he kṛṣṇa bārek karma tyāga ye kathan
punarāy karma-yog kaha vivaraṇ
tār madhye yevā niścita jānibā
saṁśaya-bihīn kari āmāre kahibā
Text 1: Arjuna said: O Kṛṣṇa, first of all You ask me to renounce work, and then again You recommend work with devotion. Now will You kindly tell me definitely which of the two is more beneficial?
sannyāsa ār karma-yog dui śreya hay
sakala vedādi śāstre tāi se kahaya
tār madhye karma-yog sannyāsa apekṣā
kriyātmak jana-madhye nā kara upekṣā
Text 2: The Personality of Godhead replied: The renunciation of work and work in devotion are both good for liberation. But, of the two, work in devotional service is better than renunciation of work.
rāg-dveṣa vivarjita yevā karma-yogī
anāsakta viṣayete nahe ta' se bhogī
nirdvanda se mahāvāho duḥkha bandha nahe
tomāre kahinu āmi kariyā niścay
Text 3: One who neither hates nor desires the fruits of his activities is known to be always renounced. Such a person, free from all dualities, easily overcomes material bondage and is completely liberated, O mighty-armed Arjuna.
sāṅkhya-yog karma-yog yevā pṛthak bale
paṇḍita se nahe kabhu bālakera chale
ubhaya kāryera madhye ye kona se ek
ubhayer phal prāpti haibe samyak
Text 4: Only the ignorant speak of devotional service [karma-yoga] as being different from the analytical study of the material world [Sāṅkhya]. Those who are actually learned say that he who applies himself well to one of these paths achieves the results of both.
sāṅkhya-yog sādhya kari ye pada se pāy
yog-siddha hale lābh tāhā upajay
ataeva sāṅkhya kimvā yog ek bal
buddhimān sei hay ye bujhe ek phal
Text 5: One who knows that the position reached by means of analytical study can also be attained by devotional service, and who therefore sees analytical study and devotional service to be on the same level, sees things as they are.
sannyāsa kariyā yadi nahe karma yogī
mahā-vāho ki baliba vṛthā sei tyāgī
yog-yukta muni yevā brahmapada pāy
acirāt sei kārya siddhi yoge hay
Text 6: Merely renouncing all activities yet not engaging in the devotional service of the Lord cannot make one happy. But a thoughtful person engaged in devotional service can achieve the Supreme without delay.
yog-yukta viśuddhātmā jita ṣaḍa guṇ
jitendriya hay sei atyanta pravīṇ
sarva-bhūt lāgi yevā karma-yog sādhe
viṣayer madhye thāke viṣaye nā bādhe
Text 7: One who works in devotion, who is a pure soul, and who controls his mind and senses is dear to everyone, and everyone is dear to him. Though always working, such a man is never entangled.
se yogī cintaye sadā haye tattvavit
sarva kārya kari kintu kari nā kiñcit
dekhi śuni sparśa kari niḥśvāse praśvāse
svapane gamane kimvā bhojane vilāse
pralāpan kari kimvā bhoge vā se tyāge
unmīlan nimīlan kimvā nidrā yāya jāge
jaḍa-kārye jaḍendriya satata se jāne
nija kārya ātma-tattva sarvadā se dhyāne
Texts 8-9: A person in the divine consciousness, although engaged in seeing, hearing, touching, smelling, eating, moving about, sleeping and breathing, always knows within himself that he actually does nothing at all. Because while speaking, evacuating, receiving, or opening or closing his eyes, he always knows that only the material senses are engaged with their objects and that he is aloof from them.
brahmaṇi niviṣṭa kārya niḥsaṅga ye kare
viṣaya prabhāve sei tāhāte nā ḍare
ataeva pāp-puṇye nāhi tāre lepe
sei padma-patra jale jāni vā saṁkṣepe
Text 10: One who performs his duty without attachment, surrendering the results unto the Supreme Lord, is unaffected by sinful action, as the lotus leaf is untouched by water.
kāya mana vākye se ye yogera sādhana
man buddhi indriyādi ekatre bandhana
yogārthe ye kārya hay vairāgya se yukta
sakala samaye jñān yogī nitya-yukta
Text 11: The yogīs, abandoning attachment, act with body, mind, intelligence and even with the senses, only for the purpose of purification.
karma-phal tyaji yukta vairāgya sādhana
naiṣṭhikī śānti se, nahe saṁsāra bandhana
phalgu vairāgya ye kām kārī phal
phal-kārye nivandhana tāi se durval
Text 12: The steadily devoted soul attains unadulterated peace because he offers the result of all activities to Me; whereas a person who is not in union with the Divine, who is greedy for the fruits of his labour, becomes entangled.
bāhye sarva-kārya kare antare sannyās
sarva-kārye suṣṭhu kari sukhete nivās
nava-dvār yukta deha thāki sei pure
nije kichu nāhi kare nā karāy pare
Text 13: When the embodied living being controls his nature and mentally renounces all actions, he resides happily in the city of nine gates [the material body], neither working nor causing work to be done.
anādi karma-phale bhavārṇava jvale
āche paḍe vā nā hay tṅāhāra sṛjan
karma-phal yevā yog yāhā kare bhog
svabhāva se kārya hay nām bhava-rog
Text 14: The embodied spirit, master of the city of his body, does not create activities, nor does he induce people to act, nor does he create the fruits of action. All this is enacted by the modes of material nature.
īśvarer datta nahe sei pāpa puṇya
pāp puṇya yāhā kichu nija icchā janya
ajñāna-janita sei bhog icchā kare
pāśe thāki māyā tāre jāpaṭiyā dhare
Text 15: Nor does the Supreme Lord assume anyone's sinful or pious activities. Embodied beings, however, are bewildered because of the ignorance which covers their real knowledge.
ataev jñān upajile māyā nāś
ātmāra svarūpa tathā svataḥ-i prakāś
sūryera prakāśe yathā andhakār yāy
jñānera prakāse tathā ajñāner kṣay
Text 16: When, however, one is enlightened with the knowledge by which nescience is destroyed, then his knowledge reveals everything, as the sun lights up everything in the day time.
sei jñāna anukūle buddhi niṣṭhā yār
ātma-jñān parāyaṇ saṁsāra uddhār
Text 17: When one's intelligence, mind, faith and refuge are all fixed in the Supreme, then one becomes fully cleansed of misgivings through complete knowledge and thus proceeds straight on the path of liberation.
samadarśī hay se jñānera prabhāve
vidyā-vinay-sampanna brāhmaṇe vā gabe
hastī vā kukur vā se nīca caṇḍāl
samadarśī jñānī dekhe sabāi samān
Text 18: The humble sages, by virtue of true knowledge, see with equal vision a learned and gentle brāhmaṇa, a cow, an elephant, a dog and a dog-eater [outcaste].
jīvanmukta sei jñānī sādhāraṇ nay
sei sāmyasthita mane saṁsāra ye kṣaya
samatā nirdeśa brahma tāhe brahma-sthiti
brahma-jñānī yei tār sei haya rīti
Text 19: Those whose minds are established in sameness and equanimity have already conquered the conditions of birth and death. They are flawless like Brahman, and thus they are already situated in Brahman.
priya vastu prāpya hale uṭhe nā nāciyā
apriya prāptite kabhu mare nā kāṅdiyā
sthir buddhi brahma-vid asaṁ-mūḍha mati
brahmete niyata vās nām brahma-sthiti
Text 20: A person who neither rejoices upon achieving something pleasant nor laments upon obtaining something unpleasant, who is self-intelligent, who is unbewildered, and who knows the science of God, is already situated in transcendence.
bāhya-sparśa sukha yāhā nāi ye āsakti
ātmānande sevānandī ātmāte vindati
sei brahma-yog yukta ātmā pāy
akṣara sukhete magna sarvadā se ray
Text 21: Such a liberated person is not attracted to material sense pleasure but is always in trance, enjoying the pleasure within. In this way, the self-realised person enjoys unlimited happiness, for he concentrates on the Supreme.
sparśa sukhe ye ānanda tāhā duḥkhamaya
bhog nahe bhogī sei jāniha niścay
sei sukhe ādi ante śudhu duḥkha hay
buddhimān vyakti yei nā tāte ramay
Text 22: An intelligent person does not take part in the sources of misery, which are due to contact with the material senses. O son of Kuntī, such pleasures have a beginning and an end, and so the wise man does not delight in them.
śarīra chāḍite pūrve ye abhyāsa kare
tāhāra sulabha sei anye kṅādi mare
ṣaḍaveg jay kari gosvāmī ye hay
sukhī sei nara-nārī kare dig-vijay
Text 23: Before giving up this present body, if one is able to tolerate the urges of the material senses and check the force of desire and anger, he is well situated and is happy in this world.
bāhirer sukh chāḍi yevā antarmukh
antare ramaṇ kare antarjyoti-rūp
brahma-bhūta hay sei brahmate nirvāṇ
bahirangā māyā chāḍe pāy bhagavān
Text 24: One whose happiness is within, who is active and rejoices within, and whose aim is inward is actually the perfect mystic. He is liberated in the Supreme, and ultimately he attains the Supreme.
niṣpāpa haiyā ṛṣī brahmete nirvāṇ
sarva-bhūta hite rata chinna dvidhā-jñān
Text 25: Those who are beyond the dualities that arise from doubts, whose minds are engaged within, who are always busy working for the welfare of all living beings, and who are free from all sins achieve liberation in the Supreme.
kām krodha vinirmukta yata citta dhīr
ātma-tattva jñānī yati atīva gambīr
sadasad vicāra kari brahmete nirvāṇ
prakṛti atīta tār brahme avasthān
Text 26: Those who are free from anger and all material desires, who are self-realised, self-disciplined and constantly endeavouring for perfection, are assured of liberation in the Supreme in the very near future.
e chāḍā aṣṭāṅga yog tāhā bali śuna
abhyāsa yāhār hay atīva triguṇa
śavda sparśa rūpa ras ār yāhā gandha
bahirbāhya kari rākhi nā rākhi samvandha
cakṣu sei bhrumadhye rākhiyā niścal
prāṇāpān vāyu dhari nāsā abhyantar
nāsikār agrabhāg kevala darśan
uttama prakriyā sei yogera sādhan
indriya saṁyam sei yog prakaraṇ
man buddhi dvārā muni mokṣa parāyaṇ
se bhāve ye vīt icchā bhay ār krodh
yukta hay se puruṣ saṁyata nirodh
Texts 27-28: Shutting out all external sense objects, keeping the eyes and vision concentrated between the two eyebrows, suspending the inward and the outward breaths within the nostrils, and thus controlling the mind, senses and intelligence, the transcendentalist aiming at liberation becomes free from desire, fear and anger. One who is always in this state is certainly liberated.
yogeśvara āmi hai āmi sei lakṣya
se kathā ye bujhe bhāla sei yogī dakṣa
sakala yajña tapasyār āmi bhoktā hai
samasta loker svāmī keha nahe sei
samasta jīver bandhu āmi ekmātra
jagater śānti hay jānile sarvatra
Text 29: A person in full consciousness of Me, knowing Me to be the ultimate beneficiary of all sacrifices and austerities, the Supreme Lord of all planets and demigods, and the benefactor and well-wisher of all living entities, attains peace from the pangs of material miseries.
bhaktivedānta kahe śrī-gītāra gān
śune yadi śuddha bhakta kṛṣṇagata-prāṇ
Thus Bhaktivedānta sings the song of Śrī Gītā, with the hope that hearing this, Kṛṣṇa conscious pure devotees will be pleased.