कर्मयोग

अर्जुन उवाच | ज्यायसी चेत्कर्मणस्ते मता बुद्धिर्जनार्दन | तत्किं कर्मणि घोरे मां नियोजयसि केशव ||१||

arjuna uvācha jyāyasī chet karmaṇas te matā buddhir janārdana tat kiṁ karmaṇi ghore māṁ niyojayasi keśhava

Arjuna said: O Janardana, O Keshava, if you think that intelligence is better than fruitive work, why do you want to engage me in this ghastly warfare?

व्यामिश्रेणेव वाक्येन बुद्धिं मोहयसीव मे | तदेकं वद निश्चित्य येन श्रेयोऽहमाप्नुयाम् ||२||

vyāmiśhreṇeva vākyena buddhiṁ mohayasīva me tad ekaṁ vada niśhchitya yena śhreyo'ham āpnuyām

My intelligence is confused by your seemingly ambiguous instructions. Therefore, please tell me decisively that one thing by which I may achieve the highest good.

श्रीभगवानुवाच | लोकेऽस्मिन्द्विविधा निष्ठा पुरा प्रोक्ता मयानघ | ज्ञानयोगेन साङ्ख्यानां कर्मयोगेन योगिनाम् ||३||

śhrī bhagavān uvācha loke'smin dvi-vidhā niṣhṭhā purā proktā mayānagha jñāna-yogena sāṅkhyānāṁ karma-yogena yoginām

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 (jnana yoga), and others are inclined to understand it by devotional service (karma yoga).

न कर्मणामनारम्भान्नैष्कर्म्यं पुरुषोऽश्नुते | न च संन्यसनादेव सिद्धिं समधिगच्छति ||४||

na karmaṇām anārambhān naiṣhkarmyaṁ puruṣho'śhnute na cha sannyasanād eva siddhiṁ samadhigachchhati

Not by merely abstaining from work can one achieve freedom from reaction, nor by renunciation alone can one attain perfection.

न हि कश्चित्क्षणमपि जातु तिष्ठत्यकर्मकृत् | कार्यते ह्यवशः कर्म सर्वः प्रकृतिजैर्गुणैः ||५||

na hi kaśhchit kṣhaṇam api jātu tiṣhṭhaty akarma-kṛt kāryate hy avaśhaḥ karma sarvaḥ prakṛti-jair guṇaiḥ

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.

कर्मेन्द्रियाणि संयम्य य आस्ते मनसा स्मरन् | इन्द्रियार्थान्विमूढात्मा मिथ्याचारः स उच्यते ||६||

karmendriyāṇi saṁyamya ya āste manasā smaran indriyārthān vimūḍhātmā mithyāchāraḥ sa uchyate

One who restrains the senses of action but whose mind dwells on sense objects certainly deludes himself and is called a pretender.

यस्त्विन्द्रियाणि मनसा नियम्यारभतेऽर्जुन | कर्मेन्द्रियैः कर्मयोगमसक्तः स विशिष्यते ||७||

yas tv indriyāṇi manasā niyamyārabhate'rjuna karmendriyaiḥ karma-yogam asaktaḥ sa viśhiṣhyate

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.

नियतं कुरु कर्म त्वं कर्म ज्यायो ह्यकर्मणः | शरीरयात्रापि च ते न प्रसिद्ध्येदकर्मणः ||८||

niyataṁ kuru karma tvaṁ karma jyāyo hy akarmaṇaḥ śharīra-yātrāpi cha te na prasiddhyed akarmaṇaḥ

Perform your prescribed duty, for action is better than inaction. A man cannot even maintain his physical body without work.

यज्ञार्थात्कर्मणोऽन्यत्र लोकोऽयं कर्मबन्धनः | तदर्थं कर्म कौन्तेय मुक्तसङ्गः समाचर ||९||

yajñārthāt karmaṇo'nyatra loko'yaṁ karma-bandhanaḥ tad-arthaṁ karma kaunteya mukta-saṅgaḥ samāchara

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.

सहयज्ञाः प्रजाः सृष्ट्वा पुरोवाच प्रजापतिः | अनेन प्रसविष्यध्वमेष वोऽस्त्विष्टकामधुक् ||१०||

saha-yajñāḥ prajāḥ sṛṣṭvā purovācha prajāpatiḥ anena prasaviṣhyadhvam eṣha vo'stv iṣhṭa-kāma-dhuk

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.

देवान्भावयतानेन ते देवा भावयन्तु वः | परस्परं भावयन्तः श्रेयः परमवाप्स्यथ ||११||

devān bhāvayatānena te devā bhāvayantu vaḥ parasparaṁ bhāvayantaḥ śhreyaḥ param avāpsyatha

The demigods, being pleased by sacrifices, will also please you, and thus, by cooperation between men and demigods, prosperity will reign for all.

इष्टान्भोगान्हि वो देवा दास्यन्ते यज्ञभाविताः | तैर्दत्तानप्रदायैभ्यो यो भुङ्क्ते स्तेन एव सः ||१२||

iṣhṭān bhogān hi vo devā dāsyante yajña-bhāvitāḥ tair dattān apradāyaibhyo yo bhuṅkte stena eva saḥ

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.

यज्ञशिष्टाशिनः सन्तो मुच्यन्ते सर्वकिल्बिषैः | भुञ्जते ते त्वघं पापा ये पचन्त्यात्मकारणात् ||१३||

yajña-śhiṣṭāśhinaḥ santo muchyante sarva-kilbiṣhaiḥ bhuñjate te tv aghaṁ pāpā ye pachanty ātma-kāraṇāt

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.

अन्नाद्भवन्ति भूतानि पर्जन्यादन्नसम्भवः | यज्ञाद्भवति पर्जन्यो यज्ञः कर्मसमुद्भवः ||१४||

annād bhavanti bhūtāni parjanyād anna-sambhavaḥ yajñād bhavati parjanyo yajñaḥ karma-samudbhavaḥ

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.

कर्म ब्रह्मोद्भवं विद्धि ब्रह्माक्षरसमुद्भवम् | तस्मात्सर्वगतं ब्रह्म नित्यं यज्ञे प्रतिष्ठितम् ||१५||

karma brahmodbhavaṁ viddhi brahmākṣhara-samudbhavam tasmāt sarva-gataṁ brahma nityaṁ yajñe pratiṣhṭhitam

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.

एवं प्रवर्तितं चक्रं नानुवर्तयतीह यः | अघायुरिन्द्रियारामो मोघं पार्थ स जीवति ||१६||

evaṁ pravartitaṁ chakraṁ nānuvartayatīha yaḥ aghāyur indriyārāmo moghaṁ pārtha sa jīvati

My dear Arjuna, one who does not follow in human life the cycle of sacrifice thus established by the Vedas certainly lives a life full of sin. Living only for the satisfaction of the senses, such a person lives in vain.

यस्त्वात्मरतिरेव स्यादात्मतृप्तश्च मानवः | आत्मन्येव च सन्तुष्टस्तस्य कार्यं न विद्यते ||१७||

yas tv ātma-ratir eva syād ātma-tṛptaśh cha māhanaḥ ātmany eva cha santuṣhṭas tasya kāryaṁ na vidyate

But for one who takes pleasure in the Self, who is illuminated in the Self, who rejoices in and is satisfied with the Self only, for him nothing is left to be done.

नैव तस्य कृतेनार्थो नाकृतेनेह कश्चन | न चास्य सर्वभूतेषु कश्चिदर्थव्यपाश्रयः ||१८||

naiva tasya kṛtenārtho nākṛteneha kaśhchana na chāsya sarva-bhūteṣhu kaśhchid artha-vyapāśhrayaḥ

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.

तस्मादसक्तः सततं कार्यं कर्म समाचर | असक्तो ह्याचरन्कर्म परमाप्नोति पूरुषः ||१९||

tasmād asaktaḥ satataṁ kāryaṁ karma samāchara asakto hy ācharan karma param āpnoti pūruṣhaḥ

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.

कर्मणैव हि संसिद्धिमास्थिता जनकादयः | लोकसंग्रहमेवापि सम्पश्यन्कर्तुमर्हसि ||२०||

karmaṇaiva hi saṁsiddhim āsthitā janakādayaḥ loka-saṁgraham evāpi sampaśhyan kartum arhasi

Even kings like Janaka and others obtained the perfection by performance of prescribed duties. Therefore, just for the sake of educating the people in general, you should perform your work.

यद्यदाचरति श्रेष्ठस्तत्तदेवेतरो जनः | स यत्प्रमाणं कुरुते लोकस्तदनुवर्तते ||२१||

yad yad ācharati śhreṣhṭhas tat tad evetaro janaḥ sa yat pramāṇaṁ kurute lokas tad anuvartate

Whatever action a great man performs, common men follow. And whatever standards he sets by exemplary acts, all the world pursues.

न मे पार्थास्ति कर्तव्यं त्रिषु लोकेषु किञ्चन | नानवाप्तमवाप्तव्यं वर्त एव च कर्मणि ||२२||

na me pārthāsti kartavyaṁ triṣhu lokeṣhu kiñchana nānavāptam avāptavyaṁ varta eva cha karmaṇi

O Partha, there is no work prescribed for Me within all the three planetary systems. Nor am I in want of anything, nor have I need to obtain anything — and yet I am engaged in work.

यदि ह्यहं न वर्तेयं जातु कर्मण्यतन्द्रितः | मम वर्त्मानुवर्तन्ते मनुष्याः पार्थ सर्वशः ||२३||

yadi hy ahaṁ na varteyaṁ jātu karmaṇy atandritaḥ mama vartmānuvartante manuṣhyāḥ pārtha sarvaśhaḥ

For if I did not perform prescribed duties, all men would certainly follow my path, O son of Pritha.

उत्सीदेयुरिमे लोका न कुर्यां कर्म चेदहम् | संकरस्य च कर्ता स्यामुपहन्यामिमाः प्रजाः ||२४||

utsīdeyur ime lokā na kuryāṁ karma ched aham sankarasya cha kartā syām upahanyām imāḥ prajāḥ

If I did not perform prescribed duties, all these worlds would be put to ruination. I would be a cause of creating unwanted population, and I would thereby destroy the peace of all living beings.

सक्ताः कर्मण्यविद्वांसो यथा कुर्वन्ति भारत | कुर्याद्विद्वांस्तथासक्तश्चिकीर्षुर्लोकसंग्रहम् ||२५||

saktāḥ karmaṇy avidvāṁso yathā kurvanti bhārata kuryād vidvāṁs tathāsaktaśh chikīrṣhur loka-saṁgraham

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.

न बुद्धिभेदं जनयेदज्ञानां कर्मसङ्गिनाम् | जोषयेत्सर्वकर्माणि विद्वान्युक्तः समाचरन् ||२६||

na buddhi-bhedaṁ janayed ajñānāṁ karma-saṅginām joṣhayet sarva-karmāṇi vidvān yuktaḥ samācharan

So as not to disrupt the minds of ignorant men attached to the fruitive results of prescribed duties, a learned man 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).

प्रकृतेः क्रियमाणानि गुणैः कर्माणि सर्वशः | अहङ्कारविमूढात्मा कर्ताहमिति मन्यते ||२७||

prakṛteḥ kriyamāṇāni guṇaiḥ karmāṇi sarvaśhaḥ ahaṅkāra-vimūḍhātmā kartāham iti manyate

The spirit soul bewildered by the influence of false ego thinks himself to be the doer of activities that are in actuality carried out by the three modes of material nature.

तत्त्ववित्तु महाबाहो गुणकर्मविभागयोः | गुणा गुणेषु वर्तन्त इति मत्वा न सज्जते ||२८||

tattva-vit tu mahā-bāho guṇa-karma-vibhāgayoḥ guṇā guṇeṣhu vartanta iti matvā na sajjate

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.

प्रकृतेर्गुणसम्मूढाः सज्जन्ते गुणकर्मसु | तानकृत्स्नविदो मन्दान्कृत्स्नविन्न विचालयेत् ||२९||

prakṛter guṇa-sammūḍhāḥ sajjante guṇa-karmasu tān akṛtsna-vido mandān kṛtsna-vin na vichālayet

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.

मयि सर्वाणि कर्माणि संन्यस्याध्यात्मचेतसा | निराशीर्निर्ममो भूत्वा युध्यस्व विगतज्वरः ||३०||

mayi sarvāṇi karmāṇi sannyasyādhyātma-chetasā nirāśhīr nirmamo bhūtvā yudhyasva vigata-jvaraḥ

Therefore, O Arjuna, surrendering all your works unto Me, with full knowledge of Me, without desire for profit, with no claims to proprietorship, and free from lethargy, fight.

ये मे मतमिदं नित्यमनुतिष्ठन्ति मानवाः | श्रद्धावन्तोऽनसूयन्तो मुच्यन्ते तेऽपि कर्मभिः ||३१||

ye me matam idaṁ nityam anutiṣhṭhanti mānavāḥ śhraddhāvanto'nasūyanto muchyante te'pi karmabhiḥ

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.

ये त्वेतदभ्यसूयन्तो नानुतिष्ठन्ति मे मतम् | सर्वज्ञानविमूढांस्तान्विद्धि नष्टानचेतसः ||३२||

ye tv etad abhyasūyanto nānutiṣhṭhanti me matam sarva-jñāna-vimūḍhāṁs tān viddhi naṣhṭān achetasaḥ

But those who, out of envy, disregard these teachings and do not follow them regularly, are to be considered bereft of all knowledge, befooled, and ruined in their endeavors for perfection.

सदृशं चेष्टते स्वस्याः प्रकृतेर्ज्ञानवानपि | प्रकृतिं यान्ति भूतानि निग्रहः किं करिष्यति ||३३||

sadṛśhaṁ cheṣhṭate svasyāḥ prakṛter jñānavān api prakṛtiṁ yānti bhūtāni nigrahaḥ kiṁ kariṣhyati

Even a man of knowledge acts according to his own nature, for everyone follows his nature. What can repression accomplish?

इन्द्रियस्येन्द्रियस्यार्थे रागद्वेषौ व्यवस्थितौ | तयोर्न वशमागच्छेत्तौ ह्यस्य परिपन्थिनौ ||३४||

indriyasyendriyasyārthe rāga-dveṣhau vyavasthitau tayor na vaśham āgachchhet tau hy asya paripanthinau

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.

श्रेयान्स्वधर्मो विगुणः परधर्मात्स्वनुष्ठितात् | स्वधर्मे निधनं श्रेयः परधर्मो भयावहः ||३५||

śhreyān sva-dharmo viguṇaḥ para-dharmāt sv-anuṣhṭhitāt sva-dharme nidhanaṁ śhreyaḥ para-dharmo bhayāvahaḥ

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, and to imitate another's duty is dangerous.

अर्जुन उवाच | अथ केन प्रयुक्तोऽयं पापं चरति पूरुषः | अनिच्छन्नपि वार्ष्णेय बलादिव नियोजितः ||३६||

arjuna uvācha atha kena prayukto'yaṁ pāpaṁ charati pūruṣhaḥ anichchhann api vārṣhṇeya balād iva niyojitaḥ

Arjuna said: O descendant of Vrishni, by what is one impelled to sinful acts, even unwillingly, as if engaged by force?

श्रीभगवानुवाच | काम एष क्रोध एष रजोगुणसमुद्भवः | महाशनो महापाप्मा विद्ध्येनमिह वैरिणम् ||३७||

śhrī bhagavān uvācha kāma eṣha krodha eṣha rajo-guṇa-samudbhavaḥ mahāśhano mahā-pāpmā viddhy enam iha vairiṇam

The Supreme Personality of Godhead said: It is lust only, Arjuna, which is born of contact with the material modes of passion and later transformed into wrath, and which is the all-devouring sinful enemy of this world.

धूमेनाव्रियते वह्निर्यथादर्शो मलेन च | यथोल्बेनावृतो गर्भस्तथा तेनेदमावृतम् ||३८||

dhūmenāvriyate vahnir yathādarśho malena cha yatholbenāvṛto garbhas tathā tenedam āvṛtam

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.

आवृतं ज्ञानमेतेन ज्ञानिनो नित्यवैरिणा | कामरूपेण कौन्तेय दुष्पूरेणानलेन च ||३९||

āvṛtaṁ jñānam etena jñānino nitya-vairiṇā kāma-rūpeṇa kaunteya duṣhpūreṇānalena cha

Thus the wise living entity's pure consciousness is covered by his eternal enemy in the form of lust, which is never satisfied and which burns like fire.

इन्द्रियाणि मनो बुद्धिरस्याधिष्ठानमुच्यते | एतैर्विमोहयत्येष ज्ञानमावृत्य देहिनम् ||४०||

indriyāṇi mano buddhir asyādhiṣhṭhānam uchyate etair vimohayaty eṣha jñānam āvṛtya dehinam

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.

तस्मात्त्वमिन्द्रियाण्यादौ नियम्य भरतर्षभ | पाप्मानं प्रजहि ह्येनं ज्ञानविज्ञाननाशनम् ||४१||

tasmāt tvam indriyāṇy ādau niyamya bharatarṣhabha pāpmānaṁ prajahi hy enaṁ jñāna-vijñāna-nāśhanam

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.

इन्द्रियाणि पराण्याहुरिन्द्रियेभ्यः परं मनः | मनसस्तु परा बुद्धिर्यो बुद्धेः परतस्तु सः ||४२||

indriyāṇi parāṇy āhur indriyebhyaḥ paraṁ manaḥ manasas tu parā buddhir yo buddheḥ paratas tu saḥ

The working senses are superior to dull matter; the mind is higher than the senses; intelligence is still higher than the mind; and the soul is even higher than the intelligence.

एवं बुद्धेः परं बुद्ध्वा संस्तभ्यात्मानमात्मना | जहि शत्रुं महाबाहो कामरूपं दुरासदम् ||४३||

evaṁ buddheḥ paraṁ buddhvā sanstabhyātmānam ātmanā jahi śhatruṁ mahā-bāho kāma-rūpaṁ durāsadam

Thus knowing oneself to be transcendental to the material senses, mind and intelligence, O mighty-armed Arjuna, one should steady the mind by deliberate spiritual intelligence (Krishna consciousness) and thus — by spiritual strength — conquer this insatiable enemy known as lust.