Verse 18-1
अर्जुन उवाच | संन्यासस्य महाबाहो तत्त्वमिच्छामि वेदितुम् | त्यागस्य च हृषीकेश पृथक्केशिनिषूदन ||१८-१||
arjuna uvāca . saṃnyāsasya mahābāho tattvamicchāmi veditum . tyāgasya ca hṛṣīkeśa pṛthakkeśiniṣūdana ..18-1..
Arjuna said: 1. I desire to know severally, O mighty-armed, the essence or truth of "Renunciation, " O Hrishikesa, as also of 'Abandonment, ' O slayer of Keshi (Krishna) .
Verse 18-2
श्रीभगवानुवाच | काम्यानां कर्मणां न्यासं संन्यासं कवयो विदुः | सर्वकर्मफलत्यागं प्राहुस्त्यागं विचक्षणाः ||१८-२||
śrībhagavānuvāca . kāmyānāṃ karmaṇāṃ nyāsaṃ saṃnyāsaṃ kavayo viduḥ . sarvakarmaphalatyāgaṃ prāhustyāgaṃ vicakṣaṇāḥ ..18-2..
The Blessed Lord said: 2. The Sages understand SAMNYASA to be "the renunciation of works with desire" ; the wise declare "the abandonment of the fruits of all actions" as TYAAGA.
Verse 18-3
त्याज्यं दोषवदित्येके कर्म प्राहुर्मनीषिणः | यज्ञदानतपःकर्म न त्याज्यमिति चापरे ||१८-३||
tyājyaṃ doṣavadityeke karma prāhurmanīṣiṇaḥ . yajñadānatapaḥkarma na tyājyamiti cāpare ..18-3..
3. That all actions should be abandoned as evil, declare some philosophers; while others (declare) that acts of sacrifice, gift and austerity should not be relinquished.
Verse 18-4
निश्चयं शृणु मे तत्र त्यागे भरतसत्तम | त्यागो हि पुरुषव्याघ्र त्रिविधः सम्प्रकीर्तितः ||१८-४||
niścayaṃ śṛṇu me tatra tyāge bharatasattama . tyāgo hi puruṣavyāghra trividhaḥ samprakīrtitaḥ ..18-4..
4. Hear from Me the conclusion or the final truth, about this "abandonment, " O best of the Bharatas; "abandonment, " verily, O best of men, has been declared to be of three kinds.
Verse 18-5
यज्ञदानतपःकर्म न त्याज्यं कार्यमेव तत् | यज्ञो दानं तपश्चैव पावनानि मनीषिणाम् ||१८-५||
yajñadānatapaḥkarma na tyājyaṃ kāryameva tat . yajño dānaṃ tapaścaiva pāvanāni manīṣiṇām ..18-5..
5. Acts of sacrifice, charity and austerity should not be abandoned, but should be performed; worship, charity, and also austerity, are the purifiers of even the 'wise. '
Verse 18-6
एतान्यपि तु कर्माणि सङ्गं त्यक्त्वा फलानि च | कर्तव्यानीति मे पार्थ निश्चितं मतमुत्तमम् ||१८-६||
etānyapi tu karmāṇi saṅgaṃ tyaktvā phalāni ca . kartavyānīti me pārtha niścitaṃ matamuttamam ..18-6..
6. But even these actions should be performed leaving aside attachment and the fruits, O Partha; this is my certain and best belief.
Verse 18-7
नियतस्य तु संन्यासः कर्मणो नोपपद्यते | मोहात्तस्य परित्यागस्तामसः परिकीर्तितः ||१८-७||
niyatasya tu saṃnyāsaḥ karmaṇo nopapadyate . mohāttasya parityāgastāmasaḥ parikīrtitaḥ ..18-7..
7. Verily, the renunciation of "obligatory actions" is not proper; the abandonment of the same from delusion is declared to be TAMASIC (dull) .
Verse 18-8
दुःखमित्येव यत्कर्म कायक्लेशभयात्त्यजेत् | स कृत्वा राजसं त्यागं नैव त्यागफलं लभेत् ||१८-८||
duḥkhamityeva yatkarma kāyakleśabhayāttyajet . sa kṛtvā rājasaṃ tyāgaṃ naiva tyāgaphalaṃ labhet ..18-8..
8. He who, from fear of bodily trouble, abandons action because it is painful, thus performing a RAJASIC (passionate) abandonment, obtains not the fruit of "abandonment. "
Verse 18-9
कार्यमित्येव यत्कर्म नियतं क्रियतेऽर्जुन | सङ्गं त्यक्त्वा फलं चैव स त्यागः सात्त्विको मतः ||१८-९||
kāryamityeva yatkarma niyataṃ kriyate.arjuna . saṅgaṃ tyaktvā phalaṃ caiva sa tyāgaḥ sāttviko mataḥ ..18-9..
9. Whatever "obligatory action" is done, O Arjuna, merely because it ought to be done, abandoning "attachment and also fruit, " that abandonment is regarded as SATTWIC (pure) .
Verse 18-10
न द्वेष्ट्यकुशलं कर्म कुशले नानुषज्जते | त्यागी सत्त्वसमाविष्टो मेधावी छिन्नसंशयः ||१८-१०||
na dveṣṭyakuśalaṃ karma kuśale nānuṣajjate . tyāgī sattvasamāviṣṭo medhāvī chinnasaṃśayaḥ ..18-10..
10. The abandoner, soaked in purity, being intelligent, with all his doubts cut asunder, hates not disagreeable action, nor is he attached to an agreeable action.
Verse 18-11
न हि देहभृता शक्यं त्यक्तुं कर्माण्यशेषतः | यस्तु कर्मफलत्यागी स त्यागीत्यभिधीयते ||१८-११||
na hi dehabhṛtā śakyaṃ tyaktuṃ karmāṇyaśeṣataḥ . yastu karmaphalatyāgī sa tyāgītyabhidhīyate ..18-11..
11. Verily, it is not possible for an embodied being to abandon actions entirely, but he who relinquishes "the fruits of actions" is verily called a 'relinquisher' (TYAAGI) .
Verse 18-12
अनिष्टमिष्टं मिश्रं च त्रिविधं कर्मणः फलम् | भवत्यत्यागिनां प्रेत्य न तु संन्यासिनां क्वचित् ||१८-१२||
aniṣṭamiṣṭaṃ miśraṃ ca trividhaṃ karmaṇaḥ phalam . bhavatyatyāgināṃ pretya na tu saṃnyāsināṃ kvacit ..18-12..
12. The threefold fruit of action, evil, good and mixed-accrues, after death, only to those who have no spirit of 'abandonment' ; never to total relinquishers.
Verse 18-13
पञ्चैतानि महाबाहो कारणानि निबोध मे | साङ्ख्ये कृतान्ते प्रोक्तानि सिद्धये सर्वकर्मणाम् ||१८-१३||
pañcaitāni mahābāho kāraṇāni nibodha me . sāṅkhye kṛtānte proktāni siddhaye sarvakarmaṇām ..18-13..
13. Learn from Me, O mighty-armed, these five causes for the accomplishment of all actions, as declared in the SANKHYA (UPANISHAD) system, which is the end of all actions.
Verse 18-14
अधिष्ठानं तथा कर्ता करणं च पृथग्विधम् | विविधाश्च पृथक्चेष्टा दैवं चैवात्र पञ्चमम् ||१८-१४||
adhiṣṭhānaṃ tathā kartā karaṇaṃ ca pṛthagvidham . vividhāśca pṛthakceṣṭā daivaṃ caivātra pañcamam ..18-14..
14. The "seat" (body) , the doer (ego) , the various organs-of-perception, the different functions of various organs-of-action, and also the presiding deity, the fifth.
Verse 18-15
शरीरवाङ्मनोभिर्यत्कर्म प्रारभते नरः | न्याय्यं वा विपरीतं वा पञ्चैते तस्य हेतवः ||१८-१५||
śarīravāṅmanobhiryatkarma prārabhate naraḥ . nyāyyaṃ vā viparītaṃ vā pañcaite tasya hetavaḥ ..18-15..
15. Whatever action a man performs by his body, speech and mind --- whether right, or the reverse --- these five are its causes.
Verse 18-16
तत्रैवं सति कर्तारमात्मानं केवलं तु यः | पश्यत्यकृतबुद्धित्वान्न स पश्यति दुर्मतिः ||१८-१६||
tatraivaṃ sati kartāramātmānaṃ kevalaṃ tu yaḥ . paśyatyakṛtabuddhitvānna sa paśyati durmatiḥ ..18-16..
16. Now, such being the case, verily he who --- owing to his untrained understanding --- looks upon his Self, which is "alone" (never conditioned by the "engine" ) , as the doer, he, of perverted intelligence, sees not.
Verse 18-17
यस्य नाहंकृतो भावो बुद्धिर्यस्य न लिप्यते | हत्वाऽपि स इमाँल्लोकान्न हन्ति न निबध्यते ||१८-१७||
yasya nāhaṃkṛto bhāvo buddhiryasya na lipyate . hatvā.api sa imā.Nllokānna hanti na nibadhyate ..18-17..
17. He who is free from the egoistic notion, whose intelligence is not tainted (by good or evil) , though he slays these people, he slays not, nor is he bound (by the action) .
Verse 18-18
ज्ञानं ज्ञेयं परिज्ञाता त्रिविधा कर्मचोदना | करणं कर्म कर्तेति त्रिविधः कर्मसंग्रहः ||१८-१८||
jñānaṃ jñeyaṃ parijñātā trividhā karmacodanā . karaṇaṃ karma karteti trividhaḥ karmasaṃgrahaḥ ..18-18..
18. Knowledge, the known and knower form the three-fold "impulse to action" ; the organs, the action, the agent, form the three-fold "basis of action. "
Verse 18-19
ज्ञानं कर्म च कर्ताच त्रिधैव गुणभेदतः | प्रोच्यते गुणसङ्ख्याने यथावच्छृणु तान्यपि ||१८-१९||
jñānaṃ karma ca kartāca tridhaiva guṇabhedataḥ . procyate guṇasaṅkhyāne yathāvacchṛṇu tānyapi ..18-19..
19. 'Knowledge, ' 'action, ' and 'actor' are declared in the Science of Temperaments (gunas) to be of three kinds only, according to the distinctions of temperaments; hear them also duly.
Verse 18-20
सर्वभूतेषु येनैकं भावमव्ययमीक्षते | अविभक्तं विभक्तेषु तज्ज्ञानं विद्धि सात्त्विकम् ||१८-२०||
sarvabhūteṣu yenaikaṃ bhāvamavyayamīkṣate . avibhaktaṃ vibhakteṣu tajjñānaṃ viddhi sāttvikam ..18-20..
20. That by which one sees the one indestructible reality in all beings, undivided in the divided, know that "knowledge" as SATTWIC (Pure) .