एषा ते ऽभिहिता सांख्ये बुद्धिर् योगे त्व् इमां शृणु ॥
बुद्ध्या युक्तो यया पार्थ कर्मबन्धं प्रहास्यसि ॥
नेहाभिक्रमनाशो ऽस्ति प्रत्यवायो न विद्यते ॥
स्वल्पम् अप्य् अस्य धर्मस्य त्रायते महतो भयात् ॥
व्यवसायात्मिका बुद्धिर् एकेह कुरुनन्दन ॥
बहुशाखा ह्य् अनन्ताश् च बुद्धयो ऽव्यवसायिनाम् ॥
याम् इमां पुष्पितां वाचं प्रवदन्त्य् अविपश्चितः ॥
वेदवादरताः पार्थ नान्यद् अस्तीति वादिनः ॥
कामात्मानः स्वर्गपरा जन्मकर्मफलप्रदाम् ॥
क्रियाविशेषबहुलां भोगैश्वर्यगतिं प्रति ॥
भोगैश्वर्यप्रसक्तानां तयापहृतचेतसाम् ॥
व्यवसायात्मिका बुद्धिः समाधौ न विधीयते ॥
त्रैगुण्यविषया वेदा निस्त्रैगुण्यो भवार्जुन ॥
निर्द्वंद्वो नित्यसत्त्वस्थो निर्योगक्षेम आत्मवान् ॥
यावान् अर्थ उदपाने सर्वतः संप्लुतोदके ॥
तावान् सर्वेषु वेदेषु ब्राह्मणस्य विजानतः ॥
कर्मण्य् एवाधिकारस् ते मा फलेषु कदा चन ॥
मा कर्मफलहेतुर् भूर् मा ते सङ्गो ऽस्त्व् अकर्मणि ॥
योगस्थः कुरु कर्माणि सङ्गं त्यक्त्वा धनंजय ॥
सिद्ध्यसिद्ध्योः समो भूत्वा समत्वं योग उच्यते ॥
दूरेण ह्य् अवरं कर्म बुद्धियोगाद् धनंजय ॥
बुद्धौ शरणम् अन्विच्छ कृपणाः फलहेतवः ॥
बुद्धियुक्तो जहातीह उभे सुकृतदुष्कृते ॥
तस्माद् योगाय युज्यस्व योगः कर्मसु कौशलम् ॥
कर्मजं बुद्धियुक्ता हि फलं त्यक्त्वा मनीषिणः ॥
जन्मबन्धविनिर्मुक्ताः पदं गच्छन्त्य् अनामयम् ॥
यदा ते मोहकलिलं बुद्धिर् व्यतितरिष्यति ॥
तदा गन्तासि निर्वेदं श्रोतव्यस्य श्रुतस्य च ॥
श्रुतिविप्रतिपन्ना ते यदा स्थास्यति निश्चला ॥
समाधाव् अचला बुद्धिस् तदा योगम् अवाप्स्यसि ॥
eṣā te 'bhihitā sāṃkhye buddhir yoge tv imāṃ śṛṇu ||
buddhyā yukto yayā pārtha karmabandhaṃ prahāsyasi ||
nehābhikramanāśo 'sti pratyavāyo na vidyate ||
svalpam apy asya dharmasya trāyate mahato bhayāt ||
vyavasāyātmikā buddhir ekeha kurunandana ||
bahuśākhā hy anantāś ca buddhayo 'vyavasāyinām ||
yām imāṃ puṣpitāṃ vācaṃ pravadanty avipaścitaḥ ||
vedavādaratāḥ pārtha nānyad astīti vādinaḥ ||
kāmātmānaḥ svargaparā janmakarmaphalapradām ||
kriyāviśeṣabahulāṃ bhogaiśvaryagatiṃ prati ||
bhogaiśvaryaprasaktānāṃ tayāpahṛtacetasām ||
vyavasāyātmikā buddhiḥ samādhau na vidhīyate ||
traiguṇyaviṣayā vedā nistraiguṇyo bhavārjuna ||
nirdvaṃdvo nityasattvastho niryogakṣema ātmavān ||
yāvān artha udapāne sarvataḥ saṃplutodake ||
tāvān sarveṣu vedeṣu brāhmaṇasya vijānataḥ ||
karmaṇy evādhikāras te mā phaleṣu kadā cana ||
mā karmaphalahetur bhūr mā te saṅgo 'stv akarmaṇi ||
yogasthaḥ kuru karmāṇi saṅgaṃ tyaktvā dhanaṃjaya ||
siddhyasiddhyoḥ samo bhūtvā samatvaṃ yoga ucyate ||
dūreṇa hy avaraṃ karma buddhiyogād dhanaṃjaya ||
buddhau śaraṇam anviccha kṛpaṇāḥ phalahetavaḥ ||
buddhiyukto jahātīha ubhe sukṛtaduṣkṛte ||
tasmād yogāya yujyasva yogaḥ karmasu kauśalam ||
karmajaṃ buddhiyuktā hi phalaṃ tyaktvā manīṣiṇaḥ ||
janmabandhavinirmuktāḥ padaṃ gacchanty anāmayam ||
yadā te mohakalilaṃ buddhir vyatitariṣyati ||
tadā gantāsi nirvedaṃ śrotavyasya śrutasya ca ||
śrutivipratipannā te yadā sthāsyati niścalā ||
samādhāv acalā buddhis tadā yogam avāpsyasi ||
"This knowledge has been declared to you from the standpoint of Sankhya; now hear it in terms of yoga. Endowed with this understanding, O son of Pritha, you will cast off the bondage of karma. On this path there is no loss of effort begun and no adverse result: even a small portion of this dharma saves from great fear. Here, O joy of the Kurus, the resolute understanding is one; but the minds of the irresolute are many-branched and endless. The unwise, attached to the flowery words of the Vedas and declaring that there is nothing else, utter ornate speech directed toward birth, the fruits of action, enjoyment, power, and heaven. For those whose minds are carried away by enjoyment and power, the resolute understanding does not become established in samadhi. The Vedas operate within the domain of the three gunas; be beyond the three gunas, O Arjuna: free from the dualities, ever established in pure sattva, unconcerned with gain and preservation, and self-possessed. Whatever purpose is served by a small well when water is flooding on every side, the same is the purpose served by all the Vedas for the brahmin who truly knows. Your right is to action alone, never to its fruits; do not let the fruit of action be your motive, nor let yourself be attached to inaction. Established in yoga, perform your actions, O Dhananjaya, abandoning attachment and becoming equal in success and failure: this equanimity is called yoga. Mere action is far inferior to buddhi-yoga, O Dhananjaya; seek refuge in understanding, for pitiable are those who act for the sake of results. One who is joined with understanding relinquishes, even here, both good and evil results; therefore devote yourself to yoga: yoga is skill in action. The wise, joined with understanding, having abandoned the fruit born of action, are freed from the bondage of birth and go to the state free from affliction. When your understanding crosses beyond the thicket of delusion, you will become indifferent to all that is yet to be heard and all that has already been heard. When your understanding, bewildered by conflicting scriptures, stands unmoving and fixed in samadhi, then you will attain yoga."
e63171247bb1 · published Jul 17, 2026, 8:55:05 PM UTC
Available inRUENPage between verses with
Here Krishna introduces karma-yoga as action without claiming its fruits. This is neither passivity nor flight from duty: Arjuna must act, but relinquish the desire to control the outcome. Such an understanding frees action from bondage to karma.