CHAPTER EIGHTEEN

Conclusion – The Perfection of

Renunciation
TEXT 1
सन्न्यासस्य महाबाहो तत्त्वममच्छामम वेमितुम् ।
त्यागस्य च हृषीकेश पृथक्केमशमिषू िि ॥ १ ॥
arjuna uvāca
sannyāsasya mahā-bāho
tattvam icchāmi veditum
tyāgasya ca hṛṣīkeśa
pṛthak keśi-niṣūdana
Translation
Arjuna said: O mighty-armed one, I wish to understand the purpose of
renunciation [tyāga] and of the renounced order of life [sannyāsa], O
killer of the Keśī demon, master of the senses.
TEXT 2
काम्यािाां कममणाां न्यासां सन्न्यासां कवयो मविु : ।
सवमकममफलत्यागां प्राहुस्त्यागां मवचक्षणा: ॥ २ ॥
śrī-bhagavān uvāca
kāmyānāṁ karmaṇāṁ nyāsaṁ
sannyāsaṁ kavayo viduḥ
sarva-karma-phala-tyāgaṁ
prāhus tyāgaṁ vicakṣaṇāḥ
Translation
The Supreme Personality of Godhead said: The giving up of activities that
are based on material desire is what great learned men call the renounced
order of life [sannyāsa]. And giving up the results of all activities is what
the wise call renunciation [tyāga].
 TEXT 3
त्याज्यां िोषवमित्येके कमम प्राहुममिीमषण: ।
यज्ञिाितप:कमम ि त्याज्यमममत चापरे ॥ ३ ॥
tyājyaṁ doṣa-vad ity eke
karma prāhur manīṣiṇaḥ
yajña-dāna-tapaḥ-karma
na tyājyam iti cāpare
Translation
Some learned men declare that all kinds of fruitive activities should be
given up as faulty, yet other sages maintain that acts of sacrifice, charity
and penance should never be abandoned.
TEXT 4
मिश्चयां शृृ णु मे तत्र त्यागे भरतसत्तम ।
त्यागो मह पुरुषव्याघ्र मत्रमवध: सम्प्रकीमतमत: ॥ ४ ॥
niścayaṁ śṛṇu me tatra
tyāge bharata-sattama
tyāgo hi puruṣa-vyāghra
tri-vidhaḥ samprakīrtitaḥ
Translation
O best of the Bhāratas, now hear My judgment about renunciation. O
tiger among men, renunciation is declared in the scriptures to be of three
kinds.
TEXT 5
यज्ञिाितप:कमम ि त्याज्यां कायममेव तत् ।
यज्ञो िािां तपश्चैव पाविामि मिीमषणाम् ॥ ५ ॥
yajña-dāna-tapaḥ-karma
na tyājyaṁ kāryam eva tat
yajño dānaṁ tapaś caiva
pāvanāni manīṣiṇām
 Translation
Acts of sacrifice, charity and penance are not to be given up; they must be
performed. Indeed, sacrifice, charity and penance purify even the great
souls.
TEXT 6
एतान्यमप तु कमाम मण सङ्गां त्यक्त्वा फलामि च ।
कतमव्यािीमत मे पाथम मिमश्चतां मतमुत्तमम् ॥ ६ ॥
etāny api tu karmāṇi
saṅgaṁ tyaktvā phalāni ca
kartavyānīti me pārtha
niścitaṁ matam uttamam
Translation
All these activities should be performed without attachment or any
expectation of result. They should be performed as a matter of duty, O
son of Pṛthā. That is My final opinion.
TEXT 7
मियतस्य तु सन्न्यास: कममणो िोपपद्यते ।
मोहात्तस्य पररत्यागस्तामस: पररकीमतमत: ॥ ७ ॥
niyatasya tu sannyāsaḥ
karmaṇo nopapadyate
mohāt tasya parityāgas
tāmasaḥ parikīrtitaḥ
Translation
Prescribed duties should never be renounced. If one gives up his
prescribed duties because of illusion, such renunciation is said to be in the
mode of ignorance.
 TEXT 8
िु :खममत्येव यत्कमम कायक्लृे शभयात्त्यजेत् ।
स कृत्वा राजसां त्यागां िैव त्यागफलां लभेत् ॥ ८ ॥
duḥkham ity eva yat karma
kāya-kleśa-bhayāt tyajet
sa kṛtvā rājasaṁ tyāgaṁ
naiva tyāga-phalaṁ labhet
Translation
Anyone who gives up prescribed duties as troublesome or out of fear of
bodily discomfort is said to have renounced in the mode of passion. Such
action never leads to the elevation of renunciation.
TEXT 9
कायमममत्येव यत्कमम मियतां मियतेऽजुमि ।
सङ्गां त्यक्त्वा फलां चैव स त्याग: सात्त्वत्त्वको मत: ॥ ९ ॥
kāryam ity eva yat karma
niyataṁ kriyate ’rjuna
saṅgaṁ tyaktvā phalaṁ caiva
sa tyāgaḥ sāttviko mataḥ
Translation
O Arjuna, when one performs his prescribed duty only because it ought
to be done, and renounces all material association and all attachment to
the fruit, his renunciation is said to be in the mode of goodness.
TEXT 10
ि द्वे ष्ट्यकुशलां कमम कुशले िािुषज्जते ।
त्यागी सत्त्वसमामवष्टो मेधावी मिन्नसांशय: ॥ १० ॥
na dveṣṭy akuśalaṁ karma
kuśale nānuṣajjate
tyāgī sattva-samāviṣṭo
medhāvī chinna-saṁśayaḥ
 Translation
The intelligent renouncer situated in the mode of goodness, neither hateful
of inauspicious work nor attached to auspicious work, has no doubts
about work.
TEXT 11
ि मह िे हभृता शक्यां त्यक्ुां कमाम ण्यशेषत: ।
यस्तु कममफलत्यागी स त्यागीत्यमभधीयते ॥ ११ ॥
na hi deha-bhṛtā śakyaṁ
tyaktuṁ karmāṇy aśeṣataḥ
yas tu karma-phala-tyāgī
sa tyāgīty abhidhīyate
Translation
It is indeed impossible for an embodied being to give up all activities. But
he who renounces the fruits of action is called one who has truly
renounced.
TEXT 12
अमिष्टममष्टां ममश्रां च मत्रमवधां कममण: फलम् ।
भवत्यत्यामगिाां प्रेत्य ि तु सन्न्यामसिाां क्वमचत् ॥ १२ ॥
aniṣṭam iṣṭaṁ miśraṁ ca
tri-vidhaṁ karmaṇaḥ phalam
bhavaty atyāgināṁ pretya
na tu sannyāsināṁ kvacit
Translation
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 result to suffer or enjoy.
 TEXT 13
पञ्चै तामि महाबाहो कारणामि मिबोध मे ।
साां ख्ये कृतान्ते प्रोक्ामि मसद्धये सवमकममणाम् ॥ १३ ॥
pañcaitāni mahā-bāho
kāraṇāni nibodha me
sāṅkhye kṛtānte proktāni
siddhaye sarva-karmaṇām
Translation
O mighty-armed Arjuna, according to the Vedānta there are five causes
for the accomplishment of all action. Now learn of these from Me.
TEXT 14
अमधष्ठािां तथा कताम करणां च पृथत्त्विधम् ।
मवमवधाश्च पृथक्चेष्टा िै वां चैवात्र पञ्चमम् ॥ १४ ॥
adhiṣṭhānaṁ tathā kartā
karaṇaṁ ca pṛthag-vidham
vividhāś ca pṛthak ceṣṭā
daivaṁ caivātra pañcamam
Translation
The place of action [the body], the performer, the various senses, the many
different kinds of endeavor, and ultimately the Supersoul – these are the
five factors of action.
TEXT 15
शरीरवाङ्मिोमभयमत्कमम प्रारभते िर: ।
न्याय्यां वा मवपरीतां वा पञ्चै ते तस्य हे तव: ॥ १५ ॥
śarīra-vāṅ-manobhir yat
karma prārabhate naraḥ
nyāyyaṁ vā viparītaṁ vā
pañcaite tasya hetavaḥ
Translation
Whatever right or wrong action a man performs by body, mind or speech
is caused by these five factors.
 TEXT 16
तत्रैवां समत कताम रमात्मािां केवलां तु य: ।
पश्यत्यकृतबुत्त्वद्धत्वान्न स पश्यमत िु मममत: ॥ १६ ॥
tatraivaṁ sati kartāram
ātmānaṁ kevalaṁ tu yaḥ
paśyaty akṛta-buddhitvān
na sa paśyati durmatiḥ
Translation
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.
TEXT 17
यस्य िाहां कृतो भावो बुत्त्वद्धयमस्य ि मलप्यते ।
हत्वामप स इमााँ ल्लृोकान्न हत्त्वन्त ि मिबध्यते ॥ १७ ॥
yasya nāhaṅkṛto bhāvo
buddhir yasya na lipyate
hatvāpi sa imāḻ lokān
na hanti na nibadhyate
Translation
One who is not motivated by false ego, whose intelligence is not entangled,
though he kills men in this world, does not kill. Nor is he bound by his
actions.
TEXT 18
ज्ञािां ज्ञेयां पररज्ञाता मत्रमवधा कममचोििा ।
करणां कमम कतेमत मत्रमवध: कममसङ्ग्रह: ॥ १८ ॥
jñānaṁ jñeyaṁ parijñātā
tri-vidhā karma-codanā
karaṇaṁ karma karteti
tri-vidhaḥ karma-saṅgrahaḥ
 Translation
Knowledge, the object of knowledge, and the knower are the three factors
that motivate action; the senses, the work and the doer are the three
constituents of action.
TEXT 19
ज्ञािां कमम च कताम च मत्रधै व गुणभेित: ।
प्रोच्यते गुणसांख्यािे यथावच्छृ णु तान्यमप ॥ १९ ॥
jñānaṁ karma ca kartā ca
tridhaiva guṇa-bhedataḥ
procyate guṇa-saṅkhyāne
yathāvac chṛṇu tāny api
Translation
According to the three different modes of material nature, there are three
kinds of knowledge, action and performer of action. Now hear of them
from Me.
TEXT 20
सवमभूतेषु येिैकां भावमव्ययमीक्षते ।
अमवभक्ां मवभक्ेषु तज्ज्ञािां मवत्त्वद्ध सात्त्वत्त्वकम् ॥ २० ॥
sarva-bhūteṣu yenaikaṁ
bhāvam avyayam īkṣate
avibhaktaṁ vibhakteṣu
taj jñānaṁ viddhi sāttvikam
Translation
That knowledge by which one undivided spiritual nature is seen in all
living entities, though they are divided into innumerable forms, you
should understand to be in the mode of goodness.
 TEXT 21
पृथक्त्वेि तु यज्ज्ञािां िािाभावान्पृथत्त्विधाि् ।
वेमत्त सवेषु भूतेषु तज्ज्ञािां मवत्त्वद्ध राजसम् ॥ २१ ॥
pṛthaktvena tu yaj jñānaṁ
nānā-bhāvān pṛthag-vidhān
vetti sarveṣu bhūteṣu
taj jñānaṁ viddhi rājasam
Translation
That knowledge by which one sees that in every different body there is a
different type of living entity you should understand to be in the mode of
passion.
TEXT 22
यत्तु कृत्स्नविे कत्त्विन्काये सक्महै तुकम् ।
अतत्त्वाथमविल्पां च तत्तामसमुिाहृतम् ॥ २२ ॥
yat tu kṛtsna-vad ekasmin
kārye saktam ahaitukam
atattvārtha-vad alpaṁ ca
tat tāmasam udāhṛtam
Translation
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.
TEXT 23
मियतां सङ्गरमहतमरागद्वे षत: कृतम् ।
अफलप्रेप्सुिा कमम यत्तत्सात्त्वत्त्वकमुच्यते ॥ २३ ॥
niyataṁ saṅga-rahitam
arāga-dveṣataḥ kṛtam
aphala-prepsunā karma
yat tat sāttvikam ucyate
 Translation
That action which is regulated and which is performed without
attachment, without love or hatred, and without desire for fruitive results
is said to be in the mode of goodness.
TEXT 24
यत्तु कामेप्सुिा कमम साहङ्कारे ण वा पुि: ।
मियते बहुलायासां तद्राजसमुिाहृतम् ॥ २४ ॥
yat tu kāmepsunā karma
sāhaṅkāreṇa vā punaḥ
kriyate bahulāyāsaṁ
tad rājasam udāhṛtam
Translation
But action performed with great effort by one seeking to gratify his
desires, and enacted from a sense of false ego, is called action in the mode
of passion.
TEXT 25
अिुबन्धां क्षयां महां सामिपेक्ष्य च पौरुषम् ।
मोहािारभ्यते कमम यत्तत्तामसमुच्यते ॥ २५ ॥
anubandhaṁ kṣayaṁ hiṁsām
anapekṣya ca pauruṣam
mohād ārabhyate karma
yat tat tāmasam ucyate
Translation
That action performed in illusion, in disregard of scriptural injunctions,
and without concern for future bondage or for violence or distress caused
to others is said to be in the mode of ignorance.
 TEXT 26
मुक्सङ्गोऽिहां वािी धृ त्युत्साहसमत्त्वित: ।
मसद्ध्यमसद्ध्योमिममवमकार: कताम सात्त्वत्त्वक उच्यते ॥ २६ ॥
mukta-saṅgo ’nahaṁ-vādī
dhṛty-utsāha-samanvitaḥ
siddhy-asiddhyor nirvikāraḥ
kartā sāttvika ucyate
Translation
One who performs his duty without association with the modes of material
nature, without false ego, with great determination and enthusiasm, and
without wavering in success or failure is said to be a worker in the mode
of goodness.
TEXT 27
रागी कममफलप्रेप्सुलुमब्धो महां सात्मकोऽशृु मच: ।
हषम शोकात्त्वित: कताम राजस: पररकीमतमत: ॥ २७ ॥
rāgī karma-phala-prepsur
lubdho hiṁsātmako ’śuciḥ
harṣa-śokānvitaḥ kartā
rājasaḥ parikīrtitaḥ
Translation
The worker who is attached to work and the fruits of work, desiring to
enjoy those fruits, and who is greedy, always envious, impure, and moved
by joy and sorrow, is said to be in the mode of passion.
TEXT 28
अयुक्: प्राकृत: स्तब्ध: शठो िैष्कृमतकोऽलस: ।
मवषािी िीर्मसूत्री च कताम तामस उच्यते ॥ २८ ॥
ayuktaḥ prākṛtaḥ stabdhaḥ
śaṭho naiṣkṛtiko ’lasaḥ
viṣādī dīrgha-sūtrī ca
kartā tāmasa ucyate
 Translation
The worker who is always engaged in work against the injunctions of the
scripture, who is materialistic, obstinate, cheating and expert in insulting
others, and who is lazy, always morose and procrastinating is said to be a
worker in the mode of ignorance.
TEXT 29
बुद्धेभेिां धृ तेश्चैव गुणतत्त्विमवधां शृृ णु ।
प्रोच्यमािमशेषेण पृथक्त्वेि धिञ्जय ॥ २९ ॥
buddher bhedaṁ dhṛteś caiva
guṇatas tri-vidhaṁ śṛṇu
procyamānam aśeṣeṇa
pṛthaktvena dhanañ-jaya
Translation
O winner of wealth, now please listen as I tell you in detail of the different
kinds of understanding and determination, according to the three modes
of material nature.
TEXT 30
प्रवृमत्तां च मिवृमत्तां च कायाम काये भयाभये ।
बन्धां मोक्षां च या वेमत्त बुत्त्वद्ध: सा पाथम सात्त्वत्त्वकी ॥ ३० ॥
pravṛttiṁ ca nivṛttiṁ ca
kāryākārye bhayābhaye
bandhaṁ mokṣaṁ ca yā vetti
buddhiḥ sā pārtha sāttvikī
Translation
O son of Pṛthā, 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, is in the mode of
goodness.
 TEXT 31
यया धमममधमं च कायं चाकायममेव च ।
अयथावत्प्रजािामत बुत्त्वद्ध: सा पाथम राजसी ॥ ३१ ॥
yayā dharmam adharmaṁ ca
kāryaṁ cākāryam eva ca
ayathāvat prajānāti
buddhiḥ sā pārtha rājasī
Translation
O son of Pṛthā, that understanding which cannot distinguish between
religion and irreligion, between action that should be done and action that
should not be done, is in the mode of passion.
TEXT 32
अधमं धमममममत या मन्यते तमसावृता ।
सवाम थाम त्त्विपरीताां श्च बुत्त्वद्ध: सा पाथम तामसी ॥ ३२ ॥
adharmaṁ dharmam iti yā
manyate tamasāvṛtā
sarvārthān viparītāṁś ca
buddhiḥ sā pārtha tāmasī
Translation
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 Pārtha, is in the mode of ignorance.
TEXT 33
धृ त्या यया धारयते मि:प्राणेत्त्वियमिया: ।
योगेिाव्यमभचाररण्या धृ मत: सा पाथम सात्त्वत्त्वकी ॥ ३३ ॥
dhṛtyā yayā dhārayate
manaḥ-prāṇendriya-kriyāḥ
yogenāvyabhicāriṇyā
dhṛtiḥ sā pārtha sāttvikī
 Translation
O son of Pṛthā, that determination which is unbreakable, which is
sustained with steadfastness by yoga practice, and which thus controls the
activities of the mind, life and senses is determination in the mode of
goodness.
TEXT 34
यया तु धममकामाथाम न्धृत्या धारयतेऽजुमि ।
प्रसङ्गेि फलाकाङ्क्षी धृ मत: सा पाथम राजसी ॥ ३४ ॥
yayā tu dharma-kāmārthān
dhṛtyā dhārayate ’rjuna
prasaṅgena phalākāṅkṣī
dhṛtiḥ sā pārtha rājasī
Translation
But that determination by which one holds fast to fruitive results in
religion, economic development and sense gratification is of the nature of
passion, O Arjuna.
TEXT 35
यया स्वप्िां भयां शोकां मवषािां मिमेव च ।
ि मवमुञ्चमत िु मेधा धृ मत: सा पाथम तामसी ॥ ३५ ॥
yayā svapnaṁ bhayaṁ śokaṁ
viṣādaṁ madam eva ca
na vimuñcati durmedhā
dhṛtiḥ sā pārtha tāmasī
Translation
And that determination which cannot go beyond dreaming, fearfulness,
lamentation, moroseness and illusion – such unintelligent determination,
O son of Pṛthā, is in the mode of darkness.
 TEXT 36
सुखां त्त्वत्विािीां मत्रमवधां शृृ णु मे भरतषम भ ।
अभ्यासाद्रमते यत्र िु :खान्तां च मिगच्छमत ॥ ३६ ॥
sukhaṁ tv idānīṁ tri-vidhaṁ
śṛṇu me bharatarṣabha
abhyāsād ramate yatra
duḥkhāntaṁ ca nigacchati
Translation
O best of the Bhāratas, now please hear from Me about the three kinds of
happiness by which the conditioned soul enjoys, and by which he
sometimes comes to the end of all distress.
TEXT 37
यत्तिग्रे मवषममव पररणामेऽमृतोपमम् ।
तत्सुखां सात्त्वत्त्वकां प्रोक्मात्मबुत्त्वद्धप्रसािजम् ॥ ३७ ॥
yat tad agre viṣam iva
pariṇāme ’mṛtopamam
tat sukhaṁ sāttvikaṁ proktam
ātma-buddhi-prasāda-jam
Translation
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.
TEXT 38
मवषयेत्त्वियसांयोगाद्यत्तिग्रेऽमृतोपमम् ।
पररणामे मवषममव तत्सुखां राजसां िृतम् ॥ ३८ ॥
viṣayendriya-saṁyogād
yat tad agre ’mṛtopamam
pariṇāme viṣam iva
tat sukhaṁ rājasaṁ smṛtam
 Translation
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.
TEXT 39
यिग्रे चािुबन्धे च सुखां मोहिमात्मि: ।
मिद्रालस्यप्रमािोत्थां तत्तामसमुिाहृतम् ॥ ३९ ॥
yad agre cānubandhe ca
sukhaṁ mohanam ātmanaḥ
nidrālasya-pramādotthaṁ
tat tāmasam udāhṛtam
Translation
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.
TEXT 40
ि तित्त्वस्त पृमथव्याां वा मिमव िे वेषु वा पुि: ।
सत्त्वां प्रकृमतजैमुमक्ां यिे मभ: स्यात्मत्रमभगुमणै: ॥ ४० ॥
na tad asti pṛthivyāṁ vā
divi deveṣu vā punaḥ
sattvaṁ prakṛti-jair muktaṁ
yad ebhiḥ syāt tribhir guṇaiḥ
Translation
There is no being existing, either here or among the demigods in the
higher planetary systems, which is freed from these three modes born of
material nature.
 TEXT 41
ब्राह्मणक्षमत्रयमवशाां शृू द्राणाां च परन्तप ।
कमाम मण प्रमवभक्ामि स्वभावप्रभवैगुमणै: ॥ ४१ ॥
brāhmaṇa-kṣatriya-viśāṁ
śūdrāṇāṁ ca paran-tapa
karmāṇi pravibhaktāni
svabhāva-prabhavair guṇaiḥ
Translation
Brāhmaṇas, kṣatriyas, vaiśyas and śūdras are distinguished by the
qualities born of their own natures in accordance with the material modes,
O chastiser of the enemy.
TEXT 42
शमो िमस्तप: शौचां क्षात्त्वन्तराजमवमेव च ।
ज्ञािां मवज्ञािमात्त्वस्तक्यां ब्रह्मकमम स्वभावजम् ॥ ४२ ॥
śamo damas tapaḥ śaucaṁ
kṣāntir ārjavam eva ca
jñānaṁ vijñānam āstikyaṁ
brahma-karma svabhāva-jam
Translation
Peacefulness, self-control, austerity, purity, tolerance, honesty,
knowledge, wisdom and religiousness – these are the natural qualities by
which the brāhmaṇas work.
TEXT 43
शौयं तेजो धृ मतिाम क्ष्यां युद्धे चाप्यपलायिम् ।
िािमीश्वरभावश्च क्षात्रां कमम स्वभावजम् ॥ ४३ ॥
śauryaṁ tejo dhṛtir dākṣyaṁ
yuddhe cāpy apalāyanam
dānam īśvara-bhāvaś ca
kṣātraṁ karma svabhāva-jam
 Translation
Heroism, power, determination, resourcefulness, courage in battle,
generosity and leadership are the natural qualities of work for the
kṣatriyas.
TEXT 44
कृमषगोरक्ष्यवामणज्यां वैश्यकमम स्वभावजम् ।
पररचयाम त्मकां कमम शृू द्रस्यामप स्वभावजम् ॥ ४४ ॥
kṛṣi-go-rakṣya-vāṇijyaṁ
vaiśya-karma svabhāva-jam
paricaryātmakaṁ karma
śūdrasyāpi svabhāva-jam
Translation
Farming, cow protection and business are the natural work for the
vaiśyas, and for the śūdras there are labor and service to others.
TEXT 45
स्वे स्वे कममण्यमभरत: सांमसत्त्वद्धां लभते िर
स्वकमममिरत: मसत्त्वद्धां यथा मवन्दमत तच्िृणु ॥ ४५ ॥
sve sve karmaṇy abhirataḥ
saṁsiddhiṁ labhate naraḥ
sva-karma-nirataḥ siddhiṁ
yathā vindati tac chṛṇu
Translation
By following his qualities of work, every man can become perfect. Now
please hear from Me how this can be done.
TEXT 46
यत: प्रवृमत्तभूमतािाां येि सवमममिां ततम् ।
स्वकममणा तमभ्यच्यम मसत्त्वद्धां मवन्दमत मािव: ॥ ४६ ॥
yataḥ pravṛttir bhūtānāṁ
yena sarvam idaṁ tatam
sva-karmaṇā tam abhyarcya
siddhiṁ vindati mānavaḥ
 Translation
By worship of the Lord, who is the source of all beings and who is all-
pervading, a man can attain perfection through performing his own work.
TEXT 47
श्रेयान्स्स्वधमो मवगुण: परधमाम त्स्विुमष्ठतात् ।
स्वभावमियतां कमम कुवमन्नाप्िोमत मकत्त्विषम् ॥ ४७ ॥
śreyān sva-dharmo viguṇaḥ
para-dharmāt sv-anuṣṭhitāt
svabhāva-niyataṁ karma
kurvan nāpnoti kilbiṣam
Translation
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. Duties prescribed according to one’s nature are never affected
by sinful reactions.
TEXT 48
सहजां कमम कौन्तेय सिोषममप ि त्यजेत् ।
सवाम रम्भा मह िोषे ण धू मेिाग्नमृररवावृता: ॥ ४८ ॥
saha-jaṁ karma kaunteya
sa-doṣam api na tyajet
sarvārambhā hi doṣeṇa
dhūmenāgnir ivāvṛtāḥ
Translation
Every endeavor is covered by some fault, just as fire is covered by smoke.
Therefore one should not give up the work born of his nature, O son of
Kuntī, even if such work is full of fault.
 TEXT 49
असक्बुत्त्वद्ध: सवमत्र मजतात्मा मवगतस्पृह: ।
िैष्कम्यममसत्त्वद्धां परमाां सन्न्यासेिामधगच्छमत ॥ ४९ ॥
asakta-buddhiḥ sarvatra
jitātmā vigata-spṛhaḥ
naiṣkarmya-siddhiṁ paramāṁ
sannyāsenādhigacchati
Translation
One who is self-controlled and unattached and who disregards all
material enjoyments can obtain, by practice of renunciation, the highest
perfect stage of freedom from reaction.
TEXT 50
मसत्त्वद्धां प्राप्तो यथा ब्रह्म तथाप्िोमत मिबोध मे ।
समासेिैव कौन्तेय मिष्ठा ज्ञािस्य या परा ॥ ५० ॥
siddhiṁ prāpto yathā brahma
tathāpnoti nibodha me
samāsenaiva kaunteya
niṣṭhā jñānasya yā parā
Translation
O son of Kuntī, learn from Me how one who has achieved this perfection
can attain to the supreme perfectional stage, Brahman, the stage of highest
knowledge, by acting in the way I shall now summarize.
TEXTS 51-53
बुद्ध्या मवशृु द्धया युक्ो धृ त्यात्मािां मियम्य च ।
शब्दािीत्त्विषयाां स्त्यक्त्वा रागद्वे षौ व्युिस्य च ॥ ५१ ॥
मवमवक्सेवी लघ्वाशी यतवाक्कायमािस: ।
ध्याियोगपरो मित्यां वैराग्यां समुपामश्रत: ॥ ५२ ॥
अहङ्कारां बलां िपं कामां िोधां पररग्रहम् ।
मवमुच्य मिममम: शान्तो ब्रह्मभूयाय कल्पते ॥ ५३ ॥
 buddhyā viśuddhayā yukto
dhṛtyātmānaṁ niyamya ca
śabdādīn viṣayāṁs tyaktvā
rāga-dveṣau vyudasya ca
vivikta-sevī laghv-āśī
yata-vāk-kāya-mānasaḥ
dhyāna-yoga-paro nityaṁ
vairāgyaṁ samupāśritaḥ
ahaṅkāraṁ balaṁ darpaṁ
kāmaṁ krodhaṁ parigraham
vimucya nirmamaḥ śānto
brahma-bhūyāya kalpate
Translation
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, who controls his body, mind and power of speech, who is always in
trance and who is detached, free from false ego, false strength, false pride,
lust, anger, and acceptance of material things, free from false
proprietorship, and peaceful – such a person is certainly elevated to the
position of self-realization.
TEXT 54
ब्रह्मभूत: प्रसन्नात्मा ि शोचमत ि काङ्क्षमत ।
सम: सवेषु भूतेषु मद्भत्त्वक्ां लभते पराम् ॥ ५४ ॥
brahma-bhūtaḥ prasannātmā
na śocati na kāṅkṣati
samaḥ sarveṣu bhūteṣu
mad-bhaktiṁ labhate parām
Translation
One who is thus transcendentally situated at once realizes the Supreme
Brahman and becomes fully joyful. He never laments or desires to have
anything. He is equally disposed toward every living entity. In that state
he attains pure devotional service unto Me.
 TEXT 55
भक्त्यृा माममभजािामत यावान्यश्चात्त्वि तत्त्वत: ।
ततो माां तत्त्वतो ज्ञात्वा मवशते तििन्तरम् ॥ ५५ ॥
bhaktyā mām abhijānāti
yāvān yaś cāsmi tattvataḥ
tato māṁ tattvato jñātvā
viśate tad-anantaram
Translation
One can understand Me as I am, as the Supreme Personality of Godhead,
only by devotional service. And when one is in full consciousness of Me by
such devotion, he can enter into the kingdom of God.
TEXT 56
सवमकमाम ण्यमप सिा कुवाम णो मि् व्यपाश्रय: ।
मत्प्रसािािवाप्िोमत शाश्वतां पिमव्ययम् ॥ ५६ ॥
sarva-karmāṇy api sadā
kurvāṇo mad-vyapāśrayaḥ
mat-prasādād avāpnoti
śāśvataṁ padam avyayam
Translation
Though engaged in all kinds of activities, My pure devotee, under My
protection, reaches the eternal and imperishable abode by My grace.
TEXT 57
चेतसा सवमकमाम मण ममय सन्न्यस्य मत्पर: ।
बुत्त्वद्धयोगमुपामश्रत्य मच्चमृत्त: सततां भव ॥ ५७ ॥
cetasā sarva-karmāṇi
mayi sannyasya mat-paraḥ
buddhi-yogam upāśritya
mac-cittaḥ satataṁ bhava
Translation
In all activities just depend upon Me and work always under My
protection. In such devotional service, be fully conscious of Me.
 TEXT 58
मच्चमृत्त: सवमिुगाम मण मत्प्रसािात्तररष्यमस ।
अथ चेत्त्वमहङ्कारान्न श्रोष्यमस मविङ्क्ष्यमस ॥ ५८ ॥
mac-cittaḥ sarva-durgāṇi
mat-prasādāt tariṣyasi
atha cet tvam ahaṅkārān
na śroṣyasi vinaṅkṣyasi
Translation
If you become conscious of Me, you will pass over all the obstacles of
conditioned 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.
TEXT 59
यिहङ्कारमामश्रत्य ि योत्स्य इमत मन्यसे ।
ममथ्यैष व्यवसायस्ते प्रकृमतस्त्ाां मियोक्ष्यमत ॥ ५९ ॥
yad ahaṅkāram āśritya
na yotsya iti manyase
mithyaiṣa vyavasāyas te
prakṛtis tvāṁ niyokṣyati
Translation
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.
TEXT 60
स्वभावजेि कौन्तेय मिबद्ध: स्वेि कममणा ।
कतुं िेच्छमस यन्मोहात्कररष्यस्यवशोऽमप तत् ॥ ६० ॥
svabhāva-jena kaunteya
nibaddhaḥ svena karmaṇā
kartuṁ necchasi yan mohāt
kariṣyasy avaśo ’pi tat
 Translation
Under illusion you are now declining to act according to My direction.
But, compelled by the work born of your own nature, you will act all the
same, O son of Kuntī.
TEXT 61
ईश्वर: सवमभूतािाां हृद्दे शेऽजुमि मतष्ठमत ।
भ्रामयन्सवमभूतामि यि्त्रारूढामि मायया ॥ ६१ ॥
īśvaraḥ sarva-bhūtānāṁ
hṛd-deśe ’rjuna tiṣṭhati
bhrāmayan sarva-bhūtāni
yantrārūḍhāni māyayā
Translation
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.
TEXT 62
तमेव शरणां गच्छ सवमभावेि भारत ।
तत्प्रसािात्पराां शात्त्वन्तां स्थािां प्राप्स्स्यमस शाश्वतम् ॥ ६२ ॥
tam eva śaraṇaṁ gaccha
sarva-bhāvena bhārata
tat-prasādāt parāṁ śāntiṁ
sthānaṁ prāpsyasi śāśvatam
Translation
O scion of Bharata, surrender unto Him utterly. By His grace you will
attain transcendental peace and the supreme and eternal abode.
 TEXT 63
इमत ते ज्ञािमाख्यातां गुह्याि् गुह्यतरां मया ।
मवमृश्यैतिशेषेण यथेच्छमस तथा कुरु ॥ ६३ ॥
iti te jñānam ākhyātaṁ
guhyād guhya-taraṁ mayā
vimṛśyaitad aśeṣeṇa
yathecchasi tathā kuru
Translation
Thus I have explained to you knowledge still more confidential. Deliberate
on this fully, and then do what you wish to do.
TEXT 64
सवमगुह्यतमां भूय: शृृ णु मे परमां वच: ।
इष्टोऽमस मे दृढमममत ततो वक्ष्यामम ते महतम् ॥ ६४ ॥
sarva-guhyatamaṁ bhūyaḥ
śṛṇu me paramaṁ vacaḥ
iṣṭo ’si me dṛḍham iti
tato vakṣyāmi te hitam
Translation
Because you are My very dear friend, I am speaking to you My supreme
instruction, the most confidential knowledge of all. Hear this from Me, for
it is for your benefit.
TEXT 65
मन्मिा भव मद्भक्ो मद्याजी माां िमस्कुरु ।
मामेवैष्यमस सत्यां ते प्रमतजािे मप्रयोऽमस मे ॥ ६५ ॥
man-manā bhava mad-bhakto
mad-yājī māṁ namaskuru
mām evaiṣyasi satyaṁ te
pratijāne priyo ’si me
 Translation
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 very dear friend.
TEXT 66
सवमधमाम न्पररत्यज्य मामेकां शरणां व्रज ।
अहां त्वाां सवमपापेभ्यो मोक्षमयष्यामम मा शृु च: ॥ ६६ ॥
sarva-dharmān parityajya
mām ekaṁ śaraṇaṁ vraja
ahaṁ tvāṁ sarva-pāpebhyo
mokṣayiṣyāmi mā śucaḥ
Translation
Abandon all varieties of religion and just surrender unto Me. I shall
deliver you from all sinful reactions. Do not fear.
TEXT 67
इिां ते िातपस्काय िाभक्ाय किाचि ।
ि चाशृु श्रूषवे वाच्यां ि च माां योऽभ्यसूयमत ॥ ६७ ॥
idaṁ te nātapaskāya
nābhaktāya kadācana
na cāśuśrūṣave vācyaṁ
na ca māṁ yo ’bhyasūyati
Translation
This confidential knowledge may never be explained to those who are not
austere, or devoted, or engaged in devotional service, nor to one who is
envious of Me.
 TEXT 68
य इिां परमां गुह्यां मद्भक्ेष्वमभधास्यमत ।
भत्त्वक्ां ममय पराां कृत्वा मामेवैष्यत्यसांशय: ॥ ६८ ॥
ya idaṁ paramaṁ guhyaṁ
mad-bhakteṣv abhidhāsyati
bhaktiṁ mayi parāṁ kṛtvā
mām evaiṣyaty asaṁśayaḥ
Translation
For one who explains this supreme secret to the devotees, pure devotional
service is guaranteed, and at the end he will come back to Me.
TEXT 69
ि च तिान्मिुष्येषु कमश्चन्मे मप्रयकृत्तम: ।
भमवता ि च मे तिािन्य: मप्रयतरो भुमव ॥ ६९ ॥
na ca tasmān manuṣyeṣu
kaścin me priya-kṛttamaḥ
bhavitā na ca me tasmād
anyaḥ priya-taro bhuvi
Translation
There is no servant in this world more dear to Me than he, nor will there
ever be one more dear.
TEXT 70
अध्ये ष्यते च य इमां धम्यं सांवािमावयो: ।
ज्ञाियज्ञेि तेिाहममष्ट: स्यामममत मे ममत: ॥ ७० ॥
adhyeṣyate ca ya imaṁ
dharmyaṁ saṁvādam āvayoḥ
jñāna-yajñena tenāham
iṣṭaḥ syām iti me matiḥ
Translation
And I declare that he who studies this sacred conversation of ours
worships Me by his intelligence.
 TEXT 71
श्रद्धावाििसूयश्च शृृ णुयािमप यो िर: ।
सोऽमप मुक्: शुभााँ ल्लृोकान्प्राप्िुयात्पुण्यकममणाम् ॥ ७१ ॥
śraddhāvān anasūyaś ca
śṛṇuyād api yo naraḥ
so ’pi muktaḥ śubhāḻ lokān
prāpnuyāt puṇya-karmaṇām
Translation
And one who listens with faith and without envy becomes free from sinful
reactions and attains to the auspicious planets where the pious dwell.
TEXT 72
कच्चमृिे तच्छुतां पाथम त्वयैकाग्रेण चेतसा ।
कच्चमृिज्ञािसम्मोह: प्रणष्टस्ते धिञ्जय ॥ ७२ ॥
kaccid etac chrutaṁ pārtha
tvayaikāgreṇa cetasā
kaccid ajñāna-sammohaḥ
praṇaṣṭas te dhanañ-jaya
Translation
O son of Pṛthā, O conqueror of wealth, have you heard this with an
attentive mind? And are your ignorance and illusions now dispelled?
TEXT 73
िष्टो मोह: िृमतलमब्धा त्वत्प्रसािान्मयाच्युत ।
त्त्वस्थतोऽत्त्वि गतसन्दे ह: कररष्ये वचिां तव ॥ ७३ ॥
arjuna uvāca
naṣṭo mohaḥ smṛtir labdhā
tvat-prasādān mayācyuta
sthito ’smi gata-sandehaḥ
kariṣye vacanaṁ tava
 Translation
Arjuna said: My dear Kṛṣṇa, O infallible one, my illusion is now gone. I
have regained my memory by Your mercy. I am now firm and free from
doubt and am prepared to act according to Your instructions.
TEXT 74
इत्यहां वासुिेवस्य पाथमस्य च महात्मि: ।
सांवािममममश्रौषमि् भुतां रोमहषम णम् ॥ ७४ ॥
sañjaya uvāca
ity ahaṁ vāsudevasya
pārthasya ca mahātmanaḥ
saṁvādam imam aśrauṣam
adbhutaṁ roma-harṣaṇam
Translation
Sañjaya said: Thus have I heard the conversation of two great souls,
Kṛṣṇa and Arjuna. And so wonderful is that message that my hair is
standing on end.
TEXT 75
व्यासप्रसािाच्छुतवािेति् गुह्यमहां परम् ।
योगां योगेश्वरात्कृष्णात्साक्षात्कथयत: स्वयम् ॥ ७५ ॥
vyāsa-prasādāc chrutavān
etad guhyam ahaṁ param
yogaṁ yogeśvarāt kṛṣṇāt
sākṣāt kathayataḥ svayam
Translation
By the mercy of Vyāsa, I have heard these most confidential talks directly
from the master of all mysticism, Kṛṣṇa, who was speaking personally to
Arjuna.
TEXT 76
राजन्सांिृत्य सांिृत्य सांवािममममि् भुतम् ।
केशवाजुमियो: पुण्यां हृष्यामम च मुहुमुमहु: ॥ ७६ ॥
 rājan saṁsmṛtya saṁsmṛtya
saṁvādam imam adbhutam
keśavārjunayoḥ puṇyaṁ
hṛṣyāmi ca muhur muhuḥ
Translation
O King, as I repeatedly recall this wondrous and holy dialogue between
Kṛṣṇa and Arjuna, I take pleasure, being thrilled at every moment.
TEXT 77
तच्च सांिृत्य सांिृत्य रूपमत्यि् भुतां हरे : ।
मवियो मे महाि्राजन्स्हृष्यामम च पुि: पुि: ॥ ७७ ॥
tac ca saṁsmṛtya saṁsmṛtya
rūpam aty-adbhutaṁ hareḥ
vismayo me mahān rājan
hṛṣyāmi ca punaḥ punaḥ
Translation
O King, as I remember the wonderful form of Lord Kṛṣṇa, I am struck
with wonder more and more, and I rejoice again and again.
TEXT 78
यत्र योगेश्वर: कृष्णो यत्र पाथो धिुधमर: ।
तत्र श्रीमवमजयो भूमतर्ध्ुम वा िीमतमममतममम ॥ ७८ ॥
yatra yogeśvaraḥ kṛṣṇo
yatra pārtho dhanur-dharaḥ
tatra śrīr vijayo bhūtir
dhruvā nītir matir mama
Translation
Wherever there is Kṛṣṇa, 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.