Moksha Sanyasa Yoga

अर्जुन उवाच |

Arjuna said — O mighty-armed one, I wish to understand the true nature of renunciation (sannyasa) and of giving up (tyaga), and the difference between the two, O Hrishikesha, O slayer of the Keshi demon.

श्रीभगवानुवाच |

The Supreme Lord said — The wise understand sannyasa to be the giving up of desire-motivated actions. The experienced declare tyaga to be the giving up of the fruits of all actions.

त्याज्यं दोषवदित्येके कर्म प्राहुर्मनीषिणः |

Some learned thinkers declare that all action is faulty and should be abandoned. Others say that acts of sacrifice, charity, and austerity should never be given up.

निश्चयं शृणु मे तत्र त्यागे भरतसत्तम |

O best of the Bharatas, now hear My verdict on renunciation. O tiger among men, renunciation has been declared to be of three kinds.

यज्ञदानतपःकर्म न त्याज्यं कार्यमेव तत् |

Acts of sacrifice, charity, and austerity should not be abandoned — they must certainly be performed. Sacrifice, charity, and austerity are purifying even for great souls.

एतान्यपि तु कर्माणि सङ्गं त्यक्त्वा फलानि च |

O Partha! All these actions must be performed without attachment and without expectation of results — this is My definite and supreme verdict.

नियतस्य तु संन्यासः कर्मणो नोपपद्यते |

Prescribed duties should never be renounced. If one gives up prescribed duties out of delusion, such renunciation is declared to be in the mode of ignorance (tamas).

दुःखमित्येव यत्कर्म कायक्लेशभयात्त्यजेत् |

One who gives up prescribed duties because they are troublesome, or out of fear of bodily discomfort — such rajasic renunciation never yields the true fruit of renunciation.

कार्यमित्येव यत्कर्म नियतं क्रियतेऽर्जुन |

O Arjuna, when prescribed duty is performed simply because it ought to be done, giving up all attachment and desire for the fruit — that renunciation is considered sattvic.

न द्वेष्ट्यकुशलं कर्म कुशले नानुषज्जते |

The wise renouncer, absorbed in goodness and free from all doubt, neither hates unpleasant work nor is attached to pleasant work.

न हि देहभृता शक्यं त्यक्तुं कर्माण्यशेषतः |

It is indeed impossible for any embodied being to give up all actions entirely. But one who renounces the fruits of action is truly called a renouncer.

अनिष्टमिष्टं मिश्रं च त्रिविधं कर्मणः फलम् |

For those who do not renounce, three kinds of fruits accrue after death — desirable, undesirable, and mixed. But for those who are true renouncers, there are no such fruits to suffer or enjoy.

पञ्चैतानि महाबाहो कारणानि निबोध मे |

O mighty-armed Arjuna, learn from Me the five causes for the accomplishment of all actions, as declared in the Vedanta philosophy.

अधिष्ठानं तथा कर्ता करणं च पृथग्विधम् |

The body (seat of action), the doer, the various senses, the many kinds of efforts, and the divine will — these are the five factors of action.

शरीरवाङ्मनोभिर्यत्कर्म प्रारभते नरः |

Whatever action a person performs through body, speech, or mind — whether right or wrong — these five factors are its cause.

तत्रैवं सति कर्तारमात्मानं केवलं तु यः |

Therefore, one who — due to impure intelligence — sees oneself as the sole doer, not considering the five factors, such a fool does not see things as they are.

यस्य नाहंकृतो भावो बुद्धिर्यस्य न लिप्यते |

One who is free from false ego, whose intelligence is not tainted — even if they slay in this world, they neither slay nor are they bound by their actions.

ज्ञानं ज्ञेयं परिज्ञाता त्रिविधा कर्मचोदना |

Knowledge, the object of knowledge, and the knower — these three motivate action. The senses, the action, and the doer — these three constitute the basis of action.

ज्ञानं कर्म च कर्ता च त्रिधैव गुणभेदतः |

Knowledge, action, and the doer are each of three kinds according to the three modes of material nature. Hear about them as they truly are, as described in the science of the gunas.

सर्वभूतेषु येनैकं भावमव्ययमीक्षते |

That knowledge by which one sees a single imperishable reality in all living beings — undivided among the divided — know that knowledge to be sattvic.

पृथक्त्वेन तु यज्ज्ञानं नानाभावान्पृथग्विधान् |

That knowledge by which one sees different types of living entities in different bodies as separate and unrelated — know that knowledge to be in the mode of passion.

यत्तु कृत्स्नवदेकस्मिन्कार्ये सक्तमहैतुकम् |

And that knowledge by which one clings to one single activity as if it were everything, which is irrational, trivial, and has no basis in truth — that is declared to be in the mode of ignorance.

नियतं सङ्गरहितमराग द्वेषतः कृतम् |

Action that is regulated, performed without attachment, without love or hatred, and without desire for results — that is said to be in the mode of goodness.

यत्तु कामेप्सुना कर्म साहंकारेण वा पुनः |

But action that is performed with desire for results, driven by ego, and done with great strain — that is declared to be in the mode of passion.

अनुबन्धं क्षयं हिंसामनपेक्ष्य च पौरुषम् |

Action undertaken out of delusion, without considering future consequences, loss, injury to others, or one's own ability — that is declared to be in the mode of ignorance.

मुक्तसङ्गोऽनहंवादी धृत्युत्साहसमन्वितः |

The doer who is free from attachment and false ego, endowed with determination and enthusiasm, and unmoved by success or failure — that doer is said to be in the mode of goodness.

रागी कर्मफलप्रेप्सुर्लुब्धो हिंसात्मकोऽशुचिः |

The doer who is attached, who desires the fruits of action, who is greedy, violent by nature, impure, and swayed by joy and sorrow — that doer is declared to be in the mode of passion.

अयुक्तः प्राकृतः स्तब्धः शठो नैष्कृतिकोऽलसः |

The doer who is undisciplined, materialistic, obstinate, deceitful, expert in insulting others, lazy, morose, and procrastinating — that doer is said to be in the mode of ignorance.

बुद्धेर्भेदं धृतेश्चैव गुणतस्त्रिविधं श्रुणु |

O Dhananjaya, now hear from Me about the three types of intellect and determination, described fully and separately according to the three modes of nature.

प्रवृत्तिं च निवृत्तिं च कार्याकार्ये भयाभये |

O Partha, that intellect which knows when to act and when to withdraw, what ought to be done and what ought not, what is to be feared and what is not, and what binds and what liberates — that intellect is in the mode of goodness.

यया धर्ममधर्मं च कार्यं चाकार्यमेव च |

O Partha, that intellect which cannot correctly distinguish between dharma and adharma, between what should and should not be done — that intellect is in the mode of passion.

अधर्मं धर्ममिति या मन्यते तमसावृता |

That intellect which, covered by darkness, considers adharma to be dharma and sees all things in a perverted way — O Partha, that intellect is in the mode of ignorance.

धृत्या यया धारयते मनःप्राणेन्द्रियक्रियाः |

O Partha, that unswerving determination by which, through yoga, one controls the activities of the mind, the life breath, and the senses — that determination is in the mode of goodness.

यया तु धर्मकामार्थान्धृत्या धारयतेऽर्जुन |

But O Arjuna, that determination by which one holds fast to dharma, sense enjoyment, and wealth, motivated by attachment and desire for results — that determination is in the mode of passion.

यया स्वप्नं भयं शोकं विषादं मदमेव च |

O Partha, that determination by which a foolish person cannot go beyond dreaming, fear, grief, despair, and intoxication — such unintelligent determination is in the mode of ignorance.

सुखं त्विदानीं त्रिविधं श्रुणु मे भरतर्षभ |

O best of the Bharatas, now hear from Me about the three kinds of happiness, in which the soul rejoices through practice and reaches the end of all suffering.

यत्तदग्रे विषमिव परिणामेऽमृतोपमम् |

That happiness which is like poison in the beginning but like nectar at the end, born from the clarity of self-knowledge — that happiness is said to be in the mode of goodness.

विषयेन्द्रियसंयोगाद्यत्तदग्रेऽमृतोपमम् |

That happiness which arises from the contact of the senses with their objects, which seems like nectar in the beginning but turns to poison in the end — that happiness is considered to be in the mode of passion.

यदग्रे चानुबन्धे च सुखं मोहनमात्मनः |

That happiness which is deluding from beginning to end, arising from sleep, laziness, and negligence — that happiness is declared to be in the mode of ignorance.

न तदस्ति पृथिव्यां वा दिवि देवेषु वा पुनः |

There is no being on earth, in the heavenly realms, or among the devas that is free from the influence of these three modes born of material nature.

ब्राह्मणक्षत्रियविशां शूद्राणां च परन्तप |

O Parantapa, the duties of brahmanas, kshatriyas, vaishyas, and shudras are divided according to the qualities born of their own nature.

शमो दमस्तपः शौचं क्षान्तिरार्जवमेव च |

Peacefulness, self-control, austerity, purity, tolerance, honesty, knowledge, wisdom, and religiousness — these are the natural qualities and duties of a brahmana.

शौर्यं तेजो धृतिर्दाक्ष्यं युद्धे चाप्यपलायनम् |

Heroism, power, determination, skill, not fleeing from battle, generosity, and leadership — these are the natural qualities of work for a kshatriya.

कृषिगोरक्ष्यवाणिज्यं वैश्यकर्म स्वभावजम् |

Agriculture, cow protection, and trade are the natural duties of a vaishya. And service is the natural duty of a shudra.

स्वे स्वे कर्मण्यभिरतः संसिद्धिं लभते नरः |

Each person, devoted to their own duty, attains perfection. Now hear how one engaged in their own duty finds that perfection.

यतः प्रवृत्तिर्भूतानां येन सर्वमिदं ततम् |

He from whom all beings originate and by whom all this is pervaded — by worshipping Him through one's own duty, a person attains perfection.

श्रेयान्स्वधर्मो विगुणः परधर्मात्स्वनुष्ठितात् |

It is better to perform one's own duty imperfectly than to perform another's duty perfectly. One who performs work prescribed by their own nature never incurs sin.

सहजं कर्म कौन्तेय सदोषमपि न त्यजेत् |

O son of Kunti, one should not abandon the duty born of one's nature, even if it has faults. For all undertakings are covered by some fault, just as fire is covered by smoke.

असक्तबुद्धिः सर्वत्र जितात्मा विगतस्पृहः |

One who is self-controlled, unattached everywhere, and free from material desires attains the supreme perfection of freedom from karma through renunciation.

सिद्धिं प्राप्तो यथा ब्रह्म तथाप्नोति निबोध मे |

O son of Kunti, learn from Me in brief how one who has attained this perfection reaches Brahman, the supreme state of transcendental knowledge.

बुद्ध्या विशुद्ध्या युक्तो धृत्यात्मानं नियम्य च |

Endowed with purified intellect, controlling the self with determination, renouncing the sense objects such as sound, and casting aside attachment and hatred...

विविक्तसेवी लघ्वाशी यतवाक्कायमानसः |

...dwelling in solitude, eating lightly, with body, speech, and mind controlled, always devoted to meditation, and taking shelter of detachment...

अहङ्कारं बलं दर्पं कामं क्रोधं परिग्रहम् |

...having given up false ego, false strength, false pride, lust, anger, and possessiveness — free from the sense of 'mine' and peaceful — such a person becomes fit for realization of Brahman.

ब्रह्मभूतः प्रसन्नात्मा न शोचति न काङ्क्षति |

One who is thus established in Brahman, serene in spirit, neither grieves nor desires. Being equal toward all beings, such a person attains supreme devotion to Me.

भक्त्या मामभिजानाति यावान्यश्चास्मि तत्त्वतः |

Through devotion alone can one know Me as I truly am — who I am and what I am. And having thus known Me in truth, one enters into Me immediately thereafter.

सर्वकर्माण्यपि सदा कुर्वाणो मद्व्यपाश्रयः |

My pure devotee, always engaged in all kinds of activities under My protection, attains by My grace the eternal and imperishable abode.

चेतसा सर्वकर्माणि मयि सन्न्यस्य मत्परः |

Depend on Me for all your actions and work under My shelter. In such devotion, be fully conscious of Me at all times.

मच्चित्तः सर्वदुर्गाणि मत्प्रसादात्तरिष्यसि |

If you become conscious of Me, you shall cross over all obstacles of life by My grace. But if you do not listen due to false ego, you shall be lost.

यदहङ्कारमाश्रित्य न योत्स्य इति मन्यसे |

If, out of false ego, you think 'I shall not fight,' your resolve is vain. Your own nature will compel you to act.

स्वभावजेन कौन्तेय निबद्धः स्वेन कर्मणा |

O son of Kunti, bound by your own karma born of your nature, that which out of delusion you do not wish to do, you shall do even helplessly.

ईश्वरः सर्वभूतानां हृद्देशेऽर्जुन तिष्ठति |

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

तमेव शरणं गच्छ सर्वभावेन भारत |

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 |

Thus I have taught you the most secret of all secrets. Reflect on this fully, and then do as you choose.

सर्वगुह्यतमं भूयः शृणु मे परमं वचः |

Because you are My very dear friend, I shall speak to you again My supreme word, the most confidential of all. Hear this for your own benefit.

मन्मना भव मद्भक्तो मद्याजी मां नमस्कुरु |

Always think of Me, 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 dear friend.

सर्वधर्मान्परित्यज्य मामेकं शरणं व्रज |

Abandon all varieties of dharma and simply surrender unto Me alone. I shall liberate you from all sinful reactions. Do not fear.

इदं ते नातपस्काय नाभक्ताय कदाचन |

This confidential knowledge should never be spoken to one who is not austere, nor to one who is not devoted, nor to one who is not engaged in service, nor to one who is envious of Me.

य इदं परमं गुह्यं मद्भक्तेष्वभिधास्यति |

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

न च तस्मान्मनुष्येषु कश्चिन्मे प्रियकृत्तमः |

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

अध्येष्यते च य इमं धर्म्यं संवादमावयोः |

And I declare that whoever studies this sacred dialogue of ours worships Me through the sacrifice of knowledge.

श्रद्धावाननसूयश्च शृणुयादपि यो नरः |

And whoever listens to this with faith and without envy is freed from sin and attains the auspicious worlds where the pious dwell.

कच्चिदेतच्छ्रुतं पार्थ त्वयैकाग्रेण चेतसा |

O Partha, have you heard this with a concentrated mind? O Dhananjaya, has your delusion born of ignorance been destroyed?

अर्जुन उवाच |

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

सञ्जय उवाच |

Sanjaya said: Thus I have heard this wonderful dialogue between Vasudeva (Krishna) and the great-souled Partha (Arjuna), so thrilling that my hair stands on end.

व्यासप्रसादाच्छ्रुतवानेतद्गुह्यमहं परम् |

By the grace of Vyasa, I have heard this supreme and most confidential yoga directly from Krishna, the master of all yoga, as He spoke it Himself.

राजन्संस्मृत्य संस्मृत्य संवादमिममद्भुतम् |

O King, as I repeatedly remember this wonderful and sacred dialogue between Keshava and Arjuna, I rejoice again and again.

तच्च संस्मृत्य संस्मृत्य रूपमत्यद्भुतं हरेः |

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

यत्र योगेश्वरः कृष्णो यत्र पार्थो धनुर्धरः |

Wherever there is Krishna, the master of mystic power, and wherever there is Arjuna, the supreme archer, there will also certainly be opulence, victory, extraordinary power, and morality. That is my conclusion.