Bhagavad Gita chapter 18, Moksha Sannyasa Yoga. 78 verses.
मोक्षसंन्यासयोग
In chapter 18 of the Bhagavad Gita, the last, Krishna explains renunciation (sannyasa) and giving up (tyaga), and Arjuna's doubts end. First, Arjuna asks how they differ. For the wise, Krishna says, sannyasa is giving up works done from desire, and tyaga is giving up the fruit of all works (18.1–18.2). Sacrifice, giving and austerity should still be done, he says, without attachment or wanting their fruit (18.5–18.6). He describes knowledge, action, the doer, understanding, steadiness and happiness, each of three kinds by the gunas (18.19–18.39). He asks Arjuna to reflect on it, then do as he chooses (18.63). In what he calls his highest word, he says: give up all dharmas, come to him alone for refuge, and do not grieve (18.64–18.66). Arjuna says his confusion is gone; he will do as Krishna says (18.73). Sanjaya, reporting to the king, closes the Gita (18.74–18.78). Commentators read several verses differently.
A summary written for this site from this chapter’s verses and our explanations of them. It is not a translation.
These choices stay in this browser.
संन्यासस्य महाबाहो तत्त्वमिच्छामि वेदितुम् ।त्यागस्य च हृषीकेश पृथक्केशिनिषूदन ॥
Sannyasasya mahabaho tattvamichchhami veditumTyagasya cha hrishikesha prithakkeshinishudana
Arjuna asks a last question. He calls Krishna Hrishikesha and the slayer of Keshi, and asks to know the truth of sannyāsa (renunciation) and of tyāga (giving up), and how the two differ.
Explanation written for this site and checked against the cited edition. Free to quote with credit.
काम्यानां कर्मणां न्यासं संन्यासं कवयो विदुः ।सर्वकर्मफलत्यागं प्राहुस्त्यागं विचक्षणाः ॥
Kamyanam karmanam nyasam sannyasam kavayo viduhSarvakarmaphalatyagam prahustyagam vichakshanah
Krishna answers. He says the wise call it sannyāsa when a person gives up works done from desire (kāmya karma), and the discerning call it tyāga when a person gives up the fruit of all works.
त्याज्यं दोषवदित्येके कर्म प्राहुर्मनीषिणः ।यज्ञदानतपः कर्म न त्याज्यमिति चापरे ॥
Tyajyam doshavadityeke karma prahurmanishinahYajnadanatapah karma na tyajyamiti chapare
Krishna reports two opinions of the learned. Some say that all action should be given up, as it is faulty. Others say that sacrifice (yajña), giving (dāna) and austerity (tapas) should not be given up.
निश्चयं शृणु मे तत्र त्यागे भरतसत्तम ।त्यागो हि पुरुषव्याघ्र त्रिविधः सम्प्रकीर्तितः ॥
Nishchayam shrinu me tatra tyage bharatasattamaTyago hi purushavyaghra trividhah samprakirtitah
Krishna tells Arjuna, best of the Bharatas, to hear his own conclusion on tyāga. Tyāga, he says, is declared to be of three kinds.
यज्ञदानतपः कर्म न त्याज्यं कार्यमेव तत् ।यज्ञो दानं तपश्चैव पावनानि मनीषिणाम् ॥
Yajnadanatapah karma na tyajyam karyameva tatYajno danam tapashchaiva pavanani manishinam
Krishna says that sacrifice, giving and austerity should not be given up; they should be done. In his words, they purify the wise.
एतान्यपि तु कर्माणि सङ्गं त्यक्त्वा फलानि च ।कर्तव्यानीति मे पार्थ निश्चितं मतमुत्तमम् ॥
Etanyapi tu karmani sangam tyaktva phalani chaKartavyaniti me partha nishchitam matamuttamam
Even these acts, Krishna says, should be done without attachment and without wanting their fruit. He calls this his firm and highest view.
नियतस्य तु संन्यासः कर्मणो नोपपद्यते ।मोहात्तस्य परित्यागस्तामसः परिकीर्तितः ॥
Niyatasya tu sannyasah karmano nopapadyateMohattasya parityagastamasah parikirtitah
Krishna says it is not right to renounce a duty that is prescribed (niyata karma). Giving it up out of confusion (moha), he says, is called tyāga of the nature of tamas.
दुःखमित्येव यत्कर्म कायक्लेशभयात्त्यजेत् ।स कृत्वा राजसं त्यागं नैव त्यागफलं लभेत् ॥
Duhkhamityeva yatkarma kayakleshabhayattyajetSa kritva rajasam tyagam naiva tyagaphalam labhet
If a person gives up an action only because it is painful, from fear of bodily trouble, Krishna says, that is tyāga of the nature of rajas, and it does not bring the fruit of tyāga.
कार्यमित्येव यत्कर्म नियतं क्रियतेऽर्जुन ।सङ्गं त्यक्त्वा फलं चैव स त्यागः सात्त्विको मतः ॥
Karyamityeva yatkarma niyatam kriyaterjunaSangam tyaktva phalam chaiva sa tyagah sattviko matah
When a prescribed action is done simply because it ought to be done, Krishna tells Arjuna, giving up attachment and its fruit, that tyāga is held to be of the nature of sattva.
न द्वेष्ट्यकुशलं कर्म कुशले नानुषज्जते ।त्यागी सत्त्वसमाविष्टो मेधावी छिन्नसंशयः ॥
Na dveshtyakushalam karma kushale nanushajjateTyagi sattvasamavishto medhavi chhinnasanshayah
Krishna describes the one who gives up in this way. Filled with sattva, wise and free of doubt, such a person does not dislike unpleasant work and is not attached to pleasant work.
न हि देहभृता शक्यं त्यक्तुं कर्माण्यशेषतः ।यस्तु कर्मफलत्यागी स त्यागीत्यभिधीयते ॥
Na hi dehabhrita shakyam tyaktum karmanyasheshatahYastu karmaphalatyagi sa tyagityabhidhiyate
Krishna says that no one who has a body can give up action completely. So the one who gives up the fruit of action, he says, is the one called a tyāgī.
अनिष्टमिष्टं मिश्रं च त्रिविधं कर्मणः फलम् ।भवत्यत्यागिनां प्रेत्य न तु संन्यासिनां क्वचित् ॥
Anishtamishtam mishram cha trividham karmanah phalamBhavatyatyaginam pretya na tu sannyasinam kvachit
Krishna says that the fruit of action is of three kinds: unwanted, wanted and mixed. It comes after death to those who have not given up, he says, but never to those who have renounced (sannyāsī). The two schools read 'those who have renounced' differently (see the views).
पञ्चैतानि महाबाहो कारणानि निबोध मे ।साङ्ख्ये कृतान्ते प्रोक्तानि सिद्धये सर्वकर्मणाम् ॥
Panchaitani mahabaho karanani nibodha meSankhye kritante proktani siddhaye sarvakarmanam
Krishna tells Arjuna to learn from him the five causes of every action, which he says are taught in the Sāṅkhya, the doctrine that ends action. The schools read 'Sāṅkhya' here in different ways (see the views).
अधिष्ठानं तथा कर्ता करणं च पृथग्विधम् ।विविधाश्च पृथक्चेष्टा दैवं चैवात्र पञ्चमम् ॥
Adhishthanam tatha karta karanam cha prithagvidhamVividhashcha prithakcheshta daivam chaivatra panchamam
Krishna names the five: the seat (the body), the doer, the various instruments (the senses), the many different movements, and daiva, the divine factor, as the fifth. The schools explain the fifth differently (see the views).
शरीरवाङ्मनोभिर्यत्कर्म प्रारभते नरः ।न्याय्यं वा विपरीतं वा पञ्चैते तस्य हेतवः ॥
Shariravanmanobhiryatkarma prarabhate narahNyayyam va viparitam va panchaite tasya hetavah
Whatever action a person begins with body, speech or mind, right or wrong, Krishna says these five are its causes.
तत्रैवं सति कर्तारमात्मानं केवलं तु यः ।पश्यत्यकृतबुद्धित्वान्न स पश्यति दुर्मतिः ॥
Tatraivam sati kartaramatmanam kevalam tu yahPashyatyakritabuddhitvanna sa pashyati durmatih
This being so, Krishna says, whoever sees the self alone as the doer, because his understanding is untrained, does not see; his thinking is wrong. The schools differ on whether the self acts at all (see the views).
यस्य नाहंकृतो भावो बुद्धिर्यस्य न लिप्यते ।हत्वाऽपि स इमाँल्लोकान्न हन्ति न निबध्यते ॥
Yasya nahankrito bhavo buddhiryasya na lipyateHatvapi sa imanllokanna hanti na nibadhyate
Krishna says that one who has no sense of "I am the doer", and whose understanding is not stained, does not kill even if he kills these people, and is not bound. The verse speaks to Arjuna on the eve of battle; it is the Gita's teaching on agency, as Krishna gives it.
ज्ञानं ज्ञेयं परिज्ञाता त्रिविधा कर्मचोदना ।करणं कर्म कर्तेति त्रिविधः कर्मसङ्ग्रहः ॥
Jnanam jneyam parijnata trividha karmachodanaKaranam karma karteti trividhah karmasangrahah
Krishna says that knowledge, the thing to be known and the knower are the threefold impulse to action; and the instrument, the act and the doer make up action itself.
ज्ञानं कर्म च कर्ता च त्रिधैव गुणभेदतः ।प्रोच्यते गुणसङ्ख्याने यथावच्छृणु तान्यपि ॥
Jnanam karma cha karta cha tridhaiva gunabhedatahProchyate gunasankhyane yathavachchhrinu tanyapi
Krishna says that knowledge, action and the doer are each of three kinds, by the difference of the guṇas, as the science of the guṇas teaches. He asks Arjuna to hear about these too.
सर्वभूतेषु येनैकं भावमव्ययमीक्षते ।अविभक्तं विभक्तेषु तज्ज्ञानं विद्धि सात्त्विकम् ॥
Sarvabhuteshu yenaikam bhavamavyayamikshateAvibhaktam vibhakteshu tajjnanam viddhi sattvikam
Krishna says that the knowledge by which one sees one unchanging reality in all beings, undivided in what is divided, is knowledge of the nature of sattva.
पृथक्त्वेन तु यज्ज्ञानं नानाभावान्पृथग्विधान् ।वेत्ति सर्वेषु भूतेषु तज्ज्ञानं विद्धि राजसम् ॥
Prithaktvena tu yajjnanam nanabhavanprithagvidhanVetti sarveshu bhuteshu tajjnanam viddhi rajasam
Krishna says that the knowledge which sees in all beings many separate natures, each different from the others, is knowledge of the nature of rajas.
यत्तु कृत्स्नवदेकस्मिन् कार्ये सक्तमहैतुकम् ।अतत्त्वार्थवदल्पं च तत्तामसमुदाहृतम् ॥
Yattu kritsnavadekasmin karye saktamahaitukamAtattvarthavadalpam cha tattamasamudahritam
Krishna says that the knowledge which clings to one single thing as if it were the whole, without reason, without grasping the truth, and narrow, is called knowledge of the nature of tamas.
नियतं सङ्गरहितमरागद्वेषतः कृतम् ।अफलप्रेप्सुना कर्म यत्तत्सात्त्विकमुच्यते ॥
Niyatam sangarahitamaragadveshatah kritamAphalaprepsuna karma yattatsattvikamuchyate
Krishna says that an action which is prescribed, done without attachment, without liking or dislike, by one who does not seek its fruit, is called action of the nature of sattva.
यत्तु कामेप्सुना कर्म साहङ्कारेण वा पुनः ।क्रियते बहुलायासं तद्राजसमुदाहृतम् ॥
Yattu kamepsuna karma sahankarena va punahKriyate bahulayasam tadrajasamudahritam
Krishna says that an action done by one who wants its pleasures, or done with pride (ahaṅkāra), and with great strain, is called action of the nature of rajas.
अनुबन्धं क्षयं हिंसामनपेक्ष्य च पौरुषम् ।मोहादारभ्यते कर्म यत्तत्तामसमुच्यते ॥
Anubandham kshayam hinsamanapekshya cha paurushamMohadarabhyate karma yattattamasamuchyate
Krishna says that an action begun out of confusion, without thinking of what follows from it, of loss, of harm to others, or of one's own strength, is called action of the nature of tamas.
मुक्तसङ्गोऽनहंवादी धृत्युत्साहसमन्वितः ।सिद्ध्यसिद्ध्योर्निर्विकारः कर्त्ता सात्त्विक उच्यते ॥
Muktasangonahanvadi dhrityutsahasamanvitahSiddhyasiddhyornirvikarah kartta sattvika uchyate
Krishna says a doer is called sāttvika, of the nature of sattva, when he has let go of attachment, does not talk proudly about himself, has firmness and zeal, and is not shaken by success or failure.
रागी कर्मफलप्रेप्सुर्लुब्धो हिंसात्मकोऽशुचिः ।हर्षशोकान्वितः कर्ता राजसः परिकीर्तितः ॥
Ragi karmaphalaprepsurlubdho hinsatmakoshuchihHarshashokanvitah karta rajasah parikirtitah
Krishna says that a doer who is full of attachment, who wants the fruit of actions, who is greedy, harmful and impure, and who is moved by joy and grief, is called a doer of the nature of rajas.
अयुक्तः प्राकृतः स्तब्धः शठो नैष्कृतिकोऽलसः ।विषादी दीर्घसूत्री च कर्ता तामस उच्यते ॥
Ayuktah prakritah stabdhah shatho naishkritikolasahVishadi dirghasutri cha karta tamasa uchyate
Krishna says that a doer who is unsteady, coarse, stubborn, deceitful, spiteful, lazy, gloomy and slow to act is called a doer of the nature of tamas.
बुद्धेर्भेदं धृतेश्चैव गुणतस्त्रिविधं शृणु ।प्रोच्यमानमशेषेण पृथक्त्वेन धनञ्जय ॥
Buddherbhedam dhriteshchaiva gunatastrividham shrinuProchyamanamasheshena prithaktvena dhananjaya
Krishna now turns to understanding (buddhi) and steadiness (dhṛti). He asks Arjuna, Dhananjaya, to hear their threefold division by the guṇas, told fully and one by one.
प्रवृत्तिं च निवृत्तिं च कार्याकार्ये भयाभये ।बन्धं मोक्षं च या वेत्ति बुद्धिः सा पार्थ सात्त्विकी ॥
Pravrittim cha nivrittim cha karyakarye bhayabhayeBandham moksham cha ya vetti buddhih sa partha sattviki
Krishna says that the understanding which knows when to act and when to hold back, what should and should not be done, what is to be feared and what is not, and what binds and what frees, is understanding of the nature of sattva. Telang's note says Shankara takes pravṛtti and nivṛtti as the paths of action and of knowledge; in Sastri's translation (p. 421) Shankara calls them the path of action and the path of renunciation (sannyāsa).
यया धर्ममधर्मं च कार्यं चाकार्यमेव च ।अयथावत्प्रजानाति बुद्धिः सा पार्थ राजसी ॥
Yaya dharmamadharmam cha karyam chakaryameva chaAyathavatprajanati buddhih sa partha rajasi
Krishna says that the understanding by which one knows wrongly what is dharma and what is not, and what should and should not be done, is understanding of the nature of rajas.
अधर्मं धर्ममिति या मन्यते तमसा वृता ।सर्वार्थान् विपरीतांश्च बुद्धिः सा पार्थ तामसी ॥
Adharmam dharmamiti ya manyate tamasa vritaSarvarthan viparitanshcha buddhih sa partha tamasi
Krishna says that the understanding which, covered by darkness, takes adharma to be dharma and sees all things the wrong way round, is understanding of the nature of tamas.
धृत्या यया धारयते मनःप्राणेन्द्रियक्रियाः ।योगेनाव्यभिचारिण्या धृतिः सा पार्थ सात्त्विकी ॥
Dhritya yaya dharayate manahpranendriyakriyahYogenavyabhicharinya dhritih sa partha sattviki
Krishna says that the steadiness which holds the working of the mind, the breath and the senses firm through yoga, without wavering, is steadiness of the nature of sattva.
यया तु धर्मकामार्थान् धृत्या धारयतेऽर्जुन ।प्रसङ्गेन फलाकाङ्क्षी धृतिः सा पार्थ राजसी ॥
Yaya tu dharmakamarthan dhritya dharayaterjunaPrasangena phalakankshi dhritih sa partha rajasi
Krishna says that the steadiness by which one holds on to dharma, desire and wealth, wanting their fruit out of attachment, is steadiness of the nature of rajas. Telang's note explains these as three of the aims of life, the fourth being liberation.
यया स्वप्नं भयं शोकं विषादं मदमेव च ।न विमुञ्चति दुर्मेधा धृतिः सा पार्थ तामसी ॥
Yaya svapnam bhayam shokam vishadam madameva chaNa vimunchati durmedha dhritih sa partha tamasi
Krishna says that the steadiness by which a dull person does not let go of sleep, fear, grief, despair and arrogance is steadiness of the nature of tamas.
सुखं त्विदानीं त्रिविधं शृणु मे भरतर्षभ ।अभ्यासाद्रमते यत्र दुःखान्तं च निगच्छति ॥
Sukham tvidanim trividham shrinu me bharatarshabhaAbhyasadramate yatra duhkhantam cha nigachchhati
Krishna turns to happiness. He asks Arjuna to hear about its three kinds: the happiness in which one comes to delight through practice, and in which sorrow comes to an end.
यत्तदग्रे विषमिव परिणामेऽमृतोपमम् ।तत्सुखं सात्त्विकं प्रोक्तमात्मबुद्धिप्रसादजम् ॥
Yattadagre vishamiva parinamemritopamamTatsukham sattvikam proktamatmabuddhiprasadajam
Krishna says that the happiness which is like poison at first and like nectar in the end, born of a clear understanding of the self, is called happiness of the nature of sattva.
विषयेन्द्रियसंयोगाद्यत्तदग्रेऽमृतोपमम् ।परिणामे विषमिव तत्सुखं राजसं स्मृतम् ॥
VishayendriyasanyogadyattadagremritopamamPariname vishamiva tatsukham rajasam smritam
Krishna says that the happiness which comes from the meeting of the senses with their objects, like nectar at first and like poison in the end, is held to be happiness of the nature of rajas.
यदग्रे चानुबन्धे च सुखं मोहनमात्मनः ।निद्रालस्यप्रमादोत्थं तत्तामसमुदाहृतम् ॥
Yadagre chanubandhe cha sukham mohanamatmanahNidralasyapramadottham tattamasamudahritam
Krishna says that the happiness which deludes the self both at first and in the end, and which springs from sleep, laziness and carelessness, is called happiness of the nature of tamas.
न तदस्ति पृथिव्यां वा दिवि देवेषु वा पुनः ।सत्त्वं प्रकृतिजैर्मुक्तं यदेभिः स्यात्त्रिभिर्गुणैः ॥
Na tadasti prithivyam va divi deveshu va punahSattvam prakritijairmuktam yadebhih syattribhirgunaih
Krishna says there is no being on earth, or among the gods in heaven, that is free from these three guṇas born of nature (prakṛti).
ब्राह्मणक्षत्रियविशां शूद्राणां च परन्तप ।कर्माणि प्रविभक्तानि स्वभावप्रभवैर्गुणैः ॥
Brahmanakshatriyavisham shudranam cha parantapaKarmani pravibhaktani svabhavaprabhavairgunaih
Krishna says that the duties (karma) of Brāhmaṇas, Kṣatriyas, Vaiśyas and Śūdras are divided according to the guṇas that arise from their own nature (svabhāva). Both old translations write 'duties' or 'Karmas'; Besant's note says the word means action arising from a nature shaped by past thoughts and desires. Shankara gives three readings of 'nature' and Ramanuja reads it as past karma (see the views). Readings of these verses differ between schools and teachers, and the wording is the text's, not the view of this library.
शमो दमस्तपः शौचं क्षान्तिरार्जवमेव च ।ज्ञानं विज्ञानमास्तिक्यं ब्रह्मकर्म स्वभावजम् ॥
Shamo damastapah shaucham kshantirarjavameva chaJnanam vijnanamastikyam brahmakarma svabhavajam
Krishna lists the work born of the nature of a Brāhmaṇa: calm, self-control, austerity, purity, patience, honesty, knowledge, deeper understanding (vijñāna) and faith (āstikya). Telang renders the last as 'belief (in a future world)', Shankara as faith in the teaching of the scriptures. Readings of these verses differ between schools and teachers, and the wording is the text's, not the view of this library.
शौर्यं तेजो धृतिर्दाक्ष्यं युद्धे चाप्यपलायनम् ।दानमीश्वरभावश्च क्षात्रं कर्म स्वभावजम् ॥
Shauryam tejo dhritirdakshyam yuddhe chapyapalayanamDanamishvarabhavashcha kshatram karma svabhavajam
Krishna lists the work born of the nature of a Kṣatriya: courage, vigour, steadiness, skill, not fleeing from battle, generosity and the bearing of a ruler. Readings of these verses differ between schools and teachers, and the wording is the text's, not the view of this library.
कृषिगौरक्ष्यवाणिज्यं वैश्यकर्म स्वभावजम् ।परिचर्यात्मकं कर्म शूद्रस्यापि स्वभावजम् ॥
Krishigaurakshyavanijyam vaishyakarma svabhavajamParicharyatmakam karma shudrasyapi svabhavajam
Krishna says that farming, care of cattle and trade are the work born of the nature of a Vaiśya, and that work which is service is the work born of the nature of a Śūdra. Ramanuja explains the service as service to the other three classes (p. 550). Readings of these verses differ between schools and teachers, and the wording is the text's, not the view of this library.
स्वे स्वे कर्मण्यभिरतः संसिद्धिं लभते नरः ।स्वकर्मनिरतः सिद्धिं यथा विन्दति तच्छृणु ॥
Sve sve karmanyabhiratah sansiddhim labhate narahSvakarmaniratah siddhim yatha vindati tachchhrinu
Krishna says that a person devoted to his own work reaches perfection (saṃsiddhi), and asks Arjuna to hear how. The schools differ on what this perfection is (see the views). Readings of these verses differ between schools and teachers, and the wording is the text's, not the view of this library.
यतः प्रवृत्तिर्भूतानां येन सर्वमिदं ततम् ।स्वकर्मणा तमभ्यर्च्य सिद्धिं विन्दति मानवः ॥
Yatah pravrittirbhutanam yena sarvamidam tatamSvakarmana tamabhyarchya siddhim vindati manavah
Krishna says that a person reaches perfection by worshipping, through his own work, the one from whom all beings come forth and by whom all this is pervaded. The verse speaks of work done as worship. Readings of these verses differ between schools and teachers, and the wording is the text's, not the view of this library.
श्रेयान् स्वधर्मो विगुणः परधर्मात्स्वनुष्ठितात् ।स्वभावनियतं कर्म कुर्वन्नाप्नोति किल्बिषम् ॥
Shreyan svadharmo vigunah paradharmatsvanushthitatSvabhavaniyatam karma kurvannapnoti kilbisham
Krishna says that one's own dharma, even done imperfectly, is better than another's dharma done well, and that doing the work set by one's own nature brings no sin. The same half-line is in 3.35. The schools read 'one's own dharma' differently (see the views). Readings of these verses differ between schools and teachers, and the wording is the text's, not the view of this library.
सहजं कर्म कौन्तेय सदोषमपि न त्यजेत् ।सर्वारम्भा हि दोषेण धूमेनाग्निरिवावृताः ॥
Sahajam karma kaunteya sadoshamapi na tyajetSarvarambha hi doshena dhumenagnirivavritah
Krishna tells Arjuna, son of Kunti, that one should not give up the work one is born to (sahaja karma), even if it has faults, for every undertaking is covered by some fault, as fire by smoke. Readings of these verses differ between schools and teachers, and the wording is the text's, not the view of this library.
असक्तबुद्धिः सर्वत्र जितात्मा विगतस्पृहः ।नैष्कर्म्यसिद्धिं परमां संन्यासेनाधिगच्छति ॥
Asaktabuddhih sarvatra jitatma vigatasprihahNaishkarmyasiddhim paramam sannyasenadhigachchhati
Krishna says that one whose understanding is unattached everywhere, who has mastered himself and is free of longing, reaches through renunciation (sannyāsa) the highest perfection of freedom from action (naiṣkarmya).
सिद्धिं प्राप्तो यथा ब्रह्म तथाऽऽप्नोति निबोध मे ।समासेनैव कौन्तेय निष्ठा ज्ञानस्य या परा ॥
Siddhim prapto yatha brahma tathapnoti nibodha meSamasenaiva kaunteya nishtha jnanasya ya para
Krishna tells Arjuna to learn from him, in brief, how one who has reached that perfection attains Brahman, the highest state of knowledge.
बुद्ध्या विशुद्धया युक्तो धृत्याऽऽत्मानं नियम्य च ।शब्दादीन्विषयांस्त्यक्त्वा रागद्वेषौ व्युदस्य च ॥
Buddhya vishuddhaya yukto dhrityatmanam niyamya chaShabdadinvishayanstyaktva ragadveshau vyudasya cha
Krishna begins a description that runs to verse 53. Such a person is joined to a pure understanding, controls himself with steadiness, sets aside sound and the other objects of the senses, and puts away liking and dislike.
विविक्तसेवी लघ्वाशी यतवाक्कायमानसः ।ध्यानयोगपरो नित्यं वैराग्यं समुपाश्रितः ॥
Viviktasevi laghvashi yatavakkayamanasahDhyanayogaparo nityam vairagyam samupashritah
Krishna goes on: such a person lives in a quiet place, eats lightly, controls speech, body and mind, is always given to meditation (dhyāna-yoga), and takes refuge in dispassion (vairāgya).
अहङ्कारं बलं दर्पं कामं क्रोधं परिग्रहम् ।विमुच्य निर्ममः शान्तो ब्रह्मभूयाय कल्पते ॥
Ahankaram balam darpam kamam krodham parigrahamVimuchya nirmamah shanto brahmabhuyaya kalpate
Having given up pride, force, arrogance, desire, anger and possessions, free of the sense of "mine" and at peace, such a person, Krishna says, becomes fit to become Brahman (brahma-bhūya).
ब्रह्मभूतः प्रसन्नात्मा न शोचति न काङ्क्षति ।समः सर्वेषु भूतेषु मद्भक्तिं लभते पराम् ॥
Brahmabhutah prasannatma na shochati na kankshatiSamah sarveshu bhuteshu madbhaktim labhate param
Krishna says that one who has become Brahman, calm within, neither grieves nor longs; being the same towards all beings, such a person gains the highest devotion (bhakti) to him.
भक्त्या मामभिजानाति यावान्यश्चास्मि तत्त्वतः ।ततो मां तत्त्वतो ज्ञात्वा विशते तदनन्तरम् ॥
Bhaktya mamabhijanati yavanyashchasmi tattvatahTato mam tattvato jnatva vishate tadanantaram
By devotion, Krishna says, one comes to know him truly, how great he is and who he is; and knowing him truly, one then enters into him. The schools read 'enters into him' very differently (see the views).
सर्वकर्माण्यपि सदा कुर्वाणो मद्व्यपाश्रयः ।मत्प्रसादादवाप्नोति शाश्वतं पदमव्ययम् ॥
Sarvakarmanyapi sada kurvano madvyapashrayahMatprasadadavapnoti shashvatam padamavyayam
Krishna says that even while always doing all actions, one who takes refuge in him reaches, by his grace, the eternal, unchanging state.
चेतसा सर्वकर्माणि मयि संन्यस्य मत्परः ।बुद्धियोगमुपाश्रित्य मच्चित्तः सततं भव ॥
Chetasa sarvakarmani mayi sannyasya matparahBuddhiyogamupashritya machchittah satatam bhava
Krishna now speaks to Arjuna directly. He tells him to give up all actions to him in thought, to make him the highest aim, to rely on the yoga of understanding (buddhi-yoga), and to keep his mind always on him.
मच्चित्तः सर्वदुर्गाणि मत्प्रसादात्तरिष्यसि ।अथ चेत्त्वमहङ्कारान्न श्रोष्यसि विनङ्क्ष्यसि ॥
Machchittah sarvadurgani matprasadattarishyasiAtha chettvamahankaranna shroshyasi vinankshyasi
Krishna tells Arjuna that with his mind on him he will cross all difficulties by his grace; but if out of pride he will not listen, he will be lost. These are Krishna's words to Arjuna at the moment of decision.
यदहङ्कारमाश्रित्य न योत्स्य इति मन्यसे ।मिथ्यैष व्यवसायस्ते प्रकृतिस्त्वां नियोक्ष्यति ॥
Yadahankaramashritya na yotsya iti manyaseMithyaisha vyavasayaste prakritistvam niyokshyati
Krishna tells Arjuna that if, relying on his pride, he thinks "I will not fight", his resolve is empty: his own nature will make him act. Shankara, in Telang's note, takes 'nature' to mean the nature of a Kṣatriya.
स्वभावजेन कौन्तेय निबद्धः स्वेन कर्मणा ।कर्तुं नेच्छसि यन्मोहात्करिष्यस्यवशोऽपि तत् ॥
Svabhavajena kaunteya nibaddhah svena karmanaKartum nechchhasi yanmohatkarishyasyavashopi tat
Krishna tells Arjuna, son of Kunti, that he is bound by his own work, born of his nature; what he does not wish to do out of confusion, he will do even against his will.
ईश्वरः सर्वभूतानां हृद्देशेऽर्जुन तिष्ठति ।भ्रामयन्सर्वभूतानि यन्त्रारूढानि मायया ॥
Ishvarah sarvabhutanam hriddesherjuna tishthatiBhramayansarvabhutani yantrarudhani mayaya
Krishna tells Arjuna that the Lord (Īśvara) dwells in the heart of all beings and, by his māyā, turns them all as if they were mounted on a machine. Besant renders the machine as a potter's wheel; Shankara compares wooden dolls on a machine.
तमेव शरणं गच्छ सर्वभावेन भारत ।तत्प्रसादात्परां शान्तिं स्थानं प्राप्स्यसि शाश्वतम् ॥
Tameva sharanam gachchha sarvabhavena bharataTatprasadatparam shantim sthanam prapsyasi shashvatam
Krishna tells Arjuna to go for refuge with his whole being to that Lord alone, who dwells in every heart (18.61); by his grace, Krishna says, he will reach the highest peace and the eternal abode.
इति ते ज्ञानमाख्यातं गुह्याद्गुह्यतरं मया ।विमृश्यैतदशेषेण यथेच्छसि तथा कुरु ॥
Iti te jnanamakhyatam guhyadguhyataram mayaVimrishyaitadasheshena yathechchhasi tatha kuru
Krishna says he has now told Arjuna knowledge more secret than any secret. He asks him to reflect on it fully and then to do as he chooses. The choice is left to Arjuna.
सर्वगुह्यतमं भूयः शृणु मे परमं वचः ।इष्टोऽसि मे दृढमिति ततो वक्ष्यामि ते हितम् ॥
Sarvaguhyatamam bhuyah shrinu me paramam vachahIshtosi me dridhamiti tato vakshyami te hitam
Krishna asks Arjuna to hear once more his highest word, the most secret of all. He says that Arjuna is dearly loved by him, and so he will tell him what is for his good.
मन्मना भव मद्भक्तो मद्याजी मां नमस्कुरु ।मामेवैष्यसि सत्यं ते प्रतिजाने प्रियोऽसि मे ॥
Manmana bhava madbhakto madyaji mam namaskuruMamevaishyasi satyam te pratijane priyosi me
Krishna tells Arjuna to fix his mind on him, to be devoted to him, to worship him and to bow to him; so, he says, Arjuna will come to him. He gives this as a true promise, because Arjuna is dear to him. The first half repeats 9.34.
सर्वधर्मान्परित्यज्य मामेकं शरणं व्रज ।अहं त्वा सर्वपापेभ्यो मोक्षयिष्यामि मा शुचः ॥
Sarvadharmanparityajya mamekam sharanam vrajaAham tva sarvapapebhyo mokshayishyami ma shuchah
Krishna says: give up all dharmas and come to him alone for refuge; he will free Arjuna from all sins; do not grieve. The verse is short and much discussed. Telang renders 'all dharmas' as 'all duties' and notes 'of caste or order'; Besant keeps 'all Dharmas'. Shankara reads it as the renunciation of all works in the knowledge of the one Self; Ramanuja reads it as doing every means as worship while giving up fruit and doership, or as giving up the rites of atonement. Madhva reads it as giving up the fruit of one's duties, and every duty not done for the Lord, and taking refuge in him. None of these readings is given here as the meaning; all three are shown in the views.
इदं ते नातपस्काय नाभक्ताय कदाचन ।न चाशुश्रूषवे वाच्यं न च मां योऽभ्यसूयति ॥
Idam te natapaskaya nabhaktaya kadachanaNa chashushrushave vachyam na cha mam yobhyasuyati
Krishna says this teaching is never to be told to one without austerity, without devotion, to one who does not wish to listen (or, as Telang has it, does not serve a teacher), or to one who speaks ill of him. Telang's note says that for Shankara these conditions go together; in Sastri's translation (p. 474) Shankara allows the teaching to one with austerity or with understanding who is also devoted and serves the teacher, and never to one who finds fault with the Lord.
य इदं परमं गुह्यं मद्भक्तेष्वभिधास्यति ।भक्तिं मयि परां कृत्वा मामेवैष्यत्यसंशयः ॥
Ya idam paramam guhyam madbhakteshvabhidhasyatiBhaktim mayi param kritva mamevaishyatyasanshayah
The text says, in Krishna's words, that whoever, with the highest devotion to him, teaches this supreme secret to his devotees will come to him, without doubt. This is the Gita's own claim about teaching it.
न च तस्मान्मनुष्येषु कश्चिन्मे प्रियकृत्तमः ।भविता न च मे तस्मादन्यः प्रियतरो भुवि ॥
Na cha tasmanmanushyeshu kashchinme priyakrittamahBhavita na cha me tasmadanyah priyataro bhuvi
The text says, in Krishna's words, that no one among people does him dearer service than the one who teaches it, and that no one on earth will be dearer to him. This is the Gita's own claim.
अध्येष्यते च य इमं धर्म्यं संवादमावयोः ।ज्ञानयज्ञेन तेनाहमिष्टः स्यामिति मे मतिः ॥
Adhyeshyate cha ya imam dharmyam sanvadamavayohJnanayajnena tenahamishtah syamiti me matih
The text says, in Krishna's words, that whoever studies this sacred dialogue between the two of them will have worshipped him with the sacrifice of knowledge (jñāna-yajña); Krishna calls this his view. It is the Gita's own claim about studying it.
श्रद्धावाननसूयश्च शृणुयादपि यो नरः ।सोऽपि मुक्तः शुभांल्लोकान्प्राप्नुयात्पुण्यकर्मणाम् ॥
Shraddhavananasuyashcha shrinuyadapi yo narahSopi muktah shubhanllokanprapnuyatpunyakarmanam
The text says, in Krishna's words, that even a person who only listens to it, with faith and without fault-finding, is set free and reaches the happy worlds of those who do good. This is the Gita's own claim about hearing it.
कच्चिदेतच्छ्रुतं पार्थ त्वयैकाग्रेण चेतसा ।कच्चिदज्ञानसम्मोहः प्रनष्टस्ते धनञ्जय ॥
Kachchidetachchhrutam partha tvayaikagrena chetasaKachchidajnanasammohah pranashtaste dhananjaya
Krishna asks Arjuna, son of Pritha, whether he has heard this with a focused mind, and whether his confusion born of ignorance has been destroyed.
नष्टो मोहः स्मृतिर्लब्धा त्वत्प्रसादान्मयाऽच्युत ।स्थितोऽस्मि गतसन्देहः करिष्ये वचनं तव ॥
Nashto mohah smritirlabdha tvatprasadanmayachyutaSthitosmi gatasandehah karishye vachanam tava
Arjuna answers. He says his confusion is gone and that, by Krishna's grace, he has regained his memory (smṛti), his true understanding. He stands firm, his doubts gone, and says he will do as Krishna says. This answers the grief of chapter 1 and his refusal in 2.9.
इत्यहं वासुदेवस्य पार्थस्य च महात्मनः ।संवादमिममश्रौषमद्भुतं रोमहर्षणम् ॥
Ityaham vasudevasya parthasya cha mahatmanahSanvadamimamashraushamadbhutam romaharshanam
Sanjaya speaks to King Dhritarashtra. He says that he heard this wonderful dialogue between Vasudeva (Krishna) and the great-souled Partha (Arjuna), and that it made his hair stand on end.
व्यासप्रसादाच्छ्रुतवानेतद् गुह्यमहं परम् ।योगं योगेश्वरात्कृष्णात्साक्षात्कथयतः स्वयम् ॥
Vyasaprasadachchhrutavanetad guhyamaham paramYogam yogeshvaratkrishnatsakshatkathayatah svayam
Sanjaya says that by the grace of Vyasa he heard this supreme and secret yoga directly from Krishna, the lord of yoga, as Krishna spoke it himself. Both commentators explain that Vyasa had given Sanjaya divine sight (Sastri p. 478; Govindacharya p. 570).
राजन्संस्मृत्य संस्मृत्य संवादमिममद्भुतम् ।केशवार्जुनयोः पुण्यं हृष्यामि च मुहुर्मुहुः ॥
Rajansansmritya sansmritya sanvadamimamadbhutamKeshavarjunayoh punyam hrishyami cha muhurmuhuh
Sanjaya tells the king that as he remembers this wonderful and holy dialogue between Keshava and Arjuna again and again, he rejoices again and again.
तच्च संस्मृत्य संस्मृत्य रूपमत्यद्भुतं हरेः ।विस्मयो मे महान् राजन् हृष्यामि च पुनः पुनः ॥
Tachcha sansmritya sansmritya rupamatyadbhutam harehVismayo me mahan rajan hrishyami cha punah punah
Sanjaya says that as he remembers again and again that most wonderful form of Hari, his wonder is great and he rejoices again and again. Shankara and Ramanuja both take the form to be the universal form of chapter 11.
यत्र योगेश्वरः कृष्णो यत्र पार्थो धनुर्धरः ।तत्र श्रीर्विजयो भूतिर्ध्रुवा नीतिर्मतिर्मम ॥
Yatra yogeshvarah krishno yatra partho dhanurdharahTatra shrirvijayo bhutirdhruva nitirmatirmama
Sanjaya ends the Gita with his own view. Wherever Krishna, the lord of yoga, is, and wherever Partha the archer is, there, he says, are fortune, victory, prosperity and lasting right conduct (nīti). Shankara takes 'there' to mean the side of the Pandavas. Besant's note gives Shankara's reading of the last words. The colophon then names the chapter.