Chapter 18

English Meaning Adhyay EighteenThe Yoga of Liberation through the Path of Knowledge and Self-Surrender.

.	Arjuna said
1	O Mighty armed Shree Krishna, O inner controller of all, O Slayer of Keshi, I wish to know severally the truth of Sanyasa and Tyaga.
.	Shree Bhagwan Said
2	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	Some wise man declare that all actions contain a measure of evil, and is therefore worth giving up; while others say the acts of sacrifice, charity and penance are not worth shunning.
4	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-- Sattvika, Rajasika, and Tamasika.
5	Acts of sacrifice, charity and penance are not worth giving up; they must be performed. For sacrifice charity and penance-- all these are purifier of wise man.
6	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	( Prohibited acts and those that are motivated by desire should no doubt be given up). But it is not advisable to abandon a prescribed duty, Its abandonment through ignorance has been declared as Tamasika.
8	Should any one give up his duties for fear of physical strain, thinking that actions are verily of the nature of discomfort,- practicing such Rajasika form of renunciation, he reaps not the fruits of renunciation.
9	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 Sattvika form of renunciation.
10	He who shrinks not from action which does not bring 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	Since all actions can not be given up in entirety by any one possessing a body, he alone who renounces the fruit of action is called a man of renunciation.
12	Welcome, unwelcome and mixed,-- threefold, indeed, is the fruit that accrues hereafter from the actions of un renouncing. But there is none ever for those who have renounced.
13	In the branch of learning known by the name of Sankhya, which prescribes means for neutralizing all actions, these five factors have been mentioned as contributory to accomplishment of all actions; know them from Me, Arjuna.
14	The following are the factors operating towards the accomplishment of action, viz., the seat of action and agent, the organs of different kinds and the separate movements of divergent types; and the fifth is Daivya or Destiny.
15	These five are the contributory causes of whatever actions, right or wrong, man performs with mind, speech and body.
16	Not withstanding this, however, he who, having an impure mind, regards the absolute, taintless Self alone as the doer, that man of perverse understanding does not view aright.
.	Virodhaabhaas ?
17	He whose mind is free from the sense of doer ship, and whose reason is not tainted by wordily objects and activities, does not really slay; even having slaughtered all these creatures, nor is bound by sin.
18	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	In the branch of knowledge dealing with the Gunas or modes of Prakriti, 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	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	That, however, by which man cognizes many existences of various kinds as apart from one another in all beings, know that knowledge to be Rajasika.
22	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	That action which is ordained by scriptures, and is not accompanied by the sense of doer ship, has been done without any partiality or prejudice by one who seeks no return, is called Sattvika.
24	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	That action which is undertaken through sheer ignorance, without counting the upshot, losses to oneself, injury to others and one's own capacity is declared as Tamasika.
26	Free from attachment, un egotistic, endowed with firmness and vigor and unswayed by success and failure-- such a doer is said to be Sattvika.
27	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 Rajasika.
28	Lacking piety and self control, uncultured, arrogant, deceitful, inclined to rob others of there livelihood, slothful, down-hearted and procrastinating, such doer is called Tamasika.
29	Now hear, Arjuna, the threefold division, based on the predominance of each Guna, of Budhi and Dhriti also, which is being told by Me in full one by one.
30	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 Sattvika.
31	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 intellect is Rajasika.
32	The intellect which imagines even Adharma to be Dharma and sees all other things upside-down,-- wrapped in ignorance, that intellect is Tamasika.
33	The unwavering firmness by which man controls through the Yoga of meditation the functions of the mind, the vital air and senses--that firmness, Arjuna, is Sattvika.
34	The Dhriti, however, by which the man seeking a reward for his actions clutches with extreme fondness virtues, early possessions and worldly enjoyments,--that Dhriti is Rajasika.
35	The firmness with 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	Now hear from Me the threefold joys too. That in 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 Sattvika.
38	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 off as Rajasika.
39	That which stupefies the self during its enjoyment as well as in the end-- derived from sleep, indolence and obstinate error, such delight has been called Tamasika.
40	There is no being on the earth or in the middle region or even among the gods or anywhere else, which is free from these three Gunas born of Prakriti.
41	The duties of Brahmans, the khshtriayas and Vaisyas, as well as of Shudras, have been divided according to their inborn qualities, Arjuna.
42	Subjugation of mind and senses, enduring hardship s for the discharge of one's sacred obligations, external and internal purity, forgiving the faults of others, straightness of mind, senses and behavior, belief in the Vedas and other scriptures, God and life after death etc., study and teaching of Vedas and other scriptures and realization of the truth relating to God-- all these constitute the natural duties of Brahman.
43	Exhibition of valor, fearlessness, firmness cleverness and steadiness in battle, bestowing gifts and lordliness-- all these constitute the natural duties of Khshatriya.
44	Agriculture, rearing of cows and honest exchange of merchandise-- these constitute the natural duties of a Vaisya ( a member of trading class ). And service of other classes is the natural duty of even of a Sudra ( a member of laboring class ).
45	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	Man attains the highest perfection by worshipping, Him -- through his own natural duties, from whom the tide of creation has been streamed forth and by whom all this universe is pervaded.
47	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	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	He whose intellect is unattached everywhere, whose thirst for enjoyment has altogether disappeared and who has subdued his mind, reaches through Sankhya yoga ( the path of Knowledge ) the consummation of actionlessness.
50	Arjuna, know from Me only briefly the process through which man having attained actionlessness, which is the highest consummation of Gyan yoga ( the path of Knowledge ), reaches Brahma.
51 52 53	Endowed with the untarnished intellect and partaking of light, Sattvika 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 Sattvika type, taking 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 feeling of meum and tranquil of heart,-- such a man becomes qualified for oneness with Brahma, who is Truth, Consciousness and Bliss.
54	Established in identity with Brahma ( who is Truth, Consciousness and Bliss solidified ), and cheerful in mind, the Sankhya yogi no longer grieves nor craves for anything. The same to all beings, such a yogi attains supreme devotion to Me.
55	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	The Karma yogi, however who depends on me, attains My grace the eternal, imperishable state, even though performing all actions.
57	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	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	If, taking your stand on egotism, you think, " I will not fight ",vain is this resolve of yours; nature will drive you to act.
60	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	Arjuna, God abides in the heart of all creatures, causing them to resolve according to their karma by his illusive power, seated as those beings are in the vehicle of the body.
62	Take shelter in Him alone with all your being, Arjuna. By His mere grace you shall attain supreme peace and the eternal state.
63	Thus this wisdom-- more secret than secrecy itself--, has been imparted to you by Me. Fully pondering over it, do as you like.
64	Hear, again, My supremely secret word, the most esoteric of all truths, you are extremely dear to Me; therefore, I shall offer this salutary advice.
65	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	Resigning 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	This secret gospel of 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 faults with Me.
68	He who, offering the highest love to Me, preaches the most profound gospel of Gita among my devotees, shall come to Me alone; there is no doubt about it.
69	Among men there is none who does Me a more loving service than he; nor shall any one be dearer to Me on the entire globe than he.
70	Whosoever studies this sacred dialogue of ours in the form of Gita, by him too shall I be worshipped through wisdom-sacrifice; such is My mind.
71	The man who hears the holy Gita with reverence and in an un carping spirit ,--liberated from sin, he too shall reach the happy worlds of the virtuous.
72	Have you heard this gospel of Gita with one pointed mind Arjuna ? and has your delusion born of ignorance melted away, O conqueror of riches ?
.	Arjuna said
73	Krishna, by Your grace my delusion has fled and wisdom has been gained by me. I stand shorn of all doubts. I shall do Your bidding.
.	Sanjay said
74	Thus I heard the mysterious and thrilling conversation between Shree Krishna and the high souled Arjuna, the son of Kunti.
75	Having been blessed with the divine vision by the grace of shree Vyasa, I heard this supremely esoteric gospel from the Lord of Yoga, Shree Krishna Himself, imparting it to Arjuna before my very eyes.
76	Remembering, over and over, that sacred mystic conversation between Bhagwan Shree Krishna and Arjuna, O King, I rejoice again and yet again.
77	Remembering also, again and again, that most wonderful Form of Shree Krishna, great is my wonder and I rejoice over and over again.
78	Wherever there is Bhagwan Shree Krishna the Lord of Yoga, and wherever there is Arjuna, the wielder of Gandeeva bow, goodness, victory, glory and unfailing righteousness are there; such is my conviction.
end	Thus in the Upanishad sung by the Lord, the Science of Brahma, the scripture of Yoga, the dialogue between Shree Krishna and Arjuna, ends the Eighteenth entitled " The Yoga of Liberation through the Path of Knowledge and Self-Surrender. " Om Tat Sat