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14 | Guṇa Traya Vibhāg Yog | 14.27 | ब्रह्मणो हि प्रतिष्ठाहममृतस्याव्ययस्य च |\nशाश्वतस्य च धर्मस्य सुखस्यैकान्तिकस्य च ||१४-२७|| | brahmaṇo hi pratiṣṭhāhamamṛtasyāvyayasya ca .\nśāśvatasya ca dharmasya sukhasyaikāntikasya ca ||14-27|| | I am the basis of the formless Brahman, the immortal and imperishable, of eternal dharma, and of unending divine bliss. | 501 |
15 | Puruṣhottam Yog | 15.1 | श्रीभगवानुवाच |\nऊर्ध्वमूलमधःशाखमश्वत्थं प्राहुरव्ययम् |\nछन्दांसि यस्य पर्णानि यस्तं वेद स वेदवित् ||१५-१|| | śrībhagavānuvāca .\nūrdhvamūlamadhaḥśākhamaśvatthaṃ prāhuravyayam .\nchandāṃsi yasya parṇāni yastaṃ veda sa vedavit ||15-1|| | The Supreme Divine Personality said: They speak of an eternal aśhvatth tree with its roots above and branches below. Its leaves are the Vedic hymns, and one who knows the secret of this tree is the knower of the Vedas. | 502 |
15 | Puruṣhottam Yog | 15.2 | अधश्चोर्ध्वं प्रसृतास्तस्य शाखा\nगुणप्रवृद्धा विषयप्रवालाः |\nअधश्च मूलान्यनुसन्ततानि\nकर्मानुबन्धीनि मनुष्यलोके ||१५-२|| | adhaścordhvaṃ prasṛtāstasya śākhā guṇapravṛddhā viṣayapravālāḥ .\nadhaśca mūlānyanusantatāni karmānubandhīni manuṣyaloke ||15-2|| | The branches of the tree extend upward and downward, nourished by the three guṇas, with the objects of the senses as tender buds. The roots of the tree hang downward, causing the flow of karma in the human form. Below, its roots branch out causing (karmic) actions in the world of humans. | 503 |
15 | Puruṣhottam Yog | 15.3 – 15.4 | न रूपमस्येह तथोपलभ्यते\nनान्तो न चादिर्न च सम्प्रतिष्ठा |\nअश्वत्थमेनं सुविरूढमूलं\nअसङ्गशस्त्रेण दृढेन छित्त्वा ||१५-३||\nततः पदं तत्परिमार्गितव्यं\nयस्मिन्गता न निवर्तन्ति भूयः |\nतमेव चाद्यं पुरुषं प्रपद्ये |\nयतः प्रवृत्तिः प्रसृता पुराणी ||१५-४|| | na rūpamasyeha tathopalabhyate nānto na cādirna ca sampratiṣṭhā .\naśvatthamenaṃ suvirūḍhamūlaṃ asaṅgaśastreṇa dṛḍhena chittvā ||15-3||\ntataḥ padaṃ tatparimārgitavyaṃ yasmingatā na nivartanti bhūyaḥ .\ntameva cādyaṃ puruṣaṃ prapadye .\nyataḥ pravṛttiḥ prasṛtā purāṇī ||15-4|| | The real form of this tree is not perceived in this world, neither its beginning nor end, nor its continued existence. But this deep-rooted aśhvatth tree must be cut down with a strong axe of detachment. Then one must search out the base of the tree, which is the Supreme Lord, from whom streamed forth the activity of the universe a long time ago. Upon taking refuge in Him, one will not return to this world again. | 504 |
15 | Puruṣhottam Yog | 15.5 | निर्मानमोहा जितसङ्गदोषा\nअध्यात्मनित्या विनिवृत्तकामाः |\nद्वन्द्वैर्विमुक्ताः सुखदुःखसंज्ञैर्-\nगच्छन्त्यमूढाः पदमव्ययं तत् ||१५-५|| | nirmānamohā jitasaṅgadoṣā adhyātmanityā vinivṛttakāmāḥ .\ndvandvairvimuktāḥ sukhaduḥkhasaṃjñaira- gacchantyamūḍhāḥ padamavyayaṃ tat ||15-5|| | Those who are free from vanity and delusion, who have overcome the evil of attachment, who dwell constantly on the self and on God, who are free from the desire to enjoy the senses, and are beyond the dualities of pleasure and pain, such liberated personalities attain My eternal Abode. | 505 |
15 | Puruṣhottam Yog | 15.6 | न तद्भासयते सूर्यो न शशाङ्को न पावकः |\nयद्गत्वा न निवर्तन्ते तद्धाम परमं मम ||१५-६|| | na tadbhāsayate sūryo na śaśāṅko na pāvakaḥ .\nyadgatvā na nivartante taddhāma paramaṃ mama ||15-6|| | Neither the sun nor the moon, nor fire can illumine that Supreme Abode of Mine. Having gone There, one does not return to this material world again. | 506 |
15 | Puruṣhottam Yog | 15.7 | ममैवांशो जीवलोके जीवभूतः सनातनः |\nमनःषष्ठानीन्द्रियाणि प्रकृतिस्थानि कर्षति ||१५-७|| | mamaivāṃśo jīvaloke jīvabhūtaḥ sanātanaḥ .\nmanaḥṣaṣṭhānīndriyāṇi prakṛtisthāni karṣati ||15-7|| | The embodied souls in this material world are My eternal fragmental parts. But bound by material nature, they are struggling with the six senses including the mind. | 507 |
15 | Puruṣhottam Yog | 15.8 | शरीरं यदवाप्नोति यच्चाप्युत्क्रामतीश्वरः |\nगृहीत्वैतानि संयाति वायुर्गन्धानिवाशयात् ||१५-८|| | śarīraṃ yadavāpnoti yaccāpyutkrāmatīśvaraḥ .\ngṛhitvaitāni saṃyāti vāyurgandhānivāśayāt ||15-8|| | As the air carries fragrance from place to place, so does the embodied soul carry the mind and senses with it, when it leaves an old body and enters a new one. | 508 |
15 | Puruṣhottam Yog | 15.9 | श्रोत्रं चक्षुः स्पर्शनं च रसनं घ्राणमेव च |\nअधिष्ठाय मनश्चायं विषयानुपसेवते ||१५-९|| | śrotraṃ cakṣuḥ sparśanaṃ ca rasanaṃ ghrāṇameva ca .\nadhiṣṭhāya manaścāyaṃ viṣayānupasevate ||15-9|| | Using the sense perceptions of the ears, eyes, skin, tongue, and nose, which are grouped around the mind, the embodied soul savors the objects of the senses. | 509 |
15 | Puruṣhottam Yog | 15.10 | उत्क्रामन्तं स्थितं वापि भुञ्जानं वा गुणान्वितम् |\nविमूढा नानुपश्यन्ति पश्यन्ति ज्ञानचक्षुषः ||१५-१०|| | utkrāmantaṃ sthitaṃ vāpi bhuñjānaṃ vā guṇānvitam .\nvimūḍhā nānupaśyanti paśyanti jñānacakṣuṣaḥ ||15-10|| | The ignorant do not perceive the soul as it resides in the body, and as it enjoys sense objects; nor do they perceive it when it departs. But those who possess the eyes of knowledge can behold it. | 510 |
15 | Puruṣhottam Yog | 15.11 | यतन्तो योगिनश्चैनं पश्यन्त्यात्मन्यवस्थितम् |\nयतन्तोऽप्यकृतात्मानो नैनं पश्यन्त्यचेतसः ||१५-११|| | yatanto yoginaścainaṃ paśyantyātmanyavasthitam .\nyatanto.apyakṛtātmāno nainaṃ paśyantyacetasaḥ ||15-11|| | Striving yogis too are able to realize the soul enshrined in the body. However, those whose minds are not purified cannot cognize it, even though they strive to do so. | 511 |
15 | Puruṣhottam Yog | 15.12 | यदादित्यगतं तेजो जगद्भासयतेऽखिलम् |\nयच्चन्द्रमसि यच्चाग्नौ तत्तेजो विद्धि मामकम् ||१५-१२|| | yadādityagataṃ tejo jagadbhāsayate.akhilam .\nyaccandramasi yaccāgnau tattejo viddhi māmakam ||15-12|| | Know that I am like the brilliance of the sun that illuminates the entire solar system. The radiance of the moon and the brightness of the fire also come from Me. | 512 |
15 | Puruṣhottam Yog | 15.13 | गामाविश्य च भूतानि धारयाम्यहमोजसा |\nपुष्णामि चौषधीः सर्वाः सोमो भूत्वा रसात्मकः ||१५-१३|| | gāmāviśya ca bhūtāni dhārayāmyahamojasā .\npuṣṇāmi cauṣadhīḥ sarvāḥ somo bhūtvā rasātmakaḥ ||15-13|| | Permeating the earth, I nourish all living beings with My energy. Becoming the moon, I nourish all plants with the juice of life. | 513 |
15 | Puruṣhottam Yog | 15.14 | अहं वैश्वानरो भूत्वा प्राणिनां देहमाश्रितः |\nप्राणापानसमायुक्तः पचाम्यन्नं चतुर्विधम् ||१५-१४|| | ahaṃ vaiśvānaro bhūtvā prāṇināṃ dehamāśritaḥ .\nprāṇāpānasamāyuktaḥ pacāmyannaṃ caturvidham ||15-14|| | It is I who take the form of the fire of digestion in the stomachs of all living beings, and combine with the incoming and outgoing breaths, to digest and assimilate the four kinds of foods. | 514 |
15 | Puruṣhottam Yog | 15.15 | सर्वस्य चाहं हृदि सन्निविष्टो\nमत्तः स्मृतिर्ज्ञानमपोहनञ्च |\nवेदैश्च सर्वैरहमेव वेद्यो\nवेदान्तकृद्वेदविदेव चाहम् ||१५-१५|| | sarvasya cāhaṃ hṛdi sanniviṣṭo mattaḥ smṛtirjñānamapohanañca .\nvedaiśca sarvairahameva vedyo vedāntakṛdvedavideva cāham ||15-15|| | I am seated in the hearts of all living beings, and from Me come memory, knowledge, as well as forgetfulness. I alone am to be known by all the Vedas, am the author of the Vedant, and the knower of the meaning of the Vedas. | 515 |
15 | Puruṣhottam Yog | 15.16 | द्वाविमौ पुरुषौ लोके क्षरश्चाक्षर एव च |\nक्षरः सर्वाणि भूतानि कूटस्थोऽक्षर उच्यते ||१५-१६|| | dvāvimau puruṣau loke kṣaraścākṣara eva ca .\nkṣaraḥ sarvāṇi bhūtāni kūṭastho.akṣara ucyate ||15-16|| | There are two kinds of beings in creation, the kṣhar (perishable) and the akṣhar (imperishable). The perishable are all beings in the material realm. The imperishable are the the liberated beings. | 516 |
15 | Puruṣhottam Yog | 15.17 | उत्तमः पुरुषस्त्वन्यः परमात्मेत्युधाहृतः |\nयो लोकत्रयमाविश्य बिभर्त्यव्यय ईश्वरः ||१५-१७|| | uttamaḥ puruṣastvanyaḥ paramātmetyudhāhṛtaḥ .\nyo lokatrayamāviśya bibhartyavyaya īśvaraḥ ||15-17|| | Besides these, is the Supreme Divine Personality, who is the indestructible Supreme Soul. He enters the three worlds as the unchanging Controller and supports all living beings. | 517 |
15 | Puruṣhottam Yog | 15.18 | यस्मात्क्षरमतीतोऽहमक्षरादपि चोत्तमः |\nअतोऽस्मि लोके वेदे च प्रथितः पुरुषोत्तमः ||१५-१८|| | yasmātkṣaramatīto.ahamakṣarādapi cottamaḥ .\nato.asmi loke vedeca prathitaḥ puruṣottamaḥ ||15-18|| | I am transcendental to the perishable world of matter, and even to the imperishable soul; hence I am celebrated, both in the Vedas and the Smṛitis, as the Supreme Divine Personality. | 518 |
15 | Puruṣhottam Yog | 15.19 | यो मामेवमसम्मूढो जानाति पुरुषोत्तमम् |\nस सर्वविद्भजति मां सर्वभावेन भारत ||१५-१९|| | yo māmevamasammūḍho jānāti puruṣottamam .\nsa sarvavidbhajati māṃ sarvabhāvena bhārata ||15-19|| | Those who know Me without doubt as the Supreme Divine Personality truly have complete knowledge. O Arjun, they worship Me with their whole being. | 519 |
15 | Puruṣhottam Yog | 15.20 | इति गुह्यतमं शास्त्रमिदमुक्तं मयानघ |\nएतद्बुद्ध्वा बुद्धिमान्स्यात्कृतकृत्यश्च भारत ||१५-२०|| | iti guhyatamaṃ śāstramidamuktaṃ mayānagha .\netadbuddhvā buddhimānsyātkṛtakṛtyaśca bhārata ||15-20|| | I have shared this most secret principle of the Vedic scriptures with you, O sinless Arjun. By understanding this, a person becomes enlightened, and fulfills all that is to be accomplished. | 520 |
16 | Daivāsura Sampad Vibhāg Yog | 16.1 – 16.3 | श्रीभगवानुवाच |\nअभयं सत्त्वसंशुद्धिर्ज्ञानयोगव्यवस्थितिः |\nदानं दमश्च यज्ञश्च स्वाध्यायस्तप आर्जवम् ||१६-१||\nअहिंसा सत्यमक्रोधस्त्यागः शान्तिरपैशुनम् |\nदया भूतेष्वलोलुप्त्वं मार्दवं ह्रीरचापलम् ||१६-२||\nतेजः क्षमा धृतिः शौचमद्रोहो नातिमानिता |\nभवन्ति सम्पदं दैवीमभिजातस्य भारत ||१६-३|| | śrībhagavānuvāca .\nabhayaṃ sattvasaṃśuddhirjñānayogavyavasthitiḥ .\ndānaṃ damaśca yajñaśca svādhyāyastapa ārjavam ||16-1||\nahiṃsā satyamakrodhastyāgaḥ śāntirapaiśunam .\ndayā bhūteṣvaloluptvaṃ mārdavaṃ hrīracāpalam ||16-2||\ntejaḥ kṣamā dhṛtiḥ śaucamadroho nātimānitā .\nbhavanti sampadaṃ daivīmabhijātasya bhārata ||16-3|| | The Supreme Divine Personality said: O scion of Bharat, these are the saintly virtues of those endowed with a divine nature—fearlessness, purity of mind, steadfastness in spiritual knowledge, charity, control of the senses, sacrifice, study of the sacred books, austerity, and straightforwardness; non-violence, truthfulness, absence of anger, renunciation, peacefulness, restraint from fault-finding, compassion toward all living beings, absence of covetousness, gentleness, modesty, and lack of fickleness; vigor, forgiveness, fortitude, cleanliness, bearing enmity toward none, and absence of vanity. | 521 |
16 | Daivāsura Sampad Vibhāg Yog | 16.4 | दम्भो दर्पोऽभिमानश्च क्रोधः पारुष्यमेव च |\nअज्ञानं चाभिजातस्य पार्थ सम्पदमासुरीम् ||१६-४|| | dambho darpo.abhimānaśca krodhaḥ pāruṣyameva ca .\najñānaṃ cābhijātasya pārtha sampadamāsurīm ||16-4|| | O Parth, the qualities of those who possess a demoniac nature are hypocrisy, arrogance, conceit, anger, harshness, and ignorance. | 522 |
16 | Daivāsura Sampad Vibhāg Yog | 16.5 | दैवी सम्पद्विमोक्षाय निबन्धायासुरी मता |\nमा शुचः सम्पदं दैवीमभिजातोऽसि पाण्डव ||१६-५|| | daivī sampadvimokṣāya nibandhāyāsurī matā .\nmā śucaḥ sampadaṃ daivīmabhijāto.asi pāṇḍava ||16-5|| | The divine qualities lead to liberation, while the demoniac qualities are the cause for a continuing destiny of bondage. Grieve not, O Arjun, as you were born with saintly virtues. | 523 |
16 | Daivāsura Sampad Vibhāg Yog | 16.6 | द्वौ भूतसर्गौ लोकेऽस्मिन्दैव आसुर एव च |\nदैवो विस्तरशः प्रोक्त आसुरं पार्थ मे शृणु ||१६-६|| | dvau bhūtasargau loke.asmindaiva āsura eva ca .\ndaivo vistaraśaḥ prokta āsuraṃ pārtha me śṛṇu ||16-6|| | There are two kinds of beings in this world—those endowed with a divine nature and those possessing a demoniac nature. I have described the divine qualities in detail, O Arjun. Now hear from me about the demoniac nature. | 524 |
16 | Daivāsura Sampad Vibhāg Yog | 16.7 | प्रवृत्तिं च निवृत्तिं च जना न विदुरासुराः |\nन शौचं नापि चाचारो न सत्यं तेषु विद्यते ||१६-७|| | pravṛttiṃ ca nivṛttiṃ ca janā na vidurāsurāḥ .\nna śaucaṃ nāpi cācāro na satyaṃ teṣu vidyate ||16-7|| | Those possessing a demoniac nature do not comprehend which actions are proper and which are improper. Hence, they possess neither purity, nor good conduct, nor even truthfulness. | 525 |
16 | Daivāsura Sampad Vibhāg Yog | 16.8 | असत्यमप्रतिष्ठं ते जगदाहुरनीश्वरम् |\nअपरस्परसम्भूतं किमन्यत्कामहैतुकम् ||१६-८|| | asatyamapratiṣṭhaṃ te jagadāhuranīśvaram .\naparasparasambhūtaṃ kimanyatkāmahaitukam ||16-8|| | They say, “The world is without Absolute Truth, without any basis (for moral order), and without a God (who has created or is controlling it). It is created from the combination of the two sexes, and has no purpose other than sexual gratification.” | 526 |
16 | Daivāsura Sampad Vibhāg Yog | 16.9 | एतां दृष्टिमवष्टभ्य नष्टात्मानोऽल्पबुद्धयः |\nप्रभवन्त्युग्रकर्माणः क्षयाय जगतोऽहिताः ||१६-९|| | etāṃ dṛṣṭimavaṣṭabhya naṣṭātmāno.alpabuddhayaḥ .\nprabhavantyugrakarmāṇaḥ kṣayāya jagato.ahitāḥ ||16-9|| | Holding fast to such views, these misdirected souls, with small intellect and cruel actions, arise as enemies of the world threatening its destruction. | 527 |
16 | Daivāsura Sampad Vibhāg Yog | 16.10 | काममाश्रित्य दुष्पूरं दम्भमानमदान्विताः |\nमोहाद्गृहीत्वासद्ग्राहान्प्रवर्तन्तेऽशुचिव्रताः ||१६-१०|| | kāmamāśritya duṣpūraṃ dambhamānamadānvitāḥ .\nmohādgṛhītvāsadgrāhānpravartante.aśucivratāḥ ||16-10|| | Harboring insatiable lust, full of hypocrisy, pride and arrogance, the demoniac cling to their false tenets. Thus illusioned, they are attracted to the impermanent and work with impure resolve. | 528 |
16 | Daivāsura Sampad Vibhāg Yog | 16.11 | चिन्तामपरिमेयां च प्रलयान्तामुपाश्रिताः |\nकामोपभोगपरमा एतावदिति निश्चिताः ||१६-११|| | cintāmaparimeyāṃ ca pralayāntāmupāśritāḥ .\nkāmopabhogaparamā etāvaditi niścitāḥ ||16-11|| | They are obsessed with endless anxieties that end only with death. Still, they maintain with complete assurance that gratification of desires and accumulation of wealth is the highest purpose of life. | 529 |
16 | Daivāsura Sampad Vibhāg Yog | 16.12 | आशापाशशतैर्बद्धाः कामक्रोधपरायणाः |\nईहन्ते कामभोगार्थमन्यायेनार्थसञ्चयान् ||१६-१२|| | āśāpāśaśatairbaddhāḥ kāmakrodhaparāyaṇāḥ .\nīhante kāmabhogārthamanyāyenārthasañcayān ||16-12|| | Held in bondage by hundreds of desires, and driven by lust and anger, they strive to accumulate wealth by unjust means, all for the gratification of their senses. | 530 |
16 | Daivāsura Sampad Vibhāg Yog | 16.13 – 16.15 | इदमद्य मया लब्धमिमं प्राप्स्ये मनोरथम् |\nइदमस्तीदमपि मे भविष्यति पुनर्धनम् ||१६-१३||\nअसौ मया हतः शत्रुर्हनिष्ये चापरानपि |\nईश्वरोऽहमहं भोगी सिद्धोऽहं बलवान्सुखी ||१६-१४||\nआढ्योऽभिजनवानस्मि कोऽन्योऽस्ति सदृशो मया |\nयक्ष्ये दास्यामि मोदिष्य इत्यज्ञानविमोहिताः ||१६-१५|| | idamadya mayā labdhamimaṃ prāpsye manoratham .\nidamastīdamapi me bhaviṣyati punardhanam ||16-13||\nasau mayā hataḥ śatrurhaniṣye cāparānapi .\nīśvaro.ahamahaṃ bhogī siddho.ahaṃ balavānsukhī ||16-14||\nāḍhyo.abhijanavānasmi ko.anyo.asti sadṛśo mayā .\nyakṣye dāsyāmi modiṣya ityajñānavimohitāḥ ||16-15|| | The demoniac persons think, “I have gained so much wealth today, and I shall now fulfill this desire of mine. This is mine, and tomorrow I shall have even more. That enemy has been destroyed by me, and I shall destroy the others too! I am like God Himself, I am the enjoyer, I am perfect, I am powerful, and I am happy. I am wealthy and I have highly placed relatives. Who else is equal to me? I shall perform sacrifices (to the celestial gods); I shall give alms; I shall rejoice.” In this way, they are deluded by ignorance. | 531 |
16 | Daivāsura Sampad Vibhāg Yog | 16.16 | अनेकचित्तविभ्रान्ता मोहजालसमावृताः |\nप्रसक्ताः कामभोगेषु पतन्ति नरकेऽशुचौ ||१६-१६|| | anekacittavibhrāntā mohajālasamāvṛtāḥ .\nprasaktāḥ kāmabhogeṣu patanti narake.aśucau ||16-16|| | Possessed and led astray by such imaginings, enveloped in a mesh of delusion, and addicted to the gratification of sensuous pleasures, they descend to the murkiest hell. | 532 |
16 | Daivāsura Sampad Vibhāg Yog | 16.17 | आत्मसम्भाविताः स्तब्धा धनमानमदान्विताः |\nयजन्ते नामयज्ञैस्ते दम्भेनाविधिपूर्वकम् ||१६-१७|| | ātmasambhāvitāḥ stabdhā dhanamānamadānvitāḥ .\nyajante nāmayajñaiste dambhenāvidhipūrvakam ||16-17|| | Such self-conceited and stubborn people, full of pride and arrogant in their wealth, perform ostentatious sacrifices in name only, with no regard to the rules of the scriptures. | 533 |
16 | Daivāsura Sampad Vibhāg Yog | 16.18 | अहंकारं बलं दर्पं कामं क्रोधं च संश्रिताः |\nमामात्मपरदेहेषु प्रद्विषन्तोऽभ्यसूयकाः ||१६-१८|| | ahaṃkāraṃ balaṃ darpaṃ kāmaṃ krodhaṃ ca saṃśritāḥ .\nmāmātmaparadeheṣu pradviṣanto.abhyasūyakāḥ ||16-18|| | Blinded by egotism, strength, arrogance, desire, and anger, the demonic abuse Me, who am present in their own body and in the bodies of others. | 534 |
16 | Daivāsura Sampad Vibhāg Yog | 16.19 – 16.20 | तानहं द्विषतः क्रुरान्संसारेषु नराधमान् |\nक्षिपाम्यजस्रमशुभानासुरीष्वेव योनिषु ||१६-१९||\nआसुरीं योनिमापन्ना मूढा जन्मनि जन्मनि |\nमामप्राप्यैव कौन्तेय ततो यान्त्यधमां गतिम् ||१६-२०|| | tānahaṃ dviṣataḥ krurānsaṃsāreṣu narādhamān .\nkṣipāmyajasramaśubhānāsurīṣveva yoniṣu ||16-19||\nāsurīṃ yonimāpannā mūḍhā janmani janmani .\nmāmaprāpyaiva kaunteya tato yāntyadhamāṃ gatim ||16-20|| | These cruel and hateful persons, the vile and vicious of humankind, I constantly hurl into the wombs of those with similar demoniac natures in the cycle of rebirth in the material world. These ignorant souls take birth again and again in demoniac wombs. Failing to reach Me, O Arjun, they gradually sink to the most abominable type of existence. | 535 |
16 | Daivāsura Sampad Vibhāg Yog | 16.21 | त्रिविधं नरकस्येदं द्वारं नाशनमात्मनः |\nकामः क्रोधस्तथा लोभस्तस्मादेतत्त्रयं त्यजेत् ||१६-२१|| | trividhaṃ narakasyedaṃ dvāraṃ nāśanamātmanaḥ .\nkāmaḥ krodhastathā lobhastasmādetattrayaṃ tyajet ||16-21|| | There are three gates leading to the hell of self-destruction for the soul—lust, anger, and greed. Therefore, one should abandon all three. | 536 |
16 | Daivāsura Sampad Vibhāg Yog | 16.22 | एतैर्विमुक्तः कौन्तेय तमोद्वारैस्त्रिभिर्नरः |\nआचरत्यात्मनः श्रेयस्ततो याति परां गतिम् ||१६-२२|| | etairvimuktaḥ kaunteya tamodvāraistribhirnaraḥ .\nācaratyātmanaḥ śreyastato yāti parāṃ gatim ||16-22|| | Those who are free from the three gates to darkness endeavor for the welfare of their soul, and thereby attain the supreme goal. | 537 |
16 | Daivāsura Sampad Vibhāg Yog | 16.23 | यः शास्त्रविधिमुत्सृज्य वर्तते कामकारतः |\nन स सिद्धिमवाप्नोति न सुखं न परां गतिम् ||१६-२३|| | yaḥ śāstravidhimutsṛjya vartate kāmakārataḥ .\nna sa siddhimavāpnoti na sukhaṃ na parāṃ gatim ||16-23|| | Those who act under the impulse of desire, discarding the injunctions of the scriptures, attain neither perfection, nor happiness, nor the supreme goal in life. | 538 |
16 | Daivāsura Sampad Vibhāg Yog | 16.24 | तस्माच्छास्त्रं प्रमाणं ते कार्याकार्यव्यवस्थितौ |\nज्ञात्वा शास्त्रविधानोक्तं कर्म कर्तुमिहार्हसि ||१६-२४|| | tasmācchāstraṃ pramāṇaṃ te kāryākāryavyavasthitau .\njñātvā śāstravidhānoktaṃ karma kartumihārhasi ||16-24|| | Therefore, let the scriptures be your authority in determining what should be done and what should not be done. Understand the scriptural injunctions and teachings, and then perform your actions in this world accordingly. | 539 |
17 | Śhraddhā Traya Vibhāg Yog | 17.1 | अर्जुन उवाच |\nये शास्त्रविधिमुत्सृज्य यजन्ते श्रद्धयान्विताः |\nतेषां निष्ठा तु का कृष्ण सत्त्वमाहो रजस्तमः ||१७-१|| | arjuna uvāca .\nye śāstravidhimutsṛjya yajante śraddhayānvitāḥ .\nteṣāṃ niṣṭhā tu kā kṛṣṇa sattvamāho rajastamaḥ ||17-1|| | Arjun said: O Krishna, where do they stand who disregard the injunctions of the scriptures, but still worship with faith? Is their faith in the mode of goodness, passion, or ignorance? | 540 |
17 | Śhraddhā Traya Vibhāg Yog | 17.2 | श्रीभगवानुवाच |\nत्रिविधा भवति श्रद्धा देहिनां सा स्वभावजा |\nसात्त्विकी राजसी चैव तामसी चेति तां शृणु ||१७-२|| | śrībhagavānuvāca .\ntrividhā bhavati śraddhā dehināṃ sā svabhāvajā .\nsāttvikī rājasī caiva tāmasī ceti tāṃ śṛṇu ||17-2|| | The Supreme Divine Personality said: Every human being is born with innate faith, which can be of three kinds—sāttvic, rājasic, or tāmasic. Now hear about this from Me. | 541 |
17 | Śhraddhā Traya Vibhāg Yog | 17.3 | सत्त्वानुरूपा सर्वस्य श्रद्धा भवति भारत |\nश्रद्धामयोऽयं पुरुषो यो यच्छ्रद्धः स एव सः ||१७-३|| | sattvānurūpā sarvasya śraddhā bhavati bhārata .\nśraddhāmayo.ayaṃ puruṣo yo yacchraddhaḥ sa eva saḥ ||17-3|| | The faith of all humans conforms to the nature of their mind. All people possess faith, and whatever the nature of their faith, that is verily what they are. | 542 |
17 | Śhraddhā Traya Vibhāg Yog | 17.4 | यजन्ते सात्त्विका देवान्यक्षरक्षांसि राजसाः |\nप्रेतान्भूतगणांश्चान्ये यजन्ते तामसा जनाः ||१७-४|| | yajante sāttvikā devānyakṣarakṣāṃsi rājasāḥ .\npretānbhūtagaṇāṃścānye yajante tāmasā janāḥ ||17-4|| | Those in the mode of goodness worship the celestial gods; those in the mode of passion worship the yakṣhas and rākṣhasas; those in the mode of ignorance worship ghosts and spirits. | 543 |
17 | Śhraddhā Traya Vibhāg Yog | 17.5 – 17.6 | अशास्त्रविहितं घोरं तप्यन्ते ये तपो जनाः |\nदम्भाहंकारसंयुक्ताः कामरागबलान्विताः ||१७-५||\nकर्षयन्तः शरीरस्थं भूतग्राममचेतसः |\nमां चैवान्तःशरीरस्थं तान्विद्ध्यासुरनिश्चयान् ||१७-६|| | aśāstravihitaṃ ghoraṃ tapyante ye tapo janāḥ .\ndambhāhaṃkārasaṃyuktāḥ kāmarāgabalānvitāḥ ||17-5||\nkarṣayantaḥ śarīrasthaṃ bhūtagrāmamacetasaḥ .\nmāṃ caivāntaḥśarīrasthaṃ tānviddhyāsuraniścayān ||17-6|| | Some people perform stern austerities that are not enjoined by the scriptures, but rather motivated by hypocrisy and egotism. Impelled by desire and attachment, they torment not only the elements of their body, but also I who dwell within them as the Supreme Soul. Know these senseless people to be of demoniacal resolves. | 544 |
17 | Śhraddhā Traya Vibhāg Yog | 17.7 | आहारस्त्वपि सर्वस्य त्रिविधो भवति प्रियः |\nयज्ञस्तपस्तथा दानं तेषां भेदमिमं शृणु ||१७-७|| | āhārastvapi sarvasya trividho bhavati priyaḥ .\nyajñastapastathā dānaṃ teṣāṃ bhedamimaṃ śṛṇu ||17-7|| | The food that people prefer is according to their dispositions. The same is true for the sacrifice, austerity, and charity they are inclined (or predisposed) toward. Now hear of the distinctions from Me. | 545 |
17 | Śhraddhā Traya Vibhāg Yog | 17.8 | आयुःसत्त्वबलारोग्यसुखप्रीतिविवर्धनाः |\nरस्याः स्निग्धाः स्थिरा हृद्या आहाराः सात्त्विकप्रियाः ||१७-८|| | āyuḥsattvabalārogyasukhaprītivivardhanāḥ .\nrasyāḥ snigdhāḥ sthirā hṛdyā āhārāḥ sāttvikapriyāḥ ||17-8|| | Persons in the mode of goodness prefer foods that promote life span, and increase virtue, strength, health, happiness, and satisfaction. Such foods are juicy, succulent, nourishing, and naturally tasteful. | 546 |
17 | Śhraddhā Traya Vibhāg Yog | 17.9 | कट्वम्ललवणात्युष्णतीक्ष्णरूक्षविदाहिनः |\nआहारा राजसस्येष्टा दुःखशोकामयप्रदाः ||१७-९|| | kaṭvamlalavaṇātyuṣṇatīkṣṇarūkṣavidāhinaḥ .\nāhārā rājasasyeṣṭā duḥkhaśokāmayapradāḥ ||17-9|| | Foods that are too bitter, too sour, salty, very hot, pungent, dry, and full of chillies, are dear to persons in the mode of passion. Such foods produce pain, grief, and disease. | 547 |
17 | Śhraddhā Traya Vibhāg Yog | 17.10 | यातयामं गतरसं पूति पर्युषितं च यत् |\nउच्छिष्टमपि चामेध्यं भोजनं तामसप्रियम् ||१७-१०|| | yātayāmaṃ gatarasaṃ pūti paryuṣitaṃ ca yat .\nucchiṣṭamapi cāmedhyaṃ bhojanaṃ tāmasapriyam ||17-10|| | Foods that are overcooked, stale, putrid, polluted, and impure are dear to persons in the mode of ignorance. | 548 |
17 | Śhraddhā Traya Vibhāg Yog | 17.11 | अफलाङ्क्षिभिर्यज्ञो विधिदृष्टो य इज्यते |\nयष्टव्यमेवेति मनः समाधाय स सात्त्विकः ||१७-११|| | aphalāṅkṣibhiryajño vidhidṛṣṭo ya ijyate .\nyaṣṭavyameveti manaḥ samādhāya sa sāttvikaḥ ||17-11|| | Sacrifice that is performed according to scriptural injunctions without expectation of rewards, with the firm conviction of the mind that it is a matter of duty, is of the nature of goodness. | 549 |
17 | Śhraddhā Traya Vibhāg Yog | 17.12 | अभिसन्धाय तु फलं दम्भार्थमपि चैव यत् |\nइज्यते भरतश्रेष्ठ तं यज्ञं विद्धि राजसम् ||१७-१२|| | abhisandhāya tu phalaṃ dambhārthamapi caiva yat .\nijyate bharataśreṣṭha taṃ yajñaṃ viddhi rājasam ||17-12|| | O best of the Bharatas, know that sacrifice performed for material benefit, or with a hypocritical aim, is in the mode of passion. | 550 |
17 | Śhraddhā Traya Vibhāg Yog | 17.13 | विधिहीनमसृष्टान्नं मन्त्रहीनमदक्षिणम् |\nश्रद्धाविरहितं यज्ञं तामसं परिचक्षते ||१७-१३|| | vidhihīnamasṛṣṭānnaṃ mantrahīnamadakṣiṇam .\nśraddhāvirahitaṃ yajñaṃ tāmasaṃ paricakṣate ||17-13|| | Sacrifice devoid of faith and contrary to the injunctions of the scriptures, in which no food is offered, no mantras chanted, and no donation made, is to be considered in the mode of ignorance. | 551 |
17 | Śhraddhā Traya Vibhāg Yog | 17.14 | देवद्विजगुरुप्राज्ञपूजनं शौचमार्जवम् |\nब्रह्मचर्यमहिंसा च शारीरं तप उच्यते ||१७-१४|| | devadvijaguruprājñapūjanaṃ śaucamārjavam .\nbrahmacaryamahiṃsā ca śārīraṃ tapa ucyate ||17-14|| | When worship of the Supreme Lord, the Brahmins, the spiritual master, the wise, and the elders is done with the observance of cleanliness, simplicity, celibacy, and non-violence then this worship is declared as the austerity of the body. | 552 |
17 | Śhraddhā Traya Vibhāg Yog | 17.15 | अनुद्वेगकरं वाक्यं सत्यं प्रियहितं च यत् |\nस्वाध्यायाभ्यसनं चैव वाङ्मयं तप उच्यते ||१७-१५|| | anudvegakaraṃ vākyaṃ satyaṃ priyahitaṃ ca yat .\nsvādhyāyābhyasanaṃ caiva vāṅmayaṃ tapa ucyate ||17-15|| | Words that do not cause distress, are truthful, inoffensive, and beneficial, as well as regular recitation of the Vedic scriptures—these are declared as austerity of speech. | 553 |
17 | Śhraddhā Traya Vibhāg Yog | 17.16 | मनः प्रसादः सौम्यत्वं मौनमात्मविनिग्रहः |\nभावसंशुद्धिरित्येतत्तपो मानसमुच्यते ||१७-१६|| | manaḥ prasādaḥ saumyatvaṃ maunamātmavinigrahaḥ .\nbhāvasaṃśuddhirityetattapo mānasamucyate ||17-16|| | Serenity of thought, gentleness, silence, self-control, and purity of purpose—all these are declared as austerity of the mind. | 554 |
17 | Śhraddhā Traya Vibhāg Yog | 17.17 | श्रद्धया परया तप्तं तपस्तत्त्रिविधं नरैः |\nअफलाकाङ्क्षिभिर्युक्तैः सात्त्विकं परिचक्षते ||१७-१७|| | śraddhayā parayā taptaṃ tapastattrividhaṃ naraiḥ .\naphalākāṅkṣibhiryuktaiḥ sāttvikaṃ paricakṣate ||17-17|| | When devout persons with ardent faith practice these three-fold austerities without yearning for material rewards, they are designated as austerities in the mode of goodness. | 555 |
17 | Śhraddhā Traya Vibhāg Yog | 17.18 | सत्कारमानपूजार्थं तपो दम्भेन चैव यत् |\nक्रियते तदिह प्रोक्तं राजसं चलमध्रुवम् ||१७-१८|| | satkāramānapūjārthaṃ tapo dambhena caiva yat .\nkriyate tadiha proktaṃ rājasaṃ calamadhruvam ||17-18|| | Austerity that is performed with ostentation for the sake of gaining honor, respect, and adoration is in the mode of passion. Its benefits are unstable and transitory. | 556 |
17 | Śhraddhā Traya Vibhāg Yog | 17.19 | मूढग्राहेणात्मनो यत्पीडया क्रियते तपः |\nपरस्योत्सादनार्थं वा तत्तामसमुदाहृतम् ||१७-१९|| | mūḍhagrāheṇātmano yatpīḍayā kriyate tapaḥ .\nparasyotsādanārthaṃ vā tattāmasamudāhṛtam ||17-19|| | Austerity that is performed by those with confused notions, and which involves torturing the self or harming others, is described to be in the mode of ignorance. | 557 |
17 | Śhraddhā Traya Vibhāg Yog | 17.20 | दातव्यमिति यद्दानं दीयतेऽनुपकारिणे |\nदेशे काले च पात्रे च तद्दानं सात्त्विकं स्मृतम् ||१७-२०|| | dātavyamiti yaddānaṃ dīyate.anupakāriṇe .\ndeśe kāle ca pātre ca taddānaṃ sāttvikaṃ smṛtam ||17-20|| | Charity given to a worthy person simply because it is right to give, without consideration of anything in return, at the proper time and in the proper place, is stated to be in the mode of goodness. | 558 |
17 | Śhraddhā Traya Vibhāg Yog | 17.21 | यत्तु प्रत्युपकारार्थं फलमुद्दिश्य वा पुनः |\nदीयते च परिक्लिष्टं तद्दानं राजसं स्मृतम् ||१७-२१|| | yattu pratyupakārārthaṃ phalamuddiśya vā punaḥ .\ndīyate ca parikliṣṭaṃ taddānaṃ rājasaṃ smṛtam ||17-21|| | But charity given with reluctance, with the hope of a return or in expectation of a reward, is said to be in the mode of passion. | 559 |
17 | Śhraddhā Traya Vibhāg Yog | 17.22 | अदेशकाले यद्दानमपात्रेभ्यश्च दीयते |\nअसत्कृतमवज्ञातं तत्तामसमुदाहृतम् ||१७-२२|| | adeśakāle yaddānamapātrebhyaśca dīyate .\nasatkṛtamavajñātaṃ tattāmasamudāhṛtam ||17-22|| | And that charity, which is given at the wrong place and wrong time to unworthy persons, without showing respect, or with contempt, is held to be of the nature of nescience. | 560 |
17 | Śhraddhā Traya Vibhāg Yog | 17.23 | ॐतत्सदिति निर्देशो ब्रह्मणस्त्रिविधः स्मृतः |\nब्राह्मणास्तेन वेदाश्च यज्ञाश्च विहिताः पुरा ||१७-२३|| | OMtatsaditi nirdeśo brahmaṇastrividhaḥ smṛtaḥ .\nbrāhmaṇāstena vedāśca yajñāśca vihitāḥ purā ||17-23|| | The words “Om Tat Sat” have been declared as symbolic representations of the Supreme Absolute Truth, from the beginning of creation. From them came the priests, scriptures, and sacrifice. | 561 |
17 | Śhraddhā Traya Vibhāg Yog | 17.24 | तस्मादोमित्युदाहृत्य यज्ञदानतपःक्रियाः |\nप्रवर्तन्ते विधानोक्ताः सततं ब्रह्मवादिनाम् ||१७-२४|| | tasmādomityudāhṛtya yajñadānatapaḥkriyāḥ .\npravartante vidhānoktāḥ satataṃ brahmavādinām ||17-24|| | Therefore, when performing acts of sacrifice, offering charity, or undertaking penance, expounders of the Vedas always begin by uttering “Om” according to the prescriptions of Vedic injunctions. | 562 |
17 | Śhraddhā Traya Vibhāg Yog | 17.25 | तदित्यनभिसन्धाय फलं यज्ञतपःक्रियाः |\nदानक्रियाश्च विविधाः क्रियन्ते मोक्षकाङ्क्षिभिः ||१७-२५|| | tadityanabhisandhāya phalaṃ yajñatapaḥkriyāḥ .\ndānakriyāśca vividhāḥ kriyante mokṣakāṅkṣibhiḥ ||17-25|| | Persons who do not desire fruitive rewards, but seek to be free from material entanglements, utter the word “Tat” along with acts of austerity, sacrifice, and charity. | 563 |
17 | Śhraddhā Traya Vibhāg Yog | 17.26 – 17.27 | सद्भावे साधुभावे च सदित्येतत्प्रयुज्यते |\nप्रशस्ते कर्मणि तथा सच्छब्दः पार्थ युज्यते ||१७-२६||\nयज्ञे तपसि दाने च स्थितिः सदिति चोच्यते |\nकर्म चैव तदर्थीयं सदित्येवाभिधीयते ||१७-२७|| | sadbhāve sādhubhāve ca sadityetatprayujyate .\npraśaste karmaṇi tathā sacchabdaḥ pārtha yujyate ||17-26||\nyajñe tapasi dāne ca sthitiḥ saditi cocyate .\nkarma caiva tadarthīyaṃ sadityevābhidhīyate ||17-27|| | The word “Sat” means eternal existence and goodness. O Arjun, it is also used to describe an auspicious action. Being established in the performance of sacrifice, penance, and charity, is also described by the word “Sat.” And so any act for such purposes is named “Sat.” | 564 |
17 | Śhraddhā Traya Vibhāg Yog | 17.28 | अश्रद्धया हुतं दत्तं तपस्तप्तं कृतं च यत् |\nअसदित्युच्यते पार्थ न च तत्प्रेत्य नो इह ||१७-२८|| | aśraddhayā hutaṃ dattaṃ tapastaptaṃ kṛtaṃ ca yat .\nasadityucyate pārtha na ca tatprepya no iha ||17-28|| | O son of Pritha, whatever acts of sacrifice, charity, or penance are done without faith, are termed as “Asat.” They are useless both in this world and the next. | 565 |
18 | Mokṣha Sanyās Yog | 18.1 | अर्जुन उवाच |\nसंन्यासस्य महाबाहो तत्त्वमिच्छामि वेदितुम् |\nत्यागस्य च हृषीकेश पृथक्केशिनिषूदन ||१८-१|| | arjuna uvāca .\nsaṃnyāsasya mahābāho tattvamicchāmi veditum .\ntyāgasya ca hṛṣīkeśa pṛthakkeśiniṣūdana ||18-1|| | Arjun said: O mighty-armed Krishna, I wish to understand the nature of sanyās (renunciation of actions) and tyāg (renunciation of desire for the fruits of actions). O Hrishikesh, I also wish to know the distinction between the two, O Keshinisudan. | 566 |
18 | Mokṣha Sanyās Yog | 18.2 | श्रीभगवानुवाच |\nकाम्यानां कर्मणां न्यासं संन्यासं कवयो विदुः |\nसर्वकर्मफलत्यागं प्राहुस्त्यागं विचक्षणाः ||१८-२|| | śrībhagavānuvāca .\nkāmyānāṃ karmaṇāṃ nyāsaṃ saṃnyāsaṃ kavayo viduḥ .\nsarvakarmaphalatyāgaṃ prāhustyāgaṃ vicakṣaṇāḥ ||18-2|| | The Supreme Divine Personality said: Giving up of actions motivated by desire is what the wise understand as sanyās. Relinquishing the fruits of all actions is what the learned declare to be tyāg. | 567 |
18 | Mokṣha Sanyās Yog | 18.3 | त्याज्यं दोषवदित्येके कर्म प्राहुर्मनीषिणः |\nयज्ञदानतपःकर्म न त्याज्यमिति चापरे ||१८-३|| | tyājyaṃ doṣavadityeke karma prāhurmanīṣiṇaḥ .\nyajñadānatapaḥkarma na tyājyamiti cāpare ||18-3|| | Some learned people declare that all kinds of actions should be given up as evil, while others maintain that acts of sacrifice, charity, and penance should never be abandoned. | 568 |
18 | Mokṣha Sanyās Yog | 18.4 | निश्चयं शृणु मे तत्र त्यागे भरतसत्तम |\nत्यागो हि पुरुषव्याघ्र त्रिविधः सम्प्रकीर्तितः ||१८-४|| | niścayaṃ śṛṇu me tatra tyāge bharatasattama .\ntyāgo hi puruṣavyāghra trividhaḥ samprakīrtitaḥ ||18-4|| | Now hear My conclusion on the subject of renunciation, O tiger amongst men, for renunciation has been declared to be of three kinds. | 569 |
18 | Mokṣha Sanyās Yog | 18.5 | यज्ञदानतपःकर्म न त्याज्यं कार्यमेव तत् |\nयज्ञो दानं तपश्चैव पावनानि मनीषिणाम् ||१८-५|| | yajñadānatapaḥkarma na tyājyaṃ kāryameva tat .\nyajño dānaṃ tapaścaiva pāvanāni manīṣiṇām ||18-5|| | Actions based upon sacrifice, charity, and penance should never be abandoned; they must certainly be performed. Indeed, acts of sacrifice, charity, and penance are purifying even for those who are wise. | 570 |
18 | Mokṣha Sanyās Yog | 18.6 | एतान्यपि तु कर्माणि सङ्गं त्यक्त्वा फलानि च |\nकर्तव्यानीति मे पार्थ निश्चितं मतमुत्तमम् ||१८-६|| | etānyapi tu karmāṇi saṅgaṃ tyaktvā phalāni ca .\nkartavyānīti me pārtha niścitaṃ matamuttamam ||18-6|| | These activities must be performed without attachment and expectation for rewards. This is My definite and supreme verdict, O Arjun. | 571 |
18 | Mokṣha Sanyās Yog | 18.7 | नियतस्य तु संन्यासः कर्मणो नोपपद्यते |\nमोहात्तस्य परित्यागस्तामसः परिकीर्तितः ||१८-७|| | niyatasya tu saṃnyāsaḥ karmaṇo nopapadyate .\nmohāttasya parityāgastāmasaḥ parikīrtitaḥ ||18-7|| | Prescribed duties should never be renounced. Such deluded renunciation is said to be in the mode of ignorance. | 572 |
18 | Mokṣha Sanyās Yog | 18.8 | दुःखमित्येव यत्कर्म कायक्लेशभयात्त्यजेत् |\nस कृत्वा राजसं त्यागं नैव त्यागफलं लभेत् ||१८-८|| | duḥkhamityeva yatkarma kāyakleśabhayāttyajet .\nsa kṛtvā rājasaṃ tyāgaṃ naiva tyāgaphalaṃ labhet ||18-8|| | To give up prescribed duties because they are troublesome or cause bodily discomfort is renunciation in the mode of passion. Such renunciation is never beneficial or elevating. | 573 |
18 | Mokṣha Sanyās Yog | 18.9 | कार्यमित्येव यत्कर्म नियतं क्रियतेऽर्जुन |\nसङ्गं त्यक्त्वा फलं चैव स त्यागः सात्त्विको मतः ||१८-९|| | kāryamityeva yatkarma niyataṃ kriyate.arjuna .\nsaṅgaṃ tyaktvā phalaṃ caiva sa tyāgaḥ sāttviko mataḥ ||18-9|| | When actions are undertaken in response to duty, and one relinquishes attachment to any reward, O Arjun, it is considered renunciation in the nature of goodness. | 574 |
18 | Mokṣha Sanyās Yog | 18.10 | न द्वेष्ट्यकुशलं कर्म कुशले नानुषज्जते |\nत्यागी सत्त्वसमाविष्टो मेधावी छिन्नसंशयः ||१८-१०|| | na dveṣṭyakuśalaṃ karma kuśale nānuṣajjate .\ntyāgī sattvasamāviṣṭo medhāvī chinnasaṃśayaḥ ||18-10|| | Those who neither avoid disagreeable work nor seek work because it is agreeable are persons of true renunciation. They are endowed with the quality of the mode of goodness and have no doubts (about the nature of work). | 575 |
18 | Mokṣha Sanyās Yog | 18.11 | न हि देहभृता शक्यं त्यक्तुं कर्माण्यशेषतः |\nयस्तु कर्मफलत्यागी स त्यागीत्यभिधीयते ||१८-११|| | na hi dehabhṛtā śakyaṃ tyaktuṃ karmāṇyaśeṣataḥ .\nyastu karmaphalatyāgī sa tyāgītyabhidhīyate ||18-11|| | For the embodied being, it is impossible to give up activities entirely. But those who relinquish the fruits of their actions are said to be truly renounced. | 576 |
18 | Mokṣha Sanyās Yog | 18.12 | अनिष्टमिष्टं मिश्रं च त्रिविधं कर्मणः फलम् |\nभवत्यत्यागिनां प्रेत्य न तु संन्यासिनां क्वचित् ||१८-१२|| | aniṣṭamiṣṭaṃ miśraṃ ca trividhaṃ karmaṇaḥ phalam .\nbhavatyatyāgināṃ pretya na tu saṃnyāsināṃ kvacit ||18-12|| | The three-fold fruits of actions—pleasant, unpleasant, and mixed—accrue even after death to those who are attached to personal reward. But, for those who renounce the fruits of their actions, there are no such results in the here or hereafter. | 577 |
18 | Mokṣha Sanyās Yog | 18.13 | पञ्चैतानि महाबाहो कारणानि निबोध मे |\nसाङ्ख्ये कृतान्ते प्रोक्तानि सिद्धये सर्वकर्मणाम् ||१८-१३|| | pañcaitāni mahābāho kāraṇāni nibodha me .\nsāṅkhye kṛtānte proktāni siddhaye sarvakarmaṇām ||18-13|| | O Arjun, now learn from Me about the five factors that have been mentioned for the accomplishment of all actions in the doctrine of Sānkhya, which explains how to stop the reactions of karmas. | 578 |
18 | Mokṣha Sanyās Yog | 18.14 | अधिष्ठानं तथा कर्ता करणं च पृथग्विधम् |\nविविधाश्च पृथक्चेष्टा दैवं चैवात्र पञ्चमम् ||१८-१४|| | adhiṣṭhānaṃ tathā kartā karaṇaṃ ca pṛthagvidham .\nvividhāśca pṛthakceṣṭā daivaṃ caivātra pañcamam ||18-14|| | The body, the doer (soul), the various senses, the many kinds of efforts, and Divine Providence—these are the five factors of action. | 579 |
18 | Mokṣha Sanyās Yog | 18.15 – 18.16 | शरीरवाङ्मनोभिर्यत्कर्म प्रारभते नरः |\nन्याय्यं वा विपरीतं वा पञ्चैते तस्य हेतवः ||१८-१५||\nतत्रैवं सति कर्तारमात्मानं केवलं तु यः |\nपश्यत्यकृतबुद्धित्वान्न स पश्यति दुर्मतिः ||१८-१६|| | śarīravāṅmanobhiryatkarma prārabhate naraḥ .\nnyāyyaṃ vā viparītaṃ vā pañcaite tasya hetavaḥ ||18-15||\ntatraivaṃ sati kartāramātmānaṃ kevalaṃ tu yaḥ .\npaśyatyakṛtabuddhitvānna sa paśyati durmatiḥ ||18-16|| | These five are the contributory factors for whatever action is performed, whether proper or improper, with body, speech, or mind. Those who do not understand this regard the soul as the only doer. With their impure intellects they cannot see things as they are. | 580 |
18 | Mokṣha Sanyās Yog | 18.17 | यस्य नाहंकृतो भावो बुद्धिर्यस्य न लिप्यते |\nहत्वाऽपि स इमाँल्लोकान्न हन्ति न निबध्यते ||१८-१७|| | yasya nāhaṃkṛto bhāvo buddhiryasya na lipyate .\nhatvā.api sa imā.Nllokānna hanti na nibadhyate ||18-17|| | Those who are free from the ego of being the doer, and whose intellect is unattached, though they may slay living beings, they neither kill nor are they bound by actions. | 581 |
18 | Mokṣha Sanyās Yog | 18.18 | ज्ञानं ज्ञेयं परिज्ञाता त्रिविधा कर्मचोदना |\nकरणं कर्म कर्तेति त्रिविधः कर्मसंग्रहः ||१८-१८|| | jñānaṃ jñeyaṃ parijñātā trividhā karmacodanā .\nkaraṇaṃ karma karteti trividhaḥ karmasaṃgrahaḥ ||18-18|| | Knowledge, the object of knowledge, and the knower—these are the three factors that induce action. The instrument of action, the act itself, and the doer—these are the three constituents of action. | 582 |
18 | Mokṣha Sanyās Yog | 18.19 | ज्ञानं कर्म च कर्ताच त्रिधैव गुणभेदतः |\nप्रोच्यते गुणसङ्ख्याने यथावच्छृणु तान्यपि ||१८-१९|| | jñānaṃ karma ca kartāca tridhaiva guṇabhedataḥ .\nprocyate guṇasaṅkhyāne yathāvacchṛṇu tānyapi ||18-19|| | Knowledge, action, and the doer are declared to be of three kinds in the Sānkhya philosophy, distinguished according to the three modes of material nature. Listen, and I will explain their distinctions to you. | 583 |
18 | Mokṣha Sanyās Yog | 18.20 | सर्वभूतेषु येनैकं भावमव्ययमीक्षते |\nअविभक्तं विभक्तेषु तज्ज्ञानं विद्धि सात्त्विकम् ||१८-२०|| | sarvabhūteṣu yenaikaṃ bhāvamavyayamīkṣate .\navibhaktaṃ vibhakteṣu tajjñānaṃ viddhi sāttvikam ||18-20|| | Understand that knowledge to be in the mode of goodness by which a person sees one undivided imperishable reality within all diverse living beings. | 584 |
18 | Mokṣha Sanyās Yog | 18.21 | पृथक्त्वेन तु यज्ज्ञानं नानाभावान्पृथग्विधान् |\nवेत्ति सर्वेषु भूतेषु तज्ज्ञानं विद्धि राजसम् ||१८-२१|| | pṛthaktvena tu yajjñānaṃ nānābhāvānpṛthagvidhān .\nvetti sarveṣu bhūteṣu tajjñānaṃ viddhi rājasam ||18-21|| | That knowledge is to be considered in the mode of passion by which one sees manifold living entities in diverse bodies as individual and unconnected. | 585 |
18 | Mokṣha Sanyās Yog | 18.22 | यत्तु कृत्स्नवदेकस्मिन्कार्ये सक्तमहैतुकम् |\nअतत्त्वार्थवदल्पं च तत्तामसमुदाहृतम् ||१८-२२|| | yattu kṛtsnavadekasminkārye saktamahaitukam .\natattvārthavadalpaṃ ca tattāmasamudāhṛtam ||18-22|| | That knowledge is said to be in the mode of ignorance where one is engrossed in a fragmental concept as if it encompasses the whole, and which is neither grounded in reason nor based on the truth. | 586 |
18 | Mokṣha Sanyās Yog | 18.23 | नियतं सङ्गरहितमरागद्वेषतः कृतम् |\nअफलप्रेप्सुना कर्म यत्तत्सात्त्विकमुच्यते ||१८-२३|| | niyataṃ saṅgarahitamarāgadveṣataḥ kṛtam .\naphalaprepsunā karma yattatsāttvikamucyate ||18-23|| | Action that is in accordance with the scriptures, free from attachment and aversion, and done without desire for rewards, is in the mode of goodness. | 587 |
18 | Mokṣha Sanyās Yog | 18.24 | यत्तु कामेप्सुना कर्म साहंकारेण वा पुनः |\nक्रियते बहुलायासं तद्राजसमुदाहृतम् ||१८-२४|| | yattu kāmepsunā karma sāhaṃkāreṇa vā punaḥ .\nkriyate bahulāyāsaṃ tadrājasamudāhṛtam ||18-24|| | Action that is prompted by selfish desire, enacted with pride, and full of stress, is in the nature of passion. | 588 |
18 | Mokṣha Sanyās Yog | 18.25 | अनुबन्धं क्षयं हिंसामनपेक्ष्य च पौरुषम् |\nमोहादारभ्यते कर्म यत्तत्तामसमुच्यते ||१८-२५|| | anubandhaṃ kṣayaṃ hiṃsāmanapekṣya ca pauruṣam .\nmohādārabhyate karma yattattāmasamucyate ||18-25|| | That action is declared to be in the mode of ignorance, which is begun out of delusion, without thought to one’s own ability, and disregarding consequences, loss, and injury to others. | 589 |
18 | Mokṣha Sanyās Yog | 18.26 | मुक्तसङ्गोऽनहंवादी धृत्युत्साहसमन्वितः |\nसिद्ध्यसिद्ध्योर्निर्विकारः कर्ता सात्त्विक उच्यते ||१८-२६|| | muktasaṅgo.anahaṃvādī dhṛtyutsāhasamanvitaḥ .\nsiddhyasiddhyornirvikāraḥ kartā sāttvika ucyate ||18-26|| | The performer is said to be in the mode of goodness, when he or she is free from egotism and attachment, endowed with enthusiasm and determination, and equipoised in success and failure. | 590 |
18 | Mokṣha Sanyās Yog | 18.27 | रागी कर्मफलप्रेप्सुर्लुब्धो हिंसात्मकोऽशुचिः |\nहर्षशोकान्वितः कर्ता राजसः परिकीर्तितः ||१८-२७|| | rāgī karmaphalaprepsurlubdho hiṃsātmako.aśuciḥ .\nharṣaśokānvitaḥ kartā rājasaḥ parikīrtitaḥ ||18-27|| | The performer is considered in the mode of passion when he or she craves the fruits of the work, is covetous, violent-natured, impure, and moved by joy and sorrow. | 591 |
18 | Mokṣha Sanyās Yog | 18.28 | अयुक्तः प्राकृतः स्तब्धः शठो नैष्कृतिकोऽलसः |\nविषादी दीर्घसूत्री च कर्ता तामस उच्यते ||१८-२८|| | ayuktaḥ prākṛtaḥ stabdhaḥ śaṭho naiṣkṛtiko.alasaḥ .\nviṣādī dīrghasūtrī ca kartā tāmasa ucyate ||18-28|| | A performer in the mode of ignorance is one who is undisciplined, vulgar, stubborn, deceitful, slothful, despondent, and a procrastinator. | 592 |
18 | Mokṣha Sanyās Yog | 18.29 | बुद्धेर्भेदं धृतेश्चैव गुणतस्त्रिविधं शृणु |\nप्रोच्यमानमशेषेण पृथक्त्वेन धनञ्जय ||१८-२९|| | buddherbhedaṃ dhṛteścaiva guṇatastrividhaṃ śṛṇu .\nprocyamānamaśeṣeṇa pṛthaktvena dhanañjaya ||18-29|| | Hear now, O Arjun, of the distinctions of intellect and determination, according to the three modes of material nature, as I describe them in detail. | 593 |
18 | Mokṣha Sanyās Yog | 18.30 | प्रवृत्तिं च निवृत्तिं च कार्याकार्ये भयाभये |\nबन्धं मोक्षं च या वेत्ति बुद्धिः सा पार्थ सात्त्विकी ||१८-३०|| | pravṛttiṃ ca nivṛttiṃ ca kāryākārye bhayābhaye .\nbandhaṃ mokṣaṃ ca yā vetti buddhiḥ sā pārtha sāttvikī ||18-30|| | The intellect is said to be in the nature of goodness, O Parth, when it understands what is proper action and improper action, what is duty and non-duty, what is to be feared and what is not to be feared, what is binding and what is liberating. | 594 |
18 | Mokṣha Sanyās Yog | 18.31 | यया धर्ममधर्मं च कार्यं चाकार्यमेव च |\nअयथावत्प्रजानाति बुद्धिः सा पार्थ राजसी ||१८-३१|| | yayā dharmamadharmaṃ ca kāryaṃ cākāryameva ca .\nayathāvatprajānāti buddhiḥ sā pārtha rājasī ||18-31|| | The intellect is considered in the mode of passion when it is confused between righteousness and unrighteousness, and cannot distinguish between right and wrong conduct, O Parth. | 595 |
18 | Mokṣha Sanyās Yog | 18.32 | अधर्मं धर्ममिति या मन्यते तमसावृता |\nसर्वार्थान्विपरीतांश्च बुद्धिः सा पार्थ तामसी ||१८-३२|| | adharmaṃ dharmamiti yā manyate tamasāvṛtā .\nsarvārthānviparītāṃśca buddhiḥ sā pārtha tāmasī ||18-32|| | That intellect which is shrouded in darkness, imagining irreligion to be religion, and perceiving untruth to be the truth, is of the nature of ignorance, O Parth. | 596 |
18 | Mokṣha Sanyās Yog | 18.33 | धृत्या यया धारयते मनःप्राणेन्द्रियक्रियाः |\nयोगेनाव्यभिचारिण्या धृतिः सा पार्थ सात्त्विकी ||१८-३३|| | dhṛtyā yayā dhārayate manaḥprāṇendriyakriyāḥ .\nyogenāvyabhicāriṇyā dhṛtiḥ sā pārtha sāttvikī ||18-33|| | The steadfast willpower that is developed through Yog, and which sustains the activities of the mind, the life-airs, and the senses, O Parth, is said to be determination in the mode of goodness. | 597 |
18 | Mokṣha Sanyās Yog | 18.34 | यया तु धर्मकामार्थान्धृत्या धारयतेऽर्जुन |\nप्रसङ्गेन फलाकाङ्क्षी धृतिः सा पार्थ राजसी ||१८-३४|| | yayā tu dharmakāmārthāndhṛtyā dhārayate.arjuna .\nprasaṅgena phalākāṅkṣī dhṛtiḥ sā pārtha rājasī ||18-34|| | The steadfast willpower by which one holds on to duty, pleasures, and wealth, out of attachment and desire for rewards, O Arjun, is determination in the mode of passion. | 598 |
18 | Mokṣha Sanyās Yog | 18.35 | यया स्वप्नं भयं शोकं विषादं मदमेव च |\nन विमुञ्चति दुर्मेधा धृतिः सा पार्थ तामसी ||१८-३५|| | yayā svapnaṃ bhayaṃ śokaṃ viṣādaṃ madameva ca .\nna vimuñcati durmedhā dhṛtiḥ sā pārtha tāmasī ||18-35|| | That unintelligent resolve is said to be determination in the mode of ignorance, in which one does not give up dreaming, fearing, grieving, despair, and conceit. | 599 |
18 | Mokṣha Sanyās Yog | 18.36 | सुखं त्विदानीं त्रिविधं शृणु मे भरतर्षभ |\nअभ्यासाद्रमते यत्र दुःखान्तं च निगच्छति ||१८-३६|| | sukhaṃ tvidānīṃ trividhaṃ śṛṇu me bharatarṣabha .\nabhyāsādramate yatra duḥkhāntaṃ ca nigacchati ||18-36|| | Now hear from Me, O Arjun, of the three kinds of happiness in which the embodied soul rejoices, and can even reach the end of all suffering. | 600 |
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