Chapter 18

Shloka 1

arjuna uvaca
sannyasasya maha-baho
tattvam icchami veditum
tyagasya ca hrsikesa
prthak kesi-nisudana

Arjuna said: Sanyasa, O mighty-armed one, I wish to understand its truth. And that of tyaga O Hrishikesha. But separately/individually, O slayer of the demon Kesi.

Shloka 2

sri-bhagavan uvaca
kamyanam karmanam nyasam
sannyasam kavayo viduh
sarva-karma-phala-tyagam
prahus tyagam vicaksanah

The Lord said: Desire prompted activities when given up is Sanyasa, so say the poet (learned ones). To give up the results of all activities is perceived as renunciation by those who see clearly (wise ones).

Shloka 3

tyajyam dosa-vad ity eke
karma prahur manisinah
yajna-dana-tapah-karma
na tyajyam iti capare

Karma itself is to be given up, since it is tainted, say some wise ones; while other say yagna (ceremonial sacrifice), dana (charity), austerities and karma (action enjoined in the scriptures) should not be given up.

Shloka 4

niscayam srnu me tatra
tyage bharata-sattama
tyago hi purusa-vyaghra
tri-vidhah samprakirtitah

Conclusion (definitive answer), listen to it from me about tyaga O best of the Bharatas. Tyaga, or tiger among men, is classified into three.

Shloka 5

yajna-dana-tapah-karma
na tyajyam karyam eva tat
yajno danam tapas
caivapavanani manisinam

Acts of sacrifice, charity and austerity are not to be given up. Indeed these are to be performed. Indeed, sacrifice, charity and austerity purify the wise (among men).

Shloka 6

etany api tu karmani
sangam tyaktva phalani ca
kartavyaniti me partha
niscitam matam uttamam

These (the activities mentioned in Shloka 5) indeed should be performed abandoning attachment (to action) and its fruits, as duties. Partha. That is my final opinion and the best.

Shloka 7

niyatasya tu sannyasah
karmano nopapadyate
mohat tasya parityagas
tamasah parikirtitah

Obligatory duties should not be renounced; for, illusion prompted renunciation (of duties) is tamasic.

Shloka 8

duhkham ity eva yat karma
kaya-klesa-bhayat tyajet
sa krtva rajasam tyagam
naiva tyaga-phalam labhet

Difficult, (considering it thus) or, out of fear of bodily harm, if anyone gives up action, performs rajasic-sacrifice and will not obtain the benefits of tyaga.

Shloka 9

karyam ity eva yat karma
niyatam kriyate ‘rjuna
sangam tyaktva phalam caiva
sa tyagah sattviko matah

Duty (considering it thus), who performs his obligatory action with discipline Arjuna, and has abandoned attachment (to action) and its fruits is considered satvic tyaga.

Shloka 10

na dvesty akusalam karma
kusale nanusajjate
tyagi sattva-samavisto
medhavi chinna-samsayah

Neither disliking unpleasant action, nor desiring (clinging) to pleasant/auspicious action, such a tyagi is filled with sattva and that intelligent one has cut-asunder doubts.

Shloka 11

na hi deha-bhrta sakyam
tyaktum karmany asesatah
yas tu karma-phala-tyagi
sa tyagity abhidhiyate

Embodied cannot abandon action completely, (hence) he who abandons the fruits of action is known as tyagi.

Shloka 12

anistam istam misram ca
tri-vidham karmanah phalam
bhavaty atyaginam pretya
na tu sannyasinam kvacit

Desired, undesired and mixed are the threefold results of action for one who has not abandoned its fruits; after departing; but for a sanyasi none whatsoever.

Shloka 13

pancaitani maha-baho
karanani nibodha me
sankhye krtante proktani
siddhaye sarva-karmanam

(About the) Five factors, O mighty-armed one, learn from Me. Sankhya declares these as (essential) for accomplishing any activity.

Shloka 14

adhisthanam tatha karta
karanam ca prthag-vidham
vividhas ca prthak cesta
daivam caivatra pancamam

The seat of action (body), the doer, the means (or instruments, i.e., senses) of different kinds, so also the various activities. Divine (will) being the fifth.

Shloka 15

sarira-van-manobhir yat
karma prarabhate narah
nyayyam va viparitam va
pancaite tasya hetavah

By body, speech or mind, whatever action man undertakes, whether right or wrong, these five are its factors (causes).

Shloka 16

tatraivam sati kartaram
atmanam kevalam tu yah
pasyaty akrta-buddhitvan
na sa pasyati durmatih

That being so in truth, whoever thinks of himself as the sole doer sees (concludes) so with imperfect intelligence and is unable to see clearly, the fool.

Shloka 17

yasya nahankrto bhavo
buddhir yasya na lipyate
hatvapi sa imal lokan
na hanti na nibadhyate

Whose motivation is not ego-centered, and one whose intelligence is not clouded, though he kills (fellow beings) in this world, he does not kill and is not bound (by karmic consequences).

Shloka 18

jnanam jneyam parijnata
tri-vidha karma-codana
karanam karma karteti
tri-vidhah karma-sangrahah

Knowledge, what is to be known and the knower are three fold motivators of action. The instrument (i.e., the senses), the act and its doer, are the three fold constituents of action.

Shloka 19

jnanam karma ca karta ca
tridhaiva guna-bhedatah
procyate guna-sankhyane
yathavac chrnu tany api

Knowledge, action and agent (of action) are of three kinds based on gunas according to guna-theory. Listen (carefully) about these too.

Shloka 20

sarva-bhutesu yenaikam
bhavam avyayam iksate
avibhaktam vibhaktesu
taj jnanam viddhi sattvikam

In all beings, by which one sees the imperishable (atma); (sees) undivided in the divided, that knowledge, know it to be saatvik.

Shloka 21

prthaktvena tu yaj jnanam
nana-bhavan prthag-vidhan
vetti sarvesu bhutesu
taj jnanam viddhi rajasam

As separate (individualized); the knowledge by which one see various beings, and (thus) know all beings; that knowledge know it to be rajasic.

Shloka 22

yat tu krtsna-vad ekasmin
karye saktam ahaitukam
atattvartha-vad alpam ca
tat tamasam udahrtam

(By) which (knowledge), considering it to be all one gets attached to one kind of work without (that lacks) a motive or real purpose and is of little significance, that (knowledge) is said to be tamasic.

Shloka 23

niyatam sanga-rahitam
araga-dvesatah krtam
aphala-prepsuna karma
yat tat sattvikam ucyate

Controlled, unattached and without like or dislike; actions performed (thus) and without desire for its fruits, is said to be satvik.

Shloka 24

yat tu kamepsuna karma
sahankarena va punah
kriyate bahulayasam
tad rajasam udahrtam

But that action performed for satisfying desire, with ego (selfishness) and with great effort is said to be rajasic.

Shloka 25

anubandham ksayam himsam
anapeksya ca paurusam
mohad arabhyate karma
yat tat tamasam ucyate

Consequences, loss and injury; ignoring these and ignoring one’s own strength (ability); instead acting out of delusion, such (action) is said to be tamasic.

Shloka 26

mukta-sango ‘naham-vadi
dhrty-utsaha-samanvitah
siddhy-asiddhyor nirvikarah
karta sattvika ucyate

Freed form attachment, non-egoistic, and is (filled with) steadfastness and enthusiasm; unperturbed by success or failure, such doer is satvik.

Shloka 27

ragi karma-phala-prepsur
lubdho himsatmako ‘sucih
harsa-sokanvitah karta
rajasah parikirtitah

Passionate, desiring fruits of action, greedy prone to violence, impure; accompanied (swayed) by joy and sorrow is known as rajasic.

Shloka 28

ayuktah prakrtah stabdhah
satho naiskrtiko ‘lasah
visadi dirgha-sutri ca
karta tamasa ucyate

Undisciplined, ostentatious, obstinate, deceitful, dishonest, lazy, desperate and procrastinator; such agent (performer) is said to be tamasic.

Shloka 29

buddher bhedam dhrtes caiva
gunatas tri-vidham srnu
procyamanam asesena
prthaktvena dhananjaya

Distinctions in intelligence and steadfastness, according to gunas (Sankhya) are threefold; listen to how these are classified completely (without remainder) and separately, O Dhananjaya.

Shloka 30

pravrttim ca nivrttim ca
karyakarye bhayabhaye
bandham moksam ca ya vetti
buddhih sa partha sattviki

Activity (outward path) and Inactivity (Inward path), action and inaction, fear and its absence, binding and non-binding (karmic); the intelligence that knows these, Partha, is satvik.

Shloka 31

yaya dharmam adharmam ca
karyam cakaryam eva ca
ayathavat prajanati
buddhih sa partha rajasi

By which, dharma and adharma, action and inaction is erroneously distinguished, that intelligence, O Partha, is rajasic.

Shloka 32

adharmam dharmam iti ya
manyate tamasavrta
sarvarthan viparitams ca
buddhih sa partha tamasi

(Where by) Adharma is understood as dharma due to confusion (darkness), and misunderstanding (taking perverted view of) all, that intelligence, O Partha is tamasic.

Shloka 33

dhrtya yaya dharayate
manah-pranendriya-kriyah
yogenavyabhicarinya
dhrtih sa partha sattviki

Steadfastness by which one holds the functions of mind, breath and prana by unwavering yoga, that steadfastness O Partha, is satvik.

Shloka 34

yaya tu dharma-kamarthan
dhrtya dharayate ‘rjuna
prasangena phalakanksi
dhrtih sa partha rajasi

But by which dharma, kama (desire) and artha (material wealth) are held on with steadfastness O Arjuna, with attachment and desiring fruits of action, that steadfastness, O Partha, is rajasic.

Shloka 35

yaya svapnam bhayam sokam
visadam madam eva ca
na vimuncati durmedha
dhrtih sa partha tamasi

By which (steadfastness) dream (sleep), fear, sorrow, depression and conceit are not given up by the unintelligent (person), that steadfastness O Partha is tamasic.

Shloka 36

sukham tv idanim tri-vidham
srnu me bharatarsabha
abhyasad ramate yatra
duhkhantam ca nigacchati

Happiness/Peace, threefold, listen about them from me O Bull (best) of the Bharatas; practicing which one enjoys and goes (reaches) to end of suffering.

Shloka 37

yat tad agre visam iva
pariname ‘mrtopamam
tat sukham sattvikam proktam
atma-buddhi-prasada-jam

That which initially (feels like) poison, but develops into nectarine (peace), that peace/happiness is satvik. It is born from self-knowledge.

Shloka 38

visayendriya-samyogad
yat tad agre ‘mrtopamam
pariname visam iva
tat sukham rajasam smrtam

Senses coming in contact with sense-objects (producing happiness/peace) that feels nectarine initially and turns poisonous, that happiness is known as rajasic.

Shloka 39

yad agre canubandhe ca
sukham mohanam atmanah
nidralasya-pramadottham
tat tamasam udahrtam

That begins and ends (results) in self-deluding happiness/peace arising out of sleep, sloth and confusion, that (happiness) is known as tamasic.

Shloka 40

na tad asti prthivyam va
divi devesu va punah
sattvam prakrti-jair muktam
yad ebhih syat tribhir gunaih

There is nothing either on earth or in heaven or among devas yet, that is free of three gunas arising out of prakriti (prakriti is to be understood from Sankhya point of view).

Shloka 41

brahmana-ksatriya-visam
sudranam ca parantapa
karmani pravibhaktani
svabhava-prabhavair gunaih

Brahmana, ksatriya, vaisya and shudras O destroyer of enemies, are distributed (distinguished) by their karmas (actions) according to the gunas arising from (their) innate nature.

Shloka 42

samo damas tapah saucam
ksantir arjavam eva ca
jnanam vijnanam astikyam
brahma-karma svabhava-jam

Calmness, self-control, austerity, peace/patience, uprightness/honesty, wisdom, discrimination, and belief in God are actions of brahmana born of their innate nature.

Shloka 43

sauryam tejo dhrtir daksyam
yuddhe capy apalayanam
danam isvara-bhavas ca
ksatram karma svabhava-jam

Heroism, splendor, determination, resourcefulness, not turning away (fleeing) in battle, generosity, and lordship (leadership) are actions of kshatriya born of their innate nature.

Shloka 44

krsi-go-raksya-vanijyam
vaisya-karma svabhava-jam
paricaryatmakam karma
sudrasyapi svabhava-jam

Farming, cow protection and trade are actions of vaisya born of their innate nature; service type actions are of shudra, born of their innate nature.

Shloka 45

sve sve karmany abhiratah
samsiddhim labhate narah
sva-karma-niratah siddhim
yatha vindati tac chrnu

(Being) Contented with their own action, man attains perfection. Following his own action how one can attain perfection, listen to that (from me).

Shloka 46

yatah pravrttir bhutanam
yena sarvam idam tatam
sva-karmana tam abhyarcya
siddhim vindati manavah

From whom origins all beings, by whom all this (universe) is pervaded; worshiping him by performing one’s own action perfection is attained by man.

Shloka 47

sreyan sva-dharmo vigunah
para-dharmat svanusthitat
svabhava-niyatam karma
kurvan napnoti kilbisam

Superior (is performing) one’s own dharma even if performed imperfectly, (than) performing another’s dharma perfectly; (for) innate nature controlled (prompted) action when performed does not incur guilt (evil).

Shloka 48

saha-jam karma kaunteya
sa-dosam api na tyajet
sarvarambha hi dosena
dhumenagnir ivavrtah

Inborn action, O Kaunteya, although deficient (faulty) should not be given up; (for) all undertakings (actions) are (covered with) deficiency, (just as) smoke envelopes fire.

Shloka 49

asakta-buddhih sarvatra
jitatma vigata-sprhah
naiskarmya-siddhim paramam
sannyasenadhigacchati

(With) unattached intelligence everywhere (every moment); (having) conquered oneself, free from desires; supreme perfection of non-action, is attained through yoga of sanyasa.

Shloka 50

siddhim prapto yatha brahma
tathapnoti nibodha me
samasenaiva kaunteya
nistha jnanasya ya para

Having attained perfection, how brahman can be attained, learn from me briefly Kaunteya, state of wisdom supreme (i.e., Brahman).

Shloka 51

buddhya visuddhaya yukto
dhrtyatmanam niyamya ca
sabdadin visayams tyaktva
raga-dvesau vyudasya ca

Yoked by purity and/of Intelligence, steadfast in self-control, discarding objects of sense starting with sound, casting aside passion and hatred.

Shloka 52

vivikta-sevi laghv-asi
yata-vak-kaya-manasah
dhyana-yoga-paro nityam
vairagyam samupasritah

Dwelling solitarily eating little, controlled speech, body and mind, devoted (dedicated to) dhyana-yoga, taking refuge in dispassion

Shloka 53

ahankaram balam darpam
kamam krodham parigraham
vimucya nirmamah santo
brahma-bhuyaya kalpate

Egoism, strength (bodily), arrogance, desire, anger and possessiveness (of property), discarding these (aforementioned) self-less, tranquil; (such a person earns) fitness for oneness with Brahman.

Shloka 54

brahma-bhutah prasannatma
na socati na kanksati
samah sarvesu bhutesu
mad-bhaktim labhate param

Absorbed in Brahman, serene, (he) neither mourns nor desires, impartial (equal) among all beings, attains supreme devotion to me.

Shloka 55

bhaktya mam abhijanati
yavan yas casmi tattvatah
tato mam tattvato jnatva
visate tad-anantaram

With devotion to me he knows how much (great) and who I am in essence; then my essence having known (experienced), enters me immediately.

Shloka 56

sarva-karmany api sada
kurvano mad-vyapasrayah
mat-prasadad avapnoti
sasvatam padam avyayam

Performing all actions always relying on me, by my grace he attains the eternal, imperishable abode.

Shloka 57

cetasa sarva-karmani
mayi sannyasya mat-parah
buddhi-yogam upasritya
mac-cittah satatam bhava

By thought, relinquish all actions, be devoted to me as Supreme, taking refuge in buddi-yoga (determination of intelligent discrimination), be always conscious of me.

Shloka 58

mac-cittah sarva-durgani
mat-prasadat tarisyasi
atha cet tvam ahankaran
na srosyasi vinanksyasi

Being conscious of me, all obstacles by my grace you’ll transcend; else, if through egoism, you’ll not listen, you’ll perish (be lost).

Shloka 59

yad ahankaram asritya
na yotsya iti manyase
mithyaisa vyavasayas te
prakrtis tvam niyoksyati

When (under) egoism you take refuge, (and) ‘I shall not fight’ thus you think (decide); (it will be) vain resolve of yours, for (your innate) nature will command you (your actions).

Shloka 60

svabhava-jena kaunteya
nibaddhah svena karmana
kartum necchasi yan mohat
karisyasy avaso ‘pi tat

Born of (your/one’s own) innate nature, Kaunteya, bound your own karma (of kshatriya); what you do not wish to perform because of delusion, you will perform even that, against your will.

Shloka 61

isvarah sarva-bhutanam
hrd-dese ‘rjuna tisthati
bhramayan sarva-bhutani
yantrarudhani mayaya

Ishvara (the Lord) resides in heart of all beings, Arjuna; causing all being to move (as if) fixed on a machine, by the power of maya.

Shloka 62

tam eva saranam gaccha
sarva-bhavena bharata
tat-prasadat param santim
sthanam prapsyasi sasvatam

Go to (seek) His refuge with all your being O Bharata, by His grace supreme peace and eternal abode (you’ll) gain.

Shloka 63

iti te jnanam akhyatam
guhyad guhyataram maya
vimrsyaitad asesena
yathecchasi tatha kuru

Thus, to you, knowledge (I have) explained, most secret of secret; reflecting upon it fully, as you desire, you do!

Shloka 64

sarva-guhyatamam bhuyah
srnu me paramam vacah
isto ‘si me drdham iti
tato vaksyami te hitam

Most secret of all, further, listen to my supreme words, (you are) very dear to me, therefore I speak for your benefit.

Shloka 65

man-mana bhava mad-bhakto
mad-yaji mam namaskuru
mam evaisyasi satyam te
pratijane priyo ‘si me

Fix your mind on me, be devoted to me, perform sacrifice to me and bow down (worship) me; thus you’ll truly come to me, I promise, (since) you are dear to me.

Shloka 66

sarva-dharman parityajya
mam ekam saranam vraja
aham tvam sarva-papebhyo
moksayisyami ma sucah

Abandon all dharma, (in) me alone take refuge; I shall deliver you from evil, do not grieve.

Shloka 67

idam te natapaskaya
nabhaktaya kadacana
na casusrusave vacyam
na ca mam yo ‘bhyasuyati

This (aforementioned secret teachings) shall not ever be spoke by you to one without austerity, one without devotion, one who does not wish to listen or to one who speaks ill of me.

Shloka 68

ya idam paramam guhyam
mad-bhaktesv abhidhasyati
bhaktim mayi param krtva
mam evaisyaty asamsayah

Who, this supreme secret, shall explain to my devotees, having performed supreme devotion to me, will come to me, without doubt.

Shloka 69

na ca tasman manusyesu
kascin me priya-krttamah
bhavita na ca me tasmad
anyah priyataro bhuvi

No one among men does (service) dearer to me, no one shall be dearer to me than him on earth.

Shloka 70

adhyesyate ca ya imam
dharmyam samvadam avayoh
jnana-yajnena tenaham
istah syam iti me matih

One who studies this dharma-conversation of ours, through gyana-yagna (sacrifice of knowledge/intelligence), he loves me, this is my opinion.

Shloka 71

sraddhavan anasuyas ca
srnuyad api yo narah
so ‘pi muktah subhal lokan
prapnuyat punya-karmanam

Full of faith and without derision, one who listens, he too is liberated and reaches happy (peaceful) realms of those whose actions are pure.

Shloka 72

kaccid etac chrutam partha
tvayaikagrena cetasa
kaccid ajnana-sammohah
pranastas te dhananjaya

Has this been heard by you Arjuna with concentrated mind? Has ignorance and confusion of yours been destroyed, O Dhannjaya?

Shloka 73

arjuna uvaca
nasto mohah smrtir labdha
tvat-prasadan mayacyuta
sthito ‘smi gata-sandehah
karisye vacanam tava

Arjuna said, destroyed is my delusion (and I have) gained wisdom by your grace my dear Achyuta (indestructible one). I stand rid of doubts, and shall do (follow) your command.

Shloka 74

sanjaya uvaca
ity aham vasudevasya
parthasya ca mahatmanah
samvadam imam asrausam
adbhutam roma-harsanam

Sanjaya said: Thus I heard the wondrous conversation of (between) Vasudeva and the great soul Partha, (which) makes my hair stand on its end.

Shloka 75

vyasa-prasadac chrutavan
etad guhyam aham param
yogam yogesvarat krsnat
saksat kathayatah svayam

By the grace of Vyasa, I heard this supreme secret of Yoga from Yogeshwara (Lord of Yoga) Krishna, verily (literal : before my eyes) himself articulating (speaking).

Shloka 76

rajan samsmrtya samsmrtya
samvadam imam adbhutam
kesavarjunayoh punyam
hrsyami ca muhur muhuh

O King, recollecting again and again, this wondrous and holy conversation of Keshava and Arjuna, I rejoice again and again.

Shloka 77

tac ca samsmrtya samsmrtya
rupam aty-adbhutam hareh
vismayo me mahan rajan
hrsyami ca punah punah

This (the previous shloka) and, recollecting again and again, the extremely marvelous form of Hari (Krishna), I am greatly astonished (thrilled) O King; and I rejoice again and again.

Shloka 78

yatra yogesvarah krsno
yatra partho dhanur-dharah
tatra srir vijayo bhutir
dhruva nitir matir mama

Wherever Yogeshwara Krishna (and) (wherever) Partha the bow-wielder, there splendor, victory, wealth (well-being) and eternal righteousness (dharma) (reside), in my opinion.