अथ अष्टादशोऽध्यायः
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मोक्षसंन्यासयोगः
Mokṣa Sannyāsa Yogaḥ
अर्जुन उवाच
सन्न्यासस्य महाबाहो तत्त्वमिच्छामि वेदितुम्।
त्यागस्य च हृषीकेश पृथक्केशििनिषूदन॥ १
arjuna uvāca
sannyāsasya mahābāho tattvamicchāmi veditum |
tyāgasya ca hṛṣīkeśa pṛthak keśiniṣūdana || 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.’
श्री भगवानुवाच
काम्यानां कर्मणां न्यासं सन्न्यासं कवयो विदुः।
सर्वकर्मफलत्यागं प्राहुस्त्यागं विचक्षणाः॥ २
śrībhagavānuvāca
kāmyānāṁ karmaṇāṁ nyāsaṁ sannyāsaṁ kavayo viduḥ |
sarvakarmaphalatyāgaṁ prāhus tyāgaṁ vicakṣaṇāḥ || 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.
त्याज्यं दोषवदित्येके कर्म प्राहुर्मनीषिणः।
यज्ञदानतपःकर्म न त्याज्यमिति चापरे॥ ३
tyājyaṁ doṣavadity eke karma prāhurmanīṣiṇaḥ |
yajña-dāna-tapaḥ-karma na tyājyamiticāpare || 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.
निश्चयं शृणु मे तत्र त्यागे भरतसत्तम ।
त्यागो हि पुरुषव्याघ्र त्रिविधः सम्प्रकीर्तितः ॥ ४
niścayaṁ śṛṇu me tatra tyāge bharatasattama |
tyāgo hi puruṣavyāghra trividhaḥ samprakīrtitaḥ || 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.
यज्ञदानतपःकर्म न त्याज्यं कार्यमेव तत्।
यज्ञो दानं तपश्चैव पावनानि मनीषिणाम्॥ ५
yajñadānatapaḥ karma na tyājyaṁ kāryameva tat |
yajño dānaṁ tapaścaiva pāvanāni manīṣiṇām || 18.5
18.5 Acts of enriching sacrifice [tyāga], charity [dāna] and aus-terity [tapaḥ] are not to be given up; they should be performed. Indeed, even the Sages are purified by enriching sacrifice, charity and penance.
एतान्यपि तु कर्माणि सङ्गं त्यक्त्वा फलानि च।
कर्तव्यानीति मे पार्थ निश्चितं मतमुत्तमम्॥ ६
etānyapi tu karmāṇi saṅgaṁ tyaktvā phalāni ca |
kartavyānīti me pārtha niścitaṁ matamuttamam || 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.
नियतस्य तु संन्यासः कर्मणो नोपपद्यते।
मोहात्तस्य परित्यागस्तामसः परिकीर्तितः ॥ ७
niyatasya tu sannyāsaḥ karmaṇo nopapadyate |
mohāttasya parityāgas tāmasaḥ parikīrtitaḥ || 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.
दुःखमित्येव यत्कर्म कायक्लेशभयात्त्यजेत्।
स कृत्वा राजसं त्यागं नैव त्यागफलं लभेत्॥ ८
duḥkhamityeva yat karma kāyakleśabhayāttyajet |
sa kṛtvā rājāsaṁ tyāgaṁ nai’va tyāgaphalaṁ labhet || 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.
कार्यमित्येव यत्कर्म नियतं क्रियतेऽर्जुन।
सङ्गं त्यक्त्वा फलं चैव स त्यागः सात्त्विको मतः॥ ९
kāryam ity eva yat karma niyataṁ kriyate’rjuna |
saṅgaṁ tyaktvā phalaṁ caiva sa tyāgaḥ sāttviko mataḥ || 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.
न द्वेष्ट्यकुशलं कर्म कुशले नानुषज्जते।
त्यागी सत्त्वसमाविष्टो मेधावी छिन्नसंशयः॥ १०
na dveṣtyakuśalaṁ karma kuśale nā’nuṣajjate |
tyāgī sattvasamāviṣṭo medhāvī chinnasaṁśayaḥ || 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.
न हि देहभृता शक्यं त्यक्तुं कर्माण्यशेषतः।
यस्तु कर्मफलत्यागी स त्यागीत्यभिधीयते ॥ ११
na hi dehabhṛtā śakyaṁ tyaktuṁ karmāṇyaśeṣataḥ ।
yastu karma-phala-tyāgī sa tyāgītyabhidhīyate ॥ 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.
अनिष्टमिष्टं मिश्रं च त्रिविधं कर्मणः फलम्।
भवत्यत्यागिनां प्रेत्य न तु सन्न्यासिनां क्वचित् ॥ १२
aniṣṭamiṣṭaṁ miśraṁ ca trividhaṁ karmaṇaḥ phalam ।
bhavatyatyāgināṁ pretya na tu sannyāsināṁ kvacit ॥ 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.
पञ्चैतानि महाबाहो कारणानि निबोध मे।
साङ्ख्ये कृतान्ते प्रोक्तानि सिद्धये सर्वकर्मणाम्॥ १३
pañcai’tāni mahābāho kāraṇāni nibodha me ।
sāṅkhye kṛtānte proktāni siddhaye sarvakarmaṇām ॥ 18.13
अधिष्ठानं तथा कर्ता करणं च पृथग्विधम्।
विविधाश्च पृथक्चेष्टा दैवं चैवात्र पञ्चमम्॥ १४
adhiṣṭhānaṁ tathā kartā karaṇaṁ ca pṛthagvidham ।
vividhāśca pṛthakceṣṭā daivaṁ caivātra pañcamam ॥ 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.
शरीरवाङ्मनोभिर्यत्कर्म प्रारभते नरः।
न्याय्यं वा विपरीतं वा पञ्चैते तस्य हेतवः॥ १५
śarīra-vāṅ-manobhir yat karma prārabhate naraḥ |
nyāyyaṁ vā viparītaṁ vā pañcai ‘te tasya hetavaḥ || 18.15
18.15 These five factors are responsible for whatever right or wrong actions a man performs by deed, word and thought.
तत्रैवं सति कर्तारमात्मानं केवलं तु यः।
पश्यत्यकृतबुद्धित्वान्न स पश्यति दुर्मतिः॥ १६
tatraivaṁ sati kartāraṁ ātmānaṁ kevalaṁ tu yaḥ |
paśyatyakṛtabuddhitvān na sa paśyati durmatiḥ || 18.16
18.16 Those who think they, their spirit, are the doers, are ignorant and do not see things as they are.
यस्य नाहङ्कृतो भावो बुद्धिर्यस्य न लिप्यते।
हत्वाऽपि स इमाँल्लोकान् हन्ति न निबध्यते॥ १७
yasya nāhaṅkṛto bhāvo buddhir yasya na lipyate |
hatvā ‘pi sa imāl lokān na hanti na nibadhyate || 18.17
18.17 One who is egoless, whose intelligence is not of at-tachment, though he may kill, is not the slayer and is never bound by his actions.
ज्ञानं ज्ञेयं परिज्ञाता त्रिविधा कर्मचोदना।
करणं कर्म कर्तेति त्रिविधः कर्मसंग्रहः॥ १८
jñānaṁ jñeyaṁ parijñātā trividhā karmacodanā |
karaṇaṁ karma karteti trividhaḥ karmasaṁgrahaḥ || 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.
ज्ञानं कर्म च कर्ता च त्रिधैव गुणभेदतः।
प्रोच्यते गुणसङ्ख्याने यथावच्छृणु तान्यपि॥ १९
jñānaṁ karma ca kartā ca tridhaiva guṇabhedataḥ /
procyate guṇa-saṅkhyāne yathāvac chṛṇu tānyapi // 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.
सर्वभूतेषु येनैकं भावमव्ययमीक्षते।
अविभक्तं विभक्तेषु तज्ज्ञानं विद्धि सात्त्विकम्॥ २०
sarvabhūteṣu yenaikaṁ bhāvamavyayamīkṣate /
avibhaktaṁ vibhakteṣu taj jñānaṁ viddhi sāttvikam // 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.
पृथक्त्वेन तु यज्ज्ञानं नानाभावान्पृथग्विधान्।
वेत्ति सर्वेषु भूतेषु तज्ज्ञानं विद्धि राजसम्॥ २१
pṛthaktvena tu yajjñānaṁ nānābhāvān pṛthagvidhān /
vetti sarveṣu bhūteṣu taj jñānaṁ viddhi rājasam // 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.
यत्तु कृत्स्नवदेकस्मिन्कार्ये सक्तमहैतुकम्।
अतत्त्वार्थवदल्पं च तत्तामसमुदाहृतम्॥ २२
yat tu kṛtsnavad ekasmin kārye saktaṁ ahaitukam /
atattvārthavadalpaṁ ca tat tāmasamudāhṛtam // 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.
नियतं सङ्गरहितमरागद्वेषतः कृतम्।
अफलप्रेप्सुना कर्म यत्तत्सात्त्विकमुच्यते॥ २३
niyataṁ saṅgarahitam arāgadveṣataḥ kṛtam /
aphalaprepsunā karma yat tat sāttvikamucyate // 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.
यत्त कामेप्सुना कर्म साहङ्कारेण वा पुनः ।
क्रियते बहुलायासं तद्राजसमुदाहृतम् ॥ २४
yat tu kāmepsunā karma sāhaṁkāreṇa vā punaḥ /
kriyate bahulāyāsaṁ tad rājasamudāhṛtam // 18.24
18.24 Action performed with ego, with selfish motives, and with too much effort, is in the mode of aggression.
अनुबन्धं क्षयं हिंसामनपेक्ष्य च पौरुषम् ।
मोहादारभ्यते कर्म यत्तत्तामसमुच्यते ॥ २५
anubandhaṁ kṣayaṁ hiṁsām anapekṣya ca pauruṣam /
mohad ārabhyate karma yat tat tāmasamucyate // 18.25
18.25 Action that is undertaken because of delusion, disregard-ing consequences, loss, injury to others, as well as one’s own ability, is in the mode of ignorance.
मुक्तसङ्गोऽनहंवादी धृत्युत्साहसमन्वितः ।
सिद्ध्यसिद्ध्योर्निर्विकारः कर्ता सात्त्विक उच्यते ॥ २६
muktasaṅgo’nahaṁvādī dhṛtyutsāhasamanvitaḥ /
siddhyasiddhyor nirvikāraḥ kartā sāttvika ucyate // 18.26
18.26 The performer who is free from attachment, non-egotis-tic, endowed with resolve and enthusiasm, and unperturbed in success or failure is called sātvika.
रागी कर्मफलप्रेप्सुर्लुब्धो हिंसात्मकोऽशुचिः ।
हर्षशोकान्वितः कर्ता राजसः परिकीर्तितः ॥ २७
rāgī karmaphalaprepsur lubdho hiṁsātmako ‘śuciḥ /
harṣaśokānvitaḥ kartā rājasaḥ parikīrtitaḥ // 18.27
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.
अयुक्तः प्राकृतः स्तब्धः शठोऽनैष्कृतिकोऽलसः।
विषादी दीर्घसूत्री च कर्ता तामस उच्यते॥ २८
ayuktaḥ prākṛtaḥ stabdhaḥ śaṭho naiṣkṛtiko 'lasaḥ |
viṣādī dīrghasūtrī ca kartā tāmasa ucyate || 18.28
18.28 The performer who is undisciplined, vulgar, stubborn, wicked, malicious, lazy, depressed, and procrastinating is called ignorant or tamasic.
बुद्धेर्भेदं धृतेश्चैव गुणतस्त्रिविधं शृणु।
प्रोच्यमानमशेषेण पृथक्त्वेन धनञ्जय॥ २९
buddherbhedaṁ dhṛteś cai 'va guṇatastrividhaṁ śṛṇu |
procyamānamaśeṣeṇa pṛthaktvena dhanañjaya || 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.
प्रवृत्तिं च निवृत्तिं च कार्याकार्ये भयाभये।
बन्धं मोक्षं च या वेत्ति बुद्धिः सा पार्थ सात्त्विकी॥ ३०
pravṛttiṁ ca nivṛttiṁ ca kāryākārye bhayābhaye |
bandhaṁ mokṣaṁ ca yā vetti buddhiḥ sā pārtha sāttvikī || 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.
यया धर्ममधर्मं च कार्यं चाकार्यमेव च।
अयथावत्प्रजानाति बुद्धिः सा पार्थ राजसी॥ ३१
yayā dharmamadharmaṁ ca kāryaṁ cākāryam eva ca |
ayathāvat prajānāti buddhiḥ sā pārtha rājasī || 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).
अधर्मं धर्ममिति या मन्यते तमसावृता ।
सर्वार्थान्विपरीतांश्च बुद्धिः सा पार्थ तामसी ॥ ३२
adharmaṁ dharmamiti yā manyate tamasā ’vṛtā |
sarvārthānviparītāṁśca buddhiḥ sā pārtha tāmasī // 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.
धृत्या यया धारयते मनःप्राणेन्द्रियक्रियाः ।
योगेनाव्यभिचारिण्या धृतिः सा पार्थ सात्त्विकी ॥ ३३
dhṛtyā yayā dhārayate manaḥ-prāṇendriya-kriyāḥ |
yogenāvyabhicāriṇyā dhṛtiḥ sā pārtha sāttvikī // 18.33
18.33 Consistent and continuous determination in controlling the mind, breath and senses for uniting with the Divine is goodness, Pārtha.
यया तु धर्मकामार्थान्धृत्या धारयतेऽर्जुन ।
प्रसङ्गेन फलाकाङ्क्षी धृतिः सा पार्थ राजसी ॥ ३४
yayā tu dharma kāmārthān dhṛtyā dhārayate ‘rjuna |
prasaṅgena phalākāṅkṣī dhṛtiḥ sā pārtha rājasī // 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.
यया स्वप्नं भयं शोकं विषादं मदमेव च ।
न विमुञ्चति दुर्मेधा धृतिः सा पार्थ तामसी ॥ ३५
yayā svapnaṁ bhayaṁ śokaṁ viṣādaṁ madameva ca |
na vimuñcati durmedhā dhṛtiḥ sā pārtha tāmasī // 18.35
18.35 Ignorant resolve which cannot go beyond dreaming, fear, grief, despair and, delusion—such is in darkness, Pārtha.
सुखं त्विदानीं त्रिविधं शृणु मे भरतर्षभ।
अभ्यासाद्रमते यत्र दुःखान्तं च निगच्छति॥ ३६
sukhaṁ tvidānīṁ trividhaṁ śṛṇu me bharatarṣabha |
abhyāsād ramate yatra duḥkhāntaṁ ca nigacchati ||
यत्तदग्रे विषमिव परिणामेऽमृतोपमम्।
तत्सुखं सात्त्विकं प्रोक्तमात्मबुद्धिप्रसादजम्॥ ३७
yat tad agre viṣaṁ iva pariṇāme ‘mṛtopamam |
tat sukhaṁ sāttvikaṁ proktaṁ ātma-buddhi-prasādajam ||
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.
विषयेन्द्रियसंयोगाद्यत्तदग्रेऽमृतोपमम्।
परिणामे विषमिव तत्सुखं राजसं स्मृतम्॥ ३८
viṣayendriya-saṁyogadyat tad agre ‘mṛtopamam |
pariṇāme visaṁ iva tat sukhaṁ rājasaṁ smṛtam ||
18.38 Sensual pleasures that appear as nectar in the beginning, but become poison in the end, are in the mode of passion.
यदग्रे चानुबन्धे च सुखं मोहनमात्मनः।
निद्रालस्यप्रमादोत्थं तत्तामसमुदाहृतम्॥ ३९
yadagre cānubandhe ca sukhaṁ mohanamātmanaḥ |
nidrālasyapramādotthaṁ tat tāmasamudāhṛtam ||
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.
न तदस्ति पृथिव्यां वा दिवि देवेषु वा पुनः।
सत्त्वं प्रकृतिजैर्मुक्तं यदेभिः स्यात्त्रिभिर्गुणैः॥ ४०
na tad asti pṛthivyāṁ vā divi deveṣu vā punaḥ ।
sattvaṁ prakṛti-jair-muktaṁ yad ebhiḥ syāt tribhirguṇaiḥ ॥ 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.
ब्राह्मणक्षत्रियविशां शूद्राणां च परन्तप ।
कर्माणि प्रविभक्तानि स्वभावप्रभवैर्गुणैः ॥ ४१
brāhmaṇa-kṣatriya-viśāṁ śūdrāṇāṁ ca parantapa ।
karmāṇi pravibhaktāni svabhāva-prabhavair-guṇaiḥ ॥ 18.41
18.41 Brāhmaṇas, kṣatriyas, vaiśyas and śūdras are divided in the work they do based on their nature, Parantapa (Arjuna).
शमो दमस्तपः शौचं क्षान्तिरार्जवमेव च ।
ज्ञानं विज्ञानमास्तिक्यं ब्रह्मकर्म स्वभावजम् ॥ ४२
śamo damastapaḥ śaucaṁ kṣāntirārjavameva ca ।
jñānaṁ vijñānam āstikyaṁ brahmakarma svabhāvajam ॥ 18.42
18.42 The nature of Brāhmaṇa is characterized by their calm-ness, discipline, austerity, tolerance, honesty, knowledge, wis-dom and belief in God.
शौर्यं तेजो धृतिर्दाक्ष्यं युद्धे चाप्यपलायनम् ।
दानमीश्वरभावश्च क्षात्रं कर्म स्वभावजम् ॥ ४३
śauryam tejo dhṛtir dākṣyaṁ yuddhe cāpyapalāyanam ।
dānamīśvarabhāvaś ca kṣātraṁ karma svabhāvajam ॥ 18.43
18.43 Kṣatriya are characterized by their qualities of heroism, vigor, firmness, dexterity, steadfastness in battle, leadership and generosity.
कृषिगौरक्ष्यवाणिज्यं वैश्यकर्म स्वभावजम् ।
परिचर्यात्मकं कर्म शूद्रस्यापि स्वभावजम् ॥ ४४
kṛṣi gaurakṣya vāṇijyaṁ vaiśya-karma svabhāvajam l
paricaryātmakaṁ karma śūdrasyā api śvabhāvajam ll 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.
स्वे स्वे कर्मण्यभिरतः संसिद्धिं लभते नरः।
स्वकर्मनिरतः सिद्धिं यथा विन्दति तच्छृणु॥ ४५
sve sve karmaṇy abhirataḥ saṁsiddhiṁ labhate naraḥ l
svakarmanirataḥ siddhiṁ yathā vindati tacchṛṇu ll 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.
यत: प्रवृत्तिर्भूतानां येन सर्वमिदं ततम्।
स्वकर्मणा तमभ्यर्च्य सिद्धिं विन्दति मानवः॥ ४६
yataḥ pravṛttirbhūtānāṁ yena sarvamidaṁ tatam l
svakarmaṇā tamabhyarcya siddhiṁ vindati mānavaḥ ll 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.
श्रेयान्स्वधर्मो विगुणः परधर्मात्स्वनुष्ठितात्।
स्वभावनियतं कर्म कुर्वन्नाप्नोति किल्बिषम्॥ ४७
śreyān svadharmo viguṇaḥ paradharmāt svanuṣṭhitāt l
svabhāva-niyataṁ karma kurvannāpnoti kilbiṣam ll 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.
सहजं कर्म कौन्तेय सदोषमपि न त्यजेत्।
सर्वारम्भा हि दोषेण धूमेनाग्निरिवावृताः॥ ४८
sahajaṁ karma kaunteya sadoṣamapi na tyajet |
sarvārambhā hi doṣeṇa dhūmenā gnirivā vṛtāḥ || 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).
असक्तबुद्धिः सर्वत्र जितात्मा विगतस्पृहः।
नैष्कर्म्यसिद्धिं परमां सन्न्यासेनाधिगच्छति॥ ४९
asaktabuddhiḥ sarvatra jitātmā vigataspṛhaḥ |
naiṣkarmyasiddhiṁ paramāṁ sannyāsenādhigacchati || 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].
सिद्धिं प्राप्तो यथा ब्रह्म तथाप्नोति निबोध मे।
समासेनैव कौन्तेय निष्ठा ज्ञानस्य या परा॥ ५०
siddhiṁ prāpto yathā brahma tathāpnoti nibodha me |
samāsenaiva kaunteya niṣṭhā jñānasya yā parā || 18.50
118.50 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.
बुद्ध्या विशुद्धया युक्तो धृत्यात्मानं नियम्य च।
शब्दादीन्विषयांस्त्यक्त्वा रागद्वेषौ व्युदस्य च॥ ५१
buddhyā viśuddhāyā yukto dhṛtyātmānaṁ niyamya ca |
śabādīnviṣayāṁstyaktvā rāgadveṣau vyudasya ca || 18.51
विविक्तसेवी लघ्वाशी यतवाक्कायमानसः ।
ध्यानयोगपरो नित्यं वैराग्यं समुपाश्रितः ॥ ५२
viviktasevī laghvāśī yat-avāk-kāyamānasaḥ |
dhyāna-yoga-paro nityaṁ vairāgyaṁ samupāśritaḥ || 18.52
अहङ्कारं बलं दर्पं कामं क्रोधं परिग्रहम् ।
विमुच्य निर्ममः शान्तो ब्रह्मभूयाय कल्पते ॥ ५३
ahaṁkāraṁ balaṁ darpaṁ kāmaṁ krodhaṁ parigraham |
vimucya nirmamaḥ śānto brahmabhūyāya kalpate || 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.
ब्रह्मभूतः प्रसन्नात्मा न शोचति न काङ्क्षति ।
समः सर्वेषु भूतेषु मद्भक्तिं लभते पराम् ॥ ५४
brahmabhūtaḥ prasannātmā na śocati na kāṅkṣati |
samaḥ sarveṣu bhūteṣu madbhaktiṁ labhate parām || 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.
भक्त्या मामभिजानाति यावान्यश्चास्मि तत्त्वतः ।
ततो मां तत्त्वतो ज्ञात्वा विशते तदनन्तरम् ॥ ५५
bhaktyā mām abhijānāti yāvān yaścāsmi tattvataḥ |
tato māṁ tattvato jñātvā viśate tad-anantaram || 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.
सर्वकर्माण्यपि सदा कुर्वाणो मद्व्यपाश्रयः।
मत्प्रसादादवाप्नोति शोशतं पदमव्ययम्॥ ५६
sarvakarmāṇy api sadā kurvāṇo madvyapāśrayaḥ / mat-prasādād avāpnoti śāśvataṁ padamavyayam // 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.
चेतसा सर्वकर्माणि मयि संन्यस्य मत्परः।
बुद्धियोगमुपाश्रित्य मच्चित्तः सततं भव॥ ५७
cetasā sarvakarmāṇi mayi sannyasya matparaḥ / buddhiyogam upāśritya maccittaḥ satataṁ bhava // 18.57
18.57 While being engaged in activities just depend upon Me, and being fully conscious of Me, work always under My protection.
मच्चित्तः सर्वदुर्गाणि मत्प्रसादात्तरिष्यसि।
अथ चेत्त्वमहङ्कारान्न श्रोष्यसि विनङ्क्ष्यसि॥ ५८
maccittaḥ sarvadurgāṇi matprasādāt tariṣyasi / atha cet tvam ahaṁkārān na śroṣyasi vinaṅkṣyasi // 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.
यदहङ्कारमाश्रित्य न योत्स्य इति मन्यसे।
मिथ्यैष व्यवसायस्ते प्रकृतिस्त्वां नियोक्ष्यति॥ ५९
yad ahaṁkāram āśritya na yotsya iti manyase / mithyaiṣa vyavasāyas te prakṛtis tvāṁ niyokṣyati // 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.
स्वभावजेन कौन्तेय निबद्धः स्वेन कर्मणा।
कर्तुं नेच्छसि यन्मोहात्करिष्यस्यवशोऽपि तत्॥ ६०
svabhāvajena kaunteya nibaddhaḥ svena karmaṇa |
kartuṁ necchasi yan mohāt kariṣyasyavaśo ‘pi tat || 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.
ईशरः सर्वभूतानां हृद्देशेऽर्जुन तिष्ठति।
भ्रामयन्सर्वभूतानि यन्त्रारूढानि मायया॥ ६१
īśvaraḥ sarvabhūtānāṁ hṛddeśe ‘rjuna tiṣṭhati |
bhrāmayan sarvabhūtāni yantrārūḍhāni māyayā || 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.
तमेव शरणं गच्छ सर्वभावेन भारत।
तत्प्रसादात्परां शान्तिं स्थानं प्राप्स्यसि शोशतम्॥ ६२
tameva śaraṇaṁ gaccha sarvabhāvena bhārata |
tatprasādātparāṁ śāntiṁ sthānaṁ prāpsyasi śāśvatam || 18.62
18.62 Surrender to Him completely with all your being. By His grace you will attain supreme peace and the eternal abode.
इति ते ज्ञानमाख्यातं गुह्याद्गुह्यतरं मया।
विमृश्यैतदशेषेण यथेच्छसि तथा कुरु॥ ६३
iti te jñānamākhyātaṁ guhyād guhyataraṁ mayā |
vimṛśyai tadaśeṣeṇa yathecchasi tathā kuru || 18.63
18.63 I have explained the knowledge that is the secret of secrets. After fully reflecting on this, do as you wish.
सर्वगुह्यतमं भूयः शृणु मे परमं वचः।
इष्टोऽसि मे दृढमिति ततो वक्ष्यामि ते हितम्॥ ६४
sarva-guhyatamaṁ bhūyaḥ śṛṇu me paramaṁ vacaḥ |
iṣṭo ‘si me dṛḍhamiti tato vakṣyāmi te hitam || 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.
मन्मना भव मद्भक्तो मद्याजी मां नमस्कुरु।
मामेवैष्यसि सत्यं ते प्रतिजाने प्रियोऽसि मे॥ ६५
manmanā bhava madbhakto madyājī māṁ namaskuru /
māmevaiṣyasi satyaṁ te pratijāne priyo ‘si me // 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.
सर्वधर्मान्परित्यज्य मामेकं शरणं व्रज।
अहं त्वां सर्वपापेभ्यो मोक्षयिष्यामि मा शुचः॥ ६६
sarvadharmān parityajya mām ekaṁ śaraṇaṁ vraja /
ahaṁ tvāṁ sarvapāpebhyo mokṣayiṣyāmi mā śucaḥ // 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.
इदं ते नातपस्काय नाभक्ताय कदाचन।
न चाशुश्रूषवे वाच्यं न च मां योऽभ्यसूयति॥ ६७
idaṁ te nā ‘tapaskāya nā ‘bhaktāya kadācana /
na cā ‘śuśrūṣave vācyaṁ na ca māṁ yo ‘bhyasūyati // 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.
य इमं परमं गुह्यं मद्भक्तेष्वभिधास्यति।
भक्तिं मयि परां कृत्वा मामेवैष्यत्यसंशयः॥ ६८
ya idaṁ paramaṁ guhyaṁ mad-bhakteṣv abhidhāsyati /
bhaktiṁ mayi parāṁ kṛtvā māmevaiṣyaty asaṁśayaḥ // 18.68
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.
न च तस्मान्मनुष्येषु कश्चिन्मे प्रियकृत्तमः ।
भविता न च मे तस्मादन्यः प्रियतरो भुवि ॥ ६९
na ca tasmānmanuṣyeṣu kaścin me priya kṛttamaḥ | bhavitā na ca me tasmād anyaḥ priyataro bhuvi || 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.
अध्येष्यते च य इमं धर्म्यं संवादमावयोः ।
ज्ञानयज्ञेन तेनाहमिष्टः स्यामिति मे मतिः ॥ ७०
adhyeṣyate ca ya imaṁ dharmyaṁ saṁvādamāvayoḥ | jñānayajñena tenāham iṣṭaḥ syāmiti me matiḥ || 18.70
18.70 I declare that One who studies this sacred dialogue worships Me by sacrifice of his intelligence.
श्रद्धावाननसूयश्च शृणुयादपि यो नरः ।
सोऽपि मुक्तः शुभाँल्लोकान्प्राप्नुयात्पुण्यकर्मणाम् ॥ ७१
śraddhāvānanasūyaś ca śṛṇuyādapi yo naraḥ | so 'pi muktaḥ śubhāṁl lokān prāpnuyāt puṇyakarmaṇām || 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.
कच्चिदेतच्छ्रुतं पार्थ त्वयैकाग्रेण चेतसा ।
कच्चिदज्ञानसम्मोहः प्रनष्टस्ते धनञ्जय ॥ ७२
kaccid etac chrutaṁ pārtha tvayaikāgreṇa cetasā | kaccid ajñāna-sammohaḥ pranaṣṭaste dhanañjaya || 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?
अर्जुन उवाच
नष्टो मोहः स्मृतिर्लब्धा त्वत्प्रसादान्मयाऽच्युत।
स्थितोऽस्मि गतसन्देहः करिष्ये वचनं तव ॥ ७३
arjuna uvāca
naṣṭo mohaḥ smṛtirlabdhā tvat-prasādān mayā'cyuta l
sthito 'smi gata-sandehaḥ kariṣye vacanaṁ tava ll 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.
संजय उवाच
इत्यहं वासुदेवस्य पार्थस्य च महात्मनः।
संवादमिममश्रौषमद्भुतं रोमहर्षणम् ॥ ७४
sañjaya uvāca
ityahaṁ vāsudevasya pārthasya ca mahātmanaḥ l
saṁvādaṁ imam aśrauṣam adbhutaṁ roma-harṣaṇam ll 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.
व्यासप्रसादाच्छ्स्तवानेतद्गुह्यमहं परम्।
योगं योगेश्वरात्कृष्णात्साक्षात्कथयतः स्वयम्॥ ७५
vyasā-prasādāc chrutavān etad guhyaṁ ahaṁ param l
yogaṁ yogeśvarāt kṛṣṇāt sākṣāt kathayataḥ svayam ll 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.
राजन्संस्मृत्य संस्मृत्य संवादमिममद्भुतम्।
केशवार्जुनयोः पुण्यं हृष्यामि च मुहुर्मुहुः ॥ ७६
rājan saṁsmṛtya-saṁsmṛtya saṁvādaṁ imam adbhutam l
keśavārjunayoḥ puṇyaṁ hṛṣyāmi ca muhur-muhuḥ ll 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.
तच्च संस्मृत्य संस्मृत्य रूपमत्यद्भुतं हरेः ।
विस्मयो मे महान् राजन्हृष्यामि च पुनः पुनः ॥ ७७
tacca saṁsmṛtya-saṁsmṛtya rūpam atyadbhutaṁ hareḥ |
vismayo me mahān rājan hṛṣyāmi ca punaḥ-punaḥ || 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.
यत्र योगेश्वरः कृष्णो यत्र पार्थो धनुर्धरः ।
तत्र श्रीर्विजयो भूतिर्ध्रुवा नीतिर्मतिर्मम ॥ ७८।
yatra yogeśvaraḥ kṛṣṇo yatra pārtho dhanurdharaḥ |
tatra śrīrvijayo bhūtir dhruvā nītirmatirmama || 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.
इति श्रीमद्भगवद्गीतासूपनिषत्सु ब्रह्मविद्यायां योगशास्त्रे
श्रीकृष्णार्जुनसंवादे मोक्षसंन्यासयोगो नाम अष्टादशोऽध्यायः ॥
iti śrīmadbhagavadgītāsūpaniṣatsu brahmavidyāyāṁ yogaśāstre
śrī kṛṣṇārjunasaṁvāde mokṣasaṁnyāsa yogo nāma
aṣṭādaśo ‘dhyāyaḥ ||
'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, śaraṇaṁ’.
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 Hriśīkeśa (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 con-text in which it is performed. Renunciation can be of three types: enrich-ing 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 pu-rify one’s heart and put one on the path of spiritual progress.
‘All these enriching activities should be performed, without attach-ment 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 per-son. Kṛṣṇa says that doing what needs to be done because that is our re-sponsibility, 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 Mas-ter’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 mo-ment, you experience the Truth. In surrender, you have nothing to lose and everything to gain. Surrendering does not mean giving up every-thing. 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, respon-sibility 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 con-ditioning 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 śaraṇaṁ 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 ab-solute 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 /
ahaṁ tvāṁ sarvapāpebhyo mokṣayiṣyāmi mā śucaḥ // 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 de-clares: 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 se-cret 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 dis-appear 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 listen-ers and readers of this mystic dialogue between the two great souls, the Master-disciple. You are blessed with wealth, health and success in what-ever 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 con-sciousness. After listening to so many techniques, Arjuna is totally con-fused. 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 ul-timate 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 śucaḥ—‘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, conscious-ly, 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.