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