मोक्षसंन्यासयोग

संन्यासस्य महाबाहो तत्त्वमिच्छामि वेदितुम् |

Arjuna said O mighty-armed Hrsikesa, O slayer of (the demon) Kesi, I want to know serverally the truth about sannyasa as also about tyaga.

काम्यानां कर्मणां न्यासं संन्यासं कवयो विदुः |

The Blessed Lord said The learned ones know sannyasa to be the giving up of actions done with a desire for reward. The adepts call the abandonment of the results of all works as tyaga.

यज्ञदानतपःकर्म न त्याज्यमिति चापरे ||१८-३||

Some learned persons say that action, beset with evil (as it is), should be given up, and others (say) that the practice of sacrifice, charity and austertiy should not be given up.

त्यागो हि पुरुषव्याघ्र त्रिविधः सम्प्रकीर्तितः ||१८-४||

O the most excellent among the descendants of Bharata, hear from Me the firm conclusion regarding that tyaga. For, O greatest among men, tyaga has been clearly declared to be of three kinds.

यज्ञो दानं तपश्चैव पावनानि मनीषिणाम् ||१८-५||

The practice of sacrifice, charity and austerity is not to be abandoned; it is surely to be undertaken. Sacrifice, charity and austerity are verily the purifiers of the wise.

कर्तव्यानीति मे पार्थ निश्चितं मतमुत्तमम् ||१८-६||

But even these actions have to be undertaken by renouncing attachment and (hankering for) results. This is My firm and best conclusion, O Parhta.

मोहात्तस्य परित्यागस्तामसः परिकीर्तितः ||१८-७||

The abandoning of daily obligatory acts (nityakamas) is not justifiable. Giving up that through delusion is declared to be based on tamas.

स कृत्वा राजसं त्यागं नैव त्यागफलं लभेत् ||१८-८||

Whatever action one may relinish merely as being painful, from fear of physical suffering, he, having resorted to renunciation based on rajas, will surely not acire the fruits of renunciation.

सङ्गं त्यक्त्वा फलं चैव स त्यागः सात्त्विको मतः ||१८-९||

Whatever obligatory duty is performed just because it is a bounden duty, O Arjuna, by giving up attachment and the result as well,-that renunciation is considered to be based on sattva.

त्यागी सत्त्वसमाविष्टो मेधावी छिन्नसंशयः ||१८-१०||

The man of renunciation who has become imbued with sattva, who is wise and freed from doubts, does not hate unbefitting action, nor does he become attached to befitting activity.

यस्तु कर्मफलत्यागी स त्यागीत्यभिधीयते ||१८-११||

Since it is not possible for one who holds on to a body to give up actions entirely, therefore he, on the other hand, who renounces results on actions is called a man of renunciation.

भवत्यत्यागिनां प्रेत्य न तु संन्यासिनां क्वचित् ||१८-१२||

The threefold results of actions-the undesirable, the desirable, and the mixed-accrues after death to those who do not resort to renunciation, but never to those who resort to monasticism.

साङ्ख्ये कृतान्ते प्रोक्तानि सिद्धये सर्वकर्मणाम् ||१८-१३||

O mighty-armed one, learned from Me these [Another reading is etani.-Tr.] five factors for the accomplishment of all actions, which have been spoken of in the Vedanta in which actions terminate.

विविधाश्च पृथक्चेष्टा दैवं चैवात्र पञ्चमम् ||१८-१४||

The locus as also the agent, the different kinds of organs, the many and distinct activities, and, the divine is here the fifth.

न्याय्यं वा विपरीतं वा पञ्चैते तस्य हेतवः ||१८-१५||

Whatever action a man performs with the body, speech and mind, be it just or its reverse, of it these five are the cuases.

पश्यत्यकृतबुद्धित्वान्न स पश्यति दुर्मतिः ||१८-१६||

This being the case, anyone, who, owing to the imperfection of his intellect, perceives the absolute Self as the agent, that man does not perceive (properly), and has a perverted intellect.

हत्वाऽपि स इमाँल्लोकान्न हन्ति न निबध्यते ||१८-१७||

He who has not the feeling of egoism, whose intellect is not tainted, he does not kill, nor does he become bound-even by killing these creatures!

करणं कर्म कर्तेति त्रिविधः कर्मसंग्रहः ||१८-१८||

Knowledge, the object the knowledge and the knower-this is the threefold inducement to action. The comprehension of actions comes under three heads-the instruments, the object and the subject.

प्रोच्यते गुणसङ्ख्याने यथावच्छृणु तान्यपि ||१८-१९||

Knowledge, action and agent are stated in the teaching about the gunas to be only of three kinds according to the differences of the gunas. Hear about them also as they are.

अविभक्तं विभक्तेषु तज्ज्ञानं विद्धि सात्त्विकम् ||१८-२०||

Know that knowledge to be originating from sattva through which one sees a single, undecaying, undivided Entity in all the diversified things.

वेत्ति सर्वेषु भूतेषु तज्ज्ञानं विद्धि राजसम् ||१८-२१||

But know that knowledge to be originating from rajas which, amidst all things, apprehends the different entities of various kinds as distinct [As possessing distinct selves.].

अतत्त्वार्थवदल्पं च तत्तामसमुदाहृतम् ||१८-२२||

But that (knowledge) is said to be born of tamas which is confined to one form as though it were all, which is irrational, not concern with truth and triivial.

अफलप्रेप्सुना कर्म यत्तत्सात्त्विकमुच्यते ||१८-२३||

The daily obligatory action which is performed without attachment and without likes or dislikes by one who does not hanker for rewards, that is said to be born of sattva.

क्रियते बहुलायासं तद्राजसमुदाहृतम् ||१८-२४||

But that action is said to be born of rajas which is done by one desirous of results or by one who is egotistic, and which is highly strenuous.

मोहादारभ्यते कर्म यत्तत्तामसमुच्यते ||१८-२५||

That action is said to be born of tamas which is undertaken out of delusion, (and) without consideration of its conseence, loss, harm and ability.

सिद्ध्यसिद्ध्योर्निर्विकारः कर्ता सात्त्विक उच्यते ||१८-२६||

[Ast. introduces this verse with 'Idanim kartrbhedah ucyate, Now is being stated the distinctions among the agents.'-Tr.] The agent who is free from attachment [Attachment to results or the idea of agentship.], not egotistic, endowed with fortitude and diligence, and unperturbed by success and failure is said to be possessed of sattva.

हर्षशोकान्वितः कर्ता राजसः परिकीर्तितः ||१८-२७||

The agent who has attachment, who is desirous of the results of actions, covetous, cruel by nature, unclean and subject to joy and sorrow is declared to be possessed of rajas.

विषादी दीर्घसूत्री च कर्ता तामस उच्यते ||१८-२८||

The agent who is unsteady, naive, unbending, deceitful, wicked, [A variant reading is naikrtikah.-Tr.] lazy, morose and procrastinating is said to be possessed of tamas.

प्रोच्यमानमशेषेण पृथक्त्वेन धनञ्जय ||१८-२९||

O Dhananjaya, listen to the classification of the intellect as also of fortitude, which is threefold according to the gunas, while it is being stated elaborately and severally.

बन्धं मोक्षं च या वेत्ति बुद्धिः सा पार्थ सात्त्विकी ||१८-३०||

O Partha, that intellect is born of sattva which understands action and withdrawal, duty and what is not duty, the sources of fear and fearlessness, and bondage and freedom.

अयथावत्प्रजानाति बुद्धिः सा पार्थ राजसी ||१८-३१||

O Partha, that intellect is born of rajas with which one wrongly understands virtue and vice as also what ought to be done and ought not to be done.

सर्वार्थान्विपरीतांश्च बुद्धिः सा पार्थ तामसी ||१८-३२||

O Parhta, that intellect is born of tamas which, being covered by darkness, considers vice as virtue, and verily perceives all things contrary ot what they are.

योगेनाव्यभिचारिण्या धृतिः सा पार्थ सात्त्विकी ||१८-३३||

O Partha, the firmness that is unfailing through concentration, with which one restrains the functions of the mind, vital forces and the organs, that firmness is born of sattva.

प्रसङ्गेन फलाकाङ्क्षी धृतिः सा पार्थ राजसी ||१८-३४||

But, O Partha, the firmness with which one holds on to righteousness, covetable things and wealth, being desirous of their fruits as the occasion for each arises, that firmness is born of rajas.

न विमुञ्चति दुर्मेधा धृतिः सा पार्थ तामसी ||१८-३५||

That firmness is considered [Some editions read partha in place of mata (considered).-Tr.] to be born of tamas due to which a person with a corrupt intellect does not give up sleep, fear, sorrow, despondency as also sensuality.

अभ्यासाद्रमते यत्र दुःखान्तं च निगच्छति ||१८-३६||

Now hear from Me, O scion of the Bharata dynasty, as regards the three kinds of joy: That in which one delights owing to habit, and certainly attains the cessation of sorrows; [S. and S.S. take the second line of this verse along with the next verse referring to sattvika happiness.-Tr.]

तत्सुखं सात्त्विकं प्रोक्तमात्मबुद्धिप्रसादजम् ||१८-३७||

That which is like poison in the beginning, but comparable to nectar in the end, and which, arises from the purity of one's intellect-that joy is spoken of as born of sattva.

परिणामे विषमिव तत्सुखं राजसं स्मृतम् ||१८-३८||

That joy is referred to as born of rajas which, arising from the contact of the organs and (their) objects, is like nectar in the beginning, but like poison at the end.

निद्रालस्यप्रमादोत्थं तत्तामसमुदाहृतम् ||१८-३९||

That joy is said to be born of tams which, both in the beginning and in the seel, is delusive to oneself and arises from sleep, laziness and inadvertence.

सत्त्वं प्रकृतिजैर्मुक्तं यदेभिः स्यात्त्रिभिर्गुणैः ||१८-४०||

There is no such entity in the world or, again, among the gods in heaven, which can be free from these three gunas born of Nature.

कर्माणि प्रविभक्तानि स्वभावप्रभवैर्गुणैः ||१८-४१||

O scorcher of enemies, the duties of the Brahmanas, the Ksatriyas and the Vaisyas, as also of the Sudras have been fully classified according to the gunas born from Nature.

ज्ञानं विज्ञानमास्तिक्यं ब्रह्मकर्म स्वभावजम् ||१८-४२||

The natural duties of the Brahmanas are the control of the internal and external organs, austerity, purity, forgiveness, straightforwardness, knowledge as also wisdom [Knowledge refers to the understanding of subjects presented by the scriptures; wisdom means making them matters of one's own experience.] and faith.

दानमीश्वरभावश्च क्षात्रं कर्म स्वभावजम् ||१८-४३||

The natural duties of the Ksatriyas are heroism, boldness, fortitude, capability, and also not retreating from battle, generosity and lordliness.

परिचर्यात्मकं कर्म शूद्रस्यापि स्वभावजम् ||१८-४४||

The natural duties of the Vaisyas are agriculture, cattle-rearing and trade. Of the Sudras, too, the natural duty is in the form of service.

स्वकर्मनिरतः सिद्धिं यथा विन्दति तच्छृणु ||१८-४५||

One who acts by dedicating actions to Brahman and by renouncing attachment, he does not become polluted by sin, just as a lotus leaf is not by water.

स्वकर्मणा तमभ्यर्च्य सिद्धिं विन्दति मानवः ||१८-४६||

A human being achieves success by adoring through his own duties Him from whom is the origin of creatures, and by whom is all this pervaded.

स्वभावनियतं कर्म कुर्वन्नाप्नोति किल्बिषम् ||१८-४७||

One's own duty, (though) defective, is superior to another's duty well performed. By performing a duty as dictated by one's own nature, one does not incur sin.

सर्वारम्भा हि दोषेण धूमेनाग्निरिवावृताः ||१८-४८||

O son of Kunti, one should not give up the duty to which one is born, even though it be faulty. For all undertakings are surrounded with evil, as fire is with smoke.

नैष्कर्म्यसिद्धिं परमां संन्यासेनाधिगच्छति ||१८-४९||

He whose intellect remains unattached to everything, who has conered his internal organs and is desireless, attains through monasticism the supreme perfection consisting in the state of one free from duties.

समासेनैव कौन्तेय निष्ठा ज्ञानस्य या परा ||१८-५०||

Understand for certain from Me, in brief indeed, O son of Kunti, that process by which one who has achieved success attains Brahman, which is the supreme consummation of Knowledge.

शब्दादीन्विषयांस्त्यक्त्वा रागद्वेषौ व्युदस्य च ||१८-५१||

Being endowed with a pure intellect, and controlling oneself with fortitude, rejecting the objects-beginning from sound [Sound, touch, form and colour, taste and smell.-Tr.], and eliminating attachment and hatred;

ध्यानयोगपरो नित्यं वैराग्यं समुपाश्रितः ||१८-५२||

One who resorts to solitude, eats sparingly, has speech, body and mind under control, to whom meditation and concentration are ever the highest (duty), and who is possessed of dispassion;

विमुच्य निर्ममः शान्तो ब्रह्मभूयाय कल्पते ||१८-५३||

(That person,) having discarded egotism, force, pride, desire, anger and superfluous possessions, free from the idea of possession, and serene, is fit for becoming Brahman.

समः सर्वेषु भूतेषु मद्भक्तिं लभते पराम् ||१८-५४||

One who has become Brahman and has attained the blissful Self does not grieve or desire. Becoming the same towards all beings, he attains supreme devotion to Me.

ततो मां तत्त्वतो ज्ञात्वा विशते तदनन्तरम् ||१८-५५||

Through devotion he knows Me in reality, as to what and who I am. Then, having known Me in truth, he enters (into Me) immediately after that (Knowledge).

मत्प्रसादादवाप्नोति शाश्वतं पदमव्ययम् ||१८-५६||

Ever engaging even in all actions, one to whom I am the refuge, attains the eternal, immutable State through My grace.

बुद्धियोगमुपाश्रित्य मच्चित्तः सततं भव ||१८-५७||

Mentally surrendering all actions to Me and accepting Me as the supreme, have your mind ever fixed on Me by resorting to the concentration of your intellect.

अथ चेत्त्वमहंकारान्न श्रोष्यसि विनङ्क्ष्यसि ||१८-५८||

Having your mind fixed on Me, you will cross over all difficulties through My grace. If, on the other hand, you do not listen out of egotism, you will get destroyed.

मिथ्यैष व्यवसायस्ते प्रकृतिस्त्वां नियोक्ष्यति ||१८-५९||

That you think 'I shall not fight', by relying on egotism,-vain is this determination of yours. (Your) nature impel you!

कर्तुं नेच्छसि यन्मोहात्करिष्यस्यवशोपि तत् ||१८-६०||

Being bound by your own duty born of nature, O son of Kunti, you, being helpless, will verily do that which you do not wish to do owing to indiscrimination.

भ्रामयन्सर्वभूतानि यन्त्रारूढानि मायया ||१८-६१||

O Arjuna, the Lord resides in the region of the heart of all creatures, revolving through Maya all the creatures (as though) mounted on a machine!

तत्प्रसादात्परां शान्तिं स्थानं प्राप्स्यसि शाश्वतम् ||१८-६२||

Take refuge in Him alone with your whole being, O scion of the Bharata dynasty. Through His grace you will attain the supreme Peace and the eternal Abode.

विमृश्यैतदशेषेण यथेच्छसि तथा कुरु ||१८-६३||

To you has been imparted by Me this knowledge [Derived in the instrumental sense of 'means of knowledge'; i.e. the scripture Gita.] which is moe secret than any secret. Pondering over this as a whole, do as you like.

इष्टोऽसि मे दृढमिति ततो वक्ष्यामि ते हितम् ||१८-६४||

Listen again to My highest utterance which is the profoundest of all. Since you are ever dear to Me, therefore I shall speak what is beneficial to you.

मामेवैष्यसि सत्यं ते प्रतिजाने प्रियोऽसि मे ||१८-६५||

Have your mind fixed on Me, be My devotee, be a sacrificer to Me and bow down to Me. (Thus) you will come to Me alone. (This) truth do I pormise to you. (For) you are dear to Me.

अहं त्वा सर्वपापेभ्यो मोक्षयिष्यामि मा शुचः ||१८-६६||

Abandoning all forms of rites and duties, take refuge in Me alone. I sahll free you from all sins. (Therefore) do not grieve.

न चाशुश्रूषवे वाच्यं न च मां योऽभ्यसूयति ||१८-६७||

This (that I have taught) you should not ever be taught to one who is devoid of austerities and to one who is not a devotee; also, neither to one who does not render service, nor as well to one who cavils at Me.

भक्तिं मयि परां कृत्वा मामेवैष्यत्यसंशयः ||१८-६८||

He who, entertaining supreme devotion to Me, will speak of this highest secret, to My devotees will without doubt reach Me alone.

भविता न च मे तस्मादन्यः प्रियतरो भुवि ||१८-६९||

And as compared with him, none else among human beings is the best accomplisher of what is dear to Me. Moreover, nor will there be anyone else in the world dearer to Me than he.

ज्ञानयज्ञेन तेनाहमिष्टः स्यामिति मे मतिः ||१८-७०||

And he who will study this sacred conversation between us two, which is conducive to virtue, by him I shall be adored through the Sacrifice in the form of Knowledge. This is My judgement.

सोऽपि मुक्तः शुभाँल्लोकान्प्राप्नुयात्पुण्यकर्मणाम् ||१८-७१||

Any man who, being reverential and free from cavilling, might even hear (this), he too, becoming free, shall attain the blessed worlds of those who perform virtuous deeds.

कच्चिदज्ञानसम्मोहः प्रनष्टस्ते धनञ्जय ||१८-७२||

O Partha, has this been listened to by you with a one-pointed mind? O Dhananjaya, has your delusion caused by ignorance been destroyed?

नष्टो मोहः स्मृतिर्लब्धा त्वत्प्रसादान्मयाच्युत |

Arjuna said O Acyuta, (my) delusion has been destroyed and memory has been regained by me through Your grace. I stand with my doubt removed; I shall follow Your instruction.

इत्यहं वासुदेवस्य पार्थस्य च महात्मनः |

Sanjaya said I thus heard this conversation of Vasudeva and of the great-souled Partha, which is unie and makes one's hair stand on end.

योगं योगेश्वरात्कृष्णात्साक्षात्कथयतः स्वयम् ||१८-७५||

Through the favour of Vyasa I heard this secret concerning the supreme Yoga from Krsna, the Lord of yogas, while He Himself was actually speaking!

केशवार्जुनयोः पुण्यं हृष्यामि च मुहुर्मुहुः ||१८-७६||

And, O king, while repeatedly remembering this unie, sacred dialogue between Kesava and Arjuna, I rejoice every moment.

विस्मयो मे महान् राजन्हृष्यामि च पुनः पुनः ||१८-७७||

O king, repeatedly recollecting that greatly extraordinary form of Hari, I am struck with wonder. And I rejoice again and again.

तत्र श्रीर्विजयो भूतिर्ध्रुवा नीतिर्मतिर्मम ||१८-७८||

Where there is Krsna, the Lord of yogas, and where there is Partha, the wielder of the bow, there are fortune, victory, prosperity and unfailing prudence. Such is my conviction.