
Bhagavadgītā Chapter 18
Mokṣha-Sannyāsa Yoga or The Yoga of Liberation
Moksha Sanyasa Yoga
Shloka 18.1: arjuna uvācha | sannyāsasya mahā-bāho tattvam ichchhāmi veditum | tyāgasya cha hṛiṣhīkeśha pṛithak keśhi-niṣhūdana || 18.1 ||
English: Arjuna said: O mighty-armed Krishna, I wish to understand the true nature of renunciation (sannyāsa) and also of renunciation of the fruits of action (tyāga), O Hrishikesha, O slayer of the Kesi demon.
Hindi: अर्जुन ने कहा: हे महाबाहु कृष्ण, मैं संन्यास और कर्मों के फल के त्याग के वास्तविक स्वरूप को समझना चाहता हूँ, हे हृषीकेश, हे केशी के संहारक।
Shloka 18.2: śhrī-bhagavān uvācha | kāmyānāṁ karmaṇāṁ nyāsaṁ sannyāsaṁ kavayo viduḥ | sarva-karma-phala-tyāgaṁ prāhus tyāgaṁ vichakṣhaṇāḥ || 18.2 ||
English: The Blessed Lord said: The wise understand renunciation (sannyāsa) to be the giving up of actions that are driven by desires, while the learned declare renunciation of the fruits of all actions as tyāga.
Hindi: भगवान ने कहा: ज्ञानी लोग संन्यास को इच्छाओं से प्रेरित कर्मों का त्याग मानते हैं, जबकि विद्वान त्याग को सभी कर्मों के फल के त्याग के रूप में परिभाषित करते हैं।
Shloka 18.3: tyājyaṁ doṣha-vad ity eke karma prāhur manīṣiṇaḥ | yajña-dāna-tapaḥ-karma na tyājyam iti chāpare || 18.3 ||
English: Some learned men declare that all action should be abandoned because it is inherently flawed, while others maintain that acts of sacrifice, charity, and penance should never be abandoned.
Hindi: कुछ विद्वान कहते हैं कि सभी कर्म दोषयुक्त होने के कारण त्याग दिए जाने चाहिए, जबकि अन्य यह मानते हैं कि यज्ञ, दान, और तप जैसे कर्मों का कभी त्याग नहीं करना चाहिए।
Shloka 18.4: niśhchayaṁ śhṛiṇu me tatra tyāge bharata-sattama | tyāgo hi puruṣha-vyāghra tri-vidhaḥ samprakīrtitaḥ || 18.4 ||
English: Hear from Me the definitive conclusion about renunciation, O best of the Bharatas. There are, indeed, three kinds of renunciation, O tiger among men.
Hindi: हे भरतश्रेष्ठ, त्याग के विषय में मेरी निश्चित निष्पत्ति को सुनो। हे पुरुषसिंह, त्याग के तीन प्रकार बताए गए हैं।
Shloka 18.5: yajña-dāna-tapaḥ-karma na tyājyaṁ kāryam eva tat | yajño dānaṁ tapaśh chaiva pāvanāni manīṣiṇām || 18.5 ||
English: Acts of sacrifice, charity, and penance are not to be given up; they must be performed. Indeed, sacrifice, charity, and penance purify even the wise.
Hindi: यज्ञ, दान, और तप जैसे कर्मों का त्याग नहीं करना चाहिए; इन्हें करना ही चाहिए। वास्तव में, यज्ञ, दान, और तप विद्वानों को भी शुद्ध करते हैं।
Shloka 18.6: etāny api tu karmāṇi saṅgaṁ tyaktvā phalāni cha | kartavyānīti me pārtha niśhchitaṁ matam uttamam || 18.6 ||
English: But even these actions must be performed by giving up attachment and expectation of results. This, O Partha (Arjuna), is My considered and supreme opinion.
Hindi: लेकिन इन कर्मों को भी आसक्ति और फल की अपेक्षा छोड़कर करना चाहिए। हे पार्थ (अर्जुन), यही मेरी सर्वोत्तम और निश्चित राय है।
Shloka 18.7: niyatasya tu sannyāsaḥ karmaṇo nopapadyate | mohāt tasya parityāgas tāmasaḥ parikīrtitaḥ || 18.7 ||
English: Renunciation of obligatory duties is not appropriate. Abandoning such duties out of delusion is said to be in the mode of ignorance.
Hindi: नियत कर्मों का त्याग उचित नहीं है। मोहवश ऐसे कर्तव्यों का त्याग तमोगुण का बताया गया है।
Shloka 18.8: duḥkham ity eva yat karma kāya-kleśha-bhayāt tyajet | sa kṛitvā rājasaṁ tyāgaṁ naiva tyāga-phalaṁ labhet || 18.8 ||
English: If someone gives up prescribed duties because they are troublesome or out of fear of bodily discomfort, then such renunciation is in the mode of passion and does not lead to the fruit of true renunciation.
Hindi: जो कोई नियत कर्मों का त्याग केवल इसलिए करता है कि वे कष्टदायक हैं या शरीर की पीड़ा के भय से, तो ऐसा त्याग रजोगुण का है और इससे वास्तविक त्याग का फल प्राप्त नहीं होता।
Shloka 18.9: kāryam ity eva yat karma niyataṁ kriyate ’rjuna | saṅgaṁ tyaktvā phalaṁ chaiva sa tyāgaḥ sāttviko mataḥ || 18.9 ||
English: But if one performs their obligatory duties because they ought to be done, giving up attachment and desire for reward, such renunciation is considered to be in the mode of goodness.
Hindi: जो कोई अपने नियत कर्तव्यों को इसलिए करता है क्योंकि उन्हें करना चाहिए, और आसक्ति तथा फल की इच्छा का त्याग कर देता है, ऐसा त्याग सात्त्विक माना जाता है।
Shloka 18.10: na dveṣhṭy akuśhalaṁ karma kuśhale nānuṣhajjate | tyāgī sattva-samāviṣhṭo medhāvī chhinna-saṁśhayaḥ || 18.10 ||
English: The one who has renounced is filled with goodness, has a discriminative intellect, and is free from doubts. Such a person neither hates disagreeable work nor is attached to agreeable work.
Hindi: जो त्यागी सात्त्विक है, जिसमें विवेकी बुद्धि है, और जो संदेह से मुक्त है, वह न तो अप्रिय कार्य से द्वेष करता है, और न ही प्रिय कार्य से आसक्त होता है।
Shloka 18.11: na hi deha-bhṛitā śhakyaṁ tyaktuṁ karmāṇyaśheṣhataḥ | yastu karma-phala-tyāgī sa tyāgīty abhidhīyate || 18.11 ||
English: Indeed, it is impossible for an embodied being to renounce all actions entirely. But one who renounces the fruits of action is considered a true renunciant.
Hindi: निःसंदेह, शरीर धारण करने वाले के लिए सभी कर्मों का पूर्ण त्याग करना संभव नहीं है। लेकिन जो कर्मों के फल का त्याग करता है, वही सच्चा त्यागी कहलाता है।
Shloka 18.12: aniṣhṭam iṣhṭaṁ miśhraṁ cha tri-vidhaṁ karmaṇaḥ phalam | bhavaty atyāgināṁ pretya na tu sannyāsināṁ kvachit || 18.12 ||
English: The threefold fruits of actions—unpleasant, pleasant, and mixed—accrue after death to those who have not renounced them. But those who have truly renounced are unaffected by such results.
Hindi: कर्मों के तीन प्रकार के फल—अप्रिय, प्रिय, और मिश्रित—त्याग न करने वालों को मृत्यु के बाद प्राप्त होते हैं। लेकिन जो सच्चे संन्यासी हैं, वे इन फलों से प्रभावित नहीं होते।
Shloka 18.13: pañchaite tasya hetavaḥ siddhaye sarva-karmaṇām | sāṅkhye kṛitānte proktāni siddhaye sarva-karmaṇām || 18.13 ||
English: In the Sankhya philosophy, five factors have been mentioned as contributing to the accomplishment of all actions. Understand these, O mighty-armed Arjuna.
Hindi: सांख्य दर्शन में सभी कर्मों की सिद्धि के लिए पाँच कारण बताए गए हैं। इन्हें समझो, हे महाबाहु अर्जुन।
Shloka 18.14: adhiṣhṭhānaṁ tathā kartā karaṇaṁ cha pṛithag-vidham | vividhāśh cha pṛithak-cheṣhṭā daivaṁ chaivātra pañchamam || 18.14 ||
English: The body, the doer, the various senses, the different kinds of efforts, and the Divine will—these are the five factors involved in the accomplishment of every action.
Hindi: शरीर, कर्ता, विभिन्न इंद्रियाँ, विभिन्न प्रकार के प्रयास, और दैवी इच्छा—ये पाँच कारण हर कर्म की सिद्धि में शामिल होते हैं।
Shloka 18.15: śharīra-vāṅ-manobhir yat karma prārabhate naraḥ | nyāyyaṁ vā viparītaṁ vā pañchaite tasya hetavaḥ || 18.15 ||
English: Whatever action a person performs with the body, speech, or mind, whether it is right or wrong, these five are its causes.
Hindi: जो कोई व्यक्ति अपने शरीर, वाणी, या मन से कोई कर्म करता है, चाहे वह सही हो या गलत, इन पाँचों को उसके कारण माना गया है।
Shloka 18.16: tatraivaṁ sati kartāram ātmānaṁ kevalaṁ tu yaḥ | paśhyaty akṛita-buddhitvān na sa paśhyati durmatiḥ || 18.16 ||
English: Therefore, one who sees oneself as the only doer, due to lack of knowledge, has an incorrect understanding and does not see things as they are.
Hindi: इसलिए, जो व्यक्ति स्वयं को ही कर्ता मानता है, अज्ञान के कारण उसकी समझ गलत होती है और वह वस्तुओं को सही रूप में नहीं देखता।
Shloka 18.17: yasya nāhaṅkṛito bhāvo buddhir yasya na lipyate | hatvāpi sa imāṁllokān na hanti na nibadhyate || 18.17 ||
English: He who is free from the sense of doership and whose intelligence is not attached, even if he kills these people, does not kill and is not bound by actions.
Hindi: जिसका अहंकार का भाव नहीं है और जिसकी बुद्धि आसक्त नहीं है, वह यदि इन लोगों को मार भी दे, तो वह न तो मारता है और न ही कर्म बंधन में बंधता है।
Shloka 18.18: jñānaṁ jñeyaṁ parijñātā tri-vidhā karma-choḍanā | karaṇaṁ karma karteti tri-vidhaḥ karma-saṅgrahaḥ || 18.18 ||
English: Knowledge, the object of knowledge, and the knower are the three factors that motivate action. The senses, the action, and the doer are the three constituents of action.
Hindi: ज्ञान, ज्ञेय (ज्ञान का विषय), और ज्ञाता (जानने वाला) ये तीन कारक कर्म को प्रेरित करने वाले हैं। इंद्रियाँ, कर्म, और कर्ता—ये कर्म के तीन अंग हैं।
Shloka 18.19: jñānaṁ karma cha kartā cha tridhaiva guṇa-bhedataḥ | prochyate guṇa-saṅkhyāne yathāvac chṛiṇu tāny api || 18.19 ||
English: Knowledge, action, and the doer are said to be of three kinds, distinguished by the modes of material nature. Hear properly about these as they have been classified in the Sankhya philosophy.
Hindi: ज्ञान, कर्म, और कर्ता तीन प्रकार के कहे गए हैं, जो प्रकृति के गुणों के आधार पर भिन्न-भिन्न होते हैं। इन्हें सुनो जैसा कि सांख्य दर्शन में इन्हें बताया गया है।
Shloka 18.20: sarva-bhūteṣhu yenaikaṁ bhāvam avyayam īkṣhate | avibhaktaṁ vibhakteṣhu taj jñānaṁ viddhi sāttvikam || 18.20 ||
English: That knowledge by which one sees the one indestructible reality in all living beings, undivided in the divided, know that knowledge to be sattvic.
Hindi: जिस ज्ञान से सभी जीवों में एक अविनाशी तत्व देखा जाता है, जो विभाजित होते हुए भी अविभाजित है, उस ज्ञान को सात्विक जानो।
Shloka 18.21: pṛithaktvena tu yaj jñānaṁ nānā-bhāvān pṛithag-vidhān | vetti sarveṣhu bhūteṣhu taj jñānaṁ viddhi rājasam || 18.21 ||
English: That knowledge by which one sees the different living beings in various types as distinct and separate, know that knowledge to be in the mode of passion (rajasic).
Hindi: जिस ज्ञान से विभिन्न प्रकार के जीवों को अलग-अलग और भिन्न-भिन्न रूप में देखा जाता है, उस ज्ञान को रजोगुण का जानो।
Shloka 18.22: yat tu kṛitsna-vad ekasmin kārye saktam ahaitukam | atattvārtha-vad alpaṁ cha tat tāmasam udāhṛitam || 18.22 ||
English: That knowledge which is attached to one single effect as if it were the whole, without reason, and is narrow, without grasping the truth, is said to be in the mode of ignorance (tamasic).
Hindi: जो ज्ञान केवल एक कार्य में संलग्न रहता है मानो वही सम्पूर्ण है, बिना कारण, संकीर्ण, और सत्य को न समझने वाला है, उसे तमोगुण का कहा गया है।
Shloka 18.23: niyataṁ saṅga-rahitam arāga-dveṣhataḥ kṛitam | aphala-prepsunā karma yat tat sāttvikam uchyate || 18.23 ||
English: Action that is in accordance with duty, performed without attachment, without love or hatred, and without desire for any reward, is said to be in the mode of goodness (sattvic).
Hindi: जो कर्म कर्तव्य के अनुसार, बिना आसक्ति के, बिना प्रेम या द्वेष के, और बिना किसी फल की इच्छा के किया जाता है, वह सात्त्विक कहा जाता है।
Shloka 18.24: yat tu kāmepsunā karma sāhaṅkāreṇa vā punaḥ | kriyate bahulāyāsaṁ tad rājasam udāhṛitam || 18.24 ||
English: But action performed with great effort by one seeking to gratify desires or performed with a sense of ego, is declared to be in the mode of passion (rajasic).
Hindi: जो कर्म इच्छाओं की तृप्ति के लिए या अहंकार के भाव से अत्यधिक प्रयास से किया जाता है, उसे रजोगुण का बताया गया है।
Shloka 18.25: anubandhaṁ kṣhayaṁ hiṁsām anapekṣhya cha pauruṣham | mohād ārabhyate karma yat tat tāmasam uchyate || 18.25 ||
English: Action undertaken out of delusion, without considering its consequences, loss, injury, or one's capability, is said to be in the mode of ignorance (tamasic).
Hindi: जो कर्म मोह से प्रारंभ किया जाता है, बिना उसके परिणाम, हानि, हिंसा, या अपनी क्षमता का विचार किए, वह तमोगुण का कहा जाता है।
Shloka 18.26: mukta-saṅgo ’nahaṁ-vādī dhṛity-utsāha-samanvitaḥ | siddhy-asiddhyor nirvikāraḥ kartā sāttvika uchyate || 18.26 ||
English: A doer who is free from attachment, non-egotistical, endowed with firmness and enthusiasm, and unaffected by success and failure, is called sattvic.
Hindi: जो कर्ता आसक्ति से मुक्त, अहंकार रहित, धैर्य और उत्साह से युक्त है, और जिसे सफलता-असफलता से कोई फर्क नहीं पड़ता, उसे सात्त्विक कहा जाता है।
Shloka 18.27: rāgī karma-phala-prepsur lubdho hiṁsātmako ’śhuchiḥ | harṣha-śhokānvitaḥ kartā rājasaḥ parikīrtitaḥ || 18.27 ||
English: The doer who is full of attachment, who seeks rewards for his actions, who is greedy, violent, impure, and easily affected by joy and sorrow, is said to be rajasic.
Hindi: जो कर्ता आसक्त है, कर्म के फल का इच्छुक है, लोभी, हिंसक, अशुद्ध, और सुख-दुःख से प्रभावित होने वाला है, उसे रजोगुणी कहा गया है।
Shloka 18.28: ayuktaḥ prākṛitaḥ stabdhaḥ śhaṭho naiṣhkṛitiko ’lasaḥ | viṣhadī dīrgha-sūtrī cha kartā tāmasa uchyate || 18.28 ||
English: The doer who is undisciplined, vulgar, stubborn, deceitful, malicious, lazy, despondent, and procrastinating is said to be in the mode of ignorance (tamasic).
Hindi: जो कर्ता अनुशासनहीन, असभ्य, हठी, धूर्त, दुष्ट, आलसी, निराश, और टालमटोल करने वाला है, उसे तमोगुणी कहा गया है।
Shloka 18.29: buddher bhedaṁ dhṛiteśh chaiva guṇatas tri-vidhaṁ śhṛiṇu | prochyamānam aśheṣeṇa pṛithaktvena dhanañjaya || 18.29 ||
English: Hear from Me, O Dhananjaya (Arjuna), about the threefold division of intellect and resolve based on the three modes of material nature, explained thoroughly and separately.
Hindi: हे धनंजय (अर्जुन), मुझसे बुद्धि और धृति के तीन प्रकार के भेदों को सुनो, जो प्रकृति के तीन गुणों के अनुसार होते हैं और जिन्हें मैं विस्तार से बताऊँगा।
Shloka 18.30: pravṛittiṁ cha nivṛittiṁ cha kāryākārye bhayābhaye | bandhaṁ mokṣhaṁ cha yā vetti buddhiḥ sā pārtha sāttvikī || 18.30 ||
English: That intellect which knows the difference between duty and what is not duty, what should be done and what should not be done, what is fear and what is fearlessness, and what is bondage and what is liberation, is considered to be sattvic, O Partha.
Hindi: जो बुद्धि कर्तव्य और अकर्तव्य, क्या करना चाहिए और क्या नहीं करना चाहिए, भय और निर्भयता, और बंधन और मुक्ति का भेद जानती है, वह सात्त्विक मानी जाती है, हे पार्थ।
Shloka 18.31: yā yayā dharmam adharmaṁ cha kāryaṁ chākāryam eva cha | ayathāvat prajānāti buddhiḥ sā pārtha rājasī || 18.31 ||
English: The intellect which cannot distinguish between righteousness and unrighteousness, between what ought to be done and what ought not to be done, that intellect, O Partha, is in the mode of passion (rajasic).
Hindi: जो बुद्धि धर्म और अधर्म, और क्या करना चाहिए और क्या नहीं करना चाहिए का यथार्थ ज्ञान नहीं रखती, वह बुद्धि, हे पार्थ, रजोगुणी है।
Shloka 18.32: adharmaṁ dharmam iti yā manyate tamasāvṛitā | sarvārthān viparītāṁśh cha buddhiḥ sā pārtha tāmasī || 18.32 ||
English: That intellect which, being covered by ignorance, perceives unrighteousness as righteousness and sees everything in a distorted manner, O Partha, is in the mode of ignorance (tamasic).
Hindi: जो बुद्धि अज्ञान से आच्छादित होकर अधर्म को धर्म मानती है और सब बातों को विपरीत रूप से देखती है, वह बुद्धि, हे पार्थ, तमोगुणी है।
Shloka 18.33: dhṛityā yayā dhārayate manaḥ-prāṇendriya-kriyāḥ | yogenaavyabhichāriṇyā dhṛitiḥ sā pārtha sāttvikī || 18.33 ||
English: That determination which sustains the activities of the mind, life-force, and senses through unbroken yoga practice, is in the mode of goodness (sattvic), O Partha.
Hindi: जो धृति मन, प्राण, और इंद्रियों की क्रियाओं को अविचल योग अभ्यास द्वारा धारण करती है, वह धृति, हे पार्थ, सात्त्विक है।
Shloka 18.34: yā tu dharma-kāma-arthān dhṛityā dhārayate ’rjuna | prasaṅgena phalākāṅkṣhī dhṛitiḥ sā pārtha rājasī || 18.34 ||
English: The determination by which one holds fast to duty, pleasure, and wealth, desiring rewards from them, O Arjuna, is in the mode of passion (rajasic).
Hindi: जो धृति धर्म, काम, और अर्थ को फल की इच्छा रखते हुए धारण करती है, वह धृति, हे अर्जुन, रजोगुणी है।
Shloka 18.35: yayā svapnaṁ bhayaṁ śhokaṁ viṣhādaṁ madam eva cha | na vimuñchati durmedhā dhṛitiḥ sā pārtha tāmasī || 18.35 ||
English: The determination by which a person with a distorted understanding does not give up sleep, fear, grief, despondency, and arrogance, is in the mode of ignorance (tamasic), O Partha.
Hindi: जो धृति सोना, भय, शोक, निराशा, और अभिमान को नहीं छोड़ती, वह धृति, हे पार्थ, तमोगुणी है।
Shloka 18.36: sukhaṁ tvidānīṁ tri-vidhaṁ śhṛiṇu me bharatarṣhabha | abhyāsād ramate yatra duḥkhāntaṁ cha nigachchhati || 18.36 ||
English: Now, O best of the Bharatas (Arjuna), hear from Me about the three kinds of happiness by which one enjoys and comes to the end of all suffering.
Hindi: अब, हे भरतश्रेष्ठ (अर्जुन), मुझसे तीन प्रकार के सुख के बारे में सुनो, जिसके द्वारा मनुष्य आनंदित होता है और सभी कष्टों के अंत तक पहुँचता है।
Shloka 18.37: yat tad agre viṣham iva pariṇāme ’mṛitopamam | tat sukhaṁ sāttvikaṁ proktam ātma-buddhi-prasāda-jam || 18.37 ||
English: That happiness which seems like poison in the beginning but is like nectar at the end, and which arises from the purity of one’s own mind, is said to be sattvic.
Hindi: जो सुख प्रारंभ में विष के समान लगता है लेकिन अंत में अमृत के समान होता है, और जो आत्म-बुद्धि की शुद्धि से उत्पन्न होता है, वह सात्त्विक कहा जाता है।
Shloka 18.38: viṣhayendriya-saṁyogād yat tad agre ’mṛitopamam | pariṇāme viṣham iva tat sukhaṁ rājasaṁ smṛitam || 18.38 ||
English: That happiness which arises from the contact of the senses with their objects and seems like nectar in the beginning but ends up like poison, is considered rajasic.
Hindi: जो सुख इंद्रियों और उनके विषयों के संपर्क से उत्पन्न होता है और प्रारंभ में अमृत के समान लगता है लेकिन अंत में विष के समान हो जाता है, वह रजोगुणी माना गया है।
Shloka 18.39: yad agre chānubandhe cha sukhaṁ mohanam ātmanaḥ | nidrālasya-pramādotthaṁ tat tāmasam udāhṛitam || 18.39 ||
English: That happiness which in the beginning and after-effects both deludes the self, and which arises from sleep, laziness, and negligence, is declared to be tamasic.
Hindi: जो सुख प्रारंभ में और परिणामस्वरूप दोनों ही आत्मा को भ्रमित करता है, और जो नींद, आलस्य, और अवधानता से उत्पन्न होता है, वह तमोगुणी कहा गया है।
Shloka 18.40: na tad asti pṛithivyāṁ vā divi deveṣhu vā punaḥ | sattvaṁ prakṛiti-jair muktaṁ yad ebhiḥ syāt tribhir guṇaiḥ || 18.40 ||
English: There is no being, either on earth or even among the gods in the higher planetary systems, which is free from the influence of these three modes born of material nature.
Hindi: ऐसा कोई भी प्राणी नहीं है, चाहे वह पृथ्वी पर हो या उच्च लोकों में देवताओं में से हो, जो प्रकृति से उत्पन्न इन तीन गुणों के प्रभाव से मुक्त हो।
Shloka 18.41: brāhmaṇa-kṣhatriya-viśhāṁ śhūdrāṇāṁ cha parantapa | karmāṇi pravibhaktāni svabhāva-prabhavair guṇaiḥ || 18.41 ||
English: The duties of the Brahmins, Kshatriyas, Vaishyas, and Shudras, O Arjuna, have been divided according to the modes of nature born of their own disposition.
Hindi: हे परंतप (अर्जुन), ब्राह्मणों, क्षत्रियों, वैश्य, और शूद्रों के कर्म उनके स्वभाव से उत्पन्न गुणों के अनुसार विभाजित किए गए हैं।
Shloka 18.42: śhamo damas tapaḥ śhauchaṁ kṣhāntir ārjavam eva cha | jñānaṁ vijñānam āstikyaṁ brahma-karma svabhāva-jam || 18.42 ||
English: Peacefulness, self-control, austerity, purity, forgiveness, uprightness, knowledge, realization, and faith in the Vedas—these are the duties of the Brahmins, born of their own nature.
Hindi: शम, दमन, तप, शौच, क्षमा, सत्यनिष्ठा, ज्ञान, विज्ञान, और आस्तिकता—ये ब्राह्मणों के स्वभाव से उत्पन्न कर्म हैं।
Shloka 18.43: śhauryaṁ tejo dhṛitir dākṣhyaṁ yuddhe chāpy apalāyanam | dānam īśhvara-bhāvaśh cha kṣhātraṁ karma svabhāva-jam || 18.43 ||
English: Heroism, vigor, determination, resourcefulness, courage in battle, generosity, and leadership—these are the duties of the Kshatriyas, born of their own nature.
Hindi: शौर्य, तेज, धैर्य, कौशल, युद्ध में न भागना, दान, और नेतृत्व—ये क्षत्रियों के स्वभाव से उत्पन्न कर्म हैं।
Shloka 18.44: kṛiṣhi-go-rakṣhya-vāṇijyaṁ vaiśhya-karma svabhāva-jam | paricharyātmakaṁ karma śhūdrasyāpi svabhāva-jam || 18.44 ||
English: Agriculture, cow protection, and trade are the duties of the Vaishyas, born of their own nature. Service is the duty of the Shudras, born of their own nature.
Hindi: कृषि, गोरक्षा, और वाणिज्य ये वैश्यों के स्वभाव से उत्पन्न कर्म हैं। सेवा करना शूद्रों के स्वभाव से उत्पन्न कर्म है।
Shloka 18.45: sve sve karmaṇy abhirataḥ sansiddhiṁ labhate naraḥ | sva-karma-nirataḥ siddhiṁ yathā vindati tach chhṛiṇu || 18.45 ||
English: By being devoted to one's own natural duty, one attains perfection. Hear from Me how one can attain perfection by being devoted to one's own duty.
Hindi: अपने स्वाभाविक कर्तव्य में संलग्न रहते हुए मनुष्य सिद्धि को प्राप्त करता है। मुझसे सुनो कि कैसे अपने कर्म में संलग्न रहते हुए सिद्धि प्राप्त की जा सकती है।
Shloka 18.46: yataḥ pravṛittir bhūtānāṁ yena sarvam idaṁ tatam | sva-karmaṇā tam abhyarchya siddhiṁ vindati mānavaḥ || 18.46 ||
English: By worshiping the One from whom all beings originate, and by whom all this universe is pervaded, through performing one's own duty, a person attains perfection.
Hindi: जिससे सभी प्राणियों की उत्पत्ति होती है और जिससे यह समस्त संसार व्याप्त है, उसे अपने कर्म के माध्यम से पूजकर मनुष्य सिद्धि प्राप्त करता है।
Shloka 18.47: śhreyān swa-dharmo viguṇaḥ para-dharmāt sv-anuṣhṭhitāt | sva-bhāva-niyataṁ karma kurvan nāpnoti kilbiṣham || 18.47 ||
English: It is better to perform one's own duty, even imperfectly, than to perform another's duty perfectly. By doing one's own work according to one's nature, one incurs no sin.
Hindi: अपने धर्म को दोषयुक्त होने पर भी करना दूसरे के धर्म को बिना दोष के करने से श्रेष्ठ है। अपनी प्रकृति के अनुसार कर्म करने से पाप नहीं होता।
Shloka 18.48: saha-jaṁ karma kaunteya sa-doṣham api na tyajet | sarvārambhā hi doṣeṇa dhūmenāgnir ivāvṛitāḥ || 18.48 ||
English: One should not abandon one's own duty, O Kaunteya, even if it is flawed, for all undertakings are covered by defects, just as fire is covered by smoke.
Hindi: अपने धर्म का त्याग नहीं करना चाहिए, हे कौन्तेय, चाहे उसमें दोष हों, क्योंकि सभी आरम्भ दोषों से ढके होते हैं, जैसे आग धुएं से ढकी होती है।
Shloka 18.49: asakta-buddhiḥ sarvatra jitātmā vigata-spṛihaḥ | naiṣhkarmya-siddhiṁ paramāṁ sannyāsenādhigachchhati || 18.49 ||
English: One who has a detached intellect, is self-controlled, and free from desires, attains by renunciation the highest state of freedom from action (naiṣhkarmya-siddhi).
Hindi: जिसकी बुद्धि आसक्ति रहित है, जो आत्म-नियंत्रित है और इच्छाओं से मुक्त है, वह संन्यास के द्वारा कर्मों से मुक्ति की उच्च स्थिति को प्राप्त करता है।
Shloka 18.50: siddhiṁ prāpto yathā brahma tathāpnoti nibodha me | samāsenaiva kaunteya niṣhṭhā jñānasya yā parā || 18.50 ||
English: Learn from Me briefly, O Kaunteya, how having attained perfection, one can achieve the Brahman state, the ultimate state of knowledge.
Hindi: मुझसे संक्षेप में सुनो, हे कौन्तेय, कि सिद्धि प्राप्त करने के बाद ब्रह्म की स्थिति को कैसे प्राप्त किया जा सकता है, जो ज्ञान की परम स्थिति है।
Shloka 18.51: buddhyā viśuddhayā yukto dhṛityātmānaṁ niyamya cha | śabdādīn viṇdya pratyag-arthān saṁsevate || 18.51 ||
English: Endowed with a pure intellect, controlling the self with firm resolve, giving up the objects of the senses such as sound, and abandoning attachment and aversion,
Hindi: शुद्ध बुद्धि से युक्त होकर, आत्मा को दृढ़ संकल्प से नियंत्रित करते हुए, ध्वनि जैसे इन्द्रियों के विषयों का त्याग करके और राग और द्वेष को छोड़कर।
Shloka 18.52: vivikta-sevī laghv-āśī yatavāk-kāya-mānasaṁ | dhyāna-yoga-paro nityaṁ vairāgyaṁ samupāśritaṁ || 18.52 ||
English: Living in solitude, eating lightly, with control over speech, body, and mind, always engaged in meditation and concentration, and taking refuge in detachment,
Hindi: एकांत में निवास करना, हल्का भोजन करना, वाणी, शरीर, और मन पर संयम रखना, हमेशा ध्यान और एकाग्रता में लगे रहना, और वैराग्य को अपनाना।
Shloka 18.53: ahankāraṁ balaṁ darpaṁ kāmaṁ krodhaṁ parigrahaṁ | vimuchya nirmamaṁ Ŝānto brahma-bhūyāya kalpate || 18.53 ||
English: Having given up egoism, force, pride, desire, anger, and possession, free from the notion of "mine", and tranquil, one becomes fit for attaining Brahman.
Hindi: अहंकार, बल, दर्प, काम, क्रोध, और परिग्रह का त्याग करके, ममता से मुक्त और शांत होकर, मनुष्य ब्रह्म को प्राप्त करने के योग्य हो जाता है।
Shloka 18.54: brahma-bhūtaṁ prasannātmā na śhochati na kāṇkṣhati | samaṁ sarveṣhu bhūteṣhu mad-bhaktiṁ labhate parām || 18.54 ||
English: One who has become Brahman-realized, whose mind is serene, who neither grieves nor desires, who is equally disposed to all beings, attains supreme devotion unto Me.
Hindi: जो ब्रह्मभाव को प्राप्त हो चुका है, जिसकी आत्मा प्रसन्न है, जो न तो शोक करता है और न कामना करता है, जो सभी प्राणियों में समभाव रखता है, वह मेरी परम भक्ति को प्राप्त करता है।
Shloka 18.55: bhaktyā mām abhijānāti yāvān yaś chāsmi tattvataḥ | tato mām tattvato jñātvā viśate tad-anantaram || 18.55 ||
English: By devotion, one truly understands My divine nature and who I am in essence. Having known Me in this truth, one enters into union with Me.
Hindi: भक्ति के द्वारा मनुष्य वास्तव में मेरे दिव्य स्वरूप और मेरी वास्तविकता को जान लेता है। इस सत्य को जानकर, वह मुझमें एकत्व को प्राप्त करता है।
Shloka 18.56: sarva-karmāṁy api sadā kurvāṁo mad-vyapāśrayaṁ | mat-prasādād avāpnoti śāśvataṁ padam avyayam || 18.56 ||
English: Though engaged in all kinds of actions, those who take refuge in Me, by My grace, attain the eternal and imperishable abode.
Hindi: सभी प्रकार के कर्मों में संलग्न रहते हुए भी, जो मेरी शरण में आते हैं, वे मेरी कृपा से शाश्वत और अविनाशी पद को प्राप्त होते हैं।
Shloka 18.57: chetasā sarva-karmāṁi mayi sannyasya mat-paraṁ | buddhi-yogam upāśritya mach-chittaṁ satataṁ bhava || 18.57 ||
English: Mentally renouncing all actions in Me, having Me as the supreme goal, resorting to intellect united with devotion, be constantly absorbed in Me.
Hindi: सभी कर्मों को मन से मुझमें अर्पण करके, मुझे ही सर्वोच्च लक्ष्य मानते हुए, भक्ति में एकत्रित बुद्धि का सहारा लेकर, सदा मुझमें लीन रहो।
Shloka 18.58: mach-chittaḥ sarva-durgāṇi mat-prasādāt tariṣhyasi | atha chet tvam ahaṅkārān na śhroṣhyasi vinaṅkṣhyasi || 18.58 ||
English: If you become conscious of Me, you will overcome all obstacles by My grace. But if, due to ego, you do not listen, you will be lost.
Hindi: यदि तुम मुझमें चेतन हो जाओ, तो मेरी कृपा से सभी विघ्नों को पार कर लोगे। लेकिन यदि अहंकार के कारण तुम मेरी बात नहीं सुनोगे, तो तुम नष्ट हो जाओगे।
Shloka 18.59: yad ahaṅkāram āśhritya na yotsya iti manyase | mithyaiṣha vyavasāyas te prakṛitis tvāṁ niyokṣhyati || 18.59 ||
English: If, motivated by ego, you think, "I shall not fight," your decision is in vain. Your nature will compel you to act in the same way, O Arjuna.
Hindi: यदि तुम अहंकार के वश होकर यह सोचते हो कि "मैं युद्ध नहीं करूंगा," तो यह तुम्हारा संकल्प व्यर्थ है। तुम्हारी प्रकृति तुम्हें उसी प्रकार से कार्य करने के लिए बाध्य करेगी, हे अर्जुन।
Shloka 18.60: svabhāva-jena kaunteya nibaddhaḥ svena karmaṇā | kartuṁ nechchhasi yan mohāt kariṣhyasy avaśho ’pi tat || 18.60 ||
English: O Kaunteya (Arjuna), bound by your own nature-born duties, you are unwilling, out of delusion, to act. But you will helplessly be driven to do so by your nature.
Hindi: हे कौन्तेय (अर्जुन), अपने स्वभाव से उत्पन्न कर्मों से बंधा हुआ, तुम मोहवश कर्म नहीं करना चाहते, लेकिन तुम अपनी प्रकृति के अनुसार उसे करने के लिए विवश हो जाओगे।
Shloka 18.61: īśhvaraḥ sarva-bhūtānāṁ hṛid-deśhe ’rjuna tiṣhṭhati | bhrāmayan sarva-bhūtāni yantrārūḍhāni māyayā || 18.61 ||
English: The Supreme Lord dwells in the hearts of all living beings, O Arjuna, and causes them to revolve, as if mounted on a machine, by His divine power.
Hindi: ईश्वर सभी प्राणियों के हृदय में स्थित है, हे अर्जुन, और अपनी माया से उन्हें मानो एक यंत्र पर चढ़ाए हुए घुमाता है।
Shloka 18.62: tam eva śharaṇaṁ gachchha sarva-bhāvena bhārata | tat-prasādāt parāṁ śhāntiṁ sthānaṁ prāpsyasi śhāśhvatam || 18.62 ||
English: Surrender to Him completely, O Bharata (Arjuna). By His grace, you will attain supreme peace and the eternal abode.
Hindi: उसके प्रति पूर्ण रूप से शरणागत हो जाओ, हे भारत (अर्जुन)। उसकी कृपा से तुम परम शांति और शाश्वत स्थान प्राप्त करोगे।
Shloka 18.63: iti te jñānam ākhyātaṁ guhya-guhyataraṁ mayā | vimṛiśhyaitad aśheṣheṇa yathechchhasi tathā kuru || 18.63 ||
English: Thus, I have explained to you this knowledge that is more secret than all secrets. Ponder over it fully, and then do as you wish.
Hindi: इस प्रकार मैंने तुम्हें इस गुप्त से भी अधिक गुप्त ज्ञान को बताया है। इस पर पूरी तरह विचार करो और फिर जैसा तुम चाहो वैसा करो।
Shloka 18.64: sarva-guhyatamaṁ bhūyaḥ śhṛiṇu me paramaṁ vachah | iṣhṭo ’si me dṛiḍham iti tato vakṣhyāmi te hitam || 18.64 ||
English: Listen again to My supreme words, the most secret of all. You are very dear to Me; therefore, I shall speak what is beneficial for you.
Hindi: फिर से मेरा परम वचन, जो सबसे गुप्त है, सुनो। तुम मुझे अत्यंत प्रिय हो; इसलिए मैं तुम्हारा हित कहता हूँ।
Shloka 18.65: man-manā bhava mad-bhakto mad-yājī māṁ namaskuru | mām evaiṣhyasi satyaṁ te pratijāne priyo ’si me || 18.65 ||
English: Become My devotee, fix your mind on Me, worship Me, and offer your homage to Me. Thus you will come to Me. I promise you this truth because you are very dear to Me.
Hindi: मेरा भक्त बनो, अपना मन मुझमें लगाओ, मेरी पूजा करो, और मुझे प्रणाम करो। इस प्रकार तुम मुझमें आओगे। मैं तुमसे यह सत्य प्रतिज्ञा करता हूँ क्योंकि तुम मुझे अत्यंत प्रिय हो।
Shloka 18.66: sarva-dharmān parityajya mām ekaṁ śharaṇaṁ vraja | ahaṁ tvāṁ sarva-pāpebhyo mokṣhayiṣhyāmi mā śhuchaḥ || 18.66 ||
English: Abandon all varieties of dharma and simply surrender unto Me. I shall deliver you from all sinful reactions; do not fear.
Hindi: सभी प्रकार के धर्मों को छोड़कर सिर्फ मेरी शरण में आओ। मैं तुम्हें सभी पापों से मुक्त कर दूँगा; चिंता मत करो।
Shloka 18.67: idaṁ te nātapaskāya nābhaktāya kadāchana | na chāśhuśhruṣhave vāchyaṁ na cha māṁ yo ’bhyasūyati || 18.67 ||
English: This knowledge should never be explained to those who are not austere, who are not devoted, or who do not engage in service, nor to those who are envious of Me.
Hindi: यह ज्ञान उन लोगों को कभी नहीं कहना चाहिए जो तपस्वी नहीं हैं, जो भक्त नहीं हैं, जो सेवा में लगे हुए नहीं हैं, या जो मुझसे द्वेष करते हैं।
Shloka 18.68: ya idaṁ paramaṁ guhyaṁ mad-bhakteṣhv abhidhāsyati | bhaktiṁ mayi parāṁ kṛitvā mām evaiṣhyaty asanśhayaḥ || 18.68 ||
English: One who imparts this supreme secret to My devotees will attain pure devotional service and will come to Me without a doubt.
Hindi: जो कोई इस परम गुप्त ज्ञान को मेरे भक्तों को बताएगा, वह मुझमें परम भक्ति प्राप्त करेगा और बिना संदेह मेरे पास आएगा।
Shloka 18.69: na cha tasmān manuṣhyeṣhu kaśhchin me priya-kṛittamaḥ | bhavitā na cha me tasmād anyaḥ priyataro bhuvi || 18.69 ||
English: There is no one among human beings who does more loving service to Me than he; nor shall there ever be anyone on this earth more dear to Me than him.
Hindi: मनुष्यों में कोई भी ऐसा नहीं है जो मुझसे अधिक प्रिय कार्य करे; और न ही कभी इस पृथ्वी पर कोई मेरे लिए उससे अधिक प्रिय होगा।
Shloka 18.70: adhyeṣhyate cha ya imaṁ dharmyaṁ saṁvādam āvayoḥ | jñāna-yajñena tenāham iṣhṭaḥ syām iti me matiḥ || 18.70 ||
English: And whoever studies this sacred dialogue of ours, by him I shall be worshipped through the sacrifice of knowledge; such is My opinion.
Hindi: और जो कोई हमारे इस धार्मिक संवाद का अध्ययन करेगा, उसके द्वारा मैं ज्ञान यज्ञ के माध्यम से पूजा जाऊँगा; यही मेरा मत है।
Shloka 18.71: śhraddhāvān anasūyaśh cha śhṛiṇuyād api yo naraḥ | so ’pi muktaḥ śhubhāl lokān prāpnuyāt puṇya-karmaṇām || 18.71 ||
English: Even one who simply listens to this sacred dialogue with faith and without envy will be freed from sinful reactions and attain the auspicious worlds of the virtuous.
Hindi: जो कोई व्यक्ति श्रद्धा और द्वेषरहित होकर इस पवित्र संवाद को सुनता है, वह भी पाप कर्मों से मुक्त हो जाएगा और पुण्य कर्म करने वालों के शुभ लोकों को प्राप्त करेगा।
Shloka 18.72: kachaid etac chrutaṁ pārtha tvayaikāgreṇa chetasā | kachaid ajñāna-sammohaḥ pranaṣhṭas te dhanañjaya || 18.72 ||
English: O Partha (Arjuna), have you heard this with a focused mind? Has your ignorance and delusion been dispelled, O Dhananjaya?
Hindi: हे पार्थ (अर्जुन), क्या तुमने इसे एकाग्र चित्त से सुना? क्या तुम्हारा अज्ञान और मोह नष्ट हो गया है, हे धनंजय?
Shloka 18.73: arjuna uvācha | naṣhṭo mohaḥ smṛitir labdhā tvat-prasādān mayāchyuta | sthito ’smi gata-sandehaḥ kariṣhye vachanaṁ tava || 18.73 ||
English: Arjuna said: My delusion is destroyed, and I have regained my memory by Your grace, O Achyuta (Krishna). I am now firm and free from doubt and am prepared to act according to Your instructions.
Hindi: अर्जुन ने कहा: मेरा मोह नष्ट हो गया है, और मैंने आपकी कृपा से अपनी स्मृति प्राप्त कर ली है, हे अच्युत (कृष्ण)। अब मैं स्थिर और संदेह से मुक्त हूँ और आपकी आज्ञा के अनुसार कार्य करने के लिए तैयार हूँ।
Shloka 18.74: sañjaya uvācha | ity ahaṁ vāsudevasya pārthasya cha mahātmanaḥ | saṁvādam imam aśhraushham adbhutaṁ roma-harṣhaṇam || 18.74 ||
English: Sanjaya said: Thus, I heard this wonderful conversation between Vasudeva (Krishna) and the high-souled Arjuna, which causes my hair to stand on end.
Hindi: संजय ने कहा: इस प्रकार मैंने वासुदेव (कृष्ण) और महात्मा पार्थ (अर्जुन) के बीच इस अद्भुत संवाद को सुना, जिससे मेरे रोंगटे खड़े हो गए।
Shloka 18.75: vyāsa-prasādāch chhrutavān etad guhyam ahaṁ param | yogaṁ yogeśhvarāt kṛiṣhṇāt sākṣhāt kathayataḥ svayam || 18.75 ||
English: By the grace of Vyasa, I have heard this supreme secret—Yoga—directly from the Lord of Yoga, Krishna, who was speaking it Himself.
Hindi: व्यास की कृपा से मैंने इस परम गुप्त योग को सीधे योगेश्वर कृष्ण से सुना, जो इसे स्वयं कह रहे थे।
Shloka 18.76: rājan saṁsmṛitya saṁsmṛitya saṁvādam imam adbhutam | keśhavārjunayoḥ puṇyaṁ hṛiṣhyāmi cha muhur muhuḥ || 18.76 ||
English: O King, as I repeatedly recall this wonderful and sacred conversation between Krishna and Arjuna, I rejoice again and again.
Hindi: हे राजन्, जब मैं बार-बार कृष्ण और अर्जुन के बीच इस अद्भुत और पवित्र संवाद को स्मरण करता हूँ, तो मैं बार-बार आनंदित होता हूँ।
Shloka 18.77: tach cha saṁsmṛitya saṁsmṛitya rūpam aty-adbhutaṁ hareḥ | vismayo me mahān rājan hṛiṣhyāmi cha punaḥ punaḥ || 18.77 ||
English: And as I recall the amazing form of Hari (Krishna), I am struck with wonder, O King, and I rejoice again and again.
Hindi: और जब मैं हरि (कृष्ण) के अद्भुत रूप को स्मरण करता हूँ, तो मुझे महान आश्चर्य होता है, हे राजन्, और मैं बार-बार आनंदित होता हूँ।
Shloka 18.78: yatra yogeśhvaraḥ kṛiṣhṇo yatra pārtho dhanur-dharaḥ | tatra śhrīr vijayo bhūtir dhruvā nītir matir mama || 18.78 ||
English: Wherever there is Krishna, the Master of Yoga, and wherever there is Arjuna, the supreme archer, there will surely also be prosperity, victory, happiness, and sound morality. This is my opinion.
Hindi: जहाँ कहीं योगेश्वर कृष्ण हैं और जहाँ कहीं धनुर्धर अर्जुन हैं, वहाँ निश्चित रूप से समृद्धि, विजय, सुख, और ध्रुव नीति भी होगी। यही मेरा मत है।
Here is a summary of the chapter:
Chapter 18 of the Bhagavad Gita, titled ‘Mokṣha-Sannyāsa Yoga’ or "The Yoga of Liberation by Renunciation", is the concluding chapter of the Gita and serves as a comprehensive summary and synthesis of all the teachings imparted by Krishna to Arjuna. This chapter covers the concepts of renunciation, the three modes of nature, the importance of duty, devotion, and surrender. Krishna explains the true nature of renunciation and describes the paths to attaining liberation.
Key Concepts of Chapter 18:
Renunciation and the Nature of Actions (Shlokas 1-12)
At the beginning of Chapter 18, Arjuna asks Krishna to clarify the difference between sannyāsa (renunciation) and tyāga (renunciation of the fruits of actions). Krishna distinguishes between these two ideas:
- Sannyāsa involves giving up actions that are driven by desires, particularly selfish actions.
- Tyāga involves giving up attachment to the results of all actions while continuing to perform one's duties.
Krishna asserts that it is not possible for a person to renounce all actions completely, as actions are inherent in human nature. However, one can renounce the attachment and expectation of rewards from their actions. Acts of sacrifice (yajña), charity (dāna), and austerity (tapas) should never be abandoned, as they purify even the wisest.
Krishna explains the three kinds of renunciation:
- Sattvic Renunciation: Performing obligatory duties without attachment to rewards.
- Rajasic Renunciation: Giving up duties because they are troublesome or uncomfortable, which is done out of attachment and desire for comfort.
- Tamasic Renunciation: Abandoning duties due to ignorance or confusion, which is not the proper path.
True renunciation, Krishna emphasizes, lies in maintaining a spirit of detachment while still engaging in one’s duties, and not becoming inactive.
The Five Causes of Action (Shlokas 13-18)
Krishna explains that all actions are composed of five causes, as explained in the Sankhya philosophy:
- The body (the seat of action).
- The doer (the individual performing the action).
- The senses (which are engaged in the action).
- The efforts (the driving force behind the action).
- Divine will (the influence of the divine that completes the action).
All actions are a result of these five causes. To think of oneself as the sole doer of actions, ignoring these contributing factors, is due to lack of knowledge. Thus, one should understand that actions are influenced by multiple factors, including the Supreme Will.
The Threefold Nature of Knowledge, Action, and Doer (Shlokas 19-40)
Krishna categorizes knowledge, actions, and the doer into three types based on the three gunas—Sattva (goodness), Rajas (passion), and Tamas (ignorance):
- Knowledge:
- Sattvic Knowledge: Sees the one undivided reality in all beings.
- Rajasic Knowledge: Sees all beings as distinct and separate from one another.
- Tamasic Knowledge: Sees one aspect as the entirety, with a limited and distorted understanding.
- Actions:
- Sattvic Action: Performed without attachment, in accordance with duty, and without desire for rewards.
- Rajasic Action: Performed with great effort, driven by desires, and with attachment to outcomes.
- Tamasic Action: Undertaken out of delusion, without considering consequences, and harmful to oneself and others.
- The Doer:
- Sattvic Doer: Free from ego, steady, enthusiastic, unaffected by success or failure.
- Rajasic Doer: Full of attachment, desiring rewards, greedy, and prone to joy and sorrow.
- Tamasic Doer: Lacks discipline, is vulgar, stubborn, deceitful, and lazy.
The Threefold Nature of Intellect and Determination (Shlokas 41-48)
Krishna describes the intellect and determination similarly in terms of the three gunas:
- Sattvic Intellect: Discerns clearly between what should be done and what should not be done, understands right from wrong, and knows the path of bondage and liberation.
- Rajasic Intellect: Confused, unable to clearly discern duty from non-duty, and often influenced by desires and attachments.
- Tamasic Intellect: Sees everything in a distorted manner, often mistaking unrighteousness for righteousness.
- Determination:
- Sattvic Determination: Steadfast and sustained by devotion, regulating the mind, senses, and actions.
- Rajasic Determination: Driven by attachment and desire for rewards, maintaining focus due to the expectation of benefits.
- Tamasic Determination: Stubborn, clinging to fear, grief, and laziness, and not easily motivated to act.
The Threefold Nature of Happiness (Shlokas 49-60)
Krishna also explains that happiness is of three kinds:
- Sattvic Happiness: Comes from inner purity, seems like poison at first but turns into nectar later. It is the result of self-discipline and leads to spiritual fulfillment.
- Rajasic Happiness: Arises from the contact of the senses with their objects and is momentarily pleasing like nectar at first but becomes poisonous later.
- Tamasic Happiness: Leads to delusion both at the beginning and the end, arising from sleep, laziness, and negligence.
One’s Duty According to Varnashrama (Shlokas 41-48)
Krishna describes duties according to one's varnashrama dharma—the division of society into four classes (Brahmins, Kshatriyas, Vaishyas, and Shudras), each of which has specific duties according to their nature. The emphasis is on performing one’s duties sincerely, as this helps purify the mind and prepare one for liberation. Krishna asserts that it is better to do one's own duty imperfectly than to perform another's duty perfectly.
The Path to Liberation (Shlokas 49-60)
Krishna highlights that by practicing renunciation, detachment, and dedicating all actions to the Supreme, a person can attain the state of liberation. The wise who have their intellect purified by knowledge and who are free from attachment, ego, desires, and dualities are the ones who can reach the Supreme State.
Krishna further emphasizes devotion and surrender. One should dedicate all actions to Him, free from attachment, and perform their duty with a steady mind.
Supreme Surrender and Devotion (Shlokas 61-66)
Krishna urges Arjuna to surrender himself entirely to Him. Krishna resides in the hearts of all beings and controls them like a machine through His divine energy. He advises Arjuna to go beyond all considerations of dharma and adharma, and simply surrender unto Him. By doing so, Krishna promises to absolve Arjuna of all sins and grant him liberation.
The famous verse (Shloka 18.66) from this chapter encapsulates Krishna's ultimate teaching:
- "Abandon all varieties of dharma and simply surrender unto Me. I shall deliver you from all sinful reactions; do not fear."
Arjuna’s Realization and Sanjaya’s Reflection (Shlokas 67-78)
Arjuna expresses that his delusion has been dispelled, and he is now ready to act according to Krishna’s command. Sanjaya, who is narrating this dialogue to King Dhritarashtra, expresses his awe at the divine conversation between Krishna and Arjuna. He feels blessed to have witnessed such a profound exchange.
In the final verse, Sanjaya asserts:
- Wherever there is Krishna, the Master of Yoga, and Arjuna, the supreme archer, there will always be victory, prosperity, and righteousness. This signifies that when divine guidance and human effort are aligned, success is guaranteed.
Chapter 18 serves as the culmination of all the teachings in the Bhagavad Gita, emphasizing renunciation, duty, knowledge, and above all, devotion. Krishna urges Arjuna to rise above his doubts and confusion, understand his duty as a warrior, and act without attachment to the outcomes.
The essence of this chapter lies in the concept of surrender—surrendering all actions, desires, and attachments to the Supreme. Krishna’s final teachings are to develop selflessness, act in alignment with one’s duty, and dedicate everything to the Divine. This leads to liberation and supreme peace.
Ultimately, Chapter 18 emphasizes the importance of balancing action and renunciation, practicing devotion, and cultivating knowledge to understand the nature of reality and one’s relationship with the Supreme. The Bhagavad Gita, through this concluding chapter, reveals that true liberation is attained not by mere inactivity but by performing one’s duties with a spirit of devotion, surrender, and detachment.