चक्षुः पश्यतु कर्णश् च शृणोतु त्वक् स्पृशत्व् इयम् । रसना च रसं यातु को ऽत्रैको ऽहम् इति स्थितः
Let the eye see, the ear hear, the skin touch, the tongue taste; who is this one who stands apart and says, 'I alone am this'?
कलनाकर्मनिरते मनस्य् अपि महामते । न कश्चिद् अत्राहम् इति क्लेशभागी क एव ते
Even in the mind, which is engaged in thought and action, O wise one, who here suffers by thinking, 'I am this'? Who is afflicted for you?
बहुभिस् समवायेन यत् कृतं तत्र भारत । एको ऽभिमानदुःखेन हासायैव हि गृह्यते
O Bhārata, what is accomplished by many together is taken lightly when one suffers alone from pride and sorrow.
कायेन मनसा बुद्ध्या केवलैर् इन्द्रियैर् अपि । योगिनः कर्म कुर्वन्ति सङ्गं त्यक्त्वात्मसिद्धये
Yogis perform actions with body, mind, intellect, and even with the senses alone, abandoning attachment, for the realization of the Self.
अहन्त्वविषचूर्णेन येषां कायो न भावितः । कुर्वन्तो ऽपि हरन्तो ऽपि त एते निर्विषूचिकाः
Those whose bodies are not infused with the poison of ego, even while acting or acquiring, remain free from the disease of poison.
न क्वचिद् राजते कायो ममत्वामेध्यदूषितः । प्राज्ञो ऽप्य् अतिबहुज्ञो ऽपि दुश्शील इव मानवः
The body, tainted by impurity of possessiveness, never shines anywhere; even the wise or highly learned, if of bad conduct, are like ordinary men.
निर्ममो निरहङ्कारस् समदुःखसुखः क्षमी । यस् स कार्यम् अकार्यं वा कुर्वन्न् अपि न लिप्यते
He who is free from possessiveness and ego, equal in pleasure and pain, patient—such a one, even while doing right or wrong, is not tainted.
इदं च ते पाण्डुसुत स्वकर्म क्षात्रम् उत्तमम् । अतिक्रूरम् अपि श्रेयस् सुखायैवोदयाय च
O son of Pandu, this noble warrior's duty of yours, though exceedingly harsh, is indeed for good, for happiness and for prosperity.
अपि कुत्सितम् अप्य् अन्त्यम् अप्य् अधर्ममयं कृशम् । श्रेयसे स्वं यथा कर्म न तथेहामृतासवः
Even one's own action, though contemptible, final, filled with unrighteousness, or meager, is for one's own good; not so with the nectar of others.
मूर्खस्यापि स्वकर्मैव श्रेयसे किम् उ सन्मतेः । मतिर् गलदहङ्कारा पतितापि न लिप्यते
Even for the ignorant, their own action is for their good; what need of right understanding? Even if the mind falls into the pit of ego, it is not tainted.
योगस्थः कुरु कर्माणि सङ्गं त्यक्त्वा धनञ्जय । निस्सङ्गस् त्वं यथाप्राप्तकर्मासि चेन् न बध्यसे
Established in yoga, perform actions, abandoning attachment, O Dhananjaya. If you act without attachment, doing what comes to you, you are not bound.
शान्तब्रह्मवपुर् भूत्वा कर्म ब्रह्ममयं कुरु । ब्रह्मार्पितसमाचारो ब्रह्मैव भवसि क्षणात्
Having become tranquil in the form of Brahman, perform actions as Brahman itself. Conducting yourself as an offering to Brahman, you instantly become Brahman.
ईश्वरार्पितसर्वार्थ ईश्वरात्मा निरामयः । ईश्वरस् सर्वभूतात्मा भव भूषितभूतलः
Dedicating all aims to the Lord, with the Lord as your very self, free from affliction, become the Lord, the self of all beings, adorned upon the earth.
सन्न्यस्तसर्वसङ्कल्पस् समश् शान्तमना मुनिः । सन्न्यासयोगयुक्तात्मा कुर्वन् मुक्तमतिर् भव
Having renounced all intentions, being equal-minded, with a peaceful mind, become a sage. Endowed with the yoga of renunciation, act with a mind set on liberation.
सङ्गत्यागस्य भगवंस् तथा ब्रह्मार्पणस्य च । ईश्वरार्पणरूपस्य सन्न्यासस्य च सर्वग
O Blessed One, likewise, regarding the abandonment of attachment, the offering to Brahman, the form of dedication to the Lord, and renunciation, O All-pervading One—
तथा ज्ञानस्य योगस्य विभागः कीदृशः प्रभो । क्रमेण कथयैतन् मे महामोहनिवृत्तिदम्
And likewise, O Lord, what is the distinction of knowledge and yoga? Please tell me this in order, which dispels great delusion.
सर्वसङ्कल्पसंशान्ताव् एकान्तघनवेदनम् । नकिञ्चिद्भावनाकारं यत् तद् ब्रह्म परं विदुः
When all intentions have become completely pacified, and there is dense, singular awareness, with no formation of any concept—this, they know, is the supreme Brahman.
तदुद्योगं विदुर् ज्ञानं योगं च कृतबुद्धयः । ब्रह्म सर्वं जगद् अहं चेति ब्रह्मार्पणं विदुः
Those who are wise know that effort toward this is knowledge and yoga; and that 'Brahman is all, the world, and myself'—this is known as dedication to Brahman.
अन्तश्शून्यं बहिश्शून्यं पाषाणहृदयोपमम् । शान्तम् आकाशकोशाच्छं न शून्यं न दृषत् परम्
Empty within, empty without, like a heart of stone; tranquil, pure as the space within a vessel, neither void nor utterly solid.
तत ईषद् यद् उत्थानम् ईषद् अन्यतयोदये । स जगत्प्रतिभासो ऽयम् आकाश इव शून्यता
Then, when a slight arising occurs, with the emergence of a slight otherness, this appearance of the world is like emptiness in space.
भागो ऽहम् इति को ऽप्य् एष प्रत्येकम् उदितश् चितेः । कोटिकोट्यंशकलितः क इवैनं प्रति ग्रहः
This sense of 'I am a part' arises individually in consciousness; divided into countless fragments, who can grasp it?
विकल्पभेदे स्फुरिते संवित्सारमयात्मनि । वैचित्र्येणाविचित्रे ऽपि किम् एकत्रापि वो ग्रहः
When distinctions of thought arise in the self composed of pure consciousness, even amid diversity and non-diversity, what grasp can you have in one place?
अपृथग्भूत एवैष पृथग्भूत इव स्थितः । पृथग् अब्धिर् अपर्यन्तो नाहम् इत्य् अवगच्छति
This remains as not separate, yet appears as if separate; like an endless ocean, it does not perceive 'I am not.'
यथेहाहं तथेहासि घटादीहास्ति मर्कटः । खम् इहैवं तथाम्ब्वादि किम् अहन्तां प्रति ग्रहः
Just as I am here, so are you here; the pot is here, the monkey is here, space is here, water and so on are here—what grasp is there of 'I-ness'?
इति ज्ञानाद् विभागस्य यो द्वैतस्य परिक्षयः । त्यागस् सङ्कल्पजालानाम् असंसङ्गस् स कथ्यते
Thus, from knowledge comes the end of division, the cessation of duality; the abandonment of webs of thought, this is called non-attachment.
समस्तकल्पनाजालस्येश्वरैकत्वभावनम् । गलितद्वैतनिर्भासम् एतद् एवेश्वरार्पणम्
The contemplation of the oneness of the Lord amidst all webs of imagination, with duality dissolved and only unity shining forth, this alone is offering to the Lord.
अभेदवशतो भेदो नाम्नैवैषां चिदात्मनि । बोधात्माखिलशब्दार्थं जगद् एकं न संशयः
Because of the inherent unity, what appears as difference is only in name within the consciousness-self; the meaning of all words is rooted in awareness, and the world is truly one—there is no doubt.
अहम् आशा जगद् अहं खम् अहं कर्म चाप्य् अहम् । कालो ऽहम् अहम् अद्वैतं द्वैतं चाहम् अहं जगत्
I am hope, I am the world, I am space, I am action, and I am also time; I am non-duality, I am duality, and I am the world itself.
मन्मना भव मद्भक्तो मद्याजी मां नमस्कुरु । माम् एवैष्यसि मत्वैवम् आत्मानं मत्परायणः
Let your mind be absorbed in me, be devoted to me, worship me, and bow to me; by understanding thus and dedicating yourself to me, you will surely come to me.
द्वे रूपे तव देवेश परं चापरम् एव च । कीदृशं तत् कदा रूपं तिष्ठाम्य् आश्रित्य सिद्धये
O Lord of gods, you have two forms: the transcendent and the non-transcendent; what are those forms, and at what time do I abide in them for the attainment of perfection?