Verse 1
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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Verse 2
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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Verse 3
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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Verse 4
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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Verse 5
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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Verse 6
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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Verse 7
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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Verse 8
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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Verse 9
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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Verse 10
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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Verse 11
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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Verse 12
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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Verse 13
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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Verse 14
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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Verse 15
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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Verse 16
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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Verse 17
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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Verse 18
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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Verse 19
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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Verse 20
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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Verse 21
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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Verse 22
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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Verse 23
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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Verse 24
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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Verse 25
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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Verse 26
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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Verse 27
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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Verse 28
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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Verse 29
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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Verse 30
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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Verse 31
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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Verse 32
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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Verse 33
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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Verse 34
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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Verse 35
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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Verse 36
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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Verse 37
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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Verse 38
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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Verse 39
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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Verse 40
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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Verse 41
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
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Verse 42
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
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Verse 43
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
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Verse 44
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
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Verse 45
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
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Verse 46
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
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Verse 47
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
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Verse 48
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
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Verse 49
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
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Verse 50
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
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Verse 51
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
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Verse 52
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
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Verse 53
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
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Verse 54
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
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Verse 55
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
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Verse 56
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
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Verse 57
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
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Verse 58
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
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Verse 59
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
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Verse 60
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
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Verse 61
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
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Verse 62
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
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Verse 63
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
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Verse 64
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
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Verse 65
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
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Verse 66
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
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Verse 67
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
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Verse 68
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
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Verse 69
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
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Verse 70
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
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Verse 71
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
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Verse 72
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
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Verse 73
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
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Verse 74
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
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Verse 75
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
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Verse 76
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
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Verse 77
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
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Verse 78
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
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