Chapter 18. Moksa-yoga: The Path of Liberation

अर्ज्जुन उवाच ।

सन्न्यासस्य महाबाहो तत्त्वमिच्छामि वेदितुम् ।
त्यागस्य च हृषीकेश पृथक्केशिनिसूदन ॥१॥

arjuna uvācha॥

sannyāsasya mahā-bāho tattvam ichchhāmi veditum
tyāgasya cha hṛṣīkeśa pṛthak keśinisūdana [1]

arjunah uvacha–Arjuna said: (he) maha-baho–O mighty hero; (he) hrsikesa–O Lord of all senses; (he) kesinisudana–O slayer of the Kesi demon; ichchami–I wish; veditum–to understand; tattvam–the subject; sannyasasya–of renunciation; tyagasya cha–and detachment; prthak–separately. [1]

Translation:

1 Arjuna said: O almighty Lord, slayer of the demon Kesi, I wish to understand the subject of renunciation (sannyas) and detachment (tyaga), separately.

श्रीभगवानुवाच ।

काम्यानां कर्म्मणां न्यासं सन्न्यासं कवयो विदुः ।
सर्व्वकर्म्मफलत्यागं प्राहुस्त्यागं विचक्षणाः ॥२॥

śrī-bhagavān uvācha॥

kāmyānāṁ karmaṇāṁ nyāsaṁ sannyāsaṁ kavayo viduḥ
sarva-karma-phala-tyāgaṁ prāhus tyāgaṁ vichakṣaṇāḥ [2]

sri-bhagavan uvacha–The Supreme Lord said: kavayah–the learned; vichaksanah–enlightened personalities; viduh–know; nyasam–renunciation; karmanam–of actions; kamyanam–that are motivated by fruitive desires; sannyasam–as sannyas, renunciation; prahuh–and they say that; sarva-karma-phala-tyagam–the renunciation of the fruits of all actions, whether daily, incidental, or fruitive; tyagam–is detachment. [2]

Translation:

2 The Supreme Lord said: Learned, enlightened persons know the giving up of fruitive action as renunciation, and the giving up of the fruits of all action as detachment.

त्याज्यं दोषवदित्येके कर्म्म प्राहुर्मनीषिणः ।
यज्ञदानतपःकर्म्म न त्याज्यमिति चापरे ॥३॥

tyājyaṁ doṣavad ity eke karma prāhur manīṣiṇaḥ
yajña-dāna-tapaḥ-karma na tyājyam iti chāpare [3]

eke manisinah–Some scholars (generally the sankhyas); prahuh–declare that; karma–action; tyajyam–should be given up; dosavat iti–as imperfect (due to violence, etc.); apare cha–and others (generally the mimamsakas); iti (prahuh)–say that; yajna-dana-tapah-karma–(scripturally enjoined) action of the nature of sacrifice, charity, and austerity; na tyajyam–should not be abandoned. [3]

Translation:

3 Some philosophers hold that action should be renounced as imperfect. Others hold that action of the nature of sacrifice, charity, and austerity should never be given up.

निश्चयं शृणु मे तत्र त्यागे भरतसत्तम ।
त्यागो हि पुरुषव्याघ्र त्रिविधः सम्प्रकीर्त्तितः ॥४॥

niśchayaṁ śṛṇu me tatra tyāge bharata-sattama
tyāgo hi puruṣa-vyāghra tri-vidhaḥ samprakīrtitaḥ [4]

(he) bharata-sattama–O best of the Bharatas; srnu–hear; me–My; nischayam–perfect conclusion; tatra tyage–concerning tyaga, detachment, or the quality of renunciation; hi–since; (he) purusa-vyaghra–O best of men; tyagah–the quality of renunciation; samprakirtitah–has been clearly described (in the scriptures); tri-vidhah–to be of three types. [4]

Translation:

4 O best of the Bharatas, hear My perfect conclusion concerning detachment, the quality of renunciation, since, O best of men, it has been clearly established that the quality of renunciation is of three types.

यज्ञदानतपःकर्म्म न त्याज्यं कार्य्यमेव तत् ।
यज्ञो दानं तपश्चैव पावनानि मनीषिणाम् ॥५॥

yajña-dāna-tapaḥ-karma na tyājyaṁ kāryam eva tat
yajño dānaṁ tapaś chaiva pāvanāni manīṣiṇām [5]

yajna-dana-tapah-karma–Duties of sacrifice, charity, and austerity, etc.; na tyajyam–should not be given up. tat–They; eva–certainly; karyam–must be performed; (yatah)–because; yajnah–sacrifice; danam–charity; tapah cha–and austerity; (bhavanti)–are; pavanani eva–the purifiers; manisinam–of the wise. [5]

Translation:

5 Actions of the nature of sacrifice, charity, and austerity should never be abandoned. They must be performed for they are the purifiers of the wise.

एतान्यपि तु कर्म्माणि सङ्गं त्यक्त्वा फलानि च ।
कर्त्तव्यानीति मे पार्थ निश्चितं मतमुत्तमम् ॥६॥

etāny api tu karmāṇi saṅgaṁ tyaktvā phalāni cha
kartavyānīti me pārtha niśchitaṁ matam uttamam [6]

(he) partha–O son of Kunti; api tu–but even; etani–these; karmani–actions; kartavyani–must be performed; tyaktva–renouncing; sangam–attachment; phalani cha–and desire for the results. iti–This is; me–My; nischitam–definite; uttamam–supreme; matam–perfect conclusion (siddhanta). [6]

Translation:

6 But even these actions must be performed abandoning attachment and fruitive desire. O Partha, know this to be My perfect, supreme conclusion.

नियतस्य तु सन्न्यासः कर्म्मणो नोपपद्यते ।
मोहात्तस्य परित्यागस्तामसः परिकीर्त्तितः ॥७॥

niyatasya tu sannyāsaḥ karmaṇo nopapadyate
mohāt tasya parityāgas tāmasaḥ parikīrtitaḥ [7]

tu–But; sannyasah–renunciation; niyatasya–of obligatory; karmanah–duties; na upapadyate–cannot be justified. parityagah–Abandonment; tasya–of those duties; mohat–out of delusion; parikirtitah–is called; tamasah–renunciation of the nature of ignorance. [7]

Translation:

7 Renunciation of one’s obligatory duties is wrong. The delusion of giving up these duties is called false renunciation, or renunciation of the nature of ignorance.

दुःखमित्येव यत्कर्म्म कायक्लेशभयात्त्यजेत् ।
स कृत्वा राजसं त्यागं नैव त्यागफलं लभेत् ॥८॥

duḥkham ity eva yat karma kāya-kleśa-bhayāt tyajet
sa kṛtvā rājasaṁ tyāgaṁ naiva tyāga-phalaṁ labhet [8]

(yah)–That person who; iti (matva)–thinks that; yat karma–such obligatory duties; duhkham eva–are troublesome; tyajet–and renounces them; kaya-klesa-bhayat–out of fear of physical discomfort; sah–that person; krtva–by performing; tyagam–renunciation; rajasam–of the nature of passion; na labhet eva–cannot attain; tyaga-phalam–the fruit of detachment — enlightenment. [8]

Translation:

8 One who abandons his obligatory duties out of fear of physical discomfort, considering them troublesome, performs renunciation of the nature of passion. Thus, he does not attain the fruit of true detachment.

कार्य्यमित्येव यत्कर्म्म नियतं क्रियतेऽर्ज्जुन ।
सङ्गं त्यक्त्वा फलञ्चैव स त्यागः सात्त्विको मतः ॥९॥

kāryam ity eva yat karma niyataṁ kriyate ’rjuna
saṅgaṁ tyaktvā phalañ chaiva sa tyāgaḥ sāttviko mataḥ [9]

(he) arjuna–O Arjuna; niyatam–obligatory; karma–duties; yat–which; kriyate–are performed; karyam iti eva–as a matter of duty; tyaktva–abandoning; sangam–attachment; phalam eva cha–and fruitive desire; sah tyagah sattvikah–constitute renunciation of the nature of goodness; (me) matah–in My consideration. [9]

Translation:

9 O Arjuna, performance of obligatory works as a matter of duty while abandoning attachment and fruitive desire, is renunciation of the nature of goodness. This is My opinion.

न द्वेष्ट्यकुशलं कर्म्म कुशले नानुषज्जते ।
त्यागी सत्त्वसमाविष्टो मेधावी छिन्नसंशयः ॥१०॥

na dveṣṭy akuśalaṁ karma kuśale nānuṣajjate
tyāgī sattva-samāviṣṭo medhāvī chhinna-saṁśayaḥ [10]

medhavi–The wise; tyagi–renunciate; sattva-samavistah–absorbed in the nature of goodness; chhinna-samsayah–having slashed all doubts; na dvesti–neither resents; akusalam–troublesome; karma–duties; na anusajjate–nor is attached to; kusale–duties which bestow happiness. [10]

Translation:

10 The wise renunciate who is absorbed in the nature of goodness, and who has slashed all doubts, neither resents disagreeable duties nor is attached to agreeable works.

न हि देहभृता शक्यं त्यक्तुं कर्म्माण्यशेषतः ।
यस्तु कर्म्मफलत्यागी स त्यागीत्यभिधीयते ॥११॥

na hi deha-bhṛtā śakyaṁ tyaktuṁ karmāṇy aśeṣataḥ
yas tu karma-phala-tyāgī sa tyāgīty abhidhīyate [11]

deha-bhrta–The embodied soul; na sakyam hi–can never; asesatah–fully; tyaktum–renounce; karmani–actions; tu–however; abhidhiyate–it is said; iti–that; yah sah karma-phala-tyagi–one who renounces the fruits of action; tyagi–is a renunciate. [11]

Translation:

11 It is not possible for the embodied soul to fully renounce actions. However, one who renounces the fruits of his actions is a true renunciate.

अनिष्टमिष्टं मिश्रञ्च त्रिविधं कर्म्मणः फलम् ।
भवत्यत्यागिनां प्रेत्य न तु सन्न्यासिनां क्वचित् ॥१२॥

aniṣṭam iṣṭaṁ miśrañ cha tri-vidhaṁ karmaṇaḥ phalam
bhavaty atyāgināṁ pretya na tu sannyāsināṁ kvachit [12]

tri-vidham phalam (iti)–These three kinds of fruits; karmanah–of action; bhavati–remain; pretya–after death; atyaginam–for those who desire material enjoyment: anistam–undesirable (low or hellish birth); istam–desirable (high or godly birth); misram cha–and mixed (human birth); tu–but; na (bhavati)–these fruits do not ensue; kvachit–at any time; sannyasinam–for those who are sannyasi, renounced. [12]

Translation:

12 After death, the three kinds of fruits of actions — good, bad, and mixed — accrue to those who have worldly desires, but never to those who are renounced.

पञ्चैतानि महाबाहो कारणानि निबोध मे ।
साङ्ख्ये कृतान्ते प्रोक्तानि सिद्धये सर्व्वकर्म्मणाम् ॥१३॥

pañchaitāni mahā-bāho kāraṇāni nibodha me
sāṅkhye kṛtānte proktāni siddhaye sarva-karmaṇām [13]

(he) maha-baho–O mighty hero; nibodha–know; me–from Me; etani–these; pancha–five; karanani–causes; siddhaye–of the accomplishment; sarva-karmanam–of all actions; proktani–described; krtante–in the conclusive knowledge of action; sankhye–in the Vedanta scripture. [13]

Translation:

13 O mighty hero, know from Me of the five causes of the accomplishment of all actions as described in the conclusive teachings of the scripture known as Sankhya or Vedanta:

अधिष्ठानं तथा कर्त्ता करणञ्च पृथग्विधम् ।
विविधाश्च पृथक्चेष्टा दैवञ्चैवात्र पञ्चमम् ॥१४॥

adhiṣṭhānaṁ tathā kartā karaṇañ cha pṛthag-vidham
vividhāś cha pṛthak cheṣṭā daivañ chaivātra pañchamam [14]

adhistanam–(1) The basis, the body; tatha–and; karta–(2) the ‘doer’, the ego of the knot of spirit and matter; prthak-vidham–(3) the separate, various; karanam cha–senses — eyes, ears, etc., as the instrument; vividhah–(4) the various; prthak cha–and separate; chesta–endeavours or functions of the vital airs; atra panchamam–and the fifth factor; daivam eva cha–(5) is the Divine, the Supersoul. [14]

Translation:

14 (All actions are accomplished by these five causes:) The body, the performer (ego, a knot of spirit and matter), the instrument (the senses), the various endeavours, and the Divine (the Supersoul).

शरीरवाङ्मनोभिर्यत्कर्म्म प्रारभते नरः ।
न्यायं वा विपरीतं वा पञ्चैते तस्य हेतवः ॥१५॥

śarīra-vāṅmanobhir yat karma prārabhate naraḥ
nyāyaṁ vā viparītaṁ vā pañchaite tasya hetavaḥ [15]

yat karma–Whatever action; narah–a man; prarabhate–performs; sarira-vak-manobhih–with his body, speech, and mind; nyayam va–whether lawful; viparitam va–or unlawful; ete pancha–these five; tasya–are its; hetavah–causes. [15]

Translation:

15 Whether lawful of unlawful, whatever action a man performs with his body, mind, or speech, is caused by these five elements.

तत्रैवं सति कर्त्तारमात्मानं केवलं तु यः ।
पश्यत्यकृतबुद्धित्वान्न स पश्यति दुर्म्मतिः ॥१६॥

tatraivaṁ sati kartāram ātmānaṁ kevalaṁ tu yaḥ
paśyaty akṛta-buddhitvān na sa paśyati durmatiḥ [16]

tatra–In this respect; evam sati tu–despite this; yah–whoever; pasyati–sees; kevalam–only; atmanam–the living being; kartaram–as the doer; sah durmatih–that ignorant person; akrta-buddhitvat–due to impure intelligence; na pasyati–does not see. [16]

Translation:

16 But an ignorant person who sees only himself as the doer does not actually see, due to his impure intelligence.

यस्य नाहङ्कृतो भावो बुद्धिर्यस्य न लिप्यते ।
हत्वापि स इमाँल्लोकान्न हन्ति न निबध्यते ॥१७॥

yasya nāhaṅkṛto bhāvo buddhir yasya na lipyate
hatvāpi sa imā̐l lokān na hanti na nibadhyate [17]

yasya–He within whom; bhavah–the mentality; ahankrtah–of considering oneself a doer; na–does not occur; yasya–and he whose; buddhih–intelligence; na lipyate–is not attached to the fruits of actions; sah–such a person; hatva api–even if he kills; iman lokan–the entire world; na hanti–he neither kills anyone; na nibadhyate–nor is he bound by action. [17]

Translation:

17 He who is free from egoism (aversion to the Absolute), and whose intelligence is not implicated in worldly action — even if he kills the entire world, he neither kills nor is he bound by action.

ज्ञानं ज्ञेयं परिज्ञाता त्रिविधा कर्म्मचोदना ।
करणं कर्म्म कर्त्तेति त्रिविधः कर्म्मसन्ग्रहः ॥१८॥

jñānaṁ jñeyaṁ parijñātā tri-vidhā karma-chodanā
karaṇaṁ karma karteti tri-vidhaḥ karma-saṅgrahaḥ [18]

tri-vidha iti–These three are; karma-chodana–the driving force of action: jnanam–knowledge; jneyam–the knowable; parijnata–the knower. tri-vidhah (iti)–These three are; karma-sangrahah–the constitution of action: karanam–the instrument, the senses; or the practice to attain the objective (sadhana); karma–the action; karta–the performer. [18]

Translation:

18 These three are the driving force of action: knowledge, the knowable, and the knower. These three are the constitution of action — the instrument, the action, and the performer.

ज्ञानं कर्म्म च कर्त्ता च त्रिधैव गुणभेदतः ।
प्रोच्यते गुणसङ्ख्याने यथावच्छृणु तान्यपि ॥१९॥

jñānaṁ karma cha kartā cha tridhaiva guṇa-bhedataḥ
prochyate guṇa-saṅkhyāne yathāvach chhṛṇu tāny api [19]

guna-sankhyane–In the sankhya scripture; jnanam–knowledge; karma cha–action; karta cha–and the performer; (ete) prochyate–are mentioned; tri-dha eva–in three divisions; guna-bhedatah–according to the three modes of material nature. srnu–now hear; tani api–of these, too; yathavat–as it is. [19]

Translation:

19 In the sankhya scripture, knowledge, action, and the performer have each been classified according to the three modes of material nature. Now hear of these from Me:

सर्व्वभूतेषु येनैकं भावमव्ययमीक्षते ।
अविभक्तं विभक्तेषु तज्ज्ञानं विद्धि सात्त्विकम् ॥२०॥

sarva-bhūteṣu yenaikaṁ bhāvam avyayam īkṣate
avibhaktaṁ vibhakteṣu taj jñānaṁ viddhi sāttvikam [20]

viddhi–You should know; tat jnanam–that knowledge; yena–by which; ekam–one; avibhaktam–undivided; avyayam–imperishable; bhavam–nature; iksate–is seen; vibhaktesu sarva-bhutesu–within all the diverse living beings; sattvikam–as knowledge of the nature of goodness. [20]

Translation:

20 That knowledge by which the one imperishable and undivided principle (My superior divine potency) is seen to be present in all the diverse living beings is to be known as knowledge of the nature of goodness.

पृथक्त्वेन तु यज्ज्ञानं नानाभावान्पृथग्विधान् ।
वेत्ति सर्व्वेषु भूतेषु तज्ज्ञानं विद्धि राजसम् ॥२१॥

pṛthaktvena tu yaj jñānaṁ nānā-bhāvān-pṛthag-vidhān
vetti sarveṣu bhūteṣu taj jñānaṁ viddhi rājasam [21]

yat jnanam–That knowledge by which; vetti–one experiences; sarvesu–within all; bhutesu–living beings; prthaktvena–separately; nana-bhavan–many natures; prthak-vidhan–engaged in many pursuits; viddhi–know; tat jnanam tu–that knowledge; rajasam–to be of the nature of passion. [21]

Translation:

21 That knowledge in which one experiences in the plane of living beings many separate (independent) entities engaged in many separate (clashing) pursuits is to be known as knowledge of the nature of passion.

यत्तु कृत्स्नवदेकस्मिन्कार्य्ये सक्तमहैतुकम् ।
अतत्त्वार्थवदल्पञ्च तत्तामसमुदाहृतम् ॥२२॥

yat tu kṛtsnavad ekasmin kārye saktam ahaitukam
atattvārthavad alpañ cha tat tāmasam udāhṛtam [22]

tat–That; yat tu–which; saktam–is attached; ekasmin karye–to the peripheral only, such as the body; krtsnavat–as everything; ahaitukam–(and which is) irrational; atattva-arthavat–not seeking the truth — without spiritual or scriptural conception; alpam cha–and trivial; udahrtam–is said to be; tamasam–knowledge of the nature of ignorance. [22]

Translation:

22 And that ideology which is stubbornly attached to the peripheral only, considering it to be all-in-all, without spiritual or scriptural conception, without seeking the truth, and based on trivialities alone, is said to be knowledge of the (animalistic) nature of ignorance.

नियतं सङ्गरहितमरागद्वेषतः कृतम्
अफलप्रेप्सुना कर्म्म यत्तत्सात्त्विकमुच्यते ॥२३॥

niyataṁ saṅga-rahitam arāga-dveṣataḥ kṛtam
aphala-prepsunā karma yat tat sāttvikam uchyate [23]

tat karma yat–That action which is; niyatam–constantly; krtam–performed; sanga-rahitam–without attachment; aphala-prepsuna–by a person without fruitive desire; araga-dvesatah–unbiased by likes and dislikes; uchyate–is called; sattvikam–action of the nature of goodness. [23]

Translation:

23 That obligatory action which is faithfully executed without attachment by a person who does not seek its rewards and who is unbiased by likes and dislikes, is said to be action of the nature of goodness.

यत्तु कामेप्सुना कर्म्म साहङ्कारेण वा पुनः ।
क्रियते बहुलायासं तद्राजसमुदाहृतम् ॥२४॥

yat tu kāmepsunā karma sāhaṅkāreṇa vā punaḥ
kriyate bahulāyāsaṁ tad rājasam udāhṛtam [24]

punah–Again; tat karma yat tu–that action which is; kriyate–performed; kama-ipsuna–by one desiring the result; va–or; sa-ahankarena–by an egotistic person; bahula-ayasam–with great endeavour; udahrtam–is said to be; rajasam–of the nature of passion. [24]

Translation:

24 And that action which is performed with great endeavour by an egotistic person desiring its fruits, is said to be action of the nature of passion.

अनुबन्धं क्षयं हिंसामनपेक्ष्य च पौरुषम् ।
मोहादारभ्यते कर्म्म यत्तत्तामसमुच्यते ॥२५॥

anubandhaṁ kṣayaṁ hiṁsām anapekṣya cha pauruṣam
mohād ārabhyate karma yat tat tāmasam uchyate [25]

tat karma yat–That action which; arabhyate–is undertaken; mohat–due to delusion; anapeksya–without considering; anubandham–consequence; ksayam–loss; himsam–harm to others; paurusam cha–and one’s capability of performing it; uchyate–is called; tamasam–action of the nature of ignorance. [25]

Translation:

25 And that work which is undertaken out of delusion, without consideration for its consequences, its loss, harm to others, and one’s capability of performing it, is called action of the nature of ignorance.

मुक्तसङ्गोऽनहंवादी धृत्युत्साहसमन्वितः ।
सिद्ध्यसिद्ध्योर्निर्व्विकारः कर्त्ता सात्त्विक उच्यते ॥२६॥

mukta-saṅgo ’nahaṁvādī dhṛty-utsāha-samanvitaḥ
siddhy-asiddhyor nirvikāraḥ kartā sāttvika uchyate [26]

mukta-sangah–Unattached; anaham-vadi–without ego; dhrti-utsaha-samanvitah–patient, enthusiastic; karta–the worker; nirvikarah–who is unaffected; siddhi-asiddhyoh–in success or failure; uchyate–is called; sattvikah–a worker of the nature of goodness. [26]

Translation:

26 The worker who is unattached, without ego, patient, enthusiastic, and unaffected in success or failure, is known as a worker of the nature of goodness.

रागी कर्म्मफलप्रेप्सुर्लुब्धो हिंसात्मकोऽशुचिः ।
हर्षशोकान्वितः कर्त्ता राजसः परिकीर्त्तितः ॥२७॥

rāgī karma-phala-prepsur lubdho hiṁsātmako ’śuchiḥ
harṣa-śokānvitaḥ kartā rājasaḥ parikīrtitaḥ [27]

ragi–The attached; karma-phala-prepsuh–desirer of the fruits of action; lubdhah–covetous; himsa-atmakah–cruel-natured; karta–worker; asuchih–engaged in unscriptural or abominable practices; harsa-soka-anvitah–and always subject to joy and sorrow; parikirtitah–is called; rajasah–a worker of the nature of passion. [27]

Translation:

27 The worker who is attached, desirous of the fruits of action, covetous, cruel, engaged in abominable practices not sanctioned by the scriptures, and always subject to joy and sorrow, is known as a worker of the nature of passion.

अयुक्तः प्राकृतः स्तब्धः शठो नैष्कृतिकोऽलसः ।
विषादी दीर्घसूत्री च कर्त्ता तामस उच्यते ॥२८॥

ayuktaḥ prākṛtaḥ stabdhaḥ śaṭho naiṣkṛtiko ’lasaḥ
viṣādī dīrgha-sūtrī cha kartā tāmasa uchyate [28]

ayuktah–The uncontrolled; prakrtah–vulgar; stabdhah–stubbornly arrogant; sathah–deceitful; naiskrtikah–offensive; alasah–lazy; visadi–despondent; dirgha-sutri cha–procrastinating; karta–worker; uchyate–is called; tamasah–a worker of the nature of ignorance. [28]

Translation:

28 The worker who is uncontrolled, vulgar, arrogant, deceitful, offensive, lazy, despondent, and a procrastinator is known as a worker of the nature of ignorance.

बुद्धेर्भेदं धृतेश्चैव गुणतस्त्रिविधं शृणु ।
प्रोच्यमानमशेषेण पृथक्त्वेन धनञ्जय ॥२९॥

buddher bhedaṁ dhṛteś chaiva guṇatas tri-vidhaṁ śṛṇu
prochyamānam aśeṣeṇa pṛthaktvena dhanañjaya [29]

(he) dhananjaya–O Arjuna; srnu–hear; prochyamanam–as I describe; asesena–fully; prthaktvena–and distinctly; tri-vidham bhedam–the three types; buddheh–of intelligence; dhrteh cha eva–and determination; gunatah–according to the modes of nature. [29]

Translation:

29 O Dhananjaya, now listen attentively. I shall clearly describe the three types of intelligence and determination, according to the modes of nature:

प्रवृत्तिञ्च निवृत्तिञ्च कार्य्याकार्य्ये भयाभये ।
बन्धं मोक्षञ्च या वेत्ति बुद्धिः सा पार्थ सात्त्विकी ॥३०॥

pravṛttiñ cha nivṛttiñ cha kāryākārye bhayābhaye
bandhaṁ mokṣañ cha yā vetti buddhiḥ sā pārtha sāttvikī [30]

(he) partha–O son of Kunti; sattviki buddhih–intelligence of the nature of goodness; sa ya–is that which; vetti–distinguishes; pravrttim cha–virtuous engagement; nivrttim cha–and abstinence from vice; karya-akarye–duty and non-duty; bhaya-abhaye–danger and safety; bandham moksam cha–and bondage and liberation. [30]

Translation:

30 O Partha, intelligence of the nature of goodness is that which can distinguish (virtuous) engagement and abstinence (from vice), duty and non-duty, danger and safety, and bondage and liberation.

यया धर्म्ममधर्म्मञ्च कार्य्यञ्चाकार्य्यमेव च ।
अयथावत्प्रजानाति बुद्धिः सा पार्थ राजसी ॥३१॥

yayā dharmam adharmañ cha kāryañ chākāryam eva cha
ayathāvat prajānāti buddhiḥ sā pārtha rājasī [31]

(he) partha–O Partha; rajasi buddhih–intelligence of the nature of passion; sa yaya–is that by which; dharmam–religion; adharmam cha–and irreligion; karyam cha–and duty; akaryam eva cha–and non-duty; prajanati ayathavat–are misunderstood. [31]

Translation:

31 O Partha, intelligence of the nature of passion is that which causes an erroneous perception of religion, irreligion, duty, and non-duty.

अधर्म्मं धर्म्ममिति या मन्यते तमसावृता ।
सर्व्वार्थान्विपरीतांश्च बुद्धिः सा पार्थ तामसी ॥३२॥

adharmaṁ dharmam iti yā manyate tamasāvṛtā
sarvārthān viparītāṁś cha buddhiḥ sā pārtha tāmasī [32]

(he) partha–O Partha; tamasi buddhih–intelligence of the nature of ignorance; avrta–covered; tamasa–by the mode of ignorance; sa ya–is that which; manyate–considers; adharmam–vice; dharmam–virtue; sarva-arthan cha–and all knowable objects; viparitan iti–contrary to what they are. [32]

Translation:

32 Intelligence of the nature of ignorance is covered by illusion, whereby vice is considered virtue, and everything is taken to be the opposite of the reality.

धृत्या यया धारयते मनःप्राणेन्द्रियक्रियाः ।
योगेनाव्यभिचारिण्या धृतिः सा पार्थ सात्त्विकी ॥३३॥

dhṛtyā yayā dhārayate manaḥ-prāṇendriya-kriyāḥ
yogenāvyabhichāriṇyā dhṛtiḥ sā pārtha sāttvikī [33]

(he) partha–O Partha; yaya avyabhicharinya dhrtya–that unwavering determination which; yogena–with single-minded concentration; dharayate–controls; manah-prana-indriya-kriyah–the functions of the mind, life forces, and senses; sa dhrtih sattviki–is determination of the nature of goodness. [33]

Translation:

33 O Partha, determination of the nature of goodness is that determination which unfailingly and with single-minded concentration controls the functions of the mind, the life-airs, and the senses.

यया तु धर्म्मकामार्थान्धृत्या धारयतेऽर्ज्जुन ।
प्रसङ्गेन फलाकाङ्क्षी धृतिः सा पार्थ राजसी ॥३४॥

yayā tu dharma-kāmārthān dhṛtyā dhārayate ’rjuna
prasaṅgena phalākāṅkṣī dhṛtiḥ sā pārtha rājasī [34]

tu–But; (he) partha arjuna–O Partha, Arjuna; yaya dhrtya–determination by which; dharma-kama-arthan–religiosity, desire, and wealth; dharayate–are held; (pradhanyena)–foremost; prasangena–by the contact of which; (bhavati)–one becomes; phala-akanksi–desirous of their fruits; sa dhrtih–that determination; rajasi–is of the nature of passion. [34]

Translation:

34 O Partha, O Arjuna, determination of the nature of passion is that fruitive, attached determination which adheres to religiosity for the purpose of amassing wealth to fulfill mundane desires.

यया स्वप्नं भयं शोकं विषादं मदमेव च ।
न विमुञ्चति दुर्म्मेधा धृतिः सा तामसी मता ॥३५॥

yayā svapnaṁ bhayaṁ śokaṁ viṣādaṁ madam eva cha
na vimuñchati durmedhā dhṛtiḥ sā tāmasī matā [35]

sa dhrtih–That determination; yaya–by which; durmedhah–a foolish person; na vimunchati–never leaves; svapnam–sleep; bhayam–fear; sokam–sorrow; visadam–depression; madam eva cha–pride, arrogance; mata–is considered; tamasi–determination of the nature of ignorance. [35]

Translation:

35 Determination of the nature of ignorance is that by which a foolish person does not give up sleep, fear, sorrow, depression, and arrogance.

सुखं त्विदानीं त्रिविधं शृणु मे भरतर्षभ ।
अभ्यासाद्रमते यत्र दुःखान्तञ्च निगच्छति ॥३६।

यत्तदग्रे विषमिव परिणामेऽमृतोपमम् ।
तत्सुखं सात्त्विकं प्रोक्तमात्मबुद्धिप्रसादजम् ॥३७॥

sukhaṁ tv idānīṁ tri-vidhaṁ śṛṇu me bharatarṣabha
abhyāsād ramate yatra duḥkhāntañ cha nigachchhati [36]

yat tad agre viṣam iva pariṇāme ’mṛtopamam
tat sukhaṁ sāttvikaṁ proktam ātma-buddhi-prasāda-jam [37]

(he) bharatarsabha–O best of the Bharatas; idanim tu–now; srnu–hear; me–from Me; tri-vidham sukham–about the three kinds of happiness: yatra–that in which; ramate–one delights; abhyasat–through his practices; nigachchhati cha–and attains; duhkha-antam–the cessation of unhappiness; yat tat–and that which; agre–initially; visam iva–is like poison; pariname–and subsequently; amrta-upamam–like nectar; tat sukham–such happiness; atma-buddhi-prasada-jam–born of the purity of self-realisation; proktam–is called; sattvikam–happiness of the nature of goodness. [36–37]

Translation:

36–37 O Bharatarsabha, now hear from Me about the three kinds of happiness: That state in which one is joyful through his practices while attaining the cessation of all unhappiness, and which in the beginning is like poison but ultimately like nectar, and which is born of the purity of self-realisation — that happiness is said to be of the nature of goodness.

विषयेन्द्रियसंयोगाद्यत्तदग्रेऽमृतोपमम् ।
परिणामे विषमिव तत्सुखं राजसं स्मृतम् ॥३८।

viṣayendriya-saṁyogād yat tad agre ’mṛtopamam
pariṇāme viṣam iva tat sukhaṁ rājasaṁ smṛtam [38]

tat yat–That which; (jayate)–is born; visaya-indriya-samyogat–from the contact of the senses with their objects; agre–and in the beginning; amrta-upamam–is like nectar; pariname–and subsequently; visam iva–like poison; tat sukham–that happiness; smrtam–is called; rajasam–happiness of the nature of passion. [38]

Translation:

38 That happiness which is born of the contact of the senses with their objects, and which is like nectar in the beginning but poison in the end, is said to be happiness of the nature of passion.

यदग्रे चानुबन्धे च सुखं मोहनमात्मनः ।
निद्रालस्यप्रमादोत्थं तत्तामसमुदाहृतम् ॥३९॥

yad agre chānubandhe cha sukhaṁ mohanam ātmanaḥ
nidrālasya-pramādotthaṁ tat tāmasam udāhṛtam [39]

nidra-alasya-pramada-uttham–Born of sleep, laziness, and illusion; yat sukham–that happiness which; agre cha–in the beginning; anubandhe cha–and in the end; atmanah mohanam–is self-deception; tat–such happiness; udahrtam–is called; tamasam–happiness of the nature of ignorance. [39]

Translation:

39 That happiness which is self-deception from beginning to end, and which arises from sleep, laziness, and illusion, is called happiness of the nature of ignorance.

न तदस्ति पृथिव्यां वा दिवि देवेषु वा पुनः ।
सत्त्वं प्रकृतिजैर्मुक्तं यदेभिः स्यात्त्रिभिर्गुणैः ॥४०॥

na tad asti pṛthivyāṁ vā divi deveṣu vā punaḥ
sattvaṁ prakṛti-jair muktaṁ yad ebhiḥ syāt tribhir guṇaiḥ [40]

prthivyam va–Either on earth; (manusyadisu)–amongst the humans, etc.; va punah–or again; divi–in the heavenly plane; devesu–amongst the demigods; na asti–there is no; tat sattvam–such entity; yat–which; muktam syat–can be free; ebhih tribhih gunaih–from these three modes; prakrti-jaih–born of material nature. [40]

Translation:

40 Amongst all species on earth including the humans or amongst even the celestial gods in the heavenly plane, there is no entity that can be free from these three modes which are born of material nature.

ब्राह्मणक्षत्रियविशां शूद्राणाञ्च परन्तप ।
कर्म्माणि प्रविभक्तानि स्वभावप्रभवैर्गुनैः ॥४१॥

brāhmaṇa-kṣatriya-viśāṁ śūdrāṇāñ cha parantapa
karmāṇi pravibhaktāni svabhāva-prabhavair gunaiḥ [41]

(he) parantapa–O vanquisher of the enemy; karmani–the duties; brahmana-ksatriya-visam–of the brahman, ksatriya, and vaisya; sudranam cha–and sudra sections; pravibhaktani–are appropriately classified; gunaih–according to the qualities of goodness, passion, and ignorance; svabhava-prabhavaih–born of their natures. [41]

Translation:

41 O Parantapa, according to their natures, the duties of the brahmans, ksatriyas, vaisyas, and sudras are appropriately classified.

शमो दमस्तपः शौचं क्षान्तिरार्ज्जवमेव च ।
ज्ञानं विज्ञानमास्तिक्यं ब्रह्मकर्म्म स्वभावजम् ॥४२॥

śamo damas tapaḥ śauchaṁ kṣāntir ārjavam eva cha
jñānaṁ vijñānam āstikyaṁ brahma-karma svabhāva-jam [42]

(etani)–All these; (bhavati)–are; svabhava-jam–the natural; brahma-karma–duties of the brahmans: samah–internal sense-control; damah–external sense-control; tapah–austerity; saucham–external and internal purity; ksantih–forbearance; arjavam eva cha–straightforwardness; jnanam–scriptural knowledge; vijnanam–realisation of essential truth; astikyam–theistic mentality or firm faith in the teachings of the scriptures. [42]

Translation:

42 Internal and external sense-control, austerity, purity, forbearance, straightforwardness, knowledge, realisation, and theistic mentality — these are the natural duties of the brahmans.

शौर्य्यं तेजो धृतिर्दाक्ष्यं युद्धे चाप्यपलायनम् ।
दानमीश्वरभावश्च क्षात्रं कर्म्म स्वभावजम् ॥४३॥

śauryaṁ tejo dhṛtir dākṣyaṁ yuddhe chāpy apalāyanam
dānam īśvara-bhāvaś cha kṣātraṁ karma svabhāva-jam [43]

(etani)–All these; (bhavati)–are; svabhava-jam–the natural; ksatram karma–duties of the ksatriyas: sauryam–prowess; tejah–valour; dhrtih–endurance; daksyam–dexterity; apalayanam–never retreating; yuddhe cha api–in battle; danam–generosity; isvara-bhavah cha–and regality. [43]

Translation:

43 Prowess, valour, endurance, dexterity, never retreating in battle, generosity, and regality — these are the characteristic duties of the ksatriyas.

कृषिगोरक्ष्यवाणिज्यं वैश्यकर्म्म स्वभावजम् ।
परिचर्य्यात्मकं कर्म्म शूद्रस्यापि स्वभावजम् ॥४४॥

kṛṣi-gorakṣya-vāṇijyaṁ vaiśya-karma svabhāva-jam
paricharyātmakaṁ karma śūdrasyāpi svabhāva-jam [44]

(etani)–All these; (bhavati)–are; svabhava-jam–the natural; vaisya-karma–functions of the vaisyas: krsi-go-raksya-vanijyam–agriculture, cow protection, and trade. karma api–The duty; paricharya-atmakam–of service to the brahmans, ksatriyas, and vaisyas; svabhava-jam–is natural; sudrasya–for the sudra section. [44]

Translation:

44 Agriculture, cow protection, and trade are the natural work of the vaisyas; and natural to the sudras is service to the brahmans, ksatriyas, and vaisyas (assisting them in their various works).

स्वे स्वे कर्म्मण्यभिरतः संसिद्धिं लभते नरः ।
स्वकर्म्मनिरतः सिद्धिं यथा विन्दति तच्छृणु ॥४५॥

sve sve karmaṇy abhirataḥ saṁsiddhiṁ labhate naraḥ
svakarma-nirataḥ siddhiṁ yathā vindati tach chhṛṇu [45]

narah–The man; abhiratah–devoted; sve sve karmani–to his own appropriate duty; labhate–attains; samsiddhim–perfection in self-knowledge. srnu tat–Now hear; yatha–how; svakarma-niratah–one dedicated to executing his prescribed duty; vindati– attains; siddhim–perfection. [45]

Translation:

45 One who devotes himself to his own duty attains perfection in self-knowledge. Now hear from Me how a person attains perfection through devotion to his own duty:

यतः प्रवृत्तिर्भूतानां येन सर्व्वमिदं ततम् ।
स्वकर्म्मणा तमभ्यर्च्च्य सिद्धिं विन्दति मानवः ॥४६॥

yataḥ pravṛttir bhūtānāṁ yena sarvam idaṁ tatam
svakarmaṇā tam abhyarchya siddhiṁ vindati mānavaḥ [46]

manavah–A man; vindati–attains; siddhim–perfection; abhyarchya–by worshipping; svakarmana–through his appropiate, prescribed duty; tam–that Supreme Lord; yatah–from whom occurs; pravrttih–the manifestation or impetus; bhutanam–of all living beings; yena–and by whom, individually and collectively; idam–this; sarvam–entire universe; tatam–is pervaded. [46]

Translation:

46 A man achieves perfection by worshipping, through his prescribed duties, the Supreme Lord from whom all beings originate, by whom all beings are engaged, and who (individually and collectively) pervades the entire universe.

श्रेयान्स्वधर्म्मो विगुणः परधर्म्मात्स्वनुष्ठितात् ।
स्वभावनियतं कर्म्म कुर्व्वन्नाप्नोति किल्बिषम् ॥४७॥

śreyān svadharmo viguṇaḥ para-dharmāt svanuṣṭhitāt
svabhāva-niyataṁ karma kurvan nāpnoti kilbiṣam [47]

svadharmah–One’s own prescribed duty; vigunah–though imperfect; sreyan–is better; para-dharmat–than another’s duties; su-anusthitat–executed well. kurvan–By doing; karma–the duty; svabhava-niyatam–prescribed according to his nature; (manavah)–a man; kilbisam na apnoti–does not incur sin. [47]

Translation:

47 One’s own duty, though imperfect, is better than another’s executed well. Sin is never incurred by a man fullfilling the duty prescribed according to his nature.

सहजं कर्म्म कौन्तेय सदोषमपि न त्यजेत् ।
सर्व्वारम्भा हि दोषेण धूमेनाग्निरिवावृताः ॥४८॥

saha-jaṁ karma kaunteya sa-doṣam api na tyajet
sarvārambhā hi doṣeṇa dhūmenāgnir ivāvṛtāḥ [48]

(he) kaunteya–O son of Kunti; sa-dosam api–although imperfect; karma–action; saha-jam–prescribed according to one’s nature; na tyajet–must not be given up; hi–for; sarva-arambhah–all undertakings; avrtah–are covered; dosena–by defects; agnih iva–as fire is covered; dhumena–by smoke. [48]

Translation:

48 O Kaunteya, even though it may be imperfect, one should not give up the duty prescribed according to his nature. Verily, all action (karma) is (generally) covered by imperfection, as fire is covered by smoke.

असक्तबुद्धिः सर्व्वत्र जितात्मा विगतस्पृहः।
नैष्कर्म्म्यसिद्धिं परमां सन्न्यासेनाधिगच्छति ॥४९॥

asakta-buddhiḥ sarvatra jitātmā vigata-spṛhaḥ
naiṣkarmya-siddhiṁ paramāṁ sannyāsenādhigachchhati [49]

asakta-buddhih–One with the wisdom of detachment; sarvatra–from all mundane objects; jita-atma–the self-controlled; vigata-sprhah–person whose desires have gone; adhigachchhati–attains to; paramam naiskarmya-siddhim–the higher state, of transcending all duties; sannyasena–by renouncing the fruits of his actions. [49]

Translation:

49 One who has the wisdom of detachment from all mundane objects, who is self-controlled, and whose desires have gone — such a person attains the perfection of transcending all duties in the world by renouncing the fruits of his actions.

सिद्धिं प्राप्तो यथा ब्रह्म तथाप्नोति निबोध मे ।
समासेनैव कौन्तेय निष्ठा ज्ञानस्य या परा ॥५०॥

siddhiṁ prāpto yathā brahma tathāpnoti nibodha me
samāsenaiva kaunteya niṣṭhā jñānasya yā parā [50]

(he) kaunteya–O son of Kunti; yatha–how; siddhim praptah–the person who has achieved the state of transcending all duties; apnoti–attains to; brahma–Brahma, the Absolute; ya para nistha–the ultimate state; jnanasya–of knowledge; tatha nibodha–now understand that; samasena eva–in brief; me–from Me. [50]

Translation:

50 O Kaunteya, now know from Me in brief how the person who has attained transcendence of all duties reaches the transcendental plane of the Absolute, the ultimate state of knowledge (spiritual awakening):

बुद्ध्या विशुद्धया युक्तो धृत्यात्मानं नियम्य च ।
शब्दादीन्विषयांस्त्यक्त्वा रागद्वेषौ व्युदस्य च ॥५१॥

विविक्तसेवी लघ्वाशी यतवाक्कायमानसः ।
ध्यानयोगपरो नित्यं वैराग्यं समुपाश्रितः ॥५२॥

अहङ्कारं बलं दर्पं कामं क्रोधं परिग्रहम् ।
विमुच्य निर्म्ममः शान्तो ब्रह्मभूयाय कल्पते ॥५३॥

buddhyā viśuddhayā yukto dhṛtyātmānaṁ niyamya cha
śabdādīn viṣayāṁs tyaktvā rāga-dveṣau vyudasya cha [51]

vivikta-sevī laghv-āśī yata-vāk-kāya-mānasaḥ
dhyāna-yoga-paro nityaṁ vairāgyaṁ samupāśritaḥ [52]

ahaṅkāraṁ balaṁ darpaṁ kāmaṁ krodhaṁ parigraham
vimuchya nirmamaḥ śānto brahma-bhūyāya kalpate [53]

yuktah (san)–A person possessing; visuddhaya buddhya–intelligence of the nature of goodness; niyamya cha–and controlling; atmanam–the mind; dhrtya–through determination of the nature of goodness; tyaktva–rejecting; visayan–the sense objects; sabdadin–of sound, touch, etc.; vyudasya cha–abandoning; raga-dvesau–attachment and aversion — likes and dislikes; vivikta-sevi–remaining free from the association of materialistic persons; laghu-asi–a temperate eater; yata-vak-kaya-manasah–disciplining the body, mind, and speech; nityam–and constantly; dhyana-yoga-parah–absorbed in meditation on the Supreme Lord; vairagyam samupasritah–fully detached from the mundane; vimuchya–giving up; ahankaram–ego — considering oneself ‘the doer’; balam–power; darpam–vanity; kamam–desire; krodham–anger; parigraham–possessiveness; santah–being at peace; nirmamah–not thinking of anything as ‘mine’; kalpate–is qualified; brahma-bhuyaya–for spiritual realisation. [51–53].

Translation:

51–53 Endowed with intelligence of the nature of goodness, mentally controlled through determination of the nature of goodness, rejecting the sense objects of sound, touch, form, taste, and smell, abandoning attachment and aversion, free from the association of materialistic persons, a temperate eater, disciplining the body, mind, and speech, constantly absorbed in thought of the Supreme Lord, and fully detached from the mundane world; giving up ego, power, vanity, desire, anger, and possessiveness, not thinking of anything as ‘mine’; being at peace — such a person is qualified for spiritual realisation.

ब्रह्मभूतः प्रसन्नात्मा न शोचति न काङ्क्षति ।
समः सर्व्वेषु भूतेषु मद्भक्तिं लभते पराम् ॥५४॥

brahma-bhūtaḥ prasannātmā na śochati na kāṅkṣati
samaḥ sarveṣu bhūteṣu mad-bhaktiṁ labhate parām [54]

prasanna-atma–The joyful, enlightened soul; brahma-bhutah–who has attained his divine nature; na sochati–neither sorrows; na kanksati–nor desires. samah–Being of equal vision; sarvesu–for all; bhutesu–living beings (considering My superior potency to be in everything); labhate–he attains; param–transcendental; mat-bhaktim–devotion to Me. [54]

Translation:

54 The joyful-hearted, enlightened soul who has attained his divine nature neither sorrows nor desires. Seeing all beings equally, he comes to attain transcendental loving devotion to Me.

भक्त्या मामभिजानाति यावान्यश्चास्मि तत्त्वतः ।
ततो मां तत्त्वतो ज्ञात्वा विशते तदनन्तरम् ॥५५॥

bhaktyā mām abhijānāti yāvān yaś chāsmi tattvataḥ
tato māṁ tattvato jñātvā viśate tad-anantaram [55]

bhaktya–Through devotion; (sah)–he; abhijanati–can well know; mam–Me; tattvatah–in reality; yavan–as far as being the Master of all opulences; yah cha (aham) asmi–and that which I am. jnatva–Thus knowing Me; tattvatah–in truth; (sah)–he; tat-anantaram–thereafter; tatah–by the potency of that devotion; visate–enters; mam–My eternal Pastimes (nitya-lila), non-different from Me. [55]

Translation:

55 Through devotion, he realises that I am the Lord of all potencies and the Sweet Absolute. Then, realising his divine relationship with Me, he enters the company of My intimate associates who are non-different from My very self.

सर्व्वकर्म्माण्यपि सदा कुर्व्वाणो मद्व्यपाश्रयः ।
मत्प्रसादादवाप्नोति शाश्वतं पदमव्ययम् ॥५६॥

sarva-karmāṇy api sadā kurvāṇo mad-vyapāśrayaḥ
mat-prasādād avāpnoti śāśvataṁ padam avyayam [56]

api–Although; sada–ever; kurvanah–active; sarva-karmani–in all duties; mat-vyapasrayah–My surrendered souls; avapnoti–attain; sasvatam–the eternal; avyayam–immutable (flourishing); padam–plane (of service); mat-prasadat–by My grace. [56]

Translation:

56 Although ever active in all duties, those who have taken refuge in Me attain, by My grace, the eternal, indestructable plane (of service).

चेतसा सर्व्वकर्म्माणि मयि सन्न्यस्य मत्परः ।
बुद्धियोगमुपाश्रित्य मच्चित्तः सततं भव ॥५७॥

chetasā sarva-karmāṇi mayi sannyasya mat-paraḥ
buddhi-yogam upāśritya mach-chittaḥ satataṁ bhava [57]

sannyasya–Offering; chetasa–whole-heartedly; sarva-karmani–all actions; mayi–to Me; mat-parah–keeping Me as the supreme objective; upasritya–and taking refuge; buddhi-yogam–in dedicating your intelligence to Me; bhava–be; satatam–ever; mat-chittah–devoted to Me. [57]

Translation:

57 Whole-heartedly offering your every action to Me, keeping Me as the supreme objective and fully dedicating your intelligence to Me (being unattached to worldly action), be ever devoted to Me.

मच्चित्तः सर्व्वदुर्गाणि मत्प्रसादात्तरिष्यसि ।
अथ चेत्त्वमहङ्कारान्न श्रोष्यसि विनङ्क्ष्यसि ॥५८॥

mach-chittaḥ sarva-durgāṇi mat-prasādāt tariṣyasi
atha chet tvam ahaṅkārān na śroṣyasi vinaṅkṣyasi [58]

mach-chittah–Giving your heart to Me; tvam–you; tarisyasi–will cross; sarva-durgani–all obstacles; mat-prasadat–by My grace. atha chet–Yet, if; ahankarat–out of pride; na srosyasi–you do not heed (My words); (tarhi)–then; vinanksyasi–you will perish. [58]

Translation:

58 Giving your heart to Me, you will be able to overcome all obstacles by My grace. But if out of pride you do not heed My words, you will perish.

यदहङ्कारमाश्रित्य न योत्स्य इति मन्यसे ।
मिथ्यैव व्यवसायस्ते प्रकृतिस्त्वां नियोक्ष्यति ॥५९॥

yad ahaṅkāram āśritya na yotsya iti manyase
mithyaiva vyavasāyas te prakṛtis tvāṁ niyokṣyati [59]

asritya–Resorting to; ahankaram–pride; yat manyase iti–you are thinking; na yotsya–«I shall not fight»; (esah)–but such; vyavasayah–a decision; te–of yours; (bhavisyati)–will be; mithya eva–only in vain. prakrtih–The nature befitting a ksatriya; niyoksyati–will compel; tvam–you. [59]

Translation:

59 Out of pride you are thinking, «I shall not fight.» But your decision will be in vain, for your nature (as a ksatriya) will compel you to fight.

स्वभावजेन कौन्तेय निबद्धः स्वेन कर्म्मणा ।
कर्त्तुं नेच्छसि यन्मोहात्करिष्यस्यवशोऽपि तत् ॥६०॥

svabhāva-jena kaunteya nibaddhaḥ svena karmaṇā
kartuṁ nechchhasi yan mohāt kariṣyasy avaśo ’pi tat [60]

(he) kaunteya–O son of Kunti; nibaddhah (san)–being bound; svena–by your; karmana–duty; svabhava-jena–born of your nature; tat api–that very action; yat–which; mohat–out of delusion; (tvam)–you; na ichchhasi–do not wish; kartum–to perform; karisyasi–you will do; avasah (san)–inevitably. [60]

Translation:

60 O Kaunteya, being bound by the duty born of your nature, that very action which out of delusion you are now avoiding will be inevitably executed by you.

ईश्वरः सर्व्वभूतानां हृद्देशेऽर्ज्जुन तिष्ठति ।
भ्रामयन्सर्व्वभूतानि यन्त्रारूढानि मायया ॥६१॥

īśvaraḥ sarva-bhūtānāṁ hṛd-deśe ’rjuna tiṣṭhati
bhrāmayan sarva-bhūtāni yantrārūḍhāni māyayā [61]

(he) arjuna–O Arjuna; sarva-bhutanam–for all beings; isvarah–the Supreme Lord as the Supersoul; tisthati–is situated; hrd-dese–in region of the heart. mayaya–By His illusory potency; sarva-bhutani bhramayan–He causes all beings to revolve (through many existences); yantra-arudhani (iva)–as though riding a carousel. [61]

Translation:

61 O Arjuna, the Supreme Lord is situated in the hearts of all beings, and by His deluding potency He causes them to revolve (through many existences) like puppets riding a carousel.

तमेव शरणं गच्छ सर्व्वभावेन भारत ।
तत्प्रसादात्परां शान्तिं स्थानं प्राप्स्यसि शाश्वतम् ॥६२॥

tam eva śaraṇaṁ gachchha sarva-bhāvena bhārata
tat prasādāt parāṁ śāntiṁ sthānaṁ prāpsyasi śāśvatam [62]

(he) bharata–O Bharat; (atah)–therefore; saranam gachchha–surrender; sarva-bhavena–wholeheartedly; tam eva–unto Him, alone. tat-prasadat–By His grace; prapsyasi–you will attain; param–the supreme; santim–peace; sasvatam–the eternal; sthanam–abode. [62]

Translation:

62 O Bharat, wholeheartedly surrender to Him. By His grace you will attain the supreme peace and the eternal abode.

इति ते ज्ञानमाख्यातं गुह्याद्गुह्यतरं मया ।
विमृश्यैतदशेषेण यथेच्छसि तथा कुरु ॥६३॥

iti te jñānam ākhyātaṁ guhyād guhyataraṁ mayā
vimṛśyaitad aśeṣeṇa yathechchhasi tathā kuru [63]

iti–Up to this point; guhyat–from profound; guhyataram jnanam–to more profound knowledge; akhyatam–has been disclosed; maya–by Me; te–to you. asesena–Fully; vimrsya–considering; etat–that; kuru–do; yatha–as; ichchhasi–you wish; tatha– accordingly. [63]

Translation:

63 I have now revealed more and more profound teachings to you. Duly consider this, and then do as you wish.

सर्व्वगुह्यतमं भूयः शृणु मे परमं वचः ।
इष्टोऽसि मे दृढमिति ततो वक्ष्यामि ते हितम् ॥६४॥

sarva-guhyatamaṁ bhūyaḥ śṛṇu me paramaṁ vachaḥ
iṣṭo ’si me dṛḍham iti tato vakṣyāmi te hitam [64]

bhuyah–Again; srnu–hear; me–My; paramam–supreme; vachah–teaching. sarva-guhyatamam–most profound of all. (tvam)–You; asi–are; drdham–extremely; istah–dear; me–to Me; iti tatah–so; vaksyami–I am speaking; te–to you; hitam–for your benefit. [64]

Translation:

64 Now again hear My supreme teaching, the most hidden treasure of all. I tell you this for your benefit as you are most dear to Me.

Commentary

According to Srila Bhakti Vinod Thakur (Vidvad-ranjan commentary, 9.1), the wisdom of self-realisation in the second and third chapters of Sri Gita are the profound (guhyam) teachings of Lord Sri Krishna. The Lord’s descriptions of Himself as the Supreme in the seventh and eighth chapters are more profound (guhyataram), as such knowledge gives birth to devotion. In chapter nine, the most profound (guhyatamam) teachings begin as the Lord describes the symptoms of exclusive devotion (kevala-bhakti).

Because His devotee Arjuna is very dear to Him, the Lord now repeats His secret teaching for Arjuna’s benefit. This time, however, He reveals His most hidden of all hidden treasures (sarva-guhyatamam), His most affectionate advice: «Arjuna, you are most dear to Me, so I will now divulge the whole truth to you.»

मन्मना भव मद्भक्तो मद्याजी मां नमस्कुरु ।
मामेवैष्यसि सत्यं ते प्रतिजाने प्रियोऽसि मे ॥६५॥

man-manā bhava mad-bhakto mad-yājī māṁ namaskuru
mām evaiṣyasi satyaṁ te pratijāne priyo ’si me [65]

bhava–Be; mat-manah–of mind dedicated to Me; mat-bhaktah–devoted to Me; mat-yaji–be My worshipper; namaskuru–and offer obeisance — offer yourself; mam–to Me; (tarhi)–then; eva–certainly; esyasi–you will come; mam–to Me. satyam–Truly; pratijane–I promise this; te–to you; (yatah tvam)–as you; asi–are; priyah–dear; me–to Me. [65]

Translation:

65 Think of Me always, devote yourself to Me, worship Me, and bow to Me, and surely you will come to Me. I promise you this, because you are dear to Me.

सर्व्वधर्म्मान्परित्यज्य मामेकं शरणं व्रज ।
अहं त्वां सर्व्वपापेभ्यो मोक्षयिष्यामि मा शुचः ॥६६॥

sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja
ahaṁ tvāṁ sarva-pāpebhyo mokṣayiṣyāmi mā śuchaḥ [66]

parityajya–Totally rejecting; sarva-dharman–all kinds of religion; saranam vraja–take shelter; mam–of Me; ekam–alone. aham–I; moksayisyami–will liberate; tvam–you; sarva-papebhyah–from all kinds of sins. ma suchah–Do not despair. [66]

Translation:

66 Give up all kinds of religion and surrender to Me alone. I will liberate you from all sins. Do not despair.

Commentary

Here, the glory of the hidden purpose in the Bhagavad-gita is sung (Gita-gudhartha-gauravam): «Give up all engagements and come to Me. You won’t have to repent, Arjuna, because I am everything to you, and you are everything to Me. This is the most hidden of all hidden truths. What more can I say? And you will find this in Vraja.»

There is a literary ornament in Sanskrit called dhvani, echo, by which a word ‘echoes’, suggests, an additional meaning. Here, such a hint is given. Mam ekam saranam ‘vraja’*: «You may ‘go’ to ‘Vraja’, and there you will find the most hidden of all hidden truths (sarva-guhyatamam). The deepest secret of the inner loving heart has been fully revealed there: I am beyond all conceptions of religion, society, friends — everything. My position is above everything, and in the heart of the heart of everything. In the eternal land of Vraja, you will experience the whole conception of beauty. Dismiss all other engagements and prospects, and come to Me alone. Your inner hankering will be fulfilled beyond your expectations. You will find such dignity in Me that you will be beyond reaction and repentance.» This is the deepest meaning of the highest glory.

If one comes to this conception, everything else will be seen as sin (Aham tvam sarva-papebhyo moksayisyami). Everything conceived of as duty or purity in this material world will be seen as sinful, and all conceptions of religiosity will be reduced to the level of sin. In the absolute plane, everything and everyone belongs wholly to Krishna, and the slightest deviation from this ideal is no better than committing sin. Mere self-forgetfulness leads to impersonalism and culminates in deep slumber. But self-forgetfulness (sarva-dharman parityajya) in Krishna’s service (Mam ekam saranam vraja) is positive and living. It is the full, absolute plane of life.

The hidden treasure attracts our hearts. We have been deprived of our heart’s deepest interest. Though we have a natural claim to it, it has been hidden from us (srutibhir vimrgyam). In an unparalleled way, Sri Gita considers all these aspects and directs us to the correct meaning and conclusion of all the Upanisads. From this point, the Srimad Bhagavatam begins.

*In the verse, vraja means ‘go’, and Vraja is also a name of Vrndavan.

इदं ते नातपस्काय नाभक्ताय कदाचन ।
न चाशुश्रूषवे वाच्यं न च मां योऽभ्यसूयति ॥६७॥

idaṁ te nātapaskāya nābhaktāya kadāchana
na chāśuśrūṣave vāchyaṁ na cha māṁ yo ’bhyasūyati [67]

te–You; kadachana na vachyam–should never disclose; idam–this; atapaskaya–to one devoid of self-sacrifice; na abhaktaya–nor to a non-devotee; asusrusave na cha–nor to one who is averse to My service; yah na cha–nor to one who; abhyasuyati–is resentful; mam–towards Me. [67]

Translation:

67 You should never disclose this hidden treasure to one devoid of self-sacrifice, to the non-devotee, to the faithless, to one who is averse to My service, or to one who is resentful towards Me.

य इमं परमं गुह्यं मद्भक्तेष्वभिधास्यति ।
भक्तिं मयि परां कृत्वा मामेवैष्यत्यसंशयः ॥६८॥

ya imaṁ paramaṁ guhyaṁ mad-bhakteṣv abhidhāsyati
bhaktiṁ mayi parāṁ kṛtvā mām evaiṣyaty asaṁśayaḥ [68]

yah–One who; abhidhasyati–sings the glories of; imam–this; paramam–supreme; guhyam–secret; mat-bhaktesu–to My devotees; (sah)–such a person; krtva–attaining; param–transcendental; bhaktim–devotion; mayi–to Me; esyati–will reach; mam eva–Me; asamsayah–without a doubt. [68]

Translation:

68 One who reveals the glories of this supreme secret to My devotees will attain transcendental devotion to Me and reach Me without a doubt.

न च तस्मान्मनुष्येषु कश्चिन्मे प्रियकृत्तमः ।
भविता न च मे तस्मादन्यः प्रियतरो भुवि ॥६९॥

na cha tasmān manuṣyeṣu kaśchin me priya-kṛttamaḥ
bhavitā na cha me tasmād anyaḥ priyataro bhuvi [69]

manusyesu–In human society; na cha kaschit–no one; me priya-krttamah–pleases Me more by his actions; tasmat–than he (the preacher of Bhagavad-gita); cha–and; na bhavita–there will not be; anyah–any other; priyatarah–dearer; me–to Me; tasmat– than he; bhuvi–in the world. [69]

Translation:

69 In the entire human society there is no one who pleases Me by his actions more than he (who preaches the glories of the Bhagavad-gita), nor will there ever be anyone in the world dearer to Me than he.

अध्येष्यते च य इमं धर्म्म्यं संवादमावयोः ।
ज्ञानयज्ञेन तेनाहमिष्टः स्यामिति मे मतिः ॥७०॥

adhyeṣyate cha ya imaṁ dharmyaṁ saṁvādam āvayoḥ
jñāna-yajñena tenāham iṣṭaḥ syām iti me matiḥ [70]

yah cha–And for he who; adhyesyate–studies; imam–this; dharmyam–holy; samvadam–conversation; avayoh–of ours; aham–I; syam–shall be; istah–worshipped; tena–by that (by him); jnana-yajnena–by the ‘knowledge-sacrifice’. iti–That; me matih–is My opinion. [70]

Translation:

70 And one who studies with devotion this holy conversation of ours will worship Me by the ‘knowledge-sacrifice’. This is My conclusion.

श्रद्धावाननसूयश्च शृणुयादपि यो नरः ।
सोऽपि मुक्तः शुभाँल्लोकान्प्राप्नुयात्पुण्यकर्म्मणाम् ॥७१॥

śraddhāvān anasūyaś cha śṛṇuyād api yo naraḥ
so ’pi muktaḥ śubhā̐l lokān prāpnuyāt puṇya-karmaṇām [71]

sah narah api–That person, too; sraddhavan–possessing faith; anasuyah cha–and without resentment; yah–who; srnuyat api–only hears; muktah (san)–shall be liberated; (papat)–from sin; prapnuyat–and will reach; subhan–the auspicious; lokan–abodes; (prapya)–attainable; punya-karmanam–by the performers of virtuous acts. [71]

Translation:

71 Simply by hearing this with an open heart, a faithful person is liberated and attains to the auspicious abodes of the virtuous souls.

कच्चिदेतच्छ्रुतं पार्थ त्वयैकाग्रेण चेतसा ।
कच्चिदज्ञानसम्मोहः प्रणष्टस्ते धनञ्जय ॥७२॥

kachchid etach chhrutaṁ pārtha tvayaikāgreṇa chetasā
kachchid ajñāna-sammohaḥ praṇaṣṭas te dhanañjaya [72]

(he) partha–O son of Kunti; kachchit–has; etat–this Gita; srutam–been heard; tvaya–by you; ekagrena–with your single-minded; chetasa–attention? (he) dhananjaya–O Arjuna; kachchit te–has your; ajnana-sammohah–ignorance and delusion; pranastah–been dispelled? [72]

Translation:

72 O Partha, have you listened to this with your undivided attention? O Dhananjaya, are you now free from the darkness of your delusion?

अर्ज्जुन उवाच ।

नष्टो मोहः स्मृतिर्लब्धा त्वत्प्रसादान्मयाच्युत ।
स्थितोऽस्मि गतसन्देहः करिष्ये वचनं तव ॥७३॥

arjuna uvācha

naṣṭo mohaḥ smṛtir labdhā tvat prasādān mayāchyuta
sthito ’smi gata-sandehaḥ kariṣye vachanaṁ tava [73]

arjunah uvacha–Arjuna said: (he) achyuta–O Sri Krishna; tvat prasadat–by Your grace; (me)–my; mohah–delusion; nastah–is dispelled. smrtih–Self-remembrance; labdha–is regained; maya–by me. sthitah asmi–I am steady. gata-sandehah–My doubts have gone. karisye–I shall follow; tava–Your; vachanam–instructions. [73]

Translation:

73 Arjuna said: O infallible one, by Your grace my delusion is now gone, I can now remember who I am, my doubts are destroyed, and I am firm in my resolve. I shall follow Your instructions.

सञ्जय उवाच ।

इत्यहं वासुदेवस्य पार्थस्य च महात्मनः ।
संवादमिममश्रौषमद्भुतं रोमहर्षणम् ॥७४॥

sañjaya uvācha

ity ahaṁ vāsudevasya pārthasya cha mahātmanaḥ
saṁvādam imam aśrauṣam adbhutaṁ roma-harṣaṇam [74]

sanjayah uvacha–Sanjaya said: iti–thus; aham–I; asrausam–heard; imam–this; adbhutam–wonderful; roma-harsanam–thrilling; samvadam–conversation; maha-atmanah vasudevasya–of the Supreme Soul Vasudeva; parthasya cha–and Arjuna. [74]

Translation:

74 Sanjaya said: Thus, I heard this wondrous conversation of the Supreme Soul Vasudev and the son of Prtha, Arjuna, which arouses ecstasy in the hearts of all.

व्यासप्रसादाच्छ्रुतवानिमं गुह्यमहं परम् ।
योगं योगेश्वरात्कृष्णात्साक्षात्कथयतः स्वयम् ॥७५॥

vyāsa-prasādāch chhrutavān imaṁ guhyam ahaṁ param
yogaṁ yogeśvarāt kṛṣṇāt sākṣāt-kathayataḥ svayam [75]

vyasa-prasadat–By the grace of Sri Vyasadev; aham–I; srutavan–heard; imam–this; param–supreme; guhyam–secret; yogam–yoga (yoga of action, knowledge, and devotion); saksat-kathayatah–spoken directly; yogesvarat–by the Lord of yoga; krsnat svayam–Krishna Himself. [75]

Translation:

75 By the mercy of Sri Vyasadev I heard this supreme secret teaching of yoga, sung directly by the Supreme Lord of yoga, Lord Sri Krishna Himself.

राजन्संस्मृत्य संस्मृत्य संवादमिममद्भुतम् ।
केशवार्ज्जुनयोः पुण्यं हृष्यामि च मुहुर्मुहुः ॥७६॥

rājan saṁsmṛtya saṁsmṛtya saṁvādam imam adbhutam
keśavārjunayoḥ puṇyaṁ hṛṣyāmi cha muhur muhuḥ [76]

(he) rajan–O King Dhrtarastra; samsmrtya samsmrtya–ever remembering; imam adbhutam–this miraculous; punyam–sacred; samvadam–conversation; kesava-arjuna-yoh–of Sri Krishna and Arjuna; hrsyami–my heart thrills; muhuh muhuh cha–repeatedly. [76]

Translation:

76 O King, ever remembering this miraculous, sacred conversation of Lord Sri Krishna and Arjuna, my heart thrills over and over again.

तच्च संस्मृत्य संस्मृत्य रूपमत्यद्भुतं हरेः ।
विस्मयो मे महान्राजन्हृष्यामि च पुनः पुनः ॥७७॥

tach cha saṁsmṛtya saṁsmṛtya rūpam atyadbhutaṁ hareḥ
vismayo me mahān rājan hṛṣyāmi cha punaḥ punaḥ [77]

(he) rajan–O King; samsmrtya samsmrtya cha–and repeatedly remembering; tat–that; ati-adbhutam–most miraculous; rupam–universal form; hareh–of the Lord, Sri Hari; me–my; mahan–great; vismayah–wonder; (bhavati)–occurs; cha–and; hrsyami–and I thrill with ecstasy; punah punah–again and again. [77]

Translation:

77 And remembering, O King, I marvel at that astonishing, almighty universal form of the Supreme Lord Hari, and my whole being thrills with ecstasy.

यत्र योगेश्वरः कृष्णो यत्र पार्थो धनुर्धरः ।
तत्र श्रीर्विजयो भूतिर्ध्रुवा नीतिर्मतिर्मम ॥७८॥

yatra yogeśvaraḥ kṛṣṇo yatra pārtho dhanur-dharaḥ
tatra śrīr vijayo bhūtir dhruvā nītir matir mama [78]

yatra–Where there is; yoga-isvarah–the Lord of yoga, the objective of yoga; krsnah–Lord Krishna; yatra–where there is; dhanuh-dharah parthah–Arjuna with bow in hand, the winner of wealth; tatra–there; dhruva–prevails; srih–fortune; vijayah–victory, Jayasri; bhutih–prosperity; nitih–and virtue. (iti)–This is; mama–my; matih–opinion. [78]

Translation:

78 Where there is Yogesvar Krishna, and where there is Arjuna, the winner of wealth with bow in hand, there prevails fortune, victory, prosperity, and virtue. This is my opinion.

इति श्रीमहाभारते शतसाहस्र्यां संहितायां वैयासिक्या भीष्मपर्व्वणि
श्रीमद्भगवद्गीतासूपनिषत्सु ब्रह्मविद्यायां योगशास्त्रे
श्रीकृष्णार्ज्जुनसंवादे मोक्षयोगो नामष्टादशोऽध्यायः ॥१८॥

iti sri-mahabharate sata-sahasryam samhitayam vaiyasikyam
bhisma-parvani srimad-bhagavad-gitasupanisatsu brahma
vidyayam yoga-sastre sri-krsnarjuna-samvade moksa
yogo namastadaso ’dhyayah [18]

End of Chapter Eighteen
The Path of Liberation
from the conversation
of Sri Krishna and Arjuna
in Srimad Bhagavad-gita Upanisad
the yoga scripture of transcendental knowledge
in Bhisma Parva of Sri Mahabharata, the holy scripture
revealed by Srila Vyasadev in a hundred thousand verses.