अहंकारं बलं दर्पं कामं क्रोधं च संश्रिताः।
मामात्मपरदेहेषु प्रद्विषन्तोऽभ्यसूयकाः ॥

ahaṃkāraṃ balaṃ darpaṃ kāmaṃ krodhaṃ ca saṃśritāḥ
māmātmaparadeheṣu pradviṣanto.abhyasūyakāḥ

with ostentatiousness and against prescribed rules indulging (their) vanity, brute force, arrogance, lust, and anger and hating me in their own bodies and in those of others.


तानहं द्विषतः क्रुरान्संसारेषु नराधमान्।
क्षिपाम्यजस्रमशुभानासुरीष्वेव योनिषु ॥

tānahaṃ dviṣataḥ krurānsaṃsāreṣu narādhamān
kṣipāmyajasramaśubhānāsurīṣveva yoniṣu

These enemies, ferocious, meanest of men, and unholy, I continually hurl down, to these worlds, only into demoniac wombs.

machine-aligned; two human reviews pending


आसुरीं योनिमापन्ना मूढा जन्मनि जन्मनि।
मामप्राप्यैव कौन्तेय ततो यान्त्यधमां गतिम् ॥

āsurīṃ yonimāpannā mūḍhā janmani janmani
māmaprāpyaiva kaunteya tato yāntyadhamāṃ gatim

Coming into demoniac wombs, deluded in every birth, they go down to the vilest state, O son of Kuntī ! without ever coming to me.


त्रिविधं नरकस्येदं द्वारं नाशनमात्मनः।
कामः क्रोधस्तथा लोभस्तस्मादेतत्त्रयं त्यजेत् ॥

trividhaṃ narakasyedaṃ dvāraṃ nāśanamātmanaḥ
kāmaḥ krodhastathā lobhastasmādetattrayaṃ tyajet

Threefold is this way, to hell,-ruinous to the self,—lust, anger, and likewise avarice therefore one should abandon this triad.


एतैर्विमुक्तः कौन्तेय तमोद्वारैस्त्रिभिर्नरः।
आचरत्यात्मनः श्रेयस्ततो याति परां गतिम् ॥

etairvimuktaḥ kaunteya tamodvāraistribhirnaraḥ
ācaratyātmanaḥ śreyastato yāti parāṃ gatim

Released from these three ways to darkness, O son of Kuntī! a man works out his own welfare, and then proceeds to the highest goal.


यः शास्त्रविधिमुत्सृज्य वर्तते कामकारतः।
न स सिद्धिमवाप्नोति न सुखं न परां गतिम् ॥

yaḥ śāstravidhimutsṛjya vartate kāmakārataḥ
na sa siddhimavāpnoti na sukhaṃ na parāṃ gatim

He who abandoning scripture ordinances, acts under the impulse of desire, does not attain perfection, nor happiness, nor the highest goal.


तस्माच्छास्त्रं प्रमाणं ते कार्याकार्यव्यवस्थितौ।
ज्ञात्वा शास्त्रविधानोक्तं कर्म कर्तुमिहार्हसि ॥

tasmācchāstraṃ pramāṇaṃ te kāryākāryavyavasthitau
jñātvā śāstravidhānoktaṃ karma kartumihārhasi

Therefore in discriminating between w hat should be done and what should not be done your authority (must. be) scripture. And knowing what is declared by the ordinances of scripture you should perform action in this world.


अर्जुन उवाच।
ये शास्त्रविधिमुत्सृज्य यजन्ते श्रद्धयान्विताः।
तेषां निष्ठा तु का कृष्ण सत्त्वमाहो रजस्तमः ॥

arjuna uvāca
ye śāstravidhimutsṛjya yajante śraddhayānvitāḥ
teṣāṃ niṣṭhā tu kā kṛṣṇa sattvamāho rajastamaḥ

What is the state of those, O Kṛṣṇa ! who worship with faith, (but) abandoning scripture ordinances—goodness, passion, or darkness?


श्रीभगवानुवाच।
त्रिविधा भवति श्रद्धा देहिनां सा स्वभावजा।
सात्त्विकी राजसी चैव तामसी चेति तां शृणु ॥

śrībhagavānuvāca
trividhā bhavati śraddhā dehināṃ sā svabhāvajā
sāttvikī rājasī caiva tāmasī ceti tāṃ śṛṇu

Faith is of three kinds in embodied (beings), it is produced from dispositions. It is of the quality of goodness, of the quality of passion, and of the quality of darkness. Hear about it.


सत्त्वानुरूपा सर्वस्य श्रद्धा भवति भारत।
श्रद्धामयोऽयं पुरुषो यो यच्छ्रद्धः स एव सः ॥

sattvānurūpā sarvasya śraddhā bhavati bhārata
śraddhāmayo.ayaṃ puruṣo yo yacchraddhaḥ sa eva saḥ

The faith of all, O descendant of Bharata! is conformable to the heart. A being here is full of faith, and whatever is a man's faith, that is a man himself.


यजन्ते सात्त्विका देवान्यक्षरक्षांसि राजसाः।
प्रेतान्भूतगणांश्चान्ये यजन्ते तामसा जनाः ॥

yajante sāttvikā devānyakṣarakṣāṃsi rājasāḥ
pretānbhūtagaṇāṃścānye yajante tāmasā janāḥ

Those of the quality of goodness worship the gods those of the quality of passion the Yakṣas and Rakṣases and the others, the people of the quality of darkness, worship departed (spirits) and the multitudes of Bhūtas .


अशास्त्रविहितं घोरं तप्यन्ते ये तपो जनाः।
दम्भाहंकारसंयुक्ताः कामरागबलान्विताः ॥

aśāstravihitaṃ ghoraṃ tapyante ye tapo janāḥ
dambhāhaṃkārasaṃyuktāḥ kāmarāgabalānvitāḥ

Know those to be of demoniac convictions, who practise fierce penance not ordained by scripture who are full of ostentatiousness and egoism, and of desire, attachment, and stubbornness


कर्षयन्तः शरीरस्थं भूतग्राममचेतसः।
मां चैवान्तःशरीरस्थं तान्विद्ध्यासुरनिश्चयान् ॥

karṣayantaḥ śarīrasthaṃ bhūtagrāmamacetasaḥ
māṃ caivāntaḥśarīrasthaṃ tānviddhyāsuraniścayān

who are without discernment and who torment the groups of organs in (their) bodies, and me also seated within (those) bodies.


आहारस्त्वपि सर्वस्य त्रिविधो भवति प्रियः।
यज्ञस्तपस्तथा दानं तेषां भेदमिमं शृणु ॥

āhārastvapi sarvasya trividho bhavati priyaḥ
yajñastapastathā dānaṃ teṣāṃ bhedamimaṃ śṛṇu

The food also, which is liked by all, and likewise the sacrifice, the penance, and gifts, are of three kinds. Listen to the distinctions regarding them as follows.


आयुःसत्त्वबलारोग्यसुखप्रीतिविवर्धनाः।
रस्याः स्निग्धाः स्थिरा हृद्या आहाराः सात्त्विकप्रियाः ॥

āyuḥsattvabalārogyasukhaprītivivardhanāḥ
rasyāḥ snigdhāḥ sthirā hṛdyā āhārāḥ sāttvikapriyāḥ

The kinds of food which increase life, energy, strength, health, comfort, and relish, which are savoury, oleaginous, full of nutrition, and agreeable, are liked by the good. The kinds of food which are bitter acid saltish too hot sharp


कट्वम्ललवणात्युष्णतीक्ष्णरूक्षविदाहिनः।
आहारा राजसस्येष्टा दुःखशोकामयप्रदाः ॥

kaṭvamlalavaṇātyuṣṇatīkṣṇarūkṣavidāhinaḥ
āhārā rājasasyeṣṭā duḥkhaśokāmayapradāḥ

rough and. burning and which cause pain. grief and disease are desired by the passionate. And the food which is cold


यातयामं गतरसं पूति पर्युषितं च यत्।
उच्छिष्टमपि चामेध्यं भोजनं तामसप्रियम् ॥

yātayāmaṃ gatarasaṃ pūti paryuṣitaṃ ca yat
ucchiṣṭamapi cāmedhyaṃ bhojanaṃ tāmasapriyam


अफलाङ्क्षिभिर्यज्ञो विधिदृष्टो य इज्यते।
यष्टव्यमेवेति मनः समाधाय स सात्त्विकः ॥

aphalāṅkṣibhiryajño vidhidṛṣṭo ya ijyate
yaṣṭavyameveti manaḥ samādhāya sa sāttvikaḥ

stinking stale impure and even leavings are liked by the dark. That sacrifice is good which being prescribed in (scripture) ordinances is performed by persons not wishing for the fruit (of it) and after determining (in their) mind that the sacrifice must needs be performed. But when a sacrifice is performed O highest of the descendants of Bharata! with an expectation of fruit (from it)


अभिसन्धाय तु फलं दम्भार्थमपि चैव यत्।
इज्यते भरतश्रेष्ठ तं यज्ञं विद्धि राजसम् ॥

abhisandhāya tu phalaṃ dambhārthamapi caiva yat
ijyate bharataśreṣṭha taṃ yajñaṃ viddhi rājasam

and for the purpose of ostentation know that sacrifice (to be) passionate.


विधिहीनमसृष्टान्नं मन्त्रहीनमदक्षिणम्।
श्रद्धाविरहितं यज्ञं तामसं परिचक्षते ॥

vidhihīnamasṛṣṭānnaṃ mantrahīnamadakṣiṇam
śraddhāvirahitaṃ yajñaṃ tāmasaṃ paricakṣate

They call that sacrifice dark which is against the ordinances (of scripture) in which no food is dealt out (to Brāhmaṇas, &c.) which is devoid of Mantras devoid of Dakṣiṇā presents and which is without faith.


देवद्विजगुरुप्राज्ञपूजनं शौचमार्जवम्।
ब्रह्मचर्यमहिंसा च शारीरं तप उच्यते ॥

devadvijaguruprājñapūjanaṃ śaucamārjavam
brahmacaryamahiṃsā ca śārīraṃ tapa ucyate

Paying reverence to gods, Brāhmaṇas, preceptors, and men of knowledge purity, straightforwardness, life as Brahmacārin , and harmlessness, (this) is called the penance bodily.


अनुद्वेगकरं वाक्यं सत्यं प्रियहितं च यत्।
स्वाध्यायाभ्यसनं चैव वाङ्मयं तप उच्यते ॥

anudvegakaraṃ vākyaṃ satyaṃ priyahitaṃ ca yat
svādhyāyābhyasanaṃ caiva vāṅmayaṃ tapa ucyate

The speech which causes no sorrow, which is true, agreeable, and beneficial, and the study of the Vedas , (this) is called the penance vocal.


मनः प्रसादः सौम्यत्वं मौनमात्मविनिग्रहः।
भावसंशुद्धिरित्येतत्तपो मानसमुच्यते ॥

manaḥ prasādaḥ saumyatvaṃ maunamātmavinigrahaḥ
bhāvasaṃśuddhirityetattapo mānasamucyate

Calmness of mind, mildness, taciturnity, self-restraint, and purity of heart, this is called the penance mental.


श्रद्धया परया तप्तं तपस्तत्त्रिविधं नरैः।
अफलाकाङ्क्षिभिर्युक्तैः सात्त्विकं परिचक्षते ॥

śraddhayā parayā taptaṃ tapastattrividhaṃ naraiḥ
aphalākāṅkṣibhiryuktaiḥ sāttvikaṃ paricakṣate

This threefold penance, practised with perfect faith, by men who do not wish for the fruit, and who are possessed of devotion is called good. The penance which is done for respect


सत्कारमानपूजार्थं तपो दम्भेन चैव यत्।
क्रियते तदिह प्रोक्तं राजसं चलमध्रुवम् ॥

satkāramānapūjārthaṃ tapo dambhena caiva yat
kriyate tadiha proktaṃ rājasaṃ calamadhruvam


मूढग्राहेणात्मनो यत्पीडया क्रियते तपः।
परस्योत्सादनार्थं वा तत्तामसमुदाहृतम् ॥

mūḍhagrāheṇātmano yatpīḍayā kriyate tapaḥ
parasyotsādanārthaṃ vā tattāmasamudāhṛtam

and reverence and with ostentatiousness and which is uncertain and transient is here called passionate. And that penance is described as dark which is performed under a misguided conviction with pain to oneself


दातव्यमिति यद्दानं दीयतेऽनुपकारिणे।
देशे काले च पात्रे च तद्दानं सात्त्विकं स्मृतम् ॥

dātavyamiti yaddānaṃ dīyate.anupakāriṇe
deśe kāle ca pātre ca taddānaṃ sāttvikaṃ smṛtam

or for the destruction of another. That gift is said (to be) good which is given because it ought to be given to one who (can) do no service (in return) at a (proper) place and time an d to a (proper) person. But that gift which is given with much difficulty


यत्तु प्रत्युपकारार्थं फलमुद्दिश्य वा पुनः।
दीयते च परिक्लिष्टं तद्दानं राजसं स्मृतम् ॥

yattu pratyupakārārthaṃ phalamuddiśya vā punaḥ
dīyate ca parikliṣṭaṃ taddānaṃ rājasaṃ smṛtam

for a return of services or even with an expectation of fruit is said to be passionate. And that gift is described as dark


अदेशकाले यद्दानमपात्रेभ्यश्च दीयते।
असत्कृतमवज्ञातं तत्तामसमुदाहृतम् ॥

adeśakāle yaddānamapātrebhyaśca dīyate
asatkṛtamavajñātaṃ tattāmasamudāhṛtam

which is given to unfit persons at an unfit place and time without respect


ॐतत्सदिति निर्देशो ब्रह्मणस्त्रिविधः स्मृतः।
ब्राह्मणास्तेन वेदाश्च यज्ञाश्च विहिताः पुरा ॥

OMtatsaditi nirdeśo brahmaṇastrividhaḥ smṛtaḥ
brāhmaṇāstena vedāśca yajñāśca vihitāḥ purā

and with contempt. Om, Tad, and Sat, this is said (to be) the threefold designation of the Brahman . By that, the Brāhmaṇas and the Vedas and sacrifices were created in olden times.


तस्मादोमित्युदाहृत्य यज्ञदानतपःक्रियाः।
प्रवर्तन्ते विधानोक्ताः सततं ब्रह्मवादिनाम् ॥

tasmādomityudāhṛtya yajñadānatapaḥkriyāḥ
pravartante vidhānoktāḥ satataṃ brahmavādinām

Hence, the performance by those who study the Brahman, of sacrifices, gifts, and penances, prescribed by the ordinances (of scripture), always commence after saying 'Om.'


तदित्यनभिसन्धाय फलं यज्ञतपःक्रियाः।
दानक्रियाश्च विविधाः क्रियन्ते मोक्षकाङ्क्षिभिः ॥

tadityanabhisandhāya phalaṃ yajñatapaḥkriyāḥ
dānakriyāśca vividhāḥ kriyante mokṣakāṅkṣibhiḥ

Those who desire final emancipation perform the various acts of sacrifice and penance, and the various acts of gift, without expectation of fruit, after (saying) 'Tad.'


सद्भावे साधुभावे च सदित्येतत्प्रयुज्यते।
प्रशस्ते कर्मणि तथा सच्छब्दः पार्थ युज्यते ॥

sadbhāve sādhubhāve ca sadityetatprayujyate
praśaste karmaṇi tathā sacchabdaḥ pārtha yujyate

'Sat' is employed to express existence and goodness and likewise, O son of Pṛthā! the word 'Sat' is used to express an auspicious act.


यज्ञे तपसि दाने च स्थितिः सदिति चोच्यते।
कर्म चैव तदर्थीयं सदित्येवाभिधीयते ॥

yajñe tapasi dāne ca sthitiḥ saditi cocyate
karma caiva tadarthīyaṃ sadityevābhidhīyate

Constancy in (making) sacrifices. penances, and gifts, is called 'Sat;' and (all) action, too, of which that is the object, is also called 'Sat.' Whatever oblation is offered


अश्रद्धया हुतं दत्तं तपस्तप्तं कृतं च यत्।
असदित्युच्यते पार्थ न च तत्प्रेत्य नो इह ॥

aśraddhayā hutaṃ dattaṃ tapastaptaṃ kṛtaṃ ca yat
asadityucyate pārtha na ca tatprepya no iha

whatever is given whatever penance is performed and whatever is done without faith that O son of Pṛthā! is called 'Asat,' and that is nought both after death and here.


अर्जुन उवाच।
संन्यासस्य महाबाहो तत्त्वमिच्छामि वेदितुम्।
त्यागस्य च हृषीकेश पृथक्केशिनिषूदन ॥

arjuna uvāca
saṃnyāsasya mahābāho tattvamicchāmi veditum
tyāgasya ca hṛṣīkeśa pṛthakkeśiniṣūdana

O you of mighty arms! O Hṛṣīkeśa! O destroyer of Keśin! I wish to know the truth about renunciation and abandonment distinctly.


श्रीभगवानुवाच।
काम्यानां कर्मणां न्यासं संन्यासं कवयो विदुः।
सर्वकर्मफलत्यागं प्राहुस्त्यागं विचक्षणाः ॥

śrībhagavānuvāca
kāmyānāṃ karmaṇāṃ nyāsaṃ saṃnyāsaṃ kavayo viduḥ
sarvakarmaphalatyāgaṃ prāhustyāgaṃ vicakṣaṇāḥ

By renunciation the sages understand the rejection of actions done with desires. The wise call the abandonment of the fruit of all actions (by the name) abandonment.


त्याज्यं दोषवदित्येके कर्म प्राहुर्मनीषिणः।
यज्ञदानतपःकर्म न त्याज्यमिति चापरे ॥

tyājyaṃ doṣavadityeke karma prāhurmanīṣiṇaḥ
yajñadānatapaḥkarma na tyājyamiti cāpare

Some wise men say, that action should be abandoned as being full of evil and others that the actions of sacrifice gift


निश्चयं शृणु मे तत्र त्यागे भरतसत्तम।
त्यागो हि पुरुषव्याघ्र त्रिविधः सम्प्रकीर्तितः ॥

niścayaṃ śṛṇu me tatra tyāge bharatasattama
tyāgo hi puruṣavyāghra trividhaḥ samprakīrtitaḥ

and penance should not be abandoned. As to that abandonment O best of the descendants of Bharata! listen to my decision for abandonment, O bravest of men! is described (to be) threefold.


यज्ञदानतपःकर्म न त्याज्यं कार्यमेव तत्।
यज्ञो दानं तपश्चैव पावनानि मनीषिणाम् ॥

yajñadānatapaḥkarma na tyājyaṃ kāryameva tat
yajño dānaṃ tapaścaiva pāvanāni manīṣiṇām

The actions of sacrifice, gift, and penance should not be abandoned they must needs be performed


एतान्यपि तु कर्माणि सङ्गं त्यक्त्वा फलानि च।
कर्तव्यानीति मे पार्थ निश्चितं मतमुत्तमम् ॥

etānyapi tu karmāṇi saṅgaṃ tyaktvā phalāni ca
kartavyānīti me pārtha niścitaṃ matamuttamam

for sacrifices, gifts, and penances are means of sanctification to the wise. But even these actions, O son of Pṛthā! should be performed, abandoning attachment and fruit such is my excellent and decided opinion.


नियतस्य तु संन्यासः कर्मणो नोपपद्यते।
मोहात्तस्य परित्यागस्तामसः परिकीर्तितः ॥

niyatasya tu saṃnyāsaḥ karmaṇo nopapadyate
mohāttasya parityāgastāmasaḥ parikīrtitaḥ

The renunciation of prescribed action is not proper. Its abandonment through delusion is described as of the quality of darkness. When a man abandons action merely as being troublesome


दुःखमित्येव यत्कर्म कायक्लेशभयात्त्यजेत्।
स कृत्वा राजसं त्यागं नैव त्यागफलं लभेत् ॥

duḥkhamityeva yatkarma kāyakleśabhayāttyajet
sa kṛtvā rājasaṃ tyāgaṃ naiva tyāgaphalaṃ labhet


कार्यमित्येव यत्कर्म नियतं क्रियतेऽर्जुन।
सङ्गं त्यक्त्वा फलं चैव स त्यागः सात्त्विको मतः ॥

kāryamityeva yatkarma niyataṃ kriyate.arjuna
saṅgaṃ tyaktvā phalaṃ caiva sa tyāgaḥ sāttviko mataḥ

he does not obtain the fruit of abandonment by making (such) passionate abandonment. When prescribed action is performed O Arjuna ! abandoning attachment and fruit also merely because it ought to be performed that is deemed (to be) a good abandonment. He who is possessed of abandonment being full of goodness and talented and having


न द्वेष्ट्यकुशलं कर्म कुशले नानुषज्जते।
त्यागी सत्त्वसमाविष्टो मेधावी छिन्नसंशयः ॥

na dveṣṭyakuśalaṃ karma kuśale nānuṣajjate
tyāgī sattvasamāviṣṭo medhāvī chinnasaṃśayaḥ


न हि देहभृता शक्यं त्यक्तुं कर्माण्यशेषतः।
यस्तु कर्मफलत्यागी स त्यागीत्यभिधीयते ॥

na hi dehabhṛtā śakyaṃ tyaktuṃ karmāṇyaśeṣataḥ
yastu karmaphalatyāgī sa tyāgītyabhidhīyate

is not averse from unpleasant actions is not attached to pleasant (ones). Since no embodied (being) can abandon actions without exception, he is said to be possessed of abandonment, who abandons the fruit of action.


अनिष्टमिष्टं मिश्रं च त्रिविधं कर्मणः फलम्।
भवत्यत्यागिनां प्रेत्य न तु संन्यासिनां क्वचित् ॥

aniṣṭamiṣṭaṃ miśraṃ ca trividhaṃ karmaṇaḥ phalam
bhavatyatyāgināṃ pretya na tu saṃnyāsināṃ kvacit

The threefold fruit of action, agreeable, disagreeable, and mixed, accrues after death to those who are not possessed of abandonment, but never to renouncers.


पञ्चैतानि महाबाहो कारणानि निबोध मे।
साङ्ख्ये कृतान्ते प्रोक्तानि सिद्धये सर्वकर्मणाम् ॥

pañcaitāni mahābāho kāraṇāni nibodha me
sāṅkhye kṛtānte proktāni siddhaye sarvakarmaṇām

Learn from me, O you of mighty arms! these five causes of the completion of all actions, declared in the Sāṅkhya system.


अधिष्ठानं तथा कर्ता करणं च पृथग्विधम्।
विविधाश्च पृथक्चेष्टा दैवं चैवात्र पञ्चमम् ॥

adhiṣṭhānaṃ tathā kartā karaṇaṃ ca pṛthagvidham
vividhāśca pṛthakceṣṭā daivaṃ caivātra pañcamam

The substratum, the agent likewise, the various sorts of organs, and the various and distinct movements, and with these the deities, too, as the fifth. Whatever action just or otherwise


शरीरवाङ्मनोभिर्यत्कर्म प्रारभते नरः।
न्याय्यं वा विपरीतं वा पञ्चैते तस्य हेतवः ॥

śarīravāṅmanobhiryatkarma prārabhate naraḥ
nyāyyaṃ vā viparītaṃ vā pañcaite tasya hetavaḥ

a man performs with his body speech and mind these five are its causes. That being so the undiscerning man


तत्रैवं सति कर्तारमात्मानं केवलं तु यः।
पश्यत्यकृतबुद्धित्वान्न स पश्यति दुर्मतिः ॥

tatraivaṃ sati kartāramātmānaṃ kevalaṃ tu yaḥ
paśyatyakṛtabuddhitvānna sa paśyati durmatiḥ

who being of an unrefined understanding sees the agent in the immaculate self


यस्य नाहंकृतो भावो बुद्धिर्यस्य न लिप्यते।
हत्वाऽपि स इमाँल्लोकान्न हन्ति न निबध्यते ॥

yasya nāhaṃkṛto bhāvo buddhiryasya na lipyate
hatvā.api sa imā.Nllokānna hanti na nibadhyate

sees not (rightly). He who has no feeling of egoism, and whose mind is not tainted, even though he kills (all) these people, kills not, is not fettered, (by the action).


ज्ञानं ज्ञेयं परिज्ञाता त्रिविधा कर्मचोदना।
करणं कर्म कर्तेति त्रिविधः कर्मसंग्रहः ॥

jñānaṃ jñeyaṃ parijñātā trividhā karmacodanā
karaṇaṃ karma karteti trividhaḥ karmasaṃgrahaḥ

Knowledge, the object of knowledge, the knower—threefold is the prompting to action. The instrument, the action, the agent, thus in brief is action threefold.


ज्ञानं कर्म च कर्ताच त्रिधैव गुणभेदतः।
प्रोच्यते गुणसङ्ख्याने यथावच्छृणु तान्यपि ॥

jñānaṃ karma ca kartāca tridhaiva guṇabhedataḥ
procyate guṇasaṅkhyāne yathāvacchṛṇu tānyapi

Knowledge and action and agent are declared in the enumeration of qualities (to be) of three classes only, according to the difference of qualities. Hear about these also as they really are.


सर्वभूतेषु येनैकं भावमव्ययमीक्षते।
अविभक्तं विभक्तेषु तज्ज्ञानं विद्धि सात्त्विकम् ॥

sarvabhūteṣu yenaikaṃ bhāvamavyayamīkṣate
avibhaktaṃ vibhakteṣu tajjñānaṃ viddhi sāttvikam

Know that knowledge to be good, by which (a man) sees one entity, inexhaustible, and not different in all things (apparently) different (from one another).


पृथक्त्वेन तु यज्ज्ञानं नानाभावान्पृथग्विधान्।
वेत्ति सर्वेषु भूतेषु तज्ज्ञानं विद्धि राजसम् ॥

pṛthaktvena tu yajjñānaṃ nānābhāvānpṛthagvidhān
vetti sarveṣu bhūteṣu tajjñānaṃ viddhi rājasam

Know that knowledge to be passionate which is (based) on distinctions (between different entities) which sees in all things various entities of different kinds. And that is described as dark


यत्तु कृत्स्नवदेकस्मिन्कार्ये सक्तमहैतुकम्।
अतत्त्वार्थवदल्पं च तत्तामसमुदाहृतम् ॥

yattu kṛtsnavadekasminkārye saktamahaitukam
atattvārthavadalpaṃ ca tattāmasamudāhṛtam

which clings to one created (thing) only as everything which is devoid of reason devoid of real principle


नियतं सङ्गरहितमरागद्वेषतः कृतम्।
अफलप्रेप्सुना कर्म यत्तत्सात्त्विकमुच्यते ॥

niyataṃ saṅgarahitamarāgadveṣataḥ kṛtam
aphalaprepsunā karma yattatsāttvikamucyate

and insignificant. That action is called good which is prescribed which is devoid of attachment which is not done from (motives of) affection or aversion, (and which is done) by one not wishing for the fruit. That is described as passionate


यत्तु कामेप्सुना कर्म साहंकारेण वा पुनः।
क्रियते बहुलायासं तद्राजसमुदाहृतम् ॥

yattu kāmepsunā karma sāhaṃkāreṇa vā punaḥ
kriyate bahulāyāsaṃ tadrājasamudāhṛtam

which (occasions) much trouble is performed by one who wishes for objects of desire or one who is full of egotism. The action is called dark which is commenced through delusion without regard to consequences


अनुबन्धं क्षयं हिंसामनपेक्ष्य च पौरुषम्।
मोहादारभ्यते कर्म यत्तत्तामसमुच्यते ॥

anubandhaṃ kṣayaṃ hiṃsāmanapekṣya ca pauruṣam
mohādārabhyate karma yattattāmasamucyate


मुक्तसङ्गोऽनहंवादी धृत्युत्साहसमन्वितः।
सिद्ध्यसिद्ध्योर्निर्विकारः कर्ता सात्त्विक उच्यते ॥

muktasaṅgo.anahaṃvādī dhṛtyutsāhasamanvitaḥ
siddhyasiddhyornirvikāraḥ kartā sāttvika ucyate

or strength. That agent is called good who has cast off attachment who is free from egotistic talk who is possessed of courage and energy and unaffected by success or ill-success. That agent is called passionate who is full of affections


रागी कर्मफलप्रेप्सुर्लुब्धो हिंसात्मकोऽशुचिः।
हर्षशोकान्वितः कर्ता राजसः परिकीर्तितः ॥

rāgī karmaphalaprepsurlubdho hiṃsātmako.aśuciḥ
harṣaśokānvitaḥ kartā rājasaḥ parikīrtitaḥ

who wishes for the fruit of actions who is covetous cruel and impure and feels joy and sorrow. That agent is called dark


अयुक्तः प्राकृतः स्तब्धः शठो नैष्कृतिकोऽलसः।
विषादी दीर्घसूत्री च कर्ता तामस उच्यते ॥

ayuktaḥ prākṛtaḥ stabdhaḥ śaṭho naiṣkṛtiko.alasaḥ
viṣādī dīrghasūtrī ca kartā tāmasa ucyate

who is without application void of discernment headstrong crafty malicious lazy


बुद्धेर्भेदं धृतेश्चैव गुणतस्त्रिविधं शृणु।
प्रोच्यमानमशेषेण पृथक्त्वेन धनञ्जय ॥

buddherbhedaṃ dhṛteścaiva guṇatastrividhaṃ śṛṇu
procyamānamaśeṣeṇa pṛthaktvena dhanañjaya

melancholy and slow. Now hear O Dhanañjaya ! the threefold division of intelligence and courage according to qualities which I am about to declare exhaustively and distinctly. That intelligence


प्रवृत्तिं च निवृत्तिं च कार्याकार्ये भयाभये।
बन्धं मोक्षं च या वेत्ति बुद्धिः सा पार्थ सात्त्विकी ॥

pravṛttiṃ ca nivṛttiṃ ca kāryākārye bhayābhaye
bandhaṃ mokṣaṃ ca yā vetti buddhiḥ sā pārtha sāttvikī

O son of Pṛthā! is good which understands action and inaction what ought to be done and what ought not to be done danger and the absence of danger emancipation and bondage. That intelligence O son of Pṛthā! is passionate


यया धर्ममधर्मं च कार्यं चाकार्यमेव च।
अयथावत्प्रजानाति बुद्धिः सा पार्थ राजसी ॥

yayā dharmamadharmaṃ ca kāryaṃ cākāryameva ca
ayathāvatprajānāti buddhiḥ sā pārtha rājasī

by which one imperfectly understands piety and impiety what ought to be done and also what ought not to be done. That intelligence O son of Pṛthā! is dark which shrouded by darkness


अधर्मं धर्ममिति या मन्यते तमसावृता।
सर्वार्थान्विपरीतांश्च बुद्धिः सा पार्थ तामसी ॥

adharmaṃ dharmamiti yā manyate tamasāvṛtā
sarvārthānviparītāṃśca buddhiḥ sā pārtha tāmasī

understands impiety (to be) piety and all things incorrectly. That courage O son of Pṛthā! is good courage which is unswerving and by which one controls the operations of the mind breath


धृत्या यया धारयते मनःप्राणेन्द्रियक्रियाः।
योगेनाव्यभिचारिण्या धृतिः सा पार्थ सात्त्विकी ॥

dhṛtyā yayā dhārayate manaḥprāṇendriyakriyāḥ
yogenāvyabhicāriṇyā dhṛtiḥ sā pārtha sāttvikī


यया तु धर्मकामार्थान्धृत्या धारयतेऽर्जुन।
प्रसङ्गेन फलाकाङ्क्षी धृतिः सा पार्थ राजसी ॥

yayā tu dharmakāmārthāndhṛtyā dhārayate.arjuna
prasaṅgena phalākāṅkṣī dhṛtiḥ sā pārtha rājasī

through abstraction. But O Arjuna! that courage is passionate by which one adheres to piety lust and wealth and through attachment wishes O son of Pṛthā! for the fruit That courage is dark


यया स्वप्नं भयं शोकं विषादं मदमेव च।
न विमुञ्चति दुर्मेधा धृतिः सा पार्थ तामसी ॥

yayā svapnaṃ bhayaṃ śokaṃ viṣādaṃ madameva ca
na vimuñcati durmedhā dhṛtiḥ sā pārtha tāmasī

O son of Pṛthā! by which an undiscerning man does not give up sleep fear sorrow despondency and folly.


सुखं त्विदानीं त्रिविधं शृणु मे भरतर्षभ।
अभ्यासाद्रमते यत्र दुःखान्तं च निगच्छति ॥

sukhaṃ tvidānīṃ trividhaṃ śṛṇu me bharatarṣabha
abhyāsādramate yatra duḥkhāntaṃ ca nigacchati


यत्तदग्रे विषमिव परिणामेऽमृतोपमम्।
तत्सुखं सात्त्विकं प्रोक्तमात्मबुद्धिप्रसादजम् ॥

yattadagre viṣamiva pariṇāme.amṛtopamam
tatsukhaṃ sāttvikaṃ proktamātmabuddhiprasādajam

O chief of the descendants of Bharata! bear from me about the three sorts of happiness. That happiness is called good in which one is pleased after repetition (of enjoyment) and reaches the close of all misery which is like poison first and comparable to nectar in the long run and which is produced from a clear knowledge of the self. That happiness is called passionate


विषयेन्द्रियसंयोगाद्यत्तदग्रेऽमृतोपमम्।
परिणामे विषमिव तत्सुखं राजसं स्मृतम् ॥

viṣayendriyasaṃyogādyattadagre.amṛtopamam
pariṇāme viṣamiva tatsukhaṃ rājasaṃ smṛtam

which (flows) from contact between the senses and their objects and which is at first comparable to nectar and in the long run like poison. That happiness is described as dark which arises from sleep laziness


यदग्रे चानुबन्धे च सुखं मोहनमात्मनः।
निद्रालस्यप्रमादोत्थं तत्तामसमुदाहृतम् ॥

yadagre cānubandhe ca sukhaṃ mohanamātmanaḥ
nidrālasyapramādotthaṃ tattāmasamudāhṛtam


न तदस्ति पृथिव्यां वा दिवि देवेषु वा पुनः।
सत्त्वं प्रकृतिजैर्मुक्तं यदेभिः स्यात्त्रिभिर्गुणैः ॥

na tadasti pṛthivyāṃ vā divi deveṣu vā punaḥ
sattvaṃ prakṛtijairmuktaṃ yadebhiḥ syāttribhirguṇaiḥ

both at first and in its consequences. There is no entity either on earth or in heaven among the gods, which is free from these three qualities born of nature.


ब्राह्मणक्षत्रियविशां शूद्राणां च परन्तप।
कर्माणि प्रविभक्तानि स्वभावप्रभवैर्गुणैः ॥

brāhmaṇakṣatriyaviśāṃ śūdrāṇāṃ ca parantapa
karmāṇi pravibhaktāni svabhāvaprabhavairguṇaiḥ

The duties of Brāhmaṇas, Kṣatriyas , and Vaiśyas , and of Śūdras, too, O terror of your foes! are distinguished according to the qualities born of nature.


शमो दमस्तपः शौचं क्षान्तिरार्जवमेव च।
ज्ञानं विज्ञानमास्तिक्यं ब्रह्मकर्म स्वभावजम् ॥

śamo damastapaḥ śaucaṃ kṣāntirārjavameva ca
jñānaṃ vijñānamāstikyaṃ brahmakarma svabhāvajam

Tranquillity, restraint of the senses, penance, purity, forgiveness, straightforwardness, also knowledge, experience, and belief (in a future world), this is the natural duty of Brāhmaṇas.


शौर्यं तेजो धृतिर्दाक्ष्यं युद्धे चाप्यपलायनम्।
दानमीश्वरभावश्च क्षात्रं कर्म स्वभावजम् ॥

śauryaṃ tejo dhṛtirdākṣyaṃ yuddhe cāpyapalāyanam
dānamīśvarabhāvaśca kṣātraṃ karma svabhāvajam

Valour, glory, Courage, dexterity, not slinking away from battle, gifts, exercise of lordly power, this is the natural duty of Kṣatriyas.


कृषिगौरक्ष्यवाणिज्यं वैश्यकर्म स्वभावजम्।
परिचर्यात्मकं कर्म शूद्रस्यापि स्वभावजम् ॥

kṛṣigaurakṣyavāṇijyaṃ vaiśyakarma svabhāvajam
paricaryātmakaṃ karma śūdrasyāpi svabhāvajam

Agriculture, tending cattle, trade, (this) is the natural duty of Vaiśyas, And the natural duty of Śūdras, too, consists in service. (Every) man intent on his own respective duties obtains perfection.


स्वे स्वे कर्मण्यभिरतः संसिद्धिं लभते नरः।
स्वकर्मनिरतः सिद्धिं यथा विन्दति तच्छृणु ॥

sve sve karmaṇyabhirataḥ saṃsiddhiṃ labhate naraḥ
svakarmanirataḥ siddhiṃ yathā vindati tacchṛṇu

Listen, now, how one intent on one's own duty obtains perfection.


यतः प्रवृत्तिर्भूतानां येन सर्वमिदं ततम्।
स्वकर्मणा तमभ्यर्च्य सिद्धिं विन्दति मानवः ॥

yataḥ pravṛttirbhūtānāṃ yena sarvamidaṃ tatam
svakarmaṇā tamabhyarcya siddhiṃ vindati mānavaḥ

Worshipping, by (the performance of) his own duty, him from whom all things proceed, and by whom all this is permeated, a man obtains perfection.


श्रेयान्स्वधर्मो विगुणः परधर्मात्स्वनुष्ठितात्।
स्वभावनियतं कर्म कुर्वन्नाप्नोति किल्बिषम् ॥

śreyānsvadharmo viguṇaḥ paradharmātsvanuṣṭhitāt
svabhāvaniyataṃ karma kurvannāpnoti kilbiṣam

One's duty, though defective, is better than another's duty well performed. Performing the duty prescribed by nature, one does not incur sin.


सहजं कर्म कौन्तेय सदोषमपि न त्यजेत्।
सर्वारम्भा हि दोषेण धूमेनाग्निरिवावृताः ॥

sahajaṃ karma kaunteya sadoṣamapi na tyajet
sarvārambhā hi doṣeṇa dhūmenāgnirivāvṛtāḥ

O son of Kuntī ! one should not abandon a natural duty though tainted with evil for all actions are enveloped by evil, as fire by smoke.


असक्तबुद्धिः सर्वत्र जितात्मा विगतस्पृहः।
नैष्कर्म्यसिद्धिं परमां संन्यासेनाधिगच्छति ॥

asaktabuddhiḥ sarvatra jitātmā vigataspṛhaḥ
naiṣkarmyasiddhiṃ paramāṃ saṃnyāsenādhigacchati

One who is self-restrained, whose understanding is unattached everywhere, from whom affections have departed, obtains the supreme perfection of freedom from action by renunciation.


सिद्धिं प्राप्तो यथा ब्रह्म तथाप्नोति निबोध मे।
समासेनैव कौन्तेय निष्ठा ज्ञानस्य या परा ॥

siddhiṃ prāpto yathā brahma tathāpnoti nibodha me
samāsenaiva kaunteya niṣṭhā jñānasya yā parā

Learn from me, only in brief, O son of Kuntī! how one who has obtained perfection attains the Brahman , which is the highest culmination of knowledge.


बुद्ध्या विशुद्धया युक्तो धृत्यात्मानं नियम्य च।
शब्दादीन्विषयांस्त्यक्त्वा रागद्वेषौ व्युदस्य च ॥

buddhyā viśuddhayā yukto dhṛtyātmānaṃ niyamya ca
śabdādīnviṣayāṃstyaktvā rāgadveṣau vyudasya ca

A man possessed of a pure understanding, controlling his self by courage, discarding sound and other objects of sense, casting off affection and aversion who frequents clean places


विविक्तसेवी लघ्वाशी यतवाक्कायमानसः।
ध्यानयोगपरो नित्यं वैराग्यं समुपाश्रितः ॥

viviktasevī laghvāśī yatavākkāyamānasaḥ
dhyānayogaparo nityaṃ vairāgyaṃ samupāśritaḥ

who eats little whose speech body and mind are restrained who is always intent on meditation and mental abstraction and has recourse to unconcern


अहंकारं बलं दर्पं कामं क्रोधं परिग्रहम्।
विमुच्य निर्ममः शान्तो ब्रह्मभूयाय कल्पते ॥

ahaṃkāraṃ balaṃ darpaṃ kāmaṃ krodhaṃ parigraham
vimucya nirmamaḥ śānto brahmabhūyāya kalpate

who abandoning egoism stubbornness arrogance desire anger


ब्रह्मभूतः प्रसन्नात्मा न शोचति न काङ्क्षति।
समः सर्वेषु भूतेषु मद्भक्तिं लभते पराम् ॥

brahmabhūtaḥ prasannātmā na śocati na kāṅkṣati
samaḥ sarveṣu bhūteṣu madbhaktiṃ labhate parām

and (all) belongings has no (thought that this or that is) mine and who is tranquil becomes fit for assimilation with the Brahman. Thus reaching the Brahman, and with a tranquil self, he grieves not, wishes not


भक्त्या मामभिजानाति यावान्यश्चास्मि तत्त्वतः।
ततो मां तत्त्वतो ज्ञात्वा विशते तदनन्तरम् ॥

bhaktyā māmabhijānāti yāvānyaścāsmi tattvataḥ
tato māṃ tattvato jñātvā viśate tadanantaram

but being alike to all beings, obtains the highest devotion to me. By (that) devotion he truly understands who I am and how great. And then understanding me truly, he forthwith enters into my (essence).


सर्वकर्माण्यपि सदा कुर्वाणो मद्व्यपाश्रयः।
मत्प्रसादादवाप्नोति शाश्वतं पदमव्ययम् ॥

sarvakarmāṇyapi sadā kurvāṇo madvyapāśrayaḥ
matprasādādavāpnoti śāśvataṃ padamavyayam

Even performing all actions, always depending on me, he, through my favour, obtains the imperishable and eternal seat.


चेतसा सर्वकर्माणि मयि संन्यस्य मत्परः।
बुद्धियोगमुपाश्रित्य मच्चित्तः सततं भव ॥

cetasā sarvakarmāṇi mayi saṃnyasya matparaḥ
buddhiyogamupāśritya maccittaḥ satataṃ bhava

Dedicating in thought all actions to me, be constantly given up to me, (placing) your thoughts on me, through recourse to mental abstraction.


मच्चित्तः सर्वदुर्गाणि मत्प्रसादात्तरिष्यसि।
अथ चेत्त्वमहंकारान्न श्रोष्यसि विनङ्क्ष्यसि ॥

maccittaḥ sarvadurgāṇi matprasādāttariṣyasi
atha cettvamahaṃkārānna śroṣyasi vinaṅkṣyasi

(Placing) your thoughts on me, you will cross over all difficulties by my favour. But if you will not listen through egotism, you will be ruined.


यदहंकारमाश्रित्य न योत्स्य इति मन्यसे।
मिथ्यैष व्यवसायस्ते प्रकृतिस्त्वां नियोक्ष्यति ॥

yadahaṃkāramāśritya na yotsya iti manyase
mithyaiṣa vyavasāyaste prakṛtistvāṃ niyokṣyati

If entertaining egotism, you think that you may not fight, vain, indeed, is that resolution of yours. Nature will constrain you. That


स्वभावजेन कौन्तेय निबद्धः स्वेन कर्मणा।
कर्तुं नेच्छसि यन्मोहात्करिष्यस्यवशोपि तत् ॥

svabhāvajena kaunteya nibaddhaḥ svena karmaṇā
kartuṃ necchasi yanmohātkariṣyasyavaśopi tat

O son of Kuntī! which through delusion you do not wish to do you will do involuntarily tied down by your own duty flowing from your nature.


ईश्वरः सर्वभूतानां हृद्देशेऽर्जुन तिष्ठति।
भ्रामयन्सर्वभूतानि यन्त्रारूढानि मायया ॥

īśvaraḥ sarvabhūtānāṃ hṛddeśe.arjuna tiṣṭhati
bhrāmayansarvabhūtāni yantrārūḍhāni māyayā


तमेव शरणं गच्छ सर्वभावेन भारत।
तत्प्रसादात्परां शान्तिं स्थानं प्राप्स्यसि शाश्वतम् ॥

tameva śaraṇaṃ gaccha sarvabhāvena bhārata
tatprasādātparāṃ śāntiṃ sthānaṃ prāpsyasi śāśvatam

O Arjuna! is seated in the region of the heart of all beings turning round all beings (as though) mounted on a machine by his delusion. With him O descendant of Bharata! seek shelter in every way by his favour you will obtain the highest tranquillity, the eternal seat.


इति ते ज्ञानमाख्यातं गुह्याद्गुह्यतरं मया।
विमृश्यैतदशेषेण यथेच्छसि तथा कुरु ॥

iti te jñānamākhyātaṃ guhyādguhyataraṃ mayā
vimṛśyaitadaśeṣeṇa yathecchasi tathā kuru

Thus have I declared to you the knowledge more mysterious than any mystery. Ponder over it thoroughly, and then act as you like.


सर्वगुह्यतमं भूयः शृणु मे परमं वचः।
इष्टोऽसि मे दृढमिति ततो वक्ष्यामि ते हितम् ॥

sarvaguhyatamaṃ bhūyaḥ śṛṇu me paramaṃ vacaḥ
iṣṭo.asi me dṛḍhamiti tato vakṣyāmi te hitam

Once more, listen to my excellent words-most mysterious of all. Strongly I like you therefore I will declare what is for your welfare. On me (place) your mind become my devotee


मन्मना भव मद्भक्तो मद्याजी मां नमस्कुरु।
मामेवैष्यसि सत्यं ते प्रतिजाने प्रियोऽसि मे ॥

manmanā bhava madbhakto madyājī māṃ namaskuru
māmevaiṣyasi satyaṃ te pratijāne priyo.asi me

sacrifice to me reverence me you will certainly come to me. I declare to you truly, you are dear to me.


सर्वधर्मान्परित्यज्य मामेकं शरणं व्रज।
अहं त्वा सर्वपापेभ्यो मोक्षयिष्यामि मा शुचः ॥

sarvadharmānparityajya māmekaṃ śaraṇaṃ vraja
ahaṃ tvāṃ sarvapāpebhyo mokṣyayiṣyāmi mā śucaḥ

Forsaking all duties, come to me as (your) sole refuge. I will release you from all sins. Be not grieved.


इदं ते नातपस्काय नाभक्ताय कदाचन।
न चाशुश्रूषवे वाच्यं न च मां योऽभ्यसूयति ॥

idaṃ te nātapaskāya nābhaktāya kadācana
na cāśuśrūṣave vācyaṃ na ca māṃ yo.abhyasūyati

This you should never declare to one who performs no penance who is not a devotee nor to one who does not wait on (some preceptor) nor yet to one who calumniates me.


य इदं परमं गुह्यं मद्भक्तेष्वभिधास्यति।
भक्तिं मयि परां कृत्वा मामेवैष्यत्यसंशयः ॥

ya idaṃ paramaṃ guhyaṃ madbhakteṣvabhidhāsyati
bhaktiṃ mayi parāṃ kṛtvā māmevaiṣyatyasaṃśayaḥ

He who, with the highest devotion to me, will proclaim this supreme mystery among my devotees, will come to me, freed from (all) doubt.


न च तस्मान्मनुष्येषु कश्चिन्मे प्रियकृत्तमः।
भविता न च मे तस्मादन्यः प्रियतरो भुवि ॥

na ca tasmānmanuṣyeṣu kaścinme priyakṛttamaḥ
bhavitā na ca me tasmādanyaḥ priyataro bhuvi

No one amongst men is superior to him in doing what is dear to me. And there will never be another on earth dearer to me than he. And he who will study this holy dialogue of ours will


अध्येष्यते च य इमं धर्म्यं संवादमावयोः।
ज्ञानयज्ञेन तेनाहमिष्टः स्यामिति मे मतिः ॥

adhyeṣyate ca ya imaṃ dharmyaṃ saṃvādamāvayoḥ
jñānayajñena tenāhamiṣṭaḥ syāmiti me matiḥ

such is my opinion have offered to me the sacrifice of knowledge. And the man


श्रद्धावाननसूयश्च शृणुयादपि यो नरः।
सोऽपि मुक्तः शुभाँल्लोकान्प्राप्नुयात्पुण्यकर्मणाम् ॥

śraddhāvānanasūyaśca śṛṇuyādapi yo naraḥ
so.api muktaḥ śubhā.Nllokānprāpnuyātpuṇyakarmaṇām


कच्चिदेतच्छ्रुतं पार्थ त्वयैकाग्रेण चेतसा।
कच्चिदज्ञानसम्मोहः प्रनष्टस्ते धनञ्जय ॥

kaccidetacchrutaṃ pārtha tvayaikāgreṇa cetasā
kaccidajñānasammohaḥ pranaṣṭaste dhanañjaya

who with faith and without carping will listen (to this) will be freed (from sin) and attain to the holy regions of those who perform pious acts. Have you listened to this O son of Pṛthā! with a mind (fixed) on (this) one point only? Has your delusion (caused) by ignorance been destroyed O Dhanañjaya?


अर्जुन उवाच।
नष्टो मोहः स्मृतिर्लब्धा त्वत्प्रसादान्मयाच्युत।
स्थितोऽस्मि गतसन्देहः करिष्ये वचनं तव ॥

arjuna uvāca
naṣṭo mohaḥ smṛtirlabdhā tvatprasādānmayācyuta
sthito.asmi gatasandehaḥ kariṣye vacanaṃ tava

Destroyed is my delusion by your favour, O undegraded one! I (now) recollect myself. I stand freed from doubts. I will do your bidding.


सञ्जय उवाच।
इत्यहं वासुदेवस्य पार्थस्य च महात्मनः।
संवादमिममश्रौषमद्भुतं रोमहर्षणम् ॥

sañjaya uvāca
ityahaṃ vāsudevasya pārthasya ca mahātmanaḥ
saṃvādamimamaśrauṣamadbhutaṃ romaharṣaṇam

Thus did I hear this dialogue between Vāsudeva and the high-minded son of Pṛthā, (a dialogue) wonderful and causing the hair to stand on end.


व्यासप्रसादाच्छ्रुतवानेतद्गुह्यमहं परम्।
योगं योगेश्वरात्कृष्णात्साक्षात्कथयतः स्वयम् ॥

vyāsaprasādācchrutavānetadguhyamahaṃ param
yogaṃ yogeśvarātkṛṣṇātsākṣātkathayataḥ svayam

By the favour of Vyāsa I heard this highest mystery, (this) devotion from Kṛṣṇa himself the lord of the possessors of mystic power who proclaimed it in person.


राजन्संस्मृत्य संस्मृत्य संवादमिममद्भुतम्।
केशवार्जुनयोः पुण्यं हृष्यामि च मुहुर्मुहुः ॥

rājansaṃsmṛtya saṃsmṛtya saṃvādamimamadbhutam
keśavārjunayoḥ puṇyaṃ hṛṣyāmi ca muhurmuhuḥ

O king! remembering and (again) remembering this wonderful and holy dialogue of Keśava and Arjuna


तच्च संस्मृत्य संस्मृत्य रूपमत्यद्भुतं हरेः।
विस्मयो मे महान् राजन्हृष्यामि च पुनः पुनः ॥

tacca saṃsmṛtya saṃsmṛtya rūpamatyadbhutaṃ hareḥ
vismayo me mahān rājanhṛṣyāmi ca punaḥ punaḥ

I rejoice over and over again. And remembering and (again) remembering that excessively wonderful form of Hari also great is my amazement O king! and I rejoice over and over again.


यत्र योगेश्वरः कृष्णो यत्र पार्थो धनुर्धरः।
तत्र श्रीर्विजयो भूतिर्ध्रुवा नीतिर्मतिर्मम ॥

yatra yogeśvaraḥ kṛṣṇo yatra pārtho dhanurdharaḥ
tatra śrīrvijayo bhūtirdhruvā nītirmatirmama

Wherever (is) Kṛṣṇa the lord of the possessors of mystic power wherever (is the (great) archer the son of Prithā there in my opinion (are) fortune victory prosperity and eternal justice.