"Perfection of renunciation. MOKSHA YOGA"

Krishna explains the meaning of renunciation and the effect of the modes of material nature on the consciousness and activities of man. He describes Brahman’s awareness, the perfection of the Bhagavad-gita, and the ultimate meaning of the Gita: the highest path of religion is absolute, unconditional love submission to Lord Krishna, which frees a person from all sins, leads him to perfect enlightenment and makes it possible to return to the eternal spiritual kingdom Krsna.

TEXT 1


arjuna uvcha 
sannyasasya maha-baho 
tattvam ichchami veditum 
tyagasya ca hrishikesa 
prithak keshi-nisudana
arjunah uvaca - Arjuna said; sannyasasya - renunciation of the world; maha-baho - O mighty-armed; tattvam - the truth; icchami - I want; veditum — to know; tyagasya - detachment; ca — also; hrishikesa - O master of the senses; prthak - separately; kesi-nisudana - O conqueror of the demon Keshi.
Arjuna said: O mighty-armed, I want to know what is the true meaning of detachment [tyagi] and renunciation of the world [sannyas], O conqueror of the Keshi demon and master of the senses.

TEXT 2


sri-bhagavan 
uvcha kamyanam 
karmanam nyasam sannyasam kavayo viduh 
sarva-karma-phala-tyagam 
prahus tyagam vichakshanah
sri-bhagavan uvaca - the Supreme Lord said; kamyanam - dictated by desire; pockets - acts; nyasam - rejection; sannyasam - renunciation of the world; kawayah - learned sages; viduh — they know; sarva - of every kind; karma - activities; phala - from the results; tyagam - denial; prahuh - they are called; tyagam - detachment; vichakshanah - knowledgeable people.
The Supreme Lord said: The renunciation of activities for the satisfaction of material desires is called by the great sages renunciation of the world [sannyasa]. And they call the rejection of the fruits of all activity detachment [thiaga].

TEXT 3


tyajyam dosha-vad ity eke 
karma prahur manishinah 
yajna-dana-tapah-karma 
na tyajyam iti chapar
tyajyam - that which should be rejected; dosa-wat - like evil; iti - like that; eke - alone; karma - activity; prahuh — they say; manishinah - the great sages; yajna - by sacrifice; dana - with charity; tapah - with austerities; karma - activity (related); na - not; tyajyam - that which should be abandoned; iti - like that; ca - i; apare - others.
Some sages say that it is necessary to abandon any karmic activity as vicious, while others argue that a person should never give up sacrifice, charity and tapasya.

TEXT 4


nishchayam srinu me tatra 
tyage bharata-sattama 
tyago hi purusa-vyaghra 
tri-vidhah samprakirtitah
niчайcayam - undoubtedly; srnu - hear; me - from Me; tatra - there; tyage - in terms of detachment; bharata-sat-tama - O best of Bharat; tyagah - detachment; hi - after all; purusa-vyaghra - O tiger among men; tri-vidhah - (including) three kinds; samprakirtitah - proclaimed.
O best of the Bharata clan, now hear My opinion on what detachment is. O tiger among people, the scriptures speak of three types of detachment.

TEXT 5


yajna-dana-tapah-karma 
na tyajyam karyam eva tat 
yajno danam tapash 
caiva pavanani manishinam
yajna - with sacrifices; dana - with charity; tapah - with austerities; karma - activity (related); na - not; tyajyam - that which should be abandoned; karyam - what should be done; eva - necessary; tat - that; yajnah - the sacrifice; danam - charity; tapah - asceticism; ca — also; eva - of course; pavanani - (methods) of purification; Manishins - great souls.
Sacrifices, charity and tapasya can never be abandoned, for they purify even great souls.

TEXT 6


etany api tu karmani 
sangam tyaktva phalani ca 
kartavyaniti me partha nishchitam 
matam uttamam
etani - these; api - unconditionally; tu - but; karmani - activities; sangam - from association; tyaktva - having rejected; phalani — results; ca — also; kartavyani - those that should be performed out of a sense of duty; iti - like that; me - Mine; partha - O son of Prtha; niscitam - certain; matam - opinion; uttamam is the best.
All this must be done without expecting fruit. This follows from a sense of duty, O son of Prtha. That is My final judgment.

TEXT 7


niyatasya tu sannyasah 
karmano nopapadyate 
mohat tasya parityagas 
tamasah parikirtitah
niyatasya - of the prescribed; tu - but; sannyasah - rejection; pockets - deeds; na - not; upapadyate - is worthy; mohat - because of an illusion; tasya — of that; parityagah - detachment; tamasah - referring to the mode of ignorance; parikirtitah - proclaimed.
A person should never refuse to perform prescribed duties. If, misled, he ceases to fulfill them, then this is called detachment in the mode of ignorance.

TEXT 8


duhkham ity eva yat karma 
kaya-klesha-bhayat tyadget 
sa kritva rajasam tyagam 
naiva tyaga-phalam labhet
duhkham - unhappy; iti - like that; eva - of course; yat - which; karma - activity; kaya - for the body; klesa - anxiety; bhayat - out of fear; tyadget - (if) rejected; sah — that; kritva - having done; rajasam - referring to the mode of passion; tyagam - detachment; na - not; eva - unconditionally; tyaga - detachment; phalam - the result; labhet - will gain.
Anyone who refuses to fulfill his duty because it is too burdensome, or out of fear, renounces it under the influence of the mode of passion. In doing so, he will never find the true fruit of detachment.

TEXT 9


karyam ity eva yat karma 
niyatam kriyate 'rjuna 
sangam tyaktva phalam caiva 
sa tyagah sattviko matah
karyam - the one to be performed; iti - in this way; eva - really; yat - which; karma - activity; niyatam - as it should be; kriyate - performed; arjuna - O Arjuna; sangam - fellowship; tyaktva - having rejected; phalam - the result; ca — also; eva - unconditionally; sah is; tyagah - detachment; sattvikah - referring to the mode of goodness; matah - in My opinion.
O Arjuna, when a person fulfills his prescribed duties out of a sense of duty and is freed from attachment to the fruits of his labor, his detachment refers to the mode of goodness.

TEXT 10


na dvтsti akushalam karma 
kushale nanujajjate 
tyagi sattva-samavisto 
medhavi chhinna-samsayah
na - not; dwesti - he hates; akusalam — unfavorable; karma - activity; kusale - in the auspicious; na - not; anusajjate - becomes attached; tyagi - one who has renounced; sattva - the mode of goodness; samavistah - absorbed; medhavi - the intelligent; chinna - cut off; samsayah - one whose all doubts.
A wise and aloof person who is in the mode of goodness acts without knowing doubt, without hostility to unfavorable and attachment to auspicious activity.

TEXT 11


na hi deha-bhrta sakyam 
tyaktum karman asesatah 
yas tu karma-phala-tyagi 
sa tyagity abhidhiyate
na - never; hi - unconditionally; deha-bhrta - the embodied living entity; sakyam - ability; tyaktum - to reject; karmani - acts; asesatah - completely; yah - which; tu - but; karma - of labor; phala - from the fruits; tyagi - the renounced; sah — he; tyagi - the renounced; iti - like that; abhidhiyate - it is said.
Truly, an embodied living entity can never completely abandon activity. However, one who has renounced the fruits of his labor is called truly detached.

TEXT 12


anistam ishtam mishram ca 
tri-vidham pockets phalam 
bhavaty atyaginam pretya 
for that sannyasinam kvachit
anistam - leading to hell; istam - leading to the heavenly planets; mishram - mixed; ca - i; tri-vidham - (including) three kinds; pockets - activities; phalam - the result; bhavati - appears; atyaginam - those who have not renounced; pretya - after death; na - not; tu - but; sannyasinam - those who have renounced the world; kvachit - ever.
Those who have not reached the stage of renunciation of the world, after death have to reap the fruits of their labor: desirable, unwanted and mixed. Those who have renounced the world need neither enjoy the results of their activities, nor suffer because of them.

TEXT 13


panchaitani maha-baho 
karanani nibodha me 
sankhye cretante proctani 
siddhaye sarva-pockets
pancha - five; etani - these; maha-baho - O mighty-armed; karanani - causes; nibodha — know; me - from Me; sankhye - in the Vedanta; krta-ante - in conclusion; proctani - said; siddhaye - for perfection; sarva — of all; pockets - acts.
O mighty-armed Arjuna, according to Vedanta, there are five reasons for any action. Hear about them from Me.

TEXT 14


adhishthanam tatha 
karanam ca prithag-vidham 
vividhas ca prthak chesta 
daivam caivatra panchamam
adhisthanam - place; tatha - also; card - performer of the action; karanam - a tool; ca - i; prthak-vidham — of various kinds; vividhah - various; ca - i; prthak - separately; cheshtah - efforts; daivam - the Supreme; ca — also; eva - unconditionally; atra - here; panchamam - the fifth.
The scene [body], performer, sensory organs, various efforts and, finally, the Supersoul are all five components of any act.

TEXT 15


sarira-van-manobhir yat 
karma prarabhate 
narah nyayyam wa viparitam wa 
panchaite tasya hetavah
sarira - with the body; vak - by speech; manobhih - and with the mind; yat - which; karma - action; prarabhate - begins; narah - man; nyayyam - right; va - or; viparitam - the opposite; va - or; pancha - five; ete — these; tasya — him; hetavah — causes.
Every action, right or wrong, that a person performs with his body, mind or speech, is determined by these five reasons.

TEXT 16


tatraivam sati kartaram 
atmanam kevalam tu yah 
pasyaty akrta-buddhitvan 
na sa pasyati durmatih
tatra - there; evam - like that; sati - being; kartaram - the performer; atmanam — oneself; kevalam - of the one; tu - but; yah - which; pasyati - sees; akrta-buddhitvat - due to lack of intelligence; na - not; sah — he; pasyati - sees; durmatih is a fool.
Therefore, one who considers himself the sole performer of actions and does not take these five factors into account cannot be called a reasonable person, able to see things as they are.

TEXT 17


yasya nahankrito bhavo 
buddhir yasya na lipyate 
hatvapi sa ima lokan 
na hanti na nibadhyate
yasya - of whom; na - not; ahankrtah - of the false ego; bhavah - nature; buddhih - the mind; yasya - of whom; na - not; lipyate - attached; hatva - by killing; api - even; sah — he; iman - these; lokan - worlds; na - not; hanti - kills; na - not; nibadhyate - entangled.
One who is not guided by a false ego in his actions, whose mind is pure and free, even killing, does not commit murder and never gets confused in the consequences of his activities.

TEXT 18


jnanam jnayam parijnata 
tri-vidha karma-chodana 
karanam karma carteti 
tri-vidhah karma-sangrahah
jnanam - knowledge; jneiam - the goal of knowledge; parijnata - knowing; tri-vidha - (including) three kinds; karma - for activity; chodana — impulse; karanam — feelings; karma - acts; card - executor; iti - like that; tri-vidhah - (including) three kinds; karma - activities; sangrahah - the totality.
Knowledge, the object of cognition and the cognizer - these are the three factors that prompt activity, and the sensory organs, the actions themselves and their performer are its components.

TEXT 19


jnanam karma cha karta ca 
tridhaiva guna-bhedatah 
proyate guna-sankhyane 
yathavac chrina tany api
jnanam - knowledge; karma - activity; ca — also; card - executor; ca — also; tridha - in kind; eva - unconditionally; guna-bhedatah - according to the different modes of material nature; prostyate - it is said; guna-sankhyane - in connection with the various gunas; yatha-vat - as it is; srnu - hear; tani — theirs; api also.
The three modes of material nature define three types of knowledge, three types of actions and three types of performers. Now I will tell you about them.

TEXT 20



sarva-bhutesu yenaikam 
bhavam avyayam iksate 
avibhaktam vibhaktesu 
taj jnanam viddhi sattvikam
sarva-bhutesu - in all living entities; yena - by whom; ekam — one; bhavam - nature; avyayam - the eternal; iksate - sees; avibhaktam - indivisible; vibhaktesu - in innumerable individuals; tat - that; jnanam - knowledge; viddhi - know; sattvikam - referring to the mode of goodness.
Knowledge that allows a person, despite the variety of types and forms of living beings, to see their single spiritual nature, should be considered knowledge in the mode of goodness.

TEXT 21


prithaktena tu yaj jnanam 
nana-bhavan prithag-vidhan 
vetti sarvesu bhutesu 
taj jnanam viddhi rajasam
prithaktena - by separateness; tu - but; yat - which; jnanam - knowledge; nana-bhavan - various states; prthak-vidhan - various; vetti - knows; sarvesu - in all; bhutesu - living entities; tat - that; jnanam - knowledge; viddhi - know; rajasam - referring to the mode of passion.
The knowledge that living beings are different in nature in different bodies is called knowledge in the mode of passion.

TEXT 22


yat tu kritsna-vad ekasmin 
karye saktam ahaitukam 
attattvartha-vad alpam ca 
tat tamasam udahrtam
yat - which; tu - but; krtsna-wat - as if complete; ecasmin - in one; karye - an activity; saktam - related; ahaitukam - causeless; atattva-artha-vat - as if without knowledge of reality; alpam - very scarce; ca - i; tat - that; tamasam - referring to the mode of darkness; udahrtam - called.
A knowledge that binds a person to one type of activity as the only important one, which does not give an idea of ​​truth and is distinguished by narrowness and poverty, is called knowledge in the mode of ignorance.

TEXT 23


niyatam sanga-rahitam 
araga-dvesatah 
kritam aphala-prepsuna karma 
yat tat sattvikam uchyate
niyatam - orderly; sanga-rahitam - without attachment; araga-dvesatah - without love or hatred; krtam - performed; aphala-prepsuna - a person who does not seek to enjoy its fruits; karma - activity; yat - which; tat - that; sattvikam - referring to the mode of goodness; ucyate - is called.
An ordered activity, based on which there is no attachment, love and hatred, or a desire to enjoy its fruits, is called activity in the mode of goodness.

TEXT 24


yat tu kamepsuna karma 
sahankarena va 
punah kriyate bahulayasam 
tad rajasam udahritam
yat - which; tu - but; kama-ipsuna - for those who seek results; karma - activity; sa-ahankarena - with false ego; va - or; punah - again; kriyate - is performed; bahula-ayasam - (performed) with great difficulty; tat - that; rajasam - relating to the mode of passion; udahrtam - called.
At the same time, an activity requiring tremendous efforts aimed at fulfilling one’s own desires and dictated by a false ego is called activity in the mode of passion.

TEXT 25


anubandham ksayam himsam 
anapeksya ca paurusam 
mohad arabhyate karma 
yat tat tamasam uchyate
anubandham - slavery in the future; ksayam - destructive; himsam - suffering caused to others; anapeksya - without taking into account (its consequences); ca — also; paurusam - at one's own discretion; mohat - because of delusions; arabhyate - begins; karma - activity; yat - which; tat - that; tamasam - referring to the mode of ignorance; ucyate - is called.
Activities caused by misconceptions that contradict scriptural instructions without taking into account its enslaving consequences, or violent activities that cause suffering to other living beings, are considered activities in the mode of ignorance.

TEXT 26


mukta-sango 'naham-wadi 
dhrty-utsaha-samanvitah 
siddhy-asiddhyor nirvikarah 
card sattvika uchate
mukta-sangah - freed from association with matter; anaham-wadi - without false ego; dhrti - by determination; utsaha - and with great enthusiasm; samanvitah - endowed with; siddhi - in success; asiddhyoh - and failure; nirvikarah - unchanging; card - committing actions; sattvikah - referring to the mode of goodness; ucyate - it is considered.
One who does his duty without paying attention to the modes of material nature and the false ego, who acts with great determination and enthusiasm, who remains calm in success and failure, acts in the mode of goodness.

TEXT 27


ragi karma-phala-prepsur 
lubdho himsatmako 'joking 
harsha-shokanvitah map of 
rajas parikirtitah
ragi - very attached; karma-phala - the results of one's labor; prepsuh - willing; lubdhah - greedy; himsa-atmakah - evil; asuchih - unclean; harsa-shocka-anvitah - subject to joys and sorrows; card - committing actions; rajasah - referring to the mode of passion; parikirtitah - proclaimed.
If a person is attached to activity and its results, if he is driven by the desire to enjoy the fruits of his labor, if he is greedy, angry, unclean, subject to joys and sorrows, such a person is said to be influenced by the mode of passion.

TEXT 28


ayuktah prakritah stabdhah 
satho naishkritiko 'lasah 
visadi dirgha-sutri ca 
map tamasa ucyate
ayuktah - the sastra ignoring the precepts; prakritah - materialistic; stubdhah - stubborn; sathah - lying; naiskritik - offending others; alasah - lazy; visadi - gloomy; dirgha-sutri - putting everything for later; ca — also; card - valid; tamasah - in the mode of ignorance; ucyate - it is considered.
A person who is constantly absorbed in activities that contradict the scriptures, materialistic and stubborn, deceiving and constantly insulting others, lazy, always gloomy, putting everything off for later - such a person is influenced by the mode of ignorance.

TEXT 29


buddher bhedam dhrtesh caiwa 
gunatas tri-vidham srinu 
prohyamanam asesena 
prthaktvena dhananjaya
buddheh - of the mind; bhedam - distinction; dhrteh - determination; ca — also; eva - unconditionally; gunatah - according to the modes of material nature; tri-vidham — comprising three kinds; srnu - listen; prohyamamanam - described by Me; asesena - entirely; prithaktena - separately; dhananjaya - O conqueror of wealth.
And now, O conqueror of wealth, hear from Me a detailed description of the various kinds of intelligence and determination, corresponding to the three modes of material nature.

TEXT 30



pravrittim ca nivrittim ca karyakarye bhayabhaye 
bandham moksham ca ya 
vetti buddhih sa partha sattviki
pravrittim - action; ca — also; nivrttim - inaction; ca - i; karya — what should be done; akarye — and that which should not be done; bhaya - fear; abhaye - and fearlessness; bandham - slavery; moksam - liberation; ca - i; ya - which; vetti - knows; buddhih - the mind; sa - that; partha - O son of Prtha; sattvik - related to the mode of goodness.
O son of Prtha, a mind capable of determining what should and should not be done, what should and should not be feared, what enslaves and what leads to liberation, is mind in the mode of goodness.

TEXT 31


yaya dharmam adharmam ca 
karyam cakaryam eva ca 
ayathavat prajanati 
buddhih sa partha rajasi
yaya - by which; dharmam - the principles of religion; adharmam - godlessness; ca - i; karyam - what should be done; ca — also; akaryam - which should not be done; eva - unconditionally; ca — also; ayatha-vat - as if not good enough; prajanati - knows; buddhih - the mind; sa - this; partha - O son of Prtha; rajasi - referring to the mode of passion.
O son of Prtha, a mind that is unable to distinguish religion from godlessness, an action permitted from an action prohibited is in the mode of passion.

TEXT 32


adharmam dharmam iti ya 
manyate tamasavrita 
sarvarthan viparitamsh ca 
buddhih sa partha tamasi
adharmam - godlessness; dharmam - religion; iti - like that; ya - which; manyate - considers; tamasa - by illusion; avrita - covered; sarva-arthan - all things; viparitan - perverted; ca — also; buddhih - the mind; sa - this; partha - O son of Prtha; tamasi - referring to the mode of ignorance.
Reason, accepting godlessness as religion, and religion as godlessness, confused, immersed in darkness and constantly confusing a person from the true path, O Partha, is mind in the mode of ignorance.

TEXT 33


dhrtya yaya dharayate 
manah-pranendriya-kriyah 
yogenavyabhicharinya 
dhrtih sa partha sattviki
dhrtya - by determination; yaya - one that allows; dharayate - supports; manah - of the mind; prana - the flow of vital air; indriya - of the senses; kriyah - action; yogena - by yoga; avyabhicharinya - steady; dhrtih - determination; sa - this; partha - O son of Prtha; sattvik - related to the mode of goodness.
O son of Prtha, that determination that is unshakable and makes one purposeful in yoga, allowing him to master his mind, the streams of vital air and feelings, is called determination in the mode of goodness.

TEXT 34


yaya tu dharma-kamarthan 
dhrtya dharayate 'rjuna 
prasangena phalakankshi 
dhrtih sa partha rajasi
yaya - by which; tu - but; dharma - religious activity; kama - sense gratification; arthan - and material well-being; dhrtya - by determination; dharayate - supports; arjuna - O Arjuna; prasangena - by attachment; phala-akanksi — one who seeks to enjoy the fruits of his labor; dhrtih - determination; sa - this; partha - O son of Prtha; rajasi - relating to the mode of passion.
The determination that encourages a person to strive for the fruits of religion, material well-being and sensual pleasures is of the nature of the mode of passion, O Arjuna.

TEXT 35


yaya svapnam bhayam shokam 
visadam madam eva ca 
na vimunchati durmedha 
dhrtih sa partha tamasi
yaya - by which; svapnam - dream; bhayam - fear; shockam - grief; visadam - sadness; madam - illusion; eva - unconditionally; ca - i; na - not; vimunchati - refuses; durmedha - foolish; dhrtih - determination; sa - this; partha - O son of Prtha; tamasi - referring to the mode of ignorance.
A determination that cannot save a person from dreams, fear, sorrow, depression and illusion - this determination, devoid of prudence, O son of Prtha, is generated by the mode of darkness.

TEXT 36


sukham tv idanim tri-vidham 
srinu me bharatarshabha 
abhyasad ramate yatra 
duhkhantam ca nigaccati
sukham - happiness; tu - but; idanim - now; tri-vidham — comprising three kinds; srnu - hear; me - from Me; bharata-risabha - O best of Bharat; abhyasat - through practice; ramate - enjoys; yatra - where; duhkha - to suffering; antam - the end; ca — also; nigaccati - comes.
O best of the Bharata kind, now hear from Me about the three kinds of happiness that the conditioned soul enjoys and which sometimes allows it to end all suffering.

TEXT 37


yat tad agre visam iva 
pariname 'mritopamam 
tat sukham sattvikam proktam 
atma-buddhi-prasada-jam
yat - which; tat - that; agre - at the beginning; visam iva - like poison; pariname - at the end; amrita - with nectar; upamam - comparable; tat - that; sukham - happiness; sattvikam - referring to the mode of goodness; proktam - called; atma - in the soul; buddhi - of the mind; prasada-jam - born of satisfaction.
What at the beginning seems to be poison, but at the end becomes like nectar, the state in which a person awakens to self-realization is called happiness in the mode of goodness.

TEXT 38


visayendriya-samyogad 
yat tad agre 'mritopamam 
pariname visam iva 
tat sukham rajasam smrtam
visaya - with the objects of the senses; indriya - of the senses; samyogat - from contact; yat - which; tat - that; agre - at the beginning; amrta-upamam - like nectar; pariname - at the end; visam iva - like poison; tat - that; sukham - happiness; rajasam - referring to the mode of passion; smrtam - understood.
The happiness that a person experiences from the contact of the senses with their objects, which at the beginning seems like nectar, and at the end becomes like poison, is called happiness in the mode of passion.

TEXT 39


yad agre chanubandhe ca 
sukham mohanam atmanah 
nidralasya-pramadottham 
tat tamasam udahritam
yat - which; agre - at the beginning; ca — also; anubandhe - at the end; ca — also; sukham - happiness; mohanam - the ghostly; atmanah - souls; nidra - from sleep; alasya - laziness; pramada - illusions; uttham - arisen; tat - that; tamasam - referring to the mode of ignorance; udahrtam - called.
A happiness that blinds a person, depriving him of the opportunity to comprehend the nature of the soul, deceiving at the beginning and at the end, generated by sleep, laziness and illusion - this happiness is called happiness in the mode of ignorance.

TEXT 40


na tad asti prithivyam wa 
divi devesu wa 
punah sattvam prakriti-jair muktam 
yad ebhih syat tribhir gunaih
na - not; tat - that; asti - exists; prithivyam - on earth; va - or; divi - on the higher planets; devesu - among the demigods; va - or; punah - again; sattvam - existence; prakrti-jaih - generated by material nature; muktam - free; yat - which; ebhih - by these (from their influence); syat - it would be; tribhih - by three; gunaih - the modes of material nature.
Nowhere in this world - neither here, nor on the planets of the demigods - there is not a single being who would not be influenced by the three gunas generated by material nature.

TEXT 41


brahmana-ksatriya-visam 
sudraram ca parantapa 
karmani pravibhaktani 
svabhava-prabhavair gunaih
brahmana - of the brahmanas; ksatriya - ksatriyas; visam - and the vaisyas; sudranam - sudra; ca - i; parantapa - O conqueror of enemies; karmani - acts; pravibhaktani - divided; svabhava - by one's own nature; prabhavaaih - generated by; gunaih - the modes of material nature.
Brahmanas, ksatriyas, vaisyas and sudras can be recognized by their qualities, manifested in activities corresponding to the three modes of material nature, O conqueror of enemies.

TEXT 42


shamo damas tapah shaucham 
ksantir arjavam eva ca 
jnanam vijnanam astikyam 
brahma-karma svabhava-jam
shamah - peace; damah — self-control; tapah - asceticism; saucam - purity; ksantih - patience; arjavam - honesty; eva - of course; ca - i; jnanam - knowledge; vijnanam - wisdom; astikyam - religiosity; brahma - brahmana; karma - duty; svabhava-jam - born of (his) nature.
Peacefulness, self-control, asceticism, purity, patience, honesty, knowledge, wisdom and religiosity - these are the natural qualities of brahmanas, manifested in their activities.

TEXT 43


sauryam tejo dhrtir daksyam yuddhe 
chapy apalayanam danam 
isvara-bhavash ca 
ksatram karma svabhava-jam
sauryam - heroism; tejah - power; dhrtih - determination; daksyam - resourcefulness; yuddhe - in battle; ca - i; api - also; apalayanam - steadfastness; danam - generosity; isvara - the leader; bhavah - nature; ca - i; ksatram - inherent in ksatriya; karma - duty; svabhava-jam - born of (his) nature.
Heroism, strength, determination, resourcefulness, courage, generosity and the ability to lead are all natural qualities of kshatriyas that they need to fulfill their duty.

TEXT 44


krsi-go-raksya-vanijyam 
vaishya-karma svabhava-jam 
paricaryatmakam karma 
sudrasyapi svabhava-jam
krsi - agriculture; go - cows; raksya - protection; vanijyam - and trade; vaisya - vaisyas; karma - duty; svabhava-jam - generated by (his) nature; paricarya - service; atmakam - whose essence; karma - duty; sudrasya - sudras; api - also; svabhava-jam - born of (his) nature.
Agriculture, cow protection, and trade — these are occupations that correspond to the nature of vaisyas, and sudras are designed to do physical labor and serve others.

TEXT 45


sve sve karman abhirats 
samsiddhim labhate narah 
sva-karma-niratah siddhim 
yatha vindati tach chrina
sve sve - in their own; karmani - affairs; abhiratah - busy; samsiddhim - perfection; labhate - receives; narah - man; sva-karma - by one's duties; niratah - busy; siddhim - perfection; yatha - in what way; vindati - reaches; tat - that; shrinu - listen.
By engaging in activities appropriate to his nature, each person can achieve perfection. Please listen to Me: now I will tell you how to do this.

TEXT 46


yatah pravrittir bhutanam 
yena sarvam idam tatam 
sva-karmana there abhyarchya 
siddhim vindati manavah
yatah - from where; pravrittih - emanation; bhutanam - of the living entities; yena - by whom; sarvam - everything; idam is that; tatam - permeated; sva-karmana - by the duties prescribed to him; there - to Him; abhyarchya - worshiping; siddhim - perfection; Windows <$!> reaches; manavah - man.
Performing the duties prescribed to him, any person can achieve perfection if he worships the omnipresent Lord - the source of all living beings.

TEXT 47


sreyan sva-dharmo vigunah 
para-dharmat sv-anushthat 
svabhava-niyatam karma 
kurvan napnoti kilbisham
sreyan - better; sva-dharmah - his duty; vigunah - performed imperfectly; para-dharmat - the duties of others; su-anusthitat - performed perfectly; svabhava-niyatam - prescribed according to his nature; karma - activity; kurvan - the perpetrator; na - not; apnoti - receives; kilbisham is the result of sin.
It’s better to fulfill your duties, albeit in an imperfect way, than to flawlessly perform others. In fulfilling the prescribed duties that are in accordance with his nature, man never incurs sin upon himself.

TEXT 48


saha-jam karma kaunteya 
sa-dosam api na tyadjet 
sarvarambha hi doshena 
dhumenagnir ivavritah
saha-jam - born together; karma - activity; kaunteya - O son of Kunti; sa-dosam - having a flaw; api - although; na - not; tyajet - let him reject; sarva-arambhah - all undertakings; hi - after all; doshena - a flaw; dhumena - by smoke; agnih - fire; willow - how; avritah - covered.
Every action carries a flaw in itself, like fire, which is always covered in smoke. Therefore, O son of Kunti, no one should give up the duties generated by his nature, no matter how many flaws they carry in themselves.

TEXT 49


asakta-buddhih sarvatra 
jitatma vigata-sprih 
naishkarmya-siddhim paramam 
sannyasenadhigaccati
asakta-buddhih - one whose mind is free from attachment; sarvatra - everywhere; jita-atma — one whose mind is defeated; vigata-sprih - devoid of material desires; naiskkarmya-siddhim - perfection consisting in the absence of the consequences of activity; paramam - the highest; sannyasena - by renunciation of the world; adhigaccati - gains.
One who has restrained the mind and feelings, freed from attachments and desire for material pleasures, can, having renounced the world, reach the highest level of perfection - freedom from karma.

TEXT 50


siddhim prapto yatha brahma 
tathapnoti nibodha me 
samasenaiva kaunteya 
nishtha jnanasya ya para
siddhim - perfection; praptah - one who has gained; yatha - how; brahma - the Supreme; tatha - like that; apnoti - reaches; nibodha - understand; me - Me; samasena - in summary; eva - without fail; kaunteya - O son of Kunti; nistha - the stage; jnanasya - knowledge; ya - which; couple is transcendental.
O son of Kunti, now I will briefly explain to you how a person who has attained this perfection must act in order to rise to the level of Brahman and thus gain higher knowledge.

TEXTS 51 - 53


buddhya visuddhaya yukto 
dhrtyatmanam niyamya ca 
sabdadin visayams tyaktva 
raga-dvesau vyudasya ca
vivikta-sevi laghv-asi 
yata-vak-kaya-manasah 
dhyana-yoga-paro nityam 
vairagyam samupasritah
ahankaram balam darpam 
kamam krodham parigraham 
vimuchya nirmamah santo 
brahma-bhuyaya kalpate
buddhya - by reason; visuddhaya - completely purified; yuktah - busy; dhrtya - with determination; atmanam - the mind; niyamya - subjugating; ca — also; sabda-adin - sound and so on; visayan - the objects of the senses; tyaktva - having rejected; raga - love; dvesau - and hatred; vyudasya - having rejected; ca — also; vivikta-sevi - living in a secluded place; laghu-asi - eating little; yata - curbed; vak - speech; kaya - the body; manasah - one whose mind; dhyana-yoga-parah - immersed in a trance; nityam - constantly; vairagyam - for detachment; samupasritah - having resorted to; ahankaram - of the false ego; balam - false power; darpam - false pride; kamam - lust; krodham - anger; parigraham - money-grubbing; vimucya - having left; nirmamah - devoid of a sense of ownership; shantah - pacified; brahma-bhuyaya - for self-realization; kalpate is good.
One who, relying on reason, has purified consciousness and is determined to keep the mind in check; who abandoned objects of sensual pleasures; who is free from attachment and hostility; he who lives in a secluded place, eats little, has mastered his body, mind and speech; who is always in a state of trance; who is detached and free from a false ego, a false desire to become stronger, pride, lust, anger and a false sense of ownership; he who does not believe that he owns something, and is always peaceful, has realized his spiritual nature.

TEXT 54


brahma-bhutah prasannatma 
na choci on kanksati 
samah sarvesu bhutesu 
mad-bhaktim labhate param
brahma-bhutah - one with the Absolute; prasanna-atma - full of glee; na - not; shochati - mourning; na - not; kanksati - desires; samah - equal; sarvesu - in all; bhutesu - living entities; mat-bhaktim - devotional service to Me; labhate - gains; param - transcendental.
One who is in this transcendental state immediately realizes the Supreme Brahman and is filled with joy. He never grieves and desires nothing. He is equally disposed towards all living entities. Having attained this state, one attains pure devotional service to Me.

TEXT 55


bhaktya mam abhijanati 
yavan yash chasmi tattvatah 
tato mam tattvato jnatva 
vishate tad-anantaram
bhaktya - by pure devotional service; mam - Me; abhijanati - knows; yavan - how much; yah ca asmi - as I am; tattvatah - verily; tatah - therefore; mam - Me; tattvatah - verily; jnatva - knowing; visate - is included; tat-anantaram - immediately after that.
To understand Me, the Supreme Personality of Godhead, as I Am, is possible only through devotional service. And when due to devotional service the whole human consciousness is concentrated on Me, he enters into the kingdom of God.

TEXT 56


sarva-karmany api 
sada kurvano mad-vyapashrayah 
mat-prasadad avapnoti 
sasvatam padam avyayam
sarva — everything; karmani - activities; api - although; sada - always; kurvanah - doing; mat-vyapasrayah - protected by Me; mat-prasadat - thanks to My mercy; avapnoti - acquires; sasvatam - the eternal; padam - the abode; avyayam - indestructible.
Even engaged in various activities, My pure devotee, who is under My protection, by My mercy reaches the eternal and imperishable abode.

TEXT 57


cetasa sarva-karmani 
mayi sannyasya mat-parah 
buddhi-yogam upasrtya mach 
-cittah satatam bhava
cetasa - by the mind; sarva-karmani - all forms of activity; mayi - in Me; sannyasya - having left; mat-parah — under My protection; buddhi-yogam - activities in devotional service; upasrtya - gaining shelter; mat-cittah - thinking of Me; satatam - always (round the clock); bhava - be.
In all your deeds and undertakings, always rely on Me and remember that you are under My protection. In this way of devotional service, always think of Me.

TEXT 58


mach-cittah sarva-durgani 
mat-prasadat tarishyasi 
atha chet tvam ahankaran 
na shroshyasi vinankshyasi
mat - Me; chittah - conscious; sarva — everything; durgani — obstacles; mat-prasadat - thanks to My mercy; tarishyasi - you will overcome; atha - but; even - if; tvam - you; ahankarat - because of a false ego; na shroshyasi - you will not hear; vinanksyasi - get lost.
Always thinking of Me, you will, by My grace, overcome all the obstacles of a conditioned life. If you act, prompted by a false ego, not listening to My instructions and not remembering Me, then you will lose yourself.

TEXT 59


yad ahankaram ashrtya 
na yotsya iti manyase 
mithyaisha vyavasayas te 
prakritis tvam niyoksyati
yat - if; ahankaram - false ego; ashrtya - gaining shelter; na yotsya - I will not fight; iti - like that; manyase - you think; mithya esah - this is false; vyavasayah - determination; those are yours; prakrtih - nature; tvam - of you; niyoksyati - will use.
If you do not fulfill My will and join the battle, then you will choose the wrong path. Your nature will make you fight anyway.

TEXT 60


svabhava-jena kaunteya 
nibaddhah svena 
karmana kartum nechchashi 
yan mohat karisyasy avasho 'pi tat
svabhava-jena - according to your nature; kaunteya - O son of Kunti; nibaddhah - conditioned; svena - by his own; karmana - by activity; kartum - to do; na - not; icchasi - you wish; yat - which; mohat - because of an illusion; karisyasi - you will perform; avasah - against the will; api - even; tat - that.
Under the influence of an illusion, you refuse now to act according to My order. But your own nature will still make you act the same, O son of Kunti.

TEXT 61


isvarah sarva-bhutanam 
hrid-deshe 'rjuna tisthati 
bhramayan sarva-bhutani 
yantrarudhani mayaya
isvarah - the Supreme Lord; sarva-bhutanam - of all living entities; hrt-dese - in the heart; arjuna - O Arjuna; tisthati - abides; bhramayan - which makes one move; sarva-bhutani - all living entities; yantra — into the car; arudhani - placed; mayaya - by material energy.
The Supreme Lord, O Arjuna, abides in everyone's heart and directs the wanderings of all living entities, who are as if in a machine created by material energy.

TEXT 62


there eva sharanam gachcha 
sarva-bhavena bharata 
tat-prasadat param santim 
sthanam prapsyasi sasvatam
there - to Him; eva - without fail; saranam gacccha - surrender; sarva-bhavena - by the whole being; bharata - O descendant of Bharata; tat-prasadat - by His grace; param - transcendental; shantim - peace; sthanam - the abode; prapsyasi - you will receive; sasvatam - the eternal.
Surrender unto Him unconditionally, O descendant of the Bharata clan. By His grace, you will find transcendental peace and attain His eternal abode.

TEXT 63


iti te jnanam akyatam 
guhyad guhyataram maya 
vimrishyaitad asesena 
yathechechasi tatha kuru
iti - like that; those to you; jnanam - knowledge; akyatam - open; guhyat - of the innermost; guhya-taram - more intimately; maya - by Me; vimrishya - thinking; etat is; asesena - completely; yatha - how; icchasi - you wish; tatha - like that; Kuru - do it.
So, I have revealed to you the knowledge more intimate. Think it over properly, and then do as you wish.

TEXT 64


sarva-guhyatamam bhuyah 
srinu me paramam vachah 
ishto 'si me dryham iti 
tato vaksyami te hitam
sarva-guhya-tamam - the most secret of all; bhuyah - again; srnu - listen now; me - Mine; paramam - the highest; vachah - instruction; ishtah asi - dear; me - Mine; drdham - very; iti - like that; tatah - therefore; vaksyami - I will say; those are yours; hitam - good.
Since you are My very close friend, I will reveal to you the highest and most secret knowledge. Listen to Me carefully, I speak now for your good.

TEXT 65


man-mana bhava mad-bhakto 
mad-yaji mam namaskuru 
mama evaishyasi satyam te 
pratijane priyo 'si me
mat-manah - thinking of Me; bhava - be; mat-bhaktah - My devotee; mat-yaji - worshiping Me; mam - to me; namaskuru - bow down; mam — to Me; eva - without fail; esyasi - you will come; satyam - truly; those to you; pratijane - I promise; priyah - dear; asi - you are; me - My.
Always think of Me, become My devotee, worship Me and honor Me. So you will certainly come to Me. I promise you this, for you are My dear friend.

TEXT 66


sarva-dharman parityajya 
mam ekam sharanam vraja 
aham tvam sarva-papebhyo 
moksayishyami ma succah
sarva-dharman - all religions; parityajya - having left; mam — to Me; ekam — alone; saranam - under protection; vraja - come; aham - I; tvam - of you; sarva - from everyone; papebhyah - from the effects of sins; moksayisyami - I will deliver; ma - not; succah - worry.
Leave all religions and simply surrender unto Me. I will deliver you from all the consequences of your sins. Do not be afraid of anything.

TEXT 67


idam te natapaskaya 
nabhaktaya kadachana 
na chashushrushava vachyam 
na ca mam yo 'bhyasuyati
idam is that; those are yours; on - no; atapaskaya - for one who does not perform penance; on - no; abhaktaya - one who is not a devotee; kadacana - ever; on - no; ca — also; asushrushave - to those who are not engaged in devotional service; vacyam - what should be said; on - no; ca — also; mam - to me; yah - which; abhyasuyati - envies.
Never reveal this innermost knowledge to someone who is not temperate, not devoted to Me, who does not want to serve and envies Me.

TEXT 68


ya idam paramam guhyam 
mad-bhakteshv abhidhasyati 
bhaktim mayi param kritva 
mam evaisyaty asamsayah
yah - which; idam - this; paramam - the most; guhyam - secret secret; mat - Mine; bhaktesu - among the devotees; abhidhasyati - explains; bhaktim - devotional service; mayi - to me; param - transcendental; kritva - having performed; mam — to Me; eva - without fail; esyati - will come; asamsayah - no doubt.
One who reveals this supreme secret to My devotees will certainly gain the gift of pure devotional service and at the end of life will return to Me.

TEXT 69


na ca tasman manushyesu kashchin 
me priya-krittamah 
bhavita na ca me tasmad 
anyah priyataro bhuvi
na - not; ca - i; tasmat - him; manusyesu - among the people; kaschet - no one; me - to me; priya-krit-tamah - more expensive; bhavita - will become; na - not; ca - i; me - to me; tasmat - him; anyah - another; priya-tarah - more expensive; bhuvi - in this world.
In this world, for Me there is no and never will be a servant more precious than he.

TEXT 70


adhyeshyate ca ya imam 
dharmyam samvadam avayoh 
jnana-yajnena tenaham 
istah syam iti me matih
adhyesyate - will study; ca — also; yah - which; imam - this; dharmyam - the sacred; samvadam - conversation; avayoh — ours; jnana - knowledge; yajnena - by sacrifice; tena - by that; aham - I; ishtah - worship; syam - I will; iti - like that; me - Mine; matih - opinion.
In My eyes, anyone who studies this sacred conversation worships Me with his mind.

TEXT 71


sraddhavan anasuyash ca 
srinuyad api yo 
narah so 'pi muktah shubhaЏ lokan 
prapnuyat punya-pockets
sraddha-van - one who has faith; anasuyah - unenvious; ca - i; srinuyat - is listening; api - if; yah - which; narah - man; sah — that; api - also; muktah - who has been liberated; subhan - the pious; lokan — planets; prapnuyat - acquires; punya-pockets - the righteous.
He who hears our conversation with faith and without envy is freed from the consequences of his sins and reaches the good planets on which the righteous live.

TEXT 72


kachchid etach chrutam partha 
tvayaikaagrena cetasa 
kachchid ajnana-sammohah 
pranastas te dhananjaya
kachchit - whether; etat is; srutam - heard; partha - O son of Prtha; tvaya - by you; eka-agrena - concentrated; cetasa - with the mind; kachchit - whether; ajnana - ignorance; sammohah - illusion; pranastah - scattered; those are yours; dhananjaya - O conqueror of wealth (Arjuna).
O son of Prtha, O conqueror of wealth, have you listened carefully enough to Me? Has the veil of ignorance and illusion shrouded you?

TEXT 73


arjuna uvcha 
nashto mohah smrtir labdha 
tvat-prasadan mayachuta 
sthito 'si gata-sandehah 
karishye vachanam tava
arjunah uvaca - Arjuna said; nastah - scattered; mohah — illusion; smrtih - memory; labdha — acquired; tvat-prasadat - thanks to Your mercy; maya - by me; acyuta - O infallible Krsna; sthitah - is steady; asmi - I am; gata - the departed; sandehah - one whose doubts; karisye - I will fulfill; vacanam - order; tava - yours.
Arjuna said: Dear Krishna, O infallible, all my delusions have now been dispelled, and Your mercy has returned to me. Doubts have left me, and I am determined to act as You lead.

TEXT 74


sanjaya uvcha 
ity aham vasudevasya 
parthasya ca mahatmanah 
samvadam imam ashrausam 
adbhutam roma-harshanam
sanjayah uvaca - Sanjaya said; iti - like that; aham - I; vasudevasya - Krsna; parthasya - Arjuna; ca - i; maha-atmanah - of a great soul; samvadam - conversation; imam - this; asrausam - listened; adbhutam - wonderful; roma-harsanam - causing body hair to rise.
Sanjaya said: So I listened to the conversation of two great souls, Krishna and Arjuna. And so wonderful was everything I heard that the hair on my body rose.

TEXT 75


vyasa-prasadach chrutavan 
etad guhyam aham param 
yogi yogesvarat 
krsnat saksat kathayatah svayam
vyasa-prasadat - thanks to the grace of Vyasadeva; srutavan - he who heard; etat is; guhyam - the innermost; aham - I; param - the highest; yogam - mystic; yoga-ishvarat - from the master of all mystic powers; krsnat - from Krsna; saksat - directly; kathayatah - narrated; svayam - himself.
By the grace of Vyasa, I heard these secret speeches addressed to Arjuna, which came from the mouth of the master of all mystic powers, Krishna.

TEXT 76


Rajan samsmitya samsmitya 
samvadam imam adbhutam 
kesavarjunayoh punyam 
hrsyami ca muhur muhuh
rajan - O king; samsmrtya - remembering; samsmrtya - remembering; samvadam - teaching; imam is that; adbhutam - amazing; kesava - of Lord Krsna; arjunayoh - and Arjuna; punyam - to the sacred; hrsyami - I am pleased; ca — also; flies flies - again and again.
O King, again and again, I remember this wonderful sacred conversation between Krishna and Arjuna, and every time I feel endless pleasure.

TEXT 77


tach ca samsmitya samsmitya 
rupam aty-adbhutam hareh 
vismayo me mahan rajan 
hrishyami ca punah punah
tat - that; ca — also; samsmrtya - remembering; samsmrtya - remembering; rupam - the image; ati - to the highest degree; adbhutam - wonderful; hareh - of Lord Krsna; vismayah - surprise; me - mine; mahan - is great; rajan - O king; hrsyami - experiencing bliss; ca — also; punah punah - again and again.
O king, whenever the wonderful appearance of Lord Krishna arises in my memory, I marvel at this miracle and there is no end to my joy.

TEXT 78


yatra yogesvarah Krishno 
yatra partho dhanur-dharah 
tatra srir vijayo bhutir 
dhruva nitir matir mother
yatra - where; yoga-isvarah - the master of all mystic yogis; krsnah - Lord Krsna; yatra - where; parthah - the son of Prtha; dhanuh-dharah - wearer of bow and arrow; tatra - there; srih - abundance; vijayah - victory; bhutih - exclusive power; dhruva - firm; nitih - morality; matih mother - my opinion.
Wherever Krishna, the lord of all yogis and mystics, is located, and wherever Arjuna, the unsurpassed archer, is, there will always be abundance, victory, extraordinary strength and moral purity. That is my opinion.