Bhagavad_Gita: Chapter 18 - Mokṣa Yoga (The Yoga of Supreme Perfection)

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Chapter 18 - Mokṣa Yoga (The Yoga of Supreme Perfection)

1. Arjuna said, "I desire to know the truth about renunciation and abnegation separately, O Krishna."
2. The Lord said, "The sages hold that Sannyasa is the giving up of all works motivated by desire, and the wise declare Tyaga to be the abandonment of the fruits of all works.
3. Some sages say that all actions should be abandoned as evil; others declare that works such as sacrifices, gifts, and austerities should not be abandoned.
4. Listen to My decision, O Arjuna, concerning abandonment; for abandonment is declared to be of three kinds.
5. (a) The acts of sacrifice, gifts, and austerities should not be relinquished; but should be performed... (b) ...For sacrifices, gifts, and austerities are the means of purification for the wise.
6. It is My decided and final view that even these acts should be done, O Arjuna, with relinquishment of attachment and the forsaking of the fruits thereof.
7. But the renunciation of obligatory acts is not proper; abandonment of these through delusion is declared to be of a Tamasic nature.
8. He who renounces acts that are painful out of fear of bodily suffering performs a Rajasika abandonment; however, he does not gain the fruit of such abandonment.
9. When actions are performed as they ought to be done, O Arjuna, renouncing attachment and the results thereof, such abandonment is regarded as Sattvika.
10. One who has abandoned, imbued with Sattva, wise, and whose doubts have been dispelled—such a person neither hates disagreeable acts nor clings to agreeable ones.
11. For, it is impossible for one who has a body to completely abandon actions. But he who gives up the results of his works is called the one who has abandoned them.
12. Undesirable, desirable, and mixed—thus, threefold is the fruit of work that accrues after death to those who have not renounced; but to those who have renounced, none accrues whatsoever.
13. Learn from Me, O Arjuna, these five causes for the accomplishment of all acts, as described in Sankhya-krtanta—the science of exact understanding of things—for the accomplishment of works.
14. The seat of action, the agent, the various kinds of organs, the different and distinctive functions of vital air, and the fifth among these—Divinity—all these.
15. For whatever action a person undertakes with their body, speech, and mind, whether right or wrong, i.e., enjoined or forbidden by the Sastras, the following five are its causes:
16. Therefore, he who, due to his uncultivated understanding, perceives only the self as the agent, he of wicked mind does not truly perceive.
17. He who is free from the notion of 'I am the doer,' and whose understanding is not tainted, does not slay, even though he slays all these men, nor is he bound.
18. Knowledge, the object of knowledge, and the knower are the threefold incitements to action. The instrument, the act, and the agent are the threefold constituents of action.
19. Knowledge, action, and agent are declared in the science of the Gunas to be of three kinds, according to the difference in the Gunas. Listen to them also as they are.
20. Know that knowledge to be sattvika, by which one sees in all beings an immutable existence, undivided even in the divided.
21. But that knowledge which sees all beings, due to their individual nature, as distinct entities—know that knowledge to be Rajasic.
22. But that knowledge is declared to be Tamasika which clings to one single act as if it were the whole, which is not based on reason, and which is false and insignificant.
23. That obligatory act is said to be Sattvika, which is done without attachment, without desire or aversion, and by one who seeks no fruit.
24. But that act is said to be Rajasic, which is performed with great effort by one who seeks to gratify their desires and under the prompting of egoism.
25. That act is said to be Tamasika which is undertaken through delusion, without regard to consequences, loss, injury, and one's own capacity.
26. That agent is said to be Sattvika, who is free from attachment, who does not boast of himself, who is endowed with steadiness and zeal, and who is unaffected by success and failure.
27. That doer is called Rajasika who is passionate, who seeks the fruits of his actions, who is greedy, harmful, and impure, and who is swayed by delight and grief.
28. That doer is said to be Tamasika who is unqualified, unrefined, obstinate, depraved, dishonest, indolent, despondent, and lethargic.
29. Hear now, O Arjuna, the threefold division of Buddhi (reason) and Dhrti (fortitude) according to the Gunas, to be fully and severally set forth.
30. That Buddhi, O Arjuna, which knows activity and renunciation, what should be done and what should not be done, fear and fearlessness, bondage and release—that Buddhi is Sattvika.
31. The Buddhi that gives an erroneous knowledge of Dharma and Adharma (its opposite) and also of what should be done and what should not be done, O Arjuna, is Rajasic.
32. That Buddhi, O Arjuna, which, enveloped in darkness, regards Adharma as Dharma and reverses every value, is Tamasika.
33. That fortitude, by which one maintains the unwavering activities of the mind and vital force, and these sense-organs, through yoga—that fortitude is of the nature of sattva.
34. That dhṛti, O Arjuna, by which one, who is desirous of fruits, longs for them with intense attachment and holds fast to duty, desire, and wealth—that dhṛti is rajasika.
35. That Dhrti, by which a foolish person does not give up sleep, fear, grief, depression, and passion, O Arjuna, is of the nature of Tamas.
36. Now hear from Me, O Arjuna, the threefold division of pleasure৷৷ that in which one rejoices through long practice and in which one comes to the end of pain.
37. That which, at first, is like a poison but becomes like an elixir in the end, born from the serene state of mind focused on the Self—such pleasure is said to be Sattvika.
38. That pleasure which arises from the contact of senses with their objects, which is like elixir at first but like poison in the end, is said to be Rajasic.
39. That pleasure which, at the beginning and end, deludes the self, through sleep, sloth, and error, is declared to be tamasic.
40. There is no creature, on earth or among the gods in heaven, that is exempt from these three Gunas born of Prakrti.
41. The duties of the Brahmanas, Ksatriyas, Vaisyas, and Sudras are clearly divided, O Arjuna, according to their Gunas, born of their nature.
42. The control of the senses and mind, austerity, purity, forbearance, uprightness, knowledge, special knowledge, and faith—all these constitute the duty of a Brahmana, born of his inherent nature.
43. Valor, invincibility, steadiness, dexterity, and not fleeing in battle, generosity, and regality are the duties of a Kshatriya, born of his inherent nature.
44. Agriculture, cattle-breeding, and trade are the duties of the Vaisya, born of their nature. And the duty of a Sudra is one of service, born of their nature.
45. Devoting oneself to one's duty, one attains perfection. Hear now how one devoted to their own duty attains perfection.
46. From whom all beings arise and by whom all this is pervaded—by worshipping Him with one's own duty, one reaches perfection.
47. Better is one's own duty, though ill done, than the duty of another, though well-performed. When one does the duty ordained by their own nature, they incur no stain.
48. One should not relinquish one's work, O Arjuna, though it may be imperfect; for, all endeavors are enveloped by imperfections as fire is by smoke.
49. He whose understanding is unattached on all sides, whose self is controlled, who is free from desires—he attains the supreme perfection transcending all activity through renunciation.
50. Learn from me, O Arjuna, in brief how one who has attained perfection attains the Brahman—the supreme consummation of knowledge.
51. Endowed with a purified understanding, subduing the mind with steadiness, relinquishing sound and other objects of the senses and casting aside love and hate;
52. Resorting to solitude, eating sparingly, restraining speech, body, and mind, ever engaged in the yoga of meditation and taking refuge in dispassion;
53. Forsaking egoism, power, pride, desire, wrath, and possessions, with no feeling of 'mine' and tranquil, he becomes worthy of the state of Brahman.
54. Having realized the state of Brahman, tranquil, he neither grieves nor craves. Regarding all beings alike, he attains supreme devotion to Me.
55. Through devotion, he comes to know Me fully—who and what I am in reality, who I am and how I am. Knowing Me thus in truth, he forthwith enters into Me.
56. Taking refuge in Me and performing all works constantly, one, by My grace, attains the eternal and immutable abode.
57. Surrender all your actions to Me with your mind, keep Me as your goal, and practice Buddhi-yoga, focusing your thoughts on Me always.
58. Focusing your thoughts on Me, you shall, by My grace, cross over all difficulties. If, however, out of self-conceit, you do not heed Me, you will perish.
59. If, in your self-conceit, you think, 'I will not fight,' your resolve is futile. Nature will compel you.
60. O Arjuna, bound by your own duty born out of your own inner disposition, and having no control over your own will, you will be compelled to do that very thing which you now do not desire to do through delusion.
61. The Lord, O Arjuna, abides in the heart of every being, spinning them round and round, as if mounted on a wheel, by His power.
62. Seek refuge in Him alone, O Arjuna, with the entirety of your being. By His grace, you shall find supreme peace and an eternal abode.
63. Thus, the knowledge, the mystery of mysteries, has been declared to you by Me. Reflecting on it fully, do as you will.
64. Hear again My supreme word, the most secret of all; as I am exceedingly fond of you, I am telling you what is good for you.
65. Focus your mind on Me. Be My devotee. Worship Me. Prostrate before Me. You will come to Me alone. I promise you truly; for you are dear to Me.
66. Relinquishing all Dharmas completely, seek Me alone for refuge. I will release you from all sins; grieve not.
67. Never should this be told by you to one who is not austere, who is not a devotee, nor to one who has no desire to listen, nor certainly to him who speaks ill of Me.
68. He who proclaims this supreme mystery among My devotees shall come to Me, acquiring supreme devotion towards Me. There is no doubt about this.
69. There is no one among men who does dearer service to Me than him. Nor shall there be anyone on earth dearer to Me than him.
70. And he who will study our dialogue, which is consistent with Dharma, by him I shall be worshipped through the sacrifice of knowledge; that is My view.
71. And the man who listens to it with faith and without cavil, he too shall be released and shall reach the auspicious realms of those who have performed virtuous deeds.
72. Have you heard this, O Arjuna, with a single-minded focus? Has your delusion, caused by ignorance, been dispelled?
73. Arjuna said, "My delusion has been destroyed, and, by Your grace, O Krsna, I have gained knowledge (Smrti). Freed from doubts, I stand steadfast, and I will fulfill Your will."
74. Sanjaya said, Thus I have heard this wondrous dialogue between Vasudeva and the great-minded Arjuna, which makes my hair stand on end.
75. By the grace of Vyasa, I have heard this supreme mystery of Yoga, declared in person by Krsna, the Lord of Yoga.
76. O King, remembering again and again this wondrous and auspicious dialogue between Sri Krishna and Arjuna, I rejoice time and again.
77. And, remembering over and over again that most marvelous form of Hari, great is my amazement, O King, and I rejoice again and again.
78. Wherever there is Sri Krsna, the Lord of Yoga, and Arjuna the archer, there is always fortune, victory, wealth, and sound morality. This is my firm conviction.