Krishna reveals he has taught this yoga before — to Vivasvan, to Manu, to Ikshvaku. He descends in every age when dharma weakens. The chapter unfolds the doctrine of avatara and concludes with the supremacy of knowledge-action.
श्रीभगवानुवाच । इमं विवस्वते योगं प्रोक्तवानहमव्ययम् । विवस्वान्मनवे प्राह मनुरिक्ष्वाकवेऽब्रवीत् ॥
śrī-bhagavān uvāca | imaṃ vivasvate yogaṃ proktavān-aham-avyayam | vivasvān manave prāha manur-ikṣvākave’bravīt ||
The Blessed Lord said: I taught this imperishable yoga to Vivasvan; Vivasvan taught it to Manu; Manu taught it to Ikshvaku.
एवं परम्पराप्राप्तमिमं राजर्षयो विदुः । स कालेनेह महता योगो नष्टः परन्तप ॥
evaṃ paramparā-prāptam-imaṃ rājarṣayo viduḥ | sa kāleneha mahatā yogo naṣṭaḥ paran-tapa ||
Thus received in succession, the royal sages knew this yoga. But after a long time it was lost here, O scorcher of foes.
स एवायं मया तेऽद्य योगः प्रोक्तः पुरातनः । भक्तोऽसि मे सखा चेति रहस्यं ह्येतदुत्तमम् ॥
sa evāyaṃ mayā te’dya yogaḥ proktaḥ purātanaḥ | bhakto’si me sakhā ceti rahasyaṃ hy-etad-uttamam ||
That same ancient yoga is told to you today, because you are my devotee and my friend — this is the supreme secret.
अर्जुन उवाच । अपरं भवतो जन्म परं जन्म विवस्वतः । कथमेतद्विजानीयां त्वमादौ प्रोक्तवानिति ॥
arjuna uvāca | aparaṃ bhavato janma paraṃ janma vivasvataḥ | katham-etad-vijānīyāṃ tvam-ādau proktavān-iti ||
Arjuna said: Your birth is later, the birth of Vivasvan earlier. How am I to understand that you taught this at the beginning?
श्रीभगवानुवाच । बहूनि मे व्यतीतानि जन्मानि तव चार्जुन । तान्यहं वेद सर्वाणि न त्वं वेत्थ परन्तप ॥
śrī-bhagavān uvāca | bahūni me vyatītāni janmāni tava cārjuna | tāny-ahaṃ veda sarvāṇi na tvaṃ vettha paran-tapa ||
The Blessed Lord said: Many births of mine have passed, and of you also, O Arjuna. I know them all; you do not, O scorcher of foes.
अजोऽपि सन्नव्ययात्मा भूतानामीश्वरोऽपि सन् । प्रकृतिं स्वामधिष्ठाय सम्भवाम्यात्ममायया ॥
ajo’pi sann-avyayātmā bhūtānām-īśvaro’pi san | prakṛtiṃ svām-adhiṣṭhāya sambhavāmy-ātma-māyayā ||
Though I am unborn, of imperishable nature, and Lord of all beings — yet, presiding over my own nature, I come into being by my own maya.
यदा यदा हि धर्मस्य ग्लानिर्भवति भारत । अभ्युत्थानमधर्मस्य तदात्मानं सृजाम्यहम् ॥
yadā yadā hi dharmasya glānir-bhavati bhārata | abhyutthānam-adharmasya tadātmānaṃ sṛjāmy-aham ||
Whenever dharma declines and adharma rises, O Bharata, I manifest myself.
परित्राणाय साधूनां विनाशाय च दुष्कृताम् । धर्मसंस्थापनार्थाय सम्भवामि युगे युगे ॥
paritrāṇāya sādhūnāṃ vināśāya ca duṣkṛtām | dharma-saṃsthāpanārthāya sambhavāmi yuge yuge ||
For the protection of the good, for the destruction of evildoers, for the establishment of dharma — I come into being age after age.
जन्म कर्म च मे दिव्यमेवं यो वेत्ति तत्त्वतः । त्यक्त्वा देहं पुनर्जन्म नैति मामेति सोऽर्जुन ॥
janma karma ca me divyam-evaṃ yo vetti tattvataḥ | tyaktvā dehaṃ punar-janma naiti mām-eti so’rjuna ||
One who truly knows my divine birth and action — leaving the body, he is not born again; he comes to me, O Arjuna.
वीतरागभयक्रोधा मन्मया मामुपाश्रिताः । बहवो ज्ञानतपसा पूता मद्भावमागताः ॥
vīta-rāga-bhaya-krodhā man-mayā mām-upāśritāḥ | bahavo jñāna-tapasā pūtā mad-bhāvam-āgatāḥ ||
Free from passion, fear, and anger, absorbed in me, taking refuge in me — many have attained my state, purified by the austerity of knowledge.
ये यथा मां प्रपद्यन्ते तांस्तथैव भजाम्यहम् । मम वर्त्मानुवर्तन्ते मनुष्याः पार्थ सर्वशः ॥
ye yathā māṃ prapadyante tāṃs-tathaiva bhajāmy-aham | mama vartmānuvartante manuṣyāḥ pārtha sarvaśaḥ ||
However people approach me, so I receive them; for the path that humans follow from every side is my path, O Partha.
काङ्क्षन्तः कर्मणां सिद्धिं यजन्त इह देवताः । क्षिप्रं हि मानुषे लोके सिद्धिर्भवति कर्मजा ॥
kāṅkṣantaḥ karmaṇāṃ siddhiṃ yajanta iha devatāḥ | kṣipraṃ hi mānuṣe loke siddhir-bhavati karma-jā ||
Desiring success in action, men worship the gods; for in the human world, success born of action comes quickly.
चातुर्वर्ण्यं मया सृष्टं गुणकर्मविभागशः । तस्य कर्तारमपि मां विद्ध्यकर्तारमव्ययम् ॥
cātur-varṇyaṃ mayā sṛṣṭaṃ guṇa-karma-vibhāgaśaḥ | tasya kartāram-api māṃ viddhy-akartāram-avyayam ||
The fourfold order of varnas was created by me according to qualities and actions. Though I am its author, know me as the non-doer, the immutable.
न मां कर्माणि लिम्पन्ति न मे कर्मफले स्पृहा । इति मां योऽभिजानाति कर्मभिर्न स बध्यते ॥
na māṃ karmāṇi limpanti na me karma-phale spṛhā | iti māṃ yo’bhijānāti karmabhir-na sa badhyate ||
Actions do not stain me; I have no longing for the fruits of action. One who knows me thus is not bound by actions.
एवं ज्ञात्वा कृतं कर्म पूर्वैरपि मुमुक्षुभिः । कुरु कर्मैव तस्मात्त्वं पूर्वैः पूर्वतरं कृतम् ॥
evaṃ jñātvā kṛtaṃ karma pūrvair-api mumukṣubhiḥ | kuru karmaiva tasmāt tvaṃ pūrvaiḥ pūrvataraṃ kṛtam ||
Knowing this, even the seekers of liberation of old performed action. Therefore do you perform action, as did the ancients in the older times.
किं कर्म किमकर्मेति कवयोऽप्यत्र मोहिताः । तत्ते कर्म प्रवक्ष्यामि यज्ज्ञात्वा मोक्ष्यसेऽशुभात् ॥
kiṃ karma kim-akarmeti kavayo’py-atra mohitāḥ | tat te karma pravakṣyāmi yaj-jñātvā mokṣyase’śubhāt ||
What is action, what is inaction — even the wise are confused here. I shall expound action to you, knowing which you will be freed from evil.
कर्मणो ह्यपि बोद्धव्यं बोद्धव्यं च विकर्मणः । अकर्मणश्च बोद्धव्यं गहना कर्मणो गतिः ॥
karmaṇo hy-api boddhavyaṃ boddhavyaṃ ca vikarmaṇaḥ | akarmaṇaś-ca boddhavyaṃ gahanā karmaṇo gatiḥ ||
One must understand action, forbidden action, and inaction. Mysterious is the way of action.
कर्मण्यकर्म यः पश्येदकर्मणि च कर्म यः । स बुद्धिमान्मनुष्येषु स युक्तः कृत्स्नकर्मकृत् ॥
karmaṇy-akarma yaḥ paśyed-akarmaṇi ca karma yaḥ | sa buddhimān manuṣyeṣu sa yuktaḥ kṛtsna-karma-kṛt ||
One who sees inaction in action and action in inaction — that one is wise among men; that one is steadfast and has accomplished all action.
यस्य सर्वे समारम्भाः कामसङ्कल्पवर्जिताः । ज्ञानाग्निदग्धकर्माणं तमाहुः पण्डितं बुधाः ॥
yasya sarve samārambhāḥ kāma-saṅkalpa-varjitāḥ | jñānāgni-dagdha-karmāṇaṃ tam-āhuḥ paṇḍitaṃ budhāḥ ||
Whose every undertaking is free from desire and selfish motive, whose actions are burnt by the fire of knowledge — him the wise call a pandit.
त्यक्त्वा कर्मफलासङ्गं नित्यतृप्तो निराश्रयः । कर्मण्यभिप्रवृत्तोऽपि नैव किञ्चित्करोति सः ॥
tyaktvā karma-phalāsaṅgaṃ nitya-tṛpto nirāśrayaḥ | karmaṇy-abhipravṛtto’pi naiva kiñcit karoti saḥ ||
Having abandoned attachment to the fruits of action, ever content, dependent on nothing — though engaged in action, such a one does nothing at all.
निराशीर्यतचित्तात्मा त्यक्तसर्वपरिग्रहः । शारीरं केवलं कर्म कुर्वन्नाप्नोति किल्बिषम् ॥
nirāśīr-yata-cittātmā tyakta-sarva-parigrahaḥ | śārīraṃ kevalaṃ karma kurvan-nāpnoti kilbiṣam ||
Without longing, with mind and self controlled, having abandoned all possessiveness, performing only bodily action — he incurs no sin.
यदृच्छालाभसन्तुष्टो द्वन्द्वातीतो विमत्सरः । समः सिद्धावसिद्धौ च कृत्वापि न निबध्यते ॥
yad-ṛcchā-lābha-santuṣṭo dvandvātīto vimatsaraḥ | samaḥ siddhāv-asiddhau ca kṛtvāpi na nibadhyate ||
Content with whatever comes by chance, beyond duality, free from envy, the same in success and failure — though acting, he is not bound.
गतसङ्गस्य मुक्तस्य ज्ञानावस्थितचेतसः । यज्ञायाचरतः कर्म समग्रं प्रविलीयते ॥
gata-saṅgasya muktasya jñānāvasthita-cetasaḥ | yajñāyācarataḥ karma samagraṃ pravilīyate ||
For one freed from attachment, liberated, with mind established in knowledge, acting as sacrifice — all action melts away completely.
ब्रह्मार्पणं ब्रह्म हविर्ब्रह्माग्नौ ब्रह्मणा हुतम् । ब्रह्मैव तेन गन्तव्यं ब्रह्मकर्मसमाधिना ॥
brahmārpaṇaṃ brahma havir-brahmāgnau brahmaṇā hutam | brahmaiva tena gantavyaṃ brahma-karma-samādhinā ||
The offering is Brahman; the oblation is Brahman; it is offered by Brahman into the fire of Brahman. Brahman alone is reached by one absorbed in Brahman-action.
दैवमेवापरे यज्ञं योगिनः पर्युपासते । ब्रह्माग्नावपरे यज्ञं यज्ञेनैवोपजुह्वति ॥
daivam-evāpare yajñaṃ yoginaḥ paryupāsate | brahmāgnāv-apare yajñaṃ yajñenaivopajuhvati ||
Some yogis perform sacrifice to the gods; others offer sacrifice itself as sacrifice in the fire of Brahman.
श्रोत्रादीनीन्द्रियाण्यन्ये संयमाग्निषु जुह्वति । शब्दादीन्विषयानन्य इन्द्रियाग्निषु जुह्वति ॥
śrotrādīnīndriyāṇy-anye saṃyamāgniṣu juhvati | śabdādīn viṣayān-anya indriyāgniṣu juhvati ||
Some offer the senses, beginning with hearing, into the fires of restraint; others offer sound and other objects into the fires of the senses.
सर्वाणीन्द्रियकर्माणि प्राणकर्माणि चापरे । आत्मसंयमयोगाग्नौ जुह्वति ज्ञानदीपिते ॥
sarvāṇīndriya-karmāṇi prāṇa-karmāṇi cāpare | ātma-saṃyama-yogāgnau juhvati jñāna-dīpite ||
Others offer all the activities of the senses and of the breath into the fire of yoga of self-restraint, kindled by knowledge.
द्रव्ययज्ञास्तपोयज्ञा योगयज्ञास्तथापरे । स्वाध्यायज्ञानयज्ञाश्च यतयः संशितव्रताः ॥
dravya-yajñās-tapo-yajñā yoga-yajñās-tathāpare | svādhyāya-jñāna-yajñāś-ca yatayaḥ saṃśita-vratāḥ ||
Some offer wealth as sacrifice; others offer austerity; others yoga; others, ascetics of strict vows, offer the study of scripture and knowledge.
अपाने जुह्वति प्राणं प्राणेऽपानं तथापरे । प्राणापानगती रुद्ध्वा प्राणायामपरायणाः ॥
apāne juhvati prāṇaṃ prāṇe’pānaṃ tathāpare | prāṇāpāna-gatī ruddhvā prāṇāyāma-parāyaṇāḥ ||
Some offer the outgoing breath in the incoming, and the incoming in the outgoing; restraining the courses of both, devoted to pranayama.
अपरे नियताहाराः प्राणान्प्राणेषु जुह्वति । सर्वेऽप्येते यज्ञविदो यज्ञक्षपितकल्मषाः ॥
apare niyatāhārāḥ prāṇān prāṇeṣu juhvati | sarve’py-ete yajña-vido yajña-kṣapita-kalmaṣāḥ ||
Others, regulating their food, offer the vital breaths into the vital breaths. All these are knowers of sacrifice, whose sins are destroyed by sacrifice.
यज्ञशिष्टामृतभुजो यान्ति ब्रह्म सनातनम् । नायं लोकोऽस्त्ययज्ञस्य कुतोऽन्यः कुरुसत्तम ॥
yajña-śiṣṭāmṛta-bhujo yānti brahma sanātanam | nāyaṃ loko’sty-ayajñasya kuto’nyaḥ kuru-sattama ||
Those who partake of the nectar-remnants of sacrifice attain the eternal Brahman. This world is not for the one who does not sacrifice — how then the other, O best of Kurus?
एवं बहुविधा यज्ञा वितता ब्रह्मणो मुखे । कर्मजान्विद्धि तान्सर्वानेवं ज्ञात्वा विमोक्ष्यसे ॥
evaṃ bahu-vidhā yajñā vitatā brahmaṇo mukhe | karma-jān viddhi tān sarvān-evaṃ jñātvā vimokṣyase ||
Thus many kinds of sacrifices are spread before the mouth of Brahman. Know them all to be born of action. Knowing this you will be freed.
श्रेयान्द्रव्यमयाद्यज्ञाज्ज्ञानयज्ञः परन्तप । सर्वं कर्माखिलं पार्थ ज्ञाने परिसमाप्यते ॥
śreyān dravya-mayād yajñāj-jñāna-yajñaḥ paran-tapa | sarvaṃ karmākhilaṃ pārtha jñāne parisamāpyate ||
Better than the sacrifice of material things is the sacrifice of knowledge, O scorcher of foes. All action without remainder, O Partha, culminates in knowledge.
तद्विद्धि प्रणिपातेन परिप्रश्नेन सेवया । उपदेक्ष्यन्ति ते ज्ञानं ज्ञानिनस्तत्त्वदर्शिनः ॥
tad viddhi praṇipātena paripraśnena sevayā | upadekṣyanti te jñānaṃ jñāninas-tattva-darśinaḥ ||
Know that by prostration, by inquiry, by service. The wise, the seers of truth, will instruct you in knowledge.
यज्ज्ञात्वा न पुनर्मोहमेवं यास्यसि पाण्डव । येन भूतान्यशेषेण द्रक्ष्यस्यात्मन्यथो मयि ॥
yaj-jñātvā na punar-moham-evaṃ yāsyasi pāṇḍava | yena bhūtāny-aśeṣeṇa drakṣyasy-ātmany-atho mayi ||
Knowing this, O Pandava, you will not again fall into delusion; by it you will see all beings without exception in the Self, and so in me.
अपि चेदसि पापेभ्यः सर्वेभ्यः पापकृत्तमः । सर्वं ज्ञानप्लवेनैव वृजिनं सन्तरिष्यसि ॥
api ced-asi pāpebhyaḥ sarvebhyaḥ pāpa-kṛt-tamaḥ | sarvaṃ jñāna-plavenaiva vṛjinaṃ santariṣyasi ||
Even if you are the worst of sinners among all sinners, you shall cross over all wickedness by the boat of knowledge alone.
यथैधांसि समिद्धोऽग्निर्भस्मसात्कुरुतेऽर्जुन । ज्ञानाग्निः सर्वकर्माणि भस्मसात्कुरुते तथा ॥
yathaidhāṃsi samiddho’gnir-bhasma-sāt-kurute’rjuna | jñānāgniḥ sarva-karmāṇi bhasma-sāt-kurute tathā ||
As a kindled fire reduces fuel to ashes, O Arjuna, so the fire of knowledge reduces all actions to ashes.
न हि ज्ञानेन सदृशं पवित्रमिह विद्यते । तत्स्वयं योगसंसिद्धः कालेनात्मनि विन्दति ॥
na hi jñānena sadṛśaṃ pavitram-iha vidyate | tat svayaṃ yoga-saṃsiddhaḥ kālenātmani vindati ||
In this world there is no purifier equal to knowledge. One perfected in yoga finds it in time within the Self.
श्रद्धावाँल्लभते ज्ञानं तत्परः संयतेन्द्रियः । ज्ञानं लब्ध्वा परां शान्तिमचिरेणाधिगच्छति ॥
śraddhāvāl-labhate jñānaṃ tat-paraḥ saṃyatendriyaḥ | jñānaṃ labdhvā parāṃ śāntim-acireṇādhigacchati ||
The one of faith, devoted to it, with senses restrained, attains knowledge. Having attained knowledge, one quickly attains supreme peace.
अज्ञश्चाश्रद्दधानश्च संशयात्मा विनश्यति । नायं लोकोऽस्ति न परो न सुखं संशयात्मनः ॥
ajñaś-cāśraddadhānaś-ca saṃśayātmā vinaśyati | nāyaṃ loko’sti na paro na sukhaṃ saṃśayātmanaḥ ||
The ignorant, the faithless, the doubting one perishes. Neither this world nor the next nor happiness is for the doubter.
योगसंन्यस्तकर्माणं ज्ञानसञ्छिन्नसंशयम् । आत्मवन्तं न कर्माणि निबध्नन्ति धनञ्जय ॥
yoga-saṃnyasta-karmāṇaṃ jñāna-sañchinna-saṃśayam | ātmavantaṃ na karmāṇi nibadhnanti dhanañjaya ||
Actions do not bind one who has renounced actions through yoga, whose doubts are severed by knowledge, who is established in the Self, O Dhananjaya.
तस्मादज्ञानसम्भूतं हृत्स्थं ज्ञानासिनात्मनः । छित्त्वैनं संशयं योगमातिष्ठोत्तिष्ठ भारत ॥
tasmād-ajñāna-sambhūtaṃ hṛt-sthaṃ jñānāsinātmanaḥ | chittvainaṃ saṃśayaṃ yogam-ātiṣṭhottiṣṭha bhārata ||
Therefore, with the sword of knowledge of the Self, cut off this doubt arising from ignorance and lodged in the heart. Take refuge in yoga and arise, O Bharata.