1/XVIII. Arjuna said, “O mighty-armed Sri Krishna !!, O inner controller of all !!, O Slayer of Kesi !!, I wish to know severally the truth of Sanyasa and Tyaga.”
2/XVIII. Sri Bhagavan said, “Some sages understand Sanyasa as the giving up of all actions motivated by desire; and other thinkers declare that Tyaga consists in relinquishing the fruit of all actions.”
3/XVIII. “Some wise men declare that all actions contain a measure of evil, and are therefore worth giving up, while others say that acts of sacrifice, charity and penance are not worth shunning.”
4/XVIII. “Of Sanyasa and Tyaga, first hear My conclusion on the subject of Tyaga, Arjuna; for Tyaga, O tiger among men, has been declared to be of three kinds – Satvika, Rajasika and Tamasika.”
5/XVIII. “Acts of sacrifice, charity and penance are not worth giving up; they must be performed. For sacrifice, charity and penance – all these are purifiers of wise men.”
6/XVIII. “Hence these acts of sacrifice, charity and penance, and all other acts too, must be performed without attachment and hope of reward: this is My considered and supreme verdict, Arjuna.”
7/XVIII. “It is not advisable to abandon a prescribed duty. Its abandonment through ignorance has been declared as Tamasika. (But Prohibited acts and those that are motivated by desire should no doubt be given up).”
8/XVIII. “Should anyone give up his duties for fear of physical strain, thinking that all action is verily of the nature of discomfort, - practising such Rajasika form of renunciation, he reaps not the fruit renunciation.”
9/XVIII. “A prescribed duty which is performed simply because it has to be performed, giving up attachment and fruit, that alone has been recognized as the Satvika form of renunciation.”
10/XVIII. “He who shrinks not from action which does not lasting happiness, nor gets attached to that which is conducive to blessedness, - imbued with the quality of goodness, he has all his doubts resolved, is intelligent and a man of true renunciation.”
11/XVIII. “Since all actions cannot be given up in their entirety by anyone possessing a body, he alone who renounces the fruit of actions is called a man renunciation.”
12/XVIII. “Welcome, unwelcome and mixed-threefold, indeed, is the fruit that accrues hereafter from the actions of the unrenouncing. But there is none ever for those who have renounced.”
13/XVIII. “In the branch of learning known by the name of Sankhya, which prescribes means for neutralizing all action, these five factors have been mentioned as contributory to the accomplishment of all actions; know them from Me, Arjuna.”
14/XVIII. “The following are the factors operating towards the accomplishment of actions, viz., the seat of action and the agent, the organs of different kinds and the separate movements of divergent types; and the fifth is Daiva or destiny.”
15/XVIII. “These five are the contributory causes of whatever actions, right or wrong man performs with the mind, speech and body.”
16/XVIII. “Notwithstanding this, however, he who, having an impure mind, regards the absolute, taintless Salf alone as the doer, that man of perverse understanding does not view aright.”
17/XVIII. “He whose mind is free from the sense of doership, and whose reason is not tainted by worldly objects and activities, does not really slay, even having slaughtered all these creatures, nor is bound by sin.”
18/XVIII. “The knower, knowledge and the object of knowledge – these three motivate action. Even so the doer, the organs and activity – these are the three constituents of action.”
19/XVIII. “In the branch of knowledge dealing with the Gunas or modes of Prakrti, knowledge and action as well as the doer have been declared to be of three kinds according to the Guna which predominates in each; hear them too duly from Me.”
20/XVIII. “That by which man perceives one imperishable divine existence as undivided and equally present in all individual beings, know that knowledge to be Sattvika.”
21/XVIII. “That, however, by which man cognize many existences of various kinds as apart from one another in all beings, know that knowledge to be Rajasika.”
22/XVIII. “Again, that knowledge which clings to one body as if it were the whole, and which is irrational, has no real object and is trivial, has been declared as Tamasika.”
23/XVIII. “That action which is ordained by the scriptures and is not accompanied by the sense of doership, and has been done without any partiality or prejudice by one who seeks no return, is called Sattvika.”
24/XVIII. ‘That action, however, which involves much strain and is performed by one who seeks enjoyments or by a man full of egotism, has been spoken of as Rajasika.”
25/XVIII. “That action which is undertaken through sheer ignorance, without counting the upshot, loss to oneself, injury to others and one’s own capacity, is declared as Tamasika.”
26/XVIII. “Free from attachment, unegoistic, endowed with firmness and vigour and unswayed by success and failure – such a doer is said to be Sattvika.”
27/XVIII. “The doer who is full of attachment, seeks the fruit of actions and is greedy, and who is oppressive by nature and of impure conduct, and is affected by joy and sorrow, has been called Rajasika.”
28/XVIII. “Lacking piety and self-control, uncultured, arrogant, deceitful, inclined to rob others of their livelihood, slothful, down-hearted and procrastinating, such a doer is called Tamasika.”
29/XVIII. “Now hear Arjuna, the threefold division, based on the predominance of each Guna, of Buddhi and Dhrti also, which is being told by Me in full one by one.”
30/XVIII. “The intellect which correctly determines the paths of activity and renunciation, what ought to be done and what should not be done, what is fear and what is fearlessness, and what is bondage and what is liberation, that intellect is Satvika.”
31/XVIII. “The intellect by which man does not truly perceive what is Dharma and what is Adharma, what ought to be done and what should not be done, - that intellct is Rajasika.”
32/XVIII. “The intellect which imagines even Adharma to be Dharma, and sees all other things upside-down, - wrapped in ignorance, that intellect is Tamasika, Arjuna.”
33/XVIII. “The unwavering firmness by which man controls through the Yoga of meditation the functions of the mind, the vital airs and the senses – that firmness, Arjuna, is Satvika.”
34/XVIII. “The Dhrti, however, by which the man seeking a reward for his actions, clutches with extrame fondness virtues, earthly possessions and worldly enjoyments, - that Dhrti is Rajasika, Arjuna.”
35/XVIII. “The firmness by which an evil-minded person refuses to shake off, i.e., clings to sleep, fear, anxiety, sorrow and vanity as well, that firmness is Tamasika.”
36,37/XVIII. “Now hear from Me the threefold joy too. That is which the striver finds enjoyments through practice of adoration, meditation and service to God etc., and whereby he reaches the end of sorrow, - such a joy, though appearing as poison in the beginning, tastes like nectar in the end; hence that joy, born as it is of the placidity of mind brought about by meditation on God, has been declared as Satvika.”
38/XVIII. “The delight which follows from the contact of the senses with their objects is eventually poison-like, though appearing at first as nectar; hence it has been spoken of as Rajasika.”
39/XVIII. “That which stupefies the self during its enjoyments as well as in the end, - derived from sleep, indolence and obstinate error; such delight has been called Tamasika.”
40/XVIII. “There is no being on earth or in the middle region or even among the gods or anywhere else, which free from these three Gunas born of Prakrti.”
41/XVIII. “The duties of the Brahmanas, the Satriyas and the Vaisyas, as well as of the Sudras, have been divided according to their in born qualities, Arjuna.”
42/XVIII. “Subjugation of the mind and senses, enduring hardships for the discharge of one’s sacred obligations, external and internal purity, forgiving the faults of others, straightness of mind, senses and behaviour, belief in the Vedas and other scriptures, God and life after death etc., study and teaching of the Vedas and other scriptures and realization of the truth relating to God – all these constitute the natural duty of a Brahmana.”
43/XVIII. “Exhibition of valour, fearlessness, firmness, cleverness and steadiness in battle, bestowing gifts, and lordliness – all these constitute the natural duty of Satriyas.”
44/XVIII. “Agriculture, rearing of cows and honest exchange of merchandise – three constitute the natural duty of a Vaisya ( a member of the trading class). And service of the other classes in the natural duty even of a Sudra (a member of the labouring class).”
45/XVIII. “Keenly devoted to his own natural duty, man attains the highest perfection in the shape of God-realization. Hear the mode of performance whereby the man engaged in his inborn duty reaches that highest consummation.”
46/XVIII. “Man attains the highest perfection by worshipping Him through his own natural duties from whom the tide of creation has streamed forth and by whom all this universe is pervaded.”
47/XVIII. “Better is one’s own duty, though devoid of merit, than the duty of another well-performed; for performing the duty ordained by his own nature man does not incur sin.”
48/XVIII. “Therefore, Arjuna, one should not abandon one’s innate duty, even though it may be tainted with blemish; for even as fire is enveloped in smoke, all undertakings are clouded with demerit.”
49/XVIII. “He whose intellect is unattached everywhere, whose thirst for enjoyments has altogether disappeared and who has subdued his mind, reaches through Sankhyayoga (the path of Knowledge) the consummation of actionlessness.”
50/XVIII. “Arjuna, know from Me only briefly the process through which man having attained actionlessness, which is the highest consummation of Jnanayoga ( the path of Knowledge) reaches Brahma.”
51,52,53/XVIII. “Endowed with an untarnished intellect and partaking of a light, Satvika and regulated diet, living in a lonely and undefiled place having rejected sound and other objects of sense, having controlled the mind, speech and body by restraining the mind and senses through firmness of a Satvika type, taking a resolute stand on dispassion, after having completely got rid of attraction and aversion and remaining ever devoted to the Yoga of meditation having given up egotism, violence, arrogance, lust, anger and luxuries, devoid of the feeling of meum and tranquil of hear, - such a man becomes qualified for oneness with Brahma, who is Truth Consciousness and Bliss.”
54/XVIII. “Established in identity with Brahma (who in Truth, Consciousness and Bliss solidified); and cheerful in mind, the Sankhyayogi no longer grieves nor craves for anything. The same to all beings, such a Yogi attains supreme devotion to Me.”
55/XVIII. “Through that supreme devotion he comes to know Me in reality, what and how great I am; and thereby knowing Me in essence he forthwith enters into My being.”
56/XVIII. “The Karmayogi, however, who depends on Me, attains by My grace the eternal, imperishable state, even though performing all actions.”
57/XVIII. “Mentally resigning all your duties to Me, and taking recourse to Yoga in the form of even-mindedness, be solely devoted to Me and constantly give your mind to Me.”
58/XVIII. “With your mind thus given to Me, you shall tide over all difficulties by My grace. And if, from egotism, you will not listen, you will be lost.”
59/XVIII. “If taking your stand on egotism, you think, “I will not fight”, vain is this resolve of yours; nature will drive you to the act.”
60/XVIII. “That action too which you are not willing to undertake through ignorance, - bound by your own duty born of your nature, you will helplessly perform.”
61/XVIII. “Arjuna, God abides in the heart of all creatures, causing them to revolve according to their karma by His illusive power, seated as those beings are in the vehicle of the body.”
62/XVIII. “Take shelter in Him alone, with all your being, Arjuna. By His mere grace you shall attain supreme peace and the eternal state.”
63/XVIII. “Thus has this wisdom, more secret than secrecy itself, been imparted to you by Me. Fully pondering it, do as you like.”
64/XVIII. “Hear, again, My supremely secret word, the most esoteric of all truths. You are extremely dear to Me; therefore, I shall offer you this salutary advice.”
65/XVIII. “Give your mind to Me, be devoted to Me, worship Me and bow to Me. Doing so you will come to Me alone, I truly promise you; for you are exceptionally dear to Me.”
66/XVIII. “Resinging all your duties to Me, the all powerful and all-supporting Lord, take refuge in Me alone. I shall absolve you of all sins, worry not.”
67/XVIII. “This secret gospel of the Gita should never be imparted to a man who lacks penance, nor to him who is wanting in devotion, nor even to him who lends not a willing ear; and in no case to him who finds fault with Me.”
68/XVIII. “He who, offering the highest love to Me, preaches the most profound gospel of the Gita among My devotees, shall come to Me alone; there is no doubt about it.”
69/XVIII. “Among men there is none who does Me a more loving service than he; nor shall anyone be dearer to Me on the entire globe than he.”
70/XVIII. “Whosoever studies this sacred dialogue of ours in the form of the Gita, by him too shall I be worshipped through wisdom-sacrifice; such is My mind.”
71/XVIII. “The man who hears the holy Gita with reverence and in an uncarping spirit, - liberated from sin, he too shall reach the happy worlds of the virtuous.”
72/XVIII. “Have you heard this gospel of the Gita with one-pointed mind, Arjuna? And has your delusion born of ignorance melted away, O conquere of riches. !!”
73/XVIII. Arjuna said, “Krishna, by Your grace my delusion has fled and wisdom has been gained by me. I stand shorn of all doubts. I will do your bidding.”
74/XVIII. Sanjaya said, “Thus I heard the mysterious and thrilling conversation between Sri Krishna and the high-souled Arjuna, son of Kunti.”
75/XVIII. “Having been blessed with the divine vision by the grace of Sri Vyasa, I heard this supremely esoteric gospel from the Lord of Yoga, Sri Krishna Himself, imparting it to Arjuna before my very eyes.”
76/XVIII. “Remembering, over and over, that sacred and mystic conversation between Bhagavan Sri Krishna and Arjuna, O King! I rejoice again and yet again.”
77/XVIII. “Remembering also, again and again, that most wonderful Form of Sri Krishna, great is my wonder and I rejoice over and over again.”
78/XVIII. “Wherever there is Bhagavan Sri Krishna, the Lord of Yoga, and wherever there is Arjuna, the wielder of the Gandiva bow, goodness, victory, glory and unfailing righteousness are there: such is my conviction.”
-- OM THATH SATH --
