06.026
श्रीभगवानुवाच॥
śrībhagavānuvāca॥
[श्री (śrī) - auspicious; भगवान् (bhagavān) - Lord; उवाच (uvāca) - said;]
(The auspicious Lord said:)
The Lord spoke:
इमं विवस्वते योगं प्रोक्तवानहमव्ययम्। विवस्वान्मनवे प्राह मनुरिक्ष्वाकवेऽब्रवीत् ॥६-२६-१॥
imaṁ vivasvate yogaṁ proktavān aham avyayam। vivasvān manave prāha manur ikṣvākave 'bravīt ॥6-26-1॥
[इमं (imam) - this; विवस्वते (vivasvate) - to Vivasvan; योगं (yogam) - yoga; प्रोक्तवान् (proktavān) - taught; अहम् (aham) - I; अव्ययम् (avyayam) - imperishable; विवस्वान् (vivasvān) - Vivasvan; मनवे (manave) - to Manu; प्राह (prāha) - taught; मनुः (manuḥ) - Manu; इक्ष्वाकवे (ikṣvākave) - to Ikshvaku; अब्रवीत् (abravīt) - said;]
(I taught this imperishable yoga to Vivasvan; Vivasvan taught it to Manu; Manu told it to Ikshvaku.)
I imparted this eternal yoga to Vivasvan, who then conveyed it to Manu; Manu, in turn, passed it on to Ikshvaku.
एवं परम्पराप्राप्तमिमं राजर्षयो विदुः। स कालेनेह महता योगो नष्टः परन्तप ॥६-२६-२॥
evaṁ paramparāprāptamimaṁ rājarṣayo viduḥ। sa kāleneha mahatā yogo naṣṭaḥ parantapa ॥6-26-2॥
[एवं (evaṁ) - thus; परम्परा (paramparā) - tradition; प्राप्तम् (prāptam) - received; इमम् (imam) - this; राजर्षयः (rājarṣayaḥ) - royal sages; विदुः (viduḥ) - knew; सः (saḥ) - that; कालेन (kālena) - by time; इह (iha) - here; महता (mahatā) - great; योगः (yogaḥ) - yoga; नष्टः (naṣṭaḥ) - lost; परन्तप (parantapa) - O Parantapa;]
(Thus, this tradition was received by the royal sages. That yoga was lost here over a great time, O Parantapa.)
Thus, the royal sages understood this tradition. However, over a long period, this yoga was lost here, O Parantapa.
स एवायं मया तेऽद्य योगः प्रोक्तः पुरातनः। भक्तोऽसि मे सखा चेति रहस्यं ह्येतदुत्तमम् ॥६-२६-३॥
sa evāyaṃ mayā te'dya yogaḥ proktaḥ purātanaḥ। bhakto'si me sakhā ceti rahasyaṃ hyetaduttamam ॥6-26-3॥
[सः (saḥ) - he; एव (eva) - indeed; अयम् (ayam) - this; मया (mayā) - by me; ते (te) - to you; अद्य (adya) - today; योगः (yogaḥ) - knowledge; प्रोक्तः (proktaḥ) - spoken; पुरातनः (purātanaḥ) - ancient; भक्तः (bhaktaḥ) - devotee; असि (asi) - are; मे (me) - my; सखा (sakhā) - friend; च (ca) - and; इति (iti) - thus; रहस्यम् (rahasyam) - secret; हि (hi) - indeed; एतत् (etat) - this; उत्तमम् (uttamam) - supreme;]
(This ancient knowledge has indeed been spoken by me to you today, as you are my devotee and friend; thus, this is indeed the supreme secret.)
Today, I have imparted this ancient knowledge to you because you are my devotee and friend. This is indeed the supreme secret.
अर्जुन उवाच॥
arjuna uvāca॥
[अर्जुन (arjuna) - Arjuna; उवाच (uvāca) - said;]
(Arjuna said:)
Arjuna said:
अपरं भवतो जन्म परं जन्म विवस्वतः। कथमेतद्विजानीयां त्वमादौ प्रोक्तवानिति ॥६-२६-४॥
aparaṃ bhavato janma paraṃ janma vivasvataḥ। katham etad vijānīyāṃ tvam ādau proktavān iti ॥6-26-4॥
[अपरं (aparaṃ) - another; भवतो (bhavato) - your; जन्म (janma) - birth; परं (paraṃ) - prior; जन्म (janma) - birth; विवस्वतः (vivasvataḥ) - of Vivasvan; कथम् (katham) - how; एतत् (etat) - this; विजानीयाम् (vijānīyām) - shall I understand; त्वम् (tvam) - you; आदौ (ādau) - in the beginning; प्रोक्तवान् (proktavān) - spoke; इति (iti) - thus;]
(Another birth of yours, prior birth of Vivasvan. How shall I understand this, you spoke in the beginning thus.)
Arjuna is puzzled and asks Krishna how he should understand that Krishna spoke to Vivasvan in the beginning, considering that Krishna's birth is recent compared to Vivasvan's.
श्रीभगवानुवाच॥
śrībhagavānuvāca॥
[श्री (śrī) - auspicious; भगवान् (bhagavān) - the Lord; उवाच (uvāca) - said;]
(The auspicious Lord said:)
The Lord spoke:
बहूनि मे व्यतीतानि जन्मानि तव चार्जुन। तान्यहं वेद सर्वाणि न त्वं वेत्थ परन्तप ॥६-२६-५॥
bahūni me vyatītāni janmāni tava cārjuna। tānyahaṃ veda sarvāṇi na tvaṃ vettha parantapa ॥6-26-5॥
[बहूनि (bahūni) - many; मे (me) - my; व्यतीतानि (vyatītāni) - past; जन्मानि (janmāni) - births; तव (tava) - your; च (ca) - and; अर्जुन (arjuna) - Arjuna; तानि (tāni) - those; अहम् (aham) - I; वेद (veda) - know; सर्वाणि (sarvāṇi) - all; न (na) - not; त्वम् (tvam) - you; वेत्थ (vettha) - know; परन्तप (parantapa) - O Parantapa;]
(Many births of mine have passed, and also yours, O Arjuna. I know all of them, but you do not, O Parantapa.)
Krishna tells Arjuna that both of them have had many past births, but while Krishna is aware of all of them, Arjuna is not.
अजोऽपि सन्नव्ययात्मा भूतानामीश्वरोऽपि सन्। प्रकृतिं स्वामधिष्ठाय सम्भवाम्यात्ममायया ॥६-२६-६॥
ajo'pi sannavyayātmā bhūtānāmīśvaro'pi san। prakṛtiṃ svāmadhiṣṭhāya sambhavāmyātmamāyayā ॥6-26-6॥
[अजः (ajaḥ) - unborn; अपि (api) - although; सन् (san) - being; अव्ययात्मा (avyayātmā) - immutable nature; भूतानाम् (bhūtānām) - of all beings; ईश्वरः (īśvaraḥ) - the Lord; अपि (api) - although; सन् (san) - being; प्रकृतिम् (prakṛtim) - nature; स्वाम् (svām) - my own; अधिष्ठाय (adhiṣṭhāya) - situated; सम्भवामि (sambhavāmi) - I manifest; आत्ममायया (ātma-māyayā) - by My own illusion;]
(Although I am unborn and have an immutable nature, and although I am the Lord of all beings, by controlling my own nature, I manifest by my own illusion.)
Even though I am birthless and my transcendental body never deteriorates, and although I am the Lord of all living entities, I still appear in every millennium in my original transcendental form by my internal potency.
यदा यदा हि धर्मस्य ग्लानिर्भवति भारत। अभ्युत्थानमधर्मस्य तदात्मानं सृजाम्यहम् ॥६-२६-७॥
yadā yadā hi dharmasya glānirbhavati bhārata। abhyutthānamadharmasya tadātmānaṃ sṛjāmyaham ॥6-26-7॥
[यदा (yadā) - whenever; यदा (yadā) - whenever; हि (hi) - indeed; धर्मस्य (dharmasya) - of righteousness; ग्लानिः (glāniḥ) - decline; भवति (bhavati) - occurs; भारत (bhārata) - O Bharata; अभ्युत्थानम् (abhyutthānam) - predominance; अधर्मस्य (adharmasya) - of unrighteousness; तदा (tadā) - then; आत्मानम् (ātmānam) - self; सृजामि (sṛjāmi) - manifest; अहम् (aham) - I;]
(Whenever there is a decline of righteousness and rise of unrighteousness, O Bharata, then I manifest Myself.)
Whenever there is a decline in righteousness and an increase in unrighteousness, O Bharata, I incarnate myself to restore balance.
परित्राणाय साधूनां विनाशाय च दुष्कृताम्। धर्मसंस्थापनार्थाय सम्भवामि युगे युगे ॥६-२६-८॥
paritrāṇāya sādhūnāṁ vināśāya ca duṣkṛtām। dharmasaṁsthāpanārthāya sambhavāmi yuge yuge ॥6-26-8॥
[परित्राणाय (paritrāṇāya) - for the protection; साधूनाम् (sādhūnām) - of the virtuous; विनाशाय (vināśāya) - for the destruction; च (ca) - and; दुष्कृताम् (duṣkṛtām) - of the wicked; धर्मसंस्थापनार्थाय (dharmasaṁsthāpanārthāya) - for the purpose of establishing righteousness; सम्भवामि (sambhavāmi) - I manifest; युगे (yuge) - in age; युगे (yuge) - after age;]
(For the protection of the virtuous, for the destruction of the wicked, and for the purpose of establishing righteousness, I manifest in age after age.)
"To protect the virtuous, to destroy the wicked, and to establish righteousness, I appear in every age."
जन्म कर्म च मे दिव्यमेवं यो वेत्ति तत्त्वतः। त्यक्त्वा देहं पुनर्जन्म नैति मामेति सोऽर्जुन ॥६-२६-९॥
janma karma ca me divyam evaṃ yo vetti tattvataḥ। tyaktvā dehaṃ punarjanma naiti mām eti so'rjuna ॥6-26-9॥
[जन्म (janma) - birth; कर्म (karma) - action; च (ca) - and; मे (me) - my; दिव्यम् (divyam) - divine; एवम् (evam) - thus; यः (yaḥ) - who; वेत्ति (vetti) - knows; तत्त्वतः (tattvataḥ) - in reality; त्यक्त्वा (tyaktvā) - having abandoned; देहम् (deham) - body; पुनः (punar) - again; जन्म (janma) - birth; न (na) - not; एति (eti) - attains; माम् (mām) - me; एति (eti) - attains; सः (saḥ) - he; अर्जुन (arjuna) - Arjuna;]
(Birth and action of mine are divine thus who knows in reality, having abandoned body, again birth not attains me attains he Arjuna.)
O Arjuna, one who truly understands my divine birth and actions, upon leaving the body, does not take birth again and attains me.
वीतरागभयक्रोधा मन्मया मामुपाश्रिताः। बहवो ज्ञानतपसा पूता मद्भावमागताः ॥६-२६-१०॥
vītarāgabhayakrodhā manmayā māmupāśritāḥ। bahavo jñānatapasā pūtā madbhāvamāgatāḥ ॥6-26-10॥
[वीतरागभयक्रोधा (vītarāgabhayakrodhā) - free from attachment, fear, and anger; मन्मया (manmayā) - absorbed in me; मामुपाश्रिताः (māmupāśritāḥ) - taking refuge in me; बहवः (bahavaḥ) - many; ज्ञानतपसा (jñānatapasā) - with the austerity of knowledge; पूताः (pūtāḥ) - purified; मद्भावमागताः (madbhāvamāgatāḥ) - attained my state;]
(Free from attachment, fear, and anger, absorbed in me, taking refuge in me, many, with the austerity of knowledge, purified, attained my state.)
Many who are free from attachment, fear, and anger, absorbed in me and taking refuge in me, have been purified by the austerity of knowledge and have attained my divine state.
ये यथा मां प्रपद्यन्ते तांस्तथैव भजाम्यहम्। मम वर्त्मानुवर्तन्ते मनुष्याः पार्थ सर्वशः ॥६-२६-११॥
ye yathā māṃ prapadyante tāṃstathaiva bhajāmyaham। mama vartmānuvartante manuṣyāḥ pārtha sarvaśaḥ ॥6-26-11॥
[ये (ye) - those who; यथा (yathā) - in whatever way; मां (māṃ) - to me; प्रपद्यन्ते (prapadyante) - surrender; तान् (tān) - them; तथैव (tathaiva) - in that same way; भजामि (bhajāmi) - I reciprocate; अहम् (aham) - I; मम (mama) - my; वर्त्म (vartma) - path; अनुवर्तन्ते (anuvartante) - follow; मनुष्याः (manuṣyāḥ) - men; पार्थ (pārtha) - O son of Pritha; सर्वशः (sarvaśaḥ) - in all respects;]
(Those who surrender to me, I reciprocate with them in that same way. O son of Pritha, men follow my path in all respects.)
In whatever way people approach me, I reciprocate with them accordingly. Everyone follows my path in all respects, O son of Pritha.
काङ्क्षन्तः कर्मणां सिद्धिं यजन्त इह देवताः। क्षिप्रं हि मानुषे लोके सिद्धिर्भवति कर्मजा ॥६-२६-१२॥
kāṅkṣantaḥ karmaṇāṃ siddhiṃ yajanta iha devatāḥ। kṣipraṃ hi mānuṣe loke siddhirbhavati karmaja ॥6-26-12॥
[काङ्क्षन्तः (kāṅkṣantaḥ) - desiring; कर्मणां (karmaṇāṃ) - of actions; सिद्धिं (siddhiṃ) - perfection; यजन्त (yajanta) - worship; इह (iha) - here; देवताः (devatāḥ) - the gods; क्षिप्रं (kṣipraṃ) - quickly; हि (hi) - indeed; मानुषे (mānuṣe) - in the human; लोके (loke) - world; सिद्धिः (siddhiḥ) - perfection; भवति (bhavati) - occurs; कर्मजा (karmaja) - born of actions;]
(Desiring perfection of actions, the gods worship here. Indeed, in the human world, perfection born of actions occurs quickly.)
Those who desire the success of their actions worship the gods here, for in the human world, success born of actions is quickly achieved.
चातुर्वर्ण्यं मया सृष्टं गुणकर्मविभागशः। तस्य कर्तारमपि मां विद्ध्यकर्तारमव्ययम् ॥६-२६-१३॥
cāturvarṇyaṃ mayā sṛṣṭaṃ guṇakarmavibhāgaśaḥ। tasya kartāramapi māṃ viddhyakartāramavyayam ॥6-26-13॥
[चातुर्वर्ण्यं (cāturvarṇyaṃ) - the fourfold division of society; मया (mayā) - by me; सृष्टं (sṛṣṭaṃ) - created; गुण (guṇa) - qualities; कर्म (karma) - actions; विभागशः (vibhāgaśaḥ) - by division; तस्य (tasya) - of that; कर्तारम् (kartāram) - the creator; अपि (api) - also; माम् (mām) - me; विद्धि (viddhi) - know; अकर्तारम् (akartāram) - non-creator; अव्ययम् (avyayam) - immutable;]
(The fourfold division of society was created by me according to the division of qualities and actions. Know me as the creator of that, yet also as the immutable non-creator.)
I have created the fourfold division of society based on qualities and actions. However, know that while I am the creator of this system, I am also beyond creation and immutable.
न मां कर्माणि लिम्पन्ति न मे कर्मफले स्पृहा। इति मां योऽभिजानाति कर्मभिर्न स बध्यते ॥६-२६-१४॥
na māṁ karmāṇi limpanti na me karmaphale spṛhā। iti māṁ yo'bhijānāti karmabhirna sa badhyate ॥6-26-14॥
[न (na) - not; मां (māṁ) - me; कर्माणि (karmāṇi) - actions; लिम्पन्ति (limpanti) - affect; न (na) - not; मे (me) - my; कर्मफले (karmaphale) - in the fruits of actions; स्पृहा (spṛhā) - desire; इति (iti) - thus; मां (māṁ) - me; यः (yaḥ) - who; अभिजानाति (abhijānāti) - knows; कर्मभिः (karmabhiḥ) - by actions; न (na) - not; सः (saḥ) - he; बध्यते (badhyate) - is bound;]
(Actions do not affect me, nor do I have a desire for the fruits of actions. Thus, he who knows me is not bound by actions.)
Actions do not taint me, nor do I have a longing for their results. Therefore, one who understands this truth about me is not entangled in actions.
एवं ज्ञात्वा कृतं कर्म पूर्वैरपि मुमुक्षुभिः। कुरु कर्मैव तस्मात्त्वं पूर्वैः पूर्वतरं कृतम् ॥६-२६-१५॥
evaṁ jñātvā kṛtaṁ karma pūrvairapi mumukṣubhiḥ। kuru karmaiva tasmāttvaṁ pūrvaiḥ pūrvataraṁ kṛtam ॥6-26-15॥
[एवं (evaṁ) - thus; ज्ञात्वा (jñātvā) - having known; कृतं (kṛtaṁ) - done; कर्म (karma) - action; पूर्वैः (pūrvaiḥ) - by the ancients; अपि (api) - also; मुमुक्षुभिः (mumukṣubhiḥ) - by those desiring liberation; कुरु (kuru) - perform; कर्म (karma) - action; एव (eva) - only; तस्मात् (tasmāt) - therefore; त्वं (tvaṁ) - you; पूर्वैः (pūrvaiḥ) - by the ancients; पूर्वतरं (pūrvataram) - more ancient; कृतम् (kṛtam) - done;]
(Thus, having known, action was done by the ancients also by those desiring liberation. Therefore, you perform action only, as done by the ancients, more ancient.)
Thus, knowing this, actions were performed by the ancients and also by those desiring liberation. Therefore, you should perform actions as were done by the ancients in the past.
किं कर्म किमकर्मेति कवयोऽप्यत्र मोहिताः। तत्ते कर्म प्रवक्ष्यामि यज्ज्ञात्वा मोक्ष्यसेऽशुभात् ॥६-२६-१६॥
kiṁ karma kimakarmeti kavayo'pyatra mohitāḥ। tatte karma pravakṣyāmi yajjñātvā mokṣyase'śubhāt ॥6-26-16॥
[किं (kiṁ) - what; कर्म (karma) - action; किमकर्म (kimakarma) - what is inaction; इति (iti) - thus; कवयः (kavayaḥ) - sages; अपि (api) - even; अत्र (atra) - here; मोहिताः (mohitāḥ) - deluded; तत् (tat) - that; ते (te) - to you; कर्म (karma) - action; प्रवक्ष्यामि (pravakṣyāmi) - I shall explain; यत् (yat) - which; ज्ञात्वा (jñātvā) - having known; मोक्ष्यसे (mokṣyase) - you shall be liberated; अशुभात् (aśubhāt) - from evil;]
(What is action and what is inaction? Even the sages are confused about this. I shall explain to you that action, knowing which you shall be liberated from evil.)
The nature of action and inaction is perplexing even to the wise. I will explain to you the truth of action, by knowing which you will be freed from all evils.
कर्मणो ह्यपि बोद्धव्यं बोद्धव्यं च विकर्मणः। अकर्मणश्च बोद्धव्यं गहना कर्मणो गतिः ॥६-२६-१७॥
karmaṇo hyapi boddhavyaṃ boddhavyaṃ ca vikarmaṇaḥ। akarmaṇaśca boddhavyaṃ gahanā karmaṇo gatiḥ ॥6-26-17॥
[कर्मणः (karmaṇaḥ) - of action; हि (hi) - indeed; अपि (api) - also; बोद्धव्यम् (boddhavyam) - to be understood; बोद्धव्यम् (boddhavyam) - to be understood; च (ca) - and; विकर्मणः (vikarmaṇaḥ) - of forbidden action; अकर्मणः (akarmaṇaḥ) - of inaction; च (ca) - and; बोद्धव्यम् (boddhavyam) - to be understood; गहना (gahanā) - profound; कर्मणः (karmaṇaḥ) - of action; गतिः (gatiḥ) - the course;]
(Indeed, the nature of action is to be understood, and also the nature of forbidden action; the nature of inaction is also to be understood. Profound is the course of action.)
The nature of action, forbidden action, and inaction must be understood, as the path of action is indeed profound.
कर्मण्यकर्म यः पश्येदकर्मणि च कर्म यः। स बुद्धिमान्मनुष्येषु स युक्तः कृत्स्नकर्मकृत् ॥६-२६-१८॥
karmaṇyakarma yaḥ paśyedakarmaṇi ca karma yaḥ। sa buddhimānmanuṣyeṣu sa yuktaḥ kṛtsnakarmakṛt ॥6-26-18॥
[कर्मणि (karmaṇi) - in action; अकर्म (akarma) - inaction; यः (yaḥ) - who; पश्येत् (paśyet) - sees; अकर्मणि (akarmaṇi) - in inaction; च (ca) - and; कर्म (karma) - action; यः (yaḥ) - who; सः (saḥ) - he; बुद्धिमान् (buddhimān) - wise; मनुष्येषु (manuṣyeṣu) - among men; सः (saḥ) - he; युक्तः (yuktaḥ) - engaged; कृत्स्नकर्मकृत् (kṛtsnakarmakṛt) - performer of all actions;]
(He who sees inaction in action, and action in inaction, he is wise among men; he is engaged in all actions.)
He who can perceive inaction within action and action within inaction is truly wise among men. He is the one who is engaged in all actions.
यस्य सर्वे समारम्भाः कामसङ्कल्पवर्जिताः। ज्ञानाग्निदग्धकर्माणं तमाहुः पण्डितं बुधाः ॥६-२६-१९॥
yasya sarve samārambhāḥ kāmasaṅkalpavarjitāḥ। jñānāgnidagdhakarmāṇaṃ tamāhuḥ paṇḍitaṃ budhāḥ ॥6-26-19॥
[यस्य (yasya) - whose; सर्वे (sarve) - all; समारम्भाः (samārambhāḥ) - undertakings; काम (kāma) - desire; सङ्कल्प (saṅkalpa) - resolve; वर्जिताः (varjitāḥ) - devoid of; ज्ञान (jñāna) - knowledge; अग्नि (agni) - fire; दग्ध (dagdha) - burnt; कर्माणं (karmāṇaṃ) - actions; तम् (tam) - him; आहुः (āhuḥ) - call; पण्डितं (paṇḍitaṃ) - wise; बुधाः (budhāḥ) - the wise ones;]
(Whose all undertakings are devoid of desire and resolve, whose actions are burnt by the fire of knowledge, him the wise ones call wise.)
The wise call him a sage whose every action is free from desire and resolve, and whose deeds are consumed by the fire of knowledge.
त्यक्त्वा कर्मफलासङ्गं नित्यतृप्तो निराश्रयः। कर्मण्यभिप्रवृत्तोऽपि नैव किञ्चित्करोति सः ॥६-२६-२०॥
tyaktvā karmaphalāsaṅgaṃ nityatṛpto nirāśrayaḥ। karmaṇyabhipravṛtto'pi naiva kiñcitkaroti saḥ ॥6-26-20॥
[त्यक्त्वा (tyaktvā) - having abandoned; कर्मफलासङ्गं (karmaphalāsaṅgaṃ) - attachment to the fruits of actions; नित्यतृप्तः (nityatṛptaḥ) - eternally content; निराश्रयः (nirāśrayaḥ) - without dependence; कर्मणि (karmaṇi) - in action; अभिप्रवृत्तः (abhipravṛttaḥ) - fully engaged; अपि (api) - even; न (na) - not; एव (eva) - certainly; किञ्चित् (kiñcit) - anything; करोति (karoti) - does; सः (saḥ) - he;]
(Having abandoned attachment to the fruits of actions, eternally content and without dependence, even though fully engaged in action, he certainly does not do anything.)
He who has given up attachment to the results of his actions, who is always content and independent, even though fully engaged in work, does nothing at all.
निराशीर्यतचित्तात्मा त्यक्तसर्वपरिग्रहः। शारीरं केवलं कर्म कुर्वन्नाप्नोति किल्बिषम् ॥६-२६-२१॥
nirāśīryatacittātmā tyaktasarvaparigrahaḥ। śārīraṃ kevalaṃ karma kurvannāpnoti kilbiṣam ॥6-26-21॥
[निराशीः (nirāśīḥ) - without desires; यतचित्तात्मा (yatacittātmā) - one who has controlled mind and self; त्यक्त (tyakta) - abandoned; सर्व (sarva) - all; परिग्रहः (parigrahaḥ) - possessions; शारीरं (śārīraṃ) - bodily; केवलं (kevalaṃ) - only; कर्म (karma) - action; कुर्वन् (kurvan) - performing; न (na) - not; आप्नोति (āpnoti) - incurs; किल्बिषम् (kilbiṣam) - sin;]
(Without desires, one who has controlled mind and self, having abandoned all possessions, performing only bodily action, incurs no sin.)
A person who is free from desires, who has control over their mind and self, and who has given up all possessions, performs actions only for the maintenance of the body and does not incur sin.
यदृच्छालाभसन्तुष्टो द्वंद्वातीतो विमत्सरः। समः सिद्धावसिद्धौ च कृत्वापि न निबध्यते ॥६-२६-२२॥
yadṛcchālābhasantuṣṭo dvaṃdvātīto vimatsaraḥ। samaḥ siddhāvasiddhau ca kṛtvāpi na nibadhyate ॥6-26-22॥
[यदृच्छालाभसन्तुष्टः (yadṛcchālābhasantuṣṭaḥ) - content with whatever comes of its own accord; द्वंद्वातीतः (dvaṃdvātītaḥ) - beyond dualities; विमत्सरः (vimatsaraḥ) - free from envy; समः (samaḥ) - equipoised; सिद्धौ (siddhau) - in success; असिद्धौ (asiddhau) - and failure; च (ca) - and; कृत्वा (kṛtvā) - performing; अपि (api) - even; न (na) - never; निबध्यते (nibadhyate) - entangled;]
(Content with whatever comes of its own accord, beyond dualities, free from envy, equipoised in success and failure, performing actions, he is never entangled.)
One who is content with whatever comes of its own accord, who is beyond dualities and free from envy, who remains equipoised in both success and failure, is never entangled even while performing actions.
गतसङ्गस्य मुक्तस्य ज्ञानावस्थितचेतसः। यज्ञायाचरतः कर्म समग्रं प्रविलीयते ॥६-२६-२३॥
gatasaṅgasya muktasya jñānāvasthitacētasaḥ। yajñāyācarataḥ karma samagraṁ pravilīyatē ॥6-26-23॥
[गतसङ्गस्य (gatasaṅgasya) - of one free from attachment; मुक्तस्य (muktasya) - of the liberated; ज्ञानावस्थितचेतसः (jñānāvasthitacētasaḥ) - whose mind is established in knowledge; यज्ञाय (yajñāya) - for sacrifice; आचरतः (ācarataḥ) - acting; कर्म (karma) - action; समग्रं (samagraṁ) - entire; प्रविलीयते (pravilīyatē) - dissolves.;]
(The entire action of one who is free from attachment, liberated, and whose mind is established in knowledge, acting for sacrifice, dissolves.)
For one who is free from attachment and liberated, with a mind established in knowledge, all actions performed as a sacrifice are completely dissolved.
ब्रह्मार्पणं ब्रह्महविर्ब्रह्माग्नौ ब्रह्मणा हुतम्। ब्रह्मैव तेन गन्तव्यं ब्रह्मकर्मसमाधिना ॥६-२६-२४॥
brahmārpaṇaṃ brahmahavirbrahmāgnau brahmaṇā hutam। brahmaiva tena gantavyaṃ brahmakarmasamādhinā ॥6-26-24॥
[ब्रह्मार्पणं (brahmārpaṇaṃ) - the act of offering is Brahman; ब्रह्म (brahma) - Brahman; हविः (haviḥ) - the oblation; ब्रह्माग्नौ (brahmāgnau) - in the fire of Brahman; ब्रह्मणा (brahmaṇā) - by Brahman; हुतम् (hutam) - is offered; ब्रह्म (brahma) - Brahman; एव (eva) - alone; तेन (tena) - by him; गन्तव्यम् (gantavyam) - is to be reached; ब्रह्मकर्म (brahmakarma) - whose actions are Brahman; समाधिना (samādhinā) - by being absorbed in;]
(The act of offering is Brahman, the oblation is Brahman. By Brahman, it is offered into the fire of Brahman. Brahman alone is to be reached by him whose actions are Brahman, being absorbed in Brahman.)
The act of offering, the oblation, and the fire are all considered as Brahman. The one who offers is also Brahman, and through this realization, one reaches Brahman by being absorbed in actions that are Brahman.
दैवमेवापरे यज्ञं योगिनः पर्युपासते। ब्रह्माग्नावपरे यज्ञं यज्ञेनैवोपजुह्वति ॥६-२६-२५॥
daivamevāpare yajñaṃ yoginaḥ paryupāsate। brahmāgnāvapare yajñaṃ yajñenaivopajuhvati ॥6-26-25॥
[दैवम् (daivam) - divine; एव (eva) - indeed; अपरे (apare) - others; यज्ञम् (yajñam) - sacrifice; योगिनः (yoginaḥ) - yogis; पर्युपासते (paryupāsate) - worship; ब्रह्माग्नौ (brahmāgnau) - in the fire of Brahman; अपरे (apare) - others; यज्ञम् (yajñam) - sacrifice; यज्ञेन (yajñena) - with sacrifice; एव (eva) - indeed; उपजुह्वति (upajuhvati) - offer;]
(Others indeed worship the divine sacrifice, yogis worship. Others offer sacrifice in the fire of Brahman with sacrifice indeed.)
Some yogis worship the divine as a form of sacrifice, while others offer sacrifices into the fire of Brahman using sacrifice itself.
श्रोत्रादीनीन्द्रियाण्यन्ये संयमाग्निषु जुह्वति। शब्दादीन्विषयानन्य इन्द्रियाग्निषु जुह्वति ॥६-२६-२६॥
śrotrādīnīndriyāṇyanye saṃyamāgniṣu juhvati। śabdādīnviṣayānanya indriyāgniṣu juhvati ॥6-26-26॥
[श्रोत्रादीनि (śrotrādīni) - ears and others; इन्द्रियाणि (indriyāṇi) - senses; अन्ये (anye) - others; संयम (saṃyama) - control; अग्निषु (agniṣu) - in the fires; जुह्वति (juhvati) - offer; शब्दादीन् (śabdādīn) - sound and others; विषयान् (viṣayān) - objects; अन्य (anya) - others; इन्द्रिय (indriya) - senses; अग्निषु (agniṣu) - in the fires; जुह्वति (juhvati) - offer;]
(Others offer the senses such as ears into the fires of control. Others offer objects such as sound into the fires of the senses.)
Some people sacrifice their senses like ears into the fire of restraint, while others sacrifice objects like sound into the fire of the senses.
सर्वाणीन्द्रियकर्माणि प्राणकर्माणि चापरे। आत्मसंयमयोगाग्नौ जुह्वति ज्ञानदीपिते ॥६-२६-२७॥
sarvāṇīndriyakarmāṇi prāṇakarmāṇi cāpare। ātmasaṃyamayogāgnau juhvati jñānadīpite ॥6-26-27॥
[सर्वाणि (sarvāṇi) - all; इन्द्रियकर्माणि (indriyakarmāṇi) - actions of the senses; प्राणकर्माणि (prāṇakarmāṇi) - actions of the life forces; च (ca) - and; अपरे (apare) - others; आत्मसंयमयोगाग्नौ (ātmasaṃyamayogāgnau) - in the fire of self-discipline; जुह्वति (juhvati) - offer; ज्ञानदीपिते (jñānadīpite) - kindled by knowledge;]
(All actions of the senses and actions of the life forces, others offer in the fire of self-discipline kindled by knowledge.)
Others offer all the actions of the senses and the actions of the life forces into the fire of self-discipline, which is kindled by knowledge.
द्रव्ययज्ञास्तपोयज्ञा योगयज्ञास्तथापरे। स्वाध्यायज्ञानयज्ञाश्च यतयः संशितव्रताः ॥६-२६-२८॥
dravyayajñāstapoyajñā yogayajñāstathāpare। svādhyāyajñānayajñāśca yatayaḥ sanśitavratāḥ ॥6-26-28॥
[द्रव्ययज्ञाः (dravyayajñāḥ) - sacrifices with material objects; तपःयज्ञाः (tapaḥyajñāḥ) - sacrifices through austerity; योगयज्ञाः (yogayajñāḥ) - sacrifices through yoga; तथा (tathā) - thus; अपरे (apare) - others; स्वाध्याय (svādhyāya) - self-study; ज्ञानयज्ञाः (jñānayajñāḥ) - sacrifices through knowledge; च (ca) - and; यतयः (yatayaḥ) - ascetics; संशितव्रताः (sanśitavratāḥ) - firm in vows;]
(Sacrifices with material objects, sacrifices through austerity, sacrifices through yoga, thus others; sacrifices through self-study and knowledge, ascetics firm in vows.)
Some perform sacrifices with material possessions, others through austerity, yoga, or self-study and knowledge. Ascetics who are firm in their vows also perform sacrifices.
अपाने जुह्वति प्राणं प्राणेऽपानं तथापरे। प्राणापानगती रुद्ध्वा प्राणायामपरायणाः ॥६-२६-२९॥
apāne juhvati prāṇaṃ prāṇe'pānaṃ tathāpare। prāṇāpānagatī ruddhvā prāṇāyāmaparāyaṇāḥ ॥6-26-29॥
[अपाने (apāne) - into the outgoing breath; जुह्वति (juhvati) - offer; प्राणम् (prāṇam) - the incoming breath; प्राणे (prāṇe) - into the incoming breath; अपानम् (apānam) - the outgoing breath; तथा (tathā) - similarly; अपरे (apare) - others; प्राणापानगती (prāṇāpānagatī) - the movement of the incoming and outgoing breaths; रुद्ध्वा (ruddhvā) - having restrained; प्राणायामपरायणाः (prāṇāyāmaparāyaṇāḥ) - dedicated to the regulation of breath;]
(Into the outgoing breath, they offer the incoming breath; into the incoming breath, the outgoing breath, similarly, others. Having restrained the movement of the incoming and outgoing breaths, dedicated to the regulation of breath.)
Some offer the incoming breath into the outgoing breath, and the outgoing breath into the incoming breath. Others, having restrained the movements of both the incoming and outgoing breaths, are dedicated to the practice of breath control.
अपरे नियताहाराः प्राणान्प्राणेषु जुह्वति। सर्वेऽप्येते यज्ञविदो यज्ञक्षपितकल्मषाः ॥६-२६-३०॥
apare niyatāhārāḥ prāṇānprāṇeṣu juhvati। sarve'pyete yajñavido yajñakṣapitakalmaṣāḥ ॥6-26-30॥
[अपरे (apare) - others; नियताहाराः (niyatāhārāḥ) - regulated diet; प्राणान् (prāṇān) - life airs; प्राणेषु (prāṇeṣu) - into the life airs; जुह्वति (juhvati) - offer; सर्वे (sarve) - all; अपि (api) - also; एते (ete) - these; यज्ञविदः (yajñavidaḥ) - knowers of sacrifice; यज्ञक्षपितकल्मषाः (yajñakṣapitakalmaṣāḥ) - whose sins are destroyed by sacrifice;]
(Others, with regulated diet, offer life airs into the life airs. All these are knowers of sacrifice, whose sins are destroyed by sacrifice.)
Others, who regulate their diet, offer their life energies into the life forces. All these individuals are knowledgeable about sacrifices and have their sins eradicated through sacrifices.
यज्ञशिष्टामृतभुजो यान्ति ब्रह्म सनातनम्। नायं लोकोऽस्त्ययज्ञस्य कुतोऽन्यः कुरुसत्तम ॥६-२६-३१॥
yajñaśiṣṭāmṛtabhujo yānti brahma sanātanam। nāyaṃ loko'styayajñasya kuto'nyaḥ kurusattama ॥6-26-31॥
[यज्ञ (yajña) - sacrifice; शिष्ट (śiṣṭa) - remains; अमृत (amṛta) - nectar; भुजः (bhujaḥ) - enjoyers; यान्ति (yānti) - go; ब्रह्म (brahma) - Brahman; सनातनम् (sanātanam) - eternal; न (na) - not; अयम् (ayam) - this; लोकः (lokaḥ) - world; अस्ति (asti) - exists; अयज्ञस्य (ayajñasya) - of the non-sacrificer; कुतः (kutaḥ) - where; अन्यः (anyaḥ) - other; कुरु (kuru) - Kuru; सत्तम (sattama) - best;]
(The enjoyers of the nectar of the remnants of sacrifice go to the eternal Brahman. This world is not for the non-sacrificer, how then the other, O best of the Kurus?)
Those who partake in the remnants of sacrifice attain the eternal Brahman. For those who do not perform sacrifices, this world is not available, let alone the next, O best of the Kurus.
एवं बहुविधा यज्ञा वितता ब्रह्मणो मुखे। कर्मजान्विद्धि तान्सर्वानेवं ज्ञात्वा विमोक्ष्यसे ॥६-२६-३२॥
evaṁ bahuvidhā yajñā vitatā brahmaṇo mukhe। karmajānviddhi tānsarvānevaṁ jñātvā vimokṣyase ॥6-26-32॥
[एवं (evaṁ) - thus; बहुविधा (bahuvidhā) - various kinds; यज्ञा (yajñā) - sacrifices; वितता (vitatā) - spread; ब्रह्मणः (brahmaṇaḥ) - of Brahman; मुखे (mukhe) - in the mouth; कर्मजान् (karma-jān) - born of actions; विद्धि (viddhi) - know; तान् (tān) - them; सर्वान् (sarvān) - all; एवं (evaṁ) - thus; ज्ञात्वा (jñātvā) - having known; विमोक्ष्यसे (vimokṣyase) - you shall be liberated;]
(Thus, various kinds of sacrifices are spread in the mouth of Brahman. Know them all to be born of actions; thus knowing, you shall be liberated.)
In this way, various types of sacrifices are laid out in the realm of Brahman. Understand that they all arise from actions; by knowing this, you will achieve liberation.
श्रेयान्द्रव्यमयाद्यज्ञाज्ज्ञानयज्ञः परन्तप। सर्वं कर्माखिलं पार्थ ज्ञाने परिसमाप्यते ॥६-२६-३३॥
śreyāndravya-mayād-yajñāj-jñāna-yajñaḥ parantapa। sarvaṃ karmākhilaṃ pārtha jñāne parisamāpyate ॥6-26-33॥
[श्रेयान् (śreyān) - better; द्रव्यमयात् (dravya-mayāt) - than material; यज्ञात् (yajñāt) - sacrifice; ज्ञानयज्ञः (jñāna-yajñaḥ) - knowledge sacrifice; परन्तप (parantapa) - O chastiser of the enemies; सर्वम् (sarvam) - all; कर्म (karma) - activities; अखिलम् (akhilam) - entire; पार्थ (pārtha) - O son of Pritha; ज्ञाने (jñāne) - in knowledge; परिसमाप्यते (parisamāpyate) - culminates;]
(Better than the material sacrifice is the knowledge sacrifice, O chastiser of the enemies. All activities in their entirety, O son of Pritha, culminate in knowledge.)
O Arjuna, the sacrifice performed in knowledge is superior to any material sacrifice. Ultimately, all actions culminate in knowledge.
तद्विद्धि प्रणिपातेन परिप्रश्नेन सेवया। उपदेक्ष्यन्ति ते ज्ञानं ज्ञानिनस्तत्त्वदर्शिनः ॥६-२६-३४॥
tadviddhi praṇipātena paripraśnena sevayā। upadekṣyanti te jñānaṃ jñāninastattvadarśinaḥ ॥6-26-34॥
[तत् (tat) - that; विद्धि (viddhi) - know; प्रणिपातेन (praṇipātena) - by prostration; परिप्रश्नेन (paripraśnena) - by questioning; सेवया (sevayā) - by service; उपदेक्ष्यन्ति (upadekṣyanti) - will instruct; ते (te) - you; ज्ञानम् (jñānam) - knowledge; ज्ञानिनः (jñāninaḥ) - the wise; तत्त्वदर्शिनः (tattvadarśinaḥ) - seers of the truth;]
(Know that by prostration, by questioning, and by service; the wise, the seers of the truth, will instruct you in knowledge.)
Approach those who have realized the truth with reverence, inquiry, and service. They will impart knowledge to you, for they are wise and have seen the truth.
यज्ज्ञात्वा न पुनर्मोहमेवं यास्यसि पाण्डव। येन भूतान्यशेषेण द्रक्ष्यस्यात्मन्यथो मयि ॥६-२६-३५॥
yajjñātvā na punarmohamevaṁ yāsyasi pāṇḍava। yena bhūtānyaśeṣeṇa drakṣyasyātmanyatho mayi ॥6-26-35॥
[यत् (yat) - which; ज्ञात्वा (jñātvā) - having known; न (na) - not; पुनः (punaḥ) - again; मोहम् (moham) - illusion; एवम् (evam) - thus; यास्यसि (yāsyasi) - you will go; पाण्डव (pāṇḍava) - O son of Pāṇḍu; येन (yena) - by which; भूतानि (bhūtāni) - all living entities; अशेषेण (aśeṣeṇa) - completely; द्रक्ष्यसि (drakṣyasi) - you will see; आत्मनि (ātmani) - in the Self; अथ (atha) - and; मयि (mayi) - in Me;]
(Having known which, you will not again fall into illusion, O son of Pāṇḍu. By which you will see all living entities completely in the Self, and also in Me.)
Once you have realized this knowledge, O son of Pāṇḍu, you will never again fall into illusion. You will see all living beings entirely within the Self and also within Me.
अपि चेदसि पापेभ्यः सर्वेभ्यः पापकृत्तमः। सर्वं ज्ञानप्लवेनैव वृजिनं सन्तरिष्यसि ॥६-२६-३६॥
api cedasi pāpebhyaḥ sarvebhyaḥ pāpakṛttamaḥ। sarvaṁ jñānaplavenai'va vṛjinaṁ santariṣyasi ॥6-26-36॥
[अपि (api) - even; चेत् (cet) - if; असि (asi) - you are; पापेभ्यः (pāpebhyaḥ) - than sinners; सर्वेभ्यः (sarvebhyaḥ) - all; पापकृत्तमः (pāpakṛttamaḥ) - the worst sinner; सर्वं (sarvaṁ) - all; ज्ञानप्लवेन (jñānaplavena) - by the boat of knowledge; एव (eva) - certainly; वृजिनं (vṛjinam) - sin; सन्तरिष्यसि (santariṣyasi) - you shall cross over;]
(Even if you are the worst sinner among all sinners, you shall certainly cross over all sin by the boat of knowledge.)
Even if you are considered the worst of all sinners, with the boat of knowledge, you will be able to cross over all sins.
यथैधांसि समिद्धोऽग्निर्भस्मसात्कुरुतेऽर्जुन। ज्ञानाग्निः सर्वकर्माणि भस्मसात्कुरुते तथा ॥६-२६-३७॥
yathaidhāṃsi samiddho'gnirbhasmasātkurute'rjuna। jñānāgniḥ sarvakarmāṇi bhasmasātkurute tathā ॥6-26-37॥
[यथा (yathā) - as; इधांसि (idhāṃsi) - firewood; समिद्धः (samiddhaḥ) - kindled; अग्निः (agniḥ) - fire; भस्मसात् (bhasmasāt) - to ashes; कुरुते (kurute) - turns; अर्जुन (arjuna) - Arjuna; ज्ञान-अग्निः (jñāna-agniḥ) - fire of knowledge; सर्व (sarva) - all; कर्माणि (karmāṇi) - actions; भस्मसात् (bhasmasāt) - to ashes; कुरुते (kurute) - turns; तथा (tathā) - so;]
(As a kindled fire turns firewood to ashes, O Arjuna, so does the fire of knowledge turn all actions to ashes.)
Just as a blazing fire reduces wood to ashes, O Arjuna, so does the fire of knowledge burn all actions to ashes.
न हि ज्ञानेन सदृशं पवित्रमिह विद्यते। तत्स्वयं योगसंसिद्धः कालेनात्मनि विन्दति ॥६-२६-३८॥
na hi jñānena sadṛśaṃ pavitramiha vidyate। tatsvayaṃ yogasaṃsiddhaḥ kālenātmani vindati ॥6-26-38॥
[न (na) - not; हि (hi) - indeed; ज्ञानेन (jñānena) - than knowledge; सदृशं (sadṛśam) - similar; पवित्रम् (pavitram) - pure; इह (iha) - here; विद्यते (vidyate) - exists; तत् (tat) - that; स्वयम् (svayam) - self; योगसंसिद्धः (yogasaṃsiddhaḥ) - perfected in yoga; कालेन (kālena) - in time; आत्मनि (ātmani) - in oneself; विन्दति (vindati) - finds;]
(There is nothing as purifying as knowledge here. In time, one who is perfected in yoga finds that in oneself.)
Indeed, there is nothing as purifying as knowledge in this world. Over time, one who has achieved perfection in yoga discovers this truth within themselves.
श्रद्धावाँल्लभते ज्ञानं तत्परः संयतेन्द्रियः। ज्ञानं लब्ध्वा परां शान्तिमचिरेणाधिगच्छति ॥६-२६-३९॥
śraddhāvāṁllabhate jñānaṁ tatparaḥ saṁyatendriyaḥ। jñānaṁ labdhvā parāṁ śāntimacireṇādhigacchati ॥6-26-39॥
[श्रद्धावान् (śraddhāvān) - faithful; लभते (labhate) - obtains; ज्ञानं (jñānaṁ) - knowledge; तत्परः (tatparaḥ) - dedicated; संयतेन्द्रियः (saṁyatendriyaḥ) - self-controlled; ज्ञानं (jñānaṁ) - knowledge; लब्ध्वा (labdhvā) - having obtained; परां (parām) - supreme; शान्तिम् (śāntim) - peace; अचिरेण (acireṇa) - quickly; अधिगच्छति (adhigacchati) - attains;]
(The faithful, dedicated and self-controlled obtains knowledge; having obtained knowledge, he quickly attains supreme peace.)
A person with faith, dedication, and self-control gains knowledge, and upon gaining this knowledge, he quickly achieves the highest peace.
अज्ञश्चाश्रद्दधानश्च संशयात्मा विनश्यति। नायं लोकोऽस्ति न परो न सुखं संशयात्मनः ॥६-२६-४०॥
ajñaścāśraddadhānaśca saṁśayātmā vinaśyati। nāyaṁ loko'sti na paro na sukhaṁ saṁśayātmanaḥ ॥6-26-40॥
[अज्ञः (ajñaḥ) - ignorant; च (ca) - and; अश्रद्दधानः (aśraddadhānaḥ) - faithless; च (ca) - and; संशयात्मा (saṁśayātmā) - doubtful soul; विनश्यति (vinaśyati) - perishes; न (na) - not; अयम् (ayam) - this; लोकः (lokaḥ) - world; अस्ति (asti) - exists; न (na) - not; परः (paraḥ) - next; न (na) - not; सुखम् (sukham) - happiness; संशयात्मनः (saṁśayātmanaḥ) - for the doubtful soul;]
(The ignorant, the faithless, and the one with a doubtful soul perish. Neither this world, nor the next, nor happiness exists for the one with a doubtful soul.)
The ignorant and faithless, who have a doubting mind, are doomed to destruction. For the doubting soul, there is neither this world nor the next, nor any happiness.
योगसंन्यस्तकर्माणं ज्ञानसञ्छिन्नसंशयम्। आत्मवन्तं न कर्माणि निबध्नन्ति धनञ्जय ॥६-२६-४१॥
yogasaṃnyastakarmāṇaṃ jñānasañchinnasaṃśayam। ātmavantaṃ na karmāṇi nibadhnanti dhanañjaya ॥6-26-41॥
[योग (yoga) - union; संन्यस्त (saṃnyasta) - renounced; कर्माणं (karmāṇam) - actions; ज्ञान (jñāna) - knowledge; सञ्छिन्न (sañchinna) - cut off; संशयम् (saṃśayam) - doubts; आत्मवन्तं (ātmavantam) - self-possessed; न (na) - not; कर्माणि (karmāṇi) - actions; निबध्नन्ति (nibadhnanti) - bind; धनञ्जय (dhanañjaya) - O Dhananjaya;]
(Actions do not bind one who has renounced actions through yoga, whose doubts are cut off by knowledge, and who is self-possessed, O Dhananjaya.)
O Dhananjaya, actions do not bind the one who has renounced actions through yoga, whose doubts have been dispelled by knowledge, and who is self-controlled.
तस्मादज्ञानसम्भूतं हृत्स्थं ज्ञानासिनात्मनः। छित्त्वैनं संशयं योगमातिष्ठोत्तिष्ठ भारत ॥६-२६-४२॥
tasmād ajñāna-sambhūtaṃ hṛt-sthaṃ jñānāsināt-manaḥ। chittvainam saṃśayaṃ yogam ātiṣṭhottiṣṭha bhārata ॥6-26-42॥
[तस्मात् (tasmāt) - therefore; अज्ञान (ajñāna) - ignorance; सम्भूतम् (sambhūtam) - born of; हृत् (hṛt) - heart; स्थम् (stham) - situated; ज्ञान (jñāna) - knowledge; असिना (asinā) - by the sword; आत्मनः (ātmanaḥ) - of the self; छित्त्वा (chittvā) - having cut off; एनम् (enam) - this; संशयम् (saṃśayam) - doubt; योगम् (yogam) - yoga; आतिष्ठ (ātiṣṭha) - engage in; उत्तिष्ठ (uttiṣṭha) - arise; भारत (bhārata) - O Bharata;]
(Therefore, with the sword of knowledge, cut off this doubt born of ignorance situated in the heart, and engage in yoga. Arise, O Bharata.)
Therefore, O Bharata, cut off this doubt born of ignorance residing in your heart with the sword of knowledge, and engage in yoga. Arise and take action.
