06.040
Pancharatra: Bhagavad Gita 18th chapter.
arjuna uvāca॥
Arjuna said:
saṃnyāsasya mahābāho tattvamicchāmi veditum। tyāgasya ca hṛṣīkeśa pṛthakkeśiniṣūdana ॥6-40-1॥
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.
śrībhagavānuvāca॥
The Blessed Lord spoke:
kāmyānāṃ karmaṇāṃ nyāsaṃ saṃnyāsaṃ kavayo viduḥ। sarvakarmaphalatyāgaṃ prāhustyāgaṃ vicakṣaṇāḥ ॥6-40-2॥
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.
tyājyaṁ doṣavadityeke karma prāhurmanīṣiṇaḥ। yajñadānatapaḥkarma na tyājyamiti cāpare ॥6-40-3॥
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.
niścayaṃ śṛṇu me tatra tyāge bharatasattama। tyāgo hi puruṣavyāghra trividhaḥ samprakīrtitaḥ ॥6-40-4॥
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.
yajñadānatapaḥkarma na tyājyaṃ kāryameva tat। yajño dānaṃ tapaścaiva pāvanāni manīṣiṇām ॥6-40-5॥
Acts of sacrifice, charity, and austerity should never be abandoned, for they purify even the wise.
etānyapi tu karmāṇi saṅgaṃ tyaktvā phalāni ca। kartavyānīti me pārtha niścitaṃ matamuttamam ॥6-40-6॥
O son of Pritha, it is my firm and supreme opinion that these actions must also be performed without attachment and desire for results.
niyatasya tu saṃnyāsaḥ karmaṇo nopapadyate। mohāttasya parityāgastām asaḥ parikīrtitaḥ ॥6-40-7॥
Renouncing prescribed duties is not appropriate. Abandoning them out of delusion is said to be in the mode of ignorance.
duḥkhamityeva yatkarma kāyakleśabhayāttyajet। sa kṛtvā rājasaṃ tyāgaṃ naiva tyāgaphalaṃ labhet ॥6-40-8॥
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.
kāryamityeva yatkarma niyataṃ kriyate'rjuna। saṅgaṃ tyaktvā phalaṃ caiva sa tyāgaḥ sāttviko mataḥ ॥6-40-9॥
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.
na dveṣṭyakusalaṃ karma kuśale nānuṣajjate। tyāgī sattvasamāviṣṭo medhāvī chinnasaṃśayaḥ ॥6-40-10॥
The wise renouncer, free from doubts, neither hates unskilled actions nor is attached to skilled ones, being filled with purity.
na hi dehabhṛtā śakyaṃ tyaktuṃ karmāṇyaśeṣataḥ। yastu karmaphalatyāgī sa tyāgītyabhidhīyate ॥6-40-11॥
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.
aniṣṭamiṣṭaṃ miśraṃ ca trividhaṃ karmaṇaḥ phalam। bhavatyatyāgināṃ pretya na tu saṃnyāsināṃ kvacit ॥6-40-12॥
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.
pañcaitāni mahābāho kāraṇāni nibodha me। sāṅkhye kṛtānte proktāni siddhaye sarvakarmaṇām ॥6-40-13॥
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.
adhiṣṭhānaṃ tathā kartā karaṇaṃ ca pṛthagvidham। vividhāśca pṛthakceṣṭā daivaṃ caivātra pañcamam ॥6-40-14॥
The foundation, the doer, the instruments, and various kinds of efforts, along with the divine, are considered the five factors here.
śarīravāṅmanobhiryatkarmaprārabhatenaraḥ। nyāyyaṃvāviparītaṃvāpañcaite tasyahetavaḥ॥6-40-15॥
Every action a man undertakes with his body, speech, or mind, whether it is just or unjust, is caused by these five factors.
tatraivaṃ sati kartāramātmānaṃ kevalaṃ tu yaḥ। paśyatyakṛtabuddhitvānna sa paśyati durmatiḥ ॥6-40-16॥
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.
yasya nāhaṅkṛto bhāvo buddhiryasya na lipyate। hatvāpi sa imā̱llokānna hanti na nibadhyate ॥6-40-17॥
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.
jñānaṃ jñeyaṃ parijñātā trividhā karmacodanā। karaṇaṃ karma karteti trividhaḥ karmasaṅgrahaḥ ॥6-40-18॥
"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."
jñānaṃ karma ca kartā ca tridhaiva guṇabhedataḥ। procyate guṇasaṅkhyāne yathāvacchṛṇu tānyapi ॥6-40-19॥
"Knowledge, action, and the doer are classified into three categories based on the qualities. Listen to them properly as they are enumerated."
sarvabhūteṣu yenaikaṃ bhāvamavyayamīkṣate। avibhaktaṃ vibhakteṣu tajjñānaṃ viddhi sāttvikam ॥6-40-20॥
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).
pṛthaktvena tu yajjñānaṃ nānābhāvānpṛthagvidhān। vetti sarveṣu bhūteṣu tajjñānaṃ viddhi rājasam ॥6-40-21॥
The knowledge that sees different entities as separate forms in all beings is considered to be of the nature of passion.
yattu kṛtsnavadekasminkārye saktamahaitukam। atattvārthavadalpaṃ ca tattāmasamudāhṛtam ॥6-40-22॥
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.
niyataṃ saṅgarahitam arāgadveṣataḥ kṛtam। aphalaprepsunā karma yat tat sāttvikam ucyate ॥6-40-23॥
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.
yattu kāmepsunā karma sāhaṅkāreṇa vā punaḥ। kriyate bahulāyāsaṃ tadrājasamudāhṛtam ॥6-40-24॥
Actions performed with desire, ego, or excessive effort are considered to be in the mode of passion.
anubandhaṁ kṣayaṁ hiṁsāmanapekṣya ca pauruṣam। mohādārabhyate karma yattattāmasamucyate ॥6-40-25॥
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.
muktasaṅgo'nahaṁvādī dhṛtyutsāhasamanvitaḥ। siddhyasiddhyornirvikāraḥ kartā sāttvika ucyate ॥6-40-26॥
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.
rāgī karmaphalaprepsurlubdho hiṁsātmako'śuciḥ। harṣaśokānvitaḥ kartā rājasaḥ parikīrtitaḥ ॥6-40-27॥
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.
ayuktaḥ prākṛtaḥ stabdhaḥ śaṭho naikṛtiko'lasḥ। viṣādī dīrghasūtrī ca kartā tāmasa ucyate ॥6-40-28॥
A person who is uncoordinated, natural, stubborn, deceitful, dishonest, lazy, despondent, and procrastinating is referred to as a doer of darkness.
buddherbhedaṁ dhṛteścaiva guṇatastrividhaṁ śṛṇu। procyamānamaśeṣeṇa pṛthaktvena dhanañjaya ॥6-40-29॥
O Dhananjaya, listen as I explain the threefold division of intellect and determination according to their qualities, in a complete and distinct manner.
pravṛttiṃ ca nivṛttiṃ ca kāryākārye bhayābhaye। bandhaṃ mokṣaṃ ca yā vetti buddhiḥ sā pārtha sāttvikī ॥6-40-30॥
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.
yayā dharmam adharmaṃ ca kāryaṃ cākāryam eva ca। ayathāvat prajānāti buddhiḥ sā pārtha rājasī ॥6-40-31॥
O son of Pritha, the intellect that improperly comprehends righteousness and unrighteousness, duty and non-duty, is considered to be of a passionate nature.
adharmaṁ dharmamiti yā manyate tamasāvṛtā। sarvārthānviparītāṁśca buddhiḥ sā pārtha tāmasī ॥6-40-32॥
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.
dhṛtyā yayā dhārayate manaḥprāṇendriyakriyāḥ। yogenāvyabhicāriṇyā dhṛtiḥ sā pārtha sāttvikī ॥6-40-33॥
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.
yayā tu dharmakāmārthāndhṛtyā dhārayate'rjuna। prasaṅgena phalākāṅkṣī dhṛtiḥ sā pārtha rājasī ॥6-40-34॥
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.
yayā svapnaṁ bhayaṁ śokaṁ viṣādaṁ madameva ca। na vimuñcati durmedhā dhṛtiḥ sā pārtha tāmasī ॥6-40-35॥
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.
sukhaṁ tvidānīṁ trividhaṁ śṛṇu me bharatarṣabha। abhyāsādramate yatra duḥkhāntaṁ ca nigacchati ॥6-40-36॥
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.
yattadagre viṣamiva pariṇāme'mṛtopamam। tatsukhaṃ sāttvikaṃ proktamātmabuddhiprasādajam ॥6-40-37॥
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.
viṣayendriyasaṃyogādyattadagre'mṛtopamam। pariṇāme viṣamiva tatsukhaṃ rājasaṃ smṛtam ॥6-40-38॥
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.
yadagre cānubandhe ca sukhaṃ mohanamātmanaḥ। nidrālasyapramādotthaṃ tattāmasamudāhṛtam ॥6-40-39॥
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.
na tadasti pṛthivyāṃ vā divi deveṣu vā punaḥ। sattvaṃ prakṛtijairmuktaṃ yadebhiḥ syāttribhirguṇaiḥ ॥6-40-40॥
There is nothing on earth or in heaven among the gods that is free from these three qualities born of nature.
brāhmaṇa-kṣatriya-viśāṃ śūdrāṇāṃ ca parantapa। karmāṇi pravibhaktāni svabhāva-prabhavair-guṇaiḥ ॥6-40-41॥
O Arjuna, the duties of the Brahmins, Kshatriyas, Vaishyas, and Shudras are divided according to the qualities that arise from their own nature.
śamo damastapaḥ śaucaṃ kṣāntirārjavameva ca। jñānaṃ vijñānamāstikyaṃ brahmakarma svabhāvajam ॥6-40-42॥
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.
śauryaṁ tejo dhṛtir dākṣyaṁ yuddhe cāpy apalāyanam। dānam īśvarabhāvaś ca kṣatrakarma svabhāvajam ॥6-40-43॥
The natural duties of a warrior include valor, splendor, steadfastness, dexterity, not fleeing in battle, generosity, and lordliness.
kṛṣigorakṣyavāṇijyaṃ vaiśyakarma svabhāvajam। paricaryātmakaṃ karma śūdrasyāpi svabhāvajam ॥6-40-44॥
The natural duties of the Vaishya are agriculture, cattle protection, and trade, while the natural duty of the Shudra is service.
sve sve karmaṇyabhirataḥ saṁsiddhiṁ labhate naraḥ। svakarmanirataḥ siddhiṁ yathā vindati tacchṛṇu ॥6-40-45॥
A person achieves perfection by being engaged in their own duty. Listen to how one finds perfection by being dedicated to their own work.
yataḥ pravṛttirbhūtānāṃ yena sarvamidaṃ tatam। svakarmaṇā tamabhyarcya siddhiṃ vindati mānavaḥ ॥6-40-46॥
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.
śreyān svadharmo viguṇaḥ paradharmāt svanuṣṭhitāt। svabhāvaniyataṃ karma kurvannāpnoti kilbiṣam ॥6-40-47॥
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.
sahajaṁ karma kaunteya sadoṣamapi na tyajet। sarvārambhā hi doṣeṇa dhūmenāgnirivāvṛtāḥ ॥6-40-48॥
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.
asaktabuddhiḥ sarvatra jitātmā vigataspṛhaḥ। naiṣkarmyasiddhiṃ paramāṃ saṃnyāsenādhigacchati ॥6-40-49॥
A person who has an unattached intellect, is self-disciplined, and free from desires, achieves the highest state of actionlessness through renunciation.
siddhiṁ prāpto yathā brahma tathāpnoti nibodha me। samāsenaiva kaunteya niṣṭhā jñānasya yā parā ॥6-40-50॥
O son of Kunti, understand from me briefly how one who has attained perfection also attains Brahman, which is the supreme state of knowledge.
buddhyā viśuddhayā yukto dhṛtyātmānaṃ niyamya ca। śabdādīnviṣayāṃstyaktvā rāgadveṣau vyudasya ca ॥6-40-51॥
With a pure intellect and determination, controlling the self, and abandoning sensory perceptions like sound, one discards attachment and aversion.
viviktasevī laghvāśī yatavākkāyamānasaḥ। dhyānayogaparo nityaṃ vairāgyaṃ samupāśritaḥ ॥6-40-52॥
"The person who enjoys solitude, eats moderately, controls speech, body, and mind, is devoted to meditation and yoga, and always embraces detachment."
ahaṅkāraṁ balaṁ darpaṁ kāmaṁ krodhaṁ parigraham। vimucya nirmamaḥ śānto brahmabhūyāya kalpate ॥6-40-53॥
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.
brahmabhūtaḥ prasannātmā na śocati na kāṅkṣati। samaḥ sarveṣu bhūteṣu madbhaktiṃ labhate parām ॥6-40-54॥
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.
bhaktyā mām abhijānāti yāvān yaḥ ca asmi tattvataḥ। tato mām tattvataḥ jñātvā viśate tad anantaram ॥6-40-55॥
Through devotion, one truly understands my essence; and after realizing this truth, one becomes united with me.
sarvakarmāṇyapi sadā kurvāṇo madvyapāśrayaḥ। matprasādādavāpnoti śāśvataṃ padamavyayam ॥6-40-56॥
Even while engaged in all activities, one who relies on me attains the eternal and imperishable abode by my grace.
cetasā sarvakarmāṇi mayi saṃnyasya matparaḥ। buddhiyogamupāśritya maccittaḥ satataṃ bhava ॥6-40-57॥
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.
maccittaḥ sarvadurgāṇi matprasādāttariṣyasi। atha cettvamahaṅkārānna śroṣyasi vinaṅkṣyasi ॥6-40-58॥
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.
yadahaṅkāramāśritya na yotsya iti manyase। mithyaiṣa vyavasāyaste prakṛtistvāṃ niyoḳṣyati ॥6-40-59॥
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.
svabhāvajena kaunteya nibaddhaḥ svena karmaṇā। kartuṃ necchasi yanmohāt kariṣyasyavaśo'pi tat ॥6-40-60॥
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.
īśvaraḥ sarvabhūtānāṃ hṛddeśe'rjuna tiṣṭhati। bhrāmayansarvabhūtāni yantrārūḍhāni māyayā ॥6-40-61॥
O Arjuna, the Lord dwells in the hearts of all creatures, making them revolve as if mounted on a machine, through His divine illusion.
tameva śaraṇaṃ gaccha sarvabhāvena bhārata। tatprasādātparāṃ śāntiṃ sthānaṃ prāpsyasi śāśvatam ॥6-40-62॥
Surrender yourself completely to Him, O Bharata. Through His grace, you will achieve the highest peace and reach the eternal abode.
iti te jñānam ākhyātaṃ guhyād guhyataraṃ mayā। vimṛśyaitadaśeṣeṇa yathecchasi tathā kuru ॥6-40-63॥
Thus, I have declared to you the most confidential knowledge. Reflect on this fully, and then act as you wish.
sarvaguhyatamaṁ bhūyaḥ śṛṇu me paramaṁ vacaḥ। iṣṭo'si me dṛḍhamiti tato vakṣyāmi te hitam ॥6-40-64॥
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.
manmanā bhava madbhakto madyājī māṁ namaskuru। māmevaiṣyasi satyaṁ te pratijāne priyo'si me ॥6-40-65॥
"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."
sarvadharmānparityajya māmekaṃ śaraṇaṃ vraja। ahaṃ tvā sarvapāpebhyo mokṣayiṣyāmi mā śucaḥ ॥6-40-66॥
Renounce all forms of duties and just surrender to me. I will deliver you from all sinful reactions; do not fear.
idaṁ te nātapaskāya nābhaktāya kadācana। na cāśuśrūṣave vācyaṁ na ca māṁ yo'bhyasūyati ॥6-40-67॥
This knowledge should never be imparted to those who lack austerity, devotion, willingness to listen, or who are envious of me.
ya idaṃ paramaṃ guhyaṃ madbhakteṣvabhidhāsyati। bhaktiṃ mayi parāṃ kṛtvā māmevaiṣyatyasaṃśayaḥ ॥6-40-68॥
Whoever imparts this supreme secret to my devotees, with supreme devotion to me, will undoubtedly come to me.
na ca tasmān manuṣyeṣu kaścin me priyakṛttamaḥ। bhavitā na ca me tasmād anyaḥ priyataro bhuvi ॥6-40-69॥
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.
adhyeṣyate ca ya imaṃ dharmyaṃ saṃvādamāvayoḥ। jñānayajñena tenāhamiṣṭaḥ syāmiti me matiḥ ॥6-40-70॥
In my opinion, whoever studies this sacred dialogue of ours with the sacrifice of knowledge, I shall be worshiped by them.
śraddhāvān anasūyaś ca śṛṇuyād api yo naraḥ। so'pi muktaḥ śubhāṁl lokān prāpnuyāt puṇyakarmaṇām ॥6-40-71॥
A faithful and non-envious person who listens will also be liberated and reach the auspicious realms attained by those who perform virtuous deeds.
kaccidetacchr̥taṁ pārtha tvayaikāgreṇa cetasā। kaccidajñānasaṁmohaḥ pranaṣṭaste dhanañjaya ॥6-40-72॥
O Arjuna, have you listened to this with a focused mind? Has your ignorance and confusion been dispelled, O Dhananjaya?
arjuna uvāca॥
Arjuna said:
naṣṭo mohaḥ smṛtirlabdhā tvatprasādānmayācyuta। sthito'smi gatasaṃdehaḥ kariṣye vacanaṃ tava ॥6-40-73॥
"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."
sañjaya uvāca॥
Sanjaya said:
ityahaṁ vāsudevasya pārthasya ca mahātmanaḥ। saṁvādamimam aśrauṣam adbhutaṁ romaharṣaṇam ॥6-40-74॥
Thus, I heard this wonderful and thrilling dialogue between Vāsudeva and the noble Pārtha, which was truly hair-raising.
vyāsaprasādācchrutavānetadguhyamahaṃ param। yogaṃ yogeśvarātkṛṣṇātsākṣātkathayataḥ svayam ॥6-40-75॥
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.
rājansaṃsmṛtya saṃsmṛtya saṃvādamimam adbhutam। keśavārjunayoḥ puṇyaṃ hṛṣyāmi ca muhurmuhuḥ ॥6-40-76॥
O king, as I recall this wonderful dialogue between Keshava and Arjuna, I feel joy repeatedly.
tacca saṁsmṛtya saṁsmṛtya rūpamatyadbhutaṁ hareḥ। vismayo me mahān rājan hṛṣyāmi ca punaḥ punaḥ ॥6-40-77॥
O King, as I remember again and again the most wonderful form of Hari, I am filled with great wonder and rejoice repeatedly.
yatra yogeśvaraḥ kṛṣṇo yatra pārtho dhanurdharaḥ। tatra śrīrvijayo bhūtirdhruvā nītirmatirmama ॥6-40-78॥
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.
