मोक्षसंन्यासयोगः
Chapter 18 — Moksha Sannyasa Yoga
The yoga of liberation through renunciation.
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अर्जुन उवाच संन्यासस्य महाबाहो तत्त्वमिच्छामि वेदितुम्। त्यागस्य च हृषीकेश पृथक्केशिनिषूदन।।
arjuna uvāca saṃnyāsasya mahābāho tattvamicchāmi veditum tyāgasya ca hṛṣīkeśa pṛthakkeśiniṣūdana
Meaning
Arjuna said I desire to know severally, O mighty-armed, the essence or truth of renunciation, O Hrishikesa, as also of abandonment, O slayer of Kesi.
श्री भगवानुवाच काम्यानां कर्मणां न्यासं संन्यासं कवयो विदुः। सर्वकर्मफलत्यागं प्राहुस्त्यागं विचक्षणाः।।
śrī bhagavānuvāca kāmyānāṃ karmaṇāṃ nyāsaṃ saṃnyāsaṃ kavayo viduḥ sarvakarmaphalatyāgaṃ prāhustyāgaṃ vicakṣaṇāḥ
Meaning
The Blessed Lord said The sages understand Sannyasa to be the renunciation of action with desire; the wise declare the abandonment of the fruits of all actions as Tyaga.
त्याज्यं दोषवदित्येके कर्म प्राहुर्मनीषिणः। यज्ञदानतपःकर्म न त्याज्यमिति चापरे।।
tyājyaṃ doṣavadityeke karma prāhurmanīṣiṇaḥ yajñadānatapaḥkarma na tyājyamiti cāpare
Meaning
Some philosophers declare that actions should be abandoned as an evil; while others (declare) that acts of sacrifice, gift and austerity should not be relinished.
निश्चयं श्रृणु मे तत्र त्यागे भरतसत्तम। त्यागो हि पुरुषव्याघ्र त्रिविधः संप्रकीर्तितः।।
niścayaṃ śrṛṇu me tatra tyāge bharatasattama tyāgo hi puruṣavyāghra trividhaḥ saṃprakīrtitaḥ
Meaning
Hear from Me the conclusion or the final truth about this abandonment, O best of the Bharatas; abandonment, verily, O best of men, has been declared to be of three kinds.
यज्ञदानतपःकर्म न त्याज्यं कार्यमेव तत्। यज्ञो दानं तपश्चैव पावनानि मनीषिणाम्।।
yajñadānatapaḥkarma na tyājyaṃ kāryameva tat yajño dānaṃ tapaścaiva pāvanāni manīṣiṇām
Meaning
Acts of sacrifice, gift and austerity should not be abandoned, but should be performed; sacrifice, gift and also austerity are the purifiers of the wise.
एतान्यपि तु कर्माणि सङ्गं त्यक्त्वा फलानि च। कर्तव्यानीति मे पार्थ निश्िचतं मतमुत्तमम्।।
etānyapi tu karmāṇi saṅgaṃ tyaktvā phalāni ca kartavyānīti me pārtha niśicataṃ matamuttamam
Meaning
But even these actions should be performed leaving aside attachment and the desire for rewards, O Arjuna; this is My certain and best conviction.
नियतस्य तु संन्यासः कर्मणो नोपपद्यते। मोहात्तस्य परित्यागस्तामसः परिकीर्तितः।।
niyatasya tu saṃnyāsaḥ karmaṇo nopapadyate mohāttasya parityāgastāmasaḥ parikīrtitaḥ
Meaning
Verily the renunciation of obligatory action is not proper; the abandonment of the same from delusion is declared to be Tamasic.
दुःखमित्येव यत्कर्म कायक्लेशभयात्त्यजेत्। स कृत्वा राजसं त्यागं नैव त्यागफलं लभेत्।।
duḥkhamityeva yatkarma kāyakleśabhayāttyajet sa kṛtvā rājasaṃ tyāgaṃ naiva tyāgaphalaṃ labhet
Meaning
He who abandons action on account of the fear of bodily trouble (because it is painful), does not obtain the merit of renunciation by doing such Rajasic renunciation.
कार्यमित्येव यत्कर्म नियतं क्रियतेऽर्जुन। सङ्गं त्यक्त्वा फलं चैव स त्यागः सात्त्विको मतः।।
kāryamityeva yatkarma niyataṃ kriyate'rjuna saṅgaṃ tyaktvā phalaṃ caiva sa tyāgaḥ sāttviko mataḥ
Meaning
Whatever obligatory action is done, O Arjuna, merely because it ought to be done, abandoning attachment and also the desire for reward, that renunciation is regarded as Sattvic (pure).
न द्वेष्ट्यकुशलं कर्म कुशले नानुषज्जते। त्यागी सत्त्वसमाविष्टो मेधावी छिन्नसंशयः।।
na dveṣṭyakuśalaṃ karma kuśale nānuṣajjate tyāgī sattvasamāviṣṭo medhāvī chinnasaṃśayaḥ
Meaning
The man of renunciation, pervaded by purity, intelligent, and with his doubts cut asunder, does not hate a disagreeable work nor is he attached to an agreeable one.
न हि देहभृता शक्यं त्यक्तुं कर्माण्यशेषतः। यस्तु कर्मफलत्यागी स त्यागीत्यभिधीयते।।
na hi dehabhṛtā śakyaṃ tyaktuṃ karmāṇyaśeṣataḥ yastu karmaphalatyāgī sa tyāgītyabhidhīyate
Meaning
Verily, it is not possible for an embodied being to abandon actions entirely; but he who relinishes the rewards of actions is verily called a man of renunciation.
अनिष्टमिष्टं मिश्रं च त्रिविधं कर्मणः फलम्। भवत्यत्यागिनां प्रेत्य न तु संन्यासिनां क्वचित्।।
aniṣṭamiṣṭaṃ miśraṃ ca trividhaṃ karmaṇaḥ phalam bhavatyatyāgināṃ pretya na tu saṃnyāsināṃ kvacit
Meaning
The threefold fruit of action (evil, good and mixed) accrues after death to the non-abandoners, but never to the abandoners.
पञ्चैतानि महाबाहो कारणानि निबोध मे। सांख्ये कृतान्ते प्रोक्तानि सिद्धये सर्वकर्मणाम्।।
pañcaitāni mahābāho kāraṇāni nibodha me sāṃkhye kṛtānte proktāni siddhaye sarvakarmaṇām
Meaning
Learn from Me, O mighty-armed Arjuna, these five causes as declared in the Sankhya system for the accomplishment of all actions.
अधिष्ठानं तथा कर्ता करणं च पृथग्विधम्। विविधाश्च पृथक्चेष्टा दैवं चैवात्र पञ्चमम्।।
adhiṣṭhānaṃ tathā kartā karaṇaṃ ca pṛthagvidham vividhāśca pṛthakceṣṭā daivaṃ caivātra pañcamam
Meaning
The seat (body), the doer, the various senses, the different functions of various sorts, and the presiding deity, also, the fifth.
शरीरवाङ्मनोभिर्यत्कर्म प्रारभते नरः। न्याय्यं वा विपरीतं वा पञ्चैते तस्य हेतवः।।
śarīravāṅmanobhiryatkarma prārabhate naraḥ nyāyyaṃ vā viparītaṃ vā pañcaite tasya hetavaḥ
Meaning
Whatever action a man performs with his body, speech and mind whether right or the reverse these five are its causes.
तत्रैवं सति कर्तारमात्मानं केवलं तु यः। पश्यत्यकृतबुद्धित्वान्न स पश्यति दुर्मतिः।।
tatraivaṃ sati kartāramātmānaṃ kevalaṃ tu yaḥ paśyatyakṛtabuddhitvānna sa paśyati durmatiḥ
Meaning
Now, such being the case, verily he who owing to untrained understanding looks upon his Self, which is isolated, as the agent, he of perverted intelligence, sees not.
यस्य नाहंकृतो भावो बुद्धिर्यस्य न लिप्यते। हत्वापि स इमाँल्लोकान्न हन्ति न निबध्यते।।
yasya nāhaṃkṛto bhāvo buddhiryasya na lipyate hatvāpi sa imā~llokānna hanti na nibadhyate
Meaning
He who is free from the egoistic notion, whose intelligence is not tainted (by good or evil), though he slays these people, he slayeth not, nor is he bound (by the action).
ज्ञानं ज्ञेयं परिज्ञाता त्रिविधा कर्मचोदना। करणं कर्म कर्तेति त्रिविधः कर्मसंग्रहः।।
jñānaṃ jñeyaṃ parijñātā trividhā karmacodanā karaṇaṃ karma karteti trividhaḥ karmasaṃgrahaḥ
Meaning
Knowledge, the knowable and the knower form the threefold impulse to action; the organ, the action and the agent form the threefold basis of action.
ज्ञानं कर्म च कर्ता च त्रिधैव गुणभेदतः। प्रोच्यते गुणसंख्याने यथावच्छृणु तान्यपि।।
jñānaṃ karma ca kartā ca tridhaiva guṇabhedataḥ procyate guṇasaṃkhyāne yathāvacchṛṇu tānyapi
Meaning
Knowledge, action and actor are declared in the science of the Gunas (Sankhya philosophy) to be of three kinds only, according to the distinction of the Gunas. Of these also, hear duly.
सर्वभूतेषु येनैकं भावमव्ययमीक्षते। अविभक्तं विभक्तेषु तज्ज्ञानं विद्धि सात्त्विकम्।।
sarvabhūteṣu yenaikaṃ bhāvamavyayamīkṣate avibhaktaṃ vibhakteṣu tajjñānaṃ viddhi sāttvikam
Meaning
That by which one sees the one indestructible Reality in all beings, not separate in all the separate beings know thou that knowledge to be Sattvic.
पृथक्त्वेन तु यज्ज्ञानं नानाभावान्पृथग्विधान्। वेत्ति सर्वेषु भूतेषु तज्ज्ञानं विद्धि राजसम्।।
pṛthaktvena tu yajjñānaṃ nānābhāvānpṛthagvidhān vetti sarveṣu bhūteṣu tajjñānaṃ viddhi rājasam
Meaning
But that knowledge which sees in all beings various entities of distinct kinds as different from one another know thou that knowledge to be Rajasic.
यत्तु कृत्स्नवदेकस्मिन्कार्ये सक्तमहैतुकम्। अतत्त्वार्थवदल्पं च तत्तामसमुदाहृतम्।।
yattu kṛtsnavadekasminkārye saktamahaitukam atattvārthavadalpaṃ ca tattāmasamudāhṛtam
Meaning
But that which clings to one single effect as if it were the whole, without reason, without foundation in Truth, and trivial that is declared to be Tamasic.
नियतं सङ्गरहितमरागद्वेषतः कृतम्। अफलप्रेप्सुना कर्म यत्तत्सात्त्विकमुच्यते।।
niyataṃ saṅgarahitamarāgadveṣataḥ kṛtam aphalaprepsunā karma yattatsāttvikamucyate
Meaning
An action which is ordained, which is free from attachment, and which is done without love or hatred by one who is not desirous of any reward that action is declared to be Sattvic.
यत्तु कामेप्सुना कर्म साहङ्कारेण वा पुनः। क्रियते बहुलायासं तद्राजसमुदाहृतम्।।
yattu kāmepsunā karma sāhaṅkāreṇa vā punaḥ kriyate bahulāyāsaṃ tadrājasamudāhṛtam
Meaning
But that action which is done by one longing for the fulfilment of desires or gain with egoism or with much effort that is declared to be Rajasic (passionate).
अनुबन्धं क्षयं हिंसामनपेक्ष्य च पौरुषम्। मोहादारभ्यते कर्म यत्तत्तामसमुच्यते।।
anubandhaṃ kṣayaṃ hiṃsāmanapekṣya ca pauruṣam mohādārabhyate karma yattattāmasamucyate
Meaning
That action which is undertaken from delusion, without a regard for the conseences, loss, injury and (one's own) ability that is declared to be Tamasic (dark).
मुक्तसङ्गोऽनहंवादी धृत्युत्साहसमन्वितः। सिद्ध्यसिद्ध्योर्निर्विकारः कर्ता सात्त्विक उच्यते।।
muktasaṅgo'nahaṃvādī dhṛtyutsāhasamanvitaḥ siddhyasiddhyornirvikāraḥ kartā sāttvika ucyate
Meaning
An agent who is free from attachment, non-egoistic, endowed with firmness and enthusiasm, and unaffected by success or failure, is called Sattvic (pure).
रागी कर्मफलप्रेप्सुर्लुब्धो हिंसात्मकोऽशुचिः। हर्षशोकान्वितः कर्ता राजसः परिकीर्तितः।।
rāgī karmaphalaprepsurlubdho hiṃsātmako'śuciḥ harṣaśokānvitaḥ kartā rājasaḥ parikīrtitaḥ
Meaning
Passionate, desiring to obtain the reward of actions, greedy, cruel, impure, moved by joy and sorrow, such an agent is said to be Rajasic (passionate).
अयुक्तः प्राकृतः स्तब्धः शठो नैष्कृतिकोऽलसः। विषादी दीर्घसूत्री च कर्ता तामस उच्यते।।
ayuktaḥ prākṛtaḥ stabdhaḥ śaṭho naiṣkṛtiko'lasaḥ viṣādī dīrghasūtrī ca kartā tāmasa ucyate
Meaning
Unsteady, vulgar, unbending, cheating, malicious, lazy, desponding and procrastinating such an agent is called Tamasic.
बुद्धेर्भेदं धृतेश्चैव गुणतस्त्रिविधं श्रृणु। प्रोच्यमानमशेषेण पृथक्त्वेन धनञ्जय।।
buddherbhedaṃ dhṛteścaiva guṇatastrividhaṃ śrṛṇu procyamānamaśeṣeṇa pṛthaktvena dhanañjaya
Meaning
Hear thou the threefold division of intellect and firmness according to the Gunas, as I declare them fully and distinctly, O Arjuna.
प्रवृत्तिं च निवृत्तिं च कार्याकार्ये भयाभये। बन्धं मोक्षं च या वेत्ति बुद्धिः सा पार्थ सात्त्विकी।।
pravṛttiṃ ca nivṛttiṃ ca kāryākārye bhayābhaye bandhaṃ mokṣaṃ ca yā vetti buddhiḥ sā pārtha sāttvikī
Meaning
The intellect which knows the path of work and renunciation, what ought to be done and what ought not to be done, fear and fearlessness, bondage and liberation that intellect is Sattvic (pure), O Arjuna.
यया धर्ममधर्मं च कार्यं चाकार्यमेव च। अयथावत्प्रजानाति बुद्धिः सा पार्थ राजसी।।
yayā dharmamadharmaṃ ca kāryaṃ cākāryameva ca ayathāvatprajānāti buddhiḥ sā pārtha rājasī
Meaning
That, by which one wrongly understands Dharma and Adharma and also what ought to be done and what ought not to be done that intellect, O Arjuna, is Rajasic (passionate).
अधर्मं धर्ममिति या मन्यते तमसाऽऽवृता। सर्वार्थान्विपरीतांश्च बुद्धिः सा पार्थ तामसी।।
adharmaṃ dharmamiti yā manyate tamasā''vṛtā sarvārthānviparītāṃśca buddhiḥ sā pārtha tāmasī
Meaning
That, which, enveloped in darkness, sees Adharma as Dharma and all things perverted that intellect, O Arjuna, is Tamasic (dark).
धृत्या यया धारयते मनःप्राणेन्द्रियक्रियाः। योगेनाव्यभिचारिण्या धृतिः सा पार्थ सात्त्विकी।।
dhṛtyā yayā dhārayate manaḥprāṇendriyakriyāḥ yogenāvyabhicāriṇyā dhṛtiḥ sā pārtha sāttvikī
Meaning
The unwavering firmness by which, through Yoga, the functions of the mind, the life-force and the senses are restrained that firmness, O Arjuna, is Sattvic (pure).
यया तु धर्मकामार्थान् धृत्या धारयतेऽर्जुन। प्रसङ्गेन फलाकाङ्क्षी धृतिः सा पार्थ राजसी।।
yayā tu dharmakāmārthān dhṛtyā dhārayate'rjuna prasaṅgena phalākāṅkṣī dhṛtiḥ sā pārtha rājasī
Meaning
But that, O Arjuna, by which, on account of attachment and desire for reward, one holds fast to Dharma (duty), enjoyment of pleasures and earning of wealth that firmness, O Arjuna, is Rajasic (passionate).
यया स्वप्नं भयं शोकं विषादं मदमेव च। न विमुञ्चति दुर्मेधा धृतिः सा पार्थ तामसी।।
yayā svapnaṃ bhayaṃ śokaṃ viṣādaṃ madameva ca na vimuñcati durmedhā dhṛtiḥ sā pārtha tāmasī
Meaning
That, by which a stupid man does not abandon sleep, fear, grief, despair and also conceit that firmness, O Arjuna, is Tamasic.
सुखं त्विदानीं त्रिविधं श्रृणु मे भरतर्षभ। अभ्यासाद्रमते यत्र दुःखान्तं च निगच्छति।।
sukhaṃ tvidānīṃ trividhaṃ śrṛṇu me bharatarṣabha abhyāsādramate yatra duḥkhāntaṃ ca nigacchati
Meaning
And now hear from Me, O Arjuna, of the threefold pleasure, in which one rejoices by practice and surely comes to the end of pain.
यत्तदग्रे विषमिव परिणामेऽमृतोपमम्। तत्सुखं सात्त्विकं प्रोक्तमात्मबुद्धिप्रसादजम्।।
yattadagre viṣamiva pariṇāme'mṛtopamam tatsukhaṃ sāttvikaṃ proktamātmabuddhiprasādajam
Meaning
That which is like poison at first but in the end like nectar that happiness is declared to be Sattvic, born of the purity of one's own mind due to Self-realisation.
विषयेन्द्रियसंयोगाद्यत्तदग्रेऽमृतोपमम्। परिणामे विषमिव तत्सुखं राजसं स्मृतम्।।
viṣayendriyasaṃyogādyattadagre'mṛtopamam pariṇāme viṣamiva tatsukhaṃ rājasaṃ smṛtam
Meaning
That happiness which arises from the contact of the sense-organs with the objects, which is at first like nectar, and in the end like poison that is declared to be Rajasic.
यदग्रे चानुबन्धे च सुखं मोहनमात्मनः। निद्रालस्यप्रमादोत्थं तत्तामसमुदाहृतम्।।
yadagre cānubandhe ca sukhaṃ mohanamātmanaḥ nidrālasyapramādotthaṃ tattāmasamudāhṛtam
Meaning
That happiness which at first as well as in the seel deludes the self, and which arises from sleep, indolence and heedlessness that is declared to be Tamasic.
न तदस्ति पृथिव्यां वा दिवि देवेषु वा पुनः। सत्त्वं प्रकृतिजैर्मुक्तं यदेभिः स्यात्ित्रभिर्गुणैः।।
na tadasti pṛthivyāṃ vā divi deveṣu vā punaḥ sattvaṃ prakṛtijairmuktaṃ yadebhiḥ syātitrabhirguṇaiḥ
Meaning
There is no being on earth or again in heaven among the gods, that is liberated from the three alities born of Nature.
ब्राह्मणक्षत्रियविशां शूद्राणां च परंतप। कर्माणि प्रविभक्तानि स्वभावप्रभवैर्गुणैः।।
brāhmaṇakṣatriyaviśāṃ śūdrāṇāṃ ca paraṃtapa karmāṇi pravibhaktāni svabhāvaprabhavairguṇaiḥ
Meaning
Of Brahmanas, Kshatriyas and Vaisyas, as also of Sudras, O Arjuna, the duties are distributed according to the alities born of their own nature.
शमो दमस्तपः शौचं क्षान्तिरार्जवमेव च। ज्ञानं विज्ञानमास्तिक्यं ब्रह्मकर्म स्वभावजम्।।
śamo damastapaḥ śaucaṃ kṣāntirārjavameva ca jñānaṃ vijñānamāstikyaṃ brahmakarma svabhāvajam
Meaning
Serenity, self-restraint, austerity, purity, forgiveness and also uprightness, knowledge, realisation and belief in God are the duties of the Brahmanas, born of (their own) nature.
शौर्यं तेजो धृतिर्दाक्ष्यं युद्धे चाप्यपलायनम्। दानमीश्वरभावश्च क्षात्रं कर्म स्वभावजम्।।
śauryaṃ tejo dhṛtirdākṣyaṃ yuddhe cāpyapalāyanam dānamīśvarabhāvaśca kṣātraṃ karma svabhāvajam
Meaning
Prowess, splendour, firmness, dexterity and also not fleeing from battle, generosity and lordliness are the duties of the Kshatriyas, born of (their own) nature.
कृषिगौरक्ष्यवाणिज्यं वैश्यकर्म स्वभावजम्। परिचर्यात्मकं कर्म शूद्रस्यापि स्वभावजम्।।
kṛṣigaurakṣyavāṇijyaṃ vaiśyakarma svabhāvajam paricaryātmakaṃ karma śūdrasyāpi svabhāvajam
Meaning
Agriculture, cattle-rearing and trade are the duties of the Vaisya (merchant), born of (their own) nature; and action consisting of service is the duty of the Sudra (servant-class), born of (their own) nature.
स्वे स्वे कर्मण्यभिरतः संसिद्धिं लभते नरः। स्वकर्मनिरतः सिद्धिं यथा विन्दति तच्छृणु।।
sve sve karmaṇyabhirataḥ saṃsiddhiṃ labhate naraḥ svakarmanirataḥ siddhiṃ yathā vindati tacchṛṇu
Meaning
Each man devoted to his own duty attains perfection. How he attains perfection while being engaged in his own duty, hear now.
यतः प्रवृत्तिर्भूतानां येन सर्वमिदं ततम्। स्वकर्मणा तमभ्यर्च्य सिद्धिं विन्दति मानवः।।
yataḥ pravṛttirbhūtānāṃ yena sarvamidaṃ tatam svakarmaṇā tamabhyarcya siddhiṃ vindati mānavaḥ
Meaning
He from Whom all the beings have evolved and by Whom all this is pervaded worshipping Him with his own duty, man attains perfection.
श्रेयान्स्वधर्मो विगुणः परधर्मात्स्वनुष्ठितात्। स्वभावनियतं कर्म कुर्वन्नाप्नोति किल्बिषम्।।
śreyānsvadharmo viguṇaḥ paradharmātsvanuṣṭhitāt svabhāvaniyataṃ karma kurvannāpnoti kilbiṣam
Meaning
Better is one's own duty (though) destitute of merits, than the duty of another well performed. He who does the duty ordained by his own nature incurs no sin.
सहजं कर्म कौन्तेय सदोषमपि न त्यजेत्। सर्वारम्भा हि दोषेण धूमेनाग्निरिवावृताः।।
sahajaṃ karma kaunteya sadoṣamapi na tyajet sarvārambhā hi doṣeṇa dhūmenāgnirivāvṛtāḥ
Meaning
One should not abandon, O Arjuna, the duty to which one is born, though faulty; for, all undertakings are enveloped by evil, as fire by smoke.
असक्तबुद्धिः सर्वत्र जितात्मा विगतस्पृहः। नैष्कर्म्यसिद्धिं परमां संन्यासेनाधिगच्छति।।
asaktabuddhiḥ sarvatra jitātmā vigataspṛhaḥ naiṣkarmyasiddhiṃ paramāṃ saṃnyāsenādhigacchati
Meaning
He whose intellect is unattached everywhere, who has subdued his self, from whom desire has fled, he by renunciation, attains the supreme state of freedom from action.
सिद्धिं प्राप्तो यथा ब्रह्म तथाप्नोति निबोध मे। समासेनैव कौन्तेय निष्ठा ज्ञानस्य या परा।।
siddhiṃ prāpto yathā brahma tathāpnoti nibodha me samāsenaiva kaunteya niṣṭhā jñānasya yā parā
Meaning
Learn from Me in brief, O Arjuna, how he who has attained perfection reaches Brahman (the Eternal), that supreme state of knowledge.
बुद्ध्या विशुद्धया युक्तो धृत्याऽऽत्मानं नियम्य च। शब्दादीन् विषयांस्त्यक्त्वा रागद्वेषौ व्युदस्य च।।
buddhyā viśuddhayā yukto dhṛtyā''tmānaṃ niyamya ca śabdādīn viṣayāṃstyaktvā rāgadveṣau vyudasya ca
Meaning
Endowed with a pure intellect, controlling the self by firmness, relinishing sound and other objects and abandoning attraction and hatred.
विविक्तसेवी लघ्वाशी यतवाक्कायमानसः। ध्यानयोगपरो नित्यं वैराग्यं समुपाश्रितः।।
viviktasevī laghvāśī yatavākkāyamānasaḥ dhyānayogaparo nityaṃ vairāgyaṃ samupāśritaḥ
Meaning
Dwelling in solitude, eating but little, with speech, body and mind subdued, always engaged in meditation and concentration, resorting to dispassion.
अहङ्कारं बलं दर्पं कामं क्रोधं परिग्रहम्। विमुच्य निर्ममः शान्तो ब्रह्मभूयाय कल्पते।।
ahaṅkāraṃ balaṃ darpaṃ kāmaṃ krodhaṃ parigraham vimucya nirmamaḥ śānto brahmabhūyāya kalpate
Meaning
Having abandoned egoism, strength, arrogance, desire, anger and covetousness, and free from the notion of 'mine' and peaceful, he is fit for becoming Brahman.
ब्रह्मभूतः प्रसन्नात्मा न शोचति न काङ्क्षति। समः सर्वेषु भूतेषु मद्भक्तिं लभते पराम्।।
brahmabhūtaḥ prasannātmā na śocati na kāṅkṣati samaḥ sarveṣu bhūteṣu madbhaktiṃ labhate parām
Meaning
Becoming Brahman, serene in the Self, he neither grieves nor desires, the same to all beings, he obtains supreme devotion to Me.
भक्त्या मामभिजानाति यावान्यश्चास्मि तत्त्वतः। ततो मां तत्त्वतो ज्ञात्वा विशते तदनन्तरम्।।
bhaktyā māmabhijānāti yāvānyaścāsmi tattvataḥ tato māṃ tattvato jñātvā viśate tadanantaram
Meaning
By devotion he knows Me in truth, what and who I am; then having known Me in truth, he forthwith enters into the Supreme.
सर्वकर्माण्यपि सदा कुर्वाणो मद्व्यपाश्रयः। मत्प्रसादादवाप्नोति शाश्वतं पदमव्ययम्।।
sarvakarmāṇyapi sadā kurvāṇo madvyapāśrayaḥ matprasādādavāpnoti śāśvataṃ padamavyayam
Meaning
Doing all actions always having taken refuge in Me, by My grace he obtains the eternal indestructible state of being.
चेतसा सर्वकर्माणि मयि संन्यस्य मत्परः। बुद्धियोगमुपाश्रित्य मच्चित्तः सततं भव।।
cetasā sarvakarmāṇi mayi saṃnyasya matparaḥ buddhiyogamupāśritya maccittaḥ satataṃ bhava
Meaning
Mentally renouncing all actions in Me, having Me as the highest goal, resorting to the Yoga of discrimination do thou ever fix thy mind on Me.
मच्चित्तः सर्वदुर्गाणि मत्प्रसादात्तरिष्यसि। अथ चेत्त्वमहङ्कारान्न श्रोष्यसि विनङ्क्ष्यसि।।
maccittaḥ sarvadurgāṇi matprasādāttariṣyasi atha cettvamahaṅkārānna śroṣyasi vinaṅkṣyasi
Meaning
Fixing thy mind on Me, thou shalt by My grace overcome all obstacles; but if from egoism thou wilt not hear Me, thou shalt perish.
यदहङ्कारमाश्रित्य न योत्स्य इति मन्यसे। मिथ्यैष व्यवसायस्ते प्रकृतिस्त्वां नियोक्ष्यति।।
yadahaṅkāramāśritya na yotsya iti manyase mithyaiṣa vyavasāyaste prakṛtistvāṃ niyokṣyati
Meaning
If, filled with egoism, thou thinkest: "I will not fight", vain is this, thy resolve; Nature will compel thee.
स्वभावजेन कौन्तेय निबद्धः स्वेन कर्मणा। कर्तुं नेच्छसि यन्मोहात्करिष्यस्यवशोऽपि तत्।।
svabhāvajena kaunteya nibaddhaḥ svena karmaṇā kartuṃ necchasi yanmohātkariṣyasyavaśo'pi tat
Meaning
O Arjuna, bound by thy own Karma (action) born of thy own nature, that which from delusion thou wishest not to do, even that thou shalt do helplessly.
ईश्वरः सर्वभूतानां हृद्देशेऽर्जुन तिष्ठति। भ्रामयन्सर्वभूतानि यन्त्रारूढानि मायया।।
īśvaraḥ sarvabhūtānāṃ hṛddeśe'rjuna tiṣṭhati bhrāmayansarvabhūtāni yantrārūḍhāni māyayā
Meaning
The Lord dwells in the hearts of all beings, O Arjuna, causing all beings, by His illusive power, to revolve as if mounted on a machine.
तमेव शरणं गच्छ सर्वभावेन भारत। तत्प्रसादात्परां शान्तिं स्थानं प्राप्स्यसि शाश्वतम्।।
tameva śaraṇaṃ gaccha sarvabhāvena bhārata tatprasādātparāṃ śāntiṃ sthānaṃ prāpsyasi śāśvatam
Meaning
Fly unto Him for refuge with all thy being, O Arjuna; by His grace thou shalt obtain supreme peace (and) the eternal abode.
इति ते ज्ञानमाख्यातं गुह्याद्गुह्यतरं मया। विमृश्यैतदशेषेण यथेच्छसि तथा कुरु।।
iti te jñānamākhyātaṃ guhyādguhyataraṃ mayā vimṛśyaitadaśeṣeṇa yathecchasi tathā kuru
Meaning
Thus has wisdom, more secret than secrecy itself, been declared unto thee by Me; having reflected over it fully, then act as thou wishest.
सर्वगुह्यतमं भूयः श्रृणु मे परमं वचः। इष्टोऽसि मे दृढमिति ततो वक्ष्यामि ते हितम्।।
sarvaguhyatamaṃ bhūyaḥ śrṛṇu me paramaṃ vacaḥ iṣṭo'si me dṛḍhamiti tato vakṣyāmi te hitam
Meaning
Hear thou again My supreme word, most secret of all; because thou art dearly beloved of Me, I will tell thee what is good.
मन्मना भव मद्भक्तो मद्याजी मां नमस्कुरु। मामेवैष्यसि सत्यं ते प्रतिजाने प्रियोऽसि मे।।
manmanā bhava madbhakto madyājī māṃ namaskuru māmevaiṣyasi satyaṃ te pratijāne priyo'si me
Meaning
Fix thy mind on Me, by devoted to Me, sacrifice to Me, bow down to Me. Thou shalt come even to Me; truly do I promise unto thee, (for) thou art dear to Me.
सर्वधर्मान्परित्यज्य मामेकं शरणं व्रज। अहं त्वा सर्वपापेभ्यो मोक्षयिष्यामि मा शुचः।।
sarvadharmānparityajya māmekaṃ śaraṇaṃ vraja ahaṃ tvā sarvapāpebhyo mokṣayiṣyāmi mā śucaḥ
Meaning
Abandoning all duties, take refuge in Me alone: I will liberate thee from all sins; grieve not.
इदं ते नातपस्काय नाभक्ताय कदाचन। न चाशुश्रूषवे वाच्यं न च मां योऽभ्यसूयति।।
idaṃ te nātapaskāya nābhaktāya kadācana na cāśuśrūṣave vācyaṃ na ca māṃ yo'bhyasūyati
Meaning
This is never to be spoken by thee to one who is devoid of austerities or devotion, nor to one who does not render service or who does not desire to listen, nor to one who cavils at Me.
य इमं परमं गुह्यं मद्भक्तेष्वभिधास्यति। भक्ितं मयि परां कृत्वा मामेवैष्यत्यसंशयः।।
ya imaṃ paramaṃ guhyaṃ madbhakteṣvabhidhāsyati bhakitaṃ mayi parāṃ kṛtvā māmevaiṣyatyasaṃśayaḥ
Meaning
He who with supreme devotion to Me will teach this supreme secret to My devotees, shall doubtlessly come to Me.
न च तस्मान्मनुष्येषु कश्िचन्मे प्रियकृत्तमः। भविता न च मे तस्मादन्यः प्रियतरो भुवि।।
na ca tasmānmanuṣyeṣu kaśicanme priyakṛttamaḥ bhavitā na ca me tasmādanyaḥ priyataro bhuvi
Meaning
Nor is there any among men who does dearer service to Me, nor shall there be another on earth dearer to Me than he.
अध्येष्यते च य इमं धर्म्यं संवादमावयोः। ज्ञानयज्ञेन तेनाहमिष्टः स्यामिति मे मतिः।।
adhyeṣyate ca ya imaṃ dharmyaṃ saṃvādamāvayoḥ jñānayajñena tenāhamiṣṭaḥ syāmiti me matiḥ
Meaning
And he who will study this sacred dialogue of ours, by him I shall have been worshipped by the sacrifice of wisdom, such is My conviction.
श्रद्धावाननसूयश्च श्रृणुयादपि यो नरः। सोऽपि मुक्तः शुभाँल्लोकान्प्राप्नुयात्पुण्यकर्मणाम्।।
śraddhāvānanasūyaśca śrṛṇuyādapi yo naraḥ so'pi muktaḥ śubhā~llokānprāpnuyātpuṇyakarmaṇām
Meaning
Also the man who hears this, full of faith and free from malice, he, too, liberated, shall attain to the happy worlds of those of righteous deeds.
कच्चिदेतच्छ्रुतं पार्थ त्वयैकाग्रेण चेतसा। कच्चिदज्ञानसंमोहः प्रनष्टस्ते धनञ्जय।।
kaccidetacchrutaṃ pārtha tvayaikāgreṇa cetasā kaccidajñānasaṃmohaḥ pranaṣṭaste dhanañjaya
Meaning
Has this been heard, O Arjuna, with one-pointed mind? Has the delusion of thy ignorance been destroyed, O Dhananjaya?
अर्जुन उवाच नष्टो मोहः स्मृतिर्लब्धा त्वत्प्रसादान्मयाच्युत। स्थितोऽस्मि गतसन्देहः करिष्ये वचनं तव।।
arjuna uvāca naṣṭo mohaḥ smṛtirlabdhā tvatprasādānmayācyuta sthito'smi gatasandehaḥ kariṣye vacanaṃ tava
Meaning
Arjuna said Destroyed is my delusion as I have gained my knowledge (memory) through Thy grace, O Krishna. I remain freed from doubts. I will act according to Thy word.
सञ्जय उवाच इत्यहं वासुदेवस्य पार्थस्य च महात्मनः। संवादमिममश्रौषमद्भुतं रोमहर्षणम्।।
sañjaya uvāca ityahaṃ vāsudevasya pārthasya ca mahātmanaḥ saṃvādamimamaśrauṣamadbhutaṃ romaharṣaṇam
Meaning
Sanjaya said Thus I have heard this wonderful dialogue between Krishna and the high-souled Arjuna, which causes the hair to stand on end.
व्यासप्रसादाच्छ्रुतवानेतद्गुह्यमहं परम्। योगं योगेश्वरात्कृष्णात्साक्षात्कथयतः स्वयम्।।
vyāsaprasādācchrutavānetadguhyamahaṃ param yogaṃ yogeśvarātkṛṣṇātsākṣātkathayataḥ svayam
Meaning
Through the grace of Vyasa I have heard this supreme and most secret Yoga direct from Krishna, the Lord of Yoga, Himself declaring it.
राजन्संस्मृत्य संस्मृत्य संवादमिममद्भुतम्। केशवार्जुनयोः पुण्यं हृष्यामि च मुहुर्मुहुः।।
rājansaṃsmṛtya saṃsmṛtya saṃvādamimamadbhutam keśavārjunayoḥ puṇyaṃ hṛṣyāmi ca muhurmuhuḥ
Meaning
O King, remembering this wonderful and holy dialogue between Krishna and Arjuna, I rejoice again and again.
तच्च संस्मृत्य संस्मृत्य रूपमत्यद्भुतं हरेः। विस्मयो मे महान् राजन् हृष्यामि च पुनः पुनः।।
tacca saṃsmṛtya saṃsmṛtya rūpamatyadbhutaṃ hareḥ vismayo me mahān rājan hṛṣyāmi ca punaḥ punaḥ
Meaning
And, remembering again and again, also that most wonderful form of Hari, great is my wonder, O King; and I rejoice again and again.
यत्र योगेश्वरः कृष्णो यत्र पार्थो धनुर्धरः। तत्र श्रीर्विजयो भूतिर्ध्रुवा नीतिर्मतिर्मम।।
yatra yogeśvaraḥ kṛṣṇo yatra pārtho dhanurdharaḥ tatra śrīrvijayo bhūtirdhruvā nītirmatirmama
Meaning
Wherever is Krishna, the Lord of Yoga; wherever is Arjuna, the wielder of the bow; there are prosperity, victory, happiness and firm policy; such is my conviction.
Sources
- Bhagavad Gita, Chapter 18 — Gita Supersite, IIT Kanpur
- English translation by Swami Sivananda — Gita Supersite, IIT Kanpur
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Chapter 18 — Moksha Sannyasa Yoga · मोक्षसंन्यासयोगः