sanyasasya mahabaho
tattvam icchami veditum
tyagasya cha hrishikesha
hrithak keshinishudan

Depeg&ve GJee®e
meV³eemem³e ceneyeenes leÊJeefce®íeefce Jesefolegce~
l³eeiem³e ®e Û<eerkesÀMe He=LekeÌkesÀefMeefve<etove~1~

Arjuna said, O Krishna, I want to no the differences between the elements of renunciation and relinquishment, O Hrishikesha, O Keshinisudam, (names of Krishna)

Shri bhagavan uvacha

 

kamyanama karmanam nyasam
sanyasam kavayah viduh
sarvakarma phalatyagam prahuh
tyagam vichakshanah

Þeer YeieJeevegJee®e
keÀec³eeveeb keÀce&Ceeb v³eemeb meV³eemeb keÀJe³ees efJeog:~
meJe&keÀce&HeÀuel³eeieb Òeengml³eeb efJe®e#eCee:~2~

The blessed Lord said, wise men regard ‘renunciation’ as giving up the desires while engaged in work is relinquishment, So declare the learned.

 

tyajyam doshvat iti eke
karma prahuh manisinah
yagyadantapah karma na
tyajyam iti cha apare

l³eep³eb oes<eJeefol³eskesÀ keÀce& Òeengce&veeref<eCe:~
³e%eoeveleHe: keÀce& ve l³eep³eefceefle ®eeHejs~3~

Some learned men say, since all he work should be given up being evil. While others are of the view that sacrifice, gift, and penance are not to be abandoned.

 

nischayam shrinu me tatra
tyage bharatasattam
tyagah hi purushvyaghra
trividhih samprakirtitah

efve½e³eb Þe=Ceg ces le$e l³eeies YejlemeÊece~
l³eeiees efn Heg©<eJ³eeIe´ ef$eefJeOe: mecÒekeÀerefle&le:~4~

O Arjuna, no listem to my considered view about the relinquishment, O Lion among men (Arjuna) relinquishment has been said to be of three types.

 

yagyadantapah tapahkarma na
tyajyam karyam eva tat
yagyah danam tapah cha
eva paranani manishinam

³e%eoeveleHe: keÀce& ve l³eep³eb keÀe³e&cesJe leled~
³e%ees oeveb leHe½ewJe HeeJeveeefve ceveeref<eCeeced~5~

Works like sacrifice, gift and penance are not to be given up, it is one duty to perform these, as they purify the learned.

 

etani api tu karmani
sangam tyaktva phalani cha
kartavyani iti me partha
nischitam matam uttamam

Sleev³eefHe leg keÀcee&efCe me² l³ekeÌlJee HeÀueeefve ®e~
keÀle&J³eeveerefle ces HeeLe& efveef½eleb celecegÊececed~6~

O Partha, these works and other works, should be performed without any attachments and desire for their fruits. This is my settled view.

 

niyatasya tu sanyasah
karmanah na upapadhyate
mohat tasya parityagah
tamasah parikirititah

efve³elem³e leg meV³eeme: keÀce&Cees veesHeHeÐeles~
ceesneÊem³e Heefjl³eeiemleeceme: HeefjkeÀerefle&le:~7~

O Arjuna, the workd prescribed by the scriptures should not be given up. Therefore, giving up of the works prescribed by the scriptures, under some delusion, is called the relinquishment of ‘inert’ nature.

 

chihkham iti eva yat karma
kavya kleshbhayat tyajeta
sah kritva rajasam tyagam
na eva tyagaphalam labheta

og:Keefcel³esJe ³elkeÀce& keÀe³ekeÌuesMeYe³eel³epesled~
me ke=ÀlJee jepemeb l³eeieb vewJe l³eeieHeÀueb ueYesle:~8~

If a person gives up his works because it is sorrowful or physically painful, such a relinquishment is of passionate nature and the rewards of such works do not accrue to the relinquisher.

 

karyam iti eva yat karma
niyatam kriyate arjuna
sangam tyaktva phalam cha
eva sah tyagah satvikah matah

keÀe³e&efcel³esJe ³elkeÀce& efve³eleb ef¬eÀ³elesçpeg&ve~
me²b l³ekeÌlJee HeÀueb ®ewJe me l³eeie: meeeqÊJekeÀes cele:~9~

Considerinf work as one’s duty prescribed by the scriptures, abandoning all attachments and desires for its fruits, is said to be ‘pure’ relinquishment.

 

na dvesti akushalam karma
kushale na anusajjate
tyagi sattva samavistah
medhavi chhinnasanshyaya

ve ÜsäîekegÀMeueb keÀce& kegÀMeues veeveg<eppeles~
l³eeieer meÊJemeceeefJeäes cesOeeJeer efíVemebMe³e:~10~

O Arjuna, the one who does not shun disagreebale action and does not desire agreeable action, that man is pure, he has no doubts and he is wise and a renouncer.

 

na hi dehbhrita shakyam
tyaktum karmani ashesatah
yah tu karma phalatsasi sah
tyagi iti abhidhiyate

ve efn osnYe=lee Meke̳eb l³ekeÌlegb keÀcee&C³eMes<ele:~
³emleg keÀce&HeÀuel³eeieer me l³eeieerl³eefYeOeer³eles~11~

It is not possible for the embodied being to give up a;; work, therfore, if a man abandons the desires for the fruits of his work is said to be a relinquisher.

 

anistam istam misram cha
trividhih karmanah phalam
bhavati atyabinam pretya natu
samsinam kwachita

Deefveäefceäb efceÞeb ®e ef$eefJeOeb keÀce&Ce: HeÀueced~
YeJel³el³eeefieveeb Òesl³e ve leg meV³eeefmeveeb keÌJeef®eled~12~

Those who work with desire fir fruits get good, bad and mixed results. These results bind even after the death, but one who has given up the desires for fruit of his actions, is not bound by his work.

 

Pancha etani mahabaho
Karnani nibodha me
Sankhye kritante proktane
Sidhaya sarvakarmanam

Heáewleeefve ceneyeenes keÀejCeeefve efveyeesOe ceW~
meebK³es ke=Àleevles ÒeeskeÌleeefve efme׳es meJe&keÀce&Ceeced~13~

O, Arjuna for reaching perfecion in all works these five causes have been described in the sankhya doctrine.

 

adhisthanam tatha karta
karnam cha prithagvidham
vividhaschya prithakchesta
daivam cha ena atra panchamam

DeefOeÿeveb leLee keÀlee& keÀjCeb ®e He=LeeqiJeOec<e
efJeefJeOee½e He=LekeÌ®esäe owJeb ®ewJee$e Heáececed~14~

O Arjuna, the base of action, the doer, and different mens of doing it, and various efforts toward it, likewise providence has been called the fifth cause.

 

shariravangabhyanobhih yat
karma prorabhate narah
nyayam va viparitam va
pancha ete tasys hetvah

MejerjJee*dceveesefYe³e&lkeÀce& ÒeejYeles vej:~
v³ee³³eb Jee efJeHejerleb Jee Heáewles lem³e nsleJe:~15~

Because , any work undertaken through mind, word or body whether in accordance with the scriptures or not, all these five factors are involved in it.

 

tatra evam sati kartaram
atmanam kevalam tu yah
pashyati akritbuddhivat
na sah pashyati durmati

le$ewJeb meefle keÀlee&jceelceeveb kesÀJeueb leg ³e:~
HeM³el³eke=Àleyegef×lJeeVe me HeM³eefle ogce&efle:~16~

Even then a person who on account of perversity of his mind, regards himself as the doer, that person of tainted inteligence does not see the truth.

 

yasya na ahankritah bhavah
buddhih yasya na lipyate
hatna api sah iman lokan
na hanti na nidadhayate

³em³e vee¹=lees YeeJees yegef׳e&m³e ve efueH³eles~
nlJeeefHe me FceeBuueeskeÀeVe nefvle ve efveyeO³eles~17~

A person who has no illusion of his being the doer and whose mind is not tainted, may kill all these people, he neither kills nor will be bound (by his actions).

 

gyanam gyeyam parigyata
trividha karmachodana
karanam karm karta iti
trividhah karma sangrahah

%eeveb %es³eb Heefj%eelee ef$eefJeOee keÀce&®eesovee~
keÀjCeb keÀce& keÀlexefle ef$eefJeOe: keÀce&mebûen:~18~

The knower, the knowledge and the object of knowledge all lead to action, The doer, the means of action and the action are the collection of action.

 

gyanam karma cha karta
cha tridha eva gunabhedatah
prachyate gunasankhyabe
yathavat shrinu tani api

%eeveb keÀce& ®e keÀlee& ®e ef$eOewJe iegCeYesole:~
Òees®³eles iegCemebK³eeves ³eLeeJe®í=Ceg leev³eefHe~19~

Knowledge and action and the doer are said to be of three types each in the sankhya doctrine, according to the difference in their modes or qualities know these from me.

 

sarva bhuteshu yena ekam
bhavam avyayam ikshate
avibhaktam vibhaktesu tat
gyanam viddhi satvikam

meJe&Yetles<eg ³esvewkebÀ YeeJeceJ³e³eceer#eles~
DeefJeYekeÌleeb efJeYekeÌles<eg leped%eeveb efJeef× meeeqÊJekeÀced~20~

O Arjuna, the knowledge which enables a person to perceive the oneness of the Imperishable is pune, know you.

 

prithaktvena tu yat gyanam
nanabhavan prithagvidhan
vetti sarveshu bhuteshu tat
gyanam viddhi rajasam

He=LekeÌlJesve leg ³eped%eeveb veevee YeeJeevHe=LeeqiJeOeeved~
JesefÊe meJex<eg Yetles<eg leped%eeveb efJeef× jepemeced~21~

The knowledge which sees different beings in different creatures, by reason of their separate identities, know that knowledge to be of passionate kind.

 

yat tu kritsnavat ekasmin
karya saktam ahaitukam
atatvarthavat alpam cha tat
tamasam udahritam

³eÊeg ke=ÀlmveJeoskeÀeeqmcevkeÀe³ex mekeÌlecenwlegkeÀced~
DeleÊJeeLe&JeouHeb ®e leÊeecemecegoeÛleced~22~

The knowledge which sees the body as one in which the whole is situated and remains attached to the body under this belief, know that unreal knowledge to be ‘inert’.

 

niyatam sangarahitam
angadveshatah kritam
aphalaprepsuna karmayat
tat satvikam uchyate

efve³eleb me²jefnlecejeieÜs<ele: ke=Àleced~
DeHeÀueÒesHmegvee keÀce& ³eÊelmeeeqÊJekeÀceg®³eles~23~

The work done according to the scriptures, without the sense of doer-ship without any hope for the rewards, by a man, free of dualities of likes and dislikes, that work is said to be ‘pure.’

 

yat tu kamepsuna karma
sahankarena va ounah
kriyate bahulayasam tat
rajasam udahritam

³eÊeg keÀecesHmegvee keÀce& meen¹ejsCe Jee Hegve:~
ef¬eÀ³eles yenguee³eemeb leêepemecegoeÛleced~24~

The work done with great efforts, by a person howing desires of rewards, who is not free of self sense is said to be of ‘passionate’ type.

 

anubandhan kshayam hinsam
unvekshya cha paurusham
mohat arambhyate karma
yat tat tamsam uchyate

DevegyevOeb #e³eb eEnmeeceveJes#³e ®e Heew©<eced~
ceesneoejY³eles keÀce& ³eÊeÊeecemeceg®³eles~25~

The work done out of sheer ignorance, without any concern for the resultant loss or violence, unmindful of ones capacity is said to be of ‘inert’ nature.

 

muktasanga anahamvadi
driityutsahasamanvitah
sidhyasidhyo nirvikarah
karta satvikah uchyate

cegkeÌleme²esçvenbJeeoer Oe=l³eglmeenmeceeqvJele:~
efme×e³eefme׳eesefve&efJe&keÀej: keÀlee& meeeqÊJekeÀ G®³eles~26~

One who is free from desires, does not speak proud words, full of zeal and having patience, unconcerned with the success or failure, free of happiness or sadness is ‘pure’.

 

ragi karmaphala prepsuh lubdhah
hinsatmakah ashuchih
harshashokanvitah karta
rajasah parikirtatah

jeieer keÀce&HeÀueÒesHmegueg&yOees eEnmeelcekeÀesçMegef®e:~
n<e&MeeskeÀeeqvJele: keÀlee& jepeme: HeefjkeÀerefle&le:~27~

The one who is desirous of rewards, is attached to work, greedy and violent in nature, having impure conduct, swayed by happiness and sadness, that doer is by ‘passionate’ kind.

 

ayuktah prakritah sthabdah
shathah naiskritikah alasah
vishadi chirghasutri cha
karta tamasah uchyate

De³egkeÌle: Òeeke=Àle: mleyOe: Meþes vew<ke=ÀeflekeÀesçueceme:
efJe<eeoer oerIe&met$eer ®e keÀlee& leeceme G®³eles~28~

Person of imbalanced mind, devoid of learning, proud, deceitful, destroyer of the means of livilihood of others of sad nature, procrastinor that one is calles of ‘inert’ type.

 

buddheh bhedam dhriteh cha
eva gunatah trividhim shrinu
prochyamanas ashesena
prithaktvena dhananjaya

yeg×sYexob Oe=les½ewJe iegCeleeqm$eefJeOeb Þe=Ceg~
Òees®³eceeveceMes<esCe He=LekeÌlJesve Oeve¡e³e~29~

Now hear O, Arjuna, from me, the distinctions of intelligence and of steadfastness, caused by the modes (qualities) which is of threefold.

 

pravritim cha nrivitim cha
karyakarye bhayabhaye
bandham moksham chaya
vettibuddhih sa partha satviki

ÒeJe=eEÊe ®e efveJe=eEÊe ®e keÀe³ee&keÀe³ex Ye³eeYe³es~
yevOeb cees#eb ®e ³ee JesefÊe yegef×: mee HeeLe& meeeqÊJekeÀer~30~

The intelligence that can distinguish between the action and non-action, what should be done and what binds the soul and what does not that intelligence is pure.

 

yayadharmam adharmam cha
karyam cha akaryam evacha
ayathavat prajanati buddhih
sa partha rajasi

³e³ee Oece&ceOece¥ ®e keÀe³e¥ ®eekeÀe³e&cesJe ®e~
De³eLeeJelÒepeeveeefle yegef×: mee HeeLe& jepemeer~31~

O, Partha, the intelligence which does not enable one to see the difference between the righteousness and sinfulness, action and non-action in reality, is said to be of ‘passionate’ kind.

 

adharmam dharmam iti ya
manyate tamasa avrita
sarvarthan viparitan cha
buddhih sa partha tamasi

DeOece¥ Oece&efceefle ³ee cev³eles lecemeeJe=lee~
meJee&Lee&eqvJeHejerleeb½e yegef×: mee HeeLe& leecemeer~32~

And, know that, O Arjuna, the inteligence covered by darkness treats sinfulness as righteousness and sees the opposite meanings of the elements that intelligence is ‘inert’ indeed.

 

dhritya yaya dharyate
manah pranendriyakriyah
yogena avyabhicharinya
dhritih sa partha satviki

Oe=l³ee ³e³ee Oeej³eles ceve: ÒeCeeceseqvê³eef¬eÀ³ee:~
³eesiesveeJ³eefYe®eeefjC³ee Oe=efle: mee HeeLe& meeeqÊJekeÀer~33~

O Arjuna, the unfaltering steadiness, united with concentration by which man controls his mind, life force and senses and uphold them, that steadiness is called ‘pure’.

 

yaya tu dharma kamanarthan
dhritya dharayate arjuna
prasangena phalakanchhi
dhritih sa partha rajasi

³e³ee leg Oece&keÀeceeLee&vOe=l³ee Oeej³elesçpeg&ve~
Òeme²sve HeÀueekeÀe*d#eer Oe=efle: mee HeeLe& jepemeer~34~

And O Son of Pritha (Arjuna), a person desiring the fruits of his actions, being steeped in steadiness, by which he upholds righteousness welth and actions, is called ‘passionate’.

 

yaya svapnam bhayam shokam
vishadam madam eva cha
na vimunchiti durmedhah
dhritih sa partha tamasi

³e³ee mJeHveb Ye³eb MeeskebÀ efJe<eeob ceocesJe ®e~
ve efJecegáeefle ogcexOee Oe=efle: HeeLe& leecemeer~35~

O Partha, evilmen do not give up sleep, fear, worry and pain and also madness by steadiness. Such steadiness is called. ‘inert’.

 

Sukham tu idanim trividham
Shvinu me bharatarshabha
Abhyasat ramate yatra
Dukhantam cha nigachhati

megKeb eqlJeoeveeR ef$eefJeOeb Þe=Ceg ces Yejle Je<e&~
DeY³eemeeêceles ³e$e og:Keevleb ®e efveie®íefle~36~

Now hear about the threefold happiness. O Best among Bharatas (Arjuna), the happiness in which the devotee practises and find the end of his sorrows.

 

yat tat agre visham
eva pariname amritopamum
tat sukham satvikam proktam
atmabuddhiprasadjam

³eÊeoûes efJe<eefceJe HeefjCeecesCece=leesHececed~
lelmegKeb meeeqÊJekebÀ ÒeeskeÌleceelceyegef×Òemeeopeced~37~

The happiness which is like poison in the beginning but results are like nectar, the happiness granted in the wisdom of god is ‘pure’.

 

vishayendriya samyogata yat
tat agre amritopamum
pariname visham eva tat
sukham rajasam smritam

efJe<e³eseqvê³emeb³eesieeÐeÊeoûesçce=leesHececed~
HeefjCeeces efJe<eefceJe lelmegKeb jepemeb mce=leced~38~

The happiness obtained through the union of the senses with their objects, that happines during the enjoyment, appears to be like nectar but result is like poison that happiness is ‘passionate’.

 

yat agre cha anubandhe cha
sukham mohanam atmanach
hidralasya pramadotham tat
tamasam udahritam

³eoûes ®eevegyevOes ®e megKeb ceesnveceelceve:~
efveêeuem³eÒeceeoeslLeb leÊeecemecegoeÛleced~39~

That happiness which at the beginning and at the end both, deludes the soul, caused by sleep, sloth and negligence is called ‘inert’ in nature.

 

na tat asti prithivyam na
divi deveshu va punah satvam
prakritajaih muktam yat
ebhih syat tribhih gunaih

ve leoefmle He=efLeJ³eeb Jee efoefJe osJes<eg Jee Hegve:~
meÊJeb Òeke=Àeflepewceg&keÌleeb ³eosefYe:m³eeeql$eefYeieg&Cew:~40~

O Arjuna, on the earth or in heaven, even among gods there is no one who is devvid of the three qualities (gunas) of nature.

 

brahmanakshatriyavisham
sudranama cha paramtapa
karmani pranibhaktani
svabhava prabhavaih gunaih

ye´eïeCe#eef$e³eefJeMeeb MetêeCeeb ®e HejvleHe~
keÀcee&efCe ÒeefJeYekeÌleeefve mJeYeeJeÒeYeJewieg&Cew:~41~

O Vanquisher of the Foes (Arjuna), the division of work, among the Brahmins, he kshatriyas, the vaishyas and of the Shudras, has been done according to their qualities born of the nature.

 

shamah damah tapah shaucham
kshantih arjavam eva cha
gyanam vigyanam astikyama
brahmakarma saabhavajam

Mecees ocemleHe: Meew®eb #eeefvlejepe&JecesJe ®e~
%eeveb efJe%eeveceeefmleke̳eb ye´ïekeÀce& mJeYeeJepeced~42~

Piousness, control of the senses, purity of mind, and body, forbearance and righteouness, forgiveness, simplicity faith in religion, knowledge of scription and God are the duties of the Brahmins born of their nature.

 

shaurayam tejah dhritih dakshyam
yuddhe cha api apalayanam
danam iswarbhavah cha
kshatram karma svabhavajama

Meew³e¥ lespees Oe=efleoe&#³eb ³eg×s ®eeH³eHeuee³evce~
oeveceeréejYeeJe½e #ee$eb keÀce& mJeYeeJepeced~43~

Bravey, vigour, patience, resourcefulness, not feeling away in battle, generosity and leadership are the duties of the kshatriyas born of their nature.

krishigaurakshavanijyam
vaishyakarma svabhavajam
paricharyatmakam karma
shudrashyapi svabhavajam

ke=Àef<eieewj#³eJeeefCep³eb JewM³ekeÀce& mJeYeeJepeced~
Heefj®e³ee&lcekebÀ keÀce& Metêm³eeefHe mJeYeeJepeced~44~

Agriculture, animal husbandry and trade are the qualities of the Vaishyas born out of their nature, and to serve all the castes (Varnas) is the duty of the shudras born of their nature.

 

sve sve karmani abhiratah
sansigidhim labhate narah
svakarmaniratah siddhim
yatha vindati tat shrinuh

mJes mJes keÀce&C³eefYejle: mebefmeeE× ueYeles vej:~
mJekeÀce&efvejle: efmeeE× ³eLee efJevoefle le®í=Ceg~45~

Men during their natural duties reach the supreme state, How being devoted to one’s duty one reaches perfection, that you hear from me.

 

yatha pravnitih bhutanam
yena sarvam idam tatam
sva karmana tam abhyarchya
siddhim vindati manavah

³ele: ÒeJe=efÊeYet&leeveeb ³esve meJe&efceob leleced~
mJekeÀce&Cee leceY³e®³e& efmeeE× efJevoefle ceeveJe:~46~

The supreme being of whom all the beings arise and who pervades this universe, by worshipping him by one’s own naturally assigned duties one reaches perfection.

 

shreyam svadharmah vigunah
pardharmat svanusthitat
svabhavaniyatam karma kurvam
ha apnoti kilbisham

Þes³eevmJeOeceex efJeiegCe: HejOecee&lmJevegefÿleeled~
mJeYeeefJeve³eleb keÀce& kegÀJe&VeeÒeesefle efkeÀequye<eced~47~

One own law, however defective is better than the law of the others however well observed, because while doing his duties orclained by the nature, a man does not in our sin.

 

sahjam karma kaunteya
sadhosam api na tyajeta
sarvarambhah hi doshena
dhumena agnih eva avritah

menpeb keÀce& keÀewvles³e meoes<eceefHe ve l³espeled~
meJee&jcYee efn oes<esCe OetcesveeeqiveefjJeeJe=lee:~48~

O Arjuna, One’s own natural work should not be given up even if defective, smoke covers fire, all the laws are covered by one defect or the other.

 

asaktabuddhih sarvatra
jitatma vigatsprihah
naiskarmya siddhim parmam
sanyasena adhigachhati

DemekeÌleyegef×: meJe&$e efpeleelcee efJeielemHe=n:~
vew<keÀc³e&efmeeE× Hejceeb meV³eemesveeefOeie®íefle~49~

Whose mind is free of attachments anywhere, having intelligence and having no desires with subdued self, can attain to the supreme state by renunciation.

 

siddhim praptah yatha brahma
tatha apnoti nibodha me
samasena eva kaunteya
histha gyanasya ya para

efmeeE× ÒeeHlees ³eLee ye´ïe leLee Òeesefle efveyeesOe ces~
meceemesvewJe keÀewvles³e efveÿe %eevem³e mee Heje~50~

O Son of kunti (Arjuna) now hear in briefl from me as to how one attained to perfection also reaches Brahman, that is the supreme fruition of wisdom.

 

budhya vishnuddhya yuktah
dhritya atmanam niyamya cha
shabdadin vishayan tyaktva
ragadveshau vyudasya cha

yeg×îee efJeMeg׳ee ³egkeÌlees Oe=l³eelceeveb efve³ec³e ®e~
MeyoeoereqvJe<e³eebml³ekeÌlJee jeieÜs<eew J³egom³e ®e~51~

Having pure intelligence, steadily controlling one’s self, having shunned the sounds and other objects of senses, becoming free of like and dislike.

 

viviktasevi laghavashi
yatvakkayamanasah
dhyanayogaparah nityam
vairagyam sanupashritah

efJeefJekeÌlemesJeer ueIJeeMeer ³eleJeekeÌkeÀe³eceeveme:~
O³eeve³eesieHejes efvel³eb Jewjei³eb mecegHeeefÞele:~52~

Living in clean land, eating frugally, subliving speech, mind and body, contantly engaged in meditation, well established in dispassion, living in seclusions.

 

ahamkaram balam darpam
kamam krodham parigraham
vinuchya nirmamah shantah
brahmabhayay kalpate.

Den¹ejb yeueb oHe¥ keÀeceb ¬eÀesOeb Heefjûenced~
efJeceg®³e eqvece&ce: Meevlees ye´ïeYet³ee³e keÀuHeles~53~

And free of pride, power, self-sense, desire, anger, possession, tranquil in mind, he becomes worthy of uniting with the Brahman.

 

brahmabhutah prasannatma na
shochati na kanchhati
samah sarveshu bhuteshu
madbhaktim labhate param

ye´ïeYetle: ÒemeVeelcee ve Mees®eefle ve keÀe*d#eefle~
mece: meJex<eg Yetles<eg ceÓeÅkeÌle ueYeles Hejeced~54~

Having become united with the brahman, of cheerful disposition he neither grieves nor desires, regarding all beings as alike. he attains to my state.

 

bhaktya mam abhijanti
yavan yah cha asmi tattvatah
tatah mam tattvatah
gyetva vishate tadantaram

YekeÌl³ee ceeceefYepeeveeefle ³eeJeev³e½eeeqmce leÊJele:~
lelees ceeb leÊJelees %eelJee efJeMeles leovevlejced~55~

Devotee knowing me well and truly, what Iam and what is my power, having known these elements through his devotion he dissolves in me.

 

sarvakarmani api sada
kurvanah madvapashrayah
matprasadat avapnoti
shashwatam padam avyayam

meJe&keÀcee&C³eefHe meoe kegÀJee&Cees ceodJ³eHeeÞe³e:~
celÒemeeoeoJeeÒeesefle Meeéeleb HeoceJ³e³eced~56~

Performing all actions, taking refuge in me, by my grace he obtains the eternal, Imperishable state or abode.

 

chetasa sarvakarmani mayi
sanyasya matparah
buddhiyogam upashritya
machhitiah satatam bhava

®eslemee meJe&keÀcee&efCe ceef³e meV³eme celHej:~
yegef׳eesiecegHeeefÞel³e ceeq®®eÊe: meleleb YeJe~57~

Mentally surrendering all your action to me, taking me to be the highest goal, being steadfast in discrimination, fix your mind contantly in me.

 

machhitah sarvadurgani
matprasadat tarishyasi
atha cheta tvam ahamkarat
na shrosyasi vinangakshyasi

ceeq®®eÊe: meJe&ogiee&efCe celÒemeeoeÊeefj<³eefme~
DeLe ®esÊJecen¹ejeVe Þees<³eefme efJeve*d#³eefme~58~

Fixing your thoughts upon me, by my grace, you shall transcend all the obstacles, but if driven by the sense of self you do not listen to me, you shall perish.

 

yat ahamkaram ashritya
na yotse iti manyase
mitha esh vyavasayah
te prakritih tvam niyokshyati

³eon¹ejceeefÞel³e ve ³eeslm³e Fefle cev³emes~
efceL³ew<e J³eJemee³emles Òeke=ÀeflemlJeeb efve³ees#³eefle~59~

Filled with the sense of self if youthink I will not fight. Your this resolve is useless, the nature will compel you to fight.

 

svabhavajena kaunteya nibaddhah
svena karmana kurtum
na ichhasi yat mohata
karishyasi avashah api tat

mJeYeeJepesve keÀewvles³e efveye×: mJesve keÀce&Cee~
keÀleg¥ ves®íefme ³evceesnelkeÀefj<³em³eJeMeesçefHe leled~60~

O son of kunti (Arjuna) bound by your own action born of your own nature, that you do not wish to perform, being deluded, you shall do it, as if compelled.

 

ishwarah sarvabhutanam
hriddeshe arjuna tisthati
brhramayam sarvabhutani
yantraruddrani mayaya

F&éej: meJe&Yetleeveeb ÛÎsMesçpeg&ve efleÿefle~
Ye´ece³evmeJe&Yetleeefve ³ev$eeª{eefve cee³e³ee~61~

O Arjuna, causing all being to believe, by his illusive power, as if riding on a machine, the lord dwells in the heart of all beings.

 

tam eva sharanam gachha
sarvabhavena bharata tat prasadat
param shantim sthanam
prapsyasi shashvatam

lecesJe MejCeb ie®í meJe&YeeJesve Yeejle~
lelÒemeeoelHejeb MeeeEvle ÒeeHm³eefme Meeéeleced~62~

Run to him for shelter with all your being, O Arjuna, by his grace only shall you obtain supreme peace and the eternal abode.

 

iti me gyanam akhyatam
guhyat guhyataram maya
vimrishya etet ashesena
yatha icchasi tatha kuru

Fefle les %eeveceeK³eeleb ieg¿eeÃg¿elejb ce³ee~
efJece=M³ewleoMes<esCe ³eLes®íefme leLee kegÀ©~63~

Thus the knowledge which is greater secret than all secrets, has been given to you by me, having considered it fully, now you act as you like.

 

sarvaguhyatamam bhuyah
shrinv me paramam vachah
isti asi me dridhamiti tato
vakshyami te hitam

meJe&ieg¿eleceb Yet³e: Þe=Ceg ceW Hejceb Je®e:~
Fäesçefme ces ¢{efceefle lelees Je#³eeefce les efnleced~64~

Listen to once gain to my supreme word most secret of all, because you are very dear to me, therefore I will tell you what is good for you.

 

manmanah bhava madbhaktah
madhaji mam namaskuru
mama eva asyasi satyam te
pratijane priyah asi me

cevcevee YeJe ceÓkeÌlees ceÐeepeer ceeb vecemkegÀ©~
ceecesJew<³eefme ml³eb les Òeeflepeeves efÒe³eesçefme ces~65~

Fix your thoughts upon me, be devoted to me, offer sacrifices to me, prostrate yourself before me, you shall then come to me alone, verify do I promise this to you, for you are very dear to me.

 

sarvadharman paritajya
mam ekam sharanam braja
aham tva sarvapapebhyah
makshayishyami ma shuchah

meJe&Oecee&vHeefjl³ep³e ceeceskebÀ MejCeb Je´pe~
Denb lJee meJe&HeeHesY³ees cees#eef³e<³eeefce cee Meg®e:~66~

Abandoning all dharmas (duties) come to me alone, I will liberate you from all sins, do not grieve.

 

idam te na atapskaya na
abhaktaya kadaschana
na cha ashushrushave vachyam
na cha mam yah abhyasuyati

Fob les veeleHemkeÀe³e veeYekeÌlee³e keÀoe®eve~
ve ®eeMegÞet<eJes Jee®³eb ve ®e ceeb ³eesçY³emet³eefle~67~

This knowledge is never to be spoken by you to one who is devoid of penances, or devotion, nor to one who does not serve, nor to one who does not listen, nor to one who denounces me.

 

yah imam paramam guhyam
madbhakteshu adhidhasyati
bhaktim mayi param kritva
mam eva esyati ashaushya

³e Fceb Hejceb ieg¿eb ceÓkeÌles<JeefYeOeem³eefle~
YeeÅkeÌle ceef³e Hejeb ke=ÀlJee ceecesJew<³el³emebMe³e:~68~

He who has supreme devotion in me, will teach this supreme secret to my devotees, shall undoubtedly come to me.