In this chapterSanskrit allTransliteration allEnglish allHindi allWord meanings none yetHinglish none yetMissing layers are left empty, never guessed.
18.1BG-18-1
अर्जुन उवाचarjuna uvāca
संन्यासस्य महाबाहो तत्त्वमिच्छामि वेदितुम् ।
त्यागस्य च हृषीकेश पृथक्केशिनिषूदन ॥
saṃnyāsasya mahābāho tattvamicchāmi veditum |
tyāgasya ca hṛṣīkeśa pṛthakkeśiniṣūdana ||
Translation
Swami SivanandaArjuna said, "O mighty-armed Hrishikesa, I desire to know the essence or truth of renunciation and abandonment severally, O slayer of Kesi."
Swami GambiranandaArjuna said, O mighty-armed Hrsikesa, O slayer of Kesi, I want to know separately the truth about sannyasa as well as about tyaga.
Swami AdidevanandaArjuna said, "I desire to know the truth about renunciation and abnegation separately, O Krishna."
Dr. S. SankaranarayanArjuna said, O Mighty-armed One! I desire to know, in detail, the distinctive nature of renunciation and relinquishment, O Hrsikesa! O Slayer of Kesin!
Shri Purohit SwamiArjuna asked, "O Mighty One! I desire to know how relinquishment is distinguished from renunciation.
Hindi
Swami Tejomayanandaअर्जुन ने कहा -- हे महाबाहो ! हे हृषीकेश ! हे केशनिषूदन ! मैं संन्यास और त्याग के तत्त्व को पृथक्-पृथक् जानना चाहता हूँ।।
Swami SivanandaThe Blessed Lord said, "The sages understand sannyasa to be the renunciation of action with desire; the wise declare the abandonment of the fruits of all actions to be tyaga."
Swami GambiranandaThe Blessed Lord said, "The learned ones know sannyasa to be the giving up of actions done with a desire for reward. The adepts call the abandonment of the results of all works 'tyaga'."
Swami AdidevanandaThe Lord said, "The sages hold that Sannyasa is the giving up of all works motivated by desire, and the wise declare Tyaga to be the abandonment of the fruits of all works.
Dr. S. SankaranarayanThe Bhagavat said, "The seers understand the act of renouncing desire-motivated actions as renunciation; the experts declare the relinquishment of the fruits of all actions to be relinquishment."
Shri Purohit SwamiLord Shri Krishna replied: The sages say that renunciation is forgoing an action that springs from desire, and relinquishing is the surrender of its fruit.
Hindi
Swami Tejomayanandaश्रीभगवान् ने कहा -- (कुछ) कवि (पण्डित) जन काम्य कर्मों के त्याग को "संन्यास" समझते हैं और विचारशील जन समस्त कर्मों के फलों के त्याग को "त्याग" कहते हैं।।
Word meaningsHinglish
18.3BG-18-3
त्याज्यं दोषवदित्येके कर्म प्राहुर्मनीषिणः ।
यज्ञदानतपःकर्म न त्याज्यमिति चापरे ॥
tyājyaṃ doṣavadityeke karma prāhurmanīṣiṇaḥ |
yajñadānatapaḥkarma na tyājyamiti cāpare ||
Translation
Swami SivanandaSome philosophers declare that actions should be abandoned as evil; while others declare that acts of sacrifice, gift, and austerity should not be relinquished.
Swami GambiranandaSome learned persons say that action, beset with evil as it is, should be abandoned, and others say that the practice of sacrifice, charity, and austerity should not be abandoned.
Swami AdidevanandaSome sages say that all actions should be abandoned as evil; others declare that works such as sacrifices, gifts, and austerities should not be abandoned.
Dr. S. SankaranarayanCertain wise men declare that the harmful action should be relinquished, while others say that the actions of performing sacrifices, giving gifts, and observing austerities should not be relinquished.
Shri Purohit SwamiSome philosophers say that all action is evil and should be abandoned, whereas others maintain that acts of sacrifice, benevolence, and austerity should not be given up.
Hindi
Swami Tejomayanandaकुछ मनीषी जन कहते हैं कि समस्त कर्म दोषयुक्त होने के कारण त्याज्य हैं; और अन्य जन कहते हैं कि यज्ञ, दान और तपरूप कर्म त्याज्य नहीं हैं।।
Word meaningsHinglish
18.4BG-18-4
निश्चयं श्रृणु मे तत्र त्यागे भरतसत्तम। त्यागो हि पुरुषव्याघ्र त्रिविधः संप्रकीर्तितः ॥
niścayaṃ śrṛṇu me tatra tyāge bharatasattama| tyāgo hi puruṣavyāghra trividhaḥ saṃprakīrtitaḥ ||
Translation
Swami SivanandaHear from Me the conclusion or the final truth about this abandonment, O best of the Bharatas; abandonment, indeed, O best of men, has been declared to be of three kinds.
Swami GambiranandaO the most excellent among the descendants of Bharata, hear from Me the firm conclusion regarding that tyaga. For, O greatest among men, tyaga has been clearly declared to be of three kinds.
Swami AdidevanandaListen to My decision, O Arjuna, concerning abandonment; for abandonment is declared to be of three kinds.
Dr. S. SankaranarayanO best of Bharata's descendants! Listen to My considered view about relinquishing: Indeed, the act of relinquishing is rightly spoken to be threefold, O best among men!
Shri Purohit SwamiO best of Indians! Listen to my judgment regarding this problem. It has a threefold aspect.
Hindi
Swami Tejomayanandaहे भरतसत्तम ! उस त्याग के विषय में तुम मेरे निर्णय को सुनो। हे पुरुष श्रेष्ठ ! वह त्याग तीन प्रकार का कहा गया है।।
Swami SivanandaActs of sacrifice, gift, and austerity should not be abandoned, but should be performed; for sacrifice, gift, and austerity are the purifiers of the wise.
Swami GambiranandaThe practice of sacrifice, charity, and austerity should not be abandoned; it should certainly be undertaken. Sacrifice, charity, and austerity are indeed the purifiers of the wise.
Swami Adidevananda(a) The acts of sacrifice, gifts, and austerities should not be relinquished; but should be performed... (b) ...For sacrifices, gifts, and austerities are the means of purification for the wise.
Dr. S. SankaranarayanThe actions of Vedic sacrifice, gift, and austerity should not be relinquished and they must necessarily be performed; for the men of wisdom, the Vedic sacrifice, gift, and austerity are the means of purification.
Shri Purohit SwamiActs of sacrifice, benevolence, and austerity should not be given up, but should be performed, for they purify the aspiring soul.
Hindi
Swami Tejomayanandaयज्ञ, दान और तपरूप कर्म त्याज्य नहीं है, किन्तु वह नि:सन्देह कर्तव्य है; यज्ञ, दान और तप ये मनीषियों (साधकों) को पवित्र करने वाले हैं।।
etānyapi tu karmāṇi saṅgaṃ tyaktvā phalāni ca| kartavyānīti me pārtha niśicataṃ matamuttamam ||
Translation
Swami SivanandaBut even these actions should be performed, leaving aside attachment and the desire for rewards, O Arjuna; this is my certain and most assured conviction.
Swami GambiranandaBut even these actions must be undertaken by renouncing attachment and hankering for results. This is My firm and definitive conclusion, O Partha.
Swami AdidevanandaIt is My decided and final view that even these acts should be done, O Arjuna, with relinquishment of attachment and the forsaking of the fruits thereof.
Dr. S. SankaranarayanEven these actions should be performed by relinquishing attachment and the fruits thereof; this is my considered best opinion, O son of Prtha!
Shri Purohit SwamiBut they should be done with detachment and without thought of reward. This is my final judgement.
Hindi
Swami Tejomayanandaहे पार्थ ! इन कर्मों को भी, फल और आसक्ति को त्यागकर करना चाहिए, यह मेरा निश्चय किया हुआ उत्तम मत है।।
niyatasya tu saṃnyāsaḥ karmaṇo nopapadyate| mohāttasya parityāgastāmasaḥ parikīrtitaḥ ||
Translation
Swami SivanandaVerily, the renunciation of obligatory action is not proper; the abandonment of the same out of delusion is declared to be Tamasic.
Swami GambiranandaAbandoning one's daily obligatory acts is not justifiable; giving up those through delusion is said to be rooted in tamas.
Swami AdidevanandaBut the renunciation of obligatory acts is not proper; abandonment of these through delusion is declared to be of a Tamasic nature.
Dr. S. SankaranarayanThe renunciation of the enjoined action does not make sense; and completely relinquishing it, out of ignorance, is proclaimed on all sides as an act of Tamas (Strand).
Shri Purohit SwamiIt is not right to give up actions which are obligatory; and if they are misunderstood, it is the result of sheer ignorance.
Hindi
Swami Tejomayanandaनियत कर्म का त्याग उचित नहीं है; मोहवश उसका त्याग करना "तामस त्याग" कहा गया है।।
Swami SivanandaHe who abandons action out of fear of bodily trouble (because it is painful), does not obtain the merit of renunciation by performing such Rajasic renunciation.
Swami GambiranandaWhatever action one may relinquish merely as being painful, out of fear of physical suffering, he, having resorted to renunciation based on rajas, will surely not acquire the fruits of renunciation.
Swami AdidevanandaHe who renounces acts that are painful out of fear of bodily suffering performs a Rajasika abandonment; however, he does not gain the fruit of such abandonment.
Dr. S. SankaranarayanHe who would, out of fear of bodily exertion, relinquish an action just because it is painful—that person, having thus made relinquishment an act of the Rajas (Strand), would not at all gain the fruit of that relinquishment.
Shri Purohit SwamiTo avoid an action out of fear of physical suffering, as it is likely to be painful, is to act out of passion, and the benefit of renunciation will not be gained.
Hindi
Swami Tejomayanandaजो मनुष्य, कर्म को दु:ख समझकर शारीरिक कष्ट के भय से त्याग देता है, वह पुरुष उस राजसिक त्याग को करके कदापि त्याग के फल को प्राप्त नहीं होता है।।
Swami SivanandaWhatever obligatory action is done, O Arjuna, merely because it ought to be done, abandoning attachment and also the desire for reward, that renunciation is regarded as sattvic (pure).
Swami GambiranandaWhatever obligatory duty is performed just because it is a bounden duty, O Arjuna, by giving up attachment and the results as well—that renunciation is considered to be based on sattva.
Swami AdidevanandaWhen actions are performed as they ought to be done, O Arjuna, renouncing attachment and the results thereof, such abandonment is regarded as Sattvika.
Dr. S. Sankaranarayan"This is a thing to be performed" - just on that ground, whatever usual action is performed, relinquishing attachment and also fruit - that act of relinquishment is deemed to be of the Sattva (strand).
Shri Purohit SwamiHe who performs an obligatory action, believing it to be a duty that ought to be done, without any personal desire to do the act or to receive any return—such renunciation is pure.
Hindi
Swami Tejomayanandaहे अर्जुन ! "कर्म करना कर्तव्य है" ऐसा समझकर जो नियत कर्म आसक्ति और फल को त्यागकर किया जाता है, वही सात्त्विक त्याग माना गया है।।
Word meaningsHinglish
18.10BG-18-10
न द्वेष्ट्यकुशलं कर्म कुशले नानुषज्जते। त्यागी सत्त्वसमाविष्टो मेधावी छिन्नसंशयः ॥
na dveṣṭyakuśalaṃ karma kuśale nānuṣajjate| tyāgī sattvasamāviṣṭo medhāvī chinnasaṃśayaḥ ||
Translation
Swami SivanandaThe man of renunciation, pervaded by purity, intelligent, and with his doubts cut asunder, does not hate an unpleasant task nor is he attached to a pleasant one.
Swami GambiranandaThe man of renunciation, imbued with sattva, wise and free from doubts, does not hate unbecoming action, nor does he become attached to becoming activity.
Swami AdidevanandaOne who has abandoned, imbued with Sattva, wise, and whose doubts have been dispelled—such a person neither hates disagreeable acts nor clings to agreeable ones.
Dr. S. SankaranarayanThe man of renunciation, who is well-possessed of Sattva, is wise and has his doubts destroyed—he does not hate unskilled action and does not cling to skilled action.
Shri Purohit SwamiThe wise man who has attained purity, whose doubts are resolved, who is filled with the spirit of self-abnegation, does not shy away from action due to its pain, nor does he crave it due to its pleasure.
Hindi
Swami Tejomayanandaजो पुरुष अकुशल (अशुभ) कर्म से द्वेष नहीं करता और कुशल (शुभ) कर्म में आसक्त नहीं होता, वह सत्त्वगुण से सम्पन्न पुरुष संशयरहित, मेधावी (ज्ञानी) और त्यागी है।।
Word meaningsHinglish
18.11BG-18-11
न हि देहभृता शक्यं त्यक्तुं कर्माण्यशेषतः। यस्तु कर्मफलत्यागी स त्यागीत्यभिधीयते ॥
na hi dehabhṛtā śakyaṃ tyaktuṃ karmāṇyaśeṣataḥ| yastu karmaphalatyāgī sa tyāgītyabhidhīyate ||
Translation
Swami SivanandaIndeed, it is not possible for an embodied being to completely abandon actions; however, he who relinquishes the rewards of actions is truly called a man of renunciation.
Swami GambiranandaSince it is not possible for one who holds onto a body to give up actions entirely, therefore he who renounces the results of his actions is called a man of renunciation.
Swami AdidevanandaFor, it is impossible for one who has a body to completely abandon actions. But he who gives up the results of his works is called the one who has abandoned them.
Dr. S. SankaranarayanIndeed, to relinquish actions entirely is not possible for a body-bearing one; but whoever relinquishes the fruits of actions, he is said to be a man of [true] relinquishment.
Shri Purohit SwamiBut since those still in the body cannot entirely avoid action, in their case, the abandonment of the fruit of action is considered as complete renunciation.
Hindi
Swami Tejomayanandaक्योंकि देहधारी पुरुष के द्वारा अशेष कर्मों का त्याग संभव नहीं है, इसलिए जो कर्मफल त्यागी है, वही पुरुष त्यागी कहा जाता है।।
Word meaningsHinglish
18.12BG-18-12
अनिष्टमिष्टं मिश्रं च त्रिविधं कर्मणः फलम्। भवत्यत्यागिनां प्रेत्य न तु संन्यासिनां क्वचित् ॥
aniṣṭamiṣṭaṃ miśraṃ ca trividhaṃ karmaṇaḥ phalam| bhavatyatyāgināṃ pretya na tu saṃnyāsināṃ kvacit ||
Translation
Swami SivanandaThe threefold fruit of action (evil, good, and mixed) accrues after death to those who do not abandon it, but never to those who do.
Swami GambiranandaThe threefold results of actions—the undesirable, the desirable, and the mixed—accrue after death to those who do not resort to renunciation, but never to those who resort to renunciation.
Swami AdidevanandaUndesirable, desirable, and mixed—thus, threefold is the fruit of work that accrues after death to those who have not renounced; but to those who have renounced, none accrues whatsoever.
Dr. S. SankaranarayanThe three-fold fruit of action—the undesired, the desired, and the mixed—accrues even after death to those who are not men of renunciation, but never to those who are men of renunciation.
Shri Purohit SwamiFor those who cannot renounce all desires, the fruit of action hereafter is threefold—good, evil, and partly good and partly evil. But for him who has renounced, there is none.
Hindi
Swami Tejomayanandaकर्मों के शुभ, अशुभ और मिश्र ये त्रिविध फल केवल अत्यागी जनों को मरण के पश्चात् भी प्राप्त होते हैं; परन्तु संन्यासी पुरुषों को कदापि नहीं।।
Swami SivanandaLearn from Me, O mighty-armed Arjuna, these five causes, as declared in the Sankhya system, for the accomplishment of all actions.
Swami GambiranandaO mighty-armed one, learn from Me these five factors for the accomplishment of all actions, which have been spoken of in the Vedanta, in which actions terminate.
Swami AdidevanandaLearn from Me, O Arjuna, these five causes for the accomplishment of all acts, as described in Sankhya-krtanta—the science of exact understanding of things—for the accomplishment of works.
Dr. S. SankaranarayanO mighty-armed one! Learn from Me these five causes, declared in the conclusion of deliberations on proper knowledge, for the accomplishment of all actions.
Shri Purohit SwamiI will now tell you, O Mighty Man, the five causes that must come together, according to the final decision of philosophy, for an action to be accomplished.
Hindi
Swami Tejomayanandaहे महाबाहो ! समस्त कर्मों की सिद्धि के लिए ये पांच कारण सांख्य सिद्धांत में कहे गये हैं, जिनको तुम मुझसे भलीभांति जानो।।
Word meaningsHinglish
18.14BG-18-14
अधिष्ठानं तथा कर्ता करणं च पृथग्विधम्। विविधाश्च पृथक्चेष्टा दैवं चैवात्र पञ्चमम् ॥
Swami SivanandaThe body, the doer, the various senses, the different functions of various kinds, and the presiding deity—the fifth.
Swami GambiranandaThe locus, the agent, the different kinds of organs, the many and varied activities, and the divine are the fifth here.
Swami AdidevanandaThe seat of action, the agent, the various kinds of organs, the different and distinctive functions of vital air, and the fifth among these—Divinity—all these.
Dr. S. SankaranarayanThe basis, the agent, the various instruments, the distinct activities of various kinds, and Destiny, which is the fifth factor, are all present.
Shri Purohit SwamiThey have a body, a personality, physical organs, and manifold activities and destinies.
Hindi
Swami Tejomayanandaअधिष्ठान (शरीर), कर्ता ,विविध करण (इन्द्रियादि) ,विविध और पृथक्-पृथक् चेष्टाएं तथा पाँचवा हेतु दैव है।।
Word meaningsHinglish
18.15BG-18-15
शरीरवाङ्मनोभिर्यत्कर्म प्रारभते नरः। न्याय्यं वा विपरीतं वा पञ्चैते तस्य हेतवः ॥
Swami SivanandaWhatever action a person performs with their body, speech, and mind, whether right or wrong, these five are its causes.
Swami GambiranandaWhatever action a person performs with their body, speech, and mind, whether it be just or its opposite, these five are the causes of it.
Swami AdidevanandaFor whatever action a person undertakes with their body, speech, and mind, whether right or wrong, i.e., enjoined or forbidden by the Sastras, the following five are its causes:
Dr. S. SankaranarayanO Arjuna! Whatever action is undertaken with the body, speech, or mind, whether it is lawful or otherwise, its factors are these five.
Shri Purohit SwamiWhatever action a person performs, whether by muscular effort, speech, or thought, and whether it be right or wrong, these five are the essential causes.
Hindi
Swami Tejomayanandaमनुष्य अपने शरीर, वाणी और मन से जो कोई न्याय्य (उचित) या विपरीत (अनुचित) कर्म करता है, उसके ये पाँच कारण ही हैं।।
tatraivaṃ sati kartāramātmānaṃ kevalaṃ tu yaḥ| paśyatyakṛtabuddhitvānna sa paśyati durmatiḥ ||
Translation
Swami SivanandaNow, such being the case, verily he who, owing to an untrained understanding, looks upon his Self, which is isolated, as the agent, he of perverted intelligence does not see.
Swami GambiranandaTherefore, anyone whose intellect is imperfect and perceives the Absolute Self as the agent, does not perceive properly and has a distorted intellect.
Swami AdidevanandaTherefore, he who, due to his uncultivated understanding, perceives only the self as the agent, he of wicked mind does not truly perceive.
Dr. S. SankaranarayanBut this being the case, whoever views himself as the sole agent due to their imperfect intellect—they, the defective-minded ones, do not view things rightly.
Shri Purohit SwamiBut the fool, who, due to his immature judgment, supposes that it is his own Self alone that acts, perverts the truth and does not see rightly.
Hindi
Swami Tejomayanandaअब इस स्थिति में जो पुरुष असंस्कृत बुद्धि होने के कारण, केवल शुद्ध आत्मा को कर्ता समझता हैं, वह दुर्मति पुरुष (यथार्थ) नहीं देखता है।।
Word meaningsHinglish
18.17BG-18-17
यस्य नाहंकृतो भावो बुद्धिर्यस्य न लिप्यते। हत्वापि स इमाँल्लोकान्न हन्ति न निबध्यते ॥
yasya nāhaṃkṛto bhāvo buddhiryasya na lipyate| hatvāpi sa imām̐llokānna hanti na nibadhyate ||
Translation
Swami SivanandaHe who is free from the egoistic notion, whose intelligence is not tainted by good or evil, though he slays these people, he does not slay, nor is he bound by the action.
Swami GambiranandaHe who has no feeling of egoism, whose intellect is untainted, he does not kill, nor does he become bound—even by killing these creatures!
Swami AdidevanandaHe who is free from the notion of 'I am the doer,' and whose understanding is not tainted, does not slay, even though he slays all these men, nor is he bound.
Dr. S. SankaranarayanHe whose mental disposition is not dominated by the sense of 'I', and whose intellect is not stained—he, even if he slays these worlds, does not [really] slay any and is not fettered.
Shri Purohit SwamiHe who has no pride and whose intellect is unalloyed by attachment, even though he kills these people, he does not kill them, and his act does not bind him.
Hindi
Swami Tejomayanandaजिस पुरुष में अहंकार का भाव नहीं है और बुद्धि किसी (गुण दोष) से लिप्त नहीं होती, वह पुरुष इन सब लोकों को मारकर भी वास्तव में न मरता है और न (पाप से) बँधता है।।
Swami SivanandaKnowledge, the knowable, and the knower form the threefold impulse for action; the organ, the action, and the agent form the threefold basis of action.
Swami GambiranandaKnowledge, the object of knowledge, and the knower—these are the threefold inducements to action. The comprehension of actions comes under three heads: the instruments, the object, and the subject.
Swami AdidevanandaKnowledge, the object of knowledge, and the knower are the threefold incitements to action. The instrument, the act, and the agent are the threefold constituents of action.
Dr. S. SankaranarayanThe instrument of knowledge, the object of knowledge, and the knowing subject—the prompting in action, consisting of these threefold elements—is the proper grasping of action with threefold elements, namely, the instrument, the object, and the agent.
Shri Purohit SwamiKnowledge, the knower, and the object of knowledge are the three incentives to action; and the act, the actor, and the instrument are the threefold constituents.
Hindi
Swami Tejomayanandaज्ञान, ज्ञेय और परिज्ञाता ये त्रिविध कर्म प्रेरक हैं, और, करण, कर्म. कर्ता ये त्रिविध कर्म संग्रह हैं।।
Word meaningsHinglish
18.19BG-18-19
ज्ञानं कर्म च कर्ता च त्रिधैव गुणभेदतः। प्रोच्यते गुणसंख्याने यथावच्छृणु तान्यपि ॥
jñānaṃ karma ca kartā ca tridhaiva guṇabhedataḥ| procyate guṇasaṃkhyāne yathāvacchṛṇu tānyapi ||
Translation
Swami SivanandaKnowledge, action, and actor are declared in the science of the Gunas (Sankhya philosophy) to be of three kinds only, according to the distinction of the Gunas. Of these, hear duly.
Swami GambiranandaKnowledge, action, and agent are stated in the teaching about the gunas to be only of three kinds, according to the differences of the gunas. Hear about them also as they are.
Swami AdidevanandaKnowledge, action, and agent are declared in the science of the Gunas to be of three kinds, according to the difference in the Gunas. Listen to them also as they are.
Dr. S. SankaranarayanThe instrument of knowledge, the object, and the agent are just three kinds due to the differences in the strands—thus it is declared in enumerating the strands. You must also listen to these [from Me] as they are.
Shri Purohit SwamiThe knowledge, the action, and the doer differ according to their qualities. Listen to this as well.
Hindi
Swami Tejomayanandaज्ञान, कर्म और कर्ता भी गुणों के भेद से सांख्यशास्त्र (गुणसंख्याने) में त्रिविध ही कहे गये हैं; उनको भी तुम मुझ से यथावत् श्रवण करो।।
Swami SivanandaThat by which one sees the indestructible Reality in all beings, not separate in any of them—know that knowledge to be Sattvic.
Swami GambiranandaKnow that knowledge to originate from sattva, through which one sees a single, undecaying, undivided entity in all the diversified things.
Swami AdidevanandaKnow that knowledge to be sattvika, by which one sees in all beings an immutable existence, undivided even in the divided.
Dr. S. SankaranarayanThat instrument of knowledge, by means of which one perceives the singular, immutable existence in all beings, the unclassified among the classified ones—that you must know to be born of the Sattva (Strand).
Shri Purohit SwamiThat knowledge which sees the One Indestructible in all beings, the One Indivisible in all separate lives, can be truly called Pure Knowledge.
Hindi
Swami Tejomayanandaजिस ज्ञान से मनुष्य, विभक्त रूप में स्थित समस्त भूतों में एक अविभक्त और अविनाशी (अव्यय) स्वरूप को देखता है, उस ज्ञान को तुम सात्त्विक जानो।।
Swami SivanandaBut that knowledge which sees in all beings various entities of distinct kinds as being distinct from one another, know thou that knowledge to be Rajasic.
Swami GambiranandaBut know that knowledge to originate from rajas, which amidst all things apprehends the different entities of various kinds as distinct [as possessing distinct selves].
Swami AdidevanandaBut that knowledge which sees all beings, due to their individual nature, as distinct entities—know that knowledge to be Rajasic.
Dr. S. SankaranarayanThat instrument of knowledge, by means of which one considers the varied natures of different sorts in all beings as truly distinct—that is regarded to be of the Rajas strand.
Shri Purohit SwamiThe knowledge that perceives the manifold existence in all beings as separate comes from passion.
Hindi
Swami Tejomayanandaजिस ज्ञान के द्वारा मनुष्य समस्त भूतों में नाना भावों को पृथक्-पृथक् जानता है, उस ज्ञान को तुम राजस जानो।।
Word meaningsHinglish
18.22BG-18-22
यत्तु कृत्स्नवदेकस्मिन्कार्ये सक्तमहैतुकम्। अतत्त्वार्थवदल्पं च तत्तामसमुदाहृतम् ॥
yattu kṛtsnavadekasminkārye saktamahaitukam| atattvārthavadalpaṃ ca tattāmasamudāhṛtam ||
Translation
Swami SivanandaBut that which clings to one single effect as if it were the whole, without reason, without any foundation in Truth, and is trivial—that is declared to be Tamasic.
Swami GambiranandaBut that (knowledge) is said to be born of tamas which is confined to one form as if it were all, which is irrational, unconcerned with truth, and trivial.
Swami AdidevanandaBut that knowledge is declared to be Tamasika which clings to one single act as if it were the whole, which is not based on reason, and which is false and insignificant.
Dr. S. SankaranarayanThat [instrument-of-knowledge], because of which one, not realizing the whole, gets indulged without reason in a particular activity, and which is unconcerned with the real nature of things and is insignificant—that is declared to be of the Tamas (Strand).
Shri Purohit SwamiBut that which clings blindly to one idea as if it were all, without logic, truth, or insight, has its origin in darkness.
Hindi
Swami Tejomayanandaऔर जिस ज्ञान के द्वारा मनुष्य एक कार्य (शरीर) में ही आसक्त हो जाता है, मानो वह (कार्य ही) पूर्ण वस्तु हो तथा जो (ज्ञान) हेतुरहित (अयुक्तिक), तत्त्वार्थ से रहित तथा संकुचित (अल्प) है, वह (ज्ञान) तामस है।।
Swami SivanandaAn action that is ordained, free from attachment, done without love or hatred, and without desire for reward is declared to be Sattvic.
Swami GambiranandaThe daily obligatory action which is performed without attachment and without likes or dislikes, by one who does not hanker for rewards, is said to be born of sattva.
Swami AdidevanandaThat obligatory act is said to be Sattvika, which is done without attachment, without desire or aversion, and by one who seeks no fruit.
Dr. S. SankaranarayanThe object that has been acquired with determination, without attachment and without desire or hatred, by one who does not crave to reap the fruit of their action - that is declared to be of the Sattva (Strand).
Shri Purohit SwamiAn obligatory action done by one who is disinterested, who neither likes nor dislikes it, and gives no thought to the consequences that may follow, such an action is Pure.
Hindi
Swami Tejomayanandaजो कर्म (शास्त्रविधि से) नियत और संगरहित है, तथा फल को न चाहने वाले पुरुष के द्वारा बिना किसी राग द्वेष के किया गया है, वह (कर्म) सात्त्विक कहा जाता है।।
Word meaningsHinglish
18.24BG-18-24
यत्तु कामेप्सुना कर्म साहङ्कारेण वा पुनः। क्रियते बहुलायासं तद्राजसमुदाहृतम् ॥
Swami SivanandaBut that action which is done by one longing for the fulfillment of desires or gain with egotism or with much effort is declared to be Rajasic (passionate).
Swami GambiranandaBut that action is said to be born of rajas which is done by one desirous of results or by one who is egotistical, and which is highly strenuous.
Swami AdidevanandaBut that act is said to be Rajasic, which is performed with great effort by one who seeks to gratify their desires and under the prompting of egoism.
Dr. S. SankaranarayanThe object which is abundant in afflictions and which is further desired by one who craves to attain the desired thing with the feeling of 'I'—that is considered to be of the Rajas (Strand).
Shri Purohit SwamiBut even though an action involves the most strenuous endeavor, yet if the doer is seeking to gratify their desires and is filled with personal vanity, it may be assumed to originate in passion.
Hindi
Swami Tejomayanandaऔर जो कर्म बहुत परिश्रम से युक्त है तथा फल की कामना वाले, अहंकारयुक्त पुरुष के द्वारा किया जाता है, वह कर्म राजस कहा गया है।।
Word meaningsHinglish
18.25BG-18-25
अनुबन्धं क्षयं हिंसामनपेक्ष्य च पौरुषम्। मोहादारभ्यते कर्म यत्तत्तामसमुच्यते ॥
anubandhaṃ kṣayaṃ hiṃsāmanapekṣya ca pauruṣam| mohādārabhyate karma yattattāmasamucyate ||
Translation
Swami SivanandaThat action which is undertaken from delusion, without regard for the consequences, loss, injury, and one's own ability, is declared to be Tamasic (dark).
Swami GambiranandaThat action is said to be born of tamas which is undertaken out of delusion, without consideration of its consequences, loss, harm, and ability.
Swami AdidevanandaThat act is said to be Tamasika which is undertaken through delusion, without regard to consequences, loss, injury, and one's own capacity.
Dr. S. SankaranarayanThe object which is gained, due to ignorance, without considering the result, the loss, the injury to others, and one's own strength—that is declared to be of the Tamas (Strand).
Shri Purohit SwamiAn action undertaken through delusion, with no regard to the spiritual implications, the capacity of the doer, or the potential harm that may follow, is assumed to be a product of ignorance.
Hindi
Swami Tejomayanandaजो कर्म परिणाम, हानि, हिंसा और सार्मथ्य (पौरुषम्) का विचार न करके केवल मोहवश आरम्भ किया जाता है, वह कर्म तामस कहलाता है।।
Swami SivanandaAn agent who is free from attachment, non-egoistic, endowed with firmness and enthusiasm, and unaffected by success or failure, is considered to be of a Sattvic (pure) nature.
Swami Gambirananda[Ast. introduces this verse with 'Idanim kartrbhedah ucyate, Now is being stated the distinctions among the agents.'-Tr.] The agent who is free from attachment [Attachment to results or the idea of agentship.], not egotistical, endowed with fortitude and diligence, and unperturbed by success and failure is said to be possessed of sattva.
Swami AdidevanandaThat agent is said to be Sattvika, who is free from attachment, who does not boast of himself, who is endowed with steadiness and zeal, and who is unaffected by success and failure.
Dr. S. SankaranarayanThe agent who is free from attachment, who does not make any speech of egoism, who is full of contentment and enthusiasm, and who does not change mentally in success or failure—that agent is said to be of the Sattva nature.
Shri Purohit SwamiBut when a person has no sentiment or ego, when they possess courage and confidence, not caring whether they succeed or fail, then their action arises from purity.
Hindi
Swami Tejomayanandaजो कर्ता संगरहित, अहंमन्यता से रहित, धैर्य और उत्साह से युक्त एवं कार्य की सिद्धि (सफलता) और असिद्धि (विफलता) में निर्विकार रहता है, वह कर्ता सात्त्विक कहा जाता है।।
Swami SivanandaPassionate, desiring to obtain the reward of their actions, greedy, cruel, impure, moved by joy and sorrow, such an agent is said to be Rajasic.
Swami GambiranandaThe agent who has attachment, who is desirous of the results of actions, covetous, cruel by nature, unclean, and subject to joy and sorrow, is declared to be possessed of rajas.
Swami AdidevanandaThat doer is called Rajasika who is passionate, who seeks the fruits of his actions, who is greedy, harmful, and impure, and who is swayed by delight and grief.
Dr. S. SankaranarayanThe agent, who is a man of passion, who craves the fruit of his actions, and is avaricious; who is injurious by nature, impure, and is overpowered by joy and grief—that agent is proclaimed to be of the Rajas (Strand).
Shri Purohit SwamiIn one who is impulsive, greedy, looking for reward, violent, impure, and torn between joy and sorrow, it may be assumed that Passion is predominant.
Hindi
Swami Tejomayanandaरागी, कर्मफल का इच्छुक, लोभी, हिंसक स्वभाव वाला, अशुद्ध और हर्षशोक से युक्त कर्ता राजस कहलाता है।।
Swami SivanandaUnsteady, vulgar, inflexible, deceitful, malicious, lazy, despondent, and procrastinating—such an agent is called Tamasic.
Swami GambiranandaThe agent who is unsteady, naive, inflexible, deceitful, wicked, lazy, sullen, and procrastinating is said to be possessed of tamas.
Swami AdidevanandaThat doer is said to be Tamasika who is unqualified, unrefined, obstinate, depraved, dishonest, indolent, despondent, and lethargic.
Dr. S. SankaranarayanThe agent who does not exert is vulgar, obstinate, and deceitful; they are a man of wickedness and are lazy, sorrowful, and procrastinating—such an agent is said to be of the Tamas strand.
Shri Purohit SwamiWhile he whose purpose is weak, who is low-minded, stubborn, dishonest, malicious, lazy, despondent, and procrastinating—he may be assumed to be in darkness.
Hindi
Swami Tejomayanandaअयुक्त, प्राकृत, स्तब्ध, शठ, नैष्कृतिक, आलसी, विषादी और दीर्घसूत्री कर्ता तामस कहा जाता है।।
Swami SivanandaHear thou the threefold division of intellect and firmness, according to the Gunas, as I declare them fully and distinctly, O Arjuna.
Swami GambiranandaO Dhananjaya, listen to the classification of the intellect and fortitude, which is threefold according to the gunas, while it is being stated in detail and separately.
Swami AdidevanandaHear now, O Arjuna, the threefold division of Buddhi (reason) and Dhrti (fortitude) according to the Gunas, to be fully and severally set forth.
Dr. S. SankaranarayanYou must listen to Me as I expound the three-fold division of the intellect and content, both completely and individually, based on the Strands, O Dhananjaya!
Shri Purohit SwamiReason and conviction are threefold, according to the quality that is dominant. I will explain them fully and separately, O Arjuna!
Hindi
Swami Tejomayanandaहे धनंजय ! मेरे द्वारा अशेषत: और पृथकत: कहे जाने वाले, गुणों के कारण उत्पन्न हुए बुद्धि और धृति के त्रिविध भेद को सुनो।।
Word meaningsHinglish
18.30BG-18-30
प्रवृत्तिं च निवृत्तिं च कार्याकार्ये भयाभये। बन्धं मोक्षं च या वेत्ति बुद्धिः सा पार्थ सात्त्विकी ॥
pravṛttiṃ ca nivṛttiṃ ca kāryākārye bhayābhaye| bandhaṃ mokṣaṃ ca yā vetti buddhiḥ sā pārtha sāttvikī ||
Translation
Swami SivanandaThe intellect which knows the path of work and renunciation, what should be done and what should not be done, fear and fearlessness, bondage and liberation—that intellect is Sattvic (pure), O Arjuna.
Swami GambiranandaO Partha, that intellect is born of sattva which understands action and withdrawal, duty and what is not duty, the sources of fear and fearlessness, as well as bondage and freedom.
Swami AdidevanandaThat Buddhi, O Arjuna, which knows activity and renunciation, what should be done and what should not be done, fear and fearlessness, bondage and release—that Buddhi is Sattvika.
Dr. S. SankaranarayanThe intellect which knows the activity and the cessation from activity, the proper and improper actions, the fear and non-fear, and the bondage and emancipation—that intellect is considered to be of the Sattva (Strand).
Shri Purohit SwamiThat intellect which understands the creation and dissolution of life, what actions should be done and what not, which discriminates between fear and fearlessness, bondage and deliverance, is Pure.
Hindi
Swami Tejomayanandaहे पार्थ ! जो बुद्धि प्रवृत्ति और निवृत्ति, कार्य और अकार्य, भय और अभय तथा बन्ध और मोक्ष को तत्त्वत जानती है, वह बुद्धि सात्विकी है।।
Swami SivanandaThat by which one wrongly understands dharma and adharma, and also what ought to be done and what ought not to be done—that intellect, O Arjuna, is rajasic (passionate).
Swami GambiranandaO Partha, that intellect is born of rajas with which one wrongly understands virtue and vice, as well as what ought to be done and ought not to be done.
Swami AdidevanandaThe Buddhi that gives an erroneous knowledge of Dharma and Adharma (its opposite) and also of what should be done and what should not be done, O Arjuna, is Rajasic.
Dr. S. SankaranarayanThe intellect, by means of which one decides incorrectly between the righteous and the unrighteous, and what is a proper action and an improper one—that intellect is of the Rajas, O son of Prtha!
Shri Purohit SwamiThe intellect that does not understand what is right and wrong, and what should be done and not done, is under the sway of Passion.
Hindi
Swami Tejomayanandaहे पार्थ ! जिस बुद्धि के द्वारा मनुष्य धर्म और अधर्म को तथा कर्तव्य और अकर्तव्य को यथावत् नहीं जानता है, वह बुद्धि राजसी है।।
Swami SivanandaThat intellect, O Arjuna, which is enveloped in darkness and sees Adharma as Dharma and all things perverted, is Tamasic (dark).
Swami GambiranandaO Partha, that intellect is born of tamas which, being covered by darkness, considers vice as virtue, and indeed perceives all things contrary to what they are.
Swami AdidevanandaThat Buddhi, O Arjuna, which, enveloped in darkness, regards Adharma as Dharma and reverses every value, is Tamasika.
Dr. S. SankaranarayanThe intellect which, containing darkness (ignorance), conceives the unrighteous one as righteous and all things topsy-turvy—that intellect is deemed to be of the Tamas (Strand).
Shri Purohit SwamiAnd that which, shrouded in Ignorance, thinks wrong to be right, and sees everything perversely, O Arjuna, that intellect is ruled by Darkness.
Hindi
Swami Tejomayanandaहे पार्थ ! तमस् (अज्ञान अन्ध:कार) से आवृत जो बुद्धि अधर्म को ही धर्म मानती है और सभी पदार्थों को विपरीत रूप से जानती है, वह बुद्धि तामसी है।।
Swami SivanandaThe unwavering firmness, through which Yoga restrains the functions of the mind, life-force, and senses—that firmness, O Arjuna, is Sattvic (pure).
Swami GambiranandaO Partha, the firmness that is unfailing through concentration, with which one restrains the functions of the mind, vital forces, and the organs—that firmness is born of sattva.
Swami AdidevanandaThat fortitude, by which one maintains the unwavering activities of the mind and vital force, and these sense-organs, through yoga—that fortitude is of the nature of sattva.
Dr. S. SankaranarayanThe unfailing content, by which one restrains, through Yoga, the activities of the mind, the living breath, and the senses, is considered to be of the Sattva (strand).
Shri Purohit SwamiThe conviction and steady concentration with which the mind, the energy, and the senses are controlled—O Arjuna!—are the result of purity.
Swami SivanandaBut that, O Arjuna, by which one holds fast to Dharma (duty), enjoyment of pleasures, and earning of wealth, on account of attachment and desire for reward—that firmness, O Arjuna, is Rajasic (passionate).
Swami GambiranandaBut, O Partha, the steadfastness with which one holds on to righteousness, covetable things, and wealth, desiring their fruits as the occasion for each arises, that steadfastness is born of rajas.
Swami AdidevanandaThat dhṛti, O Arjuna, by which one, who is desirous of fruits, longs for them with intense attachment and holds fast to duty, desire, and wealth—that dhṛti is rajasika.
Dr. S. SankaranarayanO Arjuna! The contentment by which one restrains one's bounden duty, pleasure, and wealth, and consequently desires the fruits of action—that contentment is of the Rajas strand, O son of Prtha!
Shri Purohit SwamiThe conviction that always holds fast to rituals, self-interest, and wealth for the sake of what they may bring forth comes from passion.
Hindi
Swami Tejomayanandaहे पृथापुत्र अर्जुन ! कर्मफल का इच्छुक पुरुष अति आसक्ति (प्रसंग) से जिस धृति के द्वारा धर्म, अर्थ और काम (इन तीन पुरुषार्थों) को धारण करता है, वह धृति राजसी है।।
Swami SivanandaThat firmness, O Arjuna, by which a stupid man does not abandon sleep, fear, grief, despair, and conceit, is Tamasic.
Swami GambiranandaThat firmness is considered to be born of tamas, due to which a person with a corrupt intellect does not give up sleep, fear, sorrow, despondency, as well as sensuality.
Swami AdidevanandaThat Dhrti, by which a foolish person does not give up sleep, fear, grief, depression, and passion, O Arjuna, is of the nature of Tamas.
Dr. S. SankaranarayanThe contentment where a foolish man does not give up his sleep, fear, grief, despondency, and arrogance—that contentment is deemed to be of the Tamas (Strand).
Shri Purohit SwamiAnd that which clings perversely to false idealism, fear, grief, despair, and vanity is the product of ignorance.
Hindi
Swami Tejomayanandaहो पार्थ ! दुर्बुद्धि पुरुष जिस धारणा के द्वारा, स्वप्न, भय, शोक, विषाद और मद को नहीं त्यागता है, वह धृति तामसी है।।
Word meaningsHinglish
18.36BG-18-36
सुखं त्विदानीं त्रिविधं श्रृणु मे भरतर्षभ। अभ्यासाद्रमते यत्र दुःखान्तं च निगच्छति ॥
sukhaṃ tvidānīṃ trividhaṃ śrṛṇu me bharatarṣabha| abhyāsādramate yatra duḥkhāntaṃ ca nigacchati ||
Translation
Swami SivanandaAnd now, O Arjuna, hear from Me of the threefold pleasure, in which one rejoices through practice and surely comes to the end of pain.
Swami GambiranandaNow hear from Me, O scion of the Bharata dynasty, as regards the three kinds of joy: That in which one delights due to habit, and certainly attains the cessation of sorrows; [S. and S.S. take the second line of this verse along with the next verse referring to sattvika happiness.-Tr.]
Swami AdidevanandaNow hear from Me, O Arjuna, the threefold division of pleasure৷৷ that in which one rejoices through long practice and in which one comes to the end of pain.
Dr. S. SankaranarayanO best among the Bharatas! Now, you must also listen to Me about the three-fold happiness, wherein one delights in practice and attains the end of suffering.
Shri Purohit SwamiHear further the three kinds of pleasure. That which increases day by day delivers one from misery.
Hindi
Swami Tejomayanandaहे भरतश्रेष्ठ ! अब तुम त्रिविध सुख को मुझसे सुनो, जिसमें (साधक पुरुष) अभ्यास से रमता है और दु:खों के अन्त को प्राप्त होता है (जहाँ उसके दु:खों का अन्त हो जाता है।)।।
Swami SivanandaThat which is like poison at first but in the end like nectar—that happiness is declared to be sattvic, born of the purity of one's own mind due to self-realization.
Swami GambiranandaThat which is like poison in the beginning, but is likened to nectar in the end, and which arises from the purity of one's intellect—that joy is spoken of as born of sattva.
Swami AdidevanandaThat which, at first, is like a poison but becomes like an elixir in the end, born from the serene state of mind focused on the Self—such pleasure is said to be Sattvika.
Dr. S. Sankaranarayan[The happiness] which is like poison in the moment but is like nectar in the result—that happiness, born of serenity of the soul and intellect, you must know to be of the sattva (strand).
Shri Purohit SwamiWhich at first seems like poison but afterwards acts like nectar—that pleasure is pure, for it is born of wisdom.
Hindi
Swami Tejomayanandaजो सुख प्रथम (प्रारम्भ में) विष के समान (भासता) है, परन्तु परिणाम में अमृत के समान है, वह आत्मबुद्धि के प्रसाद से उत्पन्न सुख सात्त्विक कहा गया है।।
Swami SivanandaThat happiness which arises from the contact of the senses with the objects, which is initially like nectar but eventually like poison, is said to be Rajasic.
Swami GambiranandaThat joy is referred to as born of rajas, which, arising from the contact of the organs and their objects, is like nectar in the beginning but like poison in the end.
Swami AdidevanandaThat pleasure which arises from the contact of senses with their objects, which is like elixir at first but like poison in the end, is said to be Rajasic.
Dr. S. Sankaranarayan[The happiness] which is like nectar at its due time due to the contact between the senses and sense-objects; but which is like poison at the time of its result—that is considered to be of the Rajas (Strand).
Shri Purohit SwamiThat which, at first, is like nectar, as the senses revel in their objects, but in the end acts like poison—that pleasure arises from Passion.
Hindi
Swami Tejomayanandaजो सुख विषयों और इन्द्रियों के संयोग से उत्पन्न होता है, वह प्रथम तो अमृत के समान, परन्तु परिणाम में विष तुल्य होता है, वह सुख राजस कहा गया है।।
Word meaningsHinglish
18.39BG-18-39
यदग्रे चानुबन्धे च सुखं मोहनमात्मनः। निद्रालस्यप्रमादोत्थं तत्तामसमुदाहृतम् ॥
yadagre cānubandhe ca sukhaṃ mohanamātmanaḥ| nidrālasyapramādotthaṃ tattāmasamudāhṛtam ||
Translation
Swami SivanandaThat happiness which at first, as well as in the end, deludes the self, and which arises from sleep, indolence, and heedlessness—that is declared to be Tamasic.
Swami GambiranandaThat joy is said to be born of tamas, which, both in the beginning and in the end, is delusive to oneself and arises from sleep, laziness, and inadvertence.
Swami AdidevanandaThat pleasure which, at the beginning and end, deludes the self, through sleep, sloth, and error, is declared to be tamasic.
Dr. S. SankaranarayanThe happiness that, both initially and subsequently, is of the nature of deluding the Self; and which results from sleep, indolence, and heedlessness—that is stated to be of the Tamas (Strand).
Shri Purohit SwamiWhile the pleasure that drugs the senses from start to finish, which springs from indolence, lethargy, and folly—that pleasure flows from Ignorance.
Hindi
Swami Tejomayanandaजो सुख प्रारम्भ में और परिणाम (अनुबन्ध) में भी आत्मा (मनुष्य) को मोहित करने वाला होता है, वह निद्रा, आलस्य और प्रमाद से उत्पन्न सुख तामस कहा जाता है।।
Word meaningsHinglish
18.40BG-18-40
न तदस्ति पृथिव्यां वा दिवि देवेषु वा पुनः। सत्त्वं प्रकृतिजैर्मुक्तं यदेभिः स्यात्ित्रभिर्गुणैः ॥
na tadasti pṛthivyāṃ vā divi deveṣu vā punaḥ| sattvaṃ prakṛtijairmuktaṃ yadebhiḥ syātitrabhirguṇaiḥ ||
Translation
Swami SivanandaThere is no being on earth or in heaven among the gods that is liberated from the three qualities born of Nature.
Swami GambiranandaThere is no entity in the world, nor among the gods in heaven, that can be free from these three gunas born of Nature.
Swami AdidevanandaThere is no creature, on earth or among the gods in heaven, that is exempt from these three Gunas born of Prakrti.
Dr. S. SankaranarayanWhether on earth or among the gods in heaven, there is not a single being that is free from these three strands born of material nature.
Shri Purohit SwamiThere is nothing anywhere on earth or in the higher worlds that is free from the three Qualities, for they are born of Nature.
Hindi
Swami Tejomayanandaपृथ्वी पर अथवा स्वर्ग के देवताओं में ऐसा कोई प्राणी (सत्त्वं अर्थात् विद्यमान वस्तु) नहीं है जो प्रकृति से उत्पन्न इन तीन गुणों से मुक्त (रहित) हो।।
Word meaningsHinglish
18.41BG-18-41
ब्राह्मणक्षत्रियविशां शूद्राणां च परंतप। कर्माणि प्रविभक्तानि स्वभावप्रभवैर्गुणैः ॥
brāhmaṇakṣatriyaviśāṃ śūdrāṇāṃ ca paraṃtapa| karmāṇi pravibhaktāni svabhāvaprabhavairguṇaiḥ ||
Translation
Swami SivanandaOf Brahmanas, Kshatriyas, Vaisyas, and Sudras, O Arjuna, the duties are distributed according to the qualities born of their own nature.
Swami GambiranandaO scorcher of enemies, the duties of the Brahmanas, Ksatriyas, Vaisyas, and Sudras have been fully classified according to the gunas born from Nature.
Swami AdidevanandaThe duties of the Brahmanas, Ksatriyas, Vaisyas, and Sudras are clearly divided, O Arjuna, according to their Gunas, born of their nature.
Dr. S. SankaranarayanThe duties of the Brahmanas, the Kshatriyas, the Vaishyas, and the Shudras are properly classified according to the qualities that are the sources of their nature, O scorcher of foes!
Shri Purohit SwamiO Arjuna! The duties of spiritual teachers, the soldiers, the traders, and the servants have all been fixed according to the dominant quality in their nature.
Hindi
Swami Tejomayanandaहे परन्तप! ब्राह्मणों, क्षत्रियों, वैश्यों और शूद्रों के कर्म, स्वभाव से उत्पन्न गुणों के अनुसार विभक्त किये गये हैं।।
Swami SivanandaSerenity, self-restraint, austerity, purity, forgiveness, and uprightness, as well as knowledge, realization, and belief in God, are the duties of Brahmanas, born of their own nature.
Swami GambiranandaThe natural duties of the Brahmanas are the control of the internal and external organs, austerity, purity, forgiveness, straightforwardness, knowledge, as well as wisdom [Knowledge refers to the understanding of subjects presented by the scriptures; wisdom means making them matters of one's own experience.], and faith.
Swami AdidevanandaThe control of the senses and mind, austerity, purity, forbearance, uprightness, knowledge, special knowledge, and faith—all these constitute the duty of a Brahmana, born of his inherent nature.
Dr. S. SankaranarayanQuietude, self-control, purity, forbearance, straightforwardness, knowledge, wisdom, and faith in another world are the duties of the Brahmanas, born of their nature.
Shri Purohit SwamiSerenity, self-restraint, austerity, purity, forgiveness, uprightness, knowledge, wisdom, and faith in God—these constitute the duty of a spiritual teacher.
Hindi
Swami Tejomayanandaशम, दम, तप, शौच, क्षान्ति, आर्जव, ज्ञान, विज्ञान और आस्तिक्य - ये ब्राह्मण के स्वाभाविक कर्म हैं।।
Swami SivanandaProwess, splendor, firmness, dexterity, and not fleeing from battle, generosity, and lordliness are the duties of the Kshatriyas, born of their own nature.
Swami GambiranandaThe natural duties of the Ksatriyas are heroism, boldness, fortitude, capability, and not retreating from battle, generosity, and lordliness.
Swami AdidevanandaValor, invincibility, steadiness, dexterity, and not fleeing in battle, generosity, and regality are the duties of a Kshatriya, born of his inherent nature.
Dr. S. SankaranarayanHeroic deeds, fiery energy, firmness, dexterity, and also non-attachment form the duties of the Ksatriyas, born of their nature, in battle, giving gifts, and overlordship.
Shri Purohit SwamiValor, glory, firmness, skill, generosity, steadiness in battle, and the ability to rule—these constitute the duty of a soldier. They flow from his own nature.
Hindi
Swami Tejomayanandaशौर्य, तेज, धृति, दाक्ष्य (दक्षता), युद्ध से पलायन न करना, दान और ईश्वर भाव (स्वामी भाव) - ये सब क्षत्रिय के स्वाभाविक कर्म हैं।।
Swami SivanandaAgriculture, cattle-rearing, and trade are the duties of the Vaisya (merchant), born of their own nature; and service is the duty of the Sudra (servant-class), born of their own nature.
Swami GambiranandaThe natural duties of the Vaisyas are agriculture, cattle-rearing, and trading. The natural duty of the Sudras, too, is in the form of service.
Swami AdidevanandaAgriculture, cattle-breeding, and trade are the duties of the Vaisya, born of their nature. And the duty of a Sudra is one of service, born of their nature.
Dr. S. SankaranarayanPloughing, tending to cattle, and trading are the actions of the Vaisyas, born of their nature. The action of service is of the Sudras, born of their nature.
Shri Purohit SwamiAgriculture, the protection of cows, and trade are the duties of a trader, in accordance with his nature. The duty of a servant is to serve, which also agrees with his nature.
Hindi
Swami Tejomayanandaकृषि, गौपालन तथा वाणिज्य - ये वैश्य के स्वाभाविक कर्म हैं, और शूद्र का स्वाभाविक कर्म है परिचर्या अर्थात् सेवा करना।।
sve sve karmaṇyabhirataḥ saṃsiddhiṃ labhate naraḥ| svakarmanirataḥ siddhiṃ yathā vindati tacchṛṇu ||
Translation
Swami SivanandaEach person devoted to their own duty attains perfection. How they attain perfection while being engaged in their own duty, hear now.
Swami GambiranandaBeing devoted to his own duty, one attains complete success. Hear how one devoted to their own duty achieves success.
Swami AdidevanandaDevoting oneself to one's duty, one attains perfection. Hear now how one devoted to their own duty attains perfection.
Dr. S. SankaranarayanA person, devoted to their own respective action, attains success. How one attains success through devotion to their own action, that you must hear from Me.
Shri Purohit SwamiPerfection is attained when one diligently attends to their duty. Listen, and I will tell you how it is attained by one who always minds their own duty.
Hindi
Swami Tejomayanandaअपने-अपने स्वाभाविक कर्म में अभिरत मनुष्य संसिद्धि को प्राप्त कर लेता है। स्वकर्म में रत मनुष्य किस प्रकार सिद्धि प्राप्त करता है, उसे तुम सुनो।।
Swami SivanandaHe from whom all the beings have evolved and by whom all this is pervaded, worshipping Him with his own duty, one attains perfection.
Swami GambiranandaA human being achieves success by adoring, through his own duties, Him from whom is the origin of creatures and by whom all this is pervaded.
Swami AdidevanandaFrom whom all beings arise and by whom all this is pervaded—by worshipping Him with one's own duty, one reaches perfection.
Dr. S. SankaranarayanFrom whence the activities of the beings arise, and by which this universe is pervaded—worshipping That by one's own prescribed action, one attains success.
Shri Purohit SwamiOne reaches perfection by dedicating their actions to God, Who is the source of all being and fills everything.
Hindi
Swami Tejomayanandaजिस (परमात्मा) से भूतमात्र की प्रवृत्ति अर्थात् उत्पत्ति हुई है और जिससे यह सम्पूर्ण जगत् व्याप्त है, उस (परमात्मा) की स्वकर्म द्वारा पूजा करके मनुष्य सिद्धि को प्राप्त होता है।।
Swami SivanandaBetter is one's own duty, even if it is destitute of merits, than the duty of another well performed. He who does the duty ordained by his own nature incurs no sin.
Swami GambiranandaOne's own duty, though defective, is superior to another's duty well performed. By performing a duty according to one's own nature, one does not incur sin.
Swami AdidevanandaBetter is one's own duty, though ill done, than the duty of another, though well-performed. When one does the duty ordained by their own nature, they incur no stain.
Dr. S. SankaranarayanBetter is one's own prescribed duties, born of one's nature, even though it is devoid of excellence, than another's duty well executed; the doer of duty, dependent on one's own nature, does not incur sin.
Shri Purohit SwamiIt is better to do one's own duty, however defective it may be, than to follow the duty of another, however well one may perform it. He who does his duty as his own nature reveals it, never commits a sin.
Hindi
Swami Tejomayanandaसम्यक् अनुष्ठित परधर्म की अपेक्षा गुणरहित स्वधर्म श्रेष्ठ है। (क्योंकि) स्वभाव से नियत किये गये कर्म को करते हुए मनुष्य पाप को नहीं प्राप्त करता।।
Word meaningsHinglish
18.48BG-18-48
सहजं कर्म कौन्तेय सदोषमपि न त्यजेत्। सर्वारम्भा हि दोषेण धूमेनाग्निरिवावृताः ॥
sahajaṃ karma kaunteya sadoṣamapi na tyajet| sarvārambhā hi doṣeṇa dhūmenāgnirivāvṛtāḥ ||
Translation
Swami SivanandaOne should not, O Arjuna, abandon the duty to which one is born, though it may be faulty; for, all undertakings are enveloped by evil, just as fire is by smoke.
Swami GambiranandaO son of Kunti, one should not give up the duty to which one is born, even though it be imperfect. For all undertakings are surrounded by evil, as fire is with smoke.
Swami AdidevanandaOne should not relinquish one's work, O Arjuna, though it may be imperfect; for, all endeavors are enveloped by imperfections as fire is by smoke.
Dr. S. SankaranarayanO son of Kunti! One should not give up their nature-born duty, even if it appears to be defective. For, all beginnings are enveloped by harm, just as fire is by smoke.
Shri Purohit SwamiThe duty that falls to one's lot of its own accord should not be abandoned, though it may have its defects. All acts are marred by defects, just as fire is obscured by smoke.
Hindi
Swami Tejomayanandaहे कौन्तेय ! दोषयुक्त होने पर भी सहज कर्म को नहीं त्यागना चाहिए; क्योंकि सभी कर्म दोष से आवृत होते है, जैसे धुयें से अग्नि।।
Word meaningsHinglish
18.49BG-18-49
असक्तबुद्धिः सर्वत्र जितात्मा विगतस्पृहः। नैष्कर्म्यसिद्धिं परमां संन्यासेनाधिगच्छति ॥
Swami SivanandaHe whose intellect is unattached everywhere, who has subdued his self, from whom desire has fled, he attains the supreme state of freedom from action through renunciation.
Swami GambiranandaHe whose intellect remains unattached to everything, who has conquered his internal organs and is desireless, attains through monasticism the supreme perfection consisting of the state of one free from duties.
Swami AdidevanandaHe whose understanding is unattached on all sides, whose self is controlled, who is free from desires—he attains the supreme perfection transcending all activity through renunciation.
Dr. S. SankaranarayanHe, whose mind entertains no attachment to anything, who is self-controlled and is free from craving—he attains, by means of renunciation, the supreme success of actionlessness.
Shri Purohit SwamiHe whose mind is entirely detached, who has conquered himself, and whose desires have vanished, reaches that stage of perfect freedom through his renunciation, where action completes itself and leaves no seed.
Hindi
Swami Tejomayanandaसर्वत्र आसक्ति रहित बुद्धि वाला वह पुरुष जो स्पृहारहित तथा जितात्मा है, संन्यास के द्वारा परम नैर्ष्कम्य सिद्धि को प्राप्त होता है।।
Swami SivanandaLearn from Me, O Arjuna, in brief how one who has attained perfection reaches Brahman—the Eternal, that supreme state of knowledge.
Swami GambiranandaUnderstand for certain from Me, in brief indeed, O son of Kunti, that process by which one who has achieved success attains Brahman, which is the supreme consummation of knowledge.
Swami AdidevanandaLearn from me, O Arjuna, in brief how one who has attained perfection attains the Brahman—the supreme consummation of knowledge.
Dr. S. SankaranarayanHaving attained success, how one attains Brahman—an attainment which is confirmed to be the final beatitude of true knowledge—that you must learn from Me briefly.
Shri Purohit SwamiI will now state briefly how one who has reached perfection finds the Eternal Spirit, the state of Supreme Wisdom.
Hindi
Swami Tejomayanandaसिद्धि को प्राप्त पुरुष किस प्रकार ब्रह्म को प्राप्त होता है, तथा ज्ञान की परा निष्ठा को भी तुम मुझसे संक्षेप में जानो।।
Swami SivanandaEndowed with a pure intellect, controlling the self through firmness, relinquishing sound and other objects and abandoning attraction and hatred.
Swami GambiranandaEndowed with a pure intellect and controlling oneself with fortitude, one should reject the objects beginning from sound [sound, touch, form, color, taste, and smell - Tr.] and eliminate attachment and hatred.
Swami AdidevanandaEndowed with a purified understanding, subduing the mind with steadiness, relinquishing sound and other objects of the senses and casting aside love and hate;
Dr. S. SankaranarayanHe who has attained a completely pure intellect by firmly controlling his mind and renouncing sense-objects, sound, and driving out desire and hatred;
Shri Purohit SwamiGuided always by pure reason, bravely restraining himself, renouncing the objects of sense and giving up attachment and hatred; he attains peace.
Hindi
Swami Tejomayanandaविशुद्ध बुद्धि से युक्त, धृति से आत्मसंयम कर, शब्दादि विषयों को त्याग कर और राग-द्वेष का परित्याग कर....৷৷৷৷।।
Swami SivanandaDwelling in solitude, eating sparingly, with speech, body, and mind subdued, always engaged in meditation and concentration, and resorting to dispassion.
Swami GambiranandaOne who resorts to solitude, eats sparingly, has control over their speech, body, and mind, for whom meditation and concentration are ever the highest duty, and who is possessed of dispassion;
Swami AdidevanandaResorting to solitude, eating sparingly, restraining speech, body, and mind, ever engaged in the yoga of meditation and taking refuge in dispassion;
Dr. S. SankaranarayanWho enjoys solitude, eats sparingly, has controlled their speech, body, and mind; who is devoted to the practice of meditation and yoga; and who has taken refuge in perpetual desirelessness;
Shri Purohit SwamiEnjoying solitude, being abstemious, having his body, mind, and speech under perfect control, and being absorbed in meditation, he becomes free—always filled with the spirit of renunciation.
Hindi
Swami Tejomayanandaविविक्त सेवी, लघ्वाशी (मिताहारी) जिसने अपने शरीर, वाणी और मन को संयत किया है, ध्यानयोग के अभ्यास में सदैव तत्पर तथा वैराग्य पर समाश्रित।।
Swami SivanandaHaving abandoned egoism, strength, arrogance, desire, anger, and covetousness, and being free from the notion of 'mine' and peaceful, he is fit for becoming Brahman.
Swami GambiranandaHaving discarded egotism, force, pride, desire, anger, and superfluous possessions, and being free from the idea of possession and serene, that person is fit for becoming Brahman.
Swami AdidevanandaForsaking egoism, power, pride, desire, wrath, and possessions, with no feeling of 'mine' and tranquil, he becomes worthy of the state of Brahman.
Dr. S. SankaranarayanRelinquishing egotism, violence, pride, desire, wrath, and the sense of possession - he, the unselfish and calm one, is capable of becoming the Brahman.
Shri Purohit SwamiHaving abandoned selfishness, power, arrogance, anger, and desire, possessing nothing of his own, and having attained peace, he is fit to join the Eternal Spirit.
Hindi
Swami Tejomayanandaअहंकार, बल, दर्प, काम, क्रोध और परिग्रह को त्याग कर ममत्वभाव से रहित और शान्त पुरुष ब्रह्म प्राप्ति के योग्य बन जाता है।।
Word meaningsHinglish
18.54BG-18-54
ब्रह्मभूतः प्रसन्नात्मा न शोचति न काङ्क्षति। समः सर्वेषु भूतेषु मद्भक्तिं लभते पराम् ॥
brahmabhūtaḥ prasannātmā na śocati na kāṅkṣati| samaḥ sarveṣu bhūteṣu madbhaktiṃ labhate parām ||
Translation
Swami SivanandaBecoming Brahman, serene in the Self, he neither grieves nor desires; he is the same to all beings, and obtains supreme devotion to Me.
Swami GambiranandaOne who has become Brahman and has attained the blissful Self does not grieve nor desire. Becoming the same towards all beings, he attains supreme devotion to Me.
Swami AdidevanandaHaving realized the state of Brahman, tranquil, he neither grieves nor craves. Regarding all beings alike, he attains supreme devotion to Me.
Dr. S. SankaranarayanHaving become the Brahman, the serene-minded one neither grieves nor rejoices; remaining equal to all beings, he gains the highest devotion to Me.
Shri Purohit SwamiWhen he unites with the Eternal and his soul knows the bliss of the Self, he feels no desire or regret, he regards all beings equally, and enjoys the blessing of supreme devotion to Me.
Hindi
Swami Tejomayanandaब्रह्मभूत (जो साधक ब्रह्म बन गया है), प्रसन्न मन वाला पुरुष न इच्छा करता है और न शोक, समस्त भूतों के प्रति सम होकर वह मेरी परा भक्ति को प्राप्त करता है।।
Swami SivanandaBy devotion, he knows Me in truth, who and what I am; then, having known Me in truth, he immediately enters into the Supreme.
Swami GambiranandaThrough devotion, he knows Me in reality, as to what and who I am. Then, having known Me truly, he enters into Me immediately afterward.
Swami AdidevanandaThrough devotion, he comes to know Me fully—who and what I am in reality, who I am and how I am. Knowing Me thus in truth, he forthwith enters into Me.
Dr. S. SankaranarayanThrough devotion he comes to know of Me: Who I am and how, in fact, I am—having correctly known Me, he enters into Me. Then afterwards,
Shri Purohit SwamiBy such devotion, he sees Me, who I am and what I am; and thus realizing the truth, he enters into My kingdom.
Hindi
Swami Tejomayananda(उस परा) भक्ति के द्वारा मुझे वह तत्त्वत: जानता है कि मैं कितना (व्यापक) हूँ तथा मैं क्या हूँ। (इस प्रकार) तत्त्वत: जानने के पश्चात् तत्काल ही वह मुझमें प्रवेश कर जाता है, अर्थात् मत्स्वरूप बन जाता है।।
Word meaningsHinglish
18.56BG-18-56
सर्वकर्माण्यपि सदा कुर्वाणो मद्व्यपाश्रयः। मत्प्रसादादवाप्नोति शाश्वतं पदमव्ययम् ॥
Swami SivanandaMentally renouncing all actions in Me, having Me as the highest goal, and resorting to the yoga of discrimination, do thou ever fix thy mind on Me.
Swami GambiranandaMentally surrendering all actions to Me and accepting Me as the supreme, keep your mind ever fixed on Me by resorting to the concentration of your intellect.
Swami AdidevanandaSurrender all your actions to Me with your mind, keep Me as your goal, and practice Buddhi-yoga, focusing your thoughts on Me always.
Dr. S. SankaranarayanHence, O descendant of Bharata, renounce all actions in Me by your mind and take hold of the knowledge-Yoga. Always keep your thought-organ directed towards Me.
Shri Purohit SwamiSurrender your actions to Me, live in Me, focus your intellect on Me, and always think of Me.
Hindi
Swami Tejomayanandaमन से समस्त कर्मों का संन्यास मुझमें करके मत्परायण होकर बुद्धियोग का आश्रय लेकर तुम सतत मच्चित्त बनो।।
Swami SivanandaFixing your mind on Me, you shall, by My grace, overcome all obstacles; but if you will not hear Me due to egoism, you shall perish.
Swami GambiranandaHaving your mind fixed on Me, you will cross over all difficulties by My grace. If, however, you do not listen out of egotism, you will be destroyed.
Swami AdidevanandaFocusing your thoughts on Me, you shall, by My grace, cross over all difficulties. If, however, out of self-conceit, you do not heed Me, you will perish.
Dr. S. SankaranarayanHaving your thought-organ turned towards Me, you shall pass over all obstacles by My Grace. On the other hand, if you don't give up your sense of ego, you will not liberate yourself; instead, you will perish.
Shri Purohit SwamiFix your mind on Me, and by My grace you will overcome the obstacles in your path. But if, misled by pride, you do not listen, then you will indeed be lost.
Hindi
Swami Tejomayanandaमच्चित्त होकर तुम मेरी कृपा से समस्त कठिनाइयों (सर्वदुर्गाणि) को पार कर जाओगे; और यदि अहंकारवश (इस उपदेश को) नहीं सुनोगे, तो तुम नष्ट हो जाओगे।।
Word meaningsHinglish
18.59BG-18-59
यदहङ्कारमाश्रित्य न योत्स्य इति मन्यसे। मिथ्यैष व्यवसायस्ते प्रकृतिस्त्वां नियोक्ष्यति ॥
yadahaṅkāramāśritya na yotsya iti manyase| mithyaiṣa vyavasāyaste prakṛtistvāṃ niyokṣyati ||
Translation
Swami SivanandaIf, filled with egoism, thou thinkest, "I will not fight," then thy resolve is vain; nature will compel thee.
Swami GambiranandaThough you think 'I shall not fight', relying on egotism, this determination of yours is vain. Your nature will impel you!
Swami AdidevanandaIf, in your self-conceit, you think, 'I will not fight,' your resolve is futile. Nature will compel you.
Dr. S. SankaranarayanIn case, holding fast to the sense of ego, you think, 'I shall not fight,' that resolve of yours will be useless. Your own natural condition will incite you to fight.
Shri Purohit SwamiIf you in your vanity think of avoiding this fight, your will shall not be fulfilled, for Nature herself will compel you.
Hindi
Swami Tejomayanandaऔर अहंकारवश तुम जो यह सोच रहे हो, "मैं युद्ध नहीं करूंगा", यह तुम्हारा निश्चय मिथ्या है, (क्योंकि) प्रकृति (तुम्हारा स्वभाव) ही तुम्हें (बलात् कर्म में) प्रवृत्त करेगी।।
svabhāvajena kaunteya nibaddhaḥ svena karmaṇā| kartuṃ necchasi yanmohātkariṣyasyavaśo'pi tat ||
Translation
Swami SivanandaO Arjuna, bound by your own Karma (action) born of your own nature, that which from delusion you wish not to do, even that you shall do helplessly.
Swami GambiranandaBeing bound by your own duty, born of nature, O son of Kunti, you will, being helpless, verily do that which you do not wish to do, owing to indiscretion.
Swami AdidevanandaO Arjuna, bound by your own duty born out of your own inner disposition, and having no control over your own will, you will be compelled to do that very thing which you now do not desire to do through delusion.
Dr. S. SankaranarayanO son of Kunti! Being firmly bound by your own duty, born of your own nature, and thus not being independent, you would perform what you do not wish to do, due to your delusion.
Shri Purohit SwamiO Arjuna! Your duty binds you. It has arisen from your own nature, and that which you do not desire to do in your delusion, you will do that very thing. You are helpless.
Hindi
Swami Tejomayanandaहे कौन्तेय ! तुम अपने स्वाभाविक कर्मों से बंधे हो, (अत:) मोहवशात् जिस कर्म को तुम करना नहीं चाहते हो, वही तुम विवश होकर करोगे।।
Swami SivanandaThe Lord dwells in the hearts of all beings, O Arjuna, causing all beings, by His illusory power, to revolve as if mounted on a machine.
Swami GambiranandaO Arjuna, the Lord resides in the region of the hearts of all creatures, revolving through Maya all the creatures as though mounted on a machine!
Swami AdidevanandaThe Lord, O Arjuna, abides in the heart of every being, spinning them round and round, as if mounted on a wheel, by His power.
Dr. S. SankaranarayanO Arjuna! This Lord dwells in the hearts of all beings, causing, by His trick of illusion, all beings to whirl round as if they are mounted on a revolving mechanical contrivance.
Shri Purohit SwamiGod dwells in the hearts of all beings, O Arjuna! He causes them to revolve, as it were, on a wheel, by His mystic power.
Hindi
Swami Tejomayanandaहे अर्जुन (मानों किसी) यन्त्र पर आरूढ़ समस्त भूतों को ईश्वर अपनी माया से घुमाता हुआ (भ्रामयन्) भूतमात्र के हृदय में स्थित रहता है।।
Swami SivanandaFly to Him for refuge with all your being, O Arjuna; by His grace you will obtain supreme peace and the eternal abode.
Swami GambiranandaTake refuge in Him alone with your whole being, O scion of the Bharata dynasty. Through His grace, you will attain supreme peace and the eternal abode.
Swami AdidevanandaSeek refuge in Him alone, O Arjuna, with the entirety of your being. By His grace, you shall find supreme peace and an eternal abode.
Dr. S. SankaranarayanTo Him alone, O descendant of Bharata, you must go for refuge with all your thoughts. Through My grace, you will attain success and the eternal abode.
Shri Purohit SwamiWith all your strength, fly to Him and surrender yourself, and by His grace you will attain Supreme Peace and reach the Eternal Home.
Hindi
Swami Tejomayanandaहे भारत ! तुम सम्पूर्ण भाव से उसी (ईश्वर) की शरण में जाओ। उसके प्रसाद से तुम परम शान्ति और शाश्वत स्थान को प्राप्त करोगे।।
Word meaningsHinglish
18.63BG-18-63
इति ते ज्ञानमाख्यातं गुह्याद्गुह्यतरं मया। विमृश्यैतदशेषेण यथेच्छसि तथा कुरु ॥
iti te jñānamākhyātaṃ guhyādguhyataraṃ mayā| vimṛśyaitadaśeṣeṇa yathecchasi tathā kuru ||
Translation
Swami SivanandaThus, wisdom more secret than secrecy itself has been declared to you by me. Reflect on it fully, then act as you wish.
Swami GambiranandaTo you I have imparted this knowledge, which is more secret than any secret. Ponder over this as a whole and do as you like.
Swami AdidevanandaThus, the knowledge, the mystery of mysteries, has been declared to you by Me. Reflecting on it fully, do as you will.
Dr. S. SankaranarayanThus, the path of wisdom, a better secret than all other secrets, has been expounded to you by Me; comprehend it fully and then act as you wish.
Shri Purohit SwamiThus, I have revealed to you the truth, the mystery of mysteries. Having thought it over, you are free to act as you wish.
Hindi
Swami Tejomayanandaइस प्रकार समस्त गोपनीयों से अधिक गुह्य ज्ञान मैंने तुमसे कहा; इस पर पूर्ण विचार (विमृश्य) करने के पश्चात् तुम्हारी जैसी इच्छा हो, वैसा तुम करो।।
Word meaningsHinglish
18.64BG-18-64
सर्वगुह्यतमं भूयः श्रृणु मे परमं वचः। इष्टोऽसि मे दृढमिति ततो वक्ष्यामि ते हितम् ॥
sarvaguhyatamaṃ bhūyaḥ śrṛṇu me paramaṃ vacaḥ| iṣṭo'si me dṛḍhamiti tato vakṣyāmi te hitam ||
Translation
Swami SivanandaHear again My supreme word, most secret of all; for you are dearly beloved of Me, I will tell you what is good.
Swami GambiranandaListen again to My highest utterance, which is the most profound of all. Since you are ever dear to Me, I shall speak what is beneficial to you.
Swami AdidevanandaHear again My supreme word, the most secret of all; as I am exceedingly fond of you, I am telling you what is good for you.
Dr. S. SankaranarayanYet again, you must listen to My ultimate, supreme message—the highest secret of all. You are My dear one and have a firm intellect, so I shall tell you what is good for you.
Shri Purohit SwamiListen to My last word once more, the deepest secret of all; you are My beloved, you are My friend, and I speak for your welfare.
Hindi
Swami Tejomayanandaपुन: एक बार तुम मुझसे समस्त गुह्यों में गुह्यतम परम वचन (उपदेश) को सुनो। तुम मुझे अतिशय प्रिय हो, इसलिए मैं तुम्हें तुम्हारे हित की बात कहूंगा।।
Word meaningsHinglish
18.65BG-18-65
मन्मना भव मद्भक्तो मद्याजी मां नमस्कुरु। मामेवैष्यसि सत्यं ते प्रतिजाने प्रियोऽसि मे ॥
manmanā bhava madbhakto madyājī māṃ namaskuru| māmevaiṣyasi satyaṃ te pratijāne priyo'si me ||
Translation
Swami SivanandaFix your mind on Me, be devoted to Me, sacrifice to Me, bow down to Me. You will come to Me; I truly promise you this, for you are dear to Me.
Swami GambiranandaFix your mind on Me, be devoted to Me, offer sacrifices to Me, and bow down to Me. Thus, you will come to Me alone. I promise you this truth, for you are dear to Me.
Swami AdidevanandaFocus your mind on Me. Be My devotee. Worship Me. Prostrate before Me. You will come to Me alone. I promise you truly; for you are dear to Me.
Dr. S. SankaranarayanFix your mind on Me; be devoted to Me; offer oblations to Me and bow down to Me; you will come to Me alone. I promise you this truly, for you are dear to Me.
Shri Purohit SwamiDedicate yourself to Me, worship Me, sacrifice all for Me, prostrate yourself before Me, and you will surely come to Me. I truly pledge to you; you are My beloved.
Hindi
Swami Tejomayanandaतुम मच्चित, मद्भक्त और मेरे पूजक (मद्याजी) बनो और मुझे नमस्कार करो; (इस प्रकार) तुम मुझे ही प्राप्त होगे; यह मैं तुम्हे सत्य वचन देता हूँ,(क्योंकि) तुम मेरे प्रिय हो।।
Swami SivanandaAbandon all duties and take refuge in Me alone; I will liberate you from all sins; do not grieve.
Swami GambiranandaAbandon all forms of rites and duties, and take refuge in Me alone. I will free you from all sins; do not grieve.
Swami AdidevanandaRelinquishing all Dharmas completely, seek Me alone for refuge. I will release you from all sins; grieve not.
Dr. S. SankaranarayanAbandon all attributes and come to Me as your only refuge; I will rescue you from all sins; do not be sorrowful.
Shri Purohit SwamiGive up your earthly duties, surrender yourself to Me alone. Do not be anxious; I will absolve you from all your sins.
Hindi
Swami Tejomayanandaसब धर्मों का परित्याग करके तुम एक मेरी ही शरण में आओ, मैं तुम्हें समस्त पापों से मुक्त कर दूँगा, तुम शोक मत करो।।
Word meaningsHinglish
18.67BG-18-67
इदं ते नातपस्काय नाभक्ताय कदाचन। न चाशुश्रूषवे वाच्यं न च मां योऽभ्यसूयति ॥
idaṃ te nātapaskāya nābhaktāya kadācana| na cāśuśrūṣave vācyaṃ na ca māṃ yo'bhyasūyati ||
Translation
Swami SivanandaNever speak this to one who is devoid of austerities or devotion, who does not render service, who does not desire to listen, or who cavils at Me.
Swami GambiranandaThis (that I have taught) should never be taught to one who is devoid of austerities, one who is not a devotee, one who does not render service, or one who cavils at Me.
Swami AdidevanandaNever should this be told by you to one who is not austere, who is not a devotee, nor to one who has no desire to listen, nor certainly to him who speaks ill of Me.
Dr. S. SankaranarayanThis knowledge is for you, and it should never be imparted to one who does not observe austerities; to one who has no devotion; to one who has no desire to listen; and to one who is indignant towards Me.
Shri Purohit SwamiDo not speak this to one who has not practiced austerities, or to one who does not love, or who will not listen, or who mocks.
Hindi
Swami Tejomayanandaयह ज्ञान ऐसे पुरुष से नहीं कहना चाहिए, जो अतपस्क (तपरहित) है, और न उसे जो अभक्त है; उसे भी नहीं जो अशुश्रुषु (सेवा में अतत्पर) है और उस पुरुष से भी नहीं कहना चाहिए, जो मुझ (ईश्वर) से असूया करता है, अर्थात् मुझ में दोष देखता है।।
Swami SivanandaHe who, with supreme devotion to Me, teaches this supreme secret to My devotees, shall undoubtedly come to Me.
Swami GambiranandaHe who, entertaining supreme devotion to Me, speaks of this highest secret to My devotees, will without doubt reach Me alone.
Swami AdidevanandaHe who proclaims this supreme mystery among My devotees shall come to Me, acquiring supreme devotion towards Me. There is no doubt about this.
Dr. S. SankaranarayanWhoever declares this highest secret to My devotees, cultivating an utmost devotion towards Me and not entertaining any doubt, shall reach Me.
Shri Purohit SwamiBut he who teaches this great secret to My devotees, his is the highest devotion, and he shall surely come to Me.
Hindi
Swami Tejomayanandaजो पुरुष मुझसे परम प्रेम (परा भक्ति) करके इस परम गुह्य ज्ञान का उपदेश मेरे भक्तों को देता है, वह नि:सन्देह मुझे ही प्राप्त होता है।।
Word meaningsHinglish
18.69BG-18-69
न च तस्मान्मनुष्येषु कश्िचन्मे प्रियकृत्तमः। भविता न च मे तस्मादन्यः प्रियतरो भुवि ॥
na ca tasmānmanuṣyeṣu kaśicanme priyakṛttamaḥ| bhavitā na ca me tasmādanyaḥ priyataro bhuvi ||
Translation
Swami SivanandaThere is no one among men who does service dearer to Me, nor shall there be anyone on earth dearer to Me than him.
Swami GambiranandaAnd compared to him, no other human is better at accomplishing what is dear to Me. Furthermore, there will be no one else in the world dearer to Me than him.
Swami AdidevanandaThere is no one among men who does dearer service to Me than him. Nor shall there be anyone on earth dearer to Me than him.
Dr. S. SankaranarayanAnd, except for him, there would be no one among men who is the best performer of what is dear to Me; and there shall be no one else dearer to Me on earth.
Shri Purohit SwamiThere is no one among men who can perform a service dearer to Me than this, nor is there any man on earth more beloved by Me than him.
Hindi
Swami Tejomayanandaन तो उससे बढ़कर मेरा अतिशय प्रिय कार्य करने वाला मनुष्यों में कोई है और न उससे बढ़कर मेरा प्रिय इस पृथ्वी पर दूसरा कोई होगा।।
Word meaningsHinglish
18.70BG-18-70
अध्येष्यते च य इमं धर्म्यं संवादमावयोः। ज्ञानयज्ञेन तेनाहमिष्टः स्यामिति मे मतिः ॥
adhyeṣyate ca ya imaṃ dharmyaṃ saṃvādamāvayoḥ| jñānayajñena tenāhamiṣṭaḥ syāmiti me matiḥ ||
Translation
Swami SivanandaAnd he who studies this sacred dialogue of ours, by him I shall have been worshipped through the sacrifice of wisdom; such is my conviction.
Swami GambiranandaAnd he who will study this sacred conversation between us two, which is conducive to virtue, by him I shall be adored through the Sacrifice of Knowledge. This is My judgment.
Swami AdidevanandaAnd he who will study our dialogue, which is consistent with Dharma, by him I shall be worshipped through the sacrifice of knowledge; that is My view.
Dr. S. SankaranarayanWhoever would learn this sacred dialogue of both of us, by them I am delighted through the knowledge-sacrifice: This is my opinion.
Shri Purohit SwamiHe who will study this spiritual discourse of ours, I assure you, they shall thereby worship Me at the altar of Wisdom.
Hindi
Swami Tejomayanandaजो पुरुष, हम दोनों के इस धर्ममय संवाद का पठन करेगा, उसके द्वारा मैं ज्ञानयज्ञ से पूजित होऊँगा - ऐसा मेरा मत है।।
Word meaningsHinglish
18.71BG-18-71
श्रद्धावाननसूयश्च श्रृणुयादपि यो नरः। सोऽपि मुक्तः शुभाँल्लोकान्प्राप्नुयात्पुण्यकर्मणाम् ॥
śraddhāvānanasūyaśca śrṛṇuyādapi yo naraḥ| so'pi muktaḥ śubhām̐llokānprāpnuyātpuṇyakarmaṇām ||
Translation
Swami SivanandaAlso, the man who hears this, full of faith and free from malice, shall attain to the happy worlds of those of righteous deeds, and be liberated.
Swami GambiranandaAny man who, being reverent and free from caviling, listens to this (teaching) with reverence, he too, becoming free, shall attain the blessed worlds of those who perform virtuous deeds.
Swami AdidevanandaAnd the man who listens to it with faith and without cavil, he too shall be released and shall reach the auspicious realms of those who have performed virtuous deeds.
Dr. S. SankaranarayanA man who would at least hear this with faith and without indignation—he too, freed from sins, will attain the auspicious worlds of those who have performed meritorious acts.
Shri Purohit SwamiYes, he who listens to it with faith and without doubt, even he, freed from evil, will rise to the worlds which the virtuous attain through righteous deeds.
Hindi
Swami Tejomayanandaतथा जो श्रद्धावान् और अनसुयु (दोषदृष्टि रहित) पुरुष इसका श्रवणमात्र भी करेगा, वह भी (पापों से) मुक्त होकर पुण्यकर्मियों के शुभ (श्रेष्ठ) लोकों को प्राप्त कर लेगा।।
Swami SivanandaHas this been heard, O Arjuna, with one-pointed focus? Has the delusion of your ignorance been destroyed, O Dhananjaya?
Swami GambiranandaO Partha, have you listened to this with a one-pointed mind? O Dhananjaya, has your delusion caused by ignorance been dispelled?
Swami AdidevanandaHave you heard this, O Arjuna, with a single-minded focus? Has your delusion, caused by ignorance, been dispelled?
Dr. S. SankaranarayanO son of Prtha! Have you heard this with an attentive mind? O Dhananjaya! Has your strong delusion, born of ignorance, been completely destroyed?
Shri Purohit SwamiO Arjuna, have you listened attentively to My words? Has your ignorance and delusion gone?
Hindi
Swami Tejomayanandaहे पार्थ ! क्या इसे (मेरे उपदेश को) तुमने एकाग्रचित्त होकर श्रवण किया ? और हे धनञ्जय ! क्या तुम्हारा अज्ञान जनित संमोह पूर्णतया नष्ट हुआ ?
Swami SivanandaArjuna said, "My delusion has been destroyed, for I have gained my knowledge (memory) through Your grace, O Krishna. I am now free from doubts. I will act according to Your word."
Swami GambiranandaArjuna said, "O Acyuta, my delusion has been destroyed and my memory has been regained through Your grace. I stand with my doubt removed; I shall follow Your instructions."
Swami AdidevanandaArjuna said, "My delusion has been destroyed, and, by Your grace, O Krsna, I have gained knowledge (Smrti). Freed from doubts, I stand steadfast, and I will fulfill Your will."
Dr. S. SankaranarayanArjuna said, "My delusion is destroyed; I have regained my recollection through your grace, O Acyuta! I stand firm, free of doubts; I shall execute your command."
Shri Purohit SwamiArjuna replied: "My Lord! O Immutable One! My delusion has fled. By Your Grace, O Changeless One, the light has dawned. My doubts have been dispelled, and I stand before You ready to do Your will."
Hindi
Swami Tejomayanandaअर्जुन ने कहा -- हे अच्युत ! आपके कृपाप्रसाद से मेरा मोह नष्ट हो गया है, और मुझे स्मृति (ज्ञान) प्राप्त हो गयी है? अब मैं संशयरहित हो गया हूँ और मैं आपके वचन (आज्ञा) का पालन करूँगा।।
Word meaningsHinglish
18.74BG-18-74
सञ्जय उवाचइत्यहं वासुदेवस्य पार्थस्य च महात्मनः। संवादमिममश्रौषमद्भुतं रोमहर्षणम् ॥
sañjaya uvācaityahaṃ vāsudevasya pārthasya ca mahātmanaḥ| saṃvādamimamaśrauṣamadbhutaṃ romaharṣaṇam ||
Translation
Swami SivanandaSanjaya said, Thus, I have heard this wonderful dialogue between Krishna and the high-souled Arjuna, which causes one's hair to stand on end.
Swami GambiranandaSanjaya said, "I thus heard this conversation between Vasudeva and the great-souled Partha, which is unique and makes one's hair stand on end."
Swami AdidevanandaSanjaya said, Thus I have heard this wondrous dialogue between Vasudeva and the great-minded Arjuna, which makes my hair stand on end.
Dr. S. SankaranarayanSanjaya said: Thus, I have heard this wonderful and thrilling dialogue between Vasudeva and the mighty-minded son of Prtha.
Shri Purohit SwamiSanjaya said: "I heard this rare, wonderful, and soul-stirring discourse between Lord Shri Krishna and the great-souled Arjuna.
Hindi
Swami Tejomayanandaसंजय ने कहा -- इस प्रकार मैंने भगवान् वासुदेव और महात्मा अर्जुन के इस अद्भुत और रोमान्चक संवाद का वर्णन किया।।
Swami SivanandaThrough the grace of Vyasa, I have heard this supreme and most secret Yoga, directly from Krishna, the Lord of Yoga, Himself declaring it.
Swami GambiranandaThrough the favor of Vyasa, I heard this secret concerning the supreme Yoga from Krishna, the Lord of Yogas, while He Himself was speaking!
Swami AdidevanandaBy the grace of Vyasa, I have heard this supreme mystery of Yoga, declared in person by Krsna, the Lord of Yoga.
Dr. S. SankaranarayanThrough the grace of Vyasa, I have heard this highly secret supreme Yoga from Krsna, the Lord of Yogis, while He was imparting it personally.
Shri Purohit SwamiThrough the blessing of the sage Vyasa, I heard this secret and noble science from the lips of its Master, Lord Shri Krishna.
Hindi
Swami Tejomayanandaव्यास जी की कृपा से मैंने इस परम् गुह्य योग को साक्षात् कहते हुए स्वयं योगोश्वर श्रीकृष्ण भगवान् से सुना।।
Word meaningsHinglish
18.76BG-18-76
राजन्संस्मृत्य संस्मृत्य संवादमिममद्भुतम्। केशवार्जुनयोः पुण्यं हृष्यामि च मुहुर्मुहुः ॥
rājansaṃsmṛtya saṃsmṛtya saṃvādamimamadbhutam| keśavārjunayoḥ puṇyaṃ hṛṣyāmi ca muhurmuhuḥ ||
Translation
Swami SivanandaO King, remembering this wonderful and holy dialogue between Krishna and Arjuna, I continually rejoice.
Swami GambiranandaAnd, O King, while repeatedly remembering this unique, sacred dialogue between Kesava and Arjuna, I rejoice every moment.
Swami AdidevanandaO King, remembering again and again this wondrous and auspicious dialogue between Sri Krishna and Arjuna, I rejoice time and again.
Dr. S. SankaranarayanO King! By repeatedly recollecting this wonderful, pious dialogue between Kesava and Arjuna, I am filled with delight again and again.
Shri Purohit SwamiO King! The more I think of that marvelous and holy discourse, the more I lose myself in joy.
Hindi
Swami Tejomayanandaहे राजन् ! भगवान् केशव और अर्जुन के इस अद्भुत और पुण्य (पवित्र) संवाद को स्मरण करके मैं बारम्बार हर्षित होता हूँ।।
Word meaningsHinglish
18.77BG-18-77
तच्च संस्मृत्य संस्मृत्य रूपमत्यद्भुतं हरेः ।
विस्मयो मे महान् राजन् हृष्यामि च पुनः पुनः ॥
tacca saṃsmṛtya saṃsmṛtya rūpamatyadbhutaṃ hareḥ |
vismayo me mahān rājan hṛṣyāmi ca punaḥ punaḥ ||
Translation
Swami SivanandaAnd, remembering again and again that most wonderful form of Hari, I am filled with great wonder, O King; and I rejoice again and again.
Swami GambiranandaO King, repeatedly recollecting that greatly extraordinary form of Hari, I am struck with wonder and rejoice again and again.
Swami AdidevanandaAnd, remembering over and over again that most marvelous form of Hari, great is my amazement, O King, and I rejoice again and again.
Dr. S. SankaranarayanO great king! On recalling in my mind that extremely wonderful, supreme form of Hari, I am amazed and experience joy again and again.
Shri Purohit SwamiAs I recall again and again the exceeding beauty of the Lord, I am filled with amazement and joy.
Hindi
Swami Tejomayanandaहे राजन ! श्री हरि के अति अद्भुत रूप को भी पुन: पुन: स्मरण करके मुझे महान् विस्मय होता है और मैं बारम्बार हर्षित हो रहा हूँ।।
Swami SivanandaWherever Krishna, the Lord of Yoga, is; and wherever Arjuna, the wielder of the bow, is; there is prosperity, victory, happiness, and a firm policy; this is my conviction.
Swami GambiranandaWhere there is Krishna, the Lord of yogas, and where there is Partha, the wielder of the bow, there is fortune, victory, prosperity, and unfailing prudence. Such is my conviction.
Swami AdidevanandaWherever there is Sri Krsna, the Lord of Yoga, and Arjuna the archer, there is always fortune, victory, wealth, and sound morality. This is my firm conviction.
Dr. S. SankaranarayanWhere Krishna, the Lord of Yogis, remains, where the son of Prtha holds his bow, there lies fortune, victory, prosperity, and firm justice—so I believe.
Shri Purohit SwamiWherever Lord Shri Krishna, the Prince of Wisdom, and Arjuna, the Great Archer, are, I am certain that good fortune, victory, happiness, and righteousness will follow.
Hindi
Swami Tejomayanandaजहाँ योगेश्वर श्रीकृष्ण हैं और जहाँ धनुर्धारी अर्जुन है वहीं पर श्री, विजय, विभूति और ध्रुव नीति है, ऐसा मेरा मत है।।