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भगवद्गीता       bhagavad-gītā - chapter-18

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अर्जुन उवाच ।
संन्यासस्य महाबाहो तत्त्वमिच्छामि वेदितुम् ।
त्यागस्य च हृषीकेश पृथक्केशिनिषूदन ॥१॥
1. arjuna uvāca ,
saṁnyāsasya mahābāho tattvamicchāmi veditum ,
tyāgasya ca hṛṣīkeśa pṛthakkeśiniṣūdana.
1. arjuna uvāca saṃnyāsasya mahābāho tattvam icchāmi
veditum tyāgasya ca hṛṣīkeśa pṛthak keśiniṣūdana
1. mahābāho hṛṣīkeśa keśiniṣūdana arjuna uvāca
saṃnyāsasya tyāgasya ca tattvam pṛthak veditum icchāmi
1. Arjuna said: O mighty-armed one (mahābāho), O master of the senses (hṛṣīkeśa), O slayer of Keśin (keśiniṣūdana), I wish to know the true nature (tattva) of both renunciation (saṃnyāsa) and relinquishment (tyāga) separately.
श्रीभगवानुवाच ।
काम्यानां कर्मणां न्यासं संन्यासं कवयो विदुः ।
सर्वकर्मफलत्यागं प्राहुस्त्यागं विचक्षणाः ॥२॥
2. śrībhagavānuvāca ,
kāmyānāṁ karmaṇāṁ nyāsaṁ saṁnyāsaṁ kavayo viduḥ ,
sarvakarmaphalatyāgaṁ prāhustyāgaṁ vicakṣaṇāḥ.
2. śrībhagavān uvāca kāmyānām karmaṇām nyāsam saṃnyāsam
kavayaḥ viduḥ sarvakarmaphalatyāgam prāhuḥ tyāgam vicakṣaṇāḥ
2. śrībhagavān uvāca kavayaḥ kāmyānām karmaṇām nyāsam saṃnyāsam
viduḥ vicakṣaṇāḥ sarvakarmaphalatyāgam tyāgam prāhuḥ
2. The Blessed Lord (śrībhagavān) said: The wise (kavayaḥ) understand renunciation (saṃnyāsa) as the abandonment (nyāsa) of actions performed with a desire (kāmyānāṃ karmaṇām) for results. The discerning ones (vicakṣaṇāḥ) declare relinquishment (tyāga) to be the abandonment of the fruits of all actions (sarvakarmaphalatyāgam).
त्याज्यं दोषवदित्येके कर्म प्राहुर्मनीषिणः ।
यज्ञदानतपःकर्म न त्याज्यमिति चापरे ॥३॥
3. tyājyaṁ doṣavadityeke karma prāhurmanīṣiṇaḥ ,
yajñadānatapaḥkarma na tyājyamiti cāpare.
3. tyājyam doṣavat iti eke karma prāhuḥ manīṣiṇaḥ
yajñadānatapaḥkarma na tyājyam iti ca apare
3. eke manīṣiṇaḥ karma doṣavat iti tyājyam prāhuḥ
apare ca yajñadānatapaḥkarma na tyājyam iti (prāhuḥ)
3. Some thoughtful ones (manīṣiṇaḥ) declare that action (karma) should be abandoned (tyājyam) as if it were faulty (doṣavat). But others (apare) declare that actions (karma) such as sacrifice (yajña), charity (dāna), and austerity (tapas) should not be relinquished (tyājyam).
निश्चयं शृणु मे तत्र त्यागे भरतसत्तम ।
त्यागो हि पुरुषव्याघ्र त्रिविधः संप्रकीर्तितः ॥४॥
4. niścayaṁ śṛṇu me tatra tyāge bharatasattama ,
tyāgo hi puruṣavyāghra trividhaḥ saṁprakīrtitaḥ.
4. niścayam śṛṇu me tatra tyāge bharatasattama
tyāgaḥ hi puruṣavyāghra trividhaḥ samprakīrtitaḥ
4. bharatasattama puruṣavyāghra tatra tyāge me
niścayam śṛṇu tyāgaḥ hi trividhaḥ samprakīrtitaḥ
4. O best of the Bharatas (bharatasattama), listen to my definite conclusion (niścayam) regarding relinquishment (tyāga). O tiger among men (puruṣavyāghra), relinquishment (tyāga) is indeed declared to be threefold.
यज्ञदानतपःकर्म न त्याज्यं कार्यमेव तत् ।
यज्ञो दानं तपश्चैव पावनानि मनीषिणाम् ॥५॥
5. yajñadānatapaḥkarma na tyājyaṁ kāryameva tat ,
yajño dānaṁ tapaścaiva pāvanāni manīṣiṇām.
5. yajñadānatapaḥkarma na tyājyam kāryam eva tat
yajñaḥ dānam tapaḥ ca eva pāvanāni manīṣiṇām
5. yajñadānatapaḥkarma na tyājyam tat kāryam eva
yajñaḥ dānam tapaḥ ca eva manīṣiṇām pāvanāni
5. The acts of sacrifice (yajña), charity (dāna), and austerity (tapas) should not be abandoned; they must indeed be performed. For sacrifice (yajña), charity (dāna), and austerity (tapas) are purifiers for the wise.
एतान्यपि तु कर्माणि सङ्गं त्यक्त्वा फलानि च ।
कर्तव्यानीति मे पार्थ निश्चितं मतमुत्तमम् ॥६॥
6. etānyapi tu karmāṇi saṅgaṁ tyaktvā phalāni ca ,
kartavyānīti me pārtha niścitaṁ matamuttamam.
6. etāni api tu karmāṇi saṅgam tyaktvā phalāni ca
kartavyāni iti me pārtha niścitam matam uttamam
6. pārtha etāni api tu karmāṇi saṅgam phalāni ca
tyaktvā kartavyāni iti me niścitam uttamam matam
6. But these actions (karma) must also be performed, abandoning attachment (saṅga) and their fruits. This is My supreme and definite opinion, Arjuna (Pārtha).
नियतस्य तु संन्यासः कर्मणो नोपपद्यते ।
मोहात्तस्य परित्यागस्तामसः परिकीर्तितः ॥७॥
7. niyatasya tu saṁnyāsaḥ karmaṇo nopapadyate ,
mohāttasya parityāgastāmasaḥ parikīrtitaḥ.
7. niyatasya tu saṃnyāsaḥ karmaṇaḥ na upapadyate
mohāt tasya parityāgaḥ tāmasaḥ parikīrtitaḥ
7. niyatasya karmaṇaḥ tu saṃnyāsaḥ na upapadyate
mohāt tasya parityāgaḥ tāmasaḥ parikīrtitaḥ
7. However, the renunciation (saṃnyāsa) of an obligatory action (karma) is not appropriate. The abandonment of such action (karma) due to delusion is declared to be of the nature of ignorance (tāmasa).
दुःखमित्येव यत्कर्म कायक्लेशभयात्त्यजेत् ।
स कृत्वा राजसं त्यागं नैव त्यागफलं लभेत् ॥८॥
8. duḥkhamityeva yatkarma kāyakleśabhayāttyajet ,
sa kṛtvā rājasaṁ tyāgaṁ naiva tyāgaphalaṁ labhet.
8. duḥkham iti eva yat karma kāyakleśabhayāt tyajet
sa kṛtvā rājasam tyāgam na eva tyāgaphalam labhet
8. yat karma duḥkham iti eva kāyakleśabhayāt tyajet
sa rājasam tyāgam kṛtvā tyāgaphalam na eva labhet
8. When one abandons an action (karma) simply because it is painful, out of fear of physical discomfort, such a person, having performed a renunciation (tyāga) of the quality of passion (rājasa), does not obtain the fruit of true renunciation.
कार्यमित्येव यत्कर्म नियतं क्रियतेऽर्जुन ।
सङ्गं त्यक्त्वा फलं चैव स त्यागः सात्त्विको मतः ॥९॥
9. kāryamityeva yatkarma niyataṁ kriyate'rjuna ,
saṅgaṁ tyaktvā phalaṁ caiva sa tyāgaḥ sāttviko mataḥ.
9. kāryam iti eva yat karma niyatam kriyate arjuna saṅgam
tyaktvā phalam ca eva saḥ tyāgaḥ sāttvikaḥ mataḥ
9. arjuna yat niyatam karma kāryam iti eva saṅgam phalam
ca eva tyaktvā kriyate saḥ tyāgaḥ sāttvikaḥ mataḥ
9. O Arjuna, when an obligatory action (karma) is performed simply because it is a duty, abandoning attachment (saṅga) and also the fruit of the action, that is considered a sattvic (sāttvika) renunciation (tyāga).
न द्वेष्ट्यकुशलं कर्म कुशले नानुषज्जते ।
त्यागी सत्त्वसमाविष्टो मेधावी छिन्नसंशयः ॥१०॥
10. na dveṣṭyakuśalaṁ karma kuśale nānuṣajjate ,
tyāgī sattvasamāviṣṭo medhāvī chinnasaṁśayaḥ.
10. na dveṣṭi akuśalam karma kuśale na anuṣajjate
tyāgī sattva-samāviṣṭaḥ medhāvī chinna-saṃśayaḥ
10. tyāgī sattva-samāviṣṭaḥ medhāvī chinna-saṃśayaḥ
akuśalam karma na dveṣṭi kuśale na anuṣajjate
10. The renunciate (tyāgī) who is imbued with sattva (sattva), intelligent, and has his doubts completely dispelled (chinna-saṃśayaḥ) neither detests an undesirable action (karma) nor is excessively attached to a desirable one.
न हि देहभृता शक्यं त्यक्तुं कर्माण्यशेषतः ।
यस्तु कर्मफलत्यागी स त्यागीत्यभिधीयते ॥११॥
11. na hi dehabhṛtā śakyaṁ tyaktuṁ karmāṇyaśeṣataḥ ,
yastu karmaphalatyāgī sa tyāgītyabhidhīyate.
11. na hi deha-bhṛtā śakyam tyaktum karmāṇi aśeṣataḥ
yaḥ tu karma-phala-tyāgī saḥ tyāgī iti abhidhīyate
11. hi deha-bhṛtā karmāṇi aśeṣataḥ tyaktum na śakyam
tu yaḥ karma-phala-tyāgī saḥ tyāgī iti abhidhīyate
11. Indeed, it is not possible for an embodied being (dehabhṛt) to completely abandon all actions (karma). However, one who renounces the fruits of action (karma) is truly called a renunciate (tyāgī).
अनिष्टमिष्टं मिश्रं च त्रिविधं कर्मणः फलम् ।
भवत्यत्यागिनां प्रेत्य न तु संन्यासिनां क्वचित् ॥१२॥
12. aniṣṭamiṣṭaṁ miśraṁ ca trividhaṁ karmaṇaḥ phalam ,
bhavatyatyāgināṁ pretya na tu saṁnyāsināṁ kvacit.
12. aniṣṭam iṣṭam miśram ca tri-vidham karmaṇaḥ phalam
bhavati atyāginām pretya na tu saṃnyāsinām kvacit
12. karmaṇaḥ phalam aniṣṭam iṣṭam miśram ca tri-vidham (bhavati)
pretya atyāginām bhavati tu saṃnyāsinām kvacit na (bhavati)
12. The fruit of action (karma) is of three kinds—undesirable, desirable, and mixed. These results occur for those who do not renounce after death, but never for true renunciates (saṃnyāsin).
पञ्चैतानि महाबाहो कारणानि निबोध मे ।
सांख्ये कृतान्ते प्रोक्तानि सिद्धये सर्वकर्मणाम् ॥१३॥
13. pañcaitāni mahābāho kāraṇāni nibodha me ,
sāṁkhye kṛtānte proktāni siddhaye sarvakarmaṇām.
13. pañca etāni mahābāho kāraṇāni nibodha me
sāṅkhye kṛtānte proktāni siddhaye sarvakarmaṇām
13. mahābāho me pañca etāni kāraṇāni nibodha
sāṅkhye kṛtānte sarvakarmaṇām siddhaye proktāni
13. O mighty-armed (mahābāho), learn from me these five causes, which are declared in the Sāṃkhya, the definitive philosophical system, for the successful accomplishment of all actions (karma).
अधिष्ठानं तथा कर्ता करणं च पृथग्विधम् ।
विविधाश्च पृथक्चेष्टा दैवं चैवात्र पञ्चमम् ॥१४॥
14. adhiṣṭhānaṁ tathā kartā karaṇaṁ ca pṛthagvidham ,
vividhāśca pṛthakceṣṭā daivaṁ caivātra pañcamam.
14. adhiṣṭhānam tathā kartā karaṇam ca pṛthagvidham
vividhāḥ ca pṛthak ceṣṭāḥ daivam ca eva atra pañcamam
14. atra adhiṣṭhānam tathā kartā ca pṛthagvidham karaṇam
ca vividhāḥ pṛthak ceṣṭāḥ ca eva daivam pañcamam
14. The body (adhiṣṭhāna), the agent (kartā), and the various kinds of instruments (karaṇam), also the diverse and distinct efforts (ceṣṭāḥ), and further, the divine (daivam) here is the fifth.
शरीरवाङ्मनोभिर्यत्कर्म प्रारभते नरः ।
न्याय्यं वा विपरीतं वा पञ्चैते तस्य हेतवः ॥१५॥
15. śarīravāṅmanobhiryatkarma prārabhate naraḥ ,
nyāyyaṁ vā viparītaṁ vā pañcaite tasya hetavaḥ.
15. śarīravāṅmanobhiḥ yat karma prārabhate naraḥ
nyāyyam vā viparītam vā pañca ete tasya hetavaḥ
15. naraḥ śarīravāṅmanobhiḥ yat nyāyyam vā viparītam
vā karma prārabhate tasya pañca ete hetavaḥ
15. Whatever action (karma) a person undertakes with the body, speech, and mind—whether it is proper or contrary (wrong)—these five are its causes.
तत्रैवं सति कर्तारमात्मानं केवलं तु यः ।
पश्यत्यकृतबुद्धित्वान्न स पश्यति दुर्मतिः ॥१६॥
16. tatraivaṁ sati kartāramātmānaṁ kevalaṁ tu yaḥ ,
paśyatyakṛtabuddhitvānna sa paśyati durmatiḥ.
16. tatra evam sati kartāram ātmānam kevalam tu yaḥ
paśyati akṛtabuddhitvāt na sa paśyati durmatiḥ
16. tatra evam sati yaḥ akṛtabuddhitvāt ātmānam
kevalam kartāram paśyati sa durmatiḥ tu na paśyati
16. Yet, this being the case, whoever perceives the self (ātman) as solely the doer (kartā), due to an undeveloped understanding, that misguided person (durmatiḥ) truly does not see.
यस्य नाहंकृतो भावो बुद्धिर्यस्य न लिप्यते ।
हत्वापि स इमाँल्लोकान्न हन्ति न निबध्यते ॥१७॥
17. yasya nāhaṁkṛto bhāvo buddhiryasya na lipyate ,
hatvāpi sa imāँllokānna hanti na nibadhyate.
17. yasya na ahaṃkṛtaḥ bhāvaḥ buddhiḥ yasya na lipyate
hatvā api saḥ imān lokān na hanti na nibadhyate
17. yasya bhāvaḥ na ahaṃkṛtaḥ yasya buddhiḥ na lipyate
saḥ imān lokān hatvā api na hanti na nibadhyate
17. He whose attitude is free from ego (ahaṅkāra), and whose intellect (buddhi) is not tainted, even after slaying these beings, he neither slays them nor is he bound.
ज्ञानं ज्ञेयं परिज्ञाता त्रिविधा कर्मचोदना ।
करणं कर्म कर्तेति त्रिविधः कर्मसंग्रहः ॥१८॥
18. jñānaṁ jñeyaṁ parijñātā trividhā karmacodanā ,
karaṇaṁ karma karteti trividhaḥ karmasaṁgrahaḥ.
18. jñānam jñeyam parijñātā trividhā karmacodana
karaṇam karma kartā iti trividhaḥ karmasaṃgrahaḥ
18. jñānam jñeyam parijñātā trividhā karmacodana
karaṇam karma kartā iti trividhaḥ karmasaṃgrahaḥ
18. Knowledge (jñāna), the knowable, and the knower constitute the threefold impulse to action (karma). The instrument, the action (karma) itself, and the doer – these are declared to be the threefold aggregate of action (karma).
ज्ञानं कर्म च कर्ता च त्रिधैव गुणभेदतः ।
प्रोच्यते गुणसंख्याने यथावच्छृणु तान्यपि ॥१९॥
19. jñānaṁ karma ca kartā ca tridhaiva guṇabhedataḥ ,
procyate guṇasaṁkhyāne yathāvacchṛṇu tānyapi.
19. jñānam karma ca kartā ca tridhā eva guṇabhedataḥ
procyate guṇasaṃkhyāne yathāvat śṛṇu tāni api
19. jñānam karma ca kartā ca guṇabhedataḥ guṇasaṃkhyāne
tridhā eva procyate tāni api yathāvat śṛṇu
19. Knowledge (jñāna), action (karma), and the doer are also declared to be threefold, according to the distinctions of the guṇas, in the enumeration of the guṇas (Sāṅkhya philosophy). Hear them from me accurately.
सर्वभूतेषु येनैकं भावमव्ययमीक्षते ।
अविभक्तं विभक्तेषु तज्ज्ञानं विद्धि सात्त्विकम् ॥२०॥
20. sarvabhūteṣu yenaikaṁ bhāvamavyayamīkṣate ,
avibhaktaṁ vibhakteṣu tajjñānaṁ viddhi sāttvikam.
20. sarvabhūteṣu yena ekam bhāvam avyayam īkṣate
avibhaktam vibhakteṣu tat jñānam viddhi sāttvikam
20. yena sarvabhūteṣu vibhakteṣu avibhaktam ekam
avyayam bhāvam īkṣate tat jñānam sāttvikam viddhi
20. That knowledge (jñāna) by which one perceives a single, imperishable essence (bhāva) in all beings, undivided amidst what is divided, know that to be knowledge (jñāna) in the mode of goodness (sāttvika).
पृथक्त्वेन तु यज्ज्ञानं नानाभावान्पृथग्विधान् ।
वेत्ति सर्वेषु भूतेषु तज्ज्ञानं विद्धि राजसम् ॥२१॥
21. pṛthaktvena tu yajjñānaṁ nānābhāvānpṛthagvidhān ,
vetti sarveṣu bhūteṣu tajjñānaṁ viddhi rājasam.
21. pṛthaktvena tu yat jñānam nānābhāvān pṛthagvidhān
vetti sarveṣu bhūteṣu tat jñānam viddhi rājasam
21. tu yat jñānam sarveṣu bhūteṣu pṛthaktvena nānābhāvān pṛthagvidhān vetti,
tat jñānam rājasam viddhi
21. However, the knowledge (jñāna) that perceives distinct entities of various kinds in all beings—know that knowledge to be of the nature of passion (rajas).
यत्तु कृत्स्नवदेकस्मिन्कार्ये सक्तमहैतुकम् ।
अतत्त्वार्थवदल्पं च तत्तामसमुदाहृतम् ॥२२॥
22. yattu kṛtsnavadekasminkārye saktamahaitukam ,
atattvārthavadalpaṁ ca tattāmasamudāhṛtam.
22. yat tu kṛtsnavat ekasmin kārye saktam ahaitukam
atattvārthavat alpam ca tat tāmasam udāhṛtam
22. tu yat jñānam ekasmin kārye kṛtsnavat saktam,
ahaitukam,
atattvārthavat ca alpam asti,
tat tāmasam udāhṛtam
22. However, that knowledge (jñāna) which is attached to a single effect as if it were the whole, is without rational basis, devoid of true meaning, and is trifling—that is declared to be of the nature of ignorance (tamas).
नियतं सङ्गरहितमरागद्वेषतः कृतम् ।
अफलप्रेप्सुना कर्म यत्तत्सात्त्विकमुच्यते ॥२३॥
23. niyataṁ saṅgarahitamarāgadveṣataḥ kṛtam ,
aphalaprepsunā karma yattatsāttvikamucyate.
23. niyatam saṅgarahitam arāgadveṣataḥ kṛtam
aphalaprepsunā karma yat tat sāttvikam ucyate
23. yat karma niyatam,
saṅgarahitam,
arāgadveṣataḥ kṛtam,
aphalaprepsunā (kṛtam ca),
tat sāttvikam ucyate
23. That action (karma) which is prescribed, free from attachment, performed without passion or aversion, and by one not desiring its results—that is called of the nature of goodness (sattva).
यत्तु कामेप्सुना कर्म साहंकारेण वा पुनः ।
क्रियते बहुलायासं तद्राजसमुदाहृतम् ॥२४॥
24. yattu kāmepsunā karma sāhaṁkāreṇa vā punaḥ ,
kriyate bahulāyāsaṁ tadrājasamudāhṛtam.
24. yat tu kāmepsuṇā karma sāhaṅkāreṇa vā punaḥ
kriyate bahulāyāsam tat rājasam udāhṛtam
24. tu yat karma kāmepsuṇā vā sāhaṅkāreṇa punaḥ bahulāyāsam kriyate,
tat rājasam udāhṛtam
24. However, that action (karma) which is performed by one desiring pleasures or with ego (ahaṅkāra), and which involves great exertion—that is declared to be of the nature of passion (rajas).
अनुबन्धं क्षयं हिंसामनपेक्ष्य च पौरुषम् ।
मोहादारभ्यते कर्म यत्तत्तामसमुच्यते ॥२५॥
25. anubandhaṁ kṣayaṁ hiṁsāmanapekṣya ca pauruṣam ,
mohādārabhyate karma yattattāmasamucyate.
25. anubandham kṣayam hiṃsām anapekṣya ca pauruṣam
mohāt ārabhyate karma yat tat tāmasam ucyate
25. yat karma mohāt anubandham kṣayam hiṃsām ca
pauruṣam anapekṣya ārabhyate tat tāmasam ucyate
25. That action (karma) which is undertaken out of delusion (moha), disregarding its consequences, potential loss, injury, or even one's own capability, is said to be of the nature of tamas (tāmasam).
मुक्तसङ्गोऽनहंवादी धृत्युत्साहसमन्वितः ।
सिद्ध्यसिद्ध्योर्निर्विकारः कर्ता सात्त्विक उच्यते ॥२६॥
26. muktasaṅgo'nahaṁvādī dhṛtyutsāhasamanvitaḥ ,
siddhyasiddhyornirvikāraḥ kartā sāttvika ucyate.
26. muktasaṅgaḥ anahaṃvādī dhṛtyutsāhasamanvitaḥ
siddhyasiddhyoḥ nirvikāraḥ kartā sāttvikaḥ ucyate
26. kartā muktasaṅgaḥ anahaṃvādī dhṛtyutsāhasamanvitaḥ
siddhyasiddhyoḥ nirvikāraḥ sāttvikaḥ ucyate
26. A doer (kartā) who is free from attachment, not boastful, endowed with fortitude and enthusiasm, and remains unperturbed in both success and failure, is called of the nature of sattva (sāttvikaḥ).
रागी कर्मफलप्रेप्सुर्लुब्धो हिंसात्मकोऽशुचिः ।
हर्षशोकान्वितः कर्ता राजसः परिकीर्तितः ॥२७॥
27. rāgī karmaphalaprepsurlubdho hiṁsātmako'śuciḥ ,
harṣaśokānvitaḥ kartā rājasaḥ parikīrtitaḥ.
27. rāgī karmaphalaprepsuḥ lubdhaḥ hiṃsātmakaḥ aśuciḥ
harṣaśokānvitaḥ kartā rājasaḥ parikīrtitaḥ
27. kartā rāgī karmaphalaprepsuḥ lubdhaḥ hiṃsātmakaḥ
aśuciḥ harṣaśokānvitaḥ rājasaḥ parikīrtitaḥ
27. A doer (kartā) who is passionate, desirous of the fruits of action (karma), greedy, of a harming nature, impure, and subject to both joy and sorrow, is declared to be of the nature of rajas (rājasaḥ).
अयुक्तः प्राकृतः स्तब्धः शठो नैकृतिकोऽलसः ।
विषादी दीर्घसूत्री च कर्ता तामस उच्यते ॥२८॥
28. ayuktaḥ prākṛtaḥ stabdhaḥ śaṭho naikṛtiko'lasaḥ ,
viṣādī dīrghasūtrī ca kartā tāmasa ucyate.
28. ayuktaḥ prākṛtaḥ stabdhaḥ śaṭhaḥ naikṛtikaḥ
alasaḥ viṣādī dīrghasūtrī ca kartā tāmasaḥ ucyate
28. kartā ayuktaḥ prākṛtaḥ stabdhaḥ śaṭhaḥ naikṛtikaḥ
alasaḥ viṣādī dīrghasūtrī ca tāmasaḥ ucyate
28. A doer (kartā) who is undisciplined, vulgar, stubborn, cunning, malicious, lazy, despondent, and procrastinating, is called of the nature of tamas (tāmasaḥ).
बुद्धेर्भेदं धृतेश्चैव गुणतस्त्रिविधं शृणु ।
प्रोच्यमानमशेषेण पृथक्त्वेन धनंजय ॥२९॥
29. buddherbhedaṁ dhṛteścaiva guṇatastrividhaṁ śṛṇu ,
procyamānamaśeṣeṇa pṛthaktvena dhanaṁjaya.
29. buddheḥ bhedam dhṛteḥ ca eva guṇataḥ trividham
śṛṇu procyamānam aśeṣeṇa pṛthaktvena dhanaṃjaya
29. dhanaṃjaya buddheḥ ca dhṛteḥ eva guṇataḥ trividham
bhedam aśeṣeṇa pṛthaktvena procyamānam śṛṇu
29. O Dhanañjaya, hear about the threefold distinctions of both the intellect and fortitude, as I explain them fully and separately, according to their qualities (guṇas).
प्रवृत्तिं च निवृत्तिं च कार्याकार्ये भयाभये ।
बन्धं मोक्षं च या वेत्ति बुद्धिः सा पार्थ सात्त्विकी ॥३०॥
30. pravṛttiṁ ca nivṛttiṁ ca kāryākārye bhayābhaye ,
bandhaṁ mokṣaṁ ca yā vetti buddhiḥ sā pārtha sāttvikī.
30. pravṛttim ca nivṛttim ca kārya-akārye bhaya-abhaye
bandham mokṣam ca yā vetti buddhiḥ sā pārtha sāttvikī
30. pārtha yā buddhiḥ pravṛttim ca nivṛttim ca kāryākārye
bhayābhaye bandham ca mokṣam vetti sā sāttvikī
30. O Pārtha, that intellect which understands activity and inactivity, what should and should not be done, what brings fear and what removes it, and the paths to bondage and final liberation (mokṣa) – that intellect is sattvic.
यया धर्ममधर्मं च कार्यं चाकार्यमेव च ।
अयथावत्प्रजानाति बुद्धिः सा पार्थ राजसी ॥३१॥
31. yayā dharmamadharmaṁ ca kāryaṁ cākāryameva ca ,
ayathāvatprajānāti buddhiḥ sā pārtha rājasī.
31. yayā dharmam adharmam ca kāryam ca akāryam eva
ca ayathāvat prajānāti buddhiḥ sā pārtha rājasī
31. pārtha yayā buddhiḥ dharmam ca adharmam ca kāryam
ca akāryam eva ayathāvat prajānāti sā rājasī
31. O Pārtha, that intellect which perceives what constitutes natural law (dharma) and its opposite (adharma), and what actions are proper or improper, but does so inaccurately or imperfectly – that intellect is rajasic.
अधर्मं धर्ममिति या मन्यते तमसावृता ।
सर्वार्थान्विपरीतांश्च बुद्धिः सा पार्थ तामसी ॥३२॥
32. adharmaṁ dharmamiti yā manyate tamasāvṛtā ,
sarvārthānviparītāṁśca buddhiḥ sā pārtha tāmasī.
32. adharmam dharmam iti yā manyate tamasā āvṛtā
sarva-arthān viparītān ca buddhiḥ sā pārtha tāmasī
32. pārtha yā buddhiḥ tamasā āvṛtā adharmam dharmam iti
manyate ca sarvārthān viparītān (iti manyate) sā tāmasī
32. O Pārtha, that intellect which, enveloped by ignorance (tamas), considers what is contrary to natural law (adharma) to be natural law (dharma), and perceives all things in a distorted and perverse way – that intellect is tamasic.
धृत्या यया धारयते मनःप्राणेन्द्रियक्रियाः ।
योगेनाव्यभिचारिण्या धृतिः सा पार्थ सात्त्विकी ॥३३॥
33. dhṛtyā yayā dhārayate manaḥprāṇendriyakriyāḥ ,
yogenāvyabhicāriṇyā dhṛtiḥ sā pārtha sāttvikī.
33. dhṛtyā yayā dhārayate manaḥprāṇendriyakriyāḥ
yogena avyabhicāriṇyā dhṛtiḥ sā pārtha sāttvikī
33. pārtha yayā dhṛtyā avyabhicāriṇyā yogena
manaḥprāṇendriyakriyāḥ dhārayate sā dhṛtiḥ sāttvikī
33. O Pārtha, that steadfastness (dhṛti) by which one sustains the activities of the mind, vital breath (prāṇa), and senses through unwavering discipline (yoga) is considered to be in the mode of goodness (sāttvikī).
यया तु धर्मकामार्थान्धृत्या धारयतेऽर्जुन ।
प्रसङ्गेन फलाकाङ्क्षी धृतिः सा पार्थ राजसी ॥३४॥
34. yayā tu dharmakāmārthāndhṛtyā dhārayate'rjuna ,
prasaṅgena phalākāṅkṣī dhṛtiḥ sā pārtha rājasī.
34. yayā tu dharmakāmārthān dhṛtyā dhārayate arjuna
prasaṅgena phalākāṅkṣī dhṛtiḥ sā pārtha rājasī
34. arjuna pārtha yayā dhṛtyā tu prasaṅgena phalākāṅkṣī
dharmakāmārthān dhārayate sā dhṛtiḥ rājasī
34. But, O Arjuna, that steadfastness (dhṛti) by which one, out of attachment and desiring the fruits of action, upholds religious duties (dharma), desires (kāma), and wealth (artha) — that steadfastness, O Pārtha, is considered to be in the mode of passion (rājasī).
यया स्वप्नं भयं शोकं विषादं मदमेव च ।
न विमुञ्चति दुर्मेधा धृतिः सा पार्थ तामसी ॥३५॥
35. yayā svapnaṁ bhayaṁ śokaṁ viṣādaṁ madameva ca ,
na vimuñcati durmedhā dhṛtiḥ sā pārtha tāmasī.
35. yayā svapnam bhayam śokam viṣādam madam eva ca
na vimuñcati durmedhā dhṛtiḥ sā pārtha tāmasī
35. pārtha yayā durmedhā svapnam bhayam śokam viṣādam
madam eva ca na vimuñcati sā dhṛtiḥ tāmasī
35. O Pārtha, that steadfastness (dhṛti) by which a dull-witted person (durmedhā) does not abandon sleep, fear, sorrow, dejection, and even arrogance — that steadfastness is considered to be in the mode of ignorance (tāmasī).
सुखं त्विदानीं त्रिविधं शृणु मे भरतर्षभ ।
अभ्यासाद्रमते यत्र दुःखान्तं च निगच्छति ॥३६॥
36. sukhaṁ tvidānīṁ trividhaṁ śṛṇu me bharatarṣabha ,
abhyāsādramate yatra duḥkhāntaṁ ca nigacchati.
36. sukham tu idānīm trividham śṛṇu me bharatarṣabha
abhyāsāt ramate yatra duḥkhāntam ca nigacchati
36. bharatarṣabha tu idānīm me trividham sukham śṛṇu
yatra abhyāsāt ramate ca duḥkhāntam nigacchati
36. O best of the Bhāratas, now hear from me about the threefold pleasure (sukham) – that in which one finds joy (ramate) through repeated practice (abhyāsa) and also attains the cessation of suffering (duḥkha).
यत्तदग्रे विषमिव परिणामेऽमृतोपमम् ।
तत्सुखं सात्त्विकं प्रोक्तमात्मबुद्धिप्रसादजम् ॥३७॥
37. yattadagre viṣamiva pariṇāme'mṛtopamam ,
tatsukhaṁ sāttvikaṁ proktamātmabuddhiprasādajam.
37. yat tat agre viṣam iva pariṇāme amṛtopamam tat
sukham sāttvikam proktam ātmabuddhiprasādajam
37. tat sukham yat agre viṣam iva pariṇāme amṛtopamam
ātmabuddhiprasādajam sāttvikam proktam
37. That happiness which initially seems like poison but ultimately proves to be like nectar, originating from the pure clarity of one's own intellect (ātman), is declared to be of the nature of goodness (sāttvikam).
विषयेन्द्रियसंयोगाद्यत्तदग्रेऽमृतोपमम् ।
परिणामे विषमिव तत्सुखं राजसं स्मृतम् ॥३८॥
38. viṣayendriyasaṁyogādyattadagre'mṛtopamam ,
pariṇāme viṣamiva tatsukhaṁ rājasaṁ smṛtam.
38. viṣayendriyasaṃyogāt yat tat agre amṛtopamam
pariṇāme viṣam iva tat sukham rājasam smṛtam
38. tat sukham yat viṣayendriyasaṃyogāt agre
amṛtopamam pariṇāme viṣam iva rājasam smṛtam
38. That happiness which arises from the contact of the senses with their objects, initially appearing like nectar but ultimately proving to be like poison, is considered to be of the nature of passion (rājasam).
यदग्रे चानुबन्धे च सुखं मोहनमात्मनः ।
निद्रालस्यप्रमादोत्थं तत्तामसमुदाहृतम् ॥३९॥
39. yadagre cānubandhe ca sukhaṁ mohanamātmanaḥ ,
nidrālasyapramādotthaṁ tattāmasamudāhṛtam.
39. yat agre ca anubandhe ca sukham mohanam ātmanaḥ
nidrālasyapramādottham tat tāmasam udāhṛtam
39. tat sukham yat agre ca anubandhe ca ātmanaḥ
mohanam nidrālasyapramādottham tāmasam udāhṛtam
39. That happiness which both at its beginning and in its consequences deludes the self (ātman), arising from sleep, laziness, and heedlessness, is declared to be of the nature of darkness (tāmasam).
न तदस्ति पृथिव्यां वा दिवि देवेषु वा पुनः ।
सत्त्वं प्रकृतिजैर्मुक्तं यदेभिः स्यात्त्रिभिर्गुणैः ॥४०॥
40. na tadasti pṛthivyāṁ vā divi deveṣu vā punaḥ ,
sattvaṁ prakṛtijairmuktaṁ yadebhiḥ syāttribhirguṇaiḥ.
40. na tat asti pṛthivyām vā divi deveṣu vā punaḥ sattvam
prakṛtijaiḥ muktam yat ebhiḥ syāt tribhiḥ guṇaiḥ
40. pṛthivyām vā divi deveṣu vā punaḥ tat sattvam na asti
yat ebhiḥ tribhiḥ prakṛtijaiḥ guṇaiḥ muktam syāt
40. There is no being (sattva) existing on earth, or in heaven, or among the gods, that can be free from these three qualities (guṇa) originating from nature (prakṛti).
ब्राह्मणक्षत्रियविशां शूद्राणां च परंतप ।
कर्माणि प्रविभक्तानि स्वभावप्रभवैर्गुणैः ॥४१॥
41. brāhmaṇakṣatriyaviśāṁ śūdrāṇāṁ ca paraṁtapa ,
karmāṇi pravibhaktāni svabhāvaprabhavairguṇaiḥ.
41. brāhmaṇakṣatriyaviśām śūdrāṇām ca parantapa
karmāṇi pravibhaktāni svabhāvaprabhavaiḥ guṇaiḥ
41. parantapa brāhmaṇakṣatriyaviśām śūdrāṇām ca
karmāṇi svabhāvaprabhavaiḥ guṇaiḥ pravibhaktāni
41. O conqueror of enemies, the actions (karma) of brāhmaṇas, kṣatriyas, vaiśyas, and śūdras are distinctly categorized by the qualities arising from their intrinsic nature (svabhāva).
शमो दमस्तपः शौचं क्षान्तिरार्जवमेव च ।
ज्ञानं विज्ञानमास्तिक्यं ब्रह्मकर्म स्वभावजम् ॥४२॥
42. śamo damastapaḥ śaucaṁ kṣāntirārjavameva ca ,
jñānaṁ vijñānamāstikyaṁ brahmakarma svabhāvajam.
42. śamaḥ damaḥ tapaḥ śaucam kṣāntiḥ ārjavam eva ca
jñānam vijñānam āstikyam brahmakarma svabhāvajam
42. śamaḥ damaḥ tapaḥ śaucam kṣāntiḥ ārjavam eva ca
jñānam vijñānam āstikyam svabhāvajam brahmakarma
42. Tranquility, self-control, austerity (tapas), purity, forbearance, and also straightforwardness, knowledge, wisdom, and conviction (āstikyam) are the actions (karma) intrinsic to a brahmin's nature (svabhāva).
शौर्यं तेजो धृतिर्दाक्ष्यं युद्धे चाप्यपलायनम् ।
दानमीश्वरभावश्च क्षत्रकर्म स्वभावजम् ॥४३॥
43. śauryaṁ tejo dhṛtirdākṣyaṁ yuddhe cāpyapalāyanam ,
dānamīśvarabhāvaśca kṣatrakarma svabhāvajam.
43. śauryaṃ tejaḥ dhṛtiḥ dākṣyaṃ yuddhe ca api apalāyanam
dānam īśvarabhāvaḥ ca kṣatrakarma svabhāvajam
43. śauryaṃ tejaḥ dhṛtiḥ dākṣyaṃ yuddhe ca api apalāyanam
dānam īśvarabhāvaḥ ca svabhāvajam kṣatrakarma [asti]
43. Heroism, splendor, steadfastness, skill, and also not fleeing from battle, generosity (dāna), and leadership are the actions (karma) intrinsic to a kṣatriya's nature (svabhāva).
कृषिगोरक्ष्यवाणिज्यं वैश्यकर्म स्वभावजम् ।
परिचर्यात्मकं कर्म शूद्रस्यापि स्वभावजम् ॥४४॥
44. kṛṣigorakṣyavāṇijyaṁ vaiśyakarma svabhāvajam ,
paricaryātmakaṁ karma śūdrasyāpi svabhāvajam.
44. kṛṣigorakṣyavāṇijyaṃ vaiśyakarma svabhāvajam
paricaryātmakaṃ karma śūdrasya api svabhāvajam
44. kṛṣigorakṣyavāṇijyaṃ svabhāvajam vaiśyakarma [asti] [ca]
paricaryātmakaṃ karma śūdrasya api svabhāvajam [asti]
44. Agriculture, cattle protection, and trade are the actions (karma) intrinsic to a vaiśya's nature (svabhāva). And action (karma) characterized by service is also intrinsic to a śūdra's nature (svabhāva).
स्वे स्वे कर्मण्यभिरतः संसिद्धिं लभते नरः ।
स्वकर्मनिरतः सिद्धिं यथा विन्दति तच्छृणु ॥४५॥
45. sve sve karmaṇyabhirataḥ saṁsiddhiṁ labhate naraḥ ,
svakarmanirataḥ siddhiṁ yathā vindati tacchṛṇu.
45. sve sve karmaṇi abhirataḥ saṃsiddhim labhate naraḥ
svakarma-nirataḥ siddhim yathā vindati tat śṛṇu
45. naraḥ sve sve karmaṇi abhirataḥ saṃsiddhim labhate.
svakarma-nirataḥ yathā siddhim vindati,
tat śṛṇu.
45. A person who is devoted to their own specific action (karma) attains complete success (saṃsiddhi). Listen to how one, steadfast in their own duty, achieves perfection (siddhi).
यतः प्रवृत्तिर्भूतानां येन सर्वमिदं ततम् ।
स्वकर्मणा तमभ्यर्च्य सिद्धिं विन्दति मानवः ॥४६॥
46. yataḥ pravṛttirbhūtānāṁ yena sarvamidaṁ tatam ,
svakarmaṇā tamabhyarcya siddhiṁ vindati mānavaḥ.
46. yataḥ pravṛttiḥ bhūtānām yena sarvam idam tatam
svakarmaṇā tam abhyarcya siddhim vindati mānavaḥ
46. yataḥ bhūtānām pravṛttiḥ,
yena idam sarvam tatam,
tam svakarmaṇā abhyarcya mānavaḥ siddhim vindati.
46. From whom all beings originate, and by whom all this (universe) is pervaded – by worshipping Him through the performance of one's own specific action (karma), a human being attains perfection (siddhi).
श्रेयान्स्वधर्मो विगुणः परधर्मात्स्वनुष्ठितात् ।
स्वभावनियतं कर्म कुर्वन्नाप्नोति किल्बिषम् ॥४७॥
47. śreyānsvadharmo viguṇaḥ paradharmātsvanuṣṭhitāt ,
svabhāvaniyataṁ karma kurvannāpnoti kilbiṣam.
47. śreyān svadharmaḥ viguṇaḥ paradharmāt svanuṣṭhitāt
svabhāva-niyatam karma kurvan na āpnoti kilbiṣam
47. viguṇaḥ svadharmaḥ svanuṣṭhitāt paradharmāt śreyān.
svabhāva-niyatam karma kurvan kilbiṣam na āpnoti.
47. One's own intrinsic nature (dharma), even if flawed (viguṇaḥ), is superior to the intrinsic nature (dharma) of another, even if well-practiced. By performing action (karma) that is regulated by one's own inherent disposition (svabhāva), one does not incur any fault or sin.
सहजं कर्म कौन्तेय सदोषमपि न त्यजेत् ।
सर्वारम्भा हि दोषेण धूमेनाग्निरिवावृताः ॥४८॥
48. sahajaṁ karma kaunteya sadoṣamapi na tyajet ,
sarvārambhā hi doṣeṇa dhūmenāgnirivāvṛtāḥ.
48. sahajam karma kaunteya sadoṣam api na tyajet
sarvārambhāḥ hi doṣeṇa dhūmena agniḥ iva āvṛtāḥ
48. kaunteya,
sahajam karma sadoṣam api na tyajet.
hi sarvārambhāḥ doṣeṇa dhūmena agniḥ iva āvṛtāḥ.
48. O son of Kunti (Arjuna), one should not abandon their inborn action (karma), even if it is imperfect. For all undertakings are indeed enveloped by some defect, just as fire is covered by smoke.
असक्तबुद्धिः सर्वत्र जितात्मा विगतस्पृहः ।
नैष्कर्म्यसिद्धिं परमां संन्यासेनाधिगच्छति ॥४९॥
49. asaktabuddhiḥ sarvatra jitātmā vigataspṛhaḥ ,
naiṣkarmyasiddhiṁ paramāṁ saṁnyāsenādhigacchati.
49. asaktabuddhiḥ sarvatra jitātmā vigataspṛhaḥ
naiṣkarmyasiddhim paramām saṃnyāsena adhigacchati
49. sarvatra asaktabuddhiḥ jitātmā vigataspṛhaḥ
saṃnyāsena paramām naiṣkarmyasiddhim adhigacchati
49. One whose intellect is unattached to anything, who has conquered their self (ātman), and who is free from all longing, attains the supreme perfection of actionlessness (naiṣkarmyasiddhi) through renunciation (saṃnyāsa).
सिद्धिं प्राप्तो यथा ब्रह्म तथाप्नोति निबोध मे ।
समासेनैव कौन्तेय निष्ठा ज्ञानस्य या परा ॥५०॥
50. siddhiṁ prāpto yathā brahma tathāpnoti nibodha me ,
samāsenaiva kaunteya niṣṭhā jñānasya yā parā.
50. siddhim prāptaḥ yathā brahma tathā āpnoti nibodha
me samāsena eva kaunteya niṣṭhā jñānasya yā parā
50. kaunteya,
me nibodha samāsena eva yathā prāptaḥ siddhim (san),
yā parā jñānasya niṣṭhā (asti),
tathā brahma āpnoti.
50. O son of Kunti, learn from Me concisely how one who has achieved perfection subsequently attains brahman (brahman), which is the supreme culmination of knowledge.
बुद्ध्या विशुद्धया युक्तो धृत्यात्मानं नियम्य च ।
शब्दादीन्विषयांस्त्यक्त्वा रागद्वेषौ व्युदस्य च ॥५१॥
51. buddhyā viśuddhayā yukto dhṛtyātmānaṁ niyamya ca ,
śabdādīnviṣayāṁstyaktvā rāgadveṣau vyudasya ca.
51. buddhyā viśuddhayā yuktaḥ dhṛtyā ātmānam niyamya
ca śabdādīn viṣayān tyaktvā rāgadveṣau vyudasya ca
51. viśuddhayā buddhyā yuktaḥ,
dhṛtyā ātmānam niyamya ca,
śabdādīn viṣayān tyaktvā ca,
rāgadveṣau vyudasya ca (asti).
51. Endowed with a thoroughly purified intellect, controlling the self (ātman) with firm resolve, abandoning the sense objects beginning with sound, and casting aside both attachment and aversion.
विविक्तसेवी लघ्वाशी यतवाक्कायमानसः ।
ध्यानयोगपरो नित्यं वैराग्यं समुपाश्रितः ॥५२॥
52. viviktasevī laghvāśī yatavākkāyamānasaḥ ,
dhyānayogaparo nityaṁ vairāgyaṁ samupāśritaḥ.
52. viviktasevī laghvāśī yatavākkāyamānasaḥ
dhyānayogaparaḥ nityam vairāgyam samupāśritaḥ
52. viviktasevī,
laghvāśī,
yatavākkāyamānasaḥ,
nityam dhyānayogaparaḥ,
samupāśritaḥ vairāgyam (asti).
52. One who dwells in solitude, eats lightly, whose speech, body, and mind are controlled, who is constantly devoted to the yoga (yoga) of meditation (dhyāna), and who has fully resorted to dispassion.
अहंकारं बलं दर्पं कामं क्रोधं परिग्रहम् ।
विमुच्य निर्ममः शान्तो ब्रह्मभूयाय कल्पते ॥५३॥
53. ahaṁkāraṁ balaṁ darpaṁ kāmaṁ krodhaṁ parigraham ,
vimucya nirmamaḥ śānto brahmabhūyāya kalpate.
53. ahaṅkāram balam darpam kāmam krodham parigraham
vimucya nirmamaḥ śāntaḥ brahmabhūyāya kalpate
53. ahaṅkāram balam darpam kāmam krodham parigraham
vimucya nirmamaḥ śāntaḥ brahmabhūyāya kalpate
53. One who abandons ego (ahaṅkāra), force, arrogance, desire (kāma), anger (krodha), and possessiveness, and is free from 'mineness' and tranquil, becomes fit for realizing the absolute (brahman).
ब्रह्मभूतः प्रसन्नात्मा न शोचति न काङ्क्षति ।
समः सर्वेषु भूतेषु मद्भक्तिं लभते पराम् ॥५४॥
54. brahmabhūtaḥ prasannātmā na śocati na kāṅkṣati ,
samaḥ sarveṣu bhūteṣu madbhaktiṁ labhate parām.
54. brahmabhūtaḥ prasannātmā na śocati na kāṅkṣati
samaḥ sarveṣu bhūteṣu madbhaktim labhate parām
54. brahmabhūtaḥ prasannātmā na śocati na kāṅkṣati
sarveṣu bhūteṣu samaḥ madbhaktim parām labhate
54. One who has realized the absolute (brahman) and whose self (ātman) is serene neither grieves nor desires. Being equal to all beings (bhūteṣu), such a person attains supreme devotion (bhakti) to Me.
भक्त्या मामभिजानाति यावान्यश्चास्मि तत्त्वतः ।
ततो मां तत्त्वतो ज्ञात्वा विशते तदनन्तरम् ॥५५॥
55. bhaktyā māmabhijānāti yāvānyaścāsmi tattvataḥ ,
tato māṁ tattvato jñātvā viśate tadanantaram.
55. bhaktyā mām abhijānāti yāvān yaḥ ca asmi tattvataḥ
tataḥ mām tattvataḥ jñātvā viśate tadanantaram
55. bhaktyā mām yāvān ca yaḥ asmi tattvataḥ abhijānāti
tataḥ mām tattvataḥ jñātvā tadanantaram viśate
55. Through devotion (bhakti), one truly understands Me, knowing My greatness and who I am in essence. Then, having known Me in essence, one enters (My being) immediately thereafter.
सर्वकर्माण्यपि सदा कुर्वाणो मद्व्यपाश्रयः ।
मत्प्रसादादवाप्नोति शाश्वतं पदमव्ययम् ॥५६॥
56. sarvakarmāṇyapi sadā kurvāṇo madvyapāśrayaḥ ,
matprasādādavāpnoti śāśvataṁ padamavyayam.
56. sarvakarmāṇi api sadā kurvāṇaḥ madvyapāśrayaḥ
matprasādāt avāpnoti śāśvatam padam avyayam
56. sarvakarmāṇi api sadā kurvāṇaḥ madvyapāśrayaḥ
matprasādāt śāśvatam avyayam padam avāpnoti
56. Even while always performing all actions (karma), one who takes refuge in Me, through My grace, attains the eternal, imperishable state.
चेतसा सर्वकर्माणि मयि संन्यस्य मत्परः ।
बुद्धियोगमुपाश्रित्य मच्चित्तः सततं भव ॥५७॥
57. cetasā sarvakarmāṇi mayi saṁnyasya matparaḥ ,
buddhiyogamupāśritya maccittaḥ satataṁ bhava.
57. cetasā sarvakarmāṇi mayi saṃnyasya matparaḥ
buddhiyogam upāśritya maccittaḥ satatam bhava
57. cetasā sarvakarmāṇi mayi saṃnyasya matparaḥ (san)
buddhiyogam upāśritya maccittaḥ satatam bhava
57. With your consciousness (cetasā), surrender all actions (karma) to Me, making Me your supreme goal. Resorting to the discipline of discerning intellect (buddhi-yoga), constantly fix your mind on Me.
मच्चित्तः सर्वदुर्गाणि मत्प्रसादात्तरिष्यसि ।
अथ चेत्त्वमहंकारान्न श्रोष्यसि विनङ्क्ष्यसि ॥५८॥
58. maccittaḥ sarvadurgāṇi matprasādāttariṣyasi ,
atha cettvamahaṁkārānna śroṣyasi vinaṅkṣyasi.
58. maccittaḥ sarvadurgāṇi matprasādāt tariṣyasi
atha cet tvam ahaṅkārāt na śroṣyasi vinakṣyasi
58. maccittaḥ (san) matprasādāt sarvadurgāṇi tariṣyasi
atha cet tvam ahaṅkārāt na śroṣyasi (tarhi) vinakṣyasi
58. With your mind fixed on Me, you will overcome all difficulties by My grace. But if, due to ego (ahaṅkāra), you do not listen (to My words), you will perish.
यदहंकारमाश्रित्य न योत्स्य इति मन्यसे ।
मिथ्यैष व्यवसायस्ते प्रकृतिस्त्वां नियोक्ष्यति ॥५९॥
59. yadahaṁkāramāśritya na yotsya iti manyase ,
mithyaiṣa vyavasāyaste prakṛtistvāṁ niyokṣyati.
59. yat ahaṅkāram āśritya na yotsye iti manyase mithyā
eṣaḥ vyavasāyaḥ te prakṛtiḥ tvām niyokṣyati
59. yat ahaṅkāram āśritya 'na yotsye' iti (tvam) manyase,
te eṣaḥ vyavasāyaḥ mithyā (bhavati) prakṛtiḥ tvām niyokṣyati
59. If, resorting to ego (ahaṅkāra), you think, 'I will not fight,' this determination of yours is futile. Your inherent nature (prakṛti) will compel you (to act).
स्वभावजेन कौन्तेय निबद्धः स्वेन कर्मणा ।
कर्तुं नेच्छसि यन्मोहात्करिष्यस्यवशोऽपि तत् ॥६०॥
60. svabhāvajena kaunteya nibaddhaḥ svena karmaṇā ,
kartuṁ necchasi yanmohātkariṣyasyavaśo'pi tat.
60. svabhāvajena kaunteya nibaddhaḥ svena karmaṇā kartum
na icchasi yat mohāt kariṣyasi avaśaḥ api tat
60. kaunteya,
svabhāvajena svena karmaṇā nibaddhaḥ (tvam),
yat mohāt kartum na icchasi,
tat avaśaḥ api kariṣyasi
60. O son of Kunti (Kaunteya), you are bound by your own actions (karma) born of your (intrinsic) nature. What you do not wish to do out of delusion (moha), you will still do, even against your will.
ईश्वरः सर्वभूतानां हृद्देशेऽर्जुन तिष्ठति ।
भ्रामयन्सर्वभूतानि यन्त्रारूढानि मायया ॥६१॥
61. īśvaraḥ sarvabhūtānāṁ hṛddeśe'rjuna tiṣṭhati ,
bhrāmayansarvabhūtāni yantrārūḍhāni māyayā.
61. īśvaraḥ sarvabhūtānām hṛddeśe arjuna tiṣṭhati
bhrāmayan sarvabhūtāni yantrārūḍhāni māyayā
61. arjuna īśvaraḥ sarvabhūtānām hṛddeśe tiṣṭhati,
māyayā yantrārūḍhāni sarvabhūtāni bhrāmayan
61. O Arjuna, the Lord resides in the heart of all beings, causing all creatures, mounted as if on a machine, to wander by His illusory energy (māyā).
तमेव शरणं गच्छ सर्वभावेन भारत ।
तत्प्रसादात्परां शान्तिं स्थानं प्राप्स्यसि शाश्वतम् ॥६२॥
62. tameva śaraṇaṁ gaccha sarvabhāvena bhārata ,
tatprasādātparāṁ śāntiṁ sthānaṁ prāpsyasi śāśvatam.
62. tam eva śaraṇam gaccha sarvabhāvena bhārata
tatprasādāt parām śāntim sthānam prāpsyasi śāśvatam
62. bhārata tam eva sarvabhāvena śaraṇam gaccha
tatprasādāt parām śāntim śāśvatam sthānam prāpsyasi
62. O Bhārata (Arjuna), take refuge in Him alone with your whole being. By His grace, you will attain supreme peace and the eternal abode.
इति ते ज्ञानमाख्यातं गुह्याद्गुह्यतरं मया ।
विमृश्यैतदशेषेण यथेच्छसि तथा कुरु ॥६३॥
63. iti te jñānamākhyātaṁ guhyādguhyataraṁ mayā ,
vimṛśyaitadaśeṣeṇa yathecchasi tathā kuru.
63. iti te jñānam ākhyātam guhyāt guhyataram mayā
vimṛśya etat aśeṣeṇa yathā icchasi tathā kuru
63. iti mayā te guhyāt guhyataram etat jñānam ākhyātam
aśeṣeṇa etat vimṛśya yathā icchasi tathā kuru
63. Thus, this knowledge, more secret than all secrets, has been declared to you by me. Having fully deliberated on this, do as you wish.
सर्वगुह्यतमं भूयः शृणु मे परमं वचः ।
इष्टोऽसि मे दृढमिति ततो वक्ष्यामि ते हितम् ॥६४॥
64. sarvaguhyatamaṁ bhūyaḥ śṛṇu me paramaṁ vacaḥ ,
iṣṭo'si me dṛḍhamiti tato vakṣyāmi te hitam.
64. sarvaguhyatamam bhūyaḥ śṛṇu me paramam vacaḥ
iṣṭaḥ asi me dṛḍham iti tataḥ vakṣyāmi te hitam
64. bhūyaḥ me sarvaguhyatamam paramam vacaḥ śṛṇu iti
tvam me dṛḍham iṣṭaḥ asi tataḥ te hitam vakṣyāmi
64. Listen again to my supreme word, the most secret of all. Because you are truly dear to me, I will therefore tell you what is beneficial.
मन्मना भव मद्भक्तो मद्याजी मां नमस्कुरु ।
मामेवैष्यसि सत्यं ते प्रतिजाने प्रियोऽसि मे ॥६५॥
65. manmanā bhava madbhakto madyājī māṁ namaskuru ,
māmevaiṣyasi satyaṁ te pratijāne priyo'si me.
65. manmanā bhava madbhaktaḥ madyājī mām namaskuru
mām eva eṣyasi satyam te pratijāne priyaḥ asi me
65. me priyaḥ asi te satyam pratijāne,
manmanā bhava,
madbhaktaḥ madyājī mām namaskuru,
mām eva eṣyasi.
65. Fix your mind on Me, be My devotee (bhakta), worship Me, and offer homage to Me. You will certainly come to Me; I truly promise you this, for you are dear to Me.
सर्वधर्मान्परित्यज्य मामेकं शरणं व्रज ।
अहं त्वा सर्वपापेभ्यो मोक्षयिष्यामि मा शुचः ॥६६॥
66. sarvadharmānparityajya māmekaṁ śaraṇaṁ vraja ,
ahaṁ tvā sarvapāpebhyo mokṣayiṣyāmi mā śucaḥ.
66. sarvadharman parityajya mām ekam śaraṇam vraja
aham tvā sarvapāpebhyaḥ mokṣayiṣyāmi mā śucaḥ
66. sarvadharman parityajya,
ekam mām śaraṇam vraja.
aham tvā sarvapāpebhyaḥ mokṣayiṣyāmi.
mā śucaḥ.
66. Abandoning all kinds of constitutional duties (dharma), take refuge in Me alone. I will liberate you from all sinful reactions; do not grieve.
इदं ते नातपस्काय नाभक्ताय कदाचन ।
न चाशुश्रूषवे वाच्यं न च मां योऽभ्यसूयति ॥६७॥
67. idaṁ te nātapaskāya nābhaktāya kadācana ,
na cāśuśrūṣave vācyaṁ na ca māṁ yo'bhyasūyati.
67. idam te na atapaskāya na abhaktāya kadācana na
ca aśuśrūṣave vācyam na ca mām yaḥ abhyasūyati
67. te idam kadācana atapaskāya na vācyam,
na abhaktāya,
na ca aśuśrūṣave,
na ca yaḥ mām abhyasūyati.
67. This should never be revealed by you to one who is not austere, nor to one who is not a devotee (bhakta), nor to one who is not eager to hear, nor to one who begrudges Me.
य इदं परमं गुह्यं मद्भक्तेष्वभिधास्यति ।
भक्तिं मयि परां कृत्वा मामेवैष्यत्यसंशयः ॥६८॥
68. ya idaṁ paramaṁ guhyaṁ madbhakteṣvabhidhāsyati ,
bhaktiṁ mayi parāṁ kṛtvā māmevaiṣyatyasaṁśayaḥ.
68. yaḥ idam paramam guhyam madbhakteṣu abhidhāsyati
bhaktim mayi parām kṛtvā mām eva eṣyati asaṃśayaḥ
68. yaḥ madbhakteṣu idam paramam guhyam abhidhāsyati,
mayi parām bhaktim kṛtvā,
asaṃśayaḥ mām eva eṣyati.
68. He who will explain this supreme secret among My devotees (bhakta), having cultivated supreme devotion (bhakti) for Me, will undoubtedly come to Me alone.
न च तस्मान्मनुष्येषु कश्चिन्मे प्रियकृत्तमः ।
भविता न च मे तस्मादन्यः प्रियतरो भुवि ॥६९॥
69. na ca tasmānmanuṣyeṣu kaścinme priyakṛttamaḥ ,
bhavitā na ca me tasmādanyaḥ priyataro bhuvi.
69. na ca tasmāt manuṣyeṣu kaścit me priyakṛttamaḥ
bhavitā na ca me tasmāt anyaḥ priyataraḥ bhuvi
69. ca manuṣyeṣu tasmāt me kaścit priyakṛttamaḥ na
bhavitā ca bhuvi tasmāt me anyaḥ priyataraḥ na bhavitā
69. And among humans, no one will ever perform a more beloved deed for me than that person, nor will there be anyone dearer to me on earth than him.
अध्येष्यते च य इमं धर्म्यं संवादमावयोः ।
ज्ञानयज्ञेन तेनाहमिष्टः स्यामिति मे मतिः ॥७०॥
70. adhyeṣyate ca ya imaṁ dharmyaṁ saṁvādamāvayoḥ ,
jñānayajñena tenāhamiṣṭaḥ syāmiti me matiḥ.
70. adhyeṣyate ca yaḥ imam dharmyam saṃvādam āvayoḥ
jñānayajñena tena aham iṣṭaḥ syām iti me matiḥ
70. ca yaḥ āvayoḥ imam dharmyam saṃvādam adhyeṣyate
tena jñānayajñena aham iṣṭaḥ syām iti me matiḥ
70. And whoever studies this righteous (dharma-related) dialogue of ours, I consider myself worshipped by him through that knowledge-sacrifice (yajña); this is my conviction (mati).
श्रद्धावाननसूयश्च शृणुयादपि यो नरः ।
सोऽपि मुक्तः शुभाँल्लोकान्प्राप्नुयात्पुण्यकर्मणाम् ॥७१॥
71. śraddhāvānanasūyaśca śṛṇuyādapi yo naraḥ ,
so'pi muktaḥ śubhāँllokānprāpnuyātpuṇyakarmaṇām.
71. śraddhāvān anasūyaḥ ca śṛṇuyāt api yaḥ naraḥ saḥ
api muktaḥ śubhān lokān prāpnuyāt puṇyakarmaṇām
71. ca yaḥ naraḥ śraddhāvān anasūyaḥ api śṛṇuyāt saḥ
api muktaḥ puṇyakarmaṇām śubhān lokān prāpnuyāt
71. And whichever man listens with faith (śraddhā) and without envy, he also, being liberated, attains the auspicious worlds of those who perform meritorious deeds.
कच्चिदेतच्छ्रुतं पार्थ त्वयैकाग्रेण चेतसा ।
कच्चिदज्ञानसंमोहः प्रनष्टस्ते धनंजय ॥७२॥
72. kaccidetacchrutaṁ pārtha tvayaikāgreṇa cetasā ,
kaccidajñānasaṁmohaḥ pranaṣṭaste dhanaṁjaya.
72. kaccit etat śrutam pārtha tvayā ekāgreṇa cetasā
kaccit ajñānasaṃmohaḥ pranaṣṭaḥ te dhanañjaya
72. pārtha kaccit etat tvayā ekāgreṇa cetasā śrutam
dhanañjaya kaccit te ajñānasaṃmohaḥ pranaṣṭaḥ
72. Has this been heard by you, Pārtha, with an undivided mind? Has your delusion born of ignorance been completely dispelled, Dhanañjaya?
अर्जुन उवाच ।
नष्टो मोहः स्मृतिर्लब्धा त्वत्प्रसादान्मयाच्युत ।
स्थितोऽस्मि गतसंदेहः करिष्ये वचनं तव ॥७३॥
73. arjuna uvāca ,
naṣṭo mohaḥ smṛtirlabdhā tvatprasādānmayācyuta ,
sthito'smi gatasaṁdehaḥ kariṣye vacanaṁ tava.
73. arjuna uvāca naṣṭaḥ mohaḥ smṛtiḥ labdhā tvat-prasādāt mayā
acyuta sthitaḥ asmi gata-sandehaḥ kariṣye vacanam tava
73. arjuna uvāca acyuta mayā tvat-prasādāt mohaḥ naṣṭaḥ smṛtiḥ
labdhā gata-sandehaḥ sthitaḥ asmi tava vacanam kariṣye
73. Arjuna said: O Infallible One (Acyuta), by Your grace (prasāda), my delusion (moha) is gone, and my understanding (smṛti) has been regained. I am firm, with all doubts (sandeha) dispelled. I will execute Your command.
संजय उवाच ।
इत्यहं वासुदेवस्य पार्थस्य च महात्मनः ।
संवादमिममश्रौषमद्भुतं रोमहर्षणम् ॥७४॥
74. saṁjaya uvāca ,
ityahaṁ vāsudevasya pārthasya ca mahātmanaḥ ,
saṁvādamimamaśrauṣamadbhutaṁ romaharṣaṇam.
74. sañjaya uvāca iti aham vāsudevasya pārthasya ca
mahātmanaḥ saṃvādam imam aśrauṣam adbhutam romaharṣaṇam
74. sañjaya uvāca iti aham vāsudevasya ca mahātmanaḥ
pārthasya imam adbhutam romaharṣaṇam saṃvādam aśrauṣam
74. Sañjaya said: Thus, I heard this wonderful (adbhuta) and hair-raising (romaharṣaṇa) dialogue between Vāsudeva (Krishna) and the great-souled (mahātman) Pārtha (Arjuna).
व्यासप्रसादाच्छ्रुतवानेतद्गुह्यमहं परम् ।
योगं योगेश्वरात्कृष्णात्साक्षात्कथयतः स्वयम् ॥७५॥
75. vyāsaprasādācchrutavānetadguhyamahaṁ param ,
yogaṁ yogeśvarātkṛṣṇātsākṣātkathayataḥ svayam.
75. vyāsa-prasādāt śrutavān etat guhyam aham param
yogam yogeśvarāt kṛṣṇāt sākṣāt kathayataḥ svayam
75. aham vyāsa-prasādāt svayam sākṣāt kathayataḥ
yogeśvarāt kṛṣṇāt param etat guhyam yogam śrutavān
75. By the grace (prasāda) of Vyāsa, I heard this supreme (para) and secret (guhya) (yoga) directly from Kṛṣṇa, the Lord of Yoga (Yogeśvara), as He Himself was speaking.
राजन्संस्मृत्य संस्मृत्य संवादमिममद्भुतम् ।
केशवार्जुनयोः पुण्यं हृष्यामि च मुहुर्मुहुः ॥७६॥
76. rājansaṁsmṛtya saṁsmṛtya saṁvādamimamadbhutam ,
keśavārjunayoḥ puṇyaṁ hṛṣyāmi ca muhurmuhuḥ.
76. rājan saṃsmṛtya saṃsmṛtya saṃvādam imam adbhutam
keśava-arjunayoḥ puṇyam hṛṣyāmi ca muhur-muhuḥ
76. rājan keśava-arjunayoḥ imam adbhutam puṇyam
saṃvādam saṃsmṛtya saṃsmṛtya ca muhur-muhuḥ hṛṣyāmi
76. O King, remembering again and again this wonderful (adbhuta) and sacred (puṇya) dialogue between Keśava (Krishna) and Arjuna, I rejoice repeatedly (muhurmuhuḥ).
तच्च संस्मृत्य संस्मृत्य रूपमत्यद्भुतं हरेः ।
विस्मयो मे महान्राजन्हृष्यामि च पुनः पुनः ॥७७॥
77. tacca saṁsmṛtya saṁsmṛtya rūpamatyadbhutaṁ hareḥ ,
vismayo me mahānrājanhṛṣyāmi ca punaḥ punaḥ.
77. tat ca saṃsmṛtya saṃsmṛtya rūpam atyadbhutam hareḥ
vismayaḥ me mahān rājan hṛṣyāmi ca punaḥ punaḥ
77. rājan hareḥ atyadbhutam rūpam tat ca saṃsmṛtya
saṃsmṛtya me mahān vismayaḥ ca punaḥ punaḥ hṛṣyāmi
77. O King, remembering again and again that exceedingly wonderful form of Hari, great astonishment overcomes me, and I rejoice repeatedly.
यत्र योगेश्वरः कृष्णो यत्र पार्थो धनुर्धरः ।
तत्र श्रीर्विजयो भूतिर्ध्रुवा नीतिर्मतिर्मम ॥७८॥
78. yatra yogeśvaraḥ kṛṣṇo yatra pārtho dhanurdharaḥ ,
tatra śrīrvijayo bhūtirdhruvā nītirmatirmama.
78. yatra yogeśvaraḥ kṛṣṇaḥ yatra pārthaḥ dhanurdharaḥ
tatra śrīḥ vijayaḥ bhūtiḥ dhruvā nītiḥ matiḥ mama
78. yatra yogeśvaraḥ kṛṣṇaḥ yatra pārthaḥ dhanurdharaḥ
tatra śrīḥ vijayaḥ bhūtiḥ dhruvā nītiḥ mama matiḥ
78. Wherever Kṛṣṇa, the Lord of yoga (yoga), is present, and wherever Pārtha, the archer, is, there, I am convinced, will be prosperity, victory, opulence, and unwavering prudence.
Chapter 1 Chapter 2 Chapter 3 Chapter 4 Chapter 5 Chapter 6 Chapter 7 Chapter 8 Chapter 9 Chapter 10 Chapter 11 Chapter 12 Chapter 13 Chapter 14 Chapter 15 Chapter 16 Chapter 17 Chapter 18