श्लोकः
श्रीभगवानुवाच
इमं विवस्वते योगं प्रोक्तवानहमव्ययम् ।
विवस्वान्मनवे प्राह मनुरिक्ष्वाकवेऽब्रवीत् ॥ 1 ॥
Meaning
श्री-भगवान् उवाच — Bhagavan Sri Krishna said; इमम् — this; विवस्वते — unto the sun-god; योगम् — the science of one’s relationship to the Supreme; प्रोक्तवान् — instructed; अहम् — I; अव्ययम् — imperishable; विवस्वान् — Vivasvān (the sun-god’s name); मनवे — unto the father of mankind (of the name Vaivasvata); प्राह — told; मनुः — the father of mankind; इक्ष्वाकवे — unto King Ikṣvāku; अब्रवीत् — said.
Translation
भगवान्, 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.
श्लोकः
एवं परंपराप्राप्तमिमं राजर्षयो विदुः ।
स कालेनेह महता योगे नष्टः परंतप ॥ 2 ॥
Meaning
एवम् — thus; परंपरा — by disciplic succession; प्राप्तम् — received; इमम् — this science; राज-ऋषयः — the saintly kings; विदुः — understood; सः — that knowledge; कालेन — in the course of time; इह — in this world; महता — great; योगः — the science of one’s relationship with the Supreme; नष्टः — scattered; परम्-तप — 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.
श्लोकः
स एवायं मया तेऽद्य योगः प्रोक्तः पुरातनः ।
भक्तोऽसि मे सखा चेति रहस्यं ह्येतदुत्तमम् ॥ 3 ॥
Meaning
सः — the same; एव — certainly; अयम् — this; मया — by Me; ते — unto you; अद्य — today; योगः — the science of yoga; प्रोक्तः — spoken; पुरातनः — very old; भक्तः — devotee; असि — you are; मे — My; सखा — friend; च — also; इति — therefore; रहस्यम् — mystery; हि — certainly; एतत् — this; उत्तमम् — 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.
श्लोकः
अर्जुन उवाच
अपरं भवतो जन्म परं जन्म विवस्वतः ।
कथमेतद्विजानीयां त्वमादौ प्रोक्तवानिति ॥ 4 ॥
Meaning
अर्जुनः उवाच — Arjuna said; अपरम् — junior; भवतः — Your; जन्म — birth; परम् — superior; जन्म — birth; विवस्वतः — of the sun-god; कथम् — how; एतत् — this; विजानीयाम् — shall I understand; त्वम् — You; आदौ — in the beginning; प्रोक्तवान् — instructed; इति — 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?
श्लोकः
श्रीभगवानुवाच
बहूनि मे व्यतीतानि जन्मानि तव चार्जुन ।
तान्यहं वेद सर्वाणि न त्वं वेत्थ परंतप ॥ 5 ॥
Meaning
श्री-भगवान् उवाच — the Personality of Godhead said; बहूनि — many; मे — of Mine; व्यतीतानि — have passed; जन्मानि — births; तव — of yours; च — and also; अर्जुन — O Arjuna; तानि — those; अहम् — I; वेद — do know; सर्वाणि — all; न — not; त्वम् — you; वेत्थ — know; परम्-तप — 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!
श्लोकः
अजोऽपि सन्नव्ययात्मा भूतानामीश्वरोऽपि सन् ।
प्रकृतिं स्वामधिष्ठाय संभवाम्यात्ममायया ॥ 6 ॥
Meaning
अजः — unborn; अपि — although; सन् — being so; अव्यय — without deterioration; आत्मा — body; भूतानाम् — of all those who are born; ईश्वरः — the Supreme Lord; अपि — although; सन् — being so; प्रकृतिम् — in the transcendental form; स्वाम् — of Myself; अधिष्ठाय — being so situated; संभवामि — I do incarnate; आत्म-मायया — 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.
श्लोकः
यदा यदा हि धर्मस्य ग्लानिर्भवति भारत ।
अभ्युत्थानमधर्मस्य तदात्मानं सृजाम्यहम् ॥ 7 ॥
Meaning
यदा यदा — whenever and wherever; हि — certainly; धर्मस्य — of religion; ग्लानिः — discrepancies; भवति — become manifested; भारत — O descendant of Bharata; अभ्युत्थानम् — predominance; अधर्मस्य — of irreligion; तदा — at that time; आत्मानम् — self; सृजामि — manifest; अहम् — 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.
श्लोकः
परित्राणाय साधुनां विनाशाय च दुष्कृताम् ।
धर्मसंस्थानार्थाय संभवामि युगे युगे ॥ 8 ॥
Meaning
परित्राणाय — for the deliverance; साधूनाम् — of the devotees; विनाशाय — for the annihilation; च — and; दुष्कृताम् — of the miscreants; धर्म — principles of religion; संस्थापन-अर्थाय — to reestablish; संभवामि — I do appear; युगे — millennium; युगे — 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.
श्लोकः
जन्म कर्म च मे दिव्यमेवं यो वेत्ति तत्त्वतः ।
त्यक्त्वा देहं पुनर्जन्म नैति मामेति सोऽर्जुन ॥ 9 ॥
Meaning
जन्म — birth; कर्म — work; च — also; मे — of Mine; दिव्यम् — transcendental; एवम् — like this; यः — anyone who; वेत्ति — knows; तत्त्वतः — in reality; त्यक्त्वा — leaving aside; देहम् — this body; पुनः — again; जन्म — birth; न — never; एति — does attain; माम् — unto Me; एति — does attain; सः — he; अर्जुन — 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.
श्लोकः
वीतरागभयक्रोधा मन्मया मामुपाश्रिताः ।
बहवो ज्ञानतपसा पूता मद्भआवमागताः ॥ 10 ॥
Meaning
वीत — freed from; राग — attachment; भय — fear; क्रोधाः — and anger; मत्-मयाः — fully in Me; माम् — in Me; उपाश्रिताः — being fully situated; बहवः — many; ज्ञान — of knowledge; तपसा — by the penance; पूताः — being purified; मत्-भावम् — transcendental love for Me; आगताः — 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.
श्लोकः
ये यथा मां प्रपद्यंते तांस्तथैव भजाम्यहम् ।
मम वर्त्मानुवर्तंते मनुष्याः पार्थ सर्वशः ॥ 11 ॥
Meaning
ये — all who; यथा — as; माम् — unto Me; प्रपद्यंते — surrender; तान् — them; तथा — so; एव — certainly; भजामि — reward; अहम् — I; मम — My; वर्त्म — path; अनुवर्तंते — follow; मनुष्याः — all men; पार्थ — O son of Prithā; सर्वशः — in all respects.
Translation
As all surrender unto Me, I reward them accordingly. Everyone follows My path in all respects, O son of Prithā.
श्लोकः
कांक्षंतः कर्मणां सिद्धिं यजंत इह देवता ।
क्षिप्रं हि मानुषे लोके सिद्धिर्भवति कर्मजा ॥ 12 ॥
Meaning
कांक्षंतः — desiring; कर्मणाम् — of fruitive activities; सिद्धिम् — perfection; यजंते — they worship by sacrifices; इह — in the material world; देवताः — the demigods; क्षिप्रम् — very quickly; हि — certainly; मानुषे — in human society; लोके — within this world; सिद्धिः — success; भवति — comes; कर्म-जा — 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.
श्लोकः
चातुर्वर्ण्यं मया सृष्टं गुणकर्मविभागशः ।
तस्य कर्तारमपि मां विद्ध्यकर्तारमव्ययम् ॥ 13 ॥
Meaning
चातुः-वर्ण्यम् — the four divisions of human society; मया — by Me; सृष्टम् — created; गुण — of quality; कर्म — and work; विभागशः — in terms of division; तस्य — of that; कर्तारम् — the father; अपि — although; माम् — Me; विद्धि — you may know; अकर्तारम् — as the nondoer; अव्ययम् — 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.
श्लोकः
न मां कर्माणि लिंपंति न मे कर्मफले स्पृहा ।
इति मां योऽभिजानाति कर्मभिर्न स बध्यते ॥ 14 ॥
Meaning
न — never; माम् — Me; कर्माणि — all kinds of work; लिंपंति — do affect; न — nor; मे — My; कर्म-फले — in fruitive action; स्पृहा — aspiration; इति — thus; माम् — Me; यः — one who; अभिजानाति — does know; कर्मभिः — by the reaction of such work; न — never; सः — he; बध्यते — 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.
श्लोकः
एवं ज्ञात्वा कृतं कर्म पूर्वैरपि मुमुक्षुभिः ।
कुरु कर्मैव तस्मात्त्वं पूर्वैः पूर्वतरं कृतम् ॥ 15 ॥
Meaning
एवम् — thus; ज्ञात्वा — knowing well; कृतम् — was performed; कर्म — work; पूर्वैः — by past authorities; अपि — indeed; मुमुक्षुभिः — who attained liberation; कुरु — just perform; कर्म — prescribed duty; एव — certainly; तस्मात् — therefore; त्वम् — you; पूर्वैः — by the predecessors; पूर्व-तरम् — in ancient times; कृतम् — 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.
श्लोकः
किं कर्म किमकर्मेति कवयोऽप्यत्र मोहिताः ।
तत्ते कर्म प्रवक्ष्यामि यज्ज्ञात्वा मोक्ष्यसेऽशउभात् ॥ 16 ॥
Meaning
किम् — what is; कर्म — action; किम् — what is; अकर्म — inaction; इति — thus; कवयः — the intelligent; अपि — also; अत्र — in this matter; मोहिताः — are bewildered; तत् — that; ते — unto you; कर्म — work; प्रवक्ष्यामि — I shall explain; यत् — which; ज्ञात्वा — knowing; मोक्ष्यसे — you will be liberated; अशुभात् — 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.
श्लोकः
कर्मणो ह्यपि बोद्धव्यं बोद्धव्यं च विकर्मणः ।
अकर्मणश्च बोद्धव्यं गहना कर्मणो गतिः ॥ 17 ॥
Meaning
कर्मणः — of work; हि — certainly; अपि — also; बोद्धव्यम् — should be understood; बोद्धव्यम् — should be understood; च — also; विकर्मणः — of forbidden work; अकर्मणः — of inaction; च — also; बोद्धव्यम् — should be understood; गहना — very difficult; कर्मणः — of work; गतिः — 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.
श्लोकः
कर्मण्यकर्म यः पश्येदकर्मणि च कर्म यः ।
स बुद्धिमान्मनुष्येषु स युक्तः कृत्स्नकर्मकृत् ॥ 18 ॥
Meaning
कर्मणि — in action; अकर्म — inaction; यः — one who; पश्येत् — observes; अकर्मणि — in inaction; च — also; कर्म — fruitive action; यः — one who; सः — he; बुद्धि-मान् — is intelligent; मनुष्येषु — in human society; सः — he; युक्तः — is in the transcendental position; कृत्स्न-कर्म-कृत् — 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.
श्लोकः
यस्य सर्वे समारंभाः कामसंकल्पवर्जिताः ।
ज्ञानाग्निदग्धकर्माणं तमाहुः पंडितं बुधाः ॥ 19 ॥
Meaning
यस्य — one whose; सर्वे — all sorts of; समारंभाः — attempts; काम — based on desire for sense gratification; संकल्प — determination; वर्जिताः — are devoid of; ज्ञान — of perfect knowledge; अग्नि — by the fire; दग्ध — burned; कर्माणम् — whose work; तम् — him; आहुः — declare; पंडितम् — learned; बुधाः — 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.
श्लोकः
त्यक्त्वा कर्मफलासंगं नित्यतृप्तो निराश्रयः ।
कर्मण्यभिप्रवृत्तोऽपि नैव किंचित्करोति सः ॥ 20 ॥
Meaning
त्यक्त्वा — having given up; कर्म-फल-आसंगम् — attachment for fruitive results; नित्य — always; तृप्तः — being satisfied; निराश्रयः — without any shelter; कर्मणि — in activity; अभिप्रवृत्तः — being fully engaged; अपि — in spite of; न — does not; एव — certainly; किंचित् — anything; करोति — do; सः — 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.
श्लोकः
निराशीर्यतचित्तात्मा त्यक्तसर्वपरिग्रहः ।
शारीरं केवलं कर्म कुर्वन्नाप्नोति किल्बिषम् ॥ 21 ॥
Meaning
निराशीः — without desire for the result; यत — controlled; चित्त-आत्मा — mind and intelligence; त्यक्त — giving up; सर्व — all; परिग्रहः — sense of proprietorship over possessions; शारीरम् — in keeping body and soul together; केवलम् — only; कर्म — work; कुर्वन् — doing; न — never; आप्नोति — does acquire; किल्बिषम् — 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.
श्लोकः
यदृच्छालाभसंतुष्टो द्वंद्वातीतो विमत्सरः ।
समः सिद्धावसिद्धौ च कृत्वापि न निबध्यते ॥ 22 ॥
Meaning
यदृच्चा — out of its own accord; लाभ — with gain; संतुष्टः — satisfied; द्वंद्व — duality; अतीतः — surpassed; विमत्सरः — free from envy; समः — steady; सिद्धौ — in success; असिद्धौ — failure; च — also; कृत्वा — doing; अपि — although; न — never; निबध्यते — 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.
श्लोकः
गतसंगस्य मुक्तस्य ज्ञानावस्थितचेतसः ।
यज्ञायाचरतः कर्म समग्रं प्रविलीयते ॥ 23 ॥
Meaning
गत-संगस्य — of one unattached to the modes of material nature; मुक्तस्य — of the liberated; ज्ञान-अवस्थित — situated in transcendence; चेतसः — whose wisdom; यज्ञाय — for the sake of Yajña (Kriṣṇa); आचरतः — acting; कर्म — work; समग्रम् — in total; प्रविलीयते — 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.
श्लोकः
ब्रह्मार्पणं ब्रह्म हविर्ब्रह्माग्नऔ ब्रह्मणा हुतम् ।
ब्रह्मैव तेन गंतव्यं ब्रह्मकर्मसमाधिना ॥ 24 ॥
Meaning
ब्रह्म — spiritual in nature; अर्पणम् — contribution; ब्रह्म — the Supreme; हविः — butter; ब्रह्म — spiritual; अग्नौ — in the fire of consummation; ब्रह्मणा — by the spirit soul; हुतम् — offered; ब्रह्म — spiritual kingdom; एव — certainly; तेन — by him; गंतव्यम् — to be reached; ब्रह्म — spiritual; कर्म — in activities; समाधिना — 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.
श्लोकः
दैवमेवापरे यज्ञं योगिनः पर्युपासते ।
ब्रह्माग्नआवपरे यज्ञं यज्ञेनैवोपजुह्वति ॥ 25 ॥
Meaning
दैवम् — in worshiping the demigods; एव — like this; अपरे — some others; यज्ञम् — sacrifices; योगिनः — mystics; पर्युपासते — worship perfectly; ब्रह्म — of the Absolute Truth; अग्नौ — in the fire; अपरे — others; यज्ञम् — sacrifice; यज्ञेन — by sacrifice; एव — thus; उपजुह्वति — 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.
श्लोकः
श्रोत्रादीनींद्रियाण्यन्ये संयमाग्नइषु जुह्वति ।
शब्दादीन्विषयानन्य इंद्रियाग्नइषु जुह्वति ॥ 26 ॥
Meaning
श्रोत्र-आदीनि — such as the hearing process; इंद्रियाणि — senses; अन्ये — others; संयम — of restraint; अग्निषु — in the fires; जुह्वति — offer; शब्द-आदीन् — sound vibration, etc.; विषयान् — objects of sense gratification; अन्ये — others; इंद्रिय — of the sense organs; अग्निषु — in the fires; जुह्वति — 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.
श्लोकः
सर्वाणींद्रियकर्माणि प्राणकर्माणि चापरे ।
आत्मसंयमयोगाग्नऔ जुह्वति ज्ञानदीपिते ॥ 27 ॥
Meaning
सर्वाणि — of all; इंद्रिय — the senses; कर्माणि — functions; प्राण-कर्माणि — functions of the life breath; च — also; अपरे — others; आत्म-संयम — of controlling the mind; योग — the linking process; अग्नौ — in the fire of; जुह्वति — offer; ज्ञान-दीपिते — 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.
श्लोकः
द्रव्ययज्ञास्तपोयज्ञा योगयज्ञास्तथापरे ।
स्वाध्यायज्ञानयज्ञाश्च यतयः संशितव्रताः ॥ 28 ॥
Meaning
द्रव्य-यज्ञाः — sacrificing one’s possessions; तपः-यज्ञाः — sacrifice in austerities; योग-यज्ञाः — sacrifice in eightfold mysticism; तथा — thus; अपरे — others; स्वाध्याय — sacrifice in the study of the Vedas; ज्ञान-यज्ञाः — sacrifice in advancement of transcendental knowledge; च — also; यतयः — enlightened persons; संशित-व्रताः — 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.
श्लोकः
अपाने जुह्वति प्राणं प्राणेऽपानं तथापरे ।
प्राणापानगती रुद्ध्वा प्राणायामपरायणाः ।
अपरे नियताहाराः प्राणान्प्राणेषु जुह्वति ॥ 29 ॥
Meaning
अपाने — in the air which acts downward; जुह्वति — offer; प्राणम् — the air which acts outward; प्राणे — in the air going outward; अपानम् — the air going downward; तथा — as also; अपरे — others; प्राण — of the air going outward; अपान — and the air going downward; गती — the movement; रुद्ध्वा — checking; प्राण-आयाम — trance induced by stopping all breathing; परायणाः — so inclined; अपरे — others; नियत — having controlled; आहाराः — eating; प्राणान् — the outgoing air; प्राणेषु — in the outgoing air; जुह्वति — 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.
श्लोकः
सर्वेऽप्येते यज्ञविदो यज्ञक्षपितकल्मषाः ।
यज्ञशिष्टामृतभुजो यांति ब्रह्म सनातनम् ॥ 30 ॥
Meaning
सर्वे — all; अपि — although apparently different; एते — these; यज्ञ-विदः — conversant with the purpose of performing sacrifices; यज्ञ-क्षपित — being cleansed as the result of such performances; कल्मषाः — of sinful reactions; यज्ञ-शिष्ट — of the result of such performances of yajña; अमृत-भुजः — those who have tasted such nectar; यांति — do approach; ब्रह्म — the supreme; सनातनम् — 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.
श्लोकः
नायं लोकोऽस्त्ययज्ञस्य कुतोऽन्यः कुरुसत्तम ॥ 31 ॥
Meaning
न — never; अयम् — this; लोकः — planet; अस्ति — there is; अयज्ञस्य — for one who performs no sacrifice; कुतः — where is; अन्यः — the other; कुरु-सत्-तम — 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?
श्लोकः
एवं बहुविधा यज्ञा वितता ब्रह्मणो मुखे ।
कर्मजान्विद्धि तान्सर्वानेवं ज्ञात्वा विमोक्ष्यसे ॥ 32 ॥
Meaning
एवम् — thus; बहु-विधाः — various kinds of; यज्ञाः — sacrifices; वितताः — are spread; ब्रह्मणः — of the Vedas; मुखे — through the mouth; कर्म-जान् — born of work; विद्धि — you should know; तान् — them; सर्वान् — all; एवम् — thus; ज्ञात्वा — knowing; विमोक्ष्यसे — 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.
श्लोकः
श्रेयांद्रव्यमयाद्यज्ञाज्ज्ञानयज्ञः परंतप ।
सर्वं कर्माखिलं पार्थ ज्ञाने परिसमाप्यते ॥ 33 ॥
Meaning
श्रेयान् — greater; द्रव्य-मयात् — of material possessions; यज्ञात् — than the sacrifice; ज्ञान-यज्ञः — sacrifice in knowledge; परम्-तप — O chastiser of the enemy; सर्वम् — all; कर्म — activities; अखिलम् — in totality; पार्थ — O son of Prithā; ज्ञाने — in knowledge; परिसमाप्यते — 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.
श्लोकः
तद्विद्धि प्रणिपातेन परिप्रश्नएन सेवया ।
उपदेक्ष्यंति ते ज्ञानं ज्ञानिनस्तत्त्वदर्शिनः ॥ 34 ॥
Meaning
तत् — that knowledge of different sacrifices; विद्धि — try to understand; प्रणिपातेन — by approaching a spiritual master; परिप्रश्नेन — by submissive inquiries; सेवया — by the rendering of service; उपदेक्ष्यंति — they will initiate; ते — you; ज्ञानम् — into knowledge; ज्ञानिनः — the self-realized; तत्त्व — of the truth; दर्शिनः — 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.
श्लोकः
यज्ज्ञात्वा न पुनर्मोहमेवं यास्यसि पांडव ।
येन भूतान्यशेषाणि द्रक्ष्यस्यात्मन्यथो मयि ॥ 35 ॥
Meaning
यत् — which; ज्ञात्वा — knowing; न — never; पुनः — again; मोहम् — to illusion; एवम् — like this; यास्यसि — you shall go; पांडव — O son of Pāṇḍu; येन — by which; भूतानि — living entities; अशेषाणि — all; द्रक्ष्यसि — you will see; आत्मनि — in the Supreme Soul; अथ उ — or in other words; मयि — 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.
श्लोकः
अपि चेदसि पापेभ्यः सर्वेभ्यः पापकृत्तमः ।
सर्वं ज्ञानप्लवेनैव वृजिनं संतरिष्यसि ॥ 36 ॥
Meaning
अपि — even; चेत् — if; असि — you are; पापेभ्यः — of sinners; सर्वेभ्यः — of all; पाप-कृत्-तमः — the greatest sinner; सर्वम् — all such sinful reactions; ज्ञान-प्लवेन — by the boat of transcendental knowledge; एव — certainly; वृजिनम् — the ocean of miseries; संतरिष्यसि — 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.
श्लोकः
यथैधांसि समिद्धोऽग्नइर्भस्मसात्कुरुतेऽर्जुन ।
ज्ञानाग्नइः सर्वकर्माणि भस्मसात्कुरुते तथा ॥ 37 ॥
Meaning
यथा — just as; एधांसि — firewood; समिद्धः — blazing; अग्निः — fire; भस्म-सात् — ashes; कुरुते — turns; अर्जुन — O Arjuna; ज्ञान-अग्निः — the fire of knowledge; सर्व-कर्माणि — all reactions to material activities; भस्म-सात् — to ashes; कुरुते — it turns; तथा — 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.
श्लोकः
न हि ज्ञानेन सदृशं पवित्रमिह विद्यते ।
तत्स्वयं योगसंसिद्धः कालेनात्मनि विंदति ॥ 38 ॥
Meaning
न — nothing; हि — certainly; ज्ञानेन — with knowledge; सदृशम् — in comparison; पवित्रम् — sanctified; इह — in this world; विद्यते — exists; तत् — that; स्वयम् — himself; योग — in devotion; संसिद्धः — he who is mature; कालेन — in course of time; आत्मनि — in himself; विंदति — 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.
श्लोकः
श्रद्धावाఁल्लभते ज्ञानं तत्परः संयतेंद्रियः ।
ज्ञानं लब्ध्वा परां शांतिमचिरेणाधिगच्छति ॥ 39 ॥
Meaning
श्रद्धा-वान् — a faithful man; लभते — achieves; ज्ञानम् — knowledge; तत्-परः — very much attached to it; संयत — controlled; इंद्रियः — senses; ज्ञानम् — knowledge; लब्ध्वा — having achieved; पराम् — transcendental; शांतिम् — peace; अचिरेण — very soon; अधिगच्चति — 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.
श्लोकः
अज्ञश्चाश्रद्दधानश्च संशयात्मा विनश्यति ।
नायं लोकोऽस्ति न परो न सुखं संशयात्मनः ॥ 40 ॥
Meaning
अज्ञः — a fool who has no knowledge in standard scriptures; च — and; अश्रद्दधानः — without faith in revealed scriptures; च — also; संशय — of doubts; आत्मा — a person; विनश्यति — falls back; न — never; अयम् — in this; लोकः — world; अस्ति — there is; न — nor; परः — in the next life; न — not; सुखम् — happiness; संशय — doubtful; आत्मनः — 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.
श्लोकः
योगसन्न्यस्तकर्माणं ज्ञानसंछिन्नसंशयम् ।
आत्मवंतं न कर्माणि निबध्नंति धनंजय ॥ 41 ॥
Meaning
योग — by devotional service in karma-yoga; सन्न्यस्त — one who has renounced; कर्माणम् — the fruits of actions; ज्ञान — by knowledge; संचिन्न — cut; संशयम् — doubts; आत्म-वंतम् — situated in the self; न — never; कर्माणि — works; निबध्नंति — do bind; धनम्-जय — 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.
श्लोकः
तस्मादज्ञानसंभूतं हृत्स्थं ज्ञानासिनात्मनः ।
छित्त्वैनं संशयं योगमातिष्ठोत्तिष्ठ भारत ॥ 42 ॥
Meaning
तस्मात् — therefore; अज्ञान-संभूतम् — born of ignorance; हृत्-स्थम् — situated in the heart; ज्ञान — of knowledge; असिना — by the weapon; आत्मनः — of the self; चित्त्वा — cutting off; एनम् — this; संशयम् — doubt; योगम् — in yoga; आतिष्ठ — be situated; उत्तिष्ठ — stand up to fight; भारत — 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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