Śrīmad Bhagavad Gītā · Chapter 18 of 18
Moksha Sanyasa Yoga — The Yoga of Liberation Through Renunciation
मोक्षसंन्यासयोगः
In this final, longest chapter, Arjuna asks Krishna to distinguish renunciation (sannyasa) from relinquishment (tyaga). Krishna answers with a sweeping synthesis of the entire Gita's teaching, classifying knowledge, action, the doer, intellect, steadiness, and even happiness itself into three kinds -- pure, passionate, and ignorant -- according to the three qualities of nature. He explains the social duties suited to different natural temperaments and insists that one's own duty, even imperfectly performed, is better than another's duty done well. Building to the Gita's climax, Krishna urges Arjuna to surrender all actions to him, promising that devotion leads to liberation, and finally declares his most direct teaching: abandon all other duties and take refuge in Krishna alone, who will free him from all sin. Arjuna declares his delusion destroyed and his resolve restored. Sanjaya then closes the entire Gita, recalling the wonder of what he witnessed and declaring that wherever Krishna and Arjuna stand together, victory and righteousness will follow.
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- Arjuna, Krishna, Sanjaya
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Arjuna
18.1
संन्यासस्य महाबाहो तत्त्वमिच्छामि वेदितुम्। त्यागस्य च हृषीकेश पृथक्केशिनिषूदन॥
saṃnyāsasya mahābāho tattvamicchāmi veditum, tyāgasya ca hṛṣīkeśa pṛthakkeśiniṣūdana.
हिन्दी अर्थ
अर्जुन बोले -- हे महाबाहो ! हे हृषीकेश ! हे केशिनिषूदन ! मैं संन्यास और त्यागका तत्त्व अलग-अलग जानना चाहता हूँ।
English
Arjuna asked: O mighty One! I desire to know how relinquishment is distinguished from renunciation.
Arjuna asks Krishna to explain the true difference between renunciation (sannyasa) and relinquishment (tyaga).
Krishna
18.2
काम्यानां कर्मणां न्यासं संन्यासं कवयो विदुः। सर्वकर्मफलत्यागं प्राहुस्त्यागं विचक्षणाः॥
kāmyānāṃ karmaṇāṃ nyāsaṃ saṃnyāsaṃ kavayo viduḥ, sarvakarmaphalatyāgaṃ prāhustyāgaṃ vicakṣaṇāḥ.
हिन्दी अर्थ
श्रीभगवान् ने कहा -- (कुछ) कवि (पण्डित) जन काम्य कर्मों के त्याग को "संन्यास" समझते हैं और विचारशील जन समस्त कर्मों के फलों के त्याग को "त्याग" कहते हैं।।
English
Lord Shri Krishna replied: The sages say that renunciation means forgoing an action which springs from desire; and relinquishing means the surrender of its fruit.
Krishna explains that sages call giving up desire-driven actions 'renunciation,' while giving up the fruits of all actions is called 'relinquishment.'
Krishna
18.3
त्याज्यं दोषवदित्येके कर्म प्राहुर्मनीषिणः। यज्ञदानतपःकर्म न त्याज्यमिति चापरे॥
tyājyaṃ doṣavadityeke karma prāhurmanīṣiṇaḥ, yajñadānatapaḥkarma na tyājyamiti cāpare.
हिन्दी अर्थ
श्रीभगवान् बोले -- कई विद्वान् काम्य-कर्मोंके त्यागको संन्यास कहते हैं और कई विद्वान् सम्पूर्ण कर्मोंके फलके त्यागको त्याग कहते हैं। कई विद्वान् कहते हैं कि कर्मोंको दोषकी तरह छोड़ देना चाहिये और कई विद्वान् कहते हैं कि यज्ञ, दान और तप-रूप कर्मोंका त्याग नहीं करना चाहिये।
English
Some philosophers say that all action is evil and should be abandoned. Others that acts of sacrifice, benevolence and austerity should not be given up.
Some thinkers say all action should be abandoned as flawed, while others say acts of sacrifice, charity, and austerity should never be abandoned.
Krishna
18.4
निश्चयं श्रृणु मे तत्र त्यागे भरतसत्तम। त्यागो हि पुरुषव्याघ्र त्रिविधः संप्रकीर्तितः॥
niścayaṃ śrṛṇu me tatra tyāge bharatasattama, tyāgo hi puruṣavyāghra trividhaḥ saṃprakīrtitaḥ.
हिन्दी अर्थ
हे भरतवंशियोंमें श्रेष्ठ अर्जुन ! तू संन्यास और त्याग -- इन दोनोंमेंसे पहले त्यागके विषयमें मेरा निश्चय सुन; क्योंकि हे पुरुषश्रेष्ठ ! त्याग तीन प्रकारका कहा गया है।
English
O best of Indians! Listen to my judgment as regards this problem. It has a threefold aspect.
Krishna promises to give his own definitive judgment on relinquishment, which he says is of three kinds.
Krishna
18.5
यज्ञदानतपःकर्म न त्याज्यं कार्यमेव तत्। यज्ञो दानं तपश्चैव पावनानि मनीषिणाम्॥
yajñadānatapaḥkarma na tyājyaṃ kāryameva tat, yajño dānaṃ tapaścaiva pāvanāni manīṣiṇām.
हिन्दी अर्थ
यज्ञ, दान और तपरूप कर्मोंका त्याग नहीं करना चाहिये, प्रत्युत उनको तो करना ही चाहिये क्योंकि यज्ञ, दान और तप -- ये तीनों ही कर्म मनीषियोंको पवित्र करनेवाले हैं।
English
Acts of sacrifice, benevolence and austerity should not be given up but should be performed, for they purify the aspiring soul.
Acts of sacrifice, charity, and austerity should not be abandoned; they should be performed, since they purify the wise.
Krishna
18.6
एतान्यपि तु कर्माणि सङ्गं त्यक्त्वा फलानि च। कर्तव्यानीति मे पार्थ निश्चितं मतमुत्तमम्॥
etānyapi tu karmāṇi saṅgaṃ tyaktvā phalāni ca, kartavyānīti me pārtha niścitaṃ matamuttamam.
हिन्दी अर्थ
हे पार्थ ! (पूर्वोक्त यज्ञ, दान और तप -- ) इन कर्मोंको तथा दूसरे भी कर्मोंको आसक्ति और फलोंका त्याग करके करना चाहिये -- यह मेरा निश्चित किया हुआ उत्तम मत है।
English
But they should be done with detachment and without thought of recompense. This is my final judgment.
Krishna's firm conclusion: even these acts should be performed without attachment or desire for their results.
Krishna
18.7
नियतस्य तु संन्यासः कर्मणो नोपपद्यते। मोहात्तस्य परित्यागस्तामसः परिकीर्तितः॥
niyatasya tu saṃnyāsaḥ karmaṇo nopapadyate, mohāttasya parityāgastāmasaḥ parikīrtitaḥ.
हिन्दी अर्थ
नियत कर्मका तो त्याग करना उचित नहीं है। उसका मोहपूर्वक त्याग करना तामस कहा गया है।
English
It is not right to give up actions which are obligatory; and if they are misunderstood, it is the result of sheer ignorance.
Giving up an obligatory duty is not proper; abandoning it out of confusion is considered relinquishment born of ignorance.
Krishna
18.8
दुःखमित्येव यत्कर्म कायक्लेशभयात्त्यजेत्। स कृत्वा राजसं त्यागं नैव त्यागफलं लभेत्॥
duḥkhamityeva yatkarma kāyakleśabhayāttyajet, sa kṛtvā rājasaṃ tyāgaṃ naiva tyāgaphalaṃ labhet.
हिन्दी अर्थ
जो कुछ कर्म है, वह दुःखरूप ही है -- ऐसा समझकर कोई शारीरिक क्लेशके भयसे उसका त्याग कर दे, तो वह राजस त्याग करके भी त्यागके फलको नहीं पाता।
English
To avoid an action through fear of physical suffering, because it is likely to be painful, is to act from passion, and the benefit of renunciation will not follow.
Giving up an action merely because it is difficult or out of fear of physical discomfort is relinquishment born of passion, and yields no real benefit.
Krishna
18.9
कार्यमित्येव यत्कर्म नियतं क्रियतेऽर्जुन। सङ्गं त्यक्त्वा फलं चैव स त्यागः सात्त्विको मतः॥
kāryamityeva yatkarma niyataṃ kriyate'rjuna, saṅgaṃ tyaktvā phalaṃ caiva sa tyāgaḥ sāttviko mataḥ.
हिन्दी अर्थ
हे अर्जुन ! 'केवल कर्तव्यमात्र करना है' -- ऐसा समझकर जो नियत कर्म आसक्ति और फलका त्याग करके किया जाता है, वही सात्त्विक त्याग माना गया है।
English
He who performs an obligatory action, because he believes it to be a duty which ought to be done, without any personal desire to do the act or to receive any return - such renunciation is Pure.
Performing an obligatory duty simply because it ought to be done, giving up attachment and desire for its fruit, is considered pure relinquishment.
Krishna
18.10
न द्वेष्ट्यकुशलं कर्म कुशले नानुषज्जते। त्यागी सत्त्वसमाविष्टो मेधावी छिन्नसंशयः॥
na dveṣṭyakuśalaṃ karma kuśale nānuṣajjate, tyāgī sattvasamāviṣṭo medhāvī chinnasaṃśayaḥ.
हिन्दी अर्थ
जो अकुशल कर्मसे द्वेष नहीं करता और कुशल कर्ममें आसक्त नहीं होता, वह त्यागी, बुद्धिमान्, सन्देहरहित और अपने स्वरूपमें स्थित है।
English
The wise man who has attained purity, whose doubts are solved, who is filled with the spirit of self-abnegation, does not shrink from action because it brings pain, nor does he desire it because it brings pleasure.
The wise relinquisher, free of doubt, neither dislikes an unpleasant duty nor clings to a pleasant one.
Krishna
18.11
न हि देहभृता शक्यं त्यक्तुं कर्माण्यशेषतः। यस्तु कर्मफलत्यागी स त्यागीत्यभिधीयते॥
na hi dehabhṛtā śakyaṃ tyaktuṃ karmāṇyaśeṣataḥ, yastu karmaphalatyāgī sa tyāgītyabhidhīyate.
हिन्दी अर्थ
कारण कि देहधारी मनुष्यके द्वारा सम्पूर्ण कर्मोंका त्याग करना सम्भव नहीं है। इसलिये जो कर्मफलका त्यागी है, वही त्यागी है -- ऐसा कहा जाता है।
English
But since those still in the body cannot entirely avoid action, in their case abandonment of the fruit of action is considered as complete renunciation.
Since an embodied being cannot give up all action entirely, one who gives up the fruit of action is truly said to have relinquished.
Krishna
18.12
अनिष्टमिष्टं मिश्रं च त्रिविधं कर्मणः फलम्। भवत्यत्यागिनां प्रेत्य न तु संन्यासिनां क्वचित्॥
aniṣṭamiṣṭaṃ miśraṃ ca trividhaṃ karmaṇaḥ phalam, bhavatyatyāgināṃ pretya na tu saṃnyāsināṃ kvacit.
हिन्दी अर्थ
कर्मफलका त्याग न करनेवाले मनुष्योंको कर्मोंका इष्ट, अनिष्ट और मिश्रित -- ऐसे तीन प्रकारका फल मरनेके बाद भी होता है; परन्तु कर्मफलका त्याग करनेवालोंको कहीं भी नहीं होता।
English
For those who cannot renounce all desire, the fruit of action hereafter is threefold - good, evil, and partly good and partly evil. But for him who has renounced, there is none.
For those attached to results, the fruit of action after death is threefold -- pleasant, unpleasant, or mixed; for the relinquisher, there is no such fruit at all.
Krishna
18.13
पञ्चैतानि महाबाहो कारणानि निबोध मे। सांख्ये कृतान्ते प्रोक्तानि सिद्धये सर्वकर्मणाम्॥
pañcaitāni mahābāho kāraṇāni nibodha me, sāṃkhye kṛtānte proktāni siddhaye sarvakarmaṇām.
हिन्दी अर्थ
हे महाबाहो ! कर्मोंका अन्त करनेवाले सांख्यसिद्धान्तमें सम्पूर्ण कर्मोंकी सिद्धिके लिये ये पाँच कारण बताये गये हैं, इनको तू मेरेसे समझ।
English
I will tell thee now, O Mighty Man, the five causes which, according to the final decision of philosophy, must concur before an action can be accomplished.
Krishna will now explain, as taught in Sankhya philosophy, the five causes behind the accomplishment of every action.
Krishna
18.14
अधिष्ठानं तथा कर्ता करणं च पृथग्विधम्। विविधाश्च पृथक्चेष्टा दैवं चैवात्र पञ्चमम्॥
adhiṣṭhānaṃ tathā kartā karaṇaṃ ca pṛthagvidham, vividhāśca pṛthakceṣṭā daivaṃ caivātra pañcamam.
हिन्दी अर्थ
इसमें (कर्मोंकी सिद्धिमें) अधिष्ठान तथा कर्ता और अनेक प्रकारके करण एवं विविध प्रकारकी अलग-अलग चेष्टाएँ और वैसे ही पाँचवाँ कारण दैव (संस्कार) है।
English
They are a body, a personality, physical organs, their manifold activity and destiny.
These five are: the body, the individual agent, the various instruments, the many kinds of effort, and divine providence.
Krishna
18.15
शरीरवाङ्मनोभिर्यत्कर्म प्रारभते नरः। न्याय्यं वा विपरीतं वा पञ्चैते तस्य हेतवः॥
śarīravāṅmanobhiryatkarma prārabhate naraḥ, nyāyyaṃ vā viparītaṃ vā pañcaite tasya hetavaḥ.
हिन्दी अर्थ
मनुष्य, शरीर वाणी और मनके द्वारा शास्त्रविहित अथवा शास्त्रविरुद्ध जो कुछ भी कर्म आरम्भ करता है, उसके ये (पूर्वोक्त) पाँचों हेतु होते हैं।
English
Whatever action a man performs, whether by muscular effort or by speech or by thought, and whether it be right or wrong, these five are the essential causes.
Whatever action a person undertakes with body, speech, or mind, whether right or wrong, these five factors are its causes.
Krishna
18.16
तत्रैवं सति कर्तारमात्मानं केवलं तु यः। पश्यत्यकृतबुद्धित्वान्न स पश्यति दुर्मतिः॥
tatraivaṃ sati kartāramātmānaṃ kevalaṃ tu yaḥ, paśyatyakṛtabuddhitvānna sa paśyati durmatiḥ.
हिन्दी अर्थ
परन्तु ऐसे पाँच हेतुओंके होनेपर भी जो उस (कर्मोंके) विषयमें केवल (शुद्ध) आत्माको कर्ता मानता है, वह दुर्मति ठीक नहीं समझता; क्योंकि उसकी बुद्धि शुद्ध नहीं है।
English
But the fool who supposes, because of his immature judgment, that it is his own Self alone that acts, he perverts the truth and does not see rightly.
One whose understanding is untrained and who sees only the isolated self as the sole doer does not see clearly.
Krishna
18.17
यस्य नाहंकृतो भावो बुद्धिर्यस्य न लिप्यते। हत्वापि स इमाँल्लोकान्न हन्ति न निबध्यते॥
yasya nāhaṃkṛto bhāvo buddhiryasya na lipyate, hatvāpi sa imā~llokānna hanti na nibadhyate.
हिन्दी अर्थ
जिसका अहंकृतभाव नहीं है और जिसकी बुद्धि लिप्त नहीं होती, वह इन सम्पूर्ण प्राणियोंको मारकर भी न मारता है और न बँधता है।
English
He who has no pride, and whose intellect is unalloyed by attachment, even though he kill these people, yet he does not kill them, and his act does not bind him.
One free of the sense of 'I am the doer,' whose understanding is not tainted, does not truly kill even if they kill, and is not bound by the act.
Krishna
18.18
ज्ञानं ज्ञेयं परिज्ञाता त्रिविधा कर्मचोदना। करणं कर्म कर्तेति त्रिविधः कर्मसंग्रहः॥
jñānaṃ jñeyaṃ parijñātā trividhā karmacodanā, karaṇaṃ karma karteti trividhaḥ karmasaṃgrahaḥ.
हिन्दी अर्थ
ज्ञान, ज्ञेय और परिज्ञाता -- इन तीनोंसे कर्मप्रेरणा होती है तथा करण, कर्म और कर्ता -- इन तीनोंसे कर्मसंग्रह होता है।
English
Knowledge, the knower and the object of knowledge, these are the three incentives to action; and the act, the actor and the instrument are the threefold constituents.
Knowledge, the object of knowledge, and the knower together set action in motion; action, its means, and the doer make up its threefold basis.
Krishna
18.19
ज्ञानं कर्म च कर्ता च त्रिधैव गुणभेदतः। प्रोच्यते गुणसंख्याने यथावच्छृणु तान्यपि॥
jñānaṃ karma ca kartā ca tridhaiva guṇabhedataḥ, procyate guṇasaṃkhyāne yathāvacchṛṇu tānyapi.
हिन्दी अर्थ
गुणसंख्यान (गुणोंके सम्बन्धसे प्रत्येक पदार्थके भिन्न-भिन्न भेदोंकी गणना करनेवाले) शास्त्रमें गुणोंके भेदसे ज्ञान और कर्म तथा कर्ता तीन-तीन प्रकारसे ही कहे जाते हैं, उनको भी तुम यथार्थरूपसे सुनो।
English
The knowledge, the act and the doer differ according to the Qualities. Listen to this too:
Knowledge, action, and the doer are each said to be of three kinds according to the three qualities; Krishna will describe these in turn.
Krishna
18.20
सर्वभूतेषु येनैकं भावमव्ययमीक्षते। अविभक्तं विभक्तेषु तज्ज्ञानं विद्धि सात्त्विकम्॥
sarvabhūteṣu yenaikaṃ bhāvamavyayamīkṣate, avibhaktaṃ vibhakteṣu tajjñānaṃ viddhi sāttvikam.
हिन्दी अर्थ
जिस ज्ञानके द्वारा साधक सम्पूर्ण विभक्त प्राणियोंमें विभागरहित एक अविनाशी भाव-(सत्ता-) को देखता है, उस ज्ञानको तुम सात्त्विक समझो।
English
That knowledge which sees the One Indestructible in all beings, the One Indivisible in all separate lives, may be truly called Pure Knowledge.
Knowledge that perceives one undivided reality present equally in all separate beings is knowledge born of purity.
Krishna
18.21
पृथक्त्वेन तु यज्ज्ञानं नानाभावान्पृथग्विधान्। वेत्ति सर्वेषु भूतेषु तज्ज्ञानं विद्धि राजसम्॥
pṛthaktvena tu yajjñānaṃ nānābhāvānpṛthagvidhān, vetti sarveṣu bhūteṣu tajjñānaṃ viddhi rājasam.
हिन्दी अर्थ
परन्तु जो ज्ञान अर्थात् जिस ज्ञानके द्वारा मनुष्य सम्पूर्ण प्राणियोंमें अलग-अलग अनेक भावोंको अलग-अलग रूपसे जानता है, उस ज्ञानको तुम राजस समझो।
English
The knowledge which thinks of the manifold existence in all beings as separate - that comes from Passion.
Knowledge that perceives distinct and separate realities within different beings is knowledge born of passion.
Krishna
18.22
यत्तु कृत्स्नवदेकस्मिन्कार्ये सक्तमहैतुकम्। अतत्त्वार्थवदल्पं च तत्तामसमुदाहृतम्॥
yattu kṛtsnavadekasminkārye saktamahaitukam, atattvārthavadalpaṃ ca tattāmasamudāhṛtam.
हिन्दी अर्थ
किंतु जो (ज्ञान) एक कार्यरूप शरीरमें ही सम्पूर्णके तरह आसक्त है तथा जो युक्तिरहित, वास्तविक ज्ञानसे रहित और तुच्छ है, वह तामस कहा गया है।
English
But that which clings blindly to one idea as if it were all, without logic, truth or insight, that has its origin in Darkness.
Knowledge that clings to a single narrow view as if it were the whole truth, without reason or real insight, is knowledge born of ignorance.
Krishna
18.23
नियतं सङ्गरहितमरागद्वेषतः कृतम्। अफलप्रेप्सुना कर्म यत्तत्सात्त्विकमुच्यते॥
niyataṃ saṅgarahitamarāgadveṣataḥ kṛtam, aphalaprepsunā karma yattatsāttvikamucyate.
हिन्दी अर्थ
जो कर्म शास्त्रविधिसे नियत किया हुआ और कर्तृत्वाभिमानसे रहित हो तथा फलेच्छारहित मनुष्यके द्वारा बिना राग-द्वेषके किया हुआ हो, वह सात्त्विक कहा जाता है।
English
An obligatory action done by one who is disinterested, who neither likes nor dislikes it, and gives no thought to the consequences that follow, such an action is Pure.
An obligatory action performed without attachment, without desire or aversion, and without craving its result, is action born of purity.
Krishna
18.24
यत्तु कामेप्सुना कर्म साहङ्कारेण वा पुनः। क्रियते बहुलायासं तद्राजसमुदाहृतम्॥
yattu kāmepsunā karma sāhaṅkāreṇa vā punaḥ, kriyate bahulāyāsaṃ tadrājasamudāhṛtam.
हिन्दी अर्थ
परन्तु जो कर्म भोगोंको चाहनेवाले मनुष्यके द्वारा अहंकार अथवा परिश्रमपूर्वक किया जाता है, वह राजस कहा गया है।
English
But even though an action involve the most strenuous endeavour, yet if the doer is seeking to gratify his desires, and is filled with personal vanity, it may be assumed to originate in Passion.
Action performed by one seeking to fulfill desires, driven by ego, with great effort, is action born of passion.
Krishna
18.25
अनुबन्धं क्षयं हिंसामनपेक्ष्य च पौरुषम्। मोहादारभ्यते कर्म यत्तत्तामसमुच्यते॥
anubandhaṃ kṣayaṃ hiṃsāmanapekṣya ca pauruṣam, mohādārabhyate karma yattattāmasamucyate.
हिन्दी अर्थ
जो कर्म परिणाम, हानि, हिंसा और सामर्थ्यको न देखकर मोहपूर्वक आरम्भ किया जाता है, वह तामस कहा जाता है।
English
An action undertaken through delusion, and with no regard to the spiritual issues involved, or the real capacity of the doer, or to the injury which may follow, such an act may be assumed to be the product of Ignorance.
Action undertaken out of delusion, disregarding consequences, loss, harm to others, or one's own ability, is action born of ignorance.
Krishna
18.26
मुक्तसङ्गोऽनहंवादी धृत्युत्साहसमन्वितः। सिद्ध्यसिद्ध्योर्निर्विकारः कर्ता सात्त्विक उच्यते॥
muktasaṅgo'nahaṃvādī dhṛtyutsāhasamanvitaḥ, siddhyasiddhyornirvikāraḥ kartā sāttvika ucyate.
हिन्दी अर्थ
जो कर्ता रागरहित, अनहंवादी, धैर्य और उत्साहयुक्त तथा सिद्धि और असिद्धिमें निर्विकार है, वह सात्त्विक कहा जाता है।
English
But when a man has no sentiment and no personal vanity, when he possesses courage and confidence, cares not whether he succeeds or fails, then his action arises from Purity.
A doer free from attachment and ego, endowed with steadiness and enthusiasm, unaffected by success or failure, is called a doer of purity.
Krishna
18.27
रागी कर्मफलप्रेप्सुर्लुब्धो हिंसात्मकोऽशुचिः। हर्षशोकान्वितः कर्ता राजसः परिकीर्तितः॥
rāgī karmaphalaprepsurlubdho hiṃsātmako'śuciḥ, harṣaśokānvitaḥ kartā rājasaḥ parikīrtitaḥ.
हिन्दी अर्थ
जो कर्ता रागी, कर्मफलकी इच्छावाला, लोभी, हिंसाके स्वभाववाला, अशुद्ध और हर्षशोकसे युक्त है, वह राजस कहा गया है।
English
In him who is impulsive, greedy, looking for reward, violent, impure, torn between joy and sorrow,it may be assumed that in him Passion is predominant.
A doer who is passionate, seeking the fruits of action, greedy, prone to harm others, impure, and swayed by joy and sorrow, is a doer of passion.
Krishna
18.28
अयुक्तः प्राकृतः स्तब्धः शठो नैष्कृतिकोऽलसः। विषादी दीर्घसूत्री च कर्ता तामस उच्यते॥
ayuktaḥ prākṛtaḥ stabdhaḥ śaṭho naiṣkṛtiko'lasaḥ, viṣādī dīrghasūtrī ca kartā tāmasa ucyate.
हिन्दी अर्थ
जो कर्ता असावधान, अशिक्षित, ऐंठ-अकड़वाला, जिद्दी, उपकारीका अपकार करनेवाला, आलसी, विषादी और दीर्घसूत्री है, वह तामस कहा जाता है।
English
While he whose purpose is infirm, who is low-minded, stubborn, dishonest, malicious, indolent, despondent, procrastinating - he may be assumed to be in Darkness.
A doer who is undisciplined, vulgar, stubborn, deceitful, malicious, lazy, despondent, and procrastinating, is a doer of ignorance.
Krishna
18.29
बुद्धेर्भेदं धृतेश्चैव गुणतस्त्रिविधं श्रृणु। प्रोच्यमानमशेषेण पृथक्त्वेन धनञ्जय॥
buddherbhedaṃ dhṛteścaiva guṇatastrividhaṃ śrṛṇu, procyamānamaśeṣeṇa pṛthaktvena dhanañjaya.
हिन्दी अर्थ
हे धनञ्जय ! अब तू गुणोंके अनुसार बुद्धि और धृतिके भी तीन प्रकारके भेद अलग-अलगरूपसे सुन, जो कि मेरे द्वारा पूर्णरूपसे कहे जा रहे हैं।
English
Reason and conviction are threefold, according to the Quality which is dominant. I will explain them fully and severally, O Arjuna!
Krishna promises to fully explain the threefold division of intellect and steadiness according to the three qualities.
Krishna
18.30
प्रवृत्तिं च निवृत्तिं च कार्याकार्ये भयाभये। बन्धं मोक्षं च या वेत्ति बुद्धिः सा पार्थ सात्त्विकी॥
pravṛttiṃ ca nivṛttiṃ ca kāryākārye bhayābhaye, bandhaṃ mokṣaṃ ca yā vetti buddhiḥ sā pārtha sāttvikī.
हिन्दी अर्थ
हे पृथानन्दन ! जो बुद्धि प्रवृत्ति और निवृत्तिको, कर्तव्य और अकर्तव्यको, भय और अभयको तथा बन्धन और मोक्षको जानती है, वह बुद्धि सात्त्विकी है।
English
That intellect which understands the creation and dissolution of life, what actions should be done and what not, which discriminates between fear and fearlessness, bondage and deliverance, that is Pure.
The intellect that knows right action from wrong, what to do and not do, fear from fearlessness, and bondage from liberation, is intellect of purity.
Krishna
18.31
यया धर्ममधर्मं च कार्यं चाकार्यमेव च। अयथावत्प्रजानाति बुद्धिः सा पार्थ राजसी॥
yayā dharmamadharmaṃ ca kāryaṃ cākāryameva ca, ayathāvatprajānāti buddhiḥ sā pārtha rājasī.
हिन्दी अर्थ
हे पार्थ ! मनुष्य जिसके द्वारा धर्म और अधर्मको, कर्तव्य और अकर्तव्यको भी ठीक तरहसे नहीं जानता, वह बुद्धि राजसी है।
English
The intellect which does not understand what is right and what is wrong, and what should be done and what not, is under the sway of Passion.
The intellect that wrongly understands right and wrong, and what should and should not be done, is intellect of passion.
Krishna
18.32
अधर्मं धर्ममिति या मन्यते तमसाऽऽवृता। सर्वार्थान्विपरीतांश्च बुद्धिः सा पार्थ तामसी॥
adharmaṃ dharmamiti yā manyate tamasā''vṛtā, sarvārthānviparītāṃśca buddhiḥ sā pārtha tāmasī.
हिन्दी अर्थ
हे पृथानन्दन ! तमोगुणसे घिरी हुई जो बुद्धि अधर्मको धर्म और सम्पूर्ण चीजोंको उलटा मान लेती है, वह तामसी है।
English
And that which, shrouded in Ignorance, thinks wrong right, and sees everything perversely, O Arjuna, that intellect is ruled by Darkness.
The intellect that, veiled by darkness, perceives wrong as right and sees everything in reverse, is intellect of ignorance.
Krishna
18.33
धृत्या यया धारयते मनःप्राणेन्द्रियक्रियाः। योगेनाव्यभिचारिण्या धृतिः सा पार्थ सात्त्विकी॥
dhṛtyā yayā dhārayate manaḥprāṇendriyakriyāḥ, yogenāvyabhicāriṇyā dhṛtiḥ sā pārtha sāttvikī.
हिन्दी अर्थ
हे पार्थ ! समतासे युक्त जिस अव्यभिचारिणी धृतिके द्वारा मनुष्य मन, प्राण और इन्द्रियोंकी क्रियाओंको धारण करता है, वह धृति सात्त्विकी है।
English
The conviction and steady concentration by which the mind, the vitality and the senses are controlled - O Arjuna! They are the product of Purity.
The unwavering steadiness by which one controls the mind, life-force, and senses through disciplined practice is steadiness of purity.
Krishna
18.34
यया तु धर्मकामार्थान् धृत्या धारयतेऽर्जुन। प्रसङ्गेन फलाकाङ्क्षी धृतिः सा पार्थ राजसी॥
yayā tu dharmakāmārthān dhṛtyā dhārayate'rjuna, prasaṅgena phalākāṅkṣī dhṛtiḥ sā pārtha rājasī.
हिन्दी अर्थ
हे पृथानन्दन अर्जुन ! फलकी इच्छावाला मनुष्य जिस धृतिके द्वारा धर्म, काम (भोग) और अर्थको अत्यन्त आसक्तिपूर्वक धारण करता है, वह धृति राजसी है।
English
The conviction which always holds fast to rituals, to self-interest and wealth, for the sake of what they may bring forth - that comes from Passion.
The steadiness by which one holds onto duty, desire, and wealth for the sake of their results is steadiness of passion.
Krishna
18.35
यया स्वप्नं भयं शोकं विषादं मदमेव च। न विमुञ्चति दुर्मेधा धृतिः सा पार्थ तामसी॥
yayā svapnaṃ bhayaṃ śokaṃ viṣādaṃ madameva ca, na vimuñcati durmedhā dhṛtiḥ sā pārtha tāmasī.
हिन्दी अर्थ
हे पार्थ ! दुष्ट बुद्धिवाला मनुष्य जिस धृतिके द्वारा निद्रा, भय, चिन्ता, दुःख और घमण्डको भी नहीं छोड़ता, वह धृति तामसी है।
English
And that which clings perversely to false idealism, fear, grief, despair and vanity is the product of Ignorance.
The steadiness by which a deluded person clings to sleep, fear, grief, despair, and arrogance is steadiness of ignorance.
Krishna
18.36
सुखं त्विदानीं त्रिविधं श्रृणु मे भरतर्षभ। अभ्यासाद्रमते यत्र दुःखान्तं च निगच्छति॥
sukhaṃ tvidānīṃ trividhaṃ śrṛṇu me bharatarṣabha, abhyāsādramate yatra duḥkhāntaṃ ca nigacchati.
हिन्दी अर्थ
हे भरतवंशियोंमें श्रेष्ठ अर्जुन ! अब तीन प्रकारके सुखको भी तुम मेरेसे सुनो। जिसमें अभ्याससे रमण होता है और जिससे दुःखोंका अन्त हो जाता है, ऐसा वह परमात्मविषयक बुद्धिकी प्रसन्नतासे पैदा होनेवाला जो सुख (सांसारिक आसक्तिके कारण) आरम्भमें विषकी तरह और परिणाममें अमृतकी तरह होता है, वह सुख सात्त्विक कहा गया है।
English
Hear further the three kinds of pleasure. That which increases day after day delivers one from misery,
Krishna now describes the three kinds of happiness, urging Arjuna to listen closely.
Krishna
18.37
यत्तदग्रे विषमिव परिणामेऽमृतोपमम्। तत्सुखं सात्त्विकं प्रोक्तमात्मबुद्धिप्रसादजम्॥
yattadagre viṣamiva pariṇāme'mṛtopamam, tatsukhaṃ sāttvikaṃ proktamātmabuddhiprasādajam.
हिन्दी अर्थ
हे भरतवंशियोंमें श्रेष्ठ अर्जुन ! अब तीन प्रकारके सुखको भी तुम मेरेसे सुनो। जिसमें अभ्याससे रमण होता है और जिससे दुःखोंका अन्त हो जाता है, ऐसा वह परमात्मविषयक बुद्धिकी प्रसन्नतासे पैदा होनेवाला जो सुख (सांसारिक आसक्तिके कारण) आरम्भमें विषकी तरह और परिणाममें अमृतकी तरह होता है, वह सुख सात्त्विक कहा गया है।
English
Which at first seems like poison but afterwards acts like nectar - that pleasure is Pure, for it is born of Wisdom.
Happiness that seems like poison at first but becomes like nectar in the end, born of a clear and tranquil mind, is happiness of purity.
Krishna
18.38
विषयेन्द्रियसंयोगाद्यत्तदग्रेऽमृतोपमम्। परिणामे विषमिव तत्सुखं राजसं स्मृतम्॥
viṣayendriyasaṃyogādyattadagre'mṛtopamam, pariṇāme viṣamiva tatsukhaṃ rājasaṃ smṛtam.
हिन्दी अर्थ
जो सुख इन्द्रियों और विषयोंके संयोगसे आरम्भमें अमृतकी तरह और परिणाममें विषकी तरह होता है, वह सुख राजस कहा गया है।
English
That which as first is like nectar, because the senses revel in their objects, but in the end acts like poison - that pleasure arises from Passion.
Happiness that seems like nectar at first through contact with the senses, but turns to poison in the end, is happiness of passion.
Krishna
18.39
यदग्रे चानुबन्धे च सुखं मोहनमात्मनः। निद्रालस्यप्रमादोत्थं तत्तामसमुदाहृतम्॥
yadagre cānubandhe ca sukhaṃ mohanamātmanaḥ, nidrālasyapramādotthaṃ tattāmasamudāhṛtam.
हिन्दी अर्थ
निद्रा, आलस्य और प्रमादसे उत्पन्न होनेवाला जो सुख आरम्भमें और परिणाममें अपनेको मोहित करनेवाला है, वह सुख तामस कहा गया है।
English
While the pleasure which from first to last merely drugs the senses, which springs from indolence, lethargy and folly - that pleasure flows from Ignorance.
Happiness that deludes the self from beginning to end, arising from sleep, laziness, and negligence, is happiness of ignorance.
Krishna
18.40
न तदस्ति पृथिव्यां वा दिवि देवेषु वा पुनः। सत्त्वं प्रकृतिजैर्मुक्तं यदेभिः स्यात्त्रिभिर्गुणैः॥
na tadasti pṛthivyāṃ vā divi deveṣu vā punaḥ, sattvaṃ prakṛtijairmuktaṃ yadebhiḥ syāttribhirguṇaiḥ.
हिन्दी अर्थ
पृथ्वीमें या स्वर्गमें अथवा देवताओंमें तथा इनके सिवाय और कहीं भी वह ऐसी कोई वस्तु नहीं है, जो प्रकृतिसे उत्पन्न इन तीनों गुणोंसे रहित हो।
English
There is nothing anywhere on earth or in the higher worlds which is free from the three Qualities - for they are born of Nature.
No being on earth or even among the gods in heaven is free from these three qualities born of material nature.
Krishna
18.41
ब्राह्मणक्षत्रियविशां शूद्राणां च परंतप। कर्माणि प्रविभक्तानि स्वभावप्रभवैर्गुणैः॥
brāhmaṇakṣatriyaviśāṃ śūdrāṇāṃ ca paraṃtapa, karmāṇi pravibhaktāni svabhāvaprabhavairguṇaiḥ.
हिन्दी अर्थ
हे परंतप ! ब्राह्मण, क्षत्रिय, वैश्य और शूद्रोंके कर्म स्वभावसे उत्पन्न हुए तीनों गुणोंके द्वारा विभक्त किये गये हैं।
English
O Arjuna! The duties of spiritual teachers, the soldiers, the traders and the servants have all been fixed according to the dominant Quality in their nature.
The duties of the four social classes -- priests, warriors, merchants, and laborers -- are distributed according to the qualities born of their own nature.
Krishna
18.42
शमो दमस्तपः शौचं क्षान्तिरार्जवमेव च। ज्ञानं विज्ञानमास्तिक्यं ब्रह्मकर्म स्वभावजम्॥
śamo damastapaḥ śaucaṃ kṣāntirārjavameva ca, jñānaṃ vijñānamāstikyaṃ brahmakarma svabhāvajam.
हिन्दी अर्थ
मनका निग्रह करना इन्द्रियोंको वशमें करना; धर्मपालनके लिये कष्ट सहना; बाहर-भीतरसे शुद्ध रहना; दूसरोंके अपराधको क्षमा करना; शरीर, मन आदिमें सरलता रखना; वेद, शास्त्र आदिका ज्ञान होना; यज्ञविधिको अनुभवमें लाना; और परमात्मा, वेद आदिमें आस्तिक भाव रखना -- ये सब-के-सब ब्राह्मणके स्वाभाविक कर्म हैं।
English
Serenity, self-restraint, austerity, purity, forgiveness, as well as uprightness, knowledge, wisdom and faith in God - these constitute the duty of a spiritual Teacher.
Serenity, self-restraint, austerity, purity, patience, honesty, wisdom, knowledge, and faith are the natural duties of a priestly temperament.
Krishna
18.43
शौर्यं तेजो धृतिर्दाक्ष्यं युद्धे चाप्यपलायनम्। दानमीश्वरभावश्च क्षात्रं कर्म स्वभावजम्॥
śauryaṃ tejo dhṛtirdākṣyaṃ yuddhe cāpyapalāyanam, dānamīśvarabhāvaśca kṣātraṃ karma svabhāvajam.
हिन्दी अर्थ
शूरवीरता, तेज, धैर्य, प्रजाके संचालन आदिकी विशेष चतुरता, युद्धमें कभी पीठ न दिखाना, दान करना और शासन करनेका भाव -- ये सबकेसब क्षत्रियके स्वाभाविक कर्म हैं।
English
Valour, glory, firmness, skill, generosity, steadiness in battle and ability to rule - these constitute the duty of a soldier. They flow from his own nature.
Valor, vigor, steadiness, resourcefulness, refusal to flee in battle, generosity, and leadership are the natural duties of a warrior temperament.
Krishna
18.44
कृषिगौरक्ष्यवाणिज्यं वैश्यकर्म स्वभावजम्। परिचर्यात्मकं कर्म शूद्रस्यापि स्वभावजम्॥
kṛṣigaurakṣyavāṇijyaṃ vaiśyakarma svabhāvajam, paricaryātmakaṃ karma śūdrasyāpi svabhāvajam.
हिन्दी अर्थ
खेती करना, गायोंकी रक्षा करना और शुद्ध व्यापार करना -- ये सब-के-सब वैश्यके स्वाभाविक कर्म हैं, तथा चारों वर्णोंकी सेवा करना शूद्रका भी स्वाभाविक कर्म है।
English
Agriculture, protection of the cow and trade are the duty of a trader, again in accordance with his nature. The duty of a servant is to serve, and that too agrees with his nature.
Farming, cattle-herding, and trade are the natural duties of a merchant temperament; service is the natural duty of a laboring temperament.
Krishna
18.45
स्वे स्वे कर्मण्यभिरतः संसिद्धिं लभते नरः। स्वकर्मनिरतः सिद्धिं यथा विन्दति तच्छृणु॥
sve sve karmaṇyabhirataḥ saṃsiddhiṃ labhate naraḥ, svakarmanirataḥ siddhiṃ yathā vindati tacchṛṇu.
हिन्दी अर्थ
अपने-अपने कर्ममें तत्परतापूर्वक लगा हुआ मनुष्य सम्यक् सिद्धि-(परमात्मा-)को प्राप्त कर लेता है। अपने कर्ममें लगा हुआ मनुष्य जिस प्रकार सिद्धिको प्राप्त होता है? उस प्रकारको तू मेरेसे सुन।
English
Perfection is attained when each attends diligently to his duty. Listen and I will tell you how it is attained by him who always minds his own duty.
By devoting oneself to one's own natural duty, a person attains fulfillment; Krishna promises to explain how.
Krishna
18.46
यतः प्रवृत्तिर्भूतानां येन सर्वमिदं ततम्। स्वकर्मणा तमभ्यर्च्य सिद्धिं विन्दति मानवः॥
yataḥ pravṛttirbhūtānāṃ yena sarvamidaṃ tatam, svakarmaṇā tamabhyarcya siddhiṃ vindati mānavaḥ.
हिन्दी अर्थ
जिस परमात्मासे सम्पूर्ण प्राणियोंकी उत्पत्ति होती है और जिससे यह सम्पूर्ण संसार व्याप्त है, उस परमात्माका अपने कर्मके द्वारा पूजन करके मनुष्य सिद्धिको प्राप्त हो जाता है।
English
Man reaches perfection by dedicating his actions to God, Who is the source of all being, and fills everything.
By worshipping, through one's own duty, the source from whom all beings arise and who pervades everything, a person attains fulfillment.
Krishna
18.47
श्रेयान्स्वधर्मो विगुणः परधर्मात्स्वनुष्ठितात्। स्वभावनियतं कर्म कुर्वन्नाप्नोति किल्बिषम्॥
śreyānsvadharmo viguṇaḥ paradharmātsvanuṣṭhitāt, svabhāvaniyataṃ karma kurvannāpnoti kilbiṣam.
हिन्दी अर्थ
अच्छी तरहसे अनुष्ठान किये हुए परधर्मसे गुणरहित अपना धर्म श्रेष्ठ है। कारण कि स्वभावसे नियत किये हुए स्वधर्मरूप कर्मको करता हुआ मनुष्य पापको प्राप्त नहीं होता।
English
It is better to do one's own duty, however defective it may be, than to follow the duty of another, however well one may perform it. He who does his duty as his own nature reveals it, never sins.
One's own duty, even if imperfectly done, is better than another's duty well performed; acting according to one's own nature brings no wrongdoing.
Krishna
18.48
सहजं कर्म कौन्तेय सदोषमपि न त्यजेत्। सर्वारम्भा हि दोषेण धूमेनाग्निरिवावृताः॥
sahajaṃ karma kaunteya sadoṣamapi na tyajet, sarvārambhā hi doṣeṇa dhūmenāgnirivāvṛtāḥ.
हिन्दी अर्थ
हे कुन्तीनन्दन ! दोषयुक्त होनेपर भी सहज कर्मका त्याग नहीं करना चाहिये; क्योंकि सम्पूर्ण कर्म धुएँसे अग्निकी तरह किसी-न-किसी दोषसे युक्त हैं।
English
The duty that of itself falls to one's lot should not be abandoned, though it may have its defects. All acts are marred by defects, as fire is obscured by smoke.
One should not abandon a duty suited to one's own nature, even if it has flaws, since all undertakings are covered by some flaw, as fire is covered by smoke.
Krishna
18.49
असक्तबुद्धिः सर्वत्र जितात्मा विगतस्पृहः। नैष्कर्म्यसिद्धिं परमां संन्यासेनाधिगच्छति॥
asaktabuddhiḥ sarvatra jitātmā vigataspṛhaḥ, naiṣkarmyasiddhiṃ paramāṃ saṃnyāsenādhigacchati.
हिन्दी अर्थ
जिसकी बुद्धि सब जगह आसक्तिरहित है, जिसने शरीरको वशमें कर रखा है, जो स्पृहारहित है, वह मनुष्य सांख्ययोगके द्वारा नैष्कर्म्य-सिद्धिको प्राप्त हो जाता है।
English
He whose mind is entirely detached, who has conquered himself, whose desires have vanished, by his renunciation reaches that stage of perfect freedom where action completes itself and leaves no seed.
One whose intellect is unattached everywhere, self-controlled, free of longing, attains through renunciation the supreme state of freedom from action.
Krishna
18.50
सिद्धिं प्राप्तो यथा ब्रह्म तथाप्नोति निबोध मे। समासेनैव कौन्तेय निष्ठा ज्ञानस्य या परा॥
siddhiṃ prāpto yathā brahma tathāpnoti nibodha me, samāsenaiva kaunteya niṣṭhā jñānasya yā parā.
हिन्दी अर्थ
हे कौन्तेय ! सिद्धि-(अन्तःकरणकी शुद्धि-) को प्राप्त हुआ साधक ब्रह्मको, जो कि ज्ञानकी परा निष्ठा है, जिस प्रकारसे प्राप्त होता है, उस प्रकारको तुम मुझसे संक्षेपमें ही समझो।
English
I will now state briefly how he, who has reached perfection, finds the Eternal Spirit, the state of Supreme Wisdom.
Krishna promises to briefly explain how one who has attained this fulfillment also attains Brahman, the culmination of knowledge.
Krishna
18.51
बुद्ध्या विशुद्धया युक्तो धृत्याऽऽत्मानं नियम्य च। शब्दादीन् विषयांस्त्यक्त्वा रागद्वेषौ व्युदस्य च॥
buddhyā viśuddhayā yukto dhṛtyā''tmānaṃ niyamya ca, śabdādīn viṣayāṃstyaktvā rāgadveṣau vyudasya ca.
हिन्दी अर्थ
जो विशुद्ध (सात्त्विकी) बुद्धिसे युक्त, वैराग्यके आश्रित, एकान्तका सेवन करनेवाला और नियमित भोजन करनेवाला साधक धैर्यपूर्वक इन्द्रियोंका नियमन करके, शरीर-वाणी-मनको वशमें करके, शब्दादि विषयोंका त्याग करके और राग-द्वेषको छोड़कर निरन्तर ध्यानयोगके परायण हो जाता है, वह अहंकार, बल, दर्प, काम, क्रोध और परिग्रहका त्याग करके एवं निर्मम तथा शान्त होकर ब्रह्मप्राप्तिका पात्र हो जाता है।
English
Guided always by pure reason, bravely restraining himself, renouncing the objects of sense and giving up attachment and hatred;
United with a purified intellect, restraining oneself with firm resolve, giving up sound and other sense objects, and abandoning attachment and aversion.
Krishna
18.52
विविक्तसेवी लघ्वाशी यतवाक्कायमानसः। ध्यानयोगपरो नित्यं वैराग्यं समुपाश्रितः॥
viviktasevī laghvāśī yatavākkāyamānasaḥ, dhyānayogaparo nityaṃ vairāgyaṃ samupāśritaḥ.
हिन्दी अर्थ
जो विशुद्ध (सात्त्विकी) बुद्धिसे युक्त, वैराग्यके आश्रित, एकान्तका सेवन करनेवाला और नियमित भोजन करनेवाला साधक धैर्यपूर्वक इन्द्रियोंका नियमन करके, शरीर-वाणी-मनको वशमें करके, शब्दादि विषयोंका त्याग करके और राग-द्वेषको छोड़कर निरन्तर ध्यानयोगके परायण हो जाता है, वह अहंकार, बल, दर्प, काम, क्रोध और परिग्रहका त्याग करके एवं निर्मम तथा शान्त होकर ब्रह्मप्राप्तिका पात्र हो जाता है।
English
Enjoying solitude, abstemiousness, his body, mind and speech under perfect control, absorbed in meditation, he becomes free - always filled with the spirit of renunciation.
Living in solitude, eating lightly, controlling speech, body, and mind, ever absorbed in meditation, firmly established in dispassion.
Krishna
18.53
अहङ्कारं बलं दर्पं कामं क्रोधं परिग्रहम्। विमुच्य निर्ममः शान्तो ब्रह्मभूयाय कल्पते॥
ahaṅkāraṃ balaṃ darpaṃ kāmaṃ krodhaṃ parigraham, vimucya nirmamaḥ śānto brahmabhūyāya kalpate.
हिन्दी अर्थ
जो विशुद्ध (सात्त्विकी) बुद्धिसे युक्त, वैराग्यके आश्रित, एकान्तका सेवन करनेवाला और नियमित भोजन करनेवाला साधक धैर्यपूर्वक इन्द्रियोंका नियमन करके, शरीर-वाणी-मनको वशमें करके, शब्दादि विषयोंका त्याग करके और राग-द्वेषको छोड़कर निरन्तर ध्यानयोगके परायण हो जाता है, वह अहंकार, बल, दर्प, काम, क्रोध और परिग्रहका त्याग करके एवं निर्मम तथा शान्त होकर ब्रह्मप्राप्तिका पात्र हो जाता है।
English
Having abandoned selfishness, power, arrogance, anger and desire, possessing nothing of his own and having attained peace, he is fit to join the Eternal Spirit.
Having given up ego, force, arrogance, desire, anger, and possessiveness, free of the sense of 'mine,' peaceful -- such a person is fit to become one with Brahman.
Krishna
18.54
ब्रह्मभूतः प्रसन्नात्मा न शोचति न काङ्क्षति। समः सर्वेषु भूतेषु मद्भक्तिं लभते पराम्॥
brahmabhūtaḥ prasannātmā na śocati na kāṅkṣati, samaḥ sarveṣu bhūteṣu madbhaktiṃ labhate parām.
हिन्दी अर्थ
वह ब्रह्मभूत-अवस्थाको प्राप्त प्रसन्न मनवाला साधक न तो किसीके लिये शोक करता है और न किसीकी इच्छा करता है। ऐसा सम्पूर्ण प्राणियोंमें समभाववाला साधक मेरी पराभक्तिको प्राप्त हो जाता है।
English
And when he becomes one with the Eternal, and his soul knows the bliss that belongs to the Self, he feels no desire and no regret, he regards all beings equally and enjoys the blessing of supreme devotion to Me.
Having become one with Brahman, tranquil in self, neither grieving nor desiring, equal toward all beings, one attains supreme devotion to Krishna.
Krishna
18.55
भक्त्या मामभिजानाति यावान्यश्चास्मि तत्त्वतः। ततो मां तत्त्वतो ज्ञात्वा विशते तदनन्तरम्॥
bhaktyā māmabhijānāti yāvānyaścāsmi tattvataḥ, tato māṃ tattvato jñātvā viśate tadanantaram.
हिन्दी अर्थ
उस पराभक्तिसे मेरेको, मैं जितना हूँ और जो हूँ -- इसको तत्त्वसे जान लेता है तथा मेरेको तत्त्वसे जानकर फिर तत्काल मेरेमें प्रविष्ट हो जाता है।
English
By such devotion, he sees Me, who I am and what I am; and thus realising the Truth, he enters My Kingdom.
Through devotion, one comes to truly know Krishna -- who and how great he is -- and having known him in truth, enters into him.
Krishna
18.56
सर्वकर्माण्यपि सदा कुर्वाणो मद्व्यपाश्रयः। मत्प्रसादादवाप्नोति शाश्वतं पदमव्ययम्॥
sarvakarmāṇyapi sadā kurvāṇo madvyapāśrayaḥ, matprasādādavāpnoti śāśvataṃ padamavyayam.
हिन्दी अर्थ
मेरा आश्रय लेनेवाला भक्त सदा सब कर्म करता हुआ भी मेरी कृपासे शाश्वत अविनाशी पदको प्राप्त हो जाता है।
English
Relying on Me in all his action and doing them for My sake, he attains, by My Grace, Eternal and Unchangeable Life.
Even while constantly performing all actions, one who takes refuge in Krishna reaches, by his grace, the eternal, imperishable abode.
Krishna
18.57
चेतसा सर्वकर्माणि मयि संन्यस्य मत्परः। बुद्धियोगमुपाश्रित्य मच्चित्तः सततं भव॥
cetasā sarvakarmāṇi mayi saṃnyasya matparaḥ, buddhiyogamupāśritya maccittaḥ satataṃ bhava.
हिन्दी अर्थ
चित्तसे सम्पूर्ण कर्म मुझमें अर्पण करके, मेरे परायण होकर तथा समताका आश्रय लेकर निरन्तर मुझमें चित्तवाला हो जा।
English
Surrender then thy actions unto Me, live in Me, concentrate thine intellect on Me, and think always of Me.
Mentally surrendering all actions to Krishna, holding him as the highest goal, taking refuge in steady understanding, keep the mind fixed on Krishna always.
Krishna
18.58
मच्चित्तः सर्वदुर्गाणि मत्प्रसादात्तरिष्यसि। अथ चेत्त्वमहङ्कारान्न श्रोष्यसि विनङ्क्ष्यसि॥
maccittaḥ sarvadurgāṇi matprasādāttariṣyasi, atha cettvamahaṅkārānna śroṣyasi vinaṅkṣyasi.
हिन्दी अर्थ
मेरेमें चित्तवाला होकर तू मेरी कृपासे सम्पूर्ण विघ्नोंको तर जायगा और यदि तू अहंकारके कारण मेरी बात नहीं सुनेगा तो तेरा पतन हो जायगा।
English
Fix but thy mind on Me, and by My grace thou shalt overcome the obstacles in thy path. But if, misled by pride, thou wilt not listen, then indeed thou shalt be lost.
With mind fixed on Krishna, one will overcome every difficulty by his grace; but if guided by ego and unwilling to listen, one will be lost.
Krishna
18.59
यदहङ्कारमाश्रित्य न योत्स्य इति मन्यसे। मिथ्यैष व्यवसायस्ते प्रकृतिस्त्वां नियोक्ष्यति॥
yadahaṅkāramāśritya na yotsya iti manyase, mithyaiṣa vyavasāyaste prakṛtistvāṃ niyokṣyati.
हिन्दी अर्थ
अहंकारका आश्रय लेकर तू जो ऐसा मान रहा है कि मैं युद्ध नहीं करूँगा, तेरा यह निश्चय मिथ्या (झूठा) है; क्योंकि तेरी क्षात्र-प्रकृति तेरेको युद्धमें लगा देगी।
English
If thou in thy vanity thinkest of avoiding this fight, thy will shall not be fulfilled, for Nature herself will compel thee.
If, driven by ego, Arjuna decides not to fight, that resolve will prove useless, since his own nature will compel him to act.
Krishna
18.60
स्वभावजेन कौन्तेय निबद्धः स्वेन कर्मणा। कर्तुं नेच्छसि यन्मोहात्करिष्यस्यवशोऽपि तत्॥
svabhāvajena kaunteya nibaddhaḥ svena karmaṇā, kartuṃ necchasi yanmohātkariṣyasyavaśo'pi tat.
हिन्दी अर्थ
हे कुन्तीनन्दन ! अपने स्वभावजन्य कर्मसे बँधा हुआ तू मोहके कारण जो नहीं करना चाहता, उसको तू (क्षात्र-प्रकृतिके) परवश होकर करेगा।
English
O Arjuna! Thy duty binds thee. From thine own nature has it arisen, and that which in thy delusion thou desire not to do, that very thing thou shalt do. Thou art helpless.
Bound by his own nature-born duty, Arjuna will do, even against his will, exactly what delusion makes him reluctant to do.
Krishna
18.61
ईश्वरः सर्वभूतानां हृद्देशेऽर्जुन तिष्ठति। भ्रामयन्सर्वभूतानि यन्त्रारूढानि मायया॥
īśvaraḥ sarvabhūtānāṃ hṛddeśe'rjuna tiṣṭhati, bhrāmayansarvabhūtāni yantrārūḍhāni māyayā.
हिन्दी अर्थ
हे अर्जुन ! ईश्वर सम्पूर्ण प्राणियोंके हृदयमें रहता है और अपनी मायासे शरीररूपी यन्त्रपर आरूढ़ हुए सम्पूर्ण प्राणियोंको (उनके स्वभावके अनुसार) भ्रमण कराता रहता है।
English
God dwells in the hearts of all beings, O Arjuna! He causes them to revolve as it were on a wheel by His mystic power.
Krishna dwells in the heart of every being, causing them to move as if mounted on a machine, through his divine power of illusion.
Krishna
18.62
तमेव शरणं गच्छ सर्वभावेन भारत। तत्प्रसादात्परां शान्तिं स्थानं प्राप्स्यसि शाश्वतम्॥
tameva śaraṇaṃ gaccha sarvabhāvena bhārata, tatprasādātparāṃ śāntiṃ sthānaṃ prāpsyasi śāśvatam.
हिन्दी अर्थ
हे भरतवंशोद्भव अर्जुन ! तू सर्वभावसे उस ईश्वरकी ही शरणमें चला जा। उसकी कृपासे तू परमशान्ति-(संसारसे सर्वथा उपरति-) को और अविनाशी परमपदको प्राप्त हो जायगा।
English
With all thy strength, fly unto Him and surrender thyself, and by His grace shalt thou attain Supreme Peace and reach the Eternal Home.
Arjuna should take refuge in Krishna alone with his whole being; by Krishna's grace he will attain supreme peace and the eternal abode.
Krishna
18.63
इति ते ज्ञानमाख्यातं गुह्याद्गुह्यतरं मया। विमृश्यैतदशेषेण यथेच्छसि तथा कुरु॥
iti te jñānamākhyātaṃ guhyādguhyataraṃ mayā, vimṛśyaitadaśeṣeṇa yathecchasi tathā kuru.
हिन्दी अर्थ
यह गुह्यसे भी गुह्यतर (शरणागतिरूप) ज्ञान मैंने तुझे कह दिया। अब तू इसपर अच्छी तरहसे विचार करके जैसा चाहता है, वैसा कर।
English
Thus have I revealed to thee the Truth, the Mystery of mysteries. Having thought it over, thou art free to act as thou wilt.
Krishna has now explained this knowledge, more secret than any secret; Arjuna should reflect on it fully and then act as he wishes.
Krishna
18.64
सर्वगुह्यतमं भूयः श्रृणु मे परमं वचः। इष्टोऽसि मे दृढमिति ततो वक्ष्यामि ते हितम्॥
sarvaguhyatamaṃ bhūyaḥ śrṛṇu me paramaṃ vacaḥ, iṣṭo'si me dṛḍhamiti tato vakṣyāmi te hitam.
हिन्दी अर्थ
सबसे अत्यन्त गोपनीय वचन तू फिर मेरेसे सुन। तू मेरा अत्यन्त प्रिय है, इसलिये मैं तेरे हितकी बात कहूँगा।
English
Only listen once more to My last word, the deepest secret of all; thou art My beloved, thou are My friend, and I speak for thy welfare.
Krishna asks Arjuna to hear once more his most secret and supreme word, spoken out of love, since Arjuna is dearly beloved to him.
Krishna
18.65
मन्मना भव मद्भक्तो मद्याजी मां नमस्कुरु। मामेवैष्यसि सत्यं ते प्रतिजाने प्रियोऽसि मे॥
manmanā bhava madbhakto madyājī māṃ namaskuru, māmevaiṣyasi satyaṃ te pratijāne priyo'si me.
हिन्दी अर्थ
तू मेरा भक्त हो जा, मेरेमें मनवाला हो जा, मेरा पूजन करनेवाला हो जा और मेरेको नमस्कार कर। ऐसा करनेसे तू मेरेको ही प्राप्त हो जायगा -- यह मैं तेरे सामने सत्य प्रतिज्ञा करता हूँ; क्योंकि तू मेरा अत्यन्त प्रिय है।
English
Dedicate thyself to Me, worship Me, sacrifice all for Me, prostrate thyself before Me, and to Me thou shalt surely come. Truly do I pledge thee; thou art My own beloved.
Fix your mind on Krishna, become his devotee, worship him, bow to him, and you shall surely come to him -- Krishna promises this, for Arjuna is dear to him.
Krishna
18.66
सर्वधर्मान्परित्यज्य मामेकं शरणं व्रज। अहं त्वा सर्वपापेभ्यो मोक्षयिष्यामि मा शुचः॥
sarvadharmānparityajya māmekaṃ śaraṇaṃ vraja, ahaṃ tvā sarvapāpebhyo mokṣayiṣyāmi mā śucaḥ.
हिन्दी अर्थ
सम्पूर्ण धर्मोंका आश्रय छोड़कर तू केवल मेरी शरणमें आ जा। मैं तुझे सम्पूर्ण पापोंसे मुक्त कर दूँगा, चिन्ता मत कर।
English
Give up then thy earthly duties, surrender thyself to Me only. Do not be anxious; I will absolve thee from all thy sin.
Abandoning all other duties, Arjuna should take refuge in Krishna alone; Krishna will free him from all sins -- he should not grieve.
Krishna
18.67
इदं ते नातपस्काय नाभक्ताय कदाचन। न चाशुश्रूषवे वाच्यं न च मां योऽभ्यसूयति॥
idaṃ te nātapaskāya nābhaktāya kadācana, na cāśuśrūṣave vācyaṃ na ca māṃ yo'bhyasūyati.
हिन्दी अर्थ
यह सर्वगुह्यतम वचन अतपस्वीको मत कहना; अभक्तको कभी मत कहना; जो सुनना नहीं चाहता, उसको मत कहना; और जो मेरेमें दोषदृष्टि करता है, उससे भी मत कहना।
English
Speak not this to one who has not practised austerities, or to him who does not love, or who will not listen, or who mocks.
This teaching should never be shared with one lacking austerity, without devotion, unwilling to listen, or one who speaks ill of Krishna.
Krishna
18.68
य इमं परमं गुह्यं मद्भक्तेष्वभिधास्यति। भक्तिं मयि परां कृत्वा मामेवैष्यत्यसंशयः॥
ya imaṃ paramaṃ guhyaṃ madbhakteṣvabhidhāsyati, bhaktiṃ mayi parāṃ kṛtvā māmevaiṣyatyasaṃśayaḥ.
हिन्दी अर्थ
मेरेमें पराभक्ति करके जो इस परम गोपनीय संवाद-(गीता-ग्रन्थ) को मेरे भक्तोंमें कहेगा, वह मुझे ही प्राप्त होगा -- इसमें कोई सन्देह नहीं है।
English
But he who teaches this great secret to My devotees, his is the highest devotion, and verily he shall come unto Me.
One who shares this supreme secret with Krishna's devotees, offering the highest devotion, will surely come to Krishna without doubt.
Krishna
18.69
न च तस्मान्मनुष्येषु कश्चिन्मे प्रियकृत्तमः। भविता न च मे तस्मादन्यः प्रियतरो भुवि॥
na ca tasmānmanuṣyeṣu kaścinme priyakṛttamaḥ, bhavitā na ca me tasmādanyaḥ priyataro bhuvi.
हिन्दी अर्थ
उसके समान मेरा अत्यन्त प्रिय कार्य करनेवाला मनुष्योंमें कोई भी नहीं है और इस भूमण्डलपर उसके समान मेरा दूसरा कोई प्रियतर होगा भी नहीं।
English
Nor is there among men any who can perform a service dearer to Me than this, or any man on earth more beloved by Me than he.
No one among humankind performs a more pleasing service to Krishna than this, nor shall anyone else on earth be dearer to him.
Krishna
18.70
अध्येष्यते च य इमं धर्म्यं संवादमावयोः। ज्ञानयज्ञेन तेनाहमिष्टः स्यामिति मे मतिः॥
adhyeṣyate ca ya imaṃ dharmyaṃ saṃvādamāvayoḥ, jñānayajñena tenāhamiṣṭaḥ syāmiti me matiḥ.
हिन्दी अर्थ
जो मनुष्य हम दोनोंके इस धर्ममय संवादका अध्ययन करेगा, उसके द्वारा भी मैं ज्ञानयज्ञसे पूजित होऊँगा -- ऐसा मेरा मत है।
English
He who will study this spiritual discourse of ours, I assure thee, he shall thereby worship Me at the altar of Wisdom.
Whoever studies this sacred dialogue between Krishna and Arjuna will, Krishna says, have worshipped him through the sacrifice of knowledge.
Krishna
18.71
श्रद्धावाननसूयश्च श्रृणुयादपि यो नरः। सोऽपि मुक्तः शुभाँल्लोकान्प्राप्नुयात्पुण्यकर्मणाम्॥
śraddhāvānanasūyaśca śrṛṇuyādapi yo naraḥ, so'pi muktaḥ śubhā~llokānprāpnuyātpuṇyakarmaṇām.
हिन्दी अर्थ
श्रद्धावान् और दोषदृष्टिसे रहित जो मनुष्य इस गीता-ग्रन्थको सुन भी लेगा, वह भी सम्पूर्ण पापोंसे मुक्त होकर पुण्यकारियोंके शुभ लोकोंको प्राप्त हो जायगा।
English
Yea, he who listens to it with faith and without doubt, even he, freed from evil, shalt rise to the worlds which the virtuous attain through righteous deeds.
Even one who merely listens to this teaching with faith and without envy is freed from sin and attains the auspicious worlds of the righteous.
Krishna
18.72
कच्चिदेतच्छ्रुतं पार्थ त्वयैकाग्रेण चेतसा। कच्चिदज्ञानसंमोहः प्रनष्टस्ते धनञ्जय॥
kaccidetacchrutaṃ pārtha tvayaikāgreṇa cetasā, kaccidajñānasaṃmohaḥ pranaṣṭaste dhanañjaya.
हिन्दी अर्थ
हे पृथानन्दन ! क्या तुमने एकाग्र-चित्तसे इसको सुना ?और हे धनञ्जय ! क्या तुम्हारा अज्ञानसे उत्पन्न मोह नष्ट हुआ ?
English
O Arjuna! Hast thou listened attentively to My words? Has thy ignorance and thy delusion gone?
Krishna asks Arjuna whether he has listened with a focused mind, and whether his ignorance and delusion have now been dispelled.
Arjuna
18.73
नष्टो मोहः स्मृतिर्लब्धा त्वत्प्रसादान्मयाच्युत। स्थितोऽस्मि गतसन्देहः करिष्ये वचनं तव॥
naṣṭo mohaḥ smṛtirlabdhā tvatprasādānmayācyuta, sthito'smi gatasandehaḥ kariṣye vacanaṃ tava.
हिन्दी अर्थ
अर्जुन बोले -- हे अच्युत ! आपकी कृपासे मेरा मोह नष्ट हो गया है और स्मृति प्राप्त हो गयी है। मैं सन्देहरहित होकर स्थित हूँ। अब मैं आपकी आज्ञाका पालन करूँगा।
English
Arjuna replied: My Lord! O Immutable One! My delusion has fled. By Thy Grace, O Changeless One, the light has dawned. My doubts are gone, and I stand before Thee ready to do Thy will.
Arjuna replies that his delusion is destroyed and he has regained understanding through Krishna's grace; his doubts are gone, and he is ready to act on Krishna's word.
Sanjaya
18.74
इत्यहं वासुदेवस्य पार्थस्य च महात्मनः। संवादमिममश्रौषमद्भुतं रोमहर्षणम्॥
ityahaṃ vāsudevasya pārthasya ca mahātmanaḥ, saṃvādamimamaśrauṣamadbhutaṃ romaharṣaṇam.
हिन्दी अर्थ
सञ्जय बोले -- इस प्रकार मैंने भगवान् वासुदेव और महात्मा पृथानन्दन अर्जुनका यह रोमाञ्चित करनेवाला अद्भुत संवाद सुना।
English
Sanjaya told: "Thus have I heard this rare, wonderful and soul-stirring discourse of the Lord Shri Krishna and the great-souled Arjuna.
Sanjaya tells Dhritarashtra that he has heard this astonishing and hair-raising dialogue between Krishna and the great-souled Arjuna.
Sanjaya
18.75
व्यासप्रसादाच्छ्रुतवानेतद्गुह्यमहं परम्। योगं योगेश्वरात्कृष्णात्साक्षात्कथयतः स्वयम्॥
vyāsaprasādācchrutavānetadguhyamahaṃ param, yogaṃ yogeśvarātkṛṣṇātsākṣātkathayataḥ svayam.
हिन्दी अर्थ
व्यासजीकी कृपासे मैंने स्वयं इस परम गोपनीय योग (गीता-ग्रन्थ) को कहते हुए साक्षात् योगेश्वर भगवान् श्रीकृष्णसे सुना है।
English
Through the blessing of the sage Vyasa, I listened to this secret and noble science from the lips of its Master, the Lord Shri Krishna.
By the grace of the sage Vyasa, Sanjaya says he heard this supreme and secret yoga directly from Krishna, the Lord of Yoga himself, speaking it in person.
Sanjaya
18.76
राजन्संस्मृत्य संस्मृत्य संवादमिममद्भुतम्। केशवार्जुनयोः पुण्यं हृष्यामि च मुहुर्मुहुः॥
rājansaṃsmṛtya saṃsmṛtya saṃvādamimamadbhutam, keśavārjunayoḥ puṇyaṃ hṛṣyāmi ca muhurmuhuḥ.
हिन्दी अर्थ
हे राजन् ! भगवान् श्रीकृष्ण और अर्जुनके इस पवित्र और अद्भुत संवादको याद कर-करके मैं बार-बार हर्षित हो रहा हूँ।
English
O King! The more I think of that marvellous and holy discourse, the more I lose myself in joy.
Recalling again and again this wondrous and sacred dialogue between Krishna and Arjuna, Sanjaya rejoices repeatedly.
Sanjaya
18.77
तच्च संस्मृत्य संस्मृत्य रूपमत्यद्भुतं हरेः। विस्मयो मे महान् राजन् हृष्यामि च पुनः पुनः॥
tacca saṃsmṛtya saṃsmṛtya rūpamatyadbhutaṃ hareḥ, vismayo me mahān rājan hṛṣyāmi ca punaḥ punaḥ.
हिन्दी अर्थ
हे राजन् ! भगवान् श्रीकृष्णके उस अत्यन्त अद्भुत विराट्रूपको याद कर-करके मेरेको बड़ा भारी आश्चर्य हो रहा है और मैं बार-बार हर्षित हो रहा हूँ।
English
As memory recalls again and again the exceeding beauty of the Lord, I am filled with amazement and happiness.
Recalling again and again that most wondrous form of Krishna, Sanjaya is filled with great astonishment and rejoices repeatedly.
Sanjaya
18.78
यत्र योगेश्वरः कृष्णो यत्र पार्थो धनुर्धरः। तत्र श्रीर्विजयो भूतिर्ध्रुवा नीतिर्मतिर्मम॥
yatra yogeśvaraḥ kṛṣṇo yatra pārtho dhanurdharaḥ, tatra śrīrvijayo bhūtirdhruvā nītirmatirmama.
हिन्दी अर्थ
जहाँ योगेश्वर भगवान् श्रीकृष्ण हैं और जहाँ गाण्डीवधनुषधारी अर्जुन हैं, वहाँ ही श्री, विजय, विभूति और अचल नीति है -- ऐसा मेरा मत है।
English
Wherever is the Lord Shri Krishna, the Prince of Wisdom, and wherever is Arjuna, the Great Archer, I am more than convinced that good fortune, victory, happiness and righteousness will follow
Sanjaya concludes: wherever Krishna, the Lord of Yoga, and Arjuna, the wielder of the bow, are together, there will surely be prosperity, victory, wellbeing, and steady righteousness.