Moksha Sannyasa Yoga - The Yoga of Liberation through Renunciation

सन्न्यासस्य महाबाहो तत्त्वमिच्छामि वेदितुम्। त्यागस्य च हृषीकेश पृथक्केशिनिषूदन॥

Arjuna said: O mighty-armed one, O Hrishikesha, O slayer of the Keshi demon, I wish to know the truth about renunciation (sannyasa) and relinquishment (tyaga) separately.

काम्यानां कर्मणां न्यासं सन्न्यासं कवयो विदुः। सर्वकर्मफलत्यागं प्राहुस्त्यागं विचक्षणाः॥

The Supreme Lord said: The wise understand sannyasa as giving up desire-prompted actions. The discerning declare tyaga as the relinquishment of the fruits of all actions.

त्याज्यं दोषवदित्येके कर्म प्राहुर्मनीषिणः। यज्ञदानतपःकर्म न त्याज्यमिति चापरे॥

Some thinkers declare that all action should be abandoned as faulty, while others say that acts of sacrifice, charity, and austerity should never be given up.

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

Hear from Me the conclusion on this matter of relinquishment, O best of Bharatas. O tiger among men, relinquishment is declared to be of three kinds.

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

Acts of sacrifice, charity, and austerity should not be abandoned; they must indeed be performed. Sacrifice, charity, and austerity are purifying even for the wise.

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

But even these actions should be performed giving up attachment and the desire for fruits — this is My definite and highest opinion, O Partha.

नियतस्य तु सन्न्यासः कर्मणो नोपपद्यते। मोहात्तस्य परित्यागस्तामसः परिकीर्तितः॥

Renunciation of prescribed duty is not proper. Abandoning it out of delusion is declared to be tamasic.

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

One who abandons duty because it is troublesome or from fear of physical discomfort performs rajasic renunciation and never obtains the fruit of true relinquishment.

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

O Arjuna, when prescribed duty is performed simply because it ought to be done, giving up attachment and the fruits — that renunciation is considered sattvic.

न द्वेष्ट्यकुशलं कर्म कुशले नानुषज्जते। त्यागी सत्त्वसमाविष्टो मेधावी छिन्नसंशयः॥

The wise renouncer, imbued with sattva and free from doubt, neither hates disagreeable action nor is attached to agreeable action.

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

It is indeed impossible for an embodied being to give up all actions entirely. But one who relinquishes the fruits of action — that person is truly called a renouncer.

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

The threefold fruits of action — undesirable, desirable, and mixed — accrue after death for those who do not renounce, but never for true renouncers.

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

O mighty-armed, learn from Me the five factors declared in Sankhya philosophy for the accomplishment of all actions.

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

The body (seat of action), the doer, the various instruments, the diverse functions, and the fifth — divine providence — these are the five factors of action.

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

Whatever action a person performs by body, speech, or mind — whether right or wrong — these five are its causes.

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

This being so, one who due to unrefined intellect sees oneself as the sole doer — that person of impure mind does not truly see.

यस्य नाहङ्कृतो भावो बुद्धिर्यस्य न लिप्यते। हत्वापि स इमाँल्लोकान्न हन्ति न निबध्यते॥

One whose nature is free from ego and whose intellect is not tainted — even though slaying these people, that person neither kills nor is bound.

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

Knowledge, the object of knowledge, and the knower — these three constitute the motivation for action. The instrument, the action, and the doer — these three are the constituents of action.

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

Knowledge, action, and the doer are each of three kinds according to the distinction of the gunas. Hear about them as they truly are, according to the Sankhya classification.

सर्वभूतेषु येनैकं भावमव्ययमीक्षते। अविभक्तं विभक्तेषु तज्ज्ञानं विद्धि सात्त्विकम्॥

That knowledge by which one sees the one imperishable reality in all beings — undivided among the divided — know that knowledge to be sattvic.

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

That knowledge which sees in all beings various distinct entities of different types, as separate from one another — know that knowledge to be rajasic.

यत्तु कृत्स्नवदेकस्मिन्कार्ये सक्तमहैतुकम्। अतत्त्वार्थवदल्पं च तत्तामसमुदाहृतम्॥

That knowledge which clings to one single effect as if it were everything, without reason, without basis in truth, and trivial — that is declared to be tamasic.

नियतं सङ्गरहितमरागद्वेषतः कृतम्। अफलप्रेप्सुना कर्म यत्तत्सात्त्विकमुच्यते॥

That action which is prescribed duty, performed without attachment, without love or hatred, by one who does not desire its fruit — that is called sattvic.

यत्तु कामेप्सुना कर्म साहङ्कारेण वा पुनः। क्रियते बहुलायासं तद्राजसमुदाहृतम्॥

But that action which is performed with great effort by one who desires results, driven by ego — that is declared to be rajasic.

अनुबन्धं क्षयं हिंसामनपेक्ष्य च पौरुषम्। मोहादारभ्यते कर्म यत्तत्तामसमुच्यते॥

That action which is undertaken out of delusion, without considering consequences, loss, harm to others, or one's own capacity — that is called tamasic.

मुक्तसङ्गोऽनहंवादी धृत्युत्साहसमन्वितः। सिद्ध्यसिद्ध्योर्निर्विकारः कर्ता सात्त्विक उच्यते॥

The doer who is free from attachment, without egotism, endowed with resolve and enthusiasm, and unaffected by success or failure — is called sattvic.

रागी कर्मफलप्रेप्सुर्लुब्धो हिंसात्मकोऽशुचिः। हर्षशोकान्वितः कर्ता राजसः परिकीर्तितः॥

The doer who is passionate, who desires the fruits of action, who is greedy, harmful in nature, impure, and subject to joy and sorrow — is called rajasic.

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

The doer who is undisciplined, vulgar, obstinate, deceitful, malicious, lazy, despondent, and procrastinating — is called tamasic.

बुद्धेर्भेदं धृतेश्चैव गुणतस्त्रिविधं शृणु। प्रोच्यमानमशेषेण पृथक्त्वेन धनञ्जय॥

Now hear from Me, O Dhananjaya, the threefold distinction of intellect and also of resolve, described fully and separately according to the gunas.

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

O Partha, the intellect which knows what to engage in and what to refrain from, what is duty and what is not, what to fear and what not to fear, what binds and what liberates — that is sattvic.

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

O Partha, the intellect which incorrectly understands dharma and adharma, and what should and should not be done — that is rajasic.

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

O Partha, the intellect which, enveloped in darkness, considers adharma to be dharma and sees all things in a perverted way — that is tamasic.

धृत्या यया धारयते मनःप्राणेन्द्रियक्रियाः। योगेनाव्यभिचारिण्या धृतिः सा पार्थ सात्त्विकी॥

O Partha, the unwavering resolve by which one sustains the activities of the mind, life-force, and senses through the practice of yoga — that resolve is sattvic.

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

O Partha, the resolve by which one clings to dharma, pleasure, and wealth with attachment and desire for results — that resolve is rajasic.

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

O Partha, the resolve by which a dull-minded person does not give up excessive sleep, fear, grief, depression, and intoxication — that resolve is tamasic.

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

Now hear from Me, O best of Bharatas, about the threefold happiness. That happiness in which one delights through practice and in which suffering comes to an end —

यत्तदग्रे विषमिव परिणामेऽमृतोपमम्। तत्सुखं सात्त्विकं प्रोक्तमात्मबुद्धिप्रसादजम्॥

That happiness which is like poison in the beginning but like nectar in the end, born of the clarity of self-knowledge — that is declared to be sattvic.

विषयेन्द्रियसंयोगाद्यत्तदग्रेऽमृतोपमम्। परिणामे विषमिव तत्सुखं राजसं स्मृतम्॥

That happiness which arises from the contact of the senses with their objects, which is like nectar in the beginning but like poison in the end — that is considered rajasic.

यदग्रे चानुबन्धे च सुखं मोहनमात्मनः। निद्रालस्यप्रमादोत्थं तत्तामसमुदाहृतम्॥

That happiness which deludes the self both in the beginning and in the end, arising from sleep, laziness, and negligence — that is declared to be tamasic.

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

There is no being on earth or in heaven among the gods that is free from these three gunas born of material nature.

ब्राह्मणक्षत्रियविशां शूद्राणां च परन्तप। कर्माणि प्रविभक्तानि स्वभावप्रभवैर्गुणैः॥

O Parantapa, the duties of Brahmanas, Kshatriyas, Vaishyas, and Shudras are distributed according to the qualities born of their own natures.

शमो दमस्तपः शौचं क्षान्तिरार्जवमेव च। ज्ञानं विज्ञानमास्तिक्यं ब्रह्मकर्म स्वभावजम्॥

Tranquility, self-control, austerity, purity, patience, honesty, knowledge, wisdom, and faith in God — these are the natural duties of a Brahmana.

शौर्यं तेजो धृतिर्दाक्ष्यं युद्धे चाप्यपलायनम्। दानमीश्वरभावश्च क्षात्रं कर्म स्वभावजम्॥

Heroism, vigor, firmness, skill, not fleeing from battle, generosity, and leadership — these are the natural duties of a Kshatriya.

कृषिगौरक्ष्यवाणिज्यं वैश्यकर्म स्वभावजम्। परिचर्यात्मकं कर्म शूद्रस्यापि स्वभावजम्॥

Farming, cattle-rearing, and trade are the natural duties of a Vaishya. Service is the natural duty of a Shudra.

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

Each person devoted to their own duty attains perfection. Hear how one who is dedicated to their own work finds perfection.

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

By worshipping through one's own duty Him from whom all beings originate and by whom all this is pervaded, a person attains perfection.

श्रेयान्स्वधर्मो विगुणः परधर्मात्स्वनुष्ठितात्। स्वभावनियतं कर्म कुर्वन्नाप्नोति किल्बिषम्॥

Better is one's own duty, even if imperfectly performed, than the duty of another well performed. One who performs the duty ordained by their own nature incurs no sin.

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

O Kaunteya, one should not abandon one's inborn duty even though it has faults. For all undertakings are covered with faults, as fire is covered with smoke.

असक्तबुद्धिः सर्वत्र जितात्मा विगतस्पृहः। नैष्कर्म्यसिद्धिं परमां सन्न्यासेनाधिगच्छति॥

One whose intellect is unattached everywhere, who has conquered the self and is free from desires, attains the supreme perfection of freedom from action through renunciation.

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

Learn from Me in brief, O Kaunteya, how one who has attained perfection also attains Brahman — the supreme culmination of knowledge.

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

Endowed with purified intellect, controlling the self with firm resolve, giving up sense objects like sound, and casting aside attachment and aversion —

विविक्तसेवी लघ्वाशी यतवाक्कायमानसः। ध्यानयोगपरो नित्यं वैराग्यं समुपाश्रितः॥

— dwelling in solitude, eating lightly, with speech, body, and mind controlled, ever devoted to the yoga of meditation, and taking refuge in dispassion —

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

Giving up egotism, false strength, arrogance, desire, anger, and possessiveness — free from the sense of 'mine' and peaceful — one becomes fit for realizing Brahman.

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

Becoming one with Brahman, with a joyful self, one neither grieves nor desires. Equal toward all beings, such a person attains supreme devotion to Me.

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

Through devotion one truly knows Me — how great I am and who I am in reality. Then, having known Me in truth, one enters into Me immediately.

सर्वकर्माण्यपि सदा कुर्वाणो मद्व्यपाश्रयः। मत्प्रसादादवाप्नोति शाश्वतं पदमव्ययम्॥

Even while always performing all actions, one who takes refuge in Me attains the eternal, imperishable abode by My grace.

चेतसा सर्वकर्माणि मयि सन्न्यस्य मत्परः। बुद्धियोगमुपाश्रित्य मच्चित्तः सततं भव॥

Mentally surrendering all actions to Me, devoted to Me, taking refuge in the yoga of intellect — always keep your mind fixed on Me.

मच्चित्तः सर्वदुर्गाणि मत्प्रसादात्तरिष्यसि। अथ चेत्त्वमहङ्कारान्न श्रोष्यसि विनङ्क्ष्यसि॥

With your mind fixed on Me, you shall overcome all difficulties by My grace. But if, out of ego, you do not listen, you shall perish.

यदहङ्कारमाश्रित्य न योत्स्य इति मन्यसे। मिथ्यैष व्यवसायस्ते प्रकृतिस्त्वां नियोक्ष्यति॥

If, taking refuge in ego, you think 'I will not fight' — this resolve of yours is vain. Your own nature will compel you.

स्वभावजेन कौन्तेय निबद्धः स्वेन कर्मणा। कर्तुं नेच्छसि यन्मोहात्करिष्यस्यवशोऽपि तत्॥

O Kaunteya, bound by your own karma born of your nature, what you do not wish to do out of delusion, you will do even helplessly.

ईश्वरः सर्वभूतानां हृद्देशेऽर्जुन तिष्ठति। भ्रामयन्सर्वभूतानि यन्त्रारूढानि मायया॥

O Arjuna, the Supreme Lord dwells in the hearts of all beings, causing them to revolve as if mounted on a machine, through the power of Maya.

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

O Bharata, take refuge in Him alone with your whole being. By His grace, you shall attain supreme peace and the eternal abode.

इति ते ज्ञानमाख्यातं गुह्याद्गुह्यतरं मया। विमृश्यैतदशेषेण यथेच्छसि तथा कुरु॥

Thus I have imparted to you knowledge that is more secret than all secrets. Reflect upon it fully, and then do as you wish.

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

Hear again My supreme word, the most secret of all. You are firmly dear to Me, therefore I shall speak for your benefit.

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

Fix your mind on Me, be My devotee, worship Me, and bow to Me. You shall come to Me alone — I truly promise you this, for you are dear to Me.

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

Abandon all varieties of dharma and surrender unto Me alone. I shall liberate you from all sins — do not grieve.

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

This knowledge should never be spoken to one who lacks austerity, to one who is not devoted, to one who does not serve, or to one who is envious of Me.

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

One who teaches this supreme secret to My devotees, performing supreme devotion to Me, shall without doubt come to Me alone.

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

There is no one among human beings who does dearer service to Me than that person, nor shall there ever be anyone on earth more dear to Me.

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

And one who studies this sacred dialogue of ours — by that person I am worshipped through the sacrifice of knowledge. Such is My conviction.

श्रद्धावाननसूयश्च शृणुयादपि यो नरः। सोऽपि मुक्तः शुभाँल्लोकान्प्राप्नुयात्पुण्यकर्मणाम्॥

Even one who merely listens to this with faith and without envy is liberated and attains the auspicious worlds of the meritorious.

कच्चिदेतच्छ्रुतं पार्थ त्वयैकाग्रेण चेतसा। कच्चिदज्ञानसम्मोहः प्रनष्टस्ते धनञ्जय॥

O Partha, have you heard this with a focused mind? O Dhananjaya, has your delusion born of ignorance been destroyed?

नष्टो मोहः स्मृतिर्लब्धा त्वत्प्रसादान्मयाच्युत। स्थितोऽस्मि गतसन्देहः करिष्ये वचनं तव॥

Arjuna said: O Achyuta, my delusion is destroyed and I have regained my awareness by Your grace. I stand firm, free from doubt. I shall execute Your command.

इत्यहं वासुदेवस्य पार्थस्य च महात्मनः। संवादमिममश्रौषमद्भुतं रोमहर्षणम्॥

Sanjaya said: Thus I have heard this wonderful and thrilling dialogue between Vasudeva (Krishna) and the great-souled Partha (Arjuna).

व्यासप्रसादाच्छ्रुतवानेतद्गुह्यमहं परम्। योगं योगेश्वरात्कृष्णात्साक्षात्कथयतः स्वयम्॥

By the grace of Vyasa, I have heard this supreme and most secret yoga directly from Krishna, the Lord of Yoga, speaking it Himself.

राजन्संस्मृत्य संस्मृत्य संवादमिममद्भुतम्। केशवार्जुनयोः पुण्यं हृष्यामि च मुहुर्मुहुः॥

O King, remembering again and again this wonderful and sacred dialogue between Keshava and Arjuna, I rejoice repeatedly.

तच्च संस्मृत्य संस्मृत्य रूपमत्यद्भुतं हरेः। विस्मयो मे महान्राजन्हृष्यामि च पुनः पुनः॥

And remembering again and again that most wonderful cosmic form of Hari, great is my wonder, O King, and I rejoice again and again.

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

Wherever there is Krishna, the Lord of Yoga, and wherever there is Arjuna, the wielder of the bow — there will certainly be prosperity, victory, glory, and firm righteousness. Such is my conviction.