arjuna uvāca
1. saṁnyāsaya mahābāho tattvam icchāmi veditum |
tyāgasya ca hṛṣīkeśa pṛthak keśiniṣūdana ||
Arjuna said:
Mighty Armed, I want to know the distinguishing truth of saṁnyāsa and that of tyāga, O Hṛṣīkeśa, O Slayer of Kesin.
śrībhagavān uvāca
2. kāmyānāṁ karmaṇāṁ nyāsaṁ saṁnyāsaṁ kavayo viduḥ |
sarvakarmaphalatyāgaṁ prāhus tyāgaṁ vicakṣaṇāḥ ||
The Beautiful Lord said:
The poets know the placing down of actions that come from desire as saṁnyāsa. The clear-sighted declare releasing of the fruit of all actions to be tyāga.
3. tyājyaṁ doṣavadityeke karma prāhurmanīṣiṇaḥ |
yajñadānatapaḥkarma na tyājyaiti cāpare ||
Some learned men say, “Action should be given up as evil.” Other wise men say, “The actions of sacrifice, giving, and practice should not be given up.”
4. niścayaṁ śṛṇu me tatra tyāge bharatasattama |
tyāgo hi puruṣavyāghra trividhaḥ samprakīrtitaḥ ||
Hear my conclusion on tyāga, Best of the Bharatas. Tyāga is indeed designated to be of three types.
5. yajñadānatapaḥkarma na tyājyaṁ kāryameva tat |
yajño dānaṁ tapaścaiva pāvanāni manīṣiṇām ||
The actions of sacrifice, giving, and practice are not to be abandoned but should be done. Sacrifice, giving, and practice are purifiers of those who are already wise.
6. etānyapi tu karmāṇi saṅgaṁ tyaktvā phalāni ca |
kartavyānīti me pārtha niścitaṁ matam uttamam ||
These actions, however, are to be done completely, releasing attachment to the fruits. This is definitely my highest opinion, Son of Pṛthā.
7. niyatasya tu saṁnyāsaḥ karmaṇo nopapadyate |
mohāt tasya parityāgas tāmasaḥ parikīrtitaḥ ||
But renunciation of necessary action is not appropriate. Giving it up because of delusion is said to be tamasic.
8. duḥkhamityeva yat karma kāyakleśabhayāt tyajet |
sa kṛtvā rājasaṁ tyāgaṁ naiva tyāgaphalaṁ labhet ||
One who gives up an action merely because it is difficult or from fear of suffering of the body is doing rajasic renunciation. They do not get the fruit of that renunciation.
9. kāryamityeva yat karma niyataṁ kriyate ‘rjuna |
saṅgaṁ tyaktvā phalaṁ caiva sa tyāgaḥ sāttviko mataḥ ||
This tyāga renunciation is thought to be sattvic, O Arjuna, when action is done because it ought to be done, giving up attachment to the fruit.
10. na dveṣṭyakuśalaṁ karma kuśale nānuṣajjate |
tyāgī sattvasamāviṣṭo medhāvī chinnasaṁśayaḥ ||
The renouncer, the wise one, whose doubt has been cut away and who is filled with luminous harmony, has no repulsion to disagreeable actions and no clinging to agreeable actions.
11. na hi dehabhṛtā śakyaṁ tyaktuṁ karmāṇyaśeṣataḥ |
yastu karmaphalatyāgī sa tyāgītyabhidhīyate ||
Indeed those inhabiting bodies are not able to give up actions without some residue. The one who lets go of the fruit of the action is then said to be the real renouncer.
12. aniṣṭamiṣṭaṁ miśrañca trividhaṁ karmanaḥ phalam |
bhavatyatyāgināṁ pretya na tu saṁnyāsināṁ kvacit ||
For those who have not let go, the fruits of their actions are of three types: unwanted, desired, and mixed. But for true saṁnyāsīns (renouncers) there is none at all.
13. pañcai ‘tāni mahābāho kāraṇāni nibodha me |
sāṁkhye kṛtānte proktāni siddhaye sarvakarmaṇām ||
O Mighty Armed, learn from Me the five factors as taught in the original Sāṁkhya for the perfection of all actions.
14. adhisthānaṁ tathā kartā karaṇañca pṛthagavidhaṁ |
vividhāśca pṛthak ceṣṭā daivañcaivātra pañcamam ||
The seat of action and then the agent, the different types of instruments and efforts of perception and work, and then divine providence (the gods) as the fifth.
15. śarīravāṅmanobhiryat karma prārabhate naraḥ |
nyāyyaṁ vā viparītaṁ vā pañcaite tasya hetavaḥ ||
Any action a person commences with the body, the speech, or the mind, whether it is good or bad, has these five factors.
16. tatraivaṁ sati kartāram ātmānaṁ kevalaṁ tu yaḥ |
paśyatyakṛtabuddhitvān na sa paśyati durmatiḥ ||
This being the situation, the fool of unrefined intelligence sees their self as the sole agent. They do not really see.
17. yasya nāhaṅkṛto bhāvo buddhiryasya na lipyate |
hatvāpi sa imāṁllokān na hanti na nibadhyate ||
One who is not in an egotistical state, whose intelligence is not corrupted even slaying all these worlds, is not slaying them and is not bound by actions.
18. jñānaṁ jñeyaṁ parijñātā trividhā karmacodanā |
karaṇaṁ karma karte ‘ti trividhaḥ karmasaṁgrahaḥ ||
Knowledge, the object of the knowledge, and the knower are the three components stimulating action. The instrument, the action, and the doer (the agent) are the three components composing any action.
19. jñānaṁ karma ca kartā ca tridhaiva guṇabhedataḥ |
procyate guṇasaṁkhyāne yathāvacchṛṇu tānyapi ||
It is taught in the guṇa theory of Sāṁkhya that knowledge, action, and the agent are of three kinds determined by the guṇas. Hear about these too.
20. sarvabhūteśu yenaikaṁ bhāvamavyayamīkṣate |
avibhaktaṁ vibhakteśu taj jñānaṁ viddhi sāttvikam ||
Know that knowledge to be sattvic by which one sees the imperishable being in all beings; undivided in the divided.
21. pṛthaktvena tu yaj jñānaṁ nānābhāvān pṛthagvidhān |
vetti sarveṣu bhūtesu taj jñānaṁ viddhi rājasam ||
But know knowledge that, as rajasic, sees in all beings separate kinds of distinct beings of various types.
22. yat tu kṛtsnavad ekasmin kārye saktam ahetukam |
atattvārthavadalpañca tat tāmasam udāhṛtam ||
But that (knowledge) that is clinging to only one single effect as if it were the whole without interest in cause, without clear purpose, is proclaimed to be tamasic.
23. niyataṁ saṅgarahitam arāgadveṣataḥ kṛtam |
aphalaprepsu nā karma yat tat sāttvikamucyate ||
An action that needs to be done and that is free of attachment, done without desire or hatred, without wishing to get the fruit is said to be sattvic.
24. yat tu kāmepsunā karma sahaṅkarenā vā punaḥ |
kriyate bahulāyāsaṁ tad rājasam udāhṛtam ||
But action done wishing to obtain desires with self-centered egotism or, again, with excessive exertion is declared to be rajasic.
25. anubandhaṁ kṣayaṁ hiṁsām anapekṣya ca pauruṣam |
mohādārabhyate karma yat tat tāmasamucyate ||
Action undertaken from delusion disregarding ongoing consequences, destruction, or inquiry to others’ and even one’s own ability is said to be tamasic.
26. muktasaṅgo ‘nahaṁvādi dhṛtyutsāhasamanvitaḥ |
siddhyasiddhyor nirvikāraḥ kartā sāttvika ucyate ||
The one who is released from clinging, without talking about themselves, accompanied with courage and clear resolution, not affected by success or failure is said to be sattvic.
27. rāgī karmaphalaprepsur lubdho hiṁsātmako ‘śuciḥ |
harṣaśokānvitaḥ kartā rājasaḥ parikīrtitaḥ ||
The one who is impulsively passionate, hoping to get the fruit of action, greedy, violent by nature, impure, and swayed by happiness and misery is universally declared to be rajasic.
28. ayuktaḥ prākṛtaḥ stabdhaḥ śaṭho naikṛtiko ‘lasaḥ |
viṣādī dīrghasūtrī ca kartā tāmasa ucyate ||
The one who is unyoked, ostentatious, stubborn, deceitful, lazy, disparate, and procrastinating is called tamasic.
29. buddherbhedaṁ dhṛteścaiva guṇatastrividhaṁ śṛṇu |
procyamānam aśeṣeṇa pṛthaktvena dhanañjaya ||
Hear the threefold distinction according to the guṇas of both intelligence and steadfastness presented completely and separately, O Arjuna, Conqueror of Wealth.
30. pravṛttiñca nivṛttiñca kāryākārye bhayābhaye |
bandhaṁ mokṣañca yā vetti buddhiḥ sā pārtha sāttvikī ||
O Son of Pṛthā, intelligence that perceives action in inaction, what is to be done and what is not to be done, what is to be feared and what is not to be feared, and what is bondage and what is liberation is sattvic.
31. yayā dharmamadharmañca kāryaṁ cā ‘kāryam eva ca |
ayathāvat prajānāti buddhiḥ sā pārtha rājasī ||
O Son of Pṛthā, intelligence is rajasic by which right and wrong and that which should be done and that which should not be done are distinguished incorrectly.
32. adharmaṁ dharmamiti yā manyate tamasāvṛtā |
sarvārthān viparītāṁś ca buddhiḥ sā pārtha tāmasī ||
Intelligence enveloped in darkness, imagining wrong to be right (adharma to be dharma), and all aims and purposes turned backward is tamasic, Son of Pṛthā.
33. dhṛtyā yayā dhārayate manaḥprāṇendriyakriyāḥ |
yogenāvyabhicāriṇyā dhṛtiḥ sā pārtha sāttvikī ||
The firmness that holds movements steady is sattvic, when the prāṇa, the mind, and the activities of the senses are stabilized through unswerving, focused yoga, Son of Pṛthā.
34. yayā tu dharmakāmārthān dhṛtyā dhārayate ‘rjuna |
prasaṅgena phalākāṅkṣī dhṛtiḥ sā pārtha rājasī ||
Firmness by which one strongly holds on to duty, selfish pleasure, and wealth with attachment and the desire for fruits is rajasic, Pārtha.
35. yayā svapnaṁ bhayaṁ śokaṁ viṣādaṁ madam eva ca |
navimuñcati durmedhā dhṛtiḥ sā pārtha tamasī ||
Firmness by which the dull-witted do not let go of dreamy sleep, fear, sorrow, melancholy, and arrogance is tamasic, Pārtha.
36. sukhaṁ tvidānīṁ trividhaṁ śṛṇu me bharatarṣabha |
abhyāsād ramate yatra duḥkhāntañca nigacchati ||
But now hear from Me, O Bull of the Bharatas, the three kinds of happiness that one comes to enjoy by lengthy practice and by which suffering comes to an end.
37. yat tadagre viṣamiva pariṇāme ‘mṛtopamam |
tat sukhaṁ sāttvikaṁ proktam ātmabuddhiprasādajam ||
That which is like poison at the beginning but transforms into nectar is declared to be sattvic and is born from the clear intelligence of oneself.
38. viṣayendriyasaṁyogād yat tadagre ‘mṛtopamam |
pariṇāme viṣam iva tat sukhaṁ rājasam smṛtam ||
That happiness coming from connecting to sense objects, which is like nectar at the beginning and then transforms into poison, is recognized as rajasic.
39. yadagre cānubandhe ca sukhaṁ mohanam ātmanaḥ |
nidrālasyapramādotthaṁ tat tāmasam udāhṛtam ||
That happiness which is confusing of the actual self both in the beginning and later in its results, which arises from sleep, sloth, and confusion, is said to be tamasic.
40. na tad asti pṛthivyām vā divi deveṣu vā punaḥ |
sattvaṁ prakṛtijair muktaṁ yadebhiḥ syāt tribhirguṇaiḥ ||
There is no being on earth or even in heaven among the gods who exists free from these three guṇas born of prakṛti.
41. brāhmaṇakṣatriyaviśāṁ śūdrāṇāñca parantapa |
karmāṇi pravibhaktāni svabhāvaprabhavair guṇaiḥ ||
O Conqueror of the Foe, the actions (works) of Brāhmans, Kṣatriyas, Vaiśyas, and Śūdras are arranged by the guṇas arising from their intrinsic nature.
42. śamo damastapaḥ śaucaṁ kṣāntirārjavam eva ca |
jñānaṁ vijñānamāstikyaṁ brahmakarma svabhāvajam ||
Serenity, self-control, austerity, and cleanliness, as well as wisdom, knowledge, and trust are the work of the Brāhman born of intrinsic nature.
43. śauryaṁ tejo dhṛtirdākṣyaṁ yuddhe cāpyapalāyanam |
dānamīśvarabhāvaśca kṣātraṁ karma svabhāvajam ||
Heroism, dignity, courage, dexterity, not fleeing in war, generosity, and a noble spirit are the work of the Kṣatriya born of their intrinsic nature.
44. kṛṣigaurakṣyavāṇijyaṁ vaiśyakarma svabhāvajam |
paricaryātmakaṁ karma śūdrasyāpi svabhāvajam ||
Agriculture, cow herding, and commerce are the work of the Vaiśya born of intrinsic nature. Service all around is the work of the Śūdra born of their intrinsic nature.
45. sve sve karmaṇyabhirataḥ saṁsiddhiṁ labhate naraḥ |
svakarmanirataḥ siddhiṁ yathā vindati tacchṛṇu ||
A human attains complete perfection, the perfection of being satisfied with one’s true duty, by devotion to those actions in line with their true nature. Now hear how one attains the state of being deeply satisfied with one’s own true duty.
46. yataḥ pravṛttirbhūtānāṁ yena sarvamidaṁ tatam |
svakarmaṇā tam abhyarcya siddhiṁ vindati mānavaḥ ||
By adoring with their own true work, the one from whom all beings manifest, by whom all of this is pervaded, humans find fulfillment.
47. śreyān svadharmo viguṇaḥ paradharmāt svanuṣṭhitāt |
svabhāvaniyataṁ karma kurvan nāpnoti kilbiṣam ||
It is better to do one’s own dharma imperfectly than to do the dharma of another well. Doing the duty given by one’s true nature and circumstances, one obtains no evil.
48. sahajaṁ karma kaunteya sadoṣamapi na tyajet |
sarvārambhā hi doṣeṇa dhūmenāgnirivāvṛtāḥ ||
O Son of Kuntī, one should not renounce their work arising from birth and actual circumstances even though it might have some fault. Indeed all undertakings have some faults, just as fire is enveloped by smoke.
49. asaktabuddhiḥ sarvatra jitātmā vigataspṛhaḥ |
naiṣkarmyasiddhiṁ paramāṁ saṁnyāsenādhigacchati ||
One whose intelligence is not grasping anywhere, who is victorious in the self (in themselves) and whose craving has gone, attains the great perfection of freedom from action by the placing down of true saṁnyāsa.
50. siddhiṁ prāpto yathā brahma tathāpnoti nibodha me |
samāsenaiva kaunteya niṣṭhā jñānasya yā parā ||
Learn from Me, O Son of Kuntī, how having gotten such perfection, one then attains Brahman, which is the highest wisdom.
51. buddhyā viśuddhayā yukto dhṛtyātmānaṁ niyamya ca |
śabdādīn viṣayāṁs tyaktvā rāgadveṣau vyudasya ca ||
Hooked up with the purest function of the intelligence, firmly focused on the ātman, leaving be all separated sense objects (beginning with sound), and throwing aside attraction and repulsion.
52. viviktasevī laghvāśī yatavākkāyamānasaḥ |
dhyānayogaparo nityaṁ vairāgyaṁ samupāśritaḥ ||
Dwelling apart from others, eating lightly, moderating speech, body, and mind, continuously devoted to meditation and yoga, being upheld by nonattachment.
53. ahaṅkāraṁ balaṁ darpaṁ kāmaṁ krodhaṁ parigraham |
vimucya nirmamaḥ śānto brahmabhūyāya kalpate ||
Giving up egotism, forcefulness, pride, lust, anger, and possessiveness—unselfish and peaceful, one becomes the very being of Brahman.
54. brahmabhūtaḥ prasannātmā na śocati na kāṅkṣati |
samaḥ sarveṣu bhūteṣu madbhaktiṁ labhate paraṁ ||
Being of Brahman and tranquil in self, one grieves not and desires not; equal to all beings, one attains supreme love for Me.
55. bhaktyā māmabhijānāti yāvān yaścāsmi tattvataḥ |
tato māṁ tattvato jñātvā viśate tadanantaram ||
By devotion one comes to know my extent and who I am in reality. Having then known Me in truth, one thereupon enters Me.
56. sarvakarmāṇyapi sadā kurvāṇo madvyapāśrayaḥ |
matprasādād avāpnoti śāśvataṁ padam avyayam ||
Doing all actions continuously while taking refuge in Me, by my kindness they reach the timeless, imperishable state.
57. cetasā sarvakarmāṇi mayi saṁnyasya matparaḥ |
buddhiyogam upāśritya maccittaḥ satataṁ bhava ||
In all thoughts, offering all actions to Me, regarding Me as the supreme, taking refuge in buddhi yoga, continuously think of Me.
58. maccittaḥ sarvadurgāṇi matprasādāt tariṣyasi |
atha cet tvamahaṅkārān na śroṣyasi vinaṅkṣyasi ||
With all your thoughts enmeshed with Me, by my grace you will cross over all difficulties. But if from egotistical conceit you don’t listen, you will perish.
59. yadahaṅkāramāśritya nā yotsya iti manyase |
mithyaiṣa vyavasāyaste prakṛtis tvāṁ niyokṣyati ||
Indulging in egotistical concerns (self-conceit, misplaced honor) you think, “I will not fight.” That intention is deluded. Your own nature will compel you to act.
60. svabhāvajena kaunteya nibaddhaḥ svena karmaṇā |
kartuṁ necchasi yanmohāt kariṣyasyavaśo ‘pi tat ||
That which you do not want to do when confused, O Son of Kuntī, that you will do even against your desire, bound by your actions from your own material nature.
61. īśvara sarvabhūtānāṁ hṛddeśe ‘rjuna tiṣṭhati |
bhrāmayan sarvabhūtāni yantrārūḍhāni māyayā ||
O Arjuna, Īśvara is standing in the heart of all beings, causing all these beings to turn round and round by the power of māyā as if riding on a vehicle (yantra).
62. tameva śaraṇaṁ gaccha sarvabhāvena bhārata |
tatprasādāt parāṁ śāntiṁ sthānaṁ prāpsyasi śāśvatam ||
Go to it for refuge with all your heart and being. From that grace you will obtain supreme peace and timeless abode.
63. iti te jñānam ākhyātaṁ guhyād guhyataraṁ mayā |
vimṛśyaitad aśeṣeṇa yathecchasi tathā kuru ||
And so this wisdom, the ultimate secret of secrets, has been revealed by Me to you. Contemplate it deeply so there is no residue and act as you choose.
64. sarvaguhyatamaṁ bhūyaḥ śṛṇu me paramaṁ vacaḥ |
iṣṭo ‘si me dṛḍhaṁiti tato vakṣyāmi te hitam ||
Listen again to my ultimate word, the final secret of all. You are the dearly beloved of Me; therefore I will tell you for your own good.
65. manmanā bhava madbhakto madyājī māṁ namaskuru |
māmevaiṣyasi satyaṁ te pratijāne priyo ‘si me ||
Fill your mind with Me, loving Me, sacrificing to Me, make salutations to Me. In this very way you will really, truly come to Me. I declare this, for you are precious to Me.
66. sarvadharmān parityajya mām ekaṁ śaraṇaṁ vraja |
ahaṁ tvā sarvapāpebhyo mokṣayiṣyāmi mā śucaḥ ||
Give up all dharmas and take refuge in Me alone. I will set you free from all evils. Do not worry.
67. idaṁ te nātapaskāya nābhaktāya kadācana |
nā cāśuśrūṣave vācyaṁ na cā māṁ yo ‘bhyasūyati ||
This should not be spoken by you to someone who has no tapas, who has no bhakti, who does not want to listen, nor to one who speaks indignantly of Me.
68. ya idaṁparamaṁ guhyaṁ madbhakteṣvabhidhāsyati |
bhaktiṁ mayi parāṁ kṛtvā mām evaiṣyatyasaṁśayaḥ ||
Whoever explains this supreme mystery to my devotees performs the highest devotion to Me and without a doubt comes to Me.
69. na ca tasmān manuṣyeṣu kaścinme priyakṛttamaḥ |
bhavitā na ca me tasmād anyaḥ priyataṛo bhuvi ||
Nothing gives more joy to Me than this one among humankind. And no one else on earth will be dearer to Me.
70. adhyeṣyate ca ya imaṁ dharmyaṁ saṁvādamāvayoḥ |
jñānayajñena tenāham iṣṭaḥ syām iti me matiḥ ||
One who studies, inquires, and contemplates our dialogue together will be loving Me with the sacrifice of knowledge. This is my thought.
71. śraddhāvān anasūyaśca śṛṇuyād api yo naraḥ |
so ‘pi muktaḥ śubhāṁllokān prāpnuyāt puṇyakarmaṇām ||
One who listens with great trust and free of malice is also liberated and attains the joyous worlds of those of purest actions.
72. kaccid etacchrutaṁ pārtha tvayaikāgreṇa cetasā |
kaccid ajñānasaṁmohaḥ praṇaṣṭaste dhanañjaya ||
Listen to this, O Son of Pṛthā. Have you heard this with one-pointed concentration of mind? Has your delusion caused by ignorance been dispelled, O Conqueror of Wealth?
arjuna uvāca
73. naṣṭo mohaḥ smṛtirlabdhā tvatprasādānmayācyuta |
sthito ‘smi gatasandehaḥ kariṣye vacanaṁ tava ||
Arjuna said:
Delusion is gone. Recognition and memory (smṛti) have been gained by me by your grace, O Ācyuta. I stand firm with all doubt gone. I will act by your word.
sañjaya uvāca
74. ityahaṁ vāsudevasya pārthasya ca mahātmanaḥ |
saṁvādam imam aśrauṣam adbhutaṁ romaharṣaṇam ||
Sañjaya said:
In this way I have listened to this wondrous dialogue of Kṛṣṇa the Son of Vāsudeva and the Son of Pṛthā, the great being, making my hair stand on end.
75. vyāsaprasādāc chrutvān etad guhyamahaṁ param |
yogaṁ yogeśvarāt kṛṣṇāt sākṣāt kaṭhayataḥ svayam ||
By the grace of the poet Vyāsa I have heard this ultimate secret yoga from Kṛṣṇa, the lord of yoga, narrating it himself right before our eyes.
76. rājan saṁsmṛtya saṁsmṛtya saṁvādam imam adbhutam |
keśavārjunayoḥ puṇyaṁ hṛṣyāmi ca muhurmuhuḥ ||
O King, as I contemplate again and again this amazing and sacred dialogue of Keśava and Arjuna I am thrilled every moment, again and again.
77. tacca saṁsmṛtya saṁsmṛtya rūpam atyadbhutaṁ hareḥ |
vismayo me mahān rājan hṛṣyāmi ca punaḥ punaḥ ||
And mindfully recollecting, again and yet again, the extremely amazing form (rūpa) of Hari, my astonishment is huge, and I am thrilled again and yet again, O King.
78. yatra yogeśvaraḥ kṛṣṇo yatra pārtho dhanurdharaḥ |
tatra śrīrvijayo bhūtir dhruvā nītirmatirmama ||
It is my thought that wherever there is the lord of yoga, Kṛṣṇa, and the Son of Pṛthā, the archer, there is beauty, victory, well-being, and certainly morality.