Kirtan Mandli

Verse #1

अर्जुन उवाच संन्यासस्य महाबाहो |

तत्त्वम् इच्छामि वेदितुम् त्यागस्य |

च हृषीकेश पृथक् केशिनिषूदन ||

arjuna uvāca saṃnyāsasya mahābāho |
tattvam icchāmi veditum tyāgasya |
ca hṛṣīkeśa pṛthak keśiniṣūdana ||

arjuna uvaca sanyasasya mahabaho |
tattvam icchami veditum tyagasya |
ca hsikesa pthak kesinisudana ||

Arjuna said: I desire to know severally, O mighty-armed, the essence or truth of Renunciation O Hrishikesa, as also of Abandonment, O slayer of Keshi (Krishna) .

Verse #2

श्रीभगवानुवाच काम्यानां कर्मणां न्यासं |

संन्यासं कवयः विदुः सर्वकर्मफलत्यागं |

प्राहुः त्यागं विचक्षणाः ||

śrībhagavānuvāca kāmyānāṃ karmaṇāṃ nyāsaṃ |
saṃnyāsaṃ kavayaḥ viduḥ sarvakarmaphalatyāgaṃ |
prāhuḥ tyāgaṃ vicakṣaṇāḥ ||

sribhagavanuvaca kamyana karmana nyasa |
sanyasa kavaya vidu sarvakarmaphalatyaga |
prahu tyaga vicaksana ||

The Blessed Lord said: The Sages understand SAMNYASA to be the renunciation of works with desire; the wise declare the abandonment of the fruits of all actions as TYAAGA.

Verse #3

त्याज्यम् दोषवत् इति एके कर्म प्राहुः मनीषिणः |

यज्ञदानतपःकर्म न त्याज्यम् इति च अपरे ||

tyājyam doṣavat eke karma prāhuḥ manīṣiṇaḥ |
yajñadānatapaḥkarma na tyājyam ca apare ||

tyajyam dosavat eke karma prahu manisina |
yajnadanatapakarma na tyajyam ca apare ||

That all actions should be abandoned as evil, declare some philosophers; while others (declare) that acts of sacrifice, gift and austerity should not be relinquished.

Verse #4

निश्चयम् शृणु मे तत्र त्यागे भरतसत्तम |

त्यागः हि पुरुषव्याघ्र त्रिविधः सम्प्रकीर्तितः ||

niścayam śṛṇu me tatra tyāge bharatasattama |
tyāgaḥ hi puruṣavyāghra trividhaḥ samprakīrtitaḥ ||

niscayam snu me tatra tyage bharatasattama |
tyaga hi purusavyaghra trividha samprakirtita ||

Hear from Me the conclusion or the final truth, about this abandonment O best of the Bharatas; abandonment verily, O best of men, has been declared to be of three kinds.

Verse #5

यज्ञदानतपःकर्म न त्याज्यं कार्यं एव तत् यज्ञः |

दानं तपः च एव पावनानि मनीषिणाम् ||

yajñadānatapaḥkarma na tyājyaṃ kāryaṃ eva tat yajñaḥ |
dānaṃ tapaḥ ca eva pāvanāni manīṣiṇām ||

yajnadanatapakarma na tyajya karya eva tat yajna |
dana tapa ca eva pavanani manisinam ||

Acts of sacrifice, charity and austerity should not be abandoned, but should be performed; worship, charity, and also austerity, are the purifiers of even the wise.

Verse #6

एतानि अपि तु कर्माणि सङ्गं त्यक्त्वा फलानि च |

कर्तव्यानि इति मे पार्थ निश्चितं मतम् उत्तमम् ||

etāni api tu karmāṇi saṅgam tyaktvā phalāni ca |
kartavyāni me pārtha niścitam matam uttamam ||

etani api tu karmani sangam tyaktva phalani ca |
kartavyani me partha niscitam matam uttamam ||

But even these actions should be performed leaving aside attachment and the fruits, O Partha; this is my certain and best belief.

Verse #7

नियतस्य तु संन्यासः कर्मणः न उपपद्यते |

मोहात् तस्य परित्यागः तामसः परिकीर्तितः ||

niyatasya tu saṃnyāsaḥ karmaṇaḥ na upapadyate |
mohāt tasya parityāgaḥ tāmasaḥ parikīrtitaḥ ||

niyatasya tu sanyasa karmana na upapadyate |
mohat tasya parityaga tamasa parikirtita ||

Verily, the renunciation of obligatory actions is not proper; the abandonment of the same from delusion is declared to be TAMASIC (dull) .

Verse #8

दुःखम् इति एव यत् कर्म कायक्लेशभयात् त्यजेत् स |

कृत्वा राजसं त्यागं न एव त्यागफलं लभेत् ||

duḥkham eva yat karma kāyakleśabhayāt tyajet sa |
kṛtvā rājasaṃ tyāgaṃ na eva tyāgaphalaṃ labhet ||

dukham eva yat karma kayaklesabhayat tyajet sa |
ktva rajasa tyaga na eva tyagaphala labhet ||

He who, from fear of bodily trouble, abandons action because it is painful, thus performing a RAJASIC (passionate) abandonment, obtains not the fruit of abandonment.

Verse #9

कार्यम् इति एव यत् कर्म नियतं क्रियते अर्जुन सङ्गं |

त्यक्त्वा फलं च एव सः त्यागः सात्त्विकः मतः ||

kāryam eva yat karma niyatam kriyate arjuna saṅgam |
tyaktvā phalam ca eva saḥ tyāgaḥ sāttvikaḥ mataḥ ||

karyam eva yat karma niyatam kriyate arjuna sangam |
tyaktva phalam ca eva sa tyaga sattvika mata ||

Whatever obligatory action is done O Arjuna merely because it ought to be done abandoning attachment and also fruit that abandonment is regarded as SATTVIC (pure) .

Verse #10

न द्वेष्टि अकुशलं कर्म कुशले न |

अनुषज्जते त्यागी सत्त्वसमाविष्टः मेधावी छिन्नसंशयः ||

na dveṣṭi akuśalaṃ karma kuśale na |
anuṣajjate tyāgī sattvasamāviṣṭaḥ medhāvī chinnasaṃśayaḥ ||

na dvesti akusala karma kusale na |
anusajjate tyagi sattvasamavista medhavi chinnasasaya ||

The abandoner, soaked in purity, being intelligent, with all his doubts cut asunder, hates not disagreeable action, nor is he attached to an agreeable action.

Verse #11

न हि देहभृता शक्यं त्यक्तुं कर्माणि अशेषतः |

यः तु कर्मफलत्यागी स त्यागी इति अभिधीयते ||

na hi dehabhṛtā śakyaṃ tyaktuṃ karmāṇi aśeṣataḥ |
yaḥ tu karmaphalatyāgī sa tyāgī abhidhīyate ||

na hi dehabhta sakya tyaktu karmani asesata |
ya tu karmaphalatyagi sa tyagi abhidhiyate ||

Verily, it is not possible for an embodied being to abandon actions entirely, but he who relinquishes the fruits of actions is verily called a relinquisher (TYAAGI) .

Verse #12

अनिष्टम् इष्टम् मिश्रम् च त्रिविधम् कर्मणः फलम् |

भवति अत्यागिनाम् प्रेत्य न तु संन्यासिनाम् क्वचित् ||

aniṣṭam iṣṭam miśram ca trividham karmaṇaḥ phalam |
bhavati atyāginām pretya na tu saṃnyāsinām kvacit ||

anistam istam misram ca trividham karmana phalam |
bhavati atyaginam pretya na tu sanyasinam kvacit ||

The threefold fruit of action, evil, good and mixed-accrues, after death, only to those who have no spirit of abandonment; never to total relinquishers.

Verse #13

पञ्च एतानि महाबाहो कारणानि निबोध मे |

साङ्ख्ये कृतान्ते प्रोक्तानि सिद्धये सर्वकर्मणाम् ||

pañca etāni mahābāho kāraṇāni nibodha me |
sāṅkhye kṛtānte proktāni siddhaye sarvakarmaṇām ||

panca etani mahabaho karanani nibodha me |
sankhye ktante proktani siddhaye sarvakarmanam ||

Learn from Me, O mighty-armed, these five causes for the accomplishment of all actions, as declared in the SANKHYA (UPANISHAD) system, which is the end of all actions.

Verse #14

अधिष्ठानं तथा कर्ता करणं च पृथग्विधम् विविधाः च |

पृथक् चेष्टा दैवं च एव अत्र पञ्चमम् ||

adhiṣṭhānaṃ tathā kartā karaṇam ca pṛthagvidham vividhāḥ ca |
pṛthak ceṣṭā daivam ca eva atra pañcamam ||

adhisthana tatha karta karanam ca pthagvidham vividha ca |
pthak cesta daivam ca eva atra pancamam ||

The seat (body) the doer (ego) the various organs-of-perception the different functions of various organs-of-action and also the presiding deity the fifth.

Verse #15

शरीरवाङ्मनोभिः यत् कर्म प्रारभते नरः न्याय्यम् वा |

विपरीतम् वा पञ्च एते तस्य हेतवः ||

śarīravāṅmanobhiḥ yat karma prārabhate naraḥ nyāyyam vā |
viparītam vā pañca ete tasya hetavaḥ ||

sariravanmanobhi yat karma prarabhate nara nyayyam va |
viparitam va panca ete tasya hetava ||

Whatever action a man performs by his body, speech and mind --- whether right, or the reverse --- these five are its causes.

Verse #16

तत्र एवं सति कर्तारम् आत्मानं केवलं तु |

यः पश्यति अकृतबुद्धित्वात् न स पश्यति दुर्मतिः ||

tatra evaṃ sati kartāram ātmānam kevalaṃ tu |
yaḥ paśyati akṛtabuddhitvāt na sa paśyati durmatiḥ ||

tatra eva sati kartaram atmanam kevala tu |
ya pasyati aktabuddhitvat na sa pasyati durmati ||

Now, such being the case, verily he who --- owing to his untrained understanding --- looks upon his Self, which is alone (never conditioned by the engine ) as the doer he of perverted intelligence sees not.

Verse #17

यस्य न अहङ्कृतः भावः बुद्धिः यस्य न लिप्यते हत्वा |

अपि सः इमान् लोकान् न हन्ति न निबध्यते ||

yasya na ahaṅkṛtaḥ bhāvaḥ buddhiḥ yasya na lipyate hatvā |
api saḥ imān lokān na hanti na nibadhyate ||

yasya na ahankta bhava buddhi yasya na lipyate hatva |
api sa iman lokan na hanti na nibadhyate ||

He who is free from the egoistic notion, whose intelligence is not tainted (by good or evil) , though he slays these people, he slays not, nor is he bound (by the action) .

Verse #18

ज्ञानं ज्ञेयं परिज्ञाता त्रिविधा कर्मचोदना |

करणं कर्म कर्तेति त्रिविधः कर्मसङ्ग्रहः ||

jñānaṃ jñeyam parijñātā trividhā karmacodanā |
karaṇam karma karteti trividhaḥ karmasaṅgrahaḥ ||

jnana jneyam parijnata trividha karmacodana |
karanam karma karteti trividha karmasangraha ||

Knowledge, the known and knower form the three-fold impulse to action; the organs the action the agent form the three-fold basis of action.

Verse #19

ज्ञानं कर्म च कर्ता च त्रिधा एव |

गुणभेदतः प्रोच्यते गुणसङ्ख्याने यथावत् शृणु तानि अपि ||

jñānaṃ karma ca kartā ca tridhā eva |
guṇabhedataḥ procyate guṇasaṅkhyāne yathāvat śṛṇu tāni api ||

jnana karma ca karta ca tridha eva |
gunabhedata procyate gunasankhyane yathavat snu tani api ||

Knowledge, action, and actor are declared in the Science of Temperaments (gunas) to be of three kinds only, according to the distinctions of temperaments; hear them also duly.

Verse #20

सर्वभूतेषु येन एकं भावम् अव्ययम् ईक्षते |

अविभक्तम् विभक्तेषु तत् ज्ञानम् विद्धि सात्त्विकम् ||

sarvabhūteṣu yena ekaṃ bhāvam avyayam īkṣate |
avibhaktam vibhakteṣu tat jñānam viddhi sāttvikam ||

sarvabhutesu yena eka bhavam avyayam iksate |
avibhaktam vibhaktesu tat jnanam viddhi sattvikam ||

That by which one sees the one indestructible reality in all beings, undivided in the divided, know that knowledge as SATTVIC (Pure) .

Verse #21

पृथक्त्वेन तु यत् ज्ञानम् नानाभावान् पृथग्विधान् वेत्ति |

सर्वेषु भूतेषु तत् ज्ञानम् विद्धि राजसम् ||

pṛthaktvena tu yat jñānam nānābhāvān pṛthagvidhān vetti |
sarveṣu bhūteṣu tat jñānam viddhi rājasam ||

pthaktvena tu yat jnanam nanabhavan pthagvidhan vetti |
sarvesu bhutesu tat jnanam viddhi rajasam ||

But that knowledge which sees in all beings various entities of distinct kinds (and) as different from one another know that knowledge as RAJASIC (Passionate) .

Verse #22

यत् तु कृत्स्नवत् एकस्मिन् कार्ये सक्तम् अहैतुकम् |

अतत्त्वार्थवत् अल्पम् च तत् तामसम् उदाहृतम् ||

yat tu kṛtsnavat ekasmin kārye saktam ahaitukam |
atattvārthavat alpam ca tat tāmasam udāhṛtam ||

yat tu ktsnavat ekasmin karye saktam ahaitukam |
atattvarthavat alpam ca tat tamasam udahtam ||

But that knowledge which clings to one single effect, as if it were the whole, without reason, without foundation in truth and narrow, that is declared to be TAMASIC (Dull) .

Verse #23

नियतं सङ्गरहितम् अरागद्वेषतः कृतम् अफलप्रेप्सुना |

कर्म यत् तत् सात्त्विकम् उच्यते ||

niyatam saṅgarahitam arāgadveṣataḥ kṛtam aphalaprepsunā |
karma yat tat sāttvikam ucyate ||

niyatam sangarahitam aragadvesata ktam aphalaprepsuna |
karma yat tat sattvikam ucyate ||

An action which is ordained which is free from attachment which is done without love or hatred by one who is not desirous of the fruit that action is declared to be SATTVIC (pure) .

Verse #24

यत् तु कामेप्सुना कर्म साहङ्कारेण वा |

पुनः क्रियते बहुलायासं तत् राजसम् उदाहृतम् ||

yat tu kāmepsunā karma sāhaṅkāreṇa vā |
punaḥ kriyate bahulāyāsaṃ tat rājasam udāhṛtam ||

yat tu kamepsuna karma sahankarena va |
puna kriyate bahulayasa tat rajasam udahtam ||

But that action which is done by one longing for desires or gain done with egoism or with much effort is declared to be RAJASIC (Passionate) .

Verse #25

अनुबन्धं क्षयम् हिंसाम् अनपेक्ष्य च पौरुषम् मोहात् |

आरभ्यते कर्म यत् तत् तामसम् उच्यते ||

anubandhaṃ kṣayam hiṃsām anapekṣya ca pauruṣam mohāt |
ārabhyate karma yat tat tāmasam ucyate ||

anubandha ksayam hisam anapeksya ca paurusam mohat |
arabhyate karma yat tat tamasam ucyate ||

That action which is undertaken from delusion without regard for the consequence loss injury and ability is declared to be TAMASIC (dull) .

Verse #26

मुक्तसङ्गः अनहंवादी धृत्युत्साहसमन्वितः सिद्ध्यसिद्ध्योः |

निर्विकारः कर्त्ता सात्त्विकः उच्यते ||

muktasaṅgaḥ anahaṃvādī dhṛtyutsāhasamanvitaḥ siddhyasiddhyoḥ |
nirvikāraḥ kartā sāttvikaḥ ucyate ||

muktasanga anahavadi dhtyutsahasamanvita siddhyasiddhyo |
nirvikara karta sattvika ucyate ||

An agent who is free from attachment non-egoistic endowed with firmness and enthusiasm and unaffected by success or failure is called SATTVIC (pure) .

Verse #27

रागी कर्मफलप्रेप्सुः लुब्धः हिंसात्मकः अशुचिः |

हर्षशोकान्वितः कर्ता राजसः परिकीर्तितः ||

rāgī karmaphalaprepsuḥ lubdhaḥ hiṃsātmakaḥ aśuciḥ |
harṣaśokānvitaḥ kartā rājasaḥ parikīrtitaḥ ||

ragi karmaphalaprepsu lubdha hisatmaka asuci |
harsasokanvita karta rajasa parikirtita ||

Passionate, desiring to gain the fruits-of-actions, greedy, harmful, impure, full of delight and grief, such an agent is said to be RAJASIC (passionate) .

Verse #28

अयुक्तः प्राकृतः स्तब्धः शठः नैष्कृतिकः अलसः |

विषादी दीर्घसूत्री च कर्ता तामसः उच्यते ||

ayuktaḥ prākṛtaḥ stabdhaḥ śaṭhaḥ naiṣkṛtikaḥ alasaḥ |
viṣādī dīrghasūtrī ca kartā tāmasaḥ ucyate ||

ayukta prakta stabdha satha naisktika alasa |
visadi dirghasutri ca karta tamasa ucyate ||

Unsteady, vulgar, unbending, cheating, malicious, lazy, despondent, and procrastinating, such an agent is said to be TAMASIC (Dull) .

Verse #29

बुद्धेः भेदं धृतेः च एव गुणतः |

त्रिविधं शृणु प्रोच्यमानम् अशेषेण पृथक्त्वेन धनञ्जय ||

buddheḥ bhedaṃ dhṛteḥ ca eva guṇataḥ |
trividhaṃ śṛṇu procyamānam aśeṣeṇa pṛthaktvena dhanañjaya ||

buddhe bheda dhte ca eva gunata |
trividha snu procyamanam asesena pthaktvena dhananjaya ||

Hear (you) the three-fold division of understanding and fortitude (made) according to the qualities as I declare them fully and severally O Dhananjaya.

Verse #30

प्रवृत्तिं च निवृत्तिं च कार्ये अकार्ये भयाभये बन्धं |

मोक्षं च या वत्ति बुद्धिः सा पार्थ सात्त्विकी ||

pravṛttiṃ ca nivṛttiṃ ca kārye akārye bhayābhaye bandhaṃ |
mokṣaṃ ca yā vetti buddhiḥ sā pārtha sāttvikī ||

pravtti ca nivtti ca karye akarye bhayabhaye bandha |
moksa ca ya vetti buddhi sa partha sattviki ||

That which knows the paths of work and renunciation, what ought to be done and what ought not to be done, fear and fearlessness, bondage and liberation, that understanding is SATTVIC (pure) O Partha.

Verse #31

यया धर्मम् अधर्मम् च कार्यं च अकार्यं एव |

च अयथावत् प्रजानाति बुद्धिः सा पार्थ राजसी ||

yayā dharmam adharmam ca kāryaṃ ca akāryam eva |
ca ayathāvat prajānāti buddhiḥ sā pārtha rājasī ||

yaya dharmam adharmam ca karya ca akaryam eva |
ca ayathavat prajanati buddhi sa partha rajasi ||

That by which one wrongly understands DHARMA and ADHARMA and also what ought to be done and what ought not to be done, that intellect (understanding) , O Partha, is RAJASIC (passionate) .

Verse #32

अधर्मं धर्मम् इति या मन्त्रते तमसा आवृता |

सर्वार्थान् विपरीतांश्च बुद्धिः सा पार्थ तामसी ||

adharmaṃ dharmam yā manye tamasā āvṛtā |
sarvārthān viparītāṃśca buddhiḥ sā pārtha tāmasī ||

adharma dharmam ya manye tamasa avta |
sarvarthan viparitasca buddhi sa partha tamasi ||

That which, enveloped in darkness, sees ADHARMA as DHARMA, and all things perverted, that intellect (understanding) , O Partha, is TAMASIC (dull) .

Verse #33

धृत्या या धारयते मनःप्राणेन्द्रियक्रियाः योगेन |

अव्यभिचारिण्या धृतिः सा पार्थ सात्त्विकी ||

dhṛtyā yā dhārayate manaḥprāṇendriyakriyāḥ yogena |
avyabhicāriṇyā dhṛtiḥ sā pārtha sāttvikī ||

dhtya ya dharayate manapranendriyakriya yogena |
avyabhicarinya dhti sa partha sattviki ||

The unwavering fortitude by which through YOGA the functions of the mind the PRANA and the senses are restrained that fortitude O Partha, is SATTVIC (pure) .

Verse #34

यया तु धर्मकामार्थान् धृत्या धारयते अर्जुन |

प्रसङ्गेन फलाकाङ्क्षी धृतिः सा पार्थ राजसी ||

yayā tu dharmakāmārthān dhṛtyā dhārayate arjuna |
prasaṅgena phalākāṅkṣī dhṛtiḥ sā pārtha rājasī ||

yaya tu dharmakamarthan dhtya dharayate arjuna |
prasangena phalakanksi dhti sa partha rajasi ||

But the fortitude O Arjuna, by which one holds fast to duty, pleasure and wealth, from attachment and craving for the fruits-of-actions, that fortitude O Partha, is RAJASIC (passionate) .

Verse #35

यया स्वप्नं भयं शोकं विषादं मदम् एव च |

न विमुञ्चति दुर्मेधा धृतिः सा पार्थ तामसी ||

yayā svapnaṃ bhayaṃ śokaṃ viṣādaṃ madam eva ca |
na vimuñcati durmedhā dhṛtiḥ sā pārtha tāmasī ||

yaya svapna bhaya soka visada madam eva ca |
na vimuncati durmedha dhti sa partha tamasi ||

The constancy because of which a stupid man does not abandon sleep, fear, grief, depression, and also arrogance (conceit) , that fortitude O Partha, is TAMASIC (dull) .

Verse #36

सुखं तु इदानीं त्रिविधं श‍ृणु मे भरतर्षभ |

अभ्यासात् रमते यत्र दुःखान्तं च निगच्छति ||

sukhaṃ tu idānīm trividhaṃ śṛṇu me bharatarṣabha |
abhyāsāt ramate yatra duḥkhāntaṃ ca nigacchati ||

sukha tu idanim trividha snu me bharatarsabha |
abhyasat ramate yatra dukhanta ca nigacchati ||

And now hear from me, O best among the Bharatas, of the three-fold pleasure in which one rejoices by practice, and surely comes to the end-of-pain.

Verse #37

यत् तत् अग्रे विषमिव परिणामे अमृतोपमम् |

तत् सुखं सात्त्विकं प्रोक्तम् आत्मबुद्धिप्रसादजम् ||

yat tat agre viṣamiva pariṇāme amṛtopamam |
tat sukhaṃ sāttvikaṃ proktam ātmabuddhiprasādajam ||

yat tat agre visamiva pariname amtopamam |
tat sukha sattvika proktam atmabuddhiprasadajam ||

That which is like poison at first, but in the end like nectar, that pleasure is declared to be SATTVIC (pure) born of the purity of ones own mind due to Self realisation.

Verse #38

विषय इन्द्रिय संयोगात् यत् तत् अग्रे अमृतोपमम् |

परिणामे विषमिव तत् सुखं राजसं स्मृतम् ||

viṣaya indriya saṃyogāt yat tat agre amṛtopamam |
pariṇāme viṣamiva tat sukhaṃ rājasaṃ smṛtam ||

visaya indriya sayogat yat tat agre amtopamam |
pariname visamiva tat sukha rajasa smtam ||

That pleasure which arises from the contact of the sense-organs with the objects, (which is) at first like nectar, (but is) in the end like poison, that is declared to be RAJASIC (passionate) .

Verse #39

यत् अग्रे च अनुबन्धे च सुखम् |

मोहनम् आत्मनः निद्रालस्यप्रमादोत्थम् तत् तामसम् उदाहृतम् ||

yat agre ca anubandhe ca sukham |
mohanam ātmanaḥ nidrālasyapramādottham tat tāmasam udāhṛtam ||

yat agre ca anubandhe ca sukham |
mohanam atmana nidralasyapramadottham tat tamasam udahtam ||

The pleasure, which at first and in the sequel deludes the Self, arising from sleep, indolence and heedlessness, is declared to be TAMASIC (Dull) .

Verse #40

न तत् अस्ति पृथिव्यां वा दिवि देवेषु वा पुनः |

सत्त्वं प्रकृतिजैः मुक्तं यद् एभिः स्यात् त्रिभिः गुणैः ||

na tat asti pṛthivyāṃ vā divi deveṣu vā punaḥ |
sattvaṃ prakṛtijaiḥ muktaṃ yad ebhiḥ syāt tribhiḥ guṇaiḥ ||

na tat asti pthivya va divi devesu va puna |
sattva praktijai mukta yad ebhi syat tribhi gunai ||

There is no being on earth, or again in heaven among the DEVAS (heavenly beings) who is totally liberated from the three qualities born of PRAKRITI (matter) .

Verse #41

ब्राह्मणक्षत्रियविशां शूद्राणां च परन्तप |

कर्माणि प्रविभक्तानि स्वभावप्रभवैः गुणैः ||

brāhmaṇakṣatriyaviśām śūdrāṇām ca parantapa |
karmāṇi pravibhaktāni svabhāvaprabhavaiḥ guṇaiḥ ||

brahmanaksatriyavisam sudranam ca parantapa |
karmani pravibhaktani svabhavaprabhavai gunai ||

Of scholars (BRAHMANAS) , of leaders (KSHATRIYAS) and of traders (VAISHYAS) , as also of workers (SHUDRAS) , O Parantapa, the duties are distributed according to the qualities born of their own nature.

Verse #42

शमः दमः तपः शौचम् क्षान्तिः आर्जवम् एव |

च ज्ञानम् विज्ञानम् आस्तिक्यम् ब्रह्मकर्म स्वभावजम् ||

śamaḥ damaḥ tapaḥ śaucam kṣāntiḥ ārjavam eva |
ca jñānam vijñānam āstikyam brahmakarma svabhāvajam ||

sama dama tapa saucam ksanti arjavam eva |
ca jnanam vijnanam astikyam brahmakarma svabhavajam ||

Serenity, self-restraint, austerity, purity, forgiveness and also uprightness, knowledge, realisation, belief-in-God --- are the duties of the BRAHMANAS, born of (their own) nature.

Verse #43

शौर्यम् तेजः धृतिः दाक्ष्यम् युद्धे च अपि |

अपलायनम् दानम् ईश्वरभावः च क्षात्रम् कर्म स्वभावजम् ||

śauryam tejaḥ dhṛtiḥ dākṣyam yuddhe ca api |
apalāyanam dānam īśvarabhāvaḥ ca kṣātram karma svabhāvajam ||

sauryam teja dhti daksyam yuddhe ca api |
apalayanam danam isvarabhava ca ksatram karma svabhavajam ||

Prowess, splendour, firmness, dexterity, and also not fleeing from battle, generosity, lordliness --- these are the duties of the KSHATRIYAS, born of (their own) nature.

Verse #44

कृषि गौरक्ष्य वाणिज्यं वैश्यकर्म स्वभावजम् |

परिचर्यात्मकं कर्म शूद्रस्य अपि स्वभावजम् ||

kṛṣi gaurakṣya vāṇijyaṃ vaiśyakarma svabhāvajam |
paricaryātmakaṃ karma śūdrasya api svabhāvajam ||

ksi gauraksya vanijya vaisyakarma svabhavajam |
paricaryatmaka karma sudrasya api svabhavajam ||

Agriculture, cattle-rearing and trade are the duties of the VAISHYAS, born of (their own) nature; and service is the duty of the SHUDRAS, born of (their own) nature.

Verse #45

स्वे स्वे कर्मणि अभिरतः संसिद्धिम् लभते नरः |

स्वकर्मनिरतः सिद्धिं यथा विन्दति तत् शृणु ||

sve sve karmaṇi abhirataḥ saṃsiddhim labhate naraḥ |
svakarmanirataḥ siddhiṃ yathā vindati tat śṛṇu ||

sve sve karmani abhirata sasiddhim labhate nara |
svakarmanirata siddhi yatha vindati tat snu ||

Devoted, each to his own duty, man attains Perfection. How, engaged in his own duty, he attains Perfection, listen.

Verse #46

यतः प्रवृत्तिः भूतानाम् येन सर्वम् इदम् ततम् |

स्वकर्मणा तम् अभ्यर्च्य सिद्धिम् विन्दति मानवः ||

yataḥ pravṛttiḥ bhūtānām yena sarvam idam tatam |
svakarmaṇā tam abhyarcya siddhim vindati mānavaḥ ||

yata pravtti bhutanam yena sarvam idam tatam |
svakarmana tam abhyarcya siddhim vindati manava ||

From Whom is the evolution of all beings, by Whom all this is pervaded, worshipping Him with ones own duty, man attains Perfection.

Verse #47

श्रेयान् स्वधर्मः विगुणः परधर्मात् स्वनुष्ठितात् स्वभावनियतं |

कर्म कुर्वन् न आप्नोति किल्बिषम् ||

śreyān svadharmaḥ viguṇaḥ paradharmāt svanuṣṭhitāt svabhāvaniyataṃ |
karma kurvan na āpnoti kilbiṣam ||

sreyan svadharma viguna paradharmat svanusthitat svabhavaniyata |
karma kurvan na apnoti kilbisam ||

Better is one's own duty (though) destitute of merits, than the duty of another well-performed. He who does the duty ordained by his own nature incurs no sin.

Verse #48

सहजं कर्म कौन्तेय सदोषम् अपि न त्यजेत् |

सर्वारम्भाः हि दोषेण धूमेन अग्निः इव आवृताः ||

sahajam karma kaunteya sadoṣam api na tyajet |
sarvārambhāḥ hi doṣeṇa dhūmena agniḥ iva āvṛtāḥ ||

sahajam karma kaunteya sadosam api na tyajet |
sarvarambha hi dosena dhumena agni iva avta ||

One should not abandon, O Kaunteya, the duty to which one is born, though faulty; for, are not all undertakings enveloped by evil, as fire by smoke?

Verse #49

असक्तबुद्धिः सर्वत्र जितात्मा विगतस्पृहः |

नैष्कर्म्यसिद्धिं परमां संन्यासेन अधिगच्छति ||

asaktabuddhiḥ sarvatra jitātmā vigataspṛhaḥ |
naiṣkarmyasiddhiṃ paramāṃ saṃnyāsena adhigacchati ||

asaktabuddhi sarvatra jitatma vigataspha |
naiskarmyasiddhi parama sanyasena adhigacchati ||

He whose intellect is unattached everywhere, who has subdued his self, from whom desire has fled, he, through renunciation, attains the Supreme State of Freedom-from-action.

Verse #50

सिद्धिं प्राप्तः यथा ब्रह्म तथा आप्नोति निबोध मे |

समासेन एव कौन्तेय निष्ठा ज्ञानस्य या परा ||

siddhiṃ prāptaḥ yathā brahma tathā āpnoti nibodha me |
samāsena eva kaunteya niṣṭhā jñānasya yā parā ||

siddhi prapta yatha brahma tatha apnoti nibodha me |
samasena eva kaunteya nistha jnanasya ya para ||

How he, who has attained perfection, reaches BRAHMAN (the Eternal) , that in brief do you learn from Me, O! Kaunteya, that Supreme State-of-Knowledge.

Verse #51

बुद्ध्या विशुद्धया युक्तः धृत्या आत्मानं नियम्य च |

शब्दादीन् विषयान् त्यक्त्वा रागद्वेषौ व्युदस्य च ||

buddhyā viśuddhayā yuktaḥ dhṛtyā ātmānam niyamya ca |
śabdādīn viṣayān tyaktvā rāgadveṣau vyudasya ca ||

buddhya visuddhaya yukta dhtya atmanam niyamya ca |
sabdadin visayan tyaktva ragadvesau vyudasya ca ||

Endowed with a pure intellect; controlling the self by firmness; relinquishing sound and other objects; and abandoning attraction and hatred;

Verse #52

विविक्तसेवी लघ्वाशी यतवाक्कायमानसः ध्यानयोगपरो |

नित्यं वैराग्यं समुपाश्रितः ||

viviktasevī laghvāśī yatavākkāyamānasaḥ dhyānayogaparo |
nityaṃ vairāgyaṃ samupāśritaḥ ||

viviktasevi laghvasi yatavakkayamanasa dhyanayogaparo |
nitya vairagya samupasrita ||

Dwelling in solitude; eating but little; speech, body and mind subdued; always engaged in meditation and concentration; taking refuge in dispassion;

Verse #53

अहङ्कारं बलं दर्पं कामं क्रोधं परिग्रहम् |

विमुच्य निर्ममः शान्तः ब्रह्मभूयाय कल्पते ||

ahaṅkāraṃ balaṃ darpaṃ kāmaṃ krodhaṃ parigraham |
vimucya nirmamaḥ śāntaḥ brahmabhūyāya kalpate ||

ahankara bala darpa kama krodha parigraham |
vimucya nirmama santa brahmabhuyaya kalpate ||

Having abandoned egoism, power, arrogance, desire, anger and aggrandisement, and freed from the notion of mine, and so peaceful --- he is fit to become BRAHMAN.

Verse #54

ब्रह्मभूतः प्रसन्नात्मा न शोचति न काङ्क्षति |

समः सर्वेषु भूतेषु मद्भक्तिं लभते पराम् ||

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

brahmabhuta prasannatma na socati na kanksati |
sama sarvesu bhutesu madbhakti labhate param ||

Becoming BRAHMAN, serene in the Self, he neither grieves nor desires; the same to all beings, he obtains a supreme devotion towards Me.

Verse #55

भक्त्या माम् अभिजानाति यावान् यः च अस्मि |

तत्त्वतः ततः माम् तत्त्वतः ज्ञात्वा विशते तदनन्तरम् ||

bhaktyā mām abhijānāti yāvān yaḥ ca asmi |
tattvataḥ tataḥ mām tattvataḥ jñātvā viśate tadanantaram ||

bhaktya mam abhijanati yavan ya ca asmi |
tattvata tata mam tattvata jnatva visate tadanantaram ||

By devotion he knows Me in Essence, what and who I am; then, having known Me in My Essence, he forthwith enters into the Supreme.

Verse #56

सर्वकर्माणि अपि सदा कुर्वाणः मद्व्यपाश्रयः |

मत्प्रसादात् अवाप्नोति शाश्वतं पदम् अव्ययम् ||

sarvakarmāṇi api sadā kurvāṇaḥ madvyapāśrayaḥ |
matprasādāt avāpnoti śāśvataṃ padam avyayam ||

sarvakarmani api sada kurvana madvyapasraya |
matprasadat avapnoti sasvata padam avyayam ||

Doing all actions, always taking refuge in Me, by My grace he obtains the Eternal, Indestructible State or Abode.

Verse #57

चेतसा सर्वकर्माणि मयि संन्यस्य मत्परः |

बुद्धियोगम् उपाश्रित्य मच्चित्तः सततं भव ||

cetasā sarvakarmāṇi mayi saṃnyasya matparaḥ |
buddhiyogam upāśritya maccittaḥ satataṃ bhava ||

cetasa sarvakarmani mayi sanyasya matpara |
buddhiyogam upasritya maccitta satata bhava ||

Mentally renouncing all actions in Me, having Me as the Highest Goal, resorting to the YOGA -of-discrimination, ever fix your mind in Me.

Verse #58

मच्चित्तः सर्वदुर्गाणि मत्प्रसादात् तरिष्यसि अथ चेत् |

त्वम् अहङ्कारात् न श्रोष्यसि विनङ्क्ष्यसि ||

maccittaḥ sarvadurgāṇi matprasādāt tariṣyasi atha cet |
tvam ahaṅkārāt na śroṣyasi vinaṅkṣyasi ||

maccitta sarvadurgani matprasadat tarisyasi atha cet |
tvam ahankarat na srosyasi vinanksyasi ||

Fixing your mind upon Me, you shall, by My grace, overcome all obstacles, but if, from egoism, you will not hear Me, you shall perish.

Verse #59

यत् अहङ्कारम् आश्रित्य न योत्स्य इति मन्यसे |

मिथ्या एष व्यवसायः ते प्रकृतिः त्वाम् नियोक्ष्यति ||

yat ahaṅkāram āśritya na yotsya manyase |
mithyā eṣa vyavasāyaḥ te prakṛtiḥ tvām niyokṣyati ||

yat ahankaram asritya na yotsya manyase |
mithya esa vyavasaya te prakti tvam niyoksyati ||

Filled with egoism, if you think, I will not fight vain in this, your resolve; (for) nature will compel you.

Verse #60

स्वभावजेन कौन्तेय निबद्धः स्वेन कर्मणा कर्तुम् न |

इच्छसि यत् मोहात् करिष्यसि अवशः अपि तत् ||

svabhāvajena kaunteya nibaddhaḥ svena karmaṇā kartum na |
icchasi yat mohāt kariṣyasi avaśaḥ api tat ||

svabhavajena kaunteya nibaddha svena karmana kartum na |
icchasi yat mohat karisyasi avasa api tat ||

O son of Kunti, bound by your own KARMA (action) born of your own nature, that which, through delusion you wish not to do, even that you shall do, helplessly.

Verse #61

ईश्वरः सर्वभूतानां हृद्देशे अर्जुन तिष्ठति |

भ्रामयन् सर्वभूतानि यन्त्रारूढानि मायया ||

īśvaraḥ sarvabhūtānāṃ hṛddeśe arjuna tiṣṭhati |
bhrāmayan sarvabhūtāni yantrārūḍhāni māyayā ||

isvara sarvabhutana hddese arjuna tisthati |
bhramayan sarvabhutani yantraruhani mayaya ||

The Lord dwells in the hearts of all beings, O Arjuna, causing all beings, by His illusive power, to revolve, as if mounted on a machine.

Verse #62

तमेव शरणं गच्छ सर्वभावेन भारत तत्प्रसादात् |

परां शान्तिं स्थानं प्राप्स्यसि शाश्वतम् ||

tameva śaraṇaṃ gaccha sarvabhāvena bhārata tatprasādāt |
parāṃ śāntim sthānam prāpsyasi śāśvatam ||

tameva sarana gaccha sarvabhavena bharata tatprasadat |
para santim sthanam prapsyasi sasvatam ||

Fly unto Him for refuge with all your being, O Bharata; by His grace you shall obtain Supreme Peace (and) the Eternal Abode.

Verse #63

इति ते ज्ञानम् आख्यातम् गुह्याद्गुह्यतरम् मया विमृश्य |

एतत् अशेषेण यथा इच्छसि तथा कुरु ||

te jñānam ākhyātam guhyādguhyataraṃ mayā vimṛśya |
etat aśeṣeṇa yathā icchasi tathā kuru ||

te jnanam akhyatam guhyadguhyatara maya vimsya |
etat asesena yatha icchasi tatha kuru ||

Thus, the Wisdom which is a greater secret than all secrets has been declared to you by Me; having reflected upon it fully you now act as you choose.

Verse #64

सर्वगुह्यतमं भूयः श‍ृणु मे परमं वचः इष्टः असि |

मे दृढम् इति ततः वक्ष्यामि ते हितम् ||

sarvaguhyatamam bhūyaḥ śṛṇu me paramaṃ vacaḥ iṣṭaḥ asi |
me dṛḍham tataḥ vakṣyāmi te hitam ||

sarvaguhyatamam bhuya snu me parama vaca ista asi |
me dham tata vaksyami te hitam ||

Hear again My supreme word, most secret of all; because you are dearly beloved of Me, therefore, I will tell you what is good (for you) .

Verse #65

मन्मना भव मद्भक्तः मद्याजी माम् नमस्कुरु माम् एव |

एष्यसि सत्यं ते प्रतिजाने प्रियः असि मे ||

manmanā bhava madbhaktaḥ madyājī mām namaskuru mām eva |
eṣyasi satyaṃ te pratijāne priyaḥ asi me ||

manmana bhava madbhakta madyaji mam namaskuru mam eva |
esyasi satya te pratijane priya asi me ||

Fix your mind upon Me; be devoted to Me; sacrifice for Me; bow down to Me; you shall come, surely then, to Me alone; truly do I promise to you, (for) you are dear to Me.

Verse #66

सर्वधर्मान् परित्यज्य माम् एकं शरणं व्रज |

अहम् त्वा सर्वपापेभ्यः मोक्षयिष्यामि मा शुचः ||

sarvadharmān parityajya mām ekaṃ śaraṇaṃ vraja |
aham tvā sarvapāpebhyaḥ mokṣayiṣyāmi mā śucaḥ ||

sarvadharman parityajya mam eka sarana vraja |
aham tva sarvapapebhya moksayisyami ma suca ||

Abandoning all DHARMAS, (of the body, mind, and intellect) , take refuge in Me alone; I will liberate thee from all sins; grieve not.

Verse #67

इदं ते न अतपस्काय न अभक्ताय कदाचन न |

च अशुश्रूषवे वाच्यम् न च माम् यः अभ्यसूयति ||

idaṃ te na atapaskāya na abhaktāya kadācana na |
ca aśuśrūṣave vācyam na ca mām yaḥ abhyasūyati ||

ida te na atapaskaya na abhaktaya kadacana na |
ca asusrusave vacyam na ca mam ya abhyasuyati ||

This is never to be spoken by you to one who is devoid of austerities or devotion, nor to one who does not render service, nor to one who desires not to listen, nor to one who cavils at Me.

Verse #68

य इदं परमं गुह्यं मद्भक्तेषु अभिधास्यति भक्तिं |

मयि परां कृत्वा माम् एव एष्यति असंशयः ||

ya idaṃ paramaṃ guhyaṃ madbhakteṣu abhidhāsyati bhaktiṃ |
mayi parāṃ kṛtvā mām eva eṣyati asaṃśayaḥ ||

ya ida parama guhya madbhaktesu abhidhasyati bhakti |
mayi para ktva mam eva esyati asasaya ||

He who, with supreme devotion to Me, will teach this supreme secret to My devotees, shall doubtless come to Me.

Verse #69

न च तस्मात् मनुष्येषु कश्चित् मे प्रियकृत्तमः भविता |

न च मे तस्मात् अन्यः प्रियतरः भुवि ||

na ca tasmāt manuṣyeṣu kaścit me priyakṛttamaḥ bhavitā |
na ca me tasmāt anyaḥ priyataro bhuvi ||

na ca tasmat manusyesu kascit me priyakttama bhavita |
na ca me tasmat anya priyataro bhuvi ||

Nor is there any among men who does dearer service to Me, nor shall there be another on earth dearer to Me than he.

Verse #70

अध्येष्यते च यः इमं धर्म्यम् संवादम् आवयोः ज्ञानयज्ञेन |

तेन अहम् इष्टः स्याम् इति मे मतिः ||

adhyeṣyate ca yaḥ imaṃ dharmyam saṃvādam āvayoḥ jñānayajñena |
tena aham iṣṭaḥ syām me matiḥ ||

adhyesyate ca ya ima dharmyam savadam avayo jnanayajnena |
tena aham ista syam me mati ||

And he who will study this sacred dialogue of ours, by him I shall have been worshipped by the sacrifice-of-wisdom such is My conviction.

Verse #71

श्रद्धावान् अनसूयः च श‍ृणुयात् अपि यः नरः |

सः अपि मुक्तः शुभान् लोकान् प्राप्नुयात् पुण्यकर्मणाम् ||

śraddhāvān anasūyaḥ ca śṛṇuyāt api yaḥ naraḥ |
saḥ api muktaḥ śubhān lokān prāpnuyāt puṇyakarmaṇām ||

sraddhavan anasuya ca snuyat api ya nara |
sa api mukta subhan lokan prapnuyat punyakarmanam ||

That man also, who hears this, full of faith and free from malice, he too, liberated, shall attain to the happy worlds of those righteous deeds.

Verse #72

कच्चित् एतत् श्रुतम् पार्थ त्वया एकाग्रेण |

चेतसा कच्चित् अज्ञानसम्मोहः प्रनष्टः ते धनञ्जय ||

kaccit etat śrutam pārtha tvayā ekāgreṇa |
cetasā kaccit ajñānasammohaḥ pranaṣṭaḥ te dhanañjaya ||

kaccit etat srutam partha tvaya ekagrena |
cetasa kaccit ajnanasammoha pranasta te dhananjaya ||

Has this been heard, O son of Pritha, with single-pointed mind? Has the distraction, caused by your ignorance, been dispelled, O Dhananjaya?

Verse #73

अर्जुन उवाच नष्टः मोहः स्मृतिः |

लब्धा त्वत्-प्रसादात् मया अच्युत स्थितः |

अस्मि गत-सन्देहः करिष्ये वचनं तव ||

arjuna uvāca naṣṭaḥ mohaḥ smṛtiḥ |
labdhā tvat-prasādāt mayā acyuta sthitaḥ |
asmi gata-sandehaḥ kariṣye vacanaṃ tava ||

arjuna uvaca nasta moha smti |
labdha tvat-prasadat maya acyuta sthita |
asmi gata-sandeha karisye vacana tava ||

Arjuna said: Destroyed is my delusion, as I have now gained my memory (knowledge) through your grace, O Achyuta. I am firm; my doubts are gone. I will do according to your word (bidding) .

Verse #74

सञ्जय उवाच इति अहम् |

वासुदेवस्य पार्थस्य च महात्मनः संवादम् |

इमम् अश्रौषम् अद्भुतम् रोमहर्षणम् ||

sañjaya uvāca aham |
vāsudevasya pārthasya ca mahātmanaḥ saṃvādam |
imam aśrauṣam adbhutam romaharṣaṇam ||

sanjaya uvaca aham |
vasudevasya parthasya ca mahatmana savadam |
imam asrausam adbhutam romaharsanam ||

Sanjaya said: Thus have I heard this wonderful dialogue between Vaasudeva and the high-souled Paartha, which causes the hair to stand on end.

Verse #75

व्यासप्रसादात् श्रुतवान् एतत् गुह्यम् अहम् परम् |

योगम् योगेश्वरात् कृष्णात् साक्षात् कथयतः स्वयम् ||

vyāsaprasādāt śrutavān etat guhyam aham param |
yogam yogeśvarāt kṛṣṇāt sākṣāt kathayataḥ svayam ||

vyasaprasadat srutavan etat guhyam aham param |
yogam yogesvarat ksnat saksat kathayata svayam ||

Through the grace of Vyasa I have heard, this supreme and most secret YOGA , directly from Krishna, the Lord of YOGA, Himself declaring it.

Verse #76

राजन् संस्मृत्य संस्मृत्य संवादम् इमम् अद्भुतम् |

केशव-अर्जुनयोः पुण्यम् हृष्यामि च मुहुः-मुहुः ||

rājan saṃsmṛtya saṃsmṛtya saṃvādam imam adbhutam |
keśava-arjunayoḥ puṇyam hṛṣyāmi ca muhuḥ-muhuḥ ||

rajan sasmtya sasmtya savadam imam adbhutam |
kesava-arjunayo punyam hsyami ca muhu-muhu ||

O King, remembering this wonderful and holy dialogue between Keshava and Arjuna, I rejoice again and again.

Verse #77

तत् च संस्मृत्य संस्मृत्य रूपम् अत्यद्भुतम् हरेः विस्मयः |

मे महान् राजन् हृष्यामि च पुनः पुनः ||

tat ca saṃsmṛtya saṃsmṛtya rūpam atyadbhutam hareḥ vismayaḥ |
me mahān rājan hṛṣyāmi ca punaḥ punaḥ ||

tat ca sasmtya sasmtya rupam atyadbhutam hare vismaya |
me mahan rajan hsyami ca puna puna ||

Remembering and again remembering, that most wonderful Form of Hari, great is my wonder, O king; and I rejoice again and again.

Verse #78

यत्र |

योगेश्वरः |

कृष्णः |