imam vivasvate yogam
proktavan aham avyayam
vivasvan manveh prah
manuh ikshavakve abravit

ÞeerYeieJeevegJee®e
Fceb efJeJemJeles ³eesieb ÒeeskeÌleJeevenceJ³e³eced~
efJeJemJeevceveJes Òeen cevegefj#JeekeÀJesçye´Jeerled~1~

The blessed Lord said :
This imperishable yoga was taught by me to the sun, sun taught to (his son) Manu and Manu taught to (his son) king Ikshavaku

 

evam paramparapraptam
imam rajarshayah viduh
sah kalena ih mahata
yogah nastah paramtapah

SJeb HejcHejeÒeeHleefceceb jepe<e&³ees efJeog:~
me keÀeuesvesn cenlee ³eesiees veä: HejvleHe~2~

Thus this yoga handed down by the tradition was learnt by the great sages but now, O Arjuna, this yoga is lost in this world.

 

sah eva ayam maya te
adya yogah proktah puratanah
bhaktah asi me sakha cha iti
rahasyam hi etat uttamam

me SJee³eb ce³ee lesçÐe ³eesie: ÒeeskeÌle: Hegjeleve:~
YekeÌleesçefme ces meKee ®esefle jnm³eb ¿esleogÊececed~3~

That very ancient yoga I have described to you because you are my devotee and also a friend. This yoga is very exalted and is very profound.

Arjuna uvacha

 

aparambhavato janma param
janma vivasvatah
katham etat vijaniyam
tvam adau proktavan iti

Depeg&ve GJee®e
DeHejb YeJelees pevce Hejb pevce efJeJemJele:~
keÀLecesleefÜpeeveer³eeb lJeceeoew ÒeeskeÌleJeeefveefle~4~

Arjuna said :
You have been born at this period of time while sun (Vivasvat) was born in the very ancient age. How can I believe that, this yoga was told by you in the primeval times.

Shri Bhagawan Uvacha

 

bahuni me vyatitani
janmani tava cha arjuna
tani aham veda sarvani
na tvam vettha paramtapah.

ÞeerYeieJeevegJee®e
yentefve ces J³eleerleeefve pevceeefve leJe ®eepeg&ve~
leev³enb Jeso meJee&efCe ve lJeb JeslLe HejvleHe~5~

O Arjuna ! many births have been taken by you and me, but O Tormentar of the Foes (Arjuna) you do not know about all those (births); I do know.

 

ajah api san avyayatma
bhutanam ishvarah api san
prakratim svam adhisthaya
sambhavami atmamayaya

DepeesçefHe meVeJ³e³eelcee YetleeveeceeréejesçefHe meved~
Òeke=ÀeEle mJeeceefOeÿe³e mecYeJeec³eelcecee³e³ee~~6~

Being imperishable, unborn and the God of all the creatures yet being established into my own nature. I come into existence by my own power (maya).

yada yada hi dharmasya
glanirbhavati bharata
abhyuthanam adharmasya tada
atmanam srijami aham

³eoe ³eoe ner Oece&m³e iueeefveYe&Jeefle Yeejle~
DeY³eglLeeveceOece&m³e leoelceeveb me=peec³enced~7~

Whenever there is decline in the righteousness, O Bharata (Arjuna) I manifest myself.

 

paritranaya sadhunam
vinashyaya cha dushkritam
dharmasansthapana arthaya
sambhavami yuge yuge

Heefj$eeCee³e meeOetveeb efJeveeMee³e ®e ogäke==Àleeced~
Oece&mebmLeeHeveeLee&³e mecYeeefJece ³egies ³egies~

For saving the righteous and for destroying the evil-doers and for restoring the righteousness I am born in every age.

 

janma karma cha me divyam
evam yah vetti tattvatah
tyaktava deham punah janma
na etimama eti sah arjuna

pevce keÀce& ®e ces efoJ³ecesJeb ³ees JesefÊe leÊJele:~
l³ekeÌlJee osnb Hegvepe&vce vewefle ceecesefle meesçpeg&ve~9~

O Arjuna, my this birth and actions are divine, one who knows the truth of this, does not take birth again after leaving his body but he attains to my state.

 

vitaraga bhaya krodhah manmayah
mama upashritah
bahavah gyantapasa
putah madbhavan agatah

JeerlejeieYe³e¬eÀesOee cevce³ee ceecegHeeefÞelee:~
yenJees %eeveleHemee Hetlee ceÓeJeceeielee:~10~

Being free from attachment, fear and anger, established in my being, having come under my protection, many men, purified by the fire of knowledge, have attained to my form.

 

ye yatha mam prapadyante
tan tatha eva bhajami aham
mam vartm anuvartante
manushayah partha sarvashah

³es ³eLee ceeb ÒeHeÐevles leebmleLewJe Yepeec³enced~
cece Jelcee&vegJele&vles ceveg<³ee: HeeLe& meJe&Me:~11~

In whatever manner men show their devotion to me, accordingly do I reward them, knowing this wisemen follow my way by all means, O partha (Arjuna).

 

kankshanthah karmanam
siddhim yajant iha devatah
kshipram hi manuse loke
siddhirbhavati karmaja
 

keÀe*d#evle: keÀce&Ceeb efmeeE× ³epevle Fn osJelee:~
ef#eÒeb efn ceeveg<es ueeskesÀ efmeef×Ye&Jeefle keÀce&pee~12~

Those who desire fruits of their actions in this world, they worship the gods, and they attain their objects quickly (in this object-world of senses, however, they do not reach the supreme goal.)

 

chaturvarnyam maya shristam
gunakarma vibhagashah
tasya kartaram api mama
viddhi akartarma avyayam

®eelegJe&C³e¥ ce³ee me=äb iegCekeÀce&efJeYeeieMe :~
lem³e keÀlee&jceefHe ceeb efJe×îekeÀlee&jceJ³e³eced~13~

Division of works and modes into four castes specific groups are made by me but know me as the imperishable and non-doer.

 

na mama karmani limpanti
na me karmaphale spriha
iti mam yoabhijanati
karma bhirna sahbadhyate

ve ceeb keÀcee&efCe efuecHeefvle ve ces keÀce&HeÀues mHe=ne~
Fefle ceeb ³eesçefYepeeveeefle keÀce&efYeve& me yeO³eles~14~

I do not have any interest in the fruits of my actions, I am not attached to the actions. Those who know this truth, also not come under the bondage of work.

 

evam gyatva kritam karma
purvaih api mumukshabhih
kuru karma eva tasmat
tvam purvaih purvataram kritam

SJeb %eelJee ke=Àleb keÀce& HetJezjefHe cegceg#egefYe:~
kegÀ© keÀcezJe lemceeÊJeb HetJez: HetJe&lejb ke=Àleced~15~

Those who attain to the freedom earlier did their work after they had known this (truth). Therefore, you too perform the work that has been done by your ancestors all the times.

 

kim karma kim akarma iti
kavayavah api atra monitah
tat te karma pravakshyami
yat gyatva mokshyashe ashubhat

eEkeÀ keÀce& efkeÀcekeÀcexefle keÀJe³eesçH³e$e ceesefnlee:~
leÊes keÀce& ÒeJe#³eeefce ³eped%eelJee cees#³emesçMegYeeled~16~

Even wise are perplexed as to the nature of action and non-action, therefore, I shall describe the nature of true action, you shall become free from the undesirable (bonds) after knowing it.

 

karmanah hi api bodhavyam
bodhavyam cha vikarmanah
akarmanah cha bodhavyam
gahanah karmanah gatih

keÀce&ceex ¿eefHe yees×J³eb yees×J³eb ®e efJekeÀce&Ce:~
DekeÀce&Ce½e yees×J³eb ievee keÀce&Cees ieefle:~

One should understand the true nature of action and also of inaction, nature of action forbidden by the scriptures also, should be understood, because the way of action is profound.

 

karmani akarma yah pashyet
akarmani cha karma yah
sah buddhiman manusyesu
sah yuktah kritsnakarmakrita

keÀce&C³ekeÀce& ³e: HeM³esokeÀce&efCe ®e keÀce& ³e:í
me yegef×ceevceveg<³es<eg me ³egkeÌle: ke=ÀlmvekeÀce&ke=Àled~18~

One, who can see the inaction within action and vice-versa, is a yogi and a man of wisdom and is the accomplisher of the absolute.

 

yasya sarve samarambhah
kama sankalp varjitah
gyanagnidagdhakarmanam
tamahuh panditam budhah

³em³e meJex meceejcYee: keÀeceme¹uHeJeefpe&lee:~
%eeveeeqiveoiOekeÀcee&Ceb leceeng: HeefC[leb yegOee:19~

Whose total work is free from desire and not swayed by like or dislike, whose attachments to the fruits of actions are perished in the fire of knowledge, is called a learned man even by the wiseman.

 

tyaktva karmaphalasangam
nitrayatriptah nirasrayah
karmani abhipravrittah api
na eva kinchit karoti sah

l³ekeÌlJee keÀce&HeÀueeme² efvel³ele=Hlees efvejeÞe³e:~
keÀce&C³eefYeÒeJe=ÊeesçefHe vewJe efkeÀefáelkeÀjesefle me:~20~

The person who does not take shelter in the worldly things, and is ever contented, abandoning the desires caused by action while engaged in work is not a doer.

 

nirashih yatchitatma
tyakta sarva parigrahah
shariram kevalam karma
kurvan na apnoti kilvisham

efvejeMeer³e&leef®eÊeelcee l³ekeÌlemeJe&Heefjûen:~
Meejerjb kesÀJeueb keÀce& kegÀJe&VeeHveesefle efkeÀefuye<eced~21~

Who has control over senses and mind. Has foreshaken the wordly things, such a man free from desires only does his work physically and he does not commit any sin.

 

yadrichhalabh santustah
dvandvateitah vimatsarah
samah siddhau aiddhau cha
kritva api na nibadhyate

³e¢®íeueeYemevlegäes ÜvÜeleerlees efJecelmej:~
mece: efme×eJeefme×ew ®e ke=ÀlJeeefHe ve efveyeO³eles~22~

Who is contented with whatever accrues to him, is beyond duality, is free of envy, keeps an even mind in gain and loss, does not get into the bondage of his actions.

 

gatsangasya muktasya
gyanavapthita chetasah
yagyai acharatah; karma
samagram praviliyate

ieleme²m³e cegkeÌlem³e %eeveeJeefmLele®esleme:~
³e%ee³ee®ejle: keÀce& meceûeb ÒeefJeueer³eles~23~

All works of person, who is free from desire, steady in knowledge, acts in accordance with the injunction of scriptures are destroyed and he is freed from them.

 

brahma arpanam brahma havih
brahmagno brahmana hutam
brahmai tena gantavyam
brahmakarma samadhina

ye´ïeeHe&Ceb ye´ïe nefJeye´&ïeeiveew ye´ïeCee ngleced~
ye´ïewJe lesve ievleJ³eb ye´ïekeÀce&meceeefOevee~24~

Some perform sacrifices knowing the act of offering to be god, the oblation to be god, the fire also being god in which god is offered by the god, performing the act of sacrifice such men meditating on the god become one with him.

 

devam eva apare
yagyam yoginah paryupasate
brahmagnau apare yagyam
yagyena eva upjuhyati

owJecesJeeHejs ³e%eb ³eesefieve: He³eg&Heemeles~
ye´ïeeiveeJeHejs ³e%eb ³e%esvewJeesHepegÛefle~25~

Other yogis, worship the gods through sacrifices and still others offer sacrifice in the fire, which is brahma.

 

shrotadina indriyani
anye samyamagrishu juhvati
shahdadina vishyan
anye indriyagnishu juhvati

Þees$eeoerveereqvê³eeC³ev³es meb³eceeeqive<eg pegÛefle~
MeyoeoereqvJe<e³eevev³e Feqvê³eeeqive<eg pegÛefle~26~

Other yogis by listening and by discipline of senses stoke the fire of sacrifice and others use speech etc senses to stoke the fire of sacrifice.

sarvani indriyakarmani
prankarmani cha apare
atmasamyam yogagnau
juhyati gyandipite

meJee&Ceereqvê³ekeÀcee&efCe ÒeeCekeÀcee&efCe ®eeHejs~
Deelcemeb³ece³eesieeiveew pegÛefle %eeveoerefHeles~27~

Other yogis offer all the actions of the senses, actions of the life force in the knowledge lit fire of the self discipline.

 

dravya yagyah tapoyagyah
yogayagyah tatha apare
svadhyaya gyanayagyah
cha yatayah shanshitvratah

êJ³e³e%eemleHees³e%ee ³eesie³e%eemleLeeHejs~
mJeeO³ee³e%eeve³e%ee½e ³ele³e:mebefMeleJe´lee:~28~

Others conduct sacrifice of their wealth etc, likewise others do the sacrifice by penance and still others do eight-fold yoga sacrifice and some observe hard penance of non-violence etc, some assiduously study the scriptures and perform sacrifice by gathering knowledge.

 

apane juhvati pranam
prane apana tathapare
pranapanagati ruddhava
pranayama parayanah

DeHeeves pegÛefle ÒeeCeb ÒeeCesçHeeveb leLeeHejs~
ÒeeCeeHeeveieleer ©×Jee ÒeeCee³eeceHeje³eCee:~29~

Others yogis devoted to pranayama, (breath control) control of the path of outgoing breath (prana) and apana (incoming breath) and pour prana upon apana by way of sacrifice and vice-versa.

 

apare niyathara pranam
praneshu juhvati
sarve api etc yagyavidah
yagyakshapita kalmishah

DeHejs efve³eleeneje: ÒeeCeevÒeeCes<eg pegÛefle~
meJexçH³esles ³e%eefJeoes ³e%e#eefHelekeÀuce<ee:~30~

Other yogis, by fasting offer their vital force to sacrifice and such men, who have gone beyond the sins, have the true knowledge of sacrifices.

 

yagya shistabhujmritah
yanti brahma sanatanam
na ayam lokah asti
ayagyasya kutah anyah kurusattam

³e%eefMeäece=leYegpees ³eeefvle ye´ïe mecleveced~
vee³eb ueeskeÀesçml³e³e%em³e kegÀleesçv³e: kegÀ©meÊece~31~

O Arjuna, the yogis who drink the nectar like wisdom brewed from the sacrifices attain to the brahma, and those do not perform sacrifices even this world offers nothing what can they get in the other world?

 

evam bahuvidhan yagyah
vitatah brahmanah mukhe
karmajan viddhi tan sarvana
evam gyatva vimokshyase

SJeb yengefJeOee ³e%ee efJelelee ye´ïeCees cegKes~
keÀce&peeeqvJeef× leevmeJee&vesJeb %eelJee efJeYees#³emes~32~

Many such sacrifices are detailed in the veda, know them to be produced by action, knowing this truth you shall be freed of the wordly bonds.

 

shreyan dravyamyat
yagyat gyanayagyah parantap
sarvam karma akhilam
parth gyane parisamapyate

Þes³eevêJ³ece³eeÐe%eeped%eeve³e%e: HejvleHe~
meJe¥ keÀcee&efKeueb HeeLe& %eeves HeefjmeceeH³eles~33~

O Arjuna sacrifices done by acquisition of knowledge is far superior to those performed by using worldly riches because all the actions ultimately reach the state of knowledge.

 

tat viddhi pranipatena
pratiprashnena sevaya
updekshyanti te gyanam
gyaninah tatudarshinin

leefÜef× ÒeefCeHeelesve HeefjÒeMvesve mesJe³ee~
GHeos#³eeqvle les %eeveb %eeefvevemleÊJeoefMe&ve:34~

Having respectfully saluted them, serving them and questioning them without guile, acquire that knowledge. The wisemen who know the truth shall preach that knowledge to you.

 

yat gyatna na punah moham
evam yasyasi pandava
yen bhutani asheshena
drakshiyasi atmani atho mayi

³eped%eelJee ve HegveceexncesJeb ³eem³eefme HeeC[Je~
³esve Yetleev³eMes<esCe ê#³em³eelcev³eLees ceef³e~35~

After acquiring that knowledge you shall not be deluded again, O Arjuna, by that knowledge you shall see all the creatures under self and then you shall become one with me.

 

api cheta asi papebhyah
sarvebhyah papakritam
sarvam gyana plavena
eva vrijanam santarisyashi

DeefHe ®esoefme HeeHesY³e: meJexY³e: HeeHeke=ÀÊece:~
meJe¥ %eeveHueJesvewJe Je=efpeveb mevleefj<³eefme~36~

Even you are more sinful than all other sinners even then the life-boat of knowledge shall help you go beyond all your sins.

 

yatha edhansi samiddhi
agnih bhasmasat kurute arjuna
gyanagni sarvakarmavi
bhasmasat kurute tatha

³eLewOeebefme meefce×esçeqiveYe&mcemeelkegÀ©lesçpeg&ve~
%eeveveeeqive: meJe&keÀcee&efCe YemcemeelkegÀ©les leLee~37~

O Arjuna, as the fire devours the fuel. Likewise the fire of knowledge burns all the actions.

 

na hi gyanena sadrisham
pavitram iha vidhyate
tat svayan yogasamsiddhah
kalena atmani vindati

ve efn %eevesve me¢Meb HeefJe$eefcen efJeÐeles~
lelmJe³eb ³eesiemebefme×: keÀeuesveelceefve efJevoefle~38~

In this world verily there is no purifying agent like knowledge. A person having attained the state of Yoga experience that purity (of knowledge) is his self.

 

shradhavan labhata gyanam
tatparah samyatendriyah
gyanam labdhava param
shantim acharena adhigachhati

Þe×eJeeBuueYeles %eeveb lelHej: meb³eleseqvê³e:~
%eeveb ueyOJee Hejeb Meeefvleceef®ejsCeeefOeie®íefle~39~

A person having ready control over his senses attains understanding and having done so attains the supreme peace immediately.

 

agyah cha ashraddhanah cha
sanshayaatna vinashyanti
na ayam lokah asti na parah
na sukham shanshayatmanah

De%e½eeÞeÎOeeve½e mebMe³eelcee efJeveM³eefle~
vee³eb ueeskeÀesçefmle ve Hejes ve megKeb mebMe³eelceve:~40~

Who is ignorant and is lacking in devotion and is also full of doubts, loses the right way to salvation. The person full of doubts can get peace neither is this world nor in the other world.

 

yoga samyastha karmanam
gyana sanchhinnasahnshayam
atmavantam na karmani
nibandhanti dhamanjaya

³eesieme$³emlekeÀcecee&Ceb %eevemeeq_íVemebMe³eced~
DeelceJevleb ve keÀcecee&efCe efveyeOveefvle Oeve¡e³e~41~

O Arjuna, one who has consigned his actions to the god and whose doubts have been destroyed by knowledge, is not amenable to the bondage of the actions.