06040001a sanMnyAsasya mahAbAho tattvam icchAmi veditum 'Of renunciation, O thou of mighty arms, I desire to know the true nature,
06040001c tyAgasya ca hRSIkeza pRthak keziniSUdana and also of abandonment, O lord of the senses distinctly, O slayer of kezin.'
06040002 zrIbhagavAn uvAca 'The Holy One said,
06040002a kAmyAnAGM karmaNAnM nyAsaM sanMnyAsaGM kavayo viduH 'The rejection of the works with desire is known by the learned as renunciation.
06040002c sarvakarmaphalatyAgamM prAhus tyAgaM vicakSaNAH The abandonment of the fruit of all work, the discerning call abandonment.
06040003a tyAjyanM doSavad ity eke karma prAhur manISiNaH Some wise men say that work (itself) should be abandoned as evil;
06040003c yajJadAnatapaHkarma na tyAjyam iti cApare others (say) that the works of sacrifice, gifts, and penance, should not be abandoned.
06040004a nizcayaM zRNu me tatra tyAge bharatasattama As to that abandonment, listen to my decision, O best of the sons of bharata,
06040004c tyAgo hi puruSavyAghra trividhasH samMprakIrtitaH for abandonment, O tiger among men, hath been declared to be of three kinds.
06040005a yajJadAnatapaHkarma na tyAjyaM kAryam eva tat The works of sacrifice, gifts, and penance should not be abandoned. They should, indeed, be done.
06040005c yajJo dAnanM tapaz caiva pAvanAni manISiNAm Sacrifice, gift, and penance, are the purifications of the wise.
06040006a etAny api tu karmANi saGganM tyaktvA phalAni ca But even those works should be done, abandoning attachment and fruit.
06040006c kartavyAnIti me pArtha nizcitamM matam uttamam This, O son of pRthA, is my excellent and decided opinion.
06040007a niyatasya tu sanMnyAsaH karmaNo nopapadyate The renunciation of an act prescribed (in the scriptures) is not proper.
06040007c mohAt tasya parityAgas tAmasaH parikIrtitaH Its abandonment (is) from delusion, (and) is (therefore,) declared to be of the quality of darkness.
06040008a duHkham ity eva yat karma kAyaklezabhayAt tyajet (Regarding it) as (a source of) sorrow, when work is abandoned from (fear of) bodily pain,
06040008c sa kRtvA rAjasanM tyAganM naiva tyAgaphalaM labhet one making such an abandonment which is of the quality of passion never obtaineth the fruit of abandonment.
06040009a kAryam ity eva yat karma niyataGM kriyate 'rjuna (Regarding it) as one that should be done, when work that is prescribed (in the scriptures) is done, O arjuna,
06040009c saGganM tyaktvA phalaJM caiva sa tyAgasH sAttviko mataH abandoning attachment and fruit also, that abandonment is deemed to be of the quality of goodness.
06040010a na dveSTy akuzalaGM karma kuzale nAnuSajjate He hath no aversion for an unpleasant action and no attachment to pleasant (ones),
06040010c tyAgI sattvasamAviSTo medhAvI chinnasaMzayaH an abandoner possessed of intelligence and with doubts dispelled, that is endowed with the quality of goodness .
06040011a na hi dehabhRtA zakyanM tyaktuGM karmANy azeSataH Since actions cannot be absolutely abandoned by an embodied person,
06040011c yas tu karmaphalatyAgI sa tyAgIty abhidhIyate (therefore) he who abandons the fruit of actions is truly said to be an abandoner.
06040012a aniSTam iSTamM mizraJM ca trividhaGM karmaNaH phalam Evil, good and mixed-action hath (this) three-fold fruit
06040012c bhavaty atyAginAmM pretya na tu sanMnyAsinAGM kva cit hereafter for those that do not abandon. But there is none whatever for the renouncer.
06040013a paJcaitAni mahAbAho kAraNAni nibodha me Listen from me, O thou of mighty arms, to those five causes
06040013c sAGMkhye kRtAnte proktAni siddhaye sarvakarmaNAm for the completion of all actions, declared in the Sankhya treating of the annihilation of actions.
06040014a adhiSThAnanM tathA kartA karaNaJM ca pRthagvidham (They are) substratum, agent, the diverse kinds of organs,
06040014c vividhAz ca pRthakceSTA daivaJM caivAtra paJcamam the diverse efforts severally, and with them the deities as the fifth.
06040015a zarIravAGmanobhir yat karma prArabhate naraH Whatever work a man undertakes with body, speech, or mind,
06040015c nyAyyaM vA viparItaM vA paJcaite tasya hetavaH just or the reverse, these five are its causes.
06040016a tatraivaM sati kartAram AtmAnaGM kevalanM tu yaH That being so, he that, owing to an unrefined understanding,
06040016c pazyaty akRtabuddhitvAn na sa pazyati durmatiH beholdeth his own self as solely the agent, he, dull in mind, beholdeth not.
06040017a yasya nAhaGMkRto bhAvo buddhir yasya na lipyate He that hath no feeling of egoism, whose mind is not sullied,
06040017c hatvApi sa imAl~ lokAn na hanti na nibadhyate he, even killing all these people, killeth not, nor is fettered (by action).
06040018a jJAnaJM jJeyamM parijJAtA trividhA karmacodanA Knowledge, the object of knowledge, and the knower, form the three-fold impulse of action.
06040018c karaNaGM karma karteti trividhaH karmasaMgrahaH Instrument, action, and the agent, form the three-fold complement of action.
06040019a jJAnaGM karma ca kartA ca tridhaiva guNabhedataH 2 Knowledge, action, and agent, are declared in the enumeration of qualities to be three-fold,
06040019c procyate guNasaGMkhyAne yathAvac chRNu tAny api according to the difference of qualities. Listen to those also duly.
06040020a sarvabhUteSu yenaikamM bhAvam avyayam IkSate 3 That by which One Eternal Essence is viewed in all things,
06040020c avibhaktaM vibhakteSu taj jJAnaM viddhi sAttvikam undivided in the divided, know that to be knowledge having the quality of goodness.
06040021a pRthaktvena tu yaj jJAnanM nAnAbhAvAn pRthagvidhAn That knowledge which discerneth all things as diverse essences of different kinds in consequence of their separateness,
06040021c vetti sarveSu bhUteSu taj jJAnaM viddhi rAjasam know that that knowledge hath the quality of passion.
06040022a yat tu kRtsnavad ekasmin kArye saktam ahaitukam But that which is attached to (each) single object as if it were the whole,
06040022c atattvArthavad alpaJM ca tat tAmasam udAhRtam which is without reason, without truth, and mean, that knowledge hath been said to be of the quality of darkness.
06040023a niyataM saGgarahitam arAgadveSataH kRtam The action which is prescribed (by the scriptures), (done) without attachment, performed without desires and aversion,
06040023c aphalaprepsunA karma yat tat sAttvikam ucyate by one who longeth not for (its) fruit, is said to be of the quality of goodness.
06040024a yat tu kAmepsunA karma sAhaGMkAreNa vA punaH But that action which is done by one seeking objects of desire, or by one filled with egoism,
06040024c kriyate bahulAyAsanM tad rAjasam udAhRtam and which is attended with great trouble, is said to be of the quality of passion.
06040025a anubandhaGM kSayaM hiMsAm anapekSya ca pauruSam That action which is undertaken from delusion, without regard to consequences, loss, injury (to others), and (one's own) power also,
06040025c mohAd Arabhyate karma yat tat tAmasam ucyate is said to be of the quality of darkness.
06040026a muktasaGgo 'nahaMvAdI dhRtyutsAhasamanvitaH The agent who is free from attachment, who never speaketh of himself, who is endued with constancy and energy,
06040026c siddhyasiddhyor nirvikAraH kartA sAttvika ucyate and is unmoved by success and defeat, is said to be of the quality of goodness.
06040027a rAgI karmaphalaprepsur lubdho hiMsAtmako 'zuciH The agent who is full of affections, who wisheth for the fruit of actions, who is covetous, endued with cruelty, and impure,
06040027c harSazokAnvitaH kartA rAjasaH parikIrtitaH and who feeleth joy and sorrow, is declared to be of the quality of passion.
06040028a ayuktaH prAkRtaH stabdhaH zaTho naikRtiko 'lasaH 4 The agent who is void of application, without discernment, obstinate, deceitful, malicious, slothful,
06040028c viSAdI dIrghasUtrI ca kartA tAmasa ucyate desponding, and procrastinating, is said to be of the quality of darkness.
06040029a buddher bhedanM dhRtez caiva guNatas trividhaM zRNu 5 Hear now, O dhanaMjaya, the three-fold division of intellect and constancy,
06040029c procyamAnam azeSeNa pRthaktvena dhanaJMjaya according to their qualities, which I am about to declare exhaustively and distinctly.
06040030a pravRttiJM ca nivRttiJM ca kAryAkArye bhayAbhaye The intellect which knoweth action and inaction, what ought to be done and what ought not to be done, fear and fearlessness,
06040030c bandhamM mokSaJM ca yA vetti buddhisH sA pArtha sAttvikI bondage and deliverance, is, O son of pRthA, of the quality of goodness.
06040031a yayA dharmam adharmaJM ca kAryaJM cAkAryam eva ca
06040031c ayathAvat prajAnAti buddhisH sA pArtha rAjasI The intellect by which one imperfectly discerneth right and wrong, that which ought to be done and that which ought not to be done, is, O son of pRthA, of the quality of passion.
06040032a adharmanM dharmam iti yA manyate tamasAvRtA That intellect which, shrouded by darkness, regardeth wrong to be right,
06040032c sarvArthAn viparItAMz ca buddhisH sA pArtha tAmasI and all things as reversed, is, O son of pRthA, of the quality of darkness.
06040033a dhRtyA yayA dhArayate manaHprANendriyakriyAH That unswerving constancy by which one controls the functions of the mind, the life-breaths, and the senses,
06040033c yogenAvyabhicAriNyA dhRtisH sA pArtha sAttvikI through devotion, that constancy, is, O son of pRthA, of the quality of goodness.
06040034a yayA tu dharmakAmArthAn dhRtyA dhArayate 'rjuna 1 But that constancy, O arjuna, by which one holds to religion, desire, and profit,
06040034c prasaGgena phalAkAGkSI dhRtisH sA pArtha rAjasI through attachment, desiring fruit, that constancy, O son of pRthA, is of the quality of passion.
06040035a yayA svapnamM bhayaM zokaM viSAdamM madam eva ca That through which an undiscerning person abandons not sleep, fear, sorrow, despondency, and folly,
06040035c na vimuJcati durmedhA dhRtisH sA pArtha tAmasI that constancy is deemed to be of the quality of darkness.
06040036a sukhanM tv idAnInM trividhaM zRNu me bharatarSabha Hear now from me, O bull of bharata's race, of the three kinds of happiness.
06040036c abhyAsAd ramate yatra duHkhAntaM ca nigacchati That in which one findeth pleasure from repetition (of enjoyment), which bringeth an end to pain,
06040037a yat tadagre viSam iva pariNAme 'mRtopamam which is like poison first but resembleth nectar in the end,
06040037c tat sukhaM sAttvikamM proktam AtmabuddhiprasAdajam that happiness born of the serenity produced by a knowledge of self, is said to be of the quality of goodness.
06040038a viSayendriyasaMyogAd yat tadagre 'mRtopamam That which is from the contact of the senses with their objects which resembleth nectar first
06040038c pariNAme viSam iva tat sukhaM rAjasaM smRtam but is like poison in the end, that happiness is held to be of the quality of passion.
06040039a yad agre cAnubandhe ca sukhamM mohanam AtmanaH That happiness which in the beginning and its consequences deludeth the soul,
06040039c nidrAlasyapramAdotthanM tat tAmasam udAhRtam and springeth from sleep, indolence, and stupidity, that is described to be of the quality of darkness.
06040040a na tad asti pRthivyAM vA divi deveSu vA punaH There is not, either on earth or heaven among the gods,
06040040c sattvamM prakRtijair muktaM yad ebhisH syAt tribhir guNaiH any entity free from these three qualities born of nature.
06040041a brAhmaNakSatriyavizAM zUdrANAJM ca paranMtapa The duties of brAhmaNas, kSatriyas, and vaizyas, and of zUdras also, O chastiser of foes,
06040041c karmANi pravibhaktAni svabhAvaprabhavair guNaiH are distinguished by (these three) qualities born of nature.
06040042a zamo damas tapazH zaucaGM kSAntir Arjavam eva ca Tranquillity, self-restraint, ascetic austerities, purity, forgiveness, rectitude,
06040042c jJAnaM vijJAnam AstikyamM brahmakarma svabhAvajam knowledge, experience, and belief (in an existence hereafter),--these are the duties of brAhmaNas, born of (their proper) nature.
06040043c dAnam IzvarabhAvaz ca kSatrakarma svabhAvajam Bravery, energy, firmness, skill, not flying away from battle, liberality, the bearing of a ruler,--these are the duties of kSatriyas, born of (their proper) nature.
06040044a kRSigorakSyavANijyaM vaizyakarma svabhAvajam Agriculture, tending of cattle, and trade, are the natural duties of vaizyas.
06040044c paricaryAtmakaGM karma zUdrasyApi svabhAvajam Of zUdras also, the natural duty consists in service.
06040045a sve sve karmaNy abhiratasH saMsiddhiM labhate naraH Every man, engaged in his own duties, attains to perfection.
06040045c svakarmaniratasH siddhiM yathA vindati tac chRNu Hear now how one obtains perfection by application to his duties.
06040046a yataH pravRttir bhUtAnAM yena sarvam idaM tatam Him from whom are the movements of all beings, Him by whom all this is pervaded,
06040046c svakarmaNA tam abhyarcya siddhiM vindati mAnavaH worshipping him by (the performance of) one's own duty, one obtaineth perfection.
06040047a zreyAn svadharmo viguNaH paradharmAt svanuSThitAt Better is one's own duty though performed faultily than another's duty well-performed.
06040047c svabhAvaniyataGM karma kurvan nApnoti kilbiSam Performing the duty prescribed by (one's own) nature, one incurreth no sin.
06040048a sahajaGM karma kaunteya sadoSam api na tyajet One must not abandon, O son of kuntI, one's natural duty though tainted with evil,
06040048c sarvArambhA hi doSeNa dhUmenAgnir ivAvRtAH for all actions are enveloped by evil like fire by smoke.
06040049a asaktabuddhisH sarvatra jitAtmA vigataspRhaH He whose mind is unattached everywhere, who hath subdued his self, and whose desire hath departed,
06040049c naiSkarmyasiddhimM paramAM sanMnyAsenAdhigacchati obtaineth, through renunciation, the supreme perfection of freedom from work.
06040050a siddhimM prApto yathA brahma tathApnoti nibodha me Learn from me, only in brief, O son of kuntI, how one, having obtained (this kind of) perfection,
06040050c samAsenaiva kaunteya niSThA jJAnasya yA parA attaineth to brahma which is the supreme end of knowledge.
06040051a buddhyA vizuddhayA yukto dhRtyAtmAnanM niyamya ca Endued with a pure mind, and restraining his self by constancy,
06040051c zabdAdIn viSayAMs tyaktvA rAgadveSau vyudasya ca renouncing sound and other objects of sense, and casting off affection and aversion,
06040052a viviktasevI laghvAzI yatavAkkAyamAnasaH he who resideth in a lonely place, eateth little, and restraineth speech, body, and mind,
06040052c dhyAnayogaparo nityaM vairAgyaM samupAzritaH who is ever intent on meditation and abstraction, who hath recourse to indifference,
06040053c vimucya nirmamazH zAnto brahmabhUyAya kalpate hath been freed from selfishness and is tranquil (in mind), becometh fit for assimilation with brahmA.
06040054a brahmabhUtaH prasannAtmA na zocati na kAGkSati Becoming one with brahmA, tranquil in spirit, (such a) one grieveth not, desireth not;
06040054c samasH sarveSu bhUteSu madbhaktiM labhate parAm alike to all beings, he obtaineth the highest devotion to Me.
06040055a bhaktyA mAm abhijAnAti yAvAn yaz cAsmi tattvataH By (that) devotion he truly understandeth Me. What I am, and who I am;
06040055c tato mAnM tattvato jJAtvA vizate tadanantaram then understanding Me truly, he entereth into Me forthwith.
06040056a sarvakarmANy api sadA kurvANo madvyapAzrayaH Even performing all actions at all times having refuge in Me,
06040056c matprasAdAd avApnoti zAzvatamM padam avyayam he obtaineth, through my favour, the seat that is eternal and imperishable.
06040057a cetasA sarvakarmANi mayi sanMnyasya matparaH Dedicating in thy heart all actions to Me, being devoted to Me,
06040057c buddhiyogam upAzritya maccittasH satatamM bhava resorting to mental abstraction, fix thy thoughts constantly on Me.
06040058a maccittasH sarvadurgANi matprasAdAt tariSyasi Fixing thy thoughts on Me, thou wilt surmount all difficulties through my grace.
06040058c atha cet tvam ahaGMkArAn na zroSyasi vinaGkSyasi But if from self-conceit thou wilt not listen, thou wilt (then) utterly perish.
06040059a yad ahaGMkAram Azritya na yotsya iti manyase If, having recourse to self-conceit, thou thinkest--I will not fight,--
06040059c mithyaiSa vyavasAyas te prakRtis tvAnM niyokSyati that resolution of thine would be vain, (for) Nature will constrain thee.
06040060a svabhAvajena kaunteya nibaddhasH svena karmaNA Bound by thy own duty springing from (thy own) nature.
06040060c kartunM necchasi yan mohAt kariSyasy avazo 'pi tat That which, from delusion, thou dost not wish to do, thou wilt do involuntarily.
06040061a IzvarasH sarvabhUtAnAM hRddeze 'rjuna tiSThati The Lord, O arjuna, dwelleth in the region of the heart of beings,
06040061c bhrAmayan sarvabhUtAni yantrArUDhAni mAyayA turning all beings as if mounted on a waterwheel, by his illusive power.
06040062a tam eva zaraNaGM gaccha sarvabhAvena bhArata Seek shelter with Him in every way, O bharata.
06040062c tatprasAdAt parAM zAntiM sthAnamM prApsyasi zAzvatam Through his grace thou wilt obtain supreme tranquillity, the eternal seat.
06040063a iti te jJAnam AkhyAtaGM guhyAd guhyataramM mayA Thus hath been declared to thee by Me the knowledge that is more mysterious than any (other) matter.
06040063c vimRzyaitad azeSeNa yathecchasi tathA kuru Reflecting on it fully, act as thou likest.
06040064a sarvaguhyatamamM bhUyazH zRNu me paramaM vacaH Once more, listen to my supernal words, the most mysterious of all.
06040064c iSTo 'si me dRDham iti tato vakSyAmi te hitam Exceedingly dear art thou to Me, therefore, I will declare what is for thy benefit.
06040065a manmanA bhava madbhakto madyAjI mAnM namaskuru Set thy heart on Me, become My devotee, sacrifice to Me, bow down to Me.
06040065c mAm evaiSyasi satyanM te pratijAne priyo 'si me Then shalt thou come to Me. I declare to thee truly, (for) thou art dear to Me.
06040066a sarvadharmAn parityajya mAm ekaM zaraNaM vraja Forsaking all (religious) duties, come to Me as thy sole refuge.
06040066c ahanM tvA sarvapApebhyo mokSayiSyAmi mA zucaH I will deliver thee from all sins. Do not grieve.
06040067a idanM te nAtapaskAya nAbhaktAya kadA cana This is not to be ever declared by thee to one who practiseth no austerities, to one who is not a devotee,
06040067c na cAzuzrUSave vAcyanM na ca mAM yo 'bhyasUyati to one who never waiteth on a preceptor, nor yet to one who calumniateth Me.
06040068a ya idamM paramaGM guhyamM madbhakteSv abhidhAsyati He who shall inculcate this supreme mystery to those that are devoted to Me,
06040068c bhaktimM mayi parAGM kRtvA mAm evaiSyaty asaMzayaH offering Me the highest devotion, will come to Me, freed from (all his) doubts.
06040069a na ca tasmAn manuSyeSu kaz cin me priyakRttamaH Amongst men there is none who can do Me a dearer service than he,
06040069c bhavitA na ca me tasmAd anyaH priyataro bhuvi nor shall any other on earth be dearer to Me than he.
06040070a adhyeSyate ca ya imanM dharmyaM saMvAdam AvayoH And he who will study this holy converse between us,
06040070c jJAnayajJena tenAham iSTasH syAm iti me matiH by him will have been offered to Me the sacrifice of knowledge. Such is my opinion.
06040071a zraddhAvAn anasUyaz ca zRNuyAd api yo naraH Even the man who, with faith and without cavil, will hear it,
06040071c so 'pi muktazH zubhAl~ lokAn prApnuyAt puNyakarmaNAm even he freed (from re-birth), will obtain of the blessed regions of those that perform pious acts.
06040072a kaccid etac chrutamM pArtha tvayaikAgreNa cetasA Hath this, O son of pRthA, been heard by thee with mind undirected to any other objects?
06040072c kaccid ajJAnasamMmohaH pranaSTas te dhanaMjaya Hath thy delusion, (caused) by ignorance, been destroyed, O dhanaMjaya?'
06040073 arjuna uvAca 'arjuna said,
06040073a naSTo mohasH smRtir labdhA tvatprasAdAn mayAcyuta 'My delusion hath been destroyed, and the recollection (of what I am) hath been gained by me, O Undeteriorating one, through thy favour.
06040073c sthito 'smi gatasanMdehaH kariSye vacanaM tava I am now firm. My doubts have been dispelled. I will do what you say.''
06040074 saJMjaya uvAca saJjaya continued,
06040074a ity ahaM vAsudevasya pArthasya ca mahAtmanaH 'Thus I heard this converse between vAsudeva and the high-souled son of pRthA,
06040074c saMvAdam imam azrauSam adbhutaM romaharSaNam (that is) wonderful and causeth the hair to stand on end.
06040075a vyAsaprasAdAc chrutavAn etad guhyam ahamM param Through vyAsa's favour heard I this supreme mystery,
06040075c yogaM yogezvarAt kRSNAt sAkSAt kathayatasH svayam this (doctrine of) Yoga, from kRSNa himself, the Lord of Yoga, who declared it in person.
06040076a rAjan saMsmRtya saMsmRtya saMvAdam imam adbhutam O King recollecting and (again) recollecting this wonderful
06040076c kezavArjunayoH puNyaM hRSyAmi ca muhur muhuH (and) holy converse of kezava and arjuna, I rejoice over and over again.
06040077a tac ca saMsmRtya saMsmRtya rUpam atyadbhutaM hareH Recollecting again and again that wonderful form also of Hari,
06040077c vismayo me mahAn rAjan hRSyAmi ca punaH punaH great is my amazement, O king, and I rejoice ever more.
06040078a yatra yogezvaraH kRSNo yatra pArtho dhanurdharaH Thither where kRSNa, the Lord of Yoga (is), thither where the great bowman pArtha is,
06040078c tatra zrIr vijayo bhUtir dhruvA nItir matir mama thither, in my opinion, are prosperity, and victory, and greatness, and eternal justice.'
06040079 onM tat sad iti zrImadbhagavadgItAsUpaniSatsu brahmavidyAyAM yogazAstre zrIkRSNArjunasaMvAde mokSasanMnyAsayogo nAmASTAdazo 'dhyAyaH
