Chapter 18

अर्जुन उवाच · arjuna uvāca

संन्यासस्य महाबाहो तत्त्वमिच्छामि वेदितुम्।त्यागस्य च हृषीकेश पृथक्केशिनिषूदन॥

saṃnyāsasya mahābāho tattvamicchāmi veditum |tyāgasya ca hṛṣīkeśa pṛthakkeśiniṣūdana ||

Arjuna said, "O mighty-armed Hrishikesa, I desire to know the essence or truth of renunciation and abandonment severally, O slayer of Kesi."

Arjuna asked, "O Mighty One! I desire to know how relinquishment is distinguished from renunciation.

श्री भगवानुवाच · śrī bhagavānuvāca

काम्यानां कर्मणां न्यासं संन्यासं कवयो विदुः।सर्वकर्मफलत्यागं प्राहुस्त्यागं विचक्षणाः॥

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

The Blessed Lord said, "The sages understand sannyasa to be the renunciation of action with desire; the wise declare the abandonment of the fruits of all actions to be tyaga."

Lord Shri Krishna replied: The sages say that renunciation is forgoing an action that springs from desire, and relinquishing is the surrender of its fruit.

त्याज्यं दोषवदित्येके कर्म प्राहुर्मनीषिणः।यज्ञदानतपःकर्म न त्याज्यमिति चापरे॥

tyājyaṃ doṣavadityeke karma prāhurmanīṣiṇaḥ |yajñadānatapaḥkarma na tyājyamiti cāpare ||

Some philosophers declare that actions should be abandoned as evil; while others declare that acts of sacrifice, gift, and austerity should not be relinquished.

Some philosophers say that all action is evil and should be abandoned, whereas others maintain that acts of sacrifice, benevolence, and austerity should not be given up.

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

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

Hear from Me the conclusion or the final truth about this abandonment, O best of the Bharatas; abandonment, indeed, O best of men, has been declared to be of three kinds.

O best of Indians! Listen to my judgment regarding this problem. It has a threefold aspect.

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

yajñadānatapaḥkarma na tyājyaṃ kāryameva tat |yajño dānaṃ tapaścaiva pāvanāni manīṣiṇām ||

Acts of sacrifice, gift, and austerity should not be abandoned, but should be performed; for sacrifice, gift, and austerity are the purifiers of the wise.

Acts of sacrifice, benevolence, and austerity should not be given up, but should be performed, for they purify the aspiring soul.

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

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

But even these actions should be performed, leaving aside attachment and the desire for rewards, O Arjuna; this is my certain and most assured conviction.

But they should be done with detachment and without thought of reward. This is my final judgement.

नियतस्य तु संन्यासः कर्मणो नोपपद्यते।मोहात्तस्य परित्यागस्तामसः परिकीर्तितः॥

niyatasya tu saṃnyāsaḥ karmaṇo nopapadyate |mohāttasya parityāgastāmasaḥ parikīrtitaḥ ||

Verily, the renunciation of obligatory action is not proper; the abandonment of the same out of delusion is declared to be Tamasic.

It is not right to give up actions which are obligatory; and if they are misunderstood, it is the result of sheer ignorance.

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

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

He who abandons action out of fear of bodily trouble (because it is painful), does not obtain the merit of renunciation by performing such Rajasic renunciation.

To avoid an action out of fear of physical suffering, as it is likely to be painful, is to act out of passion, and the benefit of renunciation will not be gained.

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 ||

Whatever obligatory action is done, O Arjuna, merely because it ought to be done, abandoning attachment and also the desire for reward, that renunciation is regarded as sattvic (pure).

He who performs an obligatory action, believing it to be a duty that ought to be done, without any personal desire to do the act or to receive any return—such renunciation is pure.

न द्वेष्ट्यकुशलं कर्म कुशले नानुषज्जते।त्यागी सत्त्वसमाविष्टो मेधावी छिन्नसंशयः॥

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

The man of renunciation, pervaded by purity, intelligent, and with his doubts cut asunder, does not hate an unpleasant task nor is he attached to a pleasant one.

The wise man who has attained purity, whose doubts are resolved, who is filled with the spirit of self-abnegation, does not shy away from action due to its pain, nor does he crave it due to its pleasure.

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

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

Indeed, it is not possible for an embodied being to completely abandon actions; however, he who relinquishes the rewards of actions is truly called a man of renunciation.

But since those still in the body cannot entirely avoid action, in their case, the abandonment of the fruit of action is considered as complete renunciation.

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

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

The threefold fruit of action (evil, good, and mixed) accrues after death to those who do not abandon it, but never to those who do.

For those who cannot renounce all desires, the fruit of action hereafter is threefold—good, evil, and partly good and partly evil. But for him who has renounced, there is none.

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

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

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

I will now tell you, O Mighty Man, the five causes that must come together, according to the final decision of philosophy, for an action to be accomplished.

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

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

The body, the doer, the various senses, the different functions of various kinds, and the presiding deity—the fifth.

They have a body, a personality, physical organs, and manifold activities and destinies.

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

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

Whatever action a person performs with their body, speech, and mind, whether right or wrong, these five are its causes.

Whatever action a person performs, whether by muscular effort, speech, or thought, and whether it be right or wrong, these five are the essential causes.

तत्रैवं सति कर्तारमात्मानं केवलं तु यः।पश्यत्यकृतबुद्धित्वान्न स पश्यति दुर्मतिः॥

tatraivaṃ sati kartāramātmānaṃ kevalaṃ tu yaḥ |paśyatyakṛtabuddhitvānna sa paśyati durmatiḥ ||

Now, such being the case, verily he who, owing to an untrained understanding, looks upon his Self, which is isolated, as the agent, he of perverted intelligence does not see.

But the fool, who, due to his immature judgment, supposes that it is his own Self alone that acts, perverts the truth and does not see rightly.

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

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

He who is free from the egoistic notion, whose intelligence is not tainted by good or evil, though he slays these people, he does not slay, nor is he bound by the action.

He who has no pride and whose intellect is unalloyed by attachment, even though he kills these people, he does not kill them, and his act does not bind him.

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

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

Knowledge, the knowable, and the knower form the threefold impulse for action; the organ, the action, and the agent form the threefold basis of action.

Knowledge, the knower, and the object of knowledge are the three incentives to action; and the act, the actor, and the instrument are the threefold constituents.

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

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

Knowledge, action, and actor are declared in the science of the Gunas (Sankhya philosophy) to be of three kinds only, according to the distinction of the Gunas. Of these, hear duly.

The knowledge, the action, and the doer differ according to their qualities. Listen to this as well.

सर्वभूतेषु येनैकं भावमव्ययमीक्षते।अविभक्तं विभक्तेषु तज्ज्ञानं विद्धि सात्त्विकम्॥

sarvabhūteṣu yenaikaṃ bhāvamavyayamīkṣate |avibhaktaṃ vibhakteṣu tajjñānaṃ viddhi sāttvikam ||

That by which one sees the indestructible Reality in all beings, not separate in any of them—know that knowledge to be Sattvic.

That knowledge which sees the One Indestructible in all beings, the One Indivisible in all separate lives, can be truly called Pure Knowledge.

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

pṛthaktvena tu yajjñānaṃ nānābhāvānpṛthagvidhān |vetti sarveṣu bhūteṣu tajjñānaṃ viddhi rājasam ||

But that knowledge which sees in all beings various entities of distinct kinds as being distinct from one another, know thou that knowledge to be Rajasic.

The knowledge that perceives the manifold existence in all beings as separate comes from passion.

यत्तु कृत्स्नवदेकस्मिन्कार्ये सक्तमहैतुकम्।अतत्त्वार्थवदल्पं च तत्तामसमुदाहृतम्॥

yattu kṛtsnavadekasminkārye saktamahaitukam |atattvārthavadalpaṃ ca tattāmasamudāhṛtam ||

But that which clings to one single effect as if it were the whole, without reason, without any foundation in Truth, and is trivial—that is declared to be Tamasic.

But that which clings blindly to one idea as if it were all, without logic, truth, or insight, has its origin in darkness.

नियतं सङ्गरहितमरागद्वेषतः कृतम्।अफलप्रेप्सुना कर्म यत्तत्सात्त्विकमुच्यते॥

niyataṃ saṅgarahitamarāgadveṣataḥ kṛtam |aphalaprepsunā karma yattatsāttvikamucyate ||

An action that is ordained, free from attachment, done without love or hatred, and without desire for reward is declared to be Sattvic.

An obligatory action done by one who is disinterested, who neither likes nor dislikes it, and gives no thought to the consequences that may follow, such an action is Pure.

यत्तु कामेप्सुना कर्म साहङ्कारेण वा पुनः।क्रियते बहुलायासं तद्राजसमुदाहृतम्॥

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

But that action which is done by one longing for the fulfillment of desires or gain with egotism or with much effort is declared to be Rajasic (passionate).

But even though an action involves the most strenuous endeavor, yet if the doer is seeking to gratify their desires and is filled with personal vanity, it may be assumed to originate in passion.

अनुबन्धं क्षयं हिंसामनपेक्ष्य च पौरुषम्।मोहादारभ्यते कर्म यत्तत्तामसमुच्यते॥

anubandhaṃ kṣayaṃ hiṃsāmanapekṣya ca pauruṣam |mohādārabhyate karma yattattāmasamucyate ||

That action which is undertaken from delusion, without regard for the consequences, loss, injury, and one's own ability, is declared to be Tamasic (dark).

An action undertaken through delusion, with no regard to the spiritual implications, the capacity of the doer, or the potential harm that may follow, is assumed to be a product of ignorance.

मुक्तसङ्गोऽनहंवादी धृत्युत्साहसमन्वितः।सिद्ध्यसिद्ध्योर्निर्विकारः कर्ता सात्त्विक उच्यते॥

muktasaṅgo'nahaṃvādī dhṛtyutsāhasamanvitaḥ |siddhyasiddhyornirvikāraḥ kartā sāttvika ucyate ||

An agent who is free from attachment, non-egoistic, endowed with firmness and enthusiasm, and unaffected by success or failure, is considered to be of a Sattvic (pure) nature.

But when a person has no sentiment or ego, when they possess courage and confidence, not caring whether they succeed or fail, then their action arises from purity.

रागी कर्मफलप्रेप्सुर्लुब्धो हिंसात्मकोऽशुचिः।हर्षशोकान्वितः कर्ता राजसः परिकीर्तितः॥

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

Passionate, desiring to obtain the reward of their actions, greedy, cruel, impure, moved by joy and sorrow, such an agent is said to be Rajasic.

In one who is impulsive, greedy, looking for reward, violent, impure, and torn between joy and sorrow, it may be assumed that Passion is predominant.

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

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

Unsteady, vulgar, inflexible, deceitful, malicious, lazy, despondent, and procrastinating—such an agent is called Tamasic.

While he whose purpose is weak, who is low-minded, stubborn, dishonest, malicious, lazy, despondent, and procrastinating—he may be assumed to be in darkness.

बुद्धेर्भेदं धृतेश्चैव गुणतस्त्रिविधं श्रृणु।प्रोच्यमानमशेषेण पृथक्त्वेन धनञ्जय॥

buddherbhedaṃ dhṛteścaiva guṇatastrividhaṃ śrṛṇu |procyamānamaśeṣeṇa pṛthaktvena dhanañjaya ||

Hear thou the threefold division of intellect and firmness, according to the Gunas, as I declare them fully and distinctly, O Arjuna.

Reason and conviction are threefold, according to the quality that is dominant. I will explain them fully and separately, O Arjuna!

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 intellect which knows the path of work and renunciation, what should be done and what should not be done, fear and fearlessness, bondage and liberation—that intellect is Sattvic (pure), O Arjuna.

That intellect which understands the creation and dissolution of life, what actions should be done and what not, which discriminates between fear and fearlessness, bondage and deliverance, is Pure.

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

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

That by which one wrongly understands dharma and adharma, and also what ought to be done and what ought not to be done—that intellect, O Arjuna, is rajasic (passionate).

The intellect that does not understand what is right and wrong, and what should be done and not done, is under the sway of Passion.

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

adharmaṃ dharmamiti yā manyate tamasā''vṛtā |sarvārthānviparītāṃśca buddhiḥ sā pārtha tāmasī ||

That intellect, O Arjuna, which is enveloped in darkness and sees Adharma as Dharma and all things perverted, is Tamasic (dark).

And that which, shrouded in Ignorance, thinks wrong to be right, and sees everything perversely, O Arjuna, that intellect is ruled by Darkness.

धृत्या यया धारयते मनःप्राणेन्द्रियक्रियाः।योगेनाव्यभिचारिण्या धृतिः सा पार्थ सात्त्विकी॥

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

The unwavering firmness, through which Yoga restrains the functions of the mind, life-force, and senses—that firmness, O Arjuna, is Sattvic (pure).

The conviction and steady concentration with which the mind, the energy, and the senses are controlled—O Arjuna!—are the result of purity.

यया तु धर्मकामार्थान् धृत्या धारयतेऽर्जुन।प्रसङ्गेन फलाकाङ्क्षी धृतिः सा पार्थ राजसी॥

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

But that, O Arjuna, by which one holds fast to Dharma (duty), enjoyment of pleasures, and earning of wealth, on account of attachment and desire for reward—that firmness, O Arjuna, is Rajasic (passionate).

The conviction that always holds fast to rituals, self-interest, and wealth for the sake of what they may bring forth comes from passion.

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 ||

That firmness, O Arjuna, by which a stupid man does not abandon sleep, fear, grief, despair, and conceit, is Tamasic.

And that which clings perversely to false idealism, fear, grief, despair, and vanity is the product of ignorance.

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

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

And now, O Arjuna, hear from Me of the threefold pleasure, in which one rejoices through practice and surely comes to the end of pain.

Hear further the three kinds of pleasure. That which increases day by day delivers one from misery.

यत्तदग्रे विषमिव परिणामेऽमृतोपमम्।तत्सुखं सात्त्विकं प्रोक्तमात्मबुद्धिप्रसादजम्॥

yattadagre viṣamiva pariṇāme'mṛtopamam |tatsukhaṃ sāttvikaṃ proktamātmabuddhiprasādajam ||

That which is like poison at first but in the end like nectar—that happiness is declared to be sattvic, born of the purity of one's own mind due to self-realization.

Which at first seems like poison but afterwards acts like nectar—that pleasure is pure, for it is born of wisdom.

विषयेन्द्रियसंयोगाद्यत्तदग्रेऽमृतोपमम्।परिणामे विषमिव तत्सुखं राजसं स्मृतम्॥

viṣayendriyasaṃyogādyattadagre'mṛtopamam |pariṇāme viṣamiva tatsukhaṃ rājasaṃ smṛtam ||

That happiness which arises from the contact of the senses with the objects, which is initially like nectar but eventually like poison, is said to be Rajasic.

That which, at first, is like nectar, as the senses revel in their objects, but in the end acts like poison—that pleasure arises from Passion.

यदग्रे चानुबन्धे च सुखं मोहनमात्मनः।निद्रालस्यप्रमादोत्थं तत्तामसमुदाहृतम्॥

yadagre cānubandhe ca sukhaṃ mohanamātmanaḥ |nidrālasyapramādotthaṃ tattāmasamudāhṛtam ||

That happiness which at first, as well as in the end, deludes the self, and which arises from sleep, indolence, and heedlessness—that is declared to be Tamasic.

While the pleasure that drugs the senses from start to finish, which springs from indolence, lethargy, and folly—that pleasure flows from Ignorance.

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

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

There is no being on earth or in heaven among the gods that is liberated from the three qualities born of Nature.

There is nothing anywhere on earth or in the higher worlds that is free from the three Qualities, for they are born of Nature.

ब्राह्मणक्षत्रियविशां शूद्राणां च परंतप।कर्माणि प्रविभक्तानि स्वभावप्रभवैर्गुणैः॥

brāhmaṇakṣatriyaviśāṃ śūdrāṇāṃ ca paraṃtapa |karmāṇi pravibhaktāni svabhāvaprabhavairguṇaiḥ ||

Of Brahmanas, Kshatriyas, Vaisyas, and Sudras, O Arjuna, the duties are distributed according to the qualities born of their own nature.

O Arjuna! The duties of spiritual teachers, the soldiers, the traders, and the servants have all been fixed according to the dominant quality in their nature.

शमो दमस्तपः शौचं क्षान्तिरार्जवमेव च।ज्ञानं विज्ञानमास्तिक्यं ब्रह्मकर्म स्वभावजम्॥

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

Serenity, self-restraint, austerity, purity, forgiveness, and uprightness, as well as knowledge, realization, and belief in God, are the duties of Brahmanas, born of their own nature.

Serenity, self-restraint, austerity, purity, forgiveness, uprightness, knowledge, wisdom, and faith in God—these constitute the duty of a spiritual teacher.

शौर्यं तेजो धृतिर्दाक्ष्यं युद्धे चाप्यपलायनम्।दानमीश्वरभावश्च क्षात्रं कर्म स्वभावजम्॥

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

Prowess, splendor, firmness, dexterity, and not fleeing from battle, generosity, and lordliness are the duties of the Kshatriyas, born of their own nature.

Valor, glory, firmness, skill, generosity, steadiness in battle, and the ability to rule—these constitute the duty of a soldier. They flow from his own nature.

कृषिगौरक्ष्यवाणिज्यं वैश्यकर्म स्वभावजम्।परिचर्यात्मकं कर्म शूद्रस्यापि स्वभावजम्॥

kṛṣigaurakṣyavāṇijyaṃ vaiśyakarma svabhāvajam |paricaryātmakaṃ karma śūdrasyāpi svabhāvajam ||

Agriculture, cattle-rearing, and trade are the duties of the Vaisya (merchant), born of their own nature; and service is the duty of the Sudra (servant-class), born of their own nature.

Agriculture, the protection of cows, and trade are the duties of a trader, in accordance with his nature. The duty of a servant is to serve, which also agrees with his nature.

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 duty attains perfection. How they attain perfection while being engaged in their own duty, hear now.

Perfection is attained when one diligently attends to their duty. Listen, and I will tell you how it is attained by one who always minds their own duty.

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

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

He from whom all the beings have evolved and by whom all this is pervaded, worshipping Him with his own duty, one attains perfection.

One reaches perfection by dedicating their actions to God, Who is the source of all being and fills everything.

श्रेयान्स्वधर्मो विगुणः परधर्मात्स्वनुष्ठितात्।स्वभावनियतं कर्म कुर्वन्नाप्नोति किल्बिषम्॥

śreyānsvadharmo viguṇaḥ paradharmātsvanuṣṭhitāt |svabhāvaniyataṃ karma kurvannāpnoti kilbiṣam ||

Better is one's own duty, even if it is destitute of merits, than the duty of another well performed. He who does the duty ordained by his own nature incurs no sin.

It is better to do one's own duty, however defective it may be, than to follow the duty of another, however well one may perform it. He who does his duty as his own nature reveals it, never commits a sin.

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

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

One should not, O Arjuna, abandon the duty to which one is born, though it may be faulty; for, all undertakings are enveloped by evil, just as fire is by smoke.

The duty that falls to one's lot of its own accord should not be abandoned, though it may have its defects. All acts are marred by defects, just as fire is obscured by smoke.

असक्तबुद्धिः सर्वत्र जितात्मा विगतस्पृहः।नैष्कर्म्यसिद्धिं परमां संन्यासेनाधिगच्छति॥

asaktabuddhiḥ sarvatra jitātmā vigataspṛhaḥ |naiṣkarmyasiddhiṃ paramāṃ saṃnyāsenādhigacchati ||

He whose intellect is unattached everywhere, who has subdued his self, from whom desire has fled, he attains the supreme state of freedom from action through renunciation.

He whose mind is entirely detached, who has conquered himself, and whose desires have vanished, reaches that stage of perfect freedom through his renunciation, where action completes itself and leaves no seed.

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, O Arjuna, in brief how one who has attained perfection reaches Brahman—the Eternal, that supreme state of knowledge.

I will now state briefly how one who has reached perfection finds the Eternal Spirit, the state of Supreme Wisdom.

बुद्ध्या विशुद्धया युक्तो धृत्याऽऽत्मानं नियम्य च।शब्दादीन् विषयांस्त्यक्त्वा रागद्वेषौ व्युदस्य च॥

buddhyā viśuddhayā yukto dhṛtyā''tmānaṃ niyamya ca |śabdādīn viṣayāṃstyaktvā rāgadveṣau vyudasya ca ||

Endowed with a pure intellect, controlling the self through firmness, relinquishing sound and other objects and abandoning attraction and hatred.

Guided always by pure reason, bravely restraining himself, renouncing the objects of sense and giving up attachment and hatred; he attains peace.

विविक्तसेवी लघ्वाशी यतवाक्कायमानसः।ध्यानयोगपरो नित्यं वैराग्यं समुपाश्रितः॥

viviktasevī laghvāśī yatavākkāyamānasaḥ |dhyānayogaparo nityaṃ vairāgyaṃ samupāśritaḥ ||

Dwelling in solitude, eating sparingly, with speech, body, and mind subdued, always engaged in meditation and concentration, and resorting to dispassion.

Enjoying solitude, being abstemious, having his body, mind, and speech under perfect control, and being absorbed in meditation, he becomes free—always filled with the spirit of renunciation.

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

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

Having abandoned egoism, strength, arrogance, desire, anger, and covetousness, and being free from the notion of 'mine' and peaceful, he is fit for becoming Brahman.

Having abandoned selfishness, power, arrogance, anger, and desire, possessing nothing of his own, and having attained peace, he is fit to join the Eternal Spirit.

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

brahmabhūtaḥ prasannātmā na śocati na kāṅkṣati |samaḥ sarveṣu bhūteṣu madbhaktiṃ labhate parām ||

Becoming Brahman, serene in the Self, he neither grieves nor desires; he is the same to all beings, and obtains supreme devotion to Me.

When he unites with the Eternal and his soul knows the bliss of the Self, he feels no desire or regret, he regards all beings equally, and enjoys the blessing of supreme devotion to Me.

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

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

By devotion, he knows Me in truth, who and what I am; then, having known Me in truth, he immediately enters into the Supreme.

By such devotion, he sees Me, who I am and what I am; and thus realizing the truth, he enters into My kingdom.

सर्वकर्माण्यपि सदा कुर्वाणो मद्व्यपाश्रयः।मत्प्रसादादवाप्नोति शाश्वतं पदमव्ययम्॥

sarvakarmāṇyapi sadā kurvāṇo madvyapāśrayaḥ |matprasādādavāpnoti śāśvataṃ padamavyayam ||

Having taken refuge in Me and doing all actions, by My grace he obtains the eternal, indestructible state of being.

Relying on Me in all his actions and doing them for My sake, he attains, by My grace, eternal and unchangeable life.

चेतसा सर्वकर्माणि मयि संन्यस्य मत्परः।बुद्धियोगमुपाश्रित्य मच्चित्तः सततं भव॥

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

Mentally renouncing all actions in Me, having Me as the highest goal, and resorting to the yoga of discrimination, do thou ever fix thy mind on Me.

Surrender your actions to Me, live in Me, focus your intellect on Me, and always think of Me.

मच्चित्तः सर्वदुर्गाणि मत्प्रसादात्तरिष्यसि।अथ चेत्त्वमहङ्कारान्न श्रोष्यसि विनङ्क्ष्यसि॥

maccittaḥ sarvadurgāṇi matprasādāttariṣyasi |atha cettvamahaṅkārānna śroṣyasi vinaṅkṣyasi ||

Fixing your mind on Me, you shall, by My grace, overcome all obstacles; but if you will not hear Me due to egoism, you shall perish.

Fix your mind on Me, and by My grace you will overcome the obstacles in your path. But if, misled by pride, you do not listen, then you will indeed be lost.

यदहङ्कारमाश्रित्य न योत्स्य इति मन्यसे।मिथ्यैष व्यवसायस्ते प्रकृतिस्त्वां नियोक्ष्यति॥

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

If, filled with egoism, thou thinkest, "I will not fight," then thy resolve is vain; nature will compel thee.

If you in your vanity think of avoiding this fight, your will shall not be fulfilled, for Nature herself will compel you.

स्वभावजेन कौन्तेय निबद्धः स्वेन कर्मणा।कर्तुं नेच्छसि यन्मोहात्करिष्यस्यवशोऽपि तत्॥

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

O Arjuna, bound by your own Karma (action) born of your own nature, that which from delusion you wish not to do, even that you shall do helplessly.

O Arjuna! Your duty binds you. It has arisen from your own nature, and that which you do not desire to do in your delusion, you will do that very thing. You are helpless.

ईश्वरः सर्वभूतानां हृद्देशेऽर्जुन तिष्ठति।भ्रामयन्सर्वभूतानि यन्त्रारूढानि मायया॥

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

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

God dwells in the hearts of all beings, O Arjuna! He causes them to revolve, as it were, on a wheel, by His mystic power.

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

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

Fly to Him for refuge with all your being, O Arjuna; by His grace you will obtain supreme peace and the eternal abode.

With all your strength, fly to Him and surrender yourself, and by His grace you will attain Supreme Peace and reach the Eternal Home.

इति ते ज्ञानमाख्यातं गुह्याद्गुह्यतरं मया।विमृश्यैतदशेषेण यथेच्छसि तथा कुरु॥

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

Thus, wisdom more secret than secrecy itself has been declared to you by me. Reflect on it fully, then act as you wish.

Thus, I have revealed to you the truth, the mystery of mysteries. Having thought it over, you are free to act as you wish.

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

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

Hear again My supreme word, most secret of all; for you are dearly beloved of Me, I will tell you what is good.

Listen to My last word once more, the deepest secret of all; you are My beloved, you are My friend, and I speak for your welfare.

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, sacrifice to Me, bow down to Me. You will come to Me; I truly promise you this, for you are dear to Me.

Dedicate yourself to Me, worship Me, sacrifice all for Me, prostrate yourself before Me, and you will surely come to Me. I truly pledge to you; you are My beloved.

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

sarvadharmānparityajya māmekaṃ śaraṇaṃ vraja |ahaṃ tvā sarvapāpebhyo mokṣayiṣyāmi mā śucaḥ ||

Abandon all duties and take refuge in Me alone; I will liberate you from all sins; do not grieve.

Give up your earthly duties, surrender yourself to Me alone. Do not be anxious; I will absolve you from all your sins.

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 ||

Never speak this to one who is devoid of austerities or devotion, who does not render service, who does not desire to listen, or who cavils at Me.

Do not speak this to one who has not practiced austerities, or to one who does not love, or who will not listen, or who mocks.

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

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

He who, with supreme devotion to Me, teaches this supreme secret to My devotees, shall undoubtedly come to Me.

But he who teaches this great secret to My devotees, his is the highest devotion, and he shall surely come to Me.

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

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

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

There is no one among men who can perform a service dearer to Me than this, nor is there any man on earth more beloved by Me than him.

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

adhyeṣyate ca ya imaṃ dharmyaṃ saṃvādamāvayoḥ |jñānayajñena tenāhamiṣṭaḥ syāmiti me matiḥ ||

And he who studies this sacred dialogue of ours, by him I shall have been worshipped through the sacrifice of wisdom; such is my conviction.

He who will study this spiritual discourse of ours, I assure you, they shall thereby worship Me at the altar of Wisdom.

श्रद्धावाननसूयश्च श्रृणुयादपि यो नरः।सोऽपि मुक्तः शुभाँल्लोकान्प्राप्नुयात्पुण्यकर्मणाम्॥

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

Also, the man who hears this, full of faith and free from malice, shall attain to the happy worlds of those of righteous deeds, and be liberated.

Yes, he who listens to it with faith and without doubt, even he, freed from evil, will rise to the worlds which the virtuous attain through righteous deeds.

कच्चिदेतच्छ्रुतं पार्थ त्वयैकाग्रेण चेतसा।कच्चिदज्ञानसंमोहः प्रनष्टस्ते धनञ्जय॥

kaccidetacchrutaṃ pārtha tvayaikāgreṇa cetasā |kaccidajñānasaṃmohaḥ pranaṣṭaste dhanañjaya ||

Has this been heard, O Arjuna, with one-pointed focus? Has the delusion of your ignorance been destroyed, O Dhananjaya?

O Arjuna, have you listened attentively to My words? Has your ignorance and delusion gone?

अर्जुन उवाच · arjuna uvāca

नष्टो मोहः स्मृतिर्लब्धा त्वत्प्रसादान्मयाच्युत।स्थितोऽस्मि गतसन्देहः करिष्ये वचनं तव॥

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

Arjuna said, "My delusion has been destroyed, for I have gained my knowledge (memory) through Your grace, O Krishna. I am now free from doubts. I will act according to Your word."

Arjuna replied: "My Lord! O Immutable One! My delusion has fled. By Your Grace, O Changeless One, the light has dawned. My doubts have been dispelled, and I stand before You ready to do Your will."

सञ्जय उवाच · sañjaya uvāca

इत्यहं वासुदेवस्य पार्थस्य च महात्मनः।संवादमिममश्रौषमद्भुतं रोमहर्षणम्॥

ityahaṃ vāsudevasya pārthasya ca mahātmanaḥ |saṃvādamimamaśrauṣamadbhutaṃ romaharṣaṇam ||

Sanjaya said, Thus, I have heard this wonderful dialogue between Krishna and the high-souled Arjuna, which causes one's hair to stand on end.

Sanjaya said: "I heard this rare, wonderful, and soul-stirring discourse between Lord Shri Krishna and the great-souled Arjuna.

व्यासप्रसादाच्छ्रुतवानेतद्गुह्यमहं परम्।योगं योगेश्वरात्कृष्णात्साक्षात्कथयतः स्वयम्॥

vyāsaprasādācchrutavānetadguhyamahaṃ param |yogaṃ yogeśvarātkṛṣṇātsākṣātkathayataḥ svayam ||

Through the grace of Vyasa, I have heard this supreme and most secret Yoga, directly from Krishna, the Lord of Yoga, Himself declaring it.

Through the blessing of the sage Vyasa, I heard this secret and noble science from the lips of its Master, Lord Shri Krishna.

राजन्संस्मृत्य संस्मृत्य संवादमिममद्भुतम्।केशवार्जुनयोः पुण्यं हृष्यामि च मुहुर्मुहुः॥

rājansaṃsmṛtya saṃsmṛtya saṃvādamimamadbhutam |keśavārjunayoḥ puṇyaṃ hṛṣyāmi ca muhurmuhuḥ ||

O King, remembering this wonderful and holy dialogue between Krishna and Arjuna, I continually rejoice.

O King! The more I think of that marvelous and holy discourse, the more I lose myself in joy.

तच्च संस्मृत्य संस्मृत्य रूपमत्यद्भुतं हरेः।विस्मयो मे महान् राजन् हृष्यामि च पुनः पुनः॥

tacca saṃsmṛtya saṃsmṛtya rūpamatyadbhutaṃ hareḥ |vismayo me mahān rājan hṛṣyāmi ca punaḥ punaḥ ||

And, remembering again and again that most wonderful form of Hari, I am filled with great wonder, O King; and I rejoice again and again.

As I recall again and again the exceeding beauty of the Lord, I am filled with amazement and joy.

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

yatra yogeśvaraḥ kṛṣṇo yatra pārtho dhanurdharaḥ |tatra śrīrvijayo bhūtirdhruvā nītirmatirmama ||

Wherever Krishna, the Lord of Yoga, is; and wherever Arjuna, the wielder of the bow, is; there is prosperity, victory, happiness, and a firm policy; this is my conviction.

Wherever Lord Shri Krishna, the Prince of Wisdom, and Arjuna, the Great Archer, are, I am certain that good fortune, victory, happiness, and righteousness will follow.