महाभारतम् — ६.४०

अर्जुन उवाच ।

संन्यासस्य महाबाहो तत्त्वमिच्छामि वेदितुम् ।
त्यागस्य च हृषीकेश पृथक्केशिनिषूदन ॥

M N Dutt Arjuna said O mighty-armed, I desire to know the true nature of Sanyasa (Renunciation) and Tyaga (Abandonment). O slayer of Keshi, I want to know them distinctly.

श्रीभगवानुवाच ।

६.४०.२

काम्यानां कर्मणां न्यासं संन्यासं कवयो विदुः ।
सर्वकर्मफलत्यागं प्राहुस्त्यागं विचक्षणाः ॥

M N Dutt The great one said Rejection of works with some desire is known by the learned as Sanyasa. But the abandonment of the desire for the fruit of all works, is called Tyaga, by the discerning man.

६.४०.३

त्याज्यं दोषवदित्येके कर्म प्राहुर्मनीषिणः ।
यज्ञदानतपःकर्म न त्याज्यमिति चापरे ॥

M N Dutt Some wise men say that work itself should be abandoned considering it to be evil; others say that the works of sacrifice, gifts and penance should not be renounced.

६.४०.४

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

M N Dutt 0 best of Bharata's son, listen to my opinion about Tyaga, for powerful of men, Tyaga is of three kinds.

६.४०.५

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

M N Dutt The works of sacrifice, gifts and penance should not be renounced. They should indeed be performed, for, sacrifices, gifts and penances are the means for the purification of the wise.

६.४०.६

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

M N Dutt But these works should be performed without attachment and without the desire for fruits. Partha, this is my decided opinion.

६.४०.७

नियतस्य तु संन्यासः कर्मणो नोपपद्यते ।
मोहात्तस्य परित्यागस्तामसः परिकीर्तितः ॥

M N Dutt The Renunciation of work is not proper. It is the result of delusion and arises from Tama.

६.४०.८

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

M N Dutt When work is abandoned from bodily fear and froin the consideration of pain, such abandonment arises from Raja, and one who makes such abandonment never obtains the fruit of Tyaga.

६.४०.९

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

M N Dutt The abandonment of attachment and the fruit of actions which are performed because they are prescribed in the Shastras. O Arjuna, is considered to be of the quality of Sativa.

६.४०.१०

न द्वेष्ट्यकुशलं कर्म कुशले नानुषज्जते ।
त्यागी सत्त्वसमाविष्टो मेधावी छिन्नसंशयः ॥

M N Dutt He, who has such Tyaga, being possessed of intelligence and with doubts dispelled, has no aversion for an unpleasant action, and has no attachment for pleasant ones.

६.४०.११

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

M N Dutt Actions cannot be absolutely a abandoned by man; therefore he, who abandons the fruit of actions, is a true Tyagi.

६.४०.१२

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

M N Dutt Those, that do not abandon the desire for the fruit of actions, have after death threefold fruits, good, bad and indifferent.

६.४०.१३

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

M N Dutt Listen to me, O mighty armed (I shall declare to you) the five causes for the completion of actions, as told in the Sankhya which treats with the annihilation of actions.

६.४०.१४

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

M N Dutt Substratum (body), Agency (mind). Organs (physical), Efforts (vital breaths) and Duties (senses), these are the five causes.

६.४०.१५

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

M N Dutt With body, speech or mind, whatever work, good or bad, a man performs these five are their causes.

६.४०.१६

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

M N Dutt Such being the case, he who, owing to his uncultivated understanding and dull mind, sees his own self as the sole agency of all actions, sees nothing.

६.४०.१७

यस्य नाहंकृतो भावो बुद्धिर्यस्य न लिप्यते ।
हत्वापि स इमाल्लोकान्न हन्ति न निबध्यते ॥

M N Dutt He who has no egoism, and whose mind is not sullied, does not kill, or fettered by action, if he kills all these people.

६.४०.१८

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

M N Dutt Knowledge, the Object of knowledge and the Knower, from the threefold impulse of action.. Instrument. Action and Agent from the threefold complements of action.

६.४०.१९

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

M N Dutt Knowledge, Action and Agent have threefold enumeration, according to the difference of qualities. Listen to them now.

६.४०.२०

सर्वभूतेषु येनैकं भावमव्ययमीक्षते ।
अविभक्तं विभक्तेषु तज्ज्ञानं विद्धि सात्त्विकम् ॥

M N Dutt Sattva Knowledge is that by which One Eternal Essence undivided in the divided is seen in all things.

६.४०.२१

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

M N Dutt Raja Knowledge is that which sees various Essences of different things, on account of their separateness.

६.४०.२२

यत्तु कृत्स्नवदेकस्मिन्कार्ये सक्तमहैतुकम् ।
अतत्त्वार्थवदल्पं च तत्तामसमुदाहृतम् ॥

M N Dutt Tama Knowledge is that which sees each single object as if it were the whole which is without reason and without truth, and which is mean and low.

६.४०.२३

नियतं सङ्गरहितमरागद्वेषतः कृतम् ।
अफलप्रेप्सुना कर्म यत्तत्सात्त्विकमुच्यते ॥

M N Dutt Sattva Action is that which is prescribed in the Shastras, which is performed without attachment, desire or aversion, and without the desire for any fruit by the performer.

६.४०.२४

यत्तु कामेप्सुना कर्म साहंकारेण वा पुनः ।
क्रियते बहुलायासं तद्राजसमुदाहृतम् ॥

M N Dutt Raja Action is that which is attended with great trouble and which is performed by one who desires for the fruit of action and who is filled with egoism.

६.४०.२५

अनुबन्धं क्षयं हिंसामनपेक्ष्य च पौरुषम् ।
मोहादारभ्यते कर्म यत्तत्तामसमुच्यते ॥

M N Dutt Tama Action is that which is performed from delusion, without regard to consequences and with one's own loss and injury as well as of others.

६.४०.२६

मुक्तसङ्गोऽनहंवादी धृत्युत्साहसमन्वितः ।
सिद्ध्यसिद्ध्योर्निर्विकारः कर्ता सात्त्विक उच्यते ॥

M N Dutt Sattva Agent is he who is free from attachment, and egoism, who is full of constancy and energy and who is unmoved both in success and failure.

६.४०.२७

रागी कर्मफलप्रेप्सुर्लुब्धो हिंसात्मकोऽशुचिः ।
हर्षशोकान्वितः कर्ता राजसः परिकीर्तितः ॥

M N Dutt Raja Agent is he who is full of affections, who desires for the fruit of actions, who is covetous, cruel and impure, and feels both joy and sorrow.

६.४०.२८

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

M N Dutt Tama Agent is he who is void of application, who is without discernment, who is obstinate, deceitful malicious, idle, desponding, and procrastinating.

६.४०.२९

बुद्धेर्भेदं धृतेश्चैव गुणतस्त्रिविधं शृणु ।
प्रोच्यमानमशेषेण पृथक्त्वेन धनंजय ॥

M N Dutt Listen to three fold division of intellect and constancy. O Dhananjaya, I shall exhaustively and distinctly speak to you on this matter.

६.४०.३०

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

M N Dutt Sattva Intellect, O Partha, is that which knows action and inaction, what ought to be done and what ought not to be done, and which knows fear and fearfulness, bondage and deliverance.

६.४०.३१

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

M N Dutt Raja Intellect, O Partha, is that by which one imperfectly discerns right and wrong, and what ought to be done and what ought not to be done.

६.४०.३२

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

M N Dutt Tama Intellect, O Partha, is that by which, being one covered by ignorance, considers wrong to be right, and sees all things in a reverse state.

६.४०.३३

धृत्या यया धारयते मनःप्राणेन्द्रियक्रियाः ।
योगेनाव्यभिचारिण्या धृतिः सा पार्थ सात्त्विकी ॥

M N Dutt Sattva constancy, O Partha, is that by which through devotion one controls the function of the mind, the life-breaths and the senses.

६.४०.३४

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

M N Dutt Raja constancy, O Partha, is that by which through attachment one holds to religion, and profit, washing for fruit.

६.४०.३५

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

M N Dutt Tama Constancy, O Partha, is that thought which undiscerning person does not abandons sleep, fear, sorrow, dependency and folly.

६.४०.३६

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

M N Dutt Now hear from Me, O best of Bharata race, what are the three kinds of happiness. Sattva Happiness is that in which one finds pleasure from repetition of enjoyment, which brings an end to all pain, which is like poison in the beginning, but ambrosia afterwards, which is born out of serenity, and is produced by knowledge.

६.४०.३७

यत्तदग्रे विषमिव परिणामेऽमृतोपमम् ।
तत्सुखं सात्त्विकं प्रोक्तमात्मबुद्धिप्रसादजम् ॥

M N Dutt Now hear from Me, O best of Bharata race, what are the three kinds of happiness. Sattva Happiness is that in which one finds pleasure from repetition of enjoyment, which brings an end to all pain, which is like poison in the beginning, but ambrosia afterwards, which is born out of serenity, and is produced by knowledge.

६.४०.३८

विषयेन्द्रियसंयोगाद्यत्तदग्रेऽमृतोपमम् ।
परिणामे विषमिव तत्सुखं राजसं स्मृतम् ॥

M N Dutt Raja Happiness is that which arise from the contact of the senses with their objects and which ambrosia in the beginning and poison next.

६.४०.३९

यदग्रे चानुबन्धे च सुखं मोहनमात्मनः ।
निद्रालस्यप्रमादोत्थं तत्तामसमुदाहृतम् ॥

M N Dutt Tama Happiness is that which deludes the self in the beginning and in its consequences, and which arises from sleep, condolence and foolishness.

६.४०.४०

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

M N Dutt There is none, either among the beings on earth or among be celestial in heaven, which is free from these three qualities born of Nature.

६.४०.४१

ब्राह्मणक्षत्रियविशां शूद्राणां च परंतप ।
कर्माणि प्रविभक्तानि स्वभावप्रभवैर्गुणैः ॥

M N Dutt O chastiser of foes, the duties of Brahmanas, Kshatriyas, Vaishyas, and Shudras are each distinguished by these three qualities, born of nature.

६.४०.४२

शमो दमस्तपः शौचं क्षान्तिरार्जवमेव च ।
ज्ञानं विज्ञानमास्तिक्यं ब्रह्मकर्म स्वभावजम् ॥

M N Dutt Tranquility, self restraint, penances purity, forgiveness, rectitude, knowledge, experience and faith, these are the distinctive features of a Brahmana.

६.४०.४३

शौर्यं तेजो धृतिर्दाक्ष्यं युद्धे चाप्यपलायनम् ।
दानमीश्वरभावश्च क्षत्रकर्म स्वभावजम् ॥

M N Dutt Bravery, energy, firmness, skill, firmness in battle, liberality, majesty, these are distinctive features of a Kshatriya.

६.४०.४४

कृषिगोरक्ष्यवाणिज्यं वैश्यकर्म स्वभावजम् ।
परिचर्यात्मकं कर्म शूद्रस्यापि स्वभावजम् ॥

M N Dutt Agriculture, tending of cattle and trade, these are the duties of a Vaishya. The natural duty of a Shudra is service.

६.४०.४५

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

M N Dutt Every man, if he engages in his own natural duty, attains to perfection. Hear, how man attains to perfection by performing him own natural duties,

६.४०.४६

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

M N Dutt Worshipping Him, from whom are the life of beings, and by whom all the universe is pervaded, by the performance of his own duty man is sure to attain to perfection.

६.४०.४७

श्रेयान्स्वधर्मो विगुणः परधर्मात्स्वनुष्ठितात् ।
स्वभावनियतं कर्म कुर्वन्नाप्नोति किल्बिषम् ॥

M N Dutt Better is one's own duty, though performed imperfectly, than another's duty wellperformed. Man incurs no sin by performing his duty prescribed by Nature.

६.४०.४८

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

M N Dutt Man must not, O son of Kunti abandon his natural duties, however bad they might be-for all actions are enveloped by error as fire by smoke.

Other texts to read

रामायणम् वाल्मीकिः

भट्टिकाव्यम् भट्टिः

About

Resources

Connect