Main Points of the Discourse:
- The theme of Tyaga. (1-12)
- Stating the cause for the accomplishment of all karma according to Samkya theory; the non-doership of Atma. (13-18)
- Knowledge, action, reason, courage, happiness – their threefold aspects. (Sattva, Rajas and Tamas) (19-40)
- The duties of the four castes. (41-48)
- The means to attain Brahmasakshatkara; Jnananishta (49-55)
- Nishkama Karma associated with Bhakti (56-60)
- Surrender to the Lord; the essesnce of the Gita (61-66)
- Sanjaya’s adoration for the Gita (74-78)
Verses 1 to 78
- Arjuna said: O mighty-armed! I desire to know what sannyasa is and what tyaga is, in essence. Tell me of them separately, O controller of the senses, the slayer of Kesi, Krishna! (18.1)
- The Blessed Lord Said : (O Arjuna !) the sages understand Sannyasa, as the renunciation of all desireful actions: the learned declare tyaga as the abandoning of fruits of all works. (18.2)
- Some philosophers declare that action should be abandoned as an evil, and others (declare) that acts of yajna, and Tapas should not be abandoned. (18.3)
- O best of the Bharatas, best of men, Arjuna! hear now my final decision about (this problematic) tyaga (the abandoning of Karma): Tyaga has been declared to be three-fold. (18.4)
- Acts of sacrifice, charity, and austerity should not be abandoned; they should be performed indeed; sacrifice, charity, and austerity are purifiers for the thoughtful (who do not desire for fruits). (18.5)
- Verily these acts should be performed leaving aside attachment (doership) and the fruits; this is my certain and best opinion. (18.6)
- Verily, the renunciation of obligatory action (prescribed by the Sastras) is not proper; the abandoning of the same from delusion is declared to be Tamasic (renunciation). (18.7)
- He who abandons obligatory duties from fear of bodily discomfort, as painful (to the body), thus does Tamasic renunciation and obtains not the fruit of renunciation. (18.8)
- “This ought to be done as prescribed by the Sastras” – thus knowing, whatsoever work is done without attachment and desire for fruit, that renunciation is regarded as Sattvic. (18.9)
- The Sattvic Tyagi possessing purity, intelligence, and with all doubts cut asunder, does not hate any disagreeable work nor is he attached to an agreeable one. (18.10)
- Indeed, it is not possible for the embodied being to give up all actions completely; He who renounces the desire for the fruits of action is called (the true) Tyagi (renouncer). (18.11)
- The threefold fruits of action, evil, good and mixed accrue to the non-renouncer after death; but never to the renouncer. (18.12)
- Learn from Me, O Arjuna! the five courses for the accomplishment of actions, are declared in the Sankhya Sastra at the end of Karmakanda. (18.13)
- In the accomplishment of Karma, the five factors are 1. the (seat) body, 2. the doer, 3. the various senses, 4. the various and different functions, and 5. the presiding deity, the fifth. (18.14)
- Whatever action a man performs with his body, speech, and mind, whether right ( according to the Sastras ) or the reverse ( opposed to the Sastras ), these five are its causes. (18.15)
- This being so, (the five factors being the cause of all Karma) whoever, on account of untrained understanding, thinks the Self as the doer, he, the man of perverted intelligence, does not know the truth about the nature of Atma or the nature of Karma. (18.16)
- Who is free from the egoistic notion (“I am the doer”), whose intellect is not tainted (by contact with objects and functions), though having slain all the beings, he does not slay, nor is he bound (by the evil of action). (18.17)
- Knowledge, the knowable, and the knower form the threefold impulse to action; the organ, the action and the agent form the threefold basis of action. (18.18)
- Knowledge, action and agent are declared to be threefold according to the distinction of Gunas in the Sankhya Sastras; hear them also as declared in the Sastras. (18.19)
- In all the beings separated into different categories, that knowledge which sees the one inseparable Reality (Atma), know it to be Sattvic Jnana. (18.20)
- That knowledge which sees in all beings various entities (Jivas) of distinct kinds as different from one another, know that knowledge as Rajasic. (18.21)
- The knowledge by which, man clings to one thing (body or image) as if it were the whole, without reason and foundation in Truth, and which is trivial, that is declared to be Tamasic (Jnana). (18.22)
- Ordained by the Sastras, that action, performed by one not desirous of the fruit, without attachment, free from love and hate, is called Sattvic karma. (18.23)
- That action which is done by one longing for desires, or again with egotism, or with much effort, is declared to be Rajasic (Karma). (18.24)
- Whatever action is undertaken from delusion, without regard to consequences of loss (of money etc), injury (to himself and others), and (one’s own) ability, is declared Tamasic (Karma). (18.25)
- An actor agent who is freed from attachment, non-egotistic, unaffected in success and failure, endued with firmness and enthusiasm, is called Sattvic (Karta). (18.26)
- Passionate, longing for the fruits of action, greedy, cruel, impure, moved by elation (when successful) and despair (when unsuccessful)-such an agent is called Rajasic. (18.27)
- One who has no self-restraint (concentration of purpose), vulgar, immodest, cheating, deceiving others and ruining their life, lazy, always pessimistic (full of doubts and fears), procrastinating, such an agent is said to be Tamasic. (18.28)
- Hear now, O Arjuna! The threefold division of intellect(buddhi) and firmness(dhriti) according to qualities; I will declare it to you fully and distinctly. (18.29)
- O Arjuna! That intellect that knows what is righteous action (or karma marga) and cessation of unrighteous action ( or sannyasa marga), what ought to be done and what ought not to be done, fear and fearlessness, bondage and liberation, is Sattvic. (18.30)
- O Arjuna! that intellect by which one understands erroneously what is good and evil, what ought to be done and what ought not to be done, is Rajasic. (18.31)
- O Arjuna! that intellect, enveloped in darkness, which thinks Adharma as Dharma, and all things perverted is Tamasic. (18.32)
- O Arjuna! that unswerving firmness which, by Yoga, holds the functions of the mind, Prana, and bodily organs, is called Sattvic (pure). (18.33)
- O Arjuna! that firmness by which, with attachment to the fruits of action, man holds to Dharma, wealth, and desire, is called Rajasic. (18.34)
- O Arjuna! that by which a stupid man holds fast to sleep, fear, grief, despair, and also pride and egoism is called Tamasic. (18.35)
- O Arjuna! and now hear from Me the three-fold pleasure in which man finds delight by habit, and attains to the end of pain. (18.36)
- That pleasure which is like poison at first but in the end is like nectar, born of the purity of one’s own mind of Self-realisation, is declared to be Sattvic. (18.37)
- That pleasure arising from contact of the sense organs with the objects, which is like the nectar at first and which in effect is like poison, is declared to be Rajasic. (18.38)
- That pleasure that arises from sleep, idleness, and error causes delusion during the enjoyment and in the sequel, is said to be Tamasic. (18.39)
- There is no being, either on the earth or in Heaven among the Devas, who is freed from the three qualities (Gunas) arising from Prakriti (Maya). (18.40)
- Arjuna! works for the different castes (Brahmins, Kshatriyas, Vaisyas and Sudras) are variously determined according to their nature born of Prakriti. (18.41)
- Control of the internal and external organs, austerity, purity, forgiveness, integrity, knowledge of the Sastras, direct experience of the truth, faith in God, Guru and the Scriptures are the duties of the Brahmins born of their own nature. (18.42)
- Prowess, splendor (greatness), firmness, dexterity, not running away in battle, magnanimity, lordship (commanding and ruling power)-these are the functions of Kshatriyas born of their nature. (18.43)
- Agriculture, cattle-rearing, and trade are the duties of the Vysyas, born of their nature; action consisting of service is the duty of the Sudras. (18.44)
- By fulfilling their duties, born of their innate qualities, human beings can attain perfection. Now hear from me how one can become perfect by discharging one’s prescribed duties. (18.45)
- By performing one’s natural occupation, one worships the Creator from whom all living entities have come into being, and by whom the whole universe is pervaded. By such performance of work, a person easily attains perfection. (18.46)
- Better is one’s own duty though destitute of merits or incomplete than the duty of another well performed; the man who performs action ordained by his own nature does not incur sin. (18.47)
- O Arjuna! one should not abandon the duty to which he is born, though it is attended with evil; all undertakings are indeed enveloped by evil, like fire by smoke. (18.48)
- He whose intellect is unattached, who has subdued his self, whose desires are quelled, by renunciation attains the supreme actionless state of Atma. (18.49)
- O Arjuna! learn from Me in brief how reaching perfection in action, man attains Brahman, the consummation of supreme knowledge. (18.50)
- Endowed with a pure understanding, restraining the self with firmness, turning away from sound and other sense-objects, and abandoning love and hatred; Dwelling in solitude, eating but little, controlling the speech, body, and mind, ever engaged in meditation and concentration, and cultivating freedom from passion; Forsaking conceit and power, pride and lust, wrath and possessions, tranquil in heart, and free from ego— he becomes worthy of becoming one with Brahman. (18.51-18.53)
- Becoming Brahman, serene-minded, neither grieving nor desiring, the same to all beings, (he) obtain supreme devotion to Me. (18.54)
- By devotion he knows Me in essence, what I am and who I am; then having known Me in truth, he forthwith enters into Me. (18.55)
- Performing all actions continually, he who takes refuge in Me only obtains the indestructible state of Moksha by My grace. (18.56)
- Mentally surrendering all actions to Me, having Me as the highest goal, resorting to Buddhiyoga, fix your mind ever on Me. (18.57)
- Fixing your mind on Me, by My grace, you will overcome all obstacles; but if from egotism, you do not take My instruction, you will perish. (18.58)
- If prompted by egoism you think ‘I will not fight’, vain is your resolve. Your nature will compel you to fight. (18.59)
- O Arjuna! bound by your own Karma, born of your own nature, that which in a deluded state you do not wish to do, even that you will do helplessly. (18.60)
- O Arjuna! the Lord dwells in the hearts of all beings, causing all beings to revolve like puppets by His illusive power (Maya). (18.61)
- O Arjuna! With your whole being, take refuge in the Lord; by His grace, you will obtain supreme peace and the eternal abode (i.e.) liberation.(18.62)
- Thus, I have explained to you this knowledge that is more secret than all secrets. Ponder over it deeply, and then do as you wish. (18.63)
- (O Arjuna !) Listen again to My supreme word, the profoundest of all. You are dear to me and faithful. Therefore I shall tell you what is for your good (18.64)
- Fix your mind on Me; be devoted to Me; sacrifice to me; prostrate before me; so shall you come to me only. This is My pledge to you, for you are dear to me. (18.65)
- Having abandoned all duties (Dharmas) take refuge in Me alone. I will liberate you from all sins. Do not grieve. (18.66)
- This is never to be spoken by you to one who is devoid of austerity, nor to one who is not devoted, nor to one who does not do service, nor to one who speaks ill of me. (18.67)
- He who with supreme devotion in me will teach this profound philosophy to my devotees shall doubtless come to me alone. (18.68)
- There is none among men who can do anything more pleasing to Me than he; nor shall there be another on earth dearer to Me than he. (18.69)
- And he who shall study this sacred dialogue of ours, by him I shall have been worshipped by Jnana yajna; this is my conviction. (18.70)
- And the man who hears this, full of faith and free from malice, even he shall attain the happy worlds of the righteous, freed from all evil. (18.71)
- Has this been heard by you O Partha, with a concentrated mind? Has the delusion of your ignorance been destroyed O Arjuna? (18.72)
- Arjuna said: My delusion is destroyed, I have regained my memory through your grace, ‘O Krishna! I stand firm, free from doubt; I will act according to your word. (18.73)
- Sanjaya said:- Thus have I heard this wonderful dialogue between Lord Krishna and high-souled Arjuna, causing my hair to stand on end. (18.74)
- Through the grace of Vyasa, I have heard this supreme and most secret Yoga direct from Krishna, the Lord of Yoga, Himself declaring it. (18.75)
- O King! as I recall again and again this wonderful and holy dialogue between Krishna and Arjuna, I rejoice again and again. (18.76)
- O King! As often as I recall that most wonderful form of the Lord, great is my astonishment, and I rejoice again and again. (18.77)
- Wherever is Krishna, the Lord of Yoga, wherever is Partha, the wielder of the bow, there are prosperity victory, happiness, and righteousness, such is my conviction. (18.78)
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