With commentry by Swami Shivananda
Author: Krishna
The Bhagavad Gita, often called the "Song of God," is a 700-verse sacred Hindu scripture embedded within the ancient Indian epic, the Mahabharata. It is a philosophical dialogue between the warrior Arjuna and his charioteer, the god Krishna, offering profound guidance on duty, ethics, and spiritual liberation.
Chapter 3: Karma Yoga
The Yoga of Action
Verse #1
अर्जुन उवाच ज्यायसी चेत् कर्मणः |
ते मता बुद्धिः जनार्दन तत् किं |
कर्मणि घोरे माम् नियोजयसि केशव ||
arjuna uvāca jyāyasī cet karmaṇaḥ | te matā buddhiḥ janārdana tat kiṃ | karmaṇi ghore mām niyojayasi keśava ||
arjuna uvaca jyayasi cet karmana | te mata buddhi janardana tat ki | karmani ghore mam niyojayasi kesava ||
Arjuna said: If it be thought by you that knowledge is superior to action, O Janardana, why then, do you, O Kashava, engage me in this terrible action?
Verse #2
व्यामिश्रेण इव वाक्येन बुद्धिं मोहयसी इव मे तत् |
एकं वद निश्चित्य येन श्रेयः अहम् आप्नुयाम् ||
vyāmiśreṇa iva vākyena buddhiṃ mohayasī iva me tat | ekaṃ vada niścitya yena śreyaḥ aham āpnuyām ||
vyamisrena iva vakyena buddhi mohayasi iva me tat | eka vada niscitya yena sreya aham apnuyam ||
With this apparently perplexing speech you confuse, as it were, my understanding; therefore, tell me that one way by which I for certain may attain the Highest.
Verse #3
श्रीभगवानुवाच लोके अस्मिन् द्विविधा |
निष्ठा पुरा प्रोक्ता मया अनघ |
ज्ञानयोगेन साङ्ख्यानाम् कर्मयोगेन योगिनाम् ||
śrībhagavānuvāca loke asmin dvividhā | niṣṭhā purā proktā mayā anagha | jñānayogena sāṅkhyānām karmayogena yoginām ||
sribhagavanuvaca loke asmin dvividha | nistha pura prokta maya anagha | jnanayogena sankhyanam karmayogena yoginam ||
The Blessed Lord said: In this world there is a two-fold path, as I said before, O sinless one; the 'Path-of-Knowledge' of the SANKHYANS and the 'Path-of-Action' of the YOGINS.
Verse #4
न कर्मणाम् अनारम्भात् न नैष्कर्म्यम् पुरुषः अश्नुते |
न च संन्यसनात् एव सिद्धिम् समधिगच्छति ||
na karmaṇām anārambhāt na naiṣkarmyam puruṣaḥ aśnute | na ca saṃnyasanāt eva siddhim samadhigacchati ||
na karmanam anarambhat na naiskarmyam purusa asnute | na ca sanyasanat eva siddhim samadhigacchati ||
Not by non-performance of actions does man reach actionlessness; nor by mere renunciation does he attain Perfection.
Verse #5
न हि कश्चित् क्षणम् अपि जातु तिष्ठति अकर्मकृत् |
कार्यते हि अवशः कर्म सर्वः प्रकृतिजैः गुणैः ||
na hi kaścit kṣaṇam api jātu tiṣṭhati akarmakṛt | kāryate hi avaśaḥ karma sarvaḥ prakṛtijaiḥ guṇaiḥ ||
na hi kascit ksanam api jatu tisthati akarmakt | karyate hi avasa karma sarva praktijai gunai ||
Verily, none can ever remain, even for a moment, without performing action; for, everyone is made to act helplessly, indeed, by the qualities born of PRAKRITI.
Verse #6
कर्मेन्द्रियाणि संयम्य य आस्ते मनसा स्मरन् |
इन्द्रियार्थान् विमूढात्मा मिथ्याचारः स उच्यते ||
karmendriyāṇi saṃyamya ya āste manasā smaran | indriyārthān vimūḍhātmā mithyācāraḥ sa ucyate ||
karmendriyani sayamya ya aste manasa smaran | indriyarthan vimuhatma mithyacara sa ucyate ||
He who, restraining the organs-of-action, sits thinking in his mind of the sense-objects, he, of deluded understanding, is called a hypocrite.
Verse #7
यः तु इन्द्रियाणि मनसा नियम्य आरभते |
अर्जुन कर्मेन्द्रियैः कर्मयोगम् असक्तः स विशिष्यते ||
yaḥ tu indriyāṇi manasā niyamya ārabhate | arjuna karmendriyaiḥ karmayogam asaktaḥ sa viśiṣyate ||
ya tu indriyani manasa niyamya arabhate | arjuna karmendriyai karmayogam asakta sa visisyate ||
But, whosoever, controlling the senses by the mind, O Arjuna, engages his organs-of-action in KARMA YOGA, without attachment, he excels.
Verse #8
नियतं कुरु कर्म त्वं कर्म ज्यायः हि अकर्मणः |
शरीरयात्रा अपि च ते न प्रसिद्ध्येत् अकर्मणः ||
niyatam kuru karma tvaṃ karma jyāyaḥ hi akarmaṇaḥ | śarīrayātrā api ca te na prasiddhyet akarmaṇaḥ ||
niyatam kuru karma tva karma jyaya hi akarmana | sarirayatra api ca te na prasiddhyet akarmana ||
You perform (your) bounden duty; for, action is superior to inaction. Even the maintenance of the body would not be possible for you by inaction.
Verse #9
यज्ञार्थात् कर्मणः अन्यत्र लोकः अयम् कर्मबन्धनः |
तदर्थम् कर्म कौन्तेय मुक्तसङ्गः समाचर ||
yajñārthāt karmaṇaḥ anyatra lokaḥ ayam karmabandhanaḥ | tadartham karma kaunteya muktasaṅgaḥ samācara ||
yajnarthat karmana anyatra loka ayam karmabandhana | tadartham karma kaunteya muktasanga samacara ||
The World is bound by action other than those performed for the sake of sacrifice; do thou, therefore, O son of Kunti, perform action of that sake (for YAJNA ) alone, free from all attachments.
Verse #10
सहयज्ञाः प्रजाः सृष्ट्वा पुरा उवाच प्रजापतिः |
अनेन प्रसविष्यध्वम् एषः वः अस्तु इष्टकामधुक् ||
sahayajñāḥ prajāḥ sṛṣṭvā purā uvāca prajāpatiḥ | anena prasaviṣyadhvam eṣaḥ vaḥ astu iṣṭakāmadhuk ||
sahayajna praja sstva pura uvaca prajapati | anena prasavisyadhvam esa va astu istakamadhuk ||
The PRAJAPATI (the Creator) , having in the beginning (of creation) created mankind, together with sacrifices, said, by this shall you prosper; let this be the milch-cow of your desire --- KAMADHUK (the mythological cow which yields all desired objects) .
Verse #11
देवान् भावयत अनेन ते देवाः भावयन्तु |
वः परस्परम् भावयन्तः श्रेयः परमम् अवाप्स्यथ ||
devān bhāvayata anena te devāḥ bhāvayantu | vaḥ parasparam bhāvayantaḥ śreyaḥ paramam avāpsyatha ||
devan bhavayata anena te deva bhavayantu | va parasparam bhavayanta sreya paramam avapsyatha ||
With this, you do nourish the gods and may those DEVAS nourish you; thus nourishing one another, you shall, attain the Highest Good.
Verse #12
इष्टान् भोगान् हि वः देवाः दास्यन्ते यज्ञभाविताः तैः |
दत्तान् अप्रदाय एभ्यः यः भुङ्क्ते स्तेनः एव सः ||
iṣṭān bhogān hi vaḥ devāḥ dāsyante yajñabhāvitāḥ taiḥ | dattān apradāya ebhyaḥ yaḥ bhuṅkte stenaḥ eva saḥ ||
istan bhogan hi va deva dasyante yajnabhavita tai | dattan apradaya ebhya ya bhunkte stena eva sa ||
12 The DEVAS nourished by the sacrifice will give you the desired objects. Indeed he who enjoys objects given by the DEVAS without offering (in return) to them is verily a thief.
Verse #13
यज्ञशिष्टाशिनः सन्तः मुच्यन्ते सर्वकिल्बिषैः भुञ्जते ते |
तु अघम् पापाः ये पचन्ति आत्मकारणात् ||
yajñaśiṣṭāśinaḥ santaḥ mucyante sarvakilbiṣaiḥ bhuñjate te | tu agham pāpāḥ ye pacanti ātmakāraṇāt ||
yajnasistasina santa mucyante sarvakilbisai bhunjate te | tu agham papa ye pacanti atmakaranat ||
The righteous, who eat the remnants of the sacrifices are freed from all sins; but those sinful ones who cook food (only) for their own sake verily eat but sin.
Verse #14
अन्नात् भवन्ति भूतानि पर्जन्यात् अन्नसम्भवः |
यज्ञात् भवति पर्जन्यः यज्ञः कर्मसमुद्भवः ||
annāt bhavanti bhūtāni parjanyāt annasambhavaḥ | yajñāt bhavati parjanyaḥ yajñaḥ karmasamudbhavaḥ ||
annat bhavanti bhutani parjanyat annasambhava | yajnat bhavati parjanya yajna karmasamudbhava ||
From food come forth beings; from rain food is produced; from sacrifice arises rain, and sacrifice is born of action.
Verse #15
कर्म ब्रह्मोद्भवम् विद्धि ब्रह्माक्षरसमुद्भवम् तस्मात् |
सर्वगतं ब्रह्म नित्यम् यज्ञे प्रतिष्ठितम् ||
karma brahmodbhavam viddhi brahmākṣarasamudbhavam tasmāt | sarvagatam brahma nityam yajñe pratiṣṭhitam ||
karma brahmodbhavam viddhi brahmaksarasamudbhavam tasmat | sarvagatam brahma nityam yajne pratisthitam ||
Know you that action comes from BRAHMAJI (the creator) and BRAHMAJI come from the Imperishable. Therefore, the all-pervading BRAHMAN (God-principle) ever rests in sacrifice .
Verse #16
एवम् प्रवर्तितं चक्रं न अनुवर्तयति इह यः |
अघायुः इन्द्रियारामः मोघं पार्थ स जीवति ||
evam pravartitaṃ cakraṃ na anuvartayati iha yaḥ | aghāyuḥ indriyārāmaḥ moghaṃ pārtha sa jīvati ||
evam pravartita cakra na anuvartayati iha ya | aghayu indriyarama mogha partha sa jivati ||
He who does not follow here the wheel thus set revolving, is of a sinful life, rejoicing in the senses. He lives in vain, O Son of Pritha.
Verse #17
यः तु आत्मरतिः एव स्यात् आत्मतृप्तः च मानवः |
आत्मनि एव च सन्तुष्टः तस्य कार्यं न विद्यते ||
yaḥ tu ātmaratiḥ eva syāt ātmatṛptaḥ ca mānavaḥ | ātmani eva ca santuṣṭaḥ tasya kāryaṃ na vidyate ||
ya tu atmarati eva syat atmatpta ca manava | atmani eva ca santusta tasya karya na vidyate ||
But the man who rejoices only in the Self, who is satisfied with the Self, who is content in the Self alone, for Him verily there is nothing (more) to be done.
Verse #18
न एव तस्य कृतेन अर्थः न अकृतेन इह |
कश्चन न च अस्य सर्वभूतेषु कश्चित् अर्थव्यपाश्रयः ||
na eva tasya kṛtena arthaḥ na akṛtena iha | kaścana na ca asya sarvabhūteṣu kaścit arthavyapāśrayaḥ ||
na eva tasya ktena artha na aktena iha | kascana na ca asya sarvabhutesu kascit arthavyapasraya ||
For him there is here no interest whatever in what is done, or what is not done; nor does he depend upon any being for any object.
Verse #19
तस्मात् असक्तः सततम् कार्यं कर्म समाचर असक्तः |
हि आचरन् कर्म परम आप्नोति पूरुषः ||
tasmāt asaktaḥ satatam kāryaṃ karma samācara asaktaḥ | hi ācaran karma parama āpnoti pūruṣaḥ ||
tasmat asakta satatam karya karma samacara asakta | hi acaran karma parama apnoti purusa ||
Therefore, always perform actions which should be done, without attachment; for, by performing action without attachment, man attains the Supreme.
Verse #20
कर्मणैव हि संसिद्धिम् आस्थिताः जनकादयः लोकसङ्ग्रहम् |
एव अपि सम्पश्यन् कर्तुम् अर्हसि ||
karmaṇaiva hi saṃsiddhim āsthitāḥ janakādayaḥ lokasaṅgraham | eva api sampaśyan kartum arhasi ||
karmanaiva hi sasiddhim asthita janakadaya lokasangraham | eva api sampasyan kartum arhasi ||
Janaka and others attained Perfection verily by action only; even with a view to protecting the masses you should perform action.
Verse #21
यद्यत् आचरति श्रेष्ठः तत्तत् एव इतरो जनः |
स यत् प्रमाणं कुरुते लोकः तदनुवर्तते ||
yadyat ācarati śreṣṭhaḥ tattat eva itaraḥ janaḥ | sa yat pramāṇaṃ kurute lokaḥ tadanuvartate ||
yadyat acarati srestha tattat eva itara jana | sa yat pramana kurute loka tadanuvartate ||
Whatever a great man does, that other men also do (imitate); whatever he sets up as the standard, that the world (people) follows.
Verse #22
न मे पार्थ अस्ति कर्तव्यम् त्रिषु लोकेषु किञ्चन |
न अनवाप्तम् अवाप्तव्यम् वर्त एव च कर्मणि ||
na me pārtha asti kartavyam triṣu lokeṣu kiñcana | na anavāptam avāptavyam varta eva ca karmaṇi ||
na me partha asti kartavyam trisu lokesu kincana | na anavaptam avaptavyam varta eva ca karmani ||
22 There is nothing in the three worlds, O Partha, that has to be done by Me, nor is there anything unattained that should be attained by Me; yet, I engage Myself in action.
Verse #23
यदि हि अहम् न वर्तेयम् जातु कर्मणि |
अतन्द्रितः मम वर्त्म अनुवर्तन्ते मनुष्याः पार्थ सर्वशः ||
yadi hi aham na varteyam jātu karmaṇi | atandritaḥ mama vartma anuvartante manuṣyāḥ pārtha sarvaśaḥ ||
yadi hi aham na varteyam jatu karmani | atandrita mama vartma anuvartante manusya partha sarvasa ||
For, should I not ever engage Myself in action, without relaxation, men would in every way follow My Path, O son of Pritha.
Verse #24
उत्सीदेयुः इमे लोकाः न कुर्याम् कर्म चेत् अहम् |
सङ्करस्य च कर्त्ता स्याम् उपहन्याम् इमाः प्रजाः ||
utsīdeyuḥ ime lokāḥ na kuryām karma cet aham | saṅkarasya ca kartā syām upahanyām imāḥ prajāḥ ||
utsideyu ime loka na kuryam karma cet aham | sankarasya ca karta syam upahanyam ima praja ||
These worlds would perish if I did not perform action; I would be the author of confusion of castes and would destroy these beings.
Verse #25
सक्ताः कर्मणि अविद्वांसः यथा कुर्वन्ति भारत |
कुर्यात् विद्वान् तथा असक्तः चिकीर्षुः लोकसङ्ग्रहम् ||
saktāḥ karmaṇi avidvāṃsaḥ yathā kurvanti bhārata | kuryāt vidvān tathā asaktaḥ cikīrṣuḥ lokasaṅgraham ||
sakta karmani avidvasa yatha kurvanti bharata | kuryat vidvan tatha asakta cikirsu lokasangraham ||
As the ignorant men act from attachment to action O Bharata so should the wise men act without attachment wishing the welfare of the world.
Verse #26
न बुद्धिभेदं जनयेत् अज्ञानां कर्मसङ्गिनाम् |
जोषयेत् सर्वकर्माणि विद्वान् युक्तः समाचरन् ||
na buddhibhedaṃ janayet ajñānām karmasaṅginām | joṣayet sarvakarmāṇi vidvān yuktaḥ samācaran ||
na buddhibheda janayet ajnanam karmasanginam | josayet sarvakarmani vidvan yukta samacaran ||
Let no wise-man unsettle the minds of ignorant-people, who are attached to action; he should engage them in all actions, himself fulfilling them with devotion.
Verse #27
प्रकृतेः क्रियमाणानि गुणैः कर्माणि सर्वशः |
अहङ्कारविमूढात्मा कर्ताऽहम् इति मन्यते ||
prakṛteḥ kriyamāṇāni guṇaiḥ karmāṇi sarvaśaḥ | ahaṅkāravimūḍhātmā kartā'ham manyate ||
prakte kriyamanani gunai karmani sarvasa | ahankaravimuhatma karta'ham manyate ||
All actions are performed, in all cases, merely by the Qualities-in-Nature (GUNAS ) . He whose mind is deluded by egoism, thinks I am the doer.
Verse #28
तत्त्ववित् तु महाबाहो गुणकर्मविभागयोः गुणाः गुणेषु |
वर्तन्त इति मत्वा न सज्जते ||
tattvavit tu mahābāho guṇakarmavibhāgayoḥ guṇāḥ guṇeṣu | vartanta matvā na sajjate ||
tattvavit tu mahabaho gunakarmavibhagayo guna gunesu | vartanta matva na sajjate ||
But he --- who knows the Truth, O mighty-armed, about the divisions of the qualities and (their) functions, and he who knows that GUNAS -as-senses move amidst GUNAS -as-objects, is not attached.
Verse #29
प्रकृतेः गुणसम्मूढाः सज्जन्ते गुणकर्मसु तान् |
अकृत्स्नविदः मन्दान् कृत्स्नवित् न विचालयेत् ||
prakṛteḥ guṇasammūḍhāḥ sajjante guṇakarmasu tān | akṛtsnavidaḥ mandān kṛtsnavit na vicālayet ||
prakte gunasammuha sajjante gunakarmasu tan | aktsnavida mandan ktsnavit na vicalayet ||
Those deluded by the qualities of nature, (GUNAS) , are attached to the functions of the qualities. The Man-of-Perfect-Knowledge should not unsettle the foolish, who are of imperfect knowledge.
Verse #30
मयि सर्वाणि कर्माणि संन्यस्य अध्यात्मचेतसा |
निराशीर् निर्ममः भूत्वा युध्यस्व विगतज्वरः ||
mayi sarvāṇi karmāṇi saṃnyasya adhyātmacetasā | nirāśīḥ nirmamaḥ bhūtvā yudhyasva vigatajvaraḥ ||
mayi sarvani karmani sanyasya adhyatmacetasa | nirasi nirmama bhutva yudhyasva vigatajvara ||
Renouncing all actions in Me, with the mind centered on the Self, free from hope and egoism (ownership) , free from (mental) fever, (you) do fight!
Verse #31
ये मे मतम् इदम् नित्यम् अनुतिष्ठन्ति मानवाः |
श्रद्धावन्तः अनसूयन्तः मुच्यन्ते ते अपि कर्मभिः ||
ye me matam idam nityam anutiṣṭhanti mānavāḥ | śraddhāvantaḥ anasūyantaḥ mucyante te api karmabhiḥ ||
ye me matam idam nityam anutisthanti manava | sraddhavanta anasuyanta mucyante te api karmabhi ||
Those men who constantly practise this teaching of Mine, full of faith and without cavilling, they too are freed from actions.
Verse #32
ये तु एतत् अभ्यसूयन्तः न अनुतिष्ठन्ति |
मे मतम् सर्वज्ञानविमूढान् तान् विद्धि नष्टानचेतसः ||
ye tu etat abhyasūyantaḥ na anutiṣṭhanti | me matam sarvajñānavimūḍhān tān viddhi naṣṭānacetasaḥ ||
ye tu etat abhyasuyanta na anutisthanti | me matam sarvajnanavimuhan tan viddhi nastanacetasa ||
But those who carp at My teaching and do not practice it, deluded in all knowledge, and devoid of discrimination, know them to be doomed to destruction.
Verse #33
सदृशं चेष्टते स्वस्याः प्रकृतेः ज्ञानवान् अपि |
प्रकृतिं यान्ति भूतानि निग्रहः किं करिष्यति ||
sadṛśam ceṣṭate svasyāḥ prakṛteḥ jñānavān api | prakṛtiṃ yānti bhūtāni nigrahaḥ kiṃ kariṣyati ||
sadsam cestate svasya prakte jnanavan api | prakti yanti bhutani nigraha ki karisyati ||
Even a wise man acts in accordance with his own nature; beings will follow their own nature; what can restraint do?
Verse #34
इन्द्रियस्य इन्द्रियस्य अर्थे रागद्वेषौ व्यवस्थितौ तयोः न |
वशम् आगच्छेत् तौ हि अस्य परिपन्थिनौ ||
indriyasya indriyasya arthe rāgadveṣau vyavasthitau tayoḥ na | vaśam āgacchet tau hi asya paripanthinau ||
indriyasya indriyasya arthe ragadvesau vyavasthitau tayo na | vasam agacchet tau hi asya paripanthinau ||
Attachment and aversion for the objects of the senses abide in the senses; let none come under their sway; for they are his foes.
Verse #35
श्रेयान् स्वधर्मः विगुणः परधर्मात् स्वनुष्ठितात् |
स्वधर्मे निधनं श्रेयः परधर्मः भयावहः ||
śreyān svadharmaḥ viguṇaḥ paradharmāt svanuṣṭhitāt | svadharme nidhanaṃ śreyaḥ paradharmaḥ bhayāvahaḥ ||
sreyan svadharma viguna paradharmat svanusthitat | svadharme nidhana sreya paradharma bhayavaha ||
Better is ones own duty , though devoid of merit, than the duty of another well discharged. Better is death in ones own duty; the duty of another is fraught with fear (is productive of positive danger) .
Verse #36
अर्जुन उवाच अथ केन प्रयुक्तः |
अयम् पापम् चरति पुरुषः अनिच्छन् |
अपि वार्ष्णेय बलात् इव नियोजितः ||
arjuna uvāca atha kena prayuktaḥ | ayam pāpam carati puruṣaḥ anicchan | api vārṣṇeya balāt iva niyojitaḥ ||
arjuna uvaca atha kena prayukta | ayam papam carati purusa anicchan | api varsneya balat iva niyojita ||
Arjuna said: But, by what impelled does man commit sin, though against his wishes, O Varshneya, constrained, as it were, by force?
Verse #37
श्रीभगवानुवाच काम एष क्रोध |
एष रजोगुणसमुद्भवः महाशनः महापाप्मा |
विद्धि एनम् इह वैरिणम् ||
śrībhagavānuvāca kāma eṣa krodha | eṣa rajoguṇasamudbhavaḥ mahāśanaḥ mahāpāpmā | viddhi enam iha vairiṇam ||
sribhagavanuvaca kama esa krodha | esa rajogunasamudbhava mahasana mahapapma | viddhi enam iha vairinam ||
The Blessed Lord Said: It is desire, it is anger born of the active all-devouring, all-sinful; know this as the foe here (in this world) .
Verse #38
धूमेन आव्रियते वह्निः यथा आदर्शः मलेन च यथा |
उल्बेन आवृतः गर्भः तथा तेन इदम् आवृतम् ||
dhūmena āvriyate vahniḥ yathā ādarśaḥ malena ca yathā | ulbena āvṛtaḥ garbhaḥ tathā tena idam āvṛtam ||
dhumena avriyate vahni yatha adarsa malena ca yatha | ulbena avta garbha tatha tena idam avtam ||
As fire is enveloped by smoke, as a mirror by dust, as an embryo by the womb, so this (wisdom) is enveloped by that (desire or anger) .
Verse #39
आवृतं ज्ञानम् एतेन ज्ञानिनः नित्यवैरिणा |
कामरूपेण कौन्तेय दुष्पूरेण अनलेन च ||
āvṛtaṃ jñānam etena jñāninaḥ nityavairiṇā | kāmarūpeṇa kaunteya duṣpūreṇa analena ca ||
avta jnanam etena jnanina nityavairina | kamarupena kaunteya duspurena analena ca ||
Enveloped, O Son of Kunti, is wisdom by this constant enemy of the wise in the form of desire, which is difficult to be appeased, like fire.
Verse #40
इन्द्रियाणि मनो बुद्धिः अस्य अधिष्ठानम् उच्यते |
एतैः विमोहयति एषः ज्ञानम् आवृत्य देहिनम् ||
indriyāṇi mano buddhiḥ asya adhiṣṭhānam ucyate | etaiḥ vimohayati eṣaḥ jñānam āvṛtya dehinam ||
indriyani mano buddhi asya adhisthanam ucyate | etai vimohayati esa jnanam avtya dehinam ||
The senses, the mind, and the intellect are said to be its seat; through these, it deludes the embodied by veiling his wisdom.
Verse #41
तस्मात् त्वम् इन्द्रियाणि आदौ नियम्य भरतर्षभ |
पाप्मानम् प्रजहि हि एनम् ज्ञानविज्ञाननाशनम् ||
tasmāt tvam indriyāṇi ādau niyamya bharatarṣabha | pāpmānam prajahi hi enam jñānavijñānanāśanam ||
tasmat tvam indriyani adau niyamya bharatarsabha | papmanam prajahi hi enam jnanavijnananasanam ||
Therefore, O best of the Bharatas, controlling first the senses, kill this sinful thing, the destroyer of knowledge and wisdom.
Verse #42
इन्द्रियाणि पराणि आहुः इन्द्रियेभ्यः परं मनः मनसः तु |
परा बुद्धिः यः बुद्धेः परतः तु सः ||
indriyāṇi parāṇi āhuḥ indriyebhyaḥ paraṃ manaḥ manasaḥ tu | parā buddhiḥ yaḥ buddheḥ parataḥ tu saḥ ||
indriyani parani ahu indriyebhya para mana manasa tu | para buddhi ya buddhe parata tu sa ||
They say that the senses are superior (to the body); superior to the senses is the mind; superior to the mind is the intellect; one who is even superior to the intellect is He, (the Atman ) .
Verse #43
एवम् |
बुद्धेः |
परं |
बुद्ध्वा |
संस्तभ्य आत्मानम् आत्मना जहि शत्रुं महाबाहो कामरूपं दुरासदम् ||
evam | buddheḥ | paraṃ | buddhvā | saṃstabhyā ātmānam ātmanā jahi śatruṃ mahābāho kāmarūpaṃ durāsadam ||
evam | buddhe | para | buddhva | sastabhya atmanam atmana jahi satru mahabaho kamarupa durasadam ||
Thus knowing Him, who is superior to intellect, and restraining the self by the Self, slay you, O mighty-armed, the enemy in the form of desire, no doubt hard indeed to conquer.<br><br>Thus in the Upanishads of the glorious Bhagavad Gita, the science of the Eternal, the scripture of Yoga, the dialogue between Sri Krishna and Arjuna, ends the third discourse entitled "The Yoga of Action."