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Bhagavadgītā (Bhagavad Gita): Chapter XVIII (Paramārthanirṇaya)
An investigation into the Supreme Reality
Introduction
Now Lord Kṛṣṇa will embark on an investigation into the Highest Reality...
Important: All that is in brackets and italicized within the translation has been added by me in order to complete the sense of a particular phrase or sentence. In turn, all that is between double hyphen (--...--) constitutes clarifying further information also added by me. In addition, note that I will use quotation marks to delimit text only when the person speaking is not Sañjaya himself (the narrator). Therefore, the words spoken by Sañjaya will not be delimited by quotation marks.
Chapter 18: Paramārthanirṇaya (An investigation into the Supreme Reality)
अर्जुन उवाच
सन्न्यासस्य महाबाहो तत्त्वमिच्छामि वेदितुम्।
त्यागस्य च हृषीकेश पृथक्केशिनिषूदन॥१॥
Arjuna uvāca
Sannyāsasya mahābāho tattvamicchāmi veditum|
Tyāgasya ca hṛṣīkeśa pṛthakkeśiniṣūdana||1||
Arjuna (arjunaḥ) said (uvāca):
"O You of great arms (mahā-bāho)!, I desire (icchāmi) to know (veditum) the truth/reality/true nature (tattvam) of sannyāsa (sannyāsasya) and (ca) tyāga (tyāgasya), O Lord of the senses (hṛṣīkeśa)!, separately (pṛthak), O Slayer of Keśinī (keśiniṣūdana)!"||1||
श्रीभगवानुवाच
काम्यानां कर्मणां न्यासं सन्न्यासं कवयो विदुः।
सर्वकर्मफलत्यागं प्राहुस्त्यागं विचक्षणाः॥२॥
Śrībhagavānuvāca
Kāmyānāṁ karmaṇāṁ nyāsaṁ sannyāsaṁ kavayo viduḥ|
Sarvakarmaphalatyāgaṁ prāhustyāgaṁ vicakṣaṇāḥ||2||
The venerable Lord (śrī-bhagavān) said (uvāca):
"The wise (kavayaḥ) knew (viduḥ) that sannyāsa (sannyāsam) (was) the act of laying aside (nyāsam) the actions performed through desire for some object or personal advantage (kāmyānām karmaṇām). (On the other hand,) the learned (vicakṣaṇāḥ) said (prāhuḥ) that tyāga (tyāgam) (was) the act of abandoning the fruits of all actions (sarva-karma-phala-tyāgam)"||2||
त्याज्यं दोषवदित्येके कर्म प्राहुर्मनीषिणः।
यज्ञदानतपःकर्म न त्याज्यमिति चापरे॥३॥
Tyājyaṁ doṣavadityeke karma prāhurmanīṣiṇaḥ|
Yajñadānatapaḥkarma na tyājyamiti cāpare||3||
"Some (eke) wise ones (manīṣiṇaḥ) say --lit. said-- (prāhuḥ) that action (karma) «should be abandoned (tyājyam) as if it were an evil (doṣa-vat iti)». While (ca) others (apare) (say that) «the acts of sacrifice, charity and austerity (yajña-dāna-tapas-karma) should not be abandoned (na tyājyam iti)»"||3||
निश्चयं शृणु मे तत्र त्यागे भरतसत्तम।
त्यागो हि पुरुषव्याघ्र त्रिविधः सम्प्रकीर्तितः॥४॥
Niścayaṁ śṛṇu me tatra tyāge bharatasattama|
Tyāgo hi puruṣavyāghra trividhaḥ samprakīrtitaḥ||4||
"O you, the best of the kingdom of the Bharata-s (bharata-sattama)!, listen (śṛṇu) to My (me) firm opinion (niścayam) about that tyāga (tatra tyāge): O you, who are a tiger among men --that is, someone eminent-- (puruṣa-vyāghra)!, it is said that (samprakīrtitaḥ) tyāga (tyāgaḥ hi) is threefold (trividhaḥ)"||4||
यज्ञदानतपःकर्म न त्याज्यं कार्यमेव तत्।
यज्ञो दानं तपश्चैव पावनानि मनीषिणाम्॥५॥
Yajñadānatapaḥkarma na tyājyaṁ kāryameva tat|
Yajño dānaṁ tapaścaiva pāvanāni manīṣiṇām||5||
"The acts of sacrifice, charity and austerity (yajña-dāna-tapas-karma) should not be abandoned (na tyājyam), (but) they should be performed (kāryam eva tad). Sacrifice (yajñaḥ), charity (dānam) and (ca eva) austerity (tapas) are purifiers (pāvanāni) of the wise (manīṣiṇām)"||5||
एतान्यपि तु कर्माणि सङ्गं त्यक्त्वा फलानि च।
कर्तव्यानीति मे पार्थ निश्चितं मतमुत्तमम्॥६॥
Etānyapi tu karmāṇi saṅgaṁ tyaktvā phalāni ca|
Kartavyānīti me pārtha niścitaṁ matamuttamam||6||
"O son of Pṛthā (pārtha)!, My (me) firm opinion (niścitam), (My) highest (uttamam) belief/view (matam), (is this:) «But (tu) even (api) these (etāni) actions (karmāṇi) should be performed (kartavyāni) after abandoning (tyaktvā) attachment (saṅgam) and (ca) fruits (phalāni... iti)»"||6||
नियतस्य तु सन्न्यासः कर्मणो नोपपद्यते।
मोहात्तस्य परित्यागस्तामसः परिकीर्तितः॥७॥
Niyatasya tu sannyāsaḥ karmaṇo nopapadyate|
Mohāttasya parityāgastāmasaḥ parikīrtitaḥ||7||
"However (tu), the act of laying aside (sannyāsaḥ) an established/usual action (niyatasya... karmaṇaḥ) is not adequate (na upapadyate). The act of abandoning it (tasya parityāgaḥ) due to delusion (mohāt) is said to be (parikīrtitaḥ) tamasic (tāmasaḥ)"||7||
दुःखमित्येव यत्कर्म कायक्लेशभयात्त्यजेत्।
स कृत्वा राजसं त्यागं नैव त्यागफलं लभेत्॥८॥
Duḥkhamityeva yatkarma kāyakleśabhayāttyajet|
Sa kṛtvā rājasaṁ tyāgaṁ naiva tyāgaphalaṁ labhet||8||
"Whatever (yad) "painful" (duḥkham iti eva) action (karma) he abandons (tyajet) due to fear of bodily suffering (kāya-kleśa-bhayāt), having performed (kṛtvā) a rajasic (rājasam) tyāga --lit. an act of abandonment-- (tyāgam), he does not obtain at all (saḥ...na eva... labhet) the fruit of (such) tyāga (tyāga-phalam)"||8||
कार्यमित्येव यत्कर्म नियतं क्रियतेऽर्जुन।
सङ्गं त्यक्त्वा फलं चैव स त्यागः सात्त्विको मतः॥९॥
Kāryamityeva yatkarma niyataṁ kriyate'rjuna|
Saṅgaṁ tyaktvā phalaṁ caiva sa tyāgaḥ sāttviko mataḥ||9||
"Whatever (yad) established (niyatam) action (karma) is done (kriyate), O Arjuna (arjuna)!, as something that must be done (kāryam iti eva), after having abandoned (tyaktvā) attachment (saṅgam) and (ca eva) the fruit (phalam), that (saḥ) tyāga (tyāgaḥ) is considered (mataḥ) sattvic (sāttvikaḥ)"||9||
न द्वेष्ट्यकुशलं कर्म कुशले नानुषज्जते।
त्यागी सत्त्वसमाविष्टो मेधावी छिन्नसंशयः॥१०॥
Na dveṣṭyakuśalaṁ karma kuśale nānuṣajjate|
Tyāgī sattvasamāviṣṭo medhāvī chinnasaṁśayaḥ||10||
"The wise (medhāvī) renouncer --lit. the one who performs tyāga or abandonment-- (tyāgī) who is completely pervaded by sattva (sattva-samāviṣṭaḥ), (and) whose doubts have been dispelled (chinna-saṁśayaḥ), feels no aversion --also "does not hate"-- (na dveṣṭi) toward inauspicious action (akuśalam karma), nor does he become attached (na anuṣajjate) to the auspicious (kuśale)"||10||
न हि देहभृता शक्यं त्यक्तुं कर्माण्यशेषतः।
यस्तु कर्मफलत्यागी स त्यागीत्यभिधीयते॥११॥
Na hi dehabhṛtā śakyaṁ tyaktuṁ karmāṇyaśeṣataḥ|
Yastu karmaphalatyāgī sa tyāgītyabhidhīyate||11||
"An embodied being cannot at all (na hi deha-bhṛtā śakyam) abandon (tyaktum) completely (aśeṣatas) actions (karmāṇi). Nevertheless (tu), he who (yaḥ... saḥ) abandons the fruits of actions (karma-phala-tyāgī) is called (abhidhīyate) «renouncer» (tyāgī iti)"||11||
अनिष्टमिष्टं मिश्रं च त्रिविधं कर्मणः फलम्।
भवत्यत्यागिनां प्रेत्य न तु सन्न्यासिनां क्वचित्॥१२॥
Aniṣṭamiṣṭaṁ miśraṁ ca trividhaṁ karmaṇaḥ phalam|
Bhavatyatyāgināṁ pretya na tu sannyāsināṁ kvacit||12||
"The threefold (trividham) fruit (phalam) of action (karmaṇaḥ) —undesirable (aniṣṭam), desirable (iṣṭam) and (ca) mixed (miśram)— befalls (bhavati) after death (pretya) to those who did not perform tyāga --that is, to those who did not abandon-- (atyāginām), but (tu) never --also «nowhere»-- (na... kvacid) to those who performed sannyāsa --lit. to those who renounced-- (sannyāsinām)"||12||
पञ्चैतानि महाबाहो कारणानि निबोध मे।
साङ्ख्ये कृतान्ते प्रोक्तानि सिद्धये सर्वकर्मणाम्॥१३॥
Pañcaitāni mahābāho kāraṇāni nibodha me|
Sāṅkhye kṛtānte proktāni siddhaye sarvakarmaṇām||13||
"O you, the great-armed one (mahā-bāho)!, listen (nibodha) from Me (me) to these (etāni) five (pañca) causes (kāraṇāni) for the accomplishment (siddhaye) of all actions (sarva-karmaṇām), (which) were declared (proktāni) in the Sāṅkhya (sāṅkhye) —(that is, in the system) which brings (all actions) to an end (kṛtānte)—"||13||
अधिष्ठानं तथा कर्ता करणं च पृथग्विधम्।
विविधाश्च पृथक्चेष्टा दैवं चैवात्र पञ्चमम्॥१४॥
Adhiṣṭhānaṁ tathā kartā karaṇaṁ ca pṛthagvidham|
Vividhāśca pṛthakceṣṭā daivaṁ caivātra pañcamam||14||
"The basis/seat (adhiṣṭhānam) as well as (tathā) the doer/agent (kartā), and (ca) the instrument (karaṇam) which is multiple (pṛthagvidham), plus --lit. «and»-- (ca) the different activities (pṛthakceṣṭāḥ) of various kinds (vividhāḥ), together with --lit. «and»-- (ca eva) the Divine Will (daivam), (which is) here (atra) the fifth (pañcamam)"||14||
शरीरवाङ्मनोभिर्यत्कर्म प्रारभते नरः।
न्याय्यं वा विपरीतं वा पञ्चैते तस्य हेतवः॥१५॥
Śarīravāṅmanobhiryatkarma prārabhate naraḥ|
Nyāyyaṁ vā viparītaṁ vā pañcaite tasya hetavaḥ||15||
"Whatever (yad) action (karma) a man (naraḥ) undertakes (prārabhate) through body, speech or mind (śarīra-vāk-manobhiḥ), (whether it be) right/proper/correct (nyāyyam) or (vā... vā) the opposite --also «unfavorable, adverse»-- (viparītam), these (ete) five (pañca) (are) its --of such action-- (tasya) causes (hetavaḥ)"||15||
तत्रैवं सति कर्तारमात्मानं केवलं तु यः।
पश्यत्यकृतबुद्धित्वान्न स पश्यति दुर्मतिः॥१६॥
Tatraivaṁ sati kartāramātmānaṁ kevalaṁ tu yaḥ|
Paśyatyakṛtabuddhitvānna sa paśyati durmatiḥ||16||
"This being the case (tatra evam sati), the foolish/ignorant/malicious one (durmatiḥ) who (yaḥ) sees himself (ātmānam... paśyati) as the sole doer (kartāram... kevalam tu) due to his immature understanding/intellect (akṛta-buddhitvāt), does not see (na saḥ paśyati)"||16||
यस्य नाहङ्कृतो भावो बुद्धिर्यस्य न लिप्यते।
हत्वापि स इमांल्लोकान्न हन्ति न निबध्यते॥१७॥
Yasya nāhaṅkṛto bhāvo buddhiryasya na lipyate|
Hatvāpi sa imāṁllokānna hanti na nibadhyate||17||
"He who does not have a state of ego (yasya na ahaṅkṛtaḥ bhāvaḥ... saḥ), (and) whose (yasya) intellect (buddhiḥ) is not tainted (na lipyate), even (api) after killing (hatvā) these people (imān lokān), neither (na) kills (hanti) nor (na) becomes bound (by such actions) (nibadhyate)"||17||
ज्ञानं ज्ञेयं परिज्ञाता त्रिविधा कर्मचोदना।
करणं कर्म कर्तेति त्रिविधः कर्मसङ्ग्रहः॥१८॥
Jñānaṁ jñeyaṁ parijñātā trividhā karmacodanā|
Karaṇaṁ karma karteti trividhaḥ karmasaṅgrahaḥ||18||
"Knowledge (jñānam), object of knowledge (jñeyam) (and) knower (parijñātā) (form) the threefold (trividhā) impulse that urges toward actions (karma-codanā). The threefold (trividhaḥ) constitutive assemblage of acts (karma-saṅgrahaḥ) (is:) "Instrument (karaṇam), action (karma) (and) doer/agent (kartā iti)""||18||
ज्ञानं कर्म च कर्ता च त्रिधैव गुणभेदतः।
प्रोच्यते गुणसङ्ख्याने यथावच्छृणु तान्यपि॥१९॥
Jñānaṁ karma ca kartā ca tridhaiva guṇabhedataḥ|
Procyate guṇasaṅkhyāne yathāvacchṛṇu tānyapi||19||
"It is said (procyate) in the theory of the guṇa-s (guṇa-saṅkhyāne) that knowledge (jñānam), action (karma) and (ca... ca) the doer/agent (kartā) are of three types only (tridhā eva), according to the differentiation in (said) guṇa-s (guṇa-bhedataḥ). Listen (avacchṛṇu) what they are like (yathā... tāni api)"||19||
सर्वभूतेषु येनैकं भावमव्ययमीक्षते।
अविभक्तं विभक्तेषु तज्ज्ञानं विद्धि सात्त्विकम्॥२०॥
Sarvabhūteṣu yenaikaṁ bhāvamavyayamīkṣate|
Avibhaktaṁ vibhakteṣu tajjñānaṁ viddhi sāttvikam||20||
"Know (viddhi) that (tad) knowledge (jñānam) to be sattvic (sāttvikam) (when,) by which (yena), one sees (īkṣate) in all beings (sarva-bhūteṣu) a single (ekam) State/Entity (bhāvam) which is Imperishable (avyayam), (and when, by which, one sees) in all things that are divisible (vibhakteṣu) (a single State/Entity) which is Indivisible (avibhaktam)"||20||
पृथक्त्वेन तु यज्ज्ञानं नानाभावान्पृथग्विधान्।
वेत्ति सर्वेषु भूतेषु तज्ज्ञानं विद्धि राजसम्॥२१॥
Pṛthaktvena tu yajjñānaṁ nānābhāvānpṛthagvidhān|
Vetti sarveṣu bhūteṣu tajjñānaṁ viddhi rājasam||21||
"But (tu) (there exists) knowledge (jñānam) by which --expecting "yena"-- (yad), due to separation (pṛthaktvena), one knows (vetti), in all beings (sarveṣu bhūteṣu), multiple entities (nānā-bhāvān) of distinct kinds (pṛthagvidhān). Know (viddhi) that (tad) knowledge (jñānam) to be rajasic (rājasam)"||21||
यत्तु कृत्स्नवदेकस्मिन्कार्ये सक्तमहैतुकम्।
अतत्त्वार्थवदल्पं च तत्तामसमुदाहृतम्॥२२॥
Yattu kṛtsnavadekasminkārye saktamahaitukam|
Atattvārthavadalpaṁ ca tattāmasamudāhṛtam||22||
"However (tu), that (knowledge) (tad) which (yad) clings (saktam) to a single effect (ekasmin kārye) as if it were the whole (kṛtsna-vat), which is without cause (ahaitukam), which is not conformable with the nature of truth (a-tattvārthavat), and (ca) which is small (alpa), is said to be (udāhṛtam) tamasic (tāmasam)"||22||
नियतं सङ्गरहितमरागद्वेषतः कृतम्।
अफलप्रेप्सुना कर्म यत्तत्सात्त्विकमुच्यते॥२३॥
Niyataṁ saṅgarahitamarāgadveṣataḥ kṛtam|
Aphalaprepsunā karma yattatsāttvikamucyate||23||
"That (tad) action (karma) is said to be (ucyate) sattvic (sāttvika) which (yad) is established (niyatam), which is devoid of attachment (saṅga-rahitam), which is not performed from avid interest or aversion (a-rāga-dveṣatas kṛtam) by one who does not desire to obtain fruits (a-phala-prepsunā)"||23||
यत्तु कामेप्सुना कर्म साहङ्कारेण वा पुनः।
क्रियते बहुलायासं तद्राजसमुदाहृतम्॥२४॥
Yattu kāmepsunā karma sāhaṅkāreṇa vā punaḥ|
Kriyate bahulāyāsaṁ tadrājasamudāhṛtam||24||
"But (tu) that (tad) action (karma) is said to be (udāhṛtam) rajasic (rājasam) which (yad) involves much trouble (bahula-āyāsam), (and) which is performed (kriyate) again and again (punar) by one who desires to obtain pleasure (kāma-īpsunā), or (vā) by one who has ego (sa-ahaṅkāreṇa)"||24||
अनुबन्धं क्षयं हिंसामनपेक्ष्य च पौरुषम्।
मोहादारभ्यते कर्म यत्तत्तामसमुच्यते॥२५॥
Anubandhaṁ kṣayaṁ hiṁsāmanapekṣya ca pauruṣam|
Mohādārabhyate karma yattattāmasamucyate||25||
"That (tad) action (karma) is said to be (ucyate) tamasic (tāmasam) which (yad), irrespective of (anapekṣya) consequence (anubandham), loss (kṣayam), injury (hiṁsām), and (ca) human effort (pauruṣam), is undertaken (ārabhyate) because of delusion (mohāt)"||25||
मुक्तसङ्गोऽनहंवादी धृत्युत्साहसमन्वितः।
सिद्ध्यसिद्ध्योर्निर्विकारः कर्ता सात्त्विक उच्यते॥२६॥
Muktasaṅgo'nahaṁvādī dhṛtyutsāhasamanvitaḥ|
Siddhyasiddhyornirvikāraḥ kartā sāttvika ucyate||26||
"The doer/agent (kartā) is said to be (ucyate) sattvic (sāttvikaḥ) who is free from attachment (mukta-saṅgaḥ), who is modest/without pride --lit. "whose speech is devoid of ego"-- (an-ahaṁ-vādī), who is endowed with resolution and perseverance/fortitude (dhṛti-utsāha-samanvitaḥ), (and) who remains unaltered (nirvikāraḥ) in success and failure (siddhi-asiddhyoḥ)"||26||
रागी कर्मफलप्रेप्सुर्लुब्धो हिंसात्मकोऽशुचिः।
हर्षशोकान्वितः कर्ता राजसः परिकीर्तितः॥२७॥
Rāgī karmaphalaprepsurlubdho hiṁsātmako'śuciḥ|
Harṣaśokānvitaḥ kartā rājasaḥ parikīrtitaḥ||27||
"The doer/agent (kartā) is said to be (parikīrtitaḥ) rajasic (rājasaḥ) who is full of passion (rāgī), who desires to obtain the fruits of actions (karma-phala-prepsuḥ), who has the intention to cause injury (hiṁsā-ātmakaḥ), who is impure (aśuciḥ), (and) who is possessed of joy and sorrow (harṣa-śoka-anvitaḥ)"||27||
अयुक्तः प्राकृतः स्तब्धः शठो नैकृतिकोऽलसः।
विषादी दीर्घसूत्री च कर्ता तामस उच्यते॥२८॥
Ayuktaḥ prākṛtaḥ stabdhaḥ śaṭho naikṛtiko'lasaḥ|
Viṣādī dīrghasūtrī ca kartā tāmasa ucyate||28||
"It is said (ucyate) that the doer/agent (kartā) who is unfit/inattentive/negligent (ayuktaḥ), who is vulgar (prākṛtaḥ), obstinate (stabdhaḥ), fraudulent (śaṭhaḥ), dishonest (naikṛtikaḥ), indolent/lazy (alasaḥ), despondent (viṣādī), and (ca) who puts things off --dilatory-- (dīrgha-sūtrī) is tamasic (tāmasaḥ)"||28||
बुद्धेर्भेदं धृतेश्चैव गुणतस्त्रिविधं शृणु।
प्रोच्यमानमशेषेण पृथक्त्वेन धनञ्जय॥२९॥
Buddherbhedaṁ dhṛteścaiva guṇatastrividhaṁ śṛṇu|
Procyamānamaśeṣeṇa pṛthaktvena dhanañjaya||29||
"O conqueror of wealth (dhanañjaya), listen (śṛṇu) to the threefold (trividham) division (bhedam) of intellect/intelligence/understanding (buddheḥ) and (ca eva) of steadfastness/resolution (dhṛteḥ) according to the guṇa-s (guṇatas), which will be declared/explained (to you) (procyamānam) completely (aśeṣeṇa) (and) in detail --separately-- (pṛthaktvena)"||29||
प्रवृत्तिं च निवृत्तिं च कार्याकार्ये भयाभये।
बन्धं मोक्षं च या वेत्ति बुद्धिः सा पार्थ सात्त्विकी॥३०॥
Pravṛttiṁ ca nivṛttiṁ ca kāryākārye bhayābhaye|
Bandhaṁ mokṣaṁ ca yā vetti buddhiḥ sā pārtha sāttvikī||30||
"O son of Pṛthā (pārtha), the intellect/intelligence/understanding (buddhiḥ sā) which (yā) knows (vetti) activity (pravṛttim) and (ca... ca) inactivity (nivṛttim), what ought to be done and what ought not to be done (kārya-akārye), fear and fearlessness (bhaya-abhaye), (as well as) bondage (bandham) and (ca) Liberation (mokṣam), is sattvic (sāttvikī)"||30||
यया धर्ममधर्मं च कार्यं चाकार्यमेव च।
अयथावत्प्रजानाति बुद्धिः सा पार्थ राजसी॥३१॥
Yayā dharmamadharmaṁ ca kāryaṁ cākāryameva ca|
Ayathāvatprajānāti buddhiḥ sā pārtha rājasī||31||
"O son of Pṛthā (pārtha), the intellect/intelligence/understanding (buddhiḥ sā) by which (yayā) one knows (prajānāti) incorrectly (ayathāvat) dharma (dharmam) and (ca) adharma (adharmam), (as well as) what ought to be done (kāryam) and (ca... eva ca) what ought not to be done (akāryam), is rajasic (rājasī)"||31||
अधर्मं धर्ममिति या मन्यते तमसावृता।
सर्वार्थान्विपरीतांश्च बुद्धिः सा पार्थ तामसी॥३२॥
Adharmaṁ dharmamiti yā manyate tamasāvṛtā|
Sarvārthānviparītāṁśca buddhiḥ sā pārtha tāmasī||32||
"O son of Pṛthā (pārtha), the intellect/intelligence/understanding (buddhiḥ sā) which (yā), being covered/enclosed (āvṛtā) by tamas (tamasā), considers (manyate) adharma (adharmam) as dharma (dharmam iti), and (ca) all things (sarva-arthān) in an inverted manner (viparītān), is tamasic (tāmasī)"||32||
धृत्या यया धारयते मनःप्राणेन्द्रियक्रियाः।
योगेनाव्यभिचारिण्या धृतिः सा पार्थ सात्त्विकी॥३३॥
Dhṛtyā yayā dhārayate manaḥprāṇendriyakriyāḥ|
Yogenāvyabhicāriṇyā dhṛtiḥ sā pārtha sāttvikī||33||
"O son of Pṛthā (pārtha), the steadfastness/resolution (dhṛtiḥ sā) by which (yayā), with infallible firmness (dhṛtyā... avyabhicāriṇyā), one restrains (dhārayate) the activities of mind, vital energy and indriya-s (manas-prāṇa-indriya-kriyāḥ) through Yoga (yogena), is sattvic (sāttvikī)"||33||
यया तु धर्मकामार्थान्धृत्या धारयतेऽर्जुन।
प्रसङ्गेन फलाकाङ्क्षी धृतिः सा पार्थ राजसी॥३४॥
Yayā tu dharmakāmārthāndhṛtyā dhārayate'rjuna|
Prasaṅgena phalākāṅkṣī dhṛtiḥ sā pārtha rājasī||34||
"But (tu), O son of Pṛthā (pārtha)!, the steadfastness/resolution (dhṛtiḥ sā) by which (yayā), one who desires fruits (phala-ākāṅkṣī) when the occasion presents itself (prasaṅgena) holds with firmness (dhṛtyā dhārayate) to dharma, pleasure and wealth (dharma-kāma-arthān), O Arjuna (arjuna)!, is rajasic (rājasī)"||34||
यया स्वप्नं भयं शोकं विषादं मदमेव च।
न विमुञ्चति दुर्मेधा धृतिः सा पार्थ तामसी॥३५॥
Yayā svapnaṁ bhayaṁ śokaṁ viṣādaṁ madameva ca|
Na vimuñcati durmedhā dhṛtiḥ sā pārtha tāmasī||35||
"O son of Pṛthā (pārtha), the steadfastness/resolution (dhṛtiḥ sā) by which (yayā) a dull-witted person (durmedhāḥ) does not abandon (na vimuñcati) sleep (svapnam), fear (bhayam), grief (śokam), despondency (viṣādam), and (ca) lust/arrogance (madam eva), is tamasic (tāmasī)"||35||
सुखं त्विदानीं त्रिविधं शृणु मे भरतर्षभ।
अभ्यासाद्रमते यत्र दुःखान्तं च निगच्छति॥३६॥
Sukhaṁ tvidānīṁ trividhaṁ śṛṇu me bharatarṣabha|
Abhyāsādramate yatra duḥkhāntaṁ ca nigacchati||36||
"O you, the best of the descendants of Bharata (bharata-rṣabha)!, now (idānīm) listen (śṛṇu) from me (me) to the threefold (trividham) happiness (sukham), in which (yatra) one rejoices (ramate) through practice (abhyāsāt) and (ca) reaches (nigacchati) the end of pain (duḥkha-antam)"||36||
यत्तदग्रे विषमिव परिणामेऽमृतोपमम्।
तत्सुखं सात्त्विकं प्रोक्तमात्मबुद्धिप्रसादजम्॥३७॥
Yattadagre viṣamiva pariṇāme'mṛtopamam|
Tatsukhaṁ sāttvikaṁ proktamātmabuddhiprasādajam||37||
"It is said (proktam) that happiness (sukham) which (yad) arises from the purity of the understanding of the Self (ātma-buddhi-prasāda-jam), (and) which (yad) at the beginning (tad-agre) (is) like (iva) poison (viṣam), (but which) at the end (pariṇāme) is equal to Nectar (amṛta-upamam), is sattvic (sāttvikam)"||37||
विषयेन्द्रियसंयोगाद्यत्तदग्रेऽमृतोपमम्।
परिणामे विषमिव तत्सुखं राजसं स्मृतम्॥३८॥
Viṣayendriyasaṁyogādyattadagre'mṛtopamam|
Pariṇāme viṣamiva tatsukhaṁ rājasaṁ smṛtam||38||
"It is said (smṛtam) that happiness (sukham) which (yad), due to the association of indriya-s with objects (viṣaya-indriya-saṁyogāt), at the beginning (tad-agre) is equal to Nectar (amṛta-upamam), (but which) at the end (pariṇāme) (is) like (iva) poison (viṣam), is rajasic (rājasam)"||38||
यदग्रे चानुबन्धे च सुखं मोहनमात्मनः।
निद्रालस्यप्रमादोत्थं तत्तामसमुदाहृतम्॥३९॥
Yadagre cānubandhe ca sukhaṁ mohanamātmanaḥ|
Nidrālasyapramādotthaṁ tattāmasamudāhṛtam||39||
"It is said (udāhṛtam) that happiness (sukham) which (yad) springs from sleep, laziness and negligence (nidrā-ālasya-pramāda-uttham), (and) which (yad) at the beginning (agre) and (ca... ca) at the end --lit. in the consequence-- (anubandhe) deludes the Self (mohanam ātmanaḥ), is tamasic (tāmasam)"||39||
न तदस्ति पृथिव्यां वा दिवि देवेषु वा पुनः।
सत्त्वं प्रकृतिजैर्मुक्तं यदेभिः स्यात्त्रिभिर्गुणैः॥४०॥
Na tadasti pṛthivyāṁ vā divi deveṣu vā punaḥ|
Sattvaṁ prakṛtijairmuktaṁ yadebhiḥ syāttribhirguṇaiḥ||40||
"There is no (na... asti) creature (tad... sattvam) on Earth (pṛthivyām) or (vā... vā), again (punar), among the gods (deveṣu) in Heaven (divi), which (yad) is (syāt) liberated (muktam) from these three guṇa-s born of Prakṛti (prakṛti-jaiḥ... ebhiḥ... tribhiḥ guṇaiḥ)"||40||
ब्राह्मणक्षत्रियविशां शूद्राणां च परन्तप।
कर्माणि प्रविभक्तानि स्वभावप्रभवैर्गुणैः॥४१॥
Brāhmaṇakṣatriyaviśāṁ śūdrāṇāṁ ca parantapa|
Karmāṇi pravibhaktāni svabhāvaprabhavairguṇaiḥ||41||
"O destroyer of enemies (parantapa)!, the actions (karmāṇi) of brāhmaṇa-s, kṣatriya-s, vaiśya-s --the first are priests, although that has changed with the times; the second are military and rulers; and the third are merchants and farmers-- (brāhmaṇa-kṣatriya-viśām), and also (ca) of the śūdra-s --servants of the previous three-- (śūdrāṇām), are divided (pravibhaktāni) according to the qualities arising from (their) natures (svabhāva-prabhavaiḥ guṇaiḥ)"||41||
शमो दमस्तपः शौचं क्षान्तिरार्जवमेव च।
ज्ञानं विज्ञानमास्तिक्यं ब्रह्मकर्म स्वभावजम्॥४२॥
Śamo damastapaḥ śaucaṁ kṣāntirārjavameva ca|
Jñānaṁ vijñānamāstikyaṁ brahmakarma svabhāvajam||42||
"The actions of a brāhmaṇa --it is in singular but I use plural for greater clarity-- (brahma-karma) born of (his) nature (svabhāva-jam) (are:) Tranquility (śamaḥ), self-control (damaḥ), austerity (tapas), cleanliness (śaucam), patience (kṣāntiḥ), rectitude (ārjavam), knowledge (jñānam), wisdom (vijñānam), and (ca) belief in God (āstikyam)"||42||
शौर्यं तेजो धृतिर्दाक्ष्यं युद्धे चाप्यपलायनम्।
दानमीश्वरभावश्च क्षात्रं कर्म स्वभावजम्॥४३॥
Śauryaṁ tejo dhṛtirdākṣyaṁ yuddhe cāpyapalāyanam|
Dānamīśvarabhāvaśca kṣātraṁ karma svabhāvajam||43||
"The actions (karma) of a kṣatriya (kṣātram) born of (his) nature (svabhāva-jam) (are:) Heroism (śauryam), energy/splendor (tejas), constancy (dhṛtiḥ), cleverness/skill (dākṣyam), as well as (ca api) not fleeing (apalāyanam) in battle (yuddhe), charity (dānam), and (ca) leadership/lordship (īśvara-bhāvaḥ)"||43||
कृषिगौरक्ष्यवाणिज्यं वैश्यकर्म स्वभावजम्।
परिचर्यात्मकं कर्म शूद्रस्यापि स्वभावजम्॥४४॥
Kṛṣigaurakṣyavāṇijyaṁ vaiśyakarma svabhāvajam|
Paricaryātmakaṁ karma śūdrasyāpi svabhāvajam||44||
"The actions of a vaiśya (vaiśya-karma) born of (his) nature (svabhāva-jam) (are:) Agriculture, cattle-tending and trade (kṛṣi-gaurakṣya-vāṇijyam). Also (api), the actions (karma) of a śūdra (śūdrasya) born of (his) nature (svabhāva-jam) consist of service (paricaryā-ātmakam)"||44||
स्वे स्वे कर्मण्यभिरतः संसिद्धिं लभते नरः।
स्वकर्मनिरतः सिद्धिं यथा विन्दति तच्छृणु॥४५॥
Sve sve karmaṇyabhirataḥ saṁsiddhiṁ labhate naraḥ|
Svakarmanirataḥ siddhiṁ yathā vindati tacchṛṇu||45||
"The man (naraḥ) who is devoted (abhirataḥ) to each of his own actions (sve sve karmaṇi) obtains (labhate) perfection/success (saṁsiddhim). Listen (śṛṇu) how (yathā... tad), being dedicated to his own actions (sva-karma-nirataḥ), he acquires (vindati) perfection/success (siddhim)"||45||
यतः प्रवृत्तिर्भूतानां येन सर्वमिदं ततम्।
स्वकर्मणा तमभ्यर्च्य सिद्धिं विन्दति मानवः॥४६॥
Yataḥ pravṛttirbhūtānāṁ yena sarvamidaṁ tatam|
Svakarmaṇā tamabhyarcya siddhiṁ vindati mānavaḥ||46||
"The man (mānavaḥ) obtains (vindati) perfection (siddhim) by worshipping Him (tam abhyarcya) through his action (sva-karmaṇā), (to Him) from Whom (yatas) (arises) the manifestation (pravṛttiḥ) of beings (bhūtānām), (and) by Whom (yena) all (sarvam) this (idam) is pervaded (tatam)"||46||
श्रेयान्स्वधर्मो विगुणः परधर्मात्स्वनुष्ठितात्।
स्वभावनियतं कर्म कुर्वन्नाप्नोति किल्बिषम्॥४७॥
Śreyānsvadharmo viguṇaḥ paradharmātsvanuṣṭhitāt|
Svabhāvaniyataṁ karma kurvannāpnoti kilbiṣam||47||
"Better (śreyān) is one's own imperfect dharma (sva-dharmaḥ viguṇaḥ) than the dharma of another duly performed/observed (para-dharmāt svanuṣṭhitāt). Performing (kurvan) the action (karma) related to (one's own) nature (svabhāva-niyatam) one does not incur sin (na āpnoti kilbiṣam)"||47||
सहजं कर्म कौन्तेय सदोषमपि न त्यजेत्।
सर्वारम्भा हि दोषेण धूमेनाग्निरिवावृताः॥४८॥
Sahajaṁ karma kaunteya sadoṣamapi na tyajet|
Sarvārambhā hi doṣeṇa dhūmenāgnirivāvṛtāḥ||48||
"O son of Kuntī (kaunteya)!, one should not abandon (na tyajet) natural karma (sahajam karma) even though (api) it is defective (sa-doṣam), because (hi) all undertakings (sarva-ārambhāḥ) are covered (āvṛtāḥ) by defects --lit. by defect-- (doṣeṇa), just as (iva) fire (agniḥ) by smoke (dhūmena)"||48||
असक्तबुद्धिः सर्वत्र जितात्मा विगतस्पृहः।
नैष्कर्म्यसिद्धिं परमां सन्न्यासेनाधिगच्छति॥४९॥
Asaktabuddhiḥ sarvatra jitātmā vigataspṛhaḥ|
Naiṣkarmyasiddhiṁ paramāṁ sannyāsenādhigacchati||49||
"He whose intellect is unattached (asakta-buddhiḥ) everywhere (sarvatra), who has conquered himself (jita-ātmā), who is devoid of desires (vigata-spṛhaḥ), obtains (adhigacchati), through sannyāsa --through renunciation-- (sannyāsena), the supreme (paramām) perfection that is beyond action (naiṣkarmya-siddhim)"||49||
सिद्धिं प्राप्तो यथा ब्रह्म तथाप्नोति निबोध मे।
समासेनैव कौन्तेय निष्ठा ज्ञानस्य या परा॥५०॥
Siddhiṁ prāpto yathā brahma tathāpnoti nibodha me|
Samāsenaiva kaunteya niṣṭhā jñānasya yā parā||50||
"Just as (yathā) one has attained (prāptaḥ) perfection (siddhim), in the same way (tathā) one attains (āpnoti) Brahma (brahma). Learn (nibodha) from Me (me), O son of Kuntī (kaunteya), in brief (samāsena eva), that --it should be 'sā' in accusative, i.e., 'tām', and the rest of the phrase should also be in accusative (except «jñānasya», obviously)... perhaps the text is corrupt here-- (yā) Supreme (parā) Culmination (niṣṭhā) of Knowledge (jñānasya)"||50||
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॥
Buddhyā viśuddhayā yukto dhṛtyātmānaṁ niyamya ca|
Śabdādīnviṣayāṁstyaktvā rāgadveṣau vyudasya ca||51||
Viviktasevī laghvāśī yatavākkāyamānasaḥ|
Dhyānayogaparo nityaṁ vairāgyaṁ samupāśritaḥ||52||
Ahaṅkāraṁ balaṁ darpaṁ kāmaṁ krodhaṁ parigraham|
Vimucya nirmamaḥ śānto brahmabhūyāya kalpate||53||
"Endowed (yuktaḥ) with a completely pure intellect/understanding (buddhyā viśuddhayā), and (ca) having restrained himself (ātmānam niyamya) with firmness (dhṛtyā), having abandoned (tyaktvā) sense objects such as sound, etc. (śabda-ādīn viṣayān), and (ca) having set aside (vyudasya) avid interest and aversion (rāga-dveṣau), seeking solitude (vivikta-sevī), eating little (laghu-āśī), having speech, body, and mind under control (yata-vāk-kāya-mānasaḥ), constantly (nityam) devoted to the Yoga of meditation (dhyāna-yoga-paraḥ), having taken refuge (samupāśritaḥ) in dispassion (vairāgyam), being free from/having abandoned (vimucya) ego (ahaṅkāram), force (balam), pride (darpam), desire (kāmam), wrath (krodham), (and) possession (parigraham), he who is free from 'I' and 'mine' (nirmamaḥ) (and) is peaceful (śāntaḥ) is competent (kalpate) to become Brahman (brahma-bhūyāya)"||51-53||
ब्रह्मभूतः प्रसन्नात्मा न शोचति न काङ्क्षति।
समः सर्वेषु भूतेषु मद्भक्तिं लभते पराम्॥५४॥
Brahmabhūtaḥ prasannātmā na śocati na kāṅkṣati|
Samaḥ sarveṣu bhūteṣu madbhaktiṁ labhate parām||54||
"He who has become Brahma (brahma-bhūtaḥ), being of gracious disposition (prasanna-ātmā), neither grieves/laments (na śocati) nor desires (na kāṅkṣati). Equanimous (samaḥ) toward all beings (sarveṣu bhūteṣu), he obtains (labhate) the Supreme (parām) Devotion to Me (mad-bhaktim)"||54||
भक्त्या मामभिजानाति यावान्यश्चास्मि तत्त्वतः।
ततो मां तत्त्वतो ज्ञात्वा विशते तदनन्तरम्॥५५॥
Bhaktyā māmabhijānāti yāvānyaścāsmi tattvataḥ|
Tato māṁ tattvato jñātvā viśate tadanantaram||55||
"By devotion (bhaktyā), he knows Me (mām abhijānāti), (that is, he knows) how great (yāvān) I am (asmi), (and also) what (yaḥ) (I am) really (tattvatas). Therefore (tatas), after knowing Me (mām... jñātvā) in reality (tattvatas), he enters into (viśate) (Me) immediately after that (tad-anantaram)"||55||
सर्वकर्माण्यपि सदा कुर्वाणो मद्व्यपाश्रयः।
मत्प्रसादादवाप्नोति शाश्वतं पदमव्ययम्॥५६॥
Sarvakarmāṇyapi sadā kurvāṇo madvyapāśrayaḥ|
Matprasādādavāpnoti śāśvataṁ padamavyayam||56||
"He who takes refuge in Me (mad-vyapāśrayaḥ) doing (kurvāṇaḥ) always (sadā) all actions (sarva-karmāṇi api), obtains (avāpnoti), through My Favor (mad-prasādāt), the Eternal (śāśvatam) (and) Imperishable (avyayam) State (padam)"||56||
चेतसा सर्वकर्माणि मयि सन्न्यस्य मत्परः।
बुद्धियोगमुपाश्रित्य मच्चित्तः सततं भव॥५७॥
Cetasā sarvakarmāṇi mayi sannyasya matparaḥ|
Buddhiyogamupāśritya maccittaḥ satataṁ bhava||57||
"After mentally depositing (sannyasya) (cetasā) all actions (sarva-karmāṇi) in Me (mayi), being consecrated to Me (mad-paraḥ), (and) after resorting (upāśritya) to the Yoga of intellect/understanding (buddhi-yogam), constantly fix your mind on Me (mad-cittaḥ satatam bhava)"||57||
मच्चित्तः सर्वदुर्गाणि मत्प्रसादात्तरिष्यसि।
अथ चेत्त्वमहङ्कारान्न श्रोष्यसि विनङ्क्ष्यसि॥५८॥
Maccittaḥ sarvadurgāṇi matprasādāttariṣyasi|
Atha cettvamahaṅkārānna śroṣyasi vinaṅkṣyasi||58||
"Fixing your mind on Me (mad-cittaḥ), you will cross (tariṣyasi), through My Favor (mad-prasādāt), over all difficulties (sarva-durgāṇi). But if (atha ced) you do not listen --lit. "you will not listen"-- (tvam... na śroṣyasi) due to ego (ahaṅkārāt), you will be destroyed (vinaṅkṣyasi)"||58||
यदहङ्कारमाश्रित्य न योत्स्य इति मन्यसे।
मिथ्यैष व्यवसायस्ते प्रकृतिस्त्वां नियोक्ष्यति॥५९॥
Yadahaṅkāramāśritya na yotsya iti manyase|
Mithyaiṣa vyavasāyaste prakṛtistvāṁ niyokṣyati||59||
"If (yad), after taking refuge (āśritya) in ego (ahaṅkāram), you think (manyase) "I will not fight" (na yotsye iti), this (eṣaḥ) resolve (vyavasāyaḥ) of yours (te) is in vain (mithyā). Prakṛti (prakṛtiḥ) will compel you (tvām niyokṣyati)"||59||
स्वभावजेन कौन्तेय निबद्धः स्वेन कर्मणा।
कर्तुं नेच्छसि यन्मोहात्करिष्यस्यवशोऽपि तत्॥६०॥
Svabhāvajena kaunteya nibaddhaḥ svena karmaṇā|
Kartuṁ necchasi yanmohātkariṣyasyavaśo'pi tat||60||
"Bound (nibaddhaḥ), O son of Kuntī (kaunteya)!, by your own action born of (your own) nature (svabhāva-jena... svena karmaṇā), you will do (kariṣyasi) what (yad... tad) you do not wish (na icchasi) to do (kartum), due to delusion (mohāt), even (api) against your will (avaśaḥ)"||60||
ईश्वरः सर्वभूतानां हृद्देशेऽर्जुन तिष्ठति।
भ्रामयन्सर्वभूतानि यन्त्रारूढानि मायया॥६१॥
Īśvaraḥ sarvabhūtānāṁ hṛddeśe'rjuna tiṣṭhati|
Bhrāmayansarvabhūtāni yantrārūḍhāni māyayā||61||
"O Arjuna (arjuna)!, the Lord (īśvaraḥ) remains (tiṣṭhati) in the region of the heart (hṛd-deśe) of all beings (sarva-bhūtānām), (and), by Māyā (māyayā), causes all beings, mounted on the machine, to spin/revolve (bhrāmayan sarva-bhūtāni yantra-ārūḍhāni)"||61||
तमेव शरणं गच्छ सर्वभावेन भारत।
तत्प्रसादात्परां शान्तिं स्थानं प्राप्स्यसि शाश्वतम्॥६२॥
Tameva śaraṇaṁ gaccha sarvabhāvena bhārata|
Tatprasādātparāṁ śāntiṁ sthānaṁ prāpsyasi śāśvatam||62||
"Take refuge (śaraṇam gaccha) in Him alone (tam eva), with your whole being (sarva-bhāvena), O descendant of Bharata (bhārata)! Through His Favor (tad-prasādāt), you will attain (prāpsyasi) Supreme (parām) Peace (śāntim) (and) the Eternal (śāśvatam) Abode (sthānam)"||62||
इति ते ज्ञानमाख्यातं गुह्याद्गुह्यतरं मया।
विमृश्यैतदशेषेण यथेच्छसि तथा कुरु॥६३॥
Iti te jñānamākhyātaṁ guhyādguhyataraṁ mayā|
Vimṛśyaitadaśeṣeṇa yathecchasi tathā kuru||63||
"Thus (iti), I have declared to you (te... ākhyātam... mayā) the Knowledge (jñānam) which is more secret (guhyataram) than (the greatest of) secrets (guhyāt). After reflecting (vimṛśya) fully (aśeṣeṇa) upon it --upon such Knowledge-- (etad), do (kuru) accordingly (tathā) as (yathā) you wish (icchasi)"||63||
सर्वगुह्यतमं भूयः शृणु मे परमं वचः।
इष्टोऽसि मे दृढमिति ततो वक्ष्यामि ते हितम्॥६४॥
Sarvaguhyatamaṁ bhūyaḥ śṛṇu me paramaṁ vacaḥ|
Iṣṭo'si me dṛḍhamiti tato vakṣyāmi te hitam||64||
"Listen (śṛṇu) again (bhūyas) to My (me) Supreme (paramam) Speech (vacas) which is the most secret of all (sarva-guhyatamam). You are (asi) someone very dear (iṣṭaḥ... dṛḍham) to Me (me), thus, therefore (iti tatas), I will tell you (vakṣyāmi te) what is good and beneficial (hitam) for you (te)"||64||
मन्मना भव मद्भक्तो मद्याजी मां नमस्कुरु।
मामेवैष्यसि सत्यं ते प्रतिजाने प्रियोऽसि मे॥६५॥
Manmanā bhava madbhakto madyājī māṁ namaskuru|
Māmevaiṣyasi satyaṁ te pratijāne priyo'si me||65||
"Become (bhava): One whose mind is fixed on Me (mad-manāḥ), My devotee (mad-bhaktaḥ), (and) My sacrificer (mad-yājī). Perform (kuru) a respectful salutation (namas) to Me (me) . You will come --lit. «you will go»-- (eṣyasi) to Me (mām), I promise you (te pratijāne) truly (satyam). You are (asi) dear (priyaḥ) to Me (me)"||65||
सर्वधर्मान् परित्यज्य मामेकं शरणं व्रज।
अहं त्वां सर्वपापेभ्यो मोक्षयिष्यामि मा शुचः॥६६॥
Sarvadharmān parityajya māmekaṁ śaraṇaṁ vraja|
Ahaṁ tvāṁ sarvapāpebhyo mokṣayiṣyāmi mā śucaḥ||66||
"After completely renouncing (parityajya) all dharma-s (sarva-dharmān), go (vraja) only to Me (mām ekam) for refuge (śaraṇam). I (aham) will liberate you (tvām... mokṣayiṣyāmi) from all sins (sarva-pāpebhyaḥ), do not grieve/lament/afflict yourself (mā śucaḥ)"||66||
इदं ते नातपस्काय नाभक्ताय कदाचन।
न चाशुश्रूषवे वाच्यं न च मां योऽभ्यसूयति॥६७॥
Idaṁ te nātapaskāya nābhaktāya kadācana|
Na cāśuśrūṣave vācyaṁ na ca māṁ yo'bhyasūyati||67||
"This (idam) which I have told you (te... vācyam) never (na... na... kadācana) (should you say it) to one who neglects the practice of austerities (atapaskāya), to one who is not a devotee (abhaktāya), nor also (na ca... na ca) to one who does not wish to learn/to one who is disobedient (aśuśrūṣave), (and) to one who (ya) shows indignation (abhyasūyati) toward Me (mām)"||67||
य इदं परमं गुह्यं मद्भक्तेष्वभिधास्यति।
भक्तिं मयि परां कृत्वा मामेवैष्यत्यसंशयः॥६८॥
Ya idaṁ paramaṁ guhyaṁ madbhakteṣvabhidhāsyati|
Bhaktiṁ mayi parāṁ kṛtvā māmevaiṣyatyasaṁśayaḥ||68||
"He who (yaḥ), possessing the Highest Devotion (bhaktim... parām kṛtvā) for Me (mayi), tells/explains to My devotees --lit. «will tell/explain to My devotees»-- (mad-bhakteṣu abhidhāsyati) this (idam) Supreme (paramam) Secret (guhyam), will come (eṣyati) to Me (mām eva), without doubt (asaṁśayaḥ)"||68||
न च तस्मान्मनुष्येषु कश्चिन्मे प्रियकृत्तमः।
भविता न च मे तस्मादन्यः प्रियतरो भुवि॥६९॥
Na ca tasmānmanuṣyeṣu kaścinme priyakṛttamaḥ|
Bhavitā na ca me tasmādanyaḥ priyataro bhuvi||69||
"And (ca) there is no one (na... kaścid) other than him (tasmāt) among men (manuṣyeṣu) who does what is most pleasing to Me (me priyakṛttamaḥ), nor will there be (bhavitā na ca) another (anyaḥ) other than him (tasmāt) on Earth (bhuvi) who is dearer (priyataraḥ) to Me (me)"||69||
अध्येष्यते च य इमं धर्म्यं संवादमावयोः।
ज्ञानयज्ञेन तेनाहमिष्टः स्यामिति मे मतिः॥७०॥
Adhyeṣyate ca ya imaṁ dharmyaṁ saṁvādamāvayoḥ|
Jñānayajñena tenāhamiṣṭaḥ syāmiti me matiḥ||70||
"And (ca) he who (yaḥ) studies --lit. «will study»-- (adhyeṣyate) this (imam) virtuous --relating to dharma-- (dharmyam) dialogue (saṁvādam) of ours (āvayoḥ), by him (tena) I (aham) will be --lit. «would be»-- (syām) worshipped/reverenced (iṣṭaḥ) through the sacrifice of Knowledge (jñāna-yajñena). This is My opinion (iti me matiḥ)"||70||
श्रद्धावाननसूयश्च शृणुयादपि यो नरः।
सोऽपि मुक्तः शुभांल्लोकान्प्राप्नुयात्पुण्यकर्मणाम्॥७१॥
Śraddhāvānanasūyaśca śṛṇuyādapi yo naraḥ|
So'pi muktaḥ śubhāṁllokānprāpnuyātpuṇyakarmaṇām||71||
"Even (api) the man (naraḥ) who (yaḥ) has faith (śraddhāvān) and (ca) is free from malice and envy (anasūyaḥ) could listen (śṛṇuyāt) (our conversation, and then) he (saḥ) also (api), (once) liberated (muktaḥ), would attain (prāpnuyāt) the auspicious worlds (śubhān lokān) of the virtuous/pious (puṇya-karmaṇām)"||71||
कच्चिदेतच्छ्रुतं पार्थ त्वयैकाग्रेण चेतसा।
कच्चिदज्ञानसंमोहः प्रनष्टस्ते धनञ्जय॥७२॥
Kaccidetacchrutaṁ pārtha tvayaikāgreṇa cetasā|
Kaccidajñānasaṁmohaḥ pranaṣṭaste dhanañjaya||72||
"O son of Pṛthā (pārtha)!, have you listened --kaccid merely indicates interrogation-- (kad-cid... śrutam... tvayā) to this (etad) with a concentrated/very attentive mind (ekāgreṇa cetasā)? Has your (te) confusion and bewilderment (generated) by ignorance (ajñāna-saṁmohaḥ) vanished (kad-cid... pranaṣṭaḥ), O conqueror of wealth (dhanañjaya)?"||72||
अर्जुन उवाच
नष्टो मोहः स्मृतिर्लब्धा त्वत्प्रसादान्मयाऽच्युत।
स्थितोऽस्मि गतसन्देहः करिष्ये वचनं तव॥७३॥
Arjuna uvāca
Naṣṭo mohaḥ smṛtirlabdhā tvatprasādānmayā'cyuta|
Sthito'smi gatasandehaḥ kariṣye vacanaṁ tava||73||
Arjuna (arjunaḥ) said (uvāca):
"O Acyuta! --Imperishable, One Who has not fallen-- (acyuta), my delusion (mohaḥ) has vanished (naṣṭaḥ), (and,) through Your Favor (tvad-prasādāt), I have obtained memory (labdhā... mayā). I remain firm/firmly persuaded (sthitaḥ asmi), (and) with (my) doubts dispelled (gata-sandehaḥ). I will do (kariṣye) according to Your (tava) words (vacanam)!"||73||
सञ्जय उवाच
इत्यहं वासुदेवस्य पार्थस्य च महात्मनः।
संवादमिममश्रौषमद्भुतं रोमहर्षणम्॥७४॥
Sañjaya uvāca
Ityahaṁ vāsudevasya pārthasya ca mahātmanaḥ|
Saṁvādamimamaśrauṣamadbhutaṁ romaharṣaṇam||74||
Sañjaya (sañjayaḥ) said (uvāca):
In this way (iti), I have heard (aham... aśrauṣam) this (imam) extraordinary (adbhutam) dialogue (saṁvādam), causing the hairs to bristle (roma-harṣaṇam), between Vāsudeva (vāsudevasya) and (ca) the Great Soul (called) Pārtha --the son of Pṛthā-- (pārthasya... mahā-ātmanaḥ)||74||
व्यासप्रसादाच्छ्रुतवानेतद्गुह्यमहं परम्।
योगं योगेश्वरात्कृष्णात्साक्षात्कथयतः स्वयम्॥७५॥
Vyāsaprasādācchrutavānetadguhyamahaṁ param|
Yogaṁ yogeśvarātkṛṣṇātsākṣātkathayataḥ svayam||75||
Through the favor of Vyāsa (vyāsa-prasādāt), I listened (śrutavān... aham) to this (etad) supreme (param) secret (guhyam) Yoga (yogam) from the Lord of Yoga (yoga-īśvarāt), from Kṛṣṇa (kṛṣṇāt) in person (sākṣāt), from He Himself (svayam) speaking (kathayataḥ)||75||
राजन्संस्मृत्य संस्मृत्य संवादमिममद्भुतम्।
केशवार्जुनयोः पुण्यं हृष्यामि च मुहुर्मुहुः॥७६॥
Rājansaṁsmṛtya saṁsmṛtya saṁvādamimamadbhutam|
Keśavārjunayoḥ puṇyaṁ hṛṣyāmi ca muhurmuhuḥ||76||
O king (rājan), after remembering and remembering (saṁsmṛtya saṁsmṛtya) this (imam) wondrous (adbhutam) (and) propitious (puṇyam) dialogue (saṁvādam) between Keśava and Arjuna (keśava-arjunayoḥ), I thrill with rapture (hṛṣyāmi ca) over and over again (muhur muhur)||76||
तच्च संस्मृत्य संस्मृत्य रूपमत्यद्भुतं हरेः।
विस्मयो मे महान्राजन्हृष्यामि च पुनः पुनः॥७७॥
Tacca saṁsmṛtya saṁsmṛtya rūpamatyadbhutaṁ hareḥ|
Vismayo me mahānrājanhṛṣyāmi ca punaḥ punaḥ||77||
And (ca) after remembering and remembering (saṁsmṛtya saṁsmṛtya) that (tad) very wondrous/prodigious (adbhutam) Form (rūpam) of Hari (hareḥ), my (me) astonishment (vismayaḥ) is great (mahān), O king (rājan), and (ca) I thrill with rapture (hṛṣyāmi) over and over again (punar punar)||77||
यत्र योगेश्वरः कृष्णो यत्र पार्थो धनुर्धरः।
तत्र श्रीर्विजयो भूतिर्ध्रुवा नीतिर्मतिर्मम॥७८॥
Yatra yogeśvaraḥ kṛṣṇo yatra pārtho dhanurdharaḥ|
Tatra śrīrvijayo bhūtirdhruvā nītirmatirmama||78||
Where (yatra) (is) the Lord of Yoga (yoga-īśvaraḥ) —Kṛṣṇa (kṛṣṇaḥ)—, (and) where (yatra) (is) the son of Pṛthā (pārtha) —(Arjuna,) the archer (dhanus-dharaḥ)—, there (tatra), in my opinion (matiḥ mama), (will be) splendor/beauty/prosperity (śrīḥ), victory (vijayaḥ), well-being (bhūtiḥ), (and) a permanent --this word could also be linked to "well-being"-- (dhruvā) righteous/wise/moral conduct (nītiḥ)||78||
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