Bhagavad Gita

Bhagavad Gita

The Bhagavad Gita, a sacred Hindu scripture, is a conversation between Prince Arjun and Lord Krishn on the battlefield of Kurukshetra. It explores paths to liberation, emphasizes duty and righteousness, teaches selflessness and detachment, highlights the importance of equanimity and control of the mind, introduces the concepts of Atman and Brahman, and encourages devotion to God. This profound text has had a significant influence on Hindu philosophy, spirituality, and diverse schools of thought, appealing to seekers of spiritual wisdom worldwide.
The Srimad Bhagavad Gita, often referred to as the Bhagavad Gita, is a sacred Hindu scripture that is part of the Indian epic, the Mahabharata. It is a conversation between Prince Arjuna and Lord Krishna, who serves as his charioteer and guide. The Bhagavad Gita consists of 18 chapters and covers a wide range of philosophical and spiritual teachings. Here are some key aspects of the Bhagavad Gita: **Context**: The conversation between Arjuna and Krishna takes place on the battlefield of Kurukshetra, just before a great war. Arjuna is filled with doubt and moral dilemma about fighting in the war, as he sees his loved ones on both sides of the conflict. Krishna imparts spiritual wisdom to guide Arjuna through his doubts and dilemmas. **Paths to Liberation**: The Bhagavad Gita explores different paths to attain liberation (moksha) or self-realization. It describes three main paths: Karma Yoga (the path of selfless action), Bhakti Yoga (the path of devotion), and Jnana Yoga (the path of knowledge and wisdom). **Duty and Dharma**: The Gita emphasizes the importance of fulfilling one's duty (svadharma) in life. It teaches that one should perform their duties with dedication and without attachment to the results, while upholding righteousness and following their prescribed roles in society. **Selflessness and Detachment**: The Bhagavad Gita teaches the importance of selflessness and detachment from the fruits of one's actions. It emphasizes that one should perform their duties without seeking personal gain or being attached to success or failure. **Equanimity and Control of the Mind**: The Gita emphasizes the need for maintaining equanimity in the face of challenges and the importance of controlling one's mind and senses. It teaches that a disciplined and focused mind is essential for spiritual progress. **The Concept of Atman and Brahman**: The Bhagavad Gita introduces the concepts of Atman (the individual soul) and Brahman (the universal consciousness or divine reality). It teaches that the ultimate goal is to realize the oneness of the individual soul (Atman) with the supreme consciousness (Brahman). **Devotion to God**: The Gita encourages devotion to a personal form of God as a means of spiritual realization. It teaches that surrendering to God and cultivating a loving relationship with the divine can lead to liberation and eternal bliss. The Bhagavad Gita is highly regarded for its philosophical depth, moral teachings, and spiritual guidance. It has had a profound influence on Hindu philosophy, spirituality, and various schools of thought. Its teachings have also been embraced by people from different cultures and religions seeking spiritual wisdom and guidance.
Adhyay

Bhagavad Gita Adhyay Index

1 . Arjun Vishada Yoga

The Arjun Vishada-yoga, which consists of 47 shloks, serves as the opening chapter of the Bhagavad Gita. This chapter is situated within the larger context of the Mahabharat, specifically as the 23rd chapter of the Bhishma Parva, which is the sixth episode.

सञ्जय उवाच । दृष्ट्वा तु पाण्डवानीकं व्यूढं दुर्योधनस्तदा । आचार्यमुपसङ्गम्य राजा वचनमब्रवीत् ।। 2।।

sañjaya uvācha dṛiṣhṭvā tu pāṇḍavānīkaṁ vyūḍhaṁ duryodhanastadā āchāryamupasaṅgamya rājā vachanamabravīt

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सञ्जय उवाच दृष्ट्वा तु पाण्डवानीकं व्यूढं दुर्योधनस्तदा। आचार्यमुपसङ्गम्य राजा वचनमब्रवीत्।।1.2।।

sañjaya uvāca dṛṣṭvā tu pāṇḍavānīkaṃ vyūḍhaṃ duryodhanastadā। ācāryamupasaṅgamya rājā vacanamabravīt।।1.2।।

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पश्यैतां पाण्डुपुत्राणामाचार्य महतीं चमूम् । व्यूढां द्रुपदपुत्रेण तव शिष्येण धीमता ।। 3।।

paśhyaitāṁ pāṇḍu-putrāṇām āchārya mahatīṁ chamūm vyūḍhāṁ drupada-putreṇa tava śhiṣhyeṇa dhīmatā

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धृष्टकेतुश्चेकितान: काशिराजश्च वीर्यवान् | पुरुजित्कुन्तिभोजश्च शैब्यश्च नरपुङ्गव: || 5||

dhṛiṣhṭaketuśhchekitānaḥ kāśhirājaśhcha vīryavān purujit kuntibhojaśhcha śhaibyaśhcha nara-puṅgavaḥ

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युधामन्युश्च विक्रान्त उत्तमौजाश्च वीर्यवान् | सौभद्रो द्रौपदेयाश्च सर्व एव महारथा: || 6||

yudhāmanyuśhcha vikrānta uttamaujāśhcha vīryavān saubhadro draupadeyāśhcha sarva eva mahā-rathāḥ

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भवान्भीष्मश्च कर्णश्च कृपश्च समितिञ्जय: | अश्वत्थामा विकर्णश्च सौमदत्तिस्तथैव च || 8||

bhavānbhīṣhmaśhcha karṇaśhcha kṛipaśhcha samitiñjayaḥ aśhvatthāmā vikarṇaśhcha saumadattis tathaiva cha

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अयनेषु च सर्वेषु यथाभागमवस्थिता: | भीष्ममेवाभिरक्षन्तु भवन्त: सर्व एव हि || 11||

ayaneṣhu cha sarveṣhu yathā-bhāgamavasthitāḥ bhīṣhmamevābhirakṣhantu bhavantaḥ sarva eva hi

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तस्य सञ्जनयन्हर्षं कुरुवृद्ध: पितामह: | सिंहनादं विनद्योच्चै: शङ्खं दध्मौ प्रतापवान् || 12||

tasya sañjanayan harṣhaṁ kuru-vṛiddhaḥ pitāmahaḥ siṁha-nādaṁ vinadyochchaiḥ śhaṅkhaṁ dadhmau pratāpavān

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तत: शङ्खाश्च भेर्यश्च पणवानकगोमुखा: | सहसैवाभ्यहन्यन्त स शब्दस्तुमुलोऽभवत् || 13||

tataḥ śhaṅkhāśhcha bheryaśhcha paṇavānaka-gomukhāḥ sahasaivābhyahanyanta sa śhabdastumulo ’bhavat

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तत: श्वेतैर्हयैर्युक्ते महति स्यन्दने स्थितौ | माधव: पाण्डवश्चैव दिव्यौ शङ्खौ प्रदध्मतु: || 14||

tataḥ śhvetairhayairyukte mahati syandane sthitau mādhavaḥ pāṇḍavaśhchaiva divyau śhaṅkhau pradadhmatuḥ

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पाञ्चजन्यं हृषीकेशो देवदत्तं धनञ्जय: | पौण्ड्रं दध्मौ महाशङ्खं भीमकर्मा वृकोदर: || 15||

pāñchajanyaṁ hṛiṣhīkeśho devadattaṁ dhanañjayaḥ pauṇḍraṁ dadhmau mahā-śhaṅkhaṁ bhīma-karmā vṛikodaraḥ

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अनन्तविजयं राजा कुन्तीपुत्रो युधिष्ठिर: | नकुल: सहदेवश्च सुघोषमणिपुष्पकौ || 16||

anantavijayaṁ rājā kuntī-putro yudhiṣhṭhiraḥ nakulaḥ sahadevaśhcha sughoṣha-maṇipuṣhpakau

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काश्यश्च परमेष्वास: शिखण्डी च महारथ: | धृष्टद्युम्नो विराटश्च सात्यकिश्चापराजित: || 17||

kāśhyaśhcha parameṣhvāsaḥ śhikhaṇḍī cha mahā-rathaḥ dhṛiṣhṭadyumno virāṭaśhcha sātyakiśh chāparājitaḥ

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द्रुपदो द्रौपदेयाश्च सर्वश: पृथिवीपते | सौभद्रश्च महाबाहु: शङ्खान्दध्मु: पृथक् पृथक् || 18||

drupado draupadeyāśhcha sarvaśhaḥ pṛithivī-pate saubhadraśhcha mahā-bāhuḥ śhaṅkhāndadhmuḥ pṛithak pṛithak

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अथ व्यवस्थितान्दृष्ट्वा धार्तराष्ट्रान् कपिध्वज: | प्रवृत्ते शस्त्रसम्पाते धनुरुद्यम्य पाण्डव: ||20|| हृषीकेशं तदा वाक्यमिदमाह महीपते |

atha vyavasthitān dṛiṣhṭvā dhārtarāṣhṭrān kapi-dhwajaḥ pravṛitte śhastra-sampāte dhanurudyamya pāṇḍavaḥ hṛiṣhīkeśhaṁ tadā vākyam idam āha mahī-pate

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अर्जुन उवाच | सेनयोरुभयोर्मध्ये रथं स्थापय मेऽच्युत || 21||

arjuna uvācha senayor ubhayor madhye rathaṁ sthāpaya me ’chyuta

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यावदेतान्निरीक्षेऽहं योद्धुकामानवस्थितान् | कैर्मया सह योद्धव्यमस्मिन् रणसमुद्यमे || 22||

yāvadetān nirīkṣhe ’haṁ yoddhu-kāmān avasthitān kairmayā saha yoddhavyam asmin raṇa-samudyame

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योत्स्यमानानवेक्षेऽहं य एतेऽत्र समागता: | धार्तराष्ट्रस्य दुर्बुद्धेर्युद्धे प्रियचिकीर्षव: || 23||

yotsyamānān avekṣhe ’haṁ ya ete ’tra samāgatāḥ dhārtarāṣhṭrasya durbuddher yuddhe priya-chikīrṣhavaḥ

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सञ्जय उवाच | एवमुक्तो हृषीकेशो गुडाकेशेन भारत | सेनयोरुभयोर्मध्ये स्थापयित्वा रथोत्तमम् || 24||

sañjaya uvācha evam ukto hṛiṣhīkeśho guḍākeśhena bhārata senayor ubhayor madhye sthāpayitvā rathottamam

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भीष्मद्रोणप्रमुखत: सर्वेषां च महीक्षिताम् | उवाच पार्थ पश्यैतान्समवेतान्कुरूनिति || 25||

bhīṣhma-droṇa-pramukhataḥ sarveṣhāṁ cha mahī-kṣhitām uvācha pārtha paśhyaitān samavetān kurūn iti

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तत्रापश्यत्स्थितान् पार्थ: पितृ नथ पितामहान् | आचार्यान्मातुलान्भ्रातृ न्पुत्रान्पौत्रान्सखींस्तथा || 26|| श्वशुरान्सुहृदश्चैव सेनयोरुभयोरपि |

tatrāpaśhyat sthitān pārthaḥ pitṝīn atha pitāmahān āchāryān mātulān bhrātṝīn putrān pautrān sakhīṁs tathā śhvaśhurān suhṛidaśh chaiva senayor ubhayor api

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तान्समीक्ष्य स कौन्तेय: सर्वान्बन्धूनवस्थितान् || 27|| कृपया परयाविष्टो विषीदन्निदमब्रवीत् |

tān samīkṣhya sa kaunteyaḥ sarvān bandhūn avasthitān kṛipayā parayāviṣhṭo viṣhīdann idam abravīt

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अर्जुन उवाच | दृष्ट्वेमं स्वजनं कृष्ण युयुत्सुं समुपस्थितम् || 28|| सीदन्ति मम गात्राणि मुखं च परिशुष्यति |

arjuna uvācha dṛiṣhṭvemaṁ sva-janaṁ kṛiṣhṇa yuyutsuṁ samupasthitam sīdanti mama gātrāṇi mukhaṁ cha pariśhuṣhyati

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येषामर्थे काङ्क्षितं नो राज्यं भोगा: सुखानि च | त इमेऽवस्थिता युद्धे प्राणांस्त्यक्त्वा धनानि च || 33||

yeṣhām arthe kāṅkṣhitaṁ no rājyaṁ bhogāḥ sukhāni cha ta ime ’vasthitā yuddhe prāṇāṁs tyaktvā dhanāni cha

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आचार्या: पितर: पुत्रास्तथैव च पितामहा: | मातुला: श्वशुरा: पौत्रा: श्याला: सम्बन्धिनस्तथा || 34||

āchāryāḥ pitaraḥ putrās tathaiva cha pitāmahāḥ mātulāḥ śhvaśhurāḥ pautrāḥ śhyālāḥ sambandhinas tathā

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एतान्न हन्तुमिच्छामि घ्नतोऽपि मधुसूदन | अपि त्रैलोक्यराज्यस्य हेतो: किं नु महीकृते || 35||

etān na hantum ichchhāmi ghnato ’pi madhusūdana api trailokya-rājyasya hetoḥ kiṁ nu mahī-kṛite

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निहत्य धार्तराष्ट्रान्न: का प्रीति: स्याज्जनार्दन | पापमेवाश्रयेदस्मान्हत्वैतानाततायिन: || 36 ||

nihatya dhārtarāṣhṭrān naḥ kā prītiḥ syāj janārdana pāpam evāśhrayed asmān hatvaitān ātatāyinaḥ

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तस्मान्नार्हा वयं हन्तुं धार्तराष्ट्रान्स्वबान्धवान् | स्वजनं हि कथं हत्वा सुखिन: स्याम माधव || 37||

tasmān nārhā vayaṁ hantuṁ dhārtarāṣhṭrān sa-bāndhavān sva-janaṁ hi kathaṁ hatvā sukhinaḥ syāma mādhava

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यद्यप्येते न पश्यन्ति लोभोपहतचेतस: | कुलक्षयकृतं दोषं मित्रद्रोहे च पातकम् || 38||

yady apy ete na paśhyanti lobhopahata-chetasaḥ kula-kṣhaya-kṛitaṁ doṣhaṁ mitra-drohe cha pātakam

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कथं न ज्ञेयमस्माभि: पापादस्मान्निवर्तितुम् | कुलक्षयकृतं दोषं प्रपश्यद्भिर्जनार्दन || 39||

kathaṁ na jñeyam asmābhiḥ pāpād asmān nivartitum kula-kṣhaya-kṛitaṁ doṣhaṁ prapaśhyadbhir janārdana

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कुलक्षये प्रणश्यन्ति कुलधर्मा: सनातना: | धर्मे नष्टे कुलं कृत्स्नमधर्मोऽभिभवत्युत || 40||

kula-kṣhaye praṇaśhyanti kula-dharmāḥ sanātanāḥ dharme naṣhṭe kulaṁ kṛitsnam adharmo ’bhibhavaty uta

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सङ्करो नरकायैव कुलघ्नानां कुलस्य च | पतन्ति पितरो ह्येषां लुप्तपिण्डोदकक्रिया: || 42||

saṅkaro narakāyaiva kula-ghnānāṁ kulasya cha patanti pitaro hy eṣhāṁ lupta-piṇḍodaka-kriyāḥ

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दोषैरेतै: कुलघ्नानां वर्णसङ्करकारकै: | उत्साद्यन्ते जातिधर्मा: कुलधर्माश्च शाश्वता: || 43||

doṣhair etaiḥ kula-ghnānāṁ varṇa-saṅkara-kārakaiḥ utsādyante jāti-dharmāḥ kula-dharmāśh cha śhāśhvatāḥ

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उत्सन्नकुलधर्माणां मनुष्याणां जनार्दन | नरकेऽनियतं वासो भवतीत्यनुशुश्रुम || 44||

utsanna-kula-dharmāṇāṁ manuṣhyāṇāṁ janārdana narake ‘niyataṁ vāso bhavatītyanuśhuśhruma

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यदि मामप्रतीकारमशस्त्रं शस्त्रपाणय: | धार्तराष्ट्रा रणे हन्युस्तन्मे क्षेमतरं भवेत् || 46||

yadi mām apratīkāram aśhastraṁ śhastra-pāṇayaḥ dhārtarāṣhṭrā raṇe hanyus tan me kṣhemataraṁ bhavet

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सञ्जय उवाच | एवमुक्त्वार्जुन: सङ्ख्ये रथोपस्थ उपाविशत् | विसृज्य सशरं चापं शोकसंविग्नमानस: || 47||

sañjaya uvācha evam uktvārjunaḥ saṅkhye rathopastha upāviśhat visṛijya sa-śharaṁ chāpaṁ śhoka-saṁvigna-mānasaḥ

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2 . Sankhya Yoga

This chapter consists of 72 shlokas. The philosophical discussions and teachings are initiated in the second chapter of the Bhagavad Gita. Arjun, a skilled warrior, finds himself uncertain about the impending war. This uncertainty leads him to introspection and question life's purpose and meaning. Seeking answers, Arjun turns to Krishna and inquires about profound topics such as the nature of life, the Self, death, the afterlife, and the existence of deeper meanings and realities. Krishna responds to Arjun's queries, providing insights into concepts such as rebirth, samsara (the cycle of birth and death), the eternal Self-present within each individual, the universal Self that exists in everyone, different paths of yoga, the divine essence within, the nature of self-knowledge, and other significant ideas.

3 . Karmayoga

This chapter consists of 43 shlokas. After receiving Krishna's spiritual teachings in Chapter 2, Arjuna becomes even more perplexed and returns to his original dilemma. He starts questioning the significance of engaging in the war, considering the profound insights Krishna has shared regarding the pursuit of spiritual wisdom. In response, Krishna explains that avoiding action altogether is impossible since even refraining from work is itself an action. Krishna emphasizes that Arjuna has a responsibility to comprehend and fulfill his duty (dharma) because everything in the world is interconnected through the law of cause and effect. Every individual, regardless of gender, is bound by their actions. Those who act with selfish intentions create karmic causes, which in turn bind them to the resulting effects, be they favorable or unfavorable.

4 . Gyana Karma Sanyasayoga

This chapter consists of 42 shloks. Krishna tells Arjun that he has taught this spiritual path to the sages of ancient times. Arjun is puzzled by this, as Krishn was born more recently than those sages. Krishn explains that everyone is caught in the cycle of rebirth, but while Arjun doesn't remember his past lives, Krishn does. Whenever righteousness declines and people forget the purpose of life, Krishn returns to restore righteousness. Each time he comes back, he teaches about the inner Self that exists in all beings. Towards the end of the chapter, the discussion shifts back to the importance of selfless action and the need to determine the right course of action, performing it as one's duty without being attached to the results or rewards. Krishn reveals that the key to living a liberated life is to engage in outer actions while maintaining inner renunciation. According to Krishn, action leads to knowledge, and selfless action leads to spiritual awakening. The fourth chapter marks the beginning of Krishn gradually unveiling his divine nature to Arjun.

5 . Karma Sanyasayoga

This chapter consists of 29 shloks. The chapter begins by highlighting the conflict between two paths in Indian tradition: the life of renunciation taken by monks, and the life of householders who have family and worldly attachments. Arjun asks Krishn which path is superior. Krishn responds by explaining that both paths ultimately lead to the same goal, but the path of selfless action and service, combined with inner detachment, is considered better. Krishn asserts that these different paths, when pursued with sincerity, lead to self-knowledge. This knowledge leads to realizing the universal, transcendent Godhead, the divine essence present in all beings, and ultimately to Brahman—Krishn himself. The concluding shloks of the chapter emphasize that those who have attained self-realization live without fear, anger, or desire. They experience inner freedom at all times. It is worth noting that Chapter 5 contains some conflicting ideas and possible additions, such as the shlok stating a sage's goal is to realize the impersonal Brahman followed by a shlok stating the goal is to realize the personal God, Krishn.

6 . Dhyanayoga (Aatmasamyamyoga)

This chapter has 47 shloks. The chapter continues Krishna's teachings on selfless work and the nature of those who have renounced the desire for personal gain. Krishn explains that such self-realized individuals remain impartial towards friends and enemies, transcending the notions of good and evil. They treat both supporters and opponents with equal equanimity, as they have attained the pinnacle of consciousness. Shlokas 6.10 and onwards provide a summary of the principles of Yoga and meditation in a simpler form, resembling Patanjali's Yogasutra. It discusses the characteristics of a true yogi and the necessary qualities to reach a state of harboring no ill will towards anyone.

7 . Gyana Vigyanayoga

This chapter has 30 shloks. The seventh chapter begins with Krishn continuing his discourse to Arjun. He delves into the concepts of jnana (knowledge) and vijnana (realization, understanding), drawing upon the framework of the Prakriti-Purusha (matter-Self) from the Samkhya school of Hindu philosophy, as well as the Maya-Brahman framework of Vedanta. The chapter highlights that ignorance and attachment to the transient and illusory nature of Maya are the causes of evil. It emphasizes that attaining Self-knowledge and uniting with Purusha (Krishn) are the ultimate goals of any spiritual endeavor.

8 . Akshara Brahmayoga

This chapter consists 28 shloks. The chapter begins with Arjun posing questions regarding the nature of Brahman and the concept of karma. Krishn responds by stating that his own supreme nature is the imperishable Brahman, and that he exists within every being as the adhyatman (innermost Self). Krishn further explains that all beings possess a temporary physical body and an eternal Self, and that the divine essence of "Krishn as Lord" resides within each and every creature. The chapter explores cosmology, contemplating the nature of death and rebirth. It delves into eschatology, discussing the significance of one's final thoughts before death, the distinctions between the material and spiritual worlds, and the divergent paths that the Self may take after death.

9 . Raja Vidya Raja Guhyayoga

This consists of 34 verses. In Chapter 9, Krishn continues his discourse while Arjun attentively listens. Krishn explains that he pervades everything in an unmanifested form, existing everywhere, yet remaining unaffected by any limitations. He describes how time cycles come to an end, dissolution occurs, and then he initiates a new cycle, subjecting everything to the laws of nature (Prakriti). Krishn compares himself to the father and mother of the universe, the Om sound, the three Vedas, the seed from which life arises, the ultimate goal of existence, and the sanctuary and dwelling place for all. The chapter emphasizes the importance of the devotional worship of Krishna.

10 . Vibhutiyoga

This chapter consists of 42 shloks. When Arjun inquires about the divine manifestations (Vibhuti) of Krishn, he explains that all entities are forms of himself. Krishn reveals his divine nature in greater detail, describing himself as the ultimate cause of both material and spiritual existence. He transcends all dualities and opposites. Upon Arjun's request, Krishn enumerates his major opulences. He states that he is the innermost Self, the atman, present in all beings. He is also the compassionate Vishnu, Surya, Indra, Shiva-Rudra, Ananta, Yama, as well as the Om, Vedic sages, time, the Gayatri mantra, and the science of Self-knowledge. Krishn further declares, "Among the Pandavas, I am Arjun," indicating that he manifests in all beings, including Arjun. He also affirms his presence as Rama by stating, "Among the wielders of weapons, I am Rama." Arjun accepts Krishn as the purushottama, the Supreme Being.

11 . Vishvarupa Darshanayoga

Upon Arjun's request, Krishn manifests his "universal form" (Viśvarūpa). This concept can be found in the Rigveda and various later Hindu texts, symbolizing the eternal presence of atman (Self) and Brahman (Absolute Reality) permeating all beings and existence. In Chapter 11, as described by Eknath Eswaran, Arjun experiences two stages of samadhi. Initially, he enters savikalpa samadhi, where he perceives a specific form. Later, he transcends into nirvikalpa samadhi, perceiving the universal form, thereby gaining a deeper understanding of Krishn.

12 . Bhaktiyoga

This chapter consists of 20 shloks. In this chapter, Krishn extols the path of love and devotion towards God. Krishn describes the practice of devotional service known as Bhakti yoga. According to Easwaran, this chapter offers a "significantly easier" path for most people to recognize and love God through an anthropomorphic representation. God can be perceived as a compassionate father, a nurturing mother, a wise friend, a passionate beloved, or even a playful child, as explained by Easwaran. The text emphasizes that combining action with inner detachment and loving Krishn as a personal God leads to inner peace. In the final eight shlokas of this chapter, Krishn declares his love for those who show compassion towards all living beings, possess contentment regardless of circumstances, live a selfless and impartial life, remaining unaffected by temporary pleasure or pain, and neither seeking praise nor becoming disheartened by criticism.

13 . Kshetra Kshetragya Vibhagayoga

This chapter consists of 34 shloks. The chapter begins with Krishn continuing his discourse. He explains the distinction between the temporary and perishable physical body (kshetra) and the eternal and unchanging Self (kshetrajna). The teachings highlight the difference between ahamkara (ego) and atman (Self), as well as the distinction between individual consciousness and universal consciousness. The knowledge of one's true self is intricately connected to the realization of the Self. The 13th shloka of the Gita provides a clear exposition of the Samkhya philosophy, as it elucidates the difference between the material world (field) and the knower (Self), prakriti and purusha.

14 . Gunatraya Vibhagayoga

This chapter consists of 27 shloks. Krishn continues his discourse, building upon the teachings from the previous chapter. Krishn explains the distinction between purusha (the eternal self) and prakriti (the material nature), using the framework of the three gunas (qualities or tendencies) – sattva, rajas, and tamas. These gunas encompass various human experiences and determine the characteristics of individuals. According to the text, all phenomena and personal identities are a blend of these three gunas, which are constantly changing in their proportions. The gunas influence the ego but do not affect the eternal Self. This chapter also draws upon Samkhya theories as a foundation for its teachings.

इदं ज्ञानमुपाश्रित्य मम साधर्म्यमागता: | सर्गेऽपि नोपजायन्ते प्रलये न व्यथन्ति च || 2||

idaṁ jñānam upāśhritya mama sādharmyam āgatāḥ sarge ’pi nopajāyante pralaye na vyathanti cha

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तत्र सत्त्वं निर्मलत्वात्प्रकाशकमनामयम् | सुखसङ्गेन बध्नाति ज्ञानसङ्गेन चानघ || 6||

tatra sattvaṁ nirmalatvāt prakāśhakam anāmayam sukha-saṅgena badhnāti jñāna-saṅgena chānagha

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रजो रागात्मकं विद्धि तृष्णासङ्गसमुद्भवम् | तन्निबध्नाति कौन्तेय कर्मसङ्गेन देहिनम् || 7||

rajo rāgātmakaṁ viddhi tṛiṣhṇā-saṅga-samudbhavam tan nibadhnāti kaunteya karma-saṅgena dehinam

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तमस्त्वज्ञानजं विद्धि मोहनं सर्वदेहिनाम् | प्रमादालस्यनिद्राभिस्तन्निबध्नाति भारत || 8||

tamas tv ajñāna-jaṁ viddhi mohanaṁ sarva-dehinām pramādālasya-nidrābhis tan nibadhnāti bhārata

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सत्त्वं सुखे सञ्जयति रज: कर्मणि भारत | ज्ञानमावृत्य तु तम: प्रमादे सञ्जयत्युत || 9||

sattvaṁ sukhe sañjayati rajaḥ karmaṇi bhārata jñānam āvṛitya tu tamaḥ pramāde sañjayaty uta

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रजस्तमश्चाभिभूय सत्त्वं भवति भारत | रज: सत्त्वं तमश्चैव तम: सत्त्वं रजस्तथा || 10||

rajas tamaśh chābhibhūya sattvaṁ bhavati bhārata rajaḥ sattvaṁ tamaśh chaiva tamaḥ sattvaṁ rajas tathā

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सर्वद्वारेषु देहेऽस्मिन्प्रकाश उपजायते | ज्ञानं यदा तदा विद्याद्विवृद्धं सत्त्वमित्युत || 11|| लोभ: प्रवृत्तिरारम्भ: कर्मणामशम: स्पृहा | रजस्येतानि जायन्ते विवृद्धे भरतर्षभ || 12|| अप्रकाशोऽप्रवृत्तिश्च प्रमादो मोह एव च | तमस्येतानि जायन्ते विवृद्धे कुरुनन्दन || 13||

sarva-dvāreṣhu dehe ’smin prakāśha upajāyate jñānaṁ yadā tadā vidyād vivṛiddhaṁ sattvam ity uta lobhaḥ pravṛittir ārambhaḥ karmaṇām aśhamaḥ spṛihā rajasy etāni jāyante vivṛiddhe bharatarṣhabha aprakāśho ’pravṛittiśh cha pramādo moha eva cha tamasy etāni jāyante vivṛiddhe kuru-nandana

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कर्मण: सुकृतस्याहु: सात्त्विकं निर्मलं फलम् | रजसस्तु फलं दु:खमज्ञानं तमस: फलम् || 16||

karmaṇaḥ sukṛitasyāhuḥ sāttvikaṁ nirmalaṁ phalam rajasas tu phalaṁ duḥkham ajñānaṁ tamasaḥ phalam

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सत्त्वात्सञ्जायते ज्ञानं रजसो लोभ एव च | प्रमादमोहौ तमसो भवतोऽज्ञानमेव च || 17||

sattvāt sañjāyate jñānaṁ rajaso lobha eva cha pramāda-mohau tamaso bhavato ’jñānam eva cha

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ऊर्ध्वं गच्छन्ति सत्त्वस्था मध्ये तिष्ठन्ति राजसा: | जघन्यगुणवृत्तिस्था अधो गच्छन्ति तामसा: || 18||

ūrdhvaṁ gachchhanti sattva-sthā madhye tiṣhṭhanti rājasāḥ jaghanya-guṇa-vṛitti-sthā adho gachchhanti tāmasāḥ

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नान्यं गुणेभ्य: कर्तारं यदा द्रष्टानुपश्यति | गुणेभ्यश्च परं वेत्ति मद्भावं सोऽधिगच्छति || 19||

nānyaṁ guṇebhyaḥ kartāraṁ yadā draṣhṭānupaśhyati guṇebhyaśh cha paraṁ vetti mad-bhāvaṁ so ’dhigachchhati

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गुणानेतानतीत्य त्रीन्देही देहसमुद्भवान् | जन्ममृत्युजरादु:खैर्विमुक्तोऽमृतमश्रुते || 20||

guṇān etān atītya trīn dehī deha-samudbhavān janma-mṛityu-jarā-duḥkhair vimukto ’mṛitam aśhnute

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अर्जुन उवाच | कैर्लिङ्गैस्त्रीन्गुणानेतानतीतो भवति प्रभो | किमाचार: कथं चैतांस्त्रीन्गुणानतिवर्तते || 21||

arjuna uvācha kair liṅgais trīn guṇān etān atīto bhavati prabho kim āchāraḥ kathaṁ chaitāns trīn guṇān ativartate

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मां च योऽव्यभिचारेण भक्तियोगेन सेवते | स गुणान्समतीत्यैतान्ब्रह्मभूयाय कल्पते || 26||

māṁ cha yo ’vyabhichāreṇa bhakti-yogena sevate sa guṇān samatītyaitān brahma-bhūyāya kalpate

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ब्रह्मणो हि प्रतिष्ठाहममृतस्याव्ययस्य च | शाश्वतस्य च धर्मस्य सुखस्यैकान्तिकस्य च || 27||

brahmaṇo hi pratiṣhṭhāham amṛitasyāvyayasya cha śhāśhvatasya cha dharmasya sukhasyaikāntikasya cha

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यदा सत्त्वे प्रवृद्धे तु प्रलयं याति देहभृत् | तदोत्तमविदां लोकानमलान्प्रतिपद्यते || 14|| रजसि प्रलयं गत्वा कर्मसङ्गिषु जायते | तथा प्रलीनस्तमसि मूढयोनिषु जायते || 15||

yadā sattve pravṛiddhe tu pralayaṁ yāti deha-bhṛit tadottama-vidāṁ lokān amalān pratipadyate rajasi pralayaṁ gatvā karma-saṅgiṣhu jāyate tathā pralīnas tamasi mūḍha-yoniṣhu jāyate

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श्रीभगवानुवाच | प्रकाशं च प्रवृत्तिं च मोहमेव च पाण्डव | न द्वेष्टि सम्प्रवृत्तानि न निवृत्तानि काङ् क्षति || 22|| उदासीनवदासीनो गुणैर्यो न विचाल्यते | गुणा वर्तन्त इत्येवं योऽवतिष्ठति नेङ्गते || 23||

śhrī-bhagavān uvācha prakāśhaṁ cha pravṛittiṁ cha moham eva cha pāṇḍava na dveṣhṭi sampravṛittāni na nivṛittāni kāṅkṣhati udāsīna-vad āsīno guṇair yo na vichālyate guṇā vartanta ity evaṁ yo ’vatiṣhṭhati neṅgate

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समदु:खसुख: स्वस्थ: समलोष्टाश्मकाञ्चन: | तुल्यप्रियाप्रियो धीरस्तुल्यनिन्दात्मसंस्तुति: || 24|| मानापमानयोस्तुल्यस्तुल्यो मित्रारिपक्षयो: | सर्वारम्भपरित्यागी गुणातीत: स उच्यते || 25||

sama-duḥkha-sukhaḥ sva-sthaḥ sama-loṣhṭāśhma-kāñchanaḥ tulya-priyāpriyo dhīras tulya-nindātma-sanstutiḥ

mānāpamānayos tulyas tulyo mitrāri-pakṣhayoḥ sarvārambha-parityāgī guṇātītaḥ sa uchyate

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15 . Purushottamayoga

This chapter consists of 20 shloks. The fifteenth chapter delves into Krishn's theology, specifically in the Vaishnava Bhakti tradition of Hinduism. Krishn discusses the nature of God, as explained by Easwaran, where God not only transcends the temporary physical body (matter) but also surpasses the individual soul (Self) present in every being. According to Franklin Edgerton, the shlokas in this chapter, along with certain verses from other chapters, establish dualistic metaphysics in the Gita.

श्रीभगवानुवाच | ऊर्ध्वमूलमध:शाखमश्वत्थं प्राहुरव्ययम् | छन्दांसि यस्य पर्णानि यस्तं वेद स वेदवित् || 1||

śhrī-bhagavān uvācha ūrdhva-mūlam adhaḥ-śhākham aśhvatthaṁ prāhur avyayam chhandānsi yasya parṇāni yas taṁ veda sa veda-vit

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अधश्चोर्ध्वं प्रसृतास्तस्य शाखा गुणप्रवृद्धा विषयप्रवाला: | अधश्च मूलान्यनुसन्ततानि कर्मानुबन्धीनि मनुष्यलोके || 2||

adhaśh chordhvaṁ prasṛitās tasya śhākhā guṇa-pravṛiddhā viṣhaya-pravālāḥ adhaśh cha mūlāny anusantatāni karmānubandhīni manuṣhya-loke

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निर्मानमोहा जितसङ्गदोषा अध्यात्मनित्या विनिवृत्तकामा: | द्वन्द्वैर्विमुक्ता: सुखदु:खसंज्ञै र्गच्छन्त्यमूढा: पदमव्ययं तत् || 5||

nirmāna-mohā jita-saṅga-doṣhā adhyātma-nityā vinivṛitta-kāmāḥ dvandvair vimuktāḥ sukha-duḥkha-sanjñair gachchhanty amūḍhāḥ padam avyayaṁ tat

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न तद्भासयते सूर्यो न शशाङ्को न पावक: | यद्गत्वा न निवर्तन्ते तद्धाम परमं मम || 6||

na tad bhāsayate sūryo na śhaśhāṅko na pāvakaḥ yad gatvā na nivartante tad dhāma paramaṁ mama

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ममैवांशो जीवलोके जीवभूत: सनातन: | मन:षष्ठानीन्द्रियाणि प्रकृतिस्थानि कर्षति || 7||

mamaivānśho jīva-loke jīva-bhūtaḥ sanātanaḥ manaḥ-ṣhaṣhṭhānīndriyāṇi prakṛiti-sthāni karṣhati

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शरीरं यदवाप्नोति यच्चाप्युत्क्रामतीश्वर: | गृहीत्वैतानि संयाति वायुर्गन्धानिवाशयात् || 8||

śharīraṁ yad avāpnoti yach chāpy utkrāmatīśhvaraḥ gṛihītvaitāni sanyāti vāyur gandhān ivāśhayāt

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श्रोत्रं चक्षु: स्पर्शनं च रसनं घ्राणमेव च | अधिष्ठाय मनश्चायं विषयानुपसेवते || 9||

śhrotraṁ chakṣhuḥ sparśhanaṁ cha rasanaṁ ghrāṇam eva cha adhiṣhṭhāya manaśh chāyaṁ viṣhayān upasevate

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उत्क्रामन्तं स्थितं वापि भुञ्जानं वा गुणान्वितम् | विमूढा नानुपश्यन्ति पश्यन्ति ज्ञानचक्षुष: || 10||

utkrāmantaṁ sthitaṁ vāpi bhuñjānaṁ vā guṇānvitam vimūḍhā nānupaśhyanti paśhyanti jñāna-chakṣhuṣhaḥ

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यतन्तो योगिनश्चैनं पश्यन्त्यात्मन्यवस्थितम् | यतन्तोऽप्यकृतात्मानो नैनं पश्यन्त्यचेतस: || 11||

yatanto yoginaśh chainaṁ paśhyanty ātmany avasthitam yatanto ‘py akṛitātmāno nainaṁ paśhyanty achetasaḥ

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यदादित्यगतं तेजो जगद्भासयतेऽखिलम् | यच्चन्द्रमसि यच्चाग्नौ तत्तेजो विद्धि मामकम् || 12||

yad āditya-gataṁ tejo jagad bhāsayate ’khilam yach chandramasi yach chāgnau tat tejo viddhi māmakam

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गामाविश्य च भूतानि धारयाम्यहमोजसा | पुष्णामि चौषधी: सर्वा: सोमो भूत्वा रसात्मक: || 13||

gām āviśhya cha bhūtāni dhārayāmy aham ojasā puṣhṇāmi chauṣhadhīḥ sarvāḥ somo bhūtvā rasātmakaḥ

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अहं वैश्वानरो भूत्वा प्राणिनां देहमाश्रित: | प्राणापानसमायुक्त: पचाम्यन्नं चतुर्विधम् || 14||

ahaṁ vaiśhvānaro bhūtvā prāṇināṁ deham āśhritaḥ prāṇāpāna-samāyuktaḥ pachāmy annaṁ chatur-vidham

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सर्वस्य चाहं हृदि सन्निविष्टो मत्त: स्मृतिर्ज्ञानमपोहनं च | वेदैश्च सर्वैरहमेव वेद्यो वेदान्तकृद्वेदविदेव चाहम् || 15||

sarvasya chāhaṁ hṛidi sanniviṣhṭo mattaḥ smṛitir jñānam apohanaṁ cha vedaiśh cha sarvair aham eva vedyo vedānta-kṛid veda-vid eva chāham

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द्वाविमौ पुरुषौ लोके क्षरश्चाक्षर एव च | क्षर: सर्वाणि भूतानि कूटस्थोऽक्षर उच्यते || 16||

dvāv imau puruṣhau loke kṣharaśh chākṣhara eva cha kṣharaḥ sarvāṇi bhūtāni kūṭa-stho ’kṣhara uchyate

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उत्तम: पुरुषस्त्वन्य: परमात्मेत्युदाहृत: | यो लोकत्रयमाविश्य बिभर्त्यव्यय ईश्वर: || 17||

uttamaḥ puruṣhas tv anyaḥ paramātmety udāhṛitaḥ yo loka-trayam āviśhya bibharty avyaya īśhvaraḥ

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यस्मात्क्षरमतीतोऽहमक्षरादपि चोत्तम: | अतोऽस्मि लोके वेदे च प्रथित: पुरुषोत्तम: || 18||

yasmāt kṣharam atīto ’ham akṣharād api chottamaḥ ato ’smi loke vede cha prathitaḥ puruṣhottamaḥ

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यो मामेवमसम्मूढो जानाति पुरुषोत्तमम् | स सर्वविद्भजति मां सर्वभावेन भारत || 19||

yo mām evam asammūḍho jānāti puruṣhottamam sa sarva-vid bhajati māṁ sarva-bhāvena bhārata

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इति गुह्यतमं शास्त्रमिदमुक्तं मयानघ | एतद्बुद्ध्वा बुद्धिमान्स्यात्कृतकृत्यश्च भारत || 20||

iti guhyatamaṁ śhāstram idam uktaṁ mayānagha etad buddhvā buddhimān syāt kṛita-kṛityaśh cha bhārata

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न रूपमस्येह तथोपलभ्यते नान्तो न चादिर्न च सम्प्रतिष्ठा | अश्वत्थमेनं सुविरूढमूल मसङ्गशस्त्रेण दृढेन छित्त्वा || 3|| तत: पदं तत्परिमार्गितव्यं यस्मिन्गता न निवर्तन्ति भूय: | तमेव चाद्यं पुरुषं प्रपद्ये यत: प्रवृत्ति: प्रसृता पुराणी || 4||

na rūpam asyeha tathopalabhyate nānto na chādir na cha sampratiṣhṭhā aśhvattham enaṁ su-virūḍha-mūlam asaṅga-śhastreṇa dṛiḍhena chhittvā tataḥ padaṁ tat parimārgitavyaṁ yasmin gatā na nivartanti bhūyaḥ tam eva chādyaṁ puruṣhaṁ prapadye yataḥ pravṛittiḥ prasṛitā purāṇī

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16 . Daivasura Sampad Vibhagayoga

This chapter consists of 24 shloks. Krishn identifies certain human traits as divine and others as demonic. He explains that qualities such as truthfulness, self-restraint, sincerity, love for others, the desire to serve, detachment, avoidance of anger and harm to living beings, fairness, compassion, and patience are signs of the divine nature. On the contrary, qualities like cruelty, conceit, hypocrisy, and inhumanity are considered demonic, as stated by Krishn. It is suggested that some shlokas in Chapter 16 might contain arguments against other Indian religions, according to Basham.

दम्भो दर्पोऽभिमानश्च क्रोध: पारुष्यमेव च | अज्ञानं चाभिजातस्य पार्थ सम्पदमासुरीम् || 4||

dambho darpo ’bhimānaśh cha krodhaḥ pāruṣhyam eva cha ajñānaṁ chābhijātasya pārtha sampadam āsurīm

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दैवी सम्पद्विमोक्षाय निबन्धायासुरी मता | मा शुच: सम्पदं दैवीमभिजातोऽसि पाण्डव || 5||

daivī sampad vimokṣhāya nibandhāyāsurī matā mā śhuchaḥ sampadaṁ daivīm abhijāto ’si pāṇḍava

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द्वौ भूतसर्गौ लोकेऽस्मिन्दैव आसुर एव च | दैवो विस्तरश: प्रोक्त आसुरं पार्थ मे शृणु || 6||

dvau bhūta-sargau loke ’smin daiva āsura eva cha daivo vistaraśhaḥ prokta āsuraṁ pārtha me śhṛiṇu

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प्रवृत्तिं च निवृत्तिं च जना न विदुरासुरा: | न शौचं नापि चाचारो न सत्यं तेषु विद्यते || 7||

pravṛittiṁ cha nivṛittiṁ cha janā na vidur āsurāḥ na śhauchaṁ nāpi chāchāro na satyaṁ teṣhu vidyate

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असत्यमप्रतिष्ठं ते जगदाहुरनीश्वरम् | अपरस्परसम्भूतं किमन्यत्कामहैतुकम् || 8||

asatyam apratiṣhṭhaṁ te jagad āhur anīśhvaram aparaspara-sambhūtaṁ kim anyat kāma-haitukam

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एतां दृष्टिमवष्टभ्य नष्टात्मानोऽल्पबुद्धय: | प्रभवन्त्युग्रकर्माण: क्षयाय जगतोऽहिता: || 9||

etāṁ dṛiṣhṭim avaṣhṭabhya naṣhṭātmāno ’lpa-buddhayaḥ prabhavanty ugra-karmāṇaḥ kṣhayāya jagato ’hitāḥ

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काममाश्रित्य दुष्पूरं दम्भमानमदान्विता: | मोहाद्गृहीत्वासद्ग्राहान्प्रवर्तन्तेऽशुचिव्रता: || 10||

kāmam āśhritya duṣhpūraṁ dambha-māna-madānvitāḥ mohād gṛihītvāsad-grāhān pravartante ’śhuchi-vratāḥ

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चिन्तामपरिमेयां च प्रलयान्तामुपाश्रिता: | कामोपभोगपरमा एतावदिति निश्चिता: || 11||

chintām aparimeyāṁ cha pralayāntām upāśhritāḥ kāmopabhoga-paramā etāvad iti niśhchitāḥ

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आशापाशशतैर्बद्धा: कामक्रोधपरायणा: | ईहन्ते कामभोगार्थमन्यायेनार्थसञ्जयान् || 12||

āśhā-pāśha-śhatair baddhāḥ kāma-krodha-parāyaṇāḥ īhante kāma-bhogārtham anyāyenārtha-sañchayān

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अनेकचित्तविभ्रान्ता मोहजालसमावृता: | प्रसक्ता: कामभोगेषु पतन्ति नरकेऽशुचौ || 16||

aneka-chitta-vibhrāntā moha-jāla-samāvṛitāḥ prasaktāḥ kāma-bhogeṣhu patanti narake ’śhuchau

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आत्मसम्भाविता: स्तब्धा धनमानमदान्विता: | यजन्ते नामयज्ञैस्ते दम्भेनाविधिपूर्वकम् || 17||

ātma-sambhāvitāḥ stabdhā dhana-māna-madānvitāḥ yajante nāma-yajñais te dambhenāvidhi-pūrvakam

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अहङ्कारं बलं दर्पं कामं क्रोधं च संश्रिता: | मामात्मपरदेहेषु प्रद्विषन्तोऽभ्यसूयका: || 18||

ahankāraṁ balaṁ darpaṁ kāmaṁ krodhaṁ cha sanśhritāḥ mām ātma-para-deheṣhu pradviṣhanto ’bhyasūyakāḥ

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त्रिविधं नरकस्येदं द्वारं नाशनमात्मन: | काम: क्रोधस्तथा लोभस्तस्मादेतत्त्रयं त्यजेत् || 21||

tri-vidhaṁ narakasyedaṁ dvāraṁ nāśhanam ātmanaḥ kāmaḥ krodhas tathā lobhas tasmād etat trayaṁ tyajet

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एतैर्विमुक्त: कौन्तेय तमोद्वारैस्त्रिभिर्नर: | आचरत्यात्मन: श्रेयस्ततो याति परां गतिम् || 22||

etair vimuktaḥ kaunteya tamo-dvārais tribhir naraḥ ācharaty ātmanaḥ śhreyas tato yāti parāṁ gatim

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य: शास्त्रविधिमुत्सृज्य वर्तते कामकारत: | न स सिद्धिमवाप्नोति न सुखं न परां गतिम् || 23||

yaḥ śhāstra-vidhim utsṛijya vartate kāma-kārataḥ na sa siddhim avāpnoti na sukhaṁ na parāṁ gatim

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तस्माच्छास्त्रं प्रमाणं ते कार्याकार्यव्यवस्थितौ | ज्ञात्वा शास्त्रविधानोक्तं कर्म कर्तुमिहार्हसि || 24||

tasmāch chhāstraṁ pramāṇaṁ te kāryākārya-vyavasthitau jñātvā śhāstra-vidhānoktaṁ karma kartum ihārhasi

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श्रीभगवानुवाच | अभयं सत्त्वसंशुद्धिर्ज्ञानयोगव्यवस्थिति: | दानं दमश्च यज्ञश्च स्वाध्यायस्तप आर्जवम् || 1|| अहिंसा सत्यमक्रोधस्त्याग: शान्तिरपैशुनम् | दया भूतेष्वलोलुप्त्वं मार्दवं ह्रीरचापलम् || 2|| तेज: क्षमा धृति: शौचमद्रोहोनातिमानिता | भवन्ति सम्पदं दैवीमभिजातस्य भारत || 3||

śhrī-bhagavān uvācha abhayaṁ sattva-sanśhuddhir jñāna-yoga-vyavasthitiḥ dānaṁ damaśh cha yajñaśh cha svādhyāyas tapa ārjavam ahinsā satyam akrodhas tyāgaḥ śhāntir apaiśhunam dayā bhūteṣhv aloluptvaṁ mārdavaṁ hrīr achāpalam tejaḥ kṣhamā dhṛitiḥ śhaucham adroho nāti-mānitā bhavanti sampadaṁ daivīm abhijātasya bhārata

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तानहं द्विषत: क्रूरान्संसारेषु नराधमान् | क्षिपाम्यजस्रमशुभानासुरीष्वेव योनिषु || 19|| आसुरीं योनिमापन्ना मूढा जन्मनि जन्मनि | मामप्राप्यैव कौन्तेय ततो यान्त्यधमां गतिम् || 20||

tān ahaṁ dviṣhataḥ krūrān sansāreṣhu narādhamān kṣhipāmy ajasram aśhubhān āsurīṣhv eva yoniṣhu āsurīṁ yonim āpannā mūḍhā janmani janmani mām aprāpyaiva kaunteya tato yānty adhamāṁ gatim

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इदमद्य मया लब्धमिमं प्राप्स्ये मनोरथम् | इदमस्तीदमपि मे भविष्यति पुनर्धनम् || 13|| असौ मया हत: शत्रुर्हनिष्ये चापरानपि | ईश्वरोऽहमहं भोगी सिद्धोऽहं बलवान्सुखी || 14|| आढ्योऽभिजनवानस्मि कोऽन्योऽस्ति सदृशो मया | यक्ष्ये दास्यामि मोदिष्य इत्यज्ञानविमोहिता: || 15||

idam adya mayā labdham imaṁ prāpsye manoratham idam astīdam api me bhaviṣhyati punar dhanam asau mayā hataḥ śhatrur haniṣhye chāparān api īśhvaro ’ham ahaṁ bhogī siddho ’haṁ balavān sukhī āḍhyo ’bhijanavān asmi ko ’nyo ’sti sadṛiśho mayā yakṣhye dāsyāmi modiṣhya ity ajñāna-vimohitāḥ

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17 . Shraddhatraya Vibhagayoga

This chapter consists of 28 shloks. Krishn explains the correlation between the three divisions of faith, thoughts, deeds, and even eating habits with the three modes (gunas).

अर्जुन उवाच | ये शास्त्रविधिमुत्सृज्य यजन्ते श्रद्धयान्विता: | तेषां निष्ठा तु का कृष्ण सत्त्वमाहो रजस्तम: || 1||

arjuna uvācha ye śhāstra-vidhim utsṛijya yajante śhraddhayānvitāḥ teṣhāṁ niṣhṭhā tu kā kṛiṣhṇa sattvam āho rajas tamaḥ

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श्रीभगवानुवाच | त्रिविधा भवति श्रद्धा देहिनां सा स्वभावजा | सात्त्विकी राजसी चैव तामसी चेति तां शृणु || 2||

śhrī-bhagavān uvācha tri-vidhā bhavati śhraddhā dehināṁ sā svabhāva-jā sāttvikī rājasī chaiva tāmasī cheti tāṁ śhṛiṇu

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सत्त्वानुरूपा सर्वस्य श्रद्धा भवति भारत | श्रद्धामयोऽयं पुरुषो यो यच्छ्रद्ध: स एव स: || 3||

sattvānurūpā sarvasya śhraddhā bhavati bhārata śhraddhā-mayo ‘yaṁ puruṣho yo yach-chhraddhaḥ sa eva saḥ

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यजन्ते सात्त्विका देवान्यक्षरक्षांसि राजसा: | प्रेतान्भूतगणांश्चान्ये यजन्ते तामसा जना: || 4||

yajante sāttvikā devān yakṣha-rakṣhānsi rājasāḥ pretān bhūta-gaṇānśh chānye yajante tāmasā janāḥ

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आहारस्त्वपि सर्वस्य त्रिविधो भवति प्रिय: | यज्ञस्तपस्तथा दानं तेषां भेदमिमं शृणु || 7||

āhāras tv api sarvasya tri-vidho bhavati priyaḥ yajñas tapas tathā dānaṁ teṣhāṁ bhedam imaṁ śhṛiṇu

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आयु:सत्त्वबलारोग्यसुखप्रीतिविवर्धना: | रस्या: स्निग्धा: स्थिरा हृद्या आहारा: सात्त्विकप्रिया: || 8||

āyuḥ-sattva-balārogya-sukha-prīti-vivardhanāḥ rasyāḥ snigdhāḥ sthirā hṛidyā āhārāḥ sāttvika-priyāḥ

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कट्वम्ललवणात्युष्णतीक्ष्णरूक्षविदाहिन: | आहारा राजसस्येष्टा दु:खशोकामयप्रदा: || 9||

kaṭv-amla-lavaṇāty-uṣhṇa- tīkṣhṇa-rūkṣha-vidāhinaḥ āhārā rājasasyeṣhṭā duḥkha-śhokāmaya-pradāḥ

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यातयामं गतरसं पूति पर्युषितं च यत् | उच्छिष्टमपि चामेध्यं भोजनं तामसप्रियम् || 10||

yāta-yāmaṁ gata-rasaṁ pūti paryuṣhitaṁ cha yat uchchhiṣhṭam api chāmedhyaṁ bhojanaṁ tāmasa-priyam

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अफलाकाङ्क्षिभिर्यज्ञो विधिदृष्टो य इज्यते | यष्टव्यमेवेति मन: समाधाय स सात्त्विक: || 11||

aphalākāṅkṣhibhir yajño vidhi-driṣhṭo ya ijyate yaṣhṭavyam eveti manaḥ samādhāya sa sāttvikaḥ

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अभिसन्धाय तु फलं दम्भार्थमपि चैव यत् | इज्यते भरतश्रेष्ठ तं यज्ञं विद्धि राजसम् || 12||

abhisandhāya tu phalaṁ dambhārtham api chaiva yat ijyate bharata-śhreṣhṭha taṁ yajñaṁ viddhi rājasam

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विधिहीनमसृष्टान्नं मन्त्रहीनमदक्षिणम् | श्रद्धाविरहितं यज्ञं तामसं परिचक्षते || 13||

vidhi-hīnam asṛiṣhṭānnaṁ mantra-hīnam adakṣhiṇam śhraddhā-virahitaṁ yajñaṁ tāmasaṁ parichakṣhate

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देवद्विजगुरुप्राज्ञपूजनं शौचमार्जवम् | ब्रह्मचर्यमहिंसा च शारीरं तप उच्यते || 14||

deva-dwija-guru-prājña- pūjanaṁ śhaucham ārjavam brahmacharyam ahinsā cha śhārīraṁ tapa uchyate

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अनुद्वेगकरं वाक्यं सत्यं प्रियहितं च यत् | स्वाध्यायाभ्यसनं चैव वाङ्मयं तप उच्यते || 15||

anudvega-karaṁ vākyaṁ satyaṁ priya-hitaṁ cha yat svādhyāyābhyasanaṁ chaiva vāṅ-mayaṁ tapa uchyate

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मन: प्रसाद: सौम्यत्वं मौनमात्मविनिग्रह: | भावसंशुद्धिरित्येतत्तपो मानसमुच्यते || 16||

manaḥ-prasādaḥ saumyatvaṁ maunam ātma-vinigrahaḥ bhāva-sanśhuddhir ity etat tapo mānasam uchyate

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श्रद्धया परया तप्तं तपस्तत्त्रिविधं नरै: | अफलाकाङ्क्षिभिर्युक्तै: सात्त्विकं परिचक्षते || 17||

śhraddhayā parayā taptaṁ tapas tat tri-vidhaṁ naraiḥ aphalākāṅkṣhibhir yuktaiḥ sāttvikaṁ parichakṣhate

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सत्कारमानपूजार्थं तपो दम्भेन चैव यत् | क्रियते तदिह प्रोक्तं राजसं चलमध्रुवम् || 18||

satkāra-māna-pūjārthaṁ tapo dambhena chaiva yat kriyate tad iha proktaṁ rājasaṁ chalam adhruvam

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मूढग्राहेणात्मनो यत्पीडया क्रियते तप: | परस्योत्सादनार्थं वा तत्तामसमुदाहृतम् || 19||

mūḍha-grāheṇātmano yat pīḍayā kriyate tapaḥ parasyotsādanārthaṁ vā tat tāmasam udāhṛitam

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दातव्यमिति यद्दानं दीयतेऽनुपकारिणे | देशे काले च पात्रे च तद्दानं सात्त्विकं स्मृतम् || 20||

dātavyam iti yad dānaṁ dīyate ‘nupakāriṇe deśhe kāle cha pātre cha tad dānaṁ sāttvikaṁ smṛitam

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यत्तु प्रत्युपकारार्थं फलमुद्दिश्य वा पुन: | दीयते च परिक्लिष्टं तद्दानं राजसं स्मृतम् || 21||

yat tu pratyupakārārthaṁ phalam uddiśhya vā punaḥ dīyate cha parikliṣhṭaṁ tad dānaṁ rājasaṁ smṛitam

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अदेशकाले यद्दानमपात्रेभ्यश्च दीयते | असत्कृतमवज्ञातं तत्तामसमुदाहृतम् || 22||

adeśha-kāle yad dānam apātrebhyaśh cha dīyate asat-kṛitam avajñātaṁ tat tāmasam udāhṛitam

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ॐ तत्सदिति निर्देशो ब्रह्मणस्त्रिविध: स्मृत: | ब्राह्मणास्तेन वेदाश्च यज्ञाश्च विहिता: पुरा || 23||

oṁ tat sad iti nirdeśho brahmaṇas tri-vidhaḥ smṛitaḥ brāhmaṇās tena vedāśh cha yajñāśh cha vihitāḥ purā

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तस्माद् ॐ इत्युदाहृत्य यज्ञदानतप:क्रिया: | प्रवर्तन्ते विधानोक्ता: सततं ब्रह्मवादिनाम् || 24||

tasmād oṁ ity udāhṛitya yajña-dāna-tapaḥ-kriyāḥ pravartante vidhānoktāḥ satataṁ brahma-vādinām

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तदित्यनभिसन्धाय फलं यज्ञतप:क्रिया: | दानक्रियाश्च विविधा: क्रियन्ते मोक्षकाङ्क्षिभि: || 25||

tad ity anabhisandhāya phalaṁ yajña-tapaḥ-kriyāḥ dāna-kriyāśh cha vividhāḥ kriyante mokṣha-kāṅkṣhibhiḥ

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अश्रद्धया हुतं दत्तं तपस्तप्तं कृतं च यत् | असदित्युच्यते पार्थ न च तत्प्रेत्य नो इह || 28||

aśhraddhayā hutaṁ dattaṁ tapas taptaṁ kṛitaṁ cha yat asad ity uchyate pārtha na cha tat pretya no iha

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अशास्त्रविहितं घोरं तप्यन्ते ये तपो जना: | दम्भाहङ्कारसंयुक्ता: कामरागबलान्विता: || 5|| कर्षयन्त: शरीरस्थं भूतग्राममचेतस: | मां चैवान्त:शरीरस्थं तान्विद्ध्यासुरनिश्चयान् || 6||

aśhāstra-vihitaṁ ghoraṁ tapyante ye tapo janāḥ dambhāhankāra-sanyuktāḥ kāma-rāga-balānvitāḥ karṣhayantaḥ śharīra-sthaṁ bhūta-grāmam achetasaḥ māṁ chaivāntaḥ śharīra-sthaṁ tān viddhy āsura-niśhchayān

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सद्भावे साधुभावे च सदित्येतत्प्रयुज्यते | प्रशस्ते कर्मणि तथा सच्छब्द: पार्थ युज्यते || 26|| यज्ञे तपसि दाने च स्थिति: सदिति चोच्यते | कर्म चैव तदर्थीयं सदित्येवाभिधीयते || 27||

sad-bhāve sādhu-bhāve cha sad ity etat prayujyate praśhaste karmaṇi tathā sach-chhabdaḥ pārtha yujyate yajñe tapasi dāne cha sthitiḥ sad iti chochyate karma chaiva tad-arthīyaṁ sad ity evābhidhīyate

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18 . Moksha Sanyasayoga

This chapter consists of 78 shloks. The last and most extensive chapter of the Gita provides a comprehensive summary of the teachings presented in the preceding chapters. It commences with a discussion on the various spiritual paths, including sannyasa (renunciation and monastic life) and pursuing spirituality while living as a householder. The chapter reiterates the importance of the teaching of karma-phala-tyaga, which encourages one to perform their duties without attachment to the outcomes.

 

अर्जुन उवाच | सन्न्यासस्य महाबाहो तत्त्वमिच्छामि वेदितुम् | त्यागस्य च हृषीकेश पृथक्केशिनिषूदन || 1||

arjuna uvācha sannyāsasya mahā-bāho tattvam ichchhāmi veditum tyāgasya cha hṛiṣhīkeśha pṛithak keśhi-niṣhūdana

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श्रीभगवानुवाच | काम्यानां कर्मणां न्यासं सन्न्यासं कवयो विदु: | सर्वकर्मफलत्यागं प्राहुस्त्यागं विचक्षणा: || 2||

śhrī-bhagavān uvācha kāmyānāṁ karmaṇāṁ nyāsaṁ sannyāsaṁ kavayo viduḥ sarva-karma-phala-tyāgaṁ prāhus tyāgaṁ vichakṣhaṇāḥ

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त्याज्यं दोषवदित्येके कर्म प्राहुर्मनीषिण: | यज्ञदानतप:कर्म न त्याज्यमिति चापरे || 3||

tyājyaṁ doṣha-vad ity eke karma prāhur manīṣhiṇaḥ yajña-dāna-tapaḥ-karma na tyājyam iti chāpare

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निश्चयं शृणु मे तत्र त्यागे भरतसत्तम | त्यागो हि पुरुषव्याघ्र त्रिविध: सम्प्रकीर्तित: || 4||

niśhchayaṁ śhṛiṇu me tatra tyāge bharata-sattama tyāgo hi puruṣha-vyāghra tri-vidhaḥ samprakīrtitaḥ

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यज्ञदानतप:कर्म न त्याज्यं कार्यमेव तत् | यज्ञो दानं तपश्चैव पावनानि मनीषिणाम् || 5||

yajña-dāna-tapaḥ-karma na tyājyaṁ kāryam eva tat yajño dānaṁ tapaśh chaiva pāvanāni manīṣhiṇām

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एतान्यपि तु कर्माणि सङ्गं त्यक्त्वा फलानि च | कर्तव्यानीति मे पार्थ निश्चितं मतमुत्तमम् || 6||

etāny api tu karmāṇi saṅgaṁ tyaktvā phalāni cha kartavyānīti me pārtha niśhchitaṁ matam uttamam

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नियतस्य तु सन्न्यास: कर्मणो नोपपद्यते | मोहात्तस्य परित्यागस्तामस: परिकीर्तित: || 7||

niyatasya tu sannyāsaḥ karmaṇo nopapadyate mohāt tasya parityāgas tāmasaḥ parikīrtitaḥ

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दु:खमित्येव यत्कर्म कायक्लेशभयात्यजेत् | स कृत्वा राजसं त्यागं नैव त्यागफलं लभेत् || 8||

duḥkham ity eva yat karma kāya-kleśha-bhayāt tyajet sa kṛitvā rājasaṁ tyāgaṁ naiva tyāga-phalaṁ labhet

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कार्यमित्येव यत्कर्म नियतं क्रियतेऽर्जुन | सङ्गं त्यक्त्वा फलं चैव स त्याग: सात्त्विको मत: || 9||

kāryam ity eva yat karma niyataṁ kriyate ‘rjuna saṅgaṁ tyaktvā phalaṁ chaiva sa tyāgaḥ sāttviko mataḥ

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न द्वेष्ट्यकुशलं कर्म कुशले नानुषज्जते | त्यागी सत्त्वसमाविष्टो मेधावी छिन्नसंशय: || 10||

na dveṣhṭy akuśhalaṁ karma kuśhale nānuṣhajjate tyāgī sattva-samāviṣhṭo medhāvī chhinna-sanśhayaḥ

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न हि देहभृता शक्यं त्यक्तुं कर्माण्यशेषत: | यस्तु कर्मफलत्यागी स त्यागीत्यभिधीयते || 11||

na hi deha-bhṛitā śhakyaṁ tyaktuṁ karmāṇy aśheṣhataḥ yas tu karma-phala-tyāgī sa tyāgīty abhidhīyate

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अनिष्टमिष्टं मिश्रं च त्रिविधं कर्मण: फलम् | भवत्यत्यागिनां प्रेत्य न तु सन्न्यासिनां क्वचित् || 12||

aniṣhṭam iṣhṭaṁ miśhraṁ cha tri-vidhaṁ karmaṇaḥ phalam bhavaty atyāgināṁ pretya na tu sannyāsināṁ kvachit

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पञ्चैतानि महाबाहो कारणानि निबोध मे | साङ् ख्ये कृतान्ते प्रोक्तानि सिद्धये सर्वकर्मणाम् || 13||

pañchaitāni mahā-bāho kāraṇāni nibodha me sānkhye kṛitānte proktāni siddhaye sarva-karmaṇām

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अधिष्ठानं तथा कर्ता करणं च पृथग्विधम् | विविधाश्च पृथक्चेष्टा दैवं चैवात्र पञ्चमम् || 14||

adhiṣhṭhānaṁ tathā kartā karaṇaṁ cha pṛithag-vidham vividhāśh cha pṛithak cheṣhṭā daivaṁ chaivātra pañchamam

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शरीरवाङ्मनोभिर्यत्कर्म प्रारभते नर: | न्याय्यं वा विपरीतं वा पञ्चैते तस्य हेतव: || 15||

śharīra-vāṅ-manobhir yat karma prārabhate naraḥ nyāyyaṁ vā viparītaṁ vā pañchaite tasya hetavaḥ

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तत्रैवं सति कर्तारमात्मानं केवलं तु य: | पश्यत्यकृतबुद्धित्वान्न स पश्यति दुर्मति: || 16||

tatraivaṁ sati kartāram ātmānaṁ kevalaṁ tu yaḥ paśhyaty akṛita-buddhitvān na sa paśhyati durmatiḥ

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यस्य नाहङ् कृतो भावो बुद्धिर्यस्य न लिप्यते | हत्वाऽपि स इमाँल्लोकान्न हन्ति न निबध्यते || 17||

yasya nāhankṛito bhāvo buddhir yasya na lipyate hatvā ‘pi sa imāñl lokān na hanti na nibadhyate

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ज्ञानं ज्ञेयं परिज्ञाता त्रिविधा कर्मचोदना | करणं कर्म कर्तेति त्रिविध: कर्मसंग्रह: || 18||

jñānaṁ jñeyaṁ parijñātā tri-vidhā karma-chodanā karaṇaṁ karma karteti tri-vidhaḥ karma-saṅgrahaḥ

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ज्ञानं कर्म च कर्ता च त्रिधैव गुणभेदत: | प्रोच्यते गुणसङ् ख्याने यथावच्छृणु तान्यपि || 19||

jñānaṁ karma cha kartā cha tridhaiva guṇa-bhedataḥ prochyate guṇa-saṅkhyāne yathāvach chhṛiṇu tāny api

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सर्वभूतेषु येनैकं भावमव्ययमीक्षते | अविभक्तं विभक्तेषु तज्ज्ञानं विद्धि सात्त्विकम् || 20||

sarva-bhūteṣhu yenaikaṁ bhāvam avyayam īkṣhate avibhaktaṁ vibhakteṣhu taj jñānaṁ viddhi sāttvikam

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पृथक्त्वेन तु यज्ज्ञानं नानाभावान्पृथग्विधान् | वेत्ति सर्वेषु भूतेषु तज्ज्ञानं विद्धि राजसम् || 21||

pṛithaktvena tu yaj jñānaṁ nānā-bhāvān pṛithag-vidhān vetti sarveṣhu bhūteṣhu taj jñānaṁ viddhi rājasam

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यत्तु कृत्स्नवदेकस्मिन्कार्ये सक्तमहैतुकम् | अतत्त्वार्थवदल्पं च तत्तामसमुदाहृतम् || 22||

yat tu kṛitsna-vad ekasmin kārye saktam ahaitukam atattvārtha-vad alpaṁ cha tat tāmasam udāhṛitam

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नियतं सङ्गरहितमरागद्वेषत: कृतम् | अफलप्रेप्सुना कर्म यतत्सात्त्विकमुच्यते || 23||

niyataṁ saṅga-rahitam arāga-dveṣhataḥ kṛitam aphala-prepsunā karma yat tat sāttvikam uchyate

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यत्तुकामेप्सुना कर्म साहङ्कारेण वा पुन: | क्रियते बहुलायासं तद्राजसमुदाहृतम् || 24||

yat tu kāmepsunā karma sāhankārena vā punaḥ kriyate bahulāyāsaṁ tad rājasam udāhṛitam

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अनुबन्धं क्षयं हिंसामनपेक्ष्य च पौरुषम् | मोहादारभ्यते कर्म यतत्तामसमुच्यते || 25||

anubandhaṁ kṣhayaṁ hinsām anapekṣhya cha pauruṣham mohād ārabhyate karma yat tat tāmasam uchyate

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मुक्तसङ्गोऽनहंवादी धृत्युत्साहसमन्वित: | सिद्ध्यसिद्ध्योर्निर्विकार: कर्ता सात्त्विक उच्यते || 26||

mukta-saṅgo ‘nahaṁ-vādī dhṛity-utsāha-samanvitaḥ siddhy-asiddhyor nirvikāraḥ kartā sāttvika uchyate

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रागी कर्मफलप्रेप्सुर्लुब्धो हिंसात्मकोऽशुचि: | हर्षशोकान्वित: कर्ता राजस: परिकीर्तित: || 27||

rāgī karma-phala-prepsur lubdho hinsātmako ‘śhuchiḥ harṣha-śhokānvitaḥ kartā rājasaḥ parikīrtitaḥ

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अयुक्त: प्राकृत: स्तब्ध: शठो नैष्कृतिकोऽलस: | विषादी दीर्घसूत्री च कर्ता तामस उच्यते || 28||

ayuktaḥ prākṛitaḥ stabdhaḥ śhaṭho naiṣhkṛitiko ‘lasaḥ viṣhādī dīrgha-sūtrī cha kartā tāmasa uchyate

shlok translations →

बुद्धेर्भेदं धृतेश्चैव गुणतस्त्रिविधं शृणु | प्रोच्यमानमशेषेण पृथक्त्वेन धनञ्जय || 29||

buddher bhedaṁ dhṛiteśh chaiva guṇatas tri-vidhaṁ śhṛiṇu prochyamānam aśheṣheṇa pṛithaktvena dhanañjaya

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प्रवृत्तिंच निवृत्तिं च कार्याकार्ये भयाभये | बन्धं मोक्षं च या वेत्तिबुद्धि: सा पार्थ सात्त्विकी || 30||

pravṛittiṁ cha nivṛittiṁ cha kāryākārye bhayābhaye bandhaṁ mokṣhaṁ cha yā vetti buddhiḥ sā pārtha sāttvikī

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यया धर्ममधर्मं च कार्यं चाकार्यमेव च | अयथावत्प्रजानाति बुद्धि: सा पार्थ राजसी || 31||

yayā dharmam adharmaṁ cha kāryaṁ chākāryam eva cha ayathāvat prajānāti buddhiḥ sā pārtha rājasī

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अधर्मं धर्ममिति या मन्यते तमसावृता | सर्वार्थान्विपरीतांश्च बुद्धि: सा पार्थ तामसी || 32||

adharmaṁ dharmam iti yā manyate tamasāvṛitā sarvārthān viparītānśh cha buddhiḥ sā pārtha tāmasī

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धृत्या यया धारयते मन:प्राणेन्द्रियक्रिया: | योगेनाव्यभिचारिण्या धृति: सा पार्थ सात्त्विकी || 33||

dhṛityā yayā dhārayate manaḥ-prāṇendriya-kriyāḥ yogenāvyabhichāriṇyā dhṛitiḥ sā pārtha sāttvikī

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यया तु धर्मकामार्थान्धृत्या धारयतेऽर्जुन | प्रसङ्गेन फलाकाङ् क्षी धृति: सा पार्थ राजसी || 34||

yayā tu dharma-kāmārthān dhṛityā dhārayate ‘rjuna prasaṅgena phalākāṅkṣhī dhṛitiḥ sā pārtha rājasī

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यया स्वप्नं भयं शोकं विषादं मदमेव च | न विमुञ्चति दुर्मेधा धृति: सा पार्थ तामसी || 35||

yayā svapnaṁ bhayaṁ śhokaṁ viṣhādaṁ madam eva cha na vimuñchati durmedhā dhṛitiḥ sā pārtha tāmasī

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सुखं त्विदानीं त्रिविधं शृणु मे भरतर्षभ | अभ्यासाद्रमते यत्र दु:खान्तं च निगच्छति || 36||

sukhaṁ tv idānīṁ tri-vidhaṁ śhṛiṇu me bharatarṣhabha abhyāsād ramate yatra duḥkhāntaṁ cha nigachchhati

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यत्तदग्रे विषमिव परिणामेऽमृतोपमम् | तत्सुखं सात्त्विकं प्रोक्तमात्मबुद्धिप्रसादजम् || 37||

yat tad agre viṣham iva pariṇāme ‘mṛitopamam tat sukhaṁ sāttvikaṁ proktam ātma-buddhi-prasāda-jam

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विषयेन्द्रियसंयोगाद्यत्तदग्रेऽमृतोपमम् | परिणामे विषमिव तत्सुखं राजसं स्मृतम् || 38||

viṣhayendriya-sanyogād yat tad agre ’mṛitopamam pariṇāme viṣham iva tat sukhaṁ rājasaṁ smṛitam

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यदग्रे चानुबन्धे च सुखं मोहनमात्मन: | निद्रालस्यप्रमादोत्थं तत्तामसमुदाहृतम् || 39||

yad agre chānubandhe cha sukhaṁ mohanam ātmanaḥ nidrālasya-pramādotthaṁ tat tāmasam udāhṛitam

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न तदस्ति पृथिव्यां वा दिवि देवेषु वा पुन: | सत्त्वं प्रकृतिजैर्मुक्तं यदेभि: स्यात्त्रिभिर्गुणै: || 40||

na tad asti pṛithivyāṁ vā divi deveṣhu vā punaḥ sattvaṁ prakṛiti-jair muktaṁ yad ebhiḥ syāt tribhir guṇaiḥ

shlok translations →

ब्राह्मणक्षत्रियविशां शूद्राणां च परन्तप | कर्माणि प्रविभक्तानि स्वभावप्रभवैर्गुणै: || 41||

brāhmaṇa-kṣhatriya-viśhāṁ śhūdrāṇāṁ cha parantapa karmāṇi pravibhaktāni svabhāva-prabhavair guṇaiḥ

shlok translations →

शमो दमस्तप: शौचं क्षान्तिरार्जवमेव च | ज्ञानं विज्ञानमास्तिक्यं ब्रह्मकर्म स्वभावजम् || 42||

śhamo damas tapaḥ śhauchaṁ kṣhāntir ārjavam eva cha jñānaṁ vijñānam āstikyaṁ brahma-karma svabhāva-jam

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शौर्यं तेजो धृतिर्दाक्ष्यं युद्धे चाप्यपलायनम् | दानमीश्वरभावश्च क्षात्रं कर्म स्वभावजम् || 43||

śhauryaṁ tejo dhṛitir dākṣhyaṁ yuddhe chāpy apalāyanam dānam īśhvara-bhāvaśh cha kṣhātraṁ karma svabhāva-jam

shlok translations →

कृषिगौरक्ष्यवाणिज्यं वैश्यकर्म स्वभावजम् | परिचर्यात्मकं कर्म शूद्रस्यापि स्वभावजम् || 44||

kṛiṣhi-gau-rakṣhya-vāṇijyaṁ vaiśhya-karma svabhāva-jam paricharyātmakaṁ karma śhūdrasyāpi svabhāva-jam

shlok translations →

स्वे स्वे कर्मण्यभिरत: संसिद्धिं लभते नर: | स्वकर्मनिरत: सिद्धिं यथा विन्दति तच्छृणु || 45||

sve sve karmaṇy abhirataḥ sansiddhiṁ labhate naraḥ sva-karma-nirataḥ siddhiṁ yathā vindati tach chhṛiṇu

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यत: प्रवृत्तिर्भूतानां येन सर्वमिदं ततम् | स्वकर्मणा तमभ्यर्च्य सिद्धिं विन्दति मानव: || 46||

yataḥ pravṛittir bhūtānāṁ yena sarvam idaṁ tatam sva-karmaṇā tam abhyarchya siddhiṁ vindati mānavaḥ

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श्रेयान्स्वधर्मो विगुण: परधर्मात्स्वनुष्ठितात् | स्वभावनियतं कर्म कुर्वन्नाप्नोति किल्बिषम् || 47||

śhreyān swa-dharmo viguṇaḥ para-dharmāt sv-anuṣhṭhitāt svabhāva-niyataṁ karma kurvan nāpnoti kilbiṣham

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सहजं कर्म कौन्तेय सदोषमपि न त्यजेत् | सर्वारम्भा हि दोषेण धूमेनाग्निरिवावृता: || 48||

saha-jaṁ karma kaunteya sa-doṣham api na tyajet sarvārambhā hi doṣheṇa dhūmenāgnir ivāvṛitāḥ

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असक्तबुद्धि: सर्वत्र जितात्मा विगतस्पृह: | नैष्कर्म्यसिद्धिं परमां सन्न्यासेनाधिगच्छति || 49||

asakta-buddhiḥ sarvatra jitātmā vigata-spṛihaḥ naiṣhkarmya-siddhiṁ paramāṁ sannyāsenādhigachchhati

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सिद्धिं प्राप्तो यथा ब्रह्म तथाप्नोति निबोध मे | समासेनैव कौन्तेय निष्ठा ज्ञानस्य या परा || 50||

siddhiṁ prāpto yathā brahma tathāpnoti nibodha me samāsenaiva kaunteya niṣhṭhā jñānasya yā parā

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बुद्ध्या विशुद्धया युक्तो धृत्यात्मानं नियम्य च | शब्दादीन्विषयांस्त्यक्त्वा रागद्वेषौ व्युदस्य च || 51||

buddhyā viśhuddhayā yukto dhṛityātmānaṁ niyamya cha śhabdādīn viṣhayāns tyaktvā rāga-dveṣhau vyudasya cha

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विविक्तसेवी लघ्वाशी यतवाक्कायमानस: | ध्यानयोगपरो नित्यं वैराग्यं समुपाश्रित: || 52||

vivikta-sevī laghv-āśhī yata-vāk-kāya-mānasaḥ dhyāna-yoga-paro nityaṁ vairāgyaṁ samupāśhritaḥ

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अहङ्कारं बलं दर्पं कामं क्रोधं परिग्रहम् | विमुच्य निर्मम: शान्तो ब्रह्मभूयाय कल्पते || 53||

ahankāraṁ balaṁ darpaṁ kāmaṁ krodhaṁ parigraham vimuchya nirmamaḥ śhānto brahma-bhūyāya kalpate

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ब्रह्मभूत: प्रसन्नात्मा न शोचति न काङ् क्षति | सम: सर्वेषु भूतेषु मद्भक्तिं लभते पराम् || 54||

brahma-bhūtaḥ prasannātmā na śhochati na kāṅkṣhati samaḥ sarveṣhu bhūteṣhu mad-bhaktiṁ labhate parām

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भक्त्या मामभिजानाति यावान्यश्चास्मि तत्त्वत: | ततो मां तत्त्वतो ज्ञात्वा विशते तदनन्तरम् || 55||

bhaktyā mām abhijānāti yāvān yaśh chāsmi tattvataḥ tato māṁ tattvato jñātvā viśhate tad-anantaram

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सर्वकर्माण्यपि सदा कुर्वाणो मद्व्यपाश्रय: | मत्प्रसादादवाप्नोति शाश्वतं पदमव्ययम् || 56||

sarva-karmāṇy api sadā kurvāṇo mad-vyapāśhrayaḥ mat-prasādād avāpnoti śhāśhvataṁ padam avyayam

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चेतसा सर्वकर्माणि मयि सन्न्यस्य मत्पर: | बुद्धियोगमुपाश्रित्य मच्चित्त: सततं भव || 57||

chetasā sarva-karmāṇi mayi sannyasya mat-paraḥ buddhi-yogam upāśhritya mach-chittaḥ satataṁ bhava

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मच्चित्त: सर्वदुर्गाणि मत्प्रसादात्तरिष्यसि | अथ चेत्वमहङ्कारान्न श्रोष्यसि विनङ्क्ष्यसि || 58||

mach-chittaḥ sarva-durgāṇi mat-prasādāt tariṣhyasi atha chet tvam ahankārān na śhroṣhyasi vinaṅkṣhyasi

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यदहङ्कारमाश्रित्य न योत्स्य इति मन्यसे | मिथ्यैष व्यवसायस्ते प्रकृतिस्त्वां नियोक्ष्यति || 59||

yad ahankāram āśhritya na yotsya iti manyase mithyaiṣha vyavasāyas te prakṛitis tvāṁ niyokṣhyati

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स्वभावजेन कौन्तेय निबद्ध: स्वेन कर्मणा | कर्तुं नेच्छसि यन्मोहात्करिष्यस्यवशोऽपि तत् || 60||

swbhāva-jena kaunteya nibaddhaḥ svena karmaṇā kartuṁ nechchhasi yan mohāt kariṣhyasy avaśho ’pi tat

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ईश्वर: सर्वभूतानां हृद्देशेऽर्जुन तिष्ठति | भ्रामयन्सर्वभूतानि यन्त्रारूढानि मायया || 61||

īśhvaraḥ sarva-bhūtānāṁ hṛid-deśhe ‘rjuna tiṣhṭhati bhrāmayan sarva-bhūtāni yantrārūḍhāni māyayā

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तमेव शरणं गच्छ सर्वभावेन भारत | तत्प्रसादात्परां शान्तिं स्थानं प्राप्स्यसि शाश्वतम् || 62||

tam eva śharaṇaṁ gachchha sarva-bhāvena bhārata tat-prasādāt parāṁ śhāntiṁ sthānaṁ prāpsyasi śhāśhvatam

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इति ते ज्ञानमाख्यातं गुह्याद्गुह्यतरं मया | विमृश्यैतदशेषेण यथेच्छसि तथा कुरु || 63||

iti te jñānam ākhyātaṁ guhyād guhyataraṁ mayā vimṛiśhyaitad aśheṣheṇa yathechchhasi tathā kuru

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सर्वगुह्यतमं भूय: शृणु मे परमं वच: | इष्टोऽसि मे दृढमिति ततो वक्ष्यामि ते हितम् || 64||

sarva-guhyatamaṁ bhūyaḥ śhṛiṇu me paramaṁ vachaḥ iṣhṭo ‘si me dṛiḍham iti tato vakṣhyāmi te hitam

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मन्मना भव मद्भक्तो मद्याजी मां नमस्कुरु | मामेवैष्यसि सत्यं ते प्रतिजाने प्रियोऽसि मे || 65||

man-manā bhava mad-bhakto mad-yājī māṁ namaskuru mām evaiṣhyasi satyaṁ te pratijāne priyo ‘si me

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सर्वधर्मान्परित्यज्य मामेकं शरणं व्रज | अहं त्वां सर्वपापेभ्यो मोक्षयिष्यामि मा शुच: || 66||

sarva-dharmān parityajya mām ekaṁ śharaṇaṁ vraja ahaṁ tvāṁ sarva-pāpebhyo mokṣhayiṣhyāmi mā śhuchaḥ

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इदं ते नातपस्काय नाभक्ताय कदाचन | न चाशुश्रूषवे वाच्यं न च मां योऽभ्यसूयति || 67||

idaṁ te nātapaskāya nābhaktāya kadāchana na chāśhuśhrūṣhave vāchyaṁ na cha māṁ yo ‘bhyasūyati

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य इदं परमं गुह्यं मद्भक्तेष्वभिधास्यति | भक्तिं मयि परां कृत्वा मामेवैष्यत्यसंशय: || 68||

ya idaṁ paramaṁ guhyaṁ mad-bhakteṣhv abhidhāsyati bhaktiṁ mayi parāṁ kṛitvā mām evaiṣhyaty asanśhayaḥ

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न च तस्मान्मनुष्येषु कश्चिन्मे प्रियकृत्तम: | भविता न च मे तस्मादन्य: प्रियतरो भुवि || 69||

na cha tasmān manuṣhyeṣhu kaśhchin me priya-kṛittamaḥ bhavitā na cha me tasmād anyaḥ priyataro bhuvi

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अध्येष्यते च य इमं धर्म्यं संवादमावयो: | ज्ञानयज्ञेन तेनाहमिष्ट: स्यामिति मे मति: || 70||

adhyeṣhyate cha ya imaṁ dharmyaṁ saṁvādam āvayoḥ jñāna-yajñena tenāham iṣhṭaḥ syām iti me matiḥ

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श्रद्धावाननसूयश्च शृणुयादपि यो नर: | सोऽपि मुक्त: शुभाँल्लोकान्प्राप्नुयात्पुण्यकर्मणाम् || 71||

śhraddhāvān anasūyaśh cha śhṛiṇuyād api yo naraḥ so ‘pi muktaḥ śhubhāñl lokān prāpnuyāt puṇya-karmaṇām

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कच्चिदेतच्छ्रुतं पार्थ त्वयैकाग्रेण चेतसा | कच्चिदज्ञानसम्मोह: प्रनष्टस्ते धनञ्जय || 72||

kachchid etach chhrutaṁ pārtha tvayaikāgreṇa chetasā kachchid ajñāna-sammohaḥ pranaṣhṭas te dhanañjaya

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अर्जुन उवाच | नष्टो मोह: स्मृतिर्लब्धा त्वत्प्रसादान्मयाच्युत | स्थितोऽस्मि गतसन्देह: करिष्ये वचनं तव || 73||

arjuna uvācha naṣhṭo mohaḥ smṛitir labdhā tvat-prasādān mayāchyuta sthito ‘smi gata-sandehaḥ kariṣhye vachanaṁ tava

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सञ्जय उवाच | इत्यहं वासुदेवस्य पार्थस्य च महात्मन: | संवादमिममश्रौषमद्भुतं रोमहर्षणम् || 74||

sañjaya uvācha ity ahaṁ vāsudevasya pārthasya cha mahātmanaḥ saṁvādam imam aśhrauṣham adbhutaṁ roma-harṣhaṇam

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व्यासप्रसादाच्छ्रुतवानेतद्गुह्यमहं परम् | योगं योगेश्वरात्कृष्णात्साक्षात्कथयत: स्वयम् || 75||

vyāsa-prasādāch chhrutavān etad guhyam ahaṁ param yogaṁ yogeśhvarāt kṛiṣhṇāt sākṣhāt kathayataḥ svayam

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राजन्संस्मृत्य संस्मृत्य संवादमिममद्भुतम् | केशवार्जुनयो: पुण्यं हृष्यामि च मुहुर्मुहु: || 76||

rājan sansmṛitya sansmṛitya saṁvādam imam adbhutam keśhavārjunayoḥ puṇyaṁ hṛiṣhyāmi cha muhur muhuḥ

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तच्च संस्मृत्य संस्मृत्य रूपमत्यद्भुतं हरे: | विस्मयो मे महानराजन्हृष्यामि च पुन: पुन: || 77||

tach cha sansmṛitya sansmṛitya rūpam aty-adbhutaṁ hareḥ vismayo ye mahān rājan hṛiṣhyāmi cha punaḥ punaḥ

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यत्र योगेश्वर: कृष्णो यत्र पार्थो धनुर्धर: | तत्र श्रीर्विजयो भूतिध्रुवा नीतिर्मतिर्मम || 78||

yatra yogeśhvaraḥ kṛiṣhṇo yatra pārtho dhanur-dharaḥ tatra śhrīr vijayo bhūtir dhruvā nītir matir mama

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