tattvam icchami veditum
tyagasya ca hrsikesa
arjunah uvaca -- Arjuna said; sannyasasya -- of renunciation; maha-baho -- O mighty-armed one; tattvam -- the truth; icchami -- I wish; veditum -- to understand; tyagasya -- of renunciation; ca -- also; hrsikesa -- O master of the senses; prthak -- differently; kesi- nisudana -- O killer of the Kesi demon.
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, master of the senses.
kamyanam karmanam nyasam
sannyasam kavayo viduh
prahus tyagam vicaksanah
sri-bhagavan uvaca -- The Supreme said; kamyanam -- with desire; karmanam -- of activities; nyasam -- renunciation; sannyasam -- the renounced order of life; kavayah -- the learned; viduh -- know; sarva -- of all; karma -- activities; phala -- of results; tyagam -- renunciation; prahuh -- call; tyagam -- renunciation; vicaksanah -- the experienced.
The Supreme said: The giving up of activities that are based on material desire is what great learned men call the renounced order of life [sannyasa]. And giving up the results of all activities is what the wise call renunciation [tyaga].
karma prahur manisinah
na tyajyam iti capare
tyajyam -- must be given up; dosa-vat -- as an evil; iti -- thus; eke -- one group; karma -- work; prahuh -- they say; manisinah -- great thinkers; yajna -- of sacrifice; dana -- charity; tapah -- and penance; karma -- works; na -- never; tyajyam -- are to be given up; iti -- thus; ca -- and; apare -- others.
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.
tyago hi purusa-vyaghra
niscayam -- certainty; srnu -- hear; me -- from Me; tatra -- therein; tyage -- in the matter of renunciation; bharata-sat-tama -- O best of the Bharatas; tyagah -- renunciation; hi -- certainly; purusa-vyaghra -- O tiger among human beings; tri-vidhah -- of three kinds; samprakirtitah -- is declared.
O best of the Bharatas, now hear My judgment about renunciation. O tiger among men, renunciation is declared in the scriptures to be of three kinds.
na tyajyam karyam eva tat
yajno danam tapas caiva
yajna -- of sacrifice; dana -- charity; tapah -- and penance; karma -- activity; na -- never; tyajyam -- to be given up; karyam -- must be done; eva -- certainly; tat -- that; yajnah -- sacrifice; danam -- charity; tapah -- penance; ca -- also; eva -- certainly; pavanani -- purifying; manisinam -- even for the great souls.
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.
sangam tyaktva phalani ca
kartavyaniti me partha
niscitam matam uttamam
etani -- all these; api -- certainly; tu -- but; karmani -- activities; sangam -- association; tyaktva -- renouncing; phalani -- results; ca -- also; kartavyani -- should be done as duty; iti -- thus; me -- My; partha -- O son of Prtha; niscitam -- definite; matam -- opinion; uttamam -- the best.
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 Prtha. That is My final opinion.
mohat tasya parityagas
niyatasya -- prescribed; tu -- but; sannyasah -- renunciation; karmanah -- of activities; na -- never; upapadyate -- is deserved; mohat -- by illusion; tasya -- of them; parityagah -- renunciation; tamasah -- in the mode of ignorance; parikirtitah -- is declared.
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.
sa krtva rajasam tyagam
naiva tyaga-phalam labhet
duhkham -- unhappy; iti -- thus; eva -- certainly; yat -- which; karma -- work; kaya -- for the body; klesa -- trouble; bhayat -- out of fear; tyajet -- gives up; sah -- he; krtva -- after doing; rajasam -- in the mode of passion; tyagam -- renunciation; na -- not; eva -- certainly; tyaga -- of renunciation; phalam -- the results; labhet -- gains.
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.
niyatam kriyate 'rjuna
sangam tyaktva phalam caiva
sa tyagah sattviko matah
karyam -- it must be done; iti -- thus; eva -- indeed; yat -- which; karma -- work; niyatam -- prescribed; kriyate -- is performed; arjuna -- O Arjuna; sangam -- association; tyaktva -- giving up; phalam -- the result; ca -- also; eva -- certainly; sah -- that; tyagah -- renunciation; sattvikah -- in the mode of goodness; matah -- in My opinion.
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.
na -- never; dvesti -- hates; akusalam -- inauspicious; karma -- work; kusale -- in the auspicious; na -- nor; anusajjate -- becomes attached; tyagi -- the renouncer; sattva -- in goodness; samavistah -- absorbed; medhavi -- intelligent; chinna -- having cut off; samsayah -- all doubts.
The intelligent renouncer situated in the mode of goodness, neither hateful of inauspicious work nor attached to auspicious work, has no doubts about work.
tyaktum karmany asesatah
yas tu karma-phala-tyagi
sa tyagity abhidhiyate
na -- never; hi -- certainly; deha-bhrta -- by the embodied; sakyam -- is possible; tyaktum -- to be renounced; karmani -- activities; asesatah -- altogether; yah -- anyone who; tu -- but; karma -- of work; phala -- of the result; tyagi -- the renouncer; sah -- he; tyagi -- the renouncer; iti -- thus; abhidhiyate -- is said.
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.
tri-vidham karmanah phalam
bhavaty atyaginam pretya
na tu sannyasinam kvacit
anistam -- leading to hell; istam -- leading to heaven; misram -- mixed; ca -- and; tri-vidham -- of three kinds; karmanah -- of work; phalam -- the result; bhavati -- comes; atyaginam -- for those who are not renounced; pretya -- after death; na -- not; tu -- but; sannyasinam -- for the renounced order; kvacit -- at any time.
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.
karanani nibodha me
sankhye krtante proktani
panca -- five; etani -- these; maha-baho -- O mighty-armed one; karanani -- causes; nibodha- just understand; me -- from Me; sankhye -- in the Vedanta; krta-ante -- in the conclusion; proktani -- said; siddhaye -- for the perfection; sarva -- of all; karmanam -- activities.
O mighty-armed Arjuna, according to the Vedanta there are five causes for the accomplishment of all action. Now learn of these from Me.
karanam ca prthag-vidham
vividhas ca prthak cesta
daivam caivatra pancamam
adhisthanam -- the place; tatha -- also; karta -- the worker; karanam -- instruments; ca -- and; prthak-vidham -- of different kinds; vividhah -- various; ca -- and; prthak -- separate; cestah -- the endeavors; daivam -- the Supreme; ca -- also; eva -- certainly; atra -- here; pancamam -- the fifth.
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.
karma prarabhate narah
nyayyam va viparitam va
pancaite tasya hetavah
sarira -- by the body; vak -- speech; manobhih -- and mind; yat -- which; karma -- work; prarabhate -- begins; narah -- a person; nyayyam -- right; va -- or; viparitam -- the opposite; va -- or; panca -- five; ete -- all these; tasya -- its; hetavah -- causes.
Whatever right or wrong action a man performs by body, mind or speech is caused by these five factors.
atmanam kevalam tu yah
na sa pasyati durmatih
tatra -- there; evam -- thus; sati -- being; kartaram -- the worker; atmanam -- himself; kevalam -- only; tu -- but; yah -- anyone who; pasyati -- sees; akrta-buddhitvat -- due to unintelligence; na -- never; sah -- he; pasyati -- sees; durmatih -- foolish.
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.
buddhir yasya na lipyate
hatvapi sa imal lokan
na hanti na nibadhyate
yasya -- one whose; na -- never; ahankrtah -- of false ego; bhavah -- nature; buddhih -- intelligence; yasya -- one whose; na -- never; lipyate -- is attached; hatva -- killing; api -- even; sah -- he; iman -- this; lokan -- world; na -- never; hanti -- kills; na -- never; nibadhyate -- becomes entangled.
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.
karanam karma karteti
jnanam -- knowledge; jneyam -- the objective of knowledge; parijnata -- the knower; tri-vidha -- of three kinds; karma -- of work; codana -- the impetus; karanam -- the senses; karma -- the work; karta -- the doer; iti -- thus; tri-vidhah -- of three kinds; karma -- of work; sangrahah -- the accumulation.
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.
yathavac chrnu tany api
jnanam -- knowledge; karma -- work; ca -- also; karta -- worker; ca -- also; tridha -- of three kinds; eva -- certainly; guna-bhedatah -- in terms of different modes of material nature; procyate -- are said; guna-sankhyane -- in terms of different modes; yatha-vat -- as they are; srnu -- hear; tani -- all of them; api -- also.
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.
bhavam avyayam iksate
taj jnanam viddhi sattvikam
sarva-bhutesu -- in all living entities; yena -- by which; ekam -- one; bhavam -- situation; avyayam -- imperishable; iksate -- one sees; avibhaktam -- undivided; vibhaktesu -- in the numberless divided; tat -- that; jnanam -- knowledge; viddhi -- know; sattvikam -- in the mode of goodness.
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.
vetti sarvesu bhutesu
taj jnanam viddhi rajasam
prthaktvena -- because of division; tu -- but; yat -- which; jnanam -- knowledge; nana-bhavan -- multifarious situations; prthak-vidhan -- different; vetti -- knows; sarvesu -- in all; bhutesu -- living entities; tat -- that; jnanam -- knowledge; viddhi -- must be known; rajasam -- in terms of passion.
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.
karye saktam ahaitukam
atattvartha-vad alpam ca
tat tamasam udahrtam
yat -- that which; tu -- but; krtsna-vat -- as all in all; ekasmin -- in one; karye -- work; saktam -- attached; ahaitukam -- without cause; atattva-artha-vat -- without knowledge of reality; alpam -- very meager; ca -- and; tat -- that; tamasam -- in the mode of darkness; udahrtam -- is said to be.
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.
yat tat sattvikamn ucyate
niyatam -- regulated; sanga-rahitam -- without attachment; araga-dvesatah -- without love or hatred; krtam -- done; aphala-prepsuna -- by one without desire for fruitive result; karma -- action; yat -- which; tat -- that; sattvikam -- in the mode of goodness; ucyate -- is called.
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.
sahankarena va punah
tad rajasam udahrtam
yat -- that which; tu -- but; kama-ipsuna -- by one with desires for fruitive results; karma -- work; sa-ahankarena -- with ego; va -- or; punah -- again; kriyate -- is performed; bahula-ayasam -- with great labor; tat -- that; rajasam -- in the mode of passion; udahrtam -- is said to be.
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.
anapeksya ca paurusam
mohad arabhyate karma
yat tat tamasam ucyate
anubandham -- of future bondage; ksayam -- destruction; himsam -- and distress to others; anapeksya -- without considering the consequences; ca -- also; paurusam -- self-sanctioned; mohat -- by illusion; arabhyate -- is begun; karma -- work; yat -- which; tat -- that; tamasam -- in the mode of ignorance; ucyate -- is said to be.
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.
karta sattvika ucyate
mukta-sangah -- liberated from all material association; anaham-vadi -- without false ego; dhrti -- with determination; utsaha -- and great enthusiasm; samanvitah -- qualified; siddhi -- in perfection; asiddhyoh -- and failure; nirvikarah -- without change; karta -- worker; sattvikah -- in the mode of goodness; ucyate -- is said to be.
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.
lubdho himsatmako 'sucih
ragi -- very much attached; karma-phala -- the fruit of the work; prepsuh -- desiring; lubdhah -- greedy; himsa-atmakah -- always envious; asucih -- unclean; harsa-soka-anvitah -- subject to joy and sorrow; karta -- such a worker; rajasah -- in the mode of passion; parikirtitah -- is declared.
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.
satho naiskrtiko 'lasah
visadi dirgha-sutri ca
karta tamasa ucyate
ayuktah -- not referring to the scriptural injunctions; prakrtah -- materialistic; stabdhah -- obstinate; sathah -- deceitful; naiskrtikah -- expert in insulting others; alasah -- lazy; visadi -- morose; dirgha-sutri -- procrastinating; ca -- also; karta -- worker; tamasah -- in the mode of ignorance; ucyate -- is said to be.
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.
gunatas tri-vidham srnu
buddheh -- of intelligence; bhedam -- the differences; dhrteh -- of steadiness; ca -- also; eva -- certainly; gunatah -- by the modes of material nature; tri-vidham -- of three kinds; srnu -- just hear; procyamanam -- as described by Me; asesena -- in detail; prthaktvena -- differently; dhananjaya -- O winner of wealth.
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.
bandham moksam ca ya vetti
buddhih sa partha sattviki
pravrttim -- doing; ca -- also; nivrttim -- not doing; ca -- and; karya -- what ought to be done; akarye -- and what ought not to be done; bhaya -- fear; abhaye -- and fearlessness; bandham -- bondage; moksam -- liberation; ca -- and; ya -- that which; vetti -- knows; buddhih -- understanding; sa -- that; partha -- O son of Prtha; sattviki -- in the mode of goodness.
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, is in the mode of goodness.
karyam cakaryam eva ca
buddhih sa partha rajasi
yaya -- by which; dharmam -- the principles of religion; adharmam -- irreligion; ca -- and; karyam -- what ought to be done; ca -- also; akaryam -- what ought not to be done; eva -- certainly; ca -- also; ayatha-vat -- imperfectly; prajanati -- knows; buddhih -- intelligence; sa -- that; partha -- O son of Prtha; rajasi -- in the mode of passion.
O son of Prtha, 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.
sarvarthan viparitams ca
buddhih sa partha tamasi
adharmam -- irreligion; dharmam -- religion; iti -- thus; ya -- which; manyate -- thinks; tamasa -- by illusion; avrta -- covered; sarva-arthan -- all things; viparitan -- in the wrong direction; ca -- also; buddhih -- intelligence; sa -- that; partha -- O son of Prtha; tamasi -- in the mode of ignorance.
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.
dhrtih sa partha sattviki
dhrtya -- determination; yaya -- by which; dharayate -- one sustains; manah -- of the mind; prana -- life; indriya -- and senses; kriyah -- the activities; yogena -- by yoga practice; avyabhicarinya -- without any break; dhrtih -- determination; sa -- that; partha -- O son of Prtha; sattviki -- in the mode of goodness.
O son of Prtha, 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.
dhrtya dharayate 'rjuna
dhrtih sa partha rajasi
yaya -- by which; tu -- but; dharma -- religiosity; kama -- sense gratification; arthan -- and economic development; dhrtya -- by determination; dharayate -- one sustains; arjuna -- O Arjuna; prasangena -- because of attachment; phala-akanksi -- desiring fruitive results; dhrtih -- determination; sa -- that; partha -- O son of Prtha; rajasi -- in the mode of passion.
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.
visadam madam eva ca
na vimuncati durmedha
dhrtih sa partha tamasi
yaya -- by which; svapnam -- dreaming; bhayam -- fearfulness; sokam -- lamentation; visadam -- moroseness; madam -- illusion; eva -- certainly; ca -- also; na -- never; vimuncati -- one gives up; durmedha -- unintelligent; dhrtih -- determination; sa -- that; partha -- O son of Prtha; tamasi -- in the mode of ignorance.
And that determination which cannot go beyond dreaming, fearfulness, lamentation, moroseness and illusion -- such unintelligent determination, O son of Prtha, is in the mode of darkness.
srnu me bharatarsabha
abhyasad ramate yatra
duhkhantam ca nigacchati
sukham -- happiness; tu -- but; idanim -- now; tri vidham -- of three kinds; srnu -- hear; me -- from Me; bharata-rsabha -- O best amongst the Bharatas; abhyasat -- by practice; ramate -- one enjoys; yatra -- where; duhkha -- of distress; antam -- the end; ca -- also; nigacchati -- gains.
O best of the Bharatas, 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.
tat sukham sattvikam proktam
yat -- which; tat -- that; agre -- in the beginning; visam iva -- like poison; pariname -- at the end; amrta -- nectar; upamam -- compared to; tat -- that; sukham -- happiness; sattvikam -- in the mode of goodness; proktam -- is said; atma -- in the self; buddhi -- of intelligence; prasada-jam -- born of the satisfaction.
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.
yat tad agre 'mrtopamam
pariname visam iva
tat sukham rajasam smrtam
visaya -- of the objects of the senses; indriya -- and the senses; samyogat -- from the combination; yat -- which; tat -- that; agre -- in the beginning; amrta-upamam -- just like nectar; pariname -- at the end; visam iva -- like poison; tat -- that; sukham -- happiness; rajasam -- in the mode of passion; smrtam -- is considered.
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.
sukham mohanam atmanah
tat tamasam udahrtam
yat -- that which; agre -- in the beginning; ca -- also; anubandhe -- at the end; ca -- also; sukham -- happiness; mohanam -- illusory; atmanah -- of the self; nidra -- sleep; alasya -- laziness; pramada -- and illusion; uttham -- produced of; tat -- that; tamasam -- in the mode of ignorance; udahrtam -- is said to be.
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.
divi devesu va punah
sattvam prakrti-jair muktam
yad ebhih syat tribhir gunaih
na -- not; tat -- that; asti -- there is; prthivyam -- on the earth; va -- or; divi -- in the higher planetary system; devesu -- amongst the demigods; va -- or; punah -- again; sattvam -- existence; prakrti-jaih -- born of material nature; muktam -- liberated; yat -- that; ebhih -- from the influence of these; syat -- is; tribhih -- three; gunaih -- modes of material nature.
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.
sudranam ca parantapa
brahmana -- of the brahmanas; ksatriya -- the ksatriyas; visam -- and the vaishyas; sudranam -- of the sudras; ca -- and; parantapa -- O subduer of the enemies; karmani -- the activities; pravibhaktani -- are divided; svabhava -- their own nature; prabhavaih -- born of; gunaih -- by the modes of material nature.
Brahmanas, ksatriyas, vaishyas and sudras are distinguished by the qualities born of their own natures in accordance with the material modes, O chastiser of the enemy.
ksantir arjavam eva ca
jnanam vijnanam astikyam
samah -- peacefulness; damah -- self-control; tapah -- austerity; saucam -- purity; ksantih -- tolerance; arjavam -- honesty; eva -- certainly; ca -- and; jnanam -- knowledge; vijnanam -- wisdom; astikyam -- religiousness; brahma -- of a brahmana; karma -- duty; svabhavajam -- born of his own nature.
Peacefulness, self-control, austerity, purity, tolerance, honesty, knowledge, wisdom and religiousness -- these are the natural qualities by which the brahmanas work.
yuddhe capy apalayanam
danam isvara-bhavas ca
ksatram karma svabhava-jam
sauryam -- heroism; tejah -- power; dhrtih -- determination; daksyam -- resourcefulness; yuddhe -- in battle; ca -- and; api -- also; apalayanam -- not fleeing; danam -- generosity; isvara -- of leadership; bhavah -- the nature; ca -- and; ksatram -- of a ksatriya; karma -- duty; svabhava-jam -- born of his own nature.
Heroism, power, determination, resourcefulness, courage in battle, generosity and leadership are the natural qualities of work for the ksatriyas.
krsi -- plowing; go -- of cows; raksya -- protection; vanijyam -- trade; vaishya -- of a vaishya; karma -- duty; svabhava jam -- born of his own nature; paricarya -- service; atmakam -- consisting of; karma -- duty; sudrasya -- of the sudra; api -- also; svabhava-jam -- born of his own nature.
Farming, cow protection and business are the natural work for the vaishyas, and for the sudras there is labor and service to others.
samsiddhim labhate narah
yatha vindati tac chrnu
sve sve -- each his own; karmani -- work; abhiratah -- following; samsiddhim -- perfection; labhate -- achieves; narah -- a man; sva-karma -- in his own duty; niratah -- engaged; siddhim -- perfection; yatha -- as; vindati -- attains; tat -- that; srnu -- listen.
By following his qualities of work, every man can become perfect. Now please hear from Me how this can be done.
yena sarvam idam tatam
sva-karmana tam abhyarcya
siddhim vindati manavah
yatah -- from whom; pravrttih -- the emanation; bhutanam -- of all living entities; yena -- by whom; sarvam -- all; idam -- this; tatam -- is pervaded; sva-karmana -- by his own duties; tam -- Him; abhyarcya -- by worshiping; siddhim -- perfection; vindati -- achieves; manavah -- a man.
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.
kurvan napnoti kilbisam
sreyan -- better; sva-dharmah -- one's own occupation; vigunah -- imperfectly performed; para-dharmat -- than another's occupation; su-anusthitat -- perfectly done; svabhava-niyatam -- prescribed according to one's nature; karma -- work; kurvan -- performing; na -- never; apnoti -- achieves; kilbisam -- sinful reactions.
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.
sa-dosam api na tyajet
sarvarambha hi dosena
saha-jam -- born simultaneously; karma -- work; kaunteya -- O son of Kunti; sa-dosam -- with fault; api -- although; na -- never; tyajet -- one should give up; sarva-arambhah -- all ventures; hi -- certainly; dosena -- with fault; dhumena -- with smoke; agnih -- fire; iva -- as; avrtah -- covered.
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 Kunti, even if such work is full of fault.
asakta-buddhih -- having unattached intelligence; sarvatra -- everywhere; jita-atma -- having control of the mind; vigata-sprhah -- without material desires; naiskarmya-siddhim -- the perfection of nonreaction; paramam -- supreme; sannyasena -- by the renounced order of life; adhigacchati -- one attains.
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.
tathapnoti nibodha me
nistha jnanasya ya para
siddhim -- perfection; praptah -- achieving; yatha -- as; brahma -- the Supreme; tatha -- so; apnoti -- one achieves; nibodha -- try to understand; me -- from Me; samasena -- summarily; eva -- certainly; kaunteya -- O son of Kunti; nistha -- the stage; jnanasya -- of knowledge; ya -- which; para -- transcendental.
O son of Kunti, 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.
dhrtyatmanam niyamya ca
sabdadin visayams tyaktva
raga-dvesau vyudasya ca
kamam krodham parigraham
vimucya nirmamah santo
buddhya -- with the intelligence; visuddhaya -- fully purified; yuktah -- engaged; dhrtya -- by determination; atmanam -- the self; niyamya -- regulating; ca -- also; sabda-adin -- such as sound; visayan -- the sense objects; tyaktva -- giving up; raga -- attachment; dvesau -- and hatred; vyudasya -- laying aside; ca -- also; vivikta-sevi -- living in a secluded place; laghu-asi -- eating a small quantity; yata -- having controlled; vak -- speech; kaya -- body; manasah -- and mind; dhyana-yoga-parah -- absorbed in trance; nityam -- twenty-four hours a day; vairagyam -- detachment; samupasritah -- having taken shelter of; ahankaram -- false ego; balam -- false strength; darpam -- false pride; kamam -- lust; krodham -- anger; parigraham -- and acceptance of material things; vimucya -- being delivered from; nirmamah -- without a sense of proprietorship; santah -- peaceful; brahma-bhuyaya -- for self-realization; kalpate -- is qualified.
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-realisation.
na socati na kanksati
samah sarvesu bhutesu
mad-bhaktim labhate param
brahma-bhutah -- being one with the Absolute; prasanna-atma -- fully joyful; na -- never; socati -- laments; na -- never; kanksati -- desires; samah -- equally disposed; sarvesu -- to all; bhutesu -- living entities; mat-bhaktim -- My devotional service; labhate -- gains; param -- transcendental.
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.
yavan yas casmi tattvatah
tato mam tattvato jnatva
bhaktya -- by pure devotional service; mam -- Me; abhijanati -- one can know; yavan -- as much as; yah ca asmi -- as I am; tattvatah -- in truth; tatah -- thereafter; mam -- Me; tattvatah -- in truth; jnatva -- knowing; visate -- he enters; tat-anantaram -- thereafter.
One can understand Me as I am, as The Supreme, only by devotional service. And when one is in full consciousness of Me by such devotion, he can enter into the kingdom of God.
sasvatam padam avyayam
sarva -- all; karmani -- activities; api -- although; sada -- always; kurvanah -- performing; mat-vyapasrayah -- under My protection; mat-prasadat -- by My mercy; avapnoti -- one achieves; sasvatam -- the eternal; padam -- abode; avyayam -- imperishable.
Though engaged in all kinds of activities, My pure devotee, under My protection, reaches the eternal and imperishable abode by My grace.
mayi sannyasya mat-parah
mac-cittah satatam bhava
cetasa -- by intelligence; sarva-karmani -- all kinds of activities; mayi -- unto Me; sannyasya -- giving up; mat-parah -- under My protection; buddhi-yogam -- devotional activities; upasritya -- taking shelter of; mat-cittah -- in consciousness of Me; satatam -- twenty-four hours a day; bhava- just become.
In all activities just depend upon Me and work always under My protection. In such devotional service, be fully conscious of Me.
atha cet tvam ahankaran
na srosyasi vinanksyasi
mat -- of Me; cittah -- being in consciousness; sarva -- all; durgani -- impediments; mat-prasadat -- by My mercy; tarisyasi -- you will overcome; atha -- but; cet -- if; tvam -- you; ahankarat -- by false ego; na srosyasi -- do not hear; vinanksyasi -- you will be lost.
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.
na yotsya iti manyase
mithyaisa vyavasayas te
prakrtis tvam niyoksyati
yat -- if; ahankaram -- of false ego; asritya -- taking shelter; na yotsye -- I shall not fight; iti -- thus; manyase -- you think; mithya esah -- this is all false; vyavasayah -- determination; te -- your; prakrtih -- material nature; tvam -- you; niyoksyati -- will engage.
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.
nibaddhah svena karmana
kartum necchasi yan mohat
karisyasy avaso 'pi tat
svabhava-jena -- born of your own nature; kaunteya -- O son of Kunti; nibaddhah -- conditioned; svena -- by your own; karmana -- activities; kartum -- to do; na -- not; icchasi -- you like; yat -- that which; mohat -- by illusion; karisyasi -- you will do; avasah -- involuntarily; api -- even; tat -- that.
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 Kunti.
hrd-dese 'rjuna tisthati
isvarah -- the Supreme Lord; sarva-bhutanam -- of all living entities; hrt-dese -- in the location of the heart; arjuna -- O Arjuna; tisthati -- resides; bhramayan -- causing to travel; sarva-bhutani -- all living entities; yantra -- on a machine; arudhani -- being placed; mayaya -- under the spell of material energy.
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.
tat-prasadat param santim
sthanam prapsyasi sasvatam
tam -- unto Him; eva -- certainly; saranam gaccha -- surrender; sarva-bhavena -- in all respects; bharata -- O son of Bharata; tat-prasadat -- by His grace; param -- transcendental; santim -- peace; sthanam -- the abode; prapsyasi -- you will get; sasvatam -- eternal.
O scion of Bharata, surrender unto Him utterly. By His grace you will attain transcendental peace and the supreme and eternal abode.
guhyad guhyataram maya
yathecchasi tatha kuru
iti -- thus; te -- unto you; jnanam -- knowledge; akhyatam -- described; guhyat -- than confidential; guhya-taram -- still more confidential; maya -- by Me; vimrsya -- deliberating; etat -- on this; asesena -- fully; yatha -- as; icchasi -- you like; tatha -- that; kuru -- perform.
Thus I have explained to you knowledge still more confidential. Deliberate on this fully, and then do what you wish to do.
srnu me paramam vacah
isto 'si me drdham iti
tato vaksyami te hitam
sarva-guhya-tamam -- the most confidential of all; bhuyah -- again; srnu -- just hear; me -- from Me; paramam -- the supreme; vacah -- instruction; istah asi -- you are dear; me -- to Me; drdham -- very; iti -- thus; tatah -- therefore; vaksyami -- I am speaking; te -- for your; hitam -- benefit.
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.
mad-yaji mam namaskuru
mam evaishyasi satyam te
pratijane priyo 'si me
mat-manah -- thinking of Me; bhava -- just become; mat-bhaktah -- My devotee; mat-yaji -- My worshiper; mam -- unto Me; namaskuru -- offer your obeisances; mam -- unto Me; eva -- certainly; esyasi -- you will come; satyam -- truly; te -- to you; pratijane -- I promise; priyah -- dear; asi -- you are; me -- to Me.
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.
mam ekam saranam vraja
aham tvam sarva-papebhyo
moksayisyami ma sucah
sarva-dharman -- all varieties of religion; parityajya -- abandoning; mam -- unto Me; ekam -- only; saranam -- for surrender; vraja -- go; aham -- I; tvam -- you; sarva -- all; papebhyah -- from sinful reactions; moksayisyami -- will deliver; ma -- do not; sucah -- worry.
Abandon all varieties of religion and just surrender unto Me. I shall deliver you from all sinful reactions. Do not fear.
na casusrusave vacyam
na ca mam yo 'bhyasuyati
idam -- this; te -- by you; na -- never; atapaskaya -- to one who is not austere; na -- never; abhaktaya -- to one who is not a devotee; kadacana -- at any time; na -- never; ca -- also; asusrusave -- to one who is not engaged in devotional service; vacyam -- to be spoken; na -- never; ca -- also; mam -- toward Me; yah -- anyone who; abhyasuyati -- is envious.
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.
bhaktim mayi param krtva
mam evaishyaty asamsayah
yah -- anyone who; idam -- this; paramam -- most; guhyam -- confidential secret; mat -- of Mine; bhaktesu -- amongst devotees; abhidhasyati -- explains; bhaktim -- devotional service; mayi -- unto Me; param -- transcendental; krtva -- doing; mam -- unto Me; eva -- certainly; esyati -- comes; asamsayah -- without doubt.
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.
kascin me priya-krttamah
bhavita na ca me tasmad
anyah priyataro bhuvi
na -- never; ca -- and; tasmat -- than him; manusyesu -- among men; kascit -- anyone; me -- to Me; priya-krt-tamah -- more dear; bhavita -- will become; na -- nor; ca -- and; me -- to Me; tasmat -- than him; anyah -- another; priya-tarah -- dearer; bhuvi -- in this world.
There is no servant in this world more dear to Me than he, nor will there ever be one more dear.
dharmyam samvadam avayoh
istah syam iti me matih
adhyesyate -- will study; ca -- also; yah -- he who; imam -- this; dharmyam -- sacred; samvadam -- conversation; avayoh -- of ours; jnana -- of knowledge; yajnena -- by the sacrifice; tena -- by him; aham -- I; istah -- worshiped; syam -- shall be; iti -- thus; me -- My; matih -- opinion.
And I declare that he who studies this sacred conversation of ours worships Me by his intelligence.
srnuyad api yo narah
so 'pi muktah subhal lokan
sraddha-van -- faithful; anasuyah -- not envious; ca -- and; srnuyat -- does hear; api -- certainly; yah -- who; narah -- a man; sah -- he; api -- also; muktah -- being liberated; subhan -- the auspicious; lokan -- planets; prapnuyat -- he attains; punya-karmanam -- of the pious.
And one who listens with faith and without envy becomes free from sinful reactions and attains to the auspicious planets where the pious dwell.
pranastas te dhananjaya
kaccit -- whether; etat -- this; srutam -- heard; partha -- O son of Prtha; tvaya -- by you; eka-agrena -- with full attention; cetasa -- by the mind; kaccit -- whether; ajnana -- of ignorance; sammohah -- the illusion; pranastah -- dispelled; te -- of you; dhananjaya -- O conqueror of wealth (Arjuna).
O son of Prtha, O conqueror of wealth, have you heard this with an attentive mind? And are your ignorance and illusions now dispelled?
nasto mohah smrtir labdha
sthito 'mi gata-sandehah
karisye vacanam tava
arjunah uvaca -- Arjuna said; nastah -- dispelled; mohah -- illusion; smrtih -- memory; labdha -- regained; tvat-prasadat -- by Your mercy; maya -- by me; acyuta -- O infallible Krishna; sthitah -- situated; asmi -- I am; gata -- removed; sandehah -- all doubts; karisye -- I shall execute; vacanam -- order; tava -- Your.
Arjuna said: My dear Krishna, 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.
ity aham vasudevasya
parthasya ca mahatmanah
samvadam imam asrausam
sanjayah uvaca -- Sanjaya said; iti -- thus; aham -- I; vasudevasya -- of Krishna; parthasya -- and Arjuna; ca -- also; maha-atmanah -- of the great soul; samvadam -- discussion; imam -- this; asrausam -- have heard; adbhutam -- wonderful; roma-harsanam -- making the hair stand on end.
Sanjaya said: Thus have I heard the conversation of two great souls, Krishna and Arjuna. And so wonderful is that message that my hair is standing on end.
etad guhyam aham param
yogam yogesvarat krsnat
saksat kathayatah svayam
vyasa-prasadat -- by the mercy of Vyasadeva; srutavan -- have heard; etat -- this; guhyam -- confidential; aham -- I; param -- the supreme; yogam -- mysticism; yoga-isvarat -- from the master of all mysticism; krsnat -- from Krishna; saksat -- directly; kathayatah -- speaking; svayam -- personally.
By the mercy of Vyasa, I have heard these most confidential talks directly from the master of all mysticism, Krishna, who was speaking personally to Arjuna.
samvadam imam adbhutam
hrsyami ca muhur muhuh
rajan -- O King; samsmrtya -- remembering; samsmrtya -- remembering; samvadam -- message; imam -- this; adbhutam -- wonderful; kesava -- of Lord Krishna; arjunayoh -- and Arjuna; punyam -- pious; hrsyami -- I am taking pleasure; ca -- also; muhuh muhuh -- repeatedly.
O King, as I repeatedly recall this wondrous and holy dialogue between Krishna and Arjuna, I take pleasure, being thrilled at every moment.
rupam aty-adbhutam hareh
vismayo me mahan rajan
hrsyami ca punah punah
tat -- that; ca -- also; samsmrtya -- remembering; samsmrtya -- remembering; rupam -- form; ati -- greatly; adbhutam -- wonderful; hareh -- of Lord Krishna; vismayah -- wonder; me -- my; mahan -- great; rajan -- O King; hrsyami -- I am enjoying; ca -- also; punah punah -- repeatedly.
O King, as I remember the wonderful form of Lord Krishna, I am struck with wonder more and more, and I rejoice again and again.
yatra partho dhanur-dharah
tatra srir vijayo bhutir
dhruva nitir matir mama
yatra -- where; yoga-isvarah -- the master of mysticism; krsnah -- Lord Krishna; yatra -- where; parthah -- the son of Prtha; dhanuh-dharah -- the carrier of the bow and arrow; tatra -- there; srih -- opulence; vijayah -- victory; bhutih -- exceptional power; dhruva -- certain; nitih -- morality; matih mama -- my opinion.
Wherever there is Krishna, 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.