06.040
Pancharatra: Bhagavad Gita 18th chapter.
अर्जुन उवाच॥
arjuna uvāca॥
[अर्जुन (arjuna) - Arjuna; उवाच (uvāca) - said;]
(Arjuna said:)
Arjuna said:
संन्यासस्य महाबाहो तत्त्वमिच्छामि वेदितुम्। त्यागस्य च हृषीकेश पृथक्केशिनिषूदन ॥६-४०-१॥
saṃnyāsasya mahābāho tattvamicchāmi veditum। tyāgasya ca hṛṣīkeśa pṛthakkeśiniṣūdana ॥6-40-1॥
[संन्यासस्य (saṃnyāsasya) - of renunciation; महाबाहो (mahābāho) - O mighty-armed one; तत्त्वम् (tattvam) - the truth; इच्छामि (icchāmi) - I wish; वेदितुम् (veditum) - to know; त्यागस्य (tyāgasya) - of renunciation; च (ca) - and; हृषीकेश (hṛṣīkeśa) - O Hṛṣīkeśa; पृथक् (pṛthak) - separately; केशिनिषूदन (keśiniṣūdana) - O slayer of Keśin;]
(O mighty-armed one, I wish to know the truth of renunciation and of renunciation separately, O Hṛṣīkeśa, O slayer of Keśin.)
O mighty-armed one, I wish to understand the essence of renunciation and the distinction between renunciation and relinquishment, O Hṛṣīkeśa, O slayer of Keśin.
श्रीभगवानुवाच॥
śrībhagavānuvāca॥
[श्री (śrī) - auspicious; भगवान् (bhagavān) - Lord; उवाच (uvāca) - said;]
(The auspicious Lord said:)
The Blessed Lord spoke:
काम्यानां कर्मणां न्यासं संन्यासं कवयो विदुः। सर्वकर्मफलत्यागं प्राहुस्त्यागं विचक्षणाः ॥६-४०-२॥
kāmyānāṃ karmaṇāṃ nyāsaṃ saṃnyāsaṃ kavayo viduḥ। sarvakarmaphalatyāgaṃ prāhustyāgaṃ vicakṣaṇāḥ ॥6-40-2॥
[काम्यानां (kāmyānāṃ) - of desires; कर्मणां (karmaṇāṃ) - of actions; न्यासं (nyāsaṃ) - renunciation; संन्यासं (saṃnyāsaṃ) - renunciation; कवयः (kavayaḥ) - sages; विदुः (viduḥ) - know; सर्वकर्मफलत्यागं (sarvakarmaphalatyāgaṃ) - abandonment of all fruits of actions; प्राहुः (prāhuḥ) - declare; त्यागं (tyāgaṃ) - renunciation; विचक्षणाः (vicakṣaṇāḥ) - the wise;]
(Sages know the renunciation of desired actions as renunciation; the wise declare the abandonment of all fruits of actions as renunciation.)
Sages understand renunciation as the giving up of actions done with desire; the wise say that renunciation is the abandonment of the fruits of all actions.
त्याज्यं दोषवदित्येके कर्म प्राहुर्मनीषिणः। यज्ञदानतपःकर्म न त्याज्यमिति चापरे ॥६-४०-३॥
tyājyaṁ doṣavadityeke karma prāhurmanīṣiṇaḥ। yajñadānatapaḥkarma na tyājyamiti cāpare ॥6-40-3॥
[त्याज्यं (tyājyam) - to be abandoned; दोषवत् (doṣavat) - as evil; इति (iti) - thus; एके (eke) - some; कर्म (karma) - action; प्राहुः (prāhuḥ) - declare; मनीषिणः (manīṣiṇaḥ) - wise ones; यज्ञ (yajña) - sacrifice; दान (dāna) - charity; तपः (tapaḥ) - austerity; कर्म (karma) - action; न (na) - not; त्याज्यम् (tyājyam) - to be abandoned; इति (iti) - thus; च (ca) - and; अपरे (apare) - others;]
(Some wise ones declare that action is to be abandoned as evil; others say that acts of sacrifice, charity, and austerity should not be abandoned.)
Some wise individuals state that actions should be given up as they are flawed, while others argue that acts like sacrifice, charity, and austerity should not be forsaken.
निश्चयं शृणु मे तत्र त्यागे भरतसत्तम। त्यागो हि पुरुषव्याघ्र त्रिविधः सम्प्रकीर्तितः ॥६-४०-४॥
niścayaṃ śṛṇu me tatra tyāge bharatasattama। tyāgo hi puruṣavyāghra trividhaḥ samprakīrtitaḥ ॥6-40-4॥
[निश्चयं (niścayam) - certainty; शृणु (śṛṇu) - hear; मे (me) - my; तत्र (tatra) - there; त्यागे (tyāge) - in renunciation; भरतसत्तम (bharatasattama) - O best of the Bharatas; त्यागः (tyāgaḥ) - renunciation; हि (hi) - indeed; पुरुषव्याघ्र (puruṣavyāghra) - O tiger among men; त्रिविधः (trividhaḥ) - threefold; सम्प्रकीर्तितः (samprakīrtitaḥ) - is declared;]
(Hear my certainty there in renunciation, O best of the Bharatas. Renunciation, O tiger among men, is indeed declared to be threefold.)
Listen to my definitive conclusion on renunciation, O best of the Bharatas. Renunciation, O tiger among men, is indeed said to be of three kinds.
यज्ञदानतपःकर्म न त्याज्यं कार्यमेव तत्। यज्ञो दानं तपश्चैव पावनानि मनीषिणाम् ॥६-४०-५॥
yajñadānatapaḥkarma na tyājyaṃ kāryameva tat। yajño dānaṃ tapaścaiva pāvanāni manīṣiṇām ॥6-40-5॥
[यज्ञ (yajña) - sacrifice; दान (dāna) - charity; तपः (tapaḥ) - austerity; कर्म (karma) - action; न (na) - not; त्याज्यम् (tyājyam) - to be abandoned; कार्य (kārya) - should be done; एव (eva) - indeed; तत् (tat) - that; यज्ञः (yajñaḥ) - sacrifice; दानम् (dānam) - charity; तपः (tapaḥ) - austerity; च (ca) - and; एव (eva) - indeed; पावनानि (pāvanāni) - purifiers; मनीषिणाम् (manīṣiṇām) - of the wise;]
(Sacrifice, charity, and austerity should not be abandoned; indeed, these are purifiers of the wise.)
Acts of sacrifice, charity, and austerity should never be abandoned, for they purify even the wise.
एतान्यपि तु कर्माणि सङ्गं त्यक्त्वा फलानि च। कर्तव्यानीति मे पार्थ निश्चितं मतमुत्तमम् ॥६-४०-६॥
etānyapi tu karmāṇi saṅgaṃ tyaktvā phalāni ca। kartavyānīti me pārtha niścitaṃ matamuttamam ॥6-40-6॥
[एतानि (etāni) - these; अपि (api) - also; तु (tu) - but; कर्माणि (karmāṇi) - actions; सङ्गं (saṅgam) - attachment; त्यक्त्वा (tyaktvā) - abandoning; फलानि (phalāni) - fruits; च (ca) - and; कर्तव्यानि (kartavyāni) - to be done; इति (iti) - thus; मे (me) - my; पार्थ (pārtha) - O son of Pritha; निश्चितं (niścitam) - determined; मतम् (matam) - opinion; उत्तमम् (uttamam) - supreme;]
(These actions, too, must be performed without attachment and desire for fruits, thus is my determined supreme opinion, O son of Pritha.)
O son of Pritha, it is my firm and supreme opinion that these actions must also be performed without attachment and desire for results.
नियतस्य तु संन्यासः कर्मणो नोपपद्यते। मोहात्तस्य परित्यागस्तामसः परिकीर्तितः ॥६-४०-७॥
niyatasya tu saṃnyāsaḥ karmaṇo nopapadyate। mohāttasya parityāgastām asaḥ parikīrtitaḥ ॥6-40-7॥
[नियतस्य (niyatasya) - of the regulated; तु (tu) - but; संन्यासः (saṃnyāsaḥ) - renunciation; कर्मणः (karmaṇaḥ) - of action; न (na) - not; उपपद्यते (upapadyate) - is proper; मोहात् (mohāt) - from delusion; तस्य (tasya) - his; परित्यागः (parityāgaḥ) - abandonment; तामसः (tām asaḥ) - in the mode of ignorance; परिकीर्तितः (parikīrtitaḥ) - is declared;]
(But the renunciation of regulated action is not proper. Abandonment from delusion is declared to be in the mode of ignorance.)
Renouncing prescribed duties is not appropriate. Abandoning them out of delusion is said to be in the mode of ignorance.
दुःखमित्येव यत्कर्म कायक्लेशभयात्त्यजेत्। स कृत्वा राजसं त्यागं नैव त्यागफलं लभेत् ॥६-४०-८॥
duḥkhamityeva yatkarma kāyakleśabhayāttyajet। sa kṛtvā rājasaṃ tyāgaṃ naiva tyāgaphalaṃ labhet ॥6-40-8॥
[दुःखम् (duḥkham) - suffering; इति (iti) - thus; एव (eva) - only; यत् (yat) - which; कर्म (karma) - action; कायक्लेश (kāyakleśa) - bodily discomfort; भयात् (bhayāt) - out of fear; त्यजेत् (tyajet) - abandons; सः (saḥ) - he; कृत्वा (kṛtvā) - having done; राजसम् (rājasam) - passionate; त्यागम् (tyāgam) - renunciation; न (na) - not; एव (eva) - indeed; त्यागफलम् (tyāgaphalam) - fruit of renunciation; लभेत् (labhet) - obtains;]
(He who abandons an action only because it is suffering, out of fear of bodily discomfort, having done a passionate renunciation, indeed does not obtain the fruit of renunciation.)
He who renounces an action merely because it is troublesome, out of fear of physical discomfort, performs a renunciation driven by passion and does not gain the true benefits of renunciation.
कार्यमित्येव यत्कर्म नियतं क्रियतेऽर्जुन। सङ्गं त्यक्त्वा फलं चैव स त्यागः सात्त्विको मतः ॥६-४०-९॥
kāryamityeva yatkarma niyataṃ kriyate'rjuna। saṅgaṃ tyaktvā phalaṃ caiva sa tyāgaḥ sāttviko mataḥ ॥6-40-9॥
[कार्यं (kāryam) - duty; इति (iti) - thus; एव (eva) - indeed; यत् (yat) - which; कर्म (karma) - action; नियतं (niyatam) - prescribed; क्रियते (kriyate) - is performed; अर्जुन (arjuna) - Arjuna; सङ्गं (saṅgam) - attachment; त्यक्त्वा (tyaktvā) - having abandoned; फलं (phalam) - fruit; च (ca) - and; एव (eva) - indeed; सः (saḥ) - that; त्यागः (tyāgaḥ) - renunciation; सात्त्विकः (sāttvikaḥ) - in the mode of goodness; मतः (mataḥ) - is considered;]
(The action which is performed as duty, O Arjuna, without attachment and without desire for results, is considered renunciation in the mode of goodness.)
O Arjuna, when an action is performed as a duty without any attachment or desire for the fruits, it is regarded as renunciation in the mode of goodness.
न द्वेष्ट्यकुशलं कर्म कुशले नानुषज्जते। त्यागी सत्त्वसमाविष्टो मेधावी छिन्नसंशयः ॥६-४०-१०॥
na dveṣṭyakusalaṃ karma kuśale nānuṣajjate। tyāgī sattvasamāviṣṭo medhāvī chinnasaṃśayaḥ ॥6-40-10॥
[न (na) - not; द्वेष्टि (dveṣṭi) - hates; अकुशलं (akusalaṃ) - unskilled; कर्म (karma) - action; कुशले (kuśale) - skilled; न (na) - not; अनुषज्जते (anuṣajjate) - attached; त्यागी (tyāgī) - renouncer; सत्त्वसमाविष्टः (sattvasamāviṣṭaḥ) - endowed with purity; मेधावी (medhāvī) - wise; छिन्नसंशयः (chinnasaṃśayaḥ) - doubtless;]
(He does not hate unskilled action, nor is he attached to skilled action. The renouncer, endowed with purity, is wise and doubtless.)
The wise renouncer, free from doubts, neither hates unskilled actions nor is attached to skilled ones, being filled with purity.
न हि देहभृता शक्यं त्यक्तुं कर्माण्यशेषतः। यस्तु कर्मफलत्यागी स त्यागीत्यभिधीयते ॥६-४०-११॥
na hi dehabhṛtā śakyaṃ tyaktuṃ karmāṇyaśeṣataḥ। yastu karmaphalatyāgī sa tyāgītyabhidhīyate ॥6-40-11॥
[न (na) - not; हि (hi) - indeed; देहभृता (dehabhṛtā) - by the embodied; शक्यं (śakyaṃ) - possible; त्यक्तुं (tyaktuṃ) - to abandon; कर्माणि (karmāṇi) - actions; अशेषतः (aśeṣataḥ) - entirely; यः (yaḥ) - who; तु (tu) - but; कर्मफलत्यागी (karmaphalatyāgī) - renouncer of the fruits of actions; सः (saḥ) - he; त्यागी (tyāgī) - renouncer; इति (iti) - thus; अभिधीयते (abhidhīyate) - is called;]
(Indeed, it is not possible for the embodied to abandon actions entirely. But he who renounces the fruits of actions is called a renouncer.)
It is impossible for those who possess a body to completely abandon actions. However, one who renounces the fruits of actions is truly considered a renouncer.
अनिष्टमिष्टं मिश्रं च त्रिविधं कर्मणः फलम्। भवत्यत्यागिनां प्रेत्य न तु संन्यासिनां क्वचित् ॥६-४०-१२॥
aniṣṭamiṣṭaṃ miśraṃ ca trividhaṃ karmaṇaḥ phalam। bhavatyatyāgināṃ pretya na tu saṃnyāsināṃ kvacit ॥6-40-12॥
[अनिष्टम् (aniṣṭam) - unpleasant; इष्टम् (iṣṭam) - pleasant; मिश्रम् (miśram) - mixed; च (ca) - and; त्रिविधम् (trividham) - threefold; कर्मणः (karmaṇaḥ) - of action; फलम् (phalam) - result; भवति (bhavati) - becomes; अत्यागिनाम् (atyāginām) - of those who have not renounced; प्रेत्य (pretya) - after death; न (na) - not; तु (tu) - but; संन्यासिनाम् (saṃnyāsinām) - of those who have renounced; क्वचित् (kvacit) - anywhere;]
(The threefold result of action—unpleasant, pleasant, and mixed—accrues after death to those who have not renounced, but never to those who have renounced.)
Actions yield three types of results—unpleasant, pleasant, and mixed. These results affect those who have not renounced after death, but they do not affect those who have renounced.
पञ्चैतानि महाबाहो कारणानि निबोध मे। साङ्ख्ये कृतान्ते प्रोक्तानि सिद्धये सर्वकर्मणाम् ॥६-४०-१३॥
pañcaitāni mahābāho kāraṇāni nibodha me। sāṅkhye kṛtānte proktāni siddhaye sarvakarmaṇām ॥6-40-13॥
[पञ्च (pañca) - five; एतानि (etāni) - these; महाबाहो (mahābāho) - O mighty-armed; कारणानि (kāraṇāni) - causes; निबोध (nibodha) - understand; मे (me) - from me; साङ्ख्ये (sāṅkhye) - in Sāṅkhya philosophy; कृतान्ते (kṛtānte) - in the conclusion; प्रोक्तानि (proktāni) - are said; सिद्धये (siddhaye) - for the accomplishment; सर्वकर्मणाम् (sarvakarmaṇām) - of all actions;]
(O mighty-armed, understand from me these five causes, which are said in the conclusion of Sāṅkhya philosophy for the accomplishment of all actions.)
O mighty-armed one, learn from me about these five causes, which are described in the conclusion of Sāṅkhya philosophy for the accomplishment of all actions.
अधिष्ठानं तथा कर्ता करणं च पृथग्विधम्। विविधाश्च पृथक्चेष्टा दैवं चैवात्र पञ्चमम् ॥६-४०-१४॥
adhiṣṭhānaṃ tathā kartā karaṇaṃ ca pṛthagvidham। vividhāśca pṛthakceṣṭā daivaṃ caivātra pañcamam ॥6-40-14॥
[अधिष्ठानं (adhiṣṭhānam) - basis; तथा (tathā) - thus; कर्ता (kartā) - doer; करणं (karaṇam) - instrument; च (ca) - and; पृथग्विधम् (pṛthagvidham) - various kinds; विविधाः (vividhāḥ) - different; च (ca) - and; पृथक् (pṛthak) - separate; चेष्टा (ceṣṭā) - efforts; दैवं (daivam) - divine; च (ca) - and; एव (eva) - indeed; अत्र (atra) - here; पञ्चमम् (pañcamam) - fifth;]
(The basis, thus the doer, the instrument, and various kinds; different and separate efforts, and indeed the divine here is the fifth.)
The foundation, the doer, the instruments, and various kinds of efforts, along with the divine, are considered the five factors here.
शरीरवाङ्मनोभिर्यत्कर्म प्रारभते नरः। न्याय्यं वा विपरीतं वा पञ्चैते तस्य हेतवः ॥६-४०-१५॥
śarīravāṅmanobhiryatkarmaprārabhatenaraḥ। nyāyyaṃvāviparītaṃvāpañcaite tasyahetavaḥ॥6-40-15॥
[शरीर (śarīra) - body; वाक् (vāk) - speech; मनः (manaḥ) - mind; यत् (yat) - which; कर्म (karma) - action; प्रारभते (prārabhate) - begins; नरः (naraḥ) - man; न्याय्यम् (nyāyyam) - just; वा (vā) - or; विपरीतम् (viparītam) - unjust; वा (vā) - or; पञ्च (pañca) - five; एते (ete) - these; तस्य (tasya) - of him; हेतवः (hetavaḥ) - causes;]
(Whatever action a man begins with body, speech, or mind, whether just or unjust, these five are its causes.)
Every action a man undertakes with his body, speech, or mind, whether it is just or unjust, is caused by these five factors.
तत्रैवं सति कर्तारमात्मानं केवलं तु यः। पश्यत्यकृतबुद्धित्वान्न स पश्यति दुर्मतिः ॥६-४०-१६॥
tatraivaṃ sati kartāramātmānaṃ kevalaṃ tu yaḥ। paśyatyakṛtabuddhitvānna sa paśyati durmatiḥ ॥6-40-16॥
[तत्र (tatra) - there; एवं (evaṃ) - thus; सति (sati) - being; कर्तारम् (kartāram) - doer; आत्मानम् (ātmānam) - self; केवलम् (kevalam) - only; तु (tu) - but; यः (yaḥ) - who; पश्यति (paśyati) - sees; अकृतबुद्धित्वात् (akṛtabuddhitvāt) - due to lack of wisdom; न (na) - not; सः (saḥ) - he; पश्यति (paśyati) - sees; दुर्मतिः (durmatiḥ) - foolish;]
(There, thus being, the one who sees the self as the only doer, due to lack of wisdom, he does not see, being foolish.)
In this situation, the one who perceives himself as the sole doer, due to lack of wisdom, does not truly see, as he is misguided.
यस्य नाहङ्कृतो भावो बुद्धिर्यस्य न लिप्यते। हत्वापि स इमाँल्लोकान्न हन्ति न निबध्यते ॥६-४०-१७॥
yasya nāhaṅkṛto bhāvo buddhiryasya na lipyate। hatvāpi sa imā̱llokānna hanti na nibadhyate ॥6-40-17॥
[यस्य (yasya) - whose; न (na) - not; अहङ्कृतः (ahaṅkṛtaḥ) - egoism; भावः (bhāvaḥ) - state; बुद्धिः (buddhiḥ) - intellect; यस्य (yasya) - whose; न (na) - not; लिप्यते (lipyate) - is tainted; हत्वा (hatvā) - killing; अपि (api) - even; सः (saḥ) - he; इमान् (imān) - these; लोकान् (lokān) - worlds; न (na) - not; हन्ति (hanti) - kills; न (na) - not; निबध्यते (nibadhyate) - is bound;]
(Whose state is not of egoism, whose intellect is not tainted, even killing these worlds, he does not kill, nor is he bound.)
He who is free from egoism and whose intellect is untainted, even if he kills these worlds, he neither kills nor is bound by actions.
ज्ञानं ज्ञेयं परिज्ञाता त्रिविधा कर्मचोदना। करणं कर्म कर्तेति त्रिविधः कर्मसङ्ग्रहः ॥६-४०-१८॥
jñānaṃ jñeyaṃ parijñātā trividhā karmacodanā। karaṇaṃ karma karteti trividhaḥ karmasaṅgrahaḥ ॥6-40-18॥
[ज्ञानं (jñānaṃ) - knowledge; ज्ञेयं (jñeyaṃ) - the object of knowledge; परिज्ञाता (parijñātā) - the knower; त्रिविधा (trividhā) - threefold; कर्मचोदना (karmacodanā) - impulse to action; करणं (karaṇaṃ) - instrument; कर्म (karma) - action; कर्ता (kartā) - the doer; इति (iti) - thus; त्रिविधः (trividhaḥ) - threefold; कर्मसङ्ग्रहः (karmasaṅgrahaḥ) - the classification of action;]
(Knowledge, the object of knowledge, and the knower are the threefold impulse to action. Instrument, action, and the doer are the threefold classification of action.)
"Knowledge, the object of knowledge, and the knower constitute the threefold impulse to action. Similarly, the instrument, the action, and the doer form the threefold classification of action."
ज्ञानं कर्म च कर्ता च त्रिधैव गुणभेदतः। प्रोच्यते गुणसङ्ख्याने यथावच्छृणु तान्यपि ॥६-४०-१९॥
jñānaṃ karma ca kartā ca tridhaiva guṇabhedataḥ। procyate guṇasaṅkhyāne yathāvacchṛṇu tānyapi ॥6-40-19॥
[ज्ञानं (jñānaṃ) - knowledge; कर्म (karma) - action; च (ca) - and; कर्ता (kartā) - doer; च (ca) - and; त्रिधा (tridhā) - threefold; एव (eva) - indeed; गुणभेदतः (guṇabhedataḥ) - according to the division of qualities; प्रोच्यते (procyate) - is declared; गुणसङ्ख्याने (guṇasaṅkhyāne) - in the enumeration of qualities; यथावत् (yathāvat) - properly; शृणु (śṛṇu) - hear; तानि (tāni) - those; अपि (api) - also;]
(Knowledge, action, and the doer are indeed declared to be threefold according to the division of qualities. In the enumeration of qualities, hear those properly also.)
"Knowledge, action, and the doer are classified into three categories based on the qualities. Listen to them properly as they are enumerated."
सर्वभूतेषु येनैकं भावमव्ययमीक्षते। अविभक्तं विभक्तेषु तज्ज्ञानं विद्धि सात्त्विकम् ॥६-४०-२०॥
sarvabhūteṣu yenaikaṃ bhāvamavyayamīkṣate। avibhaktaṃ vibhakteṣu tajjñānaṃ viddhi sāttvikam ॥6-40-20॥
[सर्वभूतेषु (sarvabhūteṣu) - in all beings; येन (yena) - by which; एकम् (ekam) - one; भावम् (bhāvam) - essence; अव्ययम् (avyayam) - unchanging; ईक्षते (īkṣate) - sees; अविभक्तम् (avibhaktam) - undivided; विभक्तेषु (vibhakteṣu) - in the divided; तत् (tat) - that; ज्ञानम् (jñānam) - knowledge; विद्धि (viddhi) - know; सात्त्विकम् (sāttvikam) - pure;]
(In all beings, by which one sees the unchanging essence, undivided in the divided, know that knowledge as pure.)
The knowledge by which one perceives the single, imperishable essence present in all beings, undivided amidst the divided, is considered to be of the nature of goodness (sattvic).
पृथक्त्वेन तु यज्ज्ञानं नानाभावान्पृथग्विधान्। वेत्ति सर्वेषु भूतेषु तज्ज्ञानं विद्धि राजसम् ॥६-४०-२१॥
pṛthaktvena tu yajjñānaṃ nānābhāvānpṛthagvidhān। vetti sarveṣu bhūteṣu tajjñānaṃ viddhi rājasam ॥6-40-21॥
[पृथक्त्वेन (pṛthaktvena) - separately; तु (tu) - but; यत् (yat) - which; ज्ञानम् (jñānam) - knowledge; नानाभावान् (nānābhāvān) - various entities; पृथग्विधान् (pṛthagvidhān) - distinct forms; वेत्ति (vetti) - knows; सर्वेषु (sarveṣu) - in all; भूतेषु (bhūteṣu) - beings; तत् (tat) - that; ज्ञानम् (jñānam) - knowledge; विद्धि (viddhi) - understand; राजसम् (rājasam) - passionate;]
(But the knowledge which perceives various entities as distinct forms in all beings, understand that knowledge as passionate.)
The knowledge that sees different entities as separate forms in all beings is considered to be of the nature of passion.
यत्तु कृत्स्नवदेकस्मिन्कार्ये सक्तमहैतुकम्। अतत्त्वार्थवदल्पं च तत्तामसमुदाहृतम् ॥६-४०-२२॥
yattu kṛtsnavadekasminkārye saktamahaitukam। atattvārthavadalpaṃ ca tattāmasamudāhṛtam ॥6-40-22॥
[यत् (yat) - that which; तु (tu) - but; कृत्स्नवत् (kṛtsnavat) - as if complete; एकस्मिन् (ekasmin) - in one; कार्ये (kārye) - in action; सक्तम् (saktam) - attached; अहैतुकम् (ahaitukam) - without reason; अतत्त्वार्थवत् (atattvārthavat) - without understanding the essence; अल्पम् (alpam) - insignificant; च (ca) - and; तत् (tat) - that; तामसम् (tāmasam) - of darkness; उदाहृतम् (udāhṛtam) - is said;]
(That which is attached to a single action as if it were complete, without reason, without understanding the essence, and insignificant, is said to be of darkness.)
An action that is performed with attachment to a single task, considering it as complete without any reason or understanding of its true essence, and is insignificant, is described as being in the mode of ignorance.
नियतं सङ्गरहितमरागद्वेषतः कृतम्। अफलप्रेप्सुना कर्म यत्तत्सात्त्विकमुच्यते ॥६-४०-२३॥
niyataṃ saṅgarahitam arāgadveṣataḥ kṛtam। aphalaprepsunā karma yat tat sāttvikam ucyate ॥6-40-23॥
[नियतं (niyatam) - regulated; सङ्गरहितम् (saṅgarahitam) - free from attachment; अरागद्वेषतः (arāgadveṣataḥ) - without passion and hatred; कृतम् (kṛtam) - performed; अफलप्रेप्सुना (aphalaprepsunā) - without desire for results; कर्म (karma) - action; यत् (yat) - which; तत् (tat) - that; सात्त्विकम् (sāttvikam) - in the mode of goodness; उच्यते (ucyate) - is said;]
(Regulated action performed without attachment, passion, or desire for results is said to be in the mode of goodness.)
An action that is regulated and free from attachment, performed without passion or desire for results, is considered to be in the mode of goodness.
यत्तु कामेप्सुना कर्म साहङ्कारेण वा पुनः। क्रियते बहुलायासं तद्राजसमुदाहृतम् ॥६-४०-२४॥
yattu kāmepsunā karma sāhaṅkāreṇa vā punaḥ। kriyate bahulāyāsaṃ tadrājasamudāhṛtam ॥6-40-24॥
[यत् (yat) - that which; तु (tu) - but; कामेप्सुना (kāmepsunā) - with desire; कर्म (karma) - action; साहङ्कारेण (sāhaṅkāreṇa) - with ego; वा (vā) - or; पुनः (punaḥ) - again; क्रियते (kriyate) - is performed; बहुलायासं (bahulāyāsaṃ) - with much effort; तत् (tat) - that; राजसम् (rājasam) - in the mode of passion; उदाहृतम् (udāhṛtam) - is declared;]
(But that action which is performed with desire, with ego, or again with much effort, is declared to be in the mode of passion.)
Actions performed with desire, ego, or excessive effort are considered to be in the mode of passion.
अनुबन्धं क्षयं हिंसामनपेक्ष्य च पौरुषम्। मोहादारभ्यते कर्म यत्तत्तामसमुच्यते ॥६-४०-२५॥
anubandhaṁ kṣayaṁ hiṁsāmanapekṣya ca pauruṣam। mohādārabhyate karma yattattāmasamucyate ॥6-40-25॥
[अनुबन्धम् (anubandham) - consequences; क्षयम् (kṣayam) - destruction; हिंसाम् (hiṁsām) - violence; अनपेक्ष्य (anapekṣya) - without considering; च (ca) - and; पौरुषम् (pauruṣam) - effort; मोहात् (mohāt) - out of delusion; आरभ्यते (ārabhyate) - is undertaken; कर्म (karma) - action; यत् (yat) - which; तत् (tat) - that; तामसम् (tāmasam) - of ignorance; उच्यते (ucyate) - is said;]
(Action which is undertaken out of delusion, without considering the consequences, destruction, and violence, and without effort, is said to be of ignorance.)
An action that is initiated out of delusion, disregarding the consequences, destruction, and violence, and lacking effort, is considered to be of the nature of ignorance.
मुक्तसङ्गोऽनहंवादी धृत्युत्साहसमन्वितः। सिद्ध्यसिद्ध्योर्निर्विकारः कर्ता सात्त्विक उच्यते ॥६-४०-२६॥
muktasaṅgo'nahaṁvādī dhṛtyutsāhasamanvitaḥ। siddhyasiddhyornirvikāraḥ kartā sāttvika ucyate ॥6-40-26॥
[मुक्तसङ्गः (muktasaṅgaḥ) - free from attachment; अनहंवादी (anahaṁvādī) - without egoism; धृत्युत्साहसमन्वितः (dhṛtyutsāhasamanvitaḥ) - endowed with perseverance and enthusiasm; सिद्ध्यसिद्ध्योः (siddhyasiddhyoḥ) - in success and failure; निर्विकारः (nirvikāraḥ) - unperturbed; कर्ता (kartā) - doer; सात्त्विकः (sāttvikaḥ) - in the mode of goodness; उच्यते (ucyate) - is called;]
(The doer who is free from attachment, without egoism, endowed with perseverance and enthusiasm, unperturbed in success and failure, is called in the mode of goodness.)
A person who acts without attachment, without ego, with determination and enthusiasm, and remains unaffected by success or failure, is said to be in the mode of goodness.
रागी कर्मफलप्रेप्सुर्लुब्धो हिंसात्मकोऽशुचिः। हर्षशोकान्वितः कर्ता राजसः परिकीर्तितः ॥६-४०-२७॥
rāgī karmaphalaprepsurlubdho hiṁsātmako'śuciḥ। harṣaśokānvitaḥ kartā rājasaḥ parikīrtitaḥ ॥6-40-27॥
[रागी (rāgī) - attached; कर्मफलप्रेप्सुः (karmaphalaprepsuḥ) - desiring the fruits of actions; लुब्धः (lubdhaḥ) - greedy; हिंसात्मकः (hiṁsātmakaḥ) - violent; अशुचिः (aśuciḥ) - impure; हर्षशोकान्वितः (harṣaśokānvitaḥ) - endowed with joy and sorrow; कर्ता (kartā) - doer; राजसः (rājasaḥ) - rajasic; परिकीर्तितः (parikīrtitaḥ) - is declared;]
(The doer who is attached, desiring the fruits of actions, greedy, violent, impure, endowed with joy and sorrow, is declared to be rajasic.)
The person who acts with attachment, seeking rewards, is greedy, violent, impure, and experiences both joy and sorrow, is said to be of a rajasic nature.
अयुक्तः प्राकृतः स्तब्धः शठो नैकृतिकोऽलसः। विषादी दीर्घसूत्री च कर्ता तामस उच्यते ॥६-४०-२८॥
ayuktaḥ prākṛtaḥ stabdhaḥ śaṭho naikṛtiko'lasḥ। viṣādī dīrghasūtrī ca kartā tāmasa ucyate ॥6-40-28॥
[अयुक्तः (ayuktaḥ) - uncoordinated; प्राकृतः (prākṛtaḥ) - natural; स्तब्धः (stabdhaḥ) - stubborn; शठः (śaṭhaḥ) - deceitful; नैकृतिकः (naikṛtikaḥ) - dishonest; अलसः (alasḥ) - lazy; विषादी (viṣādī) - despondent; दीर्घसूत्री (dīrghasūtrī) - procrastinating; च (ca) - and; कर्ता (kartā) - doer; तामसः (tāmasaḥ) - of darkness; उच्यते (ucyate) - is called;]
(The uncoordinated, natural, stubborn, deceitful, dishonest, lazy, despondent, procrastinating doer is called of darkness.)
A person who is uncoordinated, natural, stubborn, deceitful, dishonest, lazy, despondent, and procrastinating is referred to as a doer of darkness.
बुद्धेर्भेदं धृतेश्चैव गुणतस्त्रिविधं शृणु। प्रोच्यमानमशेषेण पृथक्त्वेन धनञ्जय ॥६-४०-२९॥
buddherbhedaṁ dhṛteścaiva guṇatastrividhaṁ śṛṇu। procyamānamaśeṣeṇa pṛthaktvena dhanañjaya ॥6-40-29॥
[बुद्धेः (buddheḥ) - of intellect; भेदं (bhedaṁ) - division; धृतेः (dhṛteḥ) - of determination; च (ca) - and; एव (eva) - certainly; गुणतः (guṇataḥ) - by qualities; त्रिविधं (trividhaṁ) - threefold; शृणु (śṛṇu) - hear; प्रोच्यमानम् (procyamānam) - being explained; अशेषेण (aśeṣeṇa) - completely; पृथक्त्वेन (pṛthaktvena) - distinctly; धनञ्जय (dhanañjaya) - O Dhananjaya;]
(Hear the threefold division of intellect and determination, by qualities, being explained completely and distinctly, O Dhananjaya.)
O Dhananjaya, listen as I explain the threefold division of intellect and determination according to their qualities, in a complete and distinct manner.
प्रवृत्तिं च निवृत्तिं च कार्याकार्ये भयाभये। बन्धं मोक्षं च या वेत्ति बुद्धिः सा पार्थ सात्त्विकी ॥६-४०-३०॥
pravṛttiṃ ca nivṛttiṃ ca kāryākārye bhayābhaye। bandhaṃ mokṣaṃ ca yā vetti buddhiḥ sā pārtha sāttvikī ॥6-40-30॥
[प्रवृत्तिं (pravṛttiṃ) - engagement; च (ca) - and; निवृत्तिं (nivṛttiṃ) - renunciation; च (ca) - and; कार्ये (kārye) - duty; अकार्ये (akārye) - non-duty; भये (bhaye) - fear; अभये (abhaye) - fearlessness; बन्धं (bandhaṃ) - bondage; मोक्षं (mokṣaṃ) - liberation; च (ca) - and; या (yā) - which; वेत्ति (vetti) - knows; बुद्धिः (buddhiḥ) - intellect; सा (sā) - that; पार्थ (pārtha) - O son of Pritha; सात्त्विकी (sāttvikī) - in the mode of goodness;]
(The intellect which knows engagement and renunciation, duty and non-duty, fear and fearlessness, bondage and liberation, that intellect, O son of Pritha, is in the mode of goodness.)
O son of Pritha, the intellect that can discern between engagement and renunciation, duty and non-duty, fear and fearlessness, bondage and liberation, is considered to be in the mode of goodness.
यया धर्ममधर्मं च कार्यं चाकार्यमेव च। अयथावत्प्रजानाति बुद्धिः सा पार्थ राजसी ॥६-४०-३१॥
yayā dharmam adharmaṃ ca kāryaṃ cākāryam eva ca। ayathāvat prajānāti buddhiḥ sā pārtha rājasī ॥6-40-31॥
[यया (yayā) - by which; धर्मम् (dharmam) - righteousness; अधर्मं (adharmaṃ) - unrighteousness; च (ca) - and; कार्यं (kāryam) - duty; च (ca) - and; अकार्यं (akāryam) - non-duty; एव (eva) - indeed; च (ca) - and; अयथावत् (ayathāvat) - improperly; प्रजानाति (prajānāti) - understands; बुद्धिः (buddhiḥ) - intellect; सा (sā) - that; पार्थ (pārtha) - O son of Pritha; राजसी (rājasī) - passionate;]
(The intellect by which one improperly understands righteousness and unrighteousness, duty and non-duty, that intellect, O son of Pritha, is passionate.)
O son of Pritha, the intellect that improperly comprehends righteousness and unrighteousness, duty and non-duty, is considered to be of a passionate nature.
अधर्मं धर्ममिति या मन्यते तमसावृता। सर्वार्थान्विपरीतांश्च बुद्धिः सा पार्थ तामसी ॥६-४०-३२॥
adharmaṁ dharmamiti yā manyate tamasāvṛtā। sarvārthānviparītāṁśca buddhiḥ sā pārtha tāmasī ॥6-40-32॥
[अधर्मम् (adharmam) - unrighteousness; धर्मम् (dharmam) - righteousness; इति (iti) - thus; या (yā) - who; मन्यते (manyate) - thinks; तमसा (tamasā) - by darkness; आवृता (āvṛtā) - covered; सर्वार्थान् (sarvārthān) - all things; विपरीतान् (viparītān) - opposite; च (ca) - and; बुद्धिः (buddhiḥ) - intelligence; सा (sā) - that; पार्थ (pārtha) - O son of Pritha; तामसी (tāmasī) - in the mode of ignorance;]
(The intelligence which is covered by darkness and considers unrighteousness as righteousness, and all things as opposite, that intelligence, O son of Pritha, is in the mode of ignorance.)
O son of Pritha, the intelligence that is shrouded in darkness, perceiving unrighteousness as righteousness and seeing all things in a distorted way, is considered to be in the mode of ignorance.
धृत्या यया धारयते मनःप्राणेन्द्रियक्रियाः। योगेनाव्यभिचारिण्या धृतिः सा पार्थ सात्त्विकी ॥६-४०-३३॥
dhṛtyā yayā dhārayate manaḥprāṇendriyakriyāḥ। yogenāvyabhicāriṇyā dhṛtiḥ sā pārtha sāttvikī ॥6-40-33॥
[धृत्या (dhṛtyā) - by firmness; या (yā) - which; धारयते (dhārayate) - sustains; मनः (manaḥ) - mind; प्राण (prāṇa) - life; इन्द्रिय (indriya) - senses; क्रियाः (kriyāḥ) - activities; योगेन (yogena) - by yoga; अव्यभिचारिण्या (avyabhicāriṇyā) - unwavering; धृतिः (dhṛtiḥ) - firmness; सा (sā) - that; पार्थ (pārtha) - O son of Pṛthā; सात्त्विकी (sāttvikī) - in the mode of goodness;]
(The firmness by which one sustains the activities of the mind, life, and senses through unwavering yoga, that firmness, O son of Pṛthā, is in the mode of goodness.)
O son of Pṛthā, the firmness that sustains the mind, life, and senses through unwavering yoga is considered to be in the mode of goodness.
यया तु धर्मकामार्थान्धृत्या धारयतेऽर्जुन। प्रसङ्गेन फलाकाङ्क्षी धृतिः सा पार्थ राजसी ॥६-४०-३४॥
yayā tu dharmakāmārthāndhṛtyā dhārayate'rjuna। prasaṅgena phalākāṅkṣī dhṛtiḥ sā pārtha rājasī ॥6-40-34॥
[यया (yayā) - by which; तु (tu) - but; धर्मकामार्थान् (dharmakāmārthān) - dharma, desire, and wealth; धृत्या (dhṛtyā) - with fortitude; धारयते (dhārayate) - sustains; अर्जुन (arjuna) - Arjuna; प्रसङ्गेन (prasaṅgena) - with attachment; फलाकाङ्क्षी (phalākāṅkṣī) - desiring results; धृतिः (dhṛtiḥ) - fortitude; सा (sā) - that; पार्थ (pārtha) - O son of Pritha; राजसी (rājasī) - is in the mode of passion;]
(But that fortitude by which one sustains dharma, desire, and wealth with attachment, desiring results, O Arjuna, that fortitude is in the mode of passion.)
O Arjuna, the fortitude by which one holds onto dharma, desire, and wealth with attachment and a desire for results is considered to be in the mode of passion.
यया स्वप्नं भयं शोकं विषादं मदमेव च। न विमुञ्चति दुर्मेधा धृतिः सा पार्थ तामसी ॥६-४०-३५॥
yayā svapnaṁ bhayaṁ śokaṁ viṣādaṁ madameva ca। na vimuñcati durmedhā dhṛtiḥ sā pārtha tāmasī ॥6-40-35॥
[यया (yayā) - by which; स्वप्नं (svapnaṁ) - dream; भयं (bhayaṁ) - fear; शोकं (śokaṁ) - sorrow; विषादं (viṣādaṁ) - despair; मदं (madam) - intoxication; एव (eva) - only; च (ca) - and; न (na) - not; विमुञ्चति (vimuñcati) - releases; दुर्मेधा (durmedhā) - foolish; धृतिः (dhṛtiḥ) - steadfastness; सा (sā) - that; पार्थ (pārtha) - O son of Pritha; तामसी (tāmasī) - of darkness;]
(By which a foolish person does not release dream, fear, sorrow, despair, and only intoxication, that steadfastness, O son of Pritha, is of darkness.)
The steadfastness by which a person of dull intellect does not give up dreaming, fear, sorrow, despair, and intoxication, O son of Pritha, is considered to be of the nature of darkness.
सुखं त्विदानीं त्रिविधं शृणु मे भरतर्षभ। अभ्यासाद्रमते यत्र दुःखान्तं च निगच्छति ॥६-४०-३६॥
sukhaṁ tvidānīṁ trividhaṁ śṛṇu me bharatarṣabha। abhyāsādramate yatra duḥkhāntaṁ ca nigacchati ॥6-40-36॥
[सुखम् (sukham) - happiness; तु (tu) - but; इदानीम् (idānīm) - now; त्रिविधम् (trividham) - threefold; शृणु (śṛṇu) - hear; मे (me) - my; भरतर्षभ (bharatarṣabha) - O best of the Bharatas; अभ्यासात् (abhyāsāt) - by practice; रमते (ramate) - one rejoices; यत्र (yatra) - where; दुःखान्तम् (duḥkhāntam) - end of sorrow; च (ca) - and; निगच्छति (nigacchati) - attains;]
(Happiness, however, is now threefold; hear from me, O best of the Bharatas, where one rejoices by practice and attains the end of sorrow.)
Now, O best of the Bharatas, listen to me as I describe the threefold happiness, where through practice, one finds joy and reaches the end of sorrow.
यत्तदग्रे विषमिव परिणामेऽमृतोपमम्। तत्सुखं सात्त्विकं प्रोक्तमात्मबुद्धिप्रसादजम् ॥६-४०-३७॥
yattadagre viṣamiva pariṇāme'mṛtopamam। tatsukhaṃ sāttvikaṃ proktamātmabuddhiprasādajam ॥6-40-37॥
[यत् (yat) - which; तत् (tat) - that; अग्रे (agre) - in the beginning; विषमिव (viṣamiva) - like poison; परिणामे (pariṇāme) - in the end; अमृतोपमम् (amṛtopamam) - like nectar; तत् (tat) - that; सुखं (sukhaṃ) - happiness; सात्त्विकं (sāttvikaṃ) - in the mode of goodness; प्रोक्तम् (proktam) - is said; आत्मबुद्धिप्रसादजम् (ātmabuddhiprasādajam) - born of self-realization;]
(That which in the beginning is like poison but in the end is like nectar, that happiness is said to be in the mode of goodness, born of self-realization.)
Happiness that seems like poison at first but turns into nectar in the end is considered to be in the mode of goodness, arising from self-realization.
विषयेन्द्रियसंयोगाद्यत्तदग्रेऽमृतोपमम्। परिणामे विषमिव तत्सुखं राजसं स्मृतम् ॥६-४०-३८॥
viṣayendriyasaṃyogādyattadagre'mṛtopamam। pariṇāme viṣamiva tatsukhaṃ rājasaṃ smṛtam ॥6-40-38॥
[विषय (viṣaya) - sense objects; इन्द्रिय (indriya) - senses; संयोगात् (saṃyogāt) - from the contact; यत् (yat) - which; तत् (tat) - that; अग्रे (agre) - in the beginning; अमृत (amṛta) - nectar; उपमम् (upamam) - like; परिणामे (pariṇāme) - in the end; विषम (viṣama) - poison; इव (iva) - like; तत् (tat) - that; सुखं (sukhaṃ) - happiness; राजसं (rājasaṃ) - in the mode of passion; स्मृतम् (smṛtam) - is considered;]
(The happiness which arises from the contact of the senses with their objects, which is like nectar in the beginning, but like poison in the end, is considered to be in the mode of passion.)
Happiness derived from the contact of the senses with their objects is initially like nectar but turns into poison in the end; such happiness is considered to be in the mode of passion.
यदग्रे चानुबन्धे च सुखं मोहनमात्मनः। निद्रालस्यप्रमादोत्थं तत्तामसमुदाहृतम् ॥६-४०-३९॥
yadagre cānubandhe ca sukhaṃ mohanamātmanaḥ। nidrālasyapramādotthaṃ tattāmasamudāhṛtam ॥6-40-39॥
[यत् (yat) - that which; अग्रे (agre) - in the beginning; च (ca) - and; अनुबन्धे (anubandhe) - in the result; च (ca) - and; सुखम् (sukham) - happiness; मोहनम् (mohanam) - delusion; आत्मनः (ātmanaḥ) - of the self; निद्रा (nidrā) - sleep; आलस्य (ālasya) - laziness; प्रमाद (pramāda) - negligence; उत्थम् (uttham) - arising from; तत् (tat) - that; तामसम् (tāmasam) - mode of ignorance; उदाहृतम् (udāhṛtam) - is declared;]
(That which in the beginning and in the result is happiness and delusion of the self, arising from sleep, laziness, and negligence, that is declared as the mode of ignorance.)
The happiness which is initially and ultimately delusive to the self, arising from sleep, laziness, and negligence, is said to be of the nature of ignorance.
न तदस्ति पृथिव्यां वा दिवि देवेषु वा पुनः। सत्त्वं प्रकृतिजैर्मुक्तं यदेभिः स्यात्त्रिभिर्गुणैः ॥६-४०-४०॥
na tadasti pṛthivyāṃ vā divi deveṣu vā punaḥ। sattvaṃ prakṛtijairmuktaṃ yadebhiḥ syāttribhirguṇaiḥ ॥6-40-40॥
[न (na) - not; तत् (tat) - that; अस्ति (asti) - exists; पृथिव्यां (pṛthivyāṃ) - on earth; वा (vā) - or; दिवि (divi) - in heaven; देवेषु (deveṣu) - among gods; वा (vā) - or; पुनः (punaḥ) - again; सत्त्वं (sattvaṃ) - being; प्रकृतिजैः (prakṛtijaiḥ) - born of nature; मुक्तं (muktaṃ) - free; यत् (yat) - which; एभिः (ebhiḥ) - from these; स्यात् (syāt) - is; त्रिभिः (tribhiḥ) - three; गुणैः (guṇaiḥ) - qualities;]
(There is not that on earth or in heaven among gods again; being born of nature free which from these is three qualities.)
There is nothing on earth or in heaven among the gods that is free from these three qualities born of nature.
ब्राह्मणक्षत्रियविशां शूद्राणां च परन्तप। कर्माणि प्रविभक्तानि स्वभावप्रभवैर्गुणैः ॥६-४०-४१॥
brāhmaṇa-kṣatriya-viśāṃ śūdrāṇāṃ ca parantapa। karmāṇi pravibhaktāni svabhāva-prabhavair-guṇaiḥ ॥6-40-41॥
[ब्राह्मण (brāhmaṇa) - Brahmins; क्षत्रिय (kṣatriya) - Kshatriyas; विशां (viśāṃ) - Vaishyas; शूद्राणां (śūdrāṇāṃ) - of Shudras; च (ca) - and; परन्तप (parantapa) - O subduer of enemies; कर्माणि (karmāṇi) - duties; प्रविभक्तानि (pravibhaktāni) - are divided; स्वभाव (svabhāva) - by nature; प्रभवैः (prabhavaiḥ) - born of; गुणैः (guṇaiḥ) - qualities;]
(The duties of Brahmins, Kshatriyas, Vaishyas, and Shudras, O subduer of enemies, are divided by the qualities born of their own nature.)
O Arjuna, the duties of the Brahmins, Kshatriyas, Vaishyas, and Shudras are divided according to the qualities that arise from their own nature.
शमो दमस्तपः शौचं क्षान्तिरार्जवमेव च। ज्ञानं विज्ञानमास्तिक्यं ब्रह्मकर्म स्वभावजम् ॥६-४०-४२॥
śamo damastapaḥ śaucaṃ kṣāntirārjavameva ca। jñānaṃ vijñānamāstikyaṃ brahmakarma svabhāvajam ॥6-40-42॥
[शमः (śamaḥ) - control of mind; दमः (damaḥ) - control of senses; तपः (tapaḥ) - austerity; शौचम् (śaucam) - cleanliness; क्षान्तिः (kṣāntiḥ) - forgiveness; आर्जवम् (ārjavam) - honesty; एव (eva) - indeed; च (ca) - and; ज्ञानम् (jñānam) - knowledge; विज्ञानम् (vijñānam) - wisdom; आस्तिक्यम् (āstikyam) - faith; ब्रह्मकर्म (brahmakarma) - duties of a Brahmana; स्वभावजम् (svabhāvajam) - born of one's nature;]
(Control of mind, control of senses, austerity, cleanliness, forgiveness, honesty, indeed, and; knowledge, wisdom, faith, duties of a Brahmana, born of one's nature.)
The qualities such as control of mind and senses, austerity, cleanliness, forgiveness, honesty, knowledge, wisdom, faith, and the duties of a Brahmana are naturally born of one's own nature.
शौर्यं तेजो धृतिर्दाक्ष्यं युद्धे चाप्यपलायनम्। दानमीश्वरभावश्च क्षत्रकर्म स्वभावजम् ॥६-४०-४३॥
śauryaṁ tejo dhṛtir dākṣyaṁ yuddhe cāpy apalāyanam। dānam īśvarabhāvaś ca kṣatrakarma svabhāvajam ॥6-40-43॥
[शौर्यं (śauryaṁ) - valor; तेजः (tejaḥ) - splendor; धृतिः (dhṛtiḥ) - steadfastness; दाक्ष्यम् (dākṣyam) - dexterity; युद्धे (yuddhe) - in battle; च (ca) - and; अपि (api) - also; अपलायनम् (apalāyanam) - not fleeing; दानम् (dānam) - generosity; ईश्वरभावः (īśvarabhāvaḥ) - lordliness; च (ca) - and; क्षत्रकर्म (kṣatrakarma) - duty of a warrior; स्वभावजम् (svabhāvajam) - born of nature;]
(Valor, splendor, steadfastness, dexterity, not fleeing in battle, generosity, and lordliness are the duties of a warrior born of nature.)
The natural duties of a warrior include valor, splendor, steadfastness, dexterity, not fleeing in battle, generosity, and lordliness.
कृषिगोरक्ष्यवाणिज्यं वैश्यकर्म स्वभावजम्। परिचर्यात्मकं कर्म शूद्रस्यापि स्वभावजम् ॥६-४०-४४॥
kṛṣigorakṣyavāṇijyaṃ vaiśyakarma svabhāvajam। paricaryātmakaṃ karma śūdrasyāpi svabhāvajam ॥6-40-44॥
[कृषि (kṛṣi) - agriculture; गो (go) - cattle; रक्ष्य (rakṣya) - protection; वाणिज्यं (vāṇijyaṃ) - trade; वैश्य (vaiśya) - merchant; कर्म (karma) - duty; स्वभावजम् (svabhāvajam) - by nature; परिचर्या (paricaryā) - service; आत्मकं (ātmakaṃ) - characteristic; कर्म (karma) - duty; शूद्रस्य (śūdrasya) - of the Shudra; अपि (api) - also; स्वभावजम् (svabhāvajam) - by nature;]
(Agriculture, cattle protection, and trade are the natural duties of the Vaishya. Service is also the natural duty of the Shudra.)
The natural duties of the Vaishya are agriculture, cattle protection, and trade, while the natural duty of the Shudra is service.
स्वे स्वे कर्मण्यभिरतः संसिद्धिं लभते नरः। स्वकर्मनिरतः सिद्धिं यथा विन्दति तच्छृणु ॥६-४०-४५॥
sve sve karmaṇyabhirataḥ saṁsiddhiṁ labhate naraḥ। svakarmanirataḥ siddhiṁ yathā vindati tacchṛṇu ॥6-40-45॥
[स्वे (sve) - in one's own; स्वे (sve) - in one's own; कर्मणि (karmaṇi) - in duty; अभिरतः (abhirataḥ) - engaged; संसिद्धिम् (saṁsiddhim) - perfection; लभते (labhate) - attains; नरः (naraḥ) - a person; स्वकर्मनिरतः (svakarmanirataḥ) - engaged in one's own duty; सिद्धिम् (siddhim) - perfection; यथा (yathā) - as; विन्दति (vindati) - finds; तत् (tat) - that; शृणु (śṛṇu) - hear;]
(In one's own duty, engaged, a person attains perfection; engaged in one's own duty, as one finds perfection, that hear.)
A person achieves perfection by being engaged in their own duty. Listen to how one finds perfection by being dedicated to their own work.
यतः प्रवृत्तिर्भूतानां येन सर्वमिदं ततम्। स्वकर्मणा तमभ्यर्च्य सिद्धिं विन्दति मानवः ॥६-४०-४६॥
yataḥ pravṛttirbhūtānāṃ yena sarvamidaṃ tatam। svakarmaṇā tamabhyarcya siddhiṃ vindati mānavaḥ ॥6-40-46॥
[यतः (yataḥ) - from whom; प्रवृत्तिः (pravṛttiḥ) - the origin; भूतानां (bhūtānāṃ) - of all beings; येन (yena) - by whom; सर्वम् (sarvam) - all; इदम् (idam) - this; ततम् (tatam) - is pervaded; स्वकर्मणा (svakarmaṇā) - by one's own duty; तम् (tam) - Him; अभ्यर्च्य (abhyarcya) - worshipping; सिद्धिम् (siddhim) - perfection; विन्दति (vindati) - achieves; मानवः (mānavaḥ) - a human being;]
(From whom is the origin of all beings, by whom all this is pervaded, by worshipping Him with one's own duty, a human being achieves perfection.)
A human being achieves perfection by worshipping the one from whom all beings originate and by whom all this is pervaded, through the performance of one's own duties.
श्रेयान्स्वधर्मो विगुणः परधर्मात्स्वनुष्ठितात्। स्वभावनियतं कर्म कुर्वन्नाप्नोति किल्बिषम् ॥६-४०-४७॥
śreyān svadharmo viguṇaḥ paradharmāt svanuṣṭhitāt। svabhāvaniyataṃ karma kurvannāpnoti kilbiṣam ॥6-40-47॥
[श्रेयान् (śreyān) - better; स्वधर्मः (svadharmaḥ) - one's own duty; विगुणः (viguṇaḥ) - imperfect; परधर्मात् (paradharmāt) - than another's duty; स्वनुष्ठितात् (svanuṣṭhitāt) - well-performed; स्वभावनियतं (svabhāvaniyatam) - naturally prescribed; कर्म (karma) - duty; कुर्वन् (kurvan) - performing; न (na) - not; आप्नोति (āpnoti) - incurs; किल्बिषम् (kilbiṣam) - sin;]
(One's own duty, though imperfect, is better than another's duty well performed. Performing duty according to one's nature, one does not incur sin.)
It is better to perform one's own duties imperfectly than to master the duties of another. By fulfilling the responsibilities inherent to one's own nature, one remains free from sin.
सहजं कर्म कौन्तेय सदोषमपि न त्यजेत्। सर्वारम्भा हि दोषेण धूमेनाग्निरिवावृताः ॥६-४०-४८॥
sahajaṁ karma kaunteya sadoṣamapi na tyajet। sarvārambhā hi doṣeṇa dhūmenāgnirivāvṛtāḥ ॥6-40-48॥
[सहजम् (sahajam) - natural; कर्म (karma) - action; कौन्तेय (kaunteya) - O son of Kunti; सदोषम् (sadoṣam) - with fault; अपि (api) - even; न (na) - not; त्यजेत् (tyajet) - should abandon; सर्वारम्भाः (sarvārambhāḥ) - all undertakings; हि (hi) - indeed; दोषेण (doṣeṇa) - with fault; धूमेन (dhūmena) - with smoke; अग्निः (agniḥ) - fire; इव (iva) - like; आवृताः (āvṛtāḥ) - are covered;]
(One should not abandon natural action, O son of Kunti, even if it is with fault. For all undertakings are indeed covered with fault, like fire with smoke.)
O son of Kunti, one should not abandon natural duties even if they have faults, because all actions are enveloped by faults, just as fire is covered by smoke.
असक्तबुद्धिः सर्वत्र जितात्मा विगतस्पृहः। नैष्कर्म्यसिद्धिं परमां संन्यासेनाधिगच्छति ॥६-४०-४९॥
asaktabuddhiḥ sarvatra jitātmā vigataspṛhaḥ। naiṣkarmyasiddhiṃ paramāṃ saṃnyāsenādhigacchati ॥6-40-49॥
[असक्तबुद्धिः (asaktabuddhiḥ) - one with unattached intellect; सर्वत्र (sarvatra) - everywhere; जितात्मा (jitātmā) - self-conquered; विगतस्पृहः (vigataspṛhaḥ) - free from desires; नैष्कर्म्यसिद्धिं (naiṣkarmyasiddhiṃ) - perfection in actionlessness; परमां (paramāṃ) - supreme; संन्यासेन (saṃnyāsen) - through renunciation; अधिगच्छति (adhigacchati) - attains;]
(One with unattached intellect, who is self-conquered and free from desires, attains the supreme perfection in actionlessness through renunciation.)
A person who has an unattached intellect, is self-disciplined, and free from desires, achieves the highest state of actionlessness through renunciation.
सिद्धिं प्राप्तो यथा ब्रह्म तथाप्नोति निबोध मे। समासेनैव कौन्तेय निष्ठा ज्ञानस्य या परा ॥६-४०-५०॥
siddhiṁ prāpto yathā brahma tathāpnoti nibodha me। samāsenaiva kaunteya niṣṭhā jñānasya yā parā ॥6-40-50॥
[सिद्धिं (siddhiṁ) - perfection; प्राप्तः (prāptaḥ) - attained; यथा (yathā) - as; ब्रह्म (brahma) - Brahman; तथा (tathā) - so; आप्नोति (āpnoti) - attains; निबोध (nibodha) - understand; मे (me) - my; समासेन (samāsena) - briefly; एव (eva) - indeed; कौन्तेय (kaunteya) - O son of Kunti; निष्ठा (niṣṭhā) - state; ज्ञानस्य (jñānasya) - of knowledge; या (yā) - which; परा (parā) - supreme;]
(Understand from me how one who has attained perfection also attains Brahman, O son of Kunti, briefly, the supreme state of knowledge.)
O son of Kunti, understand from me briefly how one who has attained perfection also attains Brahman, which is the supreme state of knowledge.
बुद्ध्या विशुद्धया युक्तो धृत्यात्मानं नियम्य च। शब्दादीन्विषयांस्त्यक्त्वा रागद्वेषौ व्युदस्य च ॥६-४०-५१॥
buddhyā viśuddhayā yukto dhṛtyātmānaṃ niyamya ca। śabdādīnviṣayāṃstyaktvā rāgadveṣau vyudasya ca ॥6-40-51॥
[बुद्ध्या (buddhyā) - with intellect; विशुद्धया (viśuddhayā) - pure; युक्तः (yuktaḥ) - engaged; धृत्या (dhṛtyā) - with determination; आत्मानम् (ātmānam) - self; नियम्य (niyamya) - controlling; च (ca) - and; शब्दादीन् (śabdādīn) - sound and others; विषयान् (viṣayān) - senses; त्यक्त्वा (tyaktvā) - abandoning; रागद्वेषौ (rāgadveṣau) - attachment and aversion; व्युदस्य (vyudasya) - having discarded; च (ca) - and;]
(With intellect pure, engaged, with determination controlling the self, and abandoning the senses like sound, having discarded attachment and aversion.)
With a pure intellect and determination, controlling the self, and abandoning sensory perceptions like sound, one discards attachment and aversion.
विविक्तसेवी लघ्वाशी यतवाक्कायमानसः। ध्यानयोगपरो नित्यं वैराग्यं समुपाश्रितः ॥६-४०-५२॥
viviktasevī laghvāśī yatavākkāyamānasaḥ। dhyānayogaparo nityaṃ vairāgyaṃ samupāśritaḥ ॥6-40-52॥
[विविक्तसेवी (viviktasevī) - one who enjoys solitude; लघ्वाशी (laghvāśī) - moderate eater; यतवाक्कायमानसः (yatavākkāyamānasaḥ) - controlled in speech, body, and mind; ध्यानयोगपरो (dhyānayogaparaḥ) - devoted to meditation and yoga; नित्यं (nityaṃ) - always; वैराग्यं (vairāgyaṃ) - detachment; समुपाश्रितः (samupāśritaḥ) - having fully taken refuge;]
(One who enjoys solitude, is a moderate eater, controlled in speech, body, and mind, devoted to meditation and yoga, always having fully taken refuge in detachment.)
"The person who enjoys solitude, eats moderately, controls speech, body, and mind, is devoted to meditation and yoga, and always embraces detachment."
अहङ्कारं बलं दर्पं कामं क्रोधं परिग्रहम्। विमुच्य निर्ममः शान्तो ब्रह्मभूयाय कल्पते ॥६-४०-५३॥
ahaṅkāraṁ balaṁ darpaṁ kāmaṁ krodhaṁ parigraham। vimucya nirmamaḥ śānto brahmabhūyāya kalpate ॥6-40-53॥
[अहङ्कारं (ahaṅkāram) - ego; बलं (balam) - strength; दर्पं (darpam) - pride; कामं (kāmam) - desire; क्रोधं (krodham) - anger; परिग्रहम् (parigraham) - attachment; विमुच्य (vimucya) - having abandoned; निर्ममः (nirmamaḥ) - without possessiveness; शान्तः (śāntaḥ) - peaceful; ब्रह्मभूयाय (brahmabhūyāya) - to become Brahman; कल्पते (kalpate) - is fit;]
(Having abandoned ego, strength, pride, desire, anger, and attachment, one who is without possessiveness and peaceful is fit to become Brahman.)
One who has given up ego, strength, pride, desire, anger, and attachment, and is free from possessiveness and peaceful, is eligible to attain the state of Brahman.
ब्रह्मभूतः प्रसन्नात्मा न शोचति न काङ्क्षति। समः सर्वेषु भूतेषु मद्भक्तिं लभते पराम् ॥६-४०-५४॥
brahmabhūtaḥ prasannātmā na śocati na kāṅkṣati। samaḥ sarveṣu bhūteṣu madbhaktiṃ labhate parām ॥6-40-54॥
[ब्रह्मभूतः (brahmabhūtaḥ) - one who is realized in Brahman; प्रसन्नात्मा (prasannātmā) - with a clear mind; न (na) - not; शोचति (śocati) - grieves; न (na) - not; काङ्क्षति (kāṅkṣati) - desires; समः (samaḥ) - equal; सर्वेषु (sarveṣu) - towards all; भूतेषु (bhūteṣu) - beings; मद्भक्तिं (madbhaktiṃ) - my devotion; लभते (labhate) - gains; पराम् (parām) - supreme;]
(One who is realized in Brahman, with a clear mind, neither grieves nor desires, is equal towards all beings, and gains my supreme devotion.)
A person who is realized in Brahman, with a serene mind, neither grieves nor desires. Such a person, being equal towards all beings, attains my supreme devotion.
भक्त्या मामभिजानाति यावान्यश्चास्मि तत्त्वतः। ततो मां तत्त्वतो ज्ञात्वा विशते तदनन्तरम् ॥६-४०-५५॥
bhaktyā mām abhijānāti yāvān yaḥ ca asmi tattvataḥ। tato mām tattvataḥ jñātvā viśate tad anantaram ॥6-40-55॥
[भक्त्या (bhaktyā) - by devotion; माम् (mām) - me; अभिजानाति (abhijānāti) - knows; यावान् (yāvān) - as much as; यः (yaḥ) - who; च (ca) - and; अस्मि (asmi) - am; तत्त्वतः (tattvataḥ) - in reality; ततः (tataḥ) - then; माम् (mām) - me; तत्त्वतः (tattvataḥ) - in reality; ज्ञात्वा (jñātvā) - having known; विशते (viśate) - enters; तत् (tad) - that; अनन्तरम् (anantaram) - afterwards;]
(By devotion, one knows me as I am in reality; then, having known me in reality, one enters into that afterwards.)
Through devotion, one truly understands my essence; and after realizing this truth, one becomes united with me.
सर्वकर्माण्यपि सदा कुर्वाणो मद्व्यपाश्रयः। मत्प्रसादादवाप्नोति शाश्वतं पदमव्ययम् ॥६-४०-५६॥
sarvakarmāṇyapi sadā kurvāṇo madvyapāśrayaḥ। matprasādādavāpnoti śāśvataṃ padamavyayam ॥6-40-56॥
[सर्वकर्माणि (sarvakarmāṇi) - all actions; अपि (api) - even; सदा (sadā) - always; कुर्वाणः (kurvāṇaḥ) - performing; मत् (mat) - my; व्यपाश्रयः (vyapāśrayaḥ) - dependence; मत् (mat) - by my; प्रसादात् (prasādāt) - grace; अवाप्नोति (avāpnoti) - attains; शाश्वतम् (śāśvatam) - eternal; पदम् (padam) - abode; अव्ययम् (avyayam) - imperishable;]
(Even while always performing all actions, one who depends on me, by my grace, attains the eternal and imperishable abode.)
Even while engaged in all activities, one who relies on me attains the eternal and imperishable abode by my grace.
चेतसा सर्वकर्माणि मयि संन्यस्य मत्परः। बुद्धियोगमुपाश्रित्य मच्चित्तः सततं भव ॥६-४०-५७॥
cetasā sarvakarmāṇi mayi saṃnyasya matparaḥ। buddhiyogamupāśritya maccittaḥ satataṃ bhava ॥6-40-57॥
[चेतसा (cetasā) - with the mind; सर्वकर्माणि (sarvakarmāṇi) - all actions; मयि (mayi) - in me; संन्यस्य (saṃnyasya) - having renounced; मत्परः (matparaḥ) - devoted to me; बुद्धियोगम् (buddhiyogam) - the yoga of wisdom; उपाश्रित्य (upāśritya) - taking refuge; मच्चित्तः (maccittaḥ) - with mind absorbed in me; सततं (satatam) - always; भव (bhava) - be;]
(With the mind, having renounced all actions in me, devoted to me, taking refuge in the yoga of wisdom, with mind absorbed in me, always be.)
With your mind focused, renounce all actions to me, be devoted to me, take refuge in the yoga of wisdom, and always have your mind absorbed in me.
मच्चित्तः सर्वदुर्गाणि मत्प्रसादात्तरिष्यसि। अथ चेत्त्वमहङ्कारान्न श्रोष्यसि विनङ्क्ष्यसि ॥६-४०-५८॥
maccittaḥ sarvadurgāṇi matprasādāttariṣyasi। atha cettvamahaṅkārānna śroṣyasi vinaṅkṣyasi ॥6-40-58॥
[मच्चित्तः (maccittaḥ) - with mind on Me; सर्वदुर्गाणि (sarvadurgāṇi) - all obstacles; मत्प्रसादात् (matprasādāt) - by My grace; तरिष्यसि (tariṣyasi) - you shall overcome; अथ (atha) - but; चेत् (cet) - if; त्वम् (tvam) - you; अहङ्कारात् (ahaṅkārāt) - out of ego; न (na) - not; श्रोष्यसि (śroṣyasi) - listen; विनङ्क्ष्यसि (vinaṅkṣyasi) - you will perish;]
(With mind on Me, you shall overcome all obstacles by My grace. But if you do not listen out of ego, you will perish.)
If you focus your mind on Me, you will overcome all difficulties by My grace. However, if you do not listen due to arrogance, you will be destroyed.
यदहङ्कारमाश्रित्य न योत्स्य इति मन्यसे। मिथ्यैष व्यवसायस्ते प्रकृतिस्त्वां नियोक्ष्यति ॥६-४०-५९॥
yadahaṅkāramāśritya na yotsya iti manyase। mithyaiṣa vyavasāyaste prakṛtistvāṃ niyoḳṣyati ॥6-40-59॥
[यत् (yat) - which; अहङ्कारम् (ahaṅkāram) - ego; आश्रित्य (āśritya) - relying on; न (na) - not; योत्स्य (yotsya) - will fight; इति (iti) - thus; मन्यसे (manyase) - you think; मिथ्या (mithyā) - false; एषः (eṣaḥ) - this; व्यवसायः (vyavasāyaḥ) - resolve; ते (te) - your; प्रकृतिः (prakṛtiḥ) - nature; त्वाम् (tvām) - you; नियोक्ष्यति (niyoḳṣyati) - will engage;]
(Relying on ego, if you think 'I will not fight', this resolve of yours is false; nature will engage you.)
If you rely on your ego and think 'I will not fight', this resolve of yours is in vain; your nature will compel you to engage in battle.
स्वभावजेन कौन्तेय निबद्धः स्वेन कर्मणा। कर्तुं नेच्छसि यन्मोहात्करिष्यस्यवशोऽपि तत् ॥६-४०-६०॥
svabhāvajena kaunteya nibaddhaḥ svena karmaṇā। kartuṃ necchasi yanmohāt kariṣyasyavaśo'pi tat ॥6-40-60॥
[स्वभावजेन (svabhāvajena) - by one's own nature; कौन्तेय (kaunteya) - O son of Kunti; निबद्धः (nibaddhaḥ) - bound; स्वेन (svena) - by own; कर्मणा (karmaṇā) - by action; कर्तुं (kartuṃ) - to do; न (na) - not; इच्छसि (icchasi) - you wish; यत् (yat) - which; मोहात् (mohāt) - out of delusion; करिष्यसि (kariṣyasi) - you will do; अवशः (avaśaḥ) - helplessly; अपि (api) - even; तत् (tat) - that;]
(O son of Kunti, bound by your own nature, by your own actions, you do not wish to do that which, out of delusion, you will do helplessly.)
O son of Kunti, you are bound by your own nature and actions. Even if you do not wish to do something out of delusion, you will do it helplessly.
ईश्वरः सर्वभूतानां हृद्देशेऽर्जुन तिष्ठति। भ्रामयन्सर्वभूतानि यन्त्रारूढानि मायया ॥६-४०-६१॥
īśvaraḥ sarvabhūtānāṃ hṛddeśe'rjuna tiṣṭhati। bhrāmayansarvabhūtāni yantrārūḍhāni māyayā ॥6-40-61॥
[ईश्वरः (īśvaraḥ) - the Lord; सर्वभूतानां (sarvabhūtānāṃ) - of all beings; हृद्देशे (hṛddeśe) - in the region of the heart; अर्जुन (arjuna) - O Arjuna; तिष्ठति (tiṣṭhati) - resides; भ्रामयन (bhrāmayan) - causing to revolve; सर्वभूतानि (sarvabhūtāni) - all beings; यन्त्रारूढानि (yantrārūḍhāni) - mounted on a machine; मायया (māyayā) - by His illusory energy;]
(The Lord resides in the region of the heart of all beings, O Arjuna, causing all beings to revolve, mounted on a machine by His illusory energy.)
O Arjuna, the Lord dwells in the hearts of all creatures, making them revolve as if mounted on a machine, through His divine illusion.
तमेव शरणं गच्छ सर्वभावेन भारत। तत्प्रसादात्परां शान्तिं स्थानं प्राप्स्यसि शाश्वतम् ॥६-४०-६२॥
tameva śaraṇaṃ gaccha sarvabhāvena bhārata। tatprasādātparāṃ śāntiṃ sthānaṃ prāpsyasi śāśvatam ॥6-40-62॥
[तम् (tam) - that; एव (eva) - only; शरणम् (śaraṇam) - refuge; गच्छ (gaccha) - go; सर्वभावेन (sarvabhāvena) - with all your being; भारत (bhārata) - O Bharata; तत् (tat) - by his; प्रसादात् (prasādāt) - grace; पराम् (parām) - supreme; शान्तिम् (śāntim) - peace; स्थानम् (sthānam) - abode; प्राप्स्यसि (prāpsyasi) - you will attain; शाश्वतम् (śāśvatam) - eternal;]
(Go to that refuge with all your being, O Bharata. By his grace, you will attain supreme peace and the eternal abode.)
Surrender yourself completely to Him, O Bharata. Through His grace, you will achieve the highest peace and reach the eternal abode.
इति ते ज्ञानमाख्यातं गुह्याद्गुह्यतरं मया। विमृश्यैतदशेषेण यथेच्छसि तथा कुरु ॥६-४०-६३॥
iti te jñānam ākhyātaṃ guhyād guhyataraṃ mayā। vimṛśyaitadaśeṣeṇa yathecchasi tathā kuru ॥6-40-63॥
[इति (iti) - thus; ते (te) - to you; ज्ञानम् (jñānam) - knowledge; आख्यातम् (ākhyātam) - declared; गुह्यात् (guhyāt) - than secret; गुह्यतरम् (guhyataraṃ) - more confidential; मया (mayā) - by me; विमृश्य (vimṛśya) - deliberating; एतत् (etat) - this; अशेषेण (aśeṣeṇa) - fully; यथा (yathā) - as; इच्छसि (icchasi) - you desire; तथा (tathā) - so; कुरु (kuru) - do.;]
(Thus, to you, knowledge more confidential than secret has been declared by me. Deliberating on this fully, as you desire, so do.)
Thus, I have declared to you the most confidential knowledge. Reflect on this fully, and then act as you wish.
सर्वगुह्यतमं भूयः शृणु मे परमं वचः। इष्टोऽसि मे दृढमिति ततो वक्ष्यामि ते हितम् ॥६-४०-६४॥
sarvaguhyatamaṁ bhūyaḥ śṛṇu me paramaṁ vacaḥ। iṣṭo'si me dṛḍhamiti tato vakṣyāmi te hitam ॥6-40-64॥
[सर्वगुह्यतमं (sarvaguhyatamam) - most confidential; भूयः (bhūyaḥ) - again; शृणु (śṛṇu) - hear; मे (me) - my; परमं (paramam) - supreme; वचः (vacaḥ) - words; इष्टः (iṣṭaḥ) - dear; असि (asi) - you are; मे (me) - to me; दृढम् (dṛḍham) - firmly; इति (iti) - thus; ततः (tataḥ) - therefore; वक्ष्यामि (vakṣyāmi) - I will speak; ते (te) - to you; हितम् (hitam) - benefit;]
(Hear again my supreme words, most confidential. You are dear to me, thus I will speak to you for your benefit.)
Listen once more to my supreme words, the most confidential of all. Because you are dear to me, I will speak to you for your benefit.
मन्मना भव मद्भक्तो मद्याजी मां नमस्कुरु। मामेवैष्यसि सत्यं ते प्रतिजाने प्रियोऽसि मे ॥६-४०-६५॥
manmanā bhava madbhakto madyājī māṁ namaskuru। māmevaiṣyasi satyaṁ te pratijāne priyo'si me ॥6-40-65॥
[मन्मना (manmanā) - with mind on Me; भव (bhava) - be; मद्भक्तः (madbhaktaḥ) - My devotee; मद्याजी (madyājī) - My worshipper; माम् (mām) - to Me; नमस्कुरु (namaskuru) - offer obeisance; माम् (mām) - to Me; एव (eva) - certainly; एष्यसि (eṣyasi) - you will come; सत्यं (satyaṁ) - truly; ते (te) - to you; प्रतिजाने (pratijāne) - I promise; प्रियः (priyaḥ) - dear; असि (asi) - are; मे (me) - to Me;]
(With mind on Me, be My devotee, My worshipper, offer obeisance to Me. You will certainly come to Me; truly, I promise to you, you are dear to Me.)
"Focus your mind on Me, be devoted to Me, worship Me, and offer your obeisance to Me. In this way, you will certainly come to Me. I promise you truly, for you are dear to Me."
सर्वधर्मान्परित्यज्य मामेकं शरणं व्रज। अहं त्वा सर्वपापेभ्यो मोक्षयिष्यामि मा शुचः ॥६-४०-६६॥
sarvadharmānparityajya māmekaṃ śaraṇaṃ vraja। ahaṃ tvā sarvapāpebhyo mokṣayiṣyāmi mā śucaḥ ॥6-40-66॥
[सर्वधर्मान् (sarvadharmān) - all duties; परित्यज्य (parityajya) - abandoning; माम् (mām) - me; एकम् (ekam) - only; शरणम् (śaraṇam) - refuge; व्रज (vraja) - take; अहम् (aham) - I; त्वा (tvā) - you; सर्वपापेभ्यः (sarvapāpebhyaḥ) - from all sins; मोक्षयिष्यामि (mokṣayiṣyāmi) - shall liberate; मा (mā) - do not; शुचः (śucaḥ) - worry;]
(Abandoning all duties, take refuge in me alone. I shall liberate you from all sins; do not worry.)
Renounce all forms of duties and just surrender to me. I will deliver you from all sinful reactions; do not fear.
इदं ते नातपस्काय नाभक्ताय कदाचन। न चाशुश्रूषवे वाच्यं न च मां योऽभ्यसूयति ॥६-४०-६७॥
idaṁ te nātapaskāya nābhaktāya kadācana। na cāśuśrūṣave vācyaṁ na ca māṁ yo'bhyasūyati ॥6-40-67॥
[इदं (idaṁ) - this; ते (te) - to you; न (na) - not; अतपस्काय (atapaskāya) - to one without austerity; न (na) - not; अभक्ताय (abhaktāya) - to one without devotion; कदाचन (kadācana) - ever; न (na) - not; च (ca) - and; अशुश्रूषवे (aśuśrūṣave) - to one who is not willing to listen; वाच्यम् (vācyam) - to be spoken; न (na) - not; च (ca) - and; माम् (mām) - me; यः (yaḥ) - who; अभ्यसूयति (abhyasūyati) - is envious;]
(This should never be spoken to one who is not austere, not devoted, not willing to listen, and who is envious of me.)
This knowledge should never be imparted to those who lack austerity, devotion, willingness to listen, or who are envious of me.
य इदं परमं गुह्यं मद्भक्तेष्वभिधास्यति। भक्तिं मयि परां कृत्वा मामेवैष्यत्यसंशयः ॥६-४०-६८॥
ya idaṃ paramaṃ guhyaṃ madbhakteṣvabhidhāsyati। bhaktiṃ mayi parāṃ kṛtvā māmevaiṣyatyasaṃśayaḥ ॥6-40-68॥
[यः (yaḥ) - who; इदम् (idam) - this; परमम् (paramam) - supreme; गुह्यम् (guhyam) - secret; मद्भक्तेषु (madbhakteṣu) - to my devotees; अभिधास्यति (abhidhāsyati) - will teach; भक्तिम् (bhaktim) - devotion; मयि (mayi) - to me; पराम् (parām) - supreme; कृत्वा (kṛtvā) - having done; माम् (mām) - me; एव (eva) - only; एष्यति (eṣyati) - will come; असंशयः (asaṃśayaḥ) - without doubt;]
(He who will teach this supreme secret to my devotees, having done supreme devotion to me, will come to me without doubt.)
Whoever imparts this supreme secret to my devotees, with supreme devotion to me, will undoubtedly come to me.
न च तस्मान्मनुष्येषु कश्चिन्मे प्रियकृत्तमः। भविता न च मे तस्मादन्यः प्रियतरो भुवि ॥६-४०-६९॥
na ca tasmān manuṣyeṣu kaścin me priyakṛttamaḥ। bhavitā na ca me tasmād anyaḥ priyataro bhuvi ॥6-40-69॥
[न (na) - not; च (ca) - and; तस्मात् (tasmāt) - than him; मनुष्येषु (manuṣyeṣu) - among men; कश्चित् (kaścit) - anyone; मे (me) - to me; प्रियकृत् (priyakṛt) - dear doer; तमः (tamaḥ) - most; भविता (bhavitā) - will be; न (na) - not; च (ca) - and; मे (me) - to me; तस्मात् (tasmāt) - than him; अन्यः (anyaḥ) - another; प्रियतरः (priyataraḥ) - dearer; भुवि (bhuvi) - on earth;]
(And among men, no one is dearer to me than him; nor will there be anyone else dearer to me on earth.)
Among all men, no one is more dear to me than him, and there will never be anyone else dearer to me on this earth.
अध्येष्यते च य इमं धर्म्यं संवादमावयोः। ज्ञानयज्ञेन तेनाहमिष्टः स्यामिति मे मतिः ॥६-४०-७०॥
adhyeṣyate ca ya imaṃ dharmyaṃ saṃvādamāvayoḥ। jñānayajñena tenāhamiṣṭaḥ syāmiti me matiḥ ॥6-40-70॥
[अध्येष्यते (adhyeṣyate) - will study; च (ca) - and; यः (yaḥ) - who; इमं (imam) - this; धर्म्यम् (dharmyam) - righteous; संवादम् (saṃvādam) - dialogue; आवयोः (āvayoḥ) - of ours; ज्ञानयज्ञेन (jñānayajñena) - by the sacrifice of knowledge; तेन (tena) - by him; अहम् (aham) - I; इष्टः (iṣṭaḥ) - adored; स्याम् (syām) - may be; इति (iti) - thus; मे (me) - my; मतिः (matiḥ) - opinion;]
(And whoever studies this righteous dialogue of ours, by the sacrifice of knowledge, by him I may be adored; thus is my opinion.)
In my opinion, whoever studies this sacred dialogue of ours with the sacrifice of knowledge, I shall be worshiped by them.
श्रद्धावाननसूयश्च शृणुयादपि यो नरः। सोऽपि मुक्तः शुभाँल्लोकान्प्राप्नुयात्पुण्यकर्मणाम् ॥६-४०-७१॥
śraddhāvān anasūyaś ca śṛṇuyād api yo naraḥ। so'pi muktaḥ śubhāṁl lokān prāpnuyāt puṇyakarmaṇām ॥6-40-71॥
[श्रद्धावान् (śraddhāvān) - faithful; अनसूयः (anasūyaḥ) - non-envious; च (ca) - and; शृणुयात् (śṛṇuyāt) - may hear; अपि (api) - even; यः (yaḥ) - who; नरः (naraḥ) - man; सः (saḥ) - he; अपि (api) - also; मुक्तः (muktaḥ) - liberated; शुभान् (śubhān) - auspicious; लोकान् (lokān) - worlds; प्राप्नुयात् (prāpnuyāt) - may attain; पुण्यकर्मणाम् (puṇyakarmaṇām) - of the pious;]
(A faithful, non-envious man who may even hear, he too is liberated and may attain the auspicious worlds of the pious.)
A faithful and non-envious person who listens will also be liberated and reach the auspicious realms attained by those who perform virtuous deeds.
कच्चिदेतच्छ्रुतं पार्थ त्वयैकाग्रेण चेतसा। कच्चिदज्ञानसंमोहः प्रनष्टस्ते धनञ्जय ॥६-४०-७२॥
kaccidetacchr̥taṁ pārtha tvayaikāgreṇa cetasā। kaccidajñānasaṁmohaḥ pranaṣṭaste dhanañjaya ॥6-40-72॥
[कच्चित् (kaccit) - whether; एतत् (etat) - this; श्रुतम् (śrutam) - heard; पार्थ (pārtha) - O son of Pṛthā; त्वया (tvayā) - by you; एकाग्रेण (ekāgreṇa) - with concentrated; चेतसा (cetasā) - mind; कच्चित् (kaccit) - whether; अज्ञान (ajñāna) - ignorance; संमोहः (saṁmohaḥ) - delusion; प्रनष्टः (pranaṣṭaḥ) - destroyed; ते (te) - your; धनञ्जय (dhanañjaya) - O conqueror of wealth;]
(Has this been heard by you, O son of Pṛthā, with a concentrated mind? Has your ignorance and delusion been destroyed, O conqueror of wealth?)
O Arjuna, have you listened to this with a focused mind? Has your ignorance and confusion been dispelled, O Dhananjaya?
अर्जुन उवाच॥
arjuna uvāca॥
[अर्जुन (arjuna) - Arjuna; उवाच (uvāca) - said;]
(Arjuna said:)
Arjuna said:
नष्टो मोहः स्मृतिर्लब्धा त्वत्प्रसादान्मयाच्युत। स्थितोऽस्मि गतसंदेहः करिष्ये वचनं तव ॥६-४०-७३॥
naṣṭo mohaḥ smṛtirlabdhā tvatprasādānmayācyuta। sthito'smi gatasaṃdehaḥ kariṣye vacanaṃ tava ॥6-40-73॥
[नष्टः (naṣṭaḥ) - destroyed; मोहः (mohaḥ) - delusion; स्मृतिः (smṛtiḥ) - memory; लब्धा (labdhā) - obtained; त्वत् (tvat) - your; प्रसादात् (prasādāt) - by grace; मया (mayā) - by me; अच्युत (acyuta) - O Acyuta; स्थितः (sthitaḥ) - situated; अस्मि (asmi) - am; गत (gata) - gone; संदेहः (saṃdehaḥ) - doubt; करिष्ये (kariṣye) - I will do; वचनं (vacanaṃ) - word; तव (tava) - your;]
(Delusion is destroyed, memory is obtained by your grace, O Acyuta. I am situated, doubt is gone, I will do your word.)
"O Acyuta, my delusion is destroyed and I have regained my memory through your grace. I am now free of doubt and will act according to your instructions."
सञ्जय उवाच॥
sañjaya uvāca॥
[सञ्जय (sañjaya) - Sanjaya; उवाच (uvāca) - said;]
(Sanjaya said:)
Sanjaya said:
इत्यहं वासुदेवस्य पार्थस्य च महात्मनः। संवादमिममश्रौषमद्भुतं रोमहर्षणम् ॥६-४०-७४॥
ityahaṁ vāsudevasya pārthasya ca mahātmanaḥ। saṁvādamimam aśrauṣam adbhutaṁ romaharṣaṇam ॥6-40-74॥
[इति (iti) - thus; अहम् (aham) - I; वासुदेवस्य (vāsudevasya) - of Vāsudeva; पार्थस्य (pārthasya) - of Pārtha; च (ca) - and; महात्मनः (mahātmanaḥ) - of the great soul; संवादम् (saṁvādam) - dialogue; इमम् (imam) - this; अश्रौषम् (aśrauṣam) - heard; अद्भुतम् (adbhutam) - wonderful; रोमहर्षणम् (romaharṣaṇam) - hair-raising;]
(Thus I heard this wonderful and hair-raising dialogue of Vāsudeva and the great soul Pārtha.)
Thus, I heard this wonderful and thrilling dialogue between Vāsudeva and the noble Pārtha, which was truly hair-raising.
व्यासप्रसादाच्छ्रुतवानेतद्गुह्यमहं परम्। योगं योगेश्वरात्कृष्णात्साक्षात्कथयतः स्वयम् ॥६-४०-७५॥
vyāsaprasādācchrutavānetadguhyamahaṃ param। yogaṃ yogeśvarātkṛṣṇātsākṣātkathayataḥ svayam ॥6-40-75॥
[व्यासप्रसादात् (vyāsaprasādāt) - by Vyasa's grace; श्रुतवान् (śrutavān) - heard; एतत् (etat) - this; गुह्यम् (guhyam) - secret; अहम् (aham) - I; परम् (param) - supreme; योगम् (yogam) - yoga; योगेश्वरात् (yogeśvarāt) - from the Lord of Yoga; कृष्णात् (kṛṣṇāt) - from Krishna; साक्षात् (sākṣāt) - directly; कथयतः (kathayataḥ) - speaking; स्वयम् (svayam) - personally;]
(By Vyasa's grace, I heard this supreme secret yoga directly from Krishna, the Lord of Yoga, as he personally spoke:)
By the grace of Vyasa, I have heard this supreme secret of yoga directly from Krishna, the Lord of Yoga, as he himself narrated it.
राजन्संस्मृत्य संस्मृत्य संवादमिममद्भुतम्। केशवार्जुनयोः पुण्यं हृष्यामि च मुहुर्मुहुः ॥६-४०-७६॥
rājansaṃsmṛtya saṃsmṛtya saṃvādamimam adbhutam। keśavārjunayoḥ puṇyaṃ hṛṣyāmi ca muhurmuhuḥ ॥6-40-76॥
[राजन् (rājan) - O king; संस्मृत्य (saṃsmṛtya) - remembering; संस्मृत्य (saṃsmṛtya) - remembering; संवादम् (saṃvādam) - dialogue; इमम् (imam) - this; अद्भुतम् (adbhutam) - wonderful; केशव (keśava) - Keshava; अर्जुनयोः (arjunayoḥ) - and Arjuna; पुण्यम् (puṇyam) - sacred; हृष्यामि (hṛṣyāmi) - I rejoice; च (ca) - and; मुहुर्मुहुः (muhurmuhuḥ) - again and again;]
(O king, remembering, remembering this wonderful dialogue of Keshava and Arjuna, I rejoice again and again.)
O king, as I recall this wonderful dialogue between Keshava and Arjuna, I feel joy repeatedly.
तच्च संस्मृत्य संस्मृत्य रूपमत्यद्भुतं हरेः। विस्मयो मे महान्राजन्हृष्यामि च पुनः पुनः ॥६-४०-७७॥
tacca saṁsmṛtya saṁsmṛtya rūpamatyadbhutaṁ hareḥ। vismayo me mahān rājan hṛṣyāmi ca punaḥ punaḥ ॥6-40-77॥
[तत् (tat) - that; च (ca) - and; संस्मृत्य (saṁsmṛtya) - remembering; संस्मृत्य (saṁsmṛtya) - remembering; रूपम् (rūpam) - form; अत्यद्भुतम् (atyadbhutam) - most wonderful; हरेः (hareḥ) - of Hari; विस्मयः (vismayaḥ) - wonder; मे (me) - my; महान् (mahān) - great; राजन् (rājan) - O King; हृष्यामि (hṛṣyāmi) - I rejoice; च (ca) - and; पुनः (punaḥ) - again; पुनः (punaḥ) - again;]
(And remembering, remembering that most wonderful form of Hari, my wonder is great, O King, and I rejoice again and again.)
O King, as I remember again and again the most wonderful form of Hari, I am filled with great wonder and rejoice repeatedly.
यत्र योगेश्वरः कृष्णो यत्र पार्थो धनुर्धरः। तत्र श्रीर्विजयो भूतिर्ध्रुवा नीतिर्मतिर्मम ॥६-४०-७८॥
yatra yogeśvaraḥ kṛṣṇo yatra pārtho dhanurdharaḥ। tatra śrīrvijayo bhūtirdhruvā nītirmatirmama ॥6-40-78॥
[यत्र (yatra) - where; योगेश्वरः (yogeśvaraḥ) - the lord of yoga; कृष्णः (kṛṣṇaḥ) - Krishna; यत्र (yatra) - where; पार्थः (pārthaḥ) - Arjuna; धनुर्धरः (dhanurdharaḥ) - the wielder of the bow; तत्र (tatra) - there; श्रीः (śrīḥ) - prosperity; विजयः (vijayaḥ) - victory; भूतिः (bhūtiḥ) - well-being; ध्रुवा (dhruvā) - certain; नीतिः (nītiḥ) - policy; मतिः (matiḥ) - wisdom; मम (mama) - my;]
(Where there is Krishna, the lord of yoga, and where there is Arjuna, the wielder of the bow, there prosperity, victory, well-being, and firm policy and wisdom are my beliefs.)
Wherever there is Krishna, the master of yoga, and Arjuna, the archer, there will surely be prosperity, victory, welfare, and firm wisdom. This is my conviction.
