Bhagavad Gītā - Chapter 18 (Slokas 1 to 40) ` ïi prmatmne nm>

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1 Bhagavad Gītā - Chapter 18 (Slokas 1 to 40) ` ïi prmatmne nm> om çré paramätmane namaù Aw Aòadzae=Xyay>, atha añöädaço'dhyäyaù mae]-s<nyas-yaeg> mokña-sannyäsa-yogaù Arjuna said: AjuRn %vac, arjuna uväca 1. s<nyassy mhabahae tåvm!-#cdaim veidtum!, TyagSy c ù;ikez p&wkœ-keizin;udn sannyäsasya mahäbäho tattvam-icchämi veditum tyägasya ca håñékeça påthak-keçiniñüdana 18.1 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). ïiégvanuvac, çrébhagavänuväca The Blessed Lord said: 2. kamyana< kmr[a< Nyas< s<nyas< kvyae ivê>, svr-kmr-)l-tyag< àa s!-tyag< ivc][a> kämyänäà karmaëäà nyäsaà sannyäsaà kavayo viduù sarva-karma-phala-tyägaà prähus-tyägaà vicakñaëäù 18.2 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. 3. TyaJy< dae;vidtyeke kmr àa rœ-mnii;[>, y}-dan-tp>-kmr n TyaJym!-#it capre tyäjyaà doñavadityeke karma prähur-manéñiëaù yajïa-däna-tapaù-karma na tyäjyam-iti cäpare 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. 4. iníy< z&[u me tç Tyage Ért-sÄm, Tyagae ih pué;-vyaº içivx> smàkiitrt>

2 niçcayaà çåëu me tatra tyäge bharata-sattama tyägo hi puruña-vyäghra trividhaù samprakértitaù 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. 5. y}-dan-tp>-kmr n TyaJy< kayrm!-@v tt!, y}ae dan< tpíev pavnain mnii;[am! yajïa-däna-tapaù-karma na tyäjyaà käryam-eva tat yajïo dänaà tapaçcaiva pävanäni manéñiëäm 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'. tu kmari[ s¼< TyKTva )lain c, ktrvyaniit me pawr iniít< mtm!-%ämm! etänyapi tu karmäëi saìgaà tyaktvä phaläni ca kartavyänéti me pärtha niçcitaà matam-uttamam 18.6 But even these actions should be performed leaving aside attachment and the fruits, O Partha; this is my certain and best belief. 7. inytsy tu s<nyas> kmr[ae naepp*te, Maaehat!-tSy pirtyag> tams> pirkiitrt> niyatasya tu sannyäsaù karmaëo nopapadyate mohät-tasya parityägaù tämasaù parikértitaù 18.7 Verily, the renunciation of obligatory actions is not proper; the abandonment of the same from delusion is declared to be TAMASIC (dull). 8. Ê>oimTyev yt!-kmr kay-klez-éyat!-tyjet!, s k«tva rajs< Tyag< nev Tyag-)l< léet! duùkhamityeva yat-karma käya-kleça-bhayättyajet sa kåtvä räjasaà tyägaà naiva tyäga-phalaà 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. 9. kayrimtyev yt!-kmr inyt< i³yte=jurn, s¼< TyKTva )l< cev s Tyag> saiåvkae mt> käryamityeva yat-karma niyataà kriyate'rjuna saìgaà tyaktvä phalaà caiva sa tyägaù sättviko mataù 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). 2

3 10. n Öe:q(k zl< kmr k zle nanu;jjte, TyagI såv-smaivò> mexavi idú-s<zy> na dveñöyakuçalaà karma kuçale nänuñajjate tyägé sattva-samäviñöaù medhävé chinna-saàçayaù 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. 11. n ih dehé&ta zky< TyKtu< kmar{yze;t>, ystu kmr-)l-tyagi s TyagITyiÉxIyte na hi dehabhåtä çakyaà tyaktuà karmäëyaçeñataù yastu karma-phala-tyägé sa tyägétyabhidhéyate 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). 12. Ainòm!-#ò< imï< c içivx< kmr[> )lm!, ÉvTyTyaigna< àety n tu s<nyaisna< Kvict! aniñöam-iñöaà miçraà ca trividhaà karmaëaù phalam bhavatyatyäginäà pretya na tu sannyäsinäà kvacit 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. 13. pâetain mhabahae kar[ain inbaex me, sa'œoye k«tante àaektain isïye svr-kmr[am! païcaitäni mahäbäho käraëäni nibodha me säìkhye kåtänte proktäni siddhaye sarva-karmaëäm 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. 14. Aixóan< twa ktar kr[< c p&wigvxm!, ivivxaí p&wkœ-ceòa> dev< cevaç pâmm! adhiñöhänaà tathä kartä karaëaà ca påthagvidham vividhäçca påthak-ceñöäù daivaà caivätra païcamam 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. 15. zrir-va'œ-mnaeiéyrt! kmr àaréte nr>, NyaYy< va ivprit< va pâete tsy hetv> çaréra-väì-manobhiryat karma prärabhate naraù nyäyyaà vä viparétaà vä païcaite tasya hetavaù

4 Whatever action a man performs by his body, speech, and mind --- whether right, or the reverse --- these five are its causes. 16. tçev< sit ktarrm! AaTman< kevl< tu y>, pzytyk«t-buiïtvat! n s pzyit ÊmRit> tatraivaà sati kartäram ätmänaà kevalaà tu yaù paçyatyakåta-buddhitvät na sa paçyati durmatiù 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. 17. ysy nah<k«tae Éav> buiïrœ-ysy n ilpyte, htva=ip s #ma~llaekan! n hint n inbxyte yasya nähaìkåto bhävaù buddhiryasya na lipyate hatvä'pi sa imäðllokän na hanti na nibadhyate 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). 18. }an< }ey< pir}ata içivxa kmrcaedna, kr[< kmr kterit içivx> kmr-s< h> jïänaà jïeyaà parijïätä trividhä karmacodanä karaëaà karma karteti trividhaù karma-saìgrahaù 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. 19. }an< kmr c ktar c içxev gu[-éedt>, àaecyte gu[-s'œoyane ywavcd&[u tanyip jïänaà karma ca kartä ca tridhaiva guëa-bhedataù procyate guëa-saìkhyäne yathävacchåëu tänyapi '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. 20. svr-éute;u yenek< Éavm!-AVyym!-$]te, AivÉKt< ivékte;u tj}an< iviï saiåvkm! sarva-bhüteñu yenaikaà bhävam-avyayam-ékñate avibhaktaà vibhakteñu tajjïänaà viddhi sättvikam That by which one sees the one indestructible reality in all beings, undivided in the divided, know that knowledge as SATTVIC (Pure). 4

5 21. p&wktven tu yj}an< nana-éavan!-p&wigvxan!, veiä sver;u ÉUte;u tj}an< iviï rajsm! påthaktvena tu yajjïänaà nänä-bhävän-påthagvidhän vetti sarveñu bhüteñu tajjïänaà viddhi räjasam 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). 22. yt!-tu kayer sktm!-ahetukm!, AtÅvawRvdœ-ALp< c täamsm!-%daùtm! yat-tu kåtsnavad-ekasmin kärye saktam-ahaitukam atattvärthavad-alpaà ca tattämasam-udähåtam 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). 23. inyt< s¼-rihtm! Arag-Öe;t> k«tm!, A)làePsuna kmr yt!-tt!-saiåvkm!-%cyte niyataà saìga-rahitam aräga-dveñataù kåtam aphalaprepsunä karma yat-tat-sättvikam-ucyate 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). 24. yt!-tu kamepsuna kmr sah<kare[ va pun>, i³yte b layas< tôajsm!-%daùtm! yat-tu kämepsunä karma sähaìkäreëa vä punaù kriyate bahuläyäsaà tadräjasam-udähåtam 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). 25. AnubNx< ]y< ih<sam! Anpeúy c paeé;m!, maehadœ-aar_yte kmr yt!-tt!-tamsm!-%cyte anubandhaà kñayaà hiàsäm anapekñya ca pauruñam mohäd-ärabhyate karma yat-tat-tämasam-ucyate That action which is undertaken from delusion, without regard for the consequence, loss, injury, and ability, is declared to be TAMASIC (dull). 26. mukt-s¼ae=nh<vadi x&tyutsah-sminvt>, isï(isï(aerœ-inivrkar> ktar saiåvk %Cyte mukta-saìgo'nahaàvädé dhåtyutsäha-samanvitaù siddhyasiddhyor-nirvikäraù kartä sättvika ucyate

6 An agent who is free from attachment, non-egoistic, endowed with firmness and enthusiasm, and unaffected by success or failure, is called SATTVIC (pure). 27. ragi kmr-)l-àepsu> lubxae ih<satmkae=zuic>, h;r-zaekainvt> ktar rajs> pirkiitrt> rägé karma-phala-prepsuù lubdho hiàsätmako'çuciù harña-çokänvitaù kartä räjasaù parikértitaù 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). 28. AyuKt> àak«t> StBx> zqae ne:k«itkae=ls>, iv;adi di"rsuçi c ktar tams %Cyte ayuktaù präkåtaù stabdhaù çaöho naiñkåtiko'lasaù viñädé dérghasütré ca kartä tämasa ucyate Unsteady, vulgar, unbending, cheating, malicious, lazy, despondent, and procrastinating, such an agent is said to be TAMASIC (Dull). 29. buïerœ-éed< x&teíev gu[ts!-içivx< z&[u, àaecymanm!-aze;e[ p&wktven xnãy buddher-bhedaà dhåteçcaiva guëatas-trividhaà çåëu procyamänam-açeñeëa påthaktvena dhanaïjaya Hear (you) the three-fold division of understanding and fortitude (made) according to the qualities, as I declare them fully and severally, O Dhananjaya. 30. àv&iä< c inv&iä< c kayarkayer ÉyaÉye, bnx< mae]< c ya veiä buiï> sa pawr saiåvki pravåttià ca nivåttià ca käryäkärye bhayäbhaye bandhaà mokñaà ca yä vetti buddhiù sä pärtha sättviké 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. 31. yya xmrm!-axm c kay cakayrmev c, Aywavt!-àjanait buiï> sa pawr rajsi yayä dharmam-adharmaà ca käryaà cäkäryameva ca ayathävat-prajänäti buddhiù sä pärtha räjasé 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). 32. Axm xmrm!-#it ya mnyte tmsav&ta, svarwarn!-ivprita<í buiï> sa pawr tamsi

7 adharmaà dharmam-iti yä manyate tamasävåtä sarvärthän-viparétäàçca buddhiù sä pärtha tämasé That which, enveloped in darkness, sees ADHARMA as DHARMA, and all things perverted, that intellect (understanding), O Partha, is TAMASIC (dull). 33. x&tya yya xaryte mn>-àa[einôy-i³ya>, yaegenavyiécair{ya x&it> sa pawr saiåvki dhåtyä yayä dhärayate manaù-präëendriya-kriyäù yogenävyabhicäriëyä dhåtiù sä pärtha sättviké 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). 34. yya tu xmr-kamawarn! x&tya xaryte=jurn, às¼en )laka'œ]i x&it> sa pawr rajsi yayä tu dharma-kämärthän dhåtyä dhärayate'rjuna prasaìgena phaläkäìkñé dhåtiù sä pärtha räjasé 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). 35. yya SvPn< Éy< zaek< iv;ad< mdm!-@v c, n ivmuâit ÊmeRxa x&it> sa pawr tamsi yayä svapnaà bhayaà çokaà viñädaà madam-eva ca na vimuïcati durmedhä dhåtiù sä pärtha tämasé 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). 36. suo< itvdani içivx< z&[u me Ért;RÉ, A_yasadœ-rmte yç Ê>oaNt< c ingcdit sukhaà tvidänéà trividhaà çåëu me bharatarñabha abhyäsäd-ramate yatra duùkhäntaà ca nigacchati 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. 37. yt!-tdœ-a e iv;m!-#v pir[ame=m&taepmm!, tt!-suo< saiåvk< àaektm! AaTm-buiÏ-àsadjm! yat-tad-agre viñam-iva pariëäme'måtopamam tat-sukhaà sättvikaà proktam ätma-buddhi-prasädajam 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 one's own mind, due to Self realization. 7

8 38. iv;yeinôy-s<yaegad! yt!-tdœ-a e=m&taepmm!, pir[ame iv;m!-#v tt!-suo< rajs< Sm&tm! viñayendriya-saàyogäd yat-tad-agre'måtopamam pariëäme viñam-iva tat-sukhaà räjasaà småtam 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). 39. ydœ-a ee canubnxe c suo< maehnm!-aatmn>, inôalsy-àmadaetw< tt!-tamsm!-%daùtm! yad-agre cänubandhe ca sukhaà mohanam-ätmanaù nidrälasya-pramädotthaà tattämasam-udähåtam The pleasure, which at first, and in the sequel, deludes the Self, arising from sleep, indolence, and heedlessness, is declared to be TAMASIC (Dull). 40. n td!-aist p&iwvya< va idiv deve;u va pun>, såv< àk«itjemurkt< yd!-@iés!-syat!-içiégur[e> na tad-asti påthivyäà vä divi deveñu vä punaù sattvaà prakåtijairmuktaà yad-ebhis-syät-tribhirguëaiù 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). 8

Om Çréparamätmane namaù Aw Aòadzae=Xyay>

` ïiprmatmne nm> Om Çréparamätmane namaù Aw Aòadzae=Xyay> Atha Añöädaço'dhyäyaù mae]s Mokñasannyäsa Yogaù s