(1) Arjuna said: 'If being intelligent is considered better than doing fruitive work, as You said o Janardana, then why are You engaging me in this ghastly action Kesava?
(2) Surely you are confusing my intelligence with your equivocal words, therefore please make sure you tell me of one only so that I may really benefit from it.
(3) The Supreme Lord said: 'In this world there are two kinds of faith, as I told you before o sinless one, it is the linking of oneself in the knowledge of the analytic mind [to attain to stability of intelligence] and the connectedness in action [forsaking the desire for the fruits] as practiced by the devoted [the volition of yoga].
(4) Nor by forsaking work does a man attain to liberation nor does he attain to success by simply renouncing [the fruits].
(5) Surely no one is but for a moment without action and certainly everyone is irresistibly drawn to fruitive work [undergo karma] according the qualities born from the modes of nature.
(6) Anyone who, controlling the senses, in his mind keeps thinking on the sense-objects is a foolish soul called a pretender.
(7) But one who, regulating the senses with his mind, o Arjuna, makes a beginning with connecting his senses in working without the attachment of desiring the fruits [karma-yoga] - he is by far the better.
(8) Do your prescribed duties, as working for certain is better than not to work - even your bodily maintenance is never without the effect of work.
(9) Work for the purpose of sacrifice, otherwise work in this world will bind you. Work done for that sake, o son of Kunti, will liberate you perfectly from that [material] association.
(10) In the coming about in the beginning of the generations along with the sacrifices, the Lord of mankind [Brahma, the Creator] said to this: 'Be more and more prosperous; may this [sacrifice] bestow upon you all that you desire'.
(11) Having pleased the godly by sacrifices, the godly will please you and thus mutually pleasing one another you will achieve the Supreme.
(12) The gods satisfied by sacrifice will surely award you with the necessities of life, but he who enjoys the things given without offering is certainly a thief.
(13) Eating of the sacrifices the devoted find relief of all kinds of sin, but the impious who consider just to please their senses only eat of trouble.
(14) From grains material bodies grow, from rains there is the production of grains while rains become possible with the [watering by ] sacrifices that are performed out of duty.
(15) Ones duty is realized through the culture of knowledge while the regulation of that knowledge is of the Supreme, therefore in sacrifice one will always find the all-pervading spirit.
(16) Thus it is so that one who in his life does not adopt this regular [cakra*] order as established in the Vedas, will lead a useless life full of sin and sense-gratification.
(17) But one who takes pleasure in the soul surely remains a self-realized man contented in himself only and freed from obligations.
(18) Certainly never his doing or not doing in this world will be for a material purpose and never will he see any advantage in taking to the shelter of other living beings.
(19) Therefore, do your work constantly without attachment as a duty, because performing labor unattached certainly one will achieve the Original Person.
(20) For sure even kings like Janaka [father of Sita, the wife of Rama] and others attained to perfection through this work and also in consideration of what the world needs you should act.
(21) Whatever that a respectable leader does is surely and solely done for other people and whatever the example he gives the whole world will do in following.
(22) For Me there is no obligation of service in the three worlds [heaven, hell and purgatory] yet, indeed without wanting or desire to obtain, I am engaged in activities also.
(23) Surely if I ever fail thus to be engaged with great care, that path of mine all men would follow, o son of Pritha, in every respect.
(24) All these worlds would run into chaos if I wouldn't do My work; I would create confusion and would destroy all these living entities.
(25) As the ignorant do their work in attachment, o descendant of Bharata, so the learned must act without attachment in desiring to be the example for the common people.
(26) He should not disturb the minds of the ignorant attached to the fruits of labor; a wise man should, engaged in his duty, fit all in with his work.
(27) From all kinds of activities performed by the modes of material nature, the self, bewildered by the identification with the physical, thinks itself from that the doer.
(28) But knowing the principle reality [tattva] with the operating modes, o mighty armed one, will he, who thinks that way about the difference between the senses and their engagement, never become attached.
(29) Bewildered by the modes of nature those persons who have little knowledge and who are lax in selfrealization, become entangled in material activities; they should not be agitated by the ones who know.
(30) Therefore dedicate all sorts of work to Me , giving up in the full knowledge of your soul, with a consciousness free from desiring profit and property and being thus: fight without hesitation!
(31) Those who follow these directions about the eternal in a regulated manner are human beings with faith and devotion not looking at others; all of them will become free from even the bond of fruitive labor.
(32) But those however who do not regularly follow my instructions out of envy are confused about all knowledge and know them well as being lost without that servitude.
(33) The learned one tries according his own way [to relate to] the modes of nature, nevertheless all living beings are subjected to it [the creation, maintenance and destruction ] - what [then] can one expect from defeat and destruction ?
(34) The attachment and aversion of the senses to their objects needs to be regulated as one certainly should never come under the control of those stumbling blocks.
(35) It is better [to that] to follow one's own nature making mistakes than to be perfect in following an estranged course of action; to find destruction with following one's own duty is [thus] better than to run with an estranged sense of duty into danger.'
(36) Arjuna said: 'Then by what is a man impelled to sin even if he doesn't want to, o descendant of Vrishni [Krishna's family name], as if engaged by force?
(37) The Supreme Lord said:' It is lust, it is anger born from the mode of passion which is the all-devouring greatly sinful; know this here to be your greatest enemy.
(38) Just like smoke covering a fire, a mirror covered with dust and a womb enclosing an embryo, so similarly by this lust this [knowing] is covered.
(39) The knowing of the knower, covered by this eternal enemy in the form of [the unregulated] desire, o son of Kunti, is just like fire never satisfied.
(40) The senses, the mind and the intelligence are called the stronghold of this lust which by all these clouds the knowledge in covering the embodied [soul].
(41) Therefore you must, regulating the senses from the beginning, o best among the Bharatas, curb this drive of sin that is the destroyer of knowledge and wisdom.
(42) The senses are above things one says and more than the senses is the superior [directing] mind. Also above that is the [planning] intelligence - but more than the intelligence is He who is the [controlling transcendent soul] beyond.
(43) Thus, superior to the intelligence, knowing from the steadying of the mind, deliberately conquer this enemy which, o mighty armed one, is so formidable in the form of lust.
* Cakra: relates to the Sisumara Cakra (S.B. 2.2: 24 -25) , the celestial sky, the ' navel of Vishnu' as the perceptible Vasudeva and the division of time as given in the Srimad Bhagavatam Canto 3 chapter 11. See also The Order of Time: science.
Source Texts
Text 1
Arjuna said: 'If being intelligent is considered better than doing fruitive work, as You said o Janardana, then why are You engaging me in this ghastly action Kesava?
Sanskrit Verse 1
arjuna uvaca
jyayasi cet karmanas te
mata buddhir janardana
tat kim karmani ghore mam
niyojayasi kesava
Word for Word
arjunah uvaca = Arjuna said; jyayasi = better; cet = if; karmanah =than fruitive action; te = by You; mata = is considered; buddhih =intelligence; janardana = O Krishna; tat = therefore; kim = why;-karmani = in action; ghore = ghastly; mam = me; niyojayasi = You are engaging; kesava = O Krishna.
Translation
Arjuna said: O Janardana, O Kesava, why do You want to engage me in this ghastly warfare, if You think that intelligence is better than fruitive work?
Text 2
Surely you are confusing my intelligence with your equivocal words, therefore please make sure you tell me of one only so that I may really benefit from it.
Sanskrit Verse 2
vyamisreneva vakyena
buddhim mohayasiva me
tad ekam vada niscitya
yena sreyo 'ham apnuyam
Word for Word
vyamisrena = by equivocal; iva = certainly; vakyena = words; buddhim = intelligence; mohayasi = You are bewildering; iva = certainly; me= my; tat = therefore; ekam = only one; vada = please tell; niscitya = ascertaining; yena = by which; sreyah = real benefit; aham = I; apnuyam = may have.
Translation
My intelligence is bewildered by Your equivocal instructions.Therefore, please tell me decisively which will be most beneficial for me.
Text 3
The Supreme Lord said: 'In this world there are two kinds of faith, as I told you before o sinless one, it is the linking of oneself in the knowledge of the analytic mind [to attain to stability of intelligence] and the connectedness in action [forsaking the desire for the fruits] as practiced by the mystical [the volition of yoga].
Sanskrit Verse 3
sri-bhagavan uvaca
loke 'smin dvi-vidha nistha
pura prokta mayanagha
jnana-yogena sankhyanam
karma-yogena yoginam
Word for Word
sri-bhagavan uvaca = the Supreme Personality of Godhead said; loke =in the world; asmin = this; dvi-vidha = two kinds of; nistha =faith; pura = formerly; prokta = were said; maya = by Me; anagha =O sinless one; jñana-yogena = by the linking process of knowledge; sankhyanam = of the empiric philosophers; karma-yogena = by the linking process of devotion; yoginam = of the devotees.
Translation
The Supreme Personality of Godhead said: O sinless Arjuna, I have already explained that there are two classes of men who try to realize the self. Some are inclined to understand it by empirical, philosophical speculation, and others by devotional service.
Text 4
Nor by forsaking work does a man attain to liberation nor does he attain to success by simply renouncing [the fruits].
Sanskrit Verse 4
na karmanam anarambhan
naiskarmyam puruso 'snute
na ca sannyasanad eva
siddhim samadhigacchati
Word for Word
na = not; karmanam = of prescribed duties; anarambhat = by nonperformance; naiskarmyam = freedom from reaction; purusah = a man; asnute = achieves; na = nor; ca = also; sannyasanat = by renunciation; eva = simply; siddhim = success; samadhigacchati =attains.
Translation
Not by merely abstaining from work can one achieve freedom from reaction, nor by renunciation alone can one attain perfection.
Text 5
Surely no one is but for a moment without action and certainly everyone is irresistably drawn to fruitive work [undergo karma] according the qualities born from the modes of nature.
Sanskrit Verse 5
na hi kascit ksanam api
jatu tisthaty akarmakrt
karyate hy avasah karma
sarvah prakriti-jair gunaih
Word for Word
na = nor; hi = certainly; kascit = anyone; ksanam = a moment; api= also; jatu = at any time; tisthati = remains; akarma-krt =without doing something; karyate = is forced to do; hi = certainly;avasah = helplessly; karma = work; sarvah = all; prakriti-jaih =born of the modes of material nature; gunaih = by the qualities.
Translation
Everyone is forced to act helplessly according to the qualities he has acquired from the modes of material nature; therefore no one can refrain from doing something, not even for a moment.
Text 6
Anyone who, controlling the senses, in his mind keeps to thinking on the sense-objects is a foolish soul called a pretender.
Sanskrit Verse 6
karmendriyani samyamya
ya aste manasa smaran
indriyarthan vimûdhatma
mithyacarah sa ucyate
Word for Word
karma-indriyani = the five working sense organs; samyamya = controlling; yah = anyone who; aste = remains; manasa = by the mind; smaran = thinking of; indriya-arthan = sense objects; vimudha = foolish; atma = soul; mithya-acarah = pretender; sah = he; ucyate = is called.
Translation
One who restrains the senses of action but whose mind dwells on sense objects certainly deludes himself and is called a pretender.
Text 7
But one who, regulating the senses with his mind, o Arjuna, makes a beginning with connecting his senses in working without the attachment of desiring the fruits [karma-yoga] - he is by far the better.
Sanskrit Verse 7
yas tv indriyani manasa
niyamyarabhate 'rjuna
karmendriyaih karma-yogam
asaktah sa visisyate
Word for Word
yah = one who; tu = but; indriyani = the senses; manasa = by the mind; niyamya = regulating; arabhate = begins; Arjuna = O Arjuna; karma-indriyaih = by the active sense organs; karma-yogam = devotion; asaktah = without attachment; sah = he; visisyate = is by far the better.
Translation
On the other hand, if a sincere person tries to control the active senses by the mind and begins karma-yoga [in Krishna consciousness] without attachment, he is by far superior.
Text 8
Do your precribed duties, as working for certain is better than not to work - even your bodily maintenance is never without the effect of work.
Sanskrit Verse 8
niyatam kuru karma tvam
karma jyayo hy akarmanah
sarira-yatrapi ca te
na prasiddhyed akarmanah
Word for Word
niyatam = prescribed; kuru = do; karma = duties; tvam = you; karma = work; jyayah = better; hi = certainly; akarmanah = than no work; sarira = bodily; yatra = maintenance; api = even; ca = also; te = your; na = never; prasiddhyet = is effected; akarmanah = without work.
Translation
Perform your prescribed duty, for doing so is better than not working. One cannot even maintain one's physical body without work.
Text 9
Work for the purpose of sacrifice, otherwise work in this world will bind you. Work done for that sake, o son of Kunti, will liberate you perfectly from that [material] association.
Sanskrit Verse 9
yajnarthat karmano 'nyatra
loko 'yam karma-bandhanah
tad-artham karma kaunteya
mukta-sangah samacara
Word for Word
yajna-arthat = done only for the sake of Yajna, or Vishnu; karmanah = than work; anyatra = otherwise; lokah = world; ayam = this; karma-bandhanah = bondage by work; tat = of Him; artham = for the sake; karma = work; kaunteya = O son of Kunti; mukta-sangah = liberated from association; samacara = do perfectly.
Translation
Work done as a sacrifice for Vishnu has to be performed, otherwise work causes bondage in this material world. Therefore, O son of Kunti, perform your prescribed duties for His satisfaction, and in that way you will always remain free from bondage.
Text 10
In the coming about in the beginning of the generations, along with the sacrifices the Lord of mankind [Brahma] said to this: 'Be more and more prosperous; may this [sacrifice] bestow upon you all that you desire'
Sanskrit Verse 10
saha-yajnah prajah srstva
purovaca prajapatih
anena prasavisyadhvam
esa vo 'stv ista-kama-dhuk
Word for Word
saha = along with; yajnah = sacrifices; prajah = generations; srstva = creating; pura = anciently; uvaca = said; praja-patih = the Lord of creatures; anena = by this; prasavisyadhvam = be more and more prosperous; esah = this; vah = your; astu = let it be; ista = of all desirable things; kama-dhuk = bestower.
Translation
In the beginning of creation, the Lord of all creatures sent forth generations of men and demigods, along with sacrifices for Vishnu, and blessed them by saying, "Be thou happy by this yajna [sacrifice] because its performance will bestow upon you everything desirable for living happily and achieving liberation."
Text 11
Having pleased the godly by sacrifices, the godly will please you and thus mutually pleasing one another you will achieve the Supreme.
Sanskrit Verse 11
devan bhavayatanena
te deva bhavayantu vah
parasparam bhavayantah
sreyah param avapsyatha
Word for Word
devan = demigods; bhavayata = having pleased; anena = by this sacrifice; te = those; devah = demigods; bhavayantu = will please; vah = you; parasparam = mutually; bhavayantah = pleasing one another; sreyah = benediction; param = the supreme; avapsyatha = you will achieve.
Translation
The demigods, being pleased by sacrifices, will also please you, and thus, by cooperation between men and demigods, prosperity will reign for all.
Text 12
The gods satisfied by sacrifice will surely award you with the necessities of life, but he who enjoys the things given without offering is certainly a thief.
Sanskrit Verse 12
istan bhogan hi vo deva
dasyante yajna-bhavitah
tair dattan apradayaibhyo
yo bhunkte stena eva sah
Word for Word
istan = desired; bhogan = necessities of life; hi = certainly; vah = unto you; devah = the demigods; dasyante = will award; yajna-bhavitah = being satisfied by the performance of sacrifices;taih = by them; dattan = things given; apradaya = without offering; ebhyah = to these demigods; yah = he who; bhunkte = enjoys; stenah = thief; eva = certainly; sah = he.
Translation
In charge of the various necessities of life, the demigods, being satisfied by the performance of yajna [sacrifice], will supply all necessities to you. But he who enjoys such gifts without offering them to the demigods in return is certainly a thief.
Text 13
Eating of the sacrifices the devoted find relief of all kinds of sin, but the impious who consider just to please their senses only eat of trouble.
Sanskrit Verse 13
yajna-sistasinah santo
mucyante sarva-kilbisaih
bhunjate te tv agham papa
ye pacanty atma-karanat
Word for Word
yajna-sista = of food taken after performance of yajna; asinah = eaters; santah = the devotees; mucyante = get relief; sarva = all kinds of; kilbisaih = from sins; bhunjate = enjoy; te = they; tu = but; agham = grievous sins; papah = sinners; ye = who; pacanti = prepare food; atma-karanat = for sense enjoyment.
Translation
The devotees of the Lord are released from all kinds of sins because they eat food which is offered first for sacrifice. Others, who prepare food for personal sense enjoyment, verily eat only sin.
Text 14
From grains material bodies grow, from rains there is the production of grains while rains become possible with the [watering by ] sacrifices that are performed out of duty.
Sanskrit Verse 14
annad bhavanti bhûtani
parjanyad anna-sambhavah
yajnad bhavati parjanyo
yajnah karma-samudbhavah
Word for Word
annat = from grains; bhavanti = grow; bhutani = the material bodies; parianyat = from rains; anna = of food grains; sambhavah = production; yajnat = from the performance of sacrifice; bhavati = becomes possible; parjanyah = rain; yajnah = performance of yajna; karma = prescribed duties; samudbhavah = born of.
Translation
All living bodies subsist on food grains, which are produced from rains. Rains are produced by performance of yajna [sacrifice], and yajna is born of prescribed duties.
Text 15
Ones duty is realized through the culture of knowledge while the regulation of that knowledge is of the Supreme, therefore in sacrifice one will always find the all-pervading spirit.
Sanskrit Verse 15
karma brahmodbhavam viddhi
brahmaksara-samudbhavam
tasmat sarva-gatam brahma
nityam yajne pratisthitam
Word for Word
karma = work; brahma = from the Vedas; udbhavam = produced; viddhi = you should know; brahma = the Vedas; aksara = from the Supreme Brahman (Personality of Godhead); samudbhavam = directly manifested; tasmat = therefore; sarva-gatam = all-pervading; brahma = transcendence; nityam = eternally; yajne = in sacrifice; pratisthitam = situated.
Translation
Regulated activities are prescribed in the Vedas, and the Vedas are directly manifested from the Supreme Personality of Godhead. Consequently the all-pervading Transcendence is eternally situated in acts of sacrifice.
Text 16
Therefore it is so that one who in his life does not adopt this regular [cakra] order as established in the Vedas - will lead a useless life full of sin and sense-gratification.
Sanskrit Verse 16
evam pravartitam cakram
nanuvartayatiha yah
aghayur indriyaramo
mogham partha sa jivati
Word for Word
evam = thus; pravartitam = established by the Vedas; cakram = cycle; na = does not; anuvartayati = adopt; iha = in this life; yah = one who; agha-ayuh = whose life is full of sins; indriya-aramah = satisfied in sense gratification; mogham = uselessly; partha = o son of Pritha (Arjuna); sah = he; jivati = lives.
Translation
My dear Arjuna, one who does not follow in human life the cycle of sacrifice thus established by the Vedas certainly leads a life full of sin. Living only for the satisfaction of the senses, such a person lives in vain.
Text 17
But one who takes pleasure in the soul surely remains a self-realized man contented in himself only and freed from obligations.
Sanskrit Verse 17
yas tv atma-ratir eva syad
atma-trptas ca manavah
atmany eva ca santustas
tasya karyam na vidyate
Word for Word
yah = one who; tu = but; atma-ratih = taking pleasure in the self; eva = certainly; syat = remains; atma-trptah = self-illuminated; ca = and; manavah = a man; atmani = in himself; eva = only; ca = and; santustah = perfectly satiated; tasya = his; karyam = duty; na = does not; vidyate = exist.
Translation
But for one who takes pleasure in the self, whose human life is one of self-realization, and who is satisfied in the self only, fully satiated = for him there is no duty.
Text 18
Certainly never his doing or not doing in this world will be for a material purpose and never will he see any advantage in taking to the shelter of other living beings.
Sanskrit Verse 18
naiva tasya krtenartho
nakrteneha kascana
na casya sarva-bhûtesu
kascid artha-vyapasrayah
Word for Word
na = never; eva = certainly; tasya = his; krtena = by discharge of duty; arthah = purpose; na = nor; akrtena = without discharge of duty; iha = in this world; kascana = whatever; na = never; ca =and; asya = of him; sarva-bhutesu = among all living beings; kascit = any; artha = purpose; vyapasrayah = taking shelter of.
Translation
A self-realized man has no purpose to fulfill in the discharge of his prescribed duties, nor has he any reason not to perform such work. Nor has he any need to depend on any other living being.
Text 19
Therefore, do your work constantly without attachment as a duty, because performing labor unattached certainly one will achieve the Original Person.
Sanskrit Verse 19
tasmad asaktah satatam
karyam karma samacara
asakto hy acaran karma
param apnoti pûrusah
Word for Word
tasmat = therefore; asaktah = without attachment; satatam - constantly; karyam = as duty; karma = work; samacara = perform; asaktah = unattached; hi = certainly; acaran = performing; karma = work; param = the Supreme; apnoti = achieves; purusah = a man.
Translation
Therefore, without being attached to the fruits of activities, one should act as a matter of duty, for by working without attachment one attains the Supreme.
Text 20
For sure even kings like Janaka [father of Sita, the wife of Rama, ] and others attained to perfection through this work and also in consideration of what the world needs you should act.
Sanskrit Verse 20
karmanaiva hi samsiddhim
asthita janakadayah
loka-sangraham evapi
sampasyan kartum arhasi
Word for Word
karmana = by work; eva = even; hi = certainly; samsiddhim = in perfection; asthitah = situated; janaka-adayah = Janaka and other kings; loka-sangraham = the people in general; eva api = also; sampasyan = considering; kartum = to act; arhasi = you deserve.
Translation
Kings such as Janaka attained perfection solely by performance of prescribed duties. Therefore, just for the sake of educating the people in general, you should perform your work.
Text 21
Whatever that a respectable leader does is surely and solely done for other people and whatever the example he gives the whole world will do in following.
Sanskrit Verse 21
yad yad acarati sresthas
tat tad evetaro janah
sa yat pramanam kurute
lokas tad anuvartate
Word for Word
yat yat = whatever; acarati = he does; sresthah = a respectable leader; tat = that; tat = and that alone; eva = certainly; itarah = common; janah = person; sah = he; yat = whichever; pramanam = example; kurute = does perform; lokah = all the world; tat = that; anuvartate = follows in the footsteps.
Translation
Whatever action a great man performs, common men follow. And whatever standards he sets by exemplary acts, all the world pursues.
Text 22
For Me there is no obligation of service in the three worlds [heaven, hell and purgatory] yet, indeed without wanting or desire to obtain, I am engaged in activities also.
Sanskrit Verse 22
na me parthasti kartavyam
trisu lokesu kincana
nanavaptam avaptavyam
varta eva ca karmani
Word for Word
na = not; me = Mine; partha = o son of Pritha; asti = there is; kartavyam = prescribed duty; trisu = in the three; lokesu = planetary systems; kincana = any; na = nothing; anavaptam = wanted; avaptavyam = to be gained; varte = I am engaged; eva = certainly; ca = also; karmani = in prescribed duty.
Translation
O son of Pritha, there is no work prescribed for Me within all the three planetary systems. Nor am I in want of anything, nor have I a need to obtain anything = and yet I am engaged in prescribed duties.
Text 23
Surely if I ever fail thus to be engaged with great care, that path of mine all men would follow, o son of Pritha, in every respect.
Sanskrit Verse 23
yadi hy aham na varteyam
jatu karmany atandritah
mama vartmanuvartante
manusyah partha sarvasah
Word for Word
yadi = if; hi = certainly; aham = I; na = do not; varteyam = thus engage; jatu = ever; karmani = in the performance of prescribed duties; atandritah = with great care; mama = My; vartma = path; anuvartante = would follow; manusyah = all men; partha = o son of Pritha; sarvasah = in all respects.
Translation
For if I ever failed to engage in carefully performing prescribed duties, O Pritha, certainly all men would follow My path.
Text 24
All these worlds would run into chaos if I wouldn't do My work; I would create confusion and would destroy all these living entities.
Sanskrit Verse 24
utsideyur ime loka
na kuryam karma ced aham
sankarasya ca karta syam
upahanyam imah prajah
Word for Word
utsideyuh = would be put into ruin; ime = all these; lokah = worlds; na = not; kuryam = I perform; karma = prescribed duties; cet = if; aham = I; sankarasya = of unwanted population; ca = and; karta = creator; syam = would be; upahanyam = would destroy; imah = all these; prajah = living entities.
Translation
If I did not perform prescribed duties, all these worlds would be put to ruination. I would be the cause of creating unwanted population, and I would thereby destroy the peace of all living beings.
Text 25
As the ignorant do their work in attachment, o descendant of Bharata, so the learned must act without attachment in desiring to be the example for the common people.
Sanskrit Verse 25
saktah karmany avidvamso
yatha kurvanti bharata
kuryad vidvams tathasaktas
cikirsur loka-sangraham
Word for Word
saktah = being attached; karmani = in prescribed duties; avidvamsah = the ignorant; yatha = as much as; kurvanti = they do; bharata = O descendant of Bharata; kuryat = must do; vidvan = the learned; tatha = thus; asaktah = without attachment; cikirsuh = desiring to lead; loka-sangraham = the people in general.
Translation
As the ignorant perform their duties with attachment to results, the learned may similarly act, but without attachment, for the sake of leading people on the right path.
Text 26
He should not disturb the minds of the ignorant attached to the fruits of labor; a wise man should, engaged in his duty, fit all in with his work.
Sanskrit Verse 26
na buddhi-bhedam janayed
ajnanam karma-sanginam
josayet sarva-karmani
vidvan yuktah samacaran
Word for Word
na = not; buddhi-bhedam = disruption of intelligence; janayet = he should cause; ajñanam = of the foolish; karma-sanginam = who are attached to fruitive work; josayet = he should dovetail; sarva = all; karmani = work; vidvan = a learned person; yuktah = engaged; samacaran = practicing.
Translation
So as not to disrupt the minds of ignorant men attached to the fruitive results of prescribed duties, a learned person should not induce them to stop work. Rather, by working in the spirit of devotion, he should engage them in all sorts of activities [for the gradual development of Krishna consciousness].
Text 27
From all kinds of activities performed by the modes of material nature, the self, bewildered by the identification with the physical, thinks itself thus the doer.
Sanskrit Verse 27
prakrteh kriyamanani
gunaih karmani sarvasah
ahankara- vimûdhatma
kartaham iti manyate
Word for Word
prakrteh = of material nature; kriyamanani = being done; gunaih = by the modes; karmani = activities; sarvasah = all kinds of; ahankara-vimudha = bewildered by false ego; atma = the spirit soul; karta = doer; aham = I; iti = thus; manyate = he thinks.
Translation
The spirit soul bewildered by the influence of false ego thinks himself the doer of activities that are in actuality carried out by the three modes of material nature.
Text 28
But knowing the principle reality [tattva] with the operating modes, o mighty armed one, will he, who thinks that way about the difference between the senses and their engagement, never become attached.
Sanskrit Verse 28
tattva-vit tu maha-baho
guna-karma- vibhagayoh
guna gunesu vartanta
iti matva na sajjate
Word for Word
tattva-vit = the knower of the Absolute Truth; tu = but; maha-baho = O mighty-armed one; guna-karma = of works under material influence; vibhagayoh = differences; gunah = senses; gunesu = in sensegratification; vartante = are being engaged; iti = thus; matva = thinking; na = never; sajjate = becomes attached.
Translation
One who is in knowledge of the Absolute Truth, O mighty-armed, does not engage himself in the senses and sense gratification, knowing well the differences between work in devotion and work for fruitive results.
Text 29
Bewildered by the modes of nature those persons who have little knowledge and who are lax in selfrealization,become entangled in material activities; they should not be agitated by the ones who know.
Sanskrit Verse 29
prakrter guna-sammûdhah
sajjante guna-karmasu
tan akrtsna-vido mandan
krtsna-vin na vicalayet
Word for Word
prakrteh = of material nature; guna = by the modes; sammudhah = befooled by material identification; sajjante = they become engaged; guna-karmasu = in material activities; tan = those; akrtsna-vidah = persons with a poor fund of knowledge; mandan = lazy to understand self-realization; krtsna-vit = one who is in factual knowledge; na = not; vicalayet = should try to agitate.
Translation
Bewildered by the modes of material nature, the ignorant fully engage themselves in material activities and become attached. But the wise should not unsettle them, although these duties are inferior due to the performers lack of knowledge.
Text 30
Therefore dedicate all sorts of work to Me, giving up in the full knowledge of your soul, with a consciousness free from desiring profit and property and being thus: fight without hesitation!
Sanskrit Verse 30
mayi sarvani karmani
sannyasyadhyatma-cetasa
nirasir nirmamo bhûtva
yudhyasva vigata-jvarah
Word for Word
mayi = unto Me; sarvani = all sorts of; karmani = activities; sannyasya = giving up completely; adhyatma = with full knowledge of the self; cetasa = by consciousness; nirasih = without desire for profit; nirmamah = without ownership; bhutva = so being; yudhyasva = fight; vigata-jvarah = without being lethargic.
Translation
Therefore, O Arjuna, surrendering all your works unto Me, with full knowledge of Me, without desires for profit, with no claims to proprietorship, and free from lethargy, fight.
Text 31
Those who follow these directions about the eternal in a regulated manner are human beings with faith and devotion not looking at others; all of them will become free from even the bond of fruitive labor.
Sanskrit Verse 31
ye me matam idam nityam
anutisthanti manavah
sraddhavanto 'nasûyanto
mucyante te 'pi karmabhih
Word for Word
ye = those who; me = My; matam = injunctions; idam = these; nityam = as an eternal function; anutisthanti = execute regularly; manavah = human beings; sraddha-vantah = with faith and devotion; anasuyantah = without envy; mucyante = become free; te = all of them; api = even; karmabhih = from the bondage of the law of fruitive actions.
Translation
Those persons who execute their duties according to My injunctions and who follow this teaching faithfully, without envy, become free from the bondage of fruitive actions.
Text 32
But those however who do not regularly follow my instructions out of envy are confused about all knowledge and know them well as being ruined without that servitude.
Sanskrit Verse 32
ye tv etad abhyasûyanto
nanutisthanti me matam
sarva-jnana-vimûdhams tan
viddhi nastan acetasah
Word for Word
ye = those; tu = however; etat = this; abhyasuyantah = out of envy; na = do not; anutisthanti = regularly perform; me = My; matam = injunction; sarva-jñana = in all sorts of knowledge; vimudhan = perfectly befooled; tan = they are; viddhi = know it well; nastan = all ruined; acetasah = without Krishna consciousness.
Translation
But those who, out of envy, disregard these teachings and do not follow them are to be considered bereft of all knowledge, befooled, and ruined in their endeavors for perfection.
Text 33
The learned one tries according his own way [to relate to] the modes of nature, nevertheless all living beings are subjected to it [the creation, maintenance and destruction ] - what then can one expect from defeat and destruction ?
Sanskrit Verse 33
sadrsam cestate svasyah
prakrter jnanavan api
prakritim yanti bhûtani
nigrahah kim karisyati
Word for Word
sadrsam = accordingly; cestate = tries; svasyah = by his own; prakrteh = modes of nature; jñana-van = learned; api = although; prakritim = nature; yanti = undergo; bhutani = all living entities; nigrahah = repression; kim = what; karisyati = can do.
Translation
Even a man of knowledge acts according to his own nature, for everyone follows the nature he has acquired from the three modes. What can repression accomplish?
Text 34
The attachment and aversion of the senses to their objects needs to be regulated as one certainly should never come under the control of those stumbling blocks.
Sanskrit Verse 34
indriyasyendriyasyarthe
raga-dvesau vyavasthitau
tayor na vasam agacchet
tau hy asya paripanthinau
Word for Word
indriyasya = of the senses; indriyasya arthe = in the sense objects; raga = attachment; dvesau = also detachment; vyavasthitau = put under regulations; tayoh = of them; na = never; vasam = control; agacchet = one should come; tau = those; hi = certainly; asya = his; paripanthinau = stumbling blocks.
Translation
There are principles to regulate attachment and aversion pertaining to the senses and their objects. One should not come under the control of such attachment and aversion, because they are stumbling blocks on the path of self-realization.
Text 35
It is better [to that] to follow one's own nature making mistakes than to be perfect in following an estranged course of action; to find destruction with following one's own duty is [thus] better than to run with an estranged sense of duty into danger.
Sanskrit Verse 35
sreyan sva-dharmo vigunah
para-dharmat sv-anusthitat
sva-dharme nidhanam sreyah
para-dharmo bhayavahah
Word for Word
sreyan = far better; sva-dharmah = one's prescribed duties; vigunah = even faulty; para-dharmat = than duties mentioned for others; su-anusthitat = perfectly done; sva-dharme = in one's prescribed duties; nidhanam = destruction; sreyah = better; para-dharmah = duties prescribed for others; bhaya-avahah = dangerous.
Translation
It is far better to discharge one's prescribed duties, even though faultily, than another's duties perfectly. Destruction in the course of performing one's own duty is better than engaging in another's duties, for to follow another's path is dangerous.
Text 36
Ajuna said:'Then by what is a man impelled to sin even if he doesn't want to, o descendant of Vrishni [Krishna's family name], as if engaged by force?
Sanskrit Verse 36
arjuna uvaca
atha kena prayukto 'yam
papam carati pûrusah
anicchann api varsneya
balad iva ni yojitah
Word for Word
arjunah uvaca = Arjuna said; atha = then; kena = by what; prayuktah = impelled; ayam = one; papam = sins; carati = does; purusah = a man; anicchan = without desiring; api = although; varsneya = O descendant of Vrsni; balat = by force; iva = as if; niyojitah = engaged.
Translation
Arjuna said: O descendant of Vrsni, by what is one impelled to sinful acts, even unwillingly, as if engaged by force?
Text 37
The Supreme Lord said:' It is lust, it is anger born from the mode of passion which is the all-devouring greatly sinful; know this here to be your greatest enemy.
Sanskrit Verse 37
sri bhagavan uvaca
kama esa krodha esa
rajo-guna-samudbhavah
maha-sano maha-papma
viddhy enam iha vairinam
Word for Word
sri-bhagavan uvaca = the Personality of Godhead said; kamah = lust; mesah = this; krodhah = wrath; esah = this; rajah-guna = the mode of passion; samudbhavah = born of; maha-asanah = all-devouring; maha-papma = greatly sinful; viddhi = know; enam = this; iha = in the material world; vairinam = greatest enemy.
Translation
The Supreme Personality of Godhead said: It is lust only, Arjuna, which is born of contact with the material mode of passion and later transformed into wrath, and which is the all-devouring sinful enemy of this world.
Text 38
Just like smoke covering a fire, a mirror covered with dust and a womb enclosing an embryo, so similarly by this lust this [knowing] is covered.
Sanskrit Verse 38
dhûmenavriyate vahnir
yathadarso malena ca
yatholbenavrto garbhas
tatha tenedam avrtam
Word for Word
dhumena = by smoke; avriyate = is covered; vahnih = fire; yatha = just as; adarsah = mirror; malena = by dust; ca = also; yatha- just as; ulbena = by the womb; avrtah = is covered; garbhah = embryo; tatha = so; tena = by that lust; idam = this; avrtam = is covered.
Translation
As fire is covered by smoke, as a mirror is covered by dust, or as the embryo is covered by the womb, the living entity is similarly covered by different degrees of this lust.
Text 39
The knowing of the knower, covered by this eternal enemy in the form of [the unregulated] desire , o son of Kunti, is just like fire never satisfied.
Sanskrit Verse 39
avrtam jnanam etena
jnanino nitya-vairina
kama-rûpena kaunteya
duspûrenanalena ca
Word for Word
avrtam = covered; jñanam = pure consciousness; etena = by this; jnaninah = of the knower; nitya-vairina = by the eternal enemy; kama-rupena = in the form of lust; kaunteya = O son of Kunti; duspurena = never to be satisfied; analena = by the fire; ca = also.
Translation
Thus the wise living entity's pure consciousness becomes covered by his eternal enemy in the form of lust, which is never satisfied and which burns like fire.
Text 40
The senses, the mind and the intelligence are called the stronghold of this lust which by all these clouds the knowledge in covering the embodied [soul].
Sanskrit Verse 40
indriyani mano buddhir
asyadhisthanam ucyate
etair vimohayaty esa
jnanam avrtya dehinam
Word for Word
indriyani = the senses; manah = the mind; buddhih = the intelligence; asya = of this lust; adhisthanam = sitting place; ucyate = is called; etaih = by all these; vimohayati = bewilders; esah = this lust; jñanam = knowledge; avrt ya = covering; dehinam = of the embodied.
Translation
The senses, the mind and the intelligence are the sitting places of this lust. Through them lust covers the real knowledge of the living entity and bewilders him.
Text 41
Therefore you must, regulating the senses from the beginning, o best among the Bharatas, curb this drive of sin that is the destroyer of knowledge and wisdom.
Sanskrit Verse 41
tasmat tvam indriyany adau
niyamya bharatarsabha
papmanam prajahi hy enam
jnana-vijnana-nasanam
Word for Word
tasmat = therefore; tvam = you; indriyani = senses; adau = in the beginning; niyamya = by regulating; bharata-rsabha = O chief amongst the descendants of Bharata; papmanam = the great symbol of sin; prajahi = curb; hi = certainly; enam = this; jñana = of knowledge; vijñana = and scientific knowledge of the pure soul; nasanam = the destroyer.
Translation
Therefore, O Arjuna, best of the Bharatas, in the very beginning curb this great symbol of sin [lust] by regulating the senses, and slay this destroyer of knowledge and self-realization.
Text 42
The senses are above things one says and more than the senses is the superior [directing] mind. Also above that is the [planning] intelligence - but more than the intelligence is He who is the [controlling transcendent soul] beyond.
Sanskrit Verse 42
indriyani parany ahur
indriyebhyah param manah
manasas tu para buddhir
yo buddheh paratas tu sah
Word for Word
indriyani = senses; parani = superior; ahuh = are said; indriyebhyah = more than the senses; param = superior; manah = the mind; manasah = more than the mind; tu = also; para = superior; buddhih = intelligence; yah = who; buddheh = more than the intelligence; paratah = superior; tu = but; sah = he.
Translation
The working senses are superior to dull matter; mind is higher than the senses; intelligence is still higher than the mind; and he [the soul] is even higher than the intelligence.
Text 43
Thus superior to the intelligence knowing from the steadying of the mind deliberately conquer this enemy which , o mighty armed one, is so formidable in the form of lust.
Sanskrit Verse 43
evam buddheh param buddhva
samstabhyatmanam atmana
jahi satrum maha-baho
kama-rûpam durasadam
Word for Word
evam = thus; buddheh = to intelligence; param = superior; buddhva =knowing; samstabhya = by steadying; atmanam = the mind; atmana = by deliberate intelligence; jahi = conquer; satrum = the enemy; maha-baho = O mighty-armed one; kama-rupam = in the form of lust; durasadam = formidable.
Translation
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