अधिकारो न चान्येषामित्याज्ञा नैष्ठिकी मम तदाज्ञप्तेन मार्गेण वर्णिनो मदुपाश्रयाः
There is no authority for others—this is my firm command; those of the social order who take refuge in me must follow the path prescribed by that command.
मलमायादिपाशेभ्यो विमुक्ता मत्प्रसादतः परं मदीयमासाद्य पुनरावृत्तिदुर्लभम् परमं मम साधर्म्यं प्राप्य निर्वृतिमाययुः
Freed from the bonds of impurity and illusion by my grace, attaining my supreme state—which is difficult to return from—they reach the highest likeness to me and attain bliss.
तस्माल्लब्ध्वाप्यलब्ध्वा वा वर्णधर्मं मयेरितम् आश्रित्य मम भक्तश्चेत्स्वात्मनात्मानमुद्धरेत्
Therefore, whether one has obtained or not obtained the social duty prescribed by me, if he is my devotee, relying on me, let him uplift his own self by his own self.
अलब्धलाभ एवैष कोटिकोटिगुणाधिकः तस्मान्मे मुखतो लब्धं वर्णधर्मं समाचरेत्
Even the mere attempt to obtain it is many millions of times greater; therefore, having received the social duty from my mouth, one should practice it.
ममावतारा हि शुभे योगाचार्यच्छलेन तु सर्वांतरेषु सन्त्यार्ये संततिश्च सहस्रशः
My incarnations, O auspicious one, appear under the guise of teachers of yoga, and in every age, noble lineages arise by the thousands.
अयुक्तानामबुद्धीनामभक्तानां सुरेश्वरि दुर्लभं संततिज्ञानं ततो यत्नात्समाश्रयेत्
For those who are unfit, lacking understanding, and without devotion, O Lady of the gods, knowledge of the lineage is difficult to obtain; therefore, one should seek it with effort.
सा हानिस्तन्महच्छिद्रं स मोहस्सांधमूकता यदन्यत्र श्रमं कुर्यान्मोक्षमार्गबहिष्कृतः
That is loss, a great defect, that is delusion and blindness and muteness—when one exerts oneself elsewhere, excluded from the path of liberation.
ज्ञानं क्रिया च चर्या च योगश्चेति सुरेश्वरि चतुष्पादः समाख्यातो मम धर्मस्सनातनः
O Lady of the gods, knowledge, action, conduct, and yoga—these four are declared to be the eternal dharma of mine.
पशुपाशपतिज्ञानं ज्ञानमित्यभिधीयते षडध्वशुद्धिर्विधिना गुर्वधीना क्रियोच्यते
Knowledge is said to be the understanding of the soul, bondage, and the Lord; action is the ritual purification of the six paths, performed according to rule and dependent on the teacher.
वर्णाश्रमप्रयुक्तस्य मयैव विहितस्य च ममार्चनादिधर्मस्य चर्या चर्येति कथ्यते
Conduct is called the observance of duties prescribed by me for those engaged in the varṇas and āśramas, and for my worship and related dharmas.
मदुक्तेनैव मार्गेण मय्यवस्थितचेतसः वृत्त्यंतरनिरोधो यो योग इत्यभिधीयते
Yoga is described as the restraint of the fluctuations of the mind, by the very path I have taught, with the mind established in me.
अश्वमेधगणाच्छ्रेष्ठं देवि चित्तप्रसाधनम् मुक्तिदं च तथा ह्येतद्दुष्प्राप्यं विषयैषिणाम्
O goddess, the calming of the mind is superior to a thousand horse sacrifices; it grants liberation and is difficult to attain for those who seek sense objects.
विजितेंद्रियवर्गस्य यमेन नियमेन च पूर्वपापहरो योगो विरक्तस्यैव कथ्यते
Yoga is said to be for one who has subdued the group of senses through restraint and discipline, and for the dispassionate alone; it removes previous sins.
वैराग्याज्जायते ज्ञानं ज्ञानाद्योगः प्रवर्तते
From dispassion arises knowledge, and from knowledge, yoga proceeds.
योगज्ञः पतितो वापि मुच्यते नात्र संशयः दया कार्याथ सततमहिंसा ज्ञानसंग्रहः
One who knows yoga, or even one who has fallen from it, is liberated—of this there is no doubt; compassion must always be practiced, as well as nonviolence and the gathering of knowledge.
सत्यमस्तेयमास्तिक्यं श्रद्धा चेंद्रियनिग्रहः अध्यापनं चाध्ययनं यजनं याजनं तथा
Truthfulness, non-stealing, faith, self-control, teaching and study, performing and officiating at sacrifices—these are to be observed.
ध्यानमीश्वरभावश्च सततं ज्ञानशीलता य एवं वर्तते विप्रो ज्ञानयोगस्य सिद्धये
Meditation, the sense of divinity, and constant devotion to knowledge—whoever acts thus, as a brāhmaṇa, attains success in the yoga of knowledge.
अचिरादेव विज्ञानं लब्ध्वा योगं च विंदति दग्ध्वा देहमिमं ज्ञानी क्षणाज्ज्ञानाग्निना प्रिये
Very soon, having attained realization and yoga, the knower burns this body in an instant with the fire of knowledge, O beloved.
प्रसादान्मम योगज्ञः कर्मबंधं प्रहास्यति पुण्यःपुण्यात्मकं कर्ममुक्तेस्तत्प्रतिबंधकम् तस्मान्नियोगतो योगी पुण्यापुण्यं विवर्जयेत्
By my grace, the knower of yoga will abandon the bondage of karma—both good and evil actions are obstacles to liberation; therefore, by command, the yogi should renounce both merit and demerit.
फलकामनया कर्मकरणात्प्रतिबध्यते न कर्ममात्रकरणात्तस्मात्कर्मफलं त्यजेत्
It is by desire for the fruit that one is bound by action, not by mere performance of action; therefore, one should renounce the fruit of action.
प्रथमं कर्मयज्ञेन बहिः सम्पूज्य मां प्रिये ज्ञानयोगरतो भूत्वा पश्चाद्योगं समभ्यसेत्
First, by the sacrifice of action, one should worship me outwardly, O beloved; then, being devoted to knowledge and yoga, one should practice yoga afterwards.
विदिते मम याथात्म्ये कर्मयज्ञेन देहिनः न यजंति हि मां युक्ताः समलोष्टाश्मकांचनाः
When my true nature is known, embodied beings do not worship me by the sacrifice of action—those who are equanimous toward clod, stone, and gold.
नित्ययुक्तो मुनिः श्रेष्ठो मद्भक्तश्च समाहितः ज्ञानयोगरतो योगी मम सायुज्यमाप्नुयात्
The ever-engaged, supreme sage, my devoted and concentrated yogi, absorbed in knowledge and yoga, attains union with me.
अथाविरक्तचित्ता ये वर्णिनो मदुपाश्रिताः ज्ञानचर्याक्रियास्वेव ते ऽधिकुर्युस्तदर्हकाः
But those among the twice-born who, though not dispassionate, have taken refuge in me, should engage only in knowledge, conduct, and action, as is appropriate for them.
द्विधा मत्पूजनं ज्ञेयं बाह्यमाभ्यंतरं तथा वाङ्मनःकायभेदाच्च त्रिधा मद्भजनं विदुः
Know that my worship is of two kinds: external and internal. Likewise, my devotion is understood as threefold—by speech, mind, and body.
तपः कर्म जपो ध्यानं ज्ञानं वेत्यनुपूर्वशः पञ्चधा कथ्यते सद्भिस्तदेव भजनं पुनः
Austerity, ritual action, recitation, meditation, and knowledge—these five are described in order by the wise as forms of devotion to me.
अन्यात्मविदितं बाह्यमस्मदभ्यर्चनादिकम् तदेव तु स्वसंवेद्यमाभ्यंतरमुदाहृतम्
That which is performed outwardly, such as my external worship and offerings, is known through others; but what is experienced within oneself is called internal.
मनोमत्प्रवणं चित्तं न मनोमात्रमुच्यते मन्नामनिरता वाणी वाङ्मता खलु नेतरा
A mind inclined toward me is not merely called mind; speech devoted to my name is truly speech, not otherwise.
लिंगैर्मच्छासनादिष्टैस्त्रिपुंड्रादिभिरंकितः ममोपचारनिरतः कायः कायो न चेतरः
The body marked with emblems prescribed by my teachings, such as the tripuṇḍra and others, and engaged in my service, is truly a body—none other.
मदर्चाकर्म विज्ञेयं बाह्ये यागादिनोच्यते मदर्थे देहसंशोषस्तपः कृच्छ्रादि नो मतम्
Know that external worship consists of rituals such as offerings. But mortifying the body for my sake, through austerities like severe penances, is not my teaching.