|| Verse: 1 ||
अर्जुन उवाच ।
संन्यासस्य महाबाहो तत्त्वमिच्छामि वेदितुम् ।
त्यागस्य च हृषीकेश पृथक्केशिनिषूदन ॥ १ ॥
Translation
Arjuna said:
O mighty-armed Sri Krishna, O inner controller of all, O Slayer of Ke‹i, I wish to know severally the truth of Sa≈nyåsa as also of Tyaga.
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|| Verse: 2 ||
श्रीभगवानुवाच ।
काम्यानां कर्मणां न्यासं संन्यासं कवयो विदुः ।
सर्वकर्मफलत्यागं प्राहुस्त्यागं विचक्षणाः ॥ २ ॥
Translation
Sri Bhagavan said :
Some sages understand Samnyasa as the giving up of all actions motivated by desire, and the wise declare that Tyåga consists in relinquishing the fruit of all actions.
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|| Verse: 3 ||
त्याज्यं दोषवदित्येके कर्म प्राहुर्मनीषिणः ।
यज्ञदानतपःकर्म न त्याज्यमिति चापरे ॥ ३ ॥
Translation
Some wise men declare that all actions contain a measure of evil, and are, therefore, worth giving up; while others say that acts of sacrifice, charity, and penance are not to be shunned.
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|| Verse: 4 ||
निश्चयं शृणु मे तत्र त्यागे भरतसत्तम ।
त्यागो हि पुरुषव्याघ्र त्रिविधः सम्प्रकीर्तितः ॥ ४ ॥
Translation
Of Samnyasa and Tyaga, first hear My conclusion on the subject of renunciation (Tyaga), Arjuna; for renunciation, O tiger among men has been declared to be of three kinds-Sattvika, Rajasika, and Tamasika.
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|| Verse: 5 ||
यज्ञदानतपःकर्म न त्याज्यं कार्यमेव तत् ।
यज्ञो दानं तपश्चैव पावनानि मनीषिणाम् ॥ ५ ॥
Translation
Acts of sacrifice, charity, and penance are not worth giving up; they must be performed. For sacrifice, charity, and penanceóall these are purifiers to the wise men.
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|| Verse: 6 ||
एतान्यपि तु कर्माणि सङ्गं त्यक्त्वा फलानि च ।
कर्तव्यानीति मे पार्थ निश्चितं मतमुत्तमम् ॥ ६ ॥
Translation
Hence these acts of sacrifice, charity, and penance, and all other acts of duty too, must be performed without attachment and expectation of reward: this is My well-considered and supreme verdict, Arjuna.
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|| Verse : 7 ||
नियतस्य तु संन्यासः कर्मणो नोपपद्यते ।
मोहात्तस्य परित्यागस्तामसः परिकीर्तितः ॥ ७ ॥
Translation
(Prohibited acts and those that are motivated by desire should no doubt, be given up). But it is not advisable to abandon a prescribed duty. Such abandonment through ignorance has been declared as Tamasika.
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|| Verse : 8 ||
दुःखमित्येव यत्कर्म कायक्लेशभयात्त्यजेत् ।
स कृत्वा राजसं त्यागं नैव त्यागफलं लभेत् ॥ ८ ॥
Translation
Should anyone give up his duties for fear of physical strain, thinking that all actions are verily painful-practicing such Rajasika form of renunciation, he does not reap the fruit of renunciation.
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|| Verse : 9 ||
कार्यमित्येव यत्कर्म नियतं क्रियतेऽर्जुन ।
सङ्गं त्यक्त्वा फलं चैव स त्यागः सात्त्विको मतः ॥ ९ ॥
Translation
A prescribed duty which is performed simply because it has to be performed, giving up attachment and fruit, that alone has been recognized as the Sattvika form of renunciation.
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|| Verse: 10 ||
न द्वेष्ट्यकुशलं कर्म कुशले नानुषज्जते ।
त्यागी सत्त्वसमाविष्टो मेधावी छिन्नसंशयः ॥ १० ॥
Translation
He who has neither aversion for action which is leading to bondage nor attachment to that which is conducive to blessednessóimbued with the quality of goodness, he has all his doubts resolved, is intelligent and a man of true renunciation.
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|| Verse: 11 ||
न हि देहभृता शक्यं त्यक्तुं कर्माण्यशेषतः ।
यस्तु कर्मफलत्यागी स त्यागीत्यभिधीयते ॥ ११ ॥
Translation
Since all actions cannot be given up in their entirety by anyone possessing a body, he alone who renounces the fruit of actions is called a man of renunciation.
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|| Verse: 12 ||
अनिष्टमिष्टं मिश्रं च त्रिविधं कर्मणः फलम् ।
भवत्यत्यागिनां प्रेत्य न तु संन्यासिनां क्वचित् ॥ १२ ॥
Translation
Agreeable, disagreeable, and mixed threefold, indeed, is the fruit that accrues after death from the actions of the unrenouncing. But there is none whatsoever for those who have renounced.
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|| Verse: 13 ||
पञ्चैतानि महाबाहो कारणानि निबोध मे ।
साङ्ख्ये कृतान्ते प्रोक्तानि सिद्धये सर्वकर्मणाम् ॥ १३ ॥
Translation
In the branch of learning known as Sankhya, which prescribes means for neutralizing all actions, the five factors have been mentioned as contributing to the accomplishment of all actions; know them all from Me, Arjuna.
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|| Verse: 14 ||
अधिष्ठानं तथा कर्ता करणं च पृथग्विधम् ।
विविधाश्च पृथक्चेष्टा दैवं चैवात्र पञ्चमम् ॥ १४ ॥
Translation
The following are the factors operating towards the accomplishment of actions, viz., the body and the doer, the organs of different kinds, and the different functions of manifold kinds; and the fifth is Daiva or Prarabdha Karma (destiny).
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|| Verse: 15 ||
शरीरवाङ्मनोभिर्यत्कर्म प्रारभते नरः ।
न्याय्यं वा विपरीतं वा पञ्चैते तस्य हेतवः ॥ १५ ॥
Translation
These five are the contributory causes of whatever actions, right or wrong, man performs with the mind, speech, and body.
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|| Verse: 16 ||
तत्रैवं सति कर्तारमात्मानं केवलं तु यः ।
पश्यत्यकृतबुद्धित्वान्न स पश्यति दुर्मतिः ॥ १६ ॥
Translation
Notwithstanding this, however, he who, having an impure mind, regards the absolute, taintless Self alone as the doer, that man of perverse understanding does not view aright.
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|| Verse: 17 ||
यस्य नाहङ्कृतो भावो बुद्धिर्यस्य न लिप्यते ।
हत्वाऽपि स इमाँल्लोकान्न हन्ति न निबध्यते ॥ १७ ॥
Translation
He whose mind is free from the sense of doer ship, and whose reason is not affected by worldly objects and activities, does not really kill, even having killed all these people, nor does any sin accrue to him.
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|| Verse: 18 ||
ज्ञानं ज्ञेयं परिज्ञाता त्रिविधा कर्मचोदना ।
करणं कर्म कर्तेति त्रिविधः कर्मसङ्ग्रहः ॥ १८ ॥
Translation
The Knower, knowledge, and the object of knowledgeóthese three motivate action. Even so, the doer, the organs, and activity-these are the three constituents of action.
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|| Verse: 19 ||
ज्ञानं कर्म च कर्ता च त्रिधैव गुणभेदतः ।
प्रोच्यते गुणसङ्ख्याने यथावच्छृणु तान्यपि ॥ १९ ॥
Translation
In the branch of knowledge dealing with the Gunas or modes of Prakæti, knowledge, and action as well as the doer has been declared to be of three kinds according to the Guna which predominates in each; hear them too duly from Me.
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|| Verse : 20 ||
सर्वभूतेषु येनैकं भावमव्ययमीक्षते ।
अविभक्तं विभक्तेषु तज्ज्ञानं विद्धि सात्त्विकम् ॥ २० ॥
Translation
That by which man perceives one imperishable divine existence as undivided and equally present in all individual beings know that knowledge to be Sattvika.
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|| Verse: 21 ||
पृथक्त्वेन तु यज्ज्ञानं नानाभावान्पृथग्विधान् ।
वेत्ति सर्वेषु भूतेषु तज्ज्ञानं विद्धि राजसम् ॥ २१ ॥
Translation
The knowledge by which man cognizes many existences of various kinds, as apart from one another, in all beings, know that knowledge to be Rajasika.
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|| Verse: 22 ||
यत्तु कृत्स्नवदेकस्मिन्कार्ये सक्तमहैतुकम् ।
अतत्त्वार्थवदल्पं च तत्तामसमुदाहृतम् ॥ २२ ॥
Translation
Again, that knowledge which clings to one body as if it were whole, and which is irrational, has no real grasp of truth and is trivial, has been declared as Tamasika.
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|| Verse: 23 ||
नियतं सङ्गरहितमरागद्वेषतः कृतम् ।
अफलप्रेप्सुना कर्म यत्तत्सात्त्विकमुच्यते ॥ २३ ॥
Translation
That action which is ordained by the scriptures and is not accompanied by the sense of doer ship, and has been done without any attachment or aversion by one who seeks no return, is called Sattvika.
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|| Verse: 24 ||
यत्तु कामेप्सुना कर्म साहङ्कारेण वा पुनः ।
क्रियते बहुलायासं तद्राजसमुदाहृतम् ॥ २४ ॥
Translation
That action, however, which involves much strain and is performed by one who seeks enjoyment or by a man full of egotism, has been spoken of as Rajasika.
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|| Verse: 25 ||
अनुबन्धं क्षयं हिंसामनपेक्ष्य च पौरुषम् ।
मोहादारभ्यते कर्म यत्तत्तामसमुच्यते ॥ २५ ॥
Translation
That action which is undertaken through sheer ignorance, without regard to consequences or loss to oneself, injury to others, and one’s own resourcefulness, is declared as Tamasika.
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|| Verse: 26 ||
मुक्तसङ्गोऽनहंवादी धृत्युत्साहसमन्वितः ।
सिद्ध्यसिद्ध्योर्निर्विकारः कर्ता सात्त्विक उच्यते ॥ २६ ॥
Translation
Free from attachment, unegoistic, endowed with firmness and zeal, and unswayed by success and failure-such a doer is said to be Sattvika.
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|| Verse: 27 ||
रागी कर्मफलप्रेप्सुर्लुब्धो हिंसात्मकोऽशुचिः ।
हर्षशोकान्वितः कर्ता राजसः परिकीर्तितः ॥ २७ ॥
Translation
The doer who is full of attachment seeks the fruit of actions and is greedy, and who is oppressive by nature and of impure conduct, and is affected by joy and sorrow, has been called Rajasika.
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|| Verse: 28 ||
अयुक्तः प्राकृतः स्तब्धः शठो नैष्कृतिकोऽलसः ।
विषादी दीर्घसूत्री च कर्ता तामस उच्यते ॥ २८ ॥
Translation
Lacking piety and self-control, uncultured, arrogant, deceitful, inclined to rob others of their livelihood, slothful, despondent, and procrastinating – such a doer is called Tamasika.
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|| Verse: 29 ||
बुद्धेर्भेदं धृतेश्चैव गुणतस्त्रिविधं शृणु ।
प्रोच्यमानमशेषेण पृथक्त्वेन धनञ्जय ॥ २९ ॥
Translation
Now hear Arjuna, the threefold division, based on the predominance of each Guna, of understanding (Buddhi) and firmness (Dharti), which I shall explain in detail, one by one.
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|| Verse: 30 ||
प्रवृत्तिं च निवृत्तिं च कार्याकार्ये भयाभये ।
बन्धं मोक्षं च या वेत्ति बुद्धिः सा पार्थ सात्त्विकी ॥ ३० ॥
Translation
The intellect which correctly determines the paths of activity and renunciation, what ought to be done and what should not be done, what is fear and what is fearlessness, and what is bondage and what is liberation, that intellect is Sattvika.
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|| Verse: 31 ||
यया धर्ममधर्मं च कार्यं चाकार्यमेव च ।
अयथावत्प्रजानाति बुद्धिः सा पार्थ राजसी ॥ ३१ ॥
Translation
The intellect by which man does not truly perceive what is Dharma and what is Adharma, what ought to be done and what should not be done-that intellect is Rajasika.
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|| Verse : 32 ||
अधर्मं धर्ममिति या मन्यते तमसावृता ।
सर्वार्थान्विपरीतांश्च बुद्धिः सा पार्थ तामसी ॥ ३२ ॥
Translation
The intellect which imagines even Adharma to be Dharma, and sees all other things upside-down-wrapped in ignorance, that intellect is Tamasika, Arjuna.
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|| Verse: 33 ||
धृत्या यया धारयते मनःप्राणेन्द्रियक्रियाः ।
योगेनाव्यभिचारिण्या धृतिः सा पार्थ सात्त्विकी ॥ ३३ ॥
Translation
The unwavering firmness by which man controls through the Yoga of meditation the functions of the mind, the vital airs, and the senses-that firmness, Arjuna, is Sattvika.
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|| Verse: 34 ||
यया तु धर्मकामार्थान्धृत्या धारयतेऽर्जुन ।
प्रसङ्गेन फलाकाङ्क्षी धृतिः सा पार्थ राजसी ॥ ३४ ॥
Translation
The firmness (Dharti), however, by which the man seeking reward for his actions clutches with an extreme fondness for virtues, earthly possessions, and worldly enjoyments-that firmness (Dharti) is said to be Rajasika, Arjuna.
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|| Verse: 35 ||
यया स्वप्नं भयं शोकं विषादं मदमेव च ।
न विमुञ्चति दुर्मेधा धृतिः सा पार्थ तामसी ॥ ३५ ॥
Translation
The firmness (Dharti) by which an evil-minded person does not give up sleep, fear, anxiety, sorrow, and vanity as well, that firmness is Tamasika.
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|| Verses: 36, 37 ||
सुखं त्विदानीं त्रिविधं शृणु मे भरतर्षभ ।
अभ्यासाद्रमते यत्र दुःखान्तं च निगच्छति ॥ ३६ ॥
यत्तदग्रे विषमिव परिणामेऽमृतोपमम् ।
तत्सुखं सात्त्विकं प्रोक्तमात्मबुद्धिप्रसादजम् ॥ ३७ ॥
Translation
Now hear from Me the threefold joy too. That in which the striver finds enjoyment through the practice of adoration, meditation, and service to God, etc., and whereby he reaches the end of sorrow-such a joy, though appearing as poison in the beginning, tastes like nectar in the end; hence that joy, born as it is of the placidity of mind brought about by meditation on God, has been declared as Sattvika.
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|| Verse: 38 ||
विषयेन्द्रियसंयोगाद्यत्तदग्रेऽमृतोपमम् ।
परिणामे विषमिव तत्सुखं राजसं स्मृतम् ॥ ३८ ॥
Translation
The delight which follows from the contact of the senses with their objects is eventually poison-like, though appearing at first as nectar; hence it has been spoken of as Rajasika.
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|| Verse: 39 ||
यदग्रे चानुबन्धे च सुखं मोहनमात्मनः ।
निद्रालस्यप्रमादोत्थं तत्तामसमुदाहृतम् ॥ ३९ ॥
Translation
That which stupefies the self during its enjoyment as well as in the end – derived from sleep, indolence, and obstinate error, such delight has been called Tamasika.
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|| Verse: 40 ||
न तदस्ति पृथिव्यां वा दिवि देवेषु वा पुनः ।
सत्त्वं प्रकृतिजैर्मुक्तं यदेभिः स्यात्त्रिभिर्गुणैः ॥ ४० ॥
Translation
There is no being on earth, or even among the gods in heaven or anywhere else, who is free from these three Gunas, born of Prakriti.
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|| Verse: 41 ||
ब्राह्मणक्षत्रियविशां शूद्राणां च परन्तप ।
कर्माणि प्रविभक्तानि स्वभावप्रभवैर्गुणैः ॥ ४१ ॥
Translation
The duties of the Brahmanas, the Ksatriyas, and the Vaisyas, as well as of the Sudras have been assigned according to their inborn qualities, Arjuna.
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|| Verse : 42 ||
शमो दमस्तपः शौचं क्षान्तिरार्जवमेव च ।
ज्ञानं विज्ञानमास्तिक्यं ब्रह्मकर्म स्वभावजम् ॥ ४२ ॥
Translation
The subjugation of the mind and senses, enduring hardships for the discharge of one’s sacred obligations, external and internal purity, forgiving the faults of others, straightness of mind, senses, and behavior, belief in the Vedas and other scriptures, God and life after death, etc., study and teaching of the Vedas and other scriptures and realization of the truth relating to God-all these constitute the natural duties of a Brahmana.
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|| Verse: 43 ||
शौर्यं तेजो धृतिर्दाक्ष्यं युद्धे चाप्यपलायनम् ।
दानमीश्वरभावश्च क्षात्रं कर्म स्वभावजम् ॥ ४३ ॥
Translation
Heroism, majesty, firmness, diligence, and dauntlessness in battle, bestowing gifts, and lordliness-all these constitute the natural duty of a Kshatriya.
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|| Verse: 44 ||
कृषिगौरक्ष्यवाणिज्यं वैश्यकर्म स्वभावजम् ।
परिचर्यात्मकं कर्म शूद्रस्यापि स्वभावजम् ॥ ४४ ॥
Translation
Agriculture, rearing of cows, and honest exchange of merchandise-these constitute the natural duty of a Vaisya (a member of the trading class); and service of the other classes is the natural duty even of a Sudra (a member of the labouring class).
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|| Verse: 45 ||
स्वे स्वे कर्मण्यभिरतः संसिद्धिं लभते नरः ।
स्वकर्मनिरतः सिद्धिं यथा विन्दति तच्छृणु ॥ ४५ ॥
Translation
Keenly devoted to his own natural duty, man attains the highest perfection in the shape of God-realization. Hear the mode of performance whereby the man engaged in his inborn duty reaches that highest consummation.
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|| Verse : 46 ||
यतः प्रवृत्तिर्भूतानां येन सर्वमिदं ततम् ।
स्वकर्मणा तमभ्यर्च्य सिद्धिं विन्दति मानवः ॥ ४६ ॥
Translation
By worshipping Him from whom all beings come into being and by whom the whole universe is pervaded, through the performance of his own natural duties, man attains the highest perfection.
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|| Verse : 47 ||
श्रेयान्स्वधर्मो विगुणः परधर्मात्स्वनुष्ठितात् ।
स्वभावनियतं कर्म कुर्वन्नाप्नोति किल्बिषम् ॥ ४७ ॥
Translation
Better is one’s own duty, though devoid of merit, than the duty of another well-performed; for performing the duty ordained by his own nature, man does not incur sin.
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|| Verse : 48 ||
सहजं कर्म कौन्तेय सदोषमपि न त्यजेत् ।
सर्वारम्भा हि दोषेण धूमेनाग्निरिवावृताः ॥ ४८ ॥
Translation
Therefore, Arjuna, one should not relinquish one’s innate duty, even though it has a measure of evil; for all undertakings are beset by some evil, as is the fire covered by smoke.
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|| Verse: 49 ||
असक्तबुद्धिः सर्वत्र जितात्मा विगतस्पृहः ।
नैष्कर्म्यसिद्धिं परमां संन्यासेनाधिगच्छति ॥ ४९ ॥
Translation
He whose intellect is unattached everywhere, whose thirst for enjoyment has altogether disappeared, and who has subdued his mind, reaches through Sankhyayoga (the path of Knowledge) the consummation of actionlessness.
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|| Verse: 50 ||
सिद्धिं प्राप्तो यथा ब्रह्म तथाप्नोति निबोध मे ।
समासेनैव कौन्तेय निष्ठा ज्ञानस्य या परा ॥ ५० ॥
Translation
Arjuna, know from Me only briefly the process through which man having attained action-lessness, which is the highest consummation of Jnana yoga (the path of Knowledge), reaches Brahma.
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|| Verse: 51, 52, 53 ||
बुद्ध्या विशुद्धया युक्तो धृत्यात्मानं नियम्य च ।
शब्दादीन्विषयांस्त्यक्त्वा रागद्वेषौ व्युदस्य च ॥ ५१ ॥
विविक्तसेवी लघ्वाशी यतवाक्कायमानसः ।
ध्यानयोगपरो नित्यं वैराग्यं समुपाश्रितः ॥ ५२ ॥
अहङ्कारं बलं दर्पं कामं क्रोधं परिग्रहम् ।
विमुच्य निर्ममः शान्तो ब्रह्मभूयाय कल्पते ॥ ५३ ॥
Translation
Endowed with pure intellect and partaking of a light, Sattvika, and regulated diet, living in a lonely and undefiled place having rejected sound and other objects of sense, having controlled the mind, speech, and body by restraining the mind and senses through firmness of a Sattvika type, taking a resolute stand on dispassion, after having completely got rid of attraction and aversion and remaining ever devoted to the Yoga of meditation, having given up egotism, violence, arrogance, lust, anger, and luxuries, devoid of the feeling of meum and tranquil of heart-such a man becomes qualified for oneness with Brahma, who is Truth, Consciousness, and Bliss.
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|| Verse: 54 ||
ब्रह्मभूतः प्रसन्नात्मा न शोचति न काङ्क्षति ।
समः सर्वेषु भूतेषु मद्भक्तिं लभते पराम् ॥ ५४ ॥
Translation
Established in identity with Brahma (who is Truth, Consciousness, and Bliss solidified), and cheerful in mind, the Sankhyayogi no longer grieves nor craves for anything. The same to all beings, such a Yogi attains supreme devotion to Me.
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|| Verse: 55 ||
भक्त्या मामभिजानाति यावान्यश्चास्मि तत्त्वतः ।
ततो मां तत्त्वतो ज्ञात्वा विशते तदनन्तरम् ॥ ५५ ॥
Translation
Through that supreme devotion he comes to know Me in reality, what and who I am; and thereby knowing Me truly, he forthwith merges into My being.
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|| Verse: 56 ||
सर्वकर्माण्यपि सदा कुर्वाणो मद्व्यपाश्रयः ।
मत्प्रसादादवाप्नोति शाश्वतं पदमव्ययम् ॥ ५६ ॥
Translation
The Karmayogi, however, who depends on Me, attains by My grace the eternal, imperishable state, even though performing all actions.
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|| Verse: 57 ||
चेतसा सर्वकर्माणि मयि संन्यस्य मत्परः ।
बुद्धियोगमुपाश्रित्य मच्चित्तः सततं भव ॥ ५७ ॥
Translation
Mentally dedicating all your actions to Me, and taking recourse to Yoga in the form of even-mindedness, be solely devoted to Me and constantly fix your mind on Me.
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|| Verse: 58 ||
मच्चित्तः सर्वदुर्गाणि मत्प्रसादात्तरिष्यसि ।
अथ चेत्त्वमहङ्कारान्न श्रोष्यसि विनङ्क्ष्यसि ॥ ५८ ॥
Translation
With your mind thus devoted to Me, you shall, by My grace overcome all difficulties. But, if from self-conceit you do not care to listen to Me, you will be lost.
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|| श्लोक : ५९ ||
यदहङ्कारमाश्रित्य न योत्स्य इति मन्यसे ।
मिथ्यैष व्यवसायस्ते प्रकृतिस्त्वां नियोक्ष्यति ॥ ५९ ॥
Translation
If taking your stand on egotism, you think, “I will not fight,” vain is this resolve of yours; nature will drive you to the act.
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|| Verse: 60 ||
स्वभावजेन कौन्तेय निबद्धः स्वेन कर्मणा ।
कर्तुं नेच्छसि यन्मोहात्करिष्यस्यवशोऽपि तत् ॥ ६० ॥
Translation
That action, too, which you are not willing to undertake through ignorance you will perforce perform, bound by your own duty born of your nature.
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|| Verse: 61 ||
ईश्वरः सर्वभूतानां हृद्देशेऽर्जुन तिष्ठति ।
भ्रामयन्सर्वभूतानि यन्त्रारूढानि मायया ॥ ६१ ॥
Translation
Arjuna, God abides in the heart of all creatures, causing them to revolve according to their Karma by His illusive power (Maya) as though mounted on a machine.
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|| Verse: 62 ||
तमेव शरणं गच्छ सर्वभावेन भारत ।
तत्प्रसादात्परां शान्तिं स्थानं प्राप्स्यसि शाश्वतम् ॥६२॥
Translation
Take refuge in Him alone with all your being, Arjuna. By His mere grace, you will attain supreme peace and an eternal abode.
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|| Verse: 63 ||
इति ते ज्ञानमाख्यातं गुह्याद्गुह्यतरं मया ।
विमृश्यैतदशेषेण यथेच्छसि तथा कुरु ॥ ६३ ॥
Translation
Thus, has this wisdom, more profound than all profundities, been imparted to you by Me; deeply pondering over it, now do as you like.
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|| Verse: 64 ||
सर्वगुह्यतमं भूयः शृणु मे परमं वचः ।
इष्टोऽसि मे दृढमिति ततो वक्ष्यामि ते हितम् ॥ ६४ ॥
Translation
Here, again, My supremely profound words, the most esoteric of all truths; as you are extremely dear to Me, therefore, I shall give you this salutary advice for your own good.
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|| श्लोक : ६५ ||
मन्मना भव मद्भक्तो मद्याजी मां नमस्कुरु ।
मामेवैष्यसि सत्यं ते प्रतिजाने प्रियोऽसि मे ॥ ६५ ॥
Translation
Give your mind to Me, be devoted to Me, worship Me, and bow to Me. Doing so, you will come to Me alone, I truly promise you; for, you are exceptionally dear to Me.
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|| Verse: 66 ||
सर्वधर्मान्परित्यज्य मामेकं शरणं व्रज ।
अहं त्वा सर्वपापेभ्यो मोक्षयिष्यामि मा शुचः ॥ ६६ ॥
Translation
Resigning all your duties to Me, the all-powerful and all-supporting Lord, take refuge in Me alone; I shall absolve you of all sins, worry not.
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|| Verse: 67 ||
इदं ते नातपस्काय नाभक्ताय कदाचन ।
न चाशुश्रूषवे वाच्यं न च मां योऽभ्यसूयति ॥ ६७ ॥
Translation
This secret gospel of the Gita should never be imparted to a man who lacks in austerity, nor to him who is wanting in devotion, nor even to him who is not willing to hear; and in no case to him who finds fault with Me.
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|| Verse: 68 ||
य इदं परमं गुह्यं मद्भक्तेष्वभिधास्यति ।
भक्तिं मयि परां कृत्वा मामेवैष्यत्यसंशयः ॥ ६८ ॥
Translation
He who, offering the highest love to Me, preaches the most profound gospel of the Gita among My devotees, shall come to Me alone; there is no doubt about it.
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|| Verse: 69 ||
न च तस्मान्मनुष्येषु कश्चिन्मे प्रियकृत्तमः ।
भविता न च मे तस्मादन्यः प्रियतरो भुवि ॥ ६९ ॥
Translation
Among men there is none who does Me a more loving service than he; nor shall anyone be dearer to Me on the entire globe than he.
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|| Verse : 70 ||
अध्येष्यते च य इमं धर्म्यं संवादमावयोः ।
ज्ञानयज्ञेन तेनाहमिष्टः स्यामिति मे मतिः ॥ ७० ॥
Translation
Whosoever studies this sacred dialogue of ours in the form of the Gita, by him too shall I be worshipped with Yajna of Knowledge; such is My conviction.
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|| Verse: 71 ||
श्रद्धावाननसूयश्च शृणुयादपि यो नरः ।
सोऽपि मुक्तः शुभाँल्लोकान्प्राप्नुयात्पुण्यकर्मणाम् ॥७१॥
Translation
The man who listens to the holy Gita with reverence, being free from malice, he too, liberated from sin, shall reach the propitious worlds of the pious and the virtuous.
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|| Verse: 72 ||
कच्चिदेतच्छ्रुतं पार्थ त्वयैकाग्रेण चेतसा ।
कच्चिदज्ञानसम्मोहः प्रनष्टस्ते धनञ्जय ॥ ७२ ॥
Translation
Have you, O Arjuna, heard this gospel of the Gita attentively? And has your delusion born of ignorance been destroyed, O Dhananjaya, conqueror of riches?
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|| Verse: 73 ||
अर्जुन उवाच ।
नष्टो मोहः स्मृतिर्लब्धा त्वत्प्रसादान्मयाच्युत ।
स्थितोऽस्मि गतसन्देहः करिष्ये वचनं तव ॥ ७३ ॥
Translation
Arjuna said:
Krishna, by Your grace my delusion has been destroyed and I have gained wisdom. I am free of all doubt. I shall do your bidding.
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|| Verse : 74 ||
सञ्जय उवाच ।
इत्यहं वासुदेवस्य पार्थस्य च महात्मनः ।
संवादमिममश्रौषमद्भुतं रोमहर्षणम् ॥ ७४ ॥
Translation
Sanjaya said:
Thus I heard the mysterious and thrilling conversation between Sri Krishna and the high-souled Arjuna, the son of Kunti.
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|| Verse: 75 ||
व्यासप्रसादाच्छ्रुतवानेतद्गुह्यमहं परम् ।
योगं योगेश्वरात्कृष्णात्साक्षात्कथयतः स्वयम् ॥ ७५ ॥
Translation
Having been blessed with the divine vision by the grace of Sri Vyasa, I heard in person this supremely esoteric gospel from the Lord of Yoga, Sri Krishna Himself, imparting it to Arjuna.
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|| Verse: 76 ||
राजन्संस्मृत्य संस्मृत्य संवादमिममद्भुतम् ।
केशवार्जुनयोः पुण्यं हृष्यामि च मुहुर्मुहुः ॥ ७६ ॥
Translation
Remembering, over and over, that sacred and mystic conversation between Bhagavan Sri Krishna and Arjuna, O King! I rejoice again and yet again.
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|| Verse : 77 ||
तच्च संस्मृत्य संस्मृत्य रूपमत्यद्भुतं हरेः ।
विस्मयो मे महान् राजन्हृष्यामि च पुनः पुनः ॥ ७७ ॥
Translation
Remembering also, again and again, that most wonderful form of Sri Krishna, great is my wonder and I rejoice over and over again.
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|| Verse : 78 ||
यत्र योगेश्वरः कृष्णो यत्र पार्थो धनुर्धरः ।
तत्र श्रीर्विजयो भूतिर्ध्रुवा नीतिर्मतिर्मम ॥ ७८ ॥
Translation
Wherever there is Bhagavan Sri Krishna, the Lord of Yoga, and wherever there is Arjuna, the wielder of the Gandiva bow, goodness, victory, glory, and unfailing righteousness will surely be there: such is My conviction.