Sannyasasya Maha Baho Tattvam lyrics

arjuna uvāca sannyāsasya mahā-bāho tattvam icchāmi veditum tyāgasya ca hṛṣīkeśa pṛthak keśi-niṣūdana

arjuna uvaca sannyasasya maha-baho tattvam icchami veditum tyagasya ca hrsikesa prthak kesi-nisudana

अर्जुन उवाच सन्न्यासस्य महाबाहो तत्त्वम इच्छामि वेदितुम त्यागस्य च हृषीकेश पृथक केशिनिषूदन

Arjuna said, O mighty-armed one, I wish to understand the purpose of renunciation [tyaga] and of the renounced order of life [sannyasa], O killer of the Kesi demon, Hrsikesa.

śrī-bhagavān uvāca kāmyānāṁ karmaṇāṁ nyāsaṁ sannyāsaṁ kavayo viduḥ sarva-karma-phala-tyāgaṁ prāhus tyāgaṁ vicakṣaṇāḥ

sri-bhagavan uvaca kamyanam karmanam nyasam sannyasam kavayo viduh sarva-karma-phala-tyagam prahus tyagam vicaksanah

श्रीभगवान उवाच काम्यानां कर्मणां न्यासं सन्न्यासं कवयो विदुः सर्वकर्मफलत्यागं प्राहुस त्यागं विचक्षणाः

The Supreme Lord said, To give up the results of all activities is called renunciation [tyaga] by the wise. And that state is called the renounced order of life [sannyasa] by great learned men.

tyājyaṁ doṣavad ity eke karma prāhur manīṣiṇaḥ yajña-dāna-tapaḥ-karma na tyājyam iti cāpare

tyajyam dosavad ity eke karma prahur manisinah yajna-dana-tapah-karma na tyajyam iti capare

त्याज्यं दोषवद इत्य एके कर्म प्राहुर मनीषिणः यज्ञदानतपःकर्म न त्याज्यम इति चापरे

Some learned men declare that all kinds of fruitive activities should be given up, but there are yet other sages who maintain that acts of sacrifice, charity and penance should never be abandoned.

niścayaṁ śṛṇu me tatra tyāge bharata-sattama tyāgo hi puruṣa-vyāghra tri-vidhaḥ saṁprakīrtitaḥ

niscayam srnu me tatra tyage bharata-sattama tyago hi purusa-vyaghra tri-vidhah samprakirtitah

निश्चयं शृणु मे तत्र त्यागे भरतसत्तम त्यागो हि पुरुषव्याघ्र त्रिविधः संप्रकीर्तितः

O best of the Bharatas, hear from Me now about renunciation. O tiger among men, there are three kinds of renunciation declared in the scriptures.

yajña-dāna-tapaḥ-karma na tyājyaṁ kāryam eva tat yajño dānaṁ tapaś caiva pāvanāni manīṣiṇām

yajna-dana-tapah-karma na tyajyam karyam eva tat yajno danam tapas caiva pavanani manisinam

यज्ञदानतपःकर्म न त्याज्यं कार्यम एव तत यज्ञो दानं तपश चैव पावनानि मनीषिणाम

Acts of sacrifice, charity and penance are not to be given up but should be performed. Indeed, sacrifice, charity and penance purify even the great souls.

etāny api tu karmāṇi saṅgaṁ tyaktvā phalāni ca kartavyānīti me pārtha niścitaṁ matam uttamam

etany api tu karmani sangam tyaktva phalani ca kartavyaniti me partha niscitam matam uttamam

एतान्य अपि तु कर्माणि सङ्गं त्यक्त्वा फलानि च कर्तव्यानीति मे पार्थ निश्चितं मतम उत्तमम

All these activities should be performed without any expectation of result. They should be performed as a matter of duty, O son of Prtha. That is My final opinion.

niyatasya tu sannyāsaḥ karmaṇo nopapadyate mohāt tasya parityāgas tāmasaḥ parikīrtitaḥ

niyatasya tu sannyasah karmano nopapadyate mohat tasya parityagas tamasah parikirtitah

नियतस्य तु सन्न्यासः कर्मणो नोपपद्यते मोहात तस्य परित्यागस तामसः परिकीर्तितः

Prescribed duties should never be renounced. If, by illusion, one gives up his prescribed duties, such renunciation is said to be in the mode of ignorance.

duḥkham ity eva yat karma kāya-kleśa-bhayāt tyajet sa kṛtvā rājasaṁ tyāgaṁ naiva tyāga-phalaṁ labhet

duhkham ity eva yat karma kaya-klesa-bhayat tyajet sa krtva rajasam tyagam naiva tyaga-phalam labhet

दुःखम इत्य एव यत कर्म कायक्लेशभयात त्यजेत स कृत्वा राजसं त्यागं नैव त्यागफलं लभेत

Anyone who gives up prescribed duties as troublesome, or out of fear, is said to be in the mode of passion. Such action never leads to the elevation of renunciation.

kāryam ity eva yat karma niyataṁ kriyate’rjuna saṅgaṁ tyaktvā phalaṁ caiva sa tyāgaḥ sāttviko mataḥ

karyam ity eva yat karma niyatam kriyate’rjuna sangam tyaktva phalam caiva sa tyagah sattviko matah

कार्यम इत्य एव यत कर्म नियतं क्रियतेऽर्जुन सङ्गं त्यक्त्वा फलं चैव स त्यागः सात्त्विको मतः

But he who performs his prescribed duty only because it ought to be done, and renounces all attachment to the fruit--his renunciation is of the nature of goodness, O Arjuna.

na dveṣṭy akuśalaṁ karma kuśale nānuṣajjate tyāgī sattva-samāviṣṭo medhāvī chinna-saṁśayaḥ

na dvesty akusalam karma kusale nanusajjate tyagi sattva-samavisto medhavi chinna-samsayah

न द्वेष्ट्य अकुशलं कर्म कुशले नानुषज्जते त्यागी सत्त्वसमाविष्टो मेधावी छिन्नसंशयः

Those who are situated in the mode of goodness, who neither hate inauspicious work nor are attached to auspicious work, have no doubts about work.

na hi deha-bhṛtā śakyaṁ tyaktuṁ karmāṇy aśeṣataḥ yas tu karma-phala-tyāgī sa tyāgīty abhidhīyate

na hi deha-bhrta sakyam tyaktum karmany asesatah yas tu karma-phala-tyagi sa tyagity abhidhiyate

न हि देहभृता शक्यं त्यक्तुं कर्माण्य अशेषतः यस तु कर्मफलत्यागी स त्यागीत्य अभिधीयते

It is indeed impossible for an embodied being to give up all activities. Therefore it is said that he who renounces the fruits of action is one who has truly renounced.

aniṣṭam iṣṭaṁ miśraṁ ca tri-vidhaṁ karmaṇaḥ phalam bhavaty atyāgināṁ pretya na tu sannyāsināṁ kvacit

anistam istam misram ca tri-vidham karmanah phalam bhavaty atyaginam pretya na tu sannyasinam kvacit

अनिष्टम इष्टं मिश्रं च त्रिविधं कर्मणः फलम भवत्य अत्यागिनां प्रेत्य न तु सन्न्यासिनां क्वचित

For one who is not renounced, the threefold fruits of action--desirable, undesirable and mixed--accrue after death. But those who are in the renounced order of life have no such results to suffer or enjoy. 13-14) O mighty-armed Arjuna, learn from Me of the five factors which bring about the accomplishment of all action. These are declared in sankhya philosophy to be the place of action, the performer, the senses, the endeavor, and ultimately the Supersoul.

pañcaitāni mahā-bāho kāraṇāni nibodha me sāṁkhye kṛtānte proktāni siddhaye sarva-karmaṇām

pancaitani maha-baho karanani nibodha me samkhye krtante proktani siddhaye sarva-karmanam

पञ्चैतानि महाबाहो कारणानि निबोध मे सांख्ये कृतान्ते प्रोक्तानि सिद्धये सर्वकर्मणाम

English meaning not yet written for this verse.

adhiṣṭhānaṁ tathā kartā karaṇaṁ ca pṛthag-vidham vividhāś ca pṛthak-ceṣṭā daivaṁ caivātra pañcamam

adhisthanam tatha karta karanam ca prthag-vidham vividhas ca prthak-cesta daivam caivatra pancamam

अधिष्ठानं तथा कर्ता करणं च पृथग्विधम विविधाश च पृथक्चेष्टा दैवं चैवात्र पञ्चमम

English meaning not yet written for this verse.

śarīra-vāṅ-manobhir yat karma prārabhate naraḥ nyāyyaṁ vā viparītaṁ vā pañcaite tasya hetavaḥ

sarira-van-manobhir yat karma prarabhate narah nyayyam va viparitam va pancaite tasya hetavah

शरीरवाङ्मनोभिर यत कर्म प्रारभते नरः न्याय्यं वा विपरीतं वा पञ्चैते तस्य हेतवः

Whatever right or wrong action a man performs by body, mind or speech is caused by these five factors.

tatraivaṁ sati kartāram ātmānaṁ kevalaṁ tu yaḥ paśyaty akṛta-buddhitvān na sa paśyati durmatiḥ

tatraivam sati kartaram atmanam kevalam tu yah pasyaty akrta-buddhitvan na sa pasyati durmatih

तत्रैवं सति कर्तारम आत्मानं केवलं तु यः पश्यत्य अकृतबुद्धित्वान न स पश्यति दुर्मतिः

Therefore one who thinks himself the only doer, not considering the five factors, is certainly not very intelligent and cannot see things as they are.

yasya nāhaṁkṛto bhāvo buddhir yasya na lipyate hatvāpi sa imān lokān na hanti na nibadhyate

yasya nahamkrto bhavo buddhir yasya na lipyate hatvapi sa iman lokan na hanti na nibadhyate

यस्य नाहंकृतो भावो बुद्धिर यस्य न लिप्यते हत्वापि स इमान लोकान न हन्ति न निबध्यते

One who is not motivated by false ego, whose intelligence is not entangled, though he kills men in this world, is not the slayer. Nor is he bound by his actions.

jñānaṁ jñeyaṁ parijñātā tri-vidhā karma-codanā karaṇaṁ karma karteti tri-vidhaḥ karma-saṁgrahaḥ

jnanam jneyam parijnata tri-vidha karma-codana karanam karma karteti tri-vidhah karma-samgrahah

ज्ञानं ज्ञेयं परिज्ञाता त्रिविधा कर्मचोदना करणं कर्म कर्तेति त्रिविधः कर्मसंग्रहः

Knowledge, the object of knowledge and the knower are the three factors which motivate action; the senses, the work and the doer comprise the threefold basis of action.

jñānaṁ karma ca kartā ca tridhaiva guṇa-bhedataḥ procyate guṇa-saṁkhyāne yathāvac chṛṇu tāny api

jnanam karma ca karta ca tridhaiva guna-bhedatah procyate guna-samkhyane yathavac chrnu tany api

ज्ञानं कर्म च कर्ता च त्रिधैव गुणभेदतः प्रोच्यते गुणसंख्याने यथावच छृणु तान्य अपि

In accordance with the three modes of material nature, there are three kinds of knowledge, action, and performers of action. Listen as I describe them.

sarva-bhūteṣu yenaikaṁ bhāvam avyayam īkṣate avibhaktaṁ vibhakteṣu taj jñānaṁ viddhi sāttvikam

sarva-bhutesu yenaikam bhavam avyayam iksate avibhaktam vibhaktesu taj jnanam viddhi sattvikam

सर्वभूतेषु येनैकं भावम अव्ययम ईक्षते अविभक्तं विभक्तेषु तज ज्ञानं विद्धि सात्त्विकम

That knowledge by which one undivided spiritual nature is seen in all existences, undivided in the divided, is knowledge in the mode of goodness.

pṛthaktvena tu yaj jñānaṁ nānābhāvān pṛthag-vidhān vetti sarveṣu bhūteṣu taj jñānaṁ viddhi rājasam

prthaktvena tu yaj jnanam nanabhavan prthag-vidhan vetti sarvesu bhutesu taj jnanam viddhi rajasam

पृथक्त्वेन तु यज ज्ञानं नानाभावान पृथग्विधान वेत्ति सर्वेषु भूतेषु तज ज्ञानं विद्धि राजसम

That knowledge by which a different type of living entity is seen to be dwelling in different bodies is knowledge in the mode of passion.

yat tu kṛtsnavad ekasmin kārye saktam ahaitukam atattvārthavad alpaṁ ca tat tāmasam udāhṛtam

yat tu krtsnavad ekasmin karye saktam ahaitukam atattvarthavad alpam ca tat tamasam udahrtam

यत तु कृत्स्नवद एकस्मिन कार्ये सक्तम अहैतुकम अतत्त्वार्थवद अल्पं च तत तामसम उदाहृतम

And that knowledge by which one is attached to one kind of work as the all in all, without knowledge of the truth, and which is very meager, is said to be in the mode of darkness.

niyataṁ saṅga-rahitam arāga-dveṣataḥ kṛtam aphala-prepsunā karma yat tat sāttvikam ucyate

niyatam sanga-rahitam araga-dvesatah krtam aphala-prepsuna karma yat tat sattvikam ucyate

नियतं सङ्गरहितम अरागद्वेषतः कृतम अफलप्रेप्सुना कर्म यत तत सात्त्विकम उच्यते

As for actions, that action in accordance with duty, which is performed without attachment, without love or hate, by one who has renounced fruitive results, is called action in the mode of goodness.

yat tu kāmepsunā karma sāhaṁkāreṇa vā punaḥ kriyate bahulāyāsaṁ tad rājasam udāhṛtam

yat tu kamepsuna karma sahamkarena va punah kriyate bahulayasam tad rajasam udahrtam

यत तु कामेप्सुना कर्म साहंकारेण वा पुनः क्रियते बहुलायासं तद राजसम उदाहृतम

But action performed with great effort by one seeking to gratify his desires, and which is enacted from a sense of false ego, is called action in the mode of passion.

anubandhaṁ kṣayaṁ hiṁsām anapekṣya ca pauruṣam mohād ārabhyate karma yat tat tāmasam ucyate

anubandham ksayam himsam anapeksya ca paurusam mohad arabhyate karma yat tat tamasam ucyate

अनुबन्धं क्षयं हिंसाम अनपेक्ष्य च पौरुषम मोहाद आरभ्यते कर्म यत तत तामसम उच्यते

And that action performed in ignorance and delusion without consideration of future bondage or consequences, which inflicts injury and is impractical, is said to be action in the mode of ignorance.

mukta-saṅgo’nahaṁ-vādī dhṛty-utsāha-samanvitaḥ siddhy-asiddhyor nirvikāraḥ kartā sāttvika ucyate

mukta-sango’naham-vadi dhrty-utsaha-samanvitah siddhy-asiddhyor nirvikarah karta sattvika ucyate

मुक्तसङ्गोऽनहंवादी धृत्युत्साहसमन्वितः सिद्ध्यसिद्ध्योर निर्विकारः कर्ता सात्त्विक उच्यते

The worker who is free from all material attachments and false ego, who is enthusiastic and resolute and who is indifferent to success or failure, is a worker in the mode of goodness.

rāgī karma-phala-prepsur lubdho hiṁsātmako’śuciḥ harṣa-śokānvitaḥ kartā rājasaḥ parikīrtitaḥ

ragi karma-phala-prepsur lubdho himsatmako’sucih harsa-sokanvitah karta rajasah parikirtitah

रागी कर्मफलप्रेप्सुर लुब्धो हिंसात्मकोऽशुचिः हर्षशोकान्वितः कर्ता राजसः परिकीर्तितः

But that worker who is attached to the fruits of his labor and who passionately wants to enjoy them, who is greedy, envious and impure and moved by happiness and distress, is a worker in the mode of passion.

ayuktaḥ prākṛtaḥ stabdhaḥ śaṭho naikṛtiko’lasaḥ viṣādī dīrgha-sūtrī ca kartā tāmasa ucyate

ayuktah prakrtah stabdhah satho naikrtiko’lasah visadi dirgha-sutri ca karta tamasa ucyate

अयुक्तः प्राकृतः स्तब्धः शठो नैकृतिकोऽलसः विषादी दीर्घसूत्री च कर्ता तामस उच्यते

And that worker who is always engaged in work against the injunction of the scripture, who is materialistic, obstinate, cheating and expert in insulting others, who is lazy, always morose and procrastinating, is a worker in the mode of ignorance.

buddher bhedaṁ dhṛteś caiva guṇatas tri-vidhaṁ śṛṇu procyamānam aśeṣeṇa pṛthaktvena dhanaṁjaya

buddher bhedam dhrtes caiva gunatas tri-vidham srnu procyamanam asesena prthaktvena dhanamjaya

बुद्धेर भेदं धृतेश चैव गुणतस त्रिविधं शृणु प्रोच्यमानम अशेषेण पृथक्त्वेन धनंजय

Now, O winner of wealth, please listen as I tell you in detail of the three kinds of understanding and determination according to the three modes of nature.

pravṛttiṁ ca nivṛttiṁ ca kāryākārye bhayābhaye bandhaṁ mokṣaṁ ca yā vetti buddhiḥ sā pārtha sāttvikī

pravrttim ca nivrttim ca karyakarye bhayabhaye bandham moksam ca ya vetti buddhih sa partha sattviki

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

O son of Prtha, that understanding by which one knows what ought to be done and what ought not to be done, what is to be feared and what is not to be feared, what is binding and what is liberating, that understanding is established in the mode of goodness.

yayā dharmam adharmaṁ ca kāryaṁ cākāryam eva ca ayathāvat prajānāti buddhiḥ sā pārtha rājasī

yaya dharmam adharmam ca karyam cakaryam eva ca ayathavat prajanati buddhih sa partha rajasi

यया धर्मम अधर्मं च कार्यं चाकार्यम एव च अयथावत प्रजानाति बुद्धिः सा पार्थ राजसी

And that understanding which cannot distinguish between the religious way of life and the irreligious, between action that should be done and action that should not be done, that imperfect understanding, O son of Prtha, is in the mode of passion.

adharmaṁ dharmam iti yā manyate tamasāvṛtā sarvārthān viparītāṁś ca buddhiḥ sā pārtha tāmasī

adharmam dharmam iti ya manyate tamasavrta sarvarthan viparitams ca buddhih sa partha tamasi

अधर्मं धर्मम इति या मन्यते तमसावृता सर्वार्थान विपरीतांश च बुद्धिः सा पार्थ तामसी

That understanding which considers irreligion to be religion and religion to be irreligion, under the spell of illusion and darkness, and strives always in the wrong direction, O Partha, is in the mode of ignorance.

dhṛtyā yayā dhārayate manaḥ-prāṇendriya-kriyāḥ yogenāvyabhicāriṇyā dhṛtiḥ sā pārtha sāttvikī

dhrtya yaya dharayate manah-pranendriya-kriyah yogenavyabhicarinya dhrtih sa partha sattviki

धृत्या यया धारयते मनःप्राणेन्द्रियक्रियाः योगेनाव्यभिचारिण्या धृतिः सा पार्थ सात्त्विकी

O son of Prtha, that determination which is unbreakable, which is sustained with steadfastness by yoga practice, and thus controls the mind, life, and the acts of the senses, is in the mode of goodness.

yayā tu dharma-kāmārthān dhṛtyā dhārayate’rjuna prasaṅgena phalākāṅkṣī dhṛtiḥ sā pārtha rājasī

yaya tu dharma-kamarthan dhrtya dharayate’rjuna prasangena phalakanksi dhrtih sa partha rajasi

यया तु धर्मकामार्थान धृत्या धारयतेऽर्जुन प्रसङ्गेन फलाकाङ्क्षी धृतिः सा पार्थ राजसी

And that determination by which one holds fast to fruitive result in religion, economic development and sense gratification is of the nature of passion, O Arjuna.

yayā svapnaṁ bhayaṁ śokaṁ viṣādaṁ madam eva ca na vimuñcati durmedhā dhṛtiḥ sā pārtha tāmasī

yaya svapnam bhayam sokam visadam madam eva ca na vimuncati durmedha dhrtih sa partha tamasi

यया स्वप्नं भयं शोकं विषादं मदम एव च न विमुञ्चति दुर्मेधा धृतिः सा पार्थ तामसी

And that determination which cannot go beyond dreaming, fearfulness, lamentation, moroseness, and illusion--such unintelligent determination is in the mode of darkness. 36-37) O best of the Bharatas, now please hear from Me about the three kinds of happiness which the conditioned soul enjoys, and by which he sometimes comes to the end of all distress. That which in the beginning may be just like poison but at the end is just like nectar and which awakens one to self-realization is said to be happiness in the mode of goodness.

sukhaṁ tv idānīṁ tri-vidhaṁ śṛṇu me bharatarṣabha abhyāsād ramate yatra duḥkhāntaṁ ca nigacchati

sukham tv idanim tri-vidham srnu me bharatarsabha abhyasad ramate yatra duhkhantam ca nigacchati

सुखं त्व इदानीं त्रिविधं शृणु मे भरतर्षभ अभ्यासाद रमते यत्र दुःखान्तं च निगच्छति

English meaning not yet written for this verse.

yat tadagre viṣam iva pariṇāme’mṛtopamam tat sukhaṁ sāttvikaṁ proktam ātma-buddhi-prasāda-jam

yat tadagre visam iva pariname’mrtopamam tat sukham sattvikam proktam atma-buddhi-prasada-jam

यत तदग्रे विषम इव परिणामेऽमृतोपमम तत सुखं सात्त्विकं प्रोक्तम आत्मबुद्धिप्रसादजम

English meaning not yet written for this verse.

viṣayendriya-saṁyogād yat tadagre’mṛtopamam pariṇāme viṣam iva tat sukhaṁ rājasaṁ smṛtam

visayendriya-samyogad yat tadagre’mrtopamam pariname visam iva tat sukham rajasam smrtam

विषयेन्द्रियसंयोगाद यत तदग्रेऽमृतोपमम परिणामे विषम इव तत सुखं राजसं स्मृतम

That happiness which is derived from contact of the senses with their objects and which appears like nectar at first but poison at the end is said to be of the nature of passion.

yad agre cānubandhe ca sukhaṁ mohanam ātmanaḥ nidrālasya-pramādotthaṁ tat tāmasam udāhṛtam

yad agre canubandhe ca sukham mohanam atmanah nidralasya-pramadottham tat tamasam udahrtam

यद अग्रे चानुबन्धे च सुखं मोहनम आत्मनः निद्रालस्यप्रमादोत्थं तत तामसम उदाहृतम

And that happiness which is blind to self-realization, which is delusion from beginning to end and which arises from sleep, laziness and illusion is said to be of the nature of ignorance.

na tad asti pṛthivyāṁ vā divi deveṣu vā punaḥ sattvaṁ prakṛti-jair muktaṁ yad ebhiḥ syāt tribhir guṇaiḥ

na tad asti prthivyam va divi devesu va punah sattvam prakrti-jair muktam yad ebhih syat tribhir gunaih

न तद अस्ति पृथिव्यां वा दिवि देवेषु वा पुनः सत्त्वं प्रकृतिजैर मुक्तं यद एभिः स्यात त्रिभिर गुणैः

There is no being existing, either here or among the demigods in the higher planetary systems, which is freed from the three modes of material nature.

brāhmaṇa-kṣatriya-viśāṁ śūdrāṇāṁ ca parantapa karmāṇi pravibhaktāni svabhāva-prabhavair guṇaiḥ

brahmana-ksatriya-visam sudranam ca parantapa karmani pravibhaktani svabhava-prabhavair gunaih

ब्राह्मणक्षत्रियविशां शूद्राणां च परन्तप कर्माणि प्रविभक्तानि स्वभावप्रभवैर गुणैः

Brahmanas, ksatriyas, vaisyas and sudras are distinguished by their qualities of work, O chastiser of the enemy, in accordance with the modes of nature.

śamo damas tapaḥ śaucaṁ kṣāntir ārjavam eva ca jñānaṁ vijñānam āstikyaṁ brahma-karma svabhāvajam

samo damas tapah saucam ksantir arjavam eva ca jnanam vijnanam astikyam brahma-karma svabhavajam

शमो दमस तपः शौचं क्षान्तिर आर्जवम एव च ज्ञानं विज्ञानम आस्तिक्यं ब्रह्मकर्म स्वभावजम

Peacefulness, self-control, austerity, purity, tolerance, honesty, wisdom, knowledge, and religiousness--these are the qualities by which the brahmanas work.

śauryaṁ tejo dhṛtir dākṣyaṁ yuddhe cāpy apalāyanam dānam īśvara-bhāvaś ca kṣātraṁ karma svabhāva-jam

sauryam tejo dhrtir daksyam yuddhe capy apalayanam danam isvara-bhavas ca ksatram karma svabhava-jam

शौर्यं तेजो धृतिर दाक्ष्यं युद्धे चाप्य अपलायनम दानम ईश्वरभावश च क्षात्रं कर्म स्वभावजम

Heroism, power, determination, resourcefulness, courage in battle, generosity, and leadership are the qualities of work for the ksatriyas.

kṛṣi-go-rakṣya-vāṇijyaṁ vaiśya-karma svabhāva-jam paricaryātmakaṁ karma śūdrasyāpi svabhāva-jam

krsi-go-raksya-vanijyam vaisya-karma svabhava-jam paricaryatmakam karma sudrasyapi svabhava-jam

कृषिगोरक्ष्यवाणिज्यं वैश्यकर्म स्वभावजम परिचर्यात्मकं कर्म शूद्रस्यापि स्वभावजम

Farming, cow protection and business are the qualities of work for the vaisyas, and for the sudras there is labor and service to others.

sve sve karmaṇy abhirataḥ saṁsiddhiṁ labhate naraḥ sva-karma-nirataḥ siddhiṁ yathā vindati tac chṛṇu

sve sve karmany abhiratah samsiddhim labhate narah sva-karma-niratah siddhim yatha vindati tac chrnu

स्वे स्वे कर्मण्य अभिरतः संसिद्धिं लभते नरः स्वकर्मनिरतः सिद्धिं यथा विन्दति तच छृणु

By following his qualities of work, every man can become perfect. Now please hear from Me how this can be done.

yataḥ pravṛttir bhūtānāṁ yena sarvam idaṁ tatam sva-karmaṇā tam abhyarcya siddhiṁ vindati mānavaḥ

yatah pravrttir bhutanam yena sarvam idam tatam sva-karmana tam abhyarcya siddhim vindati manavah

यतः प्रवृत्तिर भूतानां येन सर्वम इदं ततम स्वकर्मणा तम अभ्यर्च्य सिद्धिं विन्दति मानवः

By worship of the Lord, who is the source of all beings and who is all-pervading, man can, in the performance of his own duty, attain perfection.

śreyān sva-dharmo viguṇaḥ para-dharmāt svanuṣṭhitāt svabhāva-niyataṁ karma kurvan nāpnoti kilbiṣam

sreyan sva-dharmo vigunah para-dharmat svanusthitat svabhava-niyatam karma kurvan napnoti kilbisam

श्रेयान स्वधर्मो विगुणः परधर्मात स्वनुष्ठितात स्वभावनियतं कर्म कुर्वन नाप्नोति किल्बिषम

It is better to engage in one's own occupation, even though one may perform it imperfectly, than to accept another's occupation and perform it perfectly. Prescribed duties, according to one's nature, are never affected by sinful reactions.

sahajaṁ karma kaunteya sa-doṣam api na tyajet sarvārambhā hi doṣeṇa dhūmenāgnir ivāvṛtāḥ

sahajam karma kaunteya sa-dosam api na tyajet sarvarambha hi dosena dhumenagnir ivavrtah

सहजं कर्म कौन्तेय सदोषम अपि न त्यजेत सर्वारम्भा हि दोषेण धूमेनाग्निर इवावृताः

Every endeavor is covered by some sort of fault, just as fire is covered by smoke. Therefore one should not give up the work which is born of his nature, O son of Kunti, even if such work is full of fault.

asakta-buddhiḥ sarvatra jitātmā vigata-spṛhaḥ naiṣkarmya-siddhiṁ paramāṁ sannyāsenādhigacchati

asakta-buddhih sarvatra jitatma vigata-sprhah naiskarmya-siddhim paramam sannyasenadhigacchati

असक्तबुद्धिः सर्वत्र जितात्मा विगतस्पृहः नैष्कर्म्यसिद्धिं परमां सन्न्यासेनाधिगच्छति

One can obtain the results of renunciation simply by self-control and by becoming unattached to material things and disregarding material enjoyments. That is the highest perfectional stage of renunciation.

siddhiṁ prāpto yathā brahma tathāpnoti nibodha me samāsenaiva kaunteya niṣṭhā jñānasya yā parā

siddhim prapto yatha brahma tathapnoti nibodha me samasenaiva kaunteya nistha jnanasya ya para

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

O son of Kunti, learn from Me in brief how one can attain to the supreme perfectional stage, Brahman, by acting in the way I shall now summarize. 51-53) Being purified by his intelligence and controlling the mind with determination, giving up the objects of sense gratification, being freed from attachment and hatred, one who lives in a secluded place, who eats little and who controls the body and the tongue, and is always in trance and is detached, who is without false ego, false strength, false pride, lust, anger, and who does not accept material things, such a person is certainly elevated to the position of self-realization.

buddhyā viśuddhayā yukto dhṛtyātmānaṁ niyamya ca śabdādīn viṣayāṁs tyaktvā rāga-dveṣau vyudasya ca

buddhya visuddhaya yukto dhrtyatmanam niyamya ca sabdadin visayams tyaktva raga-dvesau vyudasya ca

बुद्ध्या विशुद्धया युक्तो धृत्यात्मानं नियम्य च शब्दादीन विषयांस त्यक्त्वा रागद्वेषौ व्युदस्य च

English meaning not yet written for this verse.

vivikta-sevī laghv-āśī yata-vāk-kāya-mānasaḥ dhyāna-yoga-paro nityaṁ vairāgyaṁ samupāśritaḥ

vivikta-sevi laghv-asi yata-vak-kaya-manasah dhyana-yoga-paro nityam vairagyam samupasritah

विविक्तसेवी लघ्वाशी यतवाक्कायमानसः ध्यानयोगपरो नित्यं वैराग्यं समुपाश्रितः

English meaning not yet written for this verse.

ahaṁkāraṁ balaṁ darpaṁ kāmaṁ krodhaṁ parigraham vimucya nirmamaḥ śānto brahma-bhūyāya kalpate

ahamkaram balam darpam kamam krodham parigraham vimucya nirmamah santo brahma-bhuyaya kalpate

अहंकारं बलं दर्पं कामं क्रोधं परिग्रहम विमुच्य निर्ममः शान्तो ब्रह्मभूयाय कल्पते

English meaning not yet written for this verse.

brahma-bhūtaḥ prasannātmā na śocati na kāṅkṣati samaḥ sarveṣu bhūteṣu mad-bhaktiṁ labhate parām

brahma-bhutah prasannatma na socati na kanksati samah sarvesu bhutesu mad-bhaktim labhate param

ब्रह्मभूतः प्रसन्नात्मा न शोचति न काङ्क्षति समः सर्वेषु भूतेषु मद्भक्तिं लभते पराम

One who is thus transcendentally situated at once realizes the Supreme Brahman. He never laments nor desires to have anything; he is equally disposed to every living entity. In that state he attains pure devotional service unto Me.

bhaktyā mām abhijānāti yāvān yaś cāsmi tattvataḥ tato māṁ tattvato jñātvā viśate tad-anantaram

bhaktya mam abhijanati yavan yas casmi tattvatah tato mam tattvato jnatva visate tad-anantaram

भक्त्या माम अभिजानाति यावान यश चास्मि तत्त्वतः ततो मां तत्त्वतो ज्ञात्वा विशते तदनन्तरम

One can understand the Supreme Personality as He is only by devotional service. And when one is in full consciousness of the Supreme Lord by such devotion, he can enter into the kingdom of God.

sarva-karmāṇy api sadā kurvāṇo mad-vyapāśrayaḥ mat-prasādād avāpnoti śāśvataṁ padam avyayam

sarva-karmany api sada kurvano mad-vyapasrayah mat-prasadad avapnoti sasvatam padam avyayam

सर्वकर्माण्य अपि सदा कुर्वाणो मद्व्यपाश्रयः मत्प्रसादाद अवाप्नोति शाश्वतं पदम अव्ययम

Though engaged in all kinds of activities, My devotee, under My protection, reaches the eternal and imperishable abode by My grace.

cetasā sarva-karmāṇi mayi saṁnyasya mat-paraḥ buddhi-yogam upāśritya mac-cittaḥ satataṁ bhava

cetasa sarva-karmani mayi samnyasya mat-parah buddhi-yogam upasritya mac-cittah satatam bhava

चेतसा सर्वकर्माणि मयि संन्यस्य मत्परः बुद्धियोगम उपाश्रित्य मच्चित्तः सततं भव

In all activities just depend upon Me and work always under My protection. In such devotional service, be fully conscious of Me.

mac-cittaḥ sarva-durgāṇi mat-prasādāt tariṣyasi atha cet tvam ahaṁkārān na śroṣyasi vinaṅkṣyasi

mac-cittah sarva-durgani mat-prasadat tarisyasi atha cet tvam ahamkaran na srosyasi vinanksyasi

मच्चित्तः सर्वदुर्गाणि मत्प्रसादात तरिष्यसि अथ चेत त्वम अहंकारान न श्रोष्यसि विनङ्क्ष्यसि

If you become conscious of Me, you will pass over all the obstacles of conditional life by My grace. If, however, you do not work in such consciousness but act through false ego, not hearing Me, you will be lost.

yad ahaṁkāram āśritya na yotsya iti manyase mithyaiṣa vyavasāyas te prakṛtis tvāṁ niyokṣyati

yad ahamkaram asritya na yotsya iti manyase mithyaisa vyavasayas te prakrtis tvam niyoksyati

यद अहंकारम आश्रित्य न योत्स्य इति मन्यसे मिथ्यैष व्यवसायस ते प्रकृतिस त्वां नियोक्ष्यति

If you do not act according to My direction and do not fight, then you will be falsely directed. By your nature, you will have to be engaged in warfare.

svabhāva-jena kaunteya nibaddhaḥ svena karmaṇā kartuṁ necchasi yan mohāt kariṣyasy avaśo’pi tat

svabhava-jena kaunteya nibaddhah svena karmana kartum necchasi yan mohat karisyasy avaso’pi tat

स्वभावजेन कौन्तेय निबद्धः स्वेन कर्मणा कर्तुं नेच्छसि यन मोहात करिष्यस्य अवशोऽपि तत

Under illusion you are now declining to act according to My direction. But, compelled by your own nature, you will act all the same, O son of Kunti.

īśvaraḥ sarva-bhūtānāṁ hṛd-deśe’rjuna tiṣṭhati bhrāmayan sarva-bhūtāni yantrārūḍhāni māyayā

isvarah sarva-bhutanam hrd-dese’rjuna tisthati bhramayan sarva-bhutani yantrarudhani mayaya

ईश्वरः सर्वभूतानां हृद्देशेऽर्जुन तिष्ठति भ्रामयन सर्वभूतानि यन्त्रारूढानि मायया

The Supreme Lord is situated in everyone's heart, O Arjuna, and is directing the wanderings of all living entities, who are seated as on a machine, made of the material energy.

tam eva śaraṇaṁ gaccha sarva-bhāvena bhārata tat-prasādāt parāṁ śāntiṁ sthānaṁ prāpsyasi śāśvatam

tam eva saranam gaccha sarva-bhavena bharata tat-prasadat param santim sthanam prapsyasi sasvatam

तम एव शरणं गच्छ सर्वभावेन भारत तत्प्रसादात परां शान्तिं स्थानं प्राप्स्यसि शाश्वतम

O scion of Bharata, surrender unto Him utterly. By His grace you will attain transcendental peace and the supreme and eternal abode.

iti te jñānam ākhyātaṁ guhyād guhyataraṁ mayā vimṛśyaitad aśeṣeṇa yathecchasi tathā kuru

iti te jnanam akhyatam guhyad guhyataram maya vimrsyaitad asesena yathecchasi tatha kuru

इति ते ज्ञानम आख्यातं गुह्याद गुह्यतरं मया विमृश्यैतद अशेषेण यथेच्छसि तथा कुरु

Thus I have explained to you the most confidential of all knowledge. Deliberate on this fully, and then do what you wish to do.

sarva-guhyatamaṁ bhūyaḥ śṛṇu me paramaṁ vacaḥ iṣṭo’si me dṛḍham iti tato vakṣyāmi te hitam

sarva-guhyatamam bhuyah srnu me paramam vacah isto’si me drdham iti tato vaksyami te hitam

सर्वगुह्यतमं भूयः शृणु मे परमं वचः इष्टोऽसि मे दृढम इति ततो वक्ष्यामि ते हितम

Because you are My very dear friend, I am speaking to you the most confidential part of knowledge. Hear this from Me, for it is for your benefit.

man-manā bhava mad-bhakto mad-yājī māṁ namaskuru mām evaiṣyasi satyaṁ te pratijāne priyo’si me

man-mana bhava mad-bhakto mad-yaji mam namaskuru mam evaisyasi satyam te pratijane priyo’si me

मन्मना भव मद्भक्तो मद्याजी मां नमस्कुरु माम एवैष्यसि सत्यं ते प्रतिजाने प्रियोऽसि मे

Always think of Me and become My devotee. Worship Me and offer your homage unto Me. Thus you will come to Me without fail. I promise you this because you are My very dear friend.

sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja ahaṁ tvā sarva-pāpebhyo mokṣayiṣyāmi mā śucaḥ

sarva-dharman parityajya mam ekam saranam vraja aham tva sarva-papebhyo moksayisyami ma sucah

सर्वधर्मान परित्यज्य माम एकं शरणं व्रज अहं त्वा सर्वपापेभ्यो मोक्षयिष्यामि मा शुचः

Abandon all varieties of religion and just surrender unto Me. I shall deliver you from all sinful reaction. Do not fear.

idaṁ te nātapaskāya nābhaktāya kadācana na cāśuśrūṣave vācyaṁ na ca māṁ yo’bhyasūyati

idam te natapaskaya nabhaktaya kadacana na casusrusave vacyam na ca mam yo’bhyasuyati

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

This confidential knowledge may not be explained to those who are not austere, or devoted, or engaged in devotional service, nor to one who is envious of Me.

ya idaṁ paramaṁ guhyaṁ mad-bhakteṣv abhidhāsyati bhaktiṁ mayi parāṁ kṛtvā mām evaiṣyaty asaṁśayaḥ

ya idam paramam guhyam mad-bhaktesv abhidhasyati bhaktim mayi param krtva mam evaisyaty asamsayah

य इदं परमं गुह्यं मद्भक्तेष्व अभिधास्यति भक्तिं मयि परां कृत्वा माम एवैष्यत्य असंशयः

For one who explains the supreme secret to the devotees, devotional service is guaranteed, and at the end he will come back to Me.

na ca tasmān manuṣyeṣu kaścin me priya-kṛttamaḥ bhavitā na ca me tasmād anyaḥ priyataro bhuvi

na ca tasman manusyesu kascin me priya-krttamah bhavita na ca me tasmad anyah priyataro bhuvi

न च तस्मान मनुष्येषु कश्चिन मे प्रियकृत्तमः भविता न च मे तस्माद अन्यः प्रियतरो भुवि

There is no servant in this world more dear to Me than he, nor will there ever be one more dear.

adhyeṣyate ca ya imaṁ dharmyaṁ saṁvādam āvayoḥ jñāna-yajñena tenāham iṣṭaḥ syām iti me matiḥ

adhyesyate ca ya imam dharmyam samvadam avayoh jnana-yajnena tenaham istah syam iti me matih

अध्येष्यते च य इमं धर्म्यं संवादम आवयोः ज्ञानयज्ञेन तेनाहम इष्टः स्याम इति मे मतिः

And I declare that he who studies this sacred conversation worships Me by his intelligence.

śraddhāvān anasūyaś ca śṛṇuyād api yo naraḥ so’pi muktaḥ śubhān lokān prāpnuyāt puṇya-karmaṇām

sraddhavan anasuyas ca srnuyad api yo narah so’pi muktah subhan lokan prapnuyat punya-karmanam

श्रद्धावान अनसूयश च शृणुयाद अपि यो नरः सोऽपि मुक्तः शुभान लोकान प्राप्नुयात पुण्यकर्मणाम

And one who listens with faith and without envy becomes free from sinful reactions and attains to the planets where the pious dwell.

kaccid etac chrutaṁ pārtha tvayaikāgreṇa cetasā kaccid ajñāna-saṁmohaḥ pranaṣṭas te dhanaṁjaya

kaccid etac chrutam partha tvayaikagrena cetasa kaccid ajnana-sammohah pranastas te dhanamjaya

कच्चिद एतच छ्रुतं पार्थ त्वयैकाग्रेण चेतसा कच्चिद अज्ञानसंमोहः प्रनष्टस ते धनंजय

O conqueror of wealth, Arjuna, have you heard this attentively with your mind? And are your illusions and ignorance now dispelled?

arjuna uvāca naṣṭo mohaḥ smṛtir labdhā tvat-prasādān mayācyuta sthito’smi gata-sandehaḥ kariṣye vacanaṁ tava

arjuna uvaca nasto mohah smrtir labdha tvat-prasadan mayacyuta sthito’smi gata-sandehah karisye vacanam tava

अर्जुन उवाच नष्टो मोहः स्मृतिर लब्धा त्वत्प्रसादान मयाच्युत स्थितोऽस्मि गतसन्देहः करिष्ये वचनं तव

Arjuna said, My dear Krsna, O infallible one, my illusion is now gone. I have regained my memory by Your mercy, and I am now firm and free from doubt and am prepared to act according to Your instructions.

sañjaya uvāca ity ahaṁ vāsudevasya pārthasya ca mahātmanaḥ saṁvādam imam aśrauṣam adbhutaṁ romaharṣaṇam

sanjaya uvaca ity aham vasudevasya parthasya ca mahatmanah samvadam imam asrausam adbhutam romaharsanam

सञ्जय उवाच इत्य अहं वासुदेवस्य पार्थस्य च महात्मनः संवादम इमम अश्रौषम अद्भुतं रोमहर्षणम

Sanjaya said: Thus have I heard the conversation of two great souls, Krsna and Arjuna. And so wonderful is that message that my hair is standing on end.

vyāsa-prasādāc chrutavān etad guhyam ahaṁ param yogaṁ yogeśvarāt kṛṣṇāt sākṣāt kathayataḥ svayam

vyasa-prasadac chrutavan etad guhyam aham param yogam yogesvarat krsnat saksat kathayatah svayam

व्यासप्रसादाच छ्रुतवान एतद गुह्यम अहं परम योगं योगेश्वरात कृष्णात साक्षात कथयतः स्वयम

By the mercy of Vyasa, I have heard these most confidential talks directly from the master of all mysticism, Krsna, who was speaking personally to Arjuna.

rājan saṁsmṛtya saṁsmṛtya saṁvādam imam adbhutam keśavārjunayoḥ puṇyaṁ hṛṣyāmi ca muhur muhuḥ

rajan samsmrtya samsmrtya samvadam imam adbhutam kesavarjunayoh punyam hrsyami ca muhur muhuh

राजन संस्मृत्य संस्मृत्य संवादम इमम अद्भुतम केशवार्जुनयोः पुण्यं हृष्यामि च मुहुर मुहुः

O King, as I repeatedly recall this wondrous and holy dialogue between Krsna and Arjuna, I take pleasure, being thrilled at every moment.

tac ca saṁsmṛtya saṁsmṛtya rūpam atyadbhutaṁ hareḥ vismayo me mahān rājan hṛṣyāmi ca punaḥ punaḥ

tac ca samsmrtya samsmrtya rupam atyadbhutam hareh vismayo me mahan rajan hrsyami ca punah punah

तच च संस्मृत्य संस्मृत्य रूपम अत्यद्भुतं हरेः विस्मयो मे महान राजन हृष्यामि च पुनः पुनः

O King, when I remember the wonderful form of Lord Krsna, I am struck with even greater wonder, and I rejoice again and again.

yatra yogeśvaraḥ kṛṣṇo yatra pārtho dhanurdharaḥ tatra śrīr vijayo bhūtir dhruvā nītir matir mama

yatra yogesvarah krsno yatra partho dhanurdharah tatra srir vijayo bhutir dhruva nitir matir mama

यत्र योगेश्वरः कृष्णो यत्र पार्थो धनुर्धरः तत्र श्रीर विजयो भूतिर ध्रुवा नीतिर मतिर मम

Wherever there is Krsna, the master of all mystics, and wherever there is Arjuna, the supreme archer, there will also certainly be opulence, victory, extraordinary power, and morality. That is my opinion.