Moksha Sanyasa Yoga

Arjuna said: Of renunciation (sannyāsa), O Great-armed one (Mahābāho), I wish to know the truth (tattva), And of abandonment (tyāga), O Lord of the senses (Hṛṣīkeśa), severally, O Slayer of Keshin (Keśiniṣūdana).

The Blessed Lord (Śrī Bhagavān) said: The giving up of actions (karmaṇām) motivated by desire (kāmya), the seers know as renunciation (sannyāsa); The abandonment of the fruit of all actions (sarvakarmaphalatyāga), the wise call abandonment (tyāga).

Some wise men (manīṣiṇaḥ) declare that action (karma) should be abandoned as a fault (doṣavat), And others that the actions (karma) of sacrifice (yajña), charity (dāna), and austerity (tapas), should not be abandoned.

Hear My determination concerning that abandonment (tyāge), O best of the Bharatas (Bharatasattama). For abandonment (tyāga), O tiger among men (puruṣavyāghra), is declared to be of three kinds.

The action (karma) of sacrifice (yajña), charity (dāna), and austerity (tapas), is not to be abandoned, but it must be performed. Sacrifice, charity, and also austerity, are purifiers for the wise (manīṣiṇām).

But even these actions (karmāṇi), having abandoned attachment (saṅga) and fruits (phalāni), Should be performed; this, O son of Pritha (Pārtha), is My definite and supreme opinion.

But the renunciation (sannyāsa) of an obligatory action (niyatakarma) is not proper. The abandonment of it out of delusion (moha), is declared to be of darkness (tāmasa).

He who abandons action (karma) merely because it is painful, out of fear of bodily trouble (kāyakleśa), Having performed an abandonment of passion (rājasa tyāga), he does not obtain the fruit of abandonment.

When an obligatory action (niyata karma) is performed merely because it must be done, O Arjuna, Having abandoned attachment (saṅga) and also the fruit (phala), that abandonment (tyāga) is thought to be of goodness (sāttvika).

He does not hate disagreeable action (karma), nor is he attached to agreeable action; The abandoner (tyāgī), pervaded by goodness (sattva), intelligent, with his doubts severed.

For it is not possible for an embodied being (dehabhṛtā) to abandon actions (karmāṇi) completely. But he who abandons the fruit of action (karmaphalatyāgī), he is called an abandoner (tyāgī).

The undesirable, the desirable, and the mixed, is the threefold fruit of action (karma), Accruing to non-abandoners after death; but never for the renouncers (sannyāsinām).

Learn from Me, O Great-armed one (Mahābāho), these five causes, Declared in the Sankhya doctrine for the accomplishment, of all actions (sarvakarmaṇām).

The physical basis (adhiṣṭhāna), and also the agent (kartā), and the various kinds of instruments (karaṇa), And the various distinct activities (ceṣṭāḥ), and the presiding deity (daiva) as the fifth here.

Whatever action (karma) a man undertakes with his body, speech, and mind, Whether just or the opposite, these five are its causes.

That being so, he who sees the self (ātman) alone as the agent (kartāram), Because of an unperfected understanding (akṛtabuddhitvāt), he does not see, the fool of bad understanding (durmatiḥ).

He whose state of being is not egoistic (anahaṅkṛta), whose understanding (buddhi) is not tainted, Even having killed these people, he does not kill, nor is he bound.

Knowledge (jñāna), the object of knowledge (jñeya), and the knower (parijñātā), are the threefold instigation to action (karmacodanā). The instrument (karaṇa), the action (karma), and the agent (kartā), are the threefold basis of action (karmasaṅgraha).

Knowledge (jñāna), action (karma), and the agent (kartā), are said to be of three kinds only, according to the distinction of the qualities (guṇas), In the science of the qualities (guṇasaṅkhyāne); hear of them also exactly as they are.

That by which one imperishable being (bhāva) is seen in all beings, Undivided among the divided, know that knowledge (jñāna) to be of goodness (sāttvika).

But that knowledge (jñāna) which sees various distinct beings, As separate in all beings, know that knowledge to be of passion (rājasa).

But that which is attached to one single effect as if it were all, without reason, Devoid of truth (atattvārthavat) and narrow, that is declared to be of darkness (tāmasa).

Obligatory action (niyata karma), free from attachment, performed without passion (rāga) or aversion (dveṣa), By one not desiring the fruit, that is called of goodness (sāttvika).

But action (karma) which is performed by one desiring desires (kāma), or again with ego (ahaṅkāra), Involving much effort, that is declared to be of passion (rājasa).

Without regard for the consequence (anubandha), loss, violence (hiṃsā), and one's own capability (pauruṣa), Action (karma) which is undertaken out of delusion (moha), that is called of darkness (tāmasa).

Freed from attachment, not speaking of "I" (anahaṃvādin), endowed with resolve (dhṛti) and enthusiasm (utsāha), Unchanged in success and failure, the agent (kartā) is called of goodness (sāttvika).

Passionate (rāgī), desirous of the fruit of action (karmaphala), greedy, of a violent nature (hiṃsātmaka), impure, Filled with joy and sorrow, the agent (kartā) is declared to be of passion (rājasa).

Undisciplined (ayukta), vulgar, stubborn, deceitful, malicious, lazy, Despondent, and procrastinating, the agent (kartā) is called of darkness (tāmasa).

Hear the threefold division of understanding (buddhi) and of resolve (dhṛti) according to the qualities (guṇas), Declared completely and distinctly, O Winner of wealth (Dhanañjaya).

Action (pravṛtti) and inaction (nivṛtti), what ought to be done and what ought not to be done, fear and fearlessness, Bondage and liberation (mokṣa), the understanding (buddhi) which knows these, that, O son of Pritha (Pārtha), is of goodness (sāttvikī).

By which duty (dharma) and lawlessness (adharma), and what ought to be done and what ought not to be done, One understands incorrectly, that understanding (buddhi), O son of Pritha (Pārtha), is of passion (rājasī).

That which thinks lawlessness (adharma) is duty (dharma), enveloped in darkness (tamas), And perceives all things perversely, that understanding (buddhi), O son of Pritha (Pārtha), is of darkness (tāmasī).

The unswerving resolve (dhṛti) by which, through discipline (yoga), one sustains the activities of the mind, vital breaths (prāṇa), and senses, That resolve (dhṛti), O son of Pritha (Pārtha), is of goodness (sāttvikī).

But the resolve (dhṛti) by which one sustains duty (dharma), desire (kāma), and wealth (artha), O Arjuna, Desiring the fruit out of attachment (prasaṅga), that resolve, O son of Pritha (Pārtha), is of passion (rājasī).

That by which a fool does not give up sleep, fear, grief, Despondency, and arrogance as well, that resolve (dhṛti), O son of Pritha (Pārtha), is of darkness (tāmasī).

Now hear from Me the threefold happiness (sukha), O best of the Bharatas (Bharatarṣabha). That in which one rejoices by practice (abhyāsa), and reaches the end of sorrow;

That which is like poison in the beginning, but like nectar (amṛta) in the end, That happiness (sukha) is declared to be of goodness (sāttvika), born from the tranquility of one's own understanding (ātmabuddhiprasāda).

That which arises from the contact of the senses with their objects, like nectar (amṛta) in the beginning, But like poison in the end, that happiness (sukha) is remembered as of passion (rājasa).

That happiness (sukha) which bewilders the self (ātman), both in the beginning and in its consequence, Arising from sleep, laziness, and negligence, that is declared to be of darkness (tāmasa).

There is no entity on earth, or again in heaven among the gods, Which is free from these three qualities (guṇas), born of nature (prakṛti).

Of brahmins (brāhmaṇas), warriors (kṣatriyas), and merchants (vaiśyas), and of the laborers (śūdras), O Scorcher of foes (Parantapa), The actions (karmāṇi) are divided, by the qualities (guṇas) born of their own nature (svabhāva).

Tranquility (śama), control (dama), austerity (tapas), purity (śauca), patience (kṣānti), and uprightness as well, Knowledge (jñāna), realization (vijñāna), and faith (āstikya); this is the action (karma) of a brahmin, born of his own nature (svabhāva).

Heroism, vigor (tejas), resolve (dhṛti), skill, and also not fleeing in battle, Charity (dāna) and a lordly nature (īśvarabhāva); this is the action (karma) of a warrior (kṣatriya), born of his own nature (svabhāva).

Agriculture, cow-protection, and trade, are the action (karma) of a merchant (vaiśya), born of his own nature (svabhāva). And action consisting of service, is the action of a laborer (śūdra), born of his own nature.

Devoted to his own respective action (karma), a man attains perfection (saṃsiddhi). How one devoted to his own action finds perfection (siddhi), hear that.

From whom is the origin of beings, by whom all this is pervaded, Worshipping Him with his own action (svakarma), a man finds perfection (siddhi).

Better is one's own duty (svadharma), though imperfect, than the duty of another well performed. Performing the action (karma) ordained by one's own nature (svabhāva), one does not incur sin (kilbiṣa).

Inborn action (karma), O son of Kunti (Kaunteya), though it has faults, one should not abandon. For all undertakings are enveloped by fault (doṣa), like fire by smoke.

Whose understanding (buddhi) is unattached everywhere, whose self (ātman) is conquered, whose desire is gone, He attains the supreme perfection of actionlessness (naiṣkarmyasiddhi), through renunciation (sannyāsa).

How he who has attained perfection (siddhi), attains Brahman, learn from Me, Only in brief, O son of Kunti (Kaunteya), which is the supreme state (niṣṭhā) of knowledge (jñāna).

Disciplined with purified understanding (buddhi), and controlling the self (ātman) with resolve (dhṛti), Having abandoned the objects of the senses beginning with sound, and casting aside passion (rāga) and aversion (dveṣa);

Dwelling in a solitary place, eating lightly, with speech, body, and mind controlled, Constantly engaged in the discipline of meditation (dhyānayoga), resorting to dispassion (vairāgya);

Having freed himself from ego (ahaṅkāra), force, arrogance, desire (kāma), anger (krodha), and acquisition (parigraha), Free from the sense of "mine" (nirmama), peaceful (śānta), he is fit for becoming Brahman (brahmabhūyāya).

Having become Brahman, with a tranquil self (ātman), he neither grieves nor desires. Equal toward all beings, he attains supreme devotion (bhakti) to Me.

By devotion (bhakti) he recognizes Me, how great and who I am in truth (tattvataḥ). Then, having known Me in truth, he enters into Me immediately after.

Even constantly performing all actions (karmāṇi), taking refuge in Me, By My grace (prasāda) he attains, the eternal, imperishable abode.

With your mind, having renounced all actions (karmāṇi) in Me, holding Me as supreme, Resorting to the discipline of understanding (buddhiyoga), be constantly fixing your thought on Me.

Fixing your thought on Me, you will cross over all difficulties by My grace (prasāda). But if out of ego (ahaṅkāra) you will not listen, you will perish.

If, resorting to ego (ahaṅkāra), you think "I will not fight," Vain is this resolve of yours; your nature (prakṛti) will compel you.

Bound by your own action (karma), O son of Kunti (Kaunteya), born of your own nature (svabhāva), What you do not wish to do out of delusion (moha), you will do even helplessly.

The Lord (Īśvara) stands in the region of the heart of all beings, O Arjuna, Causing all beings to wander by His mysterious power (māyā), as if mounted on a machine.

Go to Him alone for refuge, with your whole being (bhāva), O descendant of Bharata (Bhārata). By His grace (prasāda) you will obtain supreme peace (śānti), and the eternal abode.

Thus the knowledge (jñāna) declared to you by Me, is more secret than the secret. Having reflected on this completely, do as you wish.

Hear again My supreme word, the most secret of all. You are firmly beloved by Me; therefore I will speak what is good for you.

Let your mind be on Me, be My devotee (bhakta), sacrifice to Me, bow down to Me. You shall come to Me alone; I promise you truly, for you are dear to Me.

Having abandoned all duties (dharmān), take refuge in Me alone. I will liberate you from all sins (pāpebhyaḥ); do not grieve!

This is never to be spoken by you to one who is without austerity (atapas), nor to one who is not a devotee (abhakta), Nor to one who does not desire to listen, nor to one who speaks ill of Me.

He who will declare this supreme secret among My devotees (bhakteṣu), Having shown supreme devotion (bhakti) to Me, he shall come to Me alone, without doubt.

And among men there is no one who does what is more pleasing to Me than he. Nor shall there be anyone on earth dearer to Me than he.

And he who will study this sacred (dharmya) dialogue of ours, By him I shall have been worshipped with the sacrifice of knowledge (jñānayajña); this is My opinion.

The man who is full of faith (śraddhā) and not sneering, even he who merely hears it, He too, liberated, shall attain the auspicious worlds of those of pure actions (puṇyakarmaṇām).

Has this been heard by you, O son of Pritha (Pārtha), with a one-pointed mind? Has your delusion (sammoha) born of ignorance (ajñāna) been destroyed, O Winner of wealth (Dhanañjaya)?

Arjuna said: My delusion (moha) is destroyed, and memory (smṛti) has been regained, by Your grace (prasāda), O Infallible one (Acyuta). I stand firm, with my doubts gone; I will do Your word.

Sañjaya said: Thus I have heard this dialogue between Vasudeva and the great-souled son of Pritha (Pārtha), Wondrous, and causing the hair to stand on end.

By the grace (prasāda) of Vyasa, I have heard this supreme secret, This discipline (yoga) from Krishna, the Lord of discipline (Yogeśvara), speaking it Himself before my eyes.

O King, remembering again and again this wondrous dialogue, Holy, between the Beautiful-haired one (Keśava) and Arjuna, I rejoice again and again.

And remembering again and again that extremely wondrous form of Hari, Great is my amazement, O King, and I rejoice again and again.

Wherever is Krishna, the Lord of discipline (Yogeśvara), wherever is the son of Pritha (Pārtha), the archer, There is fortune (śrī), victory (vijaya), prosperity (bhūti), and firm moral policy (nīti); this is my opinion.