अर्जुन उवाच संन्यासस्य महाबाहो तत्त्वमिच्छामि वेदितुम्। त्यागस्य च हृषीकेश पृथक् केशिनिषूदन॥
Arjuna said O mighty-armed, I desire to know the true nature of Sanyasa (Renunciation) and Tyaga (Abandonment). O slayer of Keshi, I want to know them distinctly.
श्रीभगवानुवाच काम्यानां कर्मणां न्यासं संन्यासं कवयो विदुः। सर्वकर्मफलत्यागं प्राहुस्त्यागं विचक्षणाः॥
The great one said Rejection of works with some desire is known by the learned as Sanyasa. But the abandonment of the desire for the fruit of all works, is called Tyaga, by the discerning man.
त्याज्यं दोषवदित्येके कर्म प्राहुर्मनीषिणः। यज्ञदानतपःकर्म न त्याज्यमिति चापरे॥
Some wise men say that work itself should be abandoned considering it to be evil; others say that the works of sacrifice, gifts and penance should not be renounced.
मे तत्र त्यागे भरतसत्तम। त्यागो हि पुरुषव्याघ्र त्रिविधः सम्प्रकीर्तितः॥
0 best of Bharata's son, listen to my opinion about Tyaga, for powerful of men, Tyaga is of three kinds.
यज्ञदानतपःकर्म न त्याज्यं कार्यमेव तत्। यज्ञो दान तपश्चैव पावनानि मनीषिणाम्॥
The works of sacrifice, gifts and penance should not be renounced. They should indeed be performed, for, sacrifices, gifts and penances are the means for the purification of the wise.
एतान्यपि तु कर्माणि सङ्गं त्यक्त्वा फलानि च। कर्तव्यानीति में पार्थ निश्चितं मतमुत्तमम्॥ निश्चयं शृणु
But these works should be performed without attachment and without the desire for fruits. Partha, this is my decided opinion.
नियतस्य तु संन्यासः कर्मणो नोपपद्यते। मोहात् तस्य परित्यागस्तामसः परिकीर्तितः॥
The Renunciation of work is not proper. It is the result of delusion and arises from Tama.
दुःखमित्येव यत् कर्म कायक्लेशभयात् त्यजेत्। स कृत्वा राजसं त्यागं नैव त्यागफलं लभेत्॥
When work is abandoned from bodily fear and froin the consideration of pain, such abandonment arises from Raja, and one who makes such abandonment never obtains the fruit of Tyaga.
कार्यमित्येव यत् कर्म नियतं क्रियतेऽर्जुन। सङ्गत्यक्त्वा फलं चैव स त्यागः सात्त्विको मतः॥
The abandonment of attachment and the fruit of actions which are performed because they are prescribed in the Shastras. O Arjuna, is considered to be of the quality of Sativa.
न द्वेष्ट्यकुशलं कर्म कुशले नानुषज्जते। त्यागी सत्त्वसमाविष्टो मेधावी छिन्नसंशयः॥
He, who has such Tyaga, being possessed of intelligence and with doubts dispelled, has no aversion for an unpleasant action, and has no attachment for pleasant ones.
न हि देहभृता शक्यं त्यक्तुं कर्माण्यशेषतः। यस्तु कर्मफलत्यागी स त्यागीत्यभिधीयते॥
Actions cannot be absolutely a abandoned by man; therefore he, who abandons the fruit of actions, is a true Tyagi.
अनिष्टमिष्टं मिश्रं च त्रिविधं कर्मणः फलम्। भवत्यत्यागिनां प्रेत्य न तु संन्यासिनां क्वचित्॥
Those, that do not abandon the desire for the fruit of actions, have after death threefold fruits, good, bad and indifferent.
पञ्चैतानि महाबाहो कारणानि निबोध मे। सांख्ये कृतान्ते प्रोक्तानि सिद्धये सर्वकर्मणाम्॥
Listen to me, O mighty armed (I shall declare to you) the five causes for the completion of actions, as told in the Sankhya which treats with the annihilation of actions.
अधिष्ठान तथा कर्ता करणं च पृथग्विधम्। विविधाश्च पृथक्चेष्टा दैवं चैवात्र पञ्चमम्॥
Substratum (body), Agency (mind). Organs (physical), Efforts (vital breaths) and Duties (senses), these are the five causes.
शरीरवाड्मनोभिर्यत् कर्म प्रारभते नरः। न्याय्यं वा विपरीतं वा पञ्चैते तस्य हेतवः॥
With body, speech or mind, whatever work, good or bad, a man performs these five are their causes.
तत्रैवं सति कर्तारमात्मानं केवलं तु यः। पश्यत्यकृतबुद्धित्यान्न स पश्यति दुर्मतिः॥
Such being the case, he who, owing to his uncultivated understanding and dull mind, sees his own self as the sole agency of all actions, sees nothing.
यस्य नाहंकृतो भावो बुद्धिर्यस्य न लिप्यते। हत्वापि स इमाँल्लोकान्न हन्ति न निबध्यते॥
He who has no egoism, and whose mind is not sullied, does not kill, or fettered by action, if he kills all these people.
ज्ञानं ज्ञेयं परिज्ञाता त्रिविधा कर्मचोदना। करणं कर्म कर्तेति त्रिविधः कर्मसंग्रहः॥
Knowledge, the Object of knowledge and the Knower, from the threefold impulse of action.. Instrument. Action and Agent from the threefold complements of action.
ज्ञानं कर्म च कर्ता च त्रिधैव गुणभेदतः। प्रोच्यते गुणसंख्याने यथावच्छृणु तान्यपि॥
Knowledge, Action and Agent have threefold enumeration, according to the difference of qualities. Listen to them now.
सर्वभूतेषु येनैकं भावमव्ययमीक्षते। अविभक्तं विभक्तेषु तज्ज्ञानं विद्धि सात्त्विकम्॥
Sattva Knowledge is that by which One Eternal Essence undivided in the divided is seen in all things.
पृथक्त्वेन तु यज्ज्ञानं नानाभावान् पृथग्विधान्। वेत्ति सर्वेषु भूतेषु तज्ज्ञानं विद्धि राजसम्॥
Raja Knowledge is that which sees various Essences of different things, on account of their separateness.
यत्तु कृत्स्नवदेकस्मिन् कार्ये सक्तमहैतुकम्। अतत्त्वार्थवदल्पं च तत् तामसमुदाहृतम॥
Tama Knowledge is that which sees each single object as if it were the whole which is without reason and without truth, and which is mean and low.
नियतं सङ्गरहितमरागद्वेषतः कृतम्। अफलप्रेप्सुना कर्म यत्तत् सात्त्विकमुच्यते॥
Sattva Action is that which is prescribed in the Shastras, which is performed without attachment, desire or aversion, and without the desire for any fruit by the performer.
यत्तु कामेप्सुना कर्म साहंकारेण वा पुनः। क्रियते बहुलायासं तद् राजसमुदाहृतम्॥
Raja Action is that which is attended with great trouble and which is performed by one who desires for the fruit of action and who is filled with egoism.
अनुबन्धं क्षयं हिंसामनवेक्ष्य च पौरुषम्। मोहादारभ्यते कर्म यत्तत् तामसमुच्यते॥
Tama Action is that which is performed from delusion, without regard to consequences and with one's own loss and injury as well as of others.
मुक्तसङ्गोऽनहंवादी धृत्युत्साहसमन्वितः। सिद्ध्यसिद्ध्योर्निर्विकारः कर्ता सात्त्विक उच्यते॥
Sattva Agent is he who is free from attachment, and egoism, who is full of constancy and energy and who is unmoved both in success and failure.
रागी कर्मफलप्रेप्सुर्लुब्धो हिंसात्मकोऽशुचिः। हर्षशोकान्वितः कर्ता राजसः परिकीर्तितः॥
Raja Agent is he who is full of affections, who desires for the fruit of actions, who is covetous, cruel and impure, and feels both joy and sorrow.
अयुक्तः प्राकृतः स्तब्धः शठो नैकृतिकोऽलसः। विषादी दीर्घसूत्री च कर्ता तामस उच्यते॥
Tama Agent is he who is void of application, who is without discernment, who is obstinate, deceitful malicious, idle, desponding, and procrastinating.
बुद्धेर्थेदं धृतेश्चैव गुणतस्त्रिविधं शृणु। प्रोच्यमानमशेषेण पृथक्त्वेन धनंजयः॥
Listen to three fold division of intellect and constancy. O Dhananjaya, I shall exhaustively and distinctly speak to you on this matter.
प्रवृत्तिं च निवृत्तिं च कार्याकार्ये भयाभये। बन्धं मोक्षं च या वेत्ति बुद्धिः सा पार्थ सात्त्विकी॥
Sattva Intellect, O Partha, is that which knows action and inaction, what ought to be done and what ought not to be done, and which knows fear and fearfulness, bondage and deliverance.
यया धर्ममधर्मं च कार्य चाकार्यमेव च। अयथावत् प्रजानाति बुद्धिः सा पार्थ राजसी॥
Raja Intellect, O Partha, is that by which one imperfectly discerns right and wrong, and what ought to be done and what ought not to be done.
अधर्मं धर्ममिति या मन्यते तमसाऽवृता। सर्वार्थान् विपरीतांश्च बुद्धिः सा पार्थ तामसी॥
Tama Intellect, O Partha, is that by which, being one covered by ignorance, considers wrong to be right, and sees all things in a reverse state.
धृत्या यया धारयते मनःप्राणेन्द्रियक्रियाः। योगेनाव्यभिचारिण्या धृतिः सा पार्थ सात्त्विकी॥
Sattva constancy, O Partha, is that by which through devotion one controls the function of the mind, the life-breaths and the senses.
यया तु धर्मकामार्थान् धृत्या धारयतेऽर्जुन। प्रसङ्गेन फलाकाक्षी धृतिः सा पार्थ राजसी॥
Raja constancy, O Partha, is that by which through attachment one holds to religion, and profit, washing for fruit.
यया स्वप्नं भयं शोकं विषादं मदमेव च। न विमुञ्चति दुर्मेधा धृतिः सा पार्थ तामसी॥
Tama Constancy, O Partha, is that thought which undiscerning person does not abandons sleep, fear, sorrow, dependency and folly.
सुखं त्विदानी त्रिविधं शृणु मे भरतर्षभ। अभ्यासाद् रमते यत्र दुःखान्तं च निगच्छति॥ यत्तदने विषमिव परिणामेऽमृतोपमम्। तत्सुखं सात्त्विकं प्रोक्तमात्मबुद्धिप्रसादजम्॥
Now hear from Me, O best of Bharata race, what are the three kinds of happiness. Sattva Happiness is that in which one finds pleasure from repetition of enjoyment, which brings an end to all pain, which is like poison in the beginning, but ambrosia afterwards, which is born out of serenity, and is produced by knowledge.
विषयेन्द्रियसंयोगाद् यत्तदचेऽमृतोपमम्। परिणामे विषमिव तत् सुखं राजसं स्मृतम्॥
Raja Happiness is that which arise from the contact of the senses with their objects and which ambrosia in the beginning and poison next.
यदग्रे चानुबन्धे च सुखं मोहनमात्मनः। निद्रालस्यप्रमादोत्थं तत्तामसमुदाहृतम्॥
Tama Happiness is that which deludes the self in the beginning and in its consequences, and which arises from sleep, condolence and foolishness.
न तदस्ति पृथिव्यां वा दिवि देवेषु वा पुनः। सत्त्व प्रकृतिजैर्मुक्तं यदेभिः स्यात् त्रिभिर्गुणैः॥
There is none, either among the beings on earth or among be celestial in heaven, which is free from these three qualities born of Nature.
ब्राह्मणक्षत्रियविशां शूद्राणां च परंतप। कर्माणि प्रविभक्तानि स्वभावप्रभवैर्गुणैः॥
O chastiser of foes, the duties of Brahmanas, Kshatriyas, Vaishyas, and Shudras are each distinguished by these three qualities, born of nature.
शमो दमस्तपः शौचं क्षान्तिरार्जवमेव च। ज्ञानं विज्ञानमास्तिक्यं ब्रह्मकर्म स्वभावजम्॥
Tranquility, self restraint, penances purity, forgiveness, rectitude, knowledge, experience and faith, these are the distinctive features of a Brahmana.
शौर्यं तेजो धृतिर्दाक्ष्यं युद्धे चाप्यपलायनम्। दानमीश्वरभावश्च क्षात्रं कर्म स्वभावजम्॥
Bravery, energy, firmness, skill, firmness in battle, liberality, majesty, these are distinctive features of a Kshatriya.
कृषिगौरक्ष्यवाणिज्यं वैश्यकर्म स्वभावजम्। परिचर्यात्मकं कर्म शूद्रस्यापि स्वभावजम्॥
Agriculture, tending of cattle and trade, these are the duties of a Vaishya. The natural duty of a Shudra is service.
स्वे स्वे कर्मण्यभिरतः संसिद्धि लभते नरः। स्वकर्मनिरतः सिद्धि यथा विन्दति तच्छृणु।॥
Every man, if he engages in his own natural duty, attains to perfection. Hear, how man attains to perfection by performing him own natural duties,
यतः प्रवृत्तिर्भूतानां येन सर्वमिदं ततम्। स्वकर्मणा तमभ्यर्च्य सिद्धि विन्दति मानवः॥
Worshipping Him, from whom are the life of beings, and by whom all the universe is pervaded, by the performance of his own duty man is sure to attain to perfection.
श्रेयान् स्वधर्मो विगुणः परधर्मात् स्वनुष्ठितात्। स्वभावनियतं कर्म कुर्वन् नाप्नोति किल्बिषम्॥
Better is one's own duty, though performed imperfectly, than another's duty wellperformed. Man incurs no sin by performing his duty prescribed by Nature.
सहजं कर्म कौन्तेय सदोषमपि न त्यजेत्। सर्वारम्भा हि दोषेण धूमेनाग्निरिवावृताः॥
Man must not, O son of Kunti abandon his natural duties, however bad they might be-for all actions are enveloped by error as fire by smoke.
असक्तबुद्धिः सर्वत्र जितात्मा विगतस्पृहः । नैष्कर्म्यसिद्धि परमां संन्यासेनाधिगच्छति॥
He whose mind is unattached to any thing, who has subdued his self, and whose desire is gone, through Sanyasa, obtains the supreme perfection of freedom from action.
सिद्धि प्राप्तो यथा ब्रह्म तथाऽऽप्नोति निबोध मे। समासेनैव कौन्तेय निष्ठा ज्ञानस्य या परा॥
Learn in brief, O son of Kunti, how a man, obtaining perfection, attains to Brahma, the Supreme End of Knowledge.
बुद्ध्या विशुद्धया युक्तो धृत्याऽऽत्मानं नियम्य च। शब्दादीन् विषयांस्त्यक्त्वा रागद्वेषौव्युदस्य च॥
Having a pure mind, restraining his self by constancy, renouncing all objects of sense, and casting off affection and aversion.
विविक्तसेवी लध्वाशी यतवाक्कायमानसः। ध्यानयोगपरो नित्यं वैराग्यं समुपाश्रितः॥
He who resides in a lonely place, cats little, restrains his speech, body and mind, who is ever intent on meditation and abstraction, who is unconcerned.
अहंकार बलं दर्प कामं क्रोधं परिग्रहम्। विमुच्य निर्ममः शान्तो ब्रह्मभूयाय कल्पते॥
Who is free from egoism, violence, pride, lust, wrath, surroundings, who is devoid of selfishness and is tranquil, become fit for assimilation with Brahma.
ब्रह्मभूतः प्रसन्नात्मा न शोचति न काङ्क्षति। समः सर्वेषु भूतेषु मद्भक्ति लभते पराम्॥
Becoming one with Brahma, and obtaining tranquility in spirit, man grieves not and desires not. Seeing all beings alike, he obtains the highest devotion to Me.
भक्त्या मामभिजानाति यावान् यश्चास्मि तत्त्वतः। ततो मां तत्त्वतो ज्ञात्वा विशते तदनन्तरम्॥
By devotion he truly knows Me, truly what I am and who I am. Then knowing Me truly, he forthwith enters into Me.
सर्वकर्माण्यपि सदा कुर्वाणो मद्यपाश्रयः। मत्प्रसादादवाप्नोति शाश्वतं पदमव्ययम्॥
Even performing all actions at all times, such a man, having his refuge in Me, obtains through My favour that state which is eternal and imperishable.
चेतसा सर्वकर्माणि मयि संन्यस्य मत्परः। बुद्धियोगमुपाश्रित्य मच्चित्तः सततं भव॥
Mentally dedicating all actions to Me, restoring to mental abstraction, being devoted to Me, fix your thoughts constantly on Me.
मच्चित्तः सर्वदुर्गाणि मत्प्रसादात् तरिष्यसि। अथ चेत् त्वमहंकारान्न श्रोष्यसि विनक्ष्यसि॥
Fixing your thoughts on Me, you will surmount all difficulties through My favour. But if from self-conceit you do not listen to Me, you will surely perish.
यदहंकारमाश्रित्य न योत्स्य इति मन्यसे। मिथ्यैष व्यवसायस्ते प्रकृतिस्त्वां नियोक्ष्यति॥
If out of self-conceit you think “I will not fight,” your this resolution will be in vain, for surely will Nature rule you.
स्वभावजेन कौन्तेय निबद्धः स्वेन कर्मणा। कर्तुनेच्छसि यन्मोहात् करिष्यस्यवशोऽपि तत्॥
Bound by your own Duty, ordained by Nature, you will involuntarily do not, which, out of delusion, you do not wish to do.
ईश्वरः सर्वभूतानां हृद्देशेऽर्जुन तिष्ठति। भ्रामयन् सर्वभूतानि यन्त्रारूढानि मायया॥
The Lord, O Arjuna, as if mounted on a machine, sits in the heart of all beings, turning them as He pleases by His illusive powers.
तमेव शरणं गच्छ सर्वभावेन भारत। तत्प्रसादात् परां शान्ति स्थान प्राप्स्यसि शाश्वतम्॥
O Bharata, seek shelter under Him in every way. By his favour, you will get Supreme Peace and the Eternal Seat.
इति ते ज्ञानमाख्यातं गुह्याद् गुह्यतरं मया। विमृश्यैतदशेषेण यथेच्छसि तथा कुरु॥
I have thus declared to you the knowledge which is more mysterious than any other mystery. Reflect on it fully, and then act as you like.
सर्वगुह्यतमं भूयः शृणु मे परमं वचः। इष्टोऽसि मे दृढमिति ततो वक्ष्यामि ते हितम्॥
Once more hcar My supernatural words, the most mysterious mystery of all. You are very dear to Me; therefore, I tell you what is good for you.
मन्मना भव मद्भक्तो मद्याजी मां नमस्कुरु। मामेवैष्यसि सत्यं ते प्रतिजाने प्रियोऽसि मे॥
Fix your heart on Me, become My devotee, sacrifice to Me, bow down to Me, you will then come to Me. I tell you the truth, for you are very dear to Me.
सर्वधर्मान् परित्यज्य मामेकं शरणं व्रजा अहं त्वा सर्वपापेभ्यो मोक्षयिष्यामि मा शुचः॥
Forsaking all religious duties, come to Me, come to Me as your sole refuge. I shall deliver yo:l from all your sins. Do not grieve.
इदं ते नातपस्काय नाभक्ताय कदाचन। न चाशुश्रूषवे वाच्यं न च मां योऽभ्यसूयति॥
This knowledge that I have told you must not be declared by you to one who does not practice penances, who is not a devotee, who never waits on a preceptor, and who always culminates Mc.
य इमं परमं गुह्यं मद्भक्तेष्वभिधास्यति। भक्तिं मयि परां मामेवैष्यत्यसंशयः॥
He, who will inculcate this supreme knowledge to those who are devoted to Me, offering Me his highest devotion, being freed from all doubts, will come to Me.
न च तस्मान्मनुष्येषु कश्चिन्मे प्रियकृत्तमः। भविता न च मे तस्मादन्यः प्रियतरो भुवि॥
Amongst men none can be dearer to Me than such a man. None on earth can do Me greater service also than he.
अध्येष्यते च य इमं धर्म्यं संवादमावयोः। ज्ञानयज्ञेन तेनाहमिष्टः स्यामिति मे मतिः॥
And he, who will study this holy conversation between us, will offer to Me the sacrifice of knowledge. This is my opinion.
श्रद्धावाननसूयश्च शृणुयादपि यो नरः। सोऽपि मुक्तः शुभाँल्लोकान् प्राप्नुयात् पुण्यकर्मणाम्।।
Even he, who with faith and without evil, will hear it, being freed from (the bond of births), will obtain the blessed seat of those that perform pious acts.
कच्चिदेतच्छ्रुतं पार्थ त्वयैकाग्रेण चेतसा। कच्चिदज्ञानसम्मोहः प्रनष्टस्ते धनंजय॥
Have you heard, O Partha, this knowledge with mind undirected to any other object? Has, O Dhananjaya, your delusion, caused by ignorance, been destroyed?
अर्जुन उवाच नष्टो मोहः स्मृतिर्लब्धा त्वत्प्रसादान्मयाऽच्युत। स्थितोऽस्मि गतसंदेहः करिष्ये वचनं तव॥
Arjuna said O undecaying One, through your favour my delusion is gone, I now know what I am. I am now firm. My doubts have been dispelled. I will obey you. I will do your bidding.
संजय उवाच इत्यहं वासुदेवस्य पार्थस्य च महात्मनः। संवादमिममश्रौषमद्भुतं रोमहर्षणम्॥
Sanjay said O king, I heard this wonderful and hairstirring words of Vasudeva and Partha.
व्यासप्रसादाच्छ्रुतवानेतद् गुह्यमहं परम्। योगयोगेश्वरात् कृष्णात् साक्षात् कथयतः स्वयम्॥
Through the favour of Vyasa, I myself heard this mysterious, great and best words from the very lips of the Lord of Yoga, Srikrishna.
राजन् संस्मृत्य संस्मृत्य संवादमिममद्भुतम्। केशवार्जुनयोः पुण्यं हृष्यामि च मुहुर्मुहुः॥
O king, I am feeling more and more pleasure as much as I am remembering the holy and wonderful words between Srikrishna and Arjuna.
तच्च संस्मृत्य संस्मृत्य रूपमत्यद्भुतं हरेः। विस्मयो मे महान् राजन् हृष्यामि च पुनः पुनः॥
O king, I am feeling more and more pleasure as much as I am remembering the wonderful manifestation of Srikrishna.
यत्र योगेश्वरः कृष्णो यत्र पार्थो धनुर्धरः। तत्र श्रीविजयो भूतिर्बुवा नीतिर्मतिर्मम॥
Wherever exist the Lord of Yoga Srikrishna and the great bowman Arjuna, there certainly do wealth, victory and glory exist.