Verse 1
arjuna uvācha
sannyāsasya mahā-bāho tattvam ichchhāmi veditum
tyāgasya cha hṛiṣhīkeśha pṛithak keśhi-niṣhūdana
arjunaḥ uvācha
Arjun said
sanyāsasya mahā-bāho tattvam ichchhāmi veditum
of renunciation of actions mighty-armed one the truth I wish to understand
tyāgasya cha hṛiṣhīkeśha pṛithak keśhī-niṣhūdana
of renunciation of desires for enjoying the fruits of actions and Krishna, the Lord of the senses distinctively Krishna, the killer of the Keshi demon
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Arjuna said, "I desire to know the truth about renunciation and abnegation separately, O Krishna."
Verse 2
śhrī-bhagavān uvācha
kāmyānāṁ karmaṇāṁ nyāsaṁ sannyāsaṁ kavayo viduḥ
sarva-karma-phala-tyāgaṁ prāhus tyāgaṁ vichakṣhaṇāḥ
śhrī-bhagavān uvācha
the Supreme Divine Personality said
kāmyānām karmaṇām nyāsam sanyāsam kavayaḥ viduḥ
desireful of actions giving up renunciation of actions the learned to understand
sarva karma-phala tyāgam prāhuḥ tyāgam vichakṣhaṇāḥ
all fruits of actions renunciation of desires for enjoying the fruits of actions declare renunciation of desires for enjoying the fruits of actions the wise
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The Lord said, "The sages hold that Sannyasa is the giving up of all works motivated by desire, and the wise declare Tyaga to be the abandonment of the fruits of all works.
Verse 3
tyājyaṁ doṣha-vad ity eke karma prāhur manīṣhiṇaḥ
yajña-dāna-tapaḥ-karma na tyājyam iti chāpare
tyājyam doṣha-vat iti eke karma prāhuḥ manīṣhiṇaḥ
should be given up as evil thus some actions declare the learned
yajña dāna tapaḥ karma na tyājyam iti cha apare
sacrifice charity penance acts never should be abandoned thus and others
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Some sages say that all actions should be abandoned as evil; others declare that works such as sacrifices, gifts, and austerities should not be abandoned.
Verse 4
niśhchayaṁ śhṛiṇu me tatra tyāge bharata-sattama
tyāgo hi puruṣha-vyāghra tri-vidhaḥ samprakīrtitaḥ
niśhchayam śhṛiṇu me tatra tyāge bharata-sat-tama
conclusion hear my there about renunciation of desires for enjoying the fruits of actions best of the Bharatas
tyāgaḥ hi puruṣha-vyāghra tri-vidhaḥ samprakīrtitaḥ
renunciation of desires for enjoying the fruits of actions indeed tiger amongst men of three kinds declared
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Listen to My decision, O Arjuna, concerning abandonment; for abandonment is declared to be of three kinds.
Verse 5
yajña-dāna-tapaḥ-karma na tyājyaṁ kāryam eva tat
yajño dānaṁ tapaśh chaiva pāvanāni manīṣhiṇām
yajña dāna tapaḥ karma na tyājyam kāryam eva tat
sacrifice charity penance actions never should be abandoned must certainly be performed that
yajñaḥ dānam tapaḥ cha eva pāvanāni manīṣhiṇām
sacrifice charity penance and indeed purifying for the wise
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(a) The acts of sacrifice, gifts, and austerities should not be relinquished; but should be performed...
(b) ...For sacrifices, gifts, and austerities are the means of purification for the wise.
Verse 6
etāny api tu karmāṇi saṅgaṁ tyaktvā phalāni cha
kartavyānīti me pārtha niśhchitaṁ matam uttamam
etāni api tu karmāṇi saṅgam tyaktvā phalāni cha
these must certainly be activities attachment giving up rewards and
kartavyāni iti me pārtha niśhchitam matam uttamam
should be done as duty such my Arjun, the son of Pritha definite opinion supreme
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It is My decided and final view that even these acts should be done, O Arjuna, with relinquishment of attachment and the forsaking of the fruits thereof.
Verse 7
niyatasya tu sannyāsaḥ karmaṇo nopapadyate
mohāt tasya parityāgas tāmasaḥ parikīrtitaḥ
niyatasya tu sanyāsaḥ karmaṇaḥ na upapadyate
of prescribed duties but renunciation actions never to be performed
mohāt tasya parityāgaḥ tāmasaḥ parikīrtitaḥ
deluded of that renunciation in the mode of ignorance has been declared
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But the renunciation of obligatory acts is not proper; abandonment of these through delusion is declared to be of a Tamasic nature.
Verse 8
duḥkham ity eva yat karma kāya-kleśha-bhayāt tyajet
sa kṛitvā rājasaṁ tyāgaṁ naiva tyāga-phalaṁ labhet
duḥkham iti eva yat karma kāya kleśha bhayāt tyajet
troublesome as indeed which duties bodily discomfort out of fear giving up
saḥ kṛitvā rājasam tyāgam na eva tyāga phalam labhet
they having done in the mode of passion renunciation of desires for enjoying the fruits of actions never certainly renunciation of desires for enjoying the fruits of actions result attain
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He who renounces acts that are painful out of fear of bodily suffering performs a Rajasika abandonment; however, he does not gain the fruit of such abandonment.
Verse 9
kāryam ity eva yat karma niyataṁ kriyate ‘rjuna
saṅgaṁ tyaktvā phalaṁ chaiva sa tyāgaḥ sāttviko mataḥ
kāryam iti eva yat karma niyatam kriyate arjuna
as a duty as indeed which obligatory actions are performed Arjun
saṅgam tyaktvā phalam cha eva saḥ tyāgaḥ sāttvikaḥ mataḥ
attachment relinquishing reward and certainly such renunciation of desires for enjoying the fruits of actions in the mode of goodness considered
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When actions are performed as they ought to be done, O Arjuna, renouncing attachment and the results thereof, such abandonment is regarded as Sattvika.
Verse 10
na dveṣhṭy akuśhalaṁ karma kuśhale nānuṣhajjate
tyāgī sattva-samāviṣhṭo medhāvī chhinna-sanśhayaḥ
na dveṣhṭi akuśhalam karma kuśhale na anuṣhajjate
neither hate disagreeable work to an agreeable nor seek
tyāgī sattva samāviṣhṭaḥ medhāvī chhinna-sanśhayaḥ
one who renounces desires for enjoying the fruits of actions in the mode of goodness endowed with intelligent those who have no doubts
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One who has abandoned, imbued with Sattva, wise, and whose doubts have been dispelled—such a person neither hates disagreeable acts nor clings to agreeable ones.
Verse 11
na hi deha-bhṛitā śhakyaṁ tyaktuṁ karmāṇy aśheṣhataḥ
yas tu karma-phala-tyāgī sa tyāgīty abhidhīyate
na hi deha-bhṛitā śhakyam tyaktum karmāṇi aśheṣhataḥ
not indeed for the embodied being possible to give up activities entirely
yaḥ tu karma-phala tyāgī saḥ tyāgī iti abhidhīyate
who but fruits of actions one who renounces all desires for enjoying the fruits of actions they one who renounces all desires for enjoying the fruits of actions as are said
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For, it is impossible for one who has a body to completely abandon actions. But he who gives up the results of his works is called the one who has abandoned them.
Verse 12
aniṣhṭam iṣhṭaṁ miśhraṁ cha tri-vidhaṁ karmaṇaḥ phalam
bhavaty atyāgināṁ pretya na tu sannyāsināṁ kvachit
aniṣhṭam iṣhṭam miśhram cha tri-vidham karmaṇaḥ phalam
unpleasant pleasant mixed and three-fold fruits of actions
bhavati atyāginām pretya na tu sanyāsinām kvachit
accrue to those who are attached to persona reward after death not but for the renouncers of actions ever
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Undesirable, desirable, and mixed—thus, threefold is the fruit of work that accrues after death to those who have not renounced; but to those who have renounced, none accrues whatsoever.
Verse 13
pañchaitāni mahā-bāho kāraṇāni nibodha me
sānkhye kṛitānte proktāni siddhaye sarva-karmaṇām
pañcha etāni mahā-bāho kāraṇāni nibodha me
five these mighty-armed one causes listen from me
sānkhye kṛita-ante proktāni siddhaye sarva karmaṇām
of Sānkya stop reactions of karmas explains for the accomplishment all of karmas
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Learn from Me, O Arjuna, these five causes for the accomplishment of all acts, as described in Sankhya-krtanta—the science of exact understanding of things—for the accomplishment of works.
Verse 14
adhiṣhṭhānaṁ tathā kartā karaṇaṁ cha pṛithag-vidham
vividhāśh cha pṛithak cheṣhṭā daivaṁ chaivātra pañchamam
adhiṣhṭhānam tathā kartā karaṇam cha pṛithak-vidham
the body also the doer (soul) senses and various kinds
vividhāḥ cha pṛithak cheṣhṭāḥ daivam cha eva atra pañchamam
many and distinct efforts Divine Providence these certainly are (causes) the fifth
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The seat of action, the agent, the various kinds of organs, the different and distinctive functions of vital air, and the fifth among these—Divinity—all these.
Verse 15
śharīra-vāṅ-manobhir yat karma prārabhate naraḥ
nyāyyaṁ vā viparītaṁ vā pañchaite tasya hetavaḥ
śharīra-vāk-manobhiḥ yat karma prārabhate naraḥ
with body, speech, or mind which action performs a person
nyāyyam vā viparītam vā pañcha ete tasya hetavaḥ
proper or improper or five these their factors
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For whatever action a person undertakes with their body, speech, and mind, whether right or wrong, i.e., enjoined or forbidden by the Sastras, the following five are its causes:
Verse 16
tatraivaṁ sati kartāram ātmānaṁ kevalaṁ tu yaḥ
paśhyaty akṛita-buddhitvān na sa paśhyati durmatiḥ
tatra evam sati kartāram ātmānam kevalam tu yaḥ
there in spite of this the doer the soul only but who
paśhyati akṛita-buddhitvāt na saḥ paśhyati durmatiḥ
see with impure intellect not they see foolish
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Therefore, he who, due to his uncultivated understanding, perceives only the self as the agent, he of wicked mind does not truly perceive.
Verse 17
yasya nāhankṛito bhāvo buddhir yasya na lipyate
hatvā ‘pi sa imāl lokān na hanti na nibadhyate
yasya na ahankṛitaḥ bhāvaḥ buddhiḥ yasya na lipyate
whose free from the ego of being the doer nature intellect whose unattached
hatvā api saḥ imān lokān na hanti na nibadhyate
slay even they this living beings neither kill nor get bound
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He who is free from the notion of 'I am the doer,' and whose understanding is not tainted, does not slay, even though he slays all these men, nor is he bound.
Verse 18
jñānaṁ jñeyaṁ parijñātā tri-vidhā karma-chodanā
karaṇaṁ karma karteti tri-vidhaḥ karma-saṅgrahaḥ
jñānam jñeyam parijñātā tri-vidhā karma-chodanā
knowledge the object of knowledge the knower three factors factors that induce action
karaṇam karma kartā iti tri-vidhaḥ karma-saṅgrahaḥ
the instrumens of action the act the doer thus threefold constituents of action
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Knowledge, the object of knowledge, and the knower are the threefold incitements to action. The instrument, the act, and the agent are the threefold constituents of action.
Verse 19
jñānaṁ karma cha kartā cha tridhaiva guṇa-bhedataḥ
prochyate guṇa-saṅkhyāne yathāvach chhṛiṇu tāny api
jñānam karma cha kartā cha tridhā eva guṇa-bhedataḥ
knowledge action and doer also of three kinds certainly distinguished according to the three modes of material nature
prochyate guṇa-saṅkhyāne yathā-vat śhṛiṇu tāni api
are declared Sānkhya philosophy, which describes the modes of material nature as they are listen them also
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Knowledge, action, and agent are declared in the science of the Gunas to be of three kinds, according to the difference in the Gunas. Listen to them also as they are.
Verse 20
sarva-bhūteṣhu yenaikaṁ bhāvam avyayam īkṣhate
avibhaktaṁ vibhakteṣhu taj jñānaṁ viddhi sāttvikam
sarva-bhūteṣhu yena ekam bhāvam avyayam īkṣhate
within all living beings by which one nature imperishable one sees
avibhaktam vibhakteṣhu tat jñānam viddhi sāttvikam
undivided in diversity that knowledge understand in the mode of goodness
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Know that knowledge to be sattvika, by which one sees in all beings an immutable existence, undivided even in the divided.
Verse 21
pṛithaktvena tu yaj jñānaṁ nānā-bhāvān pṛithag-vidhān
vetti sarveṣhu bhūteṣhu taj jñānaṁ viddhi rājasam
pṛithaktvena tu yat jñānam nānā-bhāvān pṛithak-vidhān
unconnected however which knowledge manifold entities of diversity
vetti sarveṣhu bhūteṣhu tat jñānam viddhi rājasam
consider in all living entities that knowledge know in the mode of passion
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But that knowledge which sees all beings, due to their individual nature, as distinct entities—know that knowledge to be Rajasic.
Verse 22
yat tu kṛitsna-vad ekasmin kārye saktam ahaitukam
atattvārtha-vad alpaṁ cha tat tāmasam udāhṛitam
yat tu kṛitsna-vat ekasmin kārye saktam ahaitukam
which but as if it encompasses the whole in single action engrossed without a reason
atattva-artha-vat alpam cha tat tāmasam udāhṛitam
not based on truth fragmental and that in the mode of ignorance is said to be
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But that knowledge is declared to be Tamasika which clings to one single act as if it were the whole, which is not based on reason, and which is false and insignificant.
Verse 23
niyataṁ saṅga-rahitam arāga-dveṣhataḥ kṛitam
aphala-prepsunā karma yat tat sāttvikam uchyate
niyatam saṅga-rahitam arāga-dveṣhataḥ kṛitam
in accordance with scriptures free from attachment free from attachment and aversion done
aphala-prepsunā karma yat tat sāttvikam uchyate
without desire for rewards action which that in the mode of goodness is called
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That obligatory act is said to be Sattvika, which is done without attachment, without desire or aversion, and by one who seeks no fruit.
Verse 24
yat tu kāmepsunā karma sāhankāreṇa vā punaḥ
kriyate bahulāyāsaṁ tad rājasam udāhṛitam
yat tu kāma-īpsunā karma sa-ahaṅkāreṇa vā punaḥ
which but prompted by selfish desire action with pride or again
kriyate bahula-āyāsam tat rājasam udāhṛitam
enacted stressfully that in the nature of passion is said to be
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But that act is said to be Rajasic, which is performed with great effort by one who seeks to gratify their desires and under the prompting of egoism.
Verse 25
anubandhaṁ kṣhayaṁ hinsām anapekṣhya cha pauruṣham
mohād ārabhyate karma yat tat tāmasam uchyate
anubandham kṣhayam hinsām anapekṣhya cha pauruṣham
consequences loss injury by disregarding and one’s own ability
mohāt ārabhyate karma yat tat tāmasam uchyate
out of delusion is begun action which that in the mode of ignorance is declared to be
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That act is said to be Tamasika which is undertaken through delusion, without regard to consequences, loss, injury, and one's own capacity.
Verse 26
mukta-saṅgo ‘nahaṁ-vādī dhṛity-utsāha-samanvitaḥ
siddhy-asiddhyor nirvikāraḥ kartā sāttvika uchyate
mukta-saṅgaḥ anaham-vādī dhṛiti utsāha samanvitaḥ
free from worldly attachment free from ego strong resolve zeal endowed with
siddhi-asiddhyoḥ nirvikāraḥ kartā sāttvikaḥ uchyate
in success and failure unaffected worker in the mode of goodness is said to be
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That agent is said to be Sattvika, who is free from attachment, who does not boast of himself, who is endowed with steadiness and zeal, and who is unaffected by success and failure.
Verse 27
rāgī karma-phala-prepsur lubdho hinsātmako ‘śhuchiḥ
harṣha-śhokānvitaḥ kartā rājasaḥ parikīrtitaḥ
rāgī karma-phala prepsuḥ lubdhaḥ hinsā-ātmakaḥ aśhuchiḥ
craving fruit of work covet greedy violent-natured impure
harṣha-śhoka-anvitaḥ kartā rājasaḥ parikīrtitaḥ
moved by joy and sorrow performer in the mode of passion is declared
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That doer is called Rajasika who is passionate, who seeks the fruits of his actions, who is greedy, harmful, and impure, and who is swayed by delight and grief.
Verse 28
ayuktaḥ prākṛitaḥ stabdhaḥ śhaṭho naiṣhkṛitiko ‘lasaḥ
viṣhādī dīrgha-sūtrī cha kartā tāmasa uchyate
ayuktaḥ prākṛitaḥ stabdhaḥ śhaṭhaḥ naiṣhkṛitikaḥ alasaḥ
undisciplined vulgar obstinate cunning dishonest or vile slothful
viṣhādī dīrgha-sūtrī cha kartā tāmasaḥ uchyate
unhappy and morose procrastinating and performer in the mode of ignorance is said to be
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That doer is said to be Tamasika who is unqualified, unrefined, obstinate, depraved, dishonest, indolent, despondent, and lethargic.
Verse 29
buddher bhedaṁ dhṛiteśh chaiva guṇatas tri-vidhaṁ śhṛiṇu
prochyamānam aśheṣheṇa pṛithaktvena dhanañjaya
buddheḥ bhedam dhṛiteḥ cha eva guṇataḥ tri-vidham śhṛiṇu
of intellect the distinctions of determination and certainly according to the three modes of material nature hear
prochyamānam aśheṣheṇa pṛithaktvena dhanañjaya
described in detail distinctly conqueror of wealth, Arjun
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Hear now, O Arjuna, the threefold division of Buddhi (reason) and Dhrti (fortitude) according to the Gunas, to be fully and severally set forth.
Verse 30
pravṛittiṁ cha nivṛittiṁ cha kāryākārye bhayābhaye
bandhaṁ mokṣhaṁ cha yā vetti buddhiḥ sā pārtha sāttvikī
pravṛittim cha nivṛittim cha kārya akārye bhaya abhaye
activities and renuncation from action and proper action improper action fear without fear
bandham mokṣham cha yā vetti buddhiḥ sā pārtha sāttvikī
what is binding what is liberating and which understands intellect that son of Pritha in the nature of goodness
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That Buddhi, O Arjuna, which knows activity and renunciation, what should be done and what should not be done, fear and fearlessness, bondage and release—that Buddhi is Sattvika.
Verse 31
yayā dharmam adharmaṁ cha kāryaṁ chākāryam eva cha
ayathāvat prajānāti buddhiḥ sā pārtha rājasī
yayā dharmam adharmam cha kāryam cha akāryam eva cha
by which righteousness unrighteousness and right conduct and wrong conduct certainly and
ayathā-vat prajānāti buddhiḥ sā pārtha rājasī
confused distinguish intellect that Arjun, the son of Pritha in the mode of passion
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The Buddhi that gives an erroneous knowledge of Dharma and Adharma (its opposite) and also of what should be done and what should not be done, O Arjuna, is Rajasic.
Verse 32
adharmaṁ dharmam iti yā manyate tamasāvṛitā
sarvārthān viparītānśh cha buddhiḥ sā pārtha tāmasī
adharmam dharmam iti yā manyate tamasa-āvṛitā
irreligion religion thus which imagines shrouded in darkness
sarva-arthān viparītān cha buddhiḥ sā pārtha tāmasī
all things opposite and intellect that Arjun, the son of Pritha of the nature of ignorance
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That Buddhi, O Arjuna, which, enveloped in darkness, regards Adharma as Dharma and reverses every value, is Tamasika.
Verse 33
dhṛityā yayā dhārayate manaḥ-prāṇendriya-kriyāḥ
yogenāvyabhichāriṇyā dhṛitiḥ sā pārtha sāttvikī
dhṛityā yayā dhārayate manaḥ prāṇa indriya kriyāḥ
by determining which sustains of the mind life-airs senses activities
yogena avyabhichāriṇyā dhṛitiḥ sā pārtha sāttvikī
through Yog with steadfastness determination that Arjun, the son of Pritha in the mode of goodness
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That fortitude, by which one maintains the unwavering activities of the mind and vital force, and these sense-organs, through yoga—that fortitude is of the nature of sattva.
Verse 34
yayā tu dharma-kāmārthān dhṛityā dhārayate ‘rjuna
prasaṅgena phalākāṅkṣhī dhṛitiḥ sā pārtha rājasī
yayā tu dharma-kāma-arthān dhṛityā dhārayate arjuna
by which but duty, pleasures, and wealth through steadfast will holds Arjun
prasaṅgena phala-ākāṅkṣhī dhṛitiḥ sā pārtha rājasī
due of attachment desire for rewards determination that Arjun, the son of Pritha in the mode of passion
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That dhṛti, O Arjuna, by which one, who is desirous of fruits, longs for them with intense attachment and holds fast to duty, desire, and wealth—that dhṛti is rajasika.
Verse 35
yayā svapnaṁ bhayaṁ śhokaṁ viṣhādaṁ madam eva cha
na vimuñchati durmedhā dhṛitiḥ sā pārtha tāmasī
yayā svapnam bhayam śhokam viṣhādam madam eva cha
in which dreaming fearing grieving despair conceit indeed and
na vimuñchati durmedhā dhṛitiḥ sā pārtha tāmasī
not give up unintelligent resolve that Arjun, the son of Pritha in the mode of ignorance
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That Dhrti, by which a foolish person does not give up sleep, fear, grief, depression, and passion, O Arjuna, is of the nature of Tamas.
Verse 36
sukhaṁ tv idānīṁ tri-vidhaṁ śhṛiṇu me bharatarṣhabha
abhyāsād ramate yatra duḥkhāntaṁ cha nigachchhati
sukham tu idānīm tri-vidham śhṛiṇu me bharata-ṛiṣhabha
happiness but now of three kinds hear from me Arjun, the best of the Bharatas
abhyāsāt ramate yatra duḥkha-antam cha nigachchhati
by practice rejoices in which end of all suffering and reaches
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Now hear from Me, O Arjuna, the threefold division of pleasure৷৷ that in which one rejoices through long practice and in which one comes to the end of pain.
Verse 37
yat tad agre viṣham iva pariṇāme ‘mṛitopamam
tat sukhaṁ sāttvikaṁ proktam ātma-buddhi-prasāda-jam
yat tat agre viṣam iva pariṇāme amṛta upamam
that which that in the beginning like poison at the end nectar compared to
tat sukham sāttvikam proktam ātma buddhi prasāda-jam
that happiness in the mode of goodness is said self intelligence satisfactory
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That which, at first, is like a poison but becomes like an elixir in the end, born from the serene state of mind focused on the Self—such pleasure is said to be Sattvika.
Verse 38
viṣhayendriya-sanyogād yat tad agre ’mṛitopamam
pariṇāme viṣham iva tat sukhaṁ rājasaṁ smṛitam
viṣhaya indriya sanyogāt yat tat agre amṛita-upamam
with the sense objects the senses from the contact which that at first like nectar
pariṇāme viṣham iva tat sukham rājasam smṛitam
at the end like poison that happiness in the mode of passion is said to be
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That pleasure which arises from the contact of senses with their objects, which is like elixir at first but like poison in the end, is said to be Rajasic.
Verse 39
yad agre chānubandhe cha sukhaṁ mohanam ātmanaḥ
nidrālasya-pramādotthaṁ tat tāmasam udāhṛitam
yat agre cha anubandhe cha sukham mohanam ātmanaḥ
which from beginning and to end and happiness illusory of the self
nidrā ālasya pramāda uttham tat tāmasam udāhṛitam
sleep indolence negligence derived from that in the mode of ignorance is said to be
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That pleasure which, at the beginning and end, deludes the self, through sleep, sloth, and error, is declared to be tamasic.
Verse 40
na tad asti pṛithivyāṁ vā divi deveṣhu vā punaḥ
sattvaṁ prakṛiti-jair muktaṁ yad ebhiḥ syāt tribhir guṇaiḥ
na tat asti pṛithivyām vā divi deveṣhu vā punaḥ
no that exists on earth or the higher celestial abodes amongst the celestial gods or again
sattvam prakṛiti-jaiḥ muktam yat ebhiḥ syāt tribhiḥ guṇaiḥ
existence born of material nature liberated that from the influence of these is three modes of material nature
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There is no creature, on earth or among the gods in heaven, that is exempt from these three Gunas born of Prakrti.
Verse 41
brāhmaṇa-kṣhatriya-viśhāṁ śhūdrāṇāṁ cha parantapa
karmāṇi pravibhaktāni svabhāva-prabhavair guṇaiḥ
brāhmaṇa kṣhatriya viśhām śhūdrāṇām cha parantapa
of the priestly class the warrior and administrative class the mercantile and farming class of the worker class and Arjun, subduer of the enemies
karmāṇi pravibhaktāni svabhāva-prabhavaiḥ-guṇaiḥ
duties distributed work based on one’s nature and guṇas
---
The duties of the Brahmanas, Ksatriyas, Vaisyas, and Sudras are clearly divided, O Arjuna, according to their Gunas, born of their nature.
Verse 42
śhamo damas tapaḥ śhauchaṁ kṣhāntir ārjavam eva cha
jñānaṁ vijñānam āstikyaṁ brahma-karma svabhāva-jam
śhamaḥ damaḥ tapaḥ śhaucham kṣhāntiḥ ārjavam eva cha
tranquility restraint austerity purity patience integrity certainly and
jñānam vijñānam āstikyam brahma karma svabhāva-jam
knowledge wisdom belief in a hereafter of the priestly class work born of one’s intrinsic qualities
---
The control of the senses and mind, austerity, purity, forbearance, uprightness, knowledge, special knowledge, and faith—all these constitute the duty of a Brahmana, born of his inherent nature.
Verse 43
śhauryaṁ tejo dhṛitir dākṣhyaṁ yuddhe chāpy apalāyanam
dānam īśhvara-bhāvaśh cha kṣhātraṁ karma svabhāva-jam
śhauryam tejaḥ dhṛitiḥ dākṣhyam yuddhe cha api apalāyanam
valor strength fortitude skill in weaponry and also not fleeing
dānam īśhvara bhāvaḥ cha kṣhātram karma svabhāva-jam
large-heartedness leadership qualities and of the warrior and administrative class work born of one’s intrinsic qualities
---
Valor, invincibility, steadiness, dexterity, and not fleeing in battle, generosity, and regality are the duties of a Kshatriya, born of his inherent nature.
Verse 44
kṛiṣhi-gau-rakṣhya-vāṇijyaṁ vaiśhya-karma svabhāva-jam
paricharyātmakaṁ karma śhūdrasyāpi svabhāva-jam
kṛiṣhi gau-rakṣhya vāṇijyam vaiśhya karma svabhāva-jam
agriculture dairy farming commerce of the mercantile and farming class work born of one’s intrinsic qualities
paricharyā ātmakam karma śhūdrasya api svabhāva-jam
serving through work natural duty of the worker class and born of one’s intrinsic qualities
---
Agriculture, cattle-breeding, and trade are the duties of the Vaisya, born of their nature. And the duty of a Sudra is one of service, born of their nature.
Verse 45
sve sve karmaṇy abhirataḥ sansiddhiṁ labhate naraḥ
sva-karma-nirataḥ siddhiṁ yathā vindati tach chhṛiṇu
sve sve karmaṇi abhirataḥ sansiddhim labhate naraḥ
respectively work fulfilling perfection achieve a person
sva-karma nirataḥ siddhim yathā vindati tat śhṛiṇu
to one’s own prescribed duty engaged perfection as attains that hear
---
Devoting oneself to one's duty, one attains perfection. Hear now how one devoted to their own duty attains perfection.
Verse 46
yataḥ pravṛittir bhūtānāṁ yena sarvam idaṁ tatam
sva-karmaṇā tam abhyarchya siddhiṁ vindati mānavaḥ
yataḥ pravṛittiḥ bhūtānām yena sarvam idam tatam
from whom have come into being of all living entities by whom all this pervaded
sva-karmaṇā tam abhyarchya siddhim vindati mānavaḥ
by one’s natural occupation him by worshipping perfection attains a person
---
From whom all beings arise and by whom all this is pervaded—by worshipping Him with one's own duty, one reaches perfection.
Verse 47
śhreyān swa-dharmo viguṇaḥ para-dharmāt sv-anuṣhṭhitāt
svabhāva-niyataṁ karma kurvan nāpnoti kilbiṣham
śhreyān swa-dharmaḥ viguṇaḥ para-dharmāt su-anuṣhṭhitāt
better one’s own prescribed occupational duty imperfectly done than another’s dharma perfectly done
svabhāva-niyatam karma kurvan na āpnoti kilbiṣham
according to one’s innate nature duty by performing does not incur sin
---
Better is one's own duty, though ill done, than the duty of another, though well-performed. When one does the duty ordained by their own nature, they incur no stain.
Verse 48
saha-jaṁ karma kaunteya sa-doṣham api na tyajet
sarvārambhā hi doṣheṇa dhūmenāgnir ivāvṛitāḥ
saha-jam karma kaunteya sa-doṣham api na tyajet
born of one’s nature duty Arjun, the son of Kunti with defects even if one should not abandon
sarva-ārambhāḥ hi doṣheṇa dhūmena agniḥ iva āvṛitāḥ
all endeavors indeed with evil with smoke fire as veiled
---
One should not relinquish one's work, O Arjuna, though it may be imperfect; for, all endeavors are enveloped by imperfections as fire is by smoke.
Verse 49
asakta-buddhiḥ sarvatra jitātmā vigata-spṛihaḥ
naiṣhkarmya-siddhiṁ paramāṁ sannyāsenādhigachchhati
asakta-buddhiḥ sarvatra jita-ātmā vigata-spṛihaḥ
those whose intellect is unattached everywhere who have mastered their mind free from desires
naiṣhkarmya-siddhim paramām sanyāsena adhigachchhati
state of actionlessness highest by the practice of renunciation attain
---
He whose understanding is unattached on all sides, whose self is controlled, who is free from desires—he attains the supreme perfection transcending all activity through renunciation.
Verse 50
siddhiṁ prāpto yathā brahma tathāpnoti nibodha me
samāsenaiva kaunteya niṣhṭhā jñānasya yā parā
siddhim prāptaḥ yathā brahma tathā āpnoti nibodha me
perfection attained how Brahman also attain hear from me
samāsena eva kaunteya niṣhṭhā jñānasya yā parā
briefly indeed Arjun, the son of Kunti firmly fixed of knowledge which transcendental
---
Learn from me, O Arjuna, in brief how one who has attained perfection attains the Brahman—the supreme consummation of knowledge.
Verse 51
buddhyā viśhuddhayā yukto dhṛityātmānaṁ niyamya cha
śhabdādīn viṣhayāns tyaktvā rāga-dveṣhau vyudasya cha
buddhyā viśhuddhayā yuktaḥ dhṛityā ātmānam niyamya cha
intellect purified endowed with by determination the intellect restraining and
śhabda-ādīn viṣhayān tyaktvā rāga-dveṣhau vyudasya cha
sound and other objects of the senses abandoning attachment and aversion casting aside and
---
Endowed with a purified understanding, subduing the mind with steadiness, relinquishing sound and other objects of the senses and casting aside love and hate;
Verse 52
vivikta-sevī laghv-āśhī yata-vāk-kāya-mānasaḥ
dhyāna-yoga-paro nityaṁ vairāgyaṁ samupāśhritaḥ
vivikta-sevī laghu-āśhī yata vāk kāya mānasaḥ
relishing solitude eating light controls speech body and mind
dhyāna-yoga-paraḥ nityam vairāgyam samupāśhritaḥ
engaged in meditation always dispassion having taken shelter of
---
Resorting to solitude, eating sparingly, restraining speech, body, and mind, ever engaged in the yoga of meditation and taking refuge in dispassion;
Verse 53
ahankāraṁ balaṁ darpaṁ kāmaṁ krodhaṁ parigraham
vimuchya nirmamaḥ śhānto brahma-bhūyāya kalpate
ahankāram balam darpam kāmam krodham parigraham
egotism violence arrogance desire anger selfishness
vimuchya nirmamaḥ śhāntaḥ brahma-bhūyāya kalpate
being freed from without possessiveness of property peaceful union with Brahman is fit
---
Forsaking egoism, power, pride, desire, wrath, and possessions, with no feeling of 'mine' and tranquil, he becomes worthy of the state of Brahman.
Verse 54
brahma-bhūtaḥ prasannātmā na śhochati na kāṅkṣhati
samaḥ sarveṣhu bhūteṣhu mad-bhaktiṁ labhate parām
brahma-bhūtaḥ prasanna-ātmā na śhochati na kāṅkṣhati
one situated in Brahman mentally serene neither grieving nor desiring
samaḥ sarveṣhu bhūteṣhu mat-bhaktim labhate parām
equitably disposed toward all living beings devotion to me attains supreme
---
Having realized the state of Brahman, tranquil, he neither grieves nor craves. Regarding all beings alike, he attains supreme devotion to Me.
Verse 55
bhaktyā mām abhijānāti yāvān yaśh chāsmi tattvataḥ
tato māṁ tattvato jñātvā viśhate tad-anantaram
bhaktyā mām abhijānāti yāvān yaḥ cha asmi tattvataḥ
by loving devotion me one comes to know as much as as I am in truth
tataḥ mām tattvataḥ jñātvā viśhate tat-anantaram
then me in truth having known enters thereafter
---
Through devotion, he comes to know Me fully—who and what I am in reality, who I am and how I am. Knowing Me thus in truth, he forthwith enters into Me.
Verse 56
sarva-karmāṇy api sadā kurvāṇo mad-vyapāśhrayaḥ
mat-prasādād avāpnoti śhāśhvataṁ padam avyayam
sarva karmāṇi api sadā kurvāṇaḥ mat-vyapāśhrayaḥ
all actions though always performing take full refuge in me
mat-prasādāt avāpnoti śhāśhvatam padam avyayam
by my grace attain the eternal abode imperishable
---
Taking refuge in Me and performing all works constantly, one, by My grace, attains the eternal and immutable abode.
Verse 57
chetasā sarva-karmāṇi mayi sannyasya mat-paraḥ
buddhi-yogam upāśhritya mach-chittaḥ satataṁ bhava
chetasā sarva-karmāṇi mayi sannyasya mat-paraḥ
by consciousness every activity to me dedicating having me as the supreme goal
buddhi-yogam upāśhritya mat-chittaḥ satatam bhava
having the intellect united with God taking shelter of consciousness absorbed in me always be
---
Surrender all your actions to Me with your mind, keep Me as your goal, and practice Buddhi-yoga, focusing your thoughts on Me always.
Verse 58
mach-chittaḥ sarva-durgāṇi mat-prasādāt tariṣhyasi
atha chet tvam ahankārān na śhroṣhyasi vinaṅkṣhyasi
mat-chittaḥ sarva durgāṇi mat-prasādāt tariṣhyasi
by always remembering me all obstacles by my grace you shall overcome
atha chet tvam ahankārāt na śhroṣhyasi vinaṅkṣhyasi
but if you due to pride do not listen you will perish
---
Focusing your thoughts on Me, you shall, by My grace, cross over all difficulties. If, however, out of self-conceit, you do not heed Me, you will perish.
Verse 59
yad ahankāram āśhritya na yotsya iti manyase
mithyaiṣha vyavasāyas te prakṛitis tvāṁ niyokṣhyati
yat ahankāram āśhritya na yotsye iti manyase
if motivated by pride taking shelter I shall not fight thus you think
mithyā eṣhaḥ vyavasāyaḥ te prakṛitiḥ tvām niyokṣhyati
this is all false determination your material nature you will engage
---
If, in your self-conceit, you think, 'I will not fight,' your resolve is futile. Nature will compel you.
Verse 60
swbhāva-jena kaunteya nibaddhaḥ svena karmaṇā
kartuṁ nechchhasi yan mohāt kariṣhyasy avaśho ’pi tat
swabhāva-jena kaunteya nibaddhaḥ svena karmaṇā
born of one’s own material nature Arjun, the son of Kunti bound by your own actions
kartum na ichchhasi yat mohāt kariṣhyasi avaśhaḥ api tat
to do not you wish which out of delusion you will do helplessly even though that
---
O Arjuna, bound by your own duty born out of your own inner disposition, and having no control over your own will, you will be compelled to do that very thing which you now do not desire to do through delusion.
Verse 61
īśhvaraḥ sarva-bhūtānāṁ hṛid-deśhe ‘rjuna tiṣhṭhati
bhrāmayan sarva-bhūtāni yantrārūḍhāni māyayā
īśhvaraḥ sarva-bhūtānām hṛit-deśhe arjuna tiṣhṭhati
the Supreme Lord in all living being in the hearts Arjun dwells
bhrāmayan sarva-bhūtāni yantra ārūḍhani māyayā
causing to wander all living beings seated on a machine made of the material energy
---
The Lord, O Arjuna, abides in the heart of every being, spinning them round and round, as if mounted on a wheel, by His power.
Verse 62
tam eva śharaṇaṁ gachchha sarva-bhāvena bhārata
tat-prasādāt parāṁ śhāntiṁ sthānaṁ prāpsyasi śhāśhvatam
tam eva śharaṇam gachchha sarva-bhāvena bhārata
unto him only surrender whole-heartedly Arjun, the son of Bharat
tat-prasādāt parām śhāntim sthānam prāpsyasi śhāśhvatam
by his grace supreme peace the abode you will attain eternal
---
Seek refuge in Him alone, O Arjuna, with the entirety of your being. By His grace, you shall find supreme peace and an eternal abode.
Verse 63
iti te jñānam ākhyātaṁ guhyād guhyataraṁ mayā
vimṛiśhyaitad aśheṣheṇa yathechchhasi tathā kuru
iti te jñānam ākhyātam guhyāt guhya-taram mayā
thus to you knowledge explained than secret knowledge still more secret knowledge by me
vimṛiśhya etat aśheṣheṇa yathā ichchhasi tathā kuru
pondering on this completely as you wish so do
---
Thus, the knowledge, the mystery of mysteries, has been declared to you by Me. Reflecting on it fully, do as you will.
Verse 64
sarva-guhyatamaṁ bhūyaḥ śhṛiṇu me paramaṁ vachaḥ
iṣhṭo ‘si me dṛiḍham iti tato vakṣhyāmi te hitam
sarva-guhya-tamam bhūyaḥ śhṛiṇu me paramam vachaḥ
the most confidential of all again hear by me supreme instruction
iṣhṭaḥ asi me dṛiḍham iti tataḥ vakṣhyāmi te hitam
you are dear to me very thus because I am speaking for your benefit
---
Hear again My supreme word, the most secret of all; as I am exceedingly fond of you, I am telling you what is good for you.
Verse 65
man-manā bhava mad-bhakto mad-yājī māṁ namaskuru
mām evaiṣhyasi satyaṁ te pratijāne priyo ‘si me
mat-manāḥ bhava mat-bhaktaḥ mat-yājī mām namaskuru
thinking of me be my devotee worship me to me offer obeisance
mām eva eṣhyasi satyam te pratijāne priyaḥ asi me
to me certainly you will come truly to you I promise dear you are to me
---
Focus your mind on Me. Be My devotee. Worship Me. Prostrate before Me. You will come to Me alone. I promise you truly; for you are dear to Me.
Verse 66
sarva-dharmān parityajya mām ekaṁ śharaṇaṁ vraja
ahaṁ tvāṁ sarva-pāpebhyo mokṣhayiṣhyāmi mā śhuchaḥ
sarva-dharmān parityajya mām ekam śharaṇam vraja
all varieties of dharmas abandoning unto me only take refuge take
aham tvām sarva pāpebhyaḥ mokṣhayiṣhyāmi mā śhuchaḥ
I you all from sinful reactions shall liberate do not fear
---
Relinquishing all Dharmas completely, seek Me alone for refuge. I will release you from all sins; grieve not.
Verse 67
idaṁ te nātapaskyāya nābhaktāya kadāchana
na chāśhuśhruṣhave vāchyaṁ na cha māṁ yo ‘bhyasūtayi
idam te na atapaskāya na abhaktāya kadāchana
this by you never to those who are not austere never to those who are not devoted at any time
na cha aśhuśhrūṣhave vāchyam na cha mām yaḥ abhyasūyati
never also to those who are averse to listening (to spiritual topics) to be spoken never also toward me who those who are envious
---
Never should this be told by you to one who is not austere, who is not a devotee, nor to one who has no desire to listen, nor certainly to him who speaks ill of Me.
Verse 68
ya idaṁ paramaṁ guhyaṁ mad-bhakteṣhv abhidhāsyati
bhaktiṁ mayi parāṁ kṛitvā mām evaiṣhyaty asanśhayaḥ
yaḥ idam paramam guhyam mat-bhakteṣhu abhidhāsyati
who this most confidential knowledge amongst my devotees teaches
bhaktim mayi parām kṛitvā mām eva eṣhyati asanśhayaḥ
greatest act of love to me transcendental doing to me certainly comes without doubt
---
He who proclaims this supreme mystery among My devotees shall come to Me, acquiring supreme devotion towards Me. There is no doubt about this.
Verse 69
na cha tasmān manuṣhyeṣhu kaśhchin me priya-kṛittamaḥ
bhavitā na cha me tasmād anyaḥ priyataro bhuvi
na cha tasmāt manuṣhyeṣhu kaśhchit me priya-kṛit-tamaḥ
no and than them amongst human beings anyone to me more dear
bhavitā na cha me tasmāt anyaḥ priya-taraḥ bhuvi
will be never and to me than them another dearer on this earth
---
There is no one among men who does dearer service to Me than him. Nor shall there be anyone on earth dearer to Me than him.
Verse 70
adhyeṣhyate cha ya imaṁ dharmyaṁ saṁvādam āvayoḥ
jñāna-yajñena tenāham iṣhṭaḥ syām iti me matiḥ
adhyeṣhyate cha yaḥ imam dharmyam saṁvādam āvayoḥ
study and who this sacred dialogue of ours
jñāna yajñena-tena aham iṣhṭaḥ syām iti me matiḥ
of knowledge through the sacrifice of knowledge I worshipped shall be such my opinion
---
And he who will study our dialogue, which is consistent with Dharma, by him I shall be worshipped through the sacrifice of knowledge; that is My view.
Verse 71
śhraddhāvān anasūyaśh cha śhṛiṇuyād api yo naraḥ
so ‘pi muktaḥ śhubhāl lokān prāpnuyāt puṇya-karmaṇām
śhraddhā-vān anasūyaḥ cha śhṛiṇuyāt api yaḥ naraḥ
faithful without envy and listen certainly who a person
saḥ api muktaḥ śhubhān lokān prāpnuyāt puṇya-karmaṇām
that person also liberated the auspicious abodes attain of the pious
---
And the man who listens to it with faith and without cavil, he too shall be released and shall reach the auspicious realms of those who have performed virtuous deeds.
Verse 72
kachchid etach chhrutaṁ pārtha tvayaikāgreṇa chetasā
kachchid ajñāna-sammohaḥ pranaṣhṭas te dhanañjaya
kachchit etat śhrutam pārtha tvayā eka-agreṇa chetasā
whether this heard Arjun, the son of Pritha by you with a concentrated mind
kachchit ajñāna sammohaḥ pranaṣhṭaḥ te dhanañjaya
whether ignorance delusion destroyed your Arjun, conqueror of wealth
---
Have you heard this, O Arjuna, with a single-minded focus? Has your delusion, caused by ignorance, been dispelled?
Verse 73
arjuna uvācha
naṣhṭo mohaḥ smṛitir labdhā tvat-prasādān mayāchyuta
sthito ‘smi gata-sandehaḥ kariṣhye vachanaṁ tava
arjunaḥ uvācha
Arjun said
naṣhṭaḥ mohaḥ smṛitiḥ labdhā tvat-prasādāt mayā achyuta
dispelled illusion memory regained by your grace by me Shree Krishna, the infallible one
sthitaḥ asmi gata-sandehaḥ kariṣhye vachanam tava
situated I am free from doubts I shall act instructions your
---
Arjuna said, "My delusion has been destroyed, and, by Your grace, O Krsna, I have gained knowledge (Smrti). Freed from doubts, I stand steadfast, and I will fulfill Your will."
Verse 74
sañjaya uvācha
ity ahaṁ vāsudevasya pārthasya cha mahātmanaḥ
saṁvādam imam aśhrauṣham adbhutaṁ roma-harṣhaṇam
sañjayaḥ uvācha
Sanjay said
iti aham vāsudevasya pārthasya cha mahā-ātmanaḥ
thus I of Shree Krishna Arjun and the noble hearted soul
saṁvādam imam aśhrauṣham adbhutam roma-harṣhaṇam
conversation this have heard wonderful which causes the hair to stand on end
---
Sanjaya said, Thus I have heard this wondrous dialogue between Vasudeva and the great-minded Arjuna, which makes my hair stand on end.
Verse 75
vyāsa-prasādāch chhrutavān etad guhyam ahaṁ param
yogaṁ yogeśhvarāt kṛiṣhṇāt sākṣhāt kathayataḥ svayam
vyāsa-prasādāt śhrutavān etat guhyam aham param
by the grace of Ved Vyas have heard this secret I supreme
yogam yoga-īśhvarāt kṛiṣhṇāt sākṣhāt kathayataḥ svayam
Yog from the Lod of Yog from Shree Krishna directly speaking himself
---
By the grace of Vyasa, I have heard this supreme mystery of Yoga, declared in person by Krsna, the Lord of Yoga.
Verse 76
rājan sansmṛitya sansmṛitya saṁvādam imam adbhutam
keśhavārjunayoḥ puṇyaṁ hṛiṣhyāmi cha muhur muhuḥ
rājan sansmṛitya saṁsmṛitya saṁvādam imam adbhutam
King repeatedly recalling dialogue this astonishing
keśhava-arjunayoḥ puṇyam hṛiṣhyāmi cha muhuḥ muhuḥ
between Lord Shree Krishna and Arjun pious I rejoice and repeatedly
---
O King, remembering again and again this wondrous and auspicious dialogue between Sri Krishna and Arjuna, I rejoice time and again.
Verse 77
tach cha sansmṛitya saṁsmṛitya rūpam aty-adbhutaṁ hareḥ
vismayo ye mahān rājan hṛiṣhyāmi cha punaḥ punaḥ
tat cha sansmṛitya saṁsmṛitya rūpam ati adbhutam hareḥ
that and remembering repeatedly cosmic form most wonderful of Lord Krishna
vismayaḥ me mahān rājan hṛiṣhyāmi cha punaḥ punaḥ
astonishment my great King I am thrilled with joy and over and over again
---
And, remembering over and over again that most marvelous form of Hari, great is my amazement, O King, and I rejoice again and again.
Verse 78
yatra yogeśhvaraḥ kṛiṣhṇo yatra pārtho dhanur-dharaḥ
tatra śhrīr vijayo bhūtir dhruvā nītir matir mama
yatra yoga-īśhvaraḥ kṛiṣhṇaḥ yatra pārthaḥ dhanuḥ-dharaḥ
wherever Shree Krishna, the Lord of Yog Shree Krishna wherever Arjun, the son of Pritha the supreme archer
tatra śhrīḥ vijayaḥ bhūtiḥ dhruvā nītiḥ matiḥ mama
there opulence victory prosperity unending righteousness my opinion
---
Wherever there is Sri Krsna, the Lord of Yoga, and Arjuna the archer, there is always fortune, victory, wealth, and sound morality. This is my firm conviction.