65. ì

karśayantaḥ śarīrasthaṁ bhūtagrāmamacetasaḥ I

mām caivāntah śarīrasthaṁ tān viddhy āsura-niścayān II 17.6

17.5,6 Ignorant persons of demonic nature are those who practice severe austerities without following the prescription of the scriptures, who are full of hypocrisy and egotism, who are impelled by the force of desire and attachment and who senselessly torture the elements in their body and also Me who dwells within the body.

ì

āhārastvapi sarvasya trividho bhavati priyaḥ I yajñastapastathā dānaṁ teṣāṁ bhedamimaṁ śṛṇu II 17.7

17.7 Food that we consume is of three kinds, according to the three types of material nature. So are the sacrifice, austerity and charity. Hear the difference between these three.

āyuḥsattvabalārogy- asukhaprītivivardhanāḥ I rasyāḥ snigdhāḥ sthirā hṛdyā āhārāḥ sāttvikapriyāḥ II 17.8

17.8 The foods that promote longevity, virtue, strength, health, happiness, and joy are juicy, smooth, substantial, and nutritious. Such foods are liked by persons in the mode of goodness.

ì

kaṭv-amla-lavaṇāty-uṣṇa- tīkṣṇa rūkṣa vidāhinaḥ I āhārā rājasasyeṣṭā duḥkha-śokāmaya-pradāḥ II 17.9

17.9 People in the mode of aggression like foods that are very bitter, sour, salty, hot, pungent, dry, and burning, and cause pain, grief, and disease.

yātayāmaṁ gatarasaṁ pūti paryuṣitaṁ ca yat I ucchiṣṭam api cā medhyaṁ bhojanaṁ tāmasapriyam II 17.10

17.10 People in the mode of ignorance like foods that are stale, tasteless, putrid, rotten, refuse, and of impure energy.

aphalākāṅkṣibhir yajño vidhidṛṣto ya ijyate I

yaṣṭavyam eveti manaḥ samādhāya sa sāttvikaḥ II 17.11

17.11 Sacrifice without expectation of results, as stipulated in the scriptures, with a firm belief and conviction that it is a duty, is in the mode of goodness.

abhisandhāya tu phalaṁ dambhārthamapi caiva yat I ijyate Bhārataśreṣṭha taṁ yajñaṁ viddhi rājasam II 17.12

17.12 O Arjuna, that sacrifice that is performed with expectation of result or for show out of pride, is of the nature of aggression.

vidhihīnam asṛṣṭānnaṁ mantrahīnamadakṣiṇam I śraddhā-virahitaṁ yajñaṁ tāmasaṁ paricakṣate II 17.13

17.13 Sacrifice that is performed without following the scripture, in which no food is distributed, which is devoid of mantra, authenticity, and gift, is said to be in the mode of ignorance.

deva-dvija-guru-prājña- pūjanaṁ śaucamārjavam I brahmacaryamahiṁsā ca śārīraṁ tapa ucyate II 17.14

17.14 The worship of deities, the priest, the guru, and the wise; purity, honesty, living in reality, and nonviolence are said to be austerity of deed.

anudvegakaraṁ vākyaṁ satyaṁ priyahitaṁ ca yat I svādhyāyābhyasanaṁ caiva vāṅmayaṁ tapa ucyate II 17.15

17.15 Speech that is non-offensive, truthful, pleasant, beneficial, and is used for the regular study of scriptures is called austerity of word.

manaḥ prasādaḥ saumyatvaṁ maunamātmavinigrahaḥ I bhāva-saṁśuddhir ity etat tapo mānasam ucyate II 17.16

17.16 Serenity of mind, gentleness, equanimity, self-control, and purity of thought are called austerity of thought.

śraddhayā parayā taptaṁ tapastattrividhaṁ naraiḥ I

aphalākāṅkṣibhiryuktaiḥ sāttvikaṁ paricakṣate II 17.17

17.17 The above mentioned threefold austerity (of thought, word, and deed), practiced by yogis with supreme authenticity, without a desire for the fruit, is said to be in the mode of goodness.

satkāra-māna-pūjārthaṁ tapo dambhena caiva yat I kriyate tadiha proktaṁ rājasaṁ calamadhruvam II 17.18

17.18 Austerity that is performed for gaining respect, honor, reverence, and for the sake of show, yielding an uncertain and temporary result, is said to be in the mode of aggression.

ì

mūḍhagrāheṇātmano yat pīḍayā kriyate tapaḥ I parasyotsādanārthaṁ vā tattāmasamudāhṛtam II 17.19 Śraddhatraya Vibhāga Yogaḥ Ch 17 verses 343

17.19 Austerity performed with foolish stubbornness or with self-torture or for harming others, is said to be in the mode of ignorance.

dātavyamiti yaddānaṁ dīyate'nupakāriṇe I deśe kāle ca pātre ca tad dānaṁ sāttvikaṁ smṛtam II 17.20

17.20 Charity that is given at the right place and time as a matter of duty to a deserving candidate who does nothing in return, is considered to be in the mode of goodness.

yattu pratyupakārārthaṁ phalamuddiśya vā punaḥ I dīyate ca parikliṣṭaṁ tad dānaṁ rājasaṁ smṛtam II 17.21

17.21 Charity that is given unwillingly or to get something in return or to gain some result is in the mode of aggression.

adeśa-kāle yad dānam apātrebhyaś ca dīyate I asat-kṛtam avajñātaṁ tat tāmasamudāhṛtam II 17.22

17.22 Charity that is given at a wrong place and time to unworthy persons or without paying respect to the receiver or with ridicule is in the mode of ignorance.

Oṁ tat sad iti nirdeśo brahmaṇastrividhaḥ smṛtaḥ I brāhmaṇās tena vedās ca yajñāśca vihitāḥ purā II 17.23 17.23 'OṀ Tat Sat' is said to be the threefold name of the eternal Being (Brahma). Persons with good (brahminic) qualities, the Vedas, and the selfless service (seva, yajña) were created by and from Brahma in the ancient time.

tasmād oṁ ity udāhṛtya yajña-dāna-tapaḥ-kriyāḥ I pravartante vidhānoktāḥ satataṁ brahmavādinām II 17.24

17.24 Therefore, acts of sacrifice, charity, and austerity prescribed in the scriptures are always commenced by uttering 'Oṁ' by the knowers of the Supreme Being.

ì

tad ity anabhisandhāya phalaṁ yajñatapaḥkriyāḥ I dāna-kriyāś ca vividhāḥ kriyante mokṣak-āṅkṣibhiḥ II 17.25

17.25 Various types of sacrifice, charity, and austerity are performed by the seekers of liberation by uttering 'Tat' (or He is all) without seeking a reward.

sadbhāve sādhubhāve ca sad ity etat prayujyate I

praśaste karmaṇi tathā sac-chabdaḥ pārtha yujyate II 17.26

yajñe tapasi dāne ca sthitiḥ sad iti cocyate I karma caiva tad arthīyaṁ sadityevābhidhīyate II 17.27

17.26,27 The word 'Sat' is used in the sense of Reality and goodness. The word 'Sat' is also used for an auspicious act, O Śraddhatraya Vibhāga Yogaḥ Ch 17 verses 345

Pārtha (Arjuna). Authenticity in sacrifice, charity, and austerity is also called 'Sat'. Selfless service for the sake of the Supreme is, in truth, termed as 'Sat'.

aśraddhayā hutaṁ dattaṁ tapastaptaṁ kṛtaṁ ca yat I asadityucyate pārtha na ca tatpretya no iha II 17.28

17.28 Whatever is done without authenticity. whether it is sacrifice, charity, austerity, or any other act is called 'asat.' It has no value here or hereafter, O Pārtha (Arjuna).

iti śrīmad bhagavadgītāsūpaniṣatsu brahmavidyāyām yogaśāstre śrīkṛṣṇārjuna saṁvāde śraddhātraya-vibhāgayogo nāma saptadaśodhyāyaḥ II

In the Upaniṣad of Śrimad Bhagavad Gītā, the scripture of yoga dealing with Brahmavidyā Yogaśāstra, the science of Brahman, in the form of Śrī Kṛṣṇārjuna saṁvād, dialogue between Śrī Kṛṣṇa-Arjuna, this is seventeenth chapter named, Śraddhātraya Vibhāga Yogaḥ**,** ''The Yoga of Discerning the Three-Fold Faith.'

Kṛṣṇa now gives the methodology to internalize and live the truths in Śraddhatraya Vibhāga Yogaḥ. Here, Kṛṣṇa speaks about the three-fold authenticity, Śraddha.

Listen, human beings do not suffer because they don't get to listen to the truths. They suffer because they don't live the truth. Śraddha means faith plus the courage of authenticity to live the truth, to live your peak possibility.

Whatever can be said has been said. Now all we need is śraddha. Throughout the chapters Lord Kṛṣṇa has given Arjuna a beautiful spiritual feast. All Arjuna needs is 'Digene' to digest the whole thing and enjoy. This chapter is 'Digene'. The whole emphasis is on Sraddha: authenticity, integrity, truthfulness.

Listen. Not having a gap between your spiritual understandings and your day-to-day life is what I call Living. Here, Kṛṣṇa emphasizes how only śraddha can transform your whole life. Understand, whatever you believe, if you have śraddha, authenticity in aligning that belief in all your identities—inner image (mamakāra), outer image (ahaṁkāra), others' image (anyakāra) and life's image (svanyakāra), you will achieve the Ultimate. Authenticity is nothing but being sincere to these four aspects of you. Just create the best image that you wanted to feel, think and project about you.

Kṛṣṇa declares earlier, 'śraddhāvān labhate jñānaṁ (4.39), one established in authenticity, experiences true wisdom, Enlightenment.' Śraddha will become reality in you, only when you live it. Live authenticity! Many have achieved God and attained the Truth through the path of living authenticity.

Possible to Live the Gītā

Listen. Everything that we listened in the Gītā, all that we cognized, should be responded with the idea 'Possible!' This should be the mantra ringing in our heart. Kṛṣṇa's words are possible!

Bring yourself to the peak possibility. Don't bother if the truth you believe is the ultimate Truth. You will never know it, unless you have the authenticity to live it. Without living it, you cannot conclude. Understand, the ultimate step or the straight way to Enlightenment is—Authenticity to live the truth.

Way To Worship (17.1-17.6)

Arjuna asks a beautiful question, 'Kṛṣṇa, those who discard the scriptures, śāstras and perform sacrifices, what is their position? Is it sātvic, rājasic or tāmasic? What is the state of people who don't follow these instructions, and instead worship with śraddha, authenticity as per their own beliefs?'

Please listen. Worship or sacrifice can occur at many levels. Arjuna's question is based on the three attributes or guṇas and our energy levels. Each of these is guided by scriptural instructions on how to perform the worship, when and where, etc.

Kṛṣṇa explains that the way we worship depends on our natural disposition, the guṇa, attributes that we are born with–satva, goodness, rajas, aggression, or tamas, ignorance.

Śraddha here refers to the faith that comes out of authenticity in action or good work. Yet pure goodness goes beyond all material acts. Only a person whose nature is pure goodness can connect with the Divine, with Existence—yajante sāttvikā devān (17.4). An Enlightened Master goes beyond the three guṇas of satva, rajas and tamas because he burns out all his saṁskāras, karmas, of which these triguṇas are a product.

Kṛṣṇa says that our style of worship depends on our nature, sattvānurūpā sarvasya śraddhā bhavati bhārata (17.3). A person established in satva worships devatas (deities, gods) who are peaceful, yajante sāttvikā devān. A person established in rajas worships yakṣas (supernatural beings) and rākṣasas (demons), yakṣa-rakṣāṁsi rājasāḥ. A person established in tamas (ignorance) worships pretas (spirits) and bhūtas (ghosts), pretān bhūta-gaṇāṁś cānye yajante tāmasā janāḥ (17.4). Based upon our ideal, our guṇas (attributes) can be described.

Do not Torture your body, I reside in you

Beautifully Bhagavān says, 'Do not punish your body. Do not torture your soul. You also punish Me because I reside in you, mām caiva antaḥ śarīra-stham' (17.6). The body is the temple of God. By torturing the temple of God, you torture the Supreme Consciousness residing inside. Those who torture the Supreme Consciousness inside the body are certainly demons—tān viddhy āsura niścayān (17.6).

Rāvaṇa did penance. He cut off his heads and put them into fire. This is āsuri or demon's penance to boost ego and seek power, torturing the body and torturing the Supreme Consciousness residing within the body. There is no need to do self-torture. Kṛṣṇa says, 'Don't torture yourself.' God never asked you to torture yourself.

Technology to Experience Authenticity (17.7-17.10)

All you need to do is jump into authenticity, the space of possibility. The moment we jump into Śraddha, we experience the truth. We become Kṛṣṇa. We experience Kṛṣṇa consciousness. Now, we will enter into the technology of experiencing authenticity, the technology of Kṛṣṇa consciousness.

You see, either you should be completely sincere and trust what I say as the Truth, or be very clear that whatever I am saying is just lies. You don't need to do it completely. Having the courage of authenticity to experiment living the Truth is enough. After my talking all these days, if you consciously say, 'Why not test for two or three days?', if you have that much courage, that is enough.

The gap between your desire and your responsibility is your inauthenticity. Bring more and more authenticity. Take more and more responsibility. May you consciously decide to experiment with the truths of Bhagavad Gītā.

Have the courage of authenticity and experiment with the space of possibility. Life starts with the space of possibility! You don't need to experiment with the whole Gītā. Take one single principle and intranalyze that to the core. Let your whole being vibrate with that single thought. The basic truth Kṛṣṇa is telling you is integrity and authenticity.

Never do anything without being complete about the Truth, and never stop doing anything if you know it is the Truth. Stand up with the courage of authenticity as your bone marrow. Nothing will be lost. If something can be lost by practicing the Truth, may it be lost as early as possible.

Enriching Without Expectation (17.11-17.13)

Kṛṣṇa talks about how to give, how to sacrifice and how to enrich others. In the Vedic tradition, enriching sacrifices such as fire rituals (yajña) were not mere rituals to worship celestial beings. They had a far deeper meaning of enriching.

When the great Ṛṣis performed yajña, they expected nothing. These rituals were done to please the celestial beings and nature for the enriching welfare of humanity. These were selfless offerings of satva guṇa, goodness.

Kings also performed fire rituals to display their power, ego. Kings such as Yudhiṣṭra performed sacrifices like Rājasūya Yāga to announce their supremacy over other kings, which were done in rajas, agression.

Understand, an enriching sacrifice is not measured by how much we give. It is measured by how much we give that we cannot afford to give, without any expectation in return. Such an enriching sacrifice straightaway leads to liberation. When people move from rajas state of giving to the satva state of giving, wealth seeks them. Lakṣmī, the goddess of wealth comes to them without being asked! She knows these people will be the route for enriching mankind. May your desire to enrich others and give away be limitless. You will be amazed at how wealth seeks you.

Austerity Of Deeds, Words and Thoughts (17.14-17.19)

Kṛṣṇa defines austerity of deeds, words and thoughts. Tapas or penance is the austere, simple way of living, the mode of aparigraha (simplicity). It is based upon what one needs and not what one craves for. One who successfully practices this is a tapasvi.

Tapasya, austerity or penance, doesn't mean inflicting pain or torturing oneself and others, not just physically, but through words and thoughts also. Penance undertaken in this manner is abusing oneself and the God who resides within. Such acts are done out of ignorance, tamas.

Penance performed for obtaining any result, even a noble ideal like Enlightenment is a result...is in the mode of rajas, aggression or passion. Only when it is in the nature of total surrender, with no expectation of any results, it is in satva and of spiritual value.

The penance that is to be done by words, is speaking the truth and speaking pleasing words, satyaṁ priyahitaṁ ca yat (17.15). Creating a healing effect through our words is the basic practice for one who is established in integrity. We should not utter words that hurt others, anuvega karaṁ vākyaṁ. Our presence should be healing and enriching others. Kṛṣṇa calls this tapaḥ, austerity of words, vān-mayaṁ tapa ucyate (17.15).

I am defining Integrity. Aligning yourself more and more, deeper and deeper into your completion, aligning your words, internal and external, towards the space of completion, is Integrity.

Kṛṣṇa instructs to study spiritual literature regularly so that these higher ideas go again and again into our brain. Consequently, we acquire the courage to live the truth.

Next, Kṛṣṇa talks about austerity in action, śarīraṁ tapa. These mean truth in thoughts, words and deeds embodying nonviolence, non-covetousness, simplicity and living in reality, focusing on Supreme as the ultimate in any penance.

Ultimate Enriching Charity, Jñānadāna (17.20-17.22)

Kṛṣṇa speaks on the concept of dāna, enriching charity. Dāna, charity is sharing out of the space of enriching, not expecting good results or easy route into heaven. Charity is done out of love and gratitude, out of the responsibility to enrich the Whole. Only then it becomes real dāna. Sharing at the proper time and place and with a worthy person is charity in the mode of goodness, satva.

There are three kinds of dāna. Understand, annadāna means sharing to enrich with food, clothes and is related to someone's physical needs. Next is vidyādāna. This means sharing to enrich with education for mental growth. And the third kind is jñānadāna, sharing to enrich with spiritual knowledge. Annadāna satisfies for three hours. Vidyādāna satisfies the receiver for one life. If we give jñānadāna, it fulfills that person for life after life. He will never fall into depression or the ocean of material world, birth after birth.

Jñānadāna is the ultimate sharing of enriching with knowledge. Kṛṣṇa says that when charity is done purely out of a feeling of sharing to enrich others, it is sātvika, the ultimate good, purity—tad dānaṁ sāttvikaṁ smṛtam (17.20).

The person who gives loses nothing with jñānadāna. With all other dāna, the person who gives has a little less. In jñānadāna, I tell you a secret, the more you share, the more it grows in you! The more you enrich others with the science of completion, the more you grow in completion. Here, you receive automatically.

The straightforward, integrated and authentic approach to the truth is what Kṛṣṇa calls sātvika dāna. Here, in whatever way I experience the Truth, I simply express and share it, authentically, without reservation. That is sātvika dāna according to Kṛṣṇa.

Understand, all kinds of food, penance, sacrifice or charity fall into the basic three categories explained by Kṛṣṇa—sātvic, rājasic and tāmasic. When they are done from the space of completion with the attitude of gratitude to the Divine, only then you have spiritual elevation. Only the act done from the space of satva or goodness gives the final result.

Śraddha is also the understanding that the enriching act of sacrifice, austerity or charity, yajña, tapas or dāna is not directed towards oneself or a material goal. They are directed towards the enrichment of Supreme Consciousness.

Oṁ Tat Sat (17.23-17.28)

In conclusion, Kṛṣṇa moves on to a different plane altogether. He provides the technique to achieve this space of completion that expresses as the space of enriching. The method by which anyone can surrender the fruits of his action called karma phala to the Divine. He provides the tool in the form of the invocation, Oṁ Tat Sat.

Oṁ Tat Sat. Any person enriching or working with the space of addressing Oṁ Tat Sat will be with Existence, the Divine Consciousness.

These three words simply imply: 'I offer all to that Truth. I surrender everything to that Divine. Let that be the Truth.' This is the Mahā-vākya, the great Truth, handed down by the Master to Arjuna as the technique to ensure śraddha, authenticity in all activities of sacrifice, austerity and charity.

Any action, whether penance (tapas), charity (dāna) or sacrifice (yajña), has no meaning when the purpose is not to achieve the Ultimate, the Divine. The final aim in all the Vedas is to gain the experience of Kṛṣṇa or the Supreme Consciousness. The Guru is the only being who can enrich you with the space of completion, to make your life successful and fulfilled.

Let us all pray to Parabrahma Kṛṣṇa to give us the experience that leads to the Ultimate Consciousness, Nityānanda.

Let us pray to Him to give us all Śraddha, authenticity and experience of the Truth that He is teaching through the Gītā, to all of us, and let Him make us establish ourselves in Eternal Bliss, Nityānanda.

Drop Everything And Surrender

Do not worry. There is nothing to surrender except the 'I' and 'mine.' Krsna reveals the final secret to experience and become Him—'Drop everything you know as dharma and surrender onto Me. I promise you liberation, moksa.' ...

arjuna uvāca

sannyāsasya mahābāho tattvamicchāmi veditum I tyāgasya ca hṛṣīkeśa pṛthak keśiniṣūdana II 18.1

18.1 O mighty armed Kṛṣṇa, I wish to understand what is the essence, tattva of renunciation, tyāga and the renounced order of life, sannyāsa, and the difference between the two, O Hriśikeṣa, O Killer of the demon Keśī.'

śrībhagavānuvāca

kāmyānāṁ karmaṇāṁ nyāsaṁ sannyāsaṁ kavayo viduḥ I sarvakarmaphalatyāgaṁ prāhus tyāgaṁ vicakṣaṇāḥ II 18.2

18.2 Bhagavān Kṛṣṇa says, the renouncing of all selfish work based on desire, is what the learned ones call as sannyāsa, the renounced order of life. And renunciatig the attachment to fruit or result of one's actions is what the wise ones call as tyāga, renunciation.

tyājyaṁ doṣavadity eke karma prāhurmanīṣiṇaḥ I yajña-dāna-tapaḥ-karma na tyājyamiticāpare II 18.3

18.3 Some learned men say that all kinds of result-based ac- tivities are faulty and should be given up, but there are yet other sages who maintain that acts of enriching sacrifice [yajña], charity [dāna] and austerity [tapaḥ] should never be given up.

niścayaṁ śṛṇu me tatra tyāge bharatasattama I

tyāgo hi puruṣavyāghra trividhaḥ samprakīrtitaḥ II 18.4

18.4 Arjuna, best of Bhāratas, now listen from Me certainly about renunciation or tyāga; O tiger among men, renunciation or tyāga is declared to be of three kinds.

yajñadānatapaḥ karma na tyājyaṁ kāryameva tat I yajño dānaṁ tapaścaiva pāvanāni manīṣiṇām II 18.5

18.5 Acts of enriching sacrifice [tyāga], charity [dāna] and austerity [tapaḥ] are not to be given up; they should be performed. Indeed, even the Sages are purified by enriching sacrifice, charity and penance.

etānyapi tu karmāṇi saṅgaṁ tyaktvā phalāni ca I kartavyānīti me pārtha niścitaṁ matamuttamam II 18.6

18.6 O Pārtha (Arjuna), all these acts of responsibility must also be performed without any expectation of result. That is My final and ultimate opinion.

niyatasya tu sannyāsaḥ karmaṇo nopapadyate I mohāttasya parityāgas tāmasaḥ parikīrtitaḥ II 18.7

18.7 Prescribed duties should never be renounced. If one gives up his prescribed duties through the illusion of renunciation, this is said to be in the state of ignorance.

duḥkhamityeva yat karma kāyakleśabhayāttyajet I sa kṛtvā rājāsaṁ tyāgaṁ nai'va tyāgaphalaṁ labhet II 18.8

18.8 Anyone who gives up prescribed duties as troublesome, or out of fear, is said to be in the state of aggression, does not benefit from renunciation.

kāryam ity eva yat karma niyataṁ kriyate'rjuna I

saṅgaṁ tyaktvā phalaṁ caiva sa tyāgaḥ sāttviko mataḥ II 18.9

18.9 But he who performs what is prescribed, as a matter of duty, without expectation or attachment to the results, his renunciation is of the nature of satva, goodness, O Arjuna.

na dveṣtyakuśalaṁ karma kuśale nā'nuṣajjate I tyāgī sattvasamāviṣṭo medhāvī chinnasaṁśayaḥ II 18.10

18.10 Those who neither hate disagreeable work nor are attached to pleasant work are in a state of intelligence, goodness and renunciation, free of all doubts.

na hi dehabhṛtā śakyaṁ tyaktuṁ karmāṇyaśeṣataḥ I yastu karma-phala-tyāgī sa tyāgītyabhidhīyate II 18.11

18.11 Human beings cannot give up all activities. Therefore the one who has renounced the fruits of such activity is one who has truly renounced.

aniṣṭamiṣṭaṁ miśraṁ ca trividhaṁ karmaṇaḥ phalam I bhavatyatyāgināṁ pretya na tu sannyāsināṁ kvacit II 18.12

18.12 For one who is not renounced, the three kinds of fruits of action—desirable, undesirable and mixed—acrue after death, but not to one who has renounced.

pañcai'tāni mahābāho kāraṇāni nibodha me I sāṅkhye kṛtānte proktāni siddhaye sarvakarmaṇām II 18.13

adhiṣṭhānaṁ tathā kartā karaṇaṁ ca pṛthagvidham I vividhāśca pṛthakceṣṭā daivaṁ caivātra pañcamam II 18.14

18.13,14 Learn from Me Arjuna, the five causes that bring about the accomplishment of all action, as described in Sāṅkhya philosophy. These are: physical body that is the seat of action; the attributes of nature or guṇa, which is the doer; the eleven organs of perception and action by the life forces and finally the Divine.

śarīra-vāṅ-manobhir yat karma prārabhate naraḥ I nyāyyaṁ vā viparītaṁ vā pañcai 'te tasya hetavaḥ II 18.15

18.15 These five factors are responsible for whatever right or wrong actions a man performs by deed, word and thought.

tatraivam sati kartāram ātmānaṁ kevalaṁ tu yaḥ I paśyatyakṛtabuddhitvān na sa paśyati durmatiḥ II 18.16

18.16 Those who think they, their spirit, are the doers, are ignorant and do not see things as they are.

yasya nāhaṅkṛto bhāvo buddhir yasya na lipyate I hatvā 'pi sa imāl lokān na hanti na nibadhyate II 18.17

18.17 One who is egoless, whose intelligence is not of attachment, though he may kill, is not the slayer and is never bound by his actions.

jñānaṁ jñeyaṁ parijñātā trividhā karmacodanā I karaṇaṁ karma karteti trividhaḥ karmasaṁgrahaḥ II 18.18

18.18 Knowledge, object of the knowledge and the subject of the knowledge, the knower, are the three factors that stimulate action; the senses, the action and the performer comprise the three components of action.

jñānaṁ karma ca kartā ca tridhaiva guṇabhedataḥ I

procyate guṇa-sañkhyāne yathāvac chṛṇu tānyapi II 18.19

18.19 According to the science of guṇas, there are three types in knowledge, action, and performers of action. Listen as I describe them.

sarvabhūteṣu yenaikaṁ bhāvamavyayamīkṣate I

avibhaktaṁ vibhakteṣu taj jñānaṁ viddhi sāttvikam II 18.20

18.20 That knowledge by which one imperishable reality is seen in all Existence, undivided in the divided, is knowledge in the state of goodness.

pṛthaktvena tu yajjñānaṁ nānābhāvān pṛthagvidhān I vetti sarveṣu bhūteṣu taj jñānaṁ viddhi rājasam II 18.21

18.21 The knowledge by which one sees different realities of various types among all beings as separate from one another; such knowledge is in the mode of aggression.

yat tu kṛtsnavad ekasmin kārye saktaṁ ahaitukam I atattvārthavadalpaṁ ca tat tāmasamudāhṛtam II 18.22

18.22 The irrational, baseless, and worthless knowledge by which one clings to one single effect as if it is everything, such knowledge is in the mode of darkness of ignorance.

niyataṁ saṅgarahitam arāgadveṣataḥ kṛtam I

aphalaprepsunā karma yat tat sāttvikamucyate II 18.23

18.23 Obligatory duty performed without likes and dislikes and without selfish motives and attachment to the fruit, is in the mode of goodness.

yat tu kāmepsunā karma sāhaṁkāreṇa vā punaḥ I kriyate bahulāyāsaṁ tad rājasamudāhṛtam II 18.24

18.24 Action performed with ego, with selfish motives, and with too much effort, is in the mode of aggression.

anubandhaṁ kṣayaṁ hiṁsām anapekṣya ca pauruṣam I mohād ārabhyate karma yat tat tāmasamucyate II 18.25

18.25 Action that is undertaken because of delusion, disregarding consequences, loss, injury to others, as well as one's own ability, is in the mode of ignorance.

muktasaṅgo'nahaṁvādī dhṛtyutsāhasamanvitaḥ I siddhyasiddhyor nirvikāraḥ kartā sāttvika ucyate II 18.26

18.26 The performer who is free from attachment, non-egotistic, endowed with resolve and enthusiasm, and unperturbed in success or failure is called sātvika.

rāgī karmaphalaprepsur lubdho hiṁsātmako 'śuciḥ I harṣaśokānvitaḥ kartā rājasaḥ parikīrtitaḥ II 18.27

Mokṣa Sannyāsa Yogaḥ Ch 18 verses 361

18.27 The performer who is impassioned, who desires the fruits of work, who is greedy, violent, impure, and affected by joy and sorrow, is called aggressive.

ayuktaḥ prākṛtaḥ stabdhaḥ śaṭho naiṣkṛtiko 'lasaḥ I viṣādī dīrghasūtrī ca kartā tāmasa ucyate II 18.28

18.28 The performer who is undisciplined, vulgar, stubborn, wicked, malicious, lazy, depressed, and procrastinating is called ignorant or tamasic.

buddherbhedaṁ dhṛteś cai 'va guṇatastrividhaṁ śṛṇu I

procyamānamaśeṣeṇa pṛthaktvena dhanañjaya II 18.29

18.29 Now hear Me explain, fully and separately, the threefold division of intellect and resolve, based on modes of material Nature, O Dhanañjaya.

pravṛttiṁ ca nivṛttiṁ ca kāryakārye bhayābhaye I bandhaṁ mokṣaṁ ca yā vetti buddhiḥ sā pārtha sāttvikī II 18.30

18.30 O Arjuna, that intellect is in the mode of goodness which understands the path of work and the path of renunciation, right and wrong action, fear and fearlessness, bondage and liberation.

yayā dharmamadharmaṁ ca kāryaṁ cākāryam eva ca I ayathāvat prajānāti buddhiḥ sā pārtha rājasī II 18.31

18.31 That intellect is in the mode of passion that cannot dis-

tinguish between principles of right conduct and wrong doing, and right and wrong action, O Pārtha (Arjuna).

adharmaṁ dharmamiti yā manyate tamasā 'vṛtā I sarvārthānviparītāṁśca buddhiḥ sā pārtha tāmasī II 18.32

18.32 That intellect is in the mode of ignorance that accepts unrighteousness as righteousness and thinks everything to be that which it is not, O Pārtha.

dhṛtyā yayā dhārayate manaḥ-prāṇendriya-kriyāḥ I yogenāvyabhicāriṇyā dhṛtiḥ sā pārtha sāttvikī II 18.33

18.33 Consistent and continuous determination in controlling the mind, breath and senses for uniting with the Divine is goodness, Pārtha.

yayā tu dharma kāmārthān dhṛtyā dhārayate 'rjuna I

prasaṅgena phalākāṅkṣī dhṛtiḥ sā pārtha rājasī II 18.34

18.34 Craving for results of action while clinging to goals of proper conduct, pleasure and wealth is the state of passion, Arjuna.

yayā svapnaṁ bhayaṁ śokaṁ viṣādaṁ madameva ca I na vimuñcati durmedhā dhṛtiḥ sā pārtha tāmasī II 18.35

18.35 Ignorant resolve which cannot go beyond dreaming, fear, grief, despair and, delusion—such is in darkness, Pārtha.

sukhaṁ tvidānīṁ trividhaṁ śṛṇu me bharatarṣabha I abhyāsād ramate yatra duḥkhāntaṁ ca nigacchati II 18.36

yat tad agre viṣaṁ iva pariṇāme 'mṛtopamam I

tat sukhaṁ sāttvikaṁ proktaṁ ātma-buddhi-prasādajam II 18.37

18.36,37 And now hear from Me, O Arjuna, about three kinds of pleasure. The pleasure that one enjoys from spiritual practice results in cessation of all sorrows. The pleasure that appears as poison in the beginning, but is like nectar in the end, comes by the grace of Self-knowledge and is in the mode of goodness.

viṣayendriya-saṁyogadyat tad agre 'mṛtopamam I pariṇāme visam iva tat sukhaṁ rājasaṁ smṛtam II 18.38

18.38 Sensual pleasures that appear as nectar in the beginning, but become poison in the end, are in the mode of passion.

yadagre cānubandhe ca sukhaṁ mohanamātmanaḥ I nidrālasyapramādotthaṁ tat tāmasamudāhṛtam II 18.39

18.39 Pleasure that is delusion from beginning to end and born out of sleep, laziness and illusion is said to be of the nature of ignorance.

na tad asti pṛthivyāṁ vā divi deveṣu vā punaḥ I

sattvaṁ prakṛti-jair-muktaṁ yad ebhiḥ syāt tribhirguṇaiḥ II 18.40

18.40 No one, either here or among the celestials in the higher planetary systems, is free from these three states of material nature.

brāhmaṇa-kṣatriya-viśāṁ śūdrāṇāṁ ca parantapa I

karmāṇi pravibhaktāni svabhāva-prabhavair-guṇaiḥ II 18.41

18.41 Brāhmaṇas, kṣatriyas, vaiśyas and śūdras are divided in the work they do based on their nature, Parantapa (Arjuna).

śamo damastapaḥ śaucaṁ kṣāntirārjavameva ca I jñānaṁ vijñānam āstikyaṁ brahmakarma svabhāvajaṁ II 18.42

18.42 The nature of Brāhmaṇa is characterized by their calmness, discipline, austerity, tolerance, honesty, knowledge, wisdom and belief in God.

śauryaṁ tejo dhṛtir dākṣyaṁ yuddhe cāpyapalāyanam I dānamīśvarabhāvaś ca kṣātraṁ karma svabhāvajam II 18.43

18.43 Kṣatriya are characterized by their qualities of heroism, vigor, firmness, dexterity, steadfastness in battle, leadership and generosity.

kṛṣi gaurakṣya vāṇijyaṁ vaiśya-karma svabhāvajam I paricaryātmakaṁ karma śūdrasyā api śvabhāvajam II 18.44

18.44 Those who are good at cultivation, cattle rearing, and trade are known as Vaiśya. Those who are very good in service are classed as śūdra.

sve sve karmaṇy abhirataḥ saṁsiddhiṁ labhate naraḥ I svakarmanirataḥ siddhiṁ yathā vindati tacchṛṇu II 18.45

18.45 One can attain the highest perfection by devotion to one's natural work. Listen to Me how one attains perfection while engaged in one's natural work.

yataḥ pravṛttirbhūtānāṁ yena sarvamidaṁ tatam I svakarmaṇā tamabhyarcya siddhiṁ vindati mānavaḥ II 18.46

18.46 One attains perfection by worshipping the supreme Being from whom all beings originate and by whom all this universe is pervaded through performance of one's natural duty for Him.

śreyān svadharmo viguṇaḥ paradharmāt svanuṣṭhitāt I svabhāva-niyataṁ karma kurvannāpnoti kilbiṣam II 18.47

18.47 It is better to engage in one's rightful conduct [svadharma], even though one may not perform it to perfection, rather than to accept another's conduct and perform it perfectly. Responsibility prescribed according to one's nature, are never affected by sinful reactions.

sahajaṁ karma kaunteya sadoṣamapi na tyajet I sarvārambhā hi doṣeṇa dhūmenā gnirivā vṛtāḥ II 18.48

18.48 Every work has some defect, just as fire is covered by smoke. One should not give up the work that is born of his own nature, even if such work is full of fault, O Kaunteya (Arjuna).

asaktabuddhiḥ sarvatra jitātmā vigataspṛhaḥ I

naiṣkarmyasiddhiṁ paramāṁ sannyāsenādhigacchati II 18.49

18.49 One whose intelligence is always free from selfish attachment, who has controlled the mind and who is free from desires, by practicing renunciation [sannyāsa], attains the ultimate state of perfection of selfless work or actionlessness [naiṣkarma siddhi].

siddhiṁ prāpto yathā brahma tathāpnoti nibodha me I samāsenaiva kaunteya niṣṭhā jñānasya yā parā II 18.50

l18.50 Understand from Me, how one who has achieved this perfection, can attain the Supreme state of Truth, Brahman, by acting in the way I shall now summarize, Kaunteya.

buddhyā viśuddhayā yukto dhṛtyātmānaṁ niyamya ca I śabādīnviṣayāṁstyaktvā rāgadveṣau vyudasya ca II 18.51

viviktasevī laghvāśī yat-avāk-kāyamānasaḥ I dhyāna-yoga-paro nityaṁ vairāgyaṁ samupāśritaḥ II 18.52

ahaṁkāraṁ balaṁ darpaṁ kāmaṁ krodhaṁ parigraham I vimucya nirmamaḥ śānto brahmabhūyāya kalpate II 18.53

18.51,52,53 Endowed with purified intellect; subduing the mind with firm resolve; turning away from the objects of senses; giving up likes and dislikes; living in solitude; eating lightly; controlling the mind, speech, and organs of action; ever absorbed in meditation; taking refuge in detachment; and relinquishing egotism, violence, pride, lust, anger, and proprietorship, one becomes peaceful, free from the notion of "I" and "mine", and fit for attaining oneness with the Supreme Being.

brahmabhūtaḥ prasannātmā na śocati na kāṅkṣati I samaḥ sarveṣu bhūteṣu madbhaktiṁ labhate parāṁ II 18.54

18.54 Absorbed in the supreme Being, the serene one neither grieves nor desires. Becoming impartial to all beings, one obtains My highest devotional love.

bhaktyā mām abhijānāti yāvān yaścāsmi tattvataḥ I tato māṁ tattvato jñātvā viśate tad-anantaram II 18.55

18.55 By devotion one truly understands what and who I am in essence. Having known Me in essence, one immediately merges with Me.

sarvakarmāṇy api sadā kurvāṇo madvyapāśrayaḥ I mat-prasādād avāpnoti śāśvataṁ padamavyayam II 18.56

18.56 My devotee occupied in everyday life still reaches under My protection the imperishable ultimate abode through my mercy, through devotion to Me.

cetasā sarvakarmāṇi mayi sannyasya matparaḥ I

buddhiyogam upāśritya maccittaḥ satataṁ bhava II 18.57

18.57 While being engaged in activities just depend upon Me, and being fully conscious of Me, work always under My protection.

maccittaḥ sarvadurgāṇi matprasādāt tariṣyasi I atha cet tvam ahaṁkārān na śroṣyasi vinaṅkṣyasi II 18.58

18.58 When your mind becomes fixed on Me, you shall overcome all difficulties by My grace. But if you do not listen to Me due to ego, you shall perish.

yad ahaṁkāram āśritya na yotsya iti manyase I mithyaiṣa vyavasāyas te prakṛtis tvāṁ niyokṣyati II 18.59

18.59 If due to ego you think: 'I shall not fight,' your resolve is useless, and your own nature will compel you.

svabhāvajena kaunteya nibaddhaḥ svena karmaṇa I

kartuṁ necchasi yan mohāt kariṣyasyavaśo 'pi tat II 18.60

18.60 O Kaunteya, you are controlled by your own natural conditioning. Therefore, you shall do even against your will, what you do not wish to do out of delusion.

īśvaraḥ sarvabhūtānāṁ hṛddeśe 'rjuna tiṣṭhati I

bhrāmayan sarvabhūtāni yantrārūḍhāni māyayā II 18.61

18.61 The Supreme Lord resides in everyone's heart, O Arjuna, and is directing the activities of all living entities who are acting as machines under the illusion of the material world.

tameva śaraṇaṁ gaccha sarvabhāvena bhārata I

tatprasādātparāṁ śāntiṁ sthānaṁ prāpsyasi śāśvatam II 18.62

18.62 Surrender to Him completely with all your being. By His grace you will attain supreme peace and the eternal abode.

iti te jñānamākhyātaṁ guhyād guhyataraṁ mayā I vimṛśyai tadaśeṣeṇa yathecchasi tathā kuru II 18.63

18.63 I have explained the knowledge that is the secret of secrets. After fully reflecting on this, do as you wish.

sarva-guhyatamaṁ bhūyaḥ śṛṇu me paramaṁ vacaḥ I iṣṭo 'si me dṛḍhamiti tato vakṣyāmi te hitam II 18.64

18.64 Because you are My dear friend, I express this truth to you. This is the most confidential of all knowledge. Hear this from Me. It is for your benefit.

manmanā bhava madbhakto madyājī māṁ namaskuru I māmevaiṣyasi satyaṁ te pratijāne priyo 'si me II 18.65

18.65 Always think of Me and become My devotee. Worship Me and offer your homage unto Me. Thus you will certainly attain to Me. This I promise you because you are My very dear friend.

sarvadharmān parityajya mām ekaṁ śaraṇaṁ vraja I

ahaṁ tvāṁ sarvapāpebhyo mokṣayiṣyāmi mā śucaḥ II 18.66

18.66 Abandon all principles and concepts of right conduct and simply surrender unto Me. I shall deliver you from all sinful reaction. Have no worry.

idaṁ te nā 'tapaskāya nā 'bhaktāya kadācana I na cā 'śuśrūṣave vācyaṁ na ca māṁ yo 'bhyasūyati II 18.67

18.67 This knowledge should never be spoken by you to one who is devoid of austerity, who is without devotion, who does not desire to listen, or who speaks ill of Me.

ya idaṁ paramaṁ guhyaṁ mad-bhakteṣv abhidhāsyati I bhaktiṁ mayi parāṁ kṛtvā māmevaiṣyaty asaṁśayaḥ II 18.68 Mokṣa Sannyāsa Yogaḥ Ch 18 verses 371

18.68 One who communicates the supreme secret to the devotees performs the highest devotional service to Me, and at the end he will without doubt, come back to Me.

na ca tasmānmanuṣyeṣu kaścin me priya kṛttamaḥ I bhavitā na ca me tasmād anyaḥ priyataro bhuvi II 18.69

18.69 No other person shall do a more pleasing service to Me, and no one on the earth shall be more dear to Me.

adhyeṣyate ca ya imaṁ dharmyaṁ saṁvādamāvayoḥ I jñānayajñena tenāham iṣṭaḥ syāmiti me matiḥ II 18.70

18.70 I declare that One who studies this sacred dialogue worships Me by sacrifice of his intelligence.

śraddhāvānanasūyaś ca śṛṇuyādapi yo naraḥ I so 'pi muktaḥ śubhāṁl lokān prāpnuyāt puṇyakarmaṇām II 18.71

18.71 One who listens with faith and without envy becomes free from sinful reactions and attains to the planets where those of merit dwell.

kaccid etac chrutaṁ pārtha tvayaikāgreṇa cetasā I kaccid ajñāna-saṁmohaḥ pranaṣṭaste dhanañjaya II 18.72

18.72 O Pārtha, did you listen to this with single-minded attention? Has your delusion born of ignorance been completely destroyed, Dhanañjaya?

arjuna uvāca

naṣṭo mohaḥ smṛtirlabdhā tvat-prasādān mayā'cyuta I sthito 'smi gata-sandehaḥ kariṣye vacanaṁ tava II 18.73

18.73 Arjuna says: O dear Acyuta (infallible lord), my illusion is now gone. I have regained my memory by Your Grace, and I am now firm and free from doubt, and ready to act as per your instructions.

sañjaya uvāca

ityahaṁ vāsudevasya pārthasya ca mahātmanaḥ I saṁvādam imam aśrauṣam adbhutaṁ roma-harṣaṇam II 18.74

18.74 Sañjaya said: Thus have I heard the conversation of two great souls, Kṛṣṇa and Arjuna. And so wonderful is that message that my hair stands on end.

ì

vyasā-prasādāc chrutavān etad guhyam ahaṁ param I yogaṁ yogeśvarāt kṛṣnāt sākṣāt kathayataḥ svayam II 18.75

18.75 By the mercy of Vyāsa, I have heard these most confidential words directly from Kṛṣṇa, the Master of all mysticism, who was speaking personally to Arjuna.

rājan saṁsmṛtya-saṁsmṛtya saṁvādam imam adbhutam I keśavārjunayoḥ puṇyaṁ hṛṣyāmi ca muhur-muhuḥ II 18.76 18.76 O King, as I repeatedly recall this wondrous and holy dialogue between Keśava (Kṛṣṇa) and Arjuna, I take pleasure, being thrilled at every moment.

tacca saṁsmṛtya-saṁsmṛtya rūpam atyadbhutaṁ hareḥ I vismayo me mahān rājan hṛṣyāmi ca punaḥ-punaḥ II 18.77

18.77 O King, when I remember the wonderful form of Lord Kṛṣṇa, I am struck with even greater wonder, and I rejoice again and again.

ì

yatra yogeśvaraḥ kṛṣṇo yatra pārtho dhanurdharaḥ I tatra śrīrvijayo bhūtir dhruvā nītirmatirmama II 18.78

18.78 Wherever there is Yogeśvara Kṛṣṇa, the Master of all mystics, and wherever there is Pārtha, the supreme carrier of bow and arrow, there will certainly be opulence, victory, extraordinary power, and morality. That is my opinion.

iti śrīmadbhagavadgītāsūpaniṣatsu brahmavidyāyāṁ yogaśāstre śrī kṛṣṇārjunasaṁvāde mokṣasaṁnyāsa yogo nāma aṣṭādaśo 'dhyāyaḥ II

*'*In the Upaniṣad of Śrimad Bhagavad Gītā, the scripture of yoga dealing with Brahmavidyā Yogaśāstra, the science of Brahman, in the form of Śrī Kṛṣṇārjuna saṁvād, dialogue between Śrī Kṛṣṇa-Arjuna, this is eighteenth chapter named,

Mokṣa Sannyāsa Yogaḥ**,** 'The Yoga of Liberation by Renunciation.'

Drop everything and surrender. This is the esence of the final chapter of Bhagavad Gītā, and also the essence of the entire Bhagavad Gītā. And, throughout the ages, this has been the basis of the teachings of all the spiritual Masters.

Kṛṣṇa concludes Bhagavad Gītā with one subject: Drop everything and surrender. Beautifully He says: Drop everything, whatever you know as dharma, whatever you know as life, whatever you think you know, just drop it. Drop everything and surrender. Whatever you know is only your knowledge, it is just what you know. It is not what is.

Humans think. That is the problem. Our great Sages, Ṛṣis declare, 'Drop your mind and you will be complete. You will realize your true potential as a human.' Understand: Enlightenment is a gift. It makes no difference what effort we put in. What we receive is a pure gift.

Śrī Kṛṣṇa says, 'Drop everything and surrender—sarvadharmān parityajya mām ekaṁ śaraṇaṁ vraja.' Understand the word 'surrender, śaranaṁ'.

We only think we have something to surrender. The truth is that we have nothing to surrender. We simply need to open our eyes and see that everything that is, is Divine. It is Existence. Whatever we think is ours does not exist! The 'I' and 'mine' that we hold onto are mere lies. The moment we understand this, we surrender. The moment we surrender, we understand. When Kṛṣṇa tells us to drop everything and surrender, He asks us to open our eyes and see the foolishness of the drama we play with our possessions and expectations.

There is no 'I', there is no 'mine.' The person who is intelligent and willing to open his eyes and see the Reality, will wake up to the truth that there is no 'I' or 'mine'. Can whatever you think of as 'I,' either your body or mind, function without air? This basic energy, prāṇa, which goes in and comes out, does not belong to you. If prāṇa stops happening, what you think of as 'you' disappears.

Śrī Kṛṣṇa's message to enrich Arjuna and to all is—Be complete, drop

everything and surrender unto Him—mām ekaṁ śaraṇaṁ vraja (18.65). That is the only and final solution.

The Act And The Actor (18.1-6)

Arjuna speaks now after being silent for a long time. He will stop speaking soon. He has become a flower due to the cosmic vision that Kṛṣṇa showered on him.

Arjuna says, 'I wish to understand the purpose of renunciation, tyāga and of the monastic life of Sannyāsa. O Hriśikesa (Kṛṣṇa), please tell me the truth. (18.1)' Arjuna is confused about the act and the actor. What is important is the act. Anyone can be the actor.

Kṛṣṇa gives His ultimate opinion. Earlier He explains what others said about renunciation, as either giving up the activity itself or the results of the activity. Now He says that His opinion on renunciation is living without attachment, saṅgaṁ tyaktvā phalāni ca (18.6).

No other Master is as compassionate as Kṛṣṇa. It is Śrī Kṛṣṇa in the form of the Ultimate who originally created the scriptures and laws. He says that any process of renunciation should be considered in the context in which it is performed. Renunciation can be of three types: enriching sacrifice, charity and penance; yajña, dāna, tapaḥ. These purify even those who are already evolved and pure.

Kṛṣṇa says that any sacrifice done for the welfare or enrichment of humanity is not to be given up. As enriching sacrifices, yajñas are meant to achieve the supreme, performing charity, dāna is recommended to purify one's heart and put one on the path of spiritual progress.

'All these enriching activities should be performed, without attachment or expectation of results, as a matter of responsibility, and this is My final opinion,' says the Master.

Duty Without Delusion (18.7-18.12)

Kṛṣṇa says that nitya karma or obligatory responsibilities must be followed with discipline and consistency; they vary from person to person. Kṛṣṇa says that doing what needs to be done because that is our responsibility, without attachment to the action and without desire, is the ideal condition of satva.

The consciousness of 'I' and 'mine', in terms of the performance of the activity should be absent. The consciousness of 'feeling responsible in your being' should be present. Renunciation is in the true spirit of completion, satva or goodness, only when a person renounces the expectation of result.

Technology Of Surrender (18.13-18.28)

In these verses, Kṛṣṇa gives the exact technology of surrender.

There are three levels of surrender.

The first is intellectual surrender. This means you accept that the Master's intellect is sharper and higher than your intellect. This is intellectual surrender. Next is emotional surrender. This is trusting that the Master's guidance on the emotional plane is more intelligent than your emotions. The third is surrendering the senses, your cognition or the root of your cognition itself.

Surrendering the intellect is easy because it continuously tortures you for years. You want to get rid of it. So you surrender it. Next comes emotional surrender. This happens when you feel deeply connected to the Master after experiencing some meditation or understanding. You respect his emotions more than your own. The Master's emotions mean the way he wants you to live. The Master becomes the number one priority at the emotional level. Emotional surrender is when you feel totally connected at the emotional level.

Next is a deeper level of surrender, surrender of the senses. When intellectual and emotional surrender happen, you are ready to surrender your senses.

The Master stands for the idea that you are the infinite. He shows you various dimensions of your inner self that you have not explored. He stands for your multi-dimensional being. He shows that if it is possible for him, it is possible for you also. When you trust the Master more than your senses, you understand that the Master's words are the Truth and not your senses. When the Master says you are God, you suddenly realize the truth for yourself. When you move away from your senses, you listen to the Guru and experience the Truth that you are Divine.

In the inner world, the first and last tool you need is complete surrender. If Arjuna had trusted only his senses, he would have been at best a good warrior and king. Instead, he trusted Kṛṣṇa more than his senses and became enlightened. He experienced the truth of Kṛṣṇa.

Let me tell you this, surrender itself is Enlightenment. At that moment, you experience the Truth. In surrender, you have nothing to lose and everything to gain. Surrendering does not mean giving up everything. The moment you surrender, you disappear.

Now, Kṛṣṇa goes much deeper than these thee levels of surrender. He gives Arjuna a glimpse of the greatest surrender.

Kṛṣṇa already gave Arjuna the first experience during Viśvarūpa darśan, His Cosmic form. Even so, Arjuna was unable to establish himself in that experience due to fear. Now, Kṛṣṇa gives Arjuna the experience that will stay with him forever.

Meanings Of Life (18.29-18.35)

Here Kṛṣṇa refers to the approach known as defining the puruṣārtha or meanings of life.

Dharma, artha, kāma and mokṣa are the four puruṣārtha. These are the four-fold meanings of life. Life is a path without a destination. Life is completion. Completion gets you all the best things of life!

Puruṣārtha provides four meanings to life:

Dharma is the natural law of the Cosmos. It is an independent intelligence. The very DNA structure with which human consciousness is built, the natural law of human life, the dharma are these four principles. Constantly give life to the four dharmas of authenticity, integrity, responsibility and enriching.

Artha is the material things that we pick up on our path and journey, to sustain ourselves. Kāma is the pleasure of the senses we experience and enjoy on this journey. Mokṣa or liberation is the ultimate meaning to life. The meaning of human life is you experiencing completion, and working, radiating, showering others also with the same space of completion.

Here Kṛṣṇa gives the essence of how to lead our lives to make it meaningful with completion.

Delusion Of Senses (18.36-18.54)

Now Kṛṣṇa talks about how we respond as a result of root patterns based on the influence of guṇas (attributes).

Kṛṣṇa says that spiritual practice, that is the state of satva, is difficult in the beginning, and it is like poison; but, it becomes life-giving nectar in the end. Sensual pleasures born out of rajas, seem like nectar in the beginning but become poisonous. In the tamasic state, one is deluded as if in sleep, laziness and illusion. Every human is in one state or another. No one can escape the effect of guṇas, the attributes of Nature.

Sreyān svadharmo viguṇaḥ paradharmāt svanuṣṭhitāt (18.47)—says Śrī Kṛṣṇa. It is better to do one's assigned work imperfectly than do another's work perfectly. It is possible that one can perform elements of another's work well.

Work Always Under My Protection (18.54-18.58)

Kṛṣṇa explains how devotion is reached and how He protects the devotee. When one is in Kṛṣṇa consciousness, the devotee, even if he is engaged in worldly activities, is protected by the grace and compassion of Kṛṣṇa. Without any difficulty such a devotee reaches the ultimate reality.

The person who surrenders gets the best experience in both inner and outer worlds. We simply need to get out and He will get in. Just get out and let Him get in. When you surrender the instinct to survive and possess, Kṛṣṇa will protect you. His energy takes care. Kṛṣṇa says you will perish, if you follow your mind and senses instead of listening to Him.

Devotion and Knowledge are not Separate

Kṛṣṇa says that 'having known Me in essence–māṁ tattvato jñātvā, My devotee merges in Me, viśate tad-anantaram (18.55)' and refers to this as devotion. Bhakti (devotion) and jñāna (knowledge) are not separate. Where there is devotion, there is knowledge and where there is true knowledge, there is devotion.

Every word of Gītā, every word of Kṛṣṇa, is energy. The purpose of Gītā is to enrich you to complete with your root patterns and drop the ego! All you need to do is understand one verse of Gītā, one statement of Kṛṣṇa, in its entirety. That is the knowledge that you need to imbibe and experience. This is what the 'knowing, tattvato jñātvā' that Kṛṣṇa refers to. Once you 'know' this energy, you become Kṛṣṇa. You are not only devoted to Kṛṣṇa, you become Kṛṣṇa.

Root Patterns Will Drive You (18.59-18.61)

Kṛṣṇa delivers an ultimatum to Arjuna. 'Whether you like it or not, Arjuna,' He says, 'you will fight. You forget that your nature, your conditioning as a warrior will drive you. You are a puppet in the hands of Existence, prakṛtis tvāṁ niyokṣyati. You will fight.'

These are extraordinary words. Kṛṣṇa says we will be driven by our root patterns, saṁskāras. The Divine power drives the machine that is the kārmic cycle. There is no escape.

Kṛṣṇa, the greatest Master, Parama Guru, asks you to surrender to Him out of His deep compassion. What can you give Him that He does not have? Where else would you want to go since only He can grant everything you want? Don't lose hope. Kṛṣṇa is situated in everyone's heart. All you need is trust in Him.

Surrender To Him Completely (18.62)

Kṛṣṇa switches gears and starts giving Arjuna the experience. He starts radiating eternal consciousness. He is putting Arjuna into that consciousness, into the experience of enlightenment.

Just relax for a few minutes. Relax from all the thoughts and ideas. There is a possibility that you may experience what Arjuna experienced by the grace of Kṛṣṇa.

Throughout Bhagavad Gītā, Śrī Kṛṣṇa has been saying–surrender to Me. Now, suddenly, He changes that and says surrender unto Him (tam) as a third person. Kṛṣṇa says 'Surrender unto Him, tam eva śaranaṁ gaccha (18.62)', since He has expanded beyond the body and He cannot use the word 'Me'.

He now speaks as Parabrahma Kṛṣṇa, the universal Kṛṣṇa. So, He says surrender unto Him and not surrender unto Me. He is in an expanded state to put Arjuna into the experience. In order to give a disciple the experience, the Master must be in the same state, too. He has expanded into that Consciousness and is about to give energy darśan. He is ready to shower His energy on Arjuna.

Surrender To Me, I Will Liberate You (18.63-18.66)

What powerful words! Only the Divine can speak these words of absolute authority.

'Always think of Me, become My devotee, man-manā bhava mad-bhakto, worship Me and offer your homage unto Me. This is the way you will come to Me without fail. I promise this because you are My great bhakta (devotee) and very dear to Me, pratijāne priyo'si me (18.65).'

Now He comes to the ultimate teaching. This is the essence of all His teachings of Bhagavad Gītā. He wakes up Arjuna with this verse and puts him into Kṛṣṇa consciousness, the Eternal consciousness or Enlightenment.

Kṛṣṇa showers Himself on Arjuna, waking him up to the experience of the Whole.

sarvadharmān parityajya mām ekaṁ śaraṇaṁ vraja I ahaṁ tvāṁ sarvapāpebhyo mokṣayiṣyāmi mā śucaḥ II 18.66

He says, 'Give up everything, whatever you know as dharma, the rules and regulations of the outer life and of the inner life. Drop everything that you know and surrender unto Me. I shall liberate you from everything. Do not fear.' Kṛṣṇa gives him abhaya, complete protection.

He liberates Arjuna with these words. With this verse, Kṛṣṇa makes Arjuna drop everything and liberates him.

Now Kṛṣṇa enters into the actual permanent experience. We cannot call him 'Arjuna' anymore because he has become Kṛṣṇa. He has achieved Kṛṣṇa consciousness. Now only Kṛṣṇa exists. There is no name for it. It is only energy.

Forget dharma, the codes of conduct laid down by religions, and turn to Me. I shall be your savior, says Kṛṣṇa. With absolute authority, He declares: Drop all your dharma and come to Me with completion. This is your Enlightenment. Merging with Him, surrendering to Him takes you beyond all kārmic bondages.

If you understand this verse and act, you will be liberated. That is Kṛṣṇa's promise.

Now pray to Parabrahma Kṛṣṇa, the universal Kṛṣṇa, who showered enlightenment on Arjuna. He is always available to us, whenever we call Him. Close your eyes and pray intensely to Him to shower us with the same experience He showered on Arjuna. Relax in silence and listen to the words of Śrī Kṛṣṇa.

Without A Doubt, He Comes Back To Me (18.67-18.72)

These words are meant not merely for Arjuna, but for all of us. Kṛṣṇa says here that we should read, listen and understand this ultimate secret dialogue between Arjuna and Kṛṣṇa, between Nara and Nārāyaṇa. Nothing more needs to be read or listened to. Only one who is in deep devotion to Me should read this, bhaktiṁ mayi parāṁ kṛtvā (18.68). I have conveyed here that which is most beneficial, the secret of how to live and how to reach Me. One who understands this and drops his mind with his focus entirely upon Me, shall reach Me without a doubt, mām ev'aiṣyaty asaṁśayaḥ (18.68).

This is Kṛṣṇa's promise. He blesses the whole Universe with His grace and compassion. He showered His blessing on Arjuna and made him merge with Him. The same consciousness is being showered on the whole Universe.

He declares that whoever studies this sacred conversation will achieve His eternal consciousness. He blesses us with His grace and assures us that we can achieve Him through this jñāna yajña, sacrifice of intellect.

That is, by offering ourselves into that knowledge, by completely

purifying ourselves in that knowledge, we can achieve Him. We can disappear into Him. When we put anything into the fire, it disappears. Same way, when we immerse ourselves in the study of Gītā, we will disappear into Him. Only He remains, only He exists.

The whole experience of the Truth has descended on Arjuna. May the grace and compassion of Kṛṣṇa that was showered on Arjuna, be showered on us.

This is the last time Śrī Kṛṣṇa speaks in the Bhagavad Gītā. He asks, 'Arjuna, have you listened to Me with attention? Has your delusion disappeared? (18.72).'

Until the end He is the Guru. He is full of compassion. 'Have you understood?' He asks. 'Have your doubts disappeared?' This is the greatness of Masters. Nothing concerns them except the deliverance of their disciples. This is Śrī Kṛṣṇa's promise: Listen to Me, understand Me and come to Me; then you are a part of Me.

Kṛṣṇa Is Present (18.73-18.78)

In these last verses Arjuna and Sañjaya take over.

Arjuna bows down to the JagadGuru, Master of Cosmos, and says, 'All my doubts are gone and by Your grace, my memory is regained, O Acyuta; I understand. I shall obey whatever you say and I shall fight, sthito'smi gata-sandehaḥ kariṣye vacanaṁ tava (18.73). The rest is history. Under the guidance of Arjuna, the Kaurava army is annihilated.

Now Sañjaya comes back into the picture. Neither Kṛṣṇa nor Arjuna can speak. Arjuna has disappeared and Kṛṣṇa is in ecstasy. Arjuna has disappeared into the pure Consciousness of Parabrahma Kṛṣṇa.

Sañjaya is expressing his joy and bliss and says, 'muhurmuhuḥ, again and again, whenever I recall it, I am filled with ecstasy. I am showered with Divine grace.' Sañjaya says, 'By the mercy of Vyāsa, vyāsa prasāda, I heard these confidential talks directly from the Master of all mysticism, Yogeśvara Śrī Kṛṣṇa, yogaṁ yogeśvarāt kṛṣṇāt (18.75).'

He concludes with a beautiful auspicious blessing. Wherever the name of Kṛṣṇa, Divine energy of Kṛṣṇa is present and wherever Arjuna dwells, all the divine positive energies will shower there. (18.78).

Listen. Whenever we read, teach or listen to Bhagavad Gītā, Kṛṣṇa and Arjuna are present in their formless form. Make no mistake, they are here throughout these eighteen days. You are the fortunate listeners and readers of this mystic dialogue between the two great souls, the Master-disciple. You are blessed with wealth, health and success in whatever you undertake.

Go with this Kṛṣṇa consciousness and you will be in Nityānanda, eternal bliss.

Surrender—Most Secret, Ultimate, Final Technique

Through out Bhagavad Gītā, Kṛṣṇa gives Arjuna many methods to evolve from the ordinary level to the higher level of completion. Every chapter, every verse, is a technique or method to reach the Divine consciousness. After listening to so many techniques, Arjuna is totally confused. He asks the Master, 'Please tell me, what is the ultimate technique? Tell me the final way, the ultimate technique.'

Finally, Kṛṣṇa says very beautifully, 'This is the last technique, the ultimate technique: Dropping all the dharma, dropping all the confusions, surrendering at My feet. I will take care and give you liberation.'

This is the essence of the whole Bhagavad Gītā. This is a beautiful verse:

'Drop all techniques, all methods and all the roots.' Dharma means the way of living in the space of completion. 'Drop all roots, all methods and all ways of living. Drop everything. Surrender everything at My feet.'

sarvadharmān parityajya māmekaṁ śaraṇaṁ vraja (18.66)*—'*Don't carry even a bit; just complete and drop everything, surrender your whole being to Me.' ahaṁ tvām sarvapāpebhyo mokṣayiṣyāmi mā sucaḥ—'I will remove all darkness, all incompletions from your being. I will liberate you. I will complete you. Do not grieve.'

Listen. Surrender is nothing but a clear, conscious decision to be complete. It's the final word given by Kṛṣṇa. In every Master's life, the final teaching is surrender. You will conclude, 'Why can't the energy that can move my body, this sun, moon and Earth, move and complete my life?' Understand. Existence is intelligence. The Divine is intelligence.

Listen. Just decide consciously to be complete and surrender. Surrender everything at the feet of God who runs this world. Don't worry. Just decide to let this run your life.

After that, naturally, you will have a self-doubt, whether you have surrendered or not. Surrender your doubt also. Don't think, 'First I will change, and then I will surrender.' No. Surrender as you are, consciously, totally. Whatever 'mine' is in your hands, surrender completely. Your being will be flooded with a new life, a new energy and a new bliss.

So, may you surrender at the feet of the Divine. May you enter the space of completion. May you enter into the Divine energy. May you become eternal bliss, Nitya ānanda.

Here ends the ultimate teaching of Śrī Kṛṣṇa and here starts our Enlightened life!

Let us offer our gratitude to the great Masters. First, offer gratitude to the great Master Śrī Kṛṣṇa who showered these great truths upon the whole Universe. Let us give our gratitude to Him. Then come all the Masters who preserved these truths so we can experience these truths in our life. Let us give our gratitude to the entire Guru Paramparā, the lineage of Gurus.

Please close your eyes and remain in silence for a while.

I bless you all. Let you all radiate with completion. And, let you all radiate with integrity, authenticity, responsibility and enriching with Eternal bliss, Nitya ānanda. Thank you.

386 Essence Of Bhagavad Gita Decoded

A

Advaita: non-duality; the space of experiencing oneness, infinity with Cosmos, where everything is 'you' and 'you' are everything.

Abhyāsa yoga: practise of yoga of holding the mind in a state of union with divinity

Aṣṭāṇga Yoga: eight fold path to enlightenment prescribed by Patañjali, the founding father of yoga, in his Yoga Sūtra

Āgāmya karma: karma we accumulate in the present birth

Aham: me, the idea of 'me'.

Ahaṁkāra: Outer image, the identity or image you project to others and the world

Ahimsā: non-violence

Ājñā cakra: sixth energy center between the eyebrows. Means 'command' or 'will' in Saṃskṛit.

Ākāśa: space, sky; subtlest form of Cosmic energy.

Akṣaram: imperishable

Amṛtatva: immortality

Anitya: transient, temporary

Annadāna: enriching sharing of food

Anubhūti: inner experience

Anyakāra: Others' image, the image or expectation that others carry about you

Aparigraha: non-possessiveness

Āsana: physical posture

Āsurī sampat: demonic nature

Aśvatta: banyan tree

Ātma jñāna: Self realization

Ātma śakti: (or ātma siddhi) the power of living; ability to live and radiate the powers of thoughts, words and feeling; awakened by tattva of enriching.

Avyakta: unseen or unmanifest

Avatār: Incarnation, Supreme Divine; formless energy, Superconscious energy that manifests in human or living form

B

Bhagavān: lit. God who holds fortune, divinity; the blessed one; an incarnation, Supreme God or embodiment of Absolute Truth

Bhakti: devotion, sacred sentiments

Brahmān: refers to the Supreme Self, Consciousness

Brahmāṇḍa: cosmos, macrocosm (also see Pinḍāṇḍa)

Brahmavidyā: the science of the spiritual knowledge of Absolute Universal reality. Another name to define Bhagavad Gītā

Bhīṣma: (or Devavṛata) great grandfather of the Kaurava & Pāṇḍava; one of the greatest warriors on earth; son of Gaṇgā.

Bīja: seed; bīja-mantra refers to the single syllable mantras

Brahmavidyā: the science of the spiritual knowledge of the Absolute Universal reality; highest ideal of knowledge to be known in Sanatana dharma. Another name to define Bhagavad Gītā

Brāhmaṇa: individuals engaged in attaining the highest spiritual knowledge; community involved in learning, spreading knowledge

Brahmāṇḍa: cosmos, macrocosm (also see Pinḍāṇḍa)

C

Cakṣu: energy behind the power of sight; the divine eye or third eye Cidākāśa : the space in the surrounding (e.g. in a room). The other two being ghaṭākāśa and mahākāśa.

D

Daivī saṁpat: divine nature

Dāna: sharing or imparting. A sacred sacrifice to enrich others.

Darśan: vision; usually referred to seeing divinity

Devatas: Divine beings, gods

Dharma: righteousness, the eternal path of living in righteousness or Truth; the cosmic law

Dharmakṣetra: holy land of dharma, Kurukṣetra.

Dhanañjaya: the winner or conqueror of wealth; a name of Arjuna called by Kṛṣṇa in Mahābhārat.

Dhāraṇa: collection/concentration of mind (with retention of breath)

Dhyāna: meditation

Divya cakṣu: divine eye. Also called divya netra

Dṛṣṭi: sight, seeing with mental eye

Drupada: king of Pāñcāla, a great warrior, father of Draupadī

Droṇa : a great archer and teacher of both Kauravas and Pāṇḍavas

Dhṛtarāṣṭra: the blind king, who was administering kingdom of Hastināpur, father of the Kauravas. Gītā begins with his questions to his charioteer, Sañjaya; embodiment of self-doubt, blinding ignorance.

Duḥkha: pain, sorrow

Duryodhana: son of Dhṛtarāṣṭra; the Kaurava Prince King, main war opponent, who refused to give even a needle tip of land to his cousins, the Pānḍavas.

Dvaita: (lit. duality) school of thought that says the individual self is separate from existence

E

Energy darśan: the blessing or transmission of energy given by

enlightened Master or an Incarnation imparting the cosmic energy to the recipient.

G

Gaṅgā: the most celebrated, holiest river in India, life-enriching Mother for all Hindus.

Ghaṭākāśa: the space enclosed by our physical body

Ghee: clarified butter

Guṇa: three human behavioural characteristics or predispositions; satva, rajas and tamas.

Guru: Master; lit. one who leads from gu (darkness) to ru (light)

Guḍākeśā: one who has transcended sleep by conquering his incompletions; refers to a name of Arjuna, called in Gītā.

H

Hiraṇyagarbha: lit. 'the golden womb' where gold or space of completion exists. Upaniṣads calls it the source of creation of the manifested Cosmos.

Hṛṣīkeśa: controller of the senses; superconscious, refers to Lord Kṛṣṇa

I

Indra: god of all divine beings

Indraprastha: (lit: city of Indra) 'the land of creation.' The capital kindgom of Pāṇḍavas in Mahābhārat. Was a barron un-inhabited land, which Pānḍavas turned into a prosperous city by grace of Lord Indra and Kṛṣṇa; built by divine architect, Viśvakarma.

Īśvara: Lord of the Universe

Īśvaratva: space of leadership consciousness awakened by tattva of responsibility.

Intranalyze: (intra-analyze) analyzing for the sake of internalizing the Truth, and not for rejecting it. The term gifted by Paramahamsa Nithyananda.