Verses | Details |
|---|---|
Arjuna said: “O mighty-armed Krishna, O Hrishikesha, I desire to understand the true nature of renunciation, the science of detachment, and also the distinction between the two” | |
“The Supreme Lord said: The wise understand that renunciation of selfish actions is called sannyasa, and the relinquishment of the fruits of all actions is called tyāga, O discerning ones.” | |
“Some wise individuals say that actions should be abandoned like evil. Others say that actions such as sacrifice, charity, and austerity should not be abandoned.” | |
“Listen to me attentively, O best among the Bharatas, about the threefold division of relinquishment (tyāga), which is proclaimed to be of a definitive nature.” | |
“The acts of sacrifice, charity, and austerity should not be abandoned; they must certainly be performed. Indeed, sacrifice, charity, and austerity are the purifiers of the wise.” | |
“O Arjuna, in addition to the aforementioned practices, these actions too, when performed without attachment to the fruits, are to be carried out as duties. This is My highest and definite opinion.” | |
“However, the renunciation of prescribed duties is not appropriate for one who is disciplined, as it is born of ignorance and is declared to be in the mode of tamasic darkness.” | |
“The person who renounces prescribed duties due to bodily distress and fear of inconvenience, considering them as troublesome, does not attain the true fruit of renunciation but only performs a renunciation in the mode of passion.” | |
“O Arjuna, the renunciation of prescribed duties performed with the understanding that they are one's obligations, giving up attachment to the results, is considered in the mode of goodness.” | |
“Individuals who practice sattvic renunciation neither harbor hatred when faced with disagreeable circumstances, nor actively pursue situations that cater to their personal preferences. They possess the inherent quality of goodness and are free from any doubts or uncertainties regarding their work.” | |
“It is not possible for an embodied being to completely renounce all actions. But one who renounces the attachment to the results of actions is called a true renunciant.” | |
“Actions are of three kinds - desirable, undesirable, and mixed. The results of these actions accrue to those even after death for those who seek personal reward, for those who renounce the fruits of their actions, there are no such results here or hereafter.” | |
“O mighty-armed one, understand from Me these five causes, declared in the Sankhya philosophy, for the accomplishment of all actions." | |
"The basis, the doer, the various instruments, the different activities, and ultimately, the Divine influence—these are the five factors of action." | |
“When a person initiates action through the body, speech, or mind, these five factors are the causes of it—whether it is right or wrong, just or unjust.” However, those who possess a discerning intellect perceive the self to be the sole doer in all actions. Those lacking this understanding, with an unrefined intellect, fail to see the truth and perceive themselves as the doers. | |
“One who has no sense of doership and whose intellect is not tainted, even though he may slay these enemies like desires, attachments, and false beliefs, he neither kills nor is bound by the act.” | |
“Knowledge, the object of knowledge, and the knower are the three factors that prompt action. The senses, the work, and the doer are the threefold constituents of action.” | |
“Knowledge, action, and the doer are said to be of three kinds according to the modes of material nature. Hear about them in brief as I explain their distinctions.” | |
“Understand that knowledge to be in the mode of goodness by which one sees the same Supreme Soul dwelling equally in all beings, undivided among the divided.” | |
“But that knowledge which sees various existences as separate entities, distinct from one another, in all beings, know that knowledge to be in the mode of passion.” | |
“That knowledge which clings to one single effect as if it were the whole, without considering the true nature and consequences, that knowledge is said to be in the mode of ignorance.” | |
“That action is said to be in the mode of goodness (sattva) which is performed without attachment, without aversion, and without longing for the results.” | |
“But that action which is performed with desire for results or with egoistic motives, and accompanied by great effort, is said to be in the mode of passion (rajas).” | |
“But that action which is undertaken out of delusion, disregarding consequences, without considering one's ability, or without considering the harm caused to oneself and others, is said to be in the mode of ignorance (tamas).” | |
“One who is free from attachment, non-egotistical, endowed with determination and enthusiasm, unaffected by success or failure, is called a person of the mode of goodness (sattva).” | |
“The doer (kartā) who is attached, desirous of the fruits of action, greedy, violent, impure, elated or sorrowful, is said to be in the mode of passion (rajas).” | |
“The performer who is without intelligence, indecisive, deceitful, lazy, always sorrowful, and procrastinating, is said to be in the mode of ignorance (tamasa).” | |
“Listen, Arjuna, as I explain to you the threefold divisions of intelligence and determination, based on qualities. They are being described to you in detail, distinctly and separately.” | |
“O Arjuna, the intelligence that understands what should be done and what should not be done, what is to be feared and what is not to be feared, what is binding and what is liberating, is considered to be in the mode of goodness.” | |
“O Arjuna, the intelligence that understands what is righteousness and unrighteousness, what should be done and what should not be done, but in an improper and distorted manner, is considered to be in the mode of passion.” | |
“O Arjuna, the intelligence that perceives unrighteousness as righteousness, and sees all things in a completely reversed manner, is considered to be in the mode of ignorance.” | |
“O Arjuna, the steadfastness of the mind, the control of the life-force, and the discipline of the senses, achieved through unwavering devotion in yoga, is considered to be in the mode of goodness.” | |
“But the determination that holds onto righteousness, desire, and wealth with attachment, O Arjuna, and is driven by the desire for rewards, is said to be in the mode of passion.” | |
“But the determination that is clouded by delusion, fear, grief, despair, and intoxication, O Arjuna, and does not lead to liberation, is said to be in the mode of ignorance.” | |
“Listen, O best among the Bharatas, now hear about the threefold types of happiness. By practicing self-discipline, one attains a state where the end of suffering is realized.” | |
“That which appears as poison in the beginning but is like nectar in the end, that happiness is said to be born of the clarity of one's understanding and the tranquility of the mind.” | |
“The happiness that arises from the contact of the senses with their objects, which is like nectar in the beginning but appears as poison in the end, is considered to be of the passionate nature.” | |
“The happiness that deludes the self in the beginning and also in the end, arising from sleep, laziness, and negligence, is considered to be of the tamasic nature. | |
“That (happiness) does not exist on earth, in heaven, or among the gods, O Arjuna. It is born of the three modes of material nature, namely sattva (goodness), rajas (passion), and tamas (ignorance).” | |
“O Arjuna, the duties of the Brahmins, Kshatriyas, Vaishyas, and Shudras are divided according to their qualities determined by their inherent nature.” | |
“Shama (control of the mind), dama (control of the senses), tapaḥ (austerity), shauchaṁ (cleanliness), kṣhāntiḥ (forbearance), ārjava (sincerity), jñānaṁ (knowledge), vijñānam (wisdom), āstikyaṁ (faith in the scriptures), and brahma karma (performance of prescribed duties) are qualities that arise naturally from one's inherent nature or svabhāva.” | |
“Courage (valor), energy (vigor), steadfastness (perseverance), skillfulness (dexterity), including the ability to fight and stand firm in battle (resoluteness), generosity (charity), and the attitude of being a leader (lordship) are all traits that naturally arise from the Kshatriya (warrior) class.” | |
“Agriculture, cattle-rearing, and trade are the natural occupations arising from the Vaisya (merchant) class. Service-oriented work is the inherent nature of the Sudra (laborer) class.” | |
“A person attains perfection by being devoted to his own duties. By being committed to one's own prescribed duties, one achieves success. Listen to how one attains success through the performance of their own duties.” | |
“By whom all this universe is pervaded, through whom all beings are motivated to action, by worshiping that Supreme Being through one's own duties, a person attains perfection.” | |
“It is better to perform one's own duty imperfectly than to perform someone else's duty perfectly. By fulfilling the responsibilities according to one's own nature, one does not incur sin.” | |
“O Kaunteya (Arjuna), one should not abandon natural duties, even if they have faults. All undertakings are covered by some fault, just as fire is covered by smoke.” | |
“One with an unattached intellect, self-controlled, and free from desires attains the supreme perfection of renunciation by renouncing the fruits of actions.” | |
“Understand from Me in a concise manner, O Kaunteya, that steadfastness in knowledge is what enables one to attain the perfection of Brāhman.” | |
“Endowed with a purified intellect, controlling the mind with determination, relinquishing the objects of the senses, and free from attachment and aversion” “Dwelling in solitude, eating in moderation, controlling speech, body, and mind, engaging in constant meditation and detachment” “Renouncing ego, power, arrogance, desire, anger, and possessions, being free from possessiveness and tranquil, one becomes fit for attaining the state of Brāhman.” | |
“The one who has attained the state of Brāhman, whose mind is serene, neither grieves nor desires, and who is equal towards all beings, attains supreme devotion to Me.” | |
“By devotion, one truly understands Me as I am, knowing Me in essence. Having known Me in essence, one immediately enters into Me.” | |
“By always performing all actions while taking refuge in Me, one attains My grace and reaches the eternal, imperishable abode.” | |
“With your mind focused on Me, relinquishing all actions to Me, being devoted to Me, and taking refuge in the Yoga of intellect, always keep your consciousness absorbed in Me.” | |
“With your consciousness absorbed in Me, you will overcome all obstacles by My grace. But if you become egotistical, thinking yourself to be the doer, you will surely be lost.” | |
“If you think that you will not fight due to your attachment to the ego, your determination is in vain. Your nature will compel you to fight.” | |
“O son of Kunti, bound by your own nature, you will involuntarily do that which you do not wish to do due to delusion.” | |
“The Supreme Lord resides in the hearts of all beings, O Arjuna. By His divine power, He causes all beings to revolve like puppets mounted on a machine.” | |
“Take refuge in Him alone, O Bharata, with your entire being. By His grace, you will attain the supreme peace and the eternal abode.” | |
"Thus, I have imparted to you the knowledge that is more secret than the secret. Reflecting upon it completely, do as you wish." | |
"Out of all the secrets, I will now tell you the most confidential. Listen to my supreme instructions, for you are very dear to me, and I will speak for your benefit." | |
"Always think of Me, become My devotee, worship Me, and offer your homage to Me. In this way, you will come to Me without fail. I promise you this because you are My very dear friend." | |
"Abandon all varieties of religion and surrender exclusively unto Me. I will liberate you from all sins. Do not fear." | |
"This knowledge is not to be imparted to those who are devoid of penance, nor to those who are not devoted, nor to those who do not render service, nor to those who criticize Me." | |
"Whoever reveals this supreme secret to My devotees, while performing the highest form of devotion to Me, shall undoubtedly come to Me." | |
"Among human beings, there is no one dearer to Me than that person, and nor will there be anyone dearer on this earth than that person." | |
"And whoever studies this sacred dialogue of ours, by that person I am worshipped through the sacrifice of knowledge, and such a person, in my opinion, is very dear to me." | |
"And that person, endowed with faith and without envy, who listens even once, shall also be liberated, attaining auspicious worlds of those who perform virtuous deeds." | |
"O Partha (Arjuna), have you listened to this with focused mind? Has your delusion born of ignorance been destroyed, O Dhananjaya (Arjuna)?" | |
"Arjuna said: My delusion has been dispelled, and I have gained knowledge by your grace, O Achyuta (Krishna). I am now firm and free from doubt. I will act according to your words." | |
Sanjaya said: “Thus, I heard this wonderful and thrilling conversation between Vāsudeva and the great-souled Pārtha, which caused my hair to stand on end | |
"By the grace of Vyāsa, I have heard this supreme and confidential knowledge directly from the master of yoga, Krishna Himself, who personally narrated it." | |
"O King, remembering this wonderful and sacred dialogue between Keshava and Arjuna, I rejoice again and again." | |
"Remembering that form of Hari, so wonderful and divine, I am filled with awe, O great King, and I rejoice again and again." | |
“Wherever there is Krishna, the Master of Yoga, and wherever there is Arjuna, the wielder of the bow, there will be prosperity, victory, unending glory, and sound judgment. Such is my conviction." |