Sārathi

Concepts

कर्म karma

Action and its consequences. Appears in 116 verses.

Where it appears

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Often found with

योग yogaआत्मन् ātmanज्ञान jñānaसंन्यास sannyāsaबुद्धि buddhiमोक्ष mokṣa

Verses

  1. 1.15पाञ्चजन्यं हृषीकेशो देवदत्तं धनंजयः।pāñchajanyaṁ hṛiṣhīkeśho devadattaṁ dhanañjayaḥHrishikesha blew the Panchajanya, Arjuna blew the Devadatta, and Bhima, the wolf-bellied doer of terrible deeds, blew the great conch Paundra.
  2. 2.39एषा तेऽभिहिता सांख्ये बुद्धिर्योगे त्विमां श्रृणु।eṣhā te ’bhihitā sānkhyeThis, which has been taught to you, is wisdom concerning Sankhya. Now listen to wisdom concerning Yoga, endowed with which, O Arjuna, you shall cast off the bonds of…
  3. 2.42यामिमां पुष्पितां वाचं प्रवदन्त्यविपश्चितः।yāmimāṁ puṣhpitāṁ vāchaṁ pravadanty-avipaśhchitaḥThe unwise, taking pleasure in the eulogizing words of the Vedas, utter flowery speech, saying, "There is nothing else," O Arjuna.
  4. 2.43कामात्मानः स्वर्गपरा जन्मकर्मफलप्रदाम्।kāmātmānaḥ svarga-parāFull of desires, with heaven as their goal, (they speak words that are directed to ends) leading to new births as the result of their works, and prescribe various…
  5. 2.47कर्मण्येवाधिकारस्ते मा फलेषु कदाचन।karmaṇy-evādhikāras te mā phaleṣhu kadāchanaYour right is only to work, but not to its results; do not let the results of action be your motive, nor let your attachment be to inaction.
  6. 2.48योगस्थः कुरु कर्माणि सङ्गं त्यक्त्वा धनञ्जय।yoga-sthaḥ kuru karmāṇi saṅgaṁ tyaktvā dhanañjayaPerform action, O Arjuna, being steadfast in Yoga, abandoning attachment and balanced in success and failure; evenness of mind is called Yoga.
  7. 2.49दूरेण ह्यवरं कर्म बुद्धियोगाद्धनञ्जय।dūreṇa hy-avaraṁ karma buddhi-yogād dhanañjayaFar lower than the Yoga of wisdom is action, O Arjuna. Seek thou refuge in wisdom; wretched are those whose motive is the fruit.
  8. 2.50बुद्धियुक्तो जहातीह उभे सुकृतदुष्कृते।buddhi-yukto jahātīha ubhe sukṛita-duṣhkṛiteEndowed with wisdom and evenness of mind, one casts off in this life both good and evil deeds; therefore, devote yourself to Yoga; Yoga is skill in action.
  9. 2.51कर्मजं बुद्धियुक्ता हि फलं त्यक्त्वा मनीषिणः।karma-jaṁ buddhi-yuktā hi phalaṁ tyaktvā manīṣhiṇaḥThe wise, possessing knowledge, having abandoned the fruits of their actions, and being freed from the bonds of birth, go to the place which is beyond all evil.
  10. 3.1ज्यायसी चेत्कर्मणस्ते मता बुद्धिर्जनार्दन।jyāyasī chet karmaṇas te matā buddhir janārdanaArjuna said: If Thou thinkest that knowledge is superior to action, O Krishna, why then, O Kesava, doest Thou ask me to engage in this terrible action?
  11. 3.3लोकेऽस्मिन्द्विविधा निष्ठा पुरा प्रोक्ता मयानघ।loke’smin dvi-vidhā niṣhṭhā purā proktā mayānaghaThe Blessed Lord said, "In this world, there is a twofold path, as I said before, O sinless one: the path of knowledge of the Sankhyas and the path of action of the…
  12. 3.4न कर्मणामनारम्भान्नैष्कर्म्यं पुरुषोऽश्नुते।na karmaṇām anārambhān naiṣhkarmyaṁ puruṣho ’śhnuteMan does not reach actionlessness by not performing actions; nor does he attain perfection by mere renunciation.
  13. 3.5न हि कश्िचत्क्षणमपि जातु तिष्ठत्यकर्मकृत्।na hi kaśhchit kṣhaṇam api jātu tiṣhṭhatyakarma-kṛitVerily, no one can remain for even a moment without performing action; for everyone is made to act helplessly, indeed, by the qualities born of Nature.
  14. 3.6कर्मेन्द्रियाणि संयम्य य आस्ते मनसा स्मरन्।karmendriyāṇi sanyamya ya āste manasā smaranHe who, restraining the organs of action, sits thinking of the sense-objects in his mind, he of deluded understanding is called a hypocrite.
  15. 3.7यस्त्विन्द्रियाणि मनसा नियम्यारभतेऽर्जुन।yas tvindriyāṇi manasā niyamyārabhate ’rjunaBut whoever, controlling the senses by the mind, O Arjuna, engages himself in Karma Yoga with the organs of action, without attachment, he excels.
  16. 3.8नियतं कुरु कर्म त्वं कर्म ज्यायो ह्यकर्मणः।niyataṁ kuru karma tvaṁ karma jyāyo hyakarmaṇaḥPerform your bounden duty, for action is superior to inaction, and even the maintenance of the body would not be possible for you through inaction.
  17. 3.9यज्ञार्थात्कर्मणोऽन्यत्र लोकोऽयं कर्मबन्धनः।yajñārthāt karmaṇo ’nyatra loko ’yaṁ karma-bandhanaḥThe world is bound by actions other than those performed for the sake of sacrifice; do thou, therefore, O son of Kunti (Arjuna), perform actions for that sake alone…
  18. 3.14अन्नाद्भवन्ति भूतानि पर्जन्यादन्नसम्भवः।annād bhavanti bhūtāni parjanyād anna-sambhavaḥFrom food come forth beings; from rain, food is produced; from sacrifice arises rain, and sacrifice is born of action.
  19. 3.15कर्म ब्रह्मोद्भवं विद्धि ब्रह्माक्षरसमुद्भवम्।karma brahmodbhavaṁ viddhi brahmākṣhara-samudbhavamKnow that action comes from Brahma, and Brahma comes from the Imperishable. Therefore, the all-pervasive Brahma ever rests in sacrifice.
  20. 3.19तस्मादसक्तः सततं कार्यं कर्म समाचर।tasmād asaktaḥ satataṁ kāryaṁ karma samācharaTherefore, without attachment, always perform the actions that should be done; for by performing actions without attachment, one reaches the Supreme.
  21. 3.20कर्मणैव हि संसिद्धिमास्थिता जनकादयः।karmaṇaiva hi sansiddhim āsthitā janakādayaḥJanaka and others attained perfection indeed through action alone; even with the intention of protecting the masses, you should perform action.
  22. 3.22न मे पार्थास्ति कर्तव्यं त्रिषु लोकेषु किञ्चन।na me pārthāsti kartavyaṁ triṣhu lokeṣhu kiñchanaThere is nothing in the three worlds, O Arjuna, that needs to be done by Me, nor is there anything unattained that needs to be attained; yet I engage Myself in action.
  23. 3.23यदि ह्यहं न वर्तेयं जातु कर्मण्यतन्द्रितः।yadi hyahaṁ na varteyaṁ jātu karmaṇyatandritaḥFor, should I not ever engage myself in action, unwearied, people would in every way follow my path, O Arjuna.
  24. 3.24उत्सीदेयुरिमे लोका न कुर्यां कर्म चेदहम्।utsīdeyur ime lokā na kuryāṁ karma ched ahamThese worlds would perish if I did not perform action; I would be the author of confusion of castes and destruction of these beings.
  25. 3.25सक्ताः कर्मण्यविद्वांसो यथा कुर्वन्ति भारत।saktāḥ karmaṇyavidvānso yathā kurvanti bhārataAs the ignorant act out of attachment to action, O Bharata, so should the wise act without attachment, wishing for the welfare of the world.
  26. 3.26न बुद्धिभेदं जनयेदज्ञानां कर्मसङ्गिनाम्।na buddhi-bhedaṁ janayed ajñānāṁ karma-saṅgināmLet no wise man unsettle the minds of ignorant people who are attached to action; he should engage them in all actions, himself fulfilling them with devotion.
  27. 3.27प्रकृतेः क्रियमाणानि गुणैः कर्माणि सर्वशः।prakṛiteḥ kriyamāṇāni guṇaiḥ karmāṇi sarvaśhaḥAll actions are wrought in all cases by the qualities of Nature alone. He whose mind is deluded by egoism thinks, "I am the doer."
  28. 3.28तत्त्ववित्तु महाबाहो गुणकर्मविभागयोः।tattva-vit tu mahā-bāho guṇa-karma-vibhāgayoḥBut he who knows the Truth, O mighty-armed Arjuna, about the divisions of the qualities and their functions, knowing that the Gunas, as senses, move amidst the Gunas, as…
  29. 3.29प्रकृतेर्गुणसम्मूढाः सज्जन्ते गुणकर्मसु।prakṛiter guṇa-sammūḍhāḥ sajjante guṇa-karmasuThose deluded by the qualities of Nature are attached to the functions of the qualities. The man of perfect knowledge should not unsettle the foolish one who is of…
  30. 3.30मयि सर्वाणि कर्माणि संन्यस्याध्यात्मचेतसा।mayi sarvāṇi karmāṇi sannyasyādhyātma-chetasāRenouncing all actions in Me, with the mind centered on the Self, free from hope and egoism, and from mental fever, fight thou.
  31. 3.31ये मे मतमिदं नित्यमनुतिष्ठन्ति मानवाः।ye me matam idaṁ nityam anutiṣhṭhanti mānavāḥThose who constantly practice this teaching of Mine with faith and without caviling, they too are freed from actions.
  32. 4.9जन्म कर्म च मे दिव्यमेवं यो वेत्ति तत्त्वतः।janma karma cha me divyam evaṁ yo vetti tattvataḥHe who thus knows, in their true light, My divine birth and actions, having abandoned the body, is not born again; he comes to Me, O Arjuna.
  33. 4.12काङ्क्षन्तः कर्मणां सिद्धिं यजन्त इह देवताः।kāṅkṣhantaḥ karmaṇāṁ siddhiṁ yajanta iha devatāḥThose who long for success in action in this world sacrifice to the gods; for success is quickly attained by men through action.
  34. 4.13चातुर्वर्ण्यं मया सृष्टं गुणकर्मविभागशः।chātur-varṇyaṁ mayā sṛiṣhṭaṁ guṇa-karma-vibhāgaśhaḥThe fourfold caste has been created by Me according to the differentiation of Guna and Karma; though I am the author of it, know Me as non-doer and immutable.
  35. 4.14न मां कर्माणि लिम्पन्ति न मे कर्मफले स्पृहा।na māṁ karmāṇi limpanti na me karma-phale spṛihāActions do not taint Me, nor do I have a desire for the fruit of actions. He who knows Me thus is not bound by actions.
  36. 4.15एवं ज्ञात्वा कृतं कर्म पूर्वैरपि मुमुक्षुभिः।evaṁ jñātvā kṛitaṁ karma pūrvair api mumukṣhubhiḥHaving known this, the ancient seekers of freedom also performed action; therefore, do thou also perform action, as the ancients did in days of yore.
  37. 4.16किं कर्म किमकर्मेति कवयोऽप्यत्र मोहिताः।kiṁ karma kim akarmeti kavayo ’pyatra mohitāḥWhat is action? What is inaction? Even the wise are confused about this. Therefore, I shall teach you the nature of action and inaction, by knowing which you will be…
  38. 4.17कर्मणो ह्यपि बोद्धव्यं बोद्धव्यं च विकर्मणः।karmaṇo hyapi boddhavyaṁ boddhavyaṁ cha vikarmaṇaḥFor verily, the true nature of action enjoined by the scriptures should be known, as well as that of forbidden or unlawful action, and of inaction; the nature of action…
  39. 4.18कर्मण्यकर्म यः पश्येदकर्मणि च कर्म यः।karmaṇyakarma yaḥ paśhyed akarmaṇi cha karma yaḥHe who sees inaction in action and action in inaction, he is wise among men; he is a yogi and performer of all actions.
  40. 4.19यस्य सर्वे समारम्भाः कामसङ्कल्पवर्जिताः।yasya sarve samārambhāḥ kāma-saṅkalpa-varjitāḥHe whose undertakings are all devoid of desires and selfish purposes, and whose actions have been burned by the fire of knowledge, the wise call him a sage.
  41. 4.20त्यक्त्वा कर्मफलासङ्गं नित्यतृप्तो निराश्रयः।tyaktvā karma-phalāsaṅgaṁ nitya-tṛipto nirāśhrayaḥHaving abandoned attachment to the fruits of the action, ever content, depending on nothing, he does not do anything even while being engaged in activity.
  42. 4.21निराशीर्यतचित्तात्मा त्यक्तसर्वपरिग्रहः।nirāśhīr yata-chittātmā tyakta-sarva-parigrahaḥWithout hope, controlling the mind and the self, having abandoned all covetousness, and performing only bodily actions, one incurs no sin.
  43. 4.23गतसङ्गस्य मुक्तस्य ज्ञानावस्थितचेतसः।gata-saṅgasya muktasya jñānāvasthita-chetasaḥTo one who is devoid of attachment, who is liberated, whose mind is established in knowledge, and who works for the sake of sacrifice (for the sake of God), the whole…
  44. 4.24ब्रह्मार्पणं ब्रह्महविर्ब्रह्माग्नौ ब्रह्मणा हुतम्।brahmārpaṇaṁ brahma havir brahmāgnau brahmaṇā hutamBrahman is the oblation; Brahman is the melted butter (ghee); by Brahman is the oblation poured into the fire of Brahman; Brahman indeed shall be attained by one who…
  45. 4.27सर्वाणीन्द्रियकर्माणि प्राणकर्माणि चापरे।sarvāṇīndriya-karmāṇi prāṇa-karmāṇi chāpareOthers again sacrifice all the functions of the senses and those of the breath (vital energy, or Prana) in the fire of the Yoga of self-restraint, kindled by knowledge.
  46. 4.32एवं बहुविधा यज्ञा वितता ब्रह्मणो मुखे।evaṁ bahu-vidhā yajñā vitatā brahmaṇo mukheThus, manifold sacrifices are spread out before Brahman at the face of Brahman. Know them all to be born of action, and thus knowing, you shall be liberated.
  47. 4.33श्रेयान्द्रव्यमयाद्यज्ञाज्ज्ञानयज्ञः परन्तप।śhreyān dravya-mayād yajñāj jñāna-yajñaḥ parantapaSuperior is wisdom-sacrifice to the sacrifice with objects, O Parantapa (scorcher of the foes). All actions in their entirety, O Arjuna, culminate in knowledge.
  48. 4.37यथैधांसि समिद्धोऽग्निर्भस्मसात्कुरुतेऽर्जुन।yathaidhānsi samiddho ’gnir bhasma-sāt kurute ’rjunaAs the blazing fire reduces fuel to ashes, O Arjuna, so does the fire of knowledge reduce all actions to ash.
  49. 4.41योगसंन्यस्तकर्माणं ज्ञानसंछिन्नसंशयम्।yoga-sannyasta-karmāṇaṁ jñāna-sañchhinna-sanśhayamHe who has renounced actions through Yoga, whose doubts have been dispelled by knowledge, and who is self-possessed—such a one is not bound by actions, O Arjuna.
  50. 5.1संन्यासं कर्मणां कृष्ण पुनर्योगं च शंससि।sannyāsaṁ karmaṇāṁ kṛiṣhṇa punar yogaṁ cha śhansasiArjuna said, "O Krishna, you praise renunciation of actions and also yoga. Please tell me conclusively which is better of the two."
  51. 5.2संन्यासः कर्मयोगश्च निःश्रेयसकरावुभौ।sannyāsaḥ karma-yogaśh cha niḥśhreyasa-karāvubhauThe Blessed Lord said, "Renunciation and the Yoga of action both lead to the highest bliss; but of the two, the Yoga of action is superior to the renunciation of action."
  52. 5.10ब्रह्मण्याधाय कर्माणि सङ्गं त्यक्त्वा करोति यः।brahmaṇyādhāya karmāṇi saṅgaṁ tyaktvā karoti yaḥHe who does actions, offering them to Brahman and abandoning attachment, is not tainted by sin, just as a lotus leaf is not tainted by water.
  53. 5.11कायेन मनसा बुद्ध्या केवलैरिन्द्रियैरपि।kāyena manasā buddhyā kevalair indriyair apiYogis, having abandoned attachment, perform actions only through the body, mind, intellect, and even the senses, for the purification of the self.
  54. 5.12युक्तः कर्मफलं त्यक्त्वा शान्तिमाप्नोति नैष्ठिकीम्।yuktaḥ karma-phalaṁ tyaktvā śhāntim āpnoti naiṣhṭhikīmThe one who is united (the well-poised or harmonized) having abandoned the fruit of action attains eternal peace; whereas the one who is not united (the unsteady or…
  55. 5.13सर्वकर्माणि मनसा संन्यस्यास्ते सुखं वशी।sarva-karmāṇi manasā sannyasyāste sukhaṁ vaśhīMentally renouncing all actions and being self-controlled, the embodied one happily rests in the nine-gated city, neither acting nor causing others (body and senses) to…
  56. 5.14न कर्तृत्वं न कर्माणि लोकस्य सृजति प्रभुः।na kartṛitvaṁ na karmāṇi lokasya sṛijati prabhuḥNeither does the Lord create agency nor actions for the world, nor union with the fruits of actions; rather, it is Nature that acts.
  57. 6.1अनाश्रितः कर्मफलं कार्यं कर्म करोति यः।anāśhritaḥ karma-phalaṁ kāryaṁ karma karoti yaḥThe Blessed Lord said: He who performs his bounden duty without depending on the fruits of his actions—he is a sannyasi and a yogi, not he who is without fire and…
  58. 6.3आरुरुक्षोर्मुनेर्योगं कर्म कारणमुच्यते।ārurukṣhor muner yogaṁ karma kāraṇam uchyateFor a sage who wishes to attain to Yoga, action is said to be the means; for the same sage who has attained Yoga, inaction is said to be the means.
  59. 6.4यदा हि नेन्द्रियार्थेषु न कर्मस्वनुषज्जते।yadā hi nendriyārtheṣhu na karmasv-anuṣhajjateWhen a person is not attached to the sense-objects or to actions, having renounced all thoughts, then they are said to have attained Yoga.
  60. 6.17युक्ताहारविहारस्य युक्तचेष्टस्य कर्मसु।yuktāhāra-vihārasya yukta-cheṣhṭasya karmasuYoga becomes the destroyer of pain for him who is moderate in eating and recreation (such as walking, etc.), who exercises moderation in action, and who is moderate in…
  61. 6.46तपस्विभ्योऽधिको योगी ज्ञानिभ्योऽपि मतोऽधिकः।tapasvibhyo ’dhiko yogīThe yogi is thought to be superior to the ascetics, even superior to those who have knowledge obtained through the study of scriptures; he is also superior to men of…
  62. 7.28येषां त्वन्तगतं पापं जनानां पुण्यकर्मणाम्।yeṣhāṁ tvanta-gataṁ pāpaṁ janānāṁ puṇya-karmaṇāmBut those men of virtuous deeds, whose sins have come to an end and who are freed from the delusion of the pairs of opposites, worship Me steadfastly, with their vows.
  63. 7.29जरामरणमोक्षाय मामाश्रित्य यतन्ति ये।jarā-maraṇa-mokṣhāya mām āśhritya yatanti yeThose who strive for liberation from old age and death, taking refuge in Me, realize in full that Brahman, the whole knowledge of the Self, and all action.
  64. 8.1किं तद्ब्रह्म किमध्यात्मं किं कर्म पुरुषोत्तम।kiṁ tad brahma kim adhyātmaṁ kiṁ karma puruṣhottamaArjuna said, "What is Brahman? What is Adhyatma? What is action, O best among men? What is Adhibhuta declared to be? And, what is Adhidaiva said to be?"
  65. 8.3अक्षरं ब्रह्म परमं स्वभावोऽध्यात्ममुच्यते।akṣharaṁ brahma paramaṁ svabhāvo ’dhyātmam uchyateThe Blessed Lord said, "Brahman is the Imperishable, the Supreme; its essential nature is called Self-knowledge; the offering (to the gods) that causes the existence and…
  66. 9.9न च मां तानि कर्माणि निबध्नन्ति धनञ्जय।na cha māṁ tāni karmāṇi nibadhnanti dhanañjayaThese acts do not bind Me, O Arjuna, sitting as one indifferent, unattached to those acts.
  67. 9.12मोघाशा मोघकर्माणो मोघज्ञाना विचेतसः।moghāśhā mogha-karmāṇo mogha-jñānā vichetasaḥThey are possessed of the deceitful nature of demons and undivine beings, filled with vain hopes, vain actions, and vain knowledge that is senseless.
  68. 9.28शुभाशुभफलैरेवं मोक्ष्यसे कर्मबन्धनैः।śhubhāśhubha-phalair evaṁ mokṣhyase karma-bandhanaiḥThus, you shall be freed from the bonds of actions yielding good and evil fruits; with the mind steadfast in the Yoga of renunciation, and liberated, you shall come to…
  69. 11.55मत्कर्मकृन्मत्परमो मद्भक्तः सङ्गवर्जितः।mat-karma-kṛin mat-paramo mad-bhaktaḥ saṅga-varjitaḥHe who does all actions for Me, who regards Me as the Supreme, who is devoted to Me, who is free from attachment, who bears no enmity towards any creature, he comes to…
  70. 12.6ये तु सर्वाणि कर्माणि मयि संन्यस्य मत्पराः।ye tu sarvāṇi karmāṇi mayi sannyasya mat-paraḥBut to those who worship Me, renouncing all actions in Me, regarding Me as the supreme goal, meditating on Me with single-minded yoga.
  71. 12.10अभ्यासेऽप्यसमर्थोऽसि मत्कर्मपरमो भव।abhyāse ’py asamartho ’si mat-karma-paramo bhavaIf you are unable to practice even this Abhyasa Yoga, be intent on doing actions for My sake; even by doing actions for My sake, you will attain perfection.
  72. 12.11अथैतदप्यशक्तोऽसि कर्तुं मद्योगमाश्रितः।athaitad apy aśhakto ’si kartuṁ mad-yogam āśhritaḥIf you are unable to do even this, then, resort to union with Me and renounce the fruits of all actions with self-control.
  73. 12.12श्रेयो हि ज्ञानमभ्यासाज्ज्ञानाद्ध्यानं विशिष्यते।śhreyo hi jñānam abhyāsāj jñānād dhyānaṁ viśhiṣhyateBetter indeed is knowledge than practice; better than knowledge is meditation; better than meditation is the renunciation of the fruits of actions: peace immediately…
  74. 13.25ध्यानेनात्मनि पश्यन्ति केचिदात्मानमात्मना।dhyānenātmani paśhyanti kechid ātmānam ātmanāSome behold the Self within themselves through meditation, others through the Yoga of knowledge, and still others through the Yoga of action.
  75. 13.30प्रकृत्यैव च कर्माणि क्रियमाणानि सर्वशः।prakṛityaiva cha karmāṇi kriyamāṇāni sarvaśhaḥHe sees, who sees that all actions are performed solely by Nature and that the Self is without action.
  76. 14.7रजो रागात्मकं विद्धि तृष्णासङ्गसमुद्भवम्।rajo rāgātmakaṁ viddhi tṛiṣhṇā-saṅga-samudbhavamKnow, O Arjuna, that Rajas is of the nature of passion, the source of thirst and attachment; it binds fast the embodied one by attachment to action.
  77. 14.9सत्त्वं सुखे सञ्जयति रजः कर्मणि भारत।sattvaṁ sukhe sañjayati rajaḥ karmaṇi bhārataSattva attaches to happiness, Rajas to action, O Arjuna, while Tamas, verily shrouding knowledge, attaches to heedlessness.
  78. 14.12लोभः प्रवृत्तिरारम्भः कर्मणामशमः स्पृहा।lobhaḥ pravṛittir ārambhaḥ karmaṇām aśhamaḥ spṛihāGreed, activity, the undertaking of actions, restlessness, and longing—these arise when Rajas is predominant, O Arjuna.
  79. 14.15रजसि प्रलयं गत्वा कर्मसङ्गिषु जायते।rajasi pralayaṁ gatvā karma-saṅgiṣhu jāyateMeeting death in Rajas, he is born among those who are attached to action; and dying in Tamas, he is born in the womb of the thoughtless.
  80. 14.16कर्मणः सुकृतस्याहुः सात्त्विकं निर्मलं फलम्।karmaṇaḥ sukṛitasyāhuḥ sāttvikaṁ nirmalaṁ phalamThey say that the fruit of good action is Sattvic and pure; indeed, the fruit of Rajas is pain, and the fruit of Tamas is ignorance.
  81. 15.2अधश्चोर्ध्वं प्रसृतास्तस्य शाखा गुणप्रवृद्धा विषयप्रवालाः।adhaśh chordhvaṁ prasṛitās tasya śhākhāIts branches spread below and above, nourished by the Gunas; its buds are sense-objects, and its roots stretch forth below in the world of men, originating action.
  82. 16.9एतां दृष्टिमवष्टभ्य नष्टात्मानोऽल्पबुद्धयः।etāṁ dṛiṣhṭim avaṣhṭabhya naṣhṭātmāno ’lpa-buddhayaḥHolding this view, these ruined souls of small intellect and fierce deeds come forth as enemies of the world, intent on its destruction.
  83. 16.24तस्माच्छास्त्रं प्रमाणं ते कार्याकार्यव्यवस्थितौ।tasmāch chhāstraṁ pramāṇaṁ te kāryākārya-vyavasthitauTherefore, let the scripture be thy authority in determining what ought to be done and what ought not to be done. Having known what is said in the ordinance of the…
  84. 17.26सद्भावे साधुभावे च सदित्येतत्प्रयुज्यते।sad-bhāve sādhu-bhāve cha sad ity etat prayujyateThe word "Sat" is used to refer to reality and goodness; likewise, O Arjuna, the word "Sat" is used to refer to an auspicious act.
  85. 17.27यज्ञे तपसि दाने च स्थितिः सदिति चोच्यते।yajñe tapasi dāne cha sthitiḥ sad iti chochyateSteadfastness in sacrifice, austerity, and gift is also called 'Sat', and action in connection with these, or for the sake of the Supreme, is also called 'Sat'.
  86. 18.2काम्यानां कर्मणां न्यासं संन्यासं कवयो विदुः।kāmyānāṁ karmaṇāṁ nyāsaṁ sannyāsaṁ kavayo viduḥThe Blessed Lord said, "The sages understand sannyasa to be the renunciation of action with desire; the wise declare the abandonment of the fruits of all actions to be…
  87. 18.3त्याज्यं दोषवदित्येके कर्म प्राहुर्मनीषिणः।tyājyaṁ doṣha-vad ity eke karma prāhur manīṣhiṇaḥSome philosophers declare that actions should be abandoned as evil; while others declare that acts of sacrifice, gift, and austerity should not be relinquished.
  88. 18.5यज्ञदानतपःकर्म न त्याज्यं कार्यमेव तत्।yajña-dāna-tapaḥ-karma na tyājyaṁ kāryam eva tatActs of sacrifice, gift, and austerity should not be abandoned, but should be performed; for sacrifice, gift, and austerity are the purifiers of the wise.
  89. 18.6एतान्यपि तु कर्माणि सङ्गं त्यक्त्वा फलानि च।etāny api tu karmāṇi saṅgaṁ tyaktvā phalāni chaBut even these actions should be performed, leaving aside attachment and the desire for rewards, O Arjuna; this is my certain and most assured conviction.
  90. 18.7नियतस्य तु संन्यासः कर्मणो नोपपद्यते।niyatasya tu sannyāsaḥ karmaṇo nopapadyateVerily, the renunciation of obligatory action is not proper; the abandonment of the same out of delusion is declared to be Tamasic.
  91. 18.8दुःखमित्येव यत्कर्म कायक्लेशभयात्त्यजेत्।duḥkham ity eva yat karma kāya-kleśha-bhayāt tyajetHe who abandons action out of fear of bodily trouble (because it is painful), does not obtain the merit of renunciation by performing such Rajasic renunciation.
  92. 18.9कार्यमित्येव यत्कर्म नियतं क्रियतेऽर्जुन।kāryam ity eva yat karma niyataṁ kriyate ‘rjunaWhatever obligatory action is done, O Arjuna, merely because it ought to be done, abandoning attachment and also the desire for reward, that renunciation is regarded as…
  93. 18.10न द्वेष्ट्यकुशलं कर्म कुशले नानुषज्जते।na dveṣhṭy akuśhalaṁ karma kuśhale nānuṣhajjateThe man of renunciation, pervaded by purity, intelligent, and with his doubts cut asunder, does not hate an unpleasant task nor is he attached to a pleasant one.
  94. 18.11न हि देहभृता शक्यं त्यक्तुं कर्माण्यशेषतः।na hi deha-bhṛitā śhakyaṁ tyaktuṁ karmāṇy aśheṣhataḥIndeed, it is not possible for an embodied being to completely abandon actions; however, he who relinquishes the rewards of actions is truly called a man of renunciation.
  95. 18.12अनिष्टमिष्टं मिश्रं च त्रिविधं कर्मणः फलम्।aniṣhṭam iṣhṭaṁ miśhraṁ cha tri-vidhaṁ karmaṇaḥ phalamThe threefold fruit of action (evil, good, and mixed) accrues after death to those who do not abandon it, but never to those who do.
  96. 18.13पञ्चैतानि महाबाहो कारणानि निबोध मे।pañchaitāni mahā-bāho kāraṇāni nibodha meLearn from Me, O mighty-armed Arjuna, these five causes, as declared in the Sankhya system, for the accomplishment of all actions.
  97. 18.15शरीरवाङ्मनोभिर्यत्कर्म प्रारभते नरः।śharīra-vāṅ-manobhir yat karma prārabhate naraḥWhatever action a person performs with their body, speech, and mind, whether right or wrong, these five are its causes.
  98. 18.18ज्ञानं ज्ञेयं परिज्ञाता त्रिविधा कर्मचोदना।jñānaṁ jñeyaṁ parijñātā tri-vidhā karma-chodanāKnowledge, the knowable, and the knower form the threefold impulse for action; the organ, the action, and the agent form the threefold basis of action.
  99. 18.19ज्ञानं कर्म च कर्ता च त्रिधैव गुणभेदतः।jñānaṁ karma cha kartā cha tridhaiva guṇa-bhedataḥKnowledge, action, and actor are declared in the science of the Gunas (Sankhya philosophy) to be of three kinds only, according to the distinction of the Gunas. Of…
  100. 18.23नियतं सङ्गरहितमरागद्वेषतः कृतम्।niyataṁ saṅga-rahitam arāga-dveṣhataḥ kṛitamAn action that is ordained, free from attachment, done without love or hatred, and without desire for reward is declared to be Sattvic.
  101. 18.24यत्तु कामेप्सुना कर्म साहङ्कारेण वा पुनः।yat tu kāmepsunā karma sāhankāreṇa vā punaḥBut that action which is done by one longing for the fulfillment of desires or gain with egotism or with much effort is declared to be Rajasic (passionate).
  102. 18.25अनुबन्धं क्षयं हिंसामनपेक्ष्य च पौरुषम्।anubandhaṁ kṣhayaṁ hinsām anapekṣhya cha pauruṣhamThat action which is undertaken from delusion, without regard for the consequences, loss, injury, and one's own ability, is declared to be Tamasic (dark).
  103. 18.27रागी कर्मफलप्रेप्सुर्लुब्धो हिंसात्मकोऽशुचिः।rāgī karma-phala-prepsur lubdho hinsātmako ‘śhuchiḥPassionate, desiring to obtain the reward of their actions, greedy, cruel, impure, moved by joy and sorrow, such an agent is said to be Rajasic.
  104. 18.41ब्राह्मणक्षत्रियविशां शूद्राणां च परंतप।brāhmaṇa-kṣhatriya-viśhāṁ śhūdrāṇāṁ cha parantapaOf Brahmanas, Kshatriyas, Vaisyas, and Sudras, O Arjuna, the duties are distributed according to the qualities born of their own nature.
  105. 18.42शमो दमस्तपः शौचं क्षान्तिरार्जवमेव च।śhamo damas tapaḥ śhauchaṁ kṣhāntir ārjavam eva chaSerenity, self-restraint, austerity, purity, forgiveness, and uprightness, as well as knowledge, realization, and belief in God, are the duties of Brahmanas, born of…
  106. 18.43शौर्यं तेजो धृतिर्दाक्ष्यं युद्धे चाप्यपलायनम्।śhauryaṁ tejo dhṛitir dākṣhyaṁ yuddhe chāpy apalāyanamProwess, splendor, firmness, dexterity, and not fleeing from battle, generosity, and lordliness are the duties of the Kshatriyas, born of their own nature.
  107. 18.44कृषिगौरक्ष्यवाणिज्यं वैश्यकर्म स्वभावजम्।kṛiṣhi-gau-rakṣhya-vāṇijyaṁ vaiśhya-karma svabhāva-jamAgriculture, cattle-rearing, and trade are the duties of the Vaisya (merchant), born of their own nature; and service is the duty of the Sudra (servant-class), born of…
  108. 18.45स्वे स्वे कर्मण्यभिरतः संसिद्धिं लभते नरः।sve sve karmaṇy abhirataḥ sansiddhiṁ labhate naraḥEach person devoted to their own duty attains perfection. How they attain perfection while being engaged in their own duty, hear now.
  109. 18.46यतः प्रवृत्तिर्भूतानां येन सर्वमिदं ततम्।yataḥ pravṛittir bhūtānāṁ yena sarvam idaṁ tatamHe from whom all the beings have evolved and by whom all this is pervaded, worshipping Him with his own duty, one attains perfection.
  110. 18.47श्रेयान्स्वधर्मो विगुणः परधर्मात्स्वनुष्ठितात्।śhreyān swa-dharmo viguṇaḥ para-dharmāt sv-anuṣhṭhitātBetter is one's own duty, even if it is destitute of merits, than the duty of another well performed. He who does the duty ordained by his own nature incurs no sin.
  111. 18.48सहजं कर्म कौन्तेय सदोषमपि न त्यजेत्।saha-jaṁ karma kaunteya sa-doṣham api na tyajetOne should not, O Arjuna, abandon the duty to which one is born, though it may be faulty; for, all undertakings are enveloped by evil, just as fire is by smoke.
  112. 18.49असक्तबुद्धिः सर्वत्र जितात्मा विगतस्पृहः।asakta-buddhiḥ sarvatra jitātmā vigata-spṛihaḥHe whose intellect is unattached everywhere, who has subdued his self, from whom desire has fled, he attains the supreme state of freedom from action through…
  113. 18.56सर्वकर्माण्यपि सदा कुर्वाणो मद्व्यपाश्रयः।sarva-karmāṇy api sadā kurvāṇo mad-vyapāśhrayaḥHaving taken refuge in Me and doing all actions, by My grace he obtains the eternal, indestructible state of being.
  114. 18.57चेतसा सर्वकर्माणि मयि संन्यस्य मत्परः।chetasā sarva-karmāṇi mayi sannyasya mat-paraḥMentally renouncing all actions in Me, having Me as the highest goal, and resorting to the yoga of discrimination, do thou ever fix thy mind on Me.
  115. 18.60स्वभावजेन कौन्तेय निबद्धः स्वेन कर्मणा।swbhāva-jena kaunteya nibaddhaḥ svena karmaṇāO Arjuna, bound by your own Karma (action) born of your own nature, that which from delusion you wish not to do, even that you shall do helplessly.
  116. 18.71श्रद्धावाननसूयश्च श्रृणुयादपि यो नरः।śhraddhāvān anasūyaśh cha śhṛiṇuyād api yo naraḥAlso, the man who hears this, full of faith and free from malice, shall attain to the happy worlds of those of righteous deeds, and be liberated.