The longest and concluding chapter. Sannyasa = renunciation of action; tyaga = renunciation of fruit. Krishna sums up all earlier teachings and ends with the supreme word: surrender all dharmas to me — I will free you from all sin.
अर्जुन उवाच । संन्यासस्य महाबाहो तत्त्वमिच्छामि वेदितुम् । त्यागस्य च हृषीकेश पृथक्केशिनिषूदन ॥
arjuna uvāca | saṃnyāsasya mahā-bāho tattvam-icchāmi veditum | tyāgasya ca hṛṣīkeśa pṛthak keśi-niṣūdana ||
Arjuna said: O mighty-armed, I wish to know the truth of sannyasa, and also of tyaga, distinctly, O Hrishikesha, slayer of Keshi.
श्रीभगवानुवाच । काम्यानां कर्मणां न्यासं संन्यासं कवयो विदुः । सर्वकर्मफलत्यागं प्राहुस्त्यागं विचक्षणाः ॥
śrī-bhagavān uvāca | kāmyānāṃ karmaṇāṃ nyāsaṃ saṃnyāsaṃ kavayo viduḥ | sarva-karma-phala-tyāgaṃ prāhus-tyāgaṃ vicakṣaṇāḥ ||
The Blessed Lord said: The wise know sannyasa as the giving up of actions done with desire. The discerning call tyaga the abandonment of the fruits of all actions.
त्याज्यं दोषवदित्येके कर्म प्राहुर्मनीषिणः । यज्ञदानतपःकर्म न त्याज्यमिति चापरे ॥
tyājyaṃ doṣa-vad-ity-eke karma prāhur-manīṣiṇaḥ | yajña-dāna-tapaḥ-karma na tyājyam-iti cāpare ||
Some learned men say that all action should be abandoned as evil; others say that actions of sacrifice, charity, and austerity should not be abandoned.
निश्चयं शृणु मे तत्र त्यागे भरतसत्तम । त्यागो हि पुरुषव्याघ्र त्रिविधः सम्प्रकीर्तितः ॥
niścayaṃ śṛṇu me tatra tyāge bharata-sattama | tyāgo hi puruṣa-vyāghra tri-vidhaḥ samprakīrtitaḥ ||
Hear my decision concerning tyaga, O best of the Bharatas. Tyaga, O tiger among men, is declared to be of three kinds.
यज्ञदानतपःकर्म न त्याज्यं कार्यमेव तत् । यज्ञो दानं तपश्चैव पावनानि मनीषिणाम् ॥
yajña-dāna-tapaḥ-karma na tyājyaṃ kāryam-eva tat | yajño dānaṃ tapaś-caiva pāvanāni manīṣiṇām ||
Acts of sacrifice, charity, and austerity should not be given up; they should be performed. Sacrifice, charity, and austerity are purifiers of the wise.
एतान्यपि तु कर्माणि सङ्गं त्यक्त्वा फलानि च । कर्तव्यानीति मे पार्थ निश्चितं मतमुत्तमम् ॥
etāny-api tu karmāṇi saṅgaṃ tyaktvā phalāni ca | kartavyānīti me pārtha niścitaṃ matam-uttamam ||
Even these actions should be done abandoning attachment and the fruits. This, O Partha, is my definite supreme view.
नियतस्य तु संन्यासः कर्मणो नोपपद्यते । मोहात्तस्य परित्यागस्तामसः परिकीर्तितः ॥
niyatasya tu saṃnyāsaḥ karmaṇo nopapadyate | mohāt-tasya parityāgas-tāmasaḥ parikīrtitaḥ ||
Renunciation of prescribed duty is not proper. Abandoning it through delusion is declared to be tamasic.
दुःखमित्येव यत्कर्म कायक्लेशभयात्त्यजेत् । स कृत्वा राजसं त्यागं नैव त्यागफलं लभेत् ॥
duḥkham-ity-eva yat karma kāya-kleśa-bhayāt tyajet | sa kṛtvā rājasaṃ tyāgaṃ naiva tyāga-phalaṃ labhet ||
Abandoning action out of fear of bodily trouble, regarding it as painful — such rajasic renunciation never gains the fruit of renunciation.
कार्यमित्येव यत्कर्म नियतं क्रियतेऽर्जुन । सङ्गं त्यक्त्वा फलं चैव स त्यागः सात्त्विको मतः ॥
kāryam-ity-eva yat karma niyataṃ kriyate’rjuna | saṅgaṃ tyaktvā phalaṃ caiva sa tyāgaḥ sāttviko mataḥ ||
When obligatory action is performed simply because it ought to be done, O Arjuna, abandoning attachment and the fruit — that renunciation is held to be sattvic.
न द्वेष्ट्यकुशलं कर्म कुशले नानुषज्जते । त्यागी सत्त्वसमाविष्टो मेधावी छिन्नसंशयः ॥
na dveṣṭy-akuśalaṃ karma kuśale nānuṣajjate | tyāgī sattva-samāviṣṭo medhāvī chinna-saṃśayaḥ ||
One who neither hates disagreeable action nor is attached to agreeable action — that wise renouncer, full of sattva, is freed from doubts.
न हि देहभृता शक्यं त्यक्तुं कर्माण्यशेषतः । यस्तु कर्मफलत्यागी स त्यागीत्यभिधीयते ॥
na hi deha-bhṛtā śakyaṃ tyaktuṃ karmāṇy-aśeṣataḥ | yas tu karma-phala-tyāgī sa tyāgīty-abhidhīyate ||
It is not possible for one in a body to abandon actions completely. But one who renounces the fruits of action is called a true renouncer.
अनिष्टमिष्टं मिश्रं च त्रिविधं कर्मणः फलम् । भवत्यत्यागिनां प्रेत्य न तु संन्यासिनां क्वचित् ॥
aniṣṭam-iṣṭaṃ miśraṃ ca tri-vidhaṃ karmaṇaḥ phalam | bhavaty-atyāginām pretya na tu saṃnyāsināṃ kvacit ||
Threefold is the fruit of action after death for non-renouncers — undesirable, desirable, and mixed. But for renouncers, there is none whatever.
पञ्चैतानि महाबाहो कारणानि निबोध मे । साङ्ख्ये कृतान्ते प्रोक्तानि सिद्धये सर्वकर्मणाम् ॥
pañcaitāni mahā-bāho kāraṇāni nibodha me | sāṅkhye kṛtānte proktāni siddhaye sarva-karmaṇām ||
Learn from me, O mighty-armed, these five causes for the accomplishment of all actions, declared in the Sankhya doctrine.
अधिष्ठानं तथा कर्ता करणं च पृथग्विधम् । विविधाश्च पृथक्चेष्टा दैवं चैवात्र पञ्चमम् ॥
adhiṣṭhānaṃ tathā kartā karaṇaṃ ca pṛthag-vidham | vividhāś-ca pṛthak-ceṣṭā daivaṃ caivātra pañcamam ||
The body, the doer, the various instruments, the various separate activities, and the divine (fate) as the fifth.
शरीरवाङ्मनोभिर्यत्कर्म प्रारभते नरः । न्याय्यं वा विपरीतं वा पञ्चैते तस्य हेतवः ॥
śarīra-vāṅ-manobhir-yat karma prārabhate naraḥ | nyāyyaṃ vā viparītaṃ vā pañcaite tasya hetavaḥ ||
Whatever action a person undertakes by body, speech, or mind — right or wrong — these five are its causes.
तत्रैवं सति कर्तारमात्मानं केवलं तु यः । पश्यत्यकृतबुद्धित्वान्न स पश्यति दुर्मतिः ॥
tatraivaṃ sati kartāram-ātmānaṃ kevalaṃ tu yaḥ | paśyaty-akṛta-buddhitvān-na sa paśyati durmatiḥ ||
This being so, one who, through unrefined understanding, sees the pure Self alone as the doer — he does not truly see, that misguided one.
यस्य नाहङ्कृतो भावो बुद्धिर्यस्य न लिप्यते । हत्वापि स इमाँल्लोकान्न हन्ति न निबध्यते ॥
yasya nāhaṅkṛto bhāvo buddhir-yasya na lipyate | hatvāpi sa imāṃl-lokān na hanti na nibadhyate ||
One whose state is free from ego, whose intellect is not tainted — though he slay these worlds, he does not slay; he is not bound.
ज्ञानं ज्ञेयं परिज्ञाता त्रिविधा कर्मचोदना । करणं कर्म कर्तेति त्रिविधः कर्मसङ्ग्रहः ॥
jñānaṃ jñeyaṃ parijñātā tri-vidhā karma-codanā | karaṇaṃ karma karteti tri-vidhaḥ karma-saṅgrahaḥ ||
Knowledge, the object of knowledge, the knower — these are the three impulses to action. Instrument, action, and doer — these are the three components of action.
ज्ञानं कर्म च कर्ता च त्रिधैव गुणभेदतः । प्रोच्यते गुणसङ्ख्याने यथावच्छृणु तान्यपि ॥
jñānaṃ karma ca kartā ca tridhaiva guṇa-bhedataḥ | procyate guṇa-saṅkhyāne yathāvac-chṛṇu tāny-api ||
Knowledge, action, and the doer are declared in the classification of modes to be of three kinds. Hear about them duly.
सर्वभूतेषु येनैकं भावमव्ययमीक्षते । अविभक्तं विभक्तेषु तज्ज्ञानं विद्धि सात्त्विकम् ॥
sarva-bhūteṣu yenaikaṃ bhāvam-avyayam-īkṣate | avibhaktaṃ vibhakteṣu taj-jñānaṃ viddhi sāttvikam ||
That knowledge by which one sees one imperishable Reality in all beings — undivided in the divided — know that knowledge to be sattvic.
पृथक्त्वेन तु यज्ज्ञानं नानाभावान्पृथग्विधान् । वेत्ति सर्वेषु भूतेषु तज्ज्ञानं विद्धि राजसम् ॥
pṛthaktvena tu yaj-jñānaṃ nānā-bhāvān pṛthag-vidhān | vetti sarveṣu bhūteṣu taj-jñānaṃ viddhi rājasam ||
That knowledge which sees in all beings various entities of different kinds, as separate from one another — know that knowledge to be rajasic.
यत्तु कृत्स्नवदेकस्मिन्कार्ये सक्तमहैतुकम् । अतत्त्वार्थवदल्पं च तत्तामसमुदाहृतम् ॥
yat tu kṛtsna-vad-ekasmin kārye saktam-ahaitukam | atattvārtha-vad-alpaṃ ca tat tāmasam-udāhṛtam ||
But that knowledge which clings to one single effect as if it were the whole, without basis in reason, not concerned with truth, and trivial — is called tamasic.
नियतं सङ्गरहितमरागद्वेषतः कृतम् । अफलप्रेप्सुना कर्म यत्तत्सात्त्विकमुच्यते ॥
niyataṃ saṅga-rahitam-arāga-dveṣataḥ kṛtam | aphala-prepsunā karma yat tat sāttvikam-ucyate ||
Obligatory action performed without attachment, without like or dislike, without desire for fruit — is called sattvic.
यत्तु कामेप्सुना कर्म साहङ्कारेण वा पुनः । क्रियते बहुलायासं तद्राजसमुदाहृतम् ॥
yat tu kāmepsunā karma sāhaṅkāreṇa vā punaḥ | kriyate bahulāyāsaṃ tad rājasam-udāhṛtam ||
Action performed by one desiring objects of desire, or with ego, and with much effort — is called rajasic.
अनुबन्धं क्षयं हिंसामनवेक्ष्य च पौरुषम् । मोहादारभ्यते कर्म यत्तत्तामसमुच्यते ॥
anubandhaṃ kṣayaṃ hiṃsām-anavekṣya ca pauruṣam | mohād-ārabhyate karma yat tat tāmasam-ucyate ||
Action undertaken through delusion, without regard for consequence, loss, injury, or one's own capacity — is called tamasic.
मुक्तसङ्गोऽनहंवादी धृत्युत्साहसमन्वितः । सिद्ध्यसिद्ध्योर्निर्विकारः कर्ता सात्त्विक उच्यते ॥
mukta-saṅgo’nahaṃ-vādī dhṛty-utsāha-samanvitaḥ | siddhy-asiddhyor-nirvikāraḥ kartā sāttvika ucyate ||
Free from attachment, not speaking of "I," endowed with firmness and zeal, unmoved in success or failure — such a doer is called sattvic.
रागी कर्मफलप्रेप्सुर्लुब्धो हिंसात्मकोऽशुचिः । हर्षशोकान्वितः कर्ता राजसः परिकीर्तितः ॥
rāgī karma-phala-prepsur-lubdho hiṃsātmako’śuciḥ | harṣa-śokānvitaḥ kartā rājasaḥ parikīrtitaḥ ||
Full of passion, greedy for the fruit of action, covetous, given to violence, impure, swayed by joy and sorrow — such a doer is called rajasic.
अयुक्तः प्राकृतः स्तब्धः शठो नैष्कृतिकोऽलसः । विषादी दीर्घसूत्री च कर्ता तामस उच्यते ॥
ayuktaḥ prākṛtaḥ stabdhaḥ śaṭho naiṣkṛtiko’lasaḥ | viṣādī dīrgha-sūtrī ca kartā tāmasa ucyate ||
Undisciplined, vulgar, stubborn, cunning, malicious, lazy, despondent, procrastinating — such a doer is called tamasic.
बुद्धेर्भेदं धृतेश्चैव गुणतस्त्रिविधं शृणु । प्रोच्यमानमशेषेण पृथक्त्वेन धनञ्जय ॥
buddher-bhedaṃ dhṛteś-caiva guṇatas-tri-vidhaṃ śṛṇu | procyamānam-aśeṣeṇa pṛthaktvena dhanañjaya ||
Hear, O Dhananjaya, the threefold division of intellect and steadiness according to the modes, declared in full and separately.
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 ||
That intellect which knows action and renunciation, what is to be done and not done, fear and fearlessness, bondage and liberation — that, O Partha, is sattvic.
यया धर्ममधर्मं च कार्यं चाकार्यमेव च । अयथावत्प्रजानाति बुद्धिः सा पार्थ राजसी ॥
yayā dharmam-adharmaṃ ca kāryaṃ cākāryam-eva ca | ayathāvat prajānāti buddhiḥ sā pārtha rājasī ||
That intellect by which one knows imperfectly what is dharma and what is adharma, what is to be done and what is not to be done — is rajasic, O Partha.
अधर्मं धर्ममिति या मन्यते तमसावृता । सर्वार्थान्विपरीतांश्च बुद्धिः सा पार्थ तामसी ॥
adharmaṃ dharmam-iti yā manyate tamasāvṛtā | sarvārthān viparītāṃś-ca buddhiḥ sā pārtha tāmasī ||
That intellect which, enveloped in darkness, regards adharma as dharma and sees all things perverted — is tamasic, O Partha.
धृत्या यया धारयते मनःप्राणेन्द्रियक्रियाः । योगेनाव्यभिचारिण्या धृतिः सा पार्थ सात्त्विकी ॥
dhṛtyā yayā dhārayate manaḥ-prāṇendriya-kriyāḥ | yogenāvyabhicāriṇyā dhṛtiḥ sā pārtha sāttvikī ||
That unwavering steadiness by which, through yoga, one controls the activities of mind, prana, and senses — that, O Partha, is sattvic.
यया तु धर्मकामार्थान्धृत्या धारयतेऽर्जुन । प्रसङ्गेन फलाकाङ्क्षी धृतिः सा पार्थ राजसी ॥
yayā tu dharma-kāmārthān dhṛtyā dhārayate’rjuna | prasaṅgena phalākāṅkṣī dhṛtiḥ sā pārtha rājasī ||
That steadiness by which one holds to dharma, desires, and wealth, attached and desiring the fruits — is rajasic, O Partha.
यया स्वप्नं भयं शोकं विषादं मदमेव च । न विमुञ्चति दुर्मेधा धृतिः सा पार्थ तामसी ॥
yayā svapnaṃ bhayaṃ śokaṃ viṣādaṃ madam-eva ca | na vimuñcati durmedhā dhṛtiḥ sā pārtha tāmasī ||
That steadiness by which the dull-witted does not give up sleep, fear, grief, despondency, and arrogance — is tamasic, O Partha.
सुखं त्विदानीं त्रिविधं शृणु मे भरतर्षभ । अभ्यासाद्रमते यत्र दुःखान्तं च निगच्छति ॥
sukhaṃ tv-idānīṃ tri-vidhaṃ śṛṇu me bharatarṣabha | abhyāsād ramate yatra duḥkhāntaṃ ca nigacchati ||
Now hear from me, O bull of the Bharatas, the threefold happiness — in which one delights through practice and reaches the end of sorrow.
यत्तदग्रे विषमिव परिणामेऽमृतोपमम् । तत्सुखं सात्त्विकं प्रोक्तमात्मबुद्धिप्रसादजम् ॥
yat tad-agre viṣam-iva pariṇāme’mṛtopamam | tat sukhaṃ sāttvikaṃ proktam-ātma-buddhi-prasāda-jam ||
That happiness which is like poison at first but like nectar in the end — born of the serenity of the intellect of the Self — is called sattvic.
विषयेन्द्रियसंयोगाद्यत्तदग्रेऽमृतोपमम् । परिणामे विषमिव तत्सुखं राजसं स्मृतम् ॥
viṣayendriya-saṃyogād yat tad-agre’mṛtopamam | pariṇāme viṣam-iva tat sukhaṃ rājasaṃ smṛtam ||
That happiness arising from contact of the senses with their objects — like nectar at first but like poison in the end — is held to be rajasic.
यदग्रे चानुबन्धे च सुखं मोहनमात्मनः । निद्रालस्यप्रमादोत्थं तत्तामसमुदाहृतम् ॥
yad-agre cānubandhe ca sukhaṃ mohanam-ātmanaḥ | nidrālasya-pramādotthaṃ tat tāmasam-udāhṛtam ||
That happiness which deludes the self at the beginning and in the end, arising from sleep, indolence, and heedlessness — is called tamasic.
न तदस्ति पृथिव्यां वा दिवि देवेषु वा पुनः । सत्त्वं प्रकृतिजैर्मुक्तं यदेभिः स्यात्त्रिभिर्गुणैः ॥
na tad-asti pṛthivyāṃ vā divi deveṣu vā punaḥ | sattvaṃ prakṛti-jair-muktaṃ yad-ebhiḥ syāt tribhir-guṇaiḥ ||
There is no being on earth, or again in heaven among the gods, that is free from these three modes born of prakriti.
ब्राह्मणक्षत्रियविशां शूद्राणां च परन्तप । कर्माणि प्रविभक्तानि स्वभावप्रभवैर्गुणैः ॥
brāhmaṇa-kṣatriya-viśāṃ śūdrāṇāṃ ca paran-tapa | karmāṇi pravibhaktāni svabhāva-prabhavair-guṇaiḥ ||
The duties of brahmanas, kshatriyas, vaishyas, and shudras, O scorcher of foes, are distributed according to the modes born of their own nature.
शमो दमस्तपः शौचं क्षान्तिरार्जवमेव च । ज्ञानं विज्ञानमास्तिक्यं ब्रह्मकर्म स्वभावजम् ॥
śamo damas-tapaḥ śaucaṃ kṣāntir-ārjavam-eva ca | jñānaṃ vijñānam-āstikyaṃ brahma-karma svabhāva-jam ||
Calmness, self-restraint, austerity, purity, patience, uprightness, knowledge, wisdom, faith in God — the duty of a brahmana, born of his own nature.
शौर्यं तेजो धृतिर्दाक्ष्यं युद्धे चाप्यपलायनम् । दानमीश्वरभावश्च क्षात्रं कर्म स्वभावजम् ॥
śauryaṃ tejo dhṛtir-dākṣyaṃ yuddhe cāpy-apalāyanam | dānam-īśvara-bhāvaś-ca kṣātraṃ karma svabhāva-jam ||
Valour, brilliance, fortitude, dexterity, not fleeing in battle, generosity, lordliness — the duty of a kshatriya, born of his own nature.
कृषिगौरक्ष्यवाणिज्यं वैश्यकर्म स्वभावजम् । परिचर्यात्मकं कर्म शूद्रस्यापि स्वभावजम् ॥
kṛṣi-gaurakṣya-vāṇijyaṃ vaiśya-karma svabhāva-jam | paricaryātmakaṃ karma śūdrasyāpi svabhāva-jam ||
Agriculture, cattle-rearing, trade — the duty of a vaishya, born of his own nature. Service is the duty of a shudra, also born of his own nature.
स्वे स्वे कर्मण्यभिरतः संसिद्धिं लभते नरः । स्वकर्मनिरतः सिद्धिं यथा विन्दति तच्छृणु ॥
sve sve karmaṇy-abhirataḥ saṃsiddhiṃ labhate naraḥ | sva-karma-nirataḥ siddhiṃ yathā vindati tac-chṛṇu ||
Devoted to his own duty, a person attains perfection. Hear how one engaged in his own duty finds perfection.
यतः प्रवृत्तिर्भूतानां येन सर्वमिदं ततम् । स्वकर्मणा तमभ्यर्च्य सिद्धिं विन्दति मानवः ॥
yataḥ pravṛttir-bhūtānāṃ yena sarvam-idaṃ tatam | sva-karmaṇā tam-abhyarcya siddhiṃ vindati mānavaḥ ||
By worshipping with his own duty That from which all beings arise and by whom all this is pervaded — a person attains perfection.
श्रेयान्स्वधर्मो विगुणः परधर्मात्स्वनुष्ठितात् । स्वभावनियतं कर्म कुर्वन्नाप्नोति किल्बिषम् ॥
śreyān sva-dharmo viguṇaḥ para-dharmāt sv-anuṣṭhitāt | svabhāva-niyataṃ karma kurvan-nāpnoti kilbiṣam ||
One's own duty, though imperfect, is better than another's duty well performed. Performing the duty prescribed by one's own nature, one incurs no sin.
सहजं कर्म कौन्तेय सदोषमपि न त्यजेत् । सर्वारम्भा हि दोषेण धूमेनाग्निरिवावृताः ॥
saha-jaṃ karma kaunteya sa-doṣam-api na tyajet | sarvārambhā hi doṣeṇa dhūmenāgnir-ivāvṛtāḥ ||
The duty born of one's nature, though tinged with imperfection, should not be abandoned, O son of Kunti. For all undertakings are enveloped by some defect — as fire by smoke.
असक्तबुद्धिः सर्वत्र जितात्मा विगतस्पृहः । नैष्कर्म्यसिद्धिं परमां संन्यासेनाधिगच्छति ॥
asakta-buddhiḥ sarvatra jitātmā vigata-spṛhaḥ | naiṣkarmya-siddhiṃ paramāṃ saṃnyāsenādhigacchati ||
With intellect detached everywhere, self conquered, free from longing — one attains by renunciation the supreme perfection of freedom from action.
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 briefly, O son of Kunti, how one having attained perfection reaches Brahman — that supreme culmination of knowledge.
बुद्ध्या विशुद्धया युक्तो धृत्यात्मानं नियम्य च । शब्दादीन्विषयांस्त्यक्त्वा रागद्वेषौ व्युदस्य च ॥
buddhyā viśuddhayā yukto dhṛtyātmānaṃ niyamya ca | śabdādīn viṣayāṃs-tyaktvā rāga-dveṣau vyudasya ca ||
Endowed with pure intellect, controlling the self with firmness, abandoning sound and other sense-objects, and casting aside attraction and aversion—
विविक्तसेवी लघ्वाशी यतवाक्कायमानसः । ध्यानयोगपरो नित्यं वैराग्यं समुपाश्रितः ॥
vivikta-sevī laghv-āśī yata-vāk-kāya-mānasaḥ | dhyāna-yoga-paro nityaṃ vairāgyaṃ samupāśritaḥ ||
— dwelling in solitude, eating little, restrained in speech, body, and mind, always engaged in meditation, taking refuge in dispassion—
अहङ्कारं बलं दर्पं कामं क्रोधं परिग्रहम् । विमुच्य निर्ममः शान्तो ब्रह्मभूयाय कल्पते ॥
ahaṅkāraṃ balaṃ darpaṃ kāmaṃ krodhaṃ parigraham | vimucya nirmamaḥ śānto brahma-bhūyāya kalpate ||
— having abandoned egoism, violence, arrogance, lust, anger, and possessiveness — free from "mine," at peace, one is fit for absorption in Brahman.
ब्रह्मभूतः प्रसन्नात्मा न शोचति न काङ्क्षति । समः सर्वेषु भूतेषु मद्भक्तिं लभते पराम् ॥
brahma-bhūtaḥ prasannātmā na śocati na kāṅkṣati | samaḥ sarveṣu bhūteṣu mad-bhaktiṃ labhate parām ||
Becoming Brahman, of serene self, he neither grieves nor desires. Equal to all beings, he attains supreme devotion to me.
भक्त्या मामभिजानाति यावान्यश्चास्मि तत्त्वतः । ततो मां तत्त्वतो ज्ञात्वा विशते तदनन्तरम् ॥
bhaktyā mām-abhijānāti yāvān yaś-cāsmi tattvataḥ | tato māṃ tattvato jñātvā viśate tad-anantaram ||
By devotion he comes to know me in truth — what and who I am. Knowing me thus in truth, he enters into me immediately thereafter.
सर्वकर्माण्यपि सदा कुर्वाणो मद्व्यपाश्रयः । मत्प्रसादादवाप्नोति शाश्वतं पदमव्ययम् ॥
sarva-karmāṇy-api sadā kurvāṇo mad-vyapāśrayaḥ | mat-prasādād-avāpnoti śāśvataṃ padam-avyayam ||
Always performing all actions, taking refuge in me, by my grace he attains the eternal, imperishable abode.
चेतसा सर्वकर्माणि मयि संन्यस्य मत्परः । बुद्धियोगमुपाश्रित्य मच्चित्तः सततं भव ॥
cetasā sarva-karmāṇi mayi saṃnyasya mat-paraḥ | buddhi-yogam-upāśritya mac-cittaḥ satataṃ bhava ||
Mentally renouncing all actions in me, devoted to me, taking refuge in the yoga of intellect, be ever conscious of me.
मच्चित्तः सर्वदुर्गाणि मत्प्रसादात्तरिष्यसि । अथ चेत्त्वमहङ्कारान्न श्रोष्यसि विनङ्क्ष्यसि ॥
mac-cittaḥ sarva-durgāṇi mat-prasādāt tariṣyasi | atha cet tvam-ahaṅkārān na śroṣyasi vinaṅkṣyasi ||
With mind fixed on me, by my grace you will cross over all difficulties. But if from egoism you do not listen, you will perish.
यदहङ्कारमाश्रित्य न योत्स्य इति मन्यसे । मिथ्यैष व्यवसायस्ते प्रकृतिस्त्वां नियोक्ष्यति ॥
yad-ahaṅkāram-āśritya na yotsya iti manyase | mithyaiṣa vyavasāyas-te prakṛtis-tvāṃ niyokṣyati ||
If, taking refuge in egoism, you think "I will not fight" — vain is your resolve. Your nature will compel you.
स्वभावजेन कौन्तेय निबद्धः स्वेन कर्मणा । कर्तुं नेच्छसि यन्मोहात्करिष्यस्यवशोऽपि तत् ॥
svabhāva-jena kaunteya nibaddhaḥ svena karmaṇā | kartuṃ necchasi yan-mohāt kariṣyasy-avaśo’pi tat ||
Bound by your own duty born of your nature, O son of Kunti — what you do not wish to do through delusion, you will do helplessly.
ईश्वरः सर्वभूतानां हृद्देशेऽर्जुन तिष्ठति । भ्रामयन्सर्वभूतानि यन्त्रारूढानि मायया ॥
īśvaraḥ sarva-bhūtānāṃ hṛd-deśe’rjuna tiṣṭhati | bhrāmayan sarva-bhūtāni yantrārūḍhāni māyayā ||
The Lord dwells in the heart-region of all beings, O Arjuna — causing all beings, mounted as on a machine, to revolve by maya.
तमेव शरणं गच्छ सर्वभावेन भारत । तत्प्रसादात्परां शान्तिं स्थानं प्राप्स्यसि शाश्वतम् ॥
tam-eva śaraṇaṃ gaccha sarva-bhāvena bhārata | tat-prasādāt parāṃ śāntiṃ sthānaṃ prāpsyasi śāśvatam ||
Take refuge in him alone with your whole being, O Bharata. By his grace you shall attain supreme peace and the eternal abode.
इति ते ज्ञानमाख्यातं गुह्याद्गुह्यतरं मया । विमृश्यैतदशेषेण यथेच्छसि तथा कुरु ॥
iti te jñānam-ākhyātaṃ guhyād-guhya-taraṃ mayā | vimṛśyaitad-aśeṣeṇa yathecchasi tathā kuru ||
Thus knowledge more secret than all secrets has been declared to you by me. Reflect on it fully, and then do as you wish.
सर्वगुह्यतमं भूयः शृणु मे परमं वचः । इष्टोऽसि मे दृढमिति ततो वक्ष्यामि ते हितम् ॥
sarva-guhya-tamaṃ bhūyaḥ śṛṇu me paramaṃ vacaḥ | iṣṭo’si me dṛḍham-iti tato vakṣyāmi te hitam ||
Hear once more my supreme word, the most secret of all. You are dearly loved by me — therefore I shall tell you what is for your good.
मन्मना भव मद्भक्तो मद्याजी मां नमस्कुरु । मामेवैष्यसि सत्यं ते प्रतिजाने प्रियोऽसि मे ॥
man-manā bhava mad-bhakto mad-yājī māṃ namas-kuru | mām-evaiṣyasi satyaṃ te pratijāne priyo’si me ||
Fix your mind on me, be devoted to me, sacrifice to me, bow down to me. You shall come to me — truly I promise — for you are dear to me.
सर्वधर्मान्परित्यज्य मामेकं शरणं व्रज । अहं त्वा सर्वपापेभ्यो मोक्षयिष्यामि मा शुचः ॥
sarva-dharmān-parityajya mām-ekaṃ śaraṇaṃ vraja | ahaṃ tvā sarva-pāpebhyo mokṣayiṣyāmi mā śucaḥ ||
Abandon all dharmas and take refuge in me alone. I shall liberate you from all sins. Do not grieve.
इदं ते नातपस्काय नाभक्ताय कदाचन । न चाशुश्रूषवे वाच्यं न च मां योऽभ्यसूयति ॥
idaṃ te nātapaskāya nābhaktāya kadācana | na cāśuśrūṣave vācyaṃ na ca māṃ yo’bhyasūyati ||
This is never to be spoken to one without austerity, without devotion, who does not wish to listen, or who finds fault with me.
य इदं परमं गुह्यं मद्भक्तेष्वभिधास्यति । भक्तिं मयि परां कृत्वा मामेवैष्यत्यसंशयः ॥
ya idaṃ paramaṃ guhyaṃ mad-bhakteṣv-abhidhāsyati | bhaktiṃ mayi parāṃ kṛtvā mām-evaiṣyaty-asaṃśayaḥ ||
One who shall declare this supreme secret to my devotees, performing the highest devotion to me, shall doubtless come to me.
न च तस्मान्मनुष्येषु कश्चिन्मे प्रियकृत्तमः । भविता न च मे तस्मादन्यः प्रियतरो भुवि ॥
na ca tasmān-manuṣyeṣu kaścin-me priya-kṛt-tamaḥ | bhavitā na ca me tasmād-anyaḥ priya-taro bhuvi ||
Among men there is none who does more pleasing service to me than he. None on earth shall be dearer to me than he.
अध्येष्यते च य इमं धर्म्यं संवादमावयोः । ज्ञानयज्ञेन तेनाहमिष्टः स्यामिति मे मतिः ॥
adhyeṣyate ca ya imaṃ dharmyaṃ saṃvādam-āvayoḥ | jñāna-yajñena tenāham-iṣṭaḥ syām-iti me matiḥ ||
Whoever shall study this sacred dialogue of ours, by him I shall be worshipped through the sacrifice of knowledge. This is my view.
श्रद्धावाननसूयश्च शृणुयादपि यो नरः । सोऽपि मुक्तः शुभाँल्लोकान्प्राप्नुयात्पुण्यकर्मणाम् ॥
śraddhāvān-anasūyaś-ca śṛṇuyād-api yo naraḥ | so’pi muktaḥ śubhāl-lokān-prāpnuyāt puṇya-karmaṇām ||
Even the person who, full of faith and free from envy, shall merely hear it — even he shall be freed and reach the blessed worlds of the righteous.
कच्चिदेतच्छ्रुतं पार्थ त्वयैकाग्रेण चेतसा । कच्चिदज्ञानसम्मोहः प्रनष्टस्ते धनञ्जय ॥
kaccid-etac-chrutaṃ pārtha tvayaikāgreṇa cetasā | kaccid-ajñāna-sammohaḥ pranaṣṭas-te dhanañjaya ||
Has this been heard by you, O Partha, with one-pointed mind? Has your delusion born of ignorance been destroyed, O Dhananjaya?
अर्जुन उवाच । नष्टो मोहः स्मृतिर्लब्धा त्वत्प्रसादान्मयाच्युत । स्थितोऽस्मि गतसन्देहः करिष्ये वचनं तव ॥
arjuna uvāca | naṣṭo mohaḥ smṛtir-labdhā tvat-prasādān mayācyuta | sthito’smi gata-sandehaḥ kariṣye vacanaṃ tava ||
Arjuna said: My delusion is destroyed. By your grace, O Achyuta, I have regained memory. I stand firm, my doubts gone. I shall do as you say.
सञ्जय उवाच । इत्यहं वासुदेवस्य पार्थस्य च महात्मनः । संवादमिममश्रौषमद्भुतं रोमहर्षणम् ॥
sañjaya uvāca | ity-ahaṃ vāsudevasya pārthasya ca mahātmanaḥ | saṃvādam-imam-aśrauṣam-adbhutaṃ roma-harṣaṇam ||
Sanjaya said: Thus I have heard this wondrous dialogue between Vasudeva and the great-souled Partha, causing the hair to stand on end.
व्यासप्रसादाच्छ्रुतवानेतद्गुह्यमहं परम् । योगं योगेश्वरात्कृष्णात्साक्षात्कथयतः स्वयम् ॥
vyāsa-prasādāc-chrutavān-etad guhyam-ahaṃ param | yogaṃ yogeśvarāt-kṛṣṇāt sākṣāt kathayataḥ svayam ||
By the grace of Vyasa I have heard this supreme secret yoga directly from Krishna, the Lord of yoga, himself speaking it.
राजन्संस्मृत्य संस्मृत्य संवादमिममद्भुतम् । केशवार्जुनयोः पुण्यं हृष्यामि च मुहुर्मुहुः ॥
rājan saṃsmṛtya saṃsmṛtya saṃvādam-imam-adbhutam | keśavārjunayoḥ puṇyaṃ hṛṣyāmi ca muhur-muhuḥ ||
O King, recalling again and again this wondrous and holy dialogue between Keshava and Arjuna, I rejoice over and over again.
तच्च संस्मृत्य संस्मृत्य रूपमत्यद्भुतं हरेः । विस्मयो मे महान्राजन्हृष्यामि च पुनः पुनः ॥
tac-ca saṃsmṛtya saṃsmṛtya rūpam-aty-adbhutaṃ hareḥ | vismayo me mahān rājan hṛṣyāmi ca punaḥ punaḥ ||
And remembering again and again that most wonderful form of Hari, great is my wonder, O King, and I rejoice again and again.
यत्र योगेश्वरः कृष्णो यत्र पार्थो धनुर्धरः । तत्र श्रीर्विजयो भूतिर्ध्रुवा नीतिर्मतिर्मम ॥
yatra yogeśvaraḥ kṛṣṇo yatra pārtho dhanur-dharaḥ | tatra śrīr-vijayo bhūtir-dhruvā nītir-matir-mama ||
Wherever there is Krishna, the Lord of yoga, wherever there is Partha the wielder of the bow — there are prosperity, victory, well-being, and steady policy. Such is my conviction.