Bhagavad Gita-Chapter 18 All Verses with Meaning and Audio With Lyrics, Audio, Meaning, Significance in Sanskrit, English and other languages

Bhagavad Gita-Chapter 18 All Verses with Meaning and Audio

अर्जुन उवाच ।
संन्यासस्य महाबाहो तत्त्वमिच्छामि वेदितुम् ।
त्यागस्य च हृषीकेश पृथक्केशिनिषूदन ॥ १८-१॥

arjuna uvāca
saṃnyāsasya mahābāho tattvamicchāmi veditum
tyāgasya ca hṛṣīkeśa pṛthakkeśiniṣūdana 18-1

Arjuna said: I desire to know severally, O mighty-armed, the essence or truth of Renunciation O Hrishikesa, as also of Abandonment, O slayer of Keshi (Krishna) .

श्रीभगवानुवाच ।
काम्यानां कर्मणां न्यासं संन्यासं कवयो विदुः ।
सर्वकर्मफलत्यागं प्राहुस्त्यागं विचक्षणाः ॥ १८-२॥

śrībhagavānuvāca
kāmyānāṃ karmaṇāṃ nyāsaṃ saṃnyāsaṃ kavayo viduḥ
sarvakarmaphalatyāgaṃ prāhustyāgaṃ vicakṣaṇāḥ 18-2

The Blessed Lord said: The Sages understand SAMNYASA to be the renunciation of works with desire ; the wise declare the abandonment of the fruits of all actions as TYAAGA.

त्याज्यं दोषवदित्येके कर्म प्राहुर्मनीषिणः ।
यज्ञदानतपःकर्म न त्याज्यमिति चापरे ॥ १८-३॥

tyājyaṃ doṣavadityeke karma prāhurmanīṣiṇaḥ
yajñadānatapaḥkarma na tyājyamiti cāpare 18-3

That all actions should be abandoned as evil, declare some philosophers; while others (declare) that acts of sacrifice, gift and austerity should not be relinquished.

निश्चयं श‍ृणु मे तत्र त्यागे भरतसत्तम ।
त्यागो हि पुरुषव्याघ्र त्रिविधः सम्प्रकीर्तितः ॥ १८-४॥

niścayaṃ śṛṇu me tatra tyāge bharatasattama
tyāgo hi puruṣavyāghra trividhaḥ samprakīrtitaḥ 18-4

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

यज्ञदानतपःकर्म न त्याज्यं कार्यमेव तत् ।
यज्ञो दानं तपश्चैव पावनानि मनीषिणाम् ॥ १८-५॥

yajñadānatapaḥkarma na tyājyaṃ kāryameva tat
yajño dānaṃ tapaścaiva pāvanāni manīṣiṇām 18-5

Acts of sacrifice, charity and austerity should not be abandoned, but should be performed; worship, charity, and also austerity, are the purifiers of even the wise.

एतान्यपि तु कर्माणि सङ्गं त्यक्त्वा फलानि च ।
कर्तव्यानीति मे पार्थ निश्चितं मतमुत्तमम् ॥ १८-६॥

etānyapi tu karmāṇi saṅgaṃ tyaktvā phalāni ca
kartavyānīti me pārtha niścitaṃ matamuttamam 18-6

But even these actions should be performed leaving aside attachment and the fruits, O Partha; this is my certain and best belief.

नियतस्य तु संन्यासः कर्मणो नोपपद्यते ।
मोहात्तस्य परित्यागस्तामसः परिकीर्तितः ॥ १८-७॥

niyatasya tu saṃnyāsaḥ karmaṇo nopapadyate
mohāttasya parityāgastāmasaḥ parikīrtitaḥ 18-7

Verily, the renunciation of obligatory actions is not proper; the abandonment of the same from delusion is declared to be TAMASIC (dull) .

दुःखमित्येव यत्कर्म कायक्लेशभयात्त्यजेत् ।
स कृत्वा राजसं त्यागं नैव त्यागफलं लभेत् ॥ १८-८॥

duḥkhamityeva yatkarma kāyakleśabhayāttyajet
sa kṛtvā rājasaṃ tyāgaṃ naiva tyāgaphalaṃ labhet 18-8

He who, from fear of bodily trouble, abandons action because it is painful, thus performing a RAJASIC (passionate) abandonment, obtains not the fruit of abandonment.

कार्यमित्येव यत्कर्म नियतं क्रियतेऽर्जुन ।
सङ्गं त्यक्त्वा फलं चैव स त्यागः सात्त्विको मतः ॥ १८-९॥

kāryamityeva yatkarma niyataṃ kriyate’rjuna
saṅgaṃ tyaktvā phalaṃ caiva sa tyāgaḥ sāttviko mataḥ 18-9

Whatever obligatory action is done O Arjuna merely because it ought to be done abandoning attachment and also fruit that abandonment is regarded as SATTVIC (pure) .

न द्वेष्ट्यकुशलं कर्म कुशले नानुषज्जते ।
त्यागी सत्त्वसमाविष्टो मेधावी छिन्नसंशयः ॥ १८-१०॥

na dveṣṭyakuśalaṃ karma kuśale nānuṣajjate
tyāgī sattvasamāviṣṭo medhāvī chinnasaṃśayaḥ 18-10

The abandoner, soaked in purity, being intelligent, with all his doubts cut asunder, hates not disagreeable action, nor is he attached to an agreeable action.

न हि देहभृता शक्यं त्यक्तुं कर्माण्यशेषतः ।
यस्तु कर्मफलत्यागी स त्यागीत्यभिधीयते ॥ १८-११॥

na hi dehabhṛtā śakyaṃ tyaktuṃ karmāṇyaśeṣataḥ
yastu karmaphalatyāgī sa tyāgītyabhidhīyate 18-11

Verily, it is not possible for an embodied being to abandon actions entirely, but he who relinquishes the fruits of actions is verily called a relinquisher (TYAAGI) .

अनिष्टमिष्टं मिश्रं च त्रिविधं कर्मणः फलम् ।
भवत्यत्यागिनां प्रेत्य न तु संन्यासिनां क्वचित् ॥ १८-१२॥

aniṣṭamiṣṭaṃ miśraṃ ca trividhaṃ karmaṇaḥ phalam
bhavatyatyāgināṃ pretya na tu saṃnyāsināṃ kvacit 18-12

The threefold fruit of action, evil, good and mixed-accrues, after death, only to those who have no spirit of abandonment ; never to total relinquishers.

पञ्चैतानि महाबाहो कारणानि निबोध मे ।
साङ्ख्ये कृतान्ते प्रोक्तानि सिद्धये सर्वकर्मणाम् ॥ १८-१३॥

pañcaitāni mahābāho kāraṇāni nibodha me
sāṅkhye kṛtānte proktāni siddhaye sarvakarmaṇām 18-13

Learn from Me, O mighty-armed, these five causes for the accomplishment of all actions, as declared in the SANKHYA (UPANISHAD) system, which is the end of all actions.

अधिष्ठानं तथा कर्ता करणं च पृथग्विधम् ।
विविधाश्च पृथक्चेष्टा दैवं चैवात्र पञ्चमम् ॥ १८-१४॥

adhiṣṭhānaṃ tathā kartā karaṇaṃ ca pṛthagvidham
vividhāśca pṛthakceṣṭā daivaṃ caivātra pañcamam 18-14

The seat (body) the doer (ego) the various organs-of-perception the different functions of various organs-of-action and also the presiding deity the fifth.

शरीरवाङ्मनोभिर्यत्कर्म प्रारभते नरः ।
न्याय्यं वा विपरीतं वा पञ्चैते तस्य हेतवः ॥ १८-१५॥

śarīravāṅmanobhiryat karma prārabhate naraḥ
nyāyyaṃ vā viparītaṃ vā pañcaite tasya hetavaḥ 18-15

Whatever action a man performs by his body, speech and mind — whether right, or the reverse — these five are its causes.

तत्रैवं सति कर्तारमात्मानं केवलं तु यः ।
पश्यत्यकृतबुद्धित्वान्न स पश्यति दुर्मतिः ॥ १८-१६॥

tatraivaṃ sati kartāramātmānaṃ kevalaṃ tu yaḥ
paśyatyakṛtabuddhitvānna sa paśyati durmatiḥ 18-16

Now, such being the case, verily he who — owing to his untrained understanding — looks upon his Self, which is alone (never conditioned by the engine ) as the doer he of perverted intelligence sees not.

यस्य नाहङ्कृतो भावो बुद्धिर्यस्य न लिप्यते ।
हत्वाऽपि स इमाँल्लोकान्न हन्ति न निबध्यते ॥ १८-१७॥

yasya nāhaṅkṛto bhāvo buddhiryasya na lipyate
hatvā’pi sa imām̐llokānna hanti na nibadhyate 18-17

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

ज्ञानं ज्ञेयं परिज्ञाता त्रिविधा कर्मचोदना ।
करणं कर्म कर्तेति त्रिविधः कर्मसङ्ग्रहः ॥ १८-१८॥

jñānaṃ jñeyaṃ parijñātā trividhā karmacodanā
karaṇaṃ karma karteti trividhaḥ karmasaṅgrahaḥ 18-18

Knowledge, the known and knower form the three-fold impulse to action ; the organs the action the agent form the three-fold basis of action.

ज्ञानं कर्म च कर्ता च त्रिधैव गुणभेदतः ।
प्रोच्यते गुणसङ्ख्याने यथावच्छृणु तान्यपि ॥ १८-१९॥

jñānaṃ karma ca kartā ca tridhaiva guṇabhedataḥ
procyate guṇasaṅkhyāne yathāvacchṛṇu tānyapi 18-19

Knowledge, action, and actor are declared in the Science of Temperaments (gunas) to be of three kinds only, according to the distinctions of temperaments; hear them also duly.

सर्वभूतेषु येनैकं भावमव्ययमीक्षते ।
अविभक्तं विभक्तेषु तज्ज्ञानं विद्धि सात्त्विकम् ॥ १८-२०॥

sarvabhūteṣu yenaikaṃ bhāvamavyayamīkṣate
avibhaktaṃ vibhakteṣu tajjñānaṃ viddhi sāttvikam 18-20

That by which one sees the one indestructible reality in all beings, undivided in the divided, know that knowledge as SATTVIC (Pure) .

पृथक्त्वेन तु यज्ज्ञानं नानाभावान्पृथग्विधान् ।
वेत्ति सर्वेषु भूतेषु तज्ज्ञानं विद्धि राजसम् ॥ १८-२१॥

pṛthaktvena tu yajjñānaṃ nānābhāvānpṛthagvidhān
vetti sarveṣu bhūteṣu tajjñānaṃ viddhi rājasam 18-21

But that knowledge which sees in all beings various entities of distinct kinds (and) as different from one another know that knowledge as RAJASIC (Passionate) .

यत्तु कृत्स्नवदेकस्मिन्कार्ये सक्तमहैतुकम् ।
अतत्त्वार्थवदल्पं च तत्तामसमुदाहृतम् ॥ १८-२२॥

yattu kṛtsnavadekasminkārye saktamahaitukam
atattvārthavadalpaṃ ca tattāmasamudāhṛtam 18-22

But that knowledge which clings to one single effect, as if it were the whole, without reason, without foundation in truth and narrow, that is declared to be TAMASIC (Dull) .

नियतं सङ्गरहितमरागद्वेषतः कृतम् ।
अफलप्रेप्सुना कर्म यत्तत्सात्त्विकमुच्यते ॥ १८-२३॥

niyataṃ saṅgarahitamarāgadveṣataḥ kṛtam
aphalaprepsunā karma yattatsāttvikamucyate 18-23

An action which is ordained which is free from attachment which is done without love or hatred by one who is not desirous of the fruit that action is declared to be SATTVIC (pure) .

यत्तु कामेप्सुना कर्म साहङ्कारेण वा पुनः ।
क्रियते बहुलायासं तद्राजसमुदाहृतम् ॥ १८-२४॥

yattu kāmepsunā karma sāhaṅkāreṇa vā punaḥ
kriyate bahulāyāsaṃ tadrājasamudāhṛtam 18-24

But that action which is done by one longing for desires or gain done with egoism or with much effort is declared to be RAJASIC (Passionate) .

अनुबन्धं क्षयं हिंसामनपेक्ष्य च पौरुषम् ।
मोहादारभ्यते कर्म यत्तत्तामसमुच्यते ॥ १८-२५॥

anubandhaṃ kṣayaṃ hiṃsāmanapekṣya ca pauruṣam
mohādārabhyate karma yattattāmasamucyate 18-25

That action which is undertaken from delusion without regard for the consequence loss injury and ability is declared to be TAMASIC (dull) .

मुक्तसङ्गोऽनहंवादी धृत्युत्साहसमन्वितः ।
सिद्ध्यसिद्ध्योर्निर्विकारः कर्ता सात्त्विक उच्यते ॥ १८-२६॥

muktasaṅgo’nahaṃvādī dhṛtyutsāhasamanvitaḥ
siddhyasiddhyornirvikāraḥ kartā sāttvika ucyate 18-26

An agent who is free from attachment non-egoistic endowed with firmness and enthusiasm and unaffected by success or failure is called SATTVIC (pure) .

रागी कर्मफलप्रेप्सुर्लुब्धो हिंसात्मकोऽशुचिः ।
हर्षशोकान्वितः कर्ता राजसः परिकीर्तितः ॥ १८-२७॥

rāgī karmaphalaprepsurlubdho hiṃsātmako’śuciḥ
harṣaśokānvitaḥ kartā rājasaḥ parikīrtitaḥ 18-27

Passionate, desiring to gain the fruits-of-actions, greedy, harmful, impure, full of delight and grief, such an agent is said to be RAJASIC (passionate) .

अयुक्तः प्राकृतः स्तब्धः शठो नैष्कृतिकोऽलसः ।
विषादी दीर्घसूत्री च कर्ता तामस उच्यते ॥ १८-२८॥

ayuktaḥ prākṛtaḥ stabdhaḥ śaṭho naiṣkṛtiko’lasaḥ
viṣādī dīrghasūtrī ca kartā tāmasa ucyate 18-28

Unsteady, vulgar, unbending, cheating, malicious, lazy, despondent, and procrastinating, such an agent is said to be TAMASIC (Dull) .

बुद्धेर्भेदं धृतेश्चैव गुणतस्त्रिविधं श‍ृणु ।
प्रोच्यमानमशेषेण पृथक्त्वेन धनञ्जय ॥ १८-२९॥

buddherbhedaṃ dhṛteścaiva guṇatastrividhaṃ śṛṇu
procyamānamaśeṣeṇa pṛthaktvena dhanañjaya 18-29

Hear (you) the three-fold division of understanding and fortitude (made) according to the qualities as I declare them fully and severally O Dhananjaya.

प्रवृत्तिं च निवृत्तिं च कार्याकार्ये भयाभये ।
बन्धं मोक्षं च या वेत्ति बुद्धिः सा पार्थ सात्त्विकी ॥ १८-३०॥

pravṛttiṃ ca nivṛttiṃ ca kāryākārye bhayābhaye
bandhaṃ mokṣaṃ ca yā vetti buddhiḥ sā pārtha sāttvikī 18-30

That which knows the paths of work and renunciation, what ought to be done and what ought not to be done, fear and fearlessness, bondage and liberation, that understanding is SATTVIC (pure) O Partha.

यया धर्ममधर्मं च कार्यं चाकार्यमेव च ।
अयथावत्प्रजानाति बुद्धिः सा पार्थ राजसी ॥ १८-३१॥

yayā dharmamadharmaṃ ca kāryaṃ cākāryameva ca
ayathāvatprajānāti buddhiḥ sā pārtha rājasī 18-31

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 (understanding) , O Partha, is RAJASIC (passionate) .

अधर्मं धर्ममिति या मन्यते तमसावृता ।
सर्वार्थान्विपरीतांश्च बुद्धिः सा पार्थ तामसी ॥ १८-३२॥

adharmaṃ dharmamiti yā manyate tamasāvṛtā
sarvārthānviparītāṃśca buddhiḥ sā pārtha tāmasī 18-32

That which, enveloped in darkness, sees ADHARMA as DHARMA, and all things perverted, that intellect (understanding) , O Partha, is TAMASIC (dull) .

धृत्या यया धारयते मनःप्राणेन्द्रियक्रियाः ।
योगेनाव्यभिचारिण्या धृतिः सा पार्थ सात्त्विकी ॥ १८-३३॥

dhṛtyā yayā dhārayate manaḥprāṇendriyakriyāḥ
yogenāvyabhicāriṇyā dhṛtiḥ sā pārtha sāttvikī 18-33

The unwavering fortitude by which through YOGA the functions of the mind the PRANA and the senses are restrained that fortitude O Partha, is SATTVIC (pure) .

यया तु धर्मकामार्थान्धृत्या धारयतेऽर्जुन ।
प्रसङ्गेन फलाकाङ्क्षी धृतिः सा पार्थ राजसी ॥ १८-३४॥

yayā tu dharmakāmārthāndhṛtyā dhārayate’rjuna
prasaṅgena phalākāṅkṣī dhṛtiḥ sā pārtha rājasī 18-34

But the fortitude O Arjuna, by which one holds fast to duty, pleasure and wealth, from attachment and craving for the fruits-of-actions, that fortitude O Partha, is RAJASIC (passionate) .

यया स्वप्नं भयं शोकं विषादं मदमेव च ।
न विमुञ्चति दुर्मेधा धृतिः सा पार्थ तामसी ॥ १८-३५॥

yayā svapnaṃ bhayaṃ śokaṃ viṣādaṃ madameva ca
na vimuñcati durmedhā dhṛtiḥ sā pārtha tāmasī 18-35

The constancy because of which a stupid man does not abandon sleep, fear, grief, depression, and also arrogance (conceit) , that fortitude O Partha, is TAMASIC (dull) .

सुखं त्विदानीं त्रिविधं श‍ृणु मे भरतर्षभ ।
अभ्यासाद्रमते यत्र दुःखान्तं च निगच्छति ॥ १८-३६॥

sukhaṃ tvidānīṃ trividhaṃ śṛṇu me bharatarṣabha
abhyāsādramate yatra duḥkhāntaṃ ca nigacchati 18-36

And now hear from me, O best among the Bharatas, of the three-fold pleasure in which one rejoices by practice, and surely comes to the end-of-pain.

यत्तदग्रे विषमिव परिणामेऽमृतोपमम् ।
तत्सुखं सात्त्विकं प्रोक्तमात्मबुद्धिप्रसादजम् ॥ १८-३७॥

yattadagre viṣamiva pariṇāme’mṛtopamam
tatsukhaṃ sāttvikaṃ proktamātmabuddhiprasādajam 18-37

That which is like poison at first, but in the end like nectar, that pleasure is declared to be SATTVIC (pure) born of the purity of ones own mind due to Self realisation.

विषयेन्द्रियसंयोगाद्यत्तदग्रेऽमृतोपमम् ।
परिणामे विषमिव तत्सुखं राजसं स्मृतम् ॥ १८-३८॥

viṣayendriyasaṃyogādyat tadagre’mṛtopamam
pariṇāme viṣamiva tatsukhaṃ rājasaṃ smṛtam 18-38

That pleasure which arises from the contact of the sense-organs with the objects, (which is) at first like nectar, (but is) in the end like poison, that is declared to be RAJASIC (passionate) .

यदग्रे चानुबन्धे च सुखं मोहनमात्मनः ।
निद्रालस्यप्रमादोत्थं तत्तामसमुदाहृतम् ॥ १८-३९॥

yadagre cānubandhe ca sukhaṃ mohanamātmanaḥ
nidrālasyapramādotthaṃ tattāmasamudāhṛtam 18-39

The pleasure, which at first and in the sequel deludes the Self, arising from sleep, indolence and heedlessness, is declared to be TAMASIC (Dull) .

न तदस्ति पृथिव्यां वा दिवि देवेषु वा पुनः ।
सत्त्वं प्रकृतिजैर्मुक्तं यदेभिः स्यात्त्रिभिर्गुणैः ॥ १८-४०॥

na tadasti pṛthivyāṃ vā divi deveṣu vā punaḥ
sattvaṃ prakṛtijairmuktaṃ yadebhiḥ syāttribhirguṇaiḥ 18-40

There is no being on earth, or again in heaven among the DEVAS (heavenly beings) who is totally liberated from the three qualities born of PRAKRITI (matter) .

ब्राह्मणक्षत्रियविशां शूद्राणां च परन्तप ।
कर्माणि प्रविभक्तानि स्वभावप्रभवैर्गुणैः ॥ १८-४१॥

brāhmaṇakṣatriyaviśāṃ śūdrāṇāṃ ca parantapa
karmāṇi pravibhaktāni svabhāvaprabhavairguṇaiḥ 18-41

Of scholars (BRAHMANAS) , of leaders (KSHATRIYAS) and of traders (VAISHYAS) , as also of workers (SHUDRAS) , O Parantapa, the duties are distributed according to the qualities born of their own nature.

शमो दमस्तपः शौचं क्षान्तिरार्जवमेव च ।
ज्ञानं विज्ञानमास्तिक्यं ब्रह्मकर्म स्वभावजम् ॥ १८-४२॥

śamo damastapaḥ śaucaṃ kṣāntirārjavameva ca
jñānaṃ vijñānamāstikyaṃ brahmakarma svabhāvajam 18-42

Serenity, self-restraint, austerity, purity, forgiveness and also uprightness, knowledge, realisation, belief-in-God — are the duties of the BRAHMANAS, born of (their own) nature.

शौर्यं तेजो धृतिर्दाक्ष्यं युद्धे चाप्यपलायनम् ।
दानमीश्वरभावश्च क्षात्रं कर्म स्वभावजम् ॥ १८-४३॥

śauryaṃ tejo dhṛtirdākṣyaṃ yuddhe cāpyapalāyanam
dānamīśvarabhāvaśca kṣātraṃ karma svabhāvajam 18-43

Prowess, splendour, firmness, dexterity, and also not fleeing from battle, generosity, lordliness — these are the duties of the KSHATRIYAS, born of (their own) nature.

कृषिगौरक्ष्यवाणिज्यं वैश्यकर्म स्वभावजम् ।
परिचर्यात्मकं कर्म शूद्रस्यापि स्वभावजम् ॥ १८-४४॥

kṛṣigaurakṣyavāṇijyaṃ vaiśyakarma svabhāvajam
paricaryātmakaṃ karma śūdrasyāpi svabhāvajam 18-44

Agriculture, cattle-rearing and trade are the duties of the VAISHYAS, born of (their own) nature; and service is the duty of the SHUDRAS, born of (their own) nature.

स्वे स्वे कर्मण्यभिरतः संसिद्धिं लभते नरः ।
स्वकर्मनिरतः सिद्धिं यथा विन्दति तच्छृणु ॥ १८-४५॥

sve sve karmaṇyabhirataḥ saṃsiddhiṃ labhate naraḥ
svakarmanirataḥ siddhiṃ yathā vindati tacchṛṇu 18-45

Devoted, each to his own duty, man attains Perfection. How, engaged in his own duty, he attains Perfection, listen.

यतः प्रवृत्तिर्भूतानां येन सर्वमिदं ततम् ।
स्वकर्मणा तमभ्यर्च्य सिद्धिं विन्दति मानवः ॥ १८-४६॥

yataḥ pravṛttirbhūtānāṃ yena sarvamidaṃ tatam
svakarmaṇā tamabhyarcya siddhiṃ vindati mānavaḥ 18-46

From Whom is the evolution of all beings, by Whom all this is pervaded, worshipping Him with ones own duty, man attains Perfection.

श्रेयान्स्वधर्मो विगुणः परधर्मात्स्वनुष्ठितात् ।
स्वभावनियतं कर्म कुर्वन्नाप्नोति किल्बिषम् ॥ १८-४७॥

śreyānsvadharmo viguṇaḥ paradharmātsvanuṣṭhitāt
svabhāvaniyataṃ karma kurvannāpnoti kilbiṣam 18-47

Better is one’s own duty (though) destitute of merits, than the duty of another well-performed. He who does the duty ordained by his own nature incurs no sin.

सहजं कर्म कौन्तेय सदोषमपि न त्यजेत् ।
सर्वारम्भा हि दोषेण धूमेनाग्निरिवावृताः ॥ १८-४८॥

sahajaṃ karma kaunteya sadoṣamapi na tyajet
sarvārambhā hi doṣeṇa dhūmenāgnirivāvṛtāḥ 18-48

One should not abandon, O Kaunteya, the duty to which one is born, though faulty; for, are not all undertakings enveloped by evil, as fire by smoke?

असक्तबुद्धिः सर्वत्र जितात्मा विगतस्पृहः ।
नैष्कर्म्यसिद्धिं परमां संन्यासेनाधिगच्छति ॥ १८-४९॥

asaktabuddhiḥ sarvatra jitātmā vigataspṛhaḥ
naiṣkarmyasiddhiṃ paramāṃ saṃnyāsenādhigacchati 18-49

He whose intellect is unattached everywhere, who has subdued his self, from whom desire has fled, he, through renunciation, attains the Supreme State of Freedom-from-action.

सिद्धिं प्राप्तो यथा ब्रह्म तथाप्नोति निबोध मे ।
समासेनैव कौन्तेय निष्ठा ज्ञानस्य या परा ॥ १८-५०॥

siddhiṃ prāpto yathā brahma tathāpnoti nibodha me
samāsenaiva kaunteya niṣṭhā jñānasya yā parā 18-50

How he, who has attained perfection, reaches BRAHMAN (the Eternal) , that in brief do you learn from Me, O! Kaunteya, that Supreme State-of-Knowledge.

बुद्ध्या विशुद्धया युक्तो धृत्यात्मानं नियम्य च ।
शब्दादीन्विषयांस्त्यक्त्वा रागद्वेषौ व्युदस्य च ॥ १८-५१॥

buddhyā viśuddhayā yukto dhṛtyātmānaṃ niyamya ca
śabdādīnviṣayāṃstyaktvā rāgadveṣau vyudasya ca 18-51

Endowed with a pure intellect; controlling the self by firmness; relinquishing sound and other objects; and abandoning attraction and hatred;

विविक्तसेवी लघ्वाशी यतवाक्कायमानसः ।
ध्यानयोगपरो नित्यं वैराग्यं समुपाश्रितः ॥ १८-५२॥

viviktasevī laghvāśī yatavākkāyamānasaḥ
dhyānayogaparo nityaṃ vairāgyaṃ samupāśritaḥ 18-52

Dwelling in solitude; eating but little; speech, body and mind subdued; always engaged in meditation and concentration; taking refuge in dispassion;

अहङ्कारं बलं दर्पं कामं क्रोधं परिग्रहम् ।
विमुच्य निर्ममः शान्तो ब्रह्मभूयाय कल्पते ॥ १८-५३॥

ahaṅkāraṃ balaṃ darpaṃ kāmaṃ krodhaṃ parigraham
vimucya nirmamaḥ śānto brahmabhūyāya kalpate 18-53

Having abandoned egoism, power, arrogance, desire, anger and aggrandisement, and freed from the notion of mine, and so peaceful — he is fit to become BRAHMAN.

ब्रह्मभूतः प्रसन्नात्मा न शोचति न काङ्क्षति ।
समः सर्वेषु भूतेषु मद्भक्तिं लभते पराम् ॥ १८-५४॥

brahmabhūtaḥ prasannātmā na śocati na kāṅkṣati
samaḥ sarveṣu bhūteṣu madbhaktiṃ labhate parām 18-54

Becoming BRAHMAN, serene in the Self, he neither grieves nor desires; the same to all beings, he obtains a supreme devotion towards Me.

भक्त्या मामभिजानाति यावान्यश्चास्मि तत्त्वतः ।
ततो मां तत्त्वतो ज्ञात्वा विशते तदनन्तरम् ॥ १८-५५॥

bhaktyā māmabhijānāti yāvānyaścāsmi tattvataḥ
tato māṃ tattvato jñātvā viśate tadanantaram 18-55

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

सर्वकर्माण्यपि सदा कुर्वाणो मद्व्यपाश्रयः ।
मत्प्रसादादवाप्नोति शाश्वतं पदमव्ययम् ॥ १८-५६॥

sarvakarmāṇyapi sadā kurvāṇo madvyapāśrayaḥ
matprasādādavāpnoti śāśvataṃ padamavyayam 18-56

Doing all actions, always taking refuge in Me, by My grace he obtains the Eternal, Indestructible State or Abode.

चेतसा सर्वकर्माणि मयि संन्यस्य मत्परः ।
बुद्धियोगमुपाश्रित्य मच्चित्तः सततं भव ॥ १८-५७॥

cetasā sarvakarmāṇi mayi saṃnyasya matparaḥ
buddhiyogamupāśritya maccittaḥ satataṃ bhava 18-57

Mentally renouncing all actions in Me, having Me as the Highest Goal, resorting to the YOGA -of-discrimination, ever fix your mind in Me.

मच्चित्तः सर्वदुर्गाणि मत्प्रसादात्तरिष्यसि ।
अथ चेत्त्वमहङ्कारान्न श्रोष्यसि विनङ्क्ष्यसि ॥ १८-५८॥

maccittaḥ sarvadurgāṇi matprasādāttariṣyasi
atha cettvamahaṅkārānna śroṣyasi vinaṅkṣyasi 18-58

Fixing your mind upon Me, you shall, by My grace, overcome all obstacles, but if, from egoism, you will not hear Me, you shall perish.

यदहङ्कारमाश्रित्य न योत्स्य इति मन्यसे ।
मिथ्यैष व्यवसायस्ते प्रकृतिस्त्वां नियोक्ष्यति ॥ १८-५९॥

yadahaṅkāramāśritya na yotsya iti manyase
mithyaiṣa vyavasāyaste prakṛtistvāṃ niyokṣyati 18-59

Filled with egoism, if you think, I will not fight vain in this, your resolve; (for) nature will compel you.

स्वभावजेन कौन्तेय निबद्धः स्वेन कर्मणा ।
कर्तुं नेच्छसि यन्मोहात्करिष्यस्यवशोऽपि तत् ॥ १८-६०॥

svabhāvajena kaunteya nibaddhaḥ svena karmaṇā
kartuṃ necchasi yanmohātkariṣyasyavaśo’pi tat 18-60

O son of Kunti, bound by your own KARMA (action) born of your own nature, that which, through delusion you wish not to do, even that you shall do, helplessly.

ईश्वरः सर्वभूतानां हृद्देशेऽर्जुन तिष्ठति ।
भ्रामयन्सर्वभूतानि यन्त्रारूढानि मायया ॥ १८-६१॥

īśvaraḥ sarvabhūtānāṃ hṛddeśe’rjuna tiṣṭhati
bhrāmayansarvabhūtāni yantrārūḍhāni māyayā 18-61

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

तमेव शरणं गच्छ सर्वभावेन भारत ।
तत्प्रसादात्परां शान्तिं स्थानं प्राप्स्यसि शाश्वतम् ॥ १८-६२॥

tameva śaraṇaṃ gaccha sarvabhāvena bhārata
tatprasādātparāṃ śāntiṃ sthānaṃ prāpsyasi śāśvatam 18-62

Fly unto Him for refuge with all your being, O Bharata; by His grace you shall obtain Supreme Peace (and) the Eternal Abode.

इति ते ज्ञानमाख्यातं गुह्याद्गुह्यतरं मया ।
विमृश्यैतदशेषेण यथेच्छसि तथा कुरु ॥ १८-६३॥

iti te jñānamākhyātaṃ guhyādguhyataraṃ mayā
vimṛśyaitadaśeṣeṇa yathecchasi tathā kuru 18-63

Thus, the Wisdom which is a greater secret than all secrets has been declared to you by Me; having reflected upon it fully you now act as you choose.

सर्वगुह्यतमं भूयः श‍ृणु मे परमं वचः ।
इष्टोऽसि मे दृढमिति ततो वक्ष्यामि ते हितम् ॥ १८-६४॥

sarvaguhyatamaṃ bhūyaḥ śṛṇu me paramaṃ vacaḥ
iṣṭo’si me dṛḍhamiti tato vakṣyāmi te hitam 18-64

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

मन्मना भव मद्भक्तो मद्याजी मां नमस्कुरु ।
मामेवैष्यसि सत्यं ते प्रतिजाने प्रियोऽसि मे ॥ १८-६५॥

manmanā bhava madbhakto madyājī māṃ namaskuru
māmevaiṣyasi satyaṃ te pratijāne priyo’si me 18-65

Fix your mind upon Me; be devoted to Me; sacrifice for Me; bow down to Me; you shall come, surely then, to Me alone; truly do I promise to you, (for) you are dear to Me.

सर्वधर्मान्परित्यज्य मामेकं शरणं व्रज ।
अहं त्वा सर्वपापेभ्यो मोक्षयिष्यामि मा शुचः ॥ १८-६६॥

sarvadharmānparityajya māmekaṃ śaraṇaṃ vraja
ahaṃ tvā sarvapāpebhyo mokṣayiṣyāmi mā śucaḥ 18-66

Abandoning all DHARMAS, (of the body, mind, and intellect) , take refuge in Me alone; I will liberate thee from all sins; grieve not.

इदं ते नातपस्काय नाभक्ताय कदाचन ।
न चाशुश्रूषवे वाच्यं न च मां योऽभ्यसूयति ॥ १८-६७॥

idaṃ te nātapaskāya nābhaktāya kadācana
na cāśuśrūṣave vācyaṃ na ca māṃ yo’bhyasūyati 18-67

This is never to be spoken by you to one who is devoid of austerities or devotion, nor to one who does not render service, nor to one who desires not to listen, nor to one who cavils at Me.

य इदं परमं गुह्यं मद्भक्तेष्वभिधास्यति ।
भक्तिं मयि परां कृत्वा मामेवैष्यत्यसंशयः ॥ १८-६८॥

ya idaṃ paramaṃ guhyaṃ madbhakteṣvabhidhāsyati
bhaktiṃ mayi parāṃ kṛtvā māmevaiṣyatyasaṃśayaḥ 18-68

He who, with supreme devotion to Me, will teach this supreme secret to My devotees, shall doubtless come to Me.

न च तस्मान्मनुष्येषु कश्चिन्मे प्रियकृत्तमः ।
भविता न च मे तस्मादन्यः प्रियतरो भुवि ॥ १८-६९॥

na ca tasmānmanuṣyeṣu kaścinme priyakṛttamaḥ
bhavitā na ca me tasmādanyaḥ priyataro bhuvi 18-69

Nor is there any among men who does dearer service to Me, nor shall there be another on earth dearer to Me than he.

अध्येष्यते च य इमं धर्म्यं संवादमावयोः ।
ज्ञानयज्ञेन तेनाहमिष्टः स्यामिति मे मतिः ॥ १८-७०॥

adhyeṣyate ca ya imaṃ dharmyaṃ saṃvādamāvayoḥ
jñānayajñena tenāhamiṣṭaḥ syāmiti me matiḥ 18-70

And he who will study this sacred dialogue of ours, by him I shall have been worshipped by the sacrifice-of-wisdom such is My conviction.

श्रद्धावाननसूयश्च श‍ृणुयादपि यो नरः ।
सोऽपि मुक्तः शुभाँल्लोकान्प्राप्नुयात्पुण्यकर्मणाम् ॥ १८-७१॥

śraddhāvānanasūyaśca śṛṇuyādapi yo naraḥ
so’pi muktaḥ śubhām̐llokān prāpnuyātpuṇyakarmaṇām 18-71

That man also, who hears this, full of faith and free from malice, he too, liberated, shall attain to the happy worlds of those righteous deeds.

कच्चिदेतच्छ्रुतं पार्थ त्वयैकाग्रेण चेतसा ।
कच्चिदज्ञानसम्मोहः प्रनष्टस्ते धनञ्जय ॥ १८-७२॥

kaccidetacchrutaṃ pārtha tvayaikāgreṇa cetasā
kaccidajñānasammohaḥ pranaṣṭaste dhanañjaya 18-72

Has this been heard, O son of Pritha, with single-pointed mind? Has the distraction, caused by your ignorance, been dispelled, O Dhananjaya?

अर्जुन उवाच ।
नष्टो मोहः स्मृतिर्लब्धा त्वत्प्रसादान्मयाच्युत ।
स्थितोऽस्मि गतसन्देहः करिष्ये वचनं तव ॥ १८-७३॥

arjuna uvāca
naṣṭo mohaḥ smṛtirlabdhā tvatprasādānmayācyuta
sthito’smi gatasandehaḥ kariṣye vacanaṃ tava 18-73

Arjuna said: Destroyed is my delusion, as I have now gained my memory (knowledge) through your grace, O Achyuta. I am firm; my doubts are gone. I will do according to your word (bidding) .

सञ्जय उवाच ।
इत्यहं वासुदेवस्य पार्थस्य च महात्मनः ।
संवादमिममश्रौषमद्भुतं रोमहर्षणम् ॥ १८-७४॥

sañjaya uvāca
ityahaṃ vāsudevasya pārthasya ca mahātmanaḥ
saṃvādamimamaśrauṣamadbhutaṃ romaharṣaṇam 18-74

Sanjaya said: Thus have I heard this wonderful dialogue between Vaasudeva and the high-souled Paartha, which causes the hair to stand on end.

व्यासप्रसादाच्छ्रुतवानेतद्गुह्यमहं परम् ।
योगं योगेश्वरात्कृष्णात्साक्षात्कथयतः स्वयम् ॥ १८-७५॥

vyāsaprasādācchrutavān etadguhyamahaṃ param
yogaṃ yogeśvarātkṛṣṇāt sākṣātkathayataḥ svayam 18-75

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

राजन्संस्मृत्य संस्मृत्य संवादमिममद्भुतम् ।
केशवार्जुनयोः पुण्यं हृष्यामि च मुहुर्मुहुः ॥ १८-७६॥

rājansaṃsmṛtya saṃsmṛtya saṃvādamimamadbhutam
keśavārjunayoḥ puṇyaṃ hṛṣyāmi ca muhurmuhuḥ 18-76

O King, remembering this wonderful and holy dialogue between Keshava and Arjuna, I rejoice again and again.

तच्च संस्मृत्य संस्मृत्य रूपमत्यद्भुतं हरेः ।
विस्मयो मे महान् राजन्हृष्यामि च पुनः पुनः ॥ १८-७७॥

tacca saṃsmṛtya saṃsmṛtya rūpamatyadbhutaṃ hareḥ
vismayo me mahān rājanhṛṣyāmi ca punaḥ punaḥ 18-77

Remembering and again remembering, that most wonderful Form of Hari, great is my wonder, O king; and I rejoice again and again.

यत्र योगेश्वरः कृष्णो यत्र पार्थो धनुर्धरः ।
तत्र श्रीर्विजयो भूतिर्ध्रुवा नीतिर्मतिर्मम ॥ १८-७८॥

ॐ तत्सदिति श्रीमद्भगवद्गीतासूपनिषत्सु
ब्रह्मविद्यायां योगशास्त्रे श्रीकृष्णार्जुनसंवादे
मोक्षसंन्यासयोगो नाम अष्टादशोऽध्यायः ॥ १८॥

yatra yogeśvaraḥ kṛṣṇo yatra pārtho dhanurdharaḥ
tatra śrīrvijayo bhūtirdhruvā nītirmatirmama 18-78

oṃ tatsaditi śrīmadbhagavadgītāsūpaniṣatsu
brahmavidyāyāṃ yogaśāstre śrīkṛṣṇārjunasaṃvāde
mokṣasaṃnyāsayogo nāma aṣṭādaśo’dhyāyaḥ 18

Wherever is Krishna the Lord of YOGA , wherever is Paartha the archer, there are prosperity, victory, happiness and firm (steady or sound) policy; this is my conviction.

Description

Bhagavad Gita Chapter 18 Summary

Mokṣa-Yoga – The Yoga of Liberation

The concluding chapter of the Gita is essentially a summary of the entire Song of the Lord. In response to Arjuna’s opening question, the Lord differentiates mere abandonment from true renunciation and explains that renunciation of the false identification with matter and surrender to the Lord is guaranteed to lead us to Liberation. Below are the main themes of Chapter 18:

Verses 1 – 12
Sannyāsa and tyāga

Verses 13 – 17
Jñānayoga

Verses 18 – 40
Three types of knowledge, action, doer, intellect, will and hap-piness

Verses 41 – 49
Karmayoga (emphasizing svadharma)

Verses 50 – 55
Jñānayoga (emphasizing meditation)

Verses 56 – 62
Karmayoga (emphasizing devotion)

Verses 63 – 66
Final summary

Verses 67 – 73
Lord’s concluding remarks

Verses 74 – 78
Sañjaya’s concluding remarks

Gita Chapter 18 – Commentary by Swami Paramarthananda

Background

Lord Krishna dealt with Self-knowledge in the XIII, XIV and XV chapters. In the XVI and XVII chapters were discussed the values without which the mind will not be fit to receive the knowledge of the Self. With this, the Lord has exhaustively dealt with all the aspects of vedantic teaching.

In such a situation, Arjuna puts his last question to Krishna seeking to clarify the difference between sannyāsa and tyāga. Now begins the XVIII chapter answering Arjuna’s question. Bhagavān takes this opportunity to sum up His entire teaching which has been spread over the last sixteen chapters.

The chapter begins with Arjuna’s question — “Oh Lord! I desire to know the true nature of sannyāsa and tyāga distinctly” (1). Krishna replies by citing the views of some people (2, 3). The Lord gives his verdict from the 4th verse onwards. Bhagavān does not differentiate sannyāsa and tyāga. (This indicates that they are not different according to the Lord.) Krishna emphasizes the importance of obligatory rites (nityakarma) like yajña, dāna and tapas, and asserts that they should never be given up (5, 6) (We should note that this advice is given to people with impurity. Śāstras allow a person with purity to renounce nityakarma also). In the next three verses, the Lord divides renunciation into three types — tamasic, rajasic and sattvic. (For details see the chart)

In the following verses, Bhagavān glorifies sattvic renunciation. (In fact, sattvic renunciation is nothing but karmayoga.) A karmayogī renounces all the results of action. In due course he gets Self-knowledge. He is not affected by the consequences whether they are good, evil or a mixture of both (10 to 12).

From the 13th to the 17th verse, Krishna gives a gist of jñānayoga. Five factors are involved in every action — the body, prāṇa, the mind with sense organs, the ego and the presiding divinity of all these. (In short, they are the four kośās and the presiding divinity) (13, 14). All actions, good or evil, are accomplished through these five factors only (15). The Self is not involved in any action. But, due to identification with the above factors, one mistakes oneself to be a doer (16). On the other hand, the wiseman, who does not have the false ‘I’ (ahaṅkāra) born of identification, is free from all karmas in spite of the activities of his equipments. He is neither a doer, nor an enjoyer (17).

Taking a diversion, Bhagavān introduces six factors necessary for any vyavahāra (transaction). They are — knower, knowledge, known, doer, action and the instrument of action (18). Of these six factors, Krishna takes up three (knowledge, action and doer) for further division based on the three guṇas (19). Later, the Lord divides the intellect and will also on the same basis (29). Finally, Krishna talks about three types of happiness (36). (For details see the chart)

Krishna

Krishna concludes this topic by pointing out that there is nothing in the creation which is free from these three guṇas (40).

With an intention to sum up the entire Gītā-teaching, Bhagavān gives the essence of karmayoga (41 to 49) and jñānayoga (50 to 55) in the following section.

Having thus concluded the teaching, the Lord states the qualifications necessary to receive this. One who has no faith, discipline, devotion and desire to know should not be given this knowledge (67).The duties of the four varṇas (brāhmaṇas, kṣatriyas, vaiśyas and śūdras) are prescribed in the scriptures based on their nature (41 to 44). Karmayoga is the performance of one’s own duty as an offering to the Lord. This renders the mind fit for knowledge (45, 46). Here, Krishna makes it a point to emphasize the importance of svadharma (duty). It is necessary not only for the sake of purity but for the sake of social harmony also. Shriking one’s duty can only lead to total confusion (47, 48). The purified seeker, who is detached and self-controlled, will soon attain liberation through jñānayoga (40).

Now the Lord introduces jñānayoga and gives a brief outline of meditation i.e. nididhyāsanam (which is necessary to assimilate the knowledge gained through śravaṇam and mananam). Having restrained all organs and having given up all disturbing thoughts like desire, anger etc., one should remain in a secluded place (51 to 53). Being firmly established in his Brahmannature, he becomes free from grief and desire. Being the same to all beings, he enjoys the highest devotion to the Lord (54). Having known the Lord in His true nature, he becomes one with Him (55). (Becoming one is nothing but dropping the notion of division.)

In the following verses (56 to 63), Krishna comes back to karmayoga, emphasizing the aspect of devotion i.e. the attitude of surrender. Constantly remembering the Lord, if one dedicates all his actions to Him, that devotee attains the Lord ultimately by effortlessly crossing over all obstacles (56 to 58). On the other hand, if one tries to evade his duty, which is based on his nature, it will be in vain and harmful (58 to 60). Hence, surrendering to the Lord of the heart, the controller of all, a devotee should strive to attain supreme peace by His grace (61 to 62). With this, Bhagavān concludes the teaching and directs Arjuna to do whatever he likes (63). But, the affection towards Arjuna overpowers Krishna once again (64). Hence, the Lord repeats His teaching emphatically once again — “Fix the mind on Me. (Be) My devotee. (Be) My worshiper. Surrender to Me. You shall reach Me alone. Truly do I promise to you. You are dear to Me. Having renounced all actions, seek Me, the nondual, (as your) shelter. I shall liberate you from all sins. Do not grieve” (65, 66). (These two verses are presenting karmayoga and jñānayoga in capsule form.)

Now comes the phalam. One who imparts and the one who receives this wisdom attain the Lord Himself (68 to 70). Even the one who merely hears this with faith attains higher worlds (71).

Being satisfied with the teaching, Krishna asks Arjuna whether his delusion is gone. Arjuna gratefully acknowledges, promising to abide by the Lord’s teaching (72, 73).

Now Sañjaya addresses Dhṛtarāṣṭra, exclaiming how blessed he was to listen to this glorious dialogue between the Lord and Arjuna (74, 75). Sañjaya remembers the whole dialogue and the cosmic vision with thrill (76, 77). He concludes his remarks with the declaration — “Where there is Krishna, the Lord of yoga, and where there is Arjuna, the wielder of the bow, there will be permanent wealth, victory, prosperity and justice” (78).

Gita 18th Chapter – Main Points

Sannyāsa and tyāga: 1 to 12
Jñānayoga: 13 to 17
Three types of knowledge, action, doer, intellect, will and happiness: 18 to 40
Karmayoga (emphasizing svadharma): 41 to 49
Jñānayoga (emphasizing meditation): 50 to 55
Karmayoga (emphasizing devotion): 56 to 62
Final summary: 63 to 66
Lord’s concluding remarks: 67 to 73
Sañjaya’s concluding remarks: 74 to 78

Since the chapter begins with Sannyāsa which is the means of liberation, it is called Mokṣa Sannyāsa yoga.

Other Bhagavad Gita Shlokams

Bhagavad Gita-Chapter 18 All Verses with Meaning and Audio – Bhagavad Gita – Bhagavad Gita Chapter 18 All Verses Easy Chanting with Audio and Meaning, Lyrics