अथ अष्टादशोऽध्यायः ।
atha astadaso'dhyayah ।
अर्जुन उवाच । / arjuna uvacha ।
सन्न्यासस्य महाबाहो तत्त्वमिच्छामि वेदितुम् ।
त्यागस्य च हृषीकेश पृथक्केशिनिषूदन ॥ 1 ॥
sannyasasya mahabaho tattvamichChami veditum ।
tyagasya cha hrsikesa prthakkesinisudana ॥ 1 ॥
Arjuna said: O mighty-armed one, I wish to understand the purpose of renunciation [tyaga] and of the renounced order of life [sannyasa], O killer of the Kesi demon, master of the senses.
श्रीभगवानुवाच । / sribhagavanuvacha ।
काम्यानां कर्मणां न्यासं सन्न्यासं कवयो विदुः ।
सर्वकर्मफलत्यागं प्राहुस्त्यागं विचक्षणाः ॥ 2 ॥
kamyanam karmanam nyasam sannyasam kavayo viduh ।
sarvakarmaphalatyagam prahustyagam vichaksanah ॥ 2 ॥
The Supreme Personality of Godhead said: The giving up of activities that are based on material desire is what great learned men call the renounced order of life [sannyasa]. And giving up the results of all activities is what the wise call renunciation [tyaga].
त्याज्यं दोषवदित्येके कर्म प्राहुर्मनीषिणः ।
यज्ञदानतपःकर्म न त्याज्यमिति चापरे ॥ 3 ॥
tyajyam dosavadityeke karma prahurmanisinah ।
yajñadanatapahkarma na tyajyamiti chapare ॥ 3 ॥
Some learned men declare that all kinds of fruitive activities should be given up as faulty, yet other sages maintain that acts of sacrifice, charity and penance should never be abandoned.
निश्चयं शऋणु मे तत्र त्यागे भरतसत्तम ।
त्यागो हि पुरुषव्याघ्र त्रिविधः सम्प्रकीर्तितः ॥ 4 ॥
nischayam srnu me tatra tyage bharatasattama ।
tyago hi purusavyaghra trividhah samprakirtitah ॥ 4 ॥
O best of the Bharatas, now hear My judgment about renunciation. O tiger among men, renunciation is declared in the scriptures to be of three kinds.
यज्ञदानतपःकर्म न त्याज्यं कार्यमेव तत् ।
यज्ञो दानं तपश्चैव पावनानि मनीषिणाम् ॥ 5 ॥
yajñadanatapahkarma na tyajyam karyameva tat ।
yajño danam tapaschaiva pavanani manisinam ॥ 5 ॥
Acts of sacrifice, charity and penance are not to be given up; they must be performed. Indeed, sacrifice, charity and penance purify even the great souls.
एतान्यपि तु कर्माणि सङ्गं त्यक्त्वा फलानि च ।
कर्तव्यानीति मे पार्थ निश्चितं मतमुत्तमम् ॥ 6 ॥
etanyapi tu karmani saṅgam tyaktva phalani cha ।
kartavyaniti me partha nischitam matamuttamam ॥ 6 ॥
All these activities should be performed without attachment or any expectation of result. They should be performed as a matter of duty, O son of Prtha. That is My final opinion.
नियतस्य तु सन्न्यासः कर्मणो नोपपद्यते ।
मोहात्तस्य परित्यागस्तामसः परिकीर्तितः ॥ 7 ॥
niyatasya tu sannyasah karmano nopapadyate ।
mohattasya parityagastamasah parikirtitah ॥ 7 ॥
Prescribed duties should never be renounced. If one gives up his prescribed duties because of illusion, such renunciation is said to be in the mode of ignorance.
दुःखमित्येव यत्कर्म कायक्लएशभयात्त्यजेत् ।
स कृत्वा राजसं त्यागं नैव त्यागफलं लभेत् ॥ 8 ॥
duhkhamityeva yatkarma kayaklesabhayattyajet ।
sa krtva rajasam tyagam naiva tyagaphalam labhet ॥ 8 ॥
Anyone who gives up prescribed duties as troublesome or out of fear of bodily discomfort is said to have renounced in the mode of passion. Such action never leads to the elevation of renunciation.
कार्यमित्येव यत्कर्म नियतं क्रियतेऽर्जुन ।
सङ्गं त्यक्त्वा फलं चैव स त्यागः सात्त्विको मतः ॥ 9 ॥
karyamityeva yatkarma niyatam kriyate'rjuna ।
saṅgam tyaktva phalam chaiva sa tyagah sattviko matah ॥ 9 ॥
O Arjuna, when one performs his prescribed duty only because it ought to be done, and renounces all material association and all attachment to the fruit, his renunciation is said to be in the mode of goodness.
न द्वेष्ट्यकुशलं कर्म कुशले नानुषज्जते ।
त्यागी सत्त्वसमाविष्टो मेधावी छिन्नसंशयः ॥ 10 ॥
na dvestyakusalam karma kusale nanusajjate ।
tyagi sattvasamavisto medhavi Chinnasamsayah ॥ 10 ॥
The intelligent renouncer situated in the mode of goodness, neither hateful of inauspicious work nor attached to auspicious work, has no doubts about work.
न हि देहभृता शक्यं त्यक्तुं कर्माण्यशेषतः ।
यस्तु कर्मफलत्यागी स त्यागीत्यभिधीयते ॥ 11 ॥
na hi dehabhrta sakyam tyaktum karmanyasesatah ।
yastu karmaphalatyagi sa tyagityabhidhiyate ॥ 11 ॥
It is indeed impossible for an embodied being to give up all activities. But he who renounces the fruits of action is called one who has truly renounced.
अनिष्टमिष्टं मिश्रं च त्रिविधं कर्मणः फलम् ।
भवत्यत्यागिनां प्रेत्य न तु सन्न्यासिनां क्वचित् ॥ 12 ॥
anistamistam misram cha trividham karmanah phalam ।
bhavatyatyaginam pretya na tu sannyasinam kvachit ॥ 12 ॥
For one who is not renounced, the threefold fruits of action – desirable, undesirable and mixed – accrue after death. But those who are in the renounced order of life have no such result to suffer or enjoy.
पञ्चैतानि महाबाहो कारणानि निबोध मे ।
साङ्ख्ये कृतान्ते प्रोक्तानि सिद्धये सर्वकर्मणाम् ॥ 13 ॥
pañchaitani mahabaho karanani nibodha me ।
saṅkhye krtante proktani siddhaye sarvakarmanam ॥ 13 ॥
O mighty-armed Arjuna, according to the Vedanta there are five causes for the accomplishment of all action. Now learn of these from Me.
अधिष्ठानं तथा कर्ता करणं च पृथग्विधम् ।
विविधाश्च पृथक्चेष्टा दैवं चैवात्र पञ्चमम् ॥ 14 ॥
adhisthanam tatha karta karanam cha prthagvidham ।
vividhascha prthakchesta daivam chaivatra pañchamam ॥ 14 ॥
The place of action [the body], the performer, the various senses, the many different kinds of endeavor, and ultimately the Supersoul – these are the five factors of action.
शरीरवाङ्मनोभिर्यत्कर्म प्रारभते नरः ।
न्याय्यं वा विपरीतं वा पञ्चैते तस्य हेतवः ॥ 15 ॥
sariravaṅmanobhiryatkarma prarabhate narah ।
nyayyam va viparitam va pañchaite tasya hetavah ॥ 15 ॥
Whatever right or wrong action a man performs by body, mind or speech is caused by these five factors.
तत्रैवं सति कर्तारमात्मानं केवलं तु यः ।
पश्यत्यकृतबुद्धित्वान्न स पश्यति दुर्मतिः ॥ 16 ॥
tatraivam sati kartaramatmanam kevalam tu yah ।
pasyatyakrtabuddhitvanna sa pasyati durmatih ॥ 16 ॥
Therefore one who thinks himself the only doer, not considering the five factors, is certainly not very intelligent and cannot see things as they are.
यस्य नाहङ्कृतो भावो बुद्धिर्यस्य न लिप्यते ।
हत्वापि स इमाँल्लओकान्न हन्ति न निबध्यते ॥ 17 ॥
yasya nahaṅkrto bhavo buddhiryasya na lipyate ।
hatva'pi sa ima~mllokanna hanti na nibadhyate ॥ 17 ॥
One who is not motivated by false ego, whose intelligence is not entangled, though he kills men in this world, does not kill. Nor is he bound by his actions.
ज्ञानं ज्ञेयं परिज्ञाता त्रिविधा कर्मचोदना ।
करणं कर्म कर्तेति त्रिविधः कर्मसङ्ग्रहः ॥ 18 ॥
jñanam jñeyam parijñata trividha karmachodana ।
karanam karma karteti trividhah karmasaṅgrahah ॥ 18 ॥
Knowledge, the object of knowledge, and the knower are the three factors that motivate action; the senses, the work and the doer are the three constituents of action.
ज्ञानं कर्म च कर्ता च त्रिधैव गुणभेदतः ।
प्रोच्यते गुणसङ्ख्याने यथावच्छृणु तान्यपि ॥ 19 ॥
jñanam karma cha karta cha tridhaiva gunabhedatah ।
prochyate gunasaṅkhyane yathavachChrnu tanyapi ॥ 19 ॥
According to the three different modes of material nature, there are three kinds of knowledge, action and performer of action. Now hear of them from Me.
सर्वभूतेषु येनैकं भावमव्ययमीक्षते ।
अविभक्तं विभक्तेषु तज्ज्ञानं विद्धि सात्त्विकम् ॥ 20 ॥
sarvabhutesu yenaikam bhavamavyayamiksate ।
avibhaktam vibhaktesu tajjñanam viddhi sattvikam ॥ 20 ॥
That knowledge by which one undivided spiritual nature is seen in all living entities, though they are divided into innumerable forms, you should understand to be in the mode of goodness.
पृथक्त्वेन तु यज्ज्ञानं नानाभावान्पृथग्विधान् ।
वेत्ति सर्वेषु भूतेषु तज्ज्ञानं विद्धि राजसम् ॥ 21 ॥
prthaktvena tu yajjñanam nanabhavanprthagvidhan ।
vetti sarvesu bhutesu tajjñanam viddhi rajasam ॥ 21 ॥
That knowledge by which one sees that in every different body there is a different type of living entity you should understand to be in the mode of passion.
यत्तु कृत्स्नवदेकस्मिन्कार्ये सक्तमहैतुकम् ।
अतत्त्वार्थवदल्पं च तत्तामसमुदाहृतम् ॥ 22 ॥
yattu krtsnavadekasminkarye saktamahaitukam ।
atattvarthavadalpam cha tattamasamudahrtam ॥ 22 ॥
And that knowledge by which one is attached to one kind of work as the all in all, without knowledge of the truth, and which is very meager, is said to be in the mode of darkness.
नियतं सङ्गरहितमरागद्वेषतः कृतम् ।
अफलप्रेप्सुना कर्म यत्तत्सात्त्विकमुच्यते ॥ 23 ॥
niyatam saṅgarahitamaragadvesatah krtam ।
aphalaprepsuna karma yattatsattvikamuchyate ॥ 23 ॥
That action which is regulated and which is performed without attachment, without love or hatred, and without desire for fruitive results is said to be in the mode of goodness.
यत्तु कामेप्सुना कर्म साहङ्कारेण वा पुनः ।
क्रियते बहुलायासं तद्राजसमुदाहृतम् ॥ 24 ॥
yattu kamepsuna karma sahaṅkarena va punah ।
kriyate bahulayasam tadrajasamudahrtam ॥ 24 ॥
But action performed with great effort by one seeking to gratify his desires, and enacted from a sense of false ego, is called action in the mode of passion.
अनुबन्धं क्षयं हिंसामनपेक्ष्य च पौरुषम् ।
मोहादारभ्यते कर्म यत्तत्तामसमुच्यते ॥ 25 ॥
anubandham ksayam himsamanapeksya cha paurusam ।
mohadarabhyate karma yattattamasamuchyate ॥ 25 ॥
That action performed in illusion, in disregard of scriptural injunctions, and without concern for future bondage or for violence or distress caused to others is said to be in the mode of ignorance.
मुक्तसङ्गोऽनहंवादी धृत्युत्साहसमन्वितः ।
सिद्ध्यसिद्ध्योर्निर्विकारः कर्ता सात्त्विक उच्यते ॥ 26 ॥
muktasaṅgo'nahamvadi dhrtyutsahasamanvitah ।
siddhyasiddhyornirvikarah karta sattvika uchyate ॥ 26 ॥
One who performs his duty without association with the modes of material nature, without false ego, with great determination and enthusiasm, and without wavering in success or failure is said to be a worker in the mode of goodness.
रागी कर्मफलप्रेप्सुर्लुब्धो हिंसात्मकोऽशउचिः ।
हर्षशोकान्वितः कर्ता राजसः परिकीर्तितः ॥ 27 ॥
ragi karmaphalaprepsurlubdho himsatmako'suchih ।
harsasokanvitah karta rajasah parikirtitah ॥ 27 ॥
The worker who is attached to work and the fruits of work, desiring to enjoy those fruits, and who is greedy, always envious, impure, and moved by joy and sorrow, is said to be in the mode of passion.
अयुक्तः प्राकृतः स्तब्धः शठो नैष्कृतिकोऽलसः ।
विषादी दीर्घसूत्री च कर्ता तामस उच्यते ॥ 28 ॥
ayuktah prakrtah stabdhah satho naiskrtiko'lasah ।
visadi dirghasutri cha karta tamasa uchyate ॥ 28 ॥
The worker who is always engaged in work against the injunctions of the scripture, who is materialistic, obstinate, cheating and expert in insulting others, and who is lazy, always morose and procrastinating is said to be a worker in the mode of ignorance.
बुद्धेर्भेदं धृतेश्चैव गुणतस्त्रिविधं शऋणु ।
प्रोच्यमानमशेषेण पृथक्त्वेन धनञ्जय ॥ 29 ॥
buddherbhedam dhrteschaiva gunatastrividham srnu ।
prochyamanamasesena prthaktvena dhanañjaya ॥ 29 ॥
O winner of wealth, now please listen as I tell you in detail of the different kinds of understanding and determination, according to the three modes of material nature.
प्रवृत्तिं च निवृत्तिं च कार्याकार्ये भयाभये ।
बन्धं मोक्षं च या वेत्ति बुद्धिः सा पार्थ सात्त्विकी ॥ 30 ॥
pravrttim cha nivrttim cha karyakarye bhayabhaye ।
bandham moksam cha ya vetti buddhih sa partha sattviki ॥ 30 ॥
O son of Prtha, that understanding by which one knows what ought to be done and what ought not to be done, what is to be feared and what is not to be feared, what is binding and what is liberating, is in the mode of goodness.
यया धर्ममधर्मं च कार्यं चाकार्यमेव च ।
अयथावत्प्रजानाति बुद्धिः सा पार्थ राजसी ॥ 31 ॥
yaya dharmamadharmam cha karyam chakaryameva cha ।
ayathavatprajanati buddhih sa partha rajasi ॥ 31 ॥
O son of Prtha, that understanding which cannot distinguish between religion and irreligion, between action that should be done and action that should not be done, is in the mode of passion.
अधर्मं धर्ममिति या मन्यते तमसावृता ।
सर्वार्थान्विपरीतांश्च बुद्धिः सा पार्थ तामसी ॥ 32 ॥
adharmam dharmamiti ya manyate tamasavrta ।
sarvarthanviparitamscha buddhih sa partha tamasi ॥ 32 ॥
That understanding which considers irreligion to be religion and religion to be irreligion, under the spell of illusion and darkness, and strives always in the wrong direction, O Partha, is in the mode of ignorance.
धृत्या यया धारयते मनःप्राणेन्द्रियक्रियाः ।
योगेनाव्यभिचारिण्या धृतिः सा पार्थ सात्त्विकी ॥ 33 ॥
dhrtya yaya dharayate manahpranendriyakriyah ।
yogenavyabhicharinya dhrtih sa partha sattviki ॥ 33 ॥
O son of Prtha, that determination which is unbreakable, which is sustained with steadfastness by yoga practice, and which thus controls the activities of the mind, life and senses is determination in the mode of goodness.
यया तु धर्मकामार्थान्धृत्या धारयतेऽर्जुन ।
प्रसङ्गेन फलाकाङ्क्षी धृतिः सा पार्थ राजसी ॥ 34 ॥
yaya tu dharmakamarthandhrtya dharayate'rjuna ।
prasaṅgena phalakaṅksi dhrtih sa partha rajasi ॥ 34 ॥
But that determination by which one holds fast to fruitive results in religion, economic development and sense gratification is of the nature of passion, O Arjuna.
यया स्वप्नं भयं शोकं विषादं मदमेव च ।
न विमुञ्चति दुर्मेधा धृतिः सा पार्थ तामसी ॥ 35 ॥
yaya svapnam bhayam sokam visadam madameva cha ।
na vimuñchati durmedha dhrtih sa partha tamasi ॥ 35 ॥
And that determination which cannot go beyond dreaming, fearfulness, lamentation, moroseness and illusion – such unintelligent determination, O son of Prtha, is in the mode of darkness
सुखं त्विदानीं त्रिविधं शऋणु मे भरतर्षभ ।
अभ्यासाद्रमते यत्र दुःखान्तं च निगच्छति ॥ 36 ॥
sukham tvidanim trividham srnu me bharatarsabha ।
abhyasadramate yatra duhkhantam cha nigachChati ॥ 36 ॥
O best of the Bharatas, now please hear from Me about the three kinds of happiness by which the conditioned soul enjoys, and by which he sometimes comes to the end of all distress.
यत्तदग्रे विषमिव परिणामेऽमृतोपमम् ।
तत्सुखं सात्त्विकं प्रोक्तमात्मबुद्धिप्रसादजम् ॥ 37 ॥
yattadagre visamiva pariname'mrtopamam ।
tatsukham sattvikam proktamatmabuddhiprasadajam ॥ 37 ॥
That which in the beginning may be just like poison but at the end is just like nectar and which awakens one to self-realization is said to be happiness in the mode of goodness.
विषयेन्द्रियसंयोगाद्यत्तदग्रेऽमृतोपमम् ।
परिणामे विषमिव तत्सुखं राजसं स्मृतम् ॥ 38 ॥
visayendriyasamyogadyattadagre'mrtopamam ।
pariname visamiva tatsukham rajasam smrtam ॥ 38 ॥
That happiness which is derived from contact of the senses with their objects and which appears like nectar at first but poison at the end is said to be of the nature of passion.
यदग्रे चानुबन्धे च सुखं मोहनमात्मनः ।
निद्रालस्यप्रमादोत्थं तत्तामसमुदाहृतम् ॥ 39 ॥
yadagre chanubandhe cha sukham mohanamatmanah ।
nidralasyapramadottham tattamasamudahrtam ॥ 39 ॥
And that happiness which is blind to self-realization, which is delusion from beginning to end and which arises from sleep, laziness and illusion is said to be of the nature of ignorance.
न तदस्ति पृथिव्यां वा दिवि देवेषु वा पुनः ।
सत्त्वं प्रकृतिजैर्मुक्तं यदेभिः स्यात्त्रिभिर्गुणैः ॥ 40 ॥
na tadasti prthivyam va divi devesu va punah ।
sattvam prakrtijairmuktam yadebhih syattribhirgunaih ॥ 40 ॥
There is no being existing, either here or among the demigods in the higher planetary systems, which is freed from these three modes born of material nature.
ब्राह्मणक्षत्रियविशां शऊद्राणां च परन्तप ।
कर्माणि प्रविभक्तानि स्वभावप्रभवैर्गुणैः ॥ 41 ॥
brahmanaksatriyavisam sudranam cha parantapa ।
karmani pravibhaktani svabhavaprabhavairgunaih ॥ 41 ॥
Brahmanas, ksatriyas, vaisyas and sudras are distinguished by the qualities born of their own natures in accordance with the material modes, O chastiser of the enemy.
शमो दमस्तपः शौचं क्षान्तिरार्जवमेव च ।
ज्ञानं विज्ञानमास्तिक्यं ब्रह्मकर्म स्वभावजम् ॥ 42 ॥
samo damastapah saucham ksantirarjavameva cha ।
jñanam vijñanamastikyam brahmakarma svabhavajam ॥ 42 ॥
Peacefulness, self-control, austerity, purity, tolerance, honesty, knowledge, wisdom and religiousness – these are the natural qualities by which the brahmanas work.
शौर्यं तेजो धृतिर्दाक्ष्यं युद्धे चाप्यपलायनम् ।
दानमीश्वरभावश्च क्षात्रं कर्म स्वभावजम् ॥ 43 ॥
sauryam tejo dhrtirdaksyam yuddhe chapyapalayanam ।
danamisvarabhavascha ksatram karma svabhavajam ॥ 43 ॥
Heroism, power, determination, resourcefulness, courage in battle, generosity and leadership are the natural qualities of work for the ksatriyas.
कृषिगोरक्ष्यवाणिज्यं वैश्यकर्म स्वभावजम् ।
परिचर्यात्मकं कर्म शऊद्रस्यापि स्वभावजम् ॥ 44 ॥
krsigauraksyavanijyam vaisyakarma svabhavajam ।
paricharyatmakam karma sudrasyapi svabhavajam ॥ 44 ॥
Farming, cow protection and business are the natural work for the vaisyas, and for the sudras there are labor and service to others.
स्वे स्वे कर्मण्यभिरतः संसिद्धिं लभते नर
स्वकर्मनिरतः सिद्धिं यथा विन्दति तच्छृणु ॥ 45 ॥
sve sve karmanyabhiratah samsiddhim labhate narah ।
svakarmaniratah siddhim yatha vindati tachChrnu ॥ 45 ॥
By following his qualities of work, every man can become perfect. Now please hear from Me how this can be done.
यतः प्रवृत्तिर्भूतानां येन सर्वमिदं ततम् ।
स्वकर्मणा तमभ्यर्च्य सिद्धिं विन्दति मानवः ॥ 46 ॥
yatah pravrttirbhutanam yena sarvamidam tatam ।
svakarmana tamabhyarchya siddhim vindati manavah ॥ 46 ॥
By worship of the Lord, who is the source of all beings and who is all-pervading, a man can attain perfection through performing his own work.
श्रेयान्स्वधर्मो विगुणः परधर्मात्स्वनुष्ठितात् ।
स्वभावनियतं कर्म कुर्वन्नाप्नोति किल्बिषम् ॥ 47 ॥
sreyansvadharmo vigunah paradharmotsvanusthitat ।
svabhavaniyatam karma kurvannapnoti kilbisam ॥ 47 ॥
It is better to engage in one’s own occupation, even though one may perform it imperfectly, than to accept another’s occupation and perform it perfectly. Duties prescribed according to one’s nature are never affected by sinful reactions.
सहजं कर्म कौन्तेय सदोषमपि न त्यजेत् ।
सर्वारम्भा हि दोषेण धूमेनाग्नइरिवावृताः ॥ 48 ॥
sahajam karma kaunteya sadosamapi na tyajet ।
sarvarambha hi dosena dhumenagnirivavrtah ॥ 48 ॥
Every endeavor is covered by some fault, just as fire is covered by smoke. Therefore one should not give up the work born of his nature, O son of Kunti, even if such work is full of fault.
असक्तबुद्धिः सर्वत्र जितात्मा विगतस्पृहः ।
नैष्कर्म्यसिद्धिं परमां सन्न्यासेनाधिगच्छति ॥ 49 ॥
asaktabuddhih sarvatra jitatma vigatasprhah ।
naiskarmyasiddhim paramam sannyasenadhigachChati ॥ 49 ॥
One who is self-controlled and unattached and who disregards all material enjoyments can obtain, by practice of renunciation, the highest perfect stage of freedom from reaction.
सिद्धिं प्राप्तो यथा ब्रह्म तथाप्नोति निबोध मे ।
समासेनैव कौन्तेय निष्ठा ज्ञानस्य या परा ॥ 50 ॥
siddhim prapto yatha brahma tathapnoti nibodha me ।
samasenaiva kaunteya nistha jñanasya ya para ॥ 50 ॥
O son of Kunti, learn from Me how one who has achieved this perfection can attain to the supreme perfectional stage, Brahman, the stage of highest knowledge, by acting in the way I shall now summarize.
बुद्ध्या विशउद्धया युक्तो धृत्यात्मानं नियम्य च ।
शब्दादीन्विषयांस्त्यक्त्वा रागद्वेषौ व्युदस्य च ॥ 51 ॥
विविक्तसेवी लघ्वाशी यतवाक्कायमानसः ।
ध्यानयोगपरो नित्यं वैराग्यं समुपाश्रितः ॥ 52 ॥
अहङ्कारं बलं दर्पं कामं क्रोधं परिग्रहम् ।
विमुच्य निर्ममः शान्तो ब्रह्मभूयाय कल्पते ॥ 53 ॥
buddhya visauddhaya yukto dhrtyatmanam niyamya cha ।
sabdadinvisayamstyaktva ragadvesau vyudasya cha ॥ 51 ॥
viviktasevi laghvasi yatavakkayamanasah ।
dhyanayogaparo nityam vairagyam samupasritah ॥ 52 ॥
ahaṅkaram balam darpam kamam krodham parigraham ।
vimuchya nirmamah santo brahmabhuyaya kalpate ॥ 53 ॥
Being purified by his intelligence and controlling the mind with determination, giving up the objects of sense gratification, being freed from attachment and hatred, one who lives in a secluded place, who eats little, who controls his body, mind and power of speech, who is always in trance and who is detached, free from false ego, false strength, false pride, lust, anger, and acceptance of material things, free from false proprietorship, and peaceful – such a person is certainly elevated to the position of self-realization.
ब्रह्मभूतः प्रसन्नात्मा न शोचति न काङ्क्षति ।
समः सर्वेषु भूतेषु मद्भक्तिं लभते पराम् ॥ 54 ॥
brahmabhutah prasannatma na sochati na kaṅksati ।
samah sarvesu bhutesu madbhaktim labhate param ॥ 54 ॥
One who is thus transcendentally situated at once realizes the Supreme Brahman and becomes fully joyful. He never laments or desires to have anything. He is equally disposed toward every living entity. In that state he attains pure devotional service unto Me.
भक्त्यआ मामभिजानाति यावान्यश्चास्मि तत्त्वतः ।
ततो मां तत्त्वतो ज्ञात्वा विशते तदनन्तरम् ॥ 55 ॥
bhaktya mamabhijanati yavanyaschasmi tattvatah ।
tato mam tattvato jñatva visate tadanantaram ॥ 55 ॥
One can understand Me as I am, as the Supreme Personality of Godhead, only by devotional service. And when one is in full consciousness of Me by such devotion, he can enter into the kingdom of God.
सर्वकर्माण्यपि सदा कुर्वाणो मद्व्यपाश्रयः ।
मत्प्रसादादवाप्नोति शाश्वतं पदमव्ययम् ॥ 56 ॥
sarvakarmanyapi sada kurvano madvyapasrayah ।
matprasadadavapnoti sasvatam padamavyayam ॥ 56 ॥
Though engaged in all kinds of activities, My pure devotee, under My protection, reaches the eternal and imperishable abode by My grace.
चेतसा सर्वकर्माणि मयि सन्न्यस्य मत्परः ।
बुद्धियोगमुपाश्रित्य मच्चइत्तः सततं भव ॥ 57 ॥
chetasa sarvakarmani mayi sannyasya matparah ।
buddhiyogamupasritya machchittah satatam bhava ॥ 57 ॥
In all activities just depend upon Me and work always under My protection. In such devotional service, be fully conscious of Me.
मच्चइत्तः सर्वदुर्गाणि मत्प्रसादात्तरिष्यसि ।
अथ चेत्त्वमहङ्कारान्न श्रोष्यसि विनङ्क्ष्यसि ॥ 58 ॥
machchittah sarvadurgani matprasadattarisyasi ।
atha chettvamahaṅkaranna srosyasi vinaṅksyasi ॥ 58 ॥
If you become conscious of Me, you will pass over all the obstacles of conditioned life by My grace. If, however, you do not work in such consciousness but act through false ego, not hearing Me, you will be lost.
यदहङ्कारमाश्रित्य न योत्स्य इति मन्यसे ।
मिथ्यैष व्यवसायस्ते प्रकृतिस्त्वां नियोक्ष्यति ॥ 59 ॥
yadahaṅkaramasritya na yotsya iti manyase ।
mithyaisa vyavasayaste prakrtistvam niyoksyati ॥ 59 ॥
If you do not act according to My direction and do not fight, then you will be falsely directed. By your nature, you will have to be engaged in warfare.
स्वभावजेन कौन्तेय निबद्धः स्वेन कर्मणा ।
कर्तुं नेच्छसि यन्मोहात्करिष्यस्यवशोऽपि तत् ॥ 60 ॥
svabhavajena kaunteya nibaddhah svena karmana ।
kartum nechChasi yanmohatkarisyasyavaso'pi tat ॥ 60 ॥
Under illusion you are now declining to act according to My direction. But, compelled by the work born of your own nature, you will act all the same, O son of Kunti.
ईश्वरः सर्वभूतानां हृद्देशेऽर्जुन तिष्ठति ।
भ्रामयन्सर्वभूतानि यन्त्रारूढानि मायया ॥ 61 ॥
isvarah sarvabhutanam hrddese'rjuna tisthati ।
bhramayansarvabhutani yantrarudhani mayaya ॥ 61 ॥
The Supreme Lord is situated in everyone’s heart, O Arjuna, and is directing the wanderings of all living entities, who are seated as on a machine, made of the material energy.
तमेव शरणं गच्छ सर्वभावेन भारत ।
तत्प्रसादात्परां शान्तिं स्थानं प्राप्स्यसि शाश्वतम् ॥ 62 ॥
tameva saranam gachCha sarvabhavena bharata ।
tatprasadatparam santim sthanam prapsyasi sasvatam ॥ 62 ॥
O scion of Bharata, surrender unto Him utterly. By His grace you will attain transcendental peace and the supreme and eternal abode.
इति ते ज्ञानमाख्यातं गुह्याद्गुह्यतरं मया ।
विमृश्यैतदशेषेण यथेच्छसि तथा कुरु ॥ 63 ॥
iti te jñanamakhyatam guhyadguhyataram maya ।
vimrsyaitadasesena yathechChasi tatha kuru ॥ 63 ॥
Thus I have explained to you knowledge still more confidential. Deliberate on this fully, and then do what you wish to do.
सर्वगुह्यतमं भूयः शऋणु मे परमं वचः ।
इष्टोऽसि मे दृढमिति ततो वक्ष्यामि ते हितम् ॥ 64 ॥
sarvaguhyatamam bhuyah srnu me paramam vachah ।
isto'si me drdhamiti tato vaksyami te hitam ॥ 64 ॥
Because you are My very dear friend, I am speaking to you My supreme instruction, the most confidential knowledge of all. Hear this from Me, for it is for your benefit.
मन्मना भव मद्भक्तो मद्याजी मां नमस्कुरु ।
मामेवैष्यसि सत्यं ते प्रतिजाने प्रियोऽसि मे ॥ 65 ॥
manmana bhava madbhakto madyaji mam namaskuru ।
mamevaisyasi satyam te pratijane priyo'si me ॥ 65 ॥
Always think of Me, become My devotee, worship Me and offer your homage unto Me. Thus you will come to Me without fail. I promise you this because you are My very dear friend.
सर्वधर्मान्परित्यज्य मामेकं शरणं व्रज ।
अहं त्वां सर्वपापेभ्यो मोक्षयिष्यामि मा शउचः ॥ 66 ॥
sarvadharmanparityajya mamekam saranam vraja ।
aham tva sarvapapebhyo moksayisyami ma suchah ॥ 66 ॥
Abandon all varieties of religion and just surrender unto Me. I shall deliver you from all sinful reactions. Do not fear.
इदं ते नातपस्काय नाभक्ताय कदाचन ।
न चाशउश्रूषवे वाच्यं न च मां योऽभ्यसूयति ॥ 67 ॥
idam te natapaskaya nabhaktaya kadachana ।
na chasusrusave vachyam na cha mam yo'bhyasuyati ॥ 67 ॥
This confidential knowledge may never be explained to those who are not austere, or devoted, or engaged in devotional service, nor to one who is envious of Me.
य इदं परमं गुह्यं मद्भक्तेष्वभिधास्यति ।
भक्तिं मयि परां कृत्वा मामेवैष्यत्यसंशयः ॥ 68 ॥
ya imam paramam guhyam madbhaktesvabhidhasyati ।
bhaktim mayi param krtva mamevaisyatyasamsayah ॥ 68 ॥
For one who explains this supreme secret to the devotees, pure devotional service is guaranteed, and at the end he will come back to Me.
न च तस्मान्मनुष्येषु कश्चिन्मे प्रियकृत्तमः ।
भविता न च मे तस्मादन्यः प्रियतरो भुवि ॥ 69 ॥
na cha tasmanmanusyesu kaschinme priyakrttamah ।
bhavita na cha me tasmadanyah priyataro bhuvi ॥ 69 ॥
There is no servant in this world more dear to Me than he, nor will there ever be one more dear.
अध्येष्यते च य इमं धर्म्यं संवादमावयोः ।
ज्ञानयज्ञेन तेनाहमिष्टः स्यामिति मे मतिः ॥ 70 ॥
adhyesyate cha ya imam dharmyam samvadamavayoh ।
jñanayajñena tenahamistah syamiti me matih ॥ 70 ॥
And I declare that he who studies this sacred conversation of ours worships Me by his intelligence.
श्रद्धावाननसूयश्च शऋणुयादपि यो नरः ।
सोऽपि मुक्तः शुभाँल्लओकान्प्राप्नुयात्पुण्यकर्मणाम् ॥ 71 ॥
sraddhavananasuyascha srnuyadapi yo narah ।
so'pi muktah subha~mllokanprapnuyatpunyakarmanam ॥ 71 ॥
And one who listens with faith and without envy becomes free from sinful reactions and attains to the auspicious planets where the pious dwell.
कच्चइदेतच्छ्रुतं पार्थ त्वयैकाग्रेण चेतसा ।
कच्चइदज्ञानसम्मोहः प्रणष्टस्ते धनञ्जय ॥ 72 ॥
kachchidetachChrutam partha tvayaikagrena chetasa ।
kachchidajñanasammohah pranastaste dhanañjaya ॥ 72 ॥
O son of Prtha, O conqueror of wealth, have you heard this with an attentive mind? And are your ignorance and illusions now dispelled?
अर्जुन उवाच । / arjuna uvacha ।
नष्टो मोहः स्मृतिर्लब्धा त्वत्प्रसादान्मयाच्युत ।
स्थितोऽस्मि गतसन्देहः करिष्ये वचनं तव ॥ 73 ॥
nasto mohah smrtirlabdha tvatprasadanmayachyuta ।
sthito'smi gatasandehah karisye vachanam tava ॥ 73 ॥
Arjuna said: My dear Krsna, O infallible one, my illusion is now gone. I have regained my memory by Your mercy. I am now firm and free from doubt and am prepared to act according to Your instructions.
सञ्जय उवाच । / sanjaya uvacha
इत्यहं वासुदेवस्य पार्थस्य च महात्मनः ।
संवादमिममश्रौषमद्भुतं रोमहर्षणम् ॥ 74 ॥
ityaham vasudevasya parthasya cha mahatmanah ।
samvadamimamasrausamadbhutam romaharsanam ॥ 74 ॥
Sañjaya said: Thus have I heard the conversation of two great souls, Krsna and Arjuna. And so wonderful is that message that my hair is standing on end.
व्यासप्रसादाच्छ्रुतवानेतद्गुह्यमहं परम् ।
योगं योगेश्वरात्कृष्णात्साक्षात्कथयतः स्वयम् ॥ 75 ॥
vyasaprasadachChrutavanetadguhyamaham param ।
yogam yogesvaratkrsnatsaksatkathayatah svayam ॥ 75 ॥
By the mercy of Vyasa, I have heard these most confidential talks directly from the master of all mysticism, Krsna, who was speaking personally to Arjuna.
राजन्संस्मृत्य संस्मृत्य संवादमिममद्भुतम् ।
केशवार्जुनयोः पुण्यं हृष्यामि च मुहुर्मुहुः ॥ 76 ॥
rajansamsmrtya samsmrtya samvadamimamadbhutam ।
kesavarjunayoh punyam hrsyami cha muhurmuhuh ॥ 76 ॥
O King, as I repeatedly recall this wondrous and holy dialogue between Krsna and Arjuna, I take pleasure, being thrilled at every moment.
तच्च संस्मृत्य संस्मृत्य रूपमत्यद्भुतं हरेः ।
विस्मयो मे महान्राजन्हृष्यामि च पुनः पुनः ॥ 77 ॥
tachcha samsmrtya samsmrtya rupamatyadbhutam hareh ।
vismayo me mahanrajanhrsyami cha punah punah ॥ 77 ॥
O King, as I remember the wonderful form of Lord Krsna, I am struck with wonder more and more, and I rejoice again and again.
यत्र योगेश्वरः कृष्णो यत्र पार्थो धनुर्धरः ।
तत्र श्रीर्विजयो भूतिर्ध्रुवा नीतिर्मतिर्मम ॥ 78 ॥
yatra yogesvarah krsno yatra partho dhanurdharah ।
tatra srirvijayo bhutirdhruva nitirmatirmama ॥ 78 ॥
Wherever there is Krsna, the master of all mystics, and wherever there is Arjuna, the supreme archer, there will also certainly be opulence, victory, extraordinary power, and morality. That is my opinion.
ॐ तत्सदिति श्रीमद्भगवद्गीतासूपनिषत्सु ब्रह्मविद्यायां योगशास्त्रे श्रीकृष्णार्जुनसंवादे
मोक्षसन्न्यासयोगो नामाष्टादशोऽध्यायः ॥ 18 ॥
om tatsaditi srimadbhagavadgitasupanisatsu brahmavidyayam yogasastre srikrsnarjunasamvade
moksasannyasayogo namastadaso'dhyayah ॥ 18 ॥
AUM, "THAT" is "IT". Thus, the Eighteenth section of the Auspicious Bhagavad Gita,named Moksha Sanyasa Yoga[The Yoga of Ultimate Liberation ] , From the Upanishads, The Knowledge of Supreme Consciousness, From the Knowledge of Yoga, a conversation between Lord Krishna and Arjuna.
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