Arjuna Uvaacha:
Sannyaasasya mahaabaaho tattwamicchaami
veditum;
Tyaagasya cha hrisheekesha prithak
keshinishoodana.(1)
Arjuna said:
I desire to know severally, O
mighty-armed, the essence or truth of renunciation, O
Hrishikesa, as also of
abandonment, O slayer of Kesi!
Sri Bhagavaan Uvaacha:
Kaamyaanaam karmanaam nyaasam sannyaasam
kavayoviduh;
Sarvakarmaphalatyaagam praahustyaagam
vichakshanaah.(2)
The Blessed Lord said:
The sages understand Sannyas to
be the renunciation of action with desire; the wise declare the abandonment of
the fruits of all actions as Tyaga.
Tyaajyam doshavadityeke karma
praahurmaneeshinah;
Yajnadaanatapah karma na tyaajyamiti
chaapare.(3)
Some philosophers declare that
all actions should be abandoned as an evil, while others declare that acts of
gift, sacrifice and austerity should not be relinquished.
Nishchayam shrinu me tatra tyaage
bharatasattama;
Tyaago hi purushavyaaghra trividhah
samprakeertitah.(4)
Hear from Me the conclusion or
the final truth about this abandonment, O best of the Bharatas; abandonment,
verily, O best of men, has been declared to be of three kinds!
Yajnadaanatapah karma na tyaajyam
kaaryameva tat;
Yajno daanam tapashchaiva paavanaani
maneeshinaam.(5)
Acts of sacrifice, gift and austerity should
not be abandoned, but should be performed; sacrifice, gift and also austerity
are the purifiers of the wise.
Etaanyapi tu karmaani sangam tyaktwaa
phalaani cha;
Kartavyaaneeti me paartha nishchitam
matamuttamam.(6)
But even these actions should be
performed leaving aside attachment and the desire for rewards, O Arjuna! This
is My certain and best conviction.
Niyatasya tu sannyaasah karmano
nopapadyate;
Mohaattasya parityaagas taamasah
parikeertitah.(7)
Verily, the renunciation of obligatory action
is improper; the abandonment of the same from delusion is declared to be
Tamasic.
Duhkhamityeva yat karma kaayakleshabhayaat
tyajet;
Sa kritwaa raajasam tyaagam naiva
tyaagaphalam labhet.(8)
He who abandons action on account of the fear
of bodily trouble (because it is painful), he does not obtain the merit of
renunciation by doing such Rajasic renunciation.
Kaaryamityeva yatkarma niyatam
kriyate’rjuna;
Sangam tyaktwaa phalam chaiva sa tyaagah
saattwiko matah.(9)
Whatever obligatory action is done, O Arjuna,
merely because it ought to be done, abandoning attachment and also the desire
for reward, that renunciation is regarded as Sattwic!
Na dweshtyakushalam karma kushale
naanushajjate;
Tyaagee sattwasamaavishto medhaavee
cchinnasamshayah.(10)
The man of renunciation, pervaded by purity,
intelligent and with his doubts cut asunder, does not hate a disagreeable work
nor is he attached to an agreeable one.
Na hi dehabhritaa shakyam tyaktum karmaanyasheshatah;
Yastu karmaphalatyaagi sa
tyaageetyabhidheeyate.(11)
Verily, it is not possible for
an embodied being to abandon actions entirely; but he who relinquishes the
rewards of actions is verily called a man of renunciation.
Anishtamishtam mishram cha trividham
karmanah phalam;
Bhavatyatyaaginaam pretya na tu
sannyaasinaam kwachit.(12)
The threefold fruit of action—evil, good and
mixed—accrues after death to the non-abandoners, but never to the abandoners.
Panchaitaani mahaabaaho kaaranaani nibodha
me;
Saankhye kritaante proktaani siddhaye
sarvakarmanaam.(13)
Learn from Me, O mighty-armed
Arjuna, these five causes, as declared in the Sankhya system for the
accomplishment of all actions!
Adhishthaanam tathaa kartaa karanam cha
prithagvidham;
Vividhaashcha prithakcheshtaa daivam
chaivaatra panchamam.(14)
The body, the doer, the various
senses, the different functions of various sorts, and the presiding Deity,
also, the fifth,
Shareeravaangmanobhiryat karma praarabhate
narah;
Nyaayyam vaa vipareetam vaa panchaite tasya
hetavah.(15)
Whatever action a man performs
by his body, speech and mind, whether right or the reverse, these five are its
causes.
Tatraivam sati kartaaram aatmaanam kevalam
tu yah;
Pashyatyakritabuddhitwaan na sa pashyati
durmatih.(16)
Now, such being the case, he
who, owing to untrained understanding, looks upon his Self, which is isolated,
as the agent, he of perverted intelligence, sees not.
Yasya naahankrito bhaavo buddhiryasya na
lipyate;
Hatwaapi sa imaam llokaan na hanti na
nibadhyate.(17)
He who is ever free from the
egoistic notion, whose intelligence is not tainted by (good or evil), though he
slays these people, he slayeth not, nor is he bound (by the action).
Jnaanam jneyam parijnaataa trividhaa
karmachodanaa;
Karanam karma karteti trividhah
karmasangrahah.(18)
Knowledge, the knowable and the
knower form the threefold impulse to action; the organ, the action and the
agent form the threefold basis of action.
Jnaanam karma cha kartaa cha tridhaiva
gunabhedatah;
Prochyate gunasankhyaane yathaavacchrinu
taanyapi.(19)
Knowledge, action and the actor
are declared in the science of the Gunas (the Sankhya philosophy) to be of
three kinds only, according to the distinction of the Gunas. Hear them also
duly.
Sarvabhooteshu yenaikam
bhaavamavyayameekshate;
Avibhaktam vibhakteshu tajjnaanam viddhi
saattwikam.(20)
That by which one sees the one
indestructible Reality in all beings, not separate in all the separate
beings—know thou that knowledge to be Sattwic (pure).
Prithaktwena tu yajjnaanam naanaabhaavaan
prithagvidhaan;
Vetti sarveshu bhooteshu tajjnaanam viddhi
raajasam.(21)
But that knowledge which sees in all beings
various entities of distinct kinds as different from one another—know thou that
knowledge to be Rajasic (passionate).
Yattu kritsnavadekasmin kaarye
saktamahaitukam;
Atattwaarthavadalpam cha
tattaamasamudaahritam.(22)
But that which clings to one single effect as
if it were the whole, without reason, without foundation in Truth, and
trivial—that is declared to be Tamasic (dark).
Niyatam sangarahitam araagadweshatah
kritam;
Aphalaprepsunaa karma yattat saattwikamuchyate.(23)
An action which is ordained,
which is free from attachment, which is done without love or hatred by one who
is not desirous of any reward—that action is declared to be Sattwic.
Yattu kaamepsunaa karma saahankaarena vaa
punah;
Kriyate bahulaayaasam
tadraajasamudaahritam.(24)
But that action which is done by
one longing for the fulfilment of desires or gain, with egoism or with much
effort—that is declared to be Rajasic.
Anubandham kshayam himsaam anavekshya cha
paurusham;
Mohaadaarabhyate karma yattat
taamasamuchyate.(25)
That action which is undertaken
from delusion, without regard to the consequences of loss, injury and (one’s
own) ability—that is declared to be Tamasic.
Muktasango’nahamvaadi
dhrityutsaahasamanvitah;
Siddhyasiddhyor nirvikaarah kartaa
saattwika uchyate.(26)
He who is free from attachment,
non-egoistic, endowed with firmness and enthusiasm and unaffected by success or
failure, is called Sattwic.
Raagee karmaphalaprepsur lubdho
himsaatmako’shuchih;
Harshashokaanvitah kartaa raajasah
parikeertitah.(27)
Passionate, desiring to obtain
the rewards of actions, cruel, greedy, impure, moved by joy and sorrow, such an
agent is said to be Rajasic.
Ayuktah praakritah stabdhah shatho
naishkritiko’lasah;
Vishaadee deerghasootree cha kartaa taamasa
uchyate.(28)
Unsteady, dejected, unbending, cheating,
malicious, vulgar, lazy and proscrastinating—such an agent is called Tamasic.
Buddherbhedam dhriteshchaiva
gunatastrividham shrinu;
Prochyamaanamasheshena prithaktwena
dhananjaya.(29)
Hear thou the threefold division of the intellect and
firmness according to the Gunas, as I declare them fully and distinctly, O
Arjuna!
Pravrittim cha nivrittim cha karyaakaarye
bhayaabhaye;
Bandhammoksham cha yaa vetti buddhih saa
paartha saattwikee.(30)
That which knows the path of work and
renunciation, what ought to be done and what ought not to be done, fear and
fearlessness, bondage and liberation—that intellect is Sattwic, O
Arjuna!
Yayaa dharmamadharmam cha kaaryam chaakaaryameva
cha;
Ayathaavat prajaanaati buddhih saa paartha
raajasee.(31)
That by which one incorrectly
understands Dharma and Adharma, and also what ought to be done and what ought
not to be done—that intellect, O Arjuna, is Rajasic!
Adharmam dharmamiti yaa manyate
tamasaavritaa;
Sarvaarthaan vipareetaamshcha buddhih saa
paartha taamasee.(32)
That which, enveloped in
darkness, views Adharma as Dharma and all things perverted—that intellect, O
Arjuna, is called Tamasic!
Dhrityaa yayaa dhaarayate manah
praanendriyakriyaah;
Yogenaavyabhichaarinyaa dhritih saa paartha
saattwikee.(33)
The unwavering firmness by which, through
Yoga, the functions of the mind, the life-force and the senses are
restrained—that firmness, O Arjuna, is Sattwic!
Yayaa tu dharmakaamaarthaan dhrityaa
dhaarayate’rjuna;
Prasangena phalaakaangkshee dhritih saa
paartha raajasee.(34)
But that firmness, O Arjuna, by which, on
account of attachment and desire for reward, one holds fast to Dharma,
enjoyment of pleasures and earning of wealth—that firmness, O Arjuna, is
Rajasic!
Yayaa swapnam bhayam shokam vishaadam
madameva cha;
Na vimunchati durmedhaa dhritih saa paartha
taamasee.(35)
That by which a stupid man does
not abandon sleep, fear, grief, despair and also conceit—that firmness, O
Arjuna, is Tamasic!
Sukham twidaaneem trividham shrinu me
bharatarshabha;
Abhyaasaadramate yatra duhkhaantam cha
nigacchati.(36)
Now hear from Me, O Arjuna, of the threefold
pleasure, in which one rejoices by practice and surely comes to the end of
pain!
Yattadagre vishamiva parinaame’mritopamam;
Tatsukham saattwikam proktam
aatmabuddhiprasaadajam.(37)
That which is like poison at
first but in the end like nectar—that pleasure is declared to be Sattwic, born
of the purity of one’s own mind due to Self-realisation.
Vishayendriya samyogaad
yattadagre’mritopamam;
Parinaame vishamiva tatsukham raajasam
smritam.(38)
That pleasure which arises from the contact of
the sense-organs with the objects, which is at first like nectar and in the end
like poison—that is declared to be Rajasic.
Yadagre chaanubandhe cha sukham
mohanamaatmanah;
Nidraalasyapramaadottham
tattaamasamudaahritam.(39)
That pleasure which at first and
in the sequel is delusive of the self, arising from sleep, indolence and
heedlessness—such a pleasure is declared to be Tamasic.
Na tadasti prithivyaam vaa divi deveshu vaa
punah;
Sattwam prakritijairmuktam yadebhih syaat
tribhirgunaih.(40)
There is no being on earth or again in heaven
among the gods that is liberated from the three qualities born of Nature.
Braahmanakshatriyavishaam shoodraanaam cha
parantapa;
Karmaani pravibhaktaani
swabhaavaprabhavairgunaih.(41)
Of Brahmanas, Kshatriyas and Vaishyas, as also
the Sudras, O Arjuna, the duties are distributed according to the qualities
born of their own nature!
Shamo damastapah shaucham
kshaantiraarjavameva cha;
Jnaanam vijnaanam aastikyam brahmakarma
swabhaavajam.(42)
Serenity, self-restraint,
austerity, purity, forgiveness and also uprightness, knowledge,
realisation and belief in God
are the duties of the Brahmanas, born of (their own) nature.
Shauryam tejo dhritirdaakshyam yuddhe
chaapyapalaayanam;
Daanameeshwarabhaavashcha kshaatram
karmaswabhaavajam. (43)
Prowess, splendour, firmness, dexterity and
also not fleeing from battle, generosity and lordliness are the duties of
Kshatriyas, born of (their own) nature.
Krishigaurakshyavaanijyam vaishyakarma
swabhaavajam;
Paricharyaatmakam karma shoodrasyaapi
swabhaavajam.(44)
Agriculture, cattle-rearing and trade are the
duties of the Vaishya (merchant class), born of (their own) nature; and action
consisting of service is the duty of the Sudra (servant class), born of (their
own) nature.
Swe swe karmanyabhiratah samsiddhim labhate
narah;
Swakarmaniratah siddhim yathaa vindati tacchrinu.(45)
Each man, devoted to his own
duty, attains perfection. How he attains perfection while being
engaged in his own duty, hear now.
engaged in his own duty, hear now.
Yatah pravrittirbhootaanaam yena sarvamidam
tatam;
Swakarmanaa tamabhyarchya siddhim vindati
maanavah.(46)
He from whom all the beings have
evolved and by whom all this is pervaded, worshipping Him with his own duty, man attains
perfection.
Shreyaanswadharmo vigunah paradharmaat
swanushthitaat;
Swabhaavaniyatam karma kurvannaapnoti
kilbisham.(47)
Better is one’s own duty
(though) destitute of merits, than the duty of another well performed. He who
does the duty ordained by his own nature incurs no sin.
Sahajam karma kaunteya sadoshamapi na
tyajet;
Sarvaarambhaa hi doshena
dhoomenaagnirivaavritaah.(48)
One should not abandon, O
Arjuna, the duty to which one is born, though faulty; for, all undertakings are
enveloped by evil, as fire by smoke!
Asaktabuddhih sarvatra jitaatmaa
vigatasprihah;
Naishkarmyasiddhim paramaam
sannyaasenaadhigacchati.(49)
He whose intellect is unattached
everywhere, who has subdued his self, from whom desire has fled,—he by
renunciation attains the supreme state of freedom from action.
Siddhim praapto yathaa brahma tathaapnoti
nibodha me;
Samaasenaiva kaunteya nishthaa jnaanasya
yaa paraa.(50)
Learn from Me in brief, O Arjuna, how he who
has attained perfection reaches Brahman, that supreme state of knowledge.
Buddhyaa vishuddhayaa yukto dhrityaatmaanam
niyamya cha;
Shabdaadeen vishayaanstyaktwaa raagadweshau
vyudasya cha.(51)
Endowed with a pure intellect, controlling the
self by firmness, relinquishing sound and other objects and abandoning both
hatred and attraction,
Viviktasevee laghwaashee
yatavaakkaayamaanasah;
Dhyaanayogaparo nityam vairaagyam samupaashritah.(52)
Dwelling in solitude, eating but little, with
speech, body and mind subdued, always engaged in concentration and meditation,
taking refuge in dispassion,
Ahankaaram balam darpam kaamam krodham
parigraham;
Vimuchya nirmamah shaanto brahmabhooyaaya
kalpate.(53)
Having abandoned egoism, strength, arrogance,
anger, desire, and covetousness, free from the notion of “mine” and
peaceful,—he is fit for becoming Brahman.
Brahmabhootah prasannaatmaa na shochati na
kaangkshati;
Samah sarveshu bhooteshu madbhaktim labhate
paraam.(54)
Becoming Brahman, serene in the
Self, he neither grieves nor desires; the same to all beings, he attains
supreme devotion unto Me.
Bhaktyaa maamabhijaanaati
yaavaanyashchaasmi tattwatah;
Tato maam tattwato jnaatwaa vishate
tadanantaram.(55)
By devotion he knows Me in
truth, what and who I am; and knowing Me in truth, he forthwith enters into the
Supreme.
Sarvakarmaanyapi sadaa kurvaano
madvyapaashrayah;
Matprasaadaadavaapnoti shaashwatam
padamavyayam.(56)
Doing all actions always, taking
refuge in Me, by My Grace he obtains the eternal, indestructible state or
abode.
Chetasaa sarvakarmaani mayi sannyasya
matparah;
Buddhiyogam upaashritya macchittah satatam
bhava.(57)
Mentally renouncing all actions in Me, having
Me as the highest goal, resorting to the Yoga of discrimination do thou ever
fix thy mind on Me.
Macchittah sarvadurgaani matprasaadaat
tarishyasi;
Atha chet twam ahankaaraan na shroshyasi
vinangkshyasi.(58)
Fixing thy mind on Me, thou
shalt by My Grace overcome all obstacles; but if from egoism thou wilt not hear
Me, thou shalt perish.
Yadahankaaram aashritya na yotsya iti
manyase;
Mithyaisha vyavasaayaste prakritistwaam
niyokshyati.(59)
If, filled with egoism, thou thinkest: “I will
not fight”, vain is this, thy resolve; Nature will compel thee.
Swabhaavajena kaunteya nibaddhah swena
karmanaa;
Kartum necchasi yanmohaat
karishyasyavasho’pi tat.(60)
O Arjuna, bound by thy own Karma (action) born
of thy own nature, that which from delusion thou wishest not to do, even that
thou shalt do helplessly!
Eeshwarah sarvabhootaanaam hriddeshe’rjuna
tishthati;
Bhraamayan sarvabhootaani yantraaroodhaani
maayayaa.(61)
The Lord dwells in the hearts of
all beings, O Arjuna, causing all beings, by His illusive power, to revolve as
if mounted on a machine!
Tameva sharanam gaccha sarvabhaavena
bhaarata;
Tatprasaadaatparaam shaantim sthaanam
praapsyasi shaashwatam.(62)
Fly unto Him for refuge with all
thy being, O Arjuna! By His Grace thou shalt obtain supreme peace and the
eternal abode.
Iti te jnaanamaakhyaatam guhyaad guhyataram
mayaa;
Vimrishyaitadasheshena yathecchasi tathaa
kuru.(63)
Thus has wisdom more secret than secrecy
itself been declared unto thee by Me; having reflected over it fully, then act
thou as thou wishest.
Sarvaguhyatamam bhooyah shrinu me paramam
vachah;
Ishto’si me dridhamiti tato vakshyaami te
hitam.(64)
Hear thou again My supreme word,
most secret of all; because thou art dearly beloved of Me, I will tell thee
what is good.
Manmanaa bhava madbhakto madyaajee maam
namaskuru;
Maamevaishyasi satyam te pratijaane
priyo’si me.(65)
Fix thy mind on Me, be devoted to Me,
sacrifice to Me, bow down to Me. Thou shalt come even to Me; truly do I promise
unto thee, (for) thou art dear to Me.
Sarvadharmaan parityajya maamekam sharanam
vraja;
Aham twaa sarvapaapebhyo mokshayishyaami
maa shuchah.(66)
Abandoning all duties, take
refuge in Me alone; I will liberate thee from all sins; grieve not.
Idam te naatapaskaaya naabhaktaaya
kadaachana;
Na chaashushrooshave vaachyam na cha maam
yo’bhyasooyati.(67)
This is never to be spoken by thee to one who
is devoid of austerities, to one who is not devoted, nor to one who does not
render service, nor who does not desire to listen, nor to one who cavils at Me.
Ya imam paramam guhyam
madbhakteshvabhidhaasyati;
Bhaktim mayi paraam kritwaa
maamevaishyatyasamshayah.(68)
He who with supreme devotion to
Me will teach this supreme secret to My devotees, shall doubtless come to Me.
Na cha tasmaanmanushyeshu kashchinme
priyakrittamah;
Bhavitaa na cha me tasmaadanyah priyataro
bhuvi.(69)
Nor is there any among men who
does dearer service to Me, nor shall there be another on earth dearer to Me
than he.
Adhyeshyate cha ya imam dharmyam samvaadamaavayoh;
Jnaanayajnena tenaaham ishtah syaamiti me
matih.(70)
And he who will study this sacred dialogue of
ours, by him I shall have been worshipped by the sacrifice of wisdom; such is
My conviction.
Shraddhaavaan anasooyashcha shrinuyaadapi
yo narah;
So’pi muktah shubhaamllokaan praapnuyaat
punyakarmanaam.(71)
The man also who hears this, full of faith and
free from malice, he, too, liberated, shall attain to the happy worlds of those
of righteous deeds.
Kacchid etacchrutam paartha twayaikaagrena
chetasaa;
Kacchid ajnaanasammohah pranashtaste
dhananjaya.(72)
Has this been heard, O Arjuna, with
one-pointed mind? Has the delusion of thy ignorance been fully destroyed, O
Dhananjaya?
Arjuna Uvaacha:
Nashto mohah smritirlabdhaa twatprasaadaanmayaachyuta;
Sthito’smi gata sandehah karishye vachanam
tava.(73)
Arjuna said:
Destroyed is my delusion as I
have gained my memory (knowledge) through Thy Grace, O Krishna! I am firm; my
doubts are gone. I will act according to Thy word.
Sanjaya Uvaacha:
Ityaham vaasudevasya paarthasya cha
mahaatmanah;
Samvaadam imam ashrausham adbhutam
romaharshanam.(74)
Sanjaya said:
Thus have I heard this wonderful
dialogue between Krishna and the high-souled Arjuna, which causes the hair to
stand on end.
Vyaasaprasaadaacchrutavaan etadguhyamaham
param;
Yogam yogeshwaraat krishnaat saakshaat
kathayatah swayam.(75)
Through the Grace of Vyasa I
have heard this supreme and most secret Yoga direct from Krishna, the Lord of
Yoga Himself declaring it.
Raajan samsmritya samsmritya samvaadam imam
adbhutam;
Keshavaarjunayoh punyam hrishyaami cha
muhurmuhuh.(76)
O King, remembering this wonderful and holy
dialogue between Krishna and Arjuna, I rejoice again and again!
Taccha samsmritya samsmritya
roopamatyadbhutam hareh;
Vismayo me mahaan raajan hrishyaami cha
punah punah.(77)
And remembering again and again also that most
wonderful form of Hari, great is my wonder, O King! And I rejoice again and
again!
Yatra yogeshwarah krishno yatra paartho
dhanurdharah;
Tatra shreervijayo bhootirdhruvaa
neetirmatirmama.(78)
Wherever there is Krishna, the
Lord of Yoga, wherever there is Arjuna, the archer, there are prosperity,
happiness, victory and firm policy; such is my conviction.
Hari Om Tat Sat
Iti Srimad Bhagavadgeetaasoopanishatsu
Brahmavidyaayaam
Yogashaastre Sri Krishnaarjunasamvaade
Mokshasannyaasayogo Naama
Ashtaadasho’dhyaayah
Thus in the Upanishads of the glorious Bhagavad Gita, the
science of the Eternal, the scripture of Yoga, the dialogue between Sri Krishna
and Arjuna, ends the eighteenth discourse entitled:
The eighteenth discourse, which
is the conclusion of the divine discourse of Lord Krishna, is in many ways a
summary of the foregoing portions of the Gita. It covers in brief numerous
important points dealt with in the previous discourses. Here you behold the ultimate
result or effect of the Lord’s discourse to Arjuna. The drama of Arjuna’s utter
despondency and breakdown is finally resolved in triumphant self-mastery,
strength and bold resoluteness. Its central message emerges as an assurance
that in and through the performance of one’s respective duties in life one can
qualify for the highest liberation, if one performs actions by renouncing
egoism and attachment and surrendering all desire for selfish, personal gain.
By regarding the performance of your duties as worship offered to God, you
obtain the Grace of the Lord and attain the eternal One.
Significantly, this discourse
opens with a question by Arjuna asking what is true Sannyasa and true Tyaga
(renunciation). In reply to this important and crucial query, the blessed Lord
makes it clear to us that real Sannyasa or renunciation lies in renunciation of
selfish actions, and even more in the renunciation of the desire or greed for
the fruits of any action. Very clearly we are told that selfless and virtuous actions
and actions conducive to the welfare of others should not be abandoned. You
must engage yourself in performing such action but renouncing attachment and
greed. The true and proper renunciation is giving up of selfishness and
attachment while performing one’s legitimate duties. This is called Sattwic
Tyaga. We neither hate unpleasant action nor are we attached to pleasurable
action. As it is not possible for you to renounce all action, the renunciation
of egoism, selfishness and attachment in your activity is declared as true
renunciation.
Karma does not accumulate and
bind one who is thus established in such inner renunciation. The divine
injunction is that God must be made the sole object of one’s life. This is the
heart of the Gita gospel. This is the central message in its teaching. This is
the one way to your welfare here. Now Sanjaya concludes his narrative by
declaring that where there is such obedience as that of Arjuna, and such
willing readiness to carry out the divine teachings, there surely prosperity,
victory, glory and all blessedness will prevail.
