Moksha Sanyaas Yoga

Arjuna said

संन्यासस्य महाबाहो तत्त्वमिच्छामि वेदितुम्।
त्यागस्य च हृषीकेश पृथक्केशिनिषूदन ॥

saṃnyāsasya mahābāho tattvamicchāmi veditum
tyāgasya ca hṛṣīkeśa pṛthakkeśiniṣūdana

I wish to know the truth about renunciation, mighty-armed, and about relinquishment as distinct from it, Hrishikesha, slayer of Keshi.

Krishna said

काम्यानां कर्मणां न्यासं संन्यासं कवयो विदुः।
सर्वकर्मफलत्यागं प्राहुस्त्यागं विचक्षणाः ॥

kāmyānāṃ karmaṇāṃ nyāsaṃ saṃnyāsaṃ kavayo viduḥ
sarvakarmaphalatyāgaṃ prāhustyāgaṃ vicakṣaṇāḥ

The wise understand renunciation as giving up actions driven by desire; the discerning call giving up the fruits of all actions relinquishment.

त्याज्यं दोषवदित्येके कर्म प्राहुर्मनीषिणः।
यज्ञदानतपःकर्म न त्याज्यमिति चापरे ॥

tyājyaṃ doṣavadityeke karma prāhurmanīṣiṇaḥ
yajñadānatapaḥkarma na tyājyamiti cāpare

Some thinkers say all action should be given up as flawed; others say acts of sacrifice, giving and austerity should not be given up.

निश्चयं श्रृणु मे तत्र त्यागे भरतसत्तम।
त्यागो हि पुरुषव्याघ्र त्रिविधः संप्रकीर्तितः ॥

niścayaṃ śrṛṇu me tatra tyāge bharatasattama
tyāgo hi puruṣavyāghra trividhaḥ saṃprakīrtitaḥ

Hear my conclusion about relinquishment, best of the Bharatas; for relinquishment, tiger among men, is declared to be of three kinds.

यज्ञदानतपःकर्म न त्याज्यं कार्यमेव तत्।
यज्ञो दानं तपश्चैव पावनानि मनीषिणाम् ॥

yajñadānatapaḥkarma na tyājyaṃ kāryameva tat
yajño dānaṃ tapaścaiva pāvanāni manīṣiṇām

Acts of sacrifice, giving and austerity should not be given up but should be performed; sacrifice, giving and austerity purify even the wise.

एतान्यपि तु कर्माणि सङ्गं त्यक्त्वा फलानि च।
कर्तव्यानीति मे पार्थ निश्चितं मतमुत्तमम् ॥

etānyapi tu karmāṇi saṅgaṃ tyaktvā phalāni ca
kartavyānīti me pārtha niścitaṃ matamuttamam

But even these actions should be done giving up attachment and the fruits, Partha. That is my settled and highest view.

नियतस्य तु संन्यासः कर्मणो नोपपद्यते।
मोहात्तस्य परित्यागस्तामसः परिकीर्तितः ॥

niyatasya tu saṃnyāsaḥ karmaṇo nopapadyate
mohāttasya parityāgastāmasaḥ parikīrtitaḥ

Renouncing a duty that is one's own is not right; giving it up out of delusion is declared to be of dullness.

दुःखमित्येव यत्कर्म कायक्लेशभयात्त्यजेत्।
स कृत्वा राजसं त्यागं नैव त्यागफलं लभेत् ॥

duḥkhamityeva yatkarma kāyakleśabhayāttyajet
sa kṛtvā rājasaṃ tyāgaṃ naiva tyāgaphalaṃ labhet

Whoever gives up an action because it is painful, out of fear of bodily hardship, makes a relinquishment of passion and does not gain its fruit.

कार्यमित्येव यत्कर्म नियतं क्रियतेऽर्जुन।
सङ्गं त्यक्त्वा फलं चैव स त्यागः सात्त्विको मतः ॥

kāryamityeva yatkarma niyataṃ kriyate'rjuna
saṅgaṃ tyaktvā phalaṃ caiva sa tyāgaḥ sāttviko mataḥ

When a duty is performed simply because it ought to be done, Arjuna, giving up attachment and its fruit, that relinquishment is of goodness.

न द्वेष्ट्यकुशलं कर्म कुशले नानुषज्जते।
त्यागी सत्त्वसमाविष्टो मेधावी छिन्नसंशयः ॥

na dveṣṭyakuśalaṃ karma kuśale nānuṣajjate
tyāgī sattvasamāviṣṭo medhāvī chinnasaṃśayaḥ

The relinquisher filled with goodness, wise, with doubts cut away, does not hate unpleasant work nor cling to pleasant work.

न हि देहभृता शक्यं त्यक्तुं कर्माण्यशेषतः।
यस्तु कर्मफलत्यागी स त्यागीत्यभिधीयते ॥

na hi dehabhṛtā śakyaṃ tyaktuṃ karmāṇyaśeṣataḥ
yastu karmaphalatyāgī sa tyāgītyabhidhīyate

It is not possible for an embodied being to give up actions entirely; but one who gives up the fruits of action is called a true relinquisher.

अनिष्टमिष्टं मिश्रं च त्रिविधं कर्मणः फलम्।
भवत्यत्यागिनां प्रेत्य न तु संन्यासिनां क्वचित् ॥

aniṣṭamiṣṭaṃ miśraṃ ca trividhaṃ karmaṇaḥ phalam
bhavatyatyāgināṃ pretya na tu saṃnyāsināṃ kvacit

The fruit of action, unwanted, wanted and mixed, comes after death to those who have not relinquished; but never to those who have renounced.

पञ्चैतानि महाबाहो कारणानि निबोध मे।
सांख्ये कृतान्ते प्रोक्तानि सिद्धये सर्वकर्मणाम् ॥

pañcaitāni mahābāho kāraṇāni nibodha me
sāṃkhye kṛtānte proktāni siddhaye sarvakarmaṇām

Learn from me, mighty-armed, these five causes for the accomplishment of every action, as declared in the Sankhya teaching:

अधिष्ठानं तथा कर्ता करणं च पृथग्विधम्।
विविधाश्च पृथक्चेष्टा दैवं चैवात्र पञ्चमम् ॥

adhiṣṭhānaṃ tathā kartā karaṇaṃ ca pṛthagvidham
vividhāśca pṛthakceṣṭā daivaṃ caivātra pañcamam

the body, the doer, the various instruments, the many kinds of effort, and fifth, providence.

शरीरवाङ्मनोभिर्यत्कर्म प्रारभते नरः।
न्याय्यं वा विपरीतं वा पञ्चैते तस्य हेतवः ॥

śarīravāṅmanobhiryatkarma prārabhate naraḥ
nyāyyaṃ vā viparītaṃ vā pañcaite tasya hetavaḥ

Whatever action a person undertakes with body, speech or mind, right or wrong, these five are its causes.

तत्रैवं सति कर्तारमात्मानं केवलं तु यः।
पश्यत्यकृतबुद्धित्वान्न स पश्यति दुर्मतिः ॥

tatraivaṃ sati kartāramātmānaṃ kevalaṃ tu yaḥ
paśyatyakṛtabuddhitvānna sa paśyati durmatiḥ

That being so, whoever, through untrained understanding, sees the Self alone as the doer, that dull-minded person does not see.

यस्य नाहंकृतो भावो बुद्धिर्यस्य न लिप्यते।
हत्वापि स इमाँल्लोकान्न हन्ति न निबध्यते ॥

yasya nāhaṃkṛto bhāvo buddhiryasya na lipyate
hatvāpi sa imā~llokānna hanti na nibadhyate

One who is free from the notion "I am the doer" and whose understanding is not tainted, even if they slay these people, does not slay and is not bound.

ज्ञानं ज्ञेयं परिज्ञाता त्रिविधा कर्मचोदना।
करणं कर्म कर्तेति त्रिविधः कर्मसंग्रहः ॥

jñānaṃ jñeyaṃ parijñātā trividhā karmacodanā
karaṇaṃ karma karteti trividhaḥ karmasaṃgrahaḥ

Knowledge, the known and the knower are the threefold impulse to action; the instrument, the action and the doer are the threefold basis of action.

ज्ञानं कर्म च कर्ता च त्रिधैव गुणभेदतः।
प्रोच्यते गुणसंख्याने यथावच्छृणु तान्यपि ॥

jñānaṃ karma ca kartā ca tridhaiva guṇabhedataḥ
procyate guṇasaṃkhyāne yathāvacchṛṇu tānyapi

Knowledge, action and the doer are of three kinds according to the qualities, as taught in the science of the qualities. Hear about these too.

सर्वभूतेषु येनैकं भावमव्ययमीक्षते।
अविभक्तं विभक्तेषु तज्ज्ञानं विद्धि सात्त्विकम् ॥

sarvabhūteṣu yenaikaṃ bhāvamavyayamīkṣate
avibhaktaṃ vibhakteṣu tajjñānaṃ viddhi sāttvikam

That knowledge by which one sees the one imperishable being in all beings, undivided in the divided, know to be of goodness.

पृथक्त्वेन तु यज्ज्ञानं नानाभावान्पृथग्विधान्।
वेत्ति सर्वेषु भूतेषु तज्ज्ञानं विद्धि राजसम् ॥

pṛthaktvena tu yajjñānaṃ nānābhāvānpṛthagvidhān
vetti sarveṣu bhūteṣu tajjñānaṃ viddhi rājasam

But knowledge that sees in all beings many separate entities of different kinds, know that knowledge to be of passion.

यत्तु कृत्स्नवदेकस्मिन्कार्ये सक्तमहैतुकम्।
अतत्त्वार्थवदल्पं च तत्तामसमुदाहृतम् ॥

yattu kṛtsnavadekasminkārye saktamahaitukam
atattvārthavadalpaṃ ca tattāmasamudāhṛtam

And knowledge that clings to one single thing as if it were the whole, without reason, without grasp of the truth, and narrow, is said to be of dullness.

नियतं सङ्गरहितमरागद्वेषतः कृतम्।
अफलप्रेप्सुना कर्म यत्तत्सात्त्विकमुच्यते ॥

niyataṃ saṅgarahitamarāgadveṣataḥ kṛtam
aphalaprepsunā karma yattatsāttvikamucyate

Action that is required, done without attachment, without love or hate, by one who does not want its fruit, is said to be of goodness.

यत्तु कामेप्सुना कर्म साहङ्कारेण वा पुनः।
क्रियते बहुलायासं तद्राजसमुदाहृतम् ॥

yattu kāmepsunā karma sāhaṅkāreṇa vā punaḥ
kriyate bahulāyāsaṃ tadrājasamudāhṛtam

Action done with great strain by one who craves desires or is driven by ego is said to be of passion.

अनुबन्धं क्षयं हिंसामनपेक्ष्य च पौरुषम्।
मोहादारभ्यते कर्म यत्तत्तामसमुच्यते ॥

anubandhaṃ kṣayaṃ hiṃsāmanapekṣya ca pauruṣam
mohādārabhyate karma yattattāmasamucyate

Action undertaken out of delusion, without regard for consequences, loss, harm to others or one's own ability, is said to be of dullness.

मुक्तसङ्गोऽनहंवादी धृत्युत्साहसमन्वितः।
सिद्ध्यसिद्ध्योर्निर्विकारः कर्ता सात्त्विक उच्यते ॥

muktasaṅgo'nahaṃvādī dhṛtyutsāhasamanvitaḥ
siddhyasiddhyornirvikāraḥ kartā sāttvika ucyate

A doer free from attachment, not boastful, full of resolve and enthusiasm, unchanged in success and failure, is said to be of goodness.

रागी कर्मफलप्रेप्सुर्लुब्धो हिंसात्मकोऽशुचिः।
हर्षशोकान्वितः कर्ता राजसः परिकीर्तितः ॥

rāgī karmaphalaprepsurlubdho hiṃsātmako'śuciḥ
harṣaśokānvitaḥ kartā rājasaḥ parikīrtitaḥ

A doer who is passionate, eager for the fruits of action, greedy, violent, impure, and swept by joy and sorrow is said to be of passion.

अयुक्तः प्राकृतः स्तब्धः शठो नैष्कृतिकोऽलसः।
विषादी दीर्घसूत्री च कर्ता तामस उच्यते ॥

ayuktaḥ prākṛtaḥ stabdhaḥ śaṭho naiṣkṛtiko'lasaḥ
viṣādī dīrghasūtrī ca kartā tāmasa ucyate

A doer who is undisciplined, coarse, stubborn, deceitful, malicious, lazy, despondent and procrastinating is said to be of dullness.

बुद्धेर्भेदं धृतेश्चैव गुणतस्त्रिविधं श्रृणु।
प्रोच्यमानमशेषेण पृथक्त्वेन धनञ्जय ॥

buddherbhedaṃ dhṛteścaiva guṇatastrividhaṃ śrṛṇu
procyamānamaśeṣeṇa pṛthaktvena dhanañjaya

Now hear, Dhananjaya, the threefold division of understanding and of firmness according to the qualities, told fully and one by one.

प्रवृत्तिं च निवृत्तिं च कार्याकार्ये भयाभये।
बन्धं मोक्षं च या वेत्ति बुद्धिः सा पार्थ सात्त्विकी ॥

pravṛttiṃ ca nivṛttiṃ ca kāryākārye bhayābhaye
bandhaṃ mokṣaṃ ca yā vetti buddhiḥ sā pārtha sāttvikī

The understanding that knows when to act and when to refrain, what is to be done and what not, what to fear and what not, what binds and what frees, Partha, is of goodness.

यया धर्ममधर्मं च कार्यं चाकार्यमेव च।
अयथावत्प्रजानाति बुद्धिः सा पार्थ राजसी ॥

yayā dharmamadharmaṃ ca kāryaṃ cākāryameva ca
ayathāvatprajānāti buddhiḥ sā pārtha rājasī

The understanding by which one wrongly grasps dharma and adharma, what is to be done and what not, Partha, is of passion.

अधर्मं धर्ममिति या मन्यते तमसाऽऽवृता।
सर्वार्थान्विपरीतांश्च बुद्धिः सा पार्थ तामसी ॥

adharmaṃ dharmamiti yā manyate tamasā''vṛtā
sarvārthānviparītāṃśca buddhiḥ sā pārtha tāmasī

The understanding which, wrapped in darkness, takes adharma for dharma and sees all things upside down, Partha, is of dullness.

धृत्या यया धारयते मनःप्राणेन्द्रियक्रियाः।
योगेनाव्यभिचारिण्या धृतिः सा पार्थ सात्त्विकी ॥

dhṛtyā yayā dhārayate manaḥprāṇendriyakriyāḥ
yogenāvyabhicāriṇyā dhṛtiḥ sā pārtha sāttvikī

The firmness by which one holds the workings of mind, breath and senses through unwavering yoga, Partha, is of goodness.

यया तु धर्मकामार्थान् धृत्या धारयतेऽर्जुन।
प्रसङ्गेन फलाकाङ्क्षी धृतिः सा पार्थ राजसी ॥

yayā tu dharmakāmārthān dhṛtyā dhārayate'rjuna
prasaṅgena phalākāṅkṣī dhṛtiḥ sā pārtha rājasī

But the firmness by which one holds to duty, pleasure and wealth, craving their fruits through attachment, Arjuna, is of passion.

यया स्वप्नं भयं शोकं विषादं मदमेव च।
न विमुञ्चति दुर्मेधा धृतिः सा पार्थ तामसी ॥

yayā svapnaṃ bhayaṃ śokaṃ viṣādaṃ madameva ca
na vimuñcati durmedhā dhṛtiḥ sā pārtha tāmasī

The firmness by which a foolish person does not let go of sleep, fear, grief, depression and arrogance, Partha, is of dullness.

सुखं त्विदानीं त्रिविधं श्रृणु मे भरतर्षभ।
अभ्यासाद्रमते यत्र दुःखान्तं च निगच्छति ॥

sukhaṃ tvidānīṃ trividhaṃ śrṛṇu me bharatarṣabha
abhyāsādramate yatra duḥkhāntaṃ ca nigacchati

Now hear from me the three kinds of happiness, best of the Bharatas: that in which one delights through practice, and in which sorrow comes to an end,

यत्तदग्रे विषमिव परिणामेऽमृतोपमम्।
तत्सुखं सात्त्विकं प्रोक्तमात्मबुद्धिप्रसादजम् ॥

yattadagre viṣamiva pariṇāme'mṛtopamam
tatsukhaṃ sāttvikaṃ proktamātmabuddhiprasādajam

which is like poison at first but like nectar in the end: that happiness is said to be of goodness, born of the clarity of one's own understanding.

विषयेन्द्रियसंयोगाद्यत्तदग्रेऽमृतोपमम्।
परिणामे विषमिव तत्सुखं राजसं स्मृतम् ॥

viṣayendriyasaṃyogādyattadagre'mṛtopamam
pariṇāme viṣamiva tatsukhaṃ rājasaṃ smṛtam

Happiness that comes from the contact of the senses with their objects, like nectar at first and like poison in the end, is said to be of passion.

यदग्रे चानुबन्धे च सुखं मोहनमात्मनः।
निद्रालस्यप्रमादोत्थं तत्तामसमुदाहृतम् ॥

yadagre cānubandhe ca sukhaṃ mohanamātmanaḥ
nidrālasyapramādotthaṃ tattāmasamudāhṛtam

Happiness that deludes the self at the beginning and at the end, arising from sleep, laziness and carelessness, is said to be of dullness.

न तदस्ति पृथिव्यां वा दिवि देवेषु वा पुनः।
सत्त्वं प्रकृतिजैर्मुक्तं यदेभिः स्यात्ति्रभिर्गुणैः ॥

na tadasti pṛthivyāṃ vā divi deveṣu vā punaḥ
sattvaṃ prakṛtijairmuktaṃ yadebhiḥ syāttirabhirguṇaiḥ

There is no being on earth, or among the gods in heaven, who is free from these three qualities born of nature.

ब्राह्मणक्षत्रियविशां शूद्राणां च परंतप।
कर्माणि प्रविभक्तानि स्वभावप्रभवैर्गुणैः ॥

brāhmaṇakṣatriyaviśāṃ śūdrāṇāṃ ca paraṃtapa
karmāṇi pravibhaktāni svabhāvaprabhavairguṇaiḥ

The duties of brahmins, kshatriyas, vaishyas and shudras, scorcher of foes, are divided according to the qualities born of their own nature.

शमो दमस्तपः शौचं क्षान्तिरार्जवमेव च।
ज्ञानं विज्ञानमास्तिक्यं ब्रह्मकर्म स्वभावजम् ॥

śamo damastapaḥ śaucaṃ kṣāntirārjavameva ca
jñānaṃ vijñānamāstikyaṃ brahmakarma svabhāvajam

Calm, self-control, austerity, purity, patience, uprightness, knowledge, realisation and faith are the duties of the brahmin, born of their nature.

शौर्यं तेजो धृतिर्दाक्ष्यं युद्धे चाप्यपलायनम्।
दानमीश्वरभावश्च क्षात्रं कर्म स्वभावजम् ॥

śauryaṃ tejo dhṛtirdākṣyaṃ yuddhe cāpyapalāyanam
dānamīśvarabhāvaśca kṣātraṃ karma svabhāvajam

Heroism, vigour, steadiness, skill, not fleeing from battle, generosity and leadership are the duties of the kshatriya, born of their nature.

कृषिगौरक्ष्यवाणिज्यं वैश्यकर्म स्वभावजम्।
परिचर्यात्मकं कर्म शूद्रस्यापि स्वभावजम् ॥

kṛṣigaurakṣyavāṇijyaṃ vaiśyakarma svabhāvajam
paricaryātmakaṃ karma śūdrasyāpi svabhāvajam

Farming, tending cattle and trade are the duties of the vaishya, born of their nature; work that serves others is the duty of the shudra, born of their nature.

स्वे स्वे कर्मण्यभिरतः संसिद्धिं लभते नरः।
स्वकर्मनिरतः सिद्धिं यथा विन्दति तच्छृणु ॥

sve sve karmaṇyabhirataḥ saṃsiddhiṃ labhate naraḥ
svakarmanirataḥ siddhiṃ yathā vindati tacchṛṇu

Devoted to their own work, each person attains perfection. Hear how, devoted to their own work, one finds perfection.

यतः प्रवृत्तिर्भूतानां येन सर्वमिदं ततम्।
स्वकर्मणा तमभ्यर्च्य सिद्धिं विन्दति मानवः ॥

yataḥ pravṛttirbhūtānāṃ yena sarvamidaṃ tatam
svakarmaṇā tamabhyarcya siddhiṃ vindati mānavaḥ

By worshipping, through one's own work, the One from whom all beings come and by whom all this is pervaded, a person attains perfection.

सहजं कर्म कौन्तेय सदोषमपि न त्यजेत्।
सर्वारम्भा हि दोषेण धूमेनाग्निरिवावृताः ॥

sahajaṃ karma kaunteya sadoṣamapi na tyajet
sarvārambhā hi doṣeṇa dhūmenāgnirivāvṛtāḥ

One should not give up the work one is born to, son of Kunti, even if it has flaws; for every undertaking is covered by flaws, as fire is by smoke.

असक्तबुद्धिः सर्वत्र जितात्मा विगतस्पृहः।
नैष्कर्म्यसिद्धिं परमां संन्यासेनाधिगच्छति ॥

asaktabuddhiḥ sarvatra jitātmā vigataspṛhaḥ
naiṣkarmyasiddhiṃ paramāṃ saṃnyāsenādhigacchati

With understanding unattached everywhere, self-controlled, free from craving, one reaches through renunciation the supreme perfection of freedom from action.

सिद्धिं प्राप्तो यथा ब्रह्म तथाप्नोति निबोध मे।
समासेनैव कौन्तेय निष्ठा ज्ञानस्य या परा ॥

siddhiṃ prāpto yathā brahma tathāpnoti nibodha me
samāsenaiva kaunteya niṣṭhā jñānasya yā parā

Hear from me briefly, son of Kunti, how one who has reached perfection reaches Brahman, the highest state of knowledge.

बुद्ध्या विशुद्धया युक्तो धृत्याऽऽत्मानं नियम्य च।
शब्दादीन् विषयांस्त्यक्त्वा रागद्वेषौ व्युदस्य च ॥

buddhyā viśuddhayā yukto dhṛtyā''tmānaṃ niyamya ca
śabdādīn viṣayāṃstyaktvā rāgadveṣau vyudasya ca

Endowed with a pure understanding, controlling oneself with firmness, turning away from sound and the other objects of sense, letting go of attraction and aversion,

विविक्तसेवी लघ्वाशी यतवाक्कायमानसः।
ध्यानयोगपरो नित्यं वैराग्यं समुपाश्रितः ॥

viviktasevī laghvāśī yatavākkāyamānasaḥ
dhyānayogaparo nityaṃ vairāgyaṃ samupāśritaḥ

living in solitude, eating lightly, controlling speech, body and mind, always devoted to meditation and yoga, taking refuge in dispassion,

अहङ्कारं बलं दर्पं कामं क्रोधं परिग्रहम्।
विमुच्य निर्ममः शान्तो ब्रह्मभूयाय कल्पते ॥

ahaṅkāraṃ balaṃ darpaṃ kāmaṃ krodhaṃ parigraham
vimucya nirmamaḥ śānto brahmabhūyāya kalpate

having given up ego, force, arrogance, desire, anger and possessiveness, free from "mine" and at peace, one is fit to become Brahman.

ब्रह्मभूतः प्रसन्नात्मा न शोचति न काङ्क्षति।
समः सर्वेषु भूतेषु मद्भक्तिं लभते पराम् ॥

brahmabhūtaḥ prasannātmā na śocati na kāṅkṣati
samaḥ sarveṣu bhūteṣu madbhaktiṃ labhate parām

Become one with Brahman, serene, one neither grieves nor craves; the same to all beings, one attains supreme devotion to me.

भक्त्या मामभिजानाति यावान्यश्चास्मि तत्त्वतः।
ततो मां तत्त्वतो ज्ञात्वा विशते तदनन्तरम् ॥

bhaktyā māmabhijānāti yāvānyaścāsmi tattvataḥ
tato māṃ tattvato jñātvā viśate tadanantaram

By devotion one comes to know me truly, what and who I am; then, knowing me in truth, one enters into me at once.

सर्वकर्माण्यपि सदा कुर्वाणो मद्व्यपाश्रयः।
मत्प्रसादादवाप्नोति शाश्वतं पदमव्ययम् ॥

sarvakarmāṇyapi sadā kurvāṇo madvyapāśrayaḥ
matprasādādavāpnoti śāśvataṃ padamavyayam

Though always doing all actions, taking refuge in me, by my grace one reaches the eternal, imperishable abode.

चेतसा सर्वकर्माणि मयि संन्यस्य मत्परः।
बुद्धियोगमुपाश्रित्य मच्चित्तः सततं भव ॥

cetasā sarvakarmāṇi mayi saṃnyasya matparaḥ
buddhiyogamupāśritya maccittaḥ satataṃ bhava

Inwardly offering all actions to me, making me your highest goal, relying on the yoga of understanding, keep your mind always on me.

मच्चित्तः सर्वदुर्गाणि मत्प्रसादात्तरिष्यसि।
अथ चेत्त्वमहङ्कारान्न श्रोष्यसि विनङ्क्ष्यसि ॥

maccittaḥ sarvadurgāṇi matprasādāttariṣyasi
atha cettvamahaṅkārānna śroṣyasi vinaṅkṣyasi

With your mind on me, by my grace you will cross every obstacle; but if out of ego you do not listen, you will be lost.

यदहङ्कारमाश्रित्य न योत्स्य इति मन्यसे।
मिथ्यैष व्यवसायस्ते प्रकृतिस्त्वां नियोक्ष्यति ॥

yadahaṅkāramāśritya na yotsya iti manyase
mithyaiṣa vyavasāyaste prakṛtistvāṃ niyokṣyati

If, relying on ego, you think "I will not fight," your resolve is in vain; your own nature will compel you.

स्वभावजेन कौन्तेय निबद्धः स्वेन कर्मणा।
कर्तुं नेच्छसि यन्मोहात्करिष्यस्यवशोऽपि तत् ॥

svabhāvajena kaunteya nibaddhaḥ svena karmaṇā
kartuṃ necchasi yanmohātkariṣyasyavaśo'pi tat

Bound by your own work, born of your nature, son of Kunti, what you do not wish to do out of delusion you will do even against your will.

तमेव शरणं गच्छ सर्वभावेन भारत।
तत्प्रसादात्परां शान्तिं स्थानं प्राप्स्यसि शाश्वतम् ॥

tameva śaraṇaṃ gaccha sarvabhāvena bhārata
tatprasādātparāṃ śāntiṃ sthānaṃ prāpsyasi śāśvatam

Take refuge in him alone with your whole being, Bharata. By his grace you will attain supreme peace and the eternal abode.

इति ते ज्ञानमाख्यातं गुह्याद्गुह्यतरं मया।
विमृश्यैतदशेषेण यथेच्छसि तथा कुरु ॥

iti te jñānamākhyātaṃ guhyādguhyataraṃ mayā
vimṛśyaitadaśeṣeṇa yathecchasi tathā kuru

So I have given you this knowledge, more secret than all secrets. Reflect on it fully, and then do as you wish.

सर्वगुह्यतमं भूयः श्रृणु मे परमं वचः।
इष्टोऽसि मे दृढमिति ततो वक्ष्यामि ते हितम् ॥

sarvaguhyatamaṃ bhūyaḥ śrṛṇu me paramaṃ vacaḥ
iṣṭo'si me dṛḍhamiti tato vakṣyāmi te hitam

Hear again my supreme word, the most secret of all. You are dearly loved by me, so I will tell you what is good for you.

इदं ते नातपस्काय नाभक्ताय कदाचन।
न चाशुश्रूषवे वाच्यं न च मां योऽभ्यसूयति ॥

idaṃ te nātapaskāya nābhaktāya kadācana
na cāśuśrūṣave vācyaṃ na ca māṃ yo'bhyasūyati

This should never be told to one who lacks austerity or devotion, or who does not wish to listen, or who speaks ill of me.

य इमं परमं गुह्यं मद्भक्तेष्वभिधास्यति।
भक्तिं मयि परां कृत्वा मामेवैष्यत्यसंशयः ॥

ya imaṃ paramaṃ guhyaṃ madbhakteṣvabhidhāsyati
bhaktiṃ mayi parāṃ kṛtvā māmevaiṣyatyasaṃśayaḥ

Whoever teaches this supreme secret to my devotees, showing the highest devotion to me, will come to me without doubt.

न च तस्मान्मनुष्येषु कश्चिन्मे प्रियकृत्तमः।
भविता न च मे तस्मादन्यः प्रियतरो भुवि ॥

na ca tasmānmanuṣyeṣu kaścinme priyakṛttamaḥ
bhavitā na ca me tasmādanyaḥ priyataro bhuvi

There is no one among humans who does dearer service to me than they, nor will there be anyone on earth dearer to me.

अध्येष्यते च य इमं धर्म्यं संवादमावयोः।
ज्ञानयज्ञेन तेनाहमिष्टः स्यामिति मे मतिः ॥

adhyeṣyate ca ya imaṃ dharmyaṃ saṃvādamāvayoḥ
jñānayajñena tenāhamiṣṭaḥ syāmiti me matiḥ

And whoever studies this sacred dialogue of ours, by them I shall be worshipped with the sacrifice of knowledge; that is my view.

श्रद्धावाननसूयश्च श्रृणुयादपि यो नरः।
सोऽपि मुक्तः शुभाँल्लोकान्प्राप्नुयात्पुण्यकर्मणाम् ॥

śraddhāvānanasūyaśca śrṛṇuyādapi yo naraḥ
so'pi muktaḥ śubhā~llokānprāpnuyātpuṇyakarmaṇām

And whoever simply hears it with faith and without finding fault, they too, freed, will reach the happy worlds of the righteous.

कच्चिदेतच्छ्रुतं पार्थ त्वयैकाग्रेण चेतसा।
कच्चिदज्ञानसंमोहः प्रनष्टस्ते धनञ्जय ॥

kaccidetacchrutaṃ pārtha tvayaikāgreṇa cetasā
kaccidajñānasaṃmohaḥ pranaṣṭaste dhanañjaya

Have you heard this with an undistracted mind, Partha? Has your delusion born of ignorance been destroyed, Dhananjaya?

Sanjaya said

इत्यहं वासुदेवस्य पार्थस्य च महात्मनः।
संवादमिममश्रौषमद्भुतं रोमहर्षणम् ॥

ityahaṃ vāsudevasya pārthasya ca mahātmanaḥ
saṃvādamimamaśrauṣamadbhutaṃ romaharṣaṇam

So I heard this wondrous dialogue between Vasudeva and the great-souled Partha, and it makes my hair stand on end.

व्यासप्रसादाच्छ्रुतवानेतद्गुह्यमहं परम्।
योगं योगेश्वरात्कृष्णात्साक्षात्कथयतः स्वयम् ॥

vyāsaprasādācchrutavānetadguhyamahaṃ param
yogaṃ yogeśvarātkṛṣṇātsākṣātkathayataḥ svayam

By the grace of Vyasa I heard this supreme, secret yoga directly from Krishna, the lord of yoga himself, as he spoke it.

राजन्संस्मृत्य संस्मृत्य संवादमिममद्भुतम्।
केशवार्जुनयोः पुण्यं हृष्यामि च मुहुर्मुहुः ॥

rājansaṃsmṛtya saṃsmṛtya saṃvādamimamadbhutam
keśavārjunayoḥ puṇyaṃ hṛṣyāmi ca muhurmuhuḥ

O king, as I remember again and again this wondrous and holy dialogue between Keshava and Arjuna, I rejoice again and again.

तच्च संस्मृत्य संस्मृत्य रूपमत्यद्भुतं हरेः।
विस्मयो मे महान् राजन् हृष्यामि च पुनः पुनः ॥

tacca saṃsmṛtya saṃsmṛtya rūpamatyadbhutaṃ hareḥ
vismayo me mahān rājan hṛṣyāmi ca punaḥ punaḥ

And as I remember again and again that most wondrous form of Hari, great is my amazement, O king, and I rejoice again and again.