Bhagavadgita Parayana - Chapter 18

śrī bhagavānuvācha

kāmyānāṃ karmaṇāṃ nyāsaṃ sannyāsaṃ kavayō viduḥ । sarvakarmaphalatyāgaṃ prāhustyāgaṃ vichakṣaṇāḥ ॥2

The Blessed Lord said, "The sages understand sannyasa to be the renunciation of action with desire; the wise declare the abandonment of the fruits of all actions to be tyaga."

tyājyaṃ dōṣavadityēkē karma prāhurmanīṣiṇaḥ । yajñadānatapaḥkarma na tyājyamiti chāparē ॥3॥

Some philosophers declare that actions should be abandoned as evil; while others declare that acts of sacrifice, gift, and austerity should not be relinquished.

niśchayaṃ śṛṇu mē tatra tyāgē bharatasattama । tyāgō hi puruṣavyāghra trividhaḥ samprakīrtitaḥ ॥4॥

Hear from Me the conclusion or the final truth about this abandonment, O best of the Bharatas; abandonment, indeed, O best of men, has been declared to be of three kinds.

yajñadānatapaḥkarma na tyājyaṃ kāryamēva tat । yajñō dānaṃ tapaśchaiva pāvanāni manīṣiṇām ॥5॥

Acts of sacrifice, gift, and austerity should not be abandoned, but should be performed; for sacrifice, gift, and austerity are the purifiers of the wise.

ētānyapi tu karmāṇi saṅgaṃ tyaktvā phalāni cha । kartavyānīti mē pārtha niśchitaṃ matamuttamam ॥6॥

But even these actions should be performed, leaving aside attachment and the desire for rewards, O Arjuna; this is my certain and most assured conviction.

niyatasya tu sannyāsaḥ karmaṇō nōpapadyatē । mōhāttasya parityāgaḥ tāmasaḥ parikīrtitaḥ ॥7॥

Verily, the renunciation of obligatory action is not proper; the abandonment of the same out of delusion is declared to be Tamasic.

duḥkhamityēva yatkarma kāyaklēśabhayāttyajēt । sa kṛtvā rājasaṃ tyāgaṃ naiva tyāgaphalaṃ labhēt ॥8॥

He who abandons action out of fear of bodily trouble (because it is painful), does not obtain the merit of renunciation by performing such Rajasic renunciation.

kāryamityēva yatkarma niyataṃ kriyatē'rjuna । saṅgaṃ tyaktvā phalaṃ chaiva sa tyāgaḥ sāttvikō mataḥ ॥9॥

Whatever obligatory action is done, O Arjuna, merely because it ought to be done, abandoning attachment and also the desire for reward, that renunciation is regarded as sattvic (pure).

na dvēṣṭyakuśalaṃ karma kuśalē nānuṣajjatē । tyāgī sattvasamāviṣṭaḥ mēdhāvī Chinnasaṃśayaḥ ॥10॥

The man of renunciation, pervaded by purity, intelligent, and with his doubts cut asunder, does not hate an unpleasant task nor is he attached to a pleasant one.

na hi dēhabhṛtā śakyaṃ tyaktuṃ karmāṇyaśēṣataḥ । yastu karmaphalatyāgī sa tyāgītyabhidhīyatē ॥11॥

Indeed, it is not possible for an embodied being to completely abandon actions; however, he who relinquishes the rewards of actions is truly called a man of renunciation.

aniṣṭamiṣṭaṃ miśraṃ cha trividhaṃ karmaṇaḥ phalam । bhavatyatyāgināṃ prētya na tu sannyāsināṃ kvachit ॥12॥

The threefold fruit of action (evil, good, and mixed) accrues after death to those who do not abandon it, but never to those who do.

pañchaitāni mahābāhō kāraṇāni nibōdha mē । sāṅkhyē kṛtāntē prōktāni siddhayē sarvakarmaṇām ॥13॥

Learn from Me, O mighty-armed Arjuna, these five causes, as declared in the Sankhya system, for the accomplishment of all actions.

adhiṣṭhānaṃ tathā kartā karaṇaṃ cha pṛthagvidham । vividhāścha pṛthakchēṣṭāḥ daivaṃ chaivātra pañchamam ॥14॥

The body, the doer, the various senses, the different functions of various kinds, and the presiding deity—the fifth.

śarīravāṅmanōbhiryat karma prārabhatē naraḥ । nyāyyaṃ vā viparītaṃ vā pañchaitē tasya hētavaḥ ॥15॥

Whatever action a person performs with their body, speech, and mind, whether right or wrong, these five are its causes.

tatraivaṃ sati kartāram ātmānaṃ kēvalaṃ tu yaḥ । paśyatyakṛtabuddhitvāt na sa paśyati durmatiḥ ॥16॥

Now, such being the case, verily he who, owing to an untrained understanding, looks upon his Self, which is isolated, as the agent, he of perverted intelligence does not see.

yasya nāhaṅkṛtō bhāvaḥ buddhiryasya na lipyatē । hatvā'pi sa imāँllōkān na hanti na nibadhyatē ॥17॥

He who is free from the egoistic notion, whose intelligence is not tainted by good or evil, though he slays these people, he does not slay, nor is he bound by the action.

jñānaṃ jñēyaṃ parijñātā trividhā karmachōdanā । karaṇaṃ karma kartēti trividhaḥ karmasaṅgrahaḥ ॥18॥

Knowledge, the knowable, and the knower form the threefold impulse for action; the organ, the action, and the agent form the threefold basis of action.

jñānaṃ karma cha kartā cha tridhaiva guṇabhēdataḥ । prōchyatē guṇasaṅkhyānē yathāvachChṛṇu tānyapi ॥19॥

Knowledge, action, and actor are declared in the science of the Gunas (Sankhya philosophy) to be of three kinds only, according to the distinction of the Gunas. Of these, hear duly.

sarvabhūtēṣu yēnaikaṃ bhāvamavyayamīkṣatē । avibhaktaṃ vibhaktēṣu tajjñānaṃ viddhi sāttvikam ॥20॥

That by which one sees the indestructible Reality in all beings, not separate in any of them—know that knowledge to be Sattvic.

pṛthaktvēna tu yajjñānaṃ nānābhāvānpṛthagvidhān । vētti sarvēṣu bhūtēṣu tajjñānaṃ viddhi rājasam ॥21॥

But that knowledge which sees in all beings various entities of distinct kinds as being distinct from one another, know thou that knowledge to be Rajasic.

yattu kṛtsnavadēkasmin kāryē saktamahaitukam । atattvārthavadalpaṃ cha tattāmasamudāhṛtam ॥22॥

But that which clings to one single effect as if it were the whole, without reason, without any foundation in Truth, and is trivial—that is declared to be Tamasic.

niyataṃ saṅgarahitam arāgadvēṣataḥ kṛtam । aphalaprēpsunā karma yattatsāttvikamuchyatē ॥23॥

An action that is ordained, free from attachment, done without love or hatred, and without desire for reward is declared to be Sattvic.

yattu kāmēpsunā karma sāhaṅkārēṇa vā punaḥ । kriyatē bahulāyāsaṃ tadrājasamudāhṛtam ॥24॥

But that action which is done by one longing for the fulfillment of desires or gain with egotism or with much effort is declared to be Rajasic (passionate).

anubandhaṃ kṣayaṃ hiṃsām anapēkṣya cha pauruṣam । mōhādārabhyatē karma yattattāmasamuchyatē ॥25॥

That action which is undertaken from delusion, without regard for the consequences, loss, injury, and one's own ability, is declared to be Tamasic (dark).

muktasaṅgō'nahaṃvādī dhṛtyutsāhasamanvitaḥ । siddhyasiddhyōrnirvikāraḥ kartā sāttvika uchyatē ॥26॥

An agent who is free from attachment, non-egoistic, endowed with firmness and enthusiasm, and unaffected by success or failure, is considered to be of a Sattvic (pure) nature.

rāgī karmaphalaprēpsuḥ lubdhō hiṃsātmakō'śuchiḥ । harṣaśōkānvitaḥ kartā rājasaḥ parikīrtitaḥ ॥27॥

Passionate, desiring to obtain the reward of their actions, greedy, cruel, impure, moved by joy and sorrow, such an agent is said to be Rajasic.

ayuktaḥ prākṛtaḥ stabdhaḥ śaṭhō naiṣkṛtikō'lasaḥ । viṣādī dīrghasūtrī cha kartā tāmasa uchyatē ॥28॥

Unsteady, vulgar, inflexible, deceitful, malicious, lazy, despondent, and procrastinating—such an agent is called Tamasic.

buddhērbhēdaṃ dhṛtēśchaiva guṇatastrividhaṃ śṛṇu । prōchyamānamaśēṣēṇa pṛthaktvēna dhanañjaya ॥29॥

Hear thou the threefold division of intellect and firmness, according to the Gunas, as I declare them fully and distinctly, O Arjuna.

pravṛttiṃ cha nivṛttiṃ cha kāryākāryē bhayābhayē । bandhaṃ mōkṣaṃ cha yā vētti buddhiḥ sā pārtha sāttvikī ॥30॥

The intellect which knows the path of work and renunciation, what should be done and what should not be done, fear and fearlessness, bondage and liberation—that intellect is Sattvic (pure), O Arjuna.

yayā dharmamadharmaṃ cha kāryaṃ chākāryamēva cha । ayathāvatprajānāti buddhiḥ sā pārtha rājasī ॥31॥

That by which one wrongly understands dharma and adharma, and also what ought to be done and what ought not to be done—that intellect, O Arjuna, is rajasic (passionate).

adharmaṃ dharmamiti yā manyatē tamasā''vṛtā । sarvārthānviparītāṃścha buddhiḥ sā pārtha tāmasī ॥32॥

That intellect, O Arjuna, which is enveloped in darkness and sees Adharma as Dharma and all things perverted, is Tamasic (dark).

dhṛtyā yayā dhārayatē manaḥ prāṇēndriyakriyāḥ । yōgēnāvyabhichāriṇyā dhṛtiḥ sā pārtha sāttvikī ॥33॥

The unwavering firmness, through which Yoga restrains the functions of the mind, life-force, and senses—that firmness, O Arjuna, is Sattvic (pure).

yayā tu dharmakāmārthān dhṛtyā dhārayatē'rjuna । prasaṅgēna phalākāṅkṣī dhṛtiḥ sā pārtha rājasī ॥34॥

But that, O Arjuna, by which one holds fast to Dharma (duty), enjoyment of pleasures, and earning of wealth, on account of attachment and desire for reward—that firmness, O Arjuna, is Rajasic (passionate).

yayā svapnaṃ bhayaṃ śōkaṃ viṣādaṃ madamēva cha । na vimuñchati durmēdhāḥ dhṛtiḥ sā tāmasī matā ॥35॥

That firmness, O Arjuna, by which a stupid man does not abandon sleep, fear, grief, despair, and conceit, is Tamasic.

sukhaṃ tvidānīṃ trividhaṃ śṛṇu mē bharatarṣabha । abhyāsādramatē yatra duḥkhāntaṃ cha nigachChati ॥36॥

And now, O Arjuna, hear from Me of the threefold pleasure, in which one rejoices through practice and surely comes to the end of pain.

yattadagrē viṣamiva pariṇāmē'mṛtōpamam । tatsukhaṃ sāttvikaṃ prōktam ātmabuddhiprasādajam ॥37॥

That which is like poison at first but in the end like nectar—that happiness is declared to be sattvic, born of the purity of one's own mind due to self-realization.

viṣayēndriyasaṃyōgāt yattadagrē'mṛtōpamam । pariṇāmē viṣamiva tatsukhaṃ rājasaṃ smṛtam ॥38॥

That happiness which arises from the contact of the senses with the objects, which is initially like nectar but eventually like poison, is said to be Rajasic.

yadagrē chānubandhē cha sukhaṃ mōhanamātmanaḥ । nidrālasyapramādōtthaṃ tattāmasamudāhṛtam ॥39॥

That happiness which at first, as well as in the end, deludes the self, and which arises from sleep, indolence, and heedlessness—that is declared to be Tamasic.

na tadasti pṛthivyāṃ vā divi dēvēṣu vā punaḥ । sattvaṃ prakṛtijairmuktaṃ yadēbhiḥ syāttribhirguṇaiḥ ॥40॥

There is no being on earth or in heaven among the gods that is liberated from the three qualities born of Nature.

brāhmaṇakṣatriyaviśāṃ śūdrāṇāṃ cha parantapa । karmāṇi pravibhaktāni svabhāvaprabhavairguṇaiḥ ॥41॥

Of Brahmanas, Kshatriyas, Vaisyas, and Sudras, O Arjuna, the duties are distributed according to the qualities born of their own nature.

śamō damastapaḥ śauchaṃ kṣāntirārjavamēva cha । jñānaṃ vijñānamāstikyaṃ brahmakarma svabhāvajam ॥42॥

Serenity, self-restraint, austerity, purity, forgiveness, and uprightness, as well as knowledge, realization, and belief in God, are the duties of Brahmanas, born of their own nature.

śauryaṃ tējō dhṛtirdākṣyaṃ yuddhē chāpyapalāyanam । dānamīśvarabhāvaścha kṣātraṃ karma svabhāvajam ॥43॥

Prowess, splendor, firmness, dexterity, and not fleeing from battle, generosity, and lordliness are the duties of the Kshatriyas, born of their own nature.

kṛṣigaurakṣyavāṇijyaṃ vaiśyakarma svabhāvajam । paricharyātmakaṃ karma śūdrasyāpi svabhāvajam ॥44॥

Agriculture, cattle-rearing, and trade are the duties of the Vaisya (merchant), born of their own nature; and service is the duty of the Sudra (servant-class), born of their own nature.

svē svē karmaṇyabhirataḥ saṃsiddhiṃ labhatē naraḥ । svakarmanirataḥ siddhiṃ yathā vindati tachChṛṇu ॥45॥

Each person devoted to their own duty attains perfection. How they attain perfection while being engaged in their own duty, hear now.

yataḥ pravṛttirbhūtānāṃ yēna sarvamidaṃ tatam । svakarmaṇā tamabhyarchya siddhiṃ vindati mānavaḥ ॥46॥

He from whom all the beings have evolved and by whom all this is pervaded, worshipping Him with his own duty, one attains perfection.

śrēyānsvadharmō viguṇaḥ paradharmātsvanuṣṭhitāt । svabhāvaniyataṃ karma kurvannāpnōti kilbiṣam ॥47॥

Better is one's own duty, even if it is destitute of merits, than the duty of another well performed. He who does the duty ordained by his own nature incurs no sin.

sahajaṃ karma kauntēya sadōṣamapi na tyajēt । sarvārambhā hi dōṣēṇa dhūmēnāgnirivāvṛtāḥ ॥48॥

One should not, O Arjuna, abandon the duty to which one is born, though it may be faulty; for, all undertakings are enveloped by evil, just as fire is by smoke.

asaktabuddhiḥ sarvatra jitātmā vigataspṛhaḥ । naiṣkarmyasiddhiṃ paramāṃ sannyāsēnādhigachChati ॥49॥

He whose intellect is unattached everywhere, who has subdued his self, from whom desire has fled, he attains the supreme state of freedom from action through renunciation.

siddhiṃ prāptō yathā brahma tathā''pnōti nibōdha mē । samāsēnaiva kauntēya niṣṭhā jñānasya yā parā ॥50॥

Learn from Me, O Arjuna, in brief how one who has attained perfection reaches Brahman—the Eternal, that supreme state of knowledge.

buddhyā viśuddhayā yuktaḥ dhṛtyā''tmānaṃ niyamya cha । śabdādīnviṣayāṃstyaktvā rāgadvēṣau vyudasya cha ॥51॥

Endowed with a pure intellect, controlling the self through firmness, relinquishing sound and other objects and abandoning attraction and hatred.

viviktasēvī laghvāśī yatavākkāyamānasaḥ । dhyānayōgaparō nityaṃ vairāgyaṃ samupāśritaḥ ॥52॥

Dwelling in solitude, eating sparingly, with speech, body, and mind subdued, always engaged in meditation and concentration, and resorting to dispassion.

ahaṅkāraṃ balaṃ darpaṃ kāmaṃ krōdhaṃ parigraham । vimuchya nirmamaḥ śāntaḥ brahmabhūyāya kalpatē ॥53॥

Having abandoned egoism, strength, arrogance, desire, anger, and covetousness, and being free from the notion of 'mine' and peaceful, he is fit for becoming Brahman.

brahmabhūtaḥ prasannātmā na śōchati na kāṅkṣati । samaḥ sarvēṣu bhūtēṣu madbhaktiṃ labhatē parām ॥54॥

Becoming Brahman, serene in the Self, he neither grieves nor desires; he is the same to all beings, and obtains supreme devotion to Me.

bhaktyā māmabhijānāti yāvānyaśchāsmi tattvataḥ । tatō māṃ tattvatō jñātvā viśatē tadanantaram ॥55॥

By devotion, he knows Me in truth, who and what I am; then, having known Me in truth, he immediately enters into the Supreme.

sarvakarmāṇyapi sadā kurvāṇō madvyapāśrayaḥ । matprasādādavāpnōti śāśvataṃ padamavyayam ॥56॥

Having taken refuge in Me and doing all actions, by My grace he obtains the eternal, indestructible state of being.

chētasā sarvakarmāṇi mayi sannyasya matparaḥ । buddhiyōgamupāśritya machchittaḥ satataṃ bhava ॥57॥

Mentally renouncing all actions in Me, having Me as the highest goal, and resorting to the yoga of discrimination, do thou ever fix thy mind on Me.

machchittaḥ sarvadurgāṇi matprasādāttariṣyasi । atha chēttvamahaṅkārāt na śrōṣyasi vinaṅkṣyasi ॥58॥

Fixing your mind on Me, you shall, by My grace, overcome all obstacles; but if you will not hear Me due to egoism, you shall perish.

yadahaṅkāramāśritya na yōtsya iti manyasē । mithyaiṣa vyavasāyastē prakṛtistvāṃ niyōkṣyati ॥59॥

If, filled with egoism, thou thinkest, "I will not fight," then thy resolve is vain; nature will compel thee.

svabhāvajēna kauntēya nibaddhaḥ svēna karmaṇā । kartuṃ nēchChasi yanmōhāt kariṣyasyavaśō'pi tat ॥60॥

O Arjuna, bound by your own Karma (action) born of your own nature, that which from delusion you wish not to do, even that you shall do helplessly.

īśvaraḥ sarvabhūtānāṃ hṛddēśē'rjuna tiṣṭhati । bhrāmayansarvabhūtāni yantrārūḍhāni māyayā ॥61॥

The Lord dwells in the hearts of all beings, O Arjuna, causing all beings, by His illusory power, to revolve as if mounted on a machine.

tamēva śaraṇaṃ gachCha sarvabhāvēna bhārata । tatprasādātparāṃ śāntiṃ sthānaṃ prāpsyasi śāśvatam ॥62॥

Fly to Him for refuge with all your being, O Arjuna; by His grace you will obtain supreme peace and the eternal abode.

iti tē jñānamākhyātaṃ guhyādguhyataraṃ mayā । vimṛśyaitadaśēṣēṇa yathēchChasi tathā kuru ॥63॥

Thus, wisdom more secret than secrecy itself has been declared to you by me. Reflect on it fully, then act as you wish.

sarvaguhyatamaṃ bhūyaḥ śṛṇu mē paramaṃ vachaḥ । iṣṭō'si mē dṛḍhamiti tatō vakṣyāmi tē hitam ॥64॥

Hear again My supreme word, most secret of all; for you are dearly beloved of Me, I will tell you what is good.

manmanā bhava madbhaktaḥ madyājī māṃ namaskuru । māmēvaiṣyasi satyaṃ tē pratijānē priyō'si mē ॥65॥

Fix your mind on Me, be devoted to Me, sacrifice to Me, bow down to Me. You will come to Me; I truly promise you this, for you are dear to Me.

sarvadharmānparityajya māmēkaṃ śaraṇaṃ vraja । ahaṃ tvā sarvapāpēbhyaḥ mōkṣayiṣyāmi mā śuchaḥ ॥66॥

Abandon all duties and take refuge in Me alone; I will liberate you from all sins; do not grieve.

idaṃ tē nātapaskāya nābhaktāya kadāchana । na chāśuśrūṣavē vāchyaṃ na cha māṃ yō'bhyasūyati ॥67॥

Never speak this to one who is devoid of austerities or devotion, who does not render service, who does not desire to listen, or who cavils at Me.

ya imaṃ paramaṃ guhyaṃ madbhaktēṣvabhidhāsyati । bhaktiṃ mayi parāṃ kṛtvā māmēvaiṣyatyasaṃśayaḥ ॥68॥

He who, with supreme devotion to Me, teaches this supreme secret to My devotees, shall undoubtedly come to Me.

na cha tasmānmanuṣyēṣu kaśchinmē priyakṛttamaḥ । bhavitā na cha mē tasmāt anyaḥ priyatarō bhuvi ॥69॥

There is no one among men who does service dearer to Me, nor shall there be anyone on earth dearer to Me than him.

adhyēṣyatē cha ya imaṃ dharmyaṃ saṃvādamāvayōḥ । jñānayajñēna tēnāham iṣṭaḥ syāmiti mē matiḥ ॥70॥

And he who studies this sacred dialogue of ours, by him I shall have been worshipped through the sacrifice of wisdom; such is my conviction.

śraddhāvānanasūyaścha śṛṇuyādapi yō naraḥ । sō'pi muktaḥ śubhāఁllōkān prāpnuyātpuṇyakarmaṇām ॥71॥

Also, the man who hears this, full of faith and free from malice, shall attain to the happy worlds of those of righteous deeds, and be liberated.

kachchidētachChrutaṃ pārtha tvayaikāgrēṇa chētasā । kachchidajñānasammōhaḥ praṇaṣṭastē dhanañjaya ॥72॥

Has this been heard, O Arjuna, with one-pointed focus? Has the delusion of your ignorance been destroyed, O Dhananjaya?

arjuna uvācha

naṣṭō mōhaḥ smṛtirlabdhā tvatprasādānmayā'chyuta । sthitō'smi gatasandēhaḥ kariṣyē vachanaṃ tava ॥73

Arjuna said, "My delusion has been destroyed, for I have gained my knowledge (memory) through Your grace, O Krishna. I am now free from doubts. I will act according to Your word."

sañjaya uvācha

ityahaṃ vāsudēvasya pārthasya cha mahātmanaḥ । saṃvādamimamaśrauṣam adbhutaṃ rōmaharṣaṇam ॥74

Sanjaya said, Thus, I have heard this wonderful dialogue between Krishna and the high-souled Arjuna, which causes one's hair to stand on end.

vyāsaprasādāchChrutavān imaṃ guhyatamaṃ param । yōgaṃ yōgēśvarātkṛṣṇāt sākṣātkathayataḥ svayam ॥75॥

Through the grace of Vyasa, I have heard this supreme and most secret Yoga, directly from Krishna, the Lord of Yoga, Himself declaring it.

rājansaṃsmṛtya saṃsmṛtya saṃvādamimamadbhutam । kēśavārjunayōḥ puṇyaṃ hṛṣyāmi cha muhurmuhuḥ ॥76॥

O King, remembering this wonderful and holy dialogue between Krishna and Arjuna, I continually rejoice.

tachcha saṃsmṛtya saṃsmṛtya rūpamatyadbhutaṃ harēḥ । vismayō mē mahānrājan hṛṣyāmi cha punaḥ punaḥ ॥77॥

And, remembering again and again that most wonderful form of Hari, I am filled with great wonder, O King; and I rejoice again and again.

yatra yōgēśvaraḥ kṛṣṇaḥ yatra pārthō dhanurdharaḥ । tatra śrīrvijayō bhūtiḥ dhruvā nītirmatirmama ॥78॥

Wherever Krishna, the Lord of Yoga, is; and wherever Arjuna, the wielder of the bow, is; there is prosperity, victory, happiness, and a firm policy; this is my conviction.

॥ ōṃ tatsaditi śrīmanmahābhāratē śatasāhasrikāyāṃ saṃhitāyāṃ vaiyāsikyāṃ śrīmadbhīṣmaparvaṇi śrīmadbhagavadgītāsu upaniṣatsu brahmavidyāyāṃ yōgaśāstrē śrīkṛṣṇārjunasaṃvādē mōkṣasannyāsayōgō nāma aṣṭādaśō'dhyāyaḥ ॥

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