श्लोकः
सन्न्यासस्य महाबाहो तत्त्वमिच्छामि वेदितुम् ।
त्यागस्य च हृषीकेश पृथक्केशिनिषूदन ॥ 1 ॥
Meaning
अर्जुनः उवाच — Arjuna said; सन्न्यासस्य — of renunciation; महा-बाहो — O mighty-armed one; तत्त्वम् — the truth; इच्चामि — I wish; वेदितुम् — to understand; त्यागस्य — of renunciation; च — also; हृषीकेश — O master of the senses; पृथक् — differently; केशि-निषूदन — O killer of the Keśī demon.
Translation
Arjuna said: O mighty-armed one, I wish to understand the purpose of renunciation [tyāga] and of the renounced order of life [sannyāsa], O killer of the Keśī demon, master of the senses.
श्लोकः
काम्यानां कर्मणां न्यासं सन्न्यासं कवयो विदुः ।
सर्वकर्मफलत्यागं प्राहुस्त्यागं विचक्षणाः ॥ 2 ॥
Meaning
श्री-भगवान् उवाच — Bhagavan Sri Krishna said; काम्यानाम् — with desire; कर्मणाम् — of activities; न्यासम् — renunciation; सन्न्यासम् — the renounced order of life; कवयः — the learned; विदुः — know; सर्व — of all; कर्म — activities; फल — of results; त्यागम् — renunciation; प्राहुः — call; त्यागम् — renunciation; विचक्षणाः — the experienced.
Translation
Bhagavan Sri Krishna said: The giving up of activities that are based on material desire is what great learned men call the renounced order of life [sannyāsa]. And giving up the results of all activities is what the wise call renunciation [tyāga].
श्लोकः
त्याज्यं दोषवदित्येके कर्म प्राहुर्मनीषिणः ।
यज्ञदानतपःकर्म न त्याज्यमिति चापरे ॥ 3 ॥
Meaning
त्याज्यम् — must be given up; दोष-वत् — as an evil; इति — thus; एके — one group; कर्म — work; प्राहुः — they say; मनीषिणः — great thinkers; यज्ञ — of sacrifice; दान — charity; तपः — and penance; कर्म — works; न — never; त्याज्यम् — are to be given up; इति — thus; च — and; अपरे — others.
Translation
Some learned men declare that all kinds of fruitive activities should be given up as faulty, yet other sages maintain that acts of sacrifice, charity and penance should never be abandoned.
श्लोकः
निश्चयं शऋणु मे तत्र त्यागे भरतसत्तम ।
त्यागो हि पुरुषव्याघ्र त्रिविधः संप्रकीर्तितः ॥ 4 ॥
Meaning
निश्चयम् — certainty; शृणु — hear; मे — from Me; तत्र — therein; त्यागे — in the matter of renunciation; भरत-सत्-तम — O best of the Bhāratas; त्यागः — renunciation; हि — certainly; पुरुष-व्याघ्र — O tiger among human beings; त्रि-विधः — of three kinds; संप्रकीर्तितः — is declared.
Translation
O best of the Bhāratas, now hear My judgment about renunciation. O tiger among men, renunciation is declared in the scriptures to be of three kinds.
श्लोकः
यज्ञदानतपःकर्म न त्याज्यं कार्यमेव तत् ।
यज्ञो दानं तपश्चैव पावनानि मनीषिणाम् ॥ 5 ॥
Meaning
यज्ञ — of sacrifice; दान — charity; तपः — and penance; कर्म — activity; न — never; त्याज्यम् — to be given up; कार्यम् — must be done; एव — certainly; तत् — that; यज्ञः — sacrifice; दानम् — charity; तपः — penance; च — also; एव — certainly; पावनानि — purifying; मनीषिणाम् — even for the great souls.
Translation
Acts of sacrifice, charity and penance are not to be given up; they must be performed. Indeed, sacrifice, charity and penance purify even the great souls.
श्लोकः
एतान्यपि तु कर्माणि संगं त्यक्त्वा फलानि च ।
कर्तव्यानीति मे पार्थ निश्चितं मतमुत्तमम् ॥ 6 ॥
Meaning
एतानि — all these; अपि — certainly; तु — but; कर्माणि — activities; संगम् — association; त्यक्त्वा — renouncing; फलानि — results; च — also; कर्तव्यानि — should be done as duty; इति — thus; मे — My; पार्थ — O son of Prithā; निश्चितम् — definite; मतम् — opinion; उत्तमम् — the best.
Translation
All these activities should be performed without attachment or any expectation of result. They should be performed as a matter of duty, O son of Prithā. That is My final opinion.
श्लोकः
नियतस्य तु सन्न्यासः कर्मणो नोपपद्यते ।
मोहात्तस्य परित्यागस्तामसः परिकीर्तितः ॥ 7 ॥
Meaning
नियतस्य — prescribed; तु — but; सन्न्यासः — renunciation; कर्मणः — of activities; न — never; उपपद्यते — is deserved; मोहात् — by illusion; तस्य — of them; परित्यागः — renunciation; तामसः — in the mode of ignorance; परिकीर्तितः — is declared.
Translation
Prescribed duties should never be renounced. If one gives up his prescribed duties because of illusion, such renunciation is said to be in the mode of ignorance.
श्लोकः
दुःखमित्येव यत्कर्म कायक्लएशभयात्त्यजेत् ।
स कृत्वा राजसं त्यागं नैव त्यागफलं लभेत् ॥ 8 ॥
Meaning
दुःखम् — unhappy; इति — thus; एव — certainly; यत् — which; कर्म — work; काय — for the body; क्लेश — trouble; भयात् — out of fear; त्यजेत् — gives up; सः — he; कृत्वा — after doing; राजसम् — in the mode of passion; त्यागम् — renunciation; न — not; एव — certainly; त्याग — of renunciation; फलम् — the results; लभेत् — gains.
Translation
Anyone who gives up prescribed duties as troublesome or out of fear of bodily discomfort is said to have renounced in the mode of passion. Such action never leads to the elevation of renunciation.
श्लोकः
कार्यमित्येव यत्कर्म नियतं क्रियतेऽर्जुन ।
संगं त्यक्त्वा फलं चैव स त्यागः सात्त्विको मतः ॥ 9 ॥
Meaning
कार्यम् — it must be done; इति — thus; एव — indeed; यत् — which; कर्म — work; नियतम् — prescribed; क्रियते — is performed; अर्जुन — O Arjuna; संगम् — association; त्यक्त्वा — giving up; फलम् — the result; च — also; एव — certainly; सः — that; त्यागः — renunciation; सात्त्विकः — in the mode of goodness; मतः — in My opinion.
Translation
O Arjuna, when one performs his prescribed duty only because it ought to be done, and renounces all material association and all attachment to the fruit, his renunciation is said to be in the mode of goodness.
श्लोकः
न द्वेष्ट्यकुशलं कर्म कुशले नानुषज्जते ।
त्यागी सत्त्वसमाविष्टो मेधावी छिन्नसंशयः ॥ 10 ॥
Meaning
न — never; द्वेष्टि — hates; अकुशलम् — inauspicious; कर्म — work; कुशले — in the auspicious; न — nor; अनुषज्जते — becomes attached; त्यागी — the renouncer; सत्त्व — in goodness; समाविष्टः — absorbed; मेधावी — intelligent; चिन्न — having cut off; संशयः — all doubts.
Translation
The intelligent renouncer situated in the mode of goodness, neither hateful of inauspicious work nor attached to auspicious work, has no doubts about work.
श्लोकः
न हि देहभृता शक्यं त्यक्तुं कर्माण्यशेषतः ।
यस्तु कर्मफलत्यागी स त्यागीत्यभिधीयते ॥ 11 ॥
Meaning
न — never; हि — certainly; देह-भृता — by the embodied; शक्यम् — is possible; त्यक्तुम् — to be renounced; कर्माणि — activities; अशेषतः — altogether; यः — anyone who; तु — but; कर्म — of work; फल — of the result; त्यागी — the renouncer; सः — he; त्यागी — the renouncer; इति — thus; अभिधीयते — is said.
Translation
It is indeed impossible for an embodied being to give up all activities. But he who renounces the fruits of action is called one who has truly renounced.
श्लोकः
अनिष्टमिष्टं मिश्रं च त्रिविधं कर्मणः फलम् ।
भवत्यत्यागिनां प्रेत्य न तु सन्न्यासिनां क्वचित् ॥ 12 ॥
Meaning
अनिष्टम् — leading to hell; इष्टम् — leading to heaven; मिश्रम् — mixed; च — and; त्रि-विधम् — of three kinds; कर्मणः — of work; फलम् — the result; भवति — comes; अत्यागिनाम् — for those who are not renounced; प्रेत्य — after death; न — not; तु — but; सन्न्यासिनाम् — for the renounced order; क्वचित् — at any time.
Translation
For one who is not renounced, the threefold fruits of action – desirable, undesirable and mixed – accrue after death. But those who are in the renounced order of life have no such result to suffer or enjoy.
श्लोकः
पंचैतानि महाबाहो कारणानि निबोध मे ।
सांख्ये कृतांते प्रोक्तानि सिद्धये सर्वकर्मणाम् ॥ 13 ॥
Meaning
पंच — five; एतानि — these; महा-बाहो — O mighty-armed one; कारणानि — causes; निबोध — just understand; मे — from Me; सांख्ये — in the Vedānta; कृत-अंते — in the conclusion; प्रोक्तानि — said; सिद्धये — for the perfection; सर्व — of all; कर्मणाम् — activities.
Translation
O mighty-armed Arjuna, according to the Vedānta there are five causes for the accomplishment of all action. Now learn of these from Me.
श्लोकः
अधिष्ठानं तथा कर्ता करणं च पृथग्विधम् ।
विविधाश्च पृथक्चेष्टा दैवं चैवात्र पंचमम् ॥ 14 ॥
Meaning
अधिष्ठानम् — the place; तथा — also; कर्ता — the worker; करणम् — instruments; च — and; पृथक्-विधम् — of different kinds; विविधाः — various; च — and; पृथक् — separate; चेष्टाः — the endeavors; दैवम् — the Supreme; च — also; एव — certainly; अत्र — here; पंचमम् — the fifth.
Translation
The place of action [the body], the performer, the various senses, the many different kinds of endeavor, and ultimately the Supersoul – these are the five factors of action.
श्लोकः
शरीरवाङ्मनोभिर्यत्कर्म प्रारभते नरः ।
न्याय्यं वा विपरीतं वा पंचैते तस्य हेतवः ॥ 15 ॥
Meaning
शरीर — by the body; वाक् — speech; मनोभिः — and mind; यत् — which; कर्म — work; प्रारभते — begins; नरः — a person; न्याय्यम् — right; वा — or; विपरीतम् — the opposite; वा — or; पंच — five; एते — all these; तस्य — its; हेतवः — causes.
Translation
Whatever right or wrong action a man performs by body, mind or speech is caused by these five factors.
श्लोकः
तत्रैवं सति कर्तारमात्मानं केवलं तु यः ।
पश्यत्यकृतबुद्धित्वान्न स पश्यति दुर्मतिः ॥ 16 ॥
Meaning
तत्र — there; एवम् — thus; सति — being; कर्तारम् — the worker; आत्मानम् — himself; केवलम् — only; तु — but; यः — anyone who; पश्यति — sees; अकृत-बुद्धित्वात् — due to unintelligence; न — never; सः — he; पश्यति — sees; दुर्मतिः — foolish.
Translation
Therefore one who thinks himself the only doer, not considering the five factors, is certainly not very intelligent and cannot see things as they are.
श्लोकः
यस्य नाहंकृतो भावो बुद्धिर्यस्य न लिप्यते ।
हत्वापि स इमाఁल्लोकान्न हंति न निबध्यते ॥ 17 ॥
Meaning
यस्य — one whose; न — never; अहंकृतः — of false ego; भावः — nature; बुद्धिः — intelligence; यस्य — one whose; न — never; लिप्यते — is attached; हत्वा — killing; अपि — even; सः — he; इमान् — this; लोकान् — world; न — never; हंति — kills; न — never; निबध्यते — becomes entangled.
Translation
One who is not motivated by false ego, whose intelligence is not entangled, though he kills men in this world, does not kill. Nor is he bound by his actions.
श्लोकः
ज्ञानं ज्ञेयं परिज्ञाता त्रिविधा कर्मचोदना ।
करणं कर्म कर्तेति त्रिविधः कर्मसङ्ग्रहः ॥ 18 ॥
Meaning
ज्ञानम् — knowledge; ज्ञेयम् — the objective of knowledge; परिज्ञाता — the knower; त्रि-विधा — of three kinds; कर्म — of work; चोदना — the impetus; करणम् — the senses; कर्म — the work; कर्ता — the doer; इति — thus; त्रि-विधः — of three kinds; कर्म — of work; संग्रहः — the accumulation.
Translation
Knowledge, the object of knowledge, and the knower are the three factors that motivate action; the senses, the work and the doer are the three constituents of action.
श्लोकः
ज्ञानं कर्म च कर्ता च त्रिधैव गुणभेदतः ।
प्रोच्यते गुणसंख्याने यथावच्छृणु तान्यपि ॥ 19 ॥
Meaning
ज्ञानम् — knowledge; कर्म — work; च — also; कर्ता — worker; च — also; त्रिधा — of three kinds; एव — certainly; गुण-भेदतः — in terms of different modes of material nature; प्रोच्यते — are said; गुण-संख्याने — in terms of different modes; यथा-वत् — as they are; शृणु — hear; तानि — all of them; अपि — also.
Translation
According to the three different modes of material nature, there are three kinds of knowledge, action and performer of action. Now hear of them from Me.
श्लोकः
सर्वभूतेषु येनैकं भावमव्ययमीक्षते ।
अविभक्तं विभक्तेषु तज्ज्ञानं विद्धि सात्त्विकम् ॥ 20 ॥
Meaning
सर्व-भूतेषु — in all living entities; येन — by which; एकम् — one; भावम् — situation; अव्ययम् — imperishable; ईक्षते — one sees; अविभक्तम् — undivided; विभक्तेषु — in the numberless divided; तत् — that; ज्ञानम् — knowledge; विद्धि — know; सात्त्विकम् — in the mode of goodness.
Translation
That knowledge by which one undivided spiritual nature is seen in all living entities, though they are divided into innumerable forms, you should understand to be in the mode of goodness.
श्लोकः
पृथक्त्वेन तु यज्ज्ञानं नानाभावान्पृथग्विधान् ।
वेत्ति सर्वेषु भूतेषु तज्ज्ञानं विद्धि राजसम् ॥ 21 ॥
Meaning
पृथक्त्वेन — because of division; तु — but; यत् — which; ज्ञानम् — knowledge; नाना-भावान् — multifarious situations; पृथक्-विधान् — different; वेत्ति — knows; सर्वेषु — in all; भूतेषु — living entities; तत् — that; ज्ञानम् — knowledge; विद्धि — must be known; राजसम् — in terms of passion.
Translation
That knowledge by which one sees that in every different body there is a different type of living entity you should understand to be in the mode of passion.
श्लोकः
यत्तु कृत्स्नवदेकस्मिन्कार्ये सक्तमहैतुकम् ।
अतत्त्वार्थवदल्पं च तत्तामसमुदाहृतम् ॥ 22 ॥
Meaning
यत् — that which; तु — but; कृत्स्न-वत् — as all in all; एकस्मिन् — in one; कार्ये — work; सक्तम् — attached; अहैतुकम् — without cause; अतत्त्व-अर्थ-वत् — without knowledge of reality; अल्पम् — very meager; च — and; तत् — that; तामसम् — in the mode of darkness; उदाहृतम् — is said to be.
Translation
And that knowledge by which one is attached to one kind of work as the all in all, without knowledge of the truth, and which is very meager, is said to be in the mode of darkness.
श्लोकः
नियतं संगरहितमरागद्वेषतः कृतम् ।
अफलप्रेप्सुना कर्म यत्तत्सात्त्विकमुच्यते ॥ 23 ॥
Meaning
नियतम् — regulated; संग-रहितम् — without attachment; अराग-द्वेषतः — without love or hatred; कृतम् — done; अफल-प्रेप्सुना — by one without desire for fruitive result; कर्म — action; यत् — which; तत् — that; सात्त्विकम् — in the mode of goodness; उच्यते — is called.
Translation
That action which is regulated and which is performed without attachment, without love or hatred, and without desire for fruitive results is said to be in the mode of goodness.
श्लोकः
यत्तु कामेप्सुना कर्म साहंकारेण वा पुनः ।
क्रियते बहुलायासं तद्राजसमुदाहृतम् ॥ 24 ॥
Meaning
यत् — that which; तु — but; काम-ईप्सुना — by one with desires for fruitive results; कर्म — work; स-अहंकारेण — with ego; वा — or; पुनः — again; क्रियते — is performed; बहुल-आयासम् — with great labor; तत् — that; राजसम् — in the mode of passion; उदाहृतम् — is said to be.
Translation
But action performed with great effort by one seeking to gratify his desires, and enacted from a sense of false ego, is called action in the mode of passion.
श्लोकः
अनुबंधं क्षयं हिंसामनपेक्ष्य च पौरुषम् ।
मोहादारभ्यते कर्म यत्तत्तामसमुच्यते ॥ 25 ॥
Meaning
अनुबंधम् — of future bondage; क्षयम् — destruction; हिंसाम् — and distress to others; अनपेक्ष्य — without considering the consequences; च — also; पौरुषम् — self-sanctioned; मोहात् — by illusion; आरभ्यते — is begun; कर्म — work; यत् — which; तत् — that; तामसम् — in the mode of ignorance; उच्यते — is said to be.
Translation
That action performed in illusion, in disregard of scriptural injunctions, and without concern for future bondage or for violence or distress caused to others is said to be in the mode of ignorance.
श्लोकः
मुक्तसंगोऽनहंवादी धृत्युत्साहसमन्वितः ।
सिद्ध्यसिद्ध्योर्निर्विकारः कर्ता सात्त्विक उच्यते ॥ 26 ॥
Meaning
मुक्त-संगः — liberated from all material association; अनहम्-वादी — without false ego; धृति — with determination; उत्साह — and great enthusiasm; समन्वितः — qualified; सिद्धि — in perfection; असिद्ध्योः — and failure; निर्विकारः — without change; कर्ता — worker; सात्त्विकः — in the mode of goodness; उच्यते — is said to be.
Translation
One who performs his duty without association with the modes of material nature, without false ego, with great determination and enthusiasm, and without wavering in success or failure is said to be a worker in the mode of goodness.
श्लोकः
रागी कर्मफलप्रेप्सुर्लुब्धो हिंसात्मकोऽशउचिः ।
हर्षशोकान्वितः कर्ता राजसः परिकीर्तितः ॥ 27 ॥
Meaning
रागी — very much attached; कर्म-फल — the fruit of the work; प्रेप्सुः — desiring; लुब्धः — greedy; हिंसा-आत्मकः — always envious; अशुचिः — unclean; हर्ष-शोक-अन्वितः — subject to joy and sorrow; कर्ता — such a worker; राजसः — in the mode of passion; परिकीर्तितः — is declared.
Translation
The worker who is attached to work and the fruits of work, desiring to enjoy those fruits, and who is greedy, always envious, impure, and moved by joy and sorrow, is said to be in the mode of passion.
श्लोकः
अयुक्तः प्राकृतः स्तब्धः शठो नैष्कृतिकोऽलसः ।
विषादी दीर्घसूत्री च कर्ता तामस उच्यते ॥ 28 ॥
Meaning
अयुक्तः — not referring to the scriptural injunctions; प्राकृतः — materialistic; स्तब्धः — obstinate; शठः — deceitful; नैष्कृतिकः — expert in insulting others; अलसः — lazy; विषादी — morose; दीर्घ-सूत्री — procrastinating; च — also; कर्ता — worker; तामसः — in the mode of ignorance; उच्यते — is said to be.
Translation
The worker who is always engaged in work against the injunctions of the scripture, who is materialistic, obstinate, cheating and expert in insulting others, and who is lazy, always morose and procrastinating is said to be a worker in the mode of ignorance.
श्लोकः
बुद्धेर्भेदं धृतेश्चैव गुणतस्त्रिविधं शऋणु ।
प्रोच्यमानमशेषेण पृथक्त्वेन धनंजय ॥ 29 ॥
Meaning
बुद्धेः — of intelligence; भेदम् — the differences; धृतेः — of steadiness; च — also; एव — certainly; गुणतः — by the modes of material nature; त्रि-विधम् — of three kinds; शृणु — just hear; प्रोच्यमानम् — as described by Me; अशेषेण — in detail; पृथक्त्वेन — differently; धनम्-जय — O winner of wealth.
Translation
O winner of wealth, now please listen as I tell you in detail of the different kinds of understanding and determination, according to the three modes of material nature.
श्लोकः
प्रवृत्तिं च निवृत्तिं च कार्याकार्ये भयाभये ।
बंधं मोक्षं च या वेत्ति बुद्धिः सा पार्थ सात्त्विकी ॥ 30 ॥
Meaning
प्रवृत्तिम् — doing; च — also; निवृत्तिम् — not doing; च — and; कार्य — what ought to be done; अकार्ये — and what ought not to be done; भय — fear; अभये — and fearlessness; बंधम् — bondage; मोक्षम् — liberation; च — and; या — that which; वेत्ति — knows; बुद्धिः — understanding; सा — that; पार्थ — O son of Prithā; सात्त्विकी — in the mode of goodness.
Translation
O son of Prithā, 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.
श्लोकः
यया धर्ममधर्मं च कार्यं चाकार्यमेव च ।
अयथावत्प्रजानाति बुद्धिः सा पार्थ राजसी ॥ 31 ॥
Meaning
यया — by which; धर्मम् — the principles of religion; अधर्मम् — irreligion; च — and; कार्यम् — what ought to be done; च — also; अकार्यम् — what ought not to be done; एव — certainly; च — also; अयथा-वत् — imperfectly; प्रजानाति — knows; बुद्धिः — intelligence; सा — that; पार्थ — O son of Prithā; राजसी — in the mode of passion.
Translation
O son of Prithā, 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.
श्लोकः
अधर्मं धर्ममिति या मन्यते तमसावृता ।
सर्वार्थान्विपरीतांश्च बुद्धिः सा पार्थ तामसी ॥ 32 ॥
Meaning
अधर्मम् — irreligion; धर्मम् — religion; इति — thus; या — which; मन्यते — thinks; तमसा — by illusion; आवृता — covered; सर्व-अर्थान् — all things; विपरीतान् — in the wrong direction; च — also; बुद्धिः — intelligence; सा — that; पार्थ — O son of Prithā; तामसी — in the mode of ignorance.
Translation
That understanding which considers irreligion to be religion and religion to be irreligion, under the spell of illusion and darkness, and strives always in the wrong direction, O Pārtha, is in the mode of ignorance.
श्लोकः
धृत्या यया धारयते मनःप्राणेंद्रियक्रियाः ।
योगेनाव्यभिचारिण्या धृतिः सा पार्थ सात्त्विकी ॥ 33 ॥
Meaning
धृत्या — determination; यया — by which; धारयते — one sustains; मनः — of the mind; प्राण — life; इंद्रिय — and senses; क्रियाः — the activities; योगेन — by yoga practice; अव्यभिचारिण्या — without any break; धृतिः — determination; सा — that; पार्थ — O son of Prithā; सात्त्विकी — in the mode of goodness.
Translation
O son of Prithā, 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.
श्लोकः
यया तु धर्मकामार्थांधृत्या धारयतेऽर्जुन ।
प्रसंगेन फलाकांक्षी धृतिः सा पार्थ राजसी ॥ 34 ॥
Meaning
यया — by which; तु — but; धर्म — religiosity; काम — sense gratification; अर्थान् — and economic development; धृत्या — by determination; धारयते — one sustains; अर्जुन — O Arjuna; प्रसंगेन — because of attachment; फल-आकांक्षी — desiring fruitive results; धृतिः — determination; सा — that; पार्थ — O son of Prithā; राजसी — in the mode of passion.
Translation
But that determination by which one holds fast to fruitive results in religion, economic development and sense gratification is of the nature of passion, O Arjuna.
श्लोकः
यया स्वप्नं भयं शोकं विषादं मदमेव च ।
न विमुंचति दुर्मेधा धृतिः सा पार्थ तामसी ॥ 35 ॥
Meaning
यया — by which; स्वप्नम् — dreaming; भयम् — fearfulness; शोकम् — lamentation; विषादम् — moroseness; मदम् — illusion; एव — certainly; च — also; न — never; विमुंचति — one gives up; दुर्मेधा — unintelligent; धृतिः — determination; सा — that; पार्थ — O son of Prithā; तामसी — in the mode of ignorance.
Translation
And that determination which cannot go beyond dreaming, fearfulness, lamentation, moroseness and illusion – such unintelligent determination, O son of Prithā, is in the mode of darkness.
श्लोकः
सुखं त्विदानीं त्रिविधं शऋणु मे भरतर्षभ ।
अभ्यासाद्रमते यत्र दुःखांतं च निगच्छति ॥ 36 ॥
Meaning
सुखम् — happiness; तु — but; इदानीम् — now; त्रि-विधम् — of three kinds; शृणु — hear; मे — from Me; भरत-ऋषभ — O best amongst the Bhāratas; अभ्यासात् — by practice; रमते — one enjoys; यत्र — where; दुःख — of distress; अंतम् — the end; च — also; निगच्चति — gains.
Translation
O best of the Bhāratas, now please hear from Me about the three kinds of happiness by which the conditioned soul enjoys, and by which he sometimes comes to the end of all distress.
श्लोकः
यत्तदग्रे विषमिव परिणामेऽमृतोपमम् ।
तत्सुखं सात्त्विकं प्रोक्तमात्मबुद्धिप्रसादजम् ॥ 37 ॥
Meaning
यत् — which; तत् — that; अग्रे — in the beginning; विषं इव — like poison; परिणामे — at the end; अमृत — nectar; उपमम् — compared to; तत् — that; सुखम् — happiness; सात्त्विकम् — in the mode of goodness; प्रोक्तम् — is said; आत्म — in the self; बुद्धि — of intelligence; प्रसाद-जम् — born of the satisfaction.
Translation
That which in the beginning may be just like poison but at the end is just like nectar and which awakens one to self-realization is said to be happiness in the mode of goodness.
श्लोकः
विषयेंद्रियसंयोगाद्यत्तदग्रेऽमृतोपमम् ।
परिणामे विषमिव तत्सुखं राजसं स्मृतम् ॥ 38 ॥
Meaning
विषय — of the objects of the senses; इंद्रिय — and the senses; संयोगात् — from the combination; यत् — which; तत् — that; अग्रे — in the beginning; अमृत-उपमम् — just like nectar; परिणामे — at the end; विषं इव — like poison; तत् — that; सुखम् — happiness; राजसम् — in the mode of passion; स्मृतम् — is considered.
Translation
That happiness which is derived from contact of the senses with their objects and which appears like nectar at first but poison at the end is said to be of the nature of passion.
श्लोकः
यदग्रे चानुबंधे च सुखं मोहनमात्मनः ।
निद्रालस्यप्रमादोत्थं तत्तामसमुदाहृतम् ॥ 39 ॥
Meaning
यत् — that which; अग्रे — in the beginning; च — also; अनुबंधे — at the end; च — also; सुखम् — happiness; मोहनम् — illusory; आत्मनः — of the self; निद्रा — sleep; आलस्य — laziness; प्रमाद — and illusion; उत्थम् — produced of; तत् — that; तामसम् — in the mode of ignorance; उदाहृतम् — is said to be.
Translation
And that happiness which is blind to self-realization, which is delusion from beginning to end and which arises from sleep, laziness and illusion is said to be of the nature of ignorance.
श्लोकः
न तदस्ति पृथिव्यां वा दिवि देवेषु वा पुनः ।
सत्त्वं प्रकृतिजैर्मुक्तं यदेभिः स्यात्त्रिभिर्गुणैः ॥ 40 ॥
Meaning
न — not; तत् — that; अस्ति — there is; पृथिव्याम् — on the earth; वा — or; दिवि — in the higher planetary system; देवेषु — amongst the demigods; वा — or; पुनः — again; सत्त्वम् — existence; प्रकृति-जैः — born of material nature; मुक्तम् — liberated; यत् — that; एभिः — from the influence of these; स्यात् — is; त्रिभिः — three; गुणैः — modes of material nature.
Translation
There is no being existing, either here or among the demigods in the higher planetary systems, which is freed from these three modes born of material nature.
श्लोकः
ब्राह्मणक्षत्रियविशां शऊद्राणां च परंतप ।
कर्माणि प्रविभक्तानि स्वभावप्रभवैर्गुणैः ॥ 41 ॥
Meaning
ब्राह्मण — of the brāhmaṇas; क्षत्रिय — the kṣatriyas; विशाम् — and the vaiśyas; शूद्राणाम् — of the śūdras; च — and; परम्-तप — O subduer of the enemies; कर्माणि — the activities; प्रविभक्तानि — are divided; स्वभाव — their own nature; प्रभवैः — born of; गुणैः — by the modes of material nature.
Translation
Brāhmaṇas, kṣatriyas, vaiśyas and śūdras are distinguished by the qualities born of their own natures in accordance with the material modes, O chastiser of the enemy.
श्लोकः
शमो दमस्तपः शौचं क्षांतिरार्जवमेव च ।
ज्ञानं विज्ञानमास्तिक्यं ब्रह्मकर्म स्वभावजम् ॥ 42 ॥
Meaning
शमः — peacefulness; दमः — self-control; तपः — austerity; शौचम् — purity; क्षांतिः — tolerance; आर्जवम् — honesty; एव — certainly; च — and; ज्ञानम् — knowledge; विज्ञानम् — wisdom; आस्तिक्यम् — religiousness; ब्रह्म — of a brāhmaṇa; कर्म — duty; स्वभाव-जम् — born of his own nature.
Translation
Peacefulness, self-control, austerity, purity, tolerance, honesty, knowledge, wisdom and religiousness – these are the natural qualities by which the brāhmaṇas work.
श्लोकः
शौर्यं तेजो धृतिर्दाक्ष्यं युद्धे चाप्यपलायनम् ।
दानमीश्वरभावश्च क्षात्रं कर्म स्वभावजम् ॥ 43 ॥
Meaning
शौर्यम् — heroism; तेजः — power; धृतिः — determination; दाक्ष्यम् — resourcefulness; युद्धे — in battle; च — and; अपि — also; अपलायनम् — not fleeing; दानम् — generosity; ईश्वर — of leadership; भावः — the nature; च — and; क्षात्रम् — of a kṣatriya; कर्म — duty; स्वभाव-जम् — born of his own nature.
Translation
Heroism, power, determination, resourcefulness, courage in battle, generosity and leadership are the natural qualities of work for the kṣatriyas.
श्लोकः
कृषिगोरक्ष्यवाणिज्यं वैश्यकर्म स्वभावजम् ।
परिचर्यात्मकं कर्म शऊद्रस्यापि स्वभावजम् ॥ 44 ॥
Meaning
कृषि — plowing; गो — of cows; रक्ष्य — protection; वाणिज्यम् — trade; वैश्य — of a vaiśya; कर्म — duty; स्वभाव-जम् — born of his own nature; परिचर्या — service; आत्मकम् — consisting of; कर्म — duty; शूद्रस्य — of the śūdra; अपि — also; स्वभाव-जम् — born of his own nature.
Translation
Farming, cow protection and business are the natural work for the vaiśyas, and for the śūdras there are labor and service to others.
श्लोकः
स्वे स्वे कर्मण्यभिरतः संसिद्धिं लभते नर
स्वकर्मनिरतः सिद्धिं यथा विंदति तच्छृणु ॥ 45 ॥
Meaning
स्वे स्वे — each his own; कर्मणि — work; अभिरतः — following; संसिद्धिम् — perfection; लभते — achieves; नरः — a man; स्व-कर्म — in his own duty; निरतः — engaged; सिद्धिम् — perfection; यथा — as; विंदति — attains; तत् — that; शृणु — listen.
Translation
By following his qualities of work, every man can become perfect. Now please hear from Me how this can be done.
श्लोकः
यतः प्रवृत्तिर्भूतानां येन सर्वमिदं ततम् ।
स्वकर्मणा तमभ्यर्च्य सिद्धिं विंदति मानवः ॥ 46 ॥
Meaning
यतः — from whom; प्रवृत्तिः — the emanation; भूतानाम् — of all living entities; येन — by whom; सर्वम् — all; इदम् — this; ततम् — is pervaded; स्व-कर्मणा — by his own duties; तम् — Him; अभ्यर्च्य — by worshiping; सिद्धिम् — perfection; विंदति — achieves; मानवः — a man.
Translation
By worship of the Lord, who is the source of all beings and who is all-pervading, a man can attain perfection through performing his own work.
श्लोकः
श्रेयान्स्वधर्मो विगुणः परधर्मात्स्वनुष्ठितात् ।
स्वभावनियतं कर्म कुर्वन्नाप्नोति किल्बिषम् ॥ 47 ॥
Meaning
श्रेयान् — better; स्व-धर्मः — one’s own occupation; विगुणः — imperfectly performed; पर-धर्मात् — than another’s occupation; सु-अनुष्ठितात् — perfectly done; स्वभाव-नियतम् — prescribed according to one’s nature; कर्म — work; कुर्वन् — performing; न — never; आप्नोति — achieves; किल्बिषम् — sinful reactions.
Translation
It is better to engage in one’s own occupation, even though one may perform it imperfectly, than to accept another’s occupation and perform it perfectly. Duties prescribed according to one’s nature are never affected by sinful reactions.
श्लोकः
सहजं कर्म कौंतेय सदोषमपि न त्यजेत् ।
सर्वारंभा हि दोषेण धूमेनाग्नइरिवावृताः ॥ 48 ॥
Meaning
सह-जम् — born simultaneously; कर्म — work; कौंतेय — O son of Kuntī; स-दोषम् — with fault; अपि — although; न — never; त्यजेत् — one should give up; सर्व-आरंभाः — all ventures; हि — certainly; दोषेण — with fault; धूमेन — with smoke; अग्निः — fire; इव — as; आवृताः — covered.
Translation
Every endeavor is covered by some fault, just as fire is covered by smoke. Therefore one should not give up the work born of his nature, O son of Kuntī, even if such work is full of fault.
श्लोकः
असक्तबुद्धिः सर्वत्र जितात्मा विगतस्पृहः ।
नैष्कर्म्यसिद्धिं परमां सन्न्यासेनाधिगच्छति ॥ 49 ॥
Meaning
असक्त-बुद्धिः — having unattached intelligence; सर्वत्र — everywhere; जित-आत्मा — having control of the mind; विगत-स्पृहः — without material desires; नैष्कर्म्य-सिद्धिम् — the perfection of nonreaction; परमाम् — supreme; सन्न्यासेन — by the renounced order of life; अधिगच्चति — one attains.
Translation
One who is self-controlled and unattached and who disregards all material enjoyments can obtain, by practice of renunciation, the highest perfect stage of freedom from reaction.
श्लोकः
सिद्धिं प्राप्तो यथा ब्रह्म तथाप्नोति निबोध मे ।
समासेनैव कौंतेय निष्ठा ज्ञानस्य या परा ॥ 50 ॥
Meaning
सिद्धिम् — perfection; प्राप्तः — achieving; यथा — as; ब्रह्म — the Supreme; तथा — so; आप्नोति — one achieves; निबोध — try to understand; मे — from Me; समासेन — summarily; एव — certainly; कौंतेय — O son of Kuntī; निष्ठा — the stage; ज्ञानस्य — of knowledge; या — which; परा — transcendental.
Translation
O son of Kuntī, learn from Me how one who has achieved this perfection can attain to the supreme perfectional stage, Brahman, the stage of highest knowledge, by acting in the way I shall now summarize.
श्लोकः
बुद्ध्या विशउद्धया युक्तो धृत्यात्मानं नियम्य च ।
शब्दादीन्विषयांस्त्यक्त्वा रागद्वेषौ व्युदस्य च ॥ 51 ॥
विविक्तसेवी लघ्वाशी यतवाक्कायमानसः ।
ध्यानयोगपरो नित्यं वैराग्यं समुपाश्रितः ॥ 52 ॥
अहंकारं बलं दर्पं कामं क्रोधं परिग्रहम् ।
विमुच्य निर्ममः शांतो ब्रह्मभूयाय कल्पते ॥ 53 ॥
Meaning
बुद्ध्या — with the intelligence; विशुद्धया — fully purified; युक्तः — engaged; धृत्या — by determination; आत्मानम् — the self; नियम्य — regulating; च — also; शब्द-आदीन् — such as sound; विषयान् — the sense objects; त्यक्त्वा — giving up; राग — attachment; द्वेषौ — and hatred; व्युदस्य — laying aside; च — also; विविक्त-सेवी — living in a secluded place; लघु-आशी — eating a small quantity; यत — having controlled; वाक् — speech; काय — body; मानसः — and mind; ध्यान-योग-परः — absorbed in trance; नित्यम् — twenty-four hours a day; वैराग्यम् — detachment; समुपाश्रितः — having taken shelter of; अहंकारम् — false ego; बलम् — false strength; दर्पम् — false pride; कामम् — lust; क्रोधम् — anger; परिग्रहम् — and acceptance of material things; विमुच्य — being delivered from; निर्ममः — without a sense of proprietorship; शांतः — peaceful; ब्रह्म-भूयाय — for self-realization; कल्पते — is qualified.
Translation
Being purified by his intelligence and controlling the mind with determination, giving up the objects of sense gratification, being freed from attachment and hatred, one who lives in a secluded place, who eats little, who controls his body, mind and power of speech, who is always in trance and who is detached, free from false ego, false strength, false pride, lust, anger, and acceptance of material things, free from false proprietorship, and peaceful – such a person is certainly elevated to the position of self-realization.
श्लोकः
ब्रह्मभूतः प्रसन्नात्मा न शोचति न कांक्षति ।
समः सर्वेषु भूतेषु मद्भक्तिं लभते पराम् ॥ 54 ॥
Meaning
ब्रह्म-भूतः — being one with the Absolute; प्रसन्न-आत्मा — fully joyful; न — never; शोचति — laments; न — never; कांक्षति — desires; समः — equally disposed; सर्वेषु — to all; भूतेषु — living entities; मत्-भक्तिम् — My devotional service; लभते — gains; पराम् — transcendental.
Translation
One who is thus transcendentally situated at once realizes the Supreme Brahman and becomes fully joyful. He never laments or desires to have anything. He is equally disposed toward every living entity. In that state he attains pure devotional service unto Me.
श्लोकः
भक्त्यआ मामभिजानाति यावान्यश्चास्मि तत्त्वतः ।
ततो मां तत्त्वतो ज्ञात्वा विशते तदनंतरम् ॥ 55 ॥
Meaning
भक्त्या — by pure devotional service; माम् — Me; अभिजानाति — one can know; यावान् — as much as; यः च अस्मि — as I am; तत्त्वतः — in truth; ततः — thereafter; माम् — Me; तत्त्वतः — in truth; ज्ञात्वा — knowing; विशते — he enters; तत्-अनंतरम् — thereafter.
Translation
One can understand Me as I am, as the Supreme Truth, only by devotional service. And when one is in full consciousness of Me by such devotion, he can enter into the kingdom of God.
श्लोकः
सर्वकर्माण्यपि सदा कुर्वाणो मद्व्यपाश्रयः ।
मत्प्रसादादवाप्नोति शाश्वतं पदमव्ययम् ॥ 56 ॥
Meaning
सर्व — all; कर्माणि — activities; अपि — although; सदा — always; कुर्वाणः — performing; मत्-व्यपाश्रयः — under My protection; मत्-प्रसादात् — by My mercy; अवाप्नोति — one achieves; शाश्वतम् — the eternal; पदम् — abode; अव्ययम् — imperishable.
Translation
Though engaged in all kinds of activities, My pure devotee, under My protection, reaches the eternal and imperishable abode by My grace.
श्लोकः
चेतसा सर्वकर्माणि मयि सन्न्यस्य मत्परः ।
बुद्धियोगमुपाश्रित्य मच्चइत्तः सततं भव ॥ 57 ॥
Meaning
चेतसा — by intelligence; सर्व-कर्माणि — all kinds of activities; मयि — unto Me; सन्न्यस्य — giving up; मत्-परः — under My protection; बुद्धि-योगम् — devotional activities; उपाश्रित्य — taking shelter of; मत्-चित्तः — in consciousness of Me; सततम् — twenty-four hours a day; भव — just become.
Translation
In all activities just depend upon Me and work always under My protection. In such devotional service, be fully conscious of Me.
श्लोकः
मच्चइत्तः सर्वदुर्गाणि मत्प्रसादात्तरिष्यसि ।
अथ चेत्त्वमहंकारान्न श्रोष्यसि विनङ्क्ष्यसि ॥ 58 ॥
Meaning
मत् — of Me; चित्तः — being in consciousness; सर्व — all; दुर्गाणि — impediments; मत्-प्रसादात् — by My mercy; तरिष्यसि — you will overcome; अथ — but; चेत् — if; त्वम् — you; अहंकारात् — by false ego; न श्रोष्यसि — do not hear; विनंक्ष्यसि — you will be lost.
Translation
If you become conscious of Me, you will pass over all the obstacles of conditioned life by My grace. If, however, you do not work in such consciousness but act through false ego, not hearing Me, you will be lost.
श्लोकः
यदहंकारमाश्रित्य न योत्स्य इति मन्यसे ।
मिथ्यैष व्यवसायस्ते प्रकृतिस्त्वां नियोक्ष्यति ॥ 59 ॥
Meaning
यत् — if; अहंकारम् — of false ego; आश्रित्य — taking shelter; न योत्स्ये — I shall not fight; इति — thus; मन्यसे — you think; मिथ्या एषः — this is all false; व्यवसायः — determination; ते — your; प्रकृतिः — material nature; त्वाम् — you; नियोक्ष्यति — will engage.
Translation
If you do not act according to My direction and do not fight, then you will be falsely directed. By your nature, you will have to be engaged in warfare.
श्लोकः
स्वभावजेन कौंतेय निबद्धः स्वेन कर्मणा ।
कर्तुं नेच्छसि यन्मोहात्करिष्यस्यवशोऽपि तत् ॥ 60 ॥
Meaning
स्वभाव-जेन — born of your own nature; कौंतेय — O son of Kuntī; निबद्धः — conditioned; स्वेन — by your own; कर्मणा — activities; कर्तुम् — to do; न — not; इच्चसि — you like; यत् — that which; मोहात् — by illusion; करिष्यसि — you will do; अवशः — involuntarily; अपि — even; तत् — that.
Translation
Under illusion you are now declining to act according to My direction. But, compelled by the work born of your own nature, you will act all the same, O son of Kuntī.
श्लोकः
ईश्वरः सर्वभूतानां हृद्देशेऽर्जुन तिष्ठति ।
भ्रामयन्सर्वभूतानि यन्त्रारूढानि मायया ॥ 61 ॥
Meaning
ईश्वरः — the Supreme Lord; सर्व-भूतानाम् — of all living entities; हृत्-देशे — in the location of the heart; अर्जुन — O Arjuna; तिष्ठति — resides; भ्रामयन् — causing to travel; सर्व-भूतानि — all living entities; यंत्र — on a machine; आरूढनि — being placed; मायया — under the spell of material energy.
Translation
The Supreme Lord is situated in everyone’s heart, O Arjuna, and is directing the wanderings of all living entities, who are seated as on a machine, made of the material energy.
श्लोकः
तमेव शरणं गच्छ सर्वभावेन भारत ।
तत्प्रसादात्परां शांतिं स्थानं प्राप्स्यसि शाश्वतम् ॥ 62 ॥
Meaning
तम् — unto Him; एव — certainly; शरणं गच्च — surrender; सर्व-भावेन — in all respects; भारत — O son of Bharata; तत्-प्रसादात् — by His grace; पराम् — transcendental; शांतिम् — peace; स्थानम् — the abode; प्राप्स्यसि — you will get; शाश्वतम् — eternal.
Translation
O scion of Bharata, surrender unto Him utterly. By His grace you will attain transcendental peace and the supreme and eternal abode.
श्लोकः
इति ते ज्ञानमाख्यातं गुह्याद्गुह्यतरं मया ।
विमृश्यैतदशेषेण यथेच्छसि तथा कुरु ॥ 63 ॥
Meaning
इति — thus; ते — unto you; ज्ञानम् — knowledge; आख्यातम् — described; गुह्यात् — than confidential; गुह्य-तरम् — still more confidential; मया — by Me; विमृश्य — deliberating; एतत् — on this; अशेषेण — fully; यथा — as; इच्चसि — you like; तथा — that; कुरु — perform.
Translation
Thus I have explained to you knowledge still more confidential. Deliberate on this fully, and then do what you wish to do.
श्लोकः
सर्वगुह्यतमं भूयः शऋणु मे परमं वचः ।
इष्टोऽसि मे दृढमिति ततो वक्ष्यामि ते हितम् ॥ 64 ॥
Meaning
सर्व-गुह्य-तमम् — the most confidential of all; भूयः — again; शृणु — just hear; मे — from Me; परमम् — the supreme; वचः — instruction; इष्टः असि — you are dear; मे — to Me; दृढम् — very; इति — thus; ततः — therefore; वक्ष्यामि — I am speaking; ते — for your; हितम् — benefit.
Translation
Because you are My very dear friend, I am speaking to you My supreme instruction, the most confidential knowledge of all. Hear this from Me, for it is for your benefit.
श्लोकः
मन्मना भव मद्भक्तो मद्याजी मां नमस्कुरु ।
मामेवैष्यसि सत्यं ते प्रतिजाने प्रियोऽसि मे ॥ 65 ॥
Meaning
मत्-मनाः — thinking of Me; भव — just become; मत्-भक्तः — My devotee; मत्-याजी — My worshiper; माम् — unto Me; नमस्कुरु — offer your obeisances; माम् — unto Me; एव — certainly; एष्यसि — you will come; सत्यम् — truly; ते — to you; प्रतिजाने — I promise; प्रियः — dear; असि — you are; मे — to Me.
Translation
Always think of Me, become My devotee, worship Me and offer your homage unto Me. Thus you will come to Me without fail. I promise you this because you are My very dear friend.
श्लोकः
सर्वधर्मान्परित्यज्य मामेकं शरणं व्रज ।
अहं त्वां सर्वपापेभ्यो मोक्षयिष्यामि मा शउचः ॥ 66 ॥
Meaning
सर्व-धर्मान् — all varieties of religion; परित्यज्य — abandoning; माम् — unto Me; एकम् — only; शरणम् — for surrender; व्रज — go; अहम् — I; त्वाम् — you; सर्व — all; पापेभ्यः — from sinful reactions; मोक्षयिष्यामि — will deliver; मा — do not; शुचः — worry.
Translation
Abandon all varieties of religion and just surrender unto Me. I shall deliver you from all sinful reactions. Do not fear.
श्लोकः
इदं ते नातपस्काय नाभक्ताय कदाचन ।
न चाशउश्रूषवे वाच्यं न च मां योऽभ्यसूयति ॥ 67 ॥
Meaning
इदम् — this; ते — by you; न — never; अतपस्काय — to one who is not austere; न — never; अभक्ताय — to one who is not a devotee; कदाचन — at any time; न — never; च — also; अशुश्रूषवे — to one who is not engaged in devotional service; वाच्यम् — to be spoken; न — never; च — also; माम् — toward Me; यः — anyone who; अभ्यसूयति — is envious.
Translation
This confidential knowledge may never be explained to those who are not austere, or devoted, or engaged in devotional service, nor to one who is envious of Me.
श्लोकः
य इदं परमं गुह्यं मद्भक्तेष्वभिधास्यति ।
भक्तिं मयि परां कृत्वा मामेवैष्यत्यसंशयः ॥ 68 ॥
Meaning
यः — anyone who; इदम् — this; परमम् — most; गुह्यम् — confidential secret; मत् — of Mine; भक्तेषु — amongst devotees; अभिधास्यति — explains; भक्तिम् — devotional service; मयि — unto Me; पराम् — transcendental; कृत्वा — doing; माम् — unto Me; एव — certainly; एष्यति — comes; असंशयः — without doubt.
Translation
For one who explains this supreme secret to the devotees, pure devotional service is guaranteed, and at the end he will come back to Me.
श्लोकः
न च तस्मान्मनुष्येषु कश्चिन्मे प्रियकृत्तमः ।
भविता न च मे तस्मादन्यः प्रियतरो भुवि ॥ 69 ॥
Meaning
न — never; च — and; तस्मात् — than him; मनुष्येषु — among men; कश्चित् — anyone; मे — to Me; प्रिय-कृत्-तमः — more dear; भविता — will become; न — nor; च — and; मे — to Me; तस्मात् — than him; अन्यः — another; प्रिय-तरः — dearer; भुवि — in this world.
Translation
There is no servant in this world more dear to Me than he, nor will there ever be one more dear.
श्लोकः
अध्येष्यते च य इमं धर्म्यं संवादमावयोः ।
ज्ञानयज्ञेन तेनाहमिष्टः स्यामिति मे मतिः ॥ 70 ॥
Meaning
अध्येष्यते — will study; च — also; यः — he who; इमम् — this; धर्म्यम् — sacred; संवादम् — conversation; आवयोः — of ours; ज्ञान — of knowledge; यज्ञेन — by the sacrifice; तेन — by him; अहम् — I; इष्टः — worshiped; स्याम् — shall be; इति — thus; मे — My; मतिः — opinion.
Translation
And I declare that he who studies this sacred conversation of ours worships Me by his intelligence.
श्लोकः
श्रद्धावाननसूयश्च शऋणुयादपि यो नरः ।
सोऽपि मुक्तः शुभाఁल्लोकान्प्राप्नुयात्पुण्यकर्मणाम् ॥ 71 ॥
Meaning
श्रद्धा-वान् — faithful; अनसूयः — not envious; च — and; शृणुयात् — does hear; अपि — certainly; यः — who; नरः — a man; सः — he; अपि — also; मुक्तः — being liberated; शुभान् — the auspicious; लोकान् — planets; प्राप्नुयात् — he attains; पुण्य-कर्मणाम् — of the pious.
Translation
And one who listens with faith and without envy becomes free from sinful reactions and attains to the auspicious planets where the pious dwell.
श्लोकः
कच्चइदेतच्छ्रुतं पार्थ त्वयैकाग्रेण चेतसा ।
कच्चइदज्ञानसम्मोहः प्रणष्टस्ते धनंजय ॥ 72 ॥
Meaning
कच्चित् — whether; एतत् — this; श्रुतम् — heard; पार्थ — O son of Prithā; त्वया — by you; एक-अग्रेण — with full attention; चेतसा — by the mind; कच्चित् — whether; अज्ञान — of ignorance; सम्मोहः — the illusion; प्रणष्टः — dispelled; ते — of you; धनम्-जय — O conqueror of wealth (Arjuna).
Translation
O son of Prithā, O conqueror of wealth, have you heard this with an attentive mind? And are your ignorance and illusions now dispelled?
श्लोकः
नष्टो मोहः स्मृतिर्लब्धा त्वत्प्रसादान्मयाच्युत ।
स्थितोऽस्मि गतसंदेहः करिष्ये वचनं तव ॥ 73 ॥
Meaning
अर्जुनः उवाच — Arjuna said; नष्टः — dispelled; मोहः — illusion; स्मृतिः — memory; लब्धा — regained; त्वत्-प्रसादात् — by Your mercy; मया — by me; अच्युत — O infallible Kriṣṇa; स्थितः — situated; अस्मि — I am; गत — removed; संदेहः — all doubts; करिष्ये — I shall execute; वचनम् — order; तव — Your.
Translation
Arjuna said: My dear Kriṣṇa, 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.
श्लोकः
इत्यहं वासुदेवस्य पार्थस्य च महात्मनः ।
संवादमिममश्रौषमद्भुतं रोमहर्षणम् ॥ 74 ॥
Meaning
संजयः उवाच — Sañjaya said; इति — thus; अहम् — I; वासुदेवस्य — of Kriṣṇa; पार्थस्य — and Arjuna; च — also; महा-आत्मनः — of the great soul; संवादम् — discussion; इमम् — this; अश्रौषम् — have heard; अद्भुतम् — wonderful; रोम-हर्षणम् — making the hair stand on end.
Translation
Sañjaya said: Thus have I heard the conversation of two great souls, Kriṣṇa and Arjuna. And so wonderful is that message that my hair is standing on end.
श्लोकः
व्यासप्रसादाच्छ्रुतवानेतद्गुह्यमहं परम् ।
योगं योगेश्वरात्कृष्णात्साक्षात्कथयतः स्वयम् ॥ 75 ॥
Meaning
व्यास-प्रसादात् — by the mercy of Vyāsadeva; श्रुतवान् — have heard; एतत् — this; गुह्यम् — confidential; अहम् — I; परम् — the supreme; योगम् — mysticism; योग-ईश्वरात् — from the master of all mysticism; कृष्णात् — from Kriṣṇa; साक्षात् — directly; कथयतः — speaking; स्वयम् — personally.
Translation
By the mercy of Vyāsa, I have heard these most confidential talks directly from the master of all mysticism, Kriṣṇa, who was speaking personally to Arjuna.
श्लोकः
राजन्संस्मृत्य संस्मृत्य संवादमिममद्भुतम् ।
केशवार्जुनयोः पुण्यं हृष्यामि च मुहुर्मुहुः ॥ 76 ॥
Meaning
राजन् — O King; संस्मृत्य — remembering; संस्मृत्य — remembering; संवादम् — message; इमम् — this; अद्भुतम् — wonderful; केशव — of Lord Kriṣṇa; अर्जुनयोः — and Arjuna; पुण्यम् — pious; हृष्यामि — I am taking pleasure; च — also; मुहुः मुहुः — repeatedly.
Translation
O King, as I repeatedly recall this wondrous and holy dialogue between Kriṣṇa and Arjuna, I take pleasure, being thrilled at every moment.
श्लोकः
तच्च संस्मृत्य संस्मृत्य रूपमत्यद्भुतं हरेः ।
विस्मयो मे महान्राजन्हृष्यामि च पुनः पुनः ॥ 77 ॥
Meaning
तत् — that; च — also; संस्मृत्य — remembering; संस्मृत्य — remembering; रूपम् — form; अति — greatly; अद्भुतम् — wonderful; हरेः — of Lord Kriṣṇa; विस्मयः — wonder; मे — my; महान् — great; राजन् — O King; हृष्यामि — I am enjoying; च — also; पुनः पुनः — repeatedly.
Translation
O King, as I remember the wonderful form of Lord Kriṣṇa, I am struck with wonder more and more, and I rejoice again and again.
श्लोकः
यत्र योगेश्वरः कृष्णो यत्र पार्थो धनुर्धरः ।
तत्र श्रीर्विजयो भूतिर्ध्रुवा नीतिर्मतिर्मम ॥ 78 ॥
Meaning
यत्र — where; योग-ईश्वरः — the master of mysticism; कृष्णः — Lord Kriṣṇa; यत्र — where; पार्थः — the son of Prithā; धनुः-धरः — the carrier of the bow and arrow; तत्र — there; श्रीः — opulence; विजयः — victory; भूतिः — exceptional power; ध्रुवा — certain; नीतिः — morality; मतिः मम — my opinion.
Translation
Wherever there is Kriṣṇa, 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.
Browse Related Categories:
