✦ Shlokas ✦
18:1 18:2 18:3 18:4 18:5 18:6 18:7 18:8 18:9 18:10 18:11 18:12 18:13 18:14 18:15 18:16 18:17 18:18 18:19 18:20 18:21 18:22 18:23 18:24 18:25 18:26 18:27 18:28 18:29 18:30 18:31 18:32 18:33 18:34 18:35 18:36 18:37 18:38 18:39 18:40 18:41 18:42 18:43 18:44 18:45 18:46 18:47 18:48 18:49 18:50 18:51 18:52 18:53 18:54 18:55 18:56 18:57 18:58 18:59 18:60 18:61 18:62 18:63 18:64 18:65 18:66 18:67 18:68 18:69 18:70 18:71 18:72 18:73 18:74 18:75 18:76 18:77 18:78
Shloka 18:1
अर्जुन उवाच -
संन्यासस्य महाबाहो तत्त्वमिच्छामि वेदितुम् ।
त्यागस्य च हृषीकेश पृथक्केशिनिषूदन ॥ १८:१ ॥
arjuna uvacha
sannyasasya maha-baho tattvam icchami veditum
tyagasya cha hrishikesha prithak keshi-nishudana
Translation
Arjuna said: O mighty-armed Krishna, I desire to understand the truth of Sannyasa (renunciation) and also of Tyaga (relinquishment), O Hrishikesha, O slayer of Keshi.
Commentary
Kedi: What is the meaning of this verse of the Bhagavad Gita?
Ganesh: Arjuna said to Shri Krishna, “O mighty-armed Krishna, I wish to understand the true meaning of Sannyasa (renunciation) and Tyaga (abandonment), O Hrishikesha, O slayer of Keshi.”
Kedi: Was Lord Shri Krishna a killer? Who was Keshi, and why was Keshi killed?
Ganesh: I have heard that Keshi was a demon. Whatever object or land he saw or even heard about, he sought to acquire it and expand his dominion over it. After hearing about Vrindavan, he came to conquer Vrindavan and kill its lord, Shri Krishna. Shri Krishna entered Keshi’s domain and began expanding His own domain within it, and in the end, Keshi’s existence came to an end. Lord Krishna ended the existence of Keshi, and therefore Shri Krishna came to be known as Keshava.
Kedi: You said, “I have heard.” Does that mean you are not certain about it?
Ganesh: I was not there at that time, and besides, this event was translated into Sanskrit. In reality, Keshi’s original name was something else.
Kedi: Why is Arjuna asking about Sannyasa and Tyaga in the middle of a war? What are Sannyasa and Tyaga?
Ganesh: Thoughts of Sannyasa and Tyaga arise during times of struggle. Sannyasa means giving up the desire for further experience after having had sufficient experience of something. Tyaga means giving up the desire to experience something even a little, despite never having had sufficient experience of it or no experience at all.
Kedi: I didn’t understand.
Ganesh: You work in a company that has many departments. If you leave a department after gaining sufficient experience in it, that would be your Sannyasa. If you have not gained sufficient experience in a department, or have no experience in it at all, yet you permanently refuse to work in that department, that would be your Tyaga.
Shloka 18:2
श्रीभगवानुवाच -
काम्यानां कर्मणां न्यासं संन्यासं कवयो विदुः ।
सर्वकर्मफलत्यागं प्राहुस्त्यागं विचक्षणाः ॥ १८:२ ॥
shri-bhagavan uvacha
kamyanam karmanam nyasam sannyasasya kavayo viduh
sarva-karma-phala-tyagam prahus tyagam vicakshanah
Translation
The Blessed Lord said: The wise understand Sannyasa as the renunciation of actions performed for selfish desires, while the learned declare Tyaga to be the renunciation of the fruits of all actions.
Commentary
Kedi: What does this verse of the Bhagavad Gita mean?
Ganesh: Lord Krishna tells Arjuna that wise people understand sannyasa as the renunciation of actions performed out of selfish desires, while the wise understand tyaga as the renunciation of the fruits of all actions.
Kedi: What is the renunciation of actions and the renunciation of their fruits?
Ganesh: Deciding not to perform an action that is done with a selfish motive is the renunciation of action. Giving up the expectation of a specific result from an action is the renunciation of its fruit.
Kedi: I’m confused again. Explain them one at a time. For now, just explain the renunciation of action.
Ganesh: Every human being performs actions with the desire to gain something. But when a person, despite having a strong desire, decides not to perform an action that could fulfill that desire, they consider that renunciation of action to be sannyasa.
Kedi: What is the renunciation of the fruit of action?
Ganesh: Every human being expects some result from the actions they perform, and that is natural. However, continuously expecting a particular result even before completing the action is not appropriate. Giving up that expectation is what they consider sannyasa.
Kedi: Are understanding sannyasa and actually being a sannyasi two different things?
Ganesh: Yes. Understanding something and actually becoming it are not always the same. Every person’s mindset is different, so everyone sees sannyasa from a different perspective.
Kedi: How does your mindset understand sannyasa?
Ganesh: Sannyasa has only one meaning: when a person has sufficiently experienced or attained an action or its fruit and no longer desires to experience or attain it again, or when that desire naturally disappears, that is sannyasa.
Kedi: You are saying that sannyasa means leaving something after gaining experience, and tyaga means leaving something without experience. Then why does the definition of sannyasa for the renunciation of action and the renunciation of its fruits seem different?
Ganesh: Because that definition is not Lord Krishna’s definition. The wise consider the renunciation of action as sannyasa, and the learned consider the renunciation of the fruits of action as sannyasa. But in reality, sannyasa is something that is left after sufficient experience.
Kedi: What is the difference between a wise person and a learned person?
Ganesh: A person who has knowledge about a subject is a wise person, and a person who has knowledge through experience of that same subject is a learned person.
Shloka 18:3
त्याज्यं दोषवदित्येके कर्म प्राहुर्मनीषिणः ।
यज्ञदानतपःकर्म न त्याज्यमिति चापरे ॥ १८:३ ॥
tyajyam dosha-vad ity eke karma prahur manishinah
yajna-dana-tapah-karma na tyajyam iti cha apare
Translation
Some wise thinkers declare that all actions should be abandoned as faulty, while others maintain that acts of sacrifice, charity, and austerity should never be given up.
Commentary
Kedi: What is the meaning of this verse of the Bhagavad Gita?
Ganesh: Lord Krishna is telling Arjuna that some thoughtful thinkers say that all actions should be given up considering them defective, while others believe that actions such as sacrifice, charity, and penance should never be given up.
Kedi: Some thinkers are saying to leave everything, while some thinkers are saying not to leave good actions. But what should actually be done?
Ganesh: In reality, no action should be given a tag of right or wrong. Some actions change their tag based on time, place, and situation. Therefore, the decision should be made based on the present tag of the action.
Shloka 18:4
निश्चयं शृणु मे तत्र त्यागे भरतसत्तम ।
त्यागो हि पुरुषव्याघ्र त्रिविधः सम्प्रकीर्तितः ॥ १८:४ ॥
nishchayam shrinu me tatra tyage bharata-sattama
tyago hi purusha-vyaghra tri-vidhah samprakirtitah
Translation
Hear My definite conclusion regarding renunciation, O best of the Bharatas; for renunciation has been declared to be of three kinds.
Commentary
Kedi: What is the meaning of this verse of the Bhagavad Gita?
Ganesh: Lord Krishna is telling Arjuna, “O best of the Bharatas! Listen to My definite conclusion regarding renunciation, because renunciation has been described as being of three types.”
Kedi: Three types of renunciation means renunciation is also sattvic, rajasic, and tamasic?
Ganesh: Have patience. Lord Krishna is explaining it. Listen to the whole thing first.
Shloka 18:5
यज्ञदानतपःकर्म न त्याज्यं कार्यमेव तत् ।
यज्ञो दानं तपश्चैव पावनानि मनीषिणाम् ॥ १८:५ ॥
yajna-dana-tapah-karma na tyajyam karyam eva tat
yajno danam tapas chaiva pavanani manishinam
Translation
Acts of sacrifice, charity, and austerity should never be abandoned; they must indeed be performed, for they purify even the wise.
Commentary
Kedi: What is the meaning of this verse of the Bhagavad Gita?
Ganesh: Lord Krishna is telling Arjuna that actions such as renunciation, charity, and penance should never be abandoned; they must certainly be performed because they purify even intelligent people.
Kedi: What are renunciation, charity, and penance?
Ganesh: Deciding not to obtain unnecessary things and deciding not to perform unnecessary actions is renunciation. Giving the unnecessary things that you have to others for free is charity, and continuously practicing to obtain something is penance.
Kedi: How can we know which action is unnecessary and which is necessary?
Ganesh: If you want to become a doctor but you are studying engineering, then studying engineering is unnecessary, even if it is free. In the same way, for someone who wants to become an engineer, studying to become a doctor is unnecessary.
Kedi: Can’t we study both medicine and engineering at the same time? Should we study only one subject?
Ganesh: If you want to live the lives of two people in one life, you can do it, but then you will also have to live the problems of two people in the same one life.
Shloka 18:6
एतान्यपि तु कर्माणि सङ्गं त्यक्त्वा फलानि च ।
कर्तव्यानीति मे पार्थ निश्चितं मतमुत्तमम् ॥ १८:६ ॥
etany api tu karmani sangam tyaktva phalani cha
kartavyaniti me partha nishchitam matam uttamam
Translation
Even these actions should be performed, O Partha, giving up attachment and the desire for their fruits. This is My firm and highest conclusion.
Commentary
Kedi: What is the meaning of this verse of the Bhagavad Gita?
Ganesh: Lord Krishna is telling Arjuna, “O Partha! These actions should also be performed only by giving up attachment to them and the desire for their fruits. This is My firm and highest conclusion.”
Kedi: What is the renunciation of attachment?
Ganesh: Suppose you have written a research paper and the world has accepted it as well. Now, if you become attached to that one research paper and keep talking only about it, you will never be able to write another research paper. In the same way, after performing any action, you should not remain attached to that action or to its fruit. If there is attachment, then you have to give up that attachment.
Shloka 18:7
नियतस्य तु संन्यासः कर्मणो नोपपद्यते ।
मोहात्तस्य परित्यागस्तामसः परिकीर्तितः ॥ १८:७ ॥
niyatasya tu sannyasah karmano nopapadyate
mohat tasya parityagas tamasah parikirtitah
Translation
The renunciation of prescribed duty is not proper. Abandoning it out of delusion is declared to be Tamasic (born of ignorance).
Commentary
Kedi: What is the meaning of this verse of the Bhagavad Gita?
Ganesh: Lord Krishna is telling Arjuna that giving up one’s prescribed duty is not appropriate. Giving it up out of confusion is considered tamasic, meaning it arises from ignorance.
Kedi: What is a prescribed duty?
Ganesh: If you are an advocate, writing drafts on time is your prescribed duty. If you are a teacher, taking your class at the scheduled time is your prescribed duty. If you are a cook, preparing food at the scheduled time is your prescribed duty. The person who gives up that duty is considered tamasic.
Shloka 18:8
दुःखमित्येव यत्कर्म कायक्लेशभयात्त्यजेत् ।
स कृत्वा राजसं त्यागं नैव त्यागफलं लभेत् ॥ १८:८ ॥
duhkham ity eva yat karma kaya-klesha-bhayat tyajet
sa kritva rajasam tyagam naiva tyaga-phalam labhet
Translation
Whoever abandons prescribed duty because it is difficult or out of fear of bodily discomfort performs Rajasic renunciation and does not obtain the true fruit of renunciation.
Commentary
Kedi: What is the meaning of this verse of the Bhagavad Gita?
Ganesh: Lord Krishna is telling Arjuna that whoever gives up a prescribed duty because it is difficult or because of fear of physical suffering performs rajasic renunciation and does not receive the true fruit of renunciation.
Kedi: Is it necessary to perform actions by causing pain to the body?
Ganesh: The body is given to perform actions. Giving up an action just to keep the body comfortable is rajasic renunciation. Because of this, even when a person has the skill and ability to perform that action, they do not receive the fruit that comes from performing it, because the action never takes place.
Shloka 18:9
कार्यमित्येव यत्कर्म नियतं क्रियतेऽर्जुन ।
सङ्गं त्यक्त्वा फलं चैव स त्यागः सात्त्विको मतः ॥ १८:९ ॥
karyam ity eva yat karma niyatam kriyate ‘rjuna
sangam tyaktva phalam chaiva sa tyagah sattviko matah
Translation
When prescribed duty is performed simply because it ought to be done, abandoning attachment and the desire for its fruits, that renunciation is regarded as Sattvic.
Commentary
Shloka 18:10
न द्वेष्ट्यकुशलं कर्म कुशले नानुषज्जते ।
त्यागी सत्त्वसमाविष्टो मेधावी छिन्नसंशयः ॥ १८:१० ॥
na dveshty akushalam karma kushale nanushajjate
tyagi sattva-samavishto medhavi chhinna-samshayah
Translation
One who has truly renounced is filled with Sattva, wise, and free from doubt. Such a person neither hates unpleasant work nor becomes attached to pleasant work.
Commentary
Shloka 18:11
न हि देहभृता शक्यं त्यक्तुं कर्माण्यशेषतः ।
यस्तु कर्मफलत्यागी स त्यागीत्यभिधीयते ॥ १८:११ ॥
na hi deha-bhrita shakyam tyaktum karmany asheshatah
yas tu karma-phala-tyagi sa tyagity abhidhiyate
Translation
It is impossible for an embodied being to completely abandon all actions. But one who renounces the fruits of actions is truly called a renunciate.
Commentary
Shloka 18:12
अनिष्टमिष्टं मिश्रं च त्रिविधं कर्मणः फलम् ।
भवत्यत्यागिनां प्रेत्य न तु संन्यासिनां क्वचित् ॥ १८:१२ ॥
anishtam ishtam mishram cha tri-vidham karmanah phalam
bhavaty atyaginam pretya na tu sannyasinam kvachit
Translation
The threefold results of action—undesirable, desirable, and mixed—accrue after death to those who do not renounce the fruits of action, but never to those who have truly renounced.
Commentary
Shloka 18:13
पञ्चैतानि महाबाहो कारणानि निबोध मे ।
सांख्ये कृतान्ते प्रोक्तानि सिद्धये सर्वकर्मणाम् ॥ १८:१३ ॥
pancha etani maha-baho karanani nibodha me
sankhye kritante proktani siddhaye sarva-karmanam
Translation
O mighty-armed Arjuna, learn from Me the five causes that have been declared in the philosophy of Sankhya for the accomplishment of all actions.
Commentary
Shloka 18:14
अधिष्ठानं तथा कर्ता करणं च पृथग्विधम् ।
विविधाश्च पृथक्चेष्टा दैवं चैवात्र पञ्चमम् ॥ १८:१४ ॥
adhishthanam tatha karta karanam cha prithag-vidham
vividhash cha prithak cheshta daivam chaivatra panchamam
Translation
These are the five causes: the body (the seat of action), the doer, the various senses and instruments, the different kinds of efforts, and the Divine as the fifth factor.
Commentary
Shloka 18:15
शरीरवाङ्मनोभिर्यत्कर्म प्रारभते नरः ।
न्याय्यं वा विपरीतं वा पञ्चैते तस्य हेतवः ॥ १८:१५ ॥
sharira-vang-manobhir yat karma prarabhyate narah
nyayyam va viparitam va pancha ete tasya hetavah
Translation
Whatever action a person undertakes through body, speech, or mind—whether right or wrong—these five are its causes.
Commentary
Shloka 18:16
तत्रैवं सति कर्तारमात्मानं केवलं तु यः ।
पश्यत्यकृतबुद्धित्वान्न स पश्यति दुर्मतिः ॥ १८:१६ ॥
tatraivam sati kartaram atmanam kevalam tu yah
pashyaty akrita-buddhitvan na sa pashyati durmatih
Translation
Therefore, one whose understanding is immature and who regards the self alone as the sole doer does not truly see; such a person is of mistaken intellect.
Commentary
Shloka 18:17
यस्य नाहंकृतो भावो बुद्धिर्यस्य न लिप्यते ।
हत्वाऽपि स इमाँल्लोकान्न हन्ति न निबध्यते ॥ १८:१७ ॥
hatvapi sa iman lokan na hanti na nibadhyate
yasya nahankrito bhavo buddhir yasya na lipyate
Translation
One who is free from egoism and whose intellect is unattached is neither the slayer nor bound by actions, even if such a person were to engage in battle.
Commentary
Shloka 18:18
ज्ञानं ज्ञेयं परिज्ञाता त्रिविधा कर्मचोदना ।
करणं कर्म कर्तेति त्रिविधः कर्मसंग्रहः ॥ १८:१८ ॥
jnanam jneyam parijnata tri-vidha karma-chodana
karanam karma karteti tri-vidhah karma-sangrahah
Translation
Knowledge, the object of knowledge, and the knower are the threefold incentives to action. The instrument, the action, and the doer constitute the threefold basis of action.
Commentary
Shloka 18:19
ज्ञानं कर्म च कर्ता च त्रिधैव गुणभेदतः ।
प्रोच्यते गुणसङ्ख्याने यथावच्छृणु तान्यपि ॥ १८:१९ ॥
jnanam karma cha karta cha tridhaiva guna-bhedatah
prochyate guna-sankhyane yathavat shrinu tany api
Translation
Knowledge, action, and the doer are each declared to be of three kinds according to the distinctions of the three gunas. Hear of these from Me in detail.
Commentary
Shloka 18:20
सर्वभूतेषु येनैकं भावमव्ययमीक्षते ।
अविभक्तं विभक्तेषु तज्ज्ञानं विद्धि सात्त्विकम् ॥ १८:२० ॥
sarva-bhuteshu yenaikam bhavam avyayam ikshate
avibhaktam vibhakteshu taj jnanam viddhi sattvikam
Translation
That knowledge by which one perceives the one imperishable Reality equally present in all beings, though they appear divided, know that knowledge to be Sattvic.
Commentary
Shloka 18:21
पृथक्त्वेन तु यज्ज्ञानं नानाभावान्पृथग्विधान् ।
वेत्ति सर्वेषु भूतेषु तज्ज्ञानं विद्धि राजसम् ॥ १८:२१ ॥
prithaktvena tu yaj jnanam nana-bhavan prithag-vidhan
vetti sarveshu bhuteshu taj jnanam viddhi rajasam
Translation
The knowledge by which one perceives different beings as separate and distinct in all respects—know that knowledge to be Rajasic.
Commentary
Shloka 18:22
यत्तु कृत्स्नवदेकस्मिन्कार्ये सक्तमहैतुकम् ।
अतत्त्वार्थवदल्पं च तत्तामसमुदाहृतम् ॥ १८:२२ ॥
yat tu kritsna-vad ekasmin karye saktam ahaitukam
atattvartha-vad alpam cha tat tamasam udahritam
Translation
That knowledge which is attached to a single effect as if it were the whole, without reason, without understanding the truth, and trivial in scope—is declared to be Tamasic.
Commentary
Shloka 18:23
नियतं सङ्गरहितमरागद्वेषतः कृतम् ।
अफलप्रेप्सुना कर्म यत्तत्सात्त्विकमुच्यते ॥ १८:२३ ॥
niyatam sanga-rahitam araga-dveshatah kritam
aphala-prepsuna karma yat tat sattvikam uchyate
Translation
That action which is prescribed, performed without attachment, free from attraction and aversion, and without desire for its fruits, is called Sattvic.
Commentary
Shloka 18:24
यत्तु कामेप्सुना कर्म साहङ्कारेण वा पुनः ।
क्रियते बहुलायासं तद्राजसमुदाहृतम् ॥ १८:२४ ॥
yat tu kamepsuna karma sahankarena va punah
kriyate bahulayasam tad rajasam udahritam
Translation
That action which is performed with desire for enjoyment or with ego, and involves great strain, is declared to be Rajasic.
Commentary
Shloka 18:25
अनुबन्धं क्षयं हिंसामनपेक्ष्य च पौरुषम् ।
मोहादारभ्यते कर्म यत्तत्तामसमुच्यते ॥ १८:२५ ॥
anubandham kshayam himsam anapekshya cha paurusham
mohad arabhyate karma yat tat tamasam uchyate
Translation
That action which is undertaken out of delusion, without considering its consequences, loss, injury to others, or one’s own capability, is called Tamasic.
Commentary
Shloka 18:26
मुक्तसङ्गोऽनहंवादी धृत्युत्साहसमन्वितः ।
सिद्ध्यसिद्ध्योर्निर्विकारः कर्ता सात्त्विक उच्यते ॥ १८:२६ ॥
mukta-sango ’naham-vadi dhrity-utsaha-samanvitah
siddhy-asiddhyor nirvikarah karta sattvika uchyate
Translation
The doer who is free from attachment, free from ego, endowed with determination and enthusiasm, and remains unchanged in success and failure, is called Sattvic.
Commentary
Shloka 18:27
रागी कर्मफलप्रेप्सुर्लुब्धो हिंसात्मकोऽशुचिः ।
हर्षशोकान्वितः कर्ता राजसः परिकीर्तितः ॥ १८:२७ ॥
ragi karma-phala-prepsur lubdho himsatmako ‘shuchih
harsha-shokanvitah karta rajasah parikirtitah
Translation
The doer who is attached, desires the fruits of action, is greedy, harmful, impure, and subject to joy and sorrow is declared to be Rajasic.
Commentary
Shloka 18:28
अयुक्तः प्राकृतः स्तब्धः शठो नैष्कृतिकोऽलसः ।
विषादी दीर्घसूत्री च कर्ता तामस उच्यते ॥ १८:२८ ॥
ayuktah prakritah stabdhah shatho naishkritiko ’lasah
vishadi dirgha-sutri cha karta tamasa uchyate
Translation
The doer who is undisciplined, vulgar, arrogant, deceitful, malicious, lazy, despondent, and procrastinating is called Tamasic.
Commentary
Shloka 18:29
बुद्धेर्भेदं धृतेश्चैव गुणतस्त्रिविधं शृणु ।
प्रोच्यमानमशेषेण पृथक्त्वेन धनञ्जय ॥ १८:२९ ॥
buddher bhedam dhritesh chaiva gunatas tri-vidham shrinu
prochyamanam asheshena prithaktvena dhananjaya
Translation
Now hear from Me, O Dhananjaya, the threefold distinction of intellect and determination according to the three gunas, explained fully and separately.
Commentary
Shloka 18:30
प्रवृत्तिं च निवृत्तिं च कार्याकार्ये भयाभये ।
बन्धं मोक्षं च या वेत्ति बुद्धिः सा पार्थ सात्त्विकी ॥ १८:३० ॥
pravrittim cha nivrittim cha karya-akarye bhayabhaye
bandham moksham cha ya vetti buddhih sa partha sattviki
Translation
O Partha, that intellect which correctly understands action and renunciation, duty and non-duty, fear and fearlessness, bondage and liberation is known as Sattvic.
Commentary
Shloka 18:31
यया धर्ममधर्मं च कार्यं चाकार्यमेव च ।
अयथावत्प्रजानाति बुद्धिः सा पार्थ राजसी ॥ १८:३१ ॥
yaya dharmam adharmam cha karyam chakaryam eva cha
ayathavat prajanati buddhih sa partha rajasi
Translation
O Partha, that intellect which incorrectly understands righteousness and unrighteousness, duty and non-duty, is known as Rajasic.
Commentary
Shloka 18:32
अधर्मं धर्ममिति या मन्यते तमसाऽऽवृता ।
सर्वार्थान्विपरीतांश्च बुद्धिः सा पार्थ तामसी ॥ १८:३२ ॥
adharmam dharmam iti ya manyate tamasa-avrita
sarvarthan viparitans cha buddhih sa partha tamasi
Translation
O Partha, that intellect which, being enveloped in ignorance, regards unrighteousness as righteousness and perceives everything in a distorted manner is called Tamasic.
Commentary
Shloka 18:33
धृत्या यया धारयते मनःप्राणेन्द्रियक्रियाः ।
योगेनाव्यभिचारिण्या धृतिः सा पार्थ सात्त्विकी ॥ १८:३३ ॥
dhritya yaya dharayate manah-pranendriya-kriyah
yogenavyabhicharinya dhritih sa partha sattviki
Translation
O Partha, that unwavering determination by which one controls the functions of the mind, life-force, and senses through Yoga is called Sattvic.
Commentary
Shloka 18:34
यया तु धर्मकामार्थान्धृत्या धारयतेऽर्जुन ।
प्रसङ्गेन फलाकाङ्क्षी धृतिः सा पार्थ राजसी ॥ १८:३४ ॥
yaya tu dharma-kamarthan dhritya dharayate ‘rjuna
prasangena phalakankshi dhritih sa partha rajasi
Translation
But, O Arjuna, that determination by which one clings to duty, pleasure, and wealth with attachment and desire for their fruits is known as Rajasic.
Commentary
Shloka 18:35
यया स्वप्नं भयं शोकं विषादं मदमेव च ।
न विमुञ्चति दुर्मेधा धृतिः सा पार्थ तामसी ॥ १८:३५ ॥
yaya svapnam bhayam shokam vishadam madam eva cha
na vimunchati durmedha dhritih sa partha tamasi
Translation
O Partha, that determination by which a foolish person cannot give up sleep, fear, grief, depression, and arrogance is called Tamasic.
Commentary
Shloka 18:36
सुखं त्विदानीं त्रिविधं शृणु मे भरतर्षभ ।
अभ्यासाद्रमते यत्र दुःखान्तं च निगच्छति ॥ १८:३६ ॥
sukham tv idanim tri-vidham shrinu me bharatarshabha
abhyasad ramate yatra duhkha-antam cha nigacchati
Translation
Now hear from Me, O best of the Bharatas, about the three kinds of happiness. That happiness in which one delights through practice and by which suffering comes to an end—
Commentary
Shloka 18:37
यत्तदग्रे विषमिव परिणामेऽमृतोपमम् ।
तत्सुखं सात्त्विकं प्रोक्तमात्मबुद्धिप्रसादजम् ॥ १८:३७ ॥
yat tad agre visham iva pariname ‘mritopamam
tat sukham sattvikam proktam atma-buddhi-prasadajam
Translation
That which is like poison in the beginning but like nectar in the end, arising from the purity of one’s intellect and realization of the Self, is declared to be Sattvic happiness.
Commentary
Shloka 18:38
विषयेन्द्रियसंयोगाद्यत्तदग्रेऽमृतोपमम् ।
परिणामे विषमिव तत्सुखं राजसं स्मृतम् ॥ १८:३८ ॥
vishayendriya-samyogad yat tad agre ‘mritopamam
pariname visham iva tat sukham rajasam smritam
Translation
That happiness which arises from the contact of the senses with their objects, appearing like nectar in the beginning but like poison in the end, is remembered as Rajasic.
Commentary
Shloka 18:39
यदग्रे चानुबन्धे च सुखं मोहनमात्मनः ।
निद्रालस्यप्रमादोत्थं तत्तामसमुदाहृतम् ॥ १८:३९ ॥
yad agre chanubandhe cha sukham mohanam atmanah
nidralasya-pramadottham tat tamasam udahritam
Translation
That happiness which both in the beginning and in its result deludes the self, arising from sleep, laziness, and negligence, is declared to be Tamasic.
Commentary
Shloka 18:40
न तदस्ति पृथिव्यां वा दिवि देवेषु वा पुनः ।
सत्त्वं प्रकृतिजैर्मुक्तं यदेभिः स्यात्त्रिभिर्गुणैः ॥ १८:४० ॥
na tad asti prithivyam va divi deveshu va punah
sattvam prakriti-jair muktam yad ebhih syat tribhir gunaih
Translation
There is no being on earth or even among the gods in heaven that is free from these three gunas born of material nature.
Commentary
Shloka 18:41
ब्राह्मणक्षत्रियविशां शूद्राणां च परन्तप ।
कर्माणि प्रविभक्तानि स्वभावप्रभवैर्गुणैः ॥ १८:४१ ॥
brahmana-kshatriya-visham shudranam cha parantapa
karmani pravibhaktani svabhava-prabhavair gunaih
Translation
O Parantapa (Arjuna), the duties of the Brahmanas, Kshatriyas, Vaishyas, and Shudras are divided according to the qualities born of their own nature.
Commentary
Shloka 18:42
शमो दमस्तपः शौचं क्षान्तिरार्जवमेव च ।
ज्ञानं विज्ञानमास्तिक्यं ब्रह्मकर्म स्वभावजम् ॥ १८:४२ ॥
shamo damas tapah shaucham kshantir arjavam eva cha
jnanam vijnanam astikyam brahma-karma svabhavajam
Translation
Peacefulness, self-control, austerity, purity, forgiveness, honesty, knowledge, wisdom, and faith in the Divine are the natural duties of the Brahmana.
Commentary
Shloka 18:43
शौर्यं तेजो धृतिर्दाक्ष्यं युद्धे चाप्यपलायनम् ।
दानमीश्वरभावश्च क्षात्रं कर्म स्वभावजम् ॥ १८:४३ ॥
shauryam tejo dhritir dakshyam yuddhe chapy apalayanam
danam ishvara-bhavash cha kshatram karma svabhavajam
Translation
Heroism, vigor, determination, skill, not fleeing from battle, generosity, and leadership are the natural duties of the Kshatriya.
Commentary
Shloka 18:44
कृषिगौरक्ष्यवाणिज्यं वैश्यकर्म स्वभावजम् ।
परिचर्यात्मकं कर्म शूद्रस्यापि स्वभावजम् ॥ १८:४४ ॥
krishi-go-rakshya-vanijyam vaishya-karma svabhavajam
paricharyatmakam karma shudrasyapi svabhavajam
Translation
Agriculture, cow protection, and trade are the natural duties of the Vaishya; service to others is the natural duty of the Shudra.
Commentary
Shloka 18:45
स्वे स्वे कर्मण्यभिरतः संसिद्धिं लभते नरः ।
स्वकर्मनिरतः सिद्धिं यथा विन्दति तच्छृणु ॥ १८:४५ ॥
sve sve karmany abhiratah samsiddhim labhate narah
sva-karma-niratah siddhim yatha vindati tac chrinu
Translation
By being devoted to one’s own duty, a person attains perfection. Hear from Me how one devoted to one’s own work achieves perfection.
Commentary
Shloka 18:46
यतः प्रवृत्तिर्भूतानां येन सर्वमिदं ततम् ।
स्वकर्मणा तमभ्यर्च्य सिद्धिं विन्दति मानवः ॥ १८:४६ ॥
yatah pravrittir bhutanam yena sarvam idam tatam
sva-karmana tam abhyarchya siddhim vindati manavah
Translation
By worshipping Him from whom all beings arise and by whom the entire universe is pervaded, a person attains perfection through the performance of their own duty.
Commentary
Shloka 18:47
श्रेयान्स्वधर्मो विगुणः परधर्मात्स्वनुष्ठितात् ।
स्वभावनियतं कर्म कुर्वन्नाप्नोति किल्बिषम् ॥ १८:४७ ॥
shreyan sva-dharmo vigunah para-dharmat sv-anushthitat
svabhava-niyatam karma kurvan napnoti kilbisham
Translation
One’s own duty, even if imperfectly performed, is better than another’s duty well executed. By performing the duty ordained by one’s own nature, one incurs no sin.
Commentary
Shloka 18:48
सहजं कर्म कौन्तेय सदोषमपि न त्यजेत् ।
सर्वारम्भा हि दोषेण धूमेनाग्निरिवावृताः ॥ १८:४८ ॥
sahajam karma kaunteya sa-dosham api na tyajet
sarvarambha hi doshena dhumenagnir ivavritah
Translation
O Kaunteya, one should not abandon one’s natural duty even though it may have imperfections, for every undertaking is covered by some fault, just as fire is covered by smoke.
Commentary
Shloka 18:49
असक्तबुद्धिः सर्वत्र जितात्मा विगतस्पृहः ।
नैष्कर्म्यसिद्धिं परमां संन्यासेनाधिगच्छति ॥ १८:४९ ॥
asakta-buddhih sarvatra jitatma vigata-sprihah
naishkarmya-siddhim paramam sannyasenadhigacchati
Translation
One whose intellect is unattached everywhere, who has mastered the mind, and who is free from desires attains the supreme perfection of freedom from action through renunciation.
Commentary
Shloka 18:50
सिद्धिं प्राप्तो यथा ब्रह्म तथाप्नोति निबोध मे ।
समासेनैव कौन्तेय निष्ठा ज्ञानस्य या परा ॥ १८:५० ॥
siddhim prapto yatha brahma tathapnoti nibodha me
samasenaiva kaunteya nishtha jnanasya ya para
Translation
O Kaunteya, learn from Me briefly how one who has attained perfection reaches Brahman, the supreme state which is the highest culmination of knowledge.
Commentary
Shloka 18:51
बुद्ध्या विशुद्धया युक्तो धृत्यात्मानं नियम्य च ।
शब्दादीन्विषयांस्त्यक्त्वा रागद्वेषौ व्युदस्य च ॥ १८:५१ ॥
buddhya vishuddhaya yukto dhrityatmanam niyamya cha
shabdadin vishayans tyaktva raga-dveshau vyudasya cha
Translation
Endowed with a purified intellect, controlling the mind through steadfastness, abandoning the objects of the senses, and giving up attachment and aversion—
Commentary
Shloka 18:52
विविक्तसेवी लघ्वाशी यतवाक्कायमानसः ।
ध्यानयोगपरो नित्यं वैराग्यं समुपाश्रितः ॥ १८:५२ ॥
vivikta-sevi laghvashi yata-vak-kaya-manasah
dhyana-yoga-paro nityam vairagyam samupashritah
Translation
Dwelling in solitude, eating moderately, controlling speech, body, and mind, constantly devoted to meditation, and firmly established in detachment—
Commentary
Shloka 18:53
अहङ्कारं बलं दर्पं कामं क्रोधं परिग्रहम् ।
विमुच्य निर्ममः शान्तो ब्रह्मभूयाय कल्पते ॥ १८:५३ ॥
ahankaram balam darpam kamam krodham parigraham
vimuchya nirmamah shanto brahma-bhuyaya kalpate
Translation
Having abandoned ego, the sense of power, pride, desire, anger, and possessiveness, becoming free from the sense of ownership and peaceful, one becomes fit for realization of Brahman.
Commentary
Shloka 18:54
ब्रह्मभूतः प्रसन्नात्मा न शोचति न काङ्क्षति ।
समः सर्वेषु भूतेषु मद्भक्तिं लभते पराम् ॥ १८:५४ ॥
brahma-bhutah prasannatma na shochati na kankshati
samah sarveshu bhuteshu mad-bhaktim labhate param
Translation
One who has realized Brahman is serene, neither grieves nor desires, and is equal toward all beings. Such a person attains supreme devotion unto Me.
Commentary
Shloka 18:55
भक्त्या मामभिजानाति यावान्यश्चास्मि तत्त्वतः ।
ततो मां तत्त्वतो ज्ञात्वा विशते तदनन्तरम् ॥ १८:५५ ॥
bhaktya mam abhijanati yavan yash chasmi tattvatah
tato mam tattvato jnatva vishate tad-anantaram
Translation
Through devotion alone one truly knows Me—who I am and what I am in reality. Having thus known Me in truth, one then enters into Me.
Commentary
Shloka 18:56
सर्वकर्माण्यपि सदा कुर्वाणो मद्व्यपाश्रयः ।
मत्प्रसादादवाप्नोति शाश्वतं पदमव्ययम् ॥ १८:५६ ॥
sarva-karmany api sada kurvano mad-vyapashrayah
mat-prasadad avapnoti shashvatam padam avyayam
Translation
Even while performing all actions, one who takes refuge in Me attains, by My grace, the eternal and imperishable abode.
Commentary
Shloka 18:57
चेतसा सर्वकर्माणि मयि संन्यस्य मत्परः ।
बुद्धियोगमुपाश्रित्य मच्चित्तः सततं भव ॥ १८:५७ ॥
chetasa sarva-karmani mayi sannyasya mat-parah
buddhi-yogam upashritya mach-chittah satatam bhava
Translation
Mentally surrendering all actions to Me, regarding Me as the Supreme Goal, taking refuge in the Yoga of wisdom, keep your mind always fixed on Me.
Commentary
Shloka 18:58
मच्चित्तः सर्वदुर्गाणि मत्प्रसादात्तरिष्यसि ।
अथ चेत्त्वमहङ्कारान्न श्रोष्यसि विनङ्क्ष्यसि ॥ १८:५८ ॥
mach-chittah sarva-durgani mat-prasadat tarishyasi
atha chet tvam ahankaran na shroshyasi vinankshyasi
Translation
If your mind is fixed on Me, you shall overcome all obstacles by My grace. But if, out of ego, you refuse to listen, you will perish.
Commentary
Shloka 18:59
यदहङ्कारमाश्रित्य न योत्स्य इति मन्यसे ।
मिथ्यैष व्यवसायस्ते प्रकृतिस्त्वां नियोक्ष्यति ॥ १८:५९ ॥
yad ahankaram ashritya na yotsya iti manyase
mithyaisha vyavasayas te prakritis tvam niyokshyati
Translation
If, relying on ego, you think, “I will not fight,” your resolve is in vain. Your own nature will compel you to act.
Commentary
Shloka 18:60
स्वभावजेन कौन्तेय निबद्धः स्वेन कर्मणा ।
कर्तुं नेच्छसि यन्मोहात्करिष्यस्यवशोऽपि तत् ॥ १८:६० ॥
svabhava-jena kaunteya nibaddhah svena karmana
kartum nechchhasi yan mohat karishyasy avasho ‘pi tat
Translation
O Kaunteya, bound by the actions born of your own nature, that which you do not wish to do because of delusion, you will inevitably do, even against your will.
Commentary
Shloka 18:61
ईश्वरः सर्वभूतानां हृद्देशेऽर्जुन तिष्ठति ।
भ्रामयन्सर्वभूतानि यन्त्रारूढानि मायया ॥ १८:६१ ॥
ishvarah sarva-bhutanam hrid-deshe ‘rjuna tishthati
bhramayan sarva-bhutani yantrarudhani mayaya
Translation
The Supreme Lord dwells in the hearts of all beings, O Arjuna, causing them to revolve, as if mounted on a machine, by the power of His Maya.
Commentary
Shloka 18:62
तमेव शरणं गच्छ सर्वभावेन भारत ।
तत्प्रसादातपरां शान्तिं स्थानं प्राप्स्यसि शाश्वतम् ॥ १८:६२ ॥
tam eva sharanam gachchha sarva-bhavena bharata
tat-prasadat param shantim sthanam prapsyasi shashvatam
Translation
O Bharata, surrender completely unto Him alone. By His grace you shall attain supreme peace and the eternal abode.
Commentary
Shloka 18:63
इति ते ज्ञानमाख्यातं गुह्याद्गुह्यतरं मया ।
विमृश्यैतदशेषेण यथेच्छसि तथा कुरु ॥ १८:६३ ॥
iti te jnanam akhyatam guhyad guhyataram maya
vimrishyaitad asheshena yathechchhasi tatha kuru
Translation
Thus I have declared to you this wisdom, the most confidential of all knowledge. Reflect upon it fully, and then act as you choose.
Commentary
Shloka 18:64
सर्वगुह्यतमं भूयः शृणु मे परमं वचः ।
इष्टोऽसि मे दृढमिति ततो वक्ष्यामि ते हितम् ॥ १८:६४ ॥
sarva-guhyatamam bhuyah shrinu me paramam vachah
ishto ‘si me dridham iti tato vakshyami te hitam
Translation
Hear again My supreme and most confidential teaching. You are dearly beloved to Me; therefore I shall speak what is for your highest good.
Commentary
Shloka 18:65
मन्मना भव मद्भक्तो मद्याजी मां नमस्कुरु ।
मामेवैष्यसि सत्यं ते प्रतिजाने प्रियोऽसि मे ॥ १८:६५ ॥
man-mana bhava mad-bhakto mad-yaji mam namaskuru
mam evaishyasi satyam te pratijane priyo ‘si me
Translation
Fix your mind on Me, become My devotee, worship Me, and offer your obeisance to Me. You shall surely come to Me. This is My promise to you, for you are dear to Me.
Commentary
Shloka 18:66
सर्वधर्मान्परित्यज्य मामेकं शरणं व्रज ।
अहं त्वां सर्वपापेभ्यो मोक्षयिष्यामि मा शुचः ॥ १८:६६ ॥
sarva-dharman parityajya mam ekam sharanam vraja
aham tvam sarva-papebhyo mokshayishyami ma shuchah
Translation
Abandon all varieties of duties and take refuge in Me alone. I shall liberate you from all sins. Do not grieve.
Commentary
Shloka 18:67
इदं ते नातपस्काय नाभक्ताय कदाचन ।
न चाशुश्रूषवे वाच्यं न च मां योऽभ्यसूयति ॥ १८:६७ ॥
idam te natapaskaya nabhaktaya kadachana
na chashushrushave vachyam na cha mam yo ‘bhyasuyati
Translation
This teaching should never be spoken to one who lacks austerity, devotion, or the desire to listen, nor to one who is envious of Me.
Commentary
Shloka 18:68
य इमं परमं गुह्यं मद्भक्तेष्वभिधास्यति ।
भक्तिं मयि परां कृत्वा मामेवैष्यत्यसंशयः ॥ १८:६८ ॥
ya imam paramam guhyam mad-bhakteshv abhidhasyati
bhaktim mayi param kritva mam evaishyaty asamshayah
Translation
Whoever teaches this supreme secret to My devotees, with supreme devotion to Me, shall undoubtedly come to Me.
Commentary
Shloka 18:69
न च तस्मान्मनुष्येषु कश्चिन्मे प्रियकृत्तमः ।
भविता न च मे तस्मादन्यः प्रियतरो भुवि ॥ १८:६९ ॥
na cha tasman manushyeshu kashchin me priya-krittamah
bhavita na cha me tasmad anyah priyataro bhuvi
Translation
Among all human beings, there is no one who renders dearer service to Me than such a person, nor shall there ever be anyone more beloved to Me on earth.
Commentary
Shloka 18:70
अध्येष्यते च य इमं धर्म्यं संवादमावयोः ।
ज्ञानयज्ञेन तेनाहमिष्टः स्यामिति मे मतिः ॥ १८:७० ॥
adhyeshyate cha ya imam dharmyam samvadam avayoh
jnana-yajnena tenaham ishtah syam iti me matih
Translation
And whoever studies this sacred dialogue between us, I consider that person to worship Me through the sacrifice of knowledge.
Commentary
Shloka 18:71
श्रद्धावाननसूयश्च शृणुयादपि यो नरः ।
सोऽपि मुक्तः शुभाँल्लोकान्प्राप्नुयात्पुण्यकर्मणाम् ॥ १८:७१ ॥
shraddhavan anasuyash cha shrunuyad api yo narah
so ‘pi muktah shubhan lokan prapnuyat punya-karmanam
Translation
Even a person who faithfully hears this teaching without envy shall be freed from sin and attain the blessed realms of the virtuous.
Commentary
Shloka 18:72
कच्चिदेतच्छ्रुतं पार्थ त्वयैकाग्रेण चेतसा ।
कच्चिदज्ञानसम्मोहः प्रनष्टस्ते धनञ्जय ॥ १८:७२ ॥
kachchid etach chrutam partha tvayaikagrena chetasa
kachchid ajnana-sammohah pranashtas te dhananjaya
Translation
O Partha, have you heard this with a focused mind? O Dhananjaya, has your delusion born of ignorance now been destroyed?
Commentary
Shloka 18:73
अर्जुन उवाच -
नष्टो मोहः स्मृतिर्लब्धा त्वत्प्रसादान्मयाच्युत ।
स्थितोऽस्मि गतसन्देहः करिष्ये वचनं तव ॥ १८:७३ ॥
arjuna uvacha
nashto mohah smritir labdha tvat-prasadan mayachyuta
sthito ‘smi gata-sandehah karishye vachanam tava
Translation
Arjuna said: My delusion has been destroyed, and by Your grace, O Achyuta, my memory has been restored. I stand firm, free from doubt, and I shall act according to Your word.
Commentary
Shloka 18:74
Shloka 18:74
सञ्जय उवाच -
इत्यहं वासुदेवस्य पार्थस्य च महात्मनः ।
संवादमिममश्रौषमद्भुतं रोमहर्षणम् ॥ १८:७४ ॥
sanjaya uvacha
ity aham vasudevasya parthasya cha mahatmanah
samvadam imam ashrausham adbhutam roma-harshanam
Translation
Sanjaya said: Thus I heard this wonderful and thrilling dialogue between the great-souled Vasudeva (Krishna) and Partha (Arjuna), a conversation that caused my hair to stand on end.
Commentary
Shloka 18:75
व्यासप्रसादाच्छ्रुतवानेतद्गुह्यमहं परम् ।
योगं योगेश्वरात्कृष्णात्साक्षात्कथयतः स्वयम् ॥ १८:७५ ॥
vyasa-prasadach chrutavan etad guhyam aham param
yogam yogeshvarat krishnat sakshat kathayatah svayam
Translation
By the grace of Vyasa, I heard this supreme and most confidential Yoga directly from Krishna, the Lord of Yoga, as He Himself spoke it.
Commentary
Shloka 18:76
राजन्संस्मृत्य संस्मृत्य संवादमिममद्भुतम् ।
केशवार्जुनयोः पुण्यं हृष्यामि च मुहुर्मुहुः ॥ १८:७६ ॥
rajan samsmritya samsmritya samvadam imam adbhutam
keshavarjunayoh punyam hrishyami cha muhur muhuh
Translation
O King, as I repeatedly remember this wonderful and sacred dialogue between Krishna and Arjuna, I rejoice again and again.
Commentary
Shloka 18:77
तच्च संस्मृत्य संस्मृत्य रूपमत्यद्भुतं हरेः ।
विस्मयो मे महान्राजन्हृष्यामि च पुनः पुनः ॥ १८:७७ ॥
tach cha samsmritya samsmritya rupam atyadbhutam hareh
vismayo me mahan rajan hrishyami cha punah punah
Translation
And remembering again and again the most astonishing universal form of Hari, O King, great wonder fills me, and I rejoice again and again.
Commentary
Shloka 18:78
यत्र योगेश्वरः कृष्णो यत्र पार्थो धनुर्धरः ।
तत्र श्रीर्विजयो भूतिर्ध्रुवा नीतिर्मतिर्मम ॥ १८:७८ ॥
yatra yogeshvarah krishno yatra partho dhanur-dharah
tatra shrir vijayo bhutir dhruva nitir matir mama
Translation
Wherever there is Krishna, the Lord of Yoga, and wherever there is Arjuna, the master archer, there surely abide prosperity, victory, righteousness, and enduring success. Such is my firm conviction.
Commentary
Note: Every interpretation published here is the original work of Kedi Ganapati alone. No other author, commentator, or interpreter has contributed to these explanations. These interpretations are based on Kedi Ganapati’s own understanding of the Bhagavad Gita’s verses through personal study, research, wisdom, and experience.