SRI AUROBINDO
Bhagavad gita
Paraphrase
अथाष्टादशोऽध्यायः (मोक्षसंन्यासयोगः)
athāṣṭādaśo'dhyāyaḥ (mokṣasaṁnyāsayogaḥ)
18. The Yoga of the Rununciation of Liberation
The translation of the Gita presented here was compiled mainly from Sri Aurobindo's Essays on the Gita. It first appeared in The Message of the Gita, edited by Anilbaran Roy, in 1938. Sri Aurobindo approved this book for publication; however, he made it clear in one of his letters that the translations in the Essays were "more explanatory than textually precise or cast in a literary style". Many of them are paraphrases rather than strict translations. Sri Aurobindo also wrote that he did not wish extracts from the Essays "to go out as my translation of the Gita". This should be borne in mind by the reader as he mattes use of this translation, which has been provided as a bridge between the Gita and Sri Aurobindo's Essays.
18.01 अर्जुन उवाच:
संन्यासस्य महाबाहो तत्त्वमिच्छामि वेदितुम् ।
त्यागस्य च हृषीकेश पृथक्केशिनिषूदन ॥
arjuna uvāca:
saṁnyāsasya mahābāho tattvamicchāmi veditum,
tyāgasya ca hṛṣīkeśa pṛthakkeśiniṣūdana.
Arjuna said: I desire, O mighty-armed, to know the principle of Sannyasa and the principle of Tyaga, O Hrishikesha, and their difference, O Keshinisudana.
18.02 श्रीभगवानुवाच:
काम्यानां कर्मणां न्यासं संन्यासं कवयो विदुः ।
सर्वकर्मफलत्यागं प्राहुस्त्यागं विचक्षणाः ॥
śrībhagavānuvāca:
kāmyānāṁ karmaṇāṁ nyāsaṁ saṁnyāsaṁ kavayo viduḥ,
sarvakarmaphalatyāgaṁ prāhustyāgaṁ vicakṣaṇāḥ.
The Blessed lord said: Sages have known as Sannyasa the physical depositing (or laying aside) of desirable actions; Tyaga is the name given by the wise to an entire abandonment of all attached clinging to the fruit of works.
18.03 त्याज्यं दोषवदित्येके कर्म प्राहुर्मनीषिणः ।
यज्ञदानतपःकर्म न त्याज्यमिति चापरे ॥
tyājyaṁ doṣavadityeke karma prāhurmanīṣiṇaḥ,
yajñadānatapaḥkarma na tyājyamiti cāpare.
"All action should be relinquished as an evil", declare some learned men, "acts of sacrifice, giving and askesis ought not to be renounced", say others.
18.04 निश्चयं शृणु मे तत्र त्यागे भरतसत्तम ।
त्यागो हि पुरुषव्याघ्र त्रिविधः सम्प्रकीर्तितः ॥
niścayaṁ śṛṇu me tatra tyāge bharatasattama,
tyāgo hi puruṣavyāghra trividhaḥ samprakīrtitaḥ.
Hear my conclusions as to renunciation (Tyaga), O best of the Bharatas: since renunciation of works, O tiger of men, has been explained as threefold.
18.05 यज्ञदानतपःकर्म न त्याज्यं कार्यमेव तत् ।
यज्ञो दानं तपश्चैव पावनानि मनीषिणाम् ॥
yajñadānatapaḥkarma na tyājyaṁ kāryameva tat,
yajño dānaṁ tapaścaiva pāvanāni manīṣiṇām.
Acts of sacrifice, giving and askesis ought not to be renounced at all, but should be performed, for they purify the wise.
18.06 एतान्यपि तु कर्माणि संगं त्यक्त्वा फलानि च ।
कर्तव्यानीति मे पार्थ निश्चितं मतमुत्तमम् ॥
etānyapi tu karmāṇi saṅgaṁ tyaktvā phalāni ca,
kartavyānīti me pārtha niścitaṁ matamuttamam.
Even these actions certainly ought to be done, O Partha, leaving aside attachment and fruit.
18.07 नियतस्य तु संन्यासः कर्मणो नोपपद्यते ।
मोहात्तस्य परित्यागस्तामसः परिकीर्तितः ॥
niyatasya tu saṁnyāsaḥ karmaṇo nopapadyate,
mohāttasya parityāgastāmasaḥ parikīrtitaḥ.
Verily, renunciation of rightly regulated actions is not proper, to renounce them from ignorance is a tamasic renunciation.
18.08 दुःखमित्येव यत्कर्म कायक्लेशभयात्त्यजेत् ।
स कृत्वा राजसं त्यागं नैव त्यागफलं लभेत् ॥
duḥkhamityeva yatkarma kāyakleśabhayāttyajet,
sa kṛtvā rājasaṁ tyāgaṁ naiva tyāgaphalaṁ labhet.
He who gives up works because they bring sorrow or are a trouble to the flesh, thus doing rajasic renunciation, obtaineth not the fruit of renunciation.
18.09 कार्यमित्येव यत्कर्म नियतं क्रियतेऽर्जुन ।
संगं त्यक्त्वा फलं चैव स त्यागः सात्त्विको मतः ॥
kāryamityeva yatkarma niyataṁ kriyate'rjuna,
saṅgaṁ tyaktvā phalaṁ caiva sa tyāgaḥ sāttviko mataḥ.
He who performs a rightly regulated action, because it has to be done. without any attachment either to the action or to the fruit of the action, that renunciation is regarded as sattwic.
18.10 न द्वेष्ट्यकुशलं कर्म कुशले नानुषज्जते ।
त्यागी सत्त्वसमाविष्टो मेधावी छिन्नसंशयः ॥
na dveṣṭyakuśalaṁ karma kuśale nānuṣajjate,
tyāgī sattvasamāviṣṭo medhāvī chinnasaṁśayaḥ.
The wise man with doubts cast away, who renounces in the light of the full sattwic mind. has no aversion to unpleasant action, no attachment to pleasant action.
18.11 न हि देहभृता शक्यं त्यक्तुं कर्माण्यशेषतः ।
यस्तु कर्मफलत्यागी स त्यागीत्यभिधीयते ॥
na hi dehabhṛtā śakyaṁ tyaktuṁ karmāṇyaśeṣataḥ,
yastu karmaphalatyāgī sa tyāgītyabhidhīyate.
Nor indeed can embodied beings renounce all works; verily he who gives up the fruit of action, he is said to be a renouncer.
18.12 अनिष्टमिष्टं मिश्रं च त्रिविधं कर्मणः फलम् ।
भवत्यत्यागिनां प्रेत्य न तु संन्यासिनां क्वचित् ॥
aniṣṭamiṣṭaṁ miśraṁ ca trividhaṁ karmaṇaḥ phalam,
bhavatyatyāgināṁ pretya na tu saṁnyāsināṁ kvacit.
The three kinds of result, pleasant, unpleasant and mixed, in this or other worlds, in this or another life are for the slaves of desire and ego; these things do not cling to the free spirit.
18.13 पंचैतानि महाबाहो कारणानि निबोध मे ।
सांख्ये कृतान्ते प्रोक्तानि सिद्धये सर्वकर्मणाम् ॥
paṁcaitāni mahābāho kāraṇāni nibodha me,
sāṅkhye kṛtānte proktāni siddhaye sarvakarmaṇām.
These five causes, O mighty-armed, learn of Me as laid down by the Sankhya for the accomplishment of all works.
18.14 अधिष्ठानं तथा कर्ता करणं च पृथग्विधम् ।
विविधाश्च पृथक्चेष्टा दैवं चैवात्र पंचमम् ॥
adhiṣṭhānaṁ tathā kartā karaṇaṁ ca pṛthagvidham,
vividhāśca pṛthakceṣṭā daivaṁ caivātra paṁcamam.
These five are the body, the doer, the various instruments, the many kinds of efforts, and last, the Fate.
18.15 शरीरवाङ्मनोभिर्यत्कर्म प्रारभते नरः ।
न्याय्यं वा विपरीतं वा पंचैते तस्य हेतवः ॥
śarīravāňmanobhiryatkarma prārabhate naraḥ,
nyāyyaṁ vā viparītaṁ vā paṁcaite tasya hetavaḥ.
These five elements make up among them all the efficient causes, karana, that determine the shaping and outcome of whatever work man undertakes with mind and speech and body.
18.16 तत्रैवं सति कर्तारमात्मानं केवलं तु यः ।
पश्यत्यकृतबुद्धित्वान्न स पश्यति दुर्मतिः ॥
tatraivaṁ sati kartāramātmānaṁ kevalaṁ tu yaḥ,
paśyatyakṛtabuddhitvānna sa paśyati durmatiḥ.
That being so, he verily who, owing to ignorant understanding, looketh on the pure Self as the doer, he, of perverted intelligence, seeth not.
18.17 यस्य नाहंकृतो भावो बुद्धिर्यस्य न लिप्यते ।
हत्वाऽपि स इमांल् लोकान् न हन्ति न निबध्यते ॥
yasya nāhaṁkṛto bhāvo buddhiryasya na lipyate,
hatvā'pi sa imāṁl lokān na hanti na nibadhyate.
He who is free from the ego-sense, whose intelligence is not affected, though he slay these peoples, he slayeth not, nor is bound.
18.18 ज्ञानं ज्ञेयं परिज्ञाता त्रिविधा कर्मचोदना ।
करणं कर्म कर्तेति त्रिविधः कर्मसंग्रहः ॥
jñānaṁ jñeyaṁ parijñātā trividhā karmacodanā,
karaṇaṁ karma karteti trividhaḥ karmasaṁgrahaḥ.
Knowledge, the object of knowledge and the knower. these three things constitute the mental impulsion to work; there are again three things, the doer, the instrument and the work done, that hold the action together and make it possible.
18.19 ज्ञानं कर्म च कर्ताच त्रिधैव गुणभेदतः ।
प्रोच्यते गुणसंख्याने यथावच्छृणु तान्यपि ॥
jñānaṁ karma ca kartāca tridhaiva guṇabhedataḥ,
procyate guṇasaṅkhyāne yathāvacchṛṇu tānyapi.
Knowledge, work and doer are of three kinds. says the Sankhya. according to the difference in the Gunas (qualities); hear thou duly these also.
18.20 सर्वभूतेषु येनैकं भावमव्ययमीक्षते ।
अविभक्तं विभक्तेषु तज्ज्ञानं विद्धि सात्त्विकम् ॥
sarvabhūteṣu yenaikaṁ bhāvamavyayamīkṣate,
avibhaktaṁ vibhakteṣu tajjñānaṁ viddhi sāttvikam.
That by which one imperishable being is seen in all becoming, one indivisible whole in all these divisions. know thou that knowledge as sattwic.
18.21 पृथक्त्वेन तु यज्ज्ञानं नानाभावान्पृथग्विधान् ।
वेत्ति सर्वेषु भूतेषु तज्ज्ञानं विद्धि राजसम् ॥
pṛthaktvena tu yajjñānaṁ nānābhāvānpṛthagvidhān,
vetti sarveṣu bhūteṣu tajjñānaṁ viddhi rājasam.
But that knowledge which sees the multiplicity of things only in their separateness and variety of operation in all these existences, that knowledge know thou as rajasic.
18.22 यत्तु कृत्स्नवदेकस्मिन्कार्ये सक्तमहैतुकम् ।
अतत्त्वार्थवदल्पं च तत्तामसमुदाहृतम् ॥
yattu kṛtsnavadekasminkārye saktamahaitukam,
atattvārthavadalpaṁ ca tattāmasamudāhṛtam.
The tamasic knowledge is a small and narrow way of looking at things which has no eye for the real nature of the word; it clings to one movement or one routine as if it were the whole (without foresight or comprehending intelligence).
18.23 नियतं संगरहितमरागद्वेषतः कृतम् ।
अफलप्रेप्सुना कर्म यत्तत्सात्त्विकमुच्यते ॥
niyataṁ saṅgarahitamarāgadveṣataḥ kṛtam,
aphalaprepsunā karma yattatsāttvikamucyate.
All action which is rightly regulated, performed without attachment, without liking or disliking (for its spur or its drag), done by one undesirous of fruit, that is called sattwic.
18.24 यत्तु कामेप्सुना कर्म साहंकारेण वा पुनः ।
क्रियते बहुलायासं तद्राजसमुदाहृतम् ॥
yattu kāmepsunā karma sāhaṁkāreṇa vā punaḥ,
kriyate bahulāyāsaṁ tadrājasamudāhṛtam.
But that action which a man undertakes under the dominion of desire, or with an egoistic sense of his own personality in the action, and which is done with inordinate effort (with a great heaving and straining of the personal will to get at the object of desire), that is declared to be rajasic.
18.25 अनुबन्धं क्षयं हिंसामनपेक्ष्य च पौरुषम् ।
मोहादारभ्यते कर्म यत्तत्तामसमुच्यते ॥
anubandhaṁ kṣayaṁ hiṁsāmanapekṣya ca pauruṣam,
mohādārabhyate karma yattattāmasamucyate.
The action undertaken from delusion (in mechanical obedience to the instincts, impulsions and unseeing ideas), without regarding the strength or capacity, without regarding the consequences, the waste of effort or injury to others, that is declared to be tamasic.
18.26 मुक्तसंगोऽनहंवादी धृत्युत्साहसमन्वितः ।
सिद्ध्यसिद्ध्योर्निर्विकारः कर्ता सात्त्विक उच्यते ॥
muktasaṅgo'nahaṁvādī dhṛtyutsāhasamanvitaḥ,
siddhyasiddhyornirvikāraḥ kartā sāttvika ucyate.
Free from attachment, free from egoism, full of a fixed (impersonal) resolution and a calm rectitude of zeal, unelated by success, undepressed by failure, that doer is called sattwic.
18.27 रागी कर्मफलप्रेप्सुर्लुब्धो हिंसात्मकोऽशुचिः ।
हर्षशोकान्वितः कर्ता राजसः परिकीर्तितः ॥
rāgī karmaphalaprepsurlubdho hiṁsātmako'śuciḥ,
harṣaśokānvitaḥ kartā rājasaḥ parikīrtitaḥ.
Eagerly attached to the work. passionately desirous of fruit, greedy, impure, often violent and cruel and brutal in the means he uses. full of joy (in success) and grief (in failure) such a doer is known as rajasic.
18.28 अयुक्तः प्राकृतः स्तब्धः शठो नैष्कृतिकोऽलसः ।
विषादी दीर्घसूत्री च कर्ता तामस उच्यते ॥
ayuktaḥ prākṛtaḥ stabdhaḥ śaṭho naiṣkṛtiko'lasaḥ,
viṣādī dīrghasūtrī ca kartā tāmasa ucyate.
One who acts with a mechanical mind (who does not put himself really into the work), is stupid, obstinate, cunning, insolent, lazy, easily depressed, procrastinating, that doer is called tamasic.
18.29 बुद्धेर्भेदं धृतेश्चैव गुणतस्त्रिविधं शृणु ।
प्रोच्यमानमशेषेण पृथक्त्वेन धनंजय ॥
buddherbhedaṁ dhṛteścaiva guṇatastrividhaṁ śṛṇu,
procyamānamaśeṣeṇa pṛthaktvena dhanaṁjaya.
Reason as also persistence are of three kinds according to the qualities: hear them related, unreservedly and severally, O Dhananjaya.
18.30 प्रवृत्तिं च निवृत्तिं च कार्याकार्ये भयाभये ।
बन्धं मोक्षं च या वेत्ति बुद्धिः सा पार्थ सात्त्विकी ॥
pravṛttiṁ ca nivṛttiṁ ca kāryākārye bhayābhaye,
bandhaṁ mokṣaṁ ca yā vetti buddhiḥ sā pārtha sāttvikī.
That which sees the law of action and the law of abstention from action, the thing that is to be done and the thing that is not to be done, what is to he feared and what is not to be feared, what binds the spirit of man and what sets it free, that understanding is sattwic, O Partha.
18.31 यया धर्ममधर्मं च कार्यं चाकार्यमेव च ।
अयथावत्प्रजानाति बुद्धिः सा पार्थ राजसी ॥
yayā dharmamadharmaṁ ca kāryaṁ cākāryameva ca,
ayathāvatprajānāti buddhiḥ sā pārtha rājasī.
That by which one knows awry right and wrong and also what should or should not be done, that understanding, O Partha, is rajasic.
18.32 अधर्मं धर्ममिति या मन्यते तमसावृता ।
सर्वार्थान्विपरीतांश्च बुद्धिः सा पार्थ तामसी ॥
adharmaṁ dharmamiti yā manyate tamasāvṛtā,
sarvārthānviparītāṁśca buddhiḥ sā pārtha tāmasī.
That which, enveloped in darkness, takes what is not the true law and upholds it as the law and sees all things in a cloud of misconceptions, that understanding, O Partha, is tamasic.
18.33 धृत्या यया धारयते मनःप्राणेन्द्रियक्रियाः ।
योगेनाव्यभिचारिण्या धृतिः सा पार्थ सात्त्विकी ॥
dhṛtyā yayā dhārayate manaḥprāṇendriyakriyāḥ,
yogenāvyabhicāriṇyā dhṛtiḥ sā pārtha sāttvikī.
That unwavering persistence by which, through Yoga, one controls the mind, the senses and the life, that persistence, O Partha, is sattwic.
18.34 यया तु धर्मकामार्थान्धृत्या धारयतेऽर्जुन ।
प्रसंगेन फलाकाङ्क्षी धृतिः सा पार्थ राजसी ॥
yayā tu dharmakāmārthāndhṛtyā dhārayate'rjuna,
prasaṅgena phalākāňkṣī dhṛtiḥ sā pārtha rājasī.
But that, O Arjuna, by which one holdeth fast right and justice (Dharma), interest (Artha) and Pleasure (Kama), and with great attachment desires for the fruits, persistence, O Partha, is tamasic.
18.35 यया स्वप्नं भयं शोकं विषादं मदमेव च ।
न विमुंचति दुर्मेधा धृतिः सा पार्थ तामसी ॥
yayā svapnaṁ bhayaṁ śokaṁ viṣādaṁ madameva ca,
na vimuṁcati durmedhā dhṛtiḥ sā pārtha tāmasī.
That by which one from ignorance doth not abandon sleep, fear, grief, depression, and also pride, that persistence, O Partha, is tamasic.
18.36 सुखं त्विदानीं त्रिविधं शृणु मे भरतर्षभ ।
अभ्यासाद्रमते यत्र दुःखान्तं च निगच्छति ॥
sukhaṁ tvidānīṁ trividhaṁ śṛṇu me bharatarṣabha,
abhyāsādramate yatra duḥkhāntaṁ ca nigacchati.
18.37 यत्तदग्रे विषमिव परिणामेऽमृतोपमम् ।
तत्सुखं सात्त्विकं प्रोक्तमात्मबुद्धिप्रसादजम् ॥
yattadagre viṣamiva pariṇāme'mṛtopamam,
tatsukhaṁ sāttvikaṁ proktamātmabuddhiprasādajam.
And now the threefold kinds of pleasure hear thou from Me, O bull of the Bharatas. That in which one by self-discipline rejoiceth and which putteth an end to pain; which at first is as poison but in the end is as nectar; that pleasure is said to be sattwic, born of the satisfaction of the higher mind and spirit.
18.38 विषयेन्द्रियसंयोगाद्यत्तदग्रेऽमृतोपमम् ।
परिणामे विषमिव तत्सुखं राजसं स्मृतम् ॥
viṣayendriyasaṁyogādyattadagre'mṛtopamam,
pariṇāme viṣamiva tatsukhaṁ rājasaṁ smṛtam.
That which is born from the contact of the senses with their objects, which at first is as nectar, but in the end is like poison, that pleasure is accounted rajasic.
18.39 यदग्रे चानुबन्धे च सुखं मोहनमात्मनः ।
निद्रालस्यप्रमादोत्थं तत्तामसमुदाहृतम् ॥
yadagre cānubandhe ca sukhaṁ mohanamātmanaḥ,
nidrālasyapramādotthaṁ tattāmasamudāhṛtam.
That pleasure of which delusion is the beginning and delusion is the consequence, which arises from sleep, indolence and ignorance, that is declared tamasic.
18.40 न तदस्ति पृथिव्यां वा दिवि देवेषु वा पुनः ।
सत्त्वं प्रकृतिजैर्मुक्तं यदेभिः स्यात्त्रिभिर्गुणैः ॥
na tadasti pṛthivyāṁ vā divi deveṣu vā punaḥ,
sattvaṁ prakṛtijairmuktaṁ yadebhiḥ syāttribhirguṇaiḥ.
There is not an entity, either on the earth or again in heaven among the gods, that is not subject to the workings of these three qualities (Gunas), born of nature.
18.41 ब्राह्मणक्षत्रियविशां शूद्राणां च परंतप ।
कर्माणि प्रविभक्तानि स्वभावप्रभवैर्गुणैः ॥
brāhmaṇakṣatriyaviśāṁ śūdrāṇāṁ ca paraṁtapa,
karmāṇi pravibhaktāni svabhāvaprabhavairguṇaiḥ.
The works of Brahmins, Kshatriyas, Vaishyas and Shudras are divided according to the qualities (gunas) born of their own inner nature.
18.42 शमो दमस्तपः शौचं क्षान्तिरार्जवमेव च ।
ज्ञानं विज्ञानमास्तिक्यं ब्रह्मकर्म स्वभावजम् ॥
śamo damastapaḥ śaucaṁ kṣāntirārjavameva ca,
jñānaṁ vijñānamāstikyaṁ brahmakarma svabhāvajam.
Calm, self-control, askesis, purity, long-suffering, candour, knowledge, acceptance of spiritual truth are the work of the Brahmin, born of his swabhava.
18.43 शौर्यं तेजो धृतिर्दाक्ष्यं युद्धे चाप्यपलायनम् ।
दानमीश्वरभावश्च क्षात्रं कर्म स्वभावजम् ॥
śauryaṁ tejo dhṛtirdākṣyaṁ yuddhe cāpyapalāyanam,
dānamīśvarabhāvaśca kṣātraṁ karma svabhāvajam.
Heroism, high spirit, resolution, ability, not fleeing in the battle, giving, lordship (ishwara-bhava, the temperament of the ruler and leader) are the natural work of the Kshatriya.
18.44 कृषिगौरक्ष्यवाणिज्यं वैश्यकर्म स्वभावजम् ।
परिचर्यात्मकं कर्म शूद्रस्यापि स्वभावजम् ॥
kṛṣigaurakṣyavāṇijyaṁ vaiśyakarma svabhāvajam,
paricaryātmakaṁ karma śūdrasyāpi svabhāvajam.
Agriculture, cattle-keeping, trade inclusive of the labour of the craftsman and the artisan are the natural work of the Vaishya. All work of the character of service falls within the natural function of the Shudra.
18.45 स्वे स्वे कर्मण्यभिरतः संसिद्धिं लभते नरः ।
स्वकर्मनिरतः सिद्धिं यथा विन्दति तच्छृणु ॥
sve sve karmaṇyabhirataḥ saṁsiddhiṁ labhate naraḥ,
svakarmanirataḥ siddhiṁ yathā vindati tacchṛṇu.
A man who is intent on his own natural work attains perfection. Listen thou how perfection is won by him who is intent on his own natural work.
18.46 यतः प्रवृत्तिर्भूतानां येन सर्वमिदं ततम् ।
स्वकर्मणा तमभ्यर्च्य सिद्धिं विन्दति मानवः ॥
yataḥ pravṛttirbhūtānāṁ yena sarvamidaṁ tatam,
svakarmaṇā tamabhyarcya siddhiṁ vindati mānavaḥ.
He from whom all beings originate, by whom all this universe is pervaded, by worshipping Him by his own work, a man reacheth perfection.
18.47 श्रेयान्स्वधर्मो विगुणः परधर्मात्स्वनुष्ठितात् ।
स्वभावनियतं कर्म कुर्वन्नाप्नोति किल्बिषम् ॥
śreyānsvadharmo viguṇaḥ paradharmātsvanuṣṭhitāt,
svabhāvaniyataṁ karma kurvannāpnoti kilbiṣam.
Better is one's own law of works, though in itself faulty, than an alien law well wrought out. One does not incur sin when one acts in agreement with the law of one's own nature.
18.48 सहजं कर्म कौन्तेय सदोषमपि न त्यजेत् ।
सर्वारम्भा हि दोषेण धूमेनाग्निरिवावृताः ॥
sahajaṁ karma kaunteya sadoṣamapi na tyajet,
sarvārambhā hi doṣeṇa dhūmenāgnirivāvṛtāḥ.
The inborn work, O son of Kunti, though defective, ought not to be abandoned. All actions (in the three gunas) indeed are clouded by defects as fire by smoke.
18.49 असक्तबुद्धिः सर्वत्र जितात्मा विगतस्पृहः ।
नैष्कर्म्यसिद्धिं परमां संन्यासेनाधिगच्छति ॥
asaktabuddhiḥ sarvatra jitātmā vigataspṛhaḥ,
naiṣkarmyasiddhiṁ paramāṁ saṁnyāsenādhigacchati.
An understanding without attachment in all things. a soul self-conquered and empty of desire, man attains by renunciation a supreme perfection of naishkarmya.
18.50 सिद्धिं प्राप्तो यथा ब्रह्म तथाप्नोति निबोध मे ।
समासेनैव कौन्तेय निष्ठा ज्ञानस्य या परा ॥
siddhiṁ prāpto yathā brahma tathāpnoti nibodha me,
samāsenaiva kaunteya niṣṭhā jñānasya yā parā.
How, having attained this perfection, one thus attains to the Brahman, hear from me, O son of Kunti, — that which is the supreme concentrated direction of the knowledge.
18.51 बुद्ध्या विशुद्धया युक्तो धृत्यात्मानं नियम्य च ।
शब्दादीन्विषयांस्त्यक्त्वा रागद्वेषौ व्युदस्य च ॥
buddhyā viśuddhayā yukto dhṛtyātmānaṁ niyamya ca,
śabdādīnviṣayāṁstyaktvā rāgadveṣau vyudasya ca.
18.52 विविक्तसेवी लघ्वाशी यतवाक्कायमानसः ।
ध्यानयोगपरो नित्यं वैराग्यं समुपाश्रितः ॥
viviktasevī laghvāśī yatavākkāyamānasaḥ,
dhyānayogaparo nityaṁ vairāgyaṁ samupāśritaḥ.
18.53 अहंकारं बलं दर्पं कामं क्रोधं परिग्रहम् ।
विमुच्य निर्ममः शान्तो ब्रह्मभूयाय कल्पते ॥
ahaṁkāraṁ balaṁ darpaṁ kāmaṁ krodhaṁ parigraham,
vimucya nirmamaḥ śānto brahmabhūyāya kalpate.
Uniting the purified intelligence (with the pure spiritual substance in us), controlling the whole being by firm and steady will. having renounced sound and the other objects of the senses, withdrawing from all liking and disliking, resorting to impersonal solitude, abstemious, speech, body and mind controlled, constantly united with the inmost self by meditation, completely giving up desire and attachment, having put away egoism, violence, arrogance, desire, wrath, the sense and instinct of possession. free from all I-ness and my-ness, calm and luminously impassive — one is fit to become the Brahman.
18.54 ब्रह्मभूतः प्रसन्नात्मा न शोचति न काङ्क्षति ।
समः सर्वेषु भूतेषु मद्भक्तिं लभते पराम् ॥
brahmabhūtaḥ prasannātmā na śocati na kāňkṣati,
samaḥ sarveṣu bhūteṣu madbhaktiṁ labhate parām.
When one has become the Brahman, when one, serene in the Self, neither grieves nor desires, when one is equal to all beings, then one gets the supreme love and devotion to Me.
18.55 भक्त्या मामभिजानाति यावान्यश्चास्मि तत्त्वतः ।
ततो मां तत्त्वतो ज्ञात्वा विशते तदनंतरम् ॥
bhaktyā māmabhijānāti yāvānyaścāsmi tattvataḥ,
tato māṁ tattvato jñātvā viśate tadanaṁtaram.
By devotion he comes to know Me, who and how much I am and in all the reality and principles of My being; having thus known Me he entereth into That (Purushottama).
18.56 सर्वकर्माण्यपि सदा कुर्वाणो मद्व्यपाश्रयः ।
मत्प्रसादादवाप्नोति शाश्वतं पदमव्ययम् ॥
sarvakarmāṇyapi sadā kurvāṇo madvyapāśrayaḥ,
matprasādādavāpnoti śāśvataṁ padamavyayam.
And by doing also all actions always lodged in Me he attains by My grace the eternal and imperishable status.
18.57 चेतसा सर्वकर्माणि मयि संन्यस्य मत्परः ।
बुद्धियोगमुपाश्रित्य मच्चित्तः सततं भव ॥
cetasā sarvakarmāṇi mayi saṁnyasya matparaḥ,
buddhiyogamupāśritya maccittaḥ satataṁ bhava.
Devoting all thyself to Me, giving up in thy conscious mind all thy actions into Me, resorting to Yoga of the will and intelligence be always one in heart and consciousness with Me.
18.58 मच्चित्तः सर्वदुर्गाणि मत्प्रसादात्तरिष्यसि ।
अथ चेत्त्वमहंकारान्न श्रोष्यसि विनङ्क्ष्यसि ॥
maccittaḥ sarvadurgāṇi matprasādāttariṣyasi,
atha cettvamahaṁkārānna śroṣyasi vinaňkṣyasi.
If thou art one in heart and consciousness with Me at all times, then by My grace thou shall pass safe through all difficult and perilous passages: but if from egoism thou hear not. thou shall fall into perdition.
18.59 यदहंकारमाश्रित्य न योत्स्य इति मन्यसे ।
मिथ्यैष व्यवसायस्ते प्रकृतिस्त्वां नियोक्ष्यति ॥
yadahaṁkāramāśritya na yotsya iti manyase,
mithyaiṣa vyavasāyaste prakṛtistvāṁ niyokṣyati.
Vain is this thy resolve, that in thy egoism thou thinkest, saying "I will not fight"; thy nature shall appoint thee to thy work.
18.60 स्वभावजेन कौन्तेय निबद्धः स्वेन कर्मणा ।
कर्तुं नेच्छसि यन्मोहात्करिष्यस्यवशोपि तत् ॥
svabhāvajena kaunteya nibaddhaḥ svena karmaṇā,
kartuṁ necchasi yanmohātkariṣyasyavaśopi tat.
What from delusion thou desirest not to do, O Kaunteya, that helplessly thou shall do bound by thy own work born of thy swabhava.
18.61 ईश्वरः सर्वभूतानां हृद्देशेऽर्जुन तिष्ठति ।
भ्रामयन्सर्वभूतानि यन्त्रारूढानि मायया ॥
īśvaraḥ sarvabhūtānāṁ hṛddeśe'rjuna tiṣṭhati,
bhrāmayansarvabhūtāni yantrārūḍhāni māyayā.
The Lord, O Arjuna, is seated in the heart of all beings turning all beings mounted upon a machine by his Maya.
18.62 तमेव शरणं गच्छ सर्वभावेन भारत ।
तत्प्रसादात्परां शान्तिं स्थानं प्राप्स्यसि शाश्वतम् ॥
tameva śaraṇaṁ gaccha sarvabhāvena bhārata,
tatprasādātparāṁ śāntiṁ sthānaṁ prāpsyasi śāśvatam.
In him take refuge in every way of thy being and by his grace thou shall come to the supreme peace and the eternal status.
18.63 इति ते ज्ञानमाख्यातं गुह्याद्गुह्यतरं मया ।
विमृश्यैतदशेषेण यथेच्छसि तथा कुरु ॥
iti te jñānamākhyātaṁ guhyādguhyataraṁ mayā,
vimṛśyaitadaśeṣeṇa yathecchasi tathā kuru.
So have I expounded to thee a knowledge more secret than that which is hidden: having reflected on it fully, do as thou wouldst.
18.64 सर्वगुह्यतमं भूयः शृणु मे परमं वचः ।
इष्टोऽसि मे दृढमिति ततो वक्ष्यामि ते हितम् ॥
sarvaguhyatamaṁ bhūyaḥ śṛṇu me paramaṁ vacaḥ,
iṣṭo'si me dṛḍhamiti tato vakṣyāmi te hitam.
Further hear the most secret, the supreme word that I shall speak to thee: beloved art thou intimately of Me, therefore will I speak for thy good.
18.65 मन्मना भव मद्भक्तो मद्याजी मां नमस्कुरु ।
मामेवैष्यसि सत्यं ते प्रतिजाने प्रियोऽसि मे ॥
manmanā bhava madbhakto madyājī māṁ namaskuru,
māmevaiṣyasi satyaṁ te pratijāne priyo'si me.
Become my-minded, my lover and adorer, a sacrificer to Me, bow thyself to Me, to Me thou shall come, this is my pledge and promise to thee, for dear art thou to Me.
18.66 सर्वधर्मान्परित्यज्य मामेकं शरणं व्रज ।
अहं त्वां सर्वपापेभ्यो मोक्ष्ययिष्यामि मा शुचः ॥
sarvadharmānparityajya māmekaṁ śaraṇaṁ vraja,
ahaṁ tvāṁ sarvapāpebhyo mokṣyayiṣyāmi mā śucaḥ.
Abandon all dharmas and take refuge in Me alone. I will deliver thee from all sin and evil, do not grieve.
18.67 इदं ते नातपस्काय नाभक्ताय कदाचन ।
न चाशुश्रूषवे वाच्यं न च मां योऽभ्यसूयति ॥
idaṁ te nātapaskāya nābhaktāya kadācana,
na cāśuśrūṣave vācyaṁ na ca māṁ yo'bhyasūyati.
Never is this to be spoken by thee to one without askesis, not to one that is not devoted and not to him who does no service; nor yet to him who despises and belittles Me (lodged in the human body).
18.68 य इदं परमं गुह्यं मद्भक्तेष्वभिधास्यति ।
भक्तिं मयि परां कृत्वा मामेवैष्यत्यसंशयः ॥
ya idaṁ paramaṁ guhyaṁ madbhakteṣvabhidhāsyati,
bhaktiṁ mayi parāṁ kṛtvā māmevaiṣyatyasaṁśayaḥ.
He who with the highest devotion for Me, shall declare this supreme secret among My devotees, without doubt he shall come to Me.
18.69 न च तस्मान्मनुष्येषु कश्चिन्मे प्रियकृत्तमः ।
भविता न च मे तस्मादन्यः प्रियतरो भुवि ॥
na ca tasmānmanuṣyeṣu kaścinme priyakṛttamaḥ,
bhavitā na ca me tasmādanyaḥ priyataro bhuvi.
And there is none among men that does more than he what is most dear to Me; and there will be none else dearer to Me in the world.
18.70 अध्येष्यते च य इमं धर्म्यं संवादमावयोः ।
ज्ञानयज्ञेन तेनाहमिष्टः स्यामिति मे मतिः ॥
adhyeṣyate ca ya imaṁ dharmyaṁ saṁvādamāvayoḥ,
jñānayajñena tenāhamiṣṭaḥ syāmiti me matiḥ.
And he who shall study this sacred discourse of ours, by him I shall be worshipped with the sacrifice of knowledge.
18.71 श्रद्धावान् अनसूयश् च शृणुयाद् अपि यो नरः ।
सोऽपि मुक्तः शुभान् लोकान् प्राप्नुयात् पुण्य-कर्मणाम् ॥
śraddhāvān anasūyaś ca śṛṇuyād api yo naraḥ,
so'pi muktaḥ śubhān lokān prāpnuyāt puṇya-karmaṇām.
The man also who, full of faith and uncarping, listens to this, even he, being liberated, attains to the happy worlds of the righteous.
18.72 कच्चिद् एतच् छ्रुतं पार्थ त्वय्ऽऐक्ऽआग्रेण चेतसा ।
कच्चिद् अज्ञान-संमोहः प्रनष्टस् ते धनंजय ॥
kaccid etac chrutaṁ pārtha tvay'aik'āgreṇa cetasā,
kaccid ajñāna-saṁmohaḥ pranaṣṭas te dhanaṁjaya.
Hath this been heard by thee, O son of Pritha. with a concentrated mind? Has thy delusion, caused by ignorance, been destroyed, O Dhananjaya?
18.73 अर्जुन उवाच:
नष्टो मोहः स्मृतिर् लब्धा त्वत्-प्रसादान् मयाऽच्युत ।
स्थितोऽस्मि गत-संदेहः करिष्ये वचनं तव ॥
arjuna uvāca:
naṣṭo mohaḥ smṛtir labdhā tvat-prasādān mayā'cyuta,
sthito'smi gata-saṁdehaḥ kariṣye vacanaṁ tava.
Arjuna said: Destroyed is my delusion, I have regained memory through Thy grace, O Infallible One. I am firm, dispelled are my doubts. I will act according to Thy word.
18.74 सञ्जय उवाच:
इत्य् अहं वासुदेवस्य पार्थस्य च महात्मनः ।
संवादम् इमम् अश्रौषम् अद्भुतं रोम-हर्षणम् ॥
sañjaya uvāca:
ity ahaṁ vāsudevasya pārthasya ca mahātmanaḥ,
saṁvādam imam aśrauṣam adbhutaṁ roma-harṣaṇam.
Sanjaya said: I heard this wonderful discourse of Vasudeva and of the great-souled Partha, causing my hair to stand on end.
18.75 व्यास-प्रसादाच् छ्रुतवान् एतद् गुह्यम् अहं परम् ।
योगं योगेश्वरात् कृष्णात् साक्षात् कथयतः स्वयम् ॥
vyāsa-prasādāc chrutavān etad guhyam ahaṁ param,
yogaṁ yogeśvarāt kṛṣṇāt sākṣāt kathayataḥ svayam.
Through the grace of Vyasa I heard this supreme secret, this Yoga directly from Krishna, the divine Master of Yoga, who himself declared it.
18.76 राजन् संस्मृत्य-संस्मृत्य संवादम् इमम् अद्भुतम् ।
केशव्ऽआर्जुनयोः पुण्यं हृष्यामि च मुहुर्-मुहुः ॥
rājan saṁsmṛtya-saṁsmṛtya saṁvādam imam adbhutam,
keśav'ārjunayoḥ puṇyaṁ hṛṣyāmi ca muhur-muhuḥ.
O King, remembering, remembering this wonderful and sacred discourse of Keshava and Arjuna, I rejoice again and again.
18.77 तच् च संस्मृत्य-संस्मृत्य रूपमत्यद्भुतं हरेः ।
विस्मयो मे महान्राजन्हृष्यामि च पुनः पुनः ॥
tac ca saṁsmṛtya-saṁsmṛtya rūpamatyadbhutaṁ hareḥ,
vismayo me mahānrājanhṛṣyāmi ca punaḥ punaḥ.
Remembering, remembering also that most marvellous form of Hari, great is my wonder. O King, I rejoice, again and again.
18.78 यत्र योगेश्वरः कृष्णो यत्र पार्थो धनुर्धरः ।
तत्र श्रीर्विजयो भूतिर्ध्रुवा नीतिर्मतिर्मम ॥
yatra yogeśvaraḥ kṛṣṇo yatra pārtho dhanurdharaḥ,
tatra śrīrvijayo bhūtirdhruvā nītirmatirmama.
Wherever is Krishna, the Master of Yoga. wherever is Partha, the archer, assured are there glory, victory and prosperity, and there also is the immutable Law of Right.
ॐ तत्सदिति श्रीमद् भगवद्गीतासूपनिषत्सु
ब्रह्मविद्यायां योगशास्त्रे श्रीकृष्णार्जुनसंवादे
मोक्षसंन्यासयोगो नाम अष्टादशोऽध्यायः
oṁ tatsaditi śrīmad bhagavadgītāsūpaniṣatsu
brahmavidyāyāṁ yogaśāstre śrīkṛṣṇārjunasaṁvāde
mokṣasaṁnyāsayogo nāma aṣṭādaśo'dhyāyaḥ