Chapter 18

मोक्षसंन्यासयोग

Freedom Through Surrender (Mokṣasaṃnyāsayoga)

Krishna draws the whole teaching together: true renunciation is giving up attachment to results, not giving up action, and each person grows by doing their own natural work well. He asks Arjuna to surrender fully to him, and Arjuna, his confusion gone, rises ready to act.

Think it through, then act with trust; surrender ends fear.

18.1संन्यासस्य महाबाहो तत्त्वमिच्छामि वेदितुम्।Arjuna asks Krishna to explain clearly the true nature of sannyasa (renunciation) and of tyaga (letting go), and how the two differ.
18.2काम्यानां कर्मणां न्यासं संन्यासं कवयो विदुः।Krishna replies that the wise call sannyasa the giving up of actions done out of personal desire, while the discerning call tyaga the giving up of the fruits of all actions.
18.3त्याज्यं दोषवदित्येके कर्म प्राहुर्मनीषिणः।Some thinkers say all action should be abandoned because action is flawed; others say acts of yajna (sacred offering), charity and self-discipline should never be given up.
18.4निश्चयं श्रृणु मे तत्र त्यागे भरतसत्तम।Krishna says: Arjuna, best of the Bharatas, now hear my settled view on letting go. Tyaga, O tiger among men, is said to be of three kinds.
18.5यज्ञदानतपःकर्म न त्याज्यं कार्यमेव तत्।Acts of sacred offering, giving and self-discipline should not be given up; they must be done, for they purify even the wise.
18.6एतान्यपि तु कर्माणि सङ्गं त्यक्त्वा फलानि च।Krishna says that even these acts should be done after giving up attachment and the desire for their results. This, Arjuna, is his firm and highest view.
18.7नियतस्य तु संन्यासः कर्मणो नोपपद्यते।Giving up one's necessary duty is not right. Abandoning it out of confusion is called tamasic (dull, ignorant) renunciation.
18.8दुःखमित्येव यत्कर्म कायक्लेशभयात्त्यजेत्।One who gives up a duty only because it is painful or from fear of physical strain makes a rajasic (restless, self-centred) renunciation and gains nothing from it.
18.9कार्यमित्येव यत्कर्म नियतं क्रियतेऽर्जुन।When a necessary duty is done simply because it ought to be done, giving up attachment and the wish for reward, that letting go is sattvic (pure and clear).
18.10न द्वेष्ट्यकुशलं कर्म कुशले नानुषज्जते।The true renouncer, filled with clarity, wise and free of doubt, does not resent unpleasant work nor cling to pleasant work.
18.11न हि देहभृता शक्यं त्यक्तुं कर्माण्यशेषतः।No one who has a body can give up action completely. So the one who gives up the fruits of action is the one called a true renouncer.
18.12अनिष्टमिष्टं मिश्रं च त्रिविधं कर्मणः फलम्।For those who cling to results, actions bring three kinds of fruit after death: unpleasant, pleasant and mixed. For those who have let go, there is no such fruit at all.
18.13पञ्चैतानि महाबाहो कारणानि निबोध मे।Krishna says: Mighty Arjuna, learn from me the five causes behind the completion of every action, as taught in the Sankhya philosophy.
18.14अधिष्ठानं तथा कर्ता करणं च पृथग्विधम्।The five are: the body as the seat of action, the doer, the various instruments (senses), the many different efforts, and fifth, the unseen power often called fate or the divine.
18.15शरीरवाङ्मनोभिर्यत्कर्म प्रारभते नरः।Whatever a person does with body, speech or mind, whether right or wrong, these five are its causes.
18.16तत्रैवं सति कर्तारमात्मानं केवलं तु यः।This being so, the person of untrained understanding who sees themselves as the only doer does not see truly; their thinking is distorted.
18.17यस्य नाहंकृतो भावो बुद्धिर्यस्य न लिप्यते।One who has no sense of 'I am the doer' and whose understanding is not stained, even if they slay these people, does not truly slay and is not bound by it.
18.18ज्ञानं ज्ञेयं परिज्ञाता त्रिविधा कर्मचोदना।Knowledge, the object known, and the knower are the three that prompt action. The instrument, the act and the doer are the three parts that make up action.
18.19ज्ञानं कर्म च कर्ता च त्रिधैव गुणभेदतः।In the teaching on the gunas (three qualities of nature), knowledge, action and the doer are each said to be of three kinds, according to these qualities. Hear about them as they are.
18.20सर्वभूतेषु येनैकं भावमव्ययमीक्षते।The knowledge by which one sees one undivided, unchanging reality in all beings, whole within the many separate forms, is sattvic knowledge.
18.21पृथक्त्वेन तु यज्ज्ञानं नानाभावान्पृथग्विधान्।The knowledge that sees in all beings only separate, different entities of many kinds is rajasic knowledge.
18.22यत्तु कृत्स्नवदेकस्मिन्कार्ये सक्तमहैतुकम्।The knowledge that clings to one small thing as if it were everything, without reason, missing the truth and narrow, is called tamasic.
18.23नियतं सङ्गरहितमरागद्वेषतः कृतम्।Action that is proper and necessary, done without attachment, without liking or disliking, by one who does not seek its reward, is called sattvic.
18.24यत्तु कामेप्सुना कर्म साहङ्कारेण वा पुनः।Action done to fulfil desires, or with ego, and with great strain and fuss, is called rajasic.
18.25अनुबन्धं क्षयं हिंसामनपेक्ष्य च पौरुषम्।Action started out of delusion, without thinking about consequences, loss, harm to others or one's own ability, is called tamasic.
18.26मुक्तसङ्गोऽनहंवादी धृत्युत्साहसमन्वितः।The doer who is free from attachment, does not boast, is full of steadiness and enthusiasm, and stays unchanged in success and failure, is called sattvic.
18.27रागी कर्मफलप्रेप्सुर्लुब्धो हिंसात्मकोऽशुचिः।The doer who is driven by attachment, craves the fruits of work, is greedy, harmful, impure, and tossed between joy and sorrow, is called rajasic.
18.28अयुक्तः प्राकृतः स्तब्धः शठो नैष्कृतिकोऽलसः।The doer who is undisciplined, crude, stubborn, deceitful, spiteful, lazy, gloomy and always postponing is called tamasic.
18.29बुद्धेर्भेदं धृतेश्चैव गुणतस्त्रिविधं श्रृणु।Now hear, Arjuna, fully and one by one, the three kinds of understanding (buddhi) and of resolve (dhriti), according to the three gunas.
18.30प्रवृत्तिं च निवृत्तिं च कार्याकार्ये भयाभये।The understanding that knows when to act and when to hold back, what should and should not be done, what to fear and what not to fear, and what binds and what frees, is sattvic.
18.31यया धर्ममधर्मं च कार्यं चाकार्यमेव च।The understanding that sees right and wrong, and what should and should not be done, in a distorted, unclear way is rajasic.
18.32अधर्मं धर्ममिति या मन्यते तमसाऽऽवृता।The understanding that, covered by darkness, takes wrong to be right and sees everything upside down is tamasic.
18.33धृत्या यया धारयते मनःप्राणेन्द्रियक्रियाः।The steady resolve by which one holds the mind, breath and senses in check through unwavering yoga (disciplined focus) is sattvic.
18.34यया तु धर्मकामार्थान् धृत्या धारयतेऽर्जुन।The resolve by which one holds on to duty, pleasure and wealth, eagerly wanting the rewards that come with them, is rajasic.
18.35यया स्वप्नं भयं शोकं विषादं मदमेव च।The resolve by which a foolish person refuses to let go of excess sleep, fear, grief, despair and arrogance is tamasic.
18.36सुखं त्विदानीं त्रिविधं श्रृणु मे भरतर्षभ।Now hear from me, Arjuna, the three kinds of happiness: the happiness one learns to enjoy through practice, and in which sorrow comes to an end.
18.37यत्तदग्रे विषमिव परिणामेऽमृतोपमम्।The happiness that feels like poison at first but like nectar in the end, born from a clear and calm understanding of oneself, is called sattvic.
18.38विषयेन्द्रियसंयोगाद्यत्तदग्रेऽमृतोपमम्।The happiness that comes from the contact of the senses with their objects, which feels like nectar at first but turns to poison in the end, is called rajasic.
18.39यदग्रे चानुबन्धे च सुखं मोहनमात्मनः।The happiness that deludes the self from beginning to end, arising from excess sleep, laziness and carelessness, is called tamasic.
18.40न तदस्ति पृथिव्यां वा दिवि देवेषु वा पुनः।There is no being, on earth or among the gods in heaven, that is free from these three gunas born of nature.
18.41ब्राह्मणक्षत्रियविशां शूद्राणां च परंतप।Krishna says the duties of Brahmins, Kshatriyas, Vaishyas and Shudras (the four social orders) are divided according to the qualities that arise from each one's own nature.
18.42शमो दमस्तपः शौचं क्षान्तिरार्जवमेव च।Calm, self-control, austerity, purity, patience, honesty, knowledge, wisdom from experience and faith are the duties born of a Brahmin's nature.
18.43शौर्यं तेजो धृतिर्दाक्ष्यं युद्धे चाप्यपलायनम्।Bravery, vigour, steadiness, skill, not running away even in battle, generosity and the ability to lead are the duties born of a Kshatriya's nature.
18.44कृषिगौरक्ष्यवाणिज्यं वैश्यकर्म स्वभावजम्।Farming, protecting cattle and trade are the duties born of a Vaishya's nature; work in the form of service is the duty born of a Shudra's nature.
18.45स्वे स्वे कर्मण्यभिरतः संसिद्धिं लभते नरः।Each person who is devoted to their own work attains fulfilment. Hear now how one devoted to one's own duty reaches that perfection.
18.46यतः प्रवृत्तिर्भूतानां येन सर्वमिदं ततम्।By worshipping, through one's own work, the One from whom all beings arise and by whom all this is pervaded, a person attains perfection.
18.47श्रेयान्स्वधर्मो विगुणः परधर्मात्स्वनुष्ठितात्।Better is one's own dharma (rightful path), even done imperfectly, than another's done well. Doing the work suited to one's nature, one incurs no wrong.
18.48सहजं कर्म कौन्तेय सदोषमपि न त्यजेत्।Arjuna, one should not give up the work one is born suited to, even if it has flaws. Every undertaking is covered by some flaw, as fire is by smoke.
18.49असक्तबुद्धिः सर्वत्र जितात्मा विगतस्पृहः।One whose mind is unattached everywhere, who has mastered himself and is free of craving, attains through renunciation the highest state of freedom from bondage of action.
18.50सिद्धिं प्राप्तो यथा ब्रह्म तथाप्नोति निबोध मे।Learn from me briefly, Arjuna, how one who has reached this perfection attains Brahman (the ultimate reality), the highest culmination of knowledge.
18.51बुद्ध्या विशुद्धया युक्तो धृत्याऽऽत्मानं नियम्य च।Joined with a purified understanding, controlling oneself with firm resolve, turning away from sound and other sense objects, and setting aside attraction and aversion,
18.52विविक्तसेवी लघ्वाशी यतवाक्कायमानसः।living in solitude, eating lightly, controlling speech, body and mind, always devoted to meditation and resting in dispassion,
18.53अहङ्कारं बलं दर्पं कामं क्रोधं परिग्रहम्।and having let go of ego, force, arrogance, desire, anger and possessiveness, free of 'mine' and at peace, one becomes fit to be one with Brahman.
18.54ब्रह्मभूतः प्रसन्नात्मा न शोचति न काङ्क्षति।Having become one with Brahman, serene within, such a person neither grieves nor craves. Equal towards all beings, they attain supreme devotion to me.
18.55भक्त्या मामभिजानाति यावान्यश्चास्मि तत्त्वतः।Through devotion one truly knows me, who and what I am in essence. Having known me in truth, one then enters into me.
18.56सर्वकर्माण्यपि सदा कुर्वाणो मद्व्यपाश्रयः।Even while always doing all kinds of work, the one who takes refuge in me reaches, by my grace, the eternal, unchanging state.
18.57चेतसा सर्वकर्माणि मयि संन्यस्य मत्परः।In your mind, offer all actions to me, hold me as your highest goal, rely on the yoga of understanding, and keep your mind always fixed on me.
18.58मच्चित्तः सर्वदुर्गाणि मत्प्रसादात्तरिष्यसि।With your mind on me, you will cross every difficulty by my grace. But if out of ego you do not listen, you will be lost.
18.59यदहङ्कारमाश्रित्य न योत्स्य इति मन्यसे।If, relying on ego, you think 'I will not fight', your resolve is false. Your own nature will compel you to act.
18.60स्वभावजेन कौन्तेय निबद्धः स्वेन कर्मणा।Bound by your own work born of your nature, Arjuna, what you do not wish to do out of delusion, you will do even against your will.
18.61ईश्वरः सर्वभूतानां हृद्देशेऽर्जुन तिष्ठति।The Lord dwells in the heart of all beings, Arjuna, moving them all by his power of maya (cosmic illusion), as if they were mounted on a machine.
18.62तमेव शरणं गच्छ सर्वभावेन भारत।Take refuge in him alone with your whole being, Arjuna. By his grace you will attain supreme peace and the eternal abode.
18.63इति ते ज्ञानमाख्यातं गुह्याद्गुह्यतरं मया।Krishna says: I have given you this wisdom, more secret than all secrets. Reflect on it fully, and then do as you choose.
18.64सर्वगुह्यतमं भूयः श्रृणु मे परमं वचः।Hear again my supreme word, the most secret of all. You are dearly loved by me, so I will tell you what is for your good.
18.65मन्मना भव मद्भक्तो मद्याजी मां नमस्कुरु।Fix your mind on me, be devoted to me, offer worship to me, bow to me. You will surely come to me; I promise you truly, for you are dear to me.
18.66सर्वधर्मान्परित्यज्य मामेकं शरणं व्रज।Setting aside all other duties and supports, take refuge in me alone. I will free you from all sins; do not grieve.
18.67इदं ते नातपस्काय नाभक्ताय कदाचन।This teaching should never be spoken to one who lacks self-discipline, who has no devotion, who does not wish to listen, or who scorns me.
18.68य इमं परमं गुह्यं मद्भक्तेष्वभिधास्यति।Whoever shares this supreme secret with my devotees, with the highest devotion to me, will come to me without doubt.
18.69न च तस्मान्मनुष्येषु कश्चिन्मे प्रियकृत्तमः।No one among humans does more that is dear to me than such a person, and no one on earth will be dearer to me.
18.70अध्येष्यते च य इमं धर्म्यं संवादमावयोः।And whoever studies this sacred dialogue of ours, I consider that I am worshipped by them through the offering of knowledge.
18.71श्रद्धावाननसूयश्च श्रृणुयादपि यो नरः।Even a person who simply listens to it with faith and without fault-finding becomes free and reaches the happy worlds of those who do good deeds.
18.72कच्चिदेतच्छ्रुतं पार्थ त्वयैकाग्रेण चेतसा।Krishna asks: Arjuna, have you heard this with a focused mind? Has your confusion born of ignorance been destroyed?
18.73नष्टो मोहः स्मृतिर्लब्धा त्वत्प्रसादान्मयाच्युत।Arjuna says: My delusion is gone and, by your grace, I have regained clear memory of who I am. I stand firm, free of doubt. I will do as you say.
18.74इत्यहं वासुदेवस्य पार्थस्य च महात्मनः।Sanjaya says: Thus I heard this wondrous dialogue between Krishna, son of Vasudeva, and the great-souled Arjuna, which makes my hair stand on end.
18.75व्यासप्रसादाच्छ्रुतवानेतद्गुह्यमहं परम्।By the grace of Vyasa, I heard this supreme secret yoga directly from Krishna, the master of yoga, as he himself spoke it.
18.76राजन्संस्मृत्य संस्मृत्य संवादमिममद्भुतम्।O King, as I recall again and again this wondrous and holy dialogue between Krishna and Arjuna, I rejoice over and over.
18.77तच्च संस्मृत्य संस्मृत्य रूपमत्यद्भुतं हरेः।And as I recall again and again that most wondrous form of Hari (Krishna), great is my amazement, O King, and I rejoice again and again.
18.78यत्र योगेश्वरः कृष्णो यत्र पार्थो धनुर्धरः।Wherever there is Krishna, the master of yoga, and wherever there is Arjuna, the archer, there will surely be prosperity, victory, well-being and sound moral guidance. This is my conviction.