06.025
अर्जुन उवाच॥
arjuna uvāca॥
[अर्जुन (arjuna) - Arjuna; उवाच (uvāca) - said;]
(Arjuna said:)
Arjuna said:
ज्यायसी चेत्कर्मणस्ते मता बुद्धिर्जनार्दन। तत्किं कर्मणि घोरे मां नियोजयसि केशव ॥६-२५-१॥
jyāyasī cetkarmaṇaste matā buddhirjanārdana। tatkiṁ karmaṇi ghore māṁ niyojayasi keśava ॥6-25-1॥
[ज्यायसी (jyāyasī) - superior; चेत् (cet) - if; कर्मणः (karmaṇaḥ) - than action; ते (te) - your; मता (matā) - opinion; बुद्धिः (buddhiḥ) - intelligence; जनार्दन (janārdana) - O Janardana; तत् (tat) - then; किं (kiṁ) - why; कर्मणि (karmaṇi) - in action; घोरे (ghore) - terrible; मां (māṁ) - me; नियोजयसि (niyojayasi) - engage; केशव (keśava) - O Keshava;]
(If your opinion is that intelligence is superior to action, O Janardana, then why do you engage me in this terrible action, O Keshava?)
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॥
vyāmiśreṇaiva vākyena buddhiṁ mohayasīva me। tadekaṁ vada niścitya yena śreyo'hamāpnuyām ॥6-25-2॥
[व्यामिश्रेण (vyāmiśreṇa) - by mixed; एव (eva) - indeed; वाक्येन (vākyena) - by words; बुद्धिं (buddhiṁ) - intellect; मोहयसी (mohayasī) - you confuse; इव (iva) - as if; मे (me) - my; तत् (tat) - that; एकं (ekaṁ) - one; वद (vada) - speak; निश्चित्य (niścitya) - ascertaining; येन (yena) - by which; श्रेयः (śreyaḥ) - betterment; अहम् (aham) - I; आप्नुयाम् (āpnuyām) - may attain;]
(By mixed words, you confuse my intellect as if. Speak one thing for certain by which I may attain betterment.)
You confuse my mind with mixed words. Therefore, please tell me decisively one thing by which I can attain the ultimate good.
श्रीभगवानुवाच॥
śrībhagavānuvāca॥
[श्री (śrī) - auspicious; भगवान् (bhagavān) - the Lord; उवाच (uvāca) - said;]
(The auspicious Lord said:)
The Blessed Lord spoke:
लोकेऽस्मिन्द्विविधा निष्ठा पुरा प्रोक्ता मयानघ। ज्ञानयोगेन साङ्ख्यानां कर्मयोगेन योगिनाम् ॥६-२५-३॥
loke'smin dvividhā niṣṭhā purā proktā mayānagha। jñānayogena sāṅkhyānāṃ karmayogena yoginām ॥6-25-3॥
[लोके (loke) - in the world; अस्मिन् (asmin) - this; द्विविधा (dvividhā) - twofold; निष्ठा (niṣṭhā) - faith; पुरा (purā) - formerly; प्रोक्ता (proktā) - was spoken; मया (mayā) - by me; अनघ (anagha) - O sinless one; ज्ञानयोगेन (jñānayogena) - by the yoga of knowledge; साङ्ख्यानाम् (sāṅkhyānām) - of the sāṅkhyas; कर्मयोगेन (karmayogena) - by the yoga of action; योगिनाम् (yoginām) - of the yogis;]
(In this world, the twofold faith was formerly spoken by me, O sinless one: by the yoga of knowledge for the sāṅkhyas, and by the yoga of action for the yogis.)
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॥
na karmaṇāmanārambhānnaiṣkarmyaṃ puruṣo'śnute। na ca saṃnyasanādeva siddhiṃ samadhigacchati ॥6-25-4॥
[न (na) - not; कर्मणाम् (karmaṇām) - of actions; अनारम्भात् (anārambhāt) - from non-commencement; नैष्कर्म्यम् (naiṣkarmyam) - inaction; पुरुषः (puruṣaḥ) - a person; अश्नुते (aśnute) - attains; न (na) - not; च (ca) - and; संन्यसनात् (saṃnyasanāt) - from renunciation; एव (eva) - only; सिद्धिम् (siddhim) - perfection; समधिगच्छति (samadhigacchati) - achieves;]
(A person does not attain inaction by non-commencement of actions; nor does he achieve perfection merely by renunciation.)
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॥
na hi kaścitkṣaṇamapi jātu tiṣṭhatyakarmakṛt। kāryate hyavaśaḥ karma sarvaḥ prakṛtijairguṇaiḥ ॥6-25-5॥
[न (na) - not; हि (hi) - indeed; कश्चित् (kaścit) - anyone; क्षणम् (kṣaṇam) - moment; अपि (api) - even; जातु (jātu) - ever; तिष्ठति (tiṣṭhati) - remains; अकर्मकृत् (akarmakṛt) - without doing action; कार्यते (kāryate) - is made to act; हि (hi) - indeed; अवशः (avaśaḥ) - helplessly; कर्म (karma) - action; सर्वः (sarvaḥ) - everyone; प्रकृतिजैः (prakṛtijaiḥ) - by the qualities born of nature; गुणैः (guṇaiḥ) - by the modes;]
(For indeed, no one ever remains without doing action even for a moment; everyone is made to act helplessly by the qualities born of nature.)
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॥
karmendriyāṇi saṃyamya ya āste manasā smaran। indriyārthānvimūḍhātmā mithyācāraḥ sa ucyate ॥6-25-6॥
[कर्मेन्द्रियाणि (karmendriyāṇi) - organs of action; संयम्य (saṃyamya) - controlling; यः (yaḥ) - who; आस्ते (āste) - sits; मनसा (manasā) - with mind; स्मरन् (smaran) - remembering; इन्द्रियार्थान् (indriyārthān) - sense objects; विमूढात्मा (vimūḍhātmā) - deluded soul; मिथ्याचारः (mithyācāraḥ) - pretender; सः (saḥ) - he; उच्यते (ucyate) - is called;]
(Controlling the organs of action, he who sits remembering sense objects with the mind, is called a deluded soul, a pretender.)
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॥
yastvindriyāṇi manasā niyamyārabhate'rjuna। karmendriyaiḥ karmayogamasaktaḥ sa viśiṣyate ॥6-25-7॥
[यः (yaḥ) - who; तु (tu) - but; इन्द्रियाणि (indriyāṇi) - senses; मनसा (manasā) - with the mind; नियम्य (niyamya) - controlling; आरभते (ārabhate) - begins; अर्जुन (arjuna) - Arjuna; कर्मेन्द्रियैः (karmendriyaiḥ) - with the organs of action; कर्मयोगम् (karmayogam) - the yoga of action; असक्तः (asaktaḥ) - without attachment; सः (saḥ) - he; विशिष्यते (viśiṣyate) - excels;]
(Who, but controlling the senses with the mind, begins, O Arjuna, with the organs of action, the yoga of action without attachment, he excels.)
"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॥
niyataṁ kuru karma tvaṁ karma jyāyo hyakarmaṇaḥ। śarīrayātrāpi ca te na prasidhyedakarmaṇaḥ ॥6-25-8॥
[नियतं (niyatam) - regularly; कुरु (kuru) - perform; कर्म (karma) - duty; त्वं (tvam) - you; कर्म (karma) - action; ज्यायः (jyāyaḥ) - better; हि (hi) - indeed; अकर्मणः (akarmaṇaḥ) - than inaction; शरीरयात्रा (śarīrayātrā) - bodily maintenance; अपि (api) - even; च (ca) - and; ते (te) - your; न (na) - not; प्रसिध्येत् (prasidhyet) - is accomplished; अकर्मणः (akarmaṇaḥ) - without action;]
(Regularly perform your duty, for action is better than inaction; even the maintenance of the body would not be possible without action.)
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॥
yajñārthāt karmaṇo'nyatra loko'yaṁ karmabandhanaḥ। tadarthaṁ karma kaunteya muktasaṅgaḥ samācara ॥6-25-9॥
[यज्ञार्थात् (yajñārthāt) - for the sake of sacrifice; कर्मणः (karmaṇaḥ) - of action; अन्यत्र (anyatra) - otherwise; लोकः (lokaḥ) - world; अयम् (ayam) - this; कर्मबन्धनः (karmabandhanaḥ) - bondage of action; तदर्थम् (tadartham) - for that purpose; कर्म (karma) - action; कौन्तेय (kaunteya) - O son of Kunti; मुक्तसङ्गः (muktasaṅgaḥ) - free from attachment; समाचर (samācara) - perform;]
(For the sake of sacrifice, otherwise this world is bondage of action. For that purpose, O son of Kunti, perform action free from attachment.)
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॥
sahayajñāḥ prajāḥ sṛṣṭvā purovāca prajāpatiḥ। anena prasaviṣyadhvameṣa vo'stviṣṭakāmadhuk ॥6-25-10॥
[सहयज्ञाः (sahayajñāḥ) - together with sacrifices; प्रजाः (prajāḥ) - creatures; सृष्ट्वा (sṛṣṭvā) - having created; पुरा (purā) - in the beginning; उवाच (uvāca) - said; प्रजापतिः (prajāpatiḥ) - the Lord of creatures; अनेन (anena) - by this; प्रसविष्यध्वम् (prasaviṣyadhvam) - you shall prosper; एषः (eṣaḥ) - this; वः (vaḥ) - for you; अस्तु (astu) - let it be; इष्टकामधुक् (iṣṭakāmadhuk) - the fulfiller of desires;]
(Having created creatures together with sacrifices, in the beginning, the Lord of creatures said: "By this, you shall prosper; let this be the fulfiller of desires for you.")
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॥
devānbhāvayatānena te devā bhāvayantu vaḥ। parasparaṁ bhāvayantaḥ śreyaḥ paramavāpsyatha ॥6-25-11॥
[देवान् (devān) - gods; भावयता (bhāvayatā) - by worshipping; एनेन (anena) - with this; ते (te) - those; देवाः (devāḥ) - gods; भावयन्तु (bhāvayantu) - may nourish; वः (vaḥ) - you; परस्परम् (parasparam) - mutually; भावयन्तः (bhāvayantaḥ) - nourishing; श्रेयः (śreyaḥ) - prosperity; परम (param) - supreme; अवाप्स्यथ (avāpsyatha) - you shall attain;]
(By worshipping the gods with this, may those gods nourish you. Mutually nourishing one another, you shall attain supreme prosperity.)
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॥
iṣṭānbhogānhi vo devā dāsyante yajñabhāvitāḥ। tairdattānapradāyaibhyo yo bhuṅkte stena eva saḥ ॥6-25-12॥
[इष्टान् (iṣṭān) - desired; भोगान् (bhogān) - enjoyments; हि (hi) - indeed; वः (vaḥ) - your; देवाः (devāḥ) - gods; दास्यन्ते (dāsyante) - will give; यज्ञभाविताः (yajñabhāvitāḥ) - nourished by sacrifice; तैः (taiḥ) - by them; दत्तान् (dattān) - given; अप्रदाय (apradāya) - without giving; एभ्यः (ebhyaḥ) - to these; यः (yaḥ) - who; भुङ्क्ते (bhuṅkte) - enjoys; स्तेनः (stenaḥ) - a thief; एव (eva) - certainly; सः (saḥ) - he;]
(The gods, nourished by sacrifice, will indeed give you the desired enjoyments. He who enjoys what is given by them without offering to these is certainly a thief.)
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॥
yajñaśiṣṭāśinaḥ santo mucyante sarvakilbiṣaiḥ। bhuñjate te tvaghaṃ pāpā ye pacantyātmakāraṇāt ॥6-25-13॥
[यज्ञशिष्टाशिनः (yajñaśiṣṭāśinaḥ) - those who eat the remnants of sacrifice; सन्तः (santaḥ) - saintly persons; मुच्यन्ते (mucyante) - are liberated; सर्वकिल्बिषैः (sarvakilbiṣaiḥ) - from all sins; भुञ्जते (bhuñjate) - enjoy; ते (te) - they; तु (tu) - but; अघम् (agham) - sin; पापाः (pāpāḥ) - sinners; ये (ye) - who; पचन्ति (pacanti) - cook; आत्मकारणात् (ātmakāraṇāt) - for personal sense enjoyment;]
(Saintly persons who eat the remnants of sacrifice are liberated from all sins; but those sinful ones who cook for their own sake partake only of sin.)
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॥
annādbhavanti bhūtāni parjanyādannasambhavaḥ। yajñādbhavati parjanyo yajñaḥ karmasamudbhavaḥ ॥6-25-14॥
[अन्नात् (annāt) - from food; भवन्ति (bhavanti) - are born; भूतानि (bhūtāni) - beings; पर्जन्यात् (parjanyāt) - from rain; अन्न (anna) - food; सम्भवः (sambhavaḥ) - production; यज्ञात् (yajñāt) - from sacrifice; भवति (bhavati) - becomes; पर्जन्यः (parjanyaḥ) - rain; यज्ञः (yajñaḥ) - sacrifice; कर्म (karma) - action; समुद्भवः (samudbhavaḥ) - arises from;]
(From food, beings are born; from rain, food is produced. From sacrifice, rain is produced; sacrifice arises from action.)
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॥
karma brahmodbhavaṃ viddhi brahmākṣarasamudbhavam। tasmātsarvagataṃ brahma nityaṃ yajñe pratiṣṭhitam ॥6-25-15॥
[कर्म (karma) - action; ब्रह्मोद्भवं (brahmodbhavam) - born of Brahman; विद्धि (viddhi) - know; ब्रह्माक्षरसमुद्भवम् (brahmākṣarasamudbhavam) - originated from the imperishable Brahman; तस्मात् (tasmāt) - therefore; सर्वगतं (sarvagatam) - all-pervading; ब्रह्म (brahma) - Brahman; नित्यम् (nityam) - eternally; यज्ञे (yajñe) - in sacrifice; प्रतिष्ठितम् (pratiṣṭhitam) - established;]
(Know that action is born of Brahman, and Brahman is born of the imperishable. Therefore, the all-pervading Brahman is eternally established in sacrifice.)
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॥
evaṃ pravartitaṃ cakraṃ nānuvartayatīha yaḥ। aghāyurindriyārāmo moghaṃ pārtha sa jīvati ॥6-25-16॥
[एवं (evaṃ) - thus; प्रवर्तितं (pravartitaṃ) - set in motion; चक्रं (cakraṃ) - wheel; न (na) - not; अनुवर्तयति (anuvartayati) - follows; इह (iha) - here; यः (yaḥ) - who; अघायुः (aghāyuḥ) - sinful life; इन्द्रियारामः (indriyārāmaḥ) - sensualist; मोघं (moghaṃ) - in vain; पार्थ (pārtha) - O son of Pṛthā; स (sa) - he; जीवति (jīvati) - lives;]
(Thus, the one who does not follow the wheel set in motion here, O son of Pṛthā, lives a sinful life, a sensualist, in vain.)
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॥
yastvātmaratireva syādātmatṛptaśca mānavaḥ। ātmanyeva ca santuṣṭastasya kāryaṃ na vidyate ॥6-25-17॥
[यः (yaḥ) - who; तु (tu) - but; आत्मरति: (ātmaratiḥ) - self-delighted; एव (eva) - indeed; स्यात् (syāt) - is; आत्मतृप्तः (ātmatṛptaḥ) - self-satisfied; च (ca) - and; मानवः (mānavaḥ) - man; आत्मनि (ātmani) - in oneself; एव (eva) - only; च (ca) - and; सन्तुष्टः (santuṣṭaḥ) - content; तस्य (tasya) - his; कार्यं (kāryaṃ) - duty; न (na) - not; विद्यते (vidyate) - exists;]
(Who is indeed self-delighted, self-satisfied, and content in oneself, for him there is no duty.)
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॥
naiva tasya kṛtenārtho nākṛteneha kaścana। na cāsya sarvabhūteṣu kaścidarthavyapāśrayaḥ ॥6-25-18॥
[नैव (naiva) - not indeed; तस्य (tasya) - his; कृतेन (kṛtena) - by action; अर्थः (arthaḥ) - purpose; नाकृतेन (nākṛtena) - by inaction; इह (iha) - here; कश्चन (kaścana) - anyone; न (na) - not; च (ca) - and; अस्य (asya) - his; सर्वभूतेषु (sarvabhūteṣu) - among all beings; कश्चित् (kaścit) - any; अर्थव्यपाश्रयः (arthavyapāśrayaḥ) - dependence on purpose;]
(There is no purpose for him by action, nor any by inaction here; nor does he have any dependence on purpose among all beings.)
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॥
tasmādasaktaḥ satataṁ kāryaṁ karma samācara। asakto hyācarankarma paramāpnoti pūruṣaḥ ॥6-25-19॥
[तस्मात् (tasmāt) - therefore; असक्तः (asaktaḥ) - without attachment; सततम् (satatam) - always; कार्यं (kāryaṁ) - duty; कर्म (karma) - action; समाचर (samācara) - perform; असक्तः (asaktaḥ) - without attachment; हि (hi) - indeed; आचरन् (ācaran) - performing; कर्म (karma) - action; परम् (param) - supreme; आप्नोति (āpnoti) - attains; पूरुषः (pūruṣaḥ) - a person;]
(Therefore, without attachment, always perform your duty, for by performing action without attachment, a person attains the supreme.)
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॥
karmaṇaiva hi saṁsiddhimāsthitā janakādayaḥ। lokasaṅgrahamevāpi sampaśyankartumarhasi ॥6-25-20॥
[कर्मणा (karmaṇā) - by action; एव (eva) - indeed; हि (hi) - for; संसिद्धिम् (saṁsiddhim) - perfection; आस्थिताः (āsthitāḥ) - attained; जनकादयः (janakādayaḥ) - Janaka and others; लोकसङ्ग्रहम् (lokasaṅgraham) - welfare of the world; एव (eva) - only; अपि (api) - also; सम्पश्यन् (sampaśyan) - considering; कर्तुम् (kartum) - to perform; अर्हसि (arhasi) - you ought to;]
(By action alone, indeed, Janaka and others attained perfection; considering the welfare of the world, you ought to perform action.)
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॥
yadyad ācarati śreṣṭhas tattad evetaro janaḥ। sa yat pramāṇaṃ kurute lokas tad anuvartate ॥6-25-21॥
[यद्यत् (yadyat) - whatever; आचरति (ācarati) - does; श्रेष्ठः (śreṣṭhaḥ) - a great person; तत्तत् (tattat) - that; एव (eva) - only; इतरो (itaraḥ) - others; जनः (janaḥ) - people; सः (saḥ) - he; यत् (yat) - whatever; प्रमाणम् (pramāṇam) - standard; कुरुते (kurute) - sets; लोकः (lokaḥ) - world; तत् (tat) - that; अनुवर्तते (anuvartate) - follows;]
(Whatever a great person does, that alone others do; whatever standard he sets, the world follows.)
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॥
na me pārthāsti kartavyaṁ triṣu lokeṣu kiñcana। nānavāptamavāptavyaṁ varta eva ca karmaṇi ॥6-25-22॥
[न (na) - not; मे (me) - for me; पार्थ (pārtha) - O son of Pritha; अस्ति (asti) - there is; कर्तव्यं (kartavyam) - duty; त्रिषु (triṣu) - in the three; लोकेषु (lokeṣu) - worlds; किञ्चन (kiñcana) - anything; न (na) - not; अनवाप्तम् (anavāptam) - unattained; अवाप्तव्यं (avāptavyam) - to be attained; वर्त (varta) - engaged; एव (eva) - certainly; च (ca) - and; कर्मणि (karmaṇi) - in action;]
(There is no duty for me, O son of Pritha, in the three worlds. There is nothing unattained or to be attained; yet I am certainly engaged in action.)
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॥
yadi hyahaṁ na varteyaṁ jātu karmaṇyatandritaḥ। mama vartmānuvartante manuṣyāḥ pārtha sarvaśaḥ ॥6-25-23॥
[यदि (yadi) - if; हि (hi) - indeed; अहम् (aham) - I; न (na) - not; वर्तेयम् (varteyam) - engage; जातु (jātu) - ever; कर्मणि (karmaṇi) - in duties; अतन्द्रितः (atandritaḥ) - without fatigue; मम (mama) - my; वर्त्म (vartma) - path; अनुवर्तन्ते (anuvartante) - follow; मनुष्याः (manuṣyāḥ) - men; पार्थ (pārtha) - O son of Pṛthā; सर्वशः (sarvaśaḥ) - in all respects;]
(If I did not engage in duties without fatigue, men would follow my path in all respects, O son of Pṛthā.)
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॥
utsīdeyurime lokā na kuryāṁ karma cedaham। saṅkarasya ca kartā syāmupahanyāmimāḥ prajāḥ ॥6-25-24॥
[उत्सीदेयुः (utsīdeyuḥ) - would perish; इमे (ime) - these; लोकाः (lokāḥ) - worlds; न (na) - not; कुर्याम् (kuryām) - would perform; कर्म (karma) - action; चेत् (cet) - if; अहम् (aham) - I; सङ्करस्य (saṅkarasya) - of chaos; च (ca) - and; कर्त्ता (karttā) - the creator; स्याम् (syām) - would be; उपहन्याम् (upahanyām) - would destroy; इमाः (imāḥ) - these; प्रजाः (prajāḥ) - creatures;]
(These worlds would perish if I did not perform action; I would be the creator of chaos and would destroy these creatures.)
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॥
saktāḥ karmaṇyavidvāṃso yathā kurvanti bhārata। kuryādvidvāṃstathāsaktaścikīrṣurlokasaṅgraham ॥6-25-25॥
[सक्ताः (saktāḥ) - attached; कर्मणि (karmaṇi) - to action; अविद्वांसः (avidvāṃsaḥ) - ignorant; यथा (yathā) - as; कुर्वन्ति (kurvanti) - perform; भारत (bhārata) - O Bharata; कुर्यात् (kuryāt) - should perform; विद्वान् (vidvān) - the wise; तथा (tathā) - thus; असक्तः (asaktaḥ) - without attachment; चिकीर्षुः (cikīrṣuḥ) - desiring; लोकसङ्ग्रहम् (lokasaṅgraham) - welfare of the world;]
(As the ignorant perform actions with attachment, O Bharata, so should the wise perform without attachment, desiring the welfare of the world.)
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॥
na buddhibhedaṁ janayedajñānāṁ karmasaṅginām। joṣayetsarvakarmāṇi vidvānyuktaḥ samācaran ॥6-25-26॥
[न (na) - not; बुद्धिभेदं (buddhibhedaṁ) - confusion of mind; जनयेत् (janayet) - should cause; अज्ञानां (ajñānāṁ) - of the ignorant; कर्मसङ्गिनाम् (karmasaṅginām) - attached to actions; जोषयेत् (joṣayet) - should engage; सर्वकर्माणि (sarvakarmāṇi) - all actions; विद्वान् (vidvān) - the wise; युक्तः (yuktaḥ) - steadfast; समाचरन् (samācaran) - performing properly;]
(The wise should not cause confusion of mind among the ignorant who are attached to actions; he should engage them in all actions, performing properly, being steadfast.)
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॥
prakṛteḥ kriyamāṇāni guṇaiḥ karmāṇi sarvaśaḥ। ahaṅkāravimūḍhātmā kartāhamiti manyate ॥6-25-27॥
[प्रकृतेः (prakṛteḥ) - of nature; क्रियमाणानि (kriyamāṇāni) - being done; गुणैः (guṇaiḥ) - by the modes; कर्माणि (karmāṇi) - activities; सर्वशः (sarvaśaḥ) - entirely; अहङ्कारविमूढात्मा (ahaṅkāravimūḍhātmā) - bewildered by false ego; कर्ता (kartā) - the doer; अहम् (aham) - I; इति (iti) - thus; मन्यते (manyate) - thinks;]
(All activities are entirely carried out by the modes of nature. The soul, bewildered by false ego, thinks "I am the doer.")
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॥
tattvavittu mahābāho guṇakarmavibhāgayoḥ। guṇā guṇeṣu vartanta iti matvā na sajjate ॥6-25-28॥
[तत्त्ववित् (tattvavit) - knower of the truth; तु (tu) - but; महाबाहो (mahābāho) - O mighty-armed one; गुण (guṇa) - qualities; कर्म (karma) - actions; विभागयोः (vibhāgayoḥ) - of the division; गुणाः (guṇāḥ) - qualities; गुणेषु (guṇeṣu) - in qualities; वर्तन्ते (vartante) - abide; इति (iti) - thus; मत्वा (matvā) - having known; न (na) - not; सज्जते (sajjate) - becomes attached;]
(The knower of the truth, O mighty-armed one, of the division of qualities and actions, knowing that qualities abide in qualities, does not become attached.)
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॥
prakṛter guṇasaṁmūḍhāḥ sajjante guṇakarmasu। tān akṛtsnavido mandān kṛtsnavin na vicālayet ॥6-25-29॥
[प्रकृतेः (prakṛteḥ) - of nature; गुणसंमूढाः (guṇasaṁmūḍhāḥ) - deluded by the qualities; सज्जन्ते (sajjante) - engage; गुणकर्मसु (guṇakarmasu) - in activities of the qualities; तान् (tān) - those; अकृत्स्नविदः (akṛtsnavidaḥ) - without complete knowledge; मन्दान् (mandān) - foolish; कृत्स्नवित् (kṛtsnavit) - one who has complete knowledge; न (na) - not; विचालयेत् (vicālayet) - should disturb;]
(Those who are deluded by the qualities of nature engage in activities of the qualities. The wise one with complete knowledge should not disturb the foolish who are without complete knowledge.)
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॥
mayi sarvāṇi karmāṇi saṃnyasyādhyātmacetasā। nirāśīrnirmamo bhūtvā yudhyasva vigatajvaraḥ ॥6-25-30॥
[मयि (mayi) - in me; सर्वाणि (sarvāṇi) - all; कर्माणि (karmāṇi) - actions; संन्यस्य (saṃnyasya) - renouncing; अध्यात्मचेतसा (adhyātmacetasā) - with a mind absorbed in the self; निराशीर् (nirāśīr) - without hope; निर्ममः (nirmamaḥ) - without ownership; भूत्वा (bhūtvā) - having become; युध्यस्व (yudhyasva) - fight; विगतज्वरः (vigatajvaraḥ) - free from fever.;]
(Renouncing all actions in me with a mind absorbed in the self, without hope and without ownership, having become, fight free from fever.)
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॥
ye me matamidaṁ nityamanutiṣṭhanti mānavāḥ। śraddhāvanto'nasūyanto mucyante te'pi karmabhiḥ ॥6-25-31॥
[ये (ye) - those who; मे (me) - my; मतम् (matam) - opinion; इदम् (idam) - this; नित्यम् (nityam) - always; अनुतिष्ठन्ति (anutiṣṭhanti) - follow; मानवाः (mānavāḥ) - humans; श्रद्धावन्तः (śraddhāvantaḥ) - faithful; अनसूयन्तः (anasūyantaḥ) - without envy; मुच्यन्ते (mucyante) - are liberated; ते (te) - they; अपि (api) - also; कर्मभिः (karmabhiḥ) - from actions;]
(Those humans who always follow my opinion, being faithful and without envy, they too are liberated from actions.)
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॥
ye tv etad abhyasūyanto nānutiṣṭhanti me matam। sarvajñānavimūḍhāṁs tān viddhi naṣṭān acetasaḥ ॥6-25-32॥
[ये (ye) - those who; तु (tu) - but; एतत् (etat) - this; अभ्यसूयन्तः (abhyasūyantaḥ) - envious; न (na) - not; अनुतिष्ठन्ति (anutiṣṭhanti) - follow; मे (me) - my; मतम् (matam) - opinion; सर्वज्ञानविमूढान् (sarvajñānavimūḍhān) - deluded in all knowledge; तान् (tān) - them; विद्धि (viddhi) - know; नष्टान् (naṣṭān) - ruined; अचेतसः (acetasaḥ) - without intelligence;]
(But those who are envious and do not follow my opinion, know them to be deluded in all knowledge, ruined and without intelligence.)
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॥
sadṛśaṃ ceṣṭate svasyaḥ prakṛterjñānavānapi। prakṛtiṃ yānti bhūtāni nigrahaḥ kiṃ kariṣyati ॥6-25-33॥
[सदृशम् (sadṛśam) - in accordance with; चेष्टते (ceṣṭate) - acts; स्वस्याः (svasyaḥ) - of one's own; प्रकृतेः (prakṛteḥ) - nature; ज्ञानवान् (jñānavān) - wise; अपि (api) - even; प्रकृतिम् (prakṛtim) - nature; यान्ति (yānti) - go; भूतानि (bhūtāni) - beings; निग्रहः (nigrahaḥ) - restraint; किम् (kim) - what; करिष्यति (kariṣyati) - will do;]
(Even the wise act according to their own nature. Beings follow their nature. What will restraint do?)
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॥
indriyasyendriyasyārthe rāgadveṣau vyavasthitau। tayor na vaśamāgacchettau hyasya paripanthinau ॥6-25-34॥
[इन्द्रियस्य (indriyasya) - of the sense; इन्द्रियस्य (indriyasya) - of the sense; अर्थे (arthe) - in the object; रागद्वेषौ (rāgadveṣau) - attachment and aversion; व्यवस्थितौ (vyavasthitau) - are situated; तयोः (tayoḥ) - of them; न (na) - not; वशम् (vaśam) - under control; आगच्छेत् (āgacchet) - should come; तौ (tau) - they; हि (hi) - indeed; अस्य (asya) - of this; परिपन्थिनौ (paripanthinau) - obstacles;]
(In the object of each sense, attachment and aversion are situated. One should not come under their control, for they are indeed obstacles.)
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॥
śreyān svadharmo viguṇaḥ paradharmāt svanuṣṭhitāt। svadharme nidhanaṃ śreyaḥ paradharmo bhayāvahaḥ ॥6-25-35॥
[श्रेयान् (śreyān) - better; स्वधर्मः (svadharmaḥ) - one's own duty; विगुणः (viguṇaḥ) - imperfect; परधर्मात् (paradharmāt) - than another's duty; स्वनुष्ठितात् (svanuṣṭhitāt) - well-performed; स्वधर्मे (svadharme) - in one's own duty; निधनम् (nidhanam) - death; श्रेयः (śreyaḥ) - better; परधर्मः (paradharmaḥ) - another's duty; भयावहः (bhayāvahaḥ) - dangerous;]
(Better is one's own duty, though devoid of merit, than the duty of another well performed. Better is death in one's own duty; the duty of another is fraught with fear.)
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 uvāca॥
[अर्जुन (arjuna) - Arjuna; उवाच (uvāca) - said;]
(Arjuna said:)
Arjuna said:
अथ केन प्रयुक्तोऽयं पापं चरति पूरुषः। अनिच्छन्नपि वार्ष्णेय बलादिव नियोजितः ॥६-२५-३६॥
atha kena prayukto'yaṁ pāpaṁ carati pūruṣaḥ। anicchannapi vārṣṇeya balādiva niyojitaḥ ॥6-25-36॥
[अथ (atha) - then; केन (kena) - by whom; प्रयुक्तः (prayuktaḥ) - engaged; अयम् (ayam) - this; पापम् (pāpam) - sin; चरति (carati) - acts; पुरुषः (pūruṣaḥ) - man; अनिच्छन् (anicchan) - unwilling; अपि (api) - even; वार्ष्णेय (vārṣṇeya) - O descendant of Vṛṣṇi; बलात् (balāt) - by force; इव (iva) - as if; नियोजितः (niyojitaḥ) - engaged;]
(Then by whom is this man engaged in sin, O descendant of Vṛṣṇi, even though unwilling, as if by force?)
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॥
śrībhagavānuvāca॥
[श्री (śrī) - auspicious; भगवान् (bhagavān) - Lord; उवाच (uvāca) - said;]
(The auspicious Lord said:)
The Blessed Lord spoke:
काम एष क्रोध एष रजोगुणसमुद्भवः। महाशनो महापाप्मा विद्ध्येनमिह वैरिणम् ॥६-२५-३७॥
kāma eṣa krodha eṣa rajoguṇasamudbhavaḥ। mahāśano mahāpāpmā viddhyenam iha vairiṇam ॥6-25-37॥
[काम (kāma) - desire; एष (eṣa) - this; क्रोध (krodha) - anger; एष (eṣa) - this; रजोगुणसमुद्भवः (rajoguṇasamudbhavaḥ) - born of the mode of passion; महाशनः (mahāśanaḥ) - all-devouring; महापाप्मा (mahāpāpmā) - greatly sinful; विद्धि (viddhi) - know; एनम् (enam) - this; इह (iha) - here; वैरिणम् (vairiṇam) - enemy;]
(This desire, this anger, born of the mode of passion, is all-devouring and greatly sinful. Know this as the enemy here.)
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॥
dhūmenāvriyate vahniryathādarśo malena ca। yatholbenāvṛto garbhastathā tenedamāvṛtam ॥6-25-38॥
[धूमेन (dhūmena) - by smoke; आव्रियते (āvriyate) - is covered; वह्निः (vahniḥ) - fire; यथा (yathā) - as; आदर्शः (adarśaḥ) - mirror; मलेन (malena) - by dust; च (ca) - and; यथा (yathā) - as; उल्बेन (ulbena) - by the womb; आवृतः (āvṛtaḥ) - is covered; गर्भः (garbhaḥ) - embryo; तथा (tathā) - so; तेन (tena) - by that; इदम् (idam) - this; आवृतम् (āvṛtam) - is covered;]
(As fire is covered by smoke, as a mirror by dust, and as an embryo is covered by the womb, so is this covered by that.)
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॥
āvṛtaṃ jñānametena jñānino nityavairiṇā। kāmarūpeṇa kaunteya duṣpūreṇānalena ca ॥6-25-39॥
[आवृतं (āvṛtam) - covered; ज्ञानम् (jñānam) - knowledge; एतेन (etena) - by this; ज्ञानिनः (jñāninaḥ) - of the wise; नित्यवैरिणा (nityavairiṇā) - by the eternal enemy; कामरूपेण (kāmarūpeṇa) - in the form of desire; कौन्तेय (kaunteya) - O son of Kunti; दुष्पूरेण (duṣpūreṇa) - insatiable; अनलेन (analena) - by the fire; च (ca) - and;]
(Knowledge is covered by this eternal enemy of the wise, in the form of desire, O son of Kunti, which is insatiable like fire.)
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॥
indriyāṇi mano buddhirasyādhiṣṭhānamucyate। etairvimohayatyeṣa jñānamāvṛtya dehinam ॥6-25-40॥
[इन्द्रियाणि (indriyāṇi) - senses; मनः (manaḥ) - mind; बुद्धिः (buddhiḥ) - intellect; अस्य (asya) - its; अधिष्ठानम् (adhiṣṭhānam) - seat; उच्यते (ucyate) - is said; एतैः (etaiḥ) - by these; विमोहयति (vimohayati) - deludes; एषः (eṣaḥ) - this; ज्ञानम् (jñānam) - knowledge; आवृत्य (āvṛtya) - covering; देहिनम् (dehinam) - the embodied;]
(The senses, mind, and intellect are said to be its seat. By these, this deludes the embodied by covering knowledge.)
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॥
tasmāttvamindriyāṇyādau niyamya bharatarṣabha। pāpmānaṃ prajahi hyenaṃ jñānavijñānanāśanam ॥6-25-41॥
[तस्मात् (tasmāt) - therefore; त्वम् (tvam) - you; इन्द्रियाणि (indriyāṇi) - senses; आदौ (ādau) - in the beginning; नियम्य (niyamya) - controlling; भरतर्षभ (bharatarṣabha) - O best of the Bharatas; पाप्मानम् (pāpmānam) - sin; प्रजहिहि (prajahi) - destroy; एनम् (enam) - this; ज्ञान (jñāna) - knowledge; विज्ञान (vijñāna) - wisdom; नाशनम् (nāśanam) - destroyer;]
(Therefore, you, controlling the senses in the beginning, O best of the Bharatas, destroy this sin, the destroyer of knowledge and wisdom.)
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॥
indriyāṇi parāṇy āhur indriyebhyaḥ paraṃ manaḥ। manasastu parā buddhiryo buddheḥ paratastu saḥ ॥6-25-42॥
[इन्द्रियाणि (indriyāṇi) - senses; पराणि (parāṇi) - superior; आहुः (āhuḥ) - they say; इन्द्रियेभ्यः (indriyebhyaḥ) - than the senses; परम् (param) - superior; मनः (manaḥ) - mind; मनसः (manasaḥ) - than the mind; तु (tu) - but; परा (parā) - superior; बुद्धिः (buddhiḥ) - intelligence; यः (yaḥ) - who; बुद्धेः (buddheḥ) - than intelligence; परतः (parataḥ) - superior; तु (tu) - but; सः (saḥ) - he;]
(They say that the senses are superior, but the mind is superior to the senses. However, intelligence is superior to the mind, and he is superior to intelligence.)
"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॥
evaṁ buddheḥ paraṁ buddhvā sanstabhya-ātmānam-ātmanā। jahi śhatruṁ mahā-bāho kāma-rūpaṁ durāsadam ॥6-25-43॥
[एवं (evaṁ) - thus; बुद्धेः (buddheḥ) - of intellect; परं (paraṁ) - beyond; बुद्ध्वा (buddhvā) - having known; संस्तभ्य (sanstabhya) - having controlled; आत्मानम् (ātmānam) - the mind; आत्मना (ātmanā) - by the self; जहि (jahi) - conquer; शत्रुम् (śhatruṁ) - the enemy; महाबाहो (mahā-bāho) - O mighty-armed one; कामरूपम् (kāma-rūpam) - of desire-form; दुरासदम् (durāsadam) - difficult to subdue;]
(Thus, having known beyond the intellect, having controlled the mind by the self, conquer the enemy, O mighty-armed one, of desire-form, difficult to subdue.)
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.
