ஶ்ரீமத்³ப⁴க³வத்³கீ³தா பாராயண - சதுர்தோ²த்⁴யாய:

ēvaṃ paramparāprāptam imaṃ rājarṣayō viduḥ । sa kālēnēha mahatā yōgō naṣṭaḥ parantapa ॥2॥

This, handed down in regular succession by the royal sages, was known. This Yoga, however, has been lost here over time, O Parantapa (burner of the foes).

sa ēvāyaṃ mayā tē'dya yōgaḥ prōktaḥ purātanaḥ । bhaktō'si mē sakhā chēti rahasyaṃ hyētaduttamam ॥3॥

That same ancient yoga has been today taught to you by me, for you are my devotee and my friend; it is the supreme secret.

arjuna uvācha

aparaṃ bhavatō janma paraṃ janma vivasvataḥ । kathamētadvijānīyāṃ tvamādau prōktavāniti ॥4

Arjuna said, "Later was Thy birth, and prior to it was the birth of Vivasvan (the Sun); how am I to understand that Thou hast taught this Yoga from the beginning?"

śrī bhagavānuvācha

bahūni mē vyatītāni janmāni tava chārjuna । tānyahaṃ vēda sarvāṇi na tvaṃ vēttha parantapa ॥5

The Blessed Lord said, "Many births of Mine have passed, as well as of thine, O Arjuna; I know them all, but thou knowest not, O Parantapa (scorcher of foes)."

ajō'pi sannavyayātmā bhūtānāmīśvarō'pi san । prakṛtiṃ svāmadhiṣṭhāya sambhavāmyātmamāyayā ॥6॥

Though I am unborn and of imperishable nature, and though I am the Lord of all beings, yet, governing my own nature, I am born by my own Maya.

yadā yadā hi dharmasya glānirbhavati bhārata । abhyutthānamadharmasya tadā''tmānaṃ sṛjāmyaham ॥7॥

Whenever there is a decline of righteousness and an increase of unrighteousness, O Arjuna, then I manifest Myself.

paritrāṇāya sādhūnāṃ vināśāya cha duṣkṛtām । dharmasaṃsthāpanārthāya sambhavāmi yugē yugē ॥8॥

For the protection of the good, for the destruction of the wicked, and for the establishment of righteousness, I am born in every age.

janma karma cha mē divyam ēvaṃ yō vētti tattvataḥ । tyaktvā dēhaṃ punarjanma naiti māmēti sō'rjuna ॥9॥

He who thus knows, in their true light, My divine birth and actions, having abandoned the body, is not born again; he comes to Me, O Arjuna.

vītarāgabhayakrōdhāḥ manmayā māmupāśritāḥ । bahavō jñānatapasā pūtā madbhāvamāgatāḥ ॥10॥

Freed from attachment, fear, and anger, absorbed in Me, taking refuge in Me, purified by the fire of knowledge, many have attained My Being.

yē yathā māṃ prapadyantē tāṃstathaiva bhajāmyaham । mama vartmānuvartantē manuṣyāḥ pārtha sarvaśaḥ ॥11॥

In whatever way men approach Me, even so do I reward them; My path do men tread in all ways, O Arjuna.

kāṅkṣantaḥ karmaṇāṃ siddhiṃ yajanta iha dēvatāḥ । kṣipraṃ hi mānuṣē lōkē siddhirbhavati karmajā ॥12॥

Those who long for success in action in this world sacrifice to the gods; for success is quickly attained by men through action.

chāturvarṇyaṃ mayā sṛṣṭaṃ guṇakarmavibhāgaśaḥ । tasya kartāramapi māṃ viddhyakartāramavyayam ॥13॥

The fourfold caste has been created by Me according to the differentiation of Guna and Karma; though I am the author of it, know Me as non-doer and immutable.

na māṃ karmāṇi limpanti na mē karmaphalē spṛhā । iti māṃ yō'bhijānāti karmabhirna sa badhyatē ॥14॥

Actions do not taint Me, nor do I have a desire for the fruit of actions. He who knows Me thus is not bound by actions.

ēvaṃ jñātvā kṛtaṃ karma pūrvairapi mumukṣubhiḥ । kuru karmaiva tasmāttvaṃ pūrvaiḥ pūrvataraṃ kṛtam ॥15॥

Having known this, the ancient seekers of freedom also performed action; therefore, do thou also perform action, as the ancients did in days of yore.

kiṃ karma kimakarmēti kavayō'pyatra mōhitāḥ । tattē karma pravakṣyāmi yajjñātvā mōkṣyasē'śubhāt ॥16॥

What is action? What is inaction? Even the wise are confused about this. Therefore, I shall teach you the nature of action and inaction, by knowing which you will be liberated from the evil of Samsara, the wheel of birth and death.

karmaṇō hyapi bōddhavyaṃ bōddhavyaṃ cha vikarmaṇaḥ । akarmaṇaścha bōddhavyaṃ gahanā karmaṇō gatiḥ ॥17॥

For verily, the true nature of action enjoined by the scriptures should be known, as well as that of forbidden or unlawful action, and of inaction; the nature of action is hard to understand.

karmaṇyakarma yaḥ paśyēt akarmaṇi cha karma yaḥ । sa buddhimānmanuṣyēṣu sa yuktaḥ kṛtsnakarmakṛt ॥18॥

He who sees inaction in action and action in inaction, he is wise among men; he is a yogi and performer of all actions.

yasya sarvē samārambhāḥ kāmasaṅkalpavarjitāḥ । jñānāgnidagdhakarmāṇaṃ tamāhuḥ paṇḍitaṃ budhāḥ ॥19॥

He whose undertakings are all devoid of desires and selfish purposes, and whose actions have been burned by the fire of knowledge, the wise call him a sage.

tyaktvā karmaphalāsaṅgaṃ nityatṛptō nirāśrayaḥ । karmaṇyabhipravṛttō'pi naiva kiñchitkarōti saḥ ॥20॥

Having abandoned attachment to the fruits of the action, ever content, depending on nothing, he does not do anything even while being engaged in activity.

nirāśīryatachittātmā tyaktasarva parigrahaḥ । śārīraṃ kēvalaṃ karma kurvannāpnōti kilbiṣam ॥21॥

Without hope, controlling the mind and the self, having abandoned all covetousness, and performing only bodily actions, one incurs no sin.

yadṛchChālābhasantuṣṭaḥ dvandvātītō vimatsaraḥ । samaḥ siddhāvasiddhau cha kṛtvāpi na nibadhyatē ॥22॥

Content with what comes to him without effort, free from the pairs of opposites and envy, even-minded in success and failure, he acts yet is not bound.

gatasaṅgasya muktasya jñānāvasthitachētasaḥ । yajñāyācharataḥ karma samagraṃ pravilīyatē ॥23॥

To one who is devoid of attachment, who is liberated, whose mind is established in knowledge, and who works for the sake of sacrifice (for the sake of God), the whole action is dissolved.

brahmārpaṇaṃ brahma haviḥ brahmāgnau brahmaṇā hutam । brahmaiva tēna gantavyaṃ brahmakarmasamādhinā ॥24॥

Brahman is the oblation; Brahman is the melted butter (ghee); by Brahman is the oblation poured into the fire of Brahman; Brahman indeed shall be attained by one who always sees Brahman in action.

daivamēvāparē yajñaṃ yōginaḥ paryupāsatē । brahmāgnāvaparē yajñaṃ yajñēnaivōpajuhvati ॥25॥

Some yogis perform sacrifice to the gods alone; while others, who have realized the Self, offer the Self as sacrifice in the fire of Brahman alone.

śrōtrādīnīndriyāṇyanyē saṃyamāgniṣu juhvati । śabdādīnviṣayānanyē indriyāgniṣu juhvati ॥26॥

Some again offer the organ of hearing and other senses as a sacrifice in the fire of restraint; others offer sound and other objects of the senses as a sacrifice in the fire of the senses.

sarvāṇīndriyakarmāṇi prāṇakarmāṇi chāparē । ātmasaṃyamayōgāgnau juhvati jñānadīpitē ॥27॥

Others again sacrifice all the functions of the senses and those of the breath (vital energy, or Prana) in the fire of the Yoga of self-restraint, kindled by knowledge.

dravyayajñāstapōyajñāḥ yōgayajñāstathā'parē । svādhyāyajñānayajñāścha yatayaḥ saṃśitavratāḥ ॥28॥

Others again offer wealth, austerity, and Yoga as sacrifice, while ascetics of self-restraint and rigid vows offer the study of scriptures and knowledge as sacrifice.

apānē juhvati prāṇaṃ prāṇē'pānaṃ tathāparē । prāṇāpānagatī ruddhvā prāṇāyāmaparāyaṇāḥ ॥29॥

Others offer as sacrifice the outgoing breath into the incoming, and the incoming into the outgoing, restraining the flow of the outgoing and the incoming breaths, solely absorbed in the restraint of the breath.

aparē niyatāhārāḥ prāṇānprāṇēṣu juhvati । sarvē'pyētē yajñavidaḥ yajñakṣapitakalmaṣāḥ ॥30॥

Others who regulate their diet offer life-breaths in each life-breath. All these are knowers of sacrifice, whose sins are destroyed through sacrifice.

yajñaśiṣṭāmṛtabhujaḥ yānti brahma sanātanam । nāyaṃ lōkō'styayajñasya kutō'nyaḥ kurusattama ॥31॥

Those who eat the remnants of the sacrifice, which are like nectar, go to the eternal Brahman. This world is not for the one who does not perform sacrifice; how then can they have the other, O Arjuna?

ēvaṃ bahuvidhā yajñāḥ vitatā brahmaṇō mukhē । karmajānviddhi tānsarvān ēvaṃ jñātvā vimōkṣyasē ॥32॥

Thus, manifold sacrifices are spread out before Brahman at the face of Brahman. Know them all to be born of action, and thus knowing, you shall be liberated.

śrēyān​dravyamayādyajñāt jñānayajñaḥ parantapa । sarvaṃ karmākhilaṃ pārtha jñānē parisamāpyatē ॥33॥

Superior is wisdom-sacrifice to the sacrifice with objects, O Parantapa (scorcher of the foes). All actions in their entirety, O Arjuna, culminate in knowledge.

tadviddhi praṇipātēna paripraśnēna sēvayā । upadēkṣyanti tē jñānaṃ jñāninastattvadarśinaḥ ॥34॥

Know that the wise who have realized the truth will instruct thee in that knowledge through long prostration, supplication, and service.

yajjñātvā na punarmōham ēvaṃ yāsyasi pāṇḍava । yēna bhūtānyaśēṣēṇa drakṣyasyātmanyathō mayi ॥35॥

Knowing that thou shalt not, O Arjuna, again be deluded like this; and by that thou shalt see all beings in thyself and also in me.

api chēdasi pāpēbhyaḥ sarvēbhyaḥ pāpakṛttamaḥ । sarvaṃ jñānaplavēnaiva vṛjinaṃ santariṣyasi ॥36॥

Even if thou art the most sinful of all sinners, yet thou shalt surely cross over all sins by the raft of knowledge.

yathaidhāṃsi samiddhō'gniḥ bhasmasātkurutē'rjuna । jñānāgniḥ sarvakarmāṇi bhasmasātkurutē tathā ॥37॥

As the blazing fire reduces fuel to ashes, O Arjuna, so does the fire of knowledge reduce all actions to ash.

na hi jñānēna sadṛśaṃ pavitramiha vidyatē । tatsvayaṃ yōgasaṃsiddhaḥ kālēnātmani vindati ॥38॥

Verily, there is no purifier in this world like knowledge. He who is perfected in Yoga finds it within the Self in due time.

śraddhāvān labhatē jñānaṃ tatparaḥ saṃyatēndriyaḥ । jñānaṃ labdhvā parāṃ śāntim achirēṇādhigachChati ॥39॥

The one who is full of faith, devoted to it, and has subdued their senses obtains this knowledge; and upon obtaining the knowledge, they attain the supreme peace immediately.

ajñaśchāśraddadhānaścha saṃśayātmā vinaśyati । nāyaṃ lōkō'sti na paraḥ na sukhaṃ saṃśayātmanaḥ ॥40॥

The ignorant, the faithless, and the doubting self go to destruction; there is neither this world nor the other, nor happiness for the doubting one.

yōgasannyastakarmāṇaṃ jñānasañChinnasaṃśayam । ātmavantaṃ na karmāṇi nibadhnanti dhanañjaya ॥41॥

He who has renounced actions through Yoga, whose doubts have been dispelled by knowledge, and who is self-possessed—such a one is not bound by actions, O Arjuna.

tasmādajñānasambhūtaṃ hṛtsthaṃ jñānāsinātmanaḥ । Chittvainaṃ saṃśayaṃ yōgam ātiṣṭhōttiṣṭha bhārata ॥42॥

Therefore, with the sword of knowledge (of the Self), cut asunder the doubt of the self, born of ignorance, residing in your heart, and take refuge in Yoga. Arise, O Arjuna!

॥ ōṃ tatsaditi śrīmadbhagavadgītāsu upaniṣatsu brahmavidyāyāṃ yōgaśāstrē śrīkṛṣṇārjunasaṃvādē jñānayōgō nāma chaturthō'dhyāyaḥ ॥

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