मोक्षसंन्यासयोग

अर्जुन उवाच । सन्न्यासस्य महाबाहो तत्त्वमिच्छामि वेदितुम् । त्यागस्य च हृषीकेश पृथक्केशिनिषूदन ॥

Arjuna said: O mighty-armed Hrishikesha, slayer of the demon Keshi, I wish to understand separately the truth of renunciation (sannyasa) and of relinquishment (tyaga).

श्रीभगवानुवाच । काम्यानां कर्मणां न्यासं सन्न्यासं कवयो विदुः । सर्वकर्मफलत्यागं प्राहुस्त्यागं विचक्षणाः ॥

The Supreme Lord said: The wise understand renunciation to be the giving up of actions motivated by desire; the discerning call the abandonment of the fruits of all action, relinquishment.

त्याज्यं दोषवदित्येके कर्म प्राहुर्मनीषिणः । यज्ञदानतपःकर्म न त्याज्यमिति चापरे ॥

Some wise men say that all action should be given up as flawed, while others say that acts of sacrifice, charity, and austerity should never be abandoned.

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

Hear My definitive conclusion regarding relinquishment, O best of the Bharatas; relinquishment, O tiger among men, has been declared to be of three kinds.

यज्ञदानतपःकर्म न त्याज्यं कार्यमेव तत् । यज्ञो दानं तपश्चैव पावनानि मनीषिणाम् ॥

Acts of sacrifice, charity, and austerity are not to be given up; they must indeed be performed. Sacrifice, charity, and austerity purify even the wise.

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

But even these actions, O Partha, should be performed abandoning attachment and desire for their fruits; this is My definite and highest conviction.

नियतस्य तु सन्न्यासः कर्मणो नोपपद्यते । मोहात्तस्य परित्यागस्तामसः परिकीर्तितः ॥

Renunciation of one's prescribed duty is not proper. Giving it up out of delusion is declared to be relinquishment in the mode of ignorance.

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

One who gives up action merely because it is troublesome, out of fear of bodily discomfort, performs relinquishment in the mode of passion and does not gain the fruit of true renunciation.

कार्यमित्येव यत्कर्म नियतं क्रियतेऽर्जुन । सङ्गं त्यक्त्वा फलं चैव स त्यागः सात्त्विको मतः ॥

That prescribed action performed merely because it ought to be done, O Arjuna, giving up attachment and the fruit as well, is considered relinquishment in the mode of goodness.

न द्वेष्ट्यकुशलं कर्म कुशले नानुषज्जते । त्यागी सत्त्वसमाविष्टो मेधावी छिन्नसंशयः ॥

The renunciant who neither hates unpleasant action nor clings to pleasant action, imbued with goodness, intelligent, and free from doubt, is a true relinquisher.

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

It is indeed impossible for an embodied being to give up all action entirely; but one who relinquishes the fruit of action is truly called a relinquisher.

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

For those who are not true relinquishers, the threefold fruit of action — undesirable, desirable, and mixed — comes after death; but for true renunciates, this never happens.

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

Learn from Me, O mighty-armed one, these five factors, taught in the Sankhya philosophy, for the accomplishment of all action.

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

The seat of action (the body), the doer, the various instruments, the diverse kinds of effort, and, as the fifth, providence.

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

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 । पश्यत्यकृतबुद्धित्वान्न स पश्यति दुर्मतिः ॥

This being so, one who, due to an untrained understanding, regards the pure Self alone as the doer, does not truly see, being of impure intellect.

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

One who has no sense of egoism, whose intellect is not tainted, even though he slays these people, does not really slay, nor is he bound by the action.

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

Knowledge, the object of knowledge, and the knower — these three impel action; the instrument, the action, and the doer — these three constitute the totality of action.

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

Knowledge, action, and the doer are each said to be of three kinds, according to the distinctions of the gunas, as described in the philosophy of the gunas. Hear of these as well.

सर्वभूतेषु येनैकं भावमव्ययमीक्षते । अविभक्तं विभक्तेषु तज्ज्ञानं विद्धि सात्त्विकम् ॥

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

पृथक्त्वेन तु यज्ज्ञानं नानाभावान्पृथग्विधान् । वेत्ति सर्वेषु भूतेषु तज्ज्ञानं विद्धि राजसम् ॥

But that knowledge which perceives various distinct entities of different kinds among all beings, separately, know that to be knowledge in the mode of passion.

यत्तु कृत्स्नवदेकस्मिन्कार्ये सक्तमहैतुकम् । अतत्त्वार्थवदल्पं च तत्तामसमुदाहृतम् ॥

But that knowledge which clings to a single effect as if it were everything, without reason, trivial, and devoid of real understanding, is declared to be in the mode of ignorance.

नियतं सङ्गरहितमरागद्वेषतः कृतम् । अफलप्रेप्सुना कर्म यत्तत्सात्त्विकमुच्यते ॥

That action which is prescribed, performed without attachment, without attraction or aversion, and by one who does not desire its fruit, is called action in the mode of goodness.

यत्तु कामेप्सुना कर्म साहङ्कारेण वा पुनः । क्रियते बहुलायासं तद्राजसमुदाहृतम् ॥

But that action which is performed by one desiring to fulfill desires, or with egotism, and with much exertion, is declared to be action in the mode of passion.

अनुबन्धं क्षयं हिंसामनवेक्ष्य च पौरुषम् । मोहादारभ्यते कर्म यत्तत्तामसमुच्यते ॥

That action which is undertaken out of delusion, without regard for consequence, loss, injury caused, or one's own capacity, is called action in the mode of ignorance.

मुक्तसङ्गोऽनहंवादी धृत्युत्साहसमन्वितः । सिद्ध्यसिद्ध्योर्निर्विकारः कर्ता सात्त्विक उच्यते ॥

The doer who is free from attachment, free from egotism, endowed with steadfastness and enthusiasm, and unmoved by success or failure, is called a doer in the mode of goodness.

रागी कर्मफलप्रेप्सुर्लुब्धो हिंसात्मकोऽशुचिः । हर्षशोकान्वितः कर्ता राजसः परिकीर्तितः ॥

The doer who is passionate, desires the fruit of action, is greedy, injurious by nature, impure, and swayed by joy and sorrow, is declared to be a doer in the mode of passion.

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

The doer who is undisciplined, vulgar, obstinate, deceitful, malicious, lazy, despondent, and given to procrastination is called a doer in the mode of ignorance.

बुद्धेर्भेदं धृतेश्चैव गुणतस्त्रिविधं शृणु । प्रोच्यमानमशेषेण पृथक्त्वेन धनञ्जय ॥

Now hear, O Dhananjaya, the threefold distinction of intellect and firmness according to the gunas, described fully and separately.

प्रवृत्तिं च निवृत्तिं च कार्याकार्ये भयाभये । बन्धं मोक्षं च या वेत्ति बुद्धिः सा पार्थ सात्त्विकी ॥

O Partha, the intellect that correctly knows action and its cessation, what should and should not be done, fear and fearlessness, and bondage and liberation, is intellect in the mode of goodness.

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

O Partha, the intellect that fails to correctly distinguish righteousness from unrighteousness, and what should be done from what should not, is intellect in the mode of passion.

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

O Partha, the intellect, shrouded in darkness, which regards unrighteousness as righteousness and sees everything in a distorted way, is intellect in the mode of ignorance.

धृत्या यया धारयते मनःप्राणेन्द्रियक्रियाः । योगेनाव्यभिचारिण्या धृतिः सा पार्थ सात्त्विकी ॥

O Partha, the unwavering firmness by which, through the practice of yoga, one controls the functions of the mind, life-force, and senses, is firmness in the mode of goodness.

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

But, O Arjuna, the firmness by which one clings, out of attachment and desire for reward, to duty, wealth, and pleasure, is firmness in the mode of passion.

यया स्वप्नं भयं शोकं विषादं मदमेव च । न विमुञ्चति दुर्मेधा धृतिः सा पार्थ तामसी ॥

O Partha, the obstinate firmness by which a person of poor understanding does not give up sleep, fear, grief, despair, and conceit, is firmness in the mode of ignorance.

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

Now hear from Me, O best of the Bharatas, about the threefold happiness — that in which one finds delight through practice, and which leads to the end of sorrow.

यत्तदग्रे विषमिव परिणामेऽमृतोपमम् । तत्सुखं सात्त्विकं प्रोक्तमात्मबुद्धिप्रसादजम् ॥

That happiness which seems like poison at first but is like nectar in the end, arising from the serenity of one's own intellect, is declared to be happiness in the mode of goodness.

विषयेन्द्रियसंयोगाद्यत्तदग्रेऽमृतोपमम् । परिणामे विषमिव तत्सुखं राजसं स्मृतम् ॥

That happiness which arises from the contact of the senses with their objects, seeming like nectar at first but turning into poison in the end, is remembered as happiness in the mode of passion.

यदग्रे चानुबन्धे च सुखं मोहनमात्मनः । निद्रालस्यप्रमादोत्थं तत्तामसमुदाहृतम् ॥

That happiness which deludes the self both at the beginning and throughout, arising from sleep, laziness, and negligence, is declared to be happiness in the mode of ignorance.

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

There is no being on earth, or even among the gods in heaven, who is free from these three gunas born of material nature.

ब्राह्मणक्षत्रियविशां शूद्राणां च परन्तप । कर्माणि प्रविभक्तानि स्वभावप्रभवैर्गुणैः ॥

O Parantapa, the duties of Brahmins, Kshatriyas, Vaishyas, and Shudras are distinguished according to the qualities born of their own nature.

शमो दमस्तपः शौचं क्षान्तिरार्जवमेव च । ज्ञानं विज्ञानमास्तिक्यं ब्रह्मकर्म स्वभावजम् ॥

Serenity, self-restraint, austerity, purity, patience, honesty, knowledge, wisdom, and belief in a higher reality — these are the natural duties of a Brahmin.

शौर्यं तेजो धृतिर्दाक्ष्यं युद्धे चाप्यपलायनम् । दानमीश्वरभावश्च क्षात्रं कर्म स्वभावजम् ॥

Heroism, vigor, steadfastness, resourcefulness, not fleeing in battle, generosity, and leadership — these are the natural duties of a Kshatriya.

कृषिगौरक्ष्यवाणिज्यं वैश्यकर्म स्वभावजम् । परिचर्यात्मकं कर्म शूद्रस्यापि स्वभावजम् ॥

Farming, cattle-rearing, and trade are the natural duties of a Vaishya; and service to others is the natural duty of a Shudra.

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

A person attains perfection by being devoted to his own duty. Listen now to how one devoted to one's own duty attains perfection.

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

By worshipping, through one's own natural duty, that Being from whom all beings arise and by whom this entire universe is pervaded, a person attains perfection.

श्रेयान्स्वधर्मो विगुणः परधर्मात्स्वनुष्ठितात् । स्वभावनियतं कर्म कुर्वन्नाप्नोति किल्बिषम् ॥

Better is one's own duty, though imperfectly performed, than another's duty well performed. One who performs the action prescribed by one's own nature incurs no sin.

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

One should not give up the action born of one's own nature, O son of Kunti, even if it is flawed, for all undertakings are covered by some flaw, just as fire is covered by smoke.

असक्तबुद्धिः सर्वत्र जितात्मा विगतस्पृहः । नैष्कर्म्यसिद्धिं परमां सन्न्यासेनाधिगच्छति ॥

One whose intellect is unattached everywhere, who has conquered the self, and who is free from longing, attains through renunciation the supreme state of freedom from action.

सिद्धिं प्राप्तो यथा ब्रह्म तथाप्नोति निबोध मे । समासेनैव कौन्तेय निष्ठा ज्ञानस्य या परा ॥

Learn from Me briefly, O son of Kunti, how one who has attained perfection also attains Brahman — that supreme culmination of knowledge.

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

Endowed with a purified intellect, controlling the mind with steadfastness, abandoning sound and other sense objects, and casting aside attraction and aversion,

विविक्तसेवी लघ्वाशी यतवाक्कायमानसः । ध्यानयोगपरो नित्यं वैराग्यं समुपाश्रितः ॥

Dwelling in solitude, eating lightly, with speech, body, and mind restrained, ever engaged in the practice of meditation, and taking constant refuge in detachment,

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

Giving up egotism, force, arrogance, desire, anger, and possessiveness, free from the sense of 'mine' and at peace, one becomes fit for union with Brahman.

ब्रह्मभूतः प्रसन्नात्मा न शोचति न काङ्क्षति । समः सर्वेषु भूतेषु मद्भक्तिं लभते पराम् ॥

One who has become one with Brahman, with a serene mind, neither grieves nor desires; regarding all beings equally, he attains supreme devotion to Me.

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

Through devotion alone does one come to know Me truly, in what measure and what nature I am. Then, having known Me in truth, he enters into Me thereafter.

सर्वकर्माण्यपि सदा कुर्वाणो मद्व्यपाश्रयः । मत्प्रसादादवाप्नोति शाश्वतं पदमव्ययम् ॥

Even while constantly performing all actions, one who takes refuge in Me attains, by My grace, the eternal, imperishable state.

चेतसा सर्वकर्माणि मयि सन्न्यस्य मत्परः । बुद्धियोगमुपाश्रित्य मच्चित्तः सततं भव ॥

Mentally surrendering all actions to Me, regarding Me as the supreme goal, taking refuge in the yoga of intellect, keep your mind constantly fixed on Me.

मच्चित्तः सर्वदुर्गाणि मत्प्रसादात्तरिष्यसि । अथ चेत्त्वमहङ्कारान्न श्रोष्यसि विनङ्क्ष्यसि ॥

With your mind fixed on Me, you shall cross over every difficulty by My grace. But if, out of egotism, you do not heed this, you shall perish.

यदहङ्कारमाश्रित्य न योत्स्य इति मन्यसे । मिथ्यैष व्यवसायस्ते प्रकृतिस्त्वां नियोक्ष्यति ॥

If, out of egotism, you think, I will not fight, this resolve of yours is in vain; your own nature will compel you to it.

स्वभावजेन कौन्तेय निबद्धः स्वेन कर्मणा । कर्तुं नेच्छसि यन्मोहात्करिष्यस्यवशोऽपि तत् ॥

Bound by your own action born of your nature, O son of Kunti, that which you, out of delusion, do not wish to do, you shall do even against your will.

ईश्वरः सर्वभूतानां हृद्देशेऽर्जुन तिष्ठति । भ्रामयन्सर्वभूतानि यन्त्रारूढानि मायया ॥

The Lord dwells in the hearts of all beings, O Arjuna, causing them to revolve by His divine power, as though mounted on a machine.

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

Take refuge in Him alone with your whole being, O Bharata. By His grace, you shall attain supreme peace and the eternal abode.

इति ते ज्ञानमाख्यातं गुह्याद्गुह्यतरं मया । विमृश्यैतदशेषेण यथेच्छसि तथा कुरु ॥

Thus this knowledge, more secret than all secrets, has been declared to you by Me. Reflecting on it fully, act as you choose.

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

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

मन्मना भव मद्भक्तो मद्याजी मां नमस्कुरु । मामेवैष्यसि सत्यं ते प्रतिजाने प्रियोऽसि मे ॥

Fix your mind on Me, be My devotee, worship Me, bow down to Me. You shall surely come to Me; this I promise you truly, for you are dear to Me.

सर्वधर्मान्परित्यज्य मामेकं शरणं व्रज । अहं त्वा सर्वपापेभ्यो मोक्षयिष्यामि मा शुचः ॥

Abandoning all varieties of duties, take refuge in Me alone. I shall liberate you from all sins; do not grieve.

इदं ते नातपस्काय नाभक्ताय कदाचन । न चाशुश्रूषवे वाच्यं न च मां योऽभ्यसूयति ॥

This teaching should never be spoken by you to one who lacks austerity, who is not devoted, who has no desire to listen, or who speaks ill of Me.

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

One who teaches this supreme secret to My devotees, showing the highest devotion to Me, shall come to Me without doubt.

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

There is no one among men who does Me a more pleasing service than he, nor shall there be anyone on earth dearer to Me than he.

अध्येष्यते च य इमं धर्म्यं संवादमावयोः । ज्ञानयज्ञेन तेनाहमिष्टः स्यामिति मे मतिः ॥

And whoever studies this sacred dialogue of ours, by him I shall have been worshipped through the sacrifice of knowledge; this is My conviction.

श्रद्धावाननसूयश्च शृणुयादपि यो नरः । सोऽपि मुक्तः शुभाँल्लोकान्प्राप्नुयात्पुण्यकर्मणाम् ॥

And even the person who, full of faith and free from envy, merely hears this, shall also be liberated and attain the auspicious worlds of those of virtuous deeds.

कच्चिदेतच्छ्रुतं पार्थ त्वयैकाग्रेण चेतसा । कच्चिदज्ञानसम्मोहः प्रनष्टस्ते धनञ्जय ॥

Have you heard this, O Partha, with a focused mind? Has your delusion born of ignorance now been dispelled, O Dhananjaya?

अर्जुन उवाच । नष्टो मोहः स्मृतिर्लब्धा त्वत्प्रसादान्मयाच्युत । स्थितोऽस्मि गतसन्देहः करिष्ये वचनं तव ॥

Arjuna said: My delusion is destroyed, and by Your grace, O Achyuta, I have regained my memory. I stand firm, free from doubt, and shall act according to Your word.

सञ्जय उवाच । इत्यहं वासुदेवस्य पार्थस्य च महात्मनः । संवादमिममश्रौषमद्भुतं रोमहर्षणम् ॥

Sanjaya said: Thus have I heard this wondrous and hair-raising dialogue between Vasudeva and the great-souled Partha.

व्यासप्रसादाच्छ्रुतवानेतद्गुह्यमहं परम् । योगं योगेश्वरात्कृष्णात्साक्षात्कथयतः स्वयम् ॥

By the grace of Vyasa, I have heard this supreme and secret yoga directly from Krishna, the Lord of yoga, speaking Himself.

राजन्संस्मृत्य संस्मृत्य संवादमिममद्भुतम् । केशवार्जुनयोः पुण्यं हृष्यामि च मुहुर्मुहुः ॥

O King, remembering again and again this wondrous and sacred dialogue between Keshava and Arjuna, I rejoice repeatedly.

तच्च संस्मृत्य संस्मृत्य रूपमत्यद्भुतं हरेः । विस्मयो मे महान्राजन्हृष्यामि च पुनः पुनः ॥

And remembering again and again that most wondrous form of Hari, O King, great is my astonishment, and I rejoice over and over.

यत्र योगेश्वरः कृष्णो यत्र पार्थो धनुर्धरः । तत्र श्रीर्विजयो भूतिर्ध्रुवा नीतिर्मतिर्मम ॥

Wherever there is Krishna, the Lord of yoga, and wherever there is Partha, the wielder of the bow, there, I am convinced, are prosperity, victory, glory, and unfailing righteousness.