Some time ago I was informed that my version of LOTUS GITA- A PATH TO SALVATION has been identified as a spam. It was not a strange preposition for me. Because thousands of millions people keep the book “SRIMAD BHAGWAT GITA” in their houses but never read it. They think that even by touching the book they will get all the good thoughts contained in it. They worship the book but do not read it. Book Gota is GOD to them.
Conversely some literate persons find job to survey the blog sites having no knowledge and experience of life sciences. When they go through the contents of Gita mechanically without understanding the contents they term it as spam.
Spam means “flooding the Internet with many copies of the same message, in an attempt to force the message on people who would not otherwise choose to receive” This cannot be said for Gita. My attempt to translate and give the substance of Gita as Lotus Gita was with an object that this is a right time to go through the contents of teachings in Gita. Because minds of developing world is suffering from spam thoughts confusing to locate the true path resulting tensions and conflicts.
I again re iterate through this blog that contents of “SRIMAD BHAGWAT GITA” are in fact real life science. Any attempt to dislocate this idea is suicidal for a society. Some people take the thoughts propounded in SRIMAD BHAGWAT GITA as religious but this is not so. The thoughts are universal and secular at all.
It is advisable that some senior level mature persons having knowledge of various life philosophies should supervise the surveyors so that unnecessary comments may be avoided.
Saturday, September 12, 2009
Wednesday, July 1, 2009
Should Tax Paid be treated as Income
TAX PAID IS NOT AN INCOME
Every year they call suggestions from public when they are to put the yearly budget in the Parliament as if they really consider all the suggestions from public. I also complete the formality to send my single suggestion each year as if that shall find place in the budget. Both parts are formal.
The Yearly budget is prepared by senior babus of the country. If some thing strikes they consider. It is very much right that a policy is fixed by the people’s Representatives before finalizing the outlines of Budget. Every exercise is done in the name of the welfare of the nation.
I had been a civil servant for a long time and that year I found myself puzzled when my annual income crossed the figure fixed for non income tax payees. Since than my concentration had always been towards that minimum tax should be levied and for that purpose so many investments like P.F. Deposits, Insurance etc. and keeping their accounts had been a boring story. Now my only agenda after retirement is that pay the due tax simply and do not invest any where for the purpose of saving tax.
Every year I urged to the Minister and officials that Tax is on the income. But tax paid by an assessed should not be deemed to be an income. That amount which has been paid as income tax should be deducted from income. That will be a great relief for income tax payee. Similarly other taxes like sales tax, entertainment tax, customs etc. etc. should also be taken as minus income for individuals and traders to some extent.
The suggestion is innovative with a view that tax payees in such case will honestly deposit the tax to get the relief and traders will adopt more regular approach to save income tax. I think this time this Blog will approach to common persons for making pressure for the demand. I beg excuse from professional thinkers who always think in the terms that if the idea has not come from their brain then that is a flop idea.
Damodar Mishra
Every year they call suggestions from public when they are to put the yearly budget in the Parliament as if they really consider all the suggestions from public. I also complete the formality to send my single suggestion each year as if that shall find place in the budget. Both parts are formal.
The Yearly budget is prepared by senior babus of the country. If some thing strikes they consider. It is very much right that a policy is fixed by the people’s Representatives before finalizing the outlines of Budget. Every exercise is done in the name of the welfare of the nation.
I had been a civil servant for a long time and that year I found myself puzzled when my annual income crossed the figure fixed for non income tax payees. Since than my concentration had always been towards that minimum tax should be levied and for that purpose so many investments like P.F. Deposits, Insurance etc. and keeping their accounts had been a boring story. Now my only agenda after retirement is that pay the due tax simply and do not invest any where for the purpose of saving tax.
Every year I urged to the Minister and officials that Tax is on the income. But tax paid by an assessed should not be deemed to be an income. That amount which has been paid as income tax should be deducted from income. That will be a great relief for income tax payee. Similarly other taxes like sales tax, entertainment tax, customs etc. etc. should also be taken as minus income for individuals and traders to some extent.
The suggestion is innovative with a view that tax payees in such case will honestly deposit the tax to get the relief and traders will adopt more regular approach to save income tax. I think this time this Blog will approach to common persons for making pressure for the demand. I beg excuse from professional thinkers who always think in the terms that if the idea has not come from their brain then that is a flop idea.
Damodar Mishra
We should also be careful about Rural Economy
COW DUNG PAPER AND ALLIED PRODUCT PROJECT
The international demand for handmade paper and its value-added products are increasing. Entrepreneurs are being looked upon with the maximum growth potential in handmade paper industry.
Paper from Cow Dung
Since the cow dung contains approximately 40-48% of fiber that can be used to manufacture hand made paper singly or with the combination of other fibrous agro product like leptidania (Kheemp), AAK and/or cotton rags. Because Raw material here in this case is either free of cost or very cheap Gau Shalas (COW PROTECTION CENTERS) and Big dairies in rural area can establish the Hand made Paper unit as additional money making unit within their business. The machinery cost though differs from nation to nation still that may be a very viable unit for any country particularly in rural areas. In India we calculate the maximum cost for a unit Rupees 15 Lacs besides cost of land.
One thousand cows give us on and average 2500 kg of dry dung that can be converted into 1000 kg of pure 100% cow dung hand made paper sheets. It is advisable to blend the cow dung with banana fiber (20-25%), or cotton hosiery cuttings (40-50%) to obtain best quality of hand made paper. Such papers can fetch a substantial income. Thus we get 1200 to 1500 kg (80 to100 Rims) of hand made paper fetching Rupees 160000.00 to 200000.00 per day.
It is pertinent to mention here that we have to use 40 to 48% of cow dung for manufacturing hand made paper. Rest of the cow dung (52 to 60%) can very well be used to manufacture bio gas and than for fertilizer purposes.
Expenses wise estimates are very clear. On raw material we have to put nothing. 200 kg of banana fiber may cost Rs 20000, 400 kg of Hosiery cuttings may cost Rs 6000-00. we have to use some 4% chemical to separate lignin portion of the fiber and bleaching agent to decolorize the pulp. Alternative use of Kheemp fiber or AAk fiber have negligible cost however we will pay to the villagers for AAk or Kheemp Rs 2 per Kg. if they bring lots. We have to keep 4 workers semiskilled and 1 unskilled_ one technical supervisor and a manager/Administrator per day wages for them will not exceed Rs 10000/-. Thus profitability can be esteemed.
Handmade papers made from cow dung have an elegant appeal and an exquisite surface for writing. Skilled makers use a variety of raw materials for making handmade papers. We will use all the techniques for manufacturing all types of hand made paper for marketing. The plus point with us will be the publishers of all the religious books, Gita, Ramayan and Puraans will like to print those scriptures on Cow Dung paper. That will be a most sacramental and attraction of every Hindu house in the world.
Cow dung Hand made paper can be manufactured in appealing varieties, with small dried flowers and leaves, colored fiber etc., making them attractive. It's popularity will be increasing day by day due to the effective inbuilt qualities as it has huge tensile, bursting, tearing and double fold strength as compared to mill paper and it does not turn brittle due to aging. More so ever it is termite free. The possibilities for what can be accomplished with handmade paper and paper pulp are limitless. These are effectively used in making a variety of decorative items, Marriage invitation cards, greeting cards, wallpapers, carry bags, gift boxes, art portfolios and much more. Also in the stationery field many items like paper letterheads, visiting cards, envelopes, note pads, memo cubes and many more items are seen to be made of handmade paper. A wide range of raw materials, such as bamboo, wood grass, rice and wheat straw, jute, rags and waste paper may also be blended with cow dung to manufacture variety of other items.
The pulp and paper industry in various parts of the world has recently experienced enormous growth, coupled with consolidation due to the value addition activities like embossing embroidery on handmade paper etc. and that generates more local employment; it is an environmentally sound technology, depleting less resources and causing less pollution than paper mill factories; and it can produce certain specialized varieties of paper, for example, watermark, filter paper and drawing sheets, etc. The cost difference between handmade paper and mill made paper is marginal.
The concern about the disappearance of forests, coupled with renewed interest in the quality of papers generated new study of the paper maker's materials, especially the pulps and fibers. With several technological changes taking place in the paper industry, the governments all over the world have to rethink their land use policies and conservation strategies to protect the natural resources. The international demand for handmade paper and its value-added products are increasing at an approximate rate of 30-35 percent a year, which is phenomenal, compared to five-seven percent a decade back. The growing preference for environment-friendly products worldwide and increasing demand for handmade paper products have eradicated the limitations of the handmade paper industry and once again it has emerged as one of the market leaders. In the era of globalization, handmade paper is one of the prime sectors, which has a major say.
Besides hand made paper the local resources added with the cow dung and lime may be used to manufacture building material like bricks, Particle boards, varnishes, paints and distempers etc.
All these may bring the drastic change in the rural economy.
The details may be drawn about the cost factor and profitability according to the place where the project is to be established.
Damodar Mishra
The international demand for handmade paper and its value-added products are increasing. Entrepreneurs are being looked upon with the maximum growth potential in handmade paper industry.
Paper from Cow Dung
Since the cow dung contains approximately 40-48% of fiber that can be used to manufacture hand made paper singly or with the combination of other fibrous agro product like leptidania (Kheemp), AAK and/or cotton rags. Because Raw material here in this case is either free of cost or very cheap Gau Shalas (COW PROTECTION CENTERS) and Big dairies in rural area can establish the Hand made Paper unit as additional money making unit within their business. The machinery cost though differs from nation to nation still that may be a very viable unit for any country particularly in rural areas. In India we calculate the maximum cost for a unit Rupees 15 Lacs besides cost of land.
One thousand cows give us on and average 2500 kg of dry dung that can be converted into 1000 kg of pure 100% cow dung hand made paper sheets. It is advisable to blend the cow dung with banana fiber (20-25%), or cotton hosiery cuttings (40-50%) to obtain best quality of hand made paper. Such papers can fetch a substantial income. Thus we get 1200 to 1500 kg (80 to100 Rims) of hand made paper fetching Rupees 160000.00 to 200000.00 per day.
It is pertinent to mention here that we have to use 40 to 48% of cow dung for manufacturing hand made paper. Rest of the cow dung (52 to 60%) can very well be used to manufacture bio gas and than for fertilizer purposes.
Expenses wise estimates are very clear. On raw material we have to put nothing. 200 kg of banana fiber may cost Rs 20000, 400 kg of Hosiery cuttings may cost Rs 6000-00. we have to use some 4% chemical to separate lignin portion of the fiber and bleaching agent to decolorize the pulp. Alternative use of Kheemp fiber or AAk fiber have negligible cost however we will pay to the villagers for AAk or Kheemp Rs 2 per Kg. if they bring lots. We have to keep 4 workers semiskilled and 1 unskilled_ one technical supervisor and a manager/Administrator per day wages for them will not exceed Rs 10000/-. Thus profitability can be esteemed.
Handmade papers made from cow dung have an elegant appeal and an exquisite surface for writing. Skilled makers use a variety of raw materials for making handmade papers. We will use all the techniques for manufacturing all types of hand made paper for marketing. The plus point with us will be the publishers of all the religious books, Gita, Ramayan and Puraans will like to print those scriptures on Cow Dung paper. That will be a most sacramental and attraction of every Hindu house in the world.
Cow dung Hand made paper can be manufactured in appealing varieties, with small dried flowers and leaves, colored fiber etc., making them attractive. It's popularity will be increasing day by day due to the effective inbuilt qualities as it has huge tensile, bursting, tearing and double fold strength as compared to mill paper and it does not turn brittle due to aging. More so ever it is termite free. The possibilities for what can be accomplished with handmade paper and paper pulp are limitless. These are effectively used in making a variety of decorative items, Marriage invitation cards, greeting cards, wallpapers, carry bags, gift boxes, art portfolios and much more. Also in the stationery field many items like paper letterheads, visiting cards, envelopes, note pads, memo cubes and many more items are seen to be made of handmade paper. A wide range of raw materials, such as bamboo, wood grass, rice and wheat straw, jute, rags and waste paper may also be blended with cow dung to manufacture variety of other items.
The pulp and paper industry in various parts of the world has recently experienced enormous growth, coupled with consolidation due to the value addition activities like embossing embroidery on handmade paper etc. and that generates more local employment; it is an environmentally sound technology, depleting less resources and causing less pollution than paper mill factories; and it can produce certain specialized varieties of paper, for example, watermark, filter paper and drawing sheets, etc. The cost difference between handmade paper and mill made paper is marginal.
The concern about the disappearance of forests, coupled with renewed interest in the quality of papers generated new study of the paper maker's materials, especially the pulps and fibers. With several technological changes taking place in the paper industry, the governments all over the world have to rethink their land use policies and conservation strategies to protect the natural resources. The international demand for handmade paper and its value-added products are increasing at an approximate rate of 30-35 percent a year, which is phenomenal, compared to five-seven percent a decade back. The growing preference for environment-friendly products worldwide and increasing demand for handmade paper products have eradicated the limitations of the handmade paper industry and once again it has emerged as one of the market leaders. In the era of globalization, handmade paper is one of the prime sectors, which has a major say.
Besides hand made paper the local resources added with the cow dung and lime may be used to manufacture building material like bricks, Particle boards, varnishes, paints and distempers etc.
All these may bring the drastic change in the rural economy.
The details may be drawn about the cost factor and profitability according to the place where the project is to be established.
Damodar Mishra
Thought of an idiot animal
ALL HUMAN BEINGS ARE SELFISH
There was a old donkey in the house of a professional mason. The Mason was the owner of that donkey. The services of donkey were utilized by that mason in fetching weights and luggage for years altogether. After a long service the donkey became old and weak.
The mason brought another young donkey and left old donkey to wander here and there. The old donkey was virtually neglected.
One day the old donkey fell in a dry well near his owner's house. This news was conveyed by a neighboring child to the mason. The mason went to the place of incidence and saw there the desperate donkey trying to come out of the well but all in vain. The poor animal could not come out even with the help of mason.
The mason even called other persons to help but the donkey was unfortunate. After a prolonged try when the donkey could not come out, all the persons there collectively decided to bury the donkey alive in that well so that another animal or any other person may not fell next time.
Persons there started to execute their plan. Buckets were collected. Turn by turn every one engaged himself in throwing sand in the well to bury the poor old donkey. All the persons there were happy with their decision that such incidents will not recur in future.
On the other side in the well the donkey when felt that sand is being hurled to bury him alive, with every bucket of stand he shivered and make himself able to stand on the thrown sand. Every dying creature makes his last effort to live on this earth.
Two three hours of collective sand throwing filled up the well but people saw the old donkey over the sand. The mason owner of the donkey was pleased to see his old donkey alive. He went near the donkey. He saw in the eyes of the donkey. There were tears in those eyes. The donkey also saw the Mason and the other persons and left the well premises walking toward forest for its unknown destination as if saying that all human beings are selfish.
Damodar Mishra
There was a old donkey in the house of a professional mason. The Mason was the owner of that donkey. The services of donkey were utilized by that mason in fetching weights and luggage for years altogether. After a long service the donkey became old and weak.
The mason brought another young donkey and left old donkey to wander here and there. The old donkey was virtually neglected.
One day the old donkey fell in a dry well near his owner's house. This news was conveyed by a neighboring child to the mason. The mason went to the place of incidence and saw there the desperate donkey trying to come out of the well but all in vain. The poor animal could not come out even with the help of mason.
The mason even called other persons to help but the donkey was unfortunate. After a prolonged try when the donkey could not come out, all the persons there collectively decided to bury the donkey alive in that well so that another animal or any other person may not fell next time.
Persons there started to execute their plan. Buckets were collected. Turn by turn every one engaged himself in throwing sand in the well to bury the poor old donkey. All the persons there were happy with their decision that such incidents will not recur in future.
On the other side in the well the donkey when felt that sand is being hurled to bury him alive, with every bucket of stand he shivered and make himself able to stand on the thrown sand. Every dying creature makes his last effort to live on this earth.
Two three hours of collective sand throwing filled up the well but people saw the old donkey over the sand. The mason owner of the donkey was pleased to see his old donkey alive. He went near the donkey. He saw in the eyes of the donkey. There were tears in those eyes. The donkey also saw the Mason and the other persons and left the well premises walking toward forest for its unknown destination as if saying that all human beings are selfish.
Damodar Mishra
Sunday, December 7, 2008
LOTUS GITA- APATH TO SAVATION
Short commentary on
Gita: A path to Salvation
CHAPTER-1
1. Back ground:
The sequence that led the development of thoughts as enshrined in Gita is the time when the Great War was to begin between Kauravas and Pandvas where Duryodhan was leading the army of Kauravas and Arjun was leading Pandvas. Duryodhan was worried about the weak situation of his army. Because his army’s eldest head Bhisma was equally near to the opposite part. He asked the other commanders of his army to take care of Bhisma.
2. Show of breath power through blowing conches:
Blowing of Conches in the beginning of all the important project is traditional and customary act. This denotes not only individual’s strength but a call to start the act with full force. Before actual beginning of the battle the commanders of both the sides blew their famous conches. The atmosphere at that moment was full of sounds blown from various types of conches.
3. Confusion of Arjun
The side of Pandvas was being led by Arjun. At that moment the circumstances which pressed Arjun to think of withdrawal from the battlefield are quiet obvious. He was confused by the situation when he saw that all the opponents were his near, dear and respected relatives and he will have to fight against them.
4. Logic behind confusion:
Arjun found it very difficult to digest the idea of winning the war after killing nears and dears. Accordingly he expressed his thoughts to Krishna about the utility of such a war that is with a view to kill the near and dears. The reasons he explained were logical,
1. Because, the object to win the kingdom, victory and pleasure is only for the sake and show for all those kinsmen who are standing before him to sacrifice their lives,
2. He should not wish to kill those teachers, fathers, sons, grandfathers, maternal-uncles, fathers-in-law grandsons, brothers-in-law and other relatives who are arrayed in the battle field, even for the kingdom of all the three spheres. The question was merely for a piece of small earth,
3. He will not be able to get any pleasure if the sons of Dhritrashtra are killed in the war, the death of whose, can only bring him a sin.
4. Therefore, there is no need to commit this sin by destroying the lives of relatives. The death of kinsmen-may not be the source of happiness to any one. Though the evil to be created by the murder of friends and the destruction of families is not realized by them owing to their being over influenced by greed.
5. Though Kauravs are infected by greed in their minds and have lost their intellect therefore they are unable to foresee the evils of destroying own race and creating enmity with the friends. Still we should not try to be aside from the sin and evil?
Arjun counted the consequences through family destruction:
1. When a family is destroyed the conventions and traditions running with that family also comes to an end.
2. When the traditional faith is lost then rest of the family is grabbed by no religious activities.
3. This situation affects the housewives and deprives them of their morality, as a result of which, their issues are of mixed blood and their activities being quite different and hatred and that also create class confusion.
4. Their impurity of blood, besides, class confusions, leads them to lifelong hatred, which puts obstacle before them in establishing their relations, which they can only gain in the families of their own type and thus all elements of their ancestors disappear from among them and impurity exceeds to such an extent that they become totally different from their ancestors.
5. The everlasting misdeeds abolish the established customs of their community which speaks also upon their relatives, companions and society thus making whole of the community victim of impurity, irregularity and unlawfulness.
6. The evils mentioned above grow like a contagious disease and cause uneasiness in their own minds and speak ill upon the mode of their life.
7. It becomes wholly and solely dirty; full of uneasiness and anxiety-a hell life-which they have to lead for a long time it is gathered.
In the last Arjun counted that the sin, which is going to be committed, might be very big as: “we are endeavoring such a barbarous act as to destroy the numerous human lives-the lives of our own kinsmen-for the sake of our own pleasure and kingdom”.
Therefore he declared that the best course will be, if: “I offer myself without any resistance and without any arms before the weapons of my enemy the Kaurvas and the good, it will be if they kill me all alone in this battle for the sake of consolation.”
Gita: A path to Salvation
CHAPTER-1
1. Back ground:
The sequence that led the development of thoughts as enshrined in Gita is the time when the Great War was to begin between Kauravas and Pandvas where Duryodhan was leading the army of Kauravas and Arjun was leading Pandvas. Duryodhan was worried about the weak situation of his army. Because his army’s eldest head Bhisma was equally near to the opposite part. He asked the other commanders of his army to take care of Bhisma.
2. Show of breath power through blowing conches:
Blowing of Conches in the beginning of all the important project is traditional and customary act. This denotes not only individual’s strength but a call to start the act with full force. Before actual beginning of the battle the commanders of both the sides blew their famous conches. The atmosphere at that moment was full of sounds blown from various types of conches.
3. Confusion of Arjun
The side of Pandvas was being led by Arjun. At that moment the circumstances which pressed Arjun to think of withdrawal from the battlefield are quiet obvious. He was confused by the situation when he saw that all the opponents were his near, dear and respected relatives and he will have to fight against them.
4. Logic behind confusion:
Arjun found it very difficult to digest the idea of winning the war after killing nears and dears. Accordingly he expressed his thoughts to Krishna about the utility of such a war that is with a view to kill the near and dears. The reasons he explained were logical,
1. Because, the object to win the kingdom, victory and pleasure is only for the sake and show for all those kinsmen who are standing before him to sacrifice their lives,
2. He should not wish to kill those teachers, fathers, sons, grandfathers, maternal-uncles, fathers-in-law grandsons, brothers-in-law and other relatives who are arrayed in the battle field, even for the kingdom of all the three spheres. The question was merely for a piece of small earth,
3. He will not be able to get any pleasure if the sons of Dhritrashtra are killed in the war, the death of whose, can only bring him a sin.
4. Therefore, there is no need to commit this sin by destroying the lives of relatives. The death of kinsmen-may not be the source of happiness to any one. Though the evil to be created by the murder of friends and the destruction of families is not realized by them owing to their being over influenced by greed.
5. Though Kauravs are infected by greed in their minds and have lost their intellect therefore they are unable to foresee the evils of destroying own race and creating enmity with the friends. Still we should not try to be aside from the sin and evil?
Arjun counted the consequences through family destruction:
1. When a family is destroyed the conventions and traditions running with that family also comes to an end.
2. When the traditional faith is lost then rest of the family is grabbed by no religious activities.
3. This situation affects the housewives and deprives them of their morality, as a result of which, their issues are of mixed blood and their activities being quite different and hatred and that also create class confusion.
4. Their impurity of blood, besides, class confusions, leads them to lifelong hatred, which puts obstacle before them in establishing their relations, which they can only gain in the families of their own type and thus all elements of their ancestors disappear from among them and impurity exceeds to such an extent that they become totally different from their ancestors.
5. The everlasting misdeeds abolish the established customs of their community which speaks also upon their relatives, companions and society thus making whole of the community victim of impurity, irregularity and unlawfulness.
6. The evils mentioned above grow like a contagious disease and cause uneasiness in their own minds and speak ill upon the mode of their life.
7. It becomes wholly and solely dirty; full of uneasiness and anxiety-a hell life-which they have to lead for a long time it is gathered.
In the last Arjun counted that the sin, which is going to be committed, might be very big as: “we are endeavoring such a barbarous act as to destroy the numerous human lives-the lives of our own kinsmen-for the sake of our own pleasure and kingdom”.
Therefore he declared that the best course will be, if: “I offer myself without any resistance and without any arms before the weapons of my enemy the Kaurvas and the good, it will be if they kill me all alone in this battle for the sake of consolation.”
Sunday, November 16, 2008
LOTUS GITA- A PATH TO SALVATION
I am happy that I could complete the translation of Gita in such short period that gave me an insight of what has been really written. There is a distance between the words written and the meanings understood.Gita contains more than that is written due to its wonderful systematic explanation of actions in life.
With this work I have established an organisation for more debate on the topics like:1) If Gita can be classified as a religious work? 2)It is really a life science. (3) Gita is secular and useful for human being.
The name of the Organisation is " INTERNATIONAL SALVATION ORGANISATION ". Hope the wise people will like to associate themselves with the organisation. The Organisation will get its first Conference in India at JAIPUR in the Month of January-2009. Devotees willing to attend the Conferance may contact me through E mail: damodarmishra@yahoo.co.in for further details.In the conference we are to establish a research institute on the subject also.
I hope Lord Krishna will bless us in accomplshing the task.
With this work I have established an organisation for more debate on the topics like:1) If Gita can be classified as a religious work? 2)It is really a life science. (3) Gita is secular and useful for human being.
The name of the Organisation is " INTERNATIONAL SALVATION ORGANISATION ". Hope the wise people will like to associate themselves with the organisation. The Organisation will get its first Conference in India at JAIPUR in the Month of January-2009. Devotees willing to attend the Conferance may contact me through E mail: damodarmishra@yahoo.co.in for further details.In the conference we are to establish a research institute on the subject also.
I hope Lord Krishna will bless us in accomplshing the task.
LOTUS GITA- A PATH TO SALVATION
CHAPTER-XVIII
LIBERATION THROUGH KNOWLEDGE AND DEDICATION (1-78)
1-12 Renunciation and relinquishment with Karmyoga
Arjuna uvacha
18.1. sanyasasya mahabaho
tattvam icchami veditum
tyagasya cha hrishikesha
hrithak keshinishudan
Arjuna said:
O Al mighty Sri Krsna! I wish to know the elements of renounciation (Sannyasa) and relinquishment (Tyaga) severally.
Shri bhagavan uvacha
18.2. kamyanama karmanam nyasam
sanyasam kavayah viduh
sarvakarma phalatyagam prahuh
tyagam vichakshanah
18.3. tyajyam doshvat iti eke
karma prahuh manisinah
yagyadantapah karma na
tyajyam iti cha apare
Sri Bhagavan said:
Some wise men take renounciation (Sannyasa) as the relinqishment of all duty bound actions; and others declare relinquishment of all acts as renounciation (Sannyasa). Some wise men advise that all actions should be relinquished as these are measure of evil while others say that acts and performance of sacrifice, charity and penance should not be relinqished.
18.4. nischayam shrinu me tatra
tyage bharatasattam
tyagah hi purushvyaghra
trividhih samprakirtitah
Arjun! Of renounciation (Sannyasa) and relinquishment (Tyaga), first hear My conclusions on the subject of renounciation (Sannyasa); Tyaga has been said to be of three kinds - Sattvik, Rajasi and Tamasi.
18.5. yagyadantapah tapahkarma na
tyajyam karyam eva tat
yagyah danam tapah cha
eva paranani manishinam
Acts of sacrifice, charity and penance should not be relinquished; they must be performed because sacrifice, charity and penance - all these three are purifiers of wise persons.
18.6. etani api tu karmani
sangam tyaktva phalani cha
kartavyani iti me partha
nischitam matam uttamam
Arjun! All these acts (sacrifice charity and penance) and all other acts too, must be performed relinquishing the attachment and desire of reward, this is My considered and perfect opinion.
18.7. niyatasya tu sanyasah
karmanah na upapadhyate
mohat tasya parityagah
tamasah parikirititah
It is not proper to relinquish a prescribed duty. Relinquishment of duty negligently has been declared as Tamasik.
18.8. chihkham iti eva yat karma
kavya kleshbhayat tyajeta
sah kritva rajasam tyagam
na eva tyagaphalam labheta
Anyone person relinquishing his duties understanding it to be a cause of pain or for fear of physical strain, be it an abandonement as Rajasik form of relinquishment but that brings no result.
18.9. karyam iti eva yat karma
niyatam kriyate arjuna
sangam tyaktva phalam cha
eva sah tyagah satvikah matah
Arjun! A prescribed duty is only to be performed without attachment towards act and consequences that alone has been recognized as the Sattvik form of relinqishment.
18.10. na dvesti akushalam karma
kushale na anusajjate
tyagi sattva samavistah
medhavi chhinnasanshyaya
One who neither envy from unskilled act, nor gets attached to skilled act – That released, intelligent wisemen is doubtless and stable to his form of relinquishment.
18.11. na hi dehbhrita shakyam
tyaktum karmani ashesatah
yah tu karma phalatsasi sah
tyagi iti abhidhiyate
Since all actions cannot be relinquished in their entirety by anyone possessing a body, therefore he alone who renounces the fruits of actions can be called a man of renunciation.
18.12. anistam istam misram cha
trividhih karmanah phalam
bhavati atyabinam pretya natu
samsinam kwachita
Persons not relinquishing attachment for fruits of their actions they attain Good, bad and mixed – threefold consequences even after death but this not so in case for those who relinquish.
13-40 Description of Sankhya
18.13. Pancha etani mahabaho
Karnani nibodha me
Sankhye kritante proktane
Sidhaya sarvakarmanam
Arjun! The principles of Sankhya that indicate means for neutralizing all actions have mentioned these five factors for accomplishment of all actions; know them from Me.
18.14. adhisthanam tatha karta
karnam cha prithagvidham
vividhaschya prithakchesta
daivam cha ena atra panchamam
The factors responsible for the accomplishment of actions, are the body and place where it is situated, the doer, different kinds of cause of actions, various types of different movements and the fifth one is background ( Culture).
18.15. shariravangabhyanobhih yat
karma prorabhate narah
nyayam va viparitam va
pancha ete tasys hetvah
These five are the contributory causes as said above for whatever actions are performed by a person with his mind, speech and body and as per scriptures or against it.
18.16. tatra evam sati kartaram
atmanam kevalam tu yah
pashyati akritbuddhivat
na sah pashyati durmati
However, one who, inspite of these five causes, sees pure soul only as the doer of those subjects of actions, that man of wicked mind does not see correctly for his mind is not pure and he has not given importance to the reasoned decretion.
18.17. yasya na ahankritah bhavah
buddhih yasya na lipyate
hatna api sah iman lokan
na hanti na nidadhayate
One whose mind is free from the sense of doership, and whose mind is unattached, does neither really cause death of all these creatures in the battle, even having slaughtered all of them, norhe is bound by the act.
18.18. gyanam gyeyam parigyata
trividha karmachodana
karanam karm karta iti
trividhah karma sangrahah
The knowledge, the object of knowledge and one who knows - all these three inspire action and even so the doer, the act and the doer - these are the three constituents of action.
18.19. gyanam karma cha karta
cha tridha eva gunabhedatah
prachyate gunasankhyabe
yathavat shrinu tani api
In the scriptures dealing with the description of Gunas, knowledge and action as well as the doer have been said to be of three types each; hear these too from Me.
18.20. sarva bhuteshu yena ekam
bhavam avyayam ikshate
avibhaktam vibhaktesu tat
gyanam viddhi satvikam
The knowledge through which a person perceives one imperishable divine existence as undivided and equally present in all different types of creatures, take that knowledge to be Sattvika.
18.21. prithaktvena tu yat gyanam
nanabhavan prithagvidhan
vetti sarveshu bhuteshu tat
gyanam viddhi rajasam
However, the knowledge through which a person recognizes different and various kinds of many expressions as distinct part from one another in all beings, know that knowledge to be Rajasi.
18.22. yat tu kritsnavat ekasmin
karya saktam ahaitukam
atatvarthavat alpam cha tat
tamasam udahritam
But the knowledge through which a person attaches to active body as if it is the ultimate, which is unreasonable and trivial. That is said to be Tamsi.
18.23. niyatam sangarahitam
angadveshatah kritam
aphalaprepsuna karmayat
tat satvikam uchyate
The action which is prescribed by the scriptures and is not accompanied by the pride of doership, and has been accomplished without any attachment or envy, with no desire for any return by a person, is called Sattvik.
18.24. yat tu kamepsuna karma
sahankarena va ounah
kriyate bahulayasam tat
rajasam udahritam
But the action, which involves labor and performed by a person who is desirios of enjoying the fruits or with full of pride, has been said as Rajasi.
18.25. anubandhan kshayam hinsam
unvekshya cha paurusham
mohat arambhyate karma
yat tat tamsam uchyate
The action which begins through sheer attachment, without counting the consequences and losses, unaware about injury to others and own competency, is said to be Tamasi.
18.26. muktasanga anahamvadi
driityutsahasamanvitah
sidhyasidhyo nirvikarah
karta satvikah uchyate
A doer is said to be Sattvika if he is free from attachment and pride of doership, endowed with vigour and patience as well as unswayed by success and failure.
18.27. ragi karmaphala prepsuh lubdhah
hinsatmakah ashuchih
harshashokanvitah karta
rajasah parikirtatah
A doer full of attachment, desiring fruits of actions, greedy, violent by nature, impure and who is affected by joy and sorrow, is called Rajasi.
18.28. ayuktah prakritah sthabdah
shathah naiskritikah alasah
vishadi chirghasutri cha
karta tamasah uchyate
A doer who is negligent, illeterate, arrogant, idiot, unfaithful, idle,, dipressed and unmanaged is called Tamasi.
18.29. buddheh bhedam dhriteh cha
eva gunatah trividhim shrinu
prochyamanas ashesena
prithaktvena dhananjaya
Arjuna! Now hear the threefold kind of intellect and patience based on each Guna that is explained by Me in detaill.
18.30. pravritim cha nrivitim cha
karyakarye bhayabhaye
bandham moksham chaya
vettibuddhih sa partha satviki
The intellect knowing distinction between activity and inactivity, duty to do and what should not be done, fear and fearlessness, bondage and liberation, that is Sattvika.
18.31. yayadharmam adharmam cha
karyam cha akaryam evacha
ayathavat prajanati buddhih
sa partha rajasi
Arjun! The intellect through which a person cannot not truly recognize distinction between religious (Dharmik) and unreligious (Adharmik), duty to do and what should not be done - that intellect is Rajasi.
18.32. adharmam dharmam iti ya
manyate tamasa avrita
sarvarthan viparitan cha
buddhih sa partha tamasi
Arjun! The intellect which takes even unreligious (Adharmik) to be religious (Dharmik), and sees everything perversely, that is Tamasik.
18.33. dhritya yaya dharyate
manah pranendriyakriyah
yogena avyabhicharinya
dhritih sa partha satviki
Arjun! A person maintains mind, breath and organs of senses with uncorrupted patience coupled with equanimity that patience is Sattvika.
18.34. yaya tu dharma kamanarthan
dhritya dharayate arjuna
prasangena phalakanchhi
dhritih sa partha rajasi
Arjun! But the patience through which a person seeks rewards for his actions, sustains religion, earthly enjoyments and property with extreme fondness that patience is Rajasi.
18.35. yaya svapnam bhayam shokam
vishadam madam eva cha
na vimunchiti durmedhah
dhritih sa partha tamasi
Arjun! The patience through which a person of wicked intellect does not relinquish sleep, fear, anxiety, sorrow and even pride that firmness is Tamsik.
. 18.36. Sukham tu idanim trividham
Shvinu me bharatarshabha
Abhyasat ramate yatra
Dukhantam cha nigachhati
18.37. yat tat agre visham
eva pariname amritopamum
tat sukham satvikam proktam
atmabuddhiprasadjam
Arjun! Now hear the threefold pleasure too from Me. A pleasure enjoyable through practice which brings end of sorrows such pleasure arising out of supreme soul subjected pleasure of intellect (due to worldly attachment) which is in the beginning like a poison but consequently in the form of eternal nectar; That pleasure is Sattvik.
18.38. vishayendriya samyogata yat
tat agre amritopamum
pariname visham eva tat
sukham rajasam smritam
A pleasure which arises from the contact of the senses with their objects is at first as eternal nectar but in the last that is like poison; therefore it is said as Rajasi.
18.39. yat agre cha anubandhe cha
sukham mohanam atmanach
hidralasya pramadotham tat
tamasam udahritam
A pleasure which is derived from sleep, indleness and arrogancy is felt attractive not only in the beginning but cosequentially; such pleasure has been said Tamasi.
18.40. na tat asti prithivyam na
divi deveshu va punah satvam
prakritajaih muktam yat
ebhih syat tribhih gunaih
On earth or in the heaven or even among the dieties or anywhere else, there is nothing which is free from these three Guna born of nature.
41-48 Karmyoga and Bhakti( Devotion)
18.41. brahmanakshatriyavisham
sudranama cha paramtapa
karmani pranibhaktani
svabhava prabhavaih gunaih
Arjun! The acts of the Brahmanas, the Ksatriyas, the Vaisyas, as well as of the Sudras have been divided in accordance with the three Gunas arising out of nature.
18.42. shamah damah tapah shaucham
kshantih arjavam eva cha
gyanam vigyanam astikyama
brahmakarma saabhavajam
Disciplined mind and object of senses, tolerating hardships for the discharge of relegious obligations, external and internal purity, forgiving the guilt of others, simplicity of mind and body etc., knowledge of belief in the Vedas and other scriptures, experiencing procedure of sacrifice and believing Almighty, and Vedas; all these are natural acts of Bramhans.
18.43. shaurayam tejah dhritih dakshyam
yuddhe cha api apalayanam
danam iswarbhavah cha
kshatram karma svabhavajama
Braveness, shining influence, patience, special cleverness in the management of peoples governance, never to show back in the battleground, bestowing gifts and lordliness; all these constitute the natural acts of a Kshatriya.
18.44. krishigaurakshavanijyam
vaishyakarma svabhavajam
paricharyatmakam karma
shudrashyapi svabhavajam
Agriculture, protecting cows, commerce and trading are the natural acts of a Vaisya. Service of all the classes is the natural act of a Sudra.
18.45. sve sve karmani abhiratah
sansigidhim labhate narah
svakarmaniratah siddhim
yatha vindati tat shrinuh
Keenly devoted to his own natural acts, man attains the due perfection. Hear it the way of perfection a person engaged in his natural acts.
18.46. yatha pravnitih bhutanam
yena sarvam idam tatam
sva karmana tam abhyarchya
siddhim vindati manavah
A person attains the perfection by worshipping through his own acts that Almighty from whom all the creatures have come into existence and by whom all this universe is pervaded.
18.47. shreyam svadharmah vigunah
pardharmat svanusthitat
svabhavaniyatam karma kurvam
ha apnoti kilbisham
One own religion ( dutiful act) is better though devoid of merit, than the religion of another well-performed; for performing the act prescribed by his own nature a man does not incur sin.
18.48. sahjam karma kaunteya
sadhosam api na tyajeta
sarvarambhah hi doshena
dhumena agnih eva avritah
Arjuna! Therefore, one should not abandon his innate act, even though it may be faulty; for even as fire is enveloped in smoke, all acts are some how clouded with demerit.
49-55 Path of Sankhya described
18.49. asaktabuddhih sarvatra
jitatma vigatsprihah
naiskarmya siddhim parmam
sanyasena adhigachhati
One whose intellect is unattached altogether, disciplined his body, controlled his desires, that person attains through Sankhyayoga (the path of Knowledge) the perfection of actionlessness.
18.50. siddhim praptah yatha brahma
tatha apnoti nibodha me
samasena eva kaunteya
histha gyanasya ya para
Arjuna! A person having attained perfection of actionlessness (i.e. purity of inner thoughts) the way in which he reaches upto Bramha that is the highest limit of the knowledge hear it from Me in brief.
18.51. budhya vishnuddhya yuktah
dhritya atmanam niyamya cha
shabdadin vishayan tyaktva
ragadveshau vyudasya cha
18.52. viviktasevi laghavashi
yatvakkayamanasah
dhyanayogaparah nityam
vairagyam sanupashritah
18.53. ahamkaram balam darpam
kamam krodham parigraham
vinuchya nirmamah shantah
brahmabhayay kalpate.
A person endowed with pure Sattvik intellect, depending on renounciation, living lonely, having regulated diet, patiently controlling the object of senses, controlling the mind, speech and body, having relinquished sound and other objects of senses etc., resigning favor and envy, continuously engages himself in meditation that person by abstaining from pride, force, meum, desires, anger, wish for collection and affection, he becomes peaceful and then entitled for attaing Bramha.
18.54. brahmabhutah prasannatma na
shochati na kanchhati
samah sarveshu bhuteshu
madbhaktim labhate param
A person established in identity with Brahma and cheerful in mind, neither grieves nor craves for anyone. Such person having equanimity with all beings, such a performer attains supreme devotion to Me.
18.55. bhaktya mam abhijanti
yavan yah cha asmi tattvatah
tatah mam tattvatah
gyetva vishate tadantaram
A person comes to know Me whatever I am through that supreme devotion, thereby knowing Me in substance he forthwith enters into My being.
56-66 Path of Karmyog with devotion
18.56. sarvakarmani api sada
kurvanah madvapashrayah
matprasadat avapnoti
shashwatam padam avyayam
A devotee getting refuge in Me performing every act for ever attains by My grace the perpetual imperishable state.
18.57. chetasa sarvakarmani mayi
sanyasya matparah
buddhiyogam upashritya
machhitiah satatam bhava
Dedicating all the activities in Me devote yourself in Me and take refuge in equanimity drive your mind in Me constantly.
18.58. machhitah sarvadurgani
matprasadat tarishyasi
atha cheta tvam ahamkarat
na shrosyasi vinangakshyasi
Keeping your mind thus in to Me, you will tide over all the hurdles by My grace. And if due to egotism, you will not listen, you will be lost.
18.59. yat ahamkaram ashritya
na yotse iti manyase
mitha esh vyavasayah
te prakritih tvam niyokshyati
Taking refuge in egotism, you think, "I will not fight," such of your determination is false. for Kshatriya nature is going to involve you in the act of battle.
18.60. svabhavajena kaunteya nibaddhah
svena karmana kurtum
na ichhasi yat mohata
karishyasi avashah api tat
Arjun! Bonded with the natural act even if you do not want to be involved in the battle due to your attachments still you will do that due to your Kshatriya nature.
18.61. ishwarah sarvabhutanam
hriddeshe arjuna tisthati
brhramayam sarvabhutani
yantraruddrani mayaya
Arjuna! Almighty abides in the heart of all creatures who are riding on the body, driving them to move according to their nature through His devine power.
18.62. tam eva sharanam gachha
sarvabhavena bharata tat prasadat
param shantim sthanam
prapsyasi shashvatam
Arjun! Take refuge in that Almighty with all your thoughts. By His grace you shall attain absolute peace and the salvation.
18.63. iti me gyanam akhyatam
guhyat guhyataram maya
vimrishya etet ashesena
yatha icchasi tatha kuru
Thus most secret knowledge has been imparted to you by Me. Now you consider it fully and do as you like.
18.64. sarvaguhyatamam bhuyah
shrinv me paramam vachah
isti asi me dridhamiti tato
vakshyami te hitam
Hear it again, most secret best words from Me. You are My extremely dear friend; therefore, I shall offer you this special advice.
18.65. manmanah bhava madbhaktah
madhaji mam namaskuru
mama eva asyasi satyam te
pratijane priyah asi me
You become devoted to Me, give your mind to Me, worship Me and bow to Me.(By doing so) You will come to Me, this I truly promise you; for you are exceptionally dear to Me.
18.66. sarvadharman paritajya
mam ekam sharanam braja
aham tva sarvapapebhyah
makshayishyami ma shuchah
Relinquishing all of your duties, take refuge into Me only, I shall absolve you from of all sins, do not worry.
67-78 Utility of Gita described
18.67. idam te na atapskaya na
abhaktaya kadaschana
na cha ashushrushave vachyam
na cha mam yah abhyasuyati
This secret talk of the Gita should never be told to a man who lacks penance, nor to him who is not devoted, nor even to him who is not willing to hear; and in no case to him who finds fault in Me.
18.68. yah imam paramam guhyam
madbhakteshu adhidhasyati
bhaktim mayi param kritva
mam eva esyati ashaushya
One who, offering the high devotion to Me, tell this most profound talk of the Gita among My devotees, shall come to Me alone; there is no doubt about it.
18.69. na cha tasmat manusyeshu
kaschita me priyakritamah
bhavita na cha me tasmat
anyah priyatarah bhuvi
. There is none among persons who can do Me a more dear service than he; nor shall be anyone dearer to Me on the entire globe than he.
18.70. adheshyate cha ya imam
dharmyam samvadmavayoh
gyanayagyena tene aham
istah syam iti me matih
Whosoever studies this sacred dialogue of ours, by him too shall I be worshipped through sacrifice of wisdom; such is My opinion.
18.71. shradhavan anusuyah cha shrinuyat
api yah narah sah api
muktah subhan lokan
prapnuyat punyakarmanam
A devoted person who will even hear without prejudices this Gita - liberated from sin, he too after his death shall attain the happy worlds of the great wisemen.
18.72. kachit etat shritam partha
tvaya ekagrena chetasa
kachidgyana sammohah
pranastaste dhananjaya
Arjun! Have you heard this with concentrated mind, And has your delusion born of ignorance melted away?
Arjuna uvacha
18.73. nastomohah smritalabdha
tvat prasadat maya achyuta
stithah asmi gatasandehah
karishye vachanam tava
Arjuna said:
Krishna! By Your grace my delusion has been destroyed and I have gained wisdom. I am static now without any doubt. I will obey your directions.
Sanjaya uvacha
18.74. iti aham vasudeva sya
parthasya cha mahatmanah
samvadam imam ashrousham
adbhutam romaharshanam
Sanjaya said:
Thus I have heard this mysterious and thrilling conversation between Sri Krishna and the high souled Arjuna.
18.75. vyasprasadat shrutavan etat
guhyam aham param
yogam yogeshvarat krishnat
sakshat kathayatah svayam
Having been blessed with the divine vision granted by the grace of Sri Vyasa, I heard this supremely secret Yoga (GITA) told by the Lord of Yoga, Sri Krishna, Himself.
18.76. rajah savsmritya samsmritya
samvadam imam adbhutam
keshavarjunayoh punayam
hrishyami cha muhurmuhuh
Remembering, over and over, that sacred and mystic conversation between Bhagavan Sri Krsna and Arjuna, O King! I rejoice again and yet again.
18.77. tatcha sansmritya samsmritya
rupam ati adbhutam harih
vismayah me mahan rajah
hrishyami cha punah punah
Remembering this pious, pure and wonderful talk between Sri Krishna and Arjun, again and again, I rejoice over and over again.
18.78. yatra yogeshwarah krisho
yatra patho dhanurdharar
tatra shrinvijayo butir
dhuva hitirmatrimam
The place where there is the Lord of Yoga Bhagvan Sri Krishna, and wherever there is the wielder of the Gandiva bow Arjuna, there exists goodness, victory, glory and unfailing righteousness; this is my conviction.
The eighteenth Chapter of the Science of Bramha and the scripture of yoga in the glorious Upnishad of Shree Mad Bhagvat Gita titled "The Yoga of Liberation through the Path of Knowledge and Self-Surrender."A dialogue between Shri Krishna and Arjuna finishes here
LIBERATION THROUGH KNOWLEDGE AND DEDICATION (1-78)
1-12 Renunciation and relinquishment with Karmyoga
Arjuna uvacha
18.1. sanyasasya mahabaho
tattvam icchami veditum
tyagasya cha hrishikesha
hrithak keshinishudan
Arjuna said:
O Al mighty Sri Krsna! I wish to know the elements of renounciation (Sannyasa) and relinquishment (Tyaga) severally.
Shri bhagavan uvacha
18.2. kamyanama karmanam nyasam
sanyasam kavayah viduh
sarvakarma phalatyagam prahuh
tyagam vichakshanah
18.3. tyajyam doshvat iti eke
karma prahuh manisinah
yagyadantapah karma na
tyajyam iti cha apare
Sri Bhagavan said:
Some wise men take renounciation (Sannyasa) as the relinqishment of all duty bound actions; and others declare relinquishment of all acts as renounciation (Sannyasa). Some wise men advise that all actions should be relinquished as these are measure of evil while others say that acts and performance of sacrifice, charity and penance should not be relinqished.
18.4. nischayam shrinu me tatra
tyage bharatasattam
tyagah hi purushvyaghra
trividhih samprakirtitah
Arjun! Of renounciation (Sannyasa) and relinquishment (Tyaga), first hear My conclusions on the subject of renounciation (Sannyasa); Tyaga has been said to be of three kinds - Sattvik, Rajasi and Tamasi.
18.5. yagyadantapah tapahkarma na
tyajyam karyam eva tat
yagyah danam tapah cha
eva paranani manishinam
Acts of sacrifice, charity and penance should not be relinquished; they must be performed because sacrifice, charity and penance - all these three are purifiers of wise persons.
18.6. etani api tu karmani
sangam tyaktva phalani cha
kartavyani iti me partha
nischitam matam uttamam
Arjun! All these acts (sacrifice charity and penance) and all other acts too, must be performed relinquishing the attachment and desire of reward, this is My considered and perfect opinion.
18.7. niyatasya tu sanyasah
karmanah na upapadhyate
mohat tasya parityagah
tamasah parikirititah
It is not proper to relinquish a prescribed duty. Relinquishment of duty negligently has been declared as Tamasik.
18.8. chihkham iti eva yat karma
kavya kleshbhayat tyajeta
sah kritva rajasam tyagam
na eva tyagaphalam labheta
Anyone person relinquishing his duties understanding it to be a cause of pain or for fear of physical strain, be it an abandonement as Rajasik form of relinquishment but that brings no result.
18.9. karyam iti eva yat karma
niyatam kriyate arjuna
sangam tyaktva phalam cha
eva sah tyagah satvikah matah
Arjun! A prescribed duty is only to be performed without attachment towards act and consequences that alone has been recognized as the Sattvik form of relinqishment.
18.10. na dvesti akushalam karma
kushale na anusajjate
tyagi sattva samavistah
medhavi chhinnasanshyaya
One who neither envy from unskilled act, nor gets attached to skilled act – That released, intelligent wisemen is doubtless and stable to his form of relinquishment.
18.11. na hi dehbhrita shakyam
tyaktum karmani ashesatah
yah tu karma phalatsasi sah
tyagi iti abhidhiyate
Since all actions cannot be relinquished in their entirety by anyone possessing a body, therefore he alone who renounces the fruits of actions can be called a man of renunciation.
18.12. anistam istam misram cha
trividhih karmanah phalam
bhavati atyabinam pretya natu
samsinam kwachita
Persons not relinquishing attachment for fruits of their actions they attain Good, bad and mixed – threefold consequences even after death but this not so in case for those who relinquish.
13-40 Description of Sankhya
18.13. Pancha etani mahabaho
Karnani nibodha me
Sankhye kritante proktane
Sidhaya sarvakarmanam
Arjun! The principles of Sankhya that indicate means for neutralizing all actions have mentioned these five factors for accomplishment of all actions; know them from Me.
18.14. adhisthanam tatha karta
karnam cha prithagvidham
vividhaschya prithakchesta
daivam cha ena atra panchamam
The factors responsible for the accomplishment of actions, are the body and place where it is situated, the doer, different kinds of cause of actions, various types of different movements and the fifth one is background ( Culture).
18.15. shariravangabhyanobhih yat
karma prorabhate narah
nyayam va viparitam va
pancha ete tasys hetvah
These five are the contributory causes as said above for whatever actions are performed by a person with his mind, speech and body and as per scriptures or against it.
18.16. tatra evam sati kartaram
atmanam kevalam tu yah
pashyati akritbuddhivat
na sah pashyati durmati
However, one who, inspite of these five causes, sees pure soul only as the doer of those subjects of actions, that man of wicked mind does not see correctly for his mind is not pure and he has not given importance to the reasoned decretion.
18.17. yasya na ahankritah bhavah
buddhih yasya na lipyate
hatna api sah iman lokan
na hanti na nidadhayate
One whose mind is free from the sense of doership, and whose mind is unattached, does neither really cause death of all these creatures in the battle, even having slaughtered all of them, norhe is bound by the act.
18.18. gyanam gyeyam parigyata
trividha karmachodana
karanam karm karta iti
trividhah karma sangrahah
The knowledge, the object of knowledge and one who knows - all these three inspire action and even so the doer, the act and the doer - these are the three constituents of action.
18.19. gyanam karma cha karta
cha tridha eva gunabhedatah
prachyate gunasankhyabe
yathavat shrinu tani api
In the scriptures dealing with the description of Gunas, knowledge and action as well as the doer have been said to be of three types each; hear these too from Me.
18.20. sarva bhuteshu yena ekam
bhavam avyayam ikshate
avibhaktam vibhaktesu tat
gyanam viddhi satvikam
The knowledge through which a person perceives one imperishable divine existence as undivided and equally present in all different types of creatures, take that knowledge to be Sattvika.
18.21. prithaktvena tu yat gyanam
nanabhavan prithagvidhan
vetti sarveshu bhuteshu tat
gyanam viddhi rajasam
However, the knowledge through which a person recognizes different and various kinds of many expressions as distinct part from one another in all beings, know that knowledge to be Rajasi.
18.22. yat tu kritsnavat ekasmin
karya saktam ahaitukam
atatvarthavat alpam cha tat
tamasam udahritam
But the knowledge through which a person attaches to active body as if it is the ultimate, which is unreasonable and trivial. That is said to be Tamsi.
18.23. niyatam sangarahitam
angadveshatah kritam
aphalaprepsuna karmayat
tat satvikam uchyate
The action which is prescribed by the scriptures and is not accompanied by the pride of doership, and has been accomplished without any attachment or envy, with no desire for any return by a person, is called Sattvik.
18.24. yat tu kamepsuna karma
sahankarena va ounah
kriyate bahulayasam tat
rajasam udahritam
But the action, which involves labor and performed by a person who is desirios of enjoying the fruits or with full of pride, has been said as Rajasi.
18.25. anubandhan kshayam hinsam
unvekshya cha paurusham
mohat arambhyate karma
yat tat tamsam uchyate
The action which begins through sheer attachment, without counting the consequences and losses, unaware about injury to others and own competency, is said to be Tamasi.
18.26. muktasanga anahamvadi
driityutsahasamanvitah
sidhyasidhyo nirvikarah
karta satvikah uchyate
A doer is said to be Sattvika if he is free from attachment and pride of doership, endowed with vigour and patience as well as unswayed by success and failure.
18.27. ragi karmaphala prepsuh lubdhah
hinsatmakah ashuchih
harshashokanvitah karta
rajasah parikirtatah
A doer full of attachment, desiring fruits of actions, greedy, violent by nature, impure and who is affected by joy and sorrow, is called Rajasi.
18.28. ayuktah prakritah sthabdah
shathah naiskritikah alasah
vishadi chirghasutri cha
karta tamasah uchyate
A doer who is negligent, illeterate, arrogant, idiot, unfaithful, idle,, dipressed and unmanaged is called Tamasi.
18.29. buddheh bhedam dhriteh cha
eva gunatah trividhim shrinu
prochyamanas ashesena
prithaktvena dhananjaya
Arjuna! Now hear the threefold kind of intellect and patience based on each Guna that is explained by Me in detaill.
18.30. pravritim cha nrivitim cha
karyakarye bhayabhaye
bandham moksham chaya
vettibuddhih sa partha satviki
The intellect knowing distinction between activity and inactivity, duty to do and what should not be done, fear and fearlessness, bondage and liberation, that is Sattvika.
18.31. yayadharmam adharmam cha
karyam cha akaryam evacha
ayathavat prajanati buddhih
sa partha rajasi
Arjun! The intellect through which a person cannot not truly recognize distinction between religious (Dharmik) and unreligious (Adharmik), duty to do and what should not be done - that intellect is Rajasi.
18.32. adharmam dharmam iti ya
manyate tamasa avrita
sarvarthan viparitan cha
buddhih sa partha tamasi
Arjun! The intellect which takes even unreligious (Adharmik) to be religious (Dharmik), and sees everything perversely, that is Tamasik.
18.33. dhritya yaya dharyate
manah pranendriyakriyah
yogena avyabhicharinya
dhritih sa partha satviki
Arjun! A person maintains mind, breath and organs of senses with uncorrupted patience coupled with equanimity that patience is Sattvika.
18.34. yaya tu dharma kamanarthan
dhritya dharayate arjuna
prasangena phalakanchhi
dhritih sa partha rajasi
Arjun! But the patience through which a person seeks rewards for his actions, sustains religion, earthly enjoyments and property with extreme fondness that patience is Rajasi.
18.35. yaya svapnam bhayam shokam
vishadam madam eva cha
na vimunchiti durmedhah
dhritih sa partha tamasi
Arjun! The patience through which a person of wicked intellect does not relinquish sleep, fear, anxiety, sorrow and even pride that firmness is Tamsik.
. 18.36. Sukham tu idanim trividham
Shvinu me bharatarshabha
Abhyasat ramate yatra
Dukhantam cha nigachhati
18.37. yat tat agre visham
eva pariname amritopamum
tat sukham satvikam proktam
atmabuddhiprasadjam
Arjun! Now hear the threefold pleasure too from Me. A pleasure enjoyable through practice which brings end of sorrows such pleasure arising out of supreme soul subjected pleasure of intellect (due to worldly attachment) which is in the beginning like a poison but consequently in the form of eternal nectar; That pleasure is Sattvik.
18.38. vishayendriya samyogata yat
tat agre amritopamum
pariname visham eva tat
sukham rajasam smritam
A pleasure which arises from the contact of the senses with their objects is at first as eternal nectar but in the last that is like poison; therefore it is said as Rajasi.
18.39. yat agre cha anubandhe cha
sukham mohanam atmanach
hidralasya pramadotham tat
tamasam udahritam
A pleasure which is derived from sleep, indleness and arrogancy is felt attractive not only in the beginning but cosequentially; such pleasure has been said Tamasi.
18.40. na tat asti prithivyam na
divi deveshu va punah satvam
prakritajaih muktam yat
ebhih syat tribhih gunaih
On earth or in the heaven or even among the dieties or anywhere else, there is nothing which is free from these three Guna born of nature.
41-48 Karmyoga and Bhakti( Devotion)
18.41. brahmanakshatriyavisham
sudranama cha paramtapa
karmani pranibhaktani
svabhava prabhavaih gunaih
Arjun! The acts of the Brahmanas, the Ksatriyas, the Vaisyas, as well as of the Sudras have been divided in accordance with the three Gunas arising out of nature.
18.42. shamah damah tapah shaucham
kshantih arjavam eva cha
gyanam vigyanam astikyama
brahmakarma saabhavajam
Disciplined mind and object of senses, tolerating hardships for the discharge of relegious obligations, external and internal purity, forgiving the guilt of others, simplicity of mind and body etc., knowledge of belief in the Vedas and other scriptures, experiencing procedure of sacrifice and believing Almighty, and Vedas; all these are natural acts of Bramhans.
18.43. shaurayam tejah dhritih dakshyam
yuddhe cha api apalayanam
danam iswarbhavah cha
kshatram karma svabhavajama
Braveness, shining influence, patience, special cleverness in the management of peoples governance, never to show back in the battleground, bestowing gifts and lordliness; all these constitute the natural acts of a Kshatriya.
18.44. krishigaurakshavanijyam
vaishyakarma svabhavajam
paricharyatmakam karma
shudrashyapi svabhavajam
Agriculture, protecting cows, commerce and trading are the natural acts of a Vaisya. Service of all the classes is the natural act of a Sudra.
18.45. sve sve karmani abhiratah
sansigidhim labhate narah
svakarmaniratah siddhim
yatha vindati tat shrinuh
Keenly devoted to his own natural acts, man attains the due perfection. Hear it the way of perfection a person engaged in his natural acts.
18.46. yatha pravnitih bhutanam
yena sarvam idam tatam
sva karmana tam abhyarchya
siddhim vindati manavah
A person attains the perfection by worshipping through his own acts that Almighty from whom all the creatures have come into existence and by whom all this universe is pervaded.
18.47. shreyam svadharmah vigunah
pardharmat svanusthitat
svabhavaniyatam karma kurvam
ha apnoti kilbisham
One own religion ( dutiful act) is better though devoid of merit, than the religion of another well-performed; for performing the act prescribed by his own nature a man does not incur sin.
18.48. sahjam karma kaunteya
sadhosam api na tyajeta
sarvarambhah hi doshena
dhumena agnih eva avritah
Arjuna! Therefore, one should not abandon his innate act, even though it may be faulty; for even as fire is enveloped in smoke, all acts are some how clouded with demerit.
49-55 Path of Sankhya described
18.49. asaktabuddhih sarvatra
jitatma vigatsprihah
naiskarmya siddhim parmam
sanyasena adhigachhati
One whose intellect is unattached altogether, disciplined his body, controlled his desires, that person attains through Sankhyayoga (the path of Knowledge) the perfection of actionlessness.
18.50. siddhim praptah yatha brahma
tatha apnoti nibodha me
samasena eva kaunteya
histha gyanasya ya para
Arjuna! A person having attained perfection of actionlessness (i.e. purity of inner thoughts) the way in which he reaches upto Bramha that is the highest limit of the knowledge hear it from Me in brief.
18.51. budhya vishnuddhya yuktah
dhritya atmanam niyamya cha
shabdadin vishayan tyaktva
ragadveshau vyudasya cha
18.52. viviktasevi laghavashi
yatvakkayamanasah
dhyanayogaparah nityam
vairagyam sanupashritah
18.53. ahamkaram balam darpam
kamam krodham parigraham
vinuchya nirmamah shantah
brahmabhayay kalpate.
A person endowed with pure Sattvik intellect, depending on renounciation, living lonely, having regulated diet, patiently controlling the object of senses, controlling the mind, speech and body, having relinquished sound and other objects of senses etc., resigning favor and envy, continuously engages himself in meditation that person by abstaining from pride, force, meum, desires, anger, wish for collection and affection, he becomes peaceful and then entitled for attaing Bramha.
18.54. brahmabhutah prasannatma na
shochati na kanchhati
samah sarveshu bhuteshu
madbhaktim labhate param
A person established in identity with Brahma and cheerful in mind, neither grieves nor craves for anyone. Such person having equanimity with all beings, such a performer attains supreme devotion to Me.
18.55. bhaktya mam abhijanti
yavan yah cha asmi tattvatah
tatah mam tattvatah
gyetva vishate tadantaram
A person comes to know Me whatever I am through that supreme devotion, thereby knowing Me in substance he forthwith enters into My being.
56-66 Path of Karmyog with devotion
18.56. sarvakarmani api sada
kurvanah madvapashrayah
matprasadat avapnoti
shashwatam padam avyayam
A devotee getting refuge in Me performing every act for ever attains by My grace the perpetual imperishable state.
18.57. chetasa sarvakarmani mayi
sanyasya matparah
buddhiyogam upashritya
machhitiah satatam bhava
Dedicating all the activities in Me devote yourself in Me and take refuge in equanimity drive your mind in Me constantly.
18.58. machhitah sarvadurgani
matprasadat tarishyasi
atha cheta tvam ahamkarat
na shrosyasi vinangakshyasi
Keeping your mind thus in to Me, you will tide over all the hurdles by My grace. And if due to egotism, you will not listen, you will be lost.
18.59. yat ahamkaram ashritya
na yotse iti manyase
mitha esh vyavasayah
te prakritih tvam niyokshyati
Taking refuge in egotism, you think, "I will not fight," such of your determination is false. for Kshatriya nature is going to involve you in the act of battle.
18.60. svabhavajena kaunteya nibaddhah
svena karmana kurtum
na ichhasi yat mohata
karishyasi avashah api tat
Arjun! Bonded with the natural act even if you do not want to be involved in the battle due to your attachments still you will do that due to your Kshatriya nature.
18.61. ishwarah sarvabhutanam
hriddeshe arjuna tisthati
brhramayam sarvabhutani
yantraruddrani mayaya
Arjuna! Almighty abides in the heart of all creatures who are riding on the body, driving them to move according to their nature through His devine power.
18.62. tam eva sharanam gachha
sarvabhavena bharata tat prasadat
param shantim sthanam
prapsyasi shashvatam
Arjun! Take refuge in that Almighty with all your thoughts. By His grace you shall attain absolute peace and the salvation.
18.63. iti me gyanam akhyatam
guhyat guhyataram maya
vimrishya etet ashesena
yatha icchasi tatha kuru
Thus most secret knowledge has been imparted to you by Me. Now you consider it fully and do as you like.
18.64. sarvaguhyatamam bhuyah
shrinv me paramam vachah
isti asi me dridhamiti tato
vakshyami te hitam
Hear it again, most secret best words from Me. You are My extremely dear friend; therefore, I shall offer you this special advice.
18.65. manmanah bhava madbhaktah
madhaji mam namaskuru
mama eva asyasi satyam te
pratijane priyah asi me
You become devoted to Me, give your mind to Me, worship Me and bow to Me.(By doing so) You will come to Me, this I truly promise you; for you are exceptionally dear to Me.
18.66. sarvadharman paritajya
mam ekam sharanam braja
aham tva sarvapapebhyah
makshayishyami ma shuchah
Relinquishing all of your duties, take refuge into Me only, I shall absolve you from of all sins, do not worry.
67-78 Utility of Gita described
18.67. idam te na atapskaya na
abhaktaya kadaschana
na cha ashushrushave vachyam
na cha mam yah abhyasuyati
This secret talk of the Gita should never be told to a man who lacks penance, nor to him who is not devoted, nor even to him who is not willing to hear; and in no case to him who finds fault in Me.
18.68. yah imam paramam guhyam
madbhakteshu adhidhasyati
bhaktim mayi param kritva
mam eva esyati ashaushya
One who, offering the high devotion to Me, tell this most profound talk of the Gita among My devotees, shall come to Me alone; there is no doubt about it.
18.69. na cha tasmat manusyeshu
kaschita me priyakritamah
bhavita na cha me tasmat
anyah priyatarah bhuvi
. There is none among persons who can do Me a more dear service than he; nor shall be anyone dearer to Me on the entire globe than he.
18.70. adheshyate cha ya imam
dharmyam samvadmavayoh
gyanayagyena tene aham
istah syam iti me matih
Whosoever studies this sacred dialogue of ours, by him too shall I be worshipped through sacrifice of wisdom; such is My opinion.
18.71. shradhavan anusuyah cha shrinuyat
api yah narah sah api
muktah subhan lokan
prapnuyat punyakarmanam
A devoted person who will even hear without prejudices this Gita - liberated from sin, he too after his death shall attain the happy worlds of the great wisemen.
18.72. kachit etat shritam partha
tvaya ekagrena chetasa
kachidgyana sammohah
pranastaste dhananjaya
Arjun! Have you heard this with concentrated mind, And has your delusion born of ignorance melted away?
Arjuna uvacha
18.73. nastomohah smritalabdha
tvat prasadat maya achyuta
stithah asmi gatasandehah
karishye vachanam tava
Arjuna said:
Krishna! By Your grace my delusion has been destroyed and I have gained wisdom. I am static now without any doubt. I will obey your directions.
Sanjaya uvacha
18.74. iti aham vasudeva sya
parthasya cha mahatmanah
samvadam imam ashrousham
adbhutam romaharshanam
Sanjaya said:
Thus I have heard this mysterious and thrilling conversation between Sri Krishna and the high souled Arjuna.
18.75. vyasprasadat shrutavan etat
guhyam aham param
yogam yogeshvarat krishnat
sakshat kathayatah svayam
Having been blessed with the divine vision granted by the grace of Sri Vyasa, I heard this supremely secret Yoga (GITA) told by the Lord of Yoga, Sri Krishna, Himself.
18.76. rajah savsmritya samsmritya
samvadam imam adbhutam
keshavarjunayoh punayam
hrishyami cha muhurmuhuh
Remembering, over and over, that sacred and mystic conversation between Bhagavan Sri Krsna and Arjuna, O King! I rejoice again and yet again.
18.77. tatcha sansmritya samsmritya
rupam ati adbhutam harih
vismayah me mahan rajah
hrishyami cha punah punah
Remembering this pious, pure and wonderful talk between Sri Krishna and Arjun, again and again, I rejoice over and over again.
18.78. yatra yogeshwarah krisho
yatra patho dhanurdharar
tatra shrinvijayo butir
dhuva hitirmatrimam
The place where there is the Lord of Yoga Bhagvan Sri Krishna, and wherever there is the wielder of the Gandiva bow Arjuna, there exists goodness, victory, glory and unfailing righteousness; this is my conviction.
The eighteenth Chapter of the Science of Bramha and the scripture of yoga in the glorious Upnishad of Shree Mad Bhagvat Gita titled "The Yoga of Liberation through the Path of Knowledge and Self-Surrender."A dialogue between Shri Krishna and Arjuna finishes here
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