मोक्ष सन्न्यास योग

Arjuna said; 0 mighty-armed Sri Krsna, 0 A inner controller of all, O Slayer of Kesi, I wish to know severally the truth of Samnyasa and Tyaga. (L

Sri Bhagavan said: Some sages understand is Samnyasaas the givingupofallactionsmotivated 5 by desire; and other thinkers declare that Tyaga consists in relinquishing the fruit of fis all actions. (2) ie

Some wise men declare that all actions 3 contain a measure of evil, and are therefore worth giving up, while others say that acts of ( sacrifice, charity and penance are not worth shunning

Of Samnyasa and Tyaga, first hear My conclusion on the subject of Tyaga, Arjuna; for Tyaga, O tiger among men, has been declared y to be of three kinds—Sattvika Rajasika and Tamasika

Acts of sacrifice, charity and penance are 20) not worth giving up; they must be performed. Ze For sacrifice, charity and penance—all these are purifiers of wise men

Hence these acts of sacrifice, charity and penance, and all other acts too, must be: performed without attachment and hope of reward: this is My considered and supreme) verdict, Arjuna. (6) A

Prohibited acts and those that are motivated by desire should no doubt be given up.) But it is not advisable to abandon a prescribed duty. Its abandonment through ignorance has been declared as Tamasika.

Should anyone give up his duties for fear of physical strain, thinking that all action is / verily of the nature of discomfort,—practising such Rajasika form of renunciation, he reaps not the fruit renunciation. (8) Z SSS SSE QQ EES lll AUTH lle ter OUT terme PMT

A prescribed duty which is performed simply because it has to be performed, giving up nN attachment and fruit, that alone has been recognized as the Sattvika form of renunciation

He who shrinks not from action which does not lasting happiness, nor gets attached to that which is conducive to blessedness,— imbued with the quality of goodness, he has all his doubts resolved, is intelligent and a man of true renunciation. (l

Since all actions cannot be given up in their entirety by anyone possessing a body, he alone who renounces the fruit of actions is called a man of renunciation.

Welcome, unwelcome and mixed-threefold,: indeed, is the fruit that accrues hereafter from the actions of the unrenouncing. But there is none ever for those who have renounced

Ly, In the branch of learning known by the of Sankhya, which prescribes means for neutralizing all action, these five factors have been mentioned as contributory to the 7 accomplishment of all actions; know them from Me, Arjuna. (l

The following are the factors operating c towards the accomplishment of actions, viz the seat of action and the agent, the 5 6 different kinds and the separate movements « of divergent types; and the fifth is Daiva or i destiny

These five are the contributory causes of whatever actions, right or wrong man performs 4 with the mind, speech and body. (5) Ss

Notwithstanding this, however, he who, having an impure mind, regards the absolute taintless Salf alone as the doer, that man of perverse understanding does not view K aright

He whose mind is free from the sense of doership, and whose reason is not tainted by worldly objects and activities, does not really slay, even having slaughtered all these creatures nor is bound by sin

The knower, knowledge and the object of knowledge—these three motivateaction.Even so the doer, the organs and activity—these are the three constituents of action

In the branch of knowledge dealing with’ the Gunas or modes of Prakrti, knowledge and action as well as the doer have been declared to be of three kinds according to the ee Guna which predominates in each; hear them too duly from Me

That by which manperceivesoneimperishable divine existence as undivided and equally ( present in all individual beings, know that knowledge to be Sattvika

That, however, by which man cognize many: existences of various kinds as apart from one another in all beings, know that knowledge to be Rajasika

Again, that knowledge which clings to one / body as if it were the whole, and which is & irrational, has no real object and is trivial, « has been declared as Tamasika. (22) S

That action which is ordained by the scriptures kK andisnot accompanied by the sense ofdoership, and has been done without any partiality or prejudice by one whoseeks no return, is called Sattvika

That action, however, which involves much strain and is performed by one who seeks: enjoyments or by a man full of oegotism, has been spoken of as Rajasika

That action which is undertaken through sheer ignorance, without counting the upshot, S loss to oneself, injury to others and one’s own eapacity, is declared 85 Tamasika. (25) ASSESS SSS A AI ILD ALG (I MEA PTT ET

Free from attachment, unegoistic, endowed a with firmness and vigour and unswayed by success and failure—such a doer is said to be i Sattvika

The doer who is full of attachment, seeks the fruit of actions and is greedy, and who is oppressive by nature and of impure conduct, i - 2 032 (AERO tA and is affected by joy and sorrow, has been ealled Rajasika

Lacking piety and self-control, uncultured arrogant, deceitful, inclined to rob others of their livelihood, slothful, down-hearted and procrastinating, such a doer is called Tamasika

Now hear, Arjuna, the threefold division, based on the predominance of each Guna, of Buddhi and Dhrti also, which is being told by Me in full one by one.

The intellect which correctly determines f the paths of activity and renunciation, what ought to be done and what should not be 7 done, what is fear and what is fearlessness, ESS and what is bondage and what is liberation,) that intellect is Sattvika

The intellect by which man does not truly é perceive what is Dharma and what isAdharma what ought to be done and what should not be done,—that intellect is Rajasika

The intellect which imagines evenAdharma ¢ to be Dharma, and sees all other things upside down,—wrapped in ignorance, that intellect is Tamasika, Arjuna. (32) ~

The unwavering firmness by which man 4 controls through the Yoga of meditation the functions of the mind, the vital airs and the senses—that firmness, Arjuna, is Sattvika

The Dhrti, however, by which the man seeking a reward for his actions, clutches with extreme fondness virtues, earthly possessions and worldly ejoyments,—that Dhrti is Rajasika, Arjuna.

Thefirmness by which an evil-minded person refuses to shake off, i.e., clings to sleep, fear, yl anxiety, sorrow and vanity as well, that firmness is Tamasika

Now hear from Me the threefold joy too. i That is which the striver finds enjoyments x through practice of adoration, meditation K and service to God etc., and whereby he reaches the end of sorrow,—suchajoy,though 75 appearing as poison in the beginning, tastes like nectar in the end; hence that joy, bornas it is of the placidity of mind brought about by meditation on God, has been declared as y Sattvika

verses 36–37

Now hear from Me the threefold joy too. i That is which the striver finds enjoyments x through practice of adoration, meditation K and service to God etc., and whereby he reaches the end of sorrow,—suchajoy,though 75 appearing as poison in the beginning, tastes like nectar in the end; hence that joy, bornas it is of the placidity of mind brought about by meditation on God, has been declared as y Sattvika

verses 36–37

The delight which follows from the contact. y of the senses with their objects is eventually fe poison-like, though appearing at first as nectar;; hence it has been spoken of as Rajasika. (38) y

That which stupefies the self during its enjoyment as well as in the end,—derived from sleep, indolence and obstinate error; such delight has been called Tamasika.

There is no being on earth or in the middle region or even among the gods or anywhere else, which is free from these three Gunas born of Prakrti.

The duties of the Brahmanas, the Ksatriyas and the Vaisyas, as well as of the Sudras, have Kc beendivided according to their inborn qualities, ~ Arjuna

Subjugation of the mind and senses, enduring)) hardships for the discharge of one’s sacred x obligations, external and internal purity,: forgiving the faults of others, straightness of mind, senses and behaviour, belief in the Vedas y and other scriptures, God and life after death ete., study and teaching of the Vedas and: other scriptures and realization of the truth relating to God—all these constitute the natural duty of a Brahmana

Exhibition of valour, fearlessness, firmness, and steadinessin battle, bestowing gifts, and lordliness—alltheseconstitutethe § natural duty of a Ksatriya. (43) ¢

Agriculture, rearing of cows and honest exchange of merchandise—these constitute the natural duty ofa Vaisya (amemberofthe trading class). And service of the other classes in the natural duty even ofa Sudra 7 member — of the labouring class). (44)

Keenly devoted to his own natural duty man attains the highest perfection in the shape of God-Realization. hear the mode ( of performance whereby the man engaged in his inborn duty reaches that highest — consummation

Man attains the highest perfection by worshipping Him through his own natural r duties from whom the tide of creation has streamed forth and by whom all this universe e is pervaded

Better is one’s own duty, though devoid of merit, than the duty ofanother well-performed; for performing the duty ordained by his own nature man does not incur sin

Therefore, Arjuna, one snould not abandon one’s innate duty, even though it may be tainted ch with blemish; for even as fire is enveloped in smoke, all undertakings are clouded with demerit «AB ee OS Ie

The duties of the Brahmanas, the Ksatriyas and the Vaisyas, as well as of the Sudras, have been divided according to their inborn qualities, Arjuna. (41) प्रसंग — पूर्वश्लोक में की हुई प्रस्तावना के अनुसार पहले ब्राह्मण के स्वाभाविक कर्म बतलाते हैं— ज्ञानं विज्ञानमास्तिक्यं ब्रह्मकर्म स्वभावजम्।। ४२।। अन्तकरण का निग्रह करना; इन्द्रियों का दमन करना; धर्मपालन के लिये कष्ट सहना; बाहर-भीतर से शुद्ध रहना, दूसरों के अपराधों को क्षमा करना; मन, इन्द्रिय और शरीर को सरल रखना; वेद, शास्त्र, ईश्वर और परलोक आदि में श्रद्धा रखना; वेद शास्त्रों का अध्ययन-अध्यापन करना और परमात्मा के तत्त्व का अनुभव करना—ये सब-के-सब ही ब्राह्मण के स्वाभाविक कर्म हैं॥ ४२॥ Subjugation of the mind and senses, enduring hardships for the discharge of one's sacred obligations, external and internal purity, forgiving the faults of others, straightness of mind, senses and behaviour, belief in the Vedas and other scriptures, God and life after death etc., study and teaching of the Vedas and other scriptures and realization of the truth relating to God—all these constitute the natural duty of a Brahmana. (42) प्रसंग — इस प्रकार ब्राह्मणों के स्वाभाविक कर्म बतलाकर अब क्षत्रियों के स्वाभाविक कर्म बतलाते हैं— दानमीश्वरभावश्च क्षात्रं कर्म स्वभावजम्॥ ४३॥ शूरवीरता, तेज, धैर्य, चतुरता और युद्ध में न भागना, दान देना और स्वामिभाव—ये सब-के-सब ही क्षत्रिय के स्वाभाविक कर्म हैं॥ ४३॥ Exhibition of valour, fearlessness, firmness, cleverness and steadiness in battle, bestowing gifts, and lordliness—all these constitute the natural duty of a Ksatriya. (43) प्रसंग — इस प्रकार क्षत्रियों के स्वाभाविक कर्मों का वर्णन करके अब वैश्य और शूद्रों के स्वाभाविक कर्म बतलाते हैं— परिचर्यात्मकं कर्म शूद्रस्यापि स्वभावजम्।।४४।। खेती, गोपालन और क्रय-विक्रय रूप सत्य व्यवहार—ये वैश्य के स्वाभाविक कर्म हैं। तथा सब वर्णों की सेवा करना शूद्र का भी स्वाभाविक कर्म है।।४४।। Agriculture, rearing of cows and honest exchange of merchandise—these constitute the natural duty of a Vaisya (a member of the trading class). And service of the other classes in the natural duty even of a Sudra (a member of the labouring class). (44) प्रसंग — इस प्रकार चारों वर्णों के स्वाभाविक कर्मों का वर्णन करके अब भक्तियुक्त कर्मयोग का स्वरूप और फल बतलाने के लिये, उन कर्मों का किस प्रकार आचरण करने से मनुष्य अनायास परम सिद्धि को प्राप्त कर लेता है—यह बात दो श्लोकों में बतलाते हैं— स्वकर्मनिरतः सिद्धिं यथा विन्दति तच्छृणु।।४५।। अपने-अपने स्वाभाविक कर्मों में तत्परता से लगा हुआ मनुष्य भगवत्प्राप्ति रूप परम सिद्धि को प्राप्त हो जाता है। अपने स्वाभाविक कर्म में लगा हुआ मनुष्य जिस प्रकार से कर्म करके परम सिद्धि को प्राप्त होता है, उस विधि को तू सुन॥४५॥ Keenly devoted to his own natural duty, man attains the highest perfection in the shape of God-Realization. hear the mode of performance whereby the man engaged in his inborn duty reaches that highest consummation. (45) स्वकर्मणा तमभ्यर्च्य सिद्धिं विन्दति मानवः॥४६॥ जिस परमेश्वर से सम्पूर्ण प्राणियों की उत्पत्ति हुई है और जिससे यह समस्त जगत् व्याप्त है, उस परमेश्वर की अपने स्वाभाविक कर्मों द्वारा पूजा करके मनुष्य परमसिद्धि को प्राप्त हो जाता है॥४६॥ Man attains the highest perfection by worshipping Him through his own natural duties from whom the tide of creation has streamed forth and by whom all this universe is pervaded. (46) प्रसंग - दूसरे के धर्म की अपेक्षा स्वधर्म को श्रेष्ठ बतलाकर उसके त्याग का निषेध करते हैं- स्वभावनियतं कर्म कुर्वन्नाप्नोति किल्बिषम्।।४७।। अच्छी प्रकार आचरण किये हुए दूसरे के धर्म से गुणरहित भी अपना धर्म श्रेष्ठ है, क्योंकि स्वभाव से नियत किये हुए स्वधर्म रूप कर्म को करता हुआ मनुष्य पाप को नहीं प्राप्त होता।। ४७।। Better is one's own duty, though devoid of merit, than the duty of another well-performed; for performing the duty ordained by his own nature man does not incur sin. (47) सर्वारम्भा हि दोषेण धूमेनाग्निरिवावृताः।।४८।। अतएव हे कुन्ती पुत्र! दोष युक्त होने पर भी सहज कर्म को नहीं त्यागना चाहिये, क्योंकि धूएँ से अग्नि की भाँति सभी कर्म किसी-न-किसी दोष से आवृत हैं।। ४८।। Therefore, Arjuna, one should not abandon one's innate duty, even though it may be tainted with blemish; for even as fire is enveloped in smoke, all undertakings are clouded with demerit (48) प्रसंग — यहाँ उपासना के सहित विवेक और वैराग्यपूर्वक एकान्त में रहकर साधन करने की विधि और उसका फल बतलाने के लिये पुनः सांख्ययोग का प्रकरण आरम्भ करते हैं— नैष्कर्म्यसिद्धिं परमां संन्यासेनाधिगच्छति।। ४६।। सर्वत्र आसक्ति रहित बुद्धिवाला, स्पृहारहित और जीते हुए अन्तःकरण वाला पुरुष सांख्ययोग के द्वारा उस परम नैष्कर्म्यसिद्धि को प्राप्त होता है।। ४६।। He whose intellect is unattached everywhere, whose thirst for enjoyments has altogether disappeared and who has subdued his mind, reaches through Sankhyayoga (the path of Knowledge) the consummation of actionlessness.

Arjuna, know from Me only briefly the process through which man having attained actionlessness, which is the highest consummation of Jñanayoga (the path of Knowledge) reaches Brahma.

Endowed with an untarnished intellect and m partaking of a light, Sattvika and regulated diet, living in a lonely and undefiled place having rejected sound and other objects of sense, having controlled the mind, speech ( and body by restraining the mind and senses through firmness of a Sattvika type, taking a resolute stand on dispassion, after having completely got rid of attraction and aversion sf and remaining ever devoted to the Yoga of meditation having given up egotism, violence C arrogance, lust, anger and luxuries, devoid of the feeling of meum and tranquil of hear,— such a man becomes qualified for oneness i) with Brahma, who is Truth Consciousness K and Bliss

verses 51–53

Endowed with an untarnished intellect and m partaking of a light, Sattvika and regulated diet, living in a lonely and undefiled place having rejected sound and other objects of sense, having controlled the mind, speech ( and body by restraining the mind and senses through firmness of a Sattvika type, taking a resolute stand on dispassion, after having completely got rid of attraction and aversion sf and remaining ever devoted to the Yoga of meditation having given up egotism, violence C arrogance, lust, anger and luxuries, devoid of the feeling of meum and tranquil of hear,— such a man becomes qualified for oneness i) with Brahma, who is Truth Consciousness K and Bliss

verses 51–53

Endowed with an untarnished intellect and m partaking of a light, Sattvika and regulated diet, living in a lonely and undefiled place having rejected sound and other objects of sense, having controlled the mind, speech ( and body by restraining the mind and senses through firmness of a Sattvika type, taking a resolute stand on dispassion, after having completely got rid of attraction and aversion sf and remaining ever devoted to the Yoga of meditation having given up egotism, violence C arrogance, lust, anger and luxuries, devoid of the feeling of meum and tranquil of hear,— such a man becomes qualified for oneness i) with Brahma, who is Truth Consciousness K and Bliss

verses 51–53

Established in identity with Brahma (who in Truth, Consciousness and Bliss solidified); and cheerful in mind, the Sankhyayogi no longer grieves nor craves for anything. The i same to all beings, such a Yogi attains supreme devotion to Me

Through that supreme devotion he comes: Vi to know Me in reality, what and how greatI am; and thereby knowing Me in essence he — forthwith enters into My being

The Karmayogi, however, who depends on Me, attains by My grace the eternal, imperishable state, even though performing all actions.

Mentally resigning all your duties to Me,: and taking recourse to Yoga. in the form of: even-mindedness, be solely devoted to Me and constantly give your mind to Me. (57) RE Orr OT

With your mind thus given to Me, you shall tide over all difficulties by My grace. And if, ° from egotism, you will not listen, you willbe

Ni taking your stand on egotism, you think “I will not fight”, vain is this resolve of yours; nature will drive you to the act

That action too which you are not willing to undertake through ignorance,—bound by your own duty born of your nature, you will S if helplessly perform

Arjuna, God abides in the heart ofall creatures, 0 causing them to revolve according to their 5 karma by His illusive power, seated as those S beings are in the vehicle of the body. (6) Uy

Take shelter in Him alone, with all your yy being, Arjuna. By His mere grace you shall attain supreme peace and the eternal: state

Thus has this wisdom, more secret than Secrecy itself, been imparted to you by Me Fully pondering it, do as you like

Hear, again, My supremely secret word themost esoteric of all truths. You are extremely dear to Me; therefore, I shall offer you this salutary advice

Give your mind to Me, be devoted to Me, S worship Me and bow to Me. Doing so you will. come to Me alone, I truly promise you; for you: are exceptionally dear to Me. (65)

Resigning all your duties to Me, the all powerful and all-supporting Lord, take refuge’ 4 in Me alone. I shall absolve you of all sins, worry not

This secret gospel of the Gita should never be imparted to a man who lacks penance, nor to him who is wanting in devotion, nor even / to him who lends not a willing ear; and in no case to him who finds fault with Me

He who, offering the highest love to Me, preaches the most profound gospel of the NL RS R/T among My devotees, shall come to Me alone; there is no doubt about it

Among men there is none who does Me a G more loving service thanhe;norshallanyone — be dearer to Me on the entire globe than

Whosoever studies this sacred dialogue of ours in the form of the Gita, by him too shall: I be worshipped through wisdom-sacrifice; such is My mind

The man who hears the holy Gita with 9 reverence and in an uncarping spirit,—liberated! from sin, he too shall reach the happy worlds of the virtuous. (7) S

SS SSS Mi lllltarea addled you heard this gospel of the Gita with one-pointed mind, Arjuna? And has your delusion born of ignorance melted away, O conquerer of riches

Arjuna said: Krsna, by Your grace my delusion Q has fled and wisdom has been gained by me. I stand shorn of all doubts. I will do your » bidding

Sañjaya said: Thus I heard the mysterious and thrilling conversation between Sri Krsna and the high-souled Arjuna, son of Kunti.

Having been blessed with the divine vision by the grace of Sri Vyasa, I heard this supremely e esoteric gospel from the Lord of Yoga, Sri Krsna Himself, imparting it to Arjuna before my very eyes. (75) e

Remembering, over and over, that sacred X and mystic conversation between Bhagavan — Sri Krsna and Arjuna, O King! I rejoice again and yet again

Remembering also, again and again, that most wonderful Form of Sri Krsna, great is my wonder and I rejoice over and over r again

Wherever there is Bhagavan Sri Krsna, the 2 Lord of Yoga, and wherever there is Arjuna,) lj the wielder of the Gandiva bow, goodness victory, glory and unfailing righteousness are there: such is my conviction. (78) W