Moksha Sanyasa Yoga

अर्जुन उवाच |

Arjuna said: O mighty-armed one, I desire to know the truth of renunciation (Sanyasa) and of abandonment (Tyaga) individually, O Hrishikesha, O slayer of Keshi.

श्रीभगवानुवाच |

The Supreme Lord said: The sages understand renunciation (Sanyasa) to be the casting off of actions driven by desire. The wise declare abandonment (Tyaga) to be the giving up of the fruits of all actions.

त्याज्यं दोषवदित्येके कर्म प्राहुर्मनीषिणः |

Some philosophers declare that all action should be abandoned as containing flaws, while other thinkers say that acts of sacrifice, charity, and austerity should never be abandoned.

निश्चयं शृणु मे तत्र त्यागे भरतसत्तम |

Hear My final decision on this subject of abandonment, O best of the Bharatas. For abandonment, O tiger among men, is declared to be of three kinds.

यज्ञदानतपःकर्म न त्याज्यं कार्यमेव तत् |

Acts of sacrifice, charity, and austerity must never be abandoned; they must be performed. For sacrifice, charity, and austerity are the purifiers of even the wise.

एतान्यपि तु कर्माणि सङ्गं त्यक्त्वा फलानि च |

But even these actions must be performed after abandoning attachment and the desire for fruits, O Partha. This is My firm and supreme opinion.

नियतस्य तु संन्यासः कर्मणो नोपपद्यते |

Indeed, the renunciation of obligatory duties is not proper. Abandoning them due to delusion is declared to be in the mode of ignorance (Tamasic).

दुःखमित्येव यत्कर्म कायक्लेशभयात्त्यजेत् |

He who abandons duty because it is difficult, or out of fear of physical discomfort, performs passionate abandonment (Rajasic). He certainly does not gain the fruit of abandonment.

कार्यमित्येव यत्कर्म नियतं क्रियतेऽर्जुन |

When obligatory duty is performed simply because it ought to be done, O Arjuna, abandoning attachment and the desire for fruit—that abandonment is held to be in the mode of goodness (Sattvik).

न द्वेष्ट्यकुशलं कर्म कुशले नानुषज्जते |

The wise renouncer, established in goodness (Sattva), with all doubts dispelled, neither hates disagreeable work nor is attached to agreeable work.

न हि देहभृता शक्यं त्यक्तुं कर्माण्यशेषतः |

It is indeed impossible for an embodied being to abandon all actions completely. Therefore, he who abandons the fruits of action is declared to be a true renouncer.

अनिष्टमिष्टं मिश्रं च त्रिविधं कर्मणः फलम् |

The threefold fruit of action—disagreeable (Anishta), agreeable (Ishta), and mixed (Mishra)—accrues after death to those who do not renounce fruits, but never to those who renounce.

पञ्चैतानि महाबाहो कारणानि निबोध मे |

Learn from Me, O mighty-armed one, the five causes for the accomplishment of all actions, as declared in the Samkhya system.

अधिष्ठानं तथा कर्ता करणं च पृथग्विधम् |

The physical body, the agent (ego), the various instruments, the diverse endeavors, and the fifth factor, which is providence (divine will).

शरीरवाङ्मनोभिर्यत्कर्म प्रारभते नरः |

Whatever action a person undertakes with body, speech, or mind, whether right or wrong—these five are its causes.

तत्रैवं सति कर्तारमात्मानं केवलं तु यः |

This being the case, he who, due to an untrained intellect, views the absolute Self as the sole agent of action, is of perverted intelligence and does not see reality.

यस्य नाहंकृतो भावो बुद्धिर्यस्य न लिप्यते |

He who is free from the egoistic notion 'I am the doer,' and whose intellect is not tainted—even if he slays these people, he does not slay, nor is he bound by his actions.

ज्ञानं ज्ञेयं परिज्ञाता त्रिविधा कर्मचोदना |

Knowledge, the object of knowledge, and the knower form the threefold impulse to action. The instrument, the action, and the doer constitute the threefold basis of action.

ज्ञानं कर्म च कर्ताच त्रिधैव गुणभेदतः |

Knowledge, action, and the doer are declared in the science of the modes (Gunas) to be of three kinds, according to the distinction of the Gunas. Hear now about these as they are.

सर्वभूतेषु येनैकं भावमव्ययमीक्षते |

That knowledge by which one sees a single, imperishable reality in all living beings, undivided in the divided, know that knowledge to be in the mode of goodness (Sattvik).

पृथक्त्वेन तु यज्ज्ञानं नानाभावान्पृथग्विधान् |

But that knowledge which perceives different entities of various kinds as distinct from one another in all living beings—know that knowledge to be in the mode of passion (Rajasic).

यत्तु कृत्स्नवदेकस्मिन्कार्ये सक्तमहैतुकम् |

And that knowledge which clings to a single effect as if it were the whole, without reason, without foundation in truth, and narrow—that is declared to be in the mode of ignorance (Tamasic).

नियतं सङ्गरहितमरागद्वेषतः कृतम् |

Action which is obligatory, performed without attachment, without love or hatred, by one who does not seek its fruit, is said to be in the mode of goodness (Sattvik).

यत्तु कामेप्सुना कर्म साहंकारेण वा पुनः |

But that action which is performed with great effort, by one who seeks to gratify their desires, or is driven by egotism, is declared to be in the mode of passion (Rajasic).

अनुबन्धं क्षयं हिंसामनपेक्ष्य च पौरुषम् |

That action which is undertaken through delusion, without regard to consequences, loss, injury, or one's own capability, is said to be in the mode of ignorance (Tamasic).

मुक्तसङ्गोऽनहंवादी धृत्युत्साहसमन्वितः |

The doer who is free from attachment, free from egotism, endowed with fortitude and enthusiasm, and who remains unchanged in success and failure, is declared to be in the mode of goodness (Sattvik).

रागी कर्मफलप्रेप्सुर्लुब्धो हिंसात्मकोऽशुचिः |

The doer who is passionate, who seeks the fruits of action, who is greedy, violent, impure, and who is swayed by joy and sorrow, is declared to be in the mode of passion (Rajasic).

अयुक्तः प्राकृतः स्तब्धः शठो नैष्कृतिकोऽलसः |

The doer who is undisciplined, vulgar, obstinate, deceitful, malicious, lazy, despondent, and procrastinating, is said to be in the mode of ignorance (Tamasic).

बुद्धेर्भेदं धृतेश्चैव गुणतस्त्रिविधं शृणु |

Hear now the threefold division of the intellect (Buddhi) and of fortitude (Dhriti), according to the Gunas, O Dhananjaya, as I explain them exhaustively and individually.

प्रवृत्तिं च निवृत्तिं च कार्याकार्ये भयाभये |

That intellect which knows right action and right cessation, 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—that intellect, O Partha, is in the mode of goodness (Sattvik).

यया धर्ममधर्मं च कार्यं चाकार्यमेव च |

That intellect by which one understands in a distorted way what is righteous and what is unrighteous, and what ought to be done and what ought not to be done, O Partha, is in the mode of passion (Rajasic).

अधर्मं धर्ममिति या मन्यते तमसावृता |

That intellect which, wrapped in darkness, regards irreligion (adharma) as religion (dharma), and sees all things in a distorted, reverse way, O Partha, is in the mode of ignorance (Tamasic).

धृत्या यया धारयते मनःप्राणेन्द्रियक्रियाः |

That unwavering fortitude (Dhriti) by which one controls the activities of the mind, the life-breaths (pranas), and the senses through the yoga of meditation, O Partha, is in the mode of goodness (Sattvik).

यया तु धर्मकामार्थान्धृत्या धारयतेऽर्जुन |

But that fortitude (Dhriti) by which one clings to duty (dharma), pleasure (kama), and wealth (artha), O Arjuna, driven by attachment and craving for rewards, is in the mode of passion (Rajasic).

यया स्वप्नं भयं शोकं विषादं मदमेव च |

That fortitude (Dhriti) by which a foolish person does not abandon sleep, fear, grief, depression, and vanity, O Partha, is in the mode of ignorance (Tamasic).

सुखं त्विदानीं त्रिविधं शृणु मे भरतर्षभ |

And now hear from Me, O best of the Bharatas, about the three kinds of happiness, in which one finds joy through long practice, and by which one reaches the end of all pain.

यत्तदग्रे विषमिव परिणामेऽमृतोपमम् |

That happiness which in the beginning is like poison, but in the end is like nectar, born of the clarity of one's own intellect—that is declared to be in the mode of goodness (Sattvik).

विषयेन्द्रियसंयोगाद्यत्तदग्रेऽमृतोपमम् |

That happiness which arises from the contact of the senses with their objects, which in the beginning is like nectar, but in the end is like poison—that is held to be in the mode of passion (Rajasic).

यदग्रे चानुबन्धे च सुखं मोहनमात्मनः |

That happiness which both in the beginning and in the end is deluding to the soul, arising from sleep, laziness, and negligence—that is declared to be in the mode of ignorance (Tamasic).

न तदस्ति पृथिव्यां वा दिवि देवेषु वा पुनः |

There is no being on earth, or in heaven among the demigods, who is free from these three modes (Gunas) born of material nature.

ब्राह्मणक्षत्रियविशां शूद्राणां च परन्तप |

The duties of the priests (Brahmins), the warriors (Kshatriyas), the merchants (Vaishyas), and the laborers (Shudras), O Parantapa, are distributed according to the qualities born of their own nature (Gunas).

शमो दमस्तपः शौचं क्षान्तिरार्जवमेव च |

Serenity, self-control, austerity, purity, forgiveness, straightforwardness, knowledge, realization, and faith in the Divine—these constitute the natural duty of a Brahmin.

शौर्यं तेजो धृतिर्दाक्ष्यं युद्धे चाप्यपलायनम् |

Heroism, majesty, fortitude, dexterity, courage in battle, generosity, and leadership—these constitute the natural duty of a warrior (Kshatriya).

कृषिगौरक्ष्यवाणिज्यं वैश्यकर्म स्वभावजम् |

Agriculture, cattle rearing, and trade constitute the natural duty of a merchant (Vaishya). Action consisting of service to others is the natural duty of a laborer (Shudra).

स्वे स्वे कर्मण्यभिरतः संसिद्धिं लभते नरः |

Devoted to their own natural duty, each human being attains absolute perfection. Hear now how one who is dedicated to their natural duty attains that perfection.

यतः प्रवृत्तिर्भूतानां येन सर्वमिदं ततम् |

By worshipping Him from whom all beings arise and by whom all this universe is pervaded, through the performance of one's own natural duty, a human being attains perfection.

श्रेयान्स्वधर्मो विगुणः परधर्मात्स्वनुष्ठितात् |

It is better to perform one's own natural duty (svadharma) even if imperfectly, than to perform another's duty, even if performed perfectly. By performing the duty ordained by one's own nature, one does not incur sin.

सहजं कर्म कौन्तेय सदोषमपि न त्यजेत् |

One should not abandon one's innate duty, O son of Kunti, even if it is associated with defect. For all undertakings are enveloped by some defect, just as fire is covered by smoke.

असक्तबुद्धिः सर्वत्र जितात्मा विगतस्पृहः |

He whose intellect is unattached everywhere, who has conquered his self, and who is free from desires, attains the supreme perfection of actionlessness through renunciation.

सिद्धिं प्राप्तो यथा ब्रह्म तथाप्नोति निबोध मे |

Learn from Me in brief, O son of Kunti, how one who has attained this perfection also attains Brahman, which is the supreme state of knowledge.

बुद्ध्या विशुद्धया युक्तो धृत्यात्मानं नियम्य च |

Endowed with a purified intellect, controlling the self with resolve, abandoning the objects of the senses like sound, and casting aside attachment and aversion...

विविक्तसेवी लघ्वाशी यतवाक्कायमानसः |

Dwelling in a solitary place, eating light food, controlling speech, body, and mind, constantly absorbed in meditation, and taking refuge in dispassion...

अहंकारं बलं दर्पं कामं क्रोधं परिग्रहम् |

Free from egoism, brute force, pride, lust, anger, and possessiveness, devoid of the sense of ownership, and tranquil in mind, such a person is fit for becoming one with Brahman.

ब्रह्मभूतः प्रसन्नात्मा न शोचति न काङ्क्षति |

Having become one with Brahman, serene in self, he neither grieves nor desires. Regarding all beings equally, he attains supreme devotion unto Me.

भक्त्या मामभिजानाति यावान्यश्चास्मि तत्त्वतः |

By devotion he comes to know Me in truth, who and what I am. Then, having known Me in truth, he enters into My supreme being immediately.

सर्वकर्माण्यपि सदा कुर्वाणो मद्व्यपाश्रयः |

Though constantly performing all kinds of actions, one who takes refuge in Me attains, by My grace, the eternal and imperishable abode.

चेतसा सर्वकर्माणि मयि संन्यस्य मत्परः |

Mentally renouncing all actions in Me, regarding Me as the supreme goal, and taking refuge in the yoga of intellect (buddhi-yoga), fix your mind constantly on Me.

मच्चित्तः सर्वदुर्गाणि मत्प्रसादात्तरिष्यसि |

If you fix your mind on Me, you shall overcome all obstacles by My grace. But if, due to egoism, you do not listen to Me, you shall perish.

यदहंकारमाश्रित्य न योत्स्य इति मन्यसे |

If, motivated by egoism, you think, 'I will not fight,' your resolve is vain. Your own material nature will compel you.

स्वभावजेन कौन्तेय निबद्धः स्वेन कर्मणा |

O son of Kunti, bound by your own natural karma born of your own nature, that which you do not wish to do out of delusion, you will do helplessly indeed.

ईश्वरः सर्वभूतानां हृद्देशेऽर्जुन तिष्ठति |

The Supreme Lord dwells in the heart of all beings, O Arjuna, causing all beings to spin by His illusory power, as if they were mounted on a machine.

तमेव शरणं गच्छ सर्वभावेन भारत |

Surrender unto Him alone with your whole being, O Bhārata (Arjuna). By His grace, you shall attain supreme peace and the eternal, imperishable abode.

इति ते ज्ञानमाख्यातं गुह्याद्गुह्यतरं मया |

Thus, this wisdom, which is more secret than all secrets, has been declared to you by Me. Reflect upon it fully, and then do as you wish.

सर्वगुह्यतमं भूयः शृणु मे परमं वचः |

Hear again My supreme word, the most confidential of all. Because you are exceedingly dear to Me, I speak this for your benefit.

मन्मना भव मद्भक्तो मद्याजी मां नमस्कुरु |

Fix your mind on Me, be devoted to Me, worship Me, and offer your obeisances unto Me. Thus you will come to Me indeed. I promise you this in truth, for you are dear to Me.

सर्वधर्मान्परित्यज्य मामेकं शरणं व्रज |

Abandon all varieties of righteousness (dharma) and take refuge in Me alone. I shall liberate you from all sins; do not grieve.

इदं ते नातपस्काय नाभक्ताय कदाचन |

This secret knowledge should never be explained by you to one who is devoid of austerity, nor to one who is not devoted, nor to one who refuses to render service, nor to one who is envious of Me.

य इदं परमं गुह्यं मद्भक्तेष्वभिधास्यति |

He who teaches this supreme secret among My devotees, performing supreme devotion unto Me, shall without doubt come to Me.

न च तस्मान्मनुष्येषु कश्चिन्मे प्रियकृत्तमः |

And there is none among human beings who performs a more loving service to Me than he, nor shall there be anyone on earth more dear to Me than he.

अध्येष्यते च य इमं धर्म्यं संवादमावयोः |

And I declare that he who studies this sacred dialogue of ours worships Me through the sacrifice of knowledge (jñāna-yajña); this is My opinion.

श्रद्धावाननसूयश्च शृणुयादपि यो नरः |

Even the person who merely hears it with faith and without envy shall be liberated and attain the auspicious realms of the righteous.

कच्चिदेतच्छ्रुतं पार्थ त्वयैकाग्रेण चेतसा |

Has this been heard by you, O Partha, with a focused mind? Has your delusion born of ignorance been destroyed, O Dhananjaya?

अर्जुन उवाच |

Arjuna said: My delusion is destroyed, and memory has been regained by me through Your grace, O infallible one (Acyuta). I stand firm, free from doubts. I shall act according to Your word.

सञ्जय उवाच |

Sanjaya said: Thus I have heard this wonderful dialogue between Vāsudeva (Krishna) and the high-souled Pārtha (Arjuna), which makes my hair stand on end.

व्यासप्रसादाच्छ्रुतवानेतद्गुह्यमहं परम् |

By the grace of Vyāsa, I have heard this supreme and most secret Yoga, spoken directly by Krishna, the Lord of Yoga, Himself.

राजन्संस्मृत्य संस्मृत्य संवादमिममद्भुतम् |

O King, as I repeatedly recall this wonderful and holy dialogue between Keshava (Krishna) and Arjuna, I rejoice again and again.

तच्च संस्मृत्य संस्मृत्य रूपमत्यद्भुतं हरेः |

And as I repeatedly recall that most wonderful cosmic form of Lord Hari, I am filled with great wonder, O King, and I rejoice again and again.

यत्र योगेश्वरः कृष्णो यत्र पार्थो धनुर्धरः |

Wherever there is Krishna, the Lord of Yoga, and wherever there is Arjuna, the archer, there will certainly be wealth, victory, prosperity, and righteous morality; this is my firm opinion.