Verses For Gita Chapter 18🔗

अर्जुन उवाच

arjuna uvaca

arjunah uvaca: Arjuna said; sannyasasya: monkhood; mahabaho: O mighty-armed one; tattvam: truth; icchami: I wish; veditum: to understand; tyagasya: of renunciation; ca: also; hrsikesa: O master of the senses; prthak: differently; kesinisudana: O killer of the Kesi demon.

18.1 Arjuna said, 'Krishna, killer of the demon Kesi, I wish to understand what the purpose of renunciation is and about monkhood, and the difference between the two.'

श्री भगवानुवाच

sri-bhagavan uvaca

sri-bhagavan uvaca: Sri Bhagavan said; kamyanam: with desire; karmanam: activities; nyasam: renunciation; sannyasam: renounced order of life; kavayah: the learned; viduh: know; sarva: of all; karma: activities; phala: of results; tyagam: renunciation; prahuh: call; tyagam: renunciation; vicaksanah: the experienced.

18.2 Krishna said, the wise say that the purpose of monkhood as giving up all selfish work based on desire, and renunciation as the freedom from all attachment to the results of one's actions.

tyajyam: must be given up; dosa-vat: like sins; iti: thus; eke: one group; karma: work; prahuh: said; manisinah: of great thinkers; yajna: sacrifice or service; dana: charity; tapah: penance or auterity; karma: work; na: never; tyajyam: is to be given up; iti: thus; ca: certainly; apare: others.

18.3 Some learned men say that all kinds of result-based activities are sins and should be given up, but there are yet other sages who maintain that acts of service, charity and austerity should never be given up.

niscayam: certainty; srnu: hear; me: from Me; tatra: there; tyage: in the matter of renunciation; bharata-sat-tama: O best of the Bharatas; tyagah: renunciation; hi: certainly; purusa- vyaghra: O tiger among human beings; tri-vidhah: three kinds; samprakirtitah: is declared.

18.4 Arjuna, here is what I say about renunciation. There are three kinds of renunciation explained.

yajna: sacrifice; dana: charity; tapah: penance; karma: activities; na: never; tyajyam: to be given up; karyam: must be done; eva: certainly; tat: that; yajnah: service; danam: charity; tapah: austerity; ca: also; eva: certainly; pavanani: purifying; manisinam: even of the great souls.

18.5 Acts of service, charity and austerity are not to be given up; they should be performed. Even the sages are purified by sacrifice, charity and penance.

etany api tu karmani sangam tyaktva phalani ca kartavyaniti me partha niscitam matam uttamam 18.6

etani: all this; api: certainly; tu: must; karmani: activities; sangam: association; tyaktva: renouncing; phalani: results; ca: also; kartavyani: as duty; iti: thus; me: My; partha: O son of Prtha; niscitam: definite; matam: opinion; uttamam: the best.

18.6 Arjuna, all these actions of duty must also be performed without any expectation of result. That is My considered opinion.

niyatasya: prescribed duties; tu: but; sannyasah: renunciation; karmanah: activities; na: never; upapadyate: is deserved; mohat: by illusion; tasya: of which; parityagah: renunciation; tamasah: in the mode of ignorance; parikirtitah: is declared.

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.

duhkham: unhappy; iti: thus; eva: certainly; yat: that which; karma: work; kaya: body; klesa: troublesome; bhayat: out of fear; tyajet: gives up; sah: that; krtva: after doing; rajasam: in the mode of aggression; tyagam: renunciation; na eva: certainly not; tyaga: renounced; phalam: results; labhet: gain.

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.

karyam ity eva yat karma niyatam kriyate 'rjuna sangam tyaktva phalam caiva sa tyagah sattviko matah 18.9

karyam: must be done; iti: thus; eva: thus; yat: that which; karma: work; niyatam: prescribed; kriyate: performed; arjuna: O Arjuna; sangam: association; tyaktva: giving up; phalam: result; ca: also; eva certainly; sah: that; tyagah: renunciation; sattvikah: in the mode of goodness; matah: in My opinion.

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 dvesty akusalam karma kusale nanusajjate tyagi sattva-samavis to medhavi chinna-samsayah 18.10

na: never; dvesti: hates; akusalam: inauspicious; karma: work; kusale: in the auspicious; na: nor; anusajjate: becomes attached; tyagi: the renouncer; sattva: goodness; samavistah: absorbed in; medhavi: intelligent; chinna: cut up; samsayah: all doubts

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

na: never; hi: certainly; deha-bhrta: of the embodied; sakyam: possible; tyaktum: to renounce; karmani: activities of; asesatah: altogether; yahtu: anyone who; karma: work; phala: results; tyagi: renouncer; sa tyagi: the renouncer; iti: thus; abhidhiyate: it is said.

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.

anistam: leading to hell; istam: leading to heaven; misram ca: or mixture; tri-vidham: three kinds; karmanah:

work; phalam: result; bhavati: becomes; atyaginam: of the renouncer; pretya: after death; na tu: but not; sannyasinam: of the renounced order; kvacit: at any time.

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

panca: five; etani: all these; maha-baho: O mighty-armed one; karanani: cause; nibodha: just understand; me: from Me; sankhye: in the sankhya philosophy; krta-ante: after performance; proktani: said; siddhaye: perfection; sarva: all; karmanam: actuated. adhisthanam: place; tatha: also; karta- - worker; karanam ca: and instruments; prthak-vidham: different kinds; vividhah ca: varieties; prthak: separately; cestah: endeavor; daivam: the Supreme; ca: also; eva: certainly; atra: here; pancamam: five.

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

sarira: body; vak: speech; manobhih: by the mind; yat: anything; karma: work; prarabhate: begins; narah: a person; nyayyam: right; va: or; viparitam: the opposite; va: or; panca: five; ete: all these; tasya: its; hetavah: causes.

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

tatra: there; evam: certainly; sati: being; kartaram: of the worker; atmanam: the self; kevalam: only; tu: but; yah: anyone; pasyati: sees; akrta-buddhitvat: due to unintelligence; na: never; sah: he; pasyati: sees; durmatih: foolish.

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

yasya nahankrto bhavo buddhir yasya na lipyate hatvapi sa imal lokan na hanti na nibadhyate 18.17

yasya: of one who; na: never; ahankrtah: ego; bhavah: nature; buddhih: intelligence; yasya: one who; na: never; lipyate: is attached; hatva api: even killing; sah: he; iman: this; lokan: world; na: never; hanti: kills; na: never; nibadhyate: becomes entangled.

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.

jnanam: knowledge; jneyam: objective; parijnata: the knower; tri-vidha: three kinds; karma: work; codana: impetus; karanam: the senses; karma: work; karta: the doer; iti: thus; tri-vidhah: three kinds; karma: work; sangrahah: accumulation.

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.

jnanam: knowledge; karma: work; ca: also; karta: worker; ca: also; tridha: three kinds; eva: certainly; guna-bhedatah: in terms of different modes of material nature; procyate: is said; guna-sankhyane: in terms of different modes; yatha-vat: as they act; srnu: hear; tani: all of them; api: also.

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

sarva-bhutesu yenaikam bhavam avyayam iksate avibhaktam vibhaktesu taj jnanam viddhi sattvikam 18.20

sarva-bhutesu: in all living entities; yena: by whom; ekam: one; bhavam: situation; avyayam: imperishable; iksate: does see; avibhaktam: undivided; vibhaktesu: in the numberless divided; tat: that; jnanam: knowledge; viddhi: know; sattvikam: in the mode of goodness.

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.

prthaktvena tu yaj jnanam nana-bhavan prthag-vidhan vetti sarvesu bhutesu taj jnanam viddhi rajas am 18.21

prthaktvena: because of division; tu: but; yat jnanam: which knowledge; nana-bhavan: various situations; prthak- vidhan: differently; vetti: one who knows; sarvesu: in all; bhutesu: living entities; tat jnanam: that knowledge; viddhi: must be known; rajasam: in terms of aggression.

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 krtsna-vad ekasmin karye saktam ahaitukam atattvartha-vad alpam ca tat tamasam udahrtam 18.22

yat: that which; tu: but; krtsna-vat: all in all; ekasmin: in one; karye: work; saktam: attached; ahaitukam: without cause; atattva-arthavat: without reality; alpam: very meager; ca: and; tat: that; tamasam: in the mode of darkness; udahrtam: is spoken.

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

niyatam sanga-rahitam araga-dvesatah krtam aphala-prepsuna karma yat tat sattvikam ucyate 18.23

niyatam: regulative; sanga-rahitam: without attachment; araga-dvesatah: without love or hatred; krtam: done; aphala- prepsuna: without fruitive result; karma: acts; yat: which; tat: that; sattvikam: in the mode of goodness; ucyate: is called.

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 kamepsuna karma sahankarena va punah kriyate bahulayasam tad rajasam udahrtam 18.24

yat: that which; tu: but; kama-ipsuna: with fruitive result; karma: work; sa-ahankarena: with ego; va: or; punah: again; kriyate: performed; bahula-ayasam: with great labor; tat: that; rajasam: in the mode of passion; udahrtam: is said to be.

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

anubandham ksayam himsam anapeksya ca paurusam mohad arabhyate karma yat tat tamasam ucyate 18.25

anubandham: future bondage; ksayam: destruction; himsam: violence; anapeksya: without consideration of

consequences; ca: also; paurusam: distressing to others; mohat: by illusion; arabhyate: begun; karma: work; yat: which; tat: that; tamasam: in the mode of ignorance; ucyate: is said to be.

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.

mukta-sangah: liberated from all material association; anaham-vadi: without false ego; dhrti-utsaha: with great enthusiasm; samanvitah: qualified in that way; siddhi: perfection; asiddhyoh: failure; nirvikarah: without change; karta: worker; sattvikah: in the mode of goodness; ucyate: is said to be.

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

ragi: very much attached; karma-phala: to the fruit of the work; prepsuh: desiring; lubdhah: greedy; himsa-atmakah: and always envious; asucih: unclean; harsa-soka-anvitah: complicated, with joy and sorrow; karta: such a worker; rajasah: in the mode of passion; parikirtitah: is declared.

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.

ayuktah: without reference to scriptural injunctions; prakrtah: materialistic; stabdhah: obstinate; sathah: deceitful; naiskrtikah: expert in insulting others; alasah: lazy; visadi: morose; dirgha-sutri procrastinating; ca: also; karta: worker; tamasah: in the mode of ignorance; ucyate: is said to be.

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

buddheh: of intelligence; bhedam: differences; dhrteh: of steadiness; ca: also; eva: certainly; gunatah: by the modes of material nature; tri-vidham: the three kinds of; srnu: just hear; procyamanam: as described by Me; asesena: in detail; prthaktvena: differently; dhananjaya: O winner of wealth.

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

pravrttim: the path of work; ca: also; nivrttim: the path of renunciation; ca: and; karya: work that is to be done; akarye: prohibited action; bhaya: fearful; abhaye: fearlessness; bandham: obligation; moksam ca: and liberation; ya: that which; vetti: knows; buddhih: understanding; sa: that; partha: O son of Prtha; sattviki: in the mode of goodness.

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.

yaya dharmam adharmam ca karyam cakaryam eva ca ayathavat prajanati buddhih sa partha rajasi 18.31

yaya: by which; dharmam: right conduct; adharmam: what is not right conduct ca: and; karyam: work; ca: also; akaryam: what ought not to be done; eva: certainly; ca: also; ayatha-vat: not perfectly; prajanati: knows; buddhih: intelligence; sa: that; partha: O son of Prtha; rajasi: in the mode of passion.

18.31 That intellect is in the mode of passion that cannot distinguish between principles of right conduct and wrong doing, and right and wrong action, O Arjuna.

adharmam: what is not right conduct ; dharmam: right conduct; iti: thus; ya: which; manyate: thinks; tamasa: by ignorance; avrta: covered; sarva-arthan: all things; viparitan: the wrong direction; ca: also; buddhih: intelligence; sa: that; partha: O son of Prtha; tamasi: the mode of ignorance.

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 Arjuna.

dhrtya: determination; yaya: by which; dharayate: continued; manah: mind; prana: life energy; indriya: senses; kriyah: activities; yogena: uniting with God; avyabhicarinya: without any break; dhrtih: such determination; sa: that; partha: O son of Prtha; sattviki: in the mode of goodness.

18.33 Consistant and continuous determination in controlling mind, breath and senses to for uniting with the Divine is goodness, Arjuna

yaya tu dharma-kamarthan dhrtya dharayate 'rjuna prasangena phalakanksi dhrtih sa partha rajasi 18.34

yaya: by which; tu: but; dharma-kama-arthan: for the three goals in life, right conduct, sense pleasure and wealth; dhrtya: by determination; dharayate: continuously; arjuna: O Arjuna; prasangena: for that; phala-akanksi: desiring fruitive results; dhrtih: determination; sa: that; partha: O son of Prtha; rajasi: in the mode of passion.

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

yaya svapnam bhayam sokam visadam madam eva ca na vimuncati durmedha dhrtih sa partha tamasi 18.35

yaya: by which; svapnam: dream; bhayam: fearfulness; sokam: lamentation; visadam: moroseness; madam: delusion; eva: certainly; ca: also; na: never; vimuncati: is liberated; durmedha: unintelligent; dhrtih: determination; sa: that; partha: O son of Prtha; tamasi: in the mode of ignorance.

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

sukham tv idanim tri-vidham srnu me bharatarsabha abhyasad ramate yatra duhkhantam ca nigacchati 18.36

yat tad agre visam iva pariname ‘mrtopamam tat sukham sattvikam proktam atma-buddhi-prasada-jam 18.37

sukham: happiness; tu: but; idanim: now; tri-vidham: three kinds; srnu: hear; me: from Me; bharata-rsabha: O best amongst the Bharatas; abhyasat: by practice; ramate: enjoyer; yatra: where; duhkha: distress; antam: end; ca: also; nigacchati: gains. yat: that which; tat: that; agre: in the beginning; visam iva: like poison; pariname: at the end; amrta: nectar; upamam: compared to; tat: that; sukham: happiness; sattvikam: in the mode of goodness; proktam: is said; atma: self; buddhi: intelligence; prasada-jam: satisfactory.

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.

visayendriya-samyogad yat tad agre ‘mrtopamam pariname visam iva tat sukham rajasam smrtam 18.38

visaya: objects of the senses; indriya: senses; samyogat: combination; yat: which; tat: that; agre: in the beginning; amrta-upamam: just like nectar; pariname: at the end; visam iva: like poison; tat: that; sukham: happiness; rajasam: in the mode of passion; smrtam: is considered.

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

yad agre canubandhe ca sukham mohanam atmanah nidralasya-pramadottham tat tamasam udahrtam 18.39

yat: that which; agre: in the beginning; ca: also; anubandhe: by binding; ca: also; sukham: happiness; mohanam: illusion; atmanah: of the self; nidra: sleeping; alasya: laziness; pramada: illusion; uttham -produced of; tat: that; tamasam: in the mode of ignorance; udahrtam: is said to be.

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: not; tat: that; asti: there is; prthivyam: within the universe; va: or; divi: in the higher planetary system; devesu: amongst the demigods; va: or; punah: again; sattvam: existence; prakrti-jaih: under the influence of material nature; muktam: liberated; yat: that; ebhih: by this; syat: so becomes; tribhih: by three; gunaih: modes of material nature.

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

brahmana: the brahmanas; ksatriya: the ksatriyas; visam: the vaisyas; sudranam: the sudras; ca: and; parantapa: O subduer of the enemies; karmani: activities; pravibhaktani: are divided; svabhava: own nature; prabhavaih: born of; gunaih: by the modes of material nature.

18.41 Brahmanas, ksatriyas, vaisyas and sudras are divided in the work they do based on their nature, Arjuna.

samah: peacefulness; damah: self-control; tapah: austerity; saucam: purity; ksantih: tolerance; arjavam: honesty; eva: certainly; ca: and; jnanam: knowledge; vijnanam: wisdom; astikyam: belief in God; brahma: of a brahmana; karma: duty; svabhava-jam: born of his own nature.

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

sauryam: heroism; tejah: power; dhrtih: determination; daksyam: resourcefulness; yuddhe: in battle; ca: and; api: also; apalayanam: not fleeing; danam: generosity; isvara: leadership; bhavah: nature; ca: and; ksatram: ksatriya; karma: duty; svabhava-jam: born of his own nature.

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

krsi: plowing; go: cows; raksya: protection; vanijyam: trade; vaisya: vaisya; karma: duty; svabhava-jam: born of his

own nature; paricarya: service; atmakam: nature; karma: duty; sudrasya: of the sudra; api: also; svabhava-jam: born of his own nature.

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

sve sve karmany abhiratah samsiddhim labhate narah sva-karma-niratah siddhim yatha vindati tac chrnu 18.45

sve: own; sve: own; karmani: in work; abhiratah: following; samsiddhim: perfection; labhate: achieves; narah: a man; sva-karma: by his own duty; niratah: engaged; siddhim: perfection; yatha: as; vindati: attains; tat: that; srnu: listen.

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.

yatah: from whom; pravrttih: the emanation; bhutanam: of all living entities; yena: by whom; sarvam: all; idam: this; tatam: is pervaded; sva-karmana: in his own duties; tam: Him; abhyarcya: by worshiping; siddhim: perfection; vindati: achieves; manavah: a man.

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.

sreyan: better; sva-dharmah: one's own rightful conduct; vigunah: imperfectly performed; para-dharmat: another's conduct; su-anusthitat: perfectly done; svabhava-niyatam: prescribed duties according to one's nature; karma: work; kurvan: performing; na: never; apnoti: achieve; kilbisam: sinful reactions.

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

saha-jam karma kaunteya sa-dosam api na tyajet sarvarambha hi dosena dhumenagnir ivavrtah 18.48

saha-jam: born simultaneously; karma: work; kaunteya: O son of Kunti; sa-dosam: with fault; api: although; na: never; tyajet: to be given up; sarva-arambhah: any venture; hi: certainly; dosena: with fault; dhumena: with smoke; agnih: fire; iva: as; avrtah: covered.

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, Arjuna.

asakta-buddhih sarvatra jitatma vigata-sprhah naiskarmya-siddhim paramam sannyasenadhigacchati 18.49 asakta-buddhih: unattached intelligence; sarvatra: everywhere; jitaatma: control of the mind; vigata-sprhah: without material desires; naiskarmya-siddhim: perfection of non-reaction; paramam: supreme; sannyasena: by the renounced order of life; adhigacchati: attains.

18.49 One whose mind is always free from selfish attachment, who has controlled the mind and who is free from desires, he, by renunciation, attains perfection of freedom from selfish attachment to the fruits of work.

siddhim prapto yatha brahma tathapnoti nibodha me samasenaiva kaunteya nistha jnanasya ya para 18.50

siddhim: perfection; praptah: achieving; yatha: as; brahma: the Supreme; tatha: so; apnoti: achieves; nibodha: try to understand; me: from Me; samasena: summarily; eva: certainly; kaunteya: O son of Kunti; nistha: stage; jnanasya: of knowledge; ya: which; para: transcendental.

18.50 Understand from Me how one can achieve the state of Truth, Brahman, by acting in the way I shall now summarize, Arjuna.

buddhya: by the intelligence; visuddhaya: fully purified; yuktah: such engagement; dhrtya: determination; atmanam: self; niyamya: regulated; ca: also; sabda-adin: the sense objects, such as sound, etc.; visayan: sense objects; tyaktva: giving up; raga: attachment; dvesau: hatred; vyudasya: having laid aside; ca: also; vivikta-sevi: living in a secluded place; laghu-asi: eating a small quantity; yata-vak: control of speech; kaya: body; manasah: control of the mind; dhyana- yoga-parah: always absorbed in trance; nityam: twenty-four hours a day; vairagyam: detachment; samupasritah: taken shelter of; ahankaram: false ego; balam: false strength; darpam: false pride; kamam: lust; krodham: anger; parigraham: acceptance of material things; vimucya: being delivered; nirmamah: without proprietorship; santah: peaceful; brahmabhuyaya: to become self-realized; kalpate: is understood.

18.51,52,53 Endowed with purified intellect; subduing the mind with firm resolve; turning away from objects of the 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

brahma-bhutah: being one with the Absolute; prasanna- atma: fully joyful; na: never; socati: laments; na: never; kanksati: desires; samah: equally disposed; sarvesu: all; bhutesu: living entities; matbhaktim: My devotion; labhate: gains; param: transcendental.

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.

bhaktya: by pure devotional service; mam: Me; abhijanati: one can know; yavan: as much as; yah ca asmi: as I am; tattvatah: in truth; tatah: thereafter; mam: Me; tattvatah: by truth; jnatva: knowing; visate: enters; tat-anantaram: thereafter.

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

sarva: all; karmani: activities; api: although; sada: always; kurvanah: performing; mat: under My; vyapasrayah: protection; mat: My; prasadat: mercy; avapnoti: achieves; sasvatam: eternal; padam: abode; avyayam: imperishable.

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

cetasa sarva-karmani mayi sannyasya mat-parah buddhi-yogam upasritya mac-cittah satatam bhava 18.57

cetasa: by intelligence; sarva-karmani: all kinds of activities; mayi: unto Me; sannyasya: giving up; mat-parah: My protection; buddhi-yogam: devotional activities; upasritya: taking shelter of; mat-cittah: consciousness; satatam: always; bhava: just become.

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

mat: My; cittah: consciousness; sarva: all; durgani: impediments; mat: My; prasadat: My mercy; tarisyasi: you will overcome; atha: therefore; cet: if; tvam: you; ahankarat: by false ego; na: not; srosyasi: do not hear; vinanksyasi: then lose yourself.

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.

yat: therefore; ahankaram: false ego; asritya: taking shelter; na: not; yotsye: shall fight; iti: thus; manyase: think; mithya esah: this is all false; vyavasayah te: your determination; prakrtih: material nature; tvam: you; niyoksyati: will engage you.

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

svabhava-jena: by one’s own nature; kaunteya: O son of Kunti; nibaddhah: conditioned; svena: by one’s own; karmana: activities; kartum: to do; na: not; icchasi: like; yat: that; mohat: by illusion; karisyasi: you will act; avasah: imperceptibly; api: even; tat: that.

18.60 O Arjuna, 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.

isvarah: the Supreme Lord; sarva-bhutanam: of all living entities; hrtdese: in the location of the heart; arjuna: O Arjuna; tisthati: resides; bhramayan: causing to travel; sarva- bhutani: all living entities; yantra: machine; arudhani: being so placed; mayaya: under the illusion

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.

tam eva saranam gaccha sarva-bhaavena bhaarata tat-prasaadat paraam santim sthaanam praapsyasi saasvatam 18.62

tam: unto Him; eva: certainly; saranam: surrender; gaccha: go; sarvabhavena: in all respects; bharata: O son of Bharata; tat-prasadat: by His grace; param: Supreme; santim: in peace; sthanam: abode; prapsyasi: you will get; sasvatam: eternal.

18.62 Surrender to Him completely. By His grace you will attain Supreme peace and the eternal abode.

iti te jnanam akhyatam guhyad guhyataram maya vimrsyaitad asesena yathecchasi tatha kuru 18.63 iti: thus; te: unto you; jnanam: knowledge; akhyatam: described; guhyat: confidential; guhya-taram: still more confidential; maya: by Me; vimrsya: by deliberation; etat: that; asesena: fully; yatha: as you; icchasi: you like; tatha: that; kuru: perform.

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

sarva-guhya-tamam: the most confidential of all; bhuyah: again; srnu: just hear; me: from Me; paramam: the supreme; vacah: instruction; istah asi: you are very dear to Me; me: of Me; drdham: very; iti: thus; tatah: therefore; vaksyami: I am speaking; te: for your; hitam: benefit.

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.

man-manah: thinking of Me; bhava: just become; mat- bhaktah: My devotee; mat-yaji: My worshiper; mam: unto Me; namaskuru: offer your obeisances; mam: unto Me; eva: certainly; esyasi: come; satyam: truly; te: to you; pratijane: I promise; priyah: dear; asi: you are; me: Mine.

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.

sarva-dharman: all principles of right conduct; parityajya: abandoning; mam: unto Me; ekam: only; saranam: surrender; vraja: go; aham: I; tvam: you; sarva: all; papebhyah: from sinful reactions; moksayisyami: deliver; ma: not; sucah: worry.

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.

idam: this; te: you; na: never; atapaskaya: one who is not austere; na: never; abhaktaya: one who is not a devotee; kadacana: at any time; na: never; ca: also; asusrūsave: one who is not engaged in devotional service; vacyam: to be spoken; na: never; ca: also; mam: unto Me; yah: anyone; abhyasuyati: envious.

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.

yah: anyone; idam: this; paramam: most; guhyam: confidential; mat: Mine; bhaktesu: amongst devotees of; abhidhasyati: explains; bhaktim: devotional service; mayi: unto Me; param: transcendental; krtva: having

done; mam: unto Me; eva: certainly; esyati: comes; asamsayah: without doubt.

18.68 One who communicates the Supreme Secret to the devotees performes the highest devotional service to Me, and at the end he will without doubt, come back to Me.

na: never; ca: and; tasmat: therefore; manusyesu: among mankind; kascit: anyone; me: My; priya-krt-tamah: more dear; bhavita: will become; na: nor; ca: and; me: My; tasmat: than him; anyah: other; priya-tarah: dearer; bhuvi: in this world.

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.

adhyesyate: will study; ca: also; yah: he; imam: this; dharmyam: sacred; samvadam: conversation; avayoh: of ours; jnana: knowledge; yajnena: by sacrifice; tena: by him; aham: I; istah: worshiped; syam: shall be; iti: thus; me: My; matih: opinion.

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

sraddha-van: faithful; anasuyah ca: and not envious; srnuyat: does hear; api: certainly; yah: who; narah: a man; sah: he; api: also; muktah: being liberated; subhan: auspicious; lokan: planets; prapnuyat attains; punya-karmanam: of those with merit.

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 chrutam partha tvayaikagrena cetasa kaccid ajnana-sammohah pranastas te dhananjaya 18.72

kacchit: whether; etat: this; srutam: heard; partha: O son of Prtha; tvaya: by you; eka-agrena: with full attention; cetasa: by the mind; kaccit: whether; ajnana: ignorant; sammohah: illusion; pranastah: dispelled; te: of you; dhananjaya: O conqueror of wealth (Arjuna).

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

अर्जुन उवाच

Arjuna uvaca

nasto mohah smrtir labdha tvat-prasadan mayacyuta sthito 'smi gata-sandehah karisye vacanam tava 18.73

arjunah uvaca: Arjuna said; nastah: dispelled; mohah: illusion; smrtih memory; labdha: regained; tvat-prasadat: by

Your mercy; maya: by me; acyuta: O infallible Krishna; sthitah: situated; asmi: I am; gata: removed; sandehah: all doubts; karisye: I shall execute; vacanam: order; tava: Your.

18.73 Arjuna said: O Lord, my illusion is now gone. I have regained my memory by Your mercy, and I am now firm and free from doubt and ready to obey you

सञ्जय उवाच

Sanjaya uvaca

ity aham vasudevasya parthasya ca mahatmanah samvadam imam asrausam adbhutam roma-harsanam 18.74

sanjayah uvaca: Sanjaya said; iti: thus; aham: I; vasudevasya: of Krishna; parthasya: of Arjuna; ca: also; maha- atmanah: two great souls; samvadam: discussing; imam: this; asrausam: heard; adbhutam: wonder; roma-harsanam: hair standing on end.

18.74 Sanjaya said: Thus have I heard the conversation of two great souls,

Krishna and Arjuna. And so wonderful is that message that my hair stands on end.

vyasa-prasadac chrutavan etad guhyam aham param yogam yogesvarat Krishnat saksat kathayatah svayam 18.75

vyasa-prasadat: by the mercy of Vyasadeva; srutavan: heard; etat: this; guhyam: confidential; aham: I; param: the supreme; yogam: mysticism; yoga-isvarat: from the master of all mysticism; Krishnat: from Krishna; saksat: directly; kathayatah: speaking; svayam: personally.

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

rajan samsmrtya samsmrtya samvadam imam adbhutam kesavarjunayoh punyam hrsyami ca muhur muhuh 18.76 rajan: O King; samsmrtya: remembering; samsmrtya: remembering; samvadam: message; imam: this; adbhutam: wonderful; kesava: Lord Krishna; arjunayoh: and Arjuna; punyam: pious; hrsyami: taking pleasure; ca: also; muhuh muhuh: always, repeatedly.

18.76 O King, as I repeatedly recall this wondrous and holy dialogue between Krishna and Arjuna, I take pleasure, being thrilled every moment.

tac ca samsmrtya samsmrtya rupam aty-adbhutam hareh vismayo me mahan rajan hrsyami ca punah punah 18.77

tat: that; ca: also; samsmrtya: remembering; samsmrtya: remembering; rupam: form; ati: great; adbhutam: wonderful; hareh: of Lord Krishna; vismayah: wonder; me: my; mahan: great; rajan: O King; hrsyami: enjoying; ca: also; punah punah: repeatedly.

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

yatra yogesvarah krsno yatra partho dhanur-dharah tatra srir vijayo bhutir dhruva nitir matir mama 18.78 yatra: where; yoga-isvarah: the master of mysticism; Krishnah: Lord Krishna; yatra: where; parthah: the son of Prtha; dhanuh-dharah: the carrier of the bow and arrow; tatra: there; srih: opulence; vijayah: victory; bhutih: exceptional power; dhruva: certain; nitih: morality; matih mama: is my opinion.

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

commentary by

Drop everything and surrender. Not only is this the gist of the final chapter of the Bhagavad Gita, but it is also the essence of the entire Gita. In addition, throughout the ages it has been the basis of all spiritual teachings and spiritual Masters. 'Drop your mind and you will be aware. You will realize your true potential as a human.'

Krishna concludes the Gita with one subject: Liberation Through Renunciation.

Even knowledge about God creates bondage when it is intellectually based because we will only know about God. We will not know God. Knowing about God is not the same as knowing God. When we completely surrender everything, we will not even have the idea that we know God. We will simply merge with Him.

Lord Krishna gives Arjuna the master key to experience enlightenment. Nithyananda beautifully explains what surrender is and what it isn't!

Special additions to this chapter include step-by-step instructions for Guru Puja and Nithya Dhyaan, the complete meditation cognized by Nithyananda for individual and global transformation.

® Ebook ISBN: 979-8-88572-074-8 Published by Life Bliss Foundation