GITA Summary, Chapter - 18 ( Conclusion).

[Guest guest]

Hare Krishna. Pranam to all Vaishnavas,

I surrender unto the lotus feet of Bhagavan Sri Krishna, begging for His merciful blessings to, advise Gita-rahasya to His Bhaktas of this group .

GITA Summary of Chapter – 18 ( Moksa Sannyasa Yoga)(Attaining Salvation thorough the Yoga of Renunciation)

Preface

The Eighteenth chapter is the summarization of the topics described in the previous (17) chapters. The conclusion is that, ‘bhakti’ (devotional service) unto Sri Krishna, is the ultimate goal of life. In the first six chapters, emphasis was given to bhakti : yoginam api sarvesam... "Of all Yogis , one who always thinks of Me within himself is the best ." In the next

six chapters, pure devotional service and its nature and activity were explained. In the third six chapters, knowledge, renunciation, the activities of material nature and transcendental nature, and devotional service were explained in detail. It was concluded that all acts should be performed in conjunction with the Supreme Lord, represented by the words om tat sat, which indicate Vishnu, the Supreme Person. The third part of Bhagavad-gita has shown that bhakti , and nothing else, is the ultimate purpose of life.

Bhagavan Krishna on the eve of His return to Vaikunta, after finishing the difficult task of establishing righteousness (Dharma), gave His last parting discourse to His great devotee Uddhava . At the end of Krishna’s long sermon Uddhava said: “O Bhagavan, I think the pursuit of yoga as You narrated to Arjuna, and now to me, is very difficult, indeed, for most people; because it entails control of the unruly senses. Please tell me a short, simple, and easy way to God-realization”.

Sri Krishna upon Uddhava's request gave the essentials of Self-realization (Bhagavatam 11.06-29) for the modern age as follows :

(1) Do your duty, to the best of your abilities, for Me without any selfish motive, and remember Me at all times - before starting a work, at the completion of a task, and while inactive. (2) Practice to look upon all creatures as Myself in thought, word, and deed ; and mentally bow down to them. (3) Awaken your dormant spiritual power and perceive through the activities of mind, senses, breathing, and emotions that My power is within you at all times, and is constantly doing all the work using you as a mere instrument .

The one who wants to know Me, the Supreme Personality of Godhead, should only understand that I existed before creation, I exist in the creation, as well as after complete dissolution. Any other existence is nothing but My illusory energy (Maya). I exist within the creation and at the same time outside the creation. I am the all-pervading Supreme Lord who exists everywhere, in everything, and at all times. ”

DEFINITION OF RENUNCIATION

AND SACRIFICE

· ‘Sannyasa’ (renounced order of life) is abstaining from all fruitive activities that are based on material desire.

· ‘Tyaga’ (sacrifice) is giving up the results of activities.

The performance of activities only for enjoying the results, has to be given up . Bhagavatam advises that devotional service to Krishna should be accepted as the most pious activity. Acts of service, charity, and austerity should not be given up , because these are the purifiers.

THREE TYPES OF SACRIFICE

· Obligatory work performed as duty, renouncing selfish attachment to the fruit, is ‘sattvic’ .

· Abandoning of duty merely because it is difficult, or because of fear of bodily trouble, is ‘rajasic’ .

· The abandonment of obligatory duty due to delusion is ‘tamasic’ .

Giving up one’s duty is not proper. Human beings cannot completely abstain from work. Therefore, the one who neither hates a disagreeable work, nor is attached to an agreeable work and who completely renounces the selfish attachment to the fruits of all works, is a ‘Tyagi’ ( renunciant ) . The threefold fruit of works — desirable, undesirable, and mixed accrues after death to the one who is not a renunciant .

FIVE CAUSES OF ANY ACTION

The five causes, of any action are : The body, the Performer , the various Senses, the different types of Endeavors and the indwelling Supersoul (Krishna’s form dwelling in the heart) .

The ultimate control of all actions is invested in the Supersoul who is seated in the heart as a friend. He is encouraging everyone to perform certain activities, by reminding him of his past actions. A foolish person cannot understand that, the Supersoul is sitting as a friend in his heart to guide his actions.

‘Right work’ is the work done according to the scriptural injunctions. ‘wrong work’ is the work done against, the scriptural injunctions.

Personal activity and responsibility arise from false ego and godlessness. Anyone who is acting under the direction of the Supersoul (Krishna) , is never affected by the reaction of such actions. When a soldier kills under the command of a superior officer, he is not subject to be judged. But if a soldier kills on his own personal account, then he is certainly judged by a court of law.

THREE TYPES OF KNOWLEDGE

· The knowledge by which one sees a single immutable reality in all beings as undivided in the divided is ‘sattvic’ .

· The knowledge by which one sees different realities of various types among all beings as separate from one another is ‘rajasic’ .

· The irrational, baseless, and worthless knowledge by which one clings to one single effect (such as the body) as if it is everything, is ‘tamasic’ .

A person who sees one spirit soul in every living being possesses ’sattvic’ knowledge . In all living entities, one spirit soul is there, although they have different bodies according to their previous ‘karma’ . The ‘soul’ is imperishable, although the bodies are perishable. Differences are perceived in terms of the body ; because there are many forms of material existence in conditional life, the living force appears to be divided. Such impersonal knowledge is an aspect of

self-realization. One who does not develop ‘sattvic’ knowledge (through the scriptural injunctions), has knowledge that is limited to the body. He is not concerned about acting as per the directions of scripture. For him God is money, and knowledge means the satisfaction of bodily demands.

THREE TYPES OF ACTION

· Regulated occupational duty (as prescribed in the Vedic scriptures according to the different orders and divisions of society), performed without likes and dislikes, and without selfish motives and attachment to enjoy the fruit, is ‘sattvic’ .

· Action performed with ego, with selfish motives, and with too much effort; is ‘rajasic’.

· Action that is undertaken because of delusion ; disregarding consequences, loss, injury to others, as well as one’s own ability is ‘tamasic’ .

THREE TYPES OF WORKER

· The Worker who is free from attachment, is non-egotistic, endowed with resolve and enthusiasm, and unperturbed in success or failure is ‘sattvic’ .

· The Worker who is attached to the work and fruits of his work desiring to enjoy those fruits, greedy, violent, envious, and is affected by joy and sorrow , is ‘rajasic’.

· The undisciplined, vulgar, stubborn, wicked, malicious, lazy, depressed, and procrastinating Worker is ‘tamasic’ .

A person situated in Krishna-bhakti is a ‘sattvic’ Worker . He has no expectations for the result of the work entrusted to him, because he is above false ego and pride. Still, he is always enthusiastic till the completion of such work. He does not worry about the distress undertaken and does not care for success or failure .

A ‘rajasic’ Worker is very happy if his work is successful and very much distressed when his work is not successful. A ‘tamasic’ Worker acts according to the modes of nature and against the injunctions of the Vedic scripture. He is generally cunning and expert in insulting others. He is very lazy ; even though he has

some duty, he does not do it properly or on time. Therefore a ‘tamasic’ performer always appear to be morose.

THREE TYPES OF INTELLIGENCE

· The intelligence by which one understands the path of work and the path of renunciation, ‘right’ and ‘wrong’ action, fear and fearlessness, bondage and liberation, is ‘sattvic’ .

· The intelligence by which one cannot distinguish between righteousness (Dharma) and unrighteousness (Adharma), and right and wrong action ; that is ‘rajasic’ .

· The intelligence when covered by ignorance accepts unrighteousness (Adharma) as righteousness (Dharma), and thinks everything to be that which it is not, is ‘tamasic’.

Performing actions according to the directions of the scriptures is called ‘pravrtti’, or executing actions that deserve to be performed. One who does not know the scriptural directions, becomes entangled in the actions and reactions of work. ‘tamasic’ Intelligence is always working the opposite of the way it should. It accepts religions which are not actually religions and rejects the true eternal religion (Sanatana Dharma). The 'tamasic’ person understands a great soul to be a common man and accept a common man as a

great soul. He thinks truth to be untruth and accept untruth as truth. In all activities he simply takes the wrong path.

THREE TYPES OF DETERMINATION,

AND THE FOUR GOALS OF HUMAN LIFE

· The unwavering determination by which man controls through the Yoga of meditation the functions of the mind, the vital air and senses--that is ‘sattvic’ .

· The determination by which one adheres to duty, sense gratification and economic development, driven by attachment to enjoy the fruits, is ‘rajasic’ .

· The unintelligent determination which cannot go beyond dreaming , fearfulness, grief, depression and madness, is ‘tamasic’ .

Yoga is a means to understand the Supersoul. One who is steadily fixed in the Supersoul with determination, concentrating one's mind, life and sensory activities on the Supreme God, is rightly situated in Krishna-bhakti .

THREE TYPES OF PLEASURE

· The pleasure that appears as poison in the beginning, but is like nectar in the end, comes by the grace of Self-knowledge, is ‘sattvic’ .

· Sensual pleasures appear as nectar in the beginning, but become poison in the end; and are known as ‘rajasic’ .

· The pleasure that confuses a person in the beginning and in the end ; which comes from sleep, laziness, and carelessness ; such pleasure is ‘tamasic’ .

In the pursuit of self-realization, one has to follow many rules and regulations to control the mind and the senses and to concentrate the mind on the self. All these procedures are very difficult, but if one is successful in following the regulations and comes to the transcendental position, he begins to enjoy the real nectar of eternal pleasure.

DIVISION OF LABOR IS BASED

ON ONE’S NATURAL ABILITY

The division of human labor is also based on the qualities inherent in peoples’ nature or their make up.

 

Control of the mind and senses, austerity, external and internal purity, tolerance, honesty, knowledge and faith in the Vedas and related scriptures, experience in the truth relating to God-- all these constitute the natural duties of Brahmana .

Heroism, power, determination, resourcefulness, courage in battle, generosity and leadership are the natural duties of Ksatriya .

Farming, cow protection and business are the natural duties of Vaisya .

The natural duty of the Sudra is to render service to the other three categories (Brahmanas, Ksatriyas and Vaisyas.)

ATTAINMENT OF SALVATION THROUGH

DUTY, DISCIPLINE, AND DEVOTION

One can attain the highest perfection by worshiping Bhagavan Krishna through the performance of one’s natural duty for the Lord.

Everyone should think that, he is engaged in a particular type of occupation by Krishna and by the result of the work, Krishna should be worshiped. The Bhagavan Himself takes care of such a devotee.

Krishna says “ By devotion one truly understands what and who I am in essence. Having known Me in essence, one immediately merges with Me. Sincerely offer all actions to Me, set Me as your supreme goal, and completely depend on Me. Always fix your mind on Me, and resort to Karma-yoga. You shall overcome all difficulties by My grace when your mind becomes fixed on Me. But, if you do not listen to Me due to ego, you shall perish.”

One's occupational duty is prescribed in Bhagavad-gita. The duties of a brahmana, ksatriya, vaisya and sudra are prescribed according to their particular modes of nature. One should not imitate another's duty. A man who is by nature attracted to the kind of work done by sudra should not artificially claim to be a brahmana, although he may have been born into a brahmin family. In this way

one should work according to his own nature ; no work is abominable, if it is performed for Krishna. The occupational duty of a brahmana is certainly ’sattvic’ , but if a person is not by nature ‘sattvic’, he should not imitate the occupational duty of a brahmana. For a ksatriya, or administrator, there are so many abominable things ; a ksatriya has to be violent to kill his enemies, and sometimes a ksatriya has to tell lies for the sake of diplomacy. Such violence and duplicity accompany political affairs, but a ksatriya is not supposed to give up his occupational duty and try to perform the duties of a brahmana.

In conditioned life, all work is contaminated by the material modes of nature. Even if one is a brahmana, he has to perform sacrifices in which animal killing is necessary. Similarly, a ksatriya, however pious he may be, has to fight enemies. He cannot avoid it. Similarly, a merchant (Vaisya), however pious he may be, must sometimes hide his profit to stay in business, or he may sometimes have to do business on the black market. These things are necessary; one cannot avoid them.

Similarly, one should not give up his natural occupation because there are some disturbing elements. Rather, one should be determined to serve Krishna by performing his occupational duty , while situating in Krishna-bhakti. If so, all the defects in that particular occupation are purified thereby leading to self-realization. Real renunciation means that, one should always think himself part and parcel of Sri Krishna and therefore the results of his work to be enjoyed by the Bhagavan. By such a mentality, one is fully satisfied because he is functioning as an instrument of the Bhagavan .

THE KARMIC BONDAGE

A person is controlled by his own nature-born Karmic impressions. Therefore, he will be forced to perform even against own will , the obligatory duty which he wanted to avoid due to delusion . Krishna gives directions as to what is good and what is bad, and one simply has to voluntarily execute the Bhagavan’s order --that will keep one safe under all circumstances.

No one can ascertain his destiny as the Bhagavan can ; therefore the best course is to take direction from the Bhagavan and act. No one should neglect the order of Krishna.

WE BECOME THE PUPPETS OF

OUR OWN FREEWILL

Krishna says “The Supreme God is situated in the heart of all living beings and by His ‘maya’ (illusionary energy) is causing them to work out their ‘karma’ , as if they are mounted on a machine.seek refuge in the Supreme God alone with loving devotion. By His grace you shall attain supreme peace and the eternal abode.”

Krishna, as the localized Supersoul, sits in the heart directing the living being. After changing bodies, the living entity forgets his past deeds, but the Supersoul, as the knower of the past, present and future, remains the witness of all his activities.Therefore all the activities of living entities are directed by this Supersoul. The living entity gets what he deserves and is carried by the material body, which is created in the material energy under the direction of the

Supersoul. As soon as a living entity is placed in a particular type of body, he has to work under the spell of that bodily situation.

A living entity should therefore surrender unto Sri Krishna, who is situated in everyone's heart, and that will relieve him from all kinds of miseries of this material existence.

Krishna does not interfere with the little independence of the living entity. The best advice imparted to Arjuna is to surrender unto the Supersoul seated within his heart. By right discrimination, one should agree to act according to the order of the Supersoul. That will help one become situated constantly in Kishna-bhakti .

PATH OF SURRENDER IS THE

ULTIMATE PATH TO GOD

Krishna says “ Fix your mind on Me, become My devotee, offer service to Me, bow down to Me, and you shall certainly reach Me. Abandon all varieties of religion and just surrender unto Me completely with faith and devotion. I shall liberate you from all sinful reactions. Do not grieve.”

One should become a pure devotee of Krishna and always think of Him and act for Him. One should not become a mere mechanical meditator . Life should be so molded that one will always have the chance to think of Krishna and all his daily activities are done as an offering to Krishna. One should concentrate his mind upon the personal form of Krishna--the very form with two hands carrying a flute, the bluish boy with a beautiful face and peacock feathers in His hair. if one is not free from all sinful reactions, simply by the process of surrendering to Sri Krishna he is automatically freed. One should unhesitatingly accept Krishna as the supreme savior of all living entities. With faith and love, one should surrender unto Him.

This knowledge should never be spoken to one who is devoid of austerity, who is without devotion, who does not desire to listen, or who is envious of Krishna.

PROPAGATING OF GITA,

IS THE HIGHEST SERVICE TO GOD, AND THE BEST CHARITY

Krishna says “The one who shall propagate this supreme secret philosophy the transcendental knowledge of the Gita amongst My devotees, shall be performing the highest devotional service to Me, and shall certainly come to Me. No other person shall do a more pleasing service to Me, and no one on the earth shall be more dear to Me.”

There are many persons who envy Krishna because He has explained in Bhagavad-gita that He is the Supreme and that nothing is above Him or equal to Him. Such persons should not be told of Bhagavad-gita, for they cannot understand. There is no possibility of a faithless person understanding Bhagavad-gita and Krishna. Without understanding Krishna , one should not try to comment upon Bhagavad-gita.

GRACE OF THE GITA

· The study of Gita is equivalent to worshipping Krishna with jnana-yoga (yoga of knowledge ) . Whoever hears Gita with faith and devotion becomes free from sin, and attains heaven .

· Krishna asked “O Arjuna, did you listen to this with an attentive mind ? Has your delusion born of ignorance been completely destroyed?”.

· Arjuna said: “ My dear Krishna, my illusion is now gone. I have regained my memory by Your mercy. I am now firm and free from doubt and am prepared to act according to Your instructions.”

· Sanjaya said: “Thus I heard this most secret and supreme yoga directly from Krishna, the ‘Yogesvara’ Himself speaking personally to Arjuna . Recollecting again and again that marvelous form of Bhagavan Sri Krishna, I am greatly amazed and I rejoice over and over again.”

BOTH SPIRITUAL KNOWLEDGE AND ACTION

ARE NEEDED FOR A BALANCED LIVING

Wherever there is Krishna, the ‘Yogesvara’ and Arjuna, the supreme archer , there will certainly be everlasting prosperity, victory, happiness, and morality.

Summary

Sloka 1arjuna uvaca :sannyasasya maha-baho / tattvam icchami veditumtyagasya ca hrsikesa / prthak kesi-nisudana(Arjuna said: I wish to know the true nature of both ‘sannyasa’ (renounced order of life) and ‘tyaga’ ( purpose of renunciation), and the difference between the two, O Krishna, master of the senses.)Sloka 2sri bhagavan uvaca :kamyanam karmanam nyasam / sannyasam kavayo viduhsarva-karma-phala-tyagam / prahus tyagam vicaksanah(Sri Bhagavan said: Sages define ‘sannyasa’ as , complete renunciation offruitive activities that are based on material desire . Whereas, giving up the results of activities is called ‘tyaga’ ).Sloka 3tyajyam dosa-vad ity eke / karma prahur manisinahyajna-dana-tapah-karma / na tyajyam iti capare(Some Sages declare that all kinds of fruitive activities are full of faults and therefore should be given up , yet other sages maintain that, the acts of sacrifice, charity and penance should never be abandoned.

)Sloka 4niscayam srnu me tatra / tyage bharata-sattamatyago hi purusa-vyaghra / tri-vidhah samprakirttitah(O Arjuna, hear My definite opinion about ‘tyaga’ . Three types of ‘tyaga’ are declared in the scriptures ).Sloka 5yajna-dana-tapah-karma / na tyajyam karyam eva tatyajno danam tapas caiva / pavanani manisinam(Action in the form of sacrifice, charity and austerity should by no means be relinquished, because they are obligatory duties. Sacrifice, charity and austerity even purify the hearts of those who are thoughtful and wise.)Sloka 6etany api tu karmani / sngam tyaktva phalam cakarttavyaniti me partha / niscitam matam uttamam(O Partha, all these activities (yajna, charity and penance) should be performed without attachment or any expectation of result. They should be performed as a matter of duty. That is My definite opinion.)Sloka 7niyatasya tu sannyasah / karmano nopapadyatemohat tasya partiyagas / tamasah parikirttitah(But, the prescribed duties should never be renounced. If one gives up his prescribed duties because of illusion, such renunciation is said to be ‘tamasic’ (in the mode of ignorance.)Sloka 8duhkham ity eva yat karma / kaya-klesa-bhayat tyajetsa krtva rajasam tyagam / naiva tyaga-phalam labhet(Anyone who gives up prescribed duties as troublesome or out of fear of bodily discomfort is said to have renounced in the mode of passion . Such a ‘rajasic’ renunciation fails to obtain it’s result.)Sloka 9karyam ity eva yat karma / niyatam kriyate 'rjunasangam tyaktva phalancaiva / sa tyagah sattviko

matah(O Arjuna, when one performs his prescribed duty only because it has to be done, and gives up selfish attachment to the fruit, his renunciation is said to be ‘sattvic’ (in the mode of goodness. )Sloka 10na dvesty akusalam karma / kusale nanusajjatetyagi sattva-samavisto / medhavi chinna-samsayah(The ‘tyagi’ ( renunciant ) is endowed with ‘sattva-guna’ and he has steady intelligence free from all doubts. He neither hates troublesome work nor becomes attached to pleasurable work . )Sloka 11na hi deha-bhrta sakyam / tyaktum karmany asesatahyas tu karma-phala-tyagi / sa tyagity abhidhiyate(An embodied being cannot entirely relinquish action, but he who gives up the selfish attachment to the fruits of all actions is truly a ‘tyagi’ .)Sloka 12anistam istam misranca / tri-vidham karmanah phalambhavaty atyaginam pretya / na tu sannyasinam kvacit(The threefold fruits of action—desirable, undesirable and mixed--accrue after death to the one who has not renounced. But such results are not applicable to a ‘Sannyasi’.)Sloka 13pancaitani maha-baho / karanani nibodha mesankhye krtante proktani / siddhaye sarva-karmanam(O mighty Arjuna, according to the Vedanta there are five causes for the accomplishment of all action. Now learn these from Me.)Sloka 14adhisthanam tatha kartta / karananca prthag-vidhamnividhas ca prthak cesta / daivancaivatra pancamam(The body, the Performer , the various

senses, the different types of endeavors and the indwelling Supersoul, are the five causes of the accomplishment of ‘karma’. )Sloka 15sarira-van-manobhir yat / karma prarabhate narahnyayyam va viparitam va / pancaite tasya hetavah(Whatever action whether it is right or wrong , a man performs by body, mind or speech is caused by these five factors.)Sloka 16tatraivam sati karttaram / atmanam kevalantu yahpasyaty akrta-buddhitvan / na sa pasyati durmatih(As such, a foolish person who ignores these five factors and considers himself alone to be the performer of all actions, cannot see things as they are due to his impure intelligence.)Sloka 17yasya nahankrto bhavo / buddhir

yasya na lipyatehatvapi sa imal lokan / na hanti na nibadhyate(One who is free from the false ego of ‘doer ship’, whose intelligence is not polluted by the desire to enjoy the fruits of ‘karma’ ; though he kills people , does not in reality kill. He doesn’t become bound by the result of his actions.)Sloka 18jnanam jneyam parijnata / tri-vidha karam-codanakaranam karma kartteti / tri-vidhah karma-sangrahah(Knowledge, the object of knowledge, and the knower are the three factors that motivate action; the senses, the work and the performer are the three constituents of action.)

Sloka 19jnanam karma ca kartta ca / tridhaiva guna-bhedatahprocyate guna-sankhyane / yathavac chrnu tany api(According to the different modes of nature, there are three types of knowledge, action and the performer of action. Each is said to be of three types namely ‘sattvic’ , ‘rajasic’ and ‘tamasic’ . Now, hear of them from Me.)Sloka 20sarva-bhutesu yenaikam / bhavam avyayam iksateavibhaktam vibhaktesu / taj jnanam viddhi sattvikam(The knowledge by which one sees same undivided ‘Imperishable Being’ in

all living entities , though they are divided into innumerable forms, is ‘sattvic’ knowledge .)

Sloka 21

prthaktvena tu yaj jnanam / nana-bhavan prthag-vidhanvetti sarvesu bhusesu / taj jnanam viddhi rajasam(That knowledge by which one sees different type living entity in every different body, ,is known as ‘rajasic’ knowledge .)Sloka 22

yat tu krtsna-vad ekasmin / karye saktam ahaitukamatattvartha-vad-alpanca / tat tamasam udahrtam

(And ‘tamasic’ knoledge is that knowledge which causes one to be absorbed in one single kind of work like activities related to the temporary body (such as bathing ,eating, mating, etc) , considering them to be everything. This is irrational, devoid of any spiritual substance or reality , and meagre like that of the animals. )Sloka 23niyatam sanga rahitam / araga-devesatah krtamaphala-prepsuna karma / yat tat sattvikam ucyate(The prescribed duty which a person performs without selfish motives and attachment to enjoy the fruit , and which is free from any personal likes or dislikes , is called ‘sattvic’ karma

..)Sloka 24

yat tu kamepsuna karma / sahankarena va punahkriyate bahulayasam / tad rajasam udahrtam(But action performed with great effort by one seeking to gratify his desires, and enacted from a sense of false ego, is called ‘rajasic’ karma. )

Sloka 25

anubandham ksayam himsam / anapeksya ca paurusammohad arabhyate karma / yat tat tamasam ucyate(That action performed in illusion, in disregard of scriptural injunctions, and without concern for future bondage or for loss or injury caused to others is said to be ‘tamasic’ karma.)Sloka 26

mukta-sango 'naham-vadi / dhrty-utsaha-samanvitahsiddhy-asiddhyor nirvikarah / kartta sattvika ucyate(One who performs his duty without attachment, without false ego, with great determination and enthusiasm, and without wavering in success or failure , is said to be a ‘sattvic’ worker ).Sloka 27ragi karma-phala-prepsur / lubdho himsatmako 'sucihharsa-sokanvitah kartta / rajasah parikirttitah(One who is attached to the work and fruits of his work desiring to enjoy those fruits, greedy, violent, envious, and is affected by joy and sorrow , is said to be a ‘rajasic’ worker .)Sloka 28

ayuktah prakrtah stabdhah / satho naiskrtiko 'lasahvisadi dirgha-sutri ca / kartta tamasa ucyate(The worker who is always engaged in work against the injunctions of the scripture, who is materialistic, obstinate, cheating and expert in insulting others, and who is lazy, always morose and procrastinating is said to be a ‘tamasic’ worker.)

Sloka 29

buddher bhedam dhrtes caiva / gunatas tri-vidham srnuprocyamanam asesena / prthaktvena dhananjaya(O Arjuna, now hear the three different types of understanding and determination, according to the three modes of material nature.)Sloka 30

pravrttinca nivrttinca / karyakarye bhayabhayebandham moksanca ya vetti / buddhih sa partha sattviki(O Partha, the understanding by which one correctly knows what ought to be done and what should not be done, what is to be feared and what is not to be feared, what is binding and what is liberating ; that understanding is ‘sattvic’ .)

Sloka 31

yaya dharmam adharmanca / karyancakaryam eva caayathavat prajanati / buddhih sa partha rajasi(The understanding by which one cannot distinguish between righteousness (Dharma) and unrighteousness (Adharma), and what is to be done and what should not be done ; that understanding is ‘rajasic’ , O Arjuna. )

Sloka 32adharmam dharmam iti ya / manyate tamasavrtasarvarthan viparitams ca / buddhih sa partha tamasi(O Partha, the understanding which accepts unrighteousness (Adharma) as righteousness (Dharma), under the spell of illusion and darkness, and strives always in the wrong direction; that understanding is ‘tamasic’. )

Sloka 33

dhrtya yaya dharayate / manah-pranendriya-kriyahyogenavyabhicarinya / dhrtih sa partha sattviki( The unwavering determination by which man controls through the Yoga of meditation the functions of the mind, the vital air and senses--that is ‘sattvic’ determination, O Partha. )

Sloka 34

yaya tu dharma-kamarthan / dhrtya dharayate 'rjunaprasangena phalakanksi / dhrtih sa partha rajasi(O Partha, the determination by which one adheres to duty, sense gratification and economic development, driven by attachment to enjoy the fruits, is called ‘rajasic’ determination.)Sloka 35yaya svapnam bhayam sokam / visadam madam eva cana vimuncati durmedha / dhrtih sa tamasi mata( The unintelligent determination which cannot go beyond dreaming , fearfulness, grief , depression and madness, is called ‘tamasic’ determination. )Sloka 36sukham tv idanim tri-vidham / srnu me bharatarsabhaabhyasad ramate yatra / duhkhantanca nigacchati(O Arjuna, now hear from Me, about the threefold happiness.

The happiness one enjoys from spiritual practice results in the ending of all sorrows.)Sloka 37yat tad agre visam iva / pariname 'mrtopamamtat sukham sattvikam proktam / atma-buddhi-prasada-jam(That happiness which is like poison in the beginning, but nectar in the end, and which is generated from the clear understanding of the self, is ‘sattvic’ happiness.)Sloka 38visayendriya-samyogad / yat tad agre 'mrtopamampariname visam iva / tat sukham rajasam smrtam( ’Rajasic’ happiness is produced by the contact of the senses with the sense objects. It appears like nectar in the beginning, but poison in the end. )Sloka 39yad agre canubandhe ca / sukham mohanam atmanahnidralasya-pramadottham / tat tamasam udahrtam(That happiness which is

blind to self-realization, which is delusion from beginning to end and which arises from sleep, laziness and illusion, is called ‘tamasic’ happiness.)Sloka 40na tad asti prthivyam va / divi devesu va punahsattvam prakrti-jair muktam / yad ebhih syat tribhir gunaih(Among humans and other earthly species, or even among the Devatas in heaven, there is no one who is free from these three modes of material nature.)

Sloka 41brahmana-ksatriya-visam / sudrananca parantapakarmani pravibhaktani / svabhava-prabhavair gunaih( O Arjuna , the prescribed duties of the Brahmanas, Ksatriyas, Vaisyas and Sudras are divided according to the qualities inherent in their own natures. )Sloka 42samo damas tapah saucam / ksantir arjavam eva cajnanam vijnanam astikyam / brahma-karma svabhava-jam (Control of the mind and senses, austerity, external and internal purity, tolerance, honesty, knowledge and faith in the Vedas and other related scriptures , experience in the truth

relating to God-- all these constitute the natural duties of Brahmana )

Sloka 43sauryam tejo dhrtir daksyam / yuddhe capy apalayanamdanam isvara-bhavas ca / ksatram karma-svabhava-jam(Heroism, power, determination, resourcefulness, courage in battle, generosity and leadership are the natural duties of Ksatriya .)Sloka 44krsi-go-raksya-vanijyam / vaisya-karma svabhava-jamparicaryatmakam karma / sudrasyapi svabhava-jam(Farming, cow protection and business are the natural duties of Vaisya . The natural duty of for the Sudras is to render service to the other three categories

(Brahmanas, Ksatriyas and Vaisyas .)Sloka 45sve sve karmany abhiratah / samsiddhim labhate narahsva-karma niratah siddhim / yatha vindati tac chrnu(Men who are devoted to their own prescribed duties can attain the perfection. Now hear from Me how a person who is engaged in his prescribed duty can attain perfection.)Sloka 46yatah pravrttir bhutanam / yena sarvam idam tatamsva-karmana tam abhyarcya / siddhim vindati manavah(One attains perfection through the performance of his own prescribed duties by worshiping the Supreme God (Me) from whom all living beings have originated and by whom this entire universe is pervaded. )Sloka 47sreyan sva-dharmo vigunah / para-dharmat sv-anusthitatsvabhava-niyatam karma / kurvan

napnoti kilbisam(It is more beneficial to perform one's ‘sva-dharma’ (own occupational duty), even though inferior or imperfectly performed, than to perfectly execute the higher ‘para-dharma’ (duty of another person). Duties prescribed according to one’s inherent nature, are never affected by sinful reactions .)Sloka 48saha-jam karma kaunteya / sa-dosam api na tyajetsarvarambha hi dosena / dhumenagnir ivavrtah(O Kaunteya, every endeavor is covered by some fault, just as fire is covered by smoke. Therefore one should not give up the natural work born of his inherent nature, even if such work is full of fault.)Sloka 49asakta-buddhih sarvatra / jitatma vigata-sprhahnaiskarmya-siddhim paramam / sannyasenadhigacchati(The person whose mind is always free from selfish attachment, who has controlled the mind and senses, and who is free from desires attains the supreme perfection of freedom from the bondage of Karma , by renouncing selfish attachment to the fruits of work.)Sloka 50siddhim prapto yatha brahma / tathapnoti nibodha mesamasenaiva kaunteya / nistha jnanasya ya para(Learn from Me briefly, O Arjuna, how one who has attained such perfection, or the freedom from the bondage of Karma, attains Supreme Brahman, the goal of transcendental knowledge.)Slokas 51-53buddhya visuddhaya yukto / dhrtyatmanam niyamya casabdadin visayams tyaktva / raga-dvesau vyudasya cavivikta-sevi laghv-asi / yata-vak-kaya-manasahdhyana-yoga-paro nityam / vairagyam samupasritahahankaram balam darpam / kamam brodham parigrahamvimucya nirmamah santo / brahma-bhuyaya kalpate(Being purified

by the intelligence, controlling the mind with determination, relinquishing the objects of sense enjoyment such as sound, being freed from attachment and hatred , living in a solitary place, eating lightly, controlling the body, mind and speech, constantly absorbed in yoga by meditation on the Supreme God, being completely detached and free from false ego, false attachment, arrogance, desire, anger, and unnecessary accumulation of possessions, being free from the notion of ' I ' , ‘Me’ and ‘My’, and situated peacefully ; Such people are qualified to attain oneness with Brahman. )

Sloka 54brahma-bhutah prasannatma / na socati na kanksatisamah sarvesu bhutesu / mad-bhaktim labhate param(A person thus situated in Brahman becomes fully joyful. He never laments or desires anything. Being equally disposed to all beings, he attains pure bhakti (devotion) to Me)

Sloka 55bhaktya mam abhijanati / yavan yas casmi tattvatahtato mam tattvato jnatva / visate tad-anantaram(It is only by bhakti that one can know the essence of My glories and forms as I am, the Supreme personality of Godhead . Having known Me in essence , one merges with Me.)

Sloka 56sarva-karmany api sada / kurvano mad-vyapasrayahmat-prasadad avapnoti / sasvatam padam avyayam(Though engaged in all kinds of activities, My pure devotee, under My protection, reaches the eternal and imperishable abode by My grace.)Sloka 57cetasa sarva-karmani / mayi sannyasya mat-parahbuddhi-yogam upasritya / mac-cittah satatam bhava(With your mind free from the false ego of being the doer, wholeheartedly offering Me all your activities, and taking shelter of resolute intelligence filled with dedication to Me, remain always absorbed in full consciousness of Me.)Sloka 58mac-cittah sarva-durgani / mat-prasadat tarisyasiatha cet tvam ahankaran /

na srosyasi vinanksyasi(By fixing your mind on Me , you will overcome all difficulties , by My grace. But if,you do not listen to My instructions due to false ego, you shall perish. )

Sloka 59yad ahankaram asritya / na yotsya iti manyasemithyaiva vyavasayas te / prakrtis tvam niyoksyati(If due to false ego you think ; I shall not fight ; this resolve of yours is in vain. Because your own nature will compel you to fight .)

Sloka 60svabhava-jena kaunteya / nibaddhah svena karmanakarttum necchasi yan mohat / karisyasy avaso 'pi tat(O Arjuna , that action, which you are not willing to perform due to ignorance , will nevertheless be forced upon you, because you are bound by the ‘karma’ born of your own nature. )

Sloka 61isvarah sarva-bhutanam / hrd-dese 'rjuna tisthatibhramayan sarva-bhutani / yantrarudhani mayaya(O Arjuna, the Supreme God is situated in the heart of all living beings and by His ‘maya’ (illusionary energy) is causing them to work out their ‘karma’ , as if they are mounted on a machine.)Sloka 62tam eva saranam gaccha / sarva-bhavena bharatatat prasadat param santim / sthanam prapsyasi sasvatam(O Arjuna, seek refuge in the Supreme God alone with loving devotion. By His grace you shall attain supreme peace and the eternal

abode.)Sloka 63iti te jnanam akhyatam / guhyad guhyataram mayavimrsyaitad asesena / yathecchasi tatha kuru(Thus I have explained to you the knowledge that is more secret than all secrets. After fully pondering over this, do as you wish. )Sloka 64sarva-guhyatamam bhuyah / srnu me paramam vacahisto 'si me drdham iti / tato vaksyami te hitam(Hear once again My supreme word. You are very dear to Me, therefore, I shall tell this for your benefit.)Sloka 65manmana bhava mad-bhakto / mad-yaji mam namaskurumam evaisyasi satyam te / pratijane priyo 'si me(Fix your mind on Me, become My devotee, offer service to Me, bow down

to Me, and you shall certainly reach Me. I promise you because you are My very dear friend. )Sloka 66sarva-dharman parityajya / mam ekam saranam vrajaaham tvam sarva-papebhyo / moksayisyami ma sucah

(Abandon all varieties of religion and just surrender unto Me completely with faith and devotion. I shall liberate you from all sinful reactions. Do not grieve.)Sloka 67idante natapaskaya / nabhaktaya kadacanana casusrusave vacyam / na ca mam yo 'bhyasuyati(This confidential knowledge (Gita) should never be spoken by you to one who is devoid of austerity, who is without devotion, who does not desire to listen, or is envious of Me .)

Sloka 68 - 69ya imam paramam guhyam / mad-bhaktesv abhidhasyatibhaktim mayi param krtva / mam evaisyaty asamsayahna ca tasman manusyesu / kascin me priya-krttamahbhavita na ca me tasmad / anyah priyataro bhuvi

(The one who shall propagate this supreme secret philosophy the transcendental knowledge of the Gita amongst My devotees, shall be performing the highest devotional service to Me, and shall certainly come to Me. No other person shall do a more pleasing service to Me, and no one on the earth shall be more dear to Me.)

Sloka 70adhyesyate ca ya imam / dharmyam samvadam avayohjnana-yajnena tenaham / istah syam iti me matih

(Whoever studies this sacred conversation of ours worships Me by jnana-yoga (yoga of knowledge). This is My opinion.)

Sloka 71sraddhavan anasuyas ca / srnuyad api yo narahso 'pi muktah subhal lokan / prapnuyat punya-karmanam(And one who listens with faith and without envy becomes free from sinful reactions and attains to the auspicious planets where the pious dwell.)

Sloka 72kaccid etac chrutam partha / tvayaikagrena cetasakaccid ajnana-sammohah / pranastas te dhananjaya(O Arjuna, did you listen to this with an attentive mind ? Has your delusion born of ignorance been completely destroyed?)Sloka 73arjuna uvaca :nasto mohah smrtir labdha / tvat prasadan mayacayutasthito 'smi gata-sandehah / karisye vacanam tava(Arjuna said: My dear Krishna, O infallible one, my illusion is now gone. I

have regained my memory by Your mercy. I am now firm and free from doubt and am prepared to act according to Your instructions. )

Sloka 74sanjaya uvaca :ity aham vasudevasya / parthasya ca mahatmanahsamvadam imam asrausam / adbhutam roma-harsanam(Sanjaya said: Thus I heard this wonderful dialogue between Lord Krishna and Arjuna, causing my hair to stand on end.)

Sloka 75vyasa-prasadac chrutavan / imam guhyam aham paramyogam yogesvarat krsnat / saksat kathayatah svayam(By the grace of Sage Vyasa, I heard this most secret and supreme yoga directly from Krishna, the God of yoga Himself speaking personally to Arjuna )

Sloka 76 - 77rajan samsmrtya samsmrtya / samvadam imam adbhutamkesavarjunayoh punyam / hrsyami ca muhir muhuh

tac ca samsmrtya samsmrya / rupam atyadbhutam harehvismayo me mahan rajan / hrsyami ca punah punah(O King, by repeated remembrance of this marvelous and sacred dialogue between Bhagavan Krishna and Arjuna, I am thrilled at every moment ; and Recollecting again and again, O King, that marvelous form of Krishna I am greatly amazed and I rejoice over and over again.)

Sloka 78yatra yogesvarah krsno / yatra partho dhanurdharahtatra srir vijayo bhutir / dhruva nitir matir mama

(Wherever there is Krishna, the God of all yoga and wherever there is Arjuna, the supreme archer , there will also certainly be everlasting prosperity, victory, happiness, and morality. This is my conviction. )

Thus ends the Eighteenth Chapter, ‘Moksa Sannayasa Yoga’ of Srimad Bhagavad-gita, which gives pleasure to the bhaktas and is accepted by all saintly persons.

Om Namo Bhagavate Vasudevaya!!!

 

SriKrishnaDasa Rajeev

 

NB - : All GITA chapters are saved in the Folder, ‘Gita’ in ’s FILES.

Messenger NEW - crystal clear PC to PC calling worldwide with voicemail