Moksha Sanyasa Yoga
The final chapter. Renunciation, action, knowledge, devotion, woven together into a single teaching. Arjuna at last says: I will do as you say.
All 78 verses of this chapter on one page. Read straight through, or press play and follow each verse as it is recited.
अर्जुन उवाच संन्यासस्य महाबाहो तत्त्वमिच्छामि वेदितुम् । त्यागस्य च हृषीकेश पृथक्केशिनिषूदन ॥
Arjuna said: O mighty-armed one, O master of the senses, O slayer of Kesi, I wish to know the distinct truth of renunciation and relinquishment.
श्री भगवानुवाच काम्यानां कर्मणां न्यासं संन्यासं कवयो विदुः । सर्वकर्मफलत्यागं प्राहुस्त्यागं विचक्षणाः ॥
The wise call renunciation the giving up of desire-born actions. The discerning call renunciation the giving up of all results of action.
त्याज्यं दोषवदित्येके कर्म प्राहुर्मनीषिणः । यज्ञदानतपःकर्म न त्याज्यमिति चापरे ॥
Some wise people say all action should be abandoned as flawed. Others say sacrifice, giving, and disciplined effort should not be abandoned.
निश्चयं श्रृणु मे तत्र त्यागे भरतसत्तम । त्यागो हि पुरुषव्याघ्र त्रिविधः संप्रकीर्तितः ॥
Arjuna, first hear my settled view on renunciation. Renunciation is said to be threefold.
यज्ञदानतपःकर्म न त्याज्यं कार्यमेव तत् । यज्ञो दानं तपश्चैव पावनानि मनीषिणाम् ॥
Sacrifice, giving, and disciplined effort should not be abandoned; they must be done. These three actions purify thoughtful people.
एतान्यपि तु कर्माणि सङ्गं त्यक्त्वा फलानि च । कर्तव्यानीति मे पार्थ निश्चितं मतमुत्तमम् ॥
Even these actions, and all other actions, should be done without attachment and without wanting their results. This is my settled and best teaching, O Arjuna.
नियतस्य तु संन्यासः कर्मणो नोपपद्यते । मोहात्तस्य परित्यागस्तामसः परिकीर्तितः ॥
Abandoning prescribed action is not right. Giving it up in confusion is called tamasic.
दुःखमित्येव यत्कर्म कायक्लेशभयात्त्यजेत् । स कृत्वा राजसं त्यागं नैव त्यागफलं लभेत् ॥
If someone gives up action thinking it is only suffering and fearing bodily strain, that renunciation is passionate, and it brings no fruit of renunciation.
कार्यमित्येव यत्कर्म नियतं क्रियतेऽर्जुन । सङ्गं त्यक्त्वा फलं चैव स त्यागः सात्त्विको मतः ॥
Arjuna, when fixed duty is done as only duty, without clinging to results, that renunciation is called sattvic.
न द्वेष्ट्यकुशलं कर्म कुशले नानुषज्जते । त्यागी सत्त्वसमाविष्टो मेधावी छिन्नसंशयः ॥
One who neither rejects unwholesome action nor clings to wholesome action is a wise renunciate, free of doubt and established in clear seeing.
न हि देहभृता शक्यं त्यक्तुं कर्माण्यशेषतः । यस्तु कर्मफलत्यागी स त्यागीत्यभिधीयते ॥
For embodied beings, total renunciation of action is impossible. Therefore, one who renounces the fruits of action is called a renunciant.
अनिष्टमिष्टं मिश्रं च त्रिविधं कर्मणः फलम् । भवत्यत्यागिनां प्रेत्य न तु संन्यासिनां क्वचित् ॥
For those who do not renounce the fruits of action, action produces three kinds of results—pleasant, unpleasant, and mixed—even after death; but for those who renounce the fruits, there is no such result anywhere.
पञ्चैतानि महाबाहो कारणानि निबोध मे । सांख्ये कृतान्ते प्रोक्तानि सिद्धये सर्वकर्मणाम् ॥
O mighty-armed one, learn from Me these five causes, taught in the Sankhya system, for the accomplishment of all actions.
अधिष्ठानं तथा कर्ता करणं च पृथग्विधम् । विविधाश्च पृथक्चेष्टा दैवं चैवात्र पञ्चमम् ॥
The field, the doer, the instruments, the many efforts, and the fifth factor, the unseen force, all shape every action.
शरीरवाङ्मनोभिर्यत्कर्म प्रारभते नरः । न्याय्यं वा विपरीतं वा पञ्चैते तस्य हेतवः ॥
Whatever action a person begins through body, speech, and mind—right or wrong—has these five causes.
तत्रैवं सति कर्तारमात्मानं केवलं तु यः । पश्यत्यकृतबुद्धित्वान्न स पश्यति दुर्मतिः ॥
But one who sees only the pure self as the doer, even though these five causes are present, has not seen rightly; such a confused mind does not understand.
यस्य नाहंकृतो भावो बुद्धिर्यस्य न लिप्यते । हत्वापि स इमाँल्लोकान्न हन्ति न निबध्यते ॥
One who has no sense of separate self and whose understanding remains unstained does not kill, even by killing all these beings, and is not bound.
ज्ञानं ज्ञेयं परिज्ञाता त्रिविधा कर्मचोदना । करणं कर्म कर्तेति त्रिविधः कर्मसंग्रहः ॥
Knowledge, the object known, and the knower—these three drive action. Instrument, act, and actor—these three make up the whole of action.
ज्ञानं कर्म च कर्ता च त्रिधैव गुणभेदतः । प्रोच्यते गुणसंख्याने यथावच्छृणु तान्यपि ॥
In the analysis of the three qualities, knowledge, action, and the doer are each said to be threefold. Listen now to these distinctions as they truly are.
सर्वभूतेषु येनैकं भावमव्ययमीक्षते । अविभक्तं विभक्तेषु तज्ज्ञानं विद्धि सात्त्विकम् ॥
Know that knowledge to be sattvic by which one sees the one imperishable reality in all beings, undivided among the divided.
पृथक्त्वेन तु यज्ज्ञानं नानाभावान्पृथग्विधान् । वेत्ति सर्वेषु भूतेषु तज्ज्ञानं विद्धि राजसम् ॥
But know that knowledge as rajasic by which one sees many different beings as separate and distinct in all beings.
यत्तु कृत्स्नवदेकस्मिन्कार्ये सक्तमहैतुकम् । अतत्त्वार्थवदल्पं च तत्तामसमुदाहृतम् ॥
But knowledge that clings to one body as if it were the whole, without reason, without truth, and petty, is called dark.
नियतं सङ्गरहितमरागद्वेषतः कृतम् । अफलप्रेप्सुना कर्म यत्तत्सात्त्विकमुच्यते ॥
Action that is guided by duty, free from attachment, and done without craving results is called sattvic.
यत्तु कामेप्सुना कर्म साहङ्कारेण वा पुनः । क्रियते बहुलायासं तद्राजसमुदाहृतम् ॥
But action done with desire for pleasure, or with ego, or with great strain, is said to be rajasic.
अनुबन्धं क्षयं हिंसामनपेक्ष्य च पौरुषम् । मोहादारभ्यते कर्म यत्तत्तामसमुच्यते ॥
Action begun in delusion, ignoring its consequences, harm, and one’s own capacity, is called tamasic.
मुक्तसङ्गोऽनहंवादी धृत्युत्साहसमन्वितः । सिद्ध्यसिद्ध्योर्निर्विकारः कर्ता सात्त्विक उच्यते ॥
The doer who is free from attachment, free from ego, endowed with steadiness and enthusiasm, and unchanged by success or failure is called sattvic.
रागी कर्मफलप्रेप्सुर्लुब्धो हिंसात्मकोऽशुचिः । हर्षशोकान्वितः कर्ता राजसः परिकीर्तितः ॥
The doer ruled by craving, chasing results, greedy, violent in nature, impure, and tossed by joy and sorrow is called passionate.
अयुक्तः प्राकृतः स्तब्धः शठो नैष्कृतिकोऽलसः । विषादी दीर्घसूत्री च कर्ता तामस उच्यते ॥
A careless, crude, stubborn, deceitful, lazy, gloomy, and procrastinating doer is called tamasic.
बुद्धेर्भेदं धृतेश्चैव गुणतस्त्रिविधं श्रृणु । प्रोच्यमानमशेषेण पृथक्त्वेन धनञ्जय ॥
O Dhananjaya, now hear the threefold distinctions of understanding and steadfastness according to the three qualities, fully and separately explained.
प्रवृत्तिं च निवृत्तिं च कार्याकार्ये भयाभये । बन्धं मोक्षं च या वेत्ति बुद्धिः सा पार्थ सात्त्विकी ॥
O Partha, the intellect that knows what leads forward and what withdraws, what should be done and not done, what is fear and fearlessness, what binds and what frees, is sattvic.
यया धर्ममधर्मं च कार्यं चाकार्यमेव च । अयथावत्प्रजानाति बुद्धिः सा पार्थ राजसी ॥
Arjuna, the intellect that does not truly know right action and wrong action, duty and what should not be done, is rajasic.
अधर्मं धर्ममिति या मन्यते तमसाऽऽवृता । सर्वार्थान्विपरीतांश्च बुद्धिः सा पार्थ तामसी ॥
The mind covered by darkness calls wrongdoing right and reverses everything.
धृत्या यया धारयते मनःप्राणेन्द्रियक्रियाः । योगेनाव्यभिचारिण्या धृतिः सा पार्थ सात्त्विकी ॥
O Partha, that steadfastness by which one holds steady the functions of mind, life-force, and senses through unwavering yoga is sattvic steadfastness.
यया तु धर्मकामार्थान् धृत्या धारयतेऽर्जुन । प्रसङ्गेन फलाकाङ्क्षी धृतिः सा पार्थ राजसी ॥
Arjuna, the steadiness that clings intensely to duty, pleasure, and wealth, while craving results, is passionate steadiness.
यया स्वप्नं भयं शोकं विषादं मदमेव च । न विमुञ्चति दुर्मेधा धृतिः सा पार्थ तामसी ॥
The dull-minded one does not let go of sleep, fear, grief, sorrow, and pride. That steadfastness is tamasic, Arjuna.
सुखं त्विदानीं त्रिविधं श्रृणु मे भरतर्षभ । अभ्यासाद्रमते यत्र दुःखान्तं च निगच्छति ॥
O best of the Bharatas, hear from me now about three kinds of happiness. The happiness that comes from practice, ends sorrow, and first feels like poison but later like nectar is called sattvic.
यत्तदग्रे विषमिव परिणामेऽमृतोपमम् । तत्सुखं सात्त्विकं प्रोक्तमात्मबुद्धिप्रसादजम् ॥
That happiness is called sattvic, which seems like poison at first and like nectar in the end, born from clarity of the discerning mind and the peace of inner understanding.
विषयेन्द्रियसंयोगाद्यत्तदग्रेऽमृतोपमम् । परिणामे विषमिव तत्सुखं राजसं स्मृतम् ॥
The pleasure that begins like nectar from contact between the senses and their objects, but ends like poison, is called rajasic pleasure.
यदग्रे चानुबन्धे च सुखं मोहनमात्मनः । निद्रालस्यप्रमादोत्थं तत्तामसमुदाहृतम् ॥
That pleasure, born of sleep, laziness, and negligence, deludes the self at the beginning and at the end; it is called tamasic.
न तदस्ति पृथिव्यां वा दिवि देवेषु वा पुनः । सत्त्वं प्रकृतिजैर्मुक्तं यदेभिः स्यात्त्रिभिर्गुणैः ॥
There is nothing on earth, in heaven, or among the radiant beings that is free from the three qualities born of nature.
ब्राह्मणक्षत्रियविशां शूद्राणां च परंतप । कर्माणि प्रविभक्तानि स्वभावप्रभवैर्गुणैः ॥
O scorcher of foes, the duties of priests, warriors, merchants, and workers are divided according to the qualities born of their nature.
शमो दमस्तपः शौचं क्षान्तिरार्जवमेव च । ज्ञानं विज्ञानमास्तिक्यं ब्रह्मकर्म स्वभावजम् ॥
Self-restraint, control of the senses, austerity, purity, forgiveness, honesty, knowledge, realization, and faith in the supreme reality are the natural duties of a brahmin.
शौर्यं तेजो धृतिर्दाक्ष्यं युद्धे चाप्यपलायनम् । दानमीश्वरभावश्च क्षात्रं कर्म स्वभावजम् ॥
Valor, radiance, firmness, quick skill, never fleeing in battle, generosity, and leadership are the natural duties of a warrior.
कृषिगौरक्ष्यवाणिज्यं वैश्यकर्म स्वभावजम् । परिचर्यात्मकं कर्म शूद्रस्यापि स्वभावजम् ॥
Farming, cattle-keeping, and trade are the natural work of the merchant class. Service to others is the natural work of the worker class.
स्वे स्वे कर्मण्यभिरतः संसिद्धिं लभते नरः । स्वकर्मनिरतः सिद्धिं यथा विन्दति तच्छृणु ॥
A person devoted to their own work attains perfection. Listen as I explain how a person devoted to their own work reaches that perfection.
यतः प्रवृत्तिर्भूतानां येन सर्वमिदं ततम् । स्वकर्मणा तमभ्यर्च्य सिद्धिं विन्दति मानवः ॥
By worshipping the one from whom all beings arise and by whom this whole world is pervaded, a person attains perfection through their own work.
श्रेयान्स्वधर्मो विगुणः परधर्मात्स्वनुष्ठितात् । स्वभावनियतं कर्म कुर्वन्नाप्नोति किल्बिषम् ॥
One's own duty, though imperfect, is better than another's duty well performed. Doing the work set by one's nature, a person does not incur wrongdoing.
सहजं कर्म कौन्तेय सदोषमपि न त्यजेत् । सर्वारम्भा हि दोषेण धूमेनाग्निरिवावृताः ॥
O son of Kunti, one should not abandon one's natural duty, even if it has flaws. All undertakings are clouded by some defect, just as fire is veiled by smoke.
असक्तबुद्धिः सर्वत्र जितात्मा विगतस्पृहः । नैष्कर्म्यसिद्धिं परमां संन्यासेनाधिगच्छति ॥
One whose mind is detached everywhere, who has mastered the self, and who is free from craving attains the highest perfection of non-action through renunciation.
सिद्धिं प्राप्तो यथा ब्रह्म तथाप्नोति निबोध मे । समासेनैव कौन्तेय निष्ठा ज्ञानस्य या परा ॥
Listen to me briefly, O Arjuna, as I explain how one who has reached perfection attains the supreme reality, the highest culmination of knowledge.
बुद्ध्या विशुद्धया युक्तो धृत्याऽऽत्मानं नियम्य च । शब्दादीन् विषयांस्त्यक्त्वा रागद्वेषौ व्युदस्य च ॥
Endowed with purified understanding, holding the self steady with firm resolve, giving up sense-objects, and casting away attraction and aversion...
विविक्तसेवी लघ्वाशी यतवाक्कायमानसः । ध्यानयोगपरो नित्यं वैराग्यं समुपाश्रितः ॥
Dwelling in solitude, eating lightly, and controlling speech, body, and mind, one stays absorbed in meditation, grounded in non-attachment.
अहङ्कारं बलं दर्पं कामं क्रोधं परिग्रहम् । विमुच्य निर्ममः शान्तो ब्रह्मभूयाय कल्पते ॥
Free from ego, force, pride, desire, anger, and possession, one becomes peaceful, without “mine,” and fit for union with the supreme reality.
ब्रह्मभूतः प्रसन्नात्मा न शोचति न काङ्क्षति । समः सर्वेषु भूतेषु मद्भक्तिं लभते पराम् ॥
One who has become Brahman, serene in mind, grieves not and desires not. Equal toward all beings, that person attains supreme devotion to Me.
भक्त्या मामभिजानाति यावान्यश्चास्मि तत्त्वतः । ततो मां तत्त्वतो ज्ञात्वा विशते तदनन्तरम् ॥
Through devoted love, one truly knows Me as I am. Knowing Me in truth, one enters into Me at once.
सर्वकर्माण्यपि सदा कुर्वाणो मद्व्यपाश्रयः । मत्प्रसादादवाप्नोति शाश्वतं पदमव्ययम् ॥
A devotee who takes refuge in me, while always doing all actions, attains the eternal, imperishable state through my grace.
चेतसा सर्वकर्माणि मयि संन्यस्य मत्परः । बुद्धियोगमुपाश्रित्य मच्चित्तः सततं भव ॥
With your mind, surrender all actions to Me. Take refuge in the discipline of clear understanding and remain constantly focused on Me.
मच्चित्तः सर्वदुर्गाणि मत्प्रसादात्तरिष्यसि । अथ चेत्त्वमहङ्कारान्न श्रोष्यसि विनङ्क्ष्यसि ॥
Centered in me, you will cross all obstacles through my grace. But if you do not listen because of ego, you will fall.
यदहङ्कारमाश्रित्य न योत्स्य इति मन्यसे । मिथ्यैष व्यवसायस्ते प्रकृतिस्त्वां नियोक्ष्यति ॥
Relying on ego, you think, 'I will not fight.' That resolve is false; your nature will drive you into battle.
स्वभावजेन कौन्तेय निबद्धः स्वेन कर्मणा । कर्तुं नेच्छसि यन्मोहात्करिष्यस्यवशोऽपि तत् ॥
Bound by your own nature-born duty, you will do what you do not want to do in confusion. Even against your will, you will act.
ईश्वरः सर्वभूतानां हृद्देशेऽर्जुन तिष्ठति । भ्रामयन्सर्वभूतानि यन्त्रारूढानि मायया ॥
O Arjuna, the Lord abides in the heart of all beings and, by His maya, causes all beings mounted on a body-machine to revolve according to their nature.
तमेव शरणं गच्छ सर्वभावेन भारत । तत्प्रसादात्परां शान्तिं स्थानं प्राप्स्यसि शाश्वतम् ॥
Surrender to the divine with your whole being, Arjuna. By that grace, you will reach supreme peace and the eternal abode.
इति ते ज्ञानमाख्यातं गुह्याद्गुह्यतरं मया । विमृश्यैतदशेषेण यथेच्छसि तथा कुरु ॥
Thus I have explained to you the most secret wisdom. Reflect on it fully, and then do as you wish.
सर्वगुह्यतमं भूयः श्रृणु मे परमं वचः । इष्टोऽसि मे दृढमिति ततो वक्ष्यामि ते हितम् ॥
Listen again to My most secret word. You are dear to Me, so I will speak for your good.
मन्मना भव मद्भक्तो मद्याजी मां नमस्कुरु । मामेवैष्यसि सत्यं ते प्रतिजाने प्रियोऽसि मे ॥
Fix your mind on me, become my devotee, worship me, and bow to me. You will come to me; I promise you this truly, because you are dear to me.
सर्वधर्मान्परित्यज्य मामेकं शरणं व्रज । अहं त्वा सर्वपापेभ्यो मोक्षयिष्यामि मा शुचः ॥
Abandon all duties and take refuge in Me alone. I will free you from all wrongdoing; do not grieve.
इदं ते नातपस्काय नाभक्ताय कदाचन । न चाशुश्रूषवे वाच्यं न च मां योऽभ्यसूयति ॥
Never speak this to one without discipline, one without devotion, one unwilling to listen, or one who finds fault with me.
य इमं परमं गुह्यं मद्भक्तेष्वभिधास्यति । भक्तिं मयि परां कृत्वा मामेवैष्यत्यसंशयः ॥
Whoever shares this supreme secret among my devotees, with devoted love for me, will surely come to me without doubt.
न च तस्मान्मनुष्येषु कश्चिन्मे प्रियकृत्तमः । भविता न च मे तस्मादन्यः प्रियतरो भुवि ॥
Among all human beings, no one does what is more dear to me than he does. On this earth, no one will ever be dearer than he is.
अध्येष्यते च य इमं धर्म्यं संवादमावयोः । ज्ञानयज्ञेन तेनाहमिष्टः स्यामिति मे मतिः ॥
Whoever studies this sacred dialogue of ours will also worship me through the sacrifice of knowledge; that is my view.
श्रद्धावाननसूयश्च श्रृणुयादपि यो नरः । सोऽपि मुक्तः शुभाँल्लोकान्प्राप्नुयात्पुण्यकर्मणाम् ॥
Even a person who listens to this with trust and without fault-finding becomes free and reaches the auspicious realms earned by noble action.
कच्चिदेतच्छ्रुतं पार्थ त्वयैकाग्रेण चेतसा । कच्चिदज्ञानसंमोहः प्रनष्टस्ते धनञ्जय ॥
O Partha, have you heard this with one-pointed mind? O Dhananjaya, has the delusion born of ignorance been destroyed in you?
अर्जुन उवाच नष्टो मोहः स्मृतिर्लब्धा त्वत्प्रसादान्मयाच्युत । स्थितोऽस्मि गतसन्देहः करिष्ये वचनं तव ॥
Arjuna said: By your grace, O Achyuta, my delusion is destroyed and memory restored. I stand free of doubt and will do what you say.
सञ्जय उवाच इत्यहं वासुदेवस्य पार्थस्य च महात्मनः । संवादमिममश्रौषमद्भुतं रोमहर्षणम् ॥
Sanjaya said: Thus I heard this wondrous, hair-raising dialogue between Vasudeva and the great-souled Partha.
व्यासप्रसादाच्छ्रुतवानेतद्गुह्यमहं परम् । योगं योगेश्वरात्कृष्णात्साक्षात्कथयतः स्वयम् ॥
By Vyasa's grace, I heard this supreme secret yoga directly from Krishna, the Lord of yoga, as he spoke it himself.
राजन्संस्मृत्य संस्मृत्य संवादमिममद्भुतम् । केशवार्जुनयोः पुण्यं हृष्यामि च मुहुर्मुहुः ॥
O King, remembering again and again this wondrous, holy dialogue between Krishna and Arjuna, I rejoice again and again.
तच्च संस्मृत्य संस्मृत्य रूपमत्यद्भुतं हरेः । विस्मयो मे महान् राजन् हृष्यामि च पुनः पुनः ॥
Remembering that astonishing form of Krishna again and again, I feel great wonder, O King, and I rejoice again and again.
यत्र योगेश्वरः कृष्णो यत्र पार्थो धनुर्धरः । तत्र श्रीर्विजयो भूतिर्ध्रुवा नीतिर्मतिर्मम ॥
Where Krishna, the master of yoga, is present, and where Arjuna, the bow-bearer, is present, there are prosperity, victory, glory, and firm justice. This is my conviction.