The Yoga of Liberation through Renunciation

संन्यासस्य महाबाहो तत्त्वमिच्छामि वेदितुम् ।त्यागस्य च हृषीकेश पृथक्केशिनिषूदन ॥

saṃnyāsasya mahābāho tattvamicchāmi veditum |tyāgasya ca hṛṣīkeśa pṛthakkeśiniṣūdana ||

Arjuna says: Mighty-armed Krishna, slayer of Keshi, I wish to know the true nature of sannyasa (renunciation) and of tyaga (letting go), and how they differ.

काम्यानां कर्मणां न्यासं संन्यासं कवयो विदुः ।सर्वकर्मफलत्यागं प्राहुस्त्यागं विचक्षणाः ॥

kāmyānāṃ karmaṇāṃ nyāsaṃ saṃnyāsaṃ kavayo viduḥ |sarvakarmaphalatyāgaṃ prāhustyāgaṃ vicakṣaṇāḥ ||

Shri Krishna says: The wise understand sannyasa as giving up actions done out of desire. The thoughtful call tyaga the giving up of the fruits of all actions.

त्याज्यं दोषवदित्येके कर्म प्राहुर्मनीषिणः ।यज्ञदानतपःकर्म न त्याज्यमिति चापरे ॥

tyājyaṃ doṣavadityeke karma prāhurmanīṣiṇaḥ |yajñadānatapaḥkarma na tyājyamiti cāpare ||

Some thinkers say that all action should be given up as faulty; others say that acts of sacrifice, giving and austerity should not be given up.

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

niścayaṃ śṛṇu me tatra tyāge bharatasattama |tyāgo hi puruṣavyāghra trividhaḥ saṃprakīrtitaḥ ||

Now hear my firm view about tyaga, best of the Bharatas. Tyaga, tiger among men, is said 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 ||

Acts of sacrifice, giving and austerity should not be given up; they must be done. Sacrifice, giving and austerity purify even the wise.

एतान्यपि तु कर्माणि सङ्गं त्यक्त्वा फलानि च ।कर्तव्यानीति मे पार्थ निश्चितं मतमुत्तमम् ॥

etānyapi tu karmāṇi saṅgaṃ tyaktvā phalāni ca |kartavyānīti me pārtha niścitaṃ matamuttamam ||

But even these actions should be done giving up attachment and the desire for their fruits. This, Arjuna, is my certain and highest view.

नियतस्य तु संन्यासः कर्मणो नोपपद्यते ।मोहात्तस्य परित्यागस्तामसः परिकीर्तितः ॥

niyatasya tu saṃnyāsaḥ karmaṇo nopapadyate |mohāttasya parityāgastāmasaḥ parikīrtitaḥ ||

Giving up one's prescribed duty is not right. Abandoning it out of confusion is called tamasic renunciation.

दुःखमित्येव यत्कर्म कायक्लेशभयात्त्यजेत् ।स कृत्वा राजसं त्यागं नैव त्यागफलं लभेत् ॥

duḥkhamityeva yatkarma kāyakleśabhayāttyajet |sa kṛtvā rājasaṃ tyāgaṃ naiva tyāgaphalaṃ labhet ||

One who gives up an action because it is hard, out of fear of bodily discomfort, makes a rajasic renunciation and does not gain the fruit of true 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 ||

When a prescribed action is done simply because it ought to be done, Arjuna, giving up attachment and the fruit, that renunciation is considered sattvic.

न द्वेष्ट्यकुशलं कर्म कुशले नानुषज्जते ।त्यागी सत्त्वसमाविष्टो मेधावी छिन्नसंशयः ॥

na dveṣṭyakuśalaṃ karma kuśale nānuṣajjate |tyāgī sattvasamāviṣṭo medhāvī chinnasaṃśayaḥ ||

The wise renouncer, filled with sattva and with doubts cut away, neither dislikes unpleasant work nor clings to pleasant work.

न हि देहभृता शक्यं त्यक्तुं कर्माण्यशेषतः ।यस्तु कर्मफलत्यागी स त्यागीत्यभिधीयते ॥

na hi dehabhṛtā śakyaṃ tyaktuṃ karmāṇyaśeṣataḥ |yastu karmaphalatyāgī sa tyāgītyabhidhīyate ||

It is not possible for one who has a body to give up action completely. But one who gives up the fruits of action is called a true renouncer.

अनिष्टमिष्टं मिश्रं च त्रिविधं कर्मणः फलम् ।भवत्यत्यागिनां प्रेत्य न तु संन्यासिनां क्वचित् ॥

aniṣṭamiṣṭaṃ miśraṃ ca trividhaṃ karmaṇaḥ phalam |bhavatyatyāgināṃ pretya na tu saṃnyāsināṃ kvacit ||

Unwanted, wanted and mixed: this threefold fruit of action comes after death to those who have not let go, but never to those who have renounced.

पञ्चैतानि महाबाहो कारणानि निबोध मे ।सांख्ये कृतान्ते प्रोक्तानि सिद्धये सर्वकर्मणाम् ॥

pañcaitāni mahābāho kāraṇāni nibodha me |sāṃkhye kṛtānte proktāni siddhaye sarvakarmaṇām ||

Learn from me, mighty-armed one, the five causes for the completion of every action, as taught in the Sankhya teaching.

अधिष्ठानं तथा कर्ता करणं च पृथग्विधम् ।विविधाश्च पृथक्चेष्टा दैवं चैवात्र पञ्चमम् ॥

adhiṣṭhānaṃ tathā kartā karaṇaṃ ca pṛthagvidham |vividhāśca pṛthakceṣṭā daivaṃ caivātra pañcamam ||

The base of action, that is the body; the doer; the various instruments; the many kinds of effort; and fifth, divine providence (daiva).

शरीरवाङ्‌मनोभिर्यत्कर्म प्रारभते नरः ।न्याय्यं वा विपरीतं वा पञ्चैते तस्य हेतवः ॥

śarīravāṅmanobhiryatkarma prārabhate naraḥ |nyāyyaṃ vā viparītaṃ vā pañcaite tasya hetavaḥ ||

Whatever action a person begins with body, speech or mind, whether right or wrong, 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 ||

This being so, one who, because of untrained understanding, sees himself alone as the doer does not see truly; his thinking is clouded.

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

yasya nāhaṃkṛto bhāvo buddhiryasya na lipyate |hatvāpi sa imām̐llokānna hanti na nibadhyate ||

One who is free from the feeling 'I am the doer', and whose understanding is not stained, even if he kills these people, does not really kill and is not bound.

ज्ञानं ज्ञेयं परिज्ञाता त्रिविधा कर्मचोदना ।करणं कर्म कर्तेति त्रिविधः कर्मसंग्रहः ॥

jñānaṃ jñeyaṃ parijñātā trividhā karmacodanā |karaṇaṃ karma karteti trividhaḥ karmasaṃgrahaḥ ||

Knowledge, the thing known and the knower are the threefold drive to action. The instrument, the act and the doer are the three parts that make up action.

ज्ञानं कर्म च कर्ता च त्रिधैव गुणभेदतः ।प्रोच्यते गुणसंख्याने यथावच्छृणु तान्यपि ॥

jñānaṃ karma ca kartā ca tridhaiva guṇabhedataḥ |procyate guṇasaṃkhyāne yathāvacchṛṇu tānyapi ||

In the teaching about the gunas, knowledge, action and the doer are each said to be of three kinds, according to the gunas. Hear about these properly too.

सर्वभूतेषु येनैकं भावमव्ययमीक्षते ।अविभक्तं विभक्तेषु तज्ज्ञानं विद्धि सात्त्विकम् ॥

sarvabhūteṣu yenaikaṃ bhāvamavyayamīkṣate |avibhaktaṃ vibhakteṣu tajjñānaṃ viddhi sāttvikam ||

The knowledge by which one sees one undying reality in all beings, undivided within the divided, know 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 ||

The knowledge that sees in all beings many different, separate natures, each truly apart from the others, know that knowledge to be rajasic.

यत्तु कृत्स्नवदेकस्मिन्कार्ये सक्तमहैतुकम् ।अतत्त्वार्थवदल्पं च तत्तामसमुदाहृतम् ॥

yattu kṛtsnavadekasminkārye saktamahaitukam |atattvārthavadalpaṃ ca tattāmasamudāhṛtam ||

The knowledge that clings to one single thing as if it were everything, without reason, without grasp of the truth, and narrow, is called tamasic.

नियतं सङ्गरहितमरागद्वेषतः कृतम् ।अफलप्रेप्सुना कर्म यत्तत्सात्त्विकमुच्यते ॥

niyataṃ saṅgarahitamarāgadveṣataḥ kṛtam |aphalaprepsunā karma yattatsāttvikamucyate ||

Action that is prescribed, done without attachment, without liking or dislike, by one who does not seek its fruit, is called sattvic.

यत्तु कामेप्सुना कर्म साहंकारेण वा पुनः ।क्रियते बहुलायासं तद्राजसमुदाहृतम् ॥

yattu kāmepsunā karma sāhaṃkāreṇa vā punaḥ |kriyate bahulāyāsaṃ tadrājasamudāhṛtam ||

Action done by one who craves the objects of desire, or with ego, and with great strain, is called rajasic.

अनुबन्धं क्षयं हिंसामनवेक्ष्य च पौरुषम् ।मोहादारभ्यते कर्म यत्तत्तामसमुच्यते ॥

anubandhaṃ kṣayaṃ hiṃsāmanavekṣya ca pauruṣam |mohādārabhyate karma yattattāmasamucyate ||

Action begun out of confusion, without thinking of the consequences, the loss, the harm to others, or one's own ability, is called tamasic.

मुक्तसङ्गोऽनहंवादी धृत्युत्साहसमन्वितः ।सिद्ध्यसिद्ध्योर्निर्विकारः कर्ता सात्त्विक उच्यते ॥

muktasaṅgo'nahaṃvādī dhṛtyutsāhasamanvitaḥ |siddhyasiddhyornirvikāraḥ kartā sāttvika ucyate ||

A doer who is free from attachment, does not boast, is full of firmness and enthusiasm, and stays unchanged in success and failure is called sattvic.

रागी कर्मफलप्रेप्सुर्लुब्धो हिंसात्मकोऽशुचिः ।हर्षशोकान्वितः कर्ता राजसः परिकीर्तितः ॥

rāgī karmaphalaprepsurlubdho hiṃsātmako'śuciḥ |harṣaśokānvitaḥ kartā rājasaḥ parikīrtitaḥ ||

A doer who is full of passion, eager for the fruits of action, greedy, harmful, impure, and tossed between joy and sorrow is called rajasic.

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

ayuktaḥ prākṛtaḥ stabdhaḥ śaṭho naiṣkṛtiko'lasaḥ |viṣādī dīrghasūtrī ca kartā tāmasa ucyate ||

A doer who is undisciplined, crude, stubborn, deceitful, spiteful, lazy, gloomy and always putting things off is called tamasic.

बुद्धेर्भेदं धृतेश्चैव गुणतस्त्रिविधं शृणु ।प्रोच्यमानमशेषेण पृथक्त्वेन धनंजय ॥

buddherbhedaṃ dhṛteścaiva guṇatastrividhaṃ śṛṇu |procyamānamaśeṣeṇa pṛthaktvena dhanaṃjaya ||

Now hear, Arjuna, the threefold division of understanding and of firmness according to the gunas, explained fully and one by one.

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 ||

The understanding that knows when to act and when to hold back, what should and should not be done, what to fear and what not to fear, and what binds and what frees, is sattvic, Arjuna.

यया धर्ममधर्मं च कार्यं चाकार्यमेव च ।अयथावत्प्रजानाति बुद्धिः सा पार्थ राजसी ॥

yayā dharmamadharmaṃ ca kāryaṃ cākāryameva ca |ayathāvatprajānāti buddhiḥ sā pārtha rājasī ||

The understanding by which one knows right and wrong, what should and should not be done, only in a mistaken way, is rajasic, Arjuna.

अधर्मं धर्ममिति या मन्यते तमसावृता ।सर्वार्थान्विपरीतांश्च बुद्धिः सा पार्थ तामसी ॥

adharmaṃ dharmamiti yā manyate tamasāvṛtā |sarvārthānviparītāṃśca buddhiḥ sā pārtha tāmasī ||

The understanding which, covered in darkness, takes wrong to be right and sees everything upside down, is tamasic, Arjuna.

धृत्या यया धारयते मनःप्राणेन्द्रियक्रियाः ।योगेनाव्यभिचारिण्या धृतिः सा पार्थ सात्त्विकी ॥

dhṛtyā yayā dhārayate manaḥprāṇendriyakriyāḥ |yogenāvyabhicāriṇyā dhṛtiḥ sā pārtha sāttvikī ||

The unwavering firmness by which, through yoga, one holds steady the workings of the mind, breath and senses, is sattvic, Arjuna.

यया तु धर्मकामार्थान्धृत्या धारयतेऽर्जुन ।प्रसङ्गेन फलाकाङ्क्षी धृतिः सा पार्थ राजसी ॥

yayā tu dharmakāmārthāndhṛtyā dhārayate'rjuna |prasaṅgena phalākāṅkṣī dhṛtiḥ sā pārtha rājasī ||

The firmness by which one holds on to duty, pleasure and wealth, wanting their fruits out of attachment, is rajasic, Arjuna.

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 ||

The firmness by which a foolish person does not let go of sleep, fear, grief, gloom and arrogance is tamasic, Arjuna.

सुखं त्विदानीं त्रिविधं शृणु मे भरतर्षभ ।अभ्यासाद्रमते यत्र दुःखान्तं च निगच्छति ॥

sukhaṃ tvidānīṃ trividhaṃ śṛṇu me bharatarṣabha |abhyāsādramate yatra duḥkhāntaṃ ca nigacchati ||

Now hear from me, best of the Bharatas, about the three kinds of happiness: the happiness one learns to enjoy through practice, and in which sorrow comes to an end.

यत्तदग्रे विषमिव परिणामेऽमृतोपमम् ।तत्सुखं सात्त्विकं प्रोक्तमात्मबुद्धिप्रसादजम् ॥

yattadagre viṣamiva pariṇāme'mṛtopamam |tatsukhaṃ sāttvikaṃ proktamātmabuddhiprasādajam ||

That which is like poison at first but like nectar in the end, and which is born from the clarity of one's own mind, is called sattvic happiness.

विषयेन्द्रियसंयोगाद्यत्तदग्रेऽमृतोपमम् ।परिणामे विषमिव तत्सुखं राजसं स्मृतम् ॥

viṣayendriyasaṃyogādyattadagre'mṛtopamam |pariṇāme viṣamiva tatsukhaṃ rājasaṃ smṛtam ||

That which comes from the meeting of the senses with their objects, like nectar at first but like poison in the end, is called rajasic happiness.

यदग्रे चानुबन्धे च सुखं मोहनमात्मनः ।निद्रालस्यप्रमादोत्थं तत्तामसमुदाहृतम् ॥

yadagre cānubandhe ca sukhaṃ mohanamātmanaḥ |nidrālasyapramādotthaṃ tattāmasamudāhṛtam ||

The happiness that deludes the self both at the start and in the end, arising from sleep, laziness and carelessness, is called tamasic.

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

na tadasti pṛthivyāṃ vā divi deveṣu vā punaḥ |sattvaṃ prakṛtijairmuktaṃ yadebhiḥ syāttribhirguṇaiḥ ||

There is no being, on earth or in heaven among the gods, that is free from these three gunas born of prakriti.

ब्राह्मणक्षत्रियविशां शूद्राणां च परन्तप ।कर्माणि प्रविभक्तानि स्वभावप्रभवैर्गुणैः ॥

brāhmaṇakṣatriyaviśāṃ śūdrāṇāṃ ca parantapa |karmāṇi pravibhaktāni svabhāvaprabhavairguṇaiḥ ||

The duties of brahmins, kshatriyas, vaishyas and shudras, Arjuna, are divided according to the qualities that arise from their own nature.

शमो दमस्तपः शौचं क्षान्तिरार्जवमेव च ।ज्ञानं विज्ञानमास्तिक्यं ब्रह्मकर्म स्वभावजम् ॥

śamo damastapaḥ śaucaṃ kṣāntirārjavameva ca |jñānaṃ vijñānamāstikyaṃ brahmakarma svabhāvajam ||

Calm, self-control, austerity, purity, patience, honesty, knowledge, wisdom and faith in the sacred are the natural duties of a brahmin.

शौर्यं तेजो धृतिर्दाक्ष्यं युद्धे चाप्यपलायनम् ।दानमीश्वरभावश्च क्षात्रं कर्म स्वभावजम् ॥

śauryaṃ tejo dhṛtirdākṣyaṃ yuddhe cāpyapalāyanam |dānamīśvarabhāvaśca kṣātraṃ karma svabhāvajam ||

Courage, vigour, firmness, skill, not fleeing from battle, generosity and leadership are the natural duties of a kshatriya.

कृषिगौरक्ष्यवाणिज्यं वैश्यकर्म स्वभावजम् ।परिचर्यात्मकं कर्म शूद्रस्यापि स्वभावजम् ॥

kṛṣigaurakṣyavāṇijyaṃ vaiśyakarma svabhāvajam |paricaryātmakaṃ karma śūdrasyāpi svabhāvajam ||

Farming, caring for cattle and trade are the natural duties of a vaishya; work that takes the form of service is the natural duty of a shudra.

स्वे स्वे कर्मण्यभिरतः संसिद्धिं लभते नरः ।स्वकर्मनिरतः सिद्धिं यथा विन्दति तच्छृणु ॥

sve sve karmaṇyabhirataḥ saṃsiddhiṃ labhate naraḥ |svakarmanirataḥ siddhiṃ yathā vindati tacchṛṇu ||

Each person, devoted to their own work, attains perfection. Hear how one who is devoted to their own work finds that perfection.

यतः प्रवृत्तिर्भूतानां येन सर्वमिदं ततम् ।स्वकर्मणा तमभ्यर्च्य सिद्धिं विन्दति मानवः ॥

yataḥ pravṛttirbhūtānāṃ yena sarvamidaṃ tatam |svakarmaṇā tamabhyarcya siddhiṃ vindati mānavaḥ ||

By worshipping, through one's own work, the One from whom all beings arise and by whom all this is pervaded, a person attains perfection.

सहजं कर्म कौन्तेय सदोषमपि न त्यजेत् ।सर्वारम्भा हि दोषेण धूमेनाग्निरिवावृताः ॥

sahajaṃ karma kaunteya sadoṣamapi na tyajet |sarvārambhā hi doṣeṇa dhūmenāgnirivāvṛtāḥ ||

One should not abandon the work one is born to, Arjuna, even if it has faults; for every undertaking is covered by some fault, as fire is by smoke.

असक्तबुद्धिः सर्वत्र जितात्मा विगतस्पृहः ।नैष्कर्म्यसिद्धिं परमां संन्यासेनाधिगच्छति ॥

asaktabuddhiḥ sarvatra jitātmā vigataspṛhaḥ |naiṣkarmyasiddhiṃ paramāṃ saṃnyāsenādhigacchati ||

One whose mind is unattached everywhere, who has mastered himself and is free from longing, reaches through renunciation the highest perfection of freedom from action (naishkarmya).

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 ||

Learn from me in brief, Arjuna, how one who has reached perfection attains Brahman, which is the highest goal of knowledge.

बुद्ध्या विशुद्ध्या युक्तो धृत्यात्मानं नियम्य च ।शब्दादीन्विषयांस्त्यक्त्वा रागद्वेषौ व्युदस्य च ॥

buddhyā viśuddhyā yukto dhṛtyātmānaṃ niyamya ca |śabdādīnviṣayāṃstyaktvā rāgadveṣau vyudasya ca ||

Joined with a purified understanding, controlling oneself with firmness, turning away from sound and the other objects of the senses, and casting aside liking and dislike,

विविक्तसेवी लघ्वाशी यतवाक्कायमानसः ।ध्यानयोगपरो नित्यं वैराग्यं समुपाश्रितः ॥

viviktasevī laghvāśī yatavākkāyamānasaḥ |dhyānayogaparo nityaṃ vairāgyaṃ samupāśritaḥ ||

living in a quiet place, eating lightly, controlling speech, body and mind, always devoted to meditation, and resting in detachment,

अहंकारं बलं दर्पं कामं क्रोधं परिग्रहम् ।विमुच्य निर्ममः शान्तो ब्रह्मभूयाय कल्पते ॥

ahaṃkāraṃ balaṃ darpaṃ kāmaṃ krodhaṃ parigraham |vimucya nirmamaḥ śānto brahmabhūyāya kalpate ||

letting go of ego, force, arrogance, desire, anger and possessiveness, free from the sense of 'mine' and at peace, one becomes fit to become one with 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 ||

Having become one with Brahman, calm within, he neither grieves nor craves. Equal toward all beings, he gains supreme devotion to me.

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

bhaktyā māmabhijānāti yāvānyaścāsmi tattvataḥ |tato māṃ tattvato jñātvā viśate tadanantaram ||

Through devotion he comes to know me truly, how great I am and who I am. Then, knowing me truly, he enters into me.

सर्वकर्माण्यपि सदा कुर्वाणो मद्व्यपाश्रयः ।मत्प्रसादादवाप्नोति शाश्वतं पदमव्ययम् ॥

sarvakarmāṇyapi sadā kurvāṇo madvyapāśrayaḥ |matprasādādavāpnoti śāśvataṃ padamavyayam ||

Even while always doing all kinds of actions, one who takes refuge in me reaches, by my grace, the eternal and unchanging abode.

चेतसा सर्वकर्माणि मयि संन्यस्य मत्परः ।बुद्धियोगमुपाश्रित्य मच्चित्तः सततं भव ॥

cetasā sarvakarmāṇi mayi saṃnyasya matparaḥ |buddhiyogamupāśritya maccittaḥ satataṃ bhava ||

In your mind, offer all your actions to me. Holding me as the highest, relying on the yoga of understanding, keep your mind always on me.

मच्चित्तः सर्वदुर्गाणि मत्प्रसादात्तरिष्यसि ।अथ चेत्त्वमहंकारान्न श्रोष्यसि विनङ्क्ष्यसि ॥

maccittaḥ sarvadurgāṇi matprasādāttariṣyasi |atha cettvamahaṃkārānna śroṣyasi vinaṅkṣyasi ||

With your mind on me, you will cross all difficulties by my grace. But if out of ego you will not listen, you will be lost.

यदहंकारमाश्रित्य न योत्स्य इति मन्यसे ।मिथ्यैष व्यवसायस्ते प्रकृतिस्त्वां नियोक्ष्यति ॥

yadahaṃkāramāśritya na yotsya iti manyase |mithyaiṣa vyavasāyaste prakṛtistvāṃ niyokṣyati ||

If, relying on ego, you think 'I will not fight', your decision is useless; your own nature will drive you to it.

स्वभावजेन कौन्तेय निबद्धः स्वेन कर्मणा ।कर्तुं नेच्छसि यन्मोहात्करिष्यस्यवशोऽपि तत् ॥

svabhāvajena kaunteya nibaddhaḥ svena karmaṇā |kartuṃ necchasi yanmohātkariṣyasyavaśo'pi tat ||

Bound by your own work, born of your nature, Arjuna, what you do not wish to do out of confusion, you will do even against your will.

ईश्वरः सर्वभूतानां हृद्देशेऽर्जुन तिष्ठति ।भ्रामयन्सर्वभूतानि यन्त्रारूढानि मायया ॥

īśvaraḥ sarvabhūtānāṃ hṛddeśe'rjuna tiṣṭhati |bhrāmayansarvabhūtāni yantrārūḍhāni māyayā ||

The Lord dwells in the heart of all beings, Arjuna, turning all beings by his power (maya), as if they were mounted on a machine.

तमेव शरणं गच्छ सर्वभावेन भारत ।तत्प्रसादात्परां शान्तिं स्थानं प्राप्स्यसि शाश्वतम् ॥

tameva śaraṇaṃ gaccha sarvabhāvena bhārata |tatprasādātparāṃ śāntiṃ sthānaṃ prāpsyasi śāśvatam ||

Take refuge in him alone with your whole being, O Bharata. By his grace you will gain supreme peace and the eternal abode.

इति ते ज्ञानमाख्यातं गुह्याद्‌गुह्यतरं मया ।विमृश्यैतदशेषेण यथेच्छसि तथा कुरु ॥

iti te jñānamākhyātaṃ guhyādguhyataraṃ mayā |vimṛśyaitadaśeṣeṇa yathecchasi tathā kuru ||

Thus I have told you knowledge more secret than any secret. Reflect on it fully, and then do as you wish.

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

sarvaguhyatamaṃ bhūyaḥ śṛṇu me paramaṃ vacaḥ |iṣṭo'si me dṛḍhamiti tato vakṣyāmi te hitam ||

Hear once more my supreme word, the most secret of all. You are dearly loved by me, so I will tell you what is for your 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 ||

Fix your mind on me, be devoted to me, worship me and bow to me. You will surely come to me; I promise you truly, for you are dear to me.

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 ||

This should never be told to one who has no self-discipline, no devotion, no wish to listen, or who finds fault with me.

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

ya imaṃ paramaṃ guhyaṃ madbhakteṣvabhidhāsyati |bhaktiṃ mayi parāṃ kṛtvā māmevaiṣyatyasaṃśayaḥ ||

Whoever teaches this supreme secret to my devotees, with the highest devotion to me, will surely come to me.

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

na ca tasmānmanuṣyeṣu kaścinme priyakṛttamaḥ |bhavitā na ca me tasmādanyaḥ priyataro bhuvi ||

No one among humans does me dearer service than he, and no one on earth will be 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 ||

And whoever studies this sacred dialogue of ours, by him I shall be worshipped through the sacrifice of knowledge: this is my view.

श्रद्धावाननसूयश्च शृणुयादपि यो नरः ।सोऽपि मुक्तः शुभाँल्लोकान्प्राप्नुयात्पुण्यकर्मणाम् ॥

śraddhāvānanasūyaśca śṛṇuyādapi yo naraḥ |so'pi muktaḥ śubhām̐llokānprāpnuyātpuṇyakarmaṇām ||

Even a person who only listens to it with faith and without finding fault will be freed and will reach the happy worlds of those who do good.

कच्चिदेतच्छ्रुतं पार्थ त्वयैकाग्रेण चेतसा ।कच्चिदज्ञानसंमोहः प्रनष्टस्ते धनंजय ॥

kaccidetacchrutaṃ pārtha tvayaikāgreṇa cetasā |kaccidajñānasaṃmohaḥ pranaṣṭaste dhanaṃjaya ||

Have you heard this with a focused mind, Arjuna? Has your confusion, born of ignorance, been destroyed, Dhananjaya?

नष्टो मोहः स्मृतिर्लब्धा त्वत्प्रसादान्मयाच्युत ।स्थितोऽस्मि गतसन्देहः करिष्ये वचनं तव ॥

naṣṭo mohaḥ smṛtirlabdhā tvatprasādānmayācyuta |sthito'smi gatasandehaḥ kariṣye vacanaṃ tava ||

Arjuna says: My confusion is gone and I have regained clear memory, by your grace, Achyuta. I stand firm, free of doubt. I will do as you say.

इत्यहं वासुदेवस्य पार्थस्य च महात्मनः ।संवादमिममश्रौषमद्भुतं रोमहर्षणम् ॥

ityahaṃ vāsudevasya pārthasya ca mahātmanaḥ |saṃvādamimamaśrauṣamadbhutaṃ romaharṣaṇam ||

Sanjaya says: Thus I heard this wonderful dialogue between Vasudeva (Krishna) and the great-souled Arjuna, which makes my hair stand on end.

व्यासप्रसादाच्छ्रुतवानेतद्गुह्यमहं परम् ।योगं योगेश्वरात्कृष्णात्साक्षात्कथयतः स्वयम् ॥

vyāsaprasādācchrutavānetadguhyamahaṃ param |yogaṃ yogeśvarātkṛṣṇātsākṣātkathayataḥ svayam ||

By the grace of Vyasa I heard this supreme and secret yoga directly from Krishna, the lord of yoga, as he himself was speaking it.

राजन्संस्मृत्य संस्मृत्य संवादमिममद्भुतम् ।केशवार्जुनयोः पुण्यं हृष्यामि च मुहुर्मुहुः ॥

rājansaṃsmṛtya saṃsmṛtya saṃvādamimamadbhutam |keśavārjunayoḥ puṇyaṃ hṛṣyāmi ca muhurmuhuḥ ||

O King, as I recall again and again this wonderful and holy dialogue between Keshava and Arjuna, I rejoice over and over.

तच्च संस्मृत्य संस्मृत्य रूपमत्यद्भुतं हरेः ।विस्मयो मे महान् राजन्हृष्यामि च पुनः पुनः ॥

tacca saṃsmṛtya saṃsmṛtya rūpamatyadbhutaṃ hareḥ |vismayo me mahān rājanhṛṣyāmi ca punaḥ punaḥ ||

And as I recall again and again that most wonderful form of Hari, great is my amazement, O King, and I rejoice again and again.