The Yoga of Knowledge and Renouncing Action

इमं विवस्वते योगं प्रोक्तवानहमव्ययम् ।विवस्वान्मनवे प्राह मनुरिक्ष्वाकवेऽब्रवीत् ॥

imaṃ vivasvate yogaṃ proktavānahamavyayam |vivasvānmanave prāha manurikṣvākave'bravīt ||

Krishna said: I taught this everlasting yoga to Vivasvan, the sun god. Vivasvan taught it to Manu, and Manu taught it to King Ikshvaku.

एवं परम्पराप्राप्तमिमं राजर्षयो विदुः ।स कालेनेह महता योगो नष्टः परन्तप ॥

evaṃ paramparāprāptamimaṃ rājarṣayo viduḥ |sa kāleneha mahatā yogo naṣṭaḥ parantapa ||

Handed down in this way from one to the next, the royal sages knew it. But over a long time this yoga was lost to the world, Arjuna.

स एवायं मया तेऽद्य योगः प्रोक्तः पुरातनः ।भक्तोऽसि मे सखा चेति रहस्यं ह्येतदुत्तमम् ॥

sa evāyaṃ mayā te'dya yogaḥ proktaḥ purātanaḥ |bhakto'si me sakhā ceti rahasyaṃ hyetaduttamam ||

That same ancient yoga I have told you today, because you are my devotee and my friend. It is the highest secret.

अपरं भवतो जन्म परं जन्म विवस्वतः ।कथमेतद्विजानीयां त्वमादौ प्रोक्तवानिति ॥

aparaṃ bhavato janma paraṃ janma vivasvataḥ |kathametadvijānīyāṃ tvamādau proktavāniti ||

Arjuna said: You were born recently, and Vivasvan was born long ago. How am I to understand that you taught it to him in the beginning?

बहूनि मे व्यतीतानि जन्मानि तव चार्जुन ।तान्यहं वेद सर्वाणि न त्वं वेत्थ परन्तप ॥

bahūni me vyatītāni janmāni tava cārjuna |tānyahaṃ veda sarvāṇi na tvaṃ vettha parantapa ||

Krishna said: Arjuna, both you and I have passed through many births. I know them all, but you do not.

अजोऽपि सन्नव्ययात्मा भूतानामीश्वरोऽपि सन् ।प्रकृतिं स्वामधिष्ठाय संभवाम्यात्ममायया ॥

ajo'pi sannavyayātmā bhūtānāmīśvaro'pi san |prakṛtiṃ svāmadhiṣṭhāya saṃbhavāmyātmamāyayā ||

Though I am unborn and my being never perishes, and though I am Lord of all beings, I take birth by my own power, working through my own nature.

जन्म कर्म च मे दिव्यमेवं यो वेत्ति तत्त्वतः ।त्यक्त्वा देहं पुनर्जन्म नैति मामेति सोऽर्जुन ॥

janma karma ca me divyamevaṃ yo vetti tattvataḥ |tyaktvā dehaṃ punarjanma naiti māmeti so'rjuna ||

Whoever truly understands my divine birth and actions is not born again after leaving the body, Arjuna. That person comes to me.

वीतरागभयक्रोधा मन्मया मामुपाश्रिताः ।बहवो ज्ञानतपसा पूता मद्भावमागताः ॥

vītarāgabhayakrodhā manmayā māmupāśritāḥ |bahavo jñānatapasā pūtā madbhāvamāgatāḥ ||

Free from attachment, fear and anger, filled with me and taking shelter in me, many people, purified by the discipline of knowledge, have reached my state.

ये यथा मां प्रपद्यन्ते तांस्तथैव भजाम्यहम् ।मम वर्त्मानुवर्तन्ते मनुष्याः पार्थ सर्वशः ॥

ye yathā māṃ prapadyante tāṃstathaiva bhajāmyaham |mama vartmānuvartante manuṣyāḥ pārtha sarvaśaḥ ||

In whatever way people come to me, in that same way I receive them. In every way, Arjuna, people follow my path.

काङ्क्षन्तः कर्मणां सिद्धिं यजन्त इह देवताः ।क्षिप्रं हि मानुषे लोके सिद्धिर्भवति कर्मजा ॥

kāṅkṣantaḥ karmaṇāṃ siddhiṃ yajanta iha devatāḥ |kṣipraṃ hi mānuṣe loke siddhirbhavati karmajā ||

Those who want success in their work here worship the gods, because in the human world success from such action comes quickly.

चातुर्वर्ण्यं मया सृष्टं गुणकर्मविभागशः ।तस्य कर्तारमपि मां विद्ध्यकर्तारमव्ययम् ॥

cāturvarṇyaṃ mayā sṛṣṭaṃ guṇakarmavibhāgaśaḥ |tasya kartāramapi māṃ viddhyakartāramavyayam ||

The four varnas, the social orders, were created by me according to the division of gunas and actions. Though I am their maker, know me to be the unchanging non-doer.

न मां कर्माणि लिम्पन्ति न मे कर्मफले स्पृहा ।इति मां योऽभिजानाति कर्मभिर्न स बध्यते ॥

na māṃ karmāṇi limpanti na me karmaphale spṛhā |iti māṃ yo'bhijānāti karmabhirna sa badhyate ||

Actions do not stain me, and I have no longing for their results. Whoever knows me in this way is not bound by actions.

एवं ज्ञात्वा कृतं कर्म पूर्वैरपि मुमुक्षुभिः ।कुरु कर्मैव तस्मात्त्वं पूर्वैः पूर्वतरं कृतम् ॥

evaṃ jñātvā kṛtaṃ karma pūrvairapi mumukṣubhiḥ |kuru karmaiva tasmāttvaṃ pūrvaiḥ pūrvataraṃ kṛtam ||

Knowing this, seekers of freedom in ancient times also performed action. So you too should act, as the ancients did long ago.

किं कर्म किमकर्मेति कवयोऽप्यत्र मोहिताः ।तत्ते कर्म प्रवक्ष्यामि यज्ज्ञात्वा मोक्ष्यसेऽशुभात् ॥

kiṃ karma kimakarmeti kavayo'pyatra mohitāḥ |tatte karma pravakṣyāmi yajjñātvā mokṣyase'śubhāt ||

What is action, and what is inaction? Even the wise are confused about this. I will explain action to you, and knowing it, you will be freed from harm.

कर्मणो ह्यपि बोद्धव्यं बोद्धव्यं च विकर्मणः ।अकर्मणश्च बोद्धव्यं गहना कर्मणो गतिः ॥

karmaṇo hyapi boddhavyaṃ boddhavyaṃ ca vikarmaṇaḥ |akarmaṇaśca boddhavyaṃ gahanā karmaṇo gatiḥ ||

One must understand what action is, what wrong action is, and what inaction is. The way of action is hard to grasp.

कर्मण्यकर्म यः पश्येदकर्मणि च कर्म यः ।स बुद्धिमान्मनुष्येषु स युक्तः कृत्स्नकर्मकृत् ॥

karmaṇyakarma yaḥ paśyedakarmaṇi ca karma yaḥ |sa buddhimānmanuṣyeṣu sa yuktaḥ kṛtsnakarmakṛt ||

One who sees inaction in action and action in inaction is wise among people. Such a person is a yogi, even while doing every kind of work.

यस्य सर्वे समारम्भाः कामसंकल्पवर्जिताः ।ज्ञानाग्निदग्धकर्माणं तमाहुः पण्डितं बुधाः ॥

yasya sarve samārambhāḥ kāmasaṃkalpavarjitāḥ |jñānāgnidagdhakarmāṇaṃ tamāhuḥ paṇḍitaṃ budhāḥ ||

A person whose every undertaking is free from selfish desire and scheming, whose actions are burned up in the fire of knowledge, is called wise by the wise.

त्यक्त्वा कर्मफलासङ्गं नित्यतृप्तो निराश्रयः ।कर्मण्यभिप्रवृत्तोऽपि नैव किंचित्करोति सः ॥

tyaktvā karmaphalāsaṅgaṃ nityatṛpto nirāśrayaḥ |karmaṇyabhipravṛtto'pi naiva kiṃcitkaroti saḥ ||

Giving up attachment to the results of action, always content and depending on nothing, such a person does nothing at all, even while fully engaged in action.

निराशीर्यतचित्तात्मा त्यक्तसर्वपरिग्रहः ।शारीरं केवलं कर्म कुर्वन्नाप्नोति किल्बिषम् ॥

nirāśīryatacittātmā tyaktasarvaparigrahaḥ |śārīraṃ kevalaṃ karma kurvannāpnoti kilbiṣam ||

Without cravings, with mind and body under control, giving up all claims of ownership and doing only what the body needs, such a person incurs no wrong.

यदृच्छालाभसंतुष्टो द्वन्द्वातीतो विमत्सरः ।समः सिद्धावसिद्धौ च कृत्वापि न निबध्यते ॥

yadṛcchālābhasaṃtuṣṭo dvandvātīto vimatsaraḥ |samaḥ siddhāvasiddhau ca kṛtvāpi na nibadhyate ||

Content with whatever comes unasked, beyond pairs of opposites, free from envy and the same in success and failure, such a person is not bound even while acting.

गतसङ्गस्य मुक्तस्य ज्ञानावस्थितचेतसः ।यज्ञायाचरतः कर्म समग्रं प्रविलीयते ॥

gatasaṅgasya muktasya jñānāvasthitacetasaḥ |yajñāyācarataḥ karma samagraṃ pravilīyate ||

For one who is free and unattached, whose mind is settled in knowledge, and who acts as an offering, all action melts away completely.

ब्रह्मार्पणं ब्रह्म हविर्ब्रह्माग्नौ ब्रह्मणा हुतम् ।ब्रह्मैव तेन गन्तव्यं ब्रह्मकर्मसमाधिना ॥

brahmārpaṇaṃ brahma havirbrahmāgnau brahmaṇā hutam |brahmaiva tena gantavyaṃ brahmakarmasamādhinā ||

The act of offering is Brahman, the offering is Brahman, poured by Brahman into the fire that is Brahman. One who sees Brahman in every action reaches Brahman.

दैवमेवापरे यज्ञं योगिनः पर्युपासते ।ब्रह्माग्नावपरे यज्ञं यज्ञेनैवोपजुह्वति ॥

daivamevāpare yajñaṃ yoginaḥ paryupāsate |brahmāgnāvapare yajñaṃ yajñenaivopajuhvati ||

Some yogis make offerings to the gods. Others offer the offering itself into the fire of Brahman.

श्रोत्रादीनीन्द्रियाण्यन्ये संयमाग्निषु जुह्वति ।शब्दादीन्विषयानन्य इन्द्रियाग्निषु जुह्वति ॥

śrotrādīnīndriyāṇyanye saṃyamāgniṣu juhvati |śabdādīnviṣayānanya indriyāgniṣu juhvati ||

Some offer hearing and the other senses into the fires of self-restraint. Others offer sound and the other objects of sense into the fires of the senses.

सर्वाणीन्द्रियकर्माणि प्राणकर्माणि चापरे ।आत्मसंयमयोगाग्नौ जुह्वति ज्ञानदीपिते ॥

sarvāṇīndriyakarmāṇi prāṇakarmāṇi cāpare |ātmasaṃyamayogāgnau juhvati jñānadīpite ||

Others offer all the workings of the senses and of the life-breath into the fire of self-control, lit by knowledge.

द्रव्ययज्ञास्तपोयज्ञा योगयज्ञास्तथापरे ।स्वाध्यायज्ञानयज्ञाश्च यतयः संशितव्रताः ॥

dravyayajñāstapoyajñā yogayajñāstathāpare |svādhyāyajñānayajñāśca yatayaḥ saṃśitavratāḥ ||

Some offer wealth, some offer austerity, some offer yoga practice as their offering, while others, firm in their vows, offer study of scripture and knowledge.

अपाने जुह्वति प्राणं प्राणेऽपानं तथापरे ।प्राणापानगती रुद्ध्वा प्राणायामपरायणाः ॥

apāne juhvati prāṇaṃ prāṇe'pānaṃ tathāpare |prāṇāpānagatī ruddhvā prāṇāyāmaparāyaṇāḥ ||

Others, devoted to breath control, offer the in-breath into the out-breath and the out-breath into the in-breath, holding the flow of both.

अपरे नियताहाराः प्राणान्प्राणेषु जुह्वति ।सर्वेऽप्येते यज्ञविदो यज्ञक्षपितकल्मषाः ॥

apare niyatāhārāḥ prāṇānprāṇeṣu juhvati |sarve'pyete yajñavido yajñakṣapitakalmaṣāḥ ||

Still others, controlling their food, offer the life-breaths into the life-breaths. All of these understand offering, and through offering their faults are washed away.

यज्ञशिष्टामृतभुजो यान्ति ब्रह्म सनातनम् ।नायं लोकोऽस्त्ययज्ञस्य कुतोऽन्यः कुरुसत्तम ॥

yajñaśiṣṭāmṛtabhujo yānti brahma sanātanam |nāyaṃ loko'styayajñasya kuto'nyaḥ kurusattama ||

Those who eat the nectar that remains after the offering reach the eternal Brahman. Even this world is not for one who makes no offering, so how could the next one be?

एवं बहुविधा यज्ञा वितता ब्रह्मणो मुखे ।कर्मजान्विद्धि तान्सर्वानेवं ज्ञात्वा विमोक्ष्यसे ॥

evaṃ bahuvidhā yajñā vitatā brahmaṇo mukhe |karmajānviddhi tānsarvānevaṃ jñātvā vimokṣyase ||

Many such offerings are described in the Veda. Know that they are all born of action; knowing this, you will be set free.

श्रेयान्द्रव्यमयाद्यज्ञाज्ज्ञानयज्ञः परन्तप ।सर्वं कर्माखिलं पार्थ ज्ञाने परिसमाप्यते ॥

śreyāndravyamayādyajñājjñānayajñaḥ parantapa |sarvaṃ karmākhilaṃ pārtha jñāne parisamāpyate ||

The offering of knowledge is better than an offering of material things, Arjuna, because all action, without exception, finds its fulfilment in knowledge.

तद्विद्धि प्रणिपातेन परिप्रश्नेन सेवया ।उपदेक्ष्यन्ति ते ज्ञानं ज्ञानिनस्तत्त्वदर्शिनः ॥

tadviddhi praṇipātena paripraśnena sevayā |upadekṣyanti te jñānaṃ jñāninastattvadarśinaḥ ||

Learn this by bowing down, by asking questions and by serving. The wise who have seen the truth will teach you this knowledge.

यज्ज्ञात्वा न पुनर्मोहमेवं यास्यसि पाण्डव ।येन भूतान्यशेषेण द्रक्ष्यस्यात्मन्यथो मयि ॥

yajjñātvā na punarmohamevaṃ yāsyasi pāṇḍava |yena bhūtānyaśeṣeṇa drakṣyasyātmanyatho mayi ||

Knowing this, you will never again fall into such confusion, Arjuna. Through it you will see all beings in your own Self, and then in me.

अपि चेदसि पापेभ्यः सर्वेभ्यः पापकृत्तमः ।सर्वं ज्ञानप्लवेनैव वृजिनं सन्तरिष्यसि ॥

api cedasi pāpebhyaḥ sarvebhyaḥ pāpakṛttamaḥ |sarvaṃ jñānaplavenaiva vṛjinaṃ santariṣyasi ||

Even if you were the worst of all wrongdoers, you would cross over all wrong by the boat of knowledge alone.

यथैधांसि समिद्धोऽग्निर्भस्मसात्कुरुतेऽर्जुन ।ज्ञानाग्निः सर्वकर्माणि भस्मसात्कुरुते तथा ॥

yathaidhāṃsi samiddho'gnirbhasmasātkurute'rjuna |jñānāgniḥ sarvakarmāṇi bhasmasātkurute tathā ||

As a blazing fire turns wood to ashes, Arjuna, so the fire of knowledge turns all the effects of action to ashes.

श्रद्धावाँल्लभते ज्ञानं तत्परः संयतेन्द्रियः ।ज्ञानं लब्ध्वा परां शान्तिमचिरेणाधिगच्छति ॥

śraddhāvām̐llabhate jñānaṃ tatparaḥ saṃyatendriyaḥ |jñānaṃ labdhvā parāṃ śāntimacireṇādhigacchati ||

A person of faith who is devoted to it and has the senses under control gains knowledge. Having gained it, they soon reach the highest peace.

अज्ञश्चाश्रद्दधानश्च संशयात्मा विनश्यति ।नायं लोकोऽस्ति न परो न सुखं संशयात्मनः ॥

ajñaścāśraddadhānaśca saṃśayātmā vinaśyati |nāyaṃ loko'sti na paro na sukhaṃ saṃśayātmanaḥ ||

But a person who lacks understanding, lacks faith and is full of doubt is ruined. For one who doubts, there is neither this world nor the next, nor any happiness.

योगसंन्यस्तकर्माणं ज्ञानसंछिन्नसंशयम् ।आत्मवन्तं न कर्माणि निबध्नन्ति धनंजय ॥

yogasaṃnyastakarmāṇaṃ jñānasaṃchinnasaṃśayam |ātmavantaṃ na karmāṇi nibadhnanti dhanaṃjaya ||

One who has given up the bonds of action through yoga, whose doubts have been cut away by knowledge, and who is centred in the Self, is not bound by actions, Arjuna.

तस्मादज्ञानसम्भूतं हृत्स्थं ज्ञानासिनात्मनः ।छित्त्वैनं संशयं योगमातिष्ठोत्तिष्ठ भारत ॥

tasmādajñānasambhūtaṃ hṛtsthaṃ jñānāsinātmanaḥ |chittvainaṃ saṃśayaṃ yogamātiṣṭhottiṣṭha bhārata ||

So, with the sword of knowledge, cut away this doubt in your heart that comes from ignorance. Take your stand in yoga, and rise up, Arjuna.