭō dvandvātītō vimatsaraḥ ।
samaḥ siddhāvasiddhau cha kṛtvāpi na nibadhyatē ॥ 22 ॥
Meaning
yadṛchchā — out of its own accord; lābha — with gain; santuṣṭaḥ — satisfied; dvandva — duality; atītaḥ — surpassed; vimatsaraḥ — free from envy; samaḥ — steady; siddhau — in success; asiddhau — failure; cha — also; kṛtvā — doing; api — although; na — never; nibadhyatē — becomes affected.
Translation
He who is satisfied with gain which comes of its own accord, who is free from duality and does not envy, who is steady in both success and failure, is never entangled, although performing actions.
ślōkaḥ
gatasaṅgasya muktasya jñānāvasthitachētasaḥ ।
yajñāyācharataḥ karma samagraṃ pravilīyatē ॥ 23 ॥
Meaning
gata-saṅgasya — of one unattached to the modes of material nature; muktasya — of the liberated; jñāna-avasthita — situated in transcendence; chētasaḥ — whose wisdom; yajñāya — for the sake of Yajña (Kriṣṇa); ācharataḥ — acting; karma — work; samagram — in total; pravilīyatē — merges entirely.
Translation
The work of a man who is unattached to the modes of material nature and who is fully situated in transcendental knowledge merges entirely into transcendence.
ślōkaḥ
brahmārpaṇaṃ brahma havirbrahmāgnaau brahmaṇā hutam ।
brahmaiva tēna gantavyaṃ brahmakarmasamādhinā ॥ 24 ॥
Meaning
brahma — spiritual in nature; arpaṇam — contribution; brahma — the Supreme; haviḥ — butter; brahma — spiritual; agnau — in the fire of consummation; brahmaṇā — by the spirit soul; hutam — offered; brahma — spiritual kingdom; ēva — certainly; tēna — by him; gantavyam — to be reached; brahma — spiritual; karma — in activities; samādhinā — by complete absorption.
Translation
A person who is fully absorbed in Kriṣṇa consciousness is sure to attain the spiritual kingdom because of his full contribution to spiritual activities, in which the consummation is absolute and that which is offered is of the same spiritual nature.
ślōkaḥ
daivamēvāparē yajñaṃ yōginaḥ paryupāsatē ।
brahmāgnaāvaparē yajñaṃ yajñēnaivōpajuhvati ॥ 25 ॥
Meaning
daivam — in worshiping the demigods; ēva — like this; aparē — some others; yajñam — sacrifices; yōginaḥ — mystics; paryupāsatē — worship perfectly; brahma — of the Absolute Truth; agnau — in the fire; aparē — others; yajñam — sacrifice; yajñēna — by sacrifice; ēva — thus; upajuhvati — offer.
Translation
Some yogīs perfectly worship the demigods by offering different sacrifices to them, and some offer sacrifices in the fire of the Supreme Brahman.
ślōkaḥ
śrōtrādīnīndriyāṇyanyē saṃyamāgnaiṣu juhvati ।
śabdādīnviṣayānanya indriyāgnaiṣu juhvati ॥ 26 ॥
Meaning
śrōtra-ādīni — such as the hearing process; indriyāṇi — senses; anyē — others; saṃyama — of restraint; agniṣu — in the fires; juhvati — offer; śabda-ādīn — sound vibration, etc.; viṣayān — objects of sense gratification; anyē — others; indriya — of the sense organs; agniṣu — in the fires; juhvati — they sacrifice.
Translation
Some [the unadulterated brahmacārīs] sacrifice the hearing process and the senses in the fire of mental control, and others [the regulated householders] sacrifice the objects of the senses in the fire of the senses.
ślōkaḥ
sarvāṇīndriyakarmāṇi prāṇakarmāṇi chāparē ।
ātmasaṃyamayōgāgnaau juhvati jñānadīpitē ॥ 27 ॥
Meaning
sarvāṇi — of all; indriya — the senses; karmāṇi — functions; prāṇa-karmāṇi — functions of the life breath; cha — also; aparē — others; ātma-saṃyama — of controlling the mind; yōga — the linking process; agnau — in the fire of; juhvati — offer; jñāna-dīpitē — because of the urge for self-realization.
Translation
Others, who are interested in achieving self-realization through control of the mind and senses, offer the functions of all the senses, and of the life breath, as oblations into the fire of the controlled mind.
ślōkaḥ
dravyayajñāstapōyajñā yōgayajñāstathāparē ।
svādhyāyajñānayajñāścha yatayaḥ saṃśitavratāḥ ॥ 28 ॥
Meaning
dravya-yajñāḥ — sacrificing one’s possessions; tapaḥ-yajñāḥ — sacrifice in austerities; yōga-yajñāḥ — sacrifice in eightfold mysticism; tathā — thus; aparē — others; svādhyāya — sacrifice in the study of the Vedas; jñāna-yajñāḥ — sacrifice in advancement of transcendental knowledge; cha — also; yatayaḥ — enlightened persons; saṃśita-vratāḥ — taken to strict vows.
Translation
Having accepted strict vows, some become enlightened by sacrificing their possessions, and others by performing severe austerities, by practicing the yoga of eightfold mysticism, or by studying the Vedas to advance in transcendental knowledge.
ślōkaḥ
apānē juhvati prāṇaṃ prāṇē'pānaṃ tathāparē ।
prāṇāpānagatī ruddhvā prāṇāyāmaparāyaṇāḥ ।
aparē niyatāhārāḥ prāṇānprāṇēṣu juhvati ॥ 29 ॥
Meaning
apānē — in the air which acts downward; juhvati — offer; prāṇam — the air which acts outward; prāṇē — in the air going outward; apānam — the air going downward; tathā — as also; aparē — others; prāṇa — of the air going outward; apāna — and the air going downward; gatī — the movement; ruddhvā — checking; prāṇa-āyāma — trance induced by stopping all breathing; parāyaṇāḥ — so inclined; aparē — others; niyata — having controlled; āhārāḥ — eating; prāṇān — the outgoing air; prāṇēṣu — in the outgoing air; juhvati — sacrifice.
Translation
Still others, who are inclined to the process of breath restraint to remain in trance, practice by offering the movement of the outgoing breath into the incoming, and the incoming breath into the outgoing, and thus at last remain in trance, stopping all breathing. Others, curtailing the eating process, offer the outgoing breath into itself as a sacrifice.
ślōkaḥ
sarvē'pyētē yajñavidō yajñakṣapitakalmaṣāḥ ।
yajñaśiṣṭāmṛtabhujō yānti brahma sanātanam ॥ 30 ॥
Meaning
sarvē — all; api — although apparently different; ētē — these; yajña-vidaḥ — conversant with the purpose of performing sacrifices; yajña-kṣapita — being cleansed as the result of such performances; kalmaṣāḥ — of sinful reactions; yajña-śiṣṭa — of the result of such performances of yajña; amṛta-bhujaḥ — those who have tasted such nectar; yānti — do approach; brahma — the supreme; sanātanam — eternal atmosphere.
Translation
All these performers who know the meaning of sacrifice become cleansed of sinful reactions, and, having tasted the nectar of the results of sacrifices, they advance toward the supreme eternal atmosphere.
ślōkaḥ
nāyaṃ lōkō'styayajñasya kutō'nyaḥ kurusattama ॥ 31 ॥
Meaning
na — never; ayam — this; lōkaḥ — planet; asti — there is; ayajñasya — for one who performs no sacrifice; kutaḥ — where is; anyaḥ — the other; kuru-sat-tama — O best amongst the Kurus.
Translation
O best of the Kuru dynasty, without sacrifice one can never live happily on this planet or in this life: what then of the next?
ślōkaḥ
ēvaṃ bahuvidhā yajñā vitatā brahmaṇō mukhē ।
karmajānviddhi tānsarvānēvaṃ jñātvā vimōkṣyasē ॥ 32 ॥
Meaning
ēvam — thus; bahu-vidhāḥ — various kinds of; yajñāḥ — sacrifices; vitatāḥ — are spread; brahmaṇaḥ — of the Vedas; mukhē — through the mouth; karma-jān — born of work; viddhi — you should know; tān — them; sarvān — all; ēvam — thus; jñātvā — knowing; vimōkṣyasē — you will be liberated.
Translation
All these different types of sacrifice are approved by the Vedas, and all of them are born of different types of work. Knowing them as such, you will become liberated.
ślōkaḥ
śrēyāndravyamayādyajñājjñānayajñaḥ parantapa ।
sarvaṃ karmākhilaṃ pārtha jñānē parisamāpyatē ॥ 33 ॥
Meaning
śrēyān — greater; dravya-mayāt — of material possessions; yajñāt — than the sacrifice; jñāna-yajñaḥ — sacrifice in knowledge; param-tapa — O chastiser of the enemy; sarvam — all; karma — activities; akhilam — in totality; pārtha — O son of Prithā; jñānē — in knowledge; parisamāpyatē — end.
Translation
O chastiser of the enemy, the sacrifice performed in knowledge is better than the mere sacrifice of material possessions. After all, O son of Prithā, all sacrifices of work culminate in transcendental knowledge.
ślōkaḥ
tadviddhi praṇipātēna paripraśnaēna sēvayā ।
upadēkṣyanti tē jñānaṃ jñāninastattvadarśinaḥ ॥ 34 ॥
Meaning
tat — that knowledge of different sacrifices; viddhi — try to understand; praṇipātēna — by approaching a spiritual master; paripraśnēna — by submissive inquiries; sēvayā — by the rendering of service; upadēkṣyanti — they will initiate; tē — you; jñānam — into knowledge; jñāninaḥ — the self-realized; tattva — of the truth; darśinaḥ — seers.
Translation
Just try to learn the truth by approaching a spiritual master. Inquire from him submissively and render service unto him. The self-realized souls can impart knowledge unto you because they have seen the truth.
ślōkaḥ
yajjñātvā na punarmōhamēvaṃ yāsyasi pāṇḍava ।
yēna bhūtānyaśēṣāṇi drakṣyasyātmanyathō mayi ॥ 35 ॥
Meaning
yat — which; jñātvā — knowing; na — never; punaḥ — again; mōham — to illusion; ēvam — like this; yāsyasi — you shall go; pāṇḍava — O son of Pāṇḍu; yēna — by which; bhūtāni — living entities; aśēṣāṇi — all; drakṣyasi — you will see; ātmani — in the Supreme Soul; atha u — or in other words; mayi — in Me.
Translation
Having obtained real knowledge from a self-realized soul, you will never fall again into such illusion, for by this knowledge you will see that all living beings are but part of the Supreme, or, in other words, that they are Mine.
ślōkaḥ
api chēdasi pāpēbhyaḥ sarvēbhyaḥ pāpakṛttamaḥ ।
sarvaṃ jñānaplavēnaiva vṛjinaṃ santariṣyasi ॥ 36 ॥
Meaning
api — even; chēt — if; asi — you are; pāpēbhyaḥ — of sinners; sarvēbhyaḥ — of all; pāpa-kṛt-tamaḥ — the greatest sinner; sarvam — all such sinful reactions; jñāna-plavēna — by the boat of transcendental knowledge; ēva — certainly; vṛjinam — the ocean of miseries; santariṣyasi — you will cross completely.
Translation
Even if you are considered to be the most sinful of all sinners, when you are situated in the boat of transcendental knowledge you will be able to cross over the ocean of miseries.
ślōkaḥ
yathaidhāṃsi samiddhō'gnairbhasmasātkurutē'rjuna ।
jñānāgnaiḥ sarvakarmāṇi bhasmasātkurutē tathā ॥ 37 ॥
Meaning
yathā — just as; ēdhāṃsi — firewood; samiddhaḥ — blazing; agniḥ — fire; bhasma-sāt — ashes; kurutē — turns; arjuna — O Arjuna; jñāna-agniḥ — the fire of knowledge; sarva-karmāṇi — all reactions to material activities; bhasma-sāt — to ashes; kurutē — it turns; tathā — similarly.
Translation
As a blazing fire turns firewood to ashes, O Arjuna, so does the fire of knowledge burn to ashes all reactions to material activities.
ślōkaḥ
na hi jñānēna sadṛśaṃ pavitramiha vidyatē ।
tatsvayaṃ yōgasaṃsiddhaḥ kālēnātmani vindati ॥ 38 ॥
Meaning
na — nothing; hi — certainly; jñānēna — with knowledge; sadṛśam — in comparison; pavitram — sanctified; iha — in this world; vidyatē — exists; tat — that; svayam — himself; yōga — in devotion; saṃsiddhaḥ — he who is mature; kālēna — in course of time; ātmani — in himself; vindati — enjoys.
Translation
In this world, there is nothing so sublime and pure as transcendental knowledge. Such knowledge is the mature fruit of all mysticism. And one who has become accomplished in the practice of devotional service enjoys this knowledge within himself in due course of time.
ślōkaḥ
śraddhāvāఁllabhatē jñānaṃ tatparaḥ saṃyatēndriyaḥ ।
jñānaṃ labdhvā parāṃ śāntimachirēṇādhigachChati ॥ 39 ॥
Meaning
śraddhā-vān — a faithful man; labhatē — achieves; jñānam — knowledge; tat-paraḥ — very much attached to it; saṃyata — controlled; indriyaḥ — senses; jñānam — knowledge; labdhvā — having achieved; parām — transcendental; śāntim — peace; achirēṇa — very soon; adhigachchati — attains.
Translation
A faithful man who is dedicated to transcendental knowledge and who subdues his senses is eligible to achieve such knowledge, and having achieved it he quickly attains the supreme spiritual peace.
ślōkaḥ
ajñaśchāśraddadhānaścha saṃśayātmā vinaśyati ।
nāyaṃ lōkō'sti na parō na sukhaṃ saṃśayātmanaḥ ॥ 40 ॥
Meaning
ajñaḥ — a fool who has no knowledge in standard scriptures; cha — and; aśraddadhānaḥ — without faith in revealed scriptures; cha — also; saṃśaya — of doubts; ātmā — a person; vinaśyati — falls back; na — never; ayam — in this; lōkaḥ — world; asti — there is; na — nor; paraḥ — in the next life; na — not; sukham — happiness; saṃśaya — doubtful; ātmanaḥ — of the person.
Translation
But ignorant and faithless persons who doubt the revealed scriptures do not attain God consciousness; they fall down. For the doubting soul there is happiness neither in this world nor in the next.
ślōkaḥ
yōgasannyastakarmāṇaṃ jñānasañChinnasaṃśayam ।
ātmavantaṃ na karmāṇi nibadhnanti dhanañjaya ॥ 41 ॥
Meaning
yōga — by devotional service in karma-yoga; sannyasta — one who has renounced; karmāṇam — the fruits of actions; jñāna — by knowledge; sañchinna — cut; saṃśayam — doubts; ātma-vantam — situated in the self; na — never; karmāṇi — works; nibadhnanti — do bind; dhanam-jaya — O conqueror of riches.
Translation
One who acts in devotional service, renouncing the fruits of his actions, and whose doubts have been destroyed by transcendental knowledge, is situated factually in the self. Thus he is not bound by the reactions of work, O conqueror of riches.
ślōkaḥ
tasmādajñānasambhūtaṃ hṛtsthaṃ jñānāsinātmanaḥ ।
Chittvainaṃ saṃśayaṃ yōgamātiṣṭhōttiṣṭha bhārata ॥ 42 ॥
Meaning
tasmāt — therefore; ajñāna-sambhūtam — born of ignorance; hṛt-stham — situated in the heart; jñāna — of knowledge; asinā — by the weapon; ātmanaḥ — of the self; chittvā — cutting off; ēnam — this; saṃśayam — doubt; yōgam — in yoga; ātiṣṭha — be situated; uttiṣṭha — stand up to fight; bhārata — O descendant of Bharata.
Translation
Therefore the doubts which have arisen in your heart out of ignorance should be slashed by the weapon of knowledge. Armed with yoga, O Bhārata, stand and fight.
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