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Song Name: Sannyasasya Maha Baho Tattvam
Official Name: Book 6 Bhagavad-Gita Parva Section 42 (Chapter 18)
Author:
Vyasadeva
Book Name: Mahabharata
Bhagavad Gita
Language:
Sanskrit
अ
LYRICS:
(1)
arjuna uvāca
sannyāsasya mahā-bāho tattvam icchāmi veditum
tyāgasya ca hṛṣīkeśa pṛthak keśi-niṣūdana
(2)
śrī-bhagavān uvāca
kāmyānāḿ karmaṇāḿ nyāsaḿ sannyāsaḿ kavayo viduḥ
sarva-karma-phala-tyāgaḿ prāhus tyāgaḿ vicakṣaṇāḥ
(3)
tyājyaḿ doṣavad ity eke karma prāhur manīṣiṇaḥ
yajña-dāna-tapaḥ-karma na tyājyam iti cāpare
(4)
niścayaḿ śṛṇu me tatra tyāge bharata-sattama
tyāgo hi puruṣa-vyāghra tri-vidhaḥ saḿprakīrtitaḥ
(5)
yajña-dāna-tapaḥ-karma na tyājyaḿ kāryam eva tat
yajño dānaḿ tapaś caiva pāvanāni manīṣiṇām
(6)
etāny api tu karmāṇi sańgaḿ tyaktvā phalāni ca
kartavyānīti me pārtha niścitaḿ matam uttamam
(7)
niyatasya tu sannyāsaḥ karmaṇo nopapadyate
mohāt tasya parityāgas tāmasaḥ parikīrtitaḥ
(8)
duḥkham ity eva yat karma kāya-kleśa-bhayāt tyajet
sa kṛtvā rājasaḿ tyāgaḿ naiva tyāga-phalaḿ labhet
(9)
kāryam ity eva yat karma niyataḿ kriyateÂ’rjuna
sańgaḿ tyaktvā phalaḿ caiva sa tyāgaḥ sāttviko mataḥ
(10)
na dveṣṭy akuśalaḿ karma kuśale nānuṣajjate
tyāgī sattva-samāviṣṭo medhāvī chinna-saḿśayaḥ
(11)
na hi deha-bhṛtā śakyaḿ tyaktuḿ karmāṇy aśeṣataḥ
yas tu karma-phala-tyāgī sa tyāgīty abhidhīyate
(12)
aniṣṭam iṣṭaḿ miśraḿ ca tri-vidhaḿ karmaṇaḥ phalam
bhavaty atyāgināḿ pretya na tu sannyāsināḿ kvacit
(13)
pañcaitāni mahā-bāho kāraṇāni nibodha me
sāḿkhye kṛtānte proktāni siddhaye sarva-karmaṇām
(14)
adhiṣṭhānaḿ tathā kartā karaṇaḿ ca pṛthag-vidham
vividhāś ca pṛthak-ceṣṭā daivaḿ caivātra pañcamam
(15)
śarīra-vāń-manobhir yat karma prārabhate naraḥ
nyāyyaḿ vā viparītaḿ vā pañcaite tasya hetavaḥ
(16)
tatraivaḿ sati kartāram ātmānaḿ kevalaḿ tu yaḥ
paśyaty akṛta-buddhitvān na sa paśyati durmatiḥ
(17)
yasya nāhaḿkṛto bhāvo buddhir yasya na lipyate
hatvāpi sa imān lokān na hanti na nibadhyate
(18)
jñānaḿ jñeyaḿ parijñātā tri-vidhā karma-codanā
karaṇaḿ karma karteti tri-vidhaḥ karma-saḿgrahaḥ
(19)
jñānaḿ karma ca kartā ca tridhaiva guṇa-bhedataḥ
procyate guṇa-saḿkhyāne yathāvac chṛṇu tāny api
(20)
sarva-bhūteṣu yenaikaḿ bhāvam avyayam īkṣate
avibhaktaḿ vibhakteṣu taj jñānaḿ viddhi sāttvikam
(21)
pṛthaktvena tu yaj jñānaḿ nānābhāvān pṛthag-vidhān
vetti sarveṣu bhūteṣu taj jñānaḿ viddhi rājasam
(22)
yat tu kṛtsnavad ekasmin kārye saktam ahaitukam
atattvārthavad alpaḿ ca tat tāmasam udāhṛtam
(23)
niyataḿ sańga-rahitam arāga-dveṣataḥ kṛtam
aphala-prepsunā karma yat tat sāttvikam ucyate
(24)
yat tu kāmepsunā karma sāhaḿkāreṇa vā punaḥ
kriyate bahulāyāsaḿ tad rājasam udāhṛtam
(25)
anubandhaḿ kṣayaḿ hiḿsām anapekṣya ca pauruṣam
mohād ārabhyate karma yat tat tāmasam ucyate
(26)
mukta-sańgoÂ’nahaḿ-vādī dhṛty-utsāha-samanvitaḥ
siddhy-asiddhyor nirvikāraḥ kartā sāttvika ucyate
(27)
rāgī karma-phala-prepsur lubdho hiḿsātmakoÂ’śuciḥ
harṣa-śokānvitaḥ kartā rājasaḥ parikīrtitaḥ
(28)
ayuktaḥ prākṛtaḥ stabdhaḥ śaṭho naikṛtikoÂ’lasaḥ
viṣādī dīrgha-sūtrī ca kartā tāmasa ucyate
(29)
buddher bhedaḿ dhṛteś caiva guṇatas tri-vidhaḿ śṛṇu
procyamānam aśeṣeṇa pṛthaktvena dhanaḿjaya
(30)
pravṛttiḿ ca nivṛttiḿ ca kāryākārye bhayābhaye
bandhaḿ mokṣaḿ ca yā vetti buddhiḥ sā pārtha sāttvikī
(31)
yayā dharmam adharmaḿ ca kāryaḿ cākāryam eva ca
ayathāvat prajānāti buddhiḥ sā pārtha rājasī
(32)
adharmaḿ dharmam iti yā manyate tamasāvṛtā
sarvārthān viparītāḿś ca buddhiḥ sā pārtha tāmasī
(33)
dhṛtyā yayā dhārayate manaḥ-prāṇendriya-kriyāḥ
yogenāvyabhicāriṇyā dhṛtiḥ sā pārtha sāttvikī
(34)
yayā tu dharma-kāmārthān dhṛtyā dhārayateÂ’rjuna
prasańgena phalākāńkṣī dhṛtiḥ sā pārtha rājasī
(35)
yayā svapnaḿ bhayaḿ śokaḿ viṣādaḿ madam eva ca
na vimuñcati durmedhā dhṛtiḥ sā pārtha tāmasī
(36)
sukhaḿ tv idānīḿ tri-vidhaḿ śṛṇu me bharatarṣabha
abhyāsād ramate yatra duḥkhāntaḿ ca nigacchati
(37)
yat tadagre viṣam iva pariṇāmeÂ’mṛtopamam
tat sukhaḿ sāttvikaḿ proktam ātma-buddhi-prasāda-jam
(38)
viṣayendriya-saḿyogād yat tadagreÂ’mṛtopamam
pariṇāme viṣam iva tat sukhaḿ rājasaḿ smṛtam
(39)
yad agre cānubandhe ca sukhaḿ mohanam ātmanaḥ
nidrālasya-pramādotthaḿ tat tāmasam udāhṛtam
(40)
na tad asti pṛthivyāḿ vā divi deveṣu vā punaḥ
sattvaḿ prakṛti-jair muktaḿ yad ebhiḥ syāt tribhir guṇaiḥ
(41)
brāhmaṇa-kṣatriya-viśāḿ śūdrāṇāḿ ca parantapa
karmāṇi pravibhaktāni svabhāva-prabhavair guṇaiḥ
(42)
śamo damas tapaḥ śaucaḿ kṣāntir ārjavam eva ca
jñānaḿ vijñānam āstikyaḿ brahma-karma svabhāvajam
(43)
śauryaḿ tejo dhṛtir dākṣyaḿ yuddhe cāpy apalāyanam
dānam īśvara-bhāvaś ca kṣātraḿ karma svabhāva-jam
(44)
kṛṣi-go-rakṣya-vāṇijyaḿ vaiśya-karma svabhāva-jam
paricaryātmakaḿ karma śūdrasyāpi svabhāva-jam
(45)
sve sve karmaṇy abhirataḥ saḿsiddhiḿ labhate naraḥ
sva-karma-nirataḥ siddhiḿ yathā vindati tac chṛṇu
(46)
yataḥ pravṛttir bhūtānāḿ yena sarvam idaḿ tatam
sva-karmaṇā tam abhyarcya siddhiḿ vindati mānavaḥ
(47)
śreyān sva-dharmo viguṇaḥ para-dharmāt svanuṣṭhitāt
svabhāva-niyataḿ karma kurvan nāpnoti kilbiṣam
(48)
sahajaḿ karma kaunteya sa-doṣam api na tyajet
sarvārambhā hi doṣeṇa dhūmenāgnir ivāvṛtāḥ
(49)
asakta-buddhiḥ sarvatra jitātmā vigata-spṛhaḥ
naiṣkarmya-siddhiḿ paramāḿ sannyāsenādhigacchati
(50)
siddhiḿ prāpto yathā brahma tathāpnoti nibodha me
samāsenaiva kaunteya niṣṭhā jñānasya yā parā
(51)
buddhyā viśuddhayā yukto dhṛtyātmānaḿ niyamya ca
śabdādīn viṣayāḿs tyaktvā rāga-dveṣau vyudasya ca
(52)
vivikta-sevī laghv-āśī yata-vāk-kāya-mānasaḥ
dhyāna-yoga-paro nityaḿ vairāgyaḿ samupāśritaḥ
(53)
ahaḿkāraḿ balaḿ darpaḿ kāmaḿ krodhaḿ parigraham
vimucya nirmamaḥ śānto brahma-bhūyāya kalpate
(54)
brahma-bhūtaḥ prasannātmā na śocati na kāńkṣati
samaḥ sarveṣu bhūteṣu mad-bhaktiḿ labhate parām
(55)
bhaktyā mām abhijānāti yāvān yaś cāsmi tattvataḥ
tato māḿ tattvato jñātvā viśate tad-anantaram
(56)
sarva-karmāṇy api sadā kurvāṇo mad-vyapāśrayaḥ
mat-prasādād avāpnoti śāśvataḿ padam avyayam
(57)
cetasā sarva-karmāṇi mayi saḿnyasya mat-paraḥ
buddhi-yogam upāśritya mac-cittaḥ satataḿ bhava
(58)
mac-cittaḥ sarva-durgāṇi mat-prasādāt tariṣyasi
atha cet tvam ahaḿkārān na śroṣyasi vinańkṣyasi
(59)
yad ahaḿkāram āśritya na yotsya iti manyase
mithyaiṣa vyavasāyas te prakṛtis tvāḿ niyokṣyati
(60)
svabhāva-jena kaunteya nibaddhaḥ svena karmaṇā
kartuḿ necchasi yan mohāt kariṣyasy avaśoÂ’pi tat
(61)
īśvaraḥ sarva-bhūtānāḿ hṛd-deśeÂ’rjuna tiṣṭhati
bhrāmayan sarva-bhūtāni yantrārūḍhāni māyayā
(62)
tam eva śaraṇaḿ gaccha sarva-bhāvena bhārata
tat-prasādāt parāḿ śāntiḿ sthānaḿ prāpsyasi śāśvatam
(63)
iti te jñānam ākhyātaḿ guhyād guhyataraḿ mayā
vimṛśyaitad aśeṣeṇa yathecchasi tathā kuru
(64)
sarva-guhyatamaḿ bhūyaḥ śṛṇu me paramaḿ vacaḥ
iṣṭoÂ’si me dṛḍham iti tato vakṣyāmi te hitam
(65)
man-manā bhava mad-bhakto mad-yājī māḿ namaskuru
mām evaiṣyasi satyaḿ te pratijāne priyoÂ’si me
(66)
sarva-dharmān parityajya mām ekaḿ śaraṇaḿ vraja
ahaḿ tvā sarva-pāpebhyo mokṣayiṣyāmi mā śucaḥ
(67)
idaḿ te nātapaskāya nābhaktāya kadācana
na cāśuśrūṣave vācyaḿ na ca māḿ yoÂ’bhyasūyati
(68)
ya idaḿ paramaḿ guhyaḿ mad-bhakteṣv abhidhāsyati
bhaktiḿ mayi parāḿ kṛtvā mām evaiṣyaty asaḿśayaḥ
(69)
na
ca tasmān manuṣyeṣu kaścin me priya-kṛttamaḥ
bhavitā na ca me tasmād anyaḥ priyataro bhuvi
(70)
adhyeṣyate ca ya imaḿ dharmyaḿ saḿvādam āvayoḥ
jñāna-yajñena tenāham iṣṭaḥ syām iti me matiḥ
(71)
śraddhāvān anasūyaś ca śṛṇuyād api yo naraḥ
soÂ’pi muktaḥ śubhān lokān prāpnuyāt puṇya-karmaṇām
(72)
kaccid etac chrutaḿ pārtha tvayaikāgreṇa cetasā
kaccid ajñāna-saḿmohaḥ pranaṣṭas te dhanaḿjaya
(73)
arjuna uvāca
naṣṭo mohaḥ smṛtir labdhā tvat-prasādān mayācyuta
sthitoÂ’smi gata-sandehaḥ kariṣye vacanaḿ tava
(74)
sañjaya uvāca
ity ahaḿ vāsudevasya pārthasya ca mahātmanaḥ
saḿvādam imam aśrauṣam adbhutaḿ romaharṣaṇam
(75)
vyāsa-prasādāc chrutavān etad guhyam ahaḿ param
yogaḿ yogeśvarāt kṛṣṇāt sākṣāt kathayataḥ svayam
(76)
rājan saḿsmṛtya saḿsmṛtya saḿvādam imam adbhutam
keśavārjunayoḥ puṇyaḿ hṛṣyāmi ca muhur muhuḥ
(77)
tac ca saḿsmṛtya saḿsmṛtya rūpam atyadbhutaḿ hareḥ
vismayo me mahān rājan hṛṣyāmi ca punaḥ punaḥ
(78)
yatra yogeśvaraḥ kṛṣṇo yatra pārtho dhanurdharaḥ
tatra śrīr vijayo bhūtir dhruvā nītir matir mama
TRANSLATION
Arjuna said, O mighty-armed one, I wish to understand the purpose of renunciation [tyaga] and of the renounced order of life [sannyasa], O killer of the Kesi demon, Hrsikesa.
The Supreme Lord said, To give up the results of all activities is called renunciation [tyaga] by the wise. And that state is called the renounced order of life [sannyasa] by great learned men.
Some learned men declare that all kinds of fruitive activities should be given up, but there are yet other sages who maintain that acts of sacrifice, charity and penance should never be abandoned.
O best of the Bharatas, hear from Me now about renunciation. O tiger among men, there are three kinds of renunciation declared in the scriptures.
Acts of sacrifice, charity and penance are not to be given up but should be performed. Indeed, sacrifice, charity and penance purify even the great souls.
All these activities should be performed without any expectation of result. They should be performed as a matter of duty, O son of Prtha. That is My final opinion.
Prescribed duties should never be renounced. If, by illusion, one gives up his prescribed duties, such renunciation is said to be in the mode of ignorance.
Anyone who gives up prescribed duties as troublesome, or out of fear, is said to be in the mode of passion. Such action never leads to the elevation of renunciation.
But he who performs his prescribed duty only because it ought to be done, and renounces all attachment to the fruit–his renunciation is of the nature of goodness, O Arjuna.
Those who are situated in the mode of goodness, who neither hate inauspicious work nor are attached to auspicious work, have no doubts about work.
It is indeed impossible for an embodied being to give up all activities. Therefore it is said that he who renounces the fruits of action is one who has truly renounced.
For one who is not renounced, the threefold fruits of action–desirable, undesirable and mixed–accrue after death. But those who are in the renounced order of life have no such results to suffer or enjoy.
13-14) O mighty-armed Arjuna, learn from Me of the five factors which bring about the accomplishment of all action. These are declared in sankhya philosophy to be the place of action, the performer, the senses, the endeavor, and ultimately the Supersoul.
Whatever right or wrong action a man performs by body, mind or speech is caused by these five factors.
Therefore one who thinks himself the only doer, not considering the five factors, is certainly not very intelligent and cannot see things as they are.
One who is not motivated by false ego, whose intelligence is not entangled, though he kills men in this world, is not the slayer. Nor is he bound by his actions.
Knowledge, the object of knowledge and the knower are the three factors which motivate action; the senses, the work and the doer comprise the threefold basis of action.
In accordance with the three modes of material nature, there are three kinds of knowledge, action, and performers of action. Listen as I describe them.
That knowledge by which one undivided spiritual nature is seen in all existences, undivided in the divided, is knowledge in the mode of goodness.
That knowledge by which a different type of living entity is seen to be dwelling in different bodies is knowledge in the mode of passion.
And that knowledge by which one is attached to one kind of work as the all in all, without knowledge of the truth, and which is very meager, is said to be in the mode of darkness.
As for actions, that action in accordance with duty, which is performed without attachment, without love or hate, by one who has renounced fruitive results, is called action in the mode of goodness.
But action performed with great effort by one seeking to gratify his desires, and which is enacted from a sense of false ego, is called action in the mode of passion.
And that action performed in ignorance and delusion without consideration of future bondage or consequences, which inflicts injury and is impractical, is said to be action in the mode of ignorance.
The worker who is free from all material attachments and false ego, who is enthusiastic and resolute and who is indifferent to success or failure, is a worker in the mode of goodness.
But that worker who is attached to the fruits of his labor and who passionately wants to enjoy them, who is greedy, envious and impure and moved by happiness and distress, is a worker in the mode of passion.
And that worker who is always engaged in work against the injunction of the scripture, who is materialistic, obstinate, cheating and expert in insulting others, who is lazy, always morose and procrastinating, is a worker in the mode of ignorance.
Now, O winner of wealth, please listen as I tell you in detail of the three kinds of understanding and determination according to the three modes of nature.
O son of Prtha, that understanding by which one knows what ought to be done and what ought not to be done, what is to be feared and what is not to be feared, what is binding and what is liberating, that understanding is established in the mode of goodness.
And that understanding which cannot distinguish between the religious way of life and the irreligious, between action that should be done and action that should not be done, that imperfect understanding, O son of Prtha, is in the mode of passion.
That understanding which considers irreligion to be religion and religion to be irreligion, under the spell of illusion and darkness, and strives always in the wrong direction, O Partha, is in the mode of ignorance.
O son of Prtha, that determination which is unbreakable, which is sustained with steadfastness by yoga practice, and thus controls the mind, life, and the acts of the senses, is in the mode of goodness.
And that determination by which one holds fast to fruitive result in religion, economic development and sense gratification is of the nature of passion, O Arjuna.
And that determination which cannot go beyond dreaming, fearfulness, lamentation, moroseness, and illusion–such unintelligent determination is in the mode of darkness.
36-37) O best of the Bharatas, now please hear from Me about the three kinds of happiness which the conditioned soul enjoys, and by which he sometimes comes to the end of all distress. That which in the beginning may be just like poison but at the end is just like nectar and which awakens one to self-realization is said to be happiness in the mode of goodness.
That happiness which is derived from contact of the senses with their objects and which appears like nectar at first but poison at the end is said to be of the nature of passion.
And that happiness which is blind to self-realization, which is delusion from beginning to end and which arises from sleep, laziness and illusion is said to be of the nature of ignorance.
There is no being existing, either here or among the demigods in the higher planetary systems, which is freed from the three modes of material nature.
Brahmanas, ksatriyas, vaisyas and sudras are distinguished by their qualities of work, O chastiser of the enemy, in accordance with the modes of nature.
Peacefulness, self-control, austerity, purity, tolerance, honesty, wisdom, knowledge, and religiousness–these are the qualities by which the brahmanas work.
Heroism, power, determination, resourcefulness, courage in battle, generosity, and leadership are the qualities of work for the ksatriyas.
Farming, cow protection and business are the qualities of work for the vaisyas, and for the sudras there is labor and service to others.
By following his qualities of work, every man can become perfect. Now please hear from Me how this can be done.
By worship of the Lord, who is the source of all beings and who is all-pervading, man can, in the performance of his own duty, attain perfection.
It is better to engage in one’s own occupation, even though one may perform it imperfectly, than to accept another’s occupation and perform it perfectly. Prescribed duties, according to one’s nature, are never affected by sinful reactions.
Every endeavor is covered by some sort of fault, just as fire is covered by smoke. Therefore one should not give up the work which is born of his nature, O son of Kunti, even if such work is full of fault.
One can obtain the results of renunciation simply by self-control and by becoming unattached to material things and disregarding material enjoyments. That is the highest perfectional stage of renunciation.
O son of Kunti, learn from Me in brief how one can attain to the supreme perfectional stage, Brahman, by acting in the way I shall now summarize.
51-53) Being purified by his intelligence and controlling the mind with determination, giving up the objects of sense gratification, being freed from attachment and hatred, one who lives in a secluded place, who eats little and who controls the body and the tongue, and is always in trance and is detached, who is without false ego, false strength, false pride, lust, anger, and who does not accept material things, such a person is certainly elevated to the position of self-realization.
One who is thus transcendentally situated at once realizes the Supreme Brahman. He never laments nor desires to have anything; he is equally disposed to every living entity. In that state he attains pure devotional service unto Me.
One can understand the Supreme Personality as He is only by devotional service. And when one is in full consciousness of the Supreme Lord by such devotion, he can enter into the kingdom of God.
Though engaged in all kinds of activities, My devotee, under My protection, reaches the eternal and imperishable abode by My grace.
In all activities just depend upon Me and work always under My protection. In such devotional service, be fully conscious of Me.
If you become conscious of Me, you will pass over all the obstacles of conditional life by My grace. If, however, you do not work in such consciousness but act through false ego, not hearing Me, you will be lost.
If you do not act according to My direction and do not fight, then you will be falsely directed. By your nature, you will have to be engaged in warfare.
Under illusion you are now declining to act according to My direction. But, compelled by your own nature, you will act all the same, O son of Kunti.
The Supreme Lord is situated in everyone’s heart, O Arjuna, and is directing the wanderings of all living entities, who are seated as on a machine, made of the material energy.
O scion of Bharata, surrender unto Him utterly. By His grace you will attain transcendental peace and the supreme and eternal abode.
Thus I have explained to you the most confidential of all knowledge. Deliberate on this fully, and then do what you wish to do.
Because you are My very dear friend, I am speaking to you the most confidential part of knowledge. Hear this from Me, for it is for your benefit.
Always think of Me and become My devotee. Worship Me and offer your homage unto Me. Thus you will come to Me without fail. I promise you this because you are My very dear friend.
Abandon all varieties of religion and just surrender unto Me. I shall deliver you from all sinful reaction. Do not fear.
This confidential knowledge may not be explained to those who are not austere, or devoted, or engaged in devotional service, nor to one who is envious of Me.
For one who explains the supreme secret to the devotees, devotional service is guaranteed, and at the end he will come back to Me.
There is no servant in this world more dear to Me than he, nor will there ever be one more dear.
And I declare that he who studies this sacred conversation worships Me by his intelligence.
And one who listens with faith and without envy becomes free from sinful reactions and attains to the planets where the pious dwell.
O conqueror of wealth, Arjuna, have you heard this attentively with your mind? And are your illusions and ignorance now dispelled?
Arjuna said, My dear Krsna, O infallible one, my illusion is now gone. I have regained my memory by Your mercy, and I am now firm and free from doubt and am prepared to act according to Your instructions.
Sanjaya said: Thus have I heard the conversation of two great souls, Krsna and Arjuna. And so wonderful is that message that my hair is standing on end.
By the mercy of Vyasa, I have heard these most confidential talks directly from the master of all mysticism, Krsna, who was speaking personally to Arjuna.
O King, as I repeatedly recall this wondrous and holy dialogue between Krsna and Arjuna, I take pleasure, being thrilled at every moment.
O King, when I remember the wonderful form of Lord Krsna, I am struck with even greater wonder, and I rejoice again and again.
Wherever there is Krsna, the master of all mystics, and wherever there is Arjuna, the supreme archer, there will also certainly be opulence, victory, extraordinary power, and morality. That is my opinion.
REMARKS/EXTRA INFORMATION:
This is the last chapter of the Bhagavad-Gita. However, this is not the last chapter in the Bhagavad Gita Parva of the Mahabharata.
PURPORTS:
       By A.C. Bhaktivedanta Swami Prabhupada
UPDATED: December 22, 2015