06.025
अर्जुन उवाच॥
Arjuna said:
ज्यायसी चेत्कर्मणस्ते मता बुद्धिर्जनार्दन। तत्किं कर्मणि घोरे मां नियोजयसि केशव ॥६-२५-१॥
O Janardana, if you consider intelligence to be superior to action, then why do you urge me to engage in this dreadful action, O Keshava?
व्यामिश्रेणैव वाक्येन बुद्धिं मोहयसीव मे। तदेकं वद निश्चित्य येन श्रेयोऽहमाप्नुयाम् ॥६-२५-२॥
You confuse my mind with mixed words. Therefore, please tell me decisively one thing by which I can attain the ultimate good.
श्रीभगवानुवाच॥
The Blessed Lord spoke:
लोकेऽस्मिन्द्विविधा निष्ठा पुरा प्रोक्ता मयानघ। ज्ञानयोगेन साङ्ख्यानां कर्मयोगेन योगिनाम् ॥६-२५-३॥
In this world, I have previously described the twofold path, O sinless one: the path of knowledge for the contemplative and the path of action for the active.
न कर्मणामनारम्भान्नैष्कर्म्यं पुरुषोऽश्नुते। न च संन्यसनादेव सिद्धिं समधिगच्छति ॥६-२५-४॥
A person cannot achieve a state of inaction simply by avoiding actions, nor can he attain perfection merely through renunciation.
न हि कश्चित्क्षणमपि जातु तिष्ठत्यकर्मकृत्। कार्यते ह्यवशः कर्म सर्वः प्रकृतिजैर्गुणैः ॥६-२५-५॥
No one can ever remain inactive even for a moment, for everyone is compelled to act by the modes of nature.
कर्मेन्द्रियाणि संयम्य य आस्ते मनसा स्मरन्। इन्द्रियार्थान्विमूढात्मा मिथ्याचारः स उच्यते ॥६-२५-६॥
He who controls the organs of action but sits in contemplation of sense objects with the mind is considered a deluded soul, a hypocrite.
यस्त्विन्द्रियाणि मनसा नियम्यारभतेऽर्जुन। कर्मेन्द्रियैः कर्मयोगमसक्तः स विशिष्यते ॥६-२५-७॥
"O Arjuna, the one who controls his senses with his mind and engages in the yoga of action without attachment, using the organs of action, excels."
नियतं कुरु कर्म त्वं कर्म ज्यायो ह्यकर्मणः। शरीरयात्रापि च ते न प्रसिध्येदकर्मणः ॥६-२५-८॥
You should perform your prescribed duties, as action is superior to inaction. Without action, even the basic maintenance of your body would not be possible.
यज्ञार्थात्कर्मणोऽन्यत्र लोकोऽयं कर्मबन्धनः। तदर्थं कर्म कौन्तेय मुक्तसङ्गः समाचर ॥६-२५-९॥
Actions should be performed as a sacrifice, otherwise, they cause bondage in this world. Therefore, O son of Kunti, perform your duties without attachment.
सहयज्ञाः प्रजाः सृष्ट्वा पुरोवाच प्रजापतिः। अनेन प्रसविष्यध्वमेष वोऽस्त्विष्टकामधुक् ॥६-२५-१०॥
In the beginning, having created all beings along with sacrifices, the Creator said: "Through this, may you prosper and let it be the fulfiller of your desires."
देवान्भावयतानेन ते देवा भावयन्तु वः। परस्परं भावयन्तः श्रेयः परमवाप्स्यथ ॥६-२५-११॥
By performing sacrifices for the gods, may they bless you in return. Supporting each other in this way, you will achieve the highest good.
इष्टान्भोगान्हि वो देवा दास्यन्ते यज्ञभाविताः। तैर्दत्तानप्रदायैभ्यो यो भुङ्क्ते स्तेन एव सः ॥६-२५-१२॥
The gods, being pleased by sacrifices, will grant you the enjoyments you desire. However, one who enjoys these gifts without sharing them with others is nothing but a thief.
यज्ञशिष्टाशिनः सन्तो मुच्यन्ते सर्वकिल्बिषैः। भुञ्जते ते त्वघं पापा ये पचन्त्यात्मकारणात् ॥६-२५-१३॥
Saintly individuals who partake in the remnants of sacrifices are freed from all sins, while those who cook for themselves alone are considered sinful and partake in sin.
अन्नाद्भवन्ति भूतानि पर्जन्यादन्नसम्भवः। यज्ञाद्भवति पर्जन्यो यज्ञः कर्मसमुद्भवः ॥६-२५-१४॥
Beings are born from food, and food is produced by rain. Rain is produced by sacrifice, which in turn arises from action.
कर्म ब्रह्मोद्भवं विद्धि ब्रह्माक्षरसमुद्भवम्। तस्मात्सर्वगतं ब्रह्म नित्यं यज्ञे प्रतिष्ठितम् ॥६-२५-१५॥
Understand that actions originate from Brahman, which itself arises from the imperishable. Hence, the omnipresent Brahman is eternally established in the act of sacrifice.
एवं प्रवर्तितं चक्रं नानुवर्तयतीह यः। अघायुरिन्द्रियारामो मोघं पार्थ स जीवति ॥६-२५-१६॥
O son of Pṛthā, the person who does not follow the cycle of duties set forth lives a life of sin and indulgence, ultimately in vain.
यस्त्वात्मरतिरेव स्यादात्मतृप्तश्च मानवः। आत्मन्येव च सन्तुष्टस्तस्य कार्यं न विद्यते ॥६-२५-१७॥
A person who finds joy, satisfaction, and contentment within himself alone has no duties to perform.
नैव तस्य कृतेनार्थो नाकृतेनेह कश्चन। न चास्य सर्वभूतेषु कश्चिदर्थव्यपाश्रयः ॥६-२५-१८॥
He has no purpose to fulfill by action or inaction in this world, nor does he depend on any being for any purpose.
तस्मादसक्तः सततं कार्यं कर्म समाचर। असक्तो ह्याचरन्कर्म परमाप्नोति पूरुषः ॥६-२५-१९॥
Therefore, always perform your duty without attachment, because by doing so, a person reaches the highest state.
कर्मणैव हि संसिद्धिमास्थिता जनकादयः। लोकसङ्ग्रहमेवापि सम्पश्यन्कर्तुमर्हसि ॥६-२५-२०॥
Janaka and others achieved perfection solely through action; therefore, you should act, considering the welfare of the world.
यद्यदाचरति श्रेष्ठस्तत्तदेवेतरो जनः। स यत्प्रमाणं कुरुते लोकस्तदनुवर्तते ॥६-२५-२१॥
People follow the example set by a great person. Whatever actions he performs, others imitate. The standards he sets become the norms for the world.
न मे पार्थास्ति कर्तव्यं त्रिषु लोकेषु किञ्चन। नानवाप्तमवाप्तव्यं वर्त एव च कर्मणि ॥६-२५-२२॥
O Arjuna, there is no duty for me in all the three worlds. There is nothing that I need to achieve or obtain, yet I am always engaged in action.
यदि ह्यहं न वर्तेयं जातु कर्मण्यतन्द्रितः। मम वर्त्मानुवर्तन्ते मनुष्याः पार्थ सर्वशः ॥६-२५-२३॥
O Pārtha, if I were not to engage in action tirelessly, people would follow my path in every way.
उत्सीदेयुरिमे लोका न कुर्यां कर्म चेदहम्। सङ्करस्य च कर्ता स्यामुपहन्यामिमाः प्रजाः ॥६-२५-२४॥
If I did not perform action, these worlds would perish; I would be the creator of chaos and destroy these creatures.
सक्ताः कर्मण्यविद्वांसो यथा कुर्वन्ति भारत। कुर्याद्विद्वांस्तथासक्तश्चिकीर्षुर्लोकसङ्ग्रहम् ॥६-२५-२५॥
O Bharata, just as the ignorant act with attachment to their actions, the wise should act without attachment, aiming for the welfare of the world.
न बुद्धिभेदं जनयेदज्ञानां कर्मसङ्गिनाम्। जोषयेत्सर्वकर्माणि विद्वान्युक्तः समाचरन् ॥६-२५-२६॥
The wise should not disturb the minds of the ignorant who are attached to actions. Instead, he should engage them in all actions, performing his duties properly and remaining steadfast.
प्रकृतेः क्रियमाणानि गुणैः कर्माणि सर्वशः। अहङ्कारविमूढात्मा कर्ताहमिति मन्यते ॥६-२५-२७॥
All actions are performed by the modes of material nature. However, the soul deluded by ego thinks, "I am the doer."
तत्त्ववित्तु महाबाहो गुणकर्मविभागयोः। गुणा गुणेषु वर्तन्त इति मत्वा न सज्जते ॥६-२५-२८॥
O mighty-armed one, the knower of the truth regarding the division of qualities and actions, understanding that qualities function within their own realm, remains unattached.
प्रकृतेर्गुणसंमूढाः सज्जन्ते गुणकर्मसु। तानकृत्स्नविदो मन्दान्कृत्स्नविन्न विचालयेत् ॥६-२५-२९॥
People who are confused by the qualities of nature become attached to the activities of those qualities. A wise person, who has complete understanding, should not unsettle those ignorant individuals.
मयि सर्वाणि कर्माणि संन्यस्याध्यात्मचेतसा। निराशीर्निर्ममो भूत्वा युध्यस्व विगतज्वरः ॥६-२५-३०॥
Renounce all actions in me with a mind focused on the self, free from desires and sense of ownership, and fight without any distress.
ये मे मतमिदं नित्यमनुतिष्ठन्ति मानवाः। श्रद्धावन्तोऽनसूयन्तो मुच्यन्ते तेऽपि कर्मभिः ॥६-२५-३१॥
Those who follow my teachings with faith and without envy are also freed from the bondage of actions.
ये त्वेतदभ्यसूयन्तो नानुतिष्ठन्ति मे मतम्। सर्वज्ञानविमूढांस्तान्विद्धि नष्टानचेतसः ॥६-२५-३२॥
Those who, out of envy, do not follow my teachings, should be understood as being devoid of all knowledge, lost and lacking in intelligence.
सदृशं चेष्टते स्वस्याः प्रकृतेर्ज्ञानवानपि। प्रकृतिं यान्ति भूतानि निग्रहः किं करिष्यति ॥६-२५-३३॥
Even a wise person acts according to their own nature. All beings follow their nature; what can restraint achieve?
इन्द्रियस्येन्द्रियस्यार्थे रागद्वेषौ व्यवस्थितौ। तयोर्न वशमागच्छेत्तौ ह्यस्य परिपन्थिनौ ॥६-२५-३४॥
In every sense object, attachment and aversion are present. One should not fall under their influence, as they are obstacles to one's progress.
श्रेयान्स्वधर्मो विगुणः परधर्मात्स्वनुष्ठितात्। स्वधर्मे निधनं श्रेयः परधर्मो भयावहः ॥६-२५-३५॥
It is better to perform one's own duties imperfectly than to master the duties of another. Death in carrying out one's own duty is preferable; the duty of another is perilous.
अर्जुन उवाच॥
Arjuna said:
अथ केन प्रयुक्तोऽयं पापं चरति पूरुषः। अनिच्छन्नपि वार्ष्णेय बलादिव नियोजितः ॥६-२५-३६॥
Arjuna asks, "O descendant of Vṛṣṇi, by whom is a man compelled to commit sin, even against his will, as if driven by force?"
श्रीभगवानुवाच॥
The Blessed Lord spoke:
काम एष क्रोध एष रजोगुणसमुद्भवः। महाशनो महापाप्मा विद्ध्येनमिह वैरिणम् ॥६-२५-३७॥
Desire and anger, arising from the mode of passion, are all-consuming and highly sinful. Recognize them as formidable enemies in this world.
धूमेनाव्रियते वह्निर्यथादर्शो मलेन च। यथोल्बेनावृतो गर्भस्तथा तेनेदमावृतम् ॥६-२५-३८॥
Just as fire is obscured by smoke, a mirror by dust, and an embryo by the womb, in the same way, knowledge is obscured by desire.
आवृतं ज्ञानमेतेन ज्ञानिनो नित्यवैरिणा। कामरूपेण कौन्तेय दुष्पूरेणानलेन च ॥६-२५-३९॥
O son of Kunti, knowledge is obscured by this eternal enemy in the form of insatiable desire, which burns like fire.
इन्द्रियाणि मनो बुद्धिरस्याधिष्ठानमुच्यते। एतैर्विमोहयत्येष ज्ञानमावृत्य देहिनम् ॥६-२५-४०॥
The senses, mind, and intellect are considered the seat of desire. Through these, desire deludes the embodied soul by obscuring knowledge.
तस्मात्त्वमिन्द्रियाण्यादौ नियम्य भरतर्षभ। पाप्मानं प्रजहिह्येनं ज्ञानविज्ञाननाशनम् ॥६-२५-४१॥
Therefore, O best of the Bharatas, first control the senses and then destroy this sin which destroys both knowledge and wisdom.
इन्द्रियाणि पराण्याहुरिन्द्रियेभ्यः परं मनः। मनसस्तु परा बुद्धिर्यो बुद्धेः परतस्तु सः ॥६-२५-४२॥
"The senses are said to be superior, but the mind is above the senses. Beyond the mind is the intellect, and beyond the intellect is the self."
एवं बुद्धेः परं बुद्ध्वा संस्तभ्यात्मानमात्मना। जहि शत्रुं महाबाहो कामरूपं दुरासदम् ॥६-२५-४३॥
O mighty-armed one, thus having realized the transcendental nature of the intellect and having controlled the mind by the self, conquer the formidable enemy in the form of desire.
