māna: in honor; apamānyoḥ: dishonor; tulyaḥ: equally; tulyaḥ: equally; mitra: friend; ari: enemy; pakṣayoḥ: in parties; sarva: all; ārambha: endeavor; parityāgī: renouncer; guṇātītaḥ: transcendental to the material modes of nature; saḥ: he; ucyate: is said to be

14.22,23,24,25 Śrī Bhagavān says: He who does not hate illumination, attachment and delusion when they are present, nor longs for them when they disappear; who is seated like one unconcerned, being situated beyond these material reactions of the modes of nature, who remains firm, knowing that the modes alone are active; He who regards alike pleasure and pain, and looks on a lump of earth, a stone and a piece of gold with an equal eye; who is wise and holds praise and blame to be the same; who is unchanged in honor and dishonor, who treats friend and foe alike, who has abandoned all result based undertakings—such a man is said to have transcended the modes of nature.

*maṁ ca yo'vyabhicāreṇa bhaktiyogena sevate I sa guṇān-samatītyaitān brahmabhūyāya kalpate II 14.26*

maṁ: unto Me; ca: also; yaḥ: person; avyabhicāreṇa: without fail; bhaktiyogena: by devotional service; sevate: renders service; saḥ: he; guṇān: all the modes of material nature; samatītya: transcending; etān: all this; brahmabhūyāya: to be elevated to the Brahman; kalpate: is considered.

14.26 One who engages in full devotional service, who does not fall down in any circumstance, at once transcends the modes of material nature and thus comes to the level of Brahman.

*brahmaṇo hi pratiṣṭhāham amṛtasyāvyayasya ca I śāśvatasya ca dharmasya sukhasyaikāntikasya ca II 14.27*

brahmaṇaḥ: of the impersonal brahma; hi: certainly; pratiṣṭhā: the rest; aham: I am; amṛtasya: of the immortal; avyayasya: of the imperishable; ca: also; śāśvatasya: of the eternal; ca: and; dharmasya: of the rightful state; sukhasya: happiness; aikāntikasya: ultimate; ca: also.

14.27 And I am the basis of Brahman, which is the rightful state of ultimate happiness, and which is immortal, imperishable and eternal.

## *iti śrīmad bhagavadgītāsūpaniṣatsu brahmavidyāyām yogaśāstre śrīkṛṣṇārjuna saṁvāde guṇatraya-vibhāgayogo nāma caturdaśo'dhyāyaḥ II*

In the *Upaniṣad* of *Śrimad Bhagavad Gītā*, the scripture of yoga dealing with *Brahmavidyā Yogaśāstra,* the science of Brahman, the Supreme Absolute, in the form of *Śrī Kṛṣṇārjuna saṁvād,* dialogue between Śrī Kṛṣṇa and Arjuna, this is the fourteenth chapter named, *Guṇatraya Vibhāga Yogaḥ***,** *' The Yoga of the Division of the three Guṇas.'*

*śrī bhagavan uvāca ūrdhvamūlamadhaḥ śākham aśvatthaṁ prāhuravyayam I chandāṁsi yasya parṇāni yastaṁ veda sa vedavit II 15.1*

śrī bhagavan uvāca: the Lord says; ūrdhvamūlam: with roots above; adhaḥ: downwards; śākham: branches; aśvatthaṁ: banyan tree; prāhuḥ: is said; avyayam: eternal; chandāṁsi: the vedic hymns; yasya: of which; parṇāni: leaves; yaḥ: anyone who; taṁ: that; veda: knows; saḥ: he; vedavit: knower of the Vedas

15.1 Śrī Bhagavān says, The imperishable banyan tree of life, symbolized by the Aśvattha, has its roots above, with the leaves and branches spreading below the earth. The leaves are said to be the Vedic hymns. One who knows this eternal tree becomes the knower of the Vedas.

*adhaś cordhvaṁ prasṛtās tasya śākhā guṇa-pravṛddhā viṣaya-pravālāḥ I adhaśca mūlāny anusaṁtatāni karmānubandhīni manuṣya-loke II 15.2*

adhaḥ: below; ca: and; urdhvaṁ: above; prasṛtāḥ: extended; tasya: its; śākhāḥ: branches; guṇa: by the human attributes; pravṛddhāḥ: nourished; viṣaya: sense objects; pravālāḥ: buds; adhaḥ: downward; ca: and; mūlani: roots; anusaṁtatāni: extended; karma: action; anubandhīni: bound; manuṣyaloke: in the world of men

15.2 The branches of this tree extend below and above the earth, nourished by the three human attributes, guṇa. Its buds are the sense objects. This tree also has roots going down and these are bound to the resultant actions of humans.

*na rūpam asyeha tathopalabhyate nānto na cādirna ca saṁpratiṣṭhā I aśvatthamenaṁ su-virūḍha-mūlam asaṅga-śastreṇa dṛḍhena chittvā II 15.3*

na: not; rūpam: form; asya: its; iha: here; tathā: as such; upalabhyate: can be perceived; na: not; antaḥ: end; na: not; ca: and; ādiḥr: beginning; na: not; ca: and; saṁpratiṣṭhā: foundation; aśvatthaṁ: banyan tree; enaṁ: this; suvirūḍha: strongly; mūlaṁ: rooted; asaṅgaśastreṇa: by the weapon of detachment; dṛḍhena: strong; chittvā: cut down

15.3 The real form of this tree cannot be perceived. No one can understand where it ends, where it begins, or where its foundation is. But with determination one must cut down this strongly rooted tree with the weapon of detachment.

*tataḥ padaṁ tat parimārgitavyaṁ yasmingatā na nivartanti bhūyaḥ I tameva cādyaṁ puruṣaṁ prapadye yataḥ pravṛittiḥ prasṛtā purāṇī II 15.4*

tataḥ: thereafter; padaṁ: goal; tat: that; parimārgitavyaṁ: has to be searched out; yasmin: where; gatāḥ: going; na: not; nivartanti: return; bhūyaḥ: again; taṁ: in that; eva: even; ca: and; ādyaṁ: original; puruṣaṁ: supreme; prapadye: surrender; yataḥ: from whom; pravṛittiḥ: activity; prasṛtā: began; purāṇī: ancient

15.4 One must then seek that place from which having gone, one never returns and surrender to the Supreme Being from whom all activities started from ancient times.

*nirmāna-mohā jita-saṅga-doṣā adhyātma-nityā vinivṛitta-kāmāḥ I*

## *dvandvair vimuktāḥ sukha-duḥkha-sañjñair gacchanty amūḍhāḥ padam avyayaṁ tat II 15.5*

nirmāna: without pride; mohāḥ: delusion; jita: having conquered; saṅga: attachment; doṣāḥ: defects; adhyātma: in the Self; nityāḥ: eternally; vinivṛitta: detached; kāmāḥ: from desires; dvandvaiḥ: from the dualities; vimuktāḥ: liberated; sukha: happiness; duḥkha: sorrow; sañjñaiḥ: known; gacchanti: reach; amūḍhāḥ: not confused; padam: goal; avyayaṁ: eternal; tat: that

15.5 Those who are free from pride, delusion, and attachment, those who dwell in the Self, who are done with lust, who are free from dualities of joy and sorrow, not confused and those who know how to surrender to the supreme person, attain the eternal consciousness.

*na tadbhāsayate sūryo na śaśāṅko na pāvakaḥ I yadgatvā na nivartante taddhāma paramaṁ mama II 15.6*

na: not; tat: that; bhāsayate: illuminates; sūryaḥ: the sun; na: not; śaśāṅkaḥ: the moon; na: not; pāvakaḥ: fire; yat: where; gatvā: going; na: not; nivartante: return; tad dhāma: that abode; paramaṁ: supreme; mama: My

15.6 That supreme space of eternal consciousness, My consciousness, is not illumined by the Sun or the Moon, or by fire. Those who enter that space never return to this material world.

*mamai'vā'ṁśo jīvaloke jīvabhūtaḥ sanātanaḥ I manaḥ ṣaṣḍhānī'ndriyāṇi prakṛitisthāni karṣati II 15.7*

mama: My; eva: even; aṁśaḥ: portion; jīvaloke : in the world of life; jīvabhūtaḥ:

the living entity; sanātanaḥ: eternal; manaḥ: with the mind; ṣaṣḍāni: six; indriyāṇi: senses; prakṛiti: active principle; sthāni: staying; karṣati: attract

15.7 The living entities in this conditioned material world are a portion of My eternal Self; in this conditioned material world they are attracted by the six senses, which include the mind, dwelling in prakṛti, the active energy principle.

*śarīraṁ yadavāpnoti yaccāpyutkrāmatīśvaraḥ I gṛihītvai'tāni saṁyāti vāyurgandhānivāśayāt II 15.8*

śarīraṁ: body; yat: when; avāpnoti: gets; yat: when; cāpi: and also; utkrāmati: leaves; īśvaraḥ: the lord of the mind body; gṛihītvā: taking; etāni: all these; saṁyāti: goes away; vāyuḥ: the wind; gandhān: smells; iva: like; āśayāt: from their source

15.8 The spirit in the mind-body living in this material world moves from one body to another carrying these just as air carries aroma.

*śrotraṁ cakṣuḥ sparśanaṁ ca rasanaṁ ghrāṇaṁ eva ca I adhiṣṭhāya manaścāyaṁ viṣayānupasevate II 15.9*

śrotraṁ: ears; cakṣuḥ: eyes; sparśanaṁ: touch; ca: and; rasanaṁ: tongue; ghrāṇaṁ: smelling power; eva: even; ca: and; adhiṣṭhāya: presiding over; manaḥ: mind; ca: and; ayaṁ: he; viṣayān: sense objects; upasevate: enjoys

15.9 The living entity, the spirit, leaves one body, takes some other body and gets new eyes, ears, nose, tongue and sensing body according to the samskāras it had in its causal layer and enjoys the new mental setup.

*utkrāmantaṁ sthitaṁ vāpi bhuñjānaṁ vā guṇānvitam I vimūḍhā nānupaśyanti paśyanti jñānacakṣuṣah II 15.10*

utkrāmantaṁ: departing; sthitaṁ: staying; vāpi: or also; bhuñjānaṁ: enjoying; vā: or; guṇānvitam: united with attributes; vimūḍhā: foolish persons; na: not; anupaśyanti: see; paśyanti: see; jñānacakṣuṣah: those who have the eyes of knowledge

15.10 Fools in ignorance do not perceive the spirit being united with the guṇās as its enters, enjoys and leaves the body. The one whose inner eye is open clearly perceives everything.

*yatanto yoginaścainaṁ paśyantyātmanyavasthitam I yatanto'pyakṛtātmāno nainaṁ paśyantyacetasaḥ II 15.11*

yatantaḥ: trying; yoginaḥ: those who practice yoga; ca: and; enaṁ: this; paśyanti: can see; ātmani: in the self; avasthitam: situated; yatantaḥ: trying; api: also; akṛtātmānaḥ: without an understanding of the self; na: not; enaṁ: this; paśyanti: see; acetasaḥ: unintelligent

15.11 The serious practitioner of Yoga, with an understanding of his self, can see all this clearly. But those who do not have an understanding of the self, however much they try, cannot see.

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*yad āditya-gataṁ tejo jagad bhāsayate'khilam yac candramasi yaccāgnau tattejo viddhi māmakam II 15.12*

yat: which; ādityagataṁ: residing in the sun; tejaḥ: light; jagat: world; bhā-

sayate: lights up; akhilam: completely; yat: which; candramasi: in the moon; yat: which; ca: and; agnau: in the fire; tat: that; tejaḥ: light; viddhi: know; māmakam: from me

15.12 The light of the sun, the light of the moon and the light of fire, all their radiance is also from Me.

*gāmāviśya ca bhūtāni dhārayāmy aham ojasā I puṣṇāmi cauṣadhīḥ sarvāḥ somo bhūtvā rasātmakaḥ II 15.13*

gām: the earth; āviśya: entering; ca: and; bhūtāni: living beings; dhārayāmi: sustaining; aham: I; ojasā: by energy; puṣṇāmi: nourishing; ca: and; oṣadhīḥ: plant life; sarvāḥ: all; somaḥ: the Moon; bhūtvā: becoming; rasātmakaḥ: watery

15.13 Entering into earth, I support all beings with My energy; becoming the watery moon I nourish all plant life.

*ahaṁ vaiśvānaro bhūtvā prāṇināṁ dehamāśritaḥ I prāṇāpāna-samāyuktaḥ pacāmy annaṁ caturvidham II 15.14*

ahaṁ: I; vaiśvānaro: as the digestive fire; bhūtvā: becoming; prāṇinām: of all living beings; dehaṁ: body; āśritaḥ: situated; prāṇā: exhaled breath; apāna: inhaled breath; samāyuktaḥ: associated; pacāmi: digest; annaṁ: food; caturvidham: fourfold

15.14 I am the fire of digestion in every living body and I am the breath of life, exhaled and inhaled, with which I digest the four-fold food.

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*sarvasya cāhaṁ hṛdi sanniviṣṭo mattaḥ smṛtir jñānam apohanaṁ ca I vedaiśca sarvairahameva vedyo vedānta-kṛd vedavid eva cāham II 15.15*

sarvasya: of all; ca: and; ahaṁ: I; hṛdi: in the heart; sanniviṣṭo: seated; mattaḥ: from Me; smṛtiḥ: memory; jñānaṁ: knowledge; apohanaṁ ca: and loss; vedaiḥ: by the Vedas; ca: also; sarvaiḥ: all; aham: I; eva: even; vedyaḥ: to be known; vedāntakṛt: creator of the Vedānta; vedavit: the knower of the Veda; eva: even; ca: and; aham: I

15.15 I am seated in everyone's heart and from Me came memory, knowledge and their loss. I am known by the Vedas; indeed, I am the Creator of Vedānta and I am the knower of the Vedas.

*dvāvimau puruṣau loke kṣaraścākṣara eva ca I kṣaraḥ sarvāṇi bhūtāni kūṭasthokṣara ucyate II 15.16*

dvāu: two; imau: these; puruṣau: puruṣa; loke: in the world; kṣaraḥ: perishable; ca: and; akṣara: imperishable; eva: even; ca: and; kṣaraḥ: the perishable; sarvāṇi: all; bhūtāni: living being; kūṭasthaḥ: unchangeable; akṣara: imperishable; ucyate: is said

15.16 There are two things, the perishable and the imperishable, in this world. There are the living beings who are perishable while there is the unchangeable, the imperishable.

*uttamaḥ puruṣastv anyaḥ paramātmetyudāhṛtaḥ I yo lokatrayamāviśya bibhartyavyaya īśvaraḥ II 15.17*

uttamaḥ: the best; puruṣaḥ: puruṣa; tu: but; anyaḥ: another; paramātmā: the Supreme Self; iti: thus; udāhṛtaḥ: is said; yaḥ: who; lokatrayaṁ: the three worlds; āviśya: pervading; bibharti: sustaining; avyayaḥ: indestructible; īśvaraḥ: the Lord

15.17 Besides these two, there is the supreme Puruṣa the Lord Himself, who pervades and sustains these three worlds.

*yasmāt kṣaram atīto'ham akṣarād api cottamaḥ I atosmi loke vede ca prathitaḥ puruṣottamaḥ II 15.18*

yasmāt: from which; kṣaram: the perishable; atītaḥ: transcendental; aham: I; akṣarāt: from the impersishable; api: also; ca: and; uttamaḥ: the best; ataḥ: therefore; asmi: I am; loke: in the world; vede: in the Veda; ca: and; prathitaḥ: declared; puruṣottamaḥ: as the Supreme Purusha

15.18 As I am transcendental, beyond both the perishable and the imperishable, and the best, I am declared both in the world and in the Vedas as that supreme person, Puruṣottama.

*yo mām evam asammūḍho jānāti puruṣottamam I sa sarva-vidbhajati mām sarvabhāvena bhārata II 15.19*

yaḥ: who; mām: Me; evam: thus; asammūḍhaḥ: without a doubt; jānāti: knows; puruṣottamam: the supreme Puruṣa; saḥ: he; sarvavid: knower of everything; bhajati: worships; mām: Me; sarva bhāvena: with all being; bhārata: O son of Bharat

15.19 Whoever knows Me as the supreme without a doubt, is to be understood as the knower of everything and he worships Me with all his being, O son of Bharat.

*iti guhyatamaṁ śāstram idam uktaṁ mayānagha I etad buddhvā buddhimān syāt kṛtakṛtyaśca bhārata II 15.20*

iti: thus; guhyatamaṁ: secret; śāstraṁ: science; idaṁ: this; uktaṁ: taught; mayā: by Me; anagha: O sinless one; etat: this; buddhvā: knowing; buddhimān: wise; syāt: becomes; kṛtakṛtyaḥ: accomplished all actions; ca: and; bhārata: O son of Bharat

15.20 This is the most confidential teaching disclosed by Me, O Sinless One, and whoever knows this will become wise and his actions will bear fruit.

*iti śrīmad bhagavadgītāsūpaniṣatsu brahmavidyāyām yogaśāstre śrīkṛṣṇārjuna saṁvāde puruṣottamayogo nāma pañcadaśo 'dhyāyaḥ II*

In the *Upaniṣad* of *Śrimad Bhagavad Gītā*, the scripture of yoga dealing with *Brahmavidyā Yogaśāstra,* the science of Brahman, the Supreme Absolute, in the form of *Śrī Kṛṣṇārjuna saṁvād,* dialogue between Śrī Kṛṣṇa and Arjuna, this is the fifteenth chapter named, *Puruṣottama Yogaḥ***,** *'The Yoga of the Supreme Being.*'

## *Daivāsura Saṁpad Vibhāga Yogaḥ*

*śrī bhagavan uvāca abhayaṁ sattva-saṁśuddhir jñānayogavyavasthitiḥ I dānaṁ damaśca yajñaś ca svādhyāyastapa ārjavam II 16.1*

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*ahiṁsā satyam akrodhas tyāgaḥ śāntir apaiśunam I dayā bhūteṣv aloluptvaṁ mārdavaṁ hrīracāpalam II 16.2*

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*tejaḥ kṣamā dhṛtiḥ śaucam adroho nātimānitā I bhavanti saṁpadaṁ daivīm abhijātasya bhārata II 16.3*

śrī bhagavan uvāca: Lord Kṛṣṇa says; abhayaṁ: fearlessness; sattvasaṁśuddhiḥ: purification of one's existence; jñāna: knowledge; yoga: of linking up; vyavasthitiḥ: remaining engaged in; dānaṁ: charity; damaś ca: and controlling the mind; yajñaś ca: and performance of sacrifice; svādhyāyaḥ: study of vedic literature; tapaḥ: austerity; ārjavam: simplicity;

ahiṁsā: nonviolence; satyaṁ: truthfulness; akrodhaḥ: freedom from anger; tyāgaḥ: renunciation; śāntiḥ: tranquillity; apaiśunaṁ: aversion to fault-finding; dayā: mercy; bhūteṣu: towards all living entities; aloluptvaṁ: freedom from greed; mārdavaṁ: gentleness; hrīḥ: modesty; acāpalam: determination;

tejaḥ: vigor; kṣamā: forgiveness; dhṛtiḥ: fortitude; śaucaṁ: cleanliness; adrohaḥ: freedom from envy; na: not; atimānitā: expectation of honor; bhavanti: become; saṁpadaṁ: qualities; daivīṁ: transcendental; abhijātasya: of one who is born of; bhārata: O son of Bhārata (Arjuna).

16.1,2,3 Bhagavān Kṛṣṇa says: Fearlessness, purification of the being, cultivation of spiritual knowledge, charity and being centered on the being, performance of sacrifices, and accumulation of knowledge, austerity, simplicity, non-violence, truthfulness, freedom from anger, renunciation, tranquility, aversion to fault finding, compassion for all living entities, freedom from covetousness, gentleness, modesty, studied determination, vigor, more forgiveness, fortitude, cleanliness, freedom from envy, and from the passion of honor, these transcendental qualities, O Son of Bhārata (Arjuna), belong to divine men, endowed with divine nature.

*dambho darpo'bhimānaś ca krodhaḥ pāruṣyameva ca I ajñānaṁ cābhijātasya pārtha sampadamāsurīm II 16.4*

dambhaḥ: pride; darpaḥ: arrogance; abhimānaḥ: conceit; ca: and; krodhaḥ: anger; pāruṣyaṁ: harshness; eva: certainly; ca: and; ajñānaṁ: ignorance; ca: and; abhijātasya: one who is born of; pārtha: O son of Prithā; saṁpadaṁ: nature; āsurīm: demonic.

16.4 Pride, arrogance, conceit, anger, harshness or cruelty, and ignorance—these qualities belong to those born with demonic nature, O Pārtha (Arjuna).

*daivī sampadvimokṣāya nibandhayāsuri matā I mā śucāḥ sampadaṁ daivīm abhijātosi pāṇḍava II 16.5*

daivī: transcendental, divine; saṁpat: nature; vimokṣāya: for liberation; nibandhaya: for bondage; asuri: demonic qualities; matā: it is considered; mā: do not; śucāḥ: worry; saṁpadaṁ: nature; daivīm: transcendental, divine; abhijātaḥ: born; asi: you are; pāṇḍava: O son of Pāṇḍu.

16.5 The transcendental qualities are conducive to liberation, whereas the demonic qualities make for bondage. Do not worry, Pāṇḍava (Arjuna), you are born with Divine qualities.

##

*dvau bhūtasargau loke'smin daiva āsura eva ca I daivo vistaraśaḥ prokta āsuraṁ pārtha me śṛṇu II 16.6*

dvau: two; bhūtasargau: created living beings; loke: in the world; asmin: in this; daiva: godly; āsura: demonic; eva: certainly; ca: and; daivaḥ: divine; vistaraśaḥ: in great detail; proktaḥ: said; āsuraṁ: demonic; pārtha: O son of Pritā; me: from Me; śṛṇu: hear.

16.6 Pārtha (Arjuna), in this world there are two kinds of created beings, one is divine and the other, demonic. I have explained at length to you the Divine qualities, now understand the demonic qualities also, so that you will understand and live your life blissfully and happily.

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*pravṛttiṁ ca nivṛttiṁ ca janā na vidurāsurāḥ I na śaucaṁ nāpi cācāro na satyaṁ teṣu vidyate II 16.7*

pravṛttiṁ: bondages; ca: also; nivṛttiṁ: liberation; ca: and; janāḥ: persons; na: never; viduḥ: know; āsurāḥ: demoniac qualities; na: never; śaucaṁ: cleanliness; na: nor; api: also; ca: and; ācāraḥ: behavior; na: never; satyaṁ: truth; teṣu: in them; vidyate: there is.

16.7 Persons with demonic nature do not know what is bondage and what is liberation; not what is cleanliness; truthful behavior is not in them.

*asatyamapratiṣṭhaṁ te jagad āhura nīśvaram I aparaspara-saṁbhūtaṁ kim anyat kāmahaitukam II 16.8*

asatyaṁ: unreal; apratiṣṭhaṁ: without foundation; te: they; jagat: the cosmic manifestation; āhuḥ: is said; anīśvaram: with no controller; aparasparasaṁbhūtaṁ: born of mutual union; kimanyat: there is no other cause; kāmahaitukam: it is due to lust only.

16.8 People with such qualities think there is no ultimate energy or intelligence that is running this planet earth, that is running the universe, and that this whole creation is produced out of lust and desire, and is unreal.

*etāṁ dṛṣṭimavaṣṭabhya naṣṭātmāno'lpabuddhayaḥ I prabhavanty ugra-karmāṇaḥ kṣayāya jagato'hitāḥ II 16.9*

etāṁ: thus; dṛṣṭim: vision; avaṣṭabhya: accepting; naṣṭa: lost; ātmānaḥ: self; alpabuddhayaḥ: less intelligent; prabhavanti: come forth; ugrakarmāṇaḥ: in painful activities; kṣayāya: for the destruction; jagataḥ: of the world; ahitāḥ: unbeneficial.

16.9 Following this material view of creation, these degraded souls with small intellect, lost in themselves and committing cruel deeds are engaged in the destruction of the world.

*kāmamāśritya duṣpūraṁ dambhamānamadānvitāḥ I mohādgṛhītvā 'sadgrāhān pravartante'śucivratāḥ II 16.10*

kāmaṁ: lust; āśritya: taking shelter of; duṣpūraṁ: insatiable; dambha: pride; māna: false prestige; madānvitāḥ: absorbed in conceit; mohāt: by illusion; gṛhītvā: taking; asat: nonpermanent; grāhān: things; pravartante: flourish; aśuci: unclean; vratāḥ: avowed.

16.10 Filled with insatiable desires, hypocrisy, pride, and arrogance; holding wrong views due to delusion, they act with impure motives and for impermanent objectives.

*cintāmaparimeyāṁ ca pralayāntāmupāśritāḥ I kāmopabhogaparamā etāvaditi niścitāḥ II 16.11*

*āśāpāśaśatairbaddhāḥ kāmakrodhaparāyaṇāḥ I īhante kāmabhogārtham anyāyenā'rthasañcayān II 16.12*

cintāṁ: fears and anxieties; aparimeyāṁ: unmeasurable; ca: and; pralayāntāṁ: unto the point of death; upāśritāḥ: having taken shelter of them; kāmopabhoga: sense gratification; paramāḥ: the highest goal of life; etavad: thus; iti: in this way; niścitāḥ: ascertained; āśāpāśa: entanglements in the network of hope; śataiḥ: by hundreds; baddhāḥ: being bound; kāma: lust; krodha: anger; parāyaṇāḥ: always situated in that mentality; īhante: desire; kāma: lust; bhogā: sense enjoyment; arthaṁ: for that purpose; anyāyenā: illegally; artha: wealth; sañcayān: accumulate.

16.11,12 Obsessed with endless anxiety lasting until death, considering sense gratification their highest aim, and convinced that sense pleasure is everything; bound by hundreds of ties of desire and enslaved and filled with anger, they strive to obtain wealth by unlawful means to fulfill sensual pleasures.

###

*idamadya mayā labdham imaṁ prāpsye manoratham I idamastīdamapi me bhaviṣyati punardhanam II 16.13*

idaṁ: this; adya: today, now; mayā: by me; labdhaṁ: attained; imaṁ: this; prāpsye: I shall gain; manoratham: according to my desires; idaṁ: this; asti: there is; idaṁ: this; api: also; me: mine; bhaviṣyati: will increase in the future; punaḥ: again; dhanaṁ: wealth.

16.13 They think: This has been gained by me today; I shall fulfill this desire; I have this much wealth and will have more wealth in the future;

*asau mayā hataḥ śatrur haniṣye cāparānapi I īśvaro'hamahaṁ bhogī siddho'haṁ balavānsukhī II 16.14*

*āḍhyo'bhijanavānasmi ko'nyo'sti sadṛśo mayā I yakṣye dāsyāmi modiṣya ity ajñānavimohitāh II 16.15*

asau: that; mayā: by me; hataḥ: has been killed; śatruḥ: enemy; haniṣye: I shall kill; ca: also; aparān: others; api: certainly; īśvaro: the lord; ahaṁ: I am; ahaṁ: I am; bhogī: the enjoyer; siddhaḥ: complete, perfect; ahaṁ: I am; balavān: powerful; sukhī: happy; āḍhyaḥ: wealthy; abhijanavān: surrounded by aristocratic relatives; asmi: I am; kaḥ: who else; anyaḥ: other; asti: there is; sadṛśo: like; mayā: me; yakṣye: I shall sacrifice; dāsyāmi: I shall give charity; modiṣya: I shall rejoice; iti: thus; ajñāna: by ignorance; vimohitāḥ: misled, deluded by.

16.14, 15 That enemy has been slain by me, and I shall slay others also. I am the Lord. I am the enjoyer. I am successful, powerful, and happy; I am rich and born in a noble family. Who is equal to me? I shall perform sacrifice, I shall give charity, and I shall rejoice. Thus deluded by ignorance.

*aneka-citta-vibhrāntā mohajālasamāvṛtāḥ I prasaktāḥ kāmabhogeṣu patanti narake'śucau II 16. 16*

aneka: many; citta vibhrāntāḥ: perplexed by anxieties; moha jāla: by a net of illusions; samāvṛtāḥ: surrounded; prasaktāḥ: attached; kāma: lust; bhogeṣu: sense gratification; patanti: slides down; narake: into hell; aśucau: unclean.

16.16 Thus confused by various anxieties and caught in a net of illusions, one becomes too deeply attached to sensory pleasures and falls into hell.

*ātmasaṁbhāvitāḥ stabdhā dhana-māna-madānvitāḥ I yajante nāma-yajñais te dambhenā'vidhipūrvakam II 16.17*

ātmasaṁbhāvitāḥ: self-complacent; stabdhāḥ: conceited; dhanamāna: wealth and false pride; madānvitāḥ: absorbed in pride; yajante: perform sacrifices; nāma: in name only; yajñaiḥ: with such a sacrifice; te: they; dambhena: out of pride; avidhipūrvakaṁ: without following regulations.

16.17 Self-complacent and always conceited, deluded by wealth and false pride, they perform superficial sacrifices in name only, without following the vedic rules or regulations.

*ahaṁkāraṁ balaṁ darpaṁ kāmaṁ krodhaṁ ca saṁśritāḥ I mām-ātma-paradeheṣu pradviṣanto'bhyasūyakāḥ II 16.18*

ahaṁkāraṁ: false ego; balaṁ: power, strength; darpaṁ: arrogance, pride; kāmaṁ: lust; krodhaṁ: anger; ca: also; saṁśritāḥ: having taken shelter; mām: of Me; ātma: one's own; paradeheṣu: in other bodies; pradviṣantaḥ: blasphemes against God; abhyasūyakāḥ: envious.

16.18 The demonic person, consumed by ego, power, pride, lust and anger, becomes envious of the supreme personality of godhead, who is situated in his own body and in the bodies of others, and blasphemes against Him.

*tānahaṁ dviṣataḥ krūrān saṁsāreṣu narādhamān I kṣipāmy ajasram aśubhān āsurīṣveva yoniṣu II 16.19*

tān: those; ahaṁ: I; dviṣataḥ: envious; krūrān: cruel, wicked; saṁsāreṣu: into the ocean of material existence; narādhamān: the lowest of mankind; kṣipāmi: put; ajasraṁ: repeatedly; aśubhān: inauspicious; āsurīṣu: demonic; eva: certainly; yoniṣu: in the wombs.

16.19 Those who are envious (of Him) and cruel, who are the lowest among men, I repeatedly cast into the ocean of material existence, into various lowly, demonic forms of life.

*āsurīṁ yonimapannā mūḍhā janmani janmani I māmaprāpyaiva kaunteya tato yāntyadhamāṁ gatim II 16.20*

āsurīṁ: demonic; yoniṁ: species; apannā: gaining; mūḍhāḥ: the foolish; janmani janmani: in birth after birth; mām: unto Me; aprāpya: without achieving; eva: certainly; kaunteya: O son of Kuntī; tataḥ: thereafter; yānti: goes; adhamāṁ: condemned; gatim: destination.

16.20 These foolish beings attain repeated birth amongst the species of demoniac life. Without ever achieving Me, O Kaunteya (Son of Kuntī), they sink into the most abominable existence.

*trividhaṁ narakasyedaṁ dvāraṁ nāśanamātmanaḥ I kāmaḥ krodhastathā lobhas tasmādetattrayaṁ tyajet II 16.21*

trividhaṁ: three kinds of; narakasya: hellish; idaṁ: this; dvāraṁ: gate; nāśanaṁ: ruin, destruction; ātmanaḥ: of the self; kāmaḥ: lust; krodhaḥ: anger; tathā: as well as; lobhaḥ: greed; tasmāt: therefore; etat: these; trayaṁ: three; tyajet: give up.

16.21 There are three gates leading to this hell: lust, anger and greed. As they lead to the degradation of the soul, these three are to be abandoned.

*etairvimuktaḥ kaunteya tamodvāraistribhirnaraḥ I ācaratyātmanaḥ śreyas tato yāti parāṁ gatim II 16.22*

etaiḥ: by these; vimuktaḥ: escaped; kaunteya: O son of Kuntī; tamodvāraiḥ: the gates of darkness; tribhiḥ: three kinds of; naraḥ: a person; ācarati: acts, behaves; ātmanaḥ: self; śreyaḥ: benediction; tataḥ: thereafter; yāti: goes; parāṁ: supreme; gatim: destination

16.22 Those who have escaped these three gates of hell, O Kaunteya, behave in a manner beneficial to the (evolution of the) soul, and thus (gradually) attain the supreme destination.

*yaḥ śāstravidhimutsṛjya vartate kāmakārataḥ I na sa siddhimavāpnoti na sukhaṁ na parāṁ gatim II 16.23*

yaḥ: anyone; śāstravidhiṁ: the injunctions of the scriptures; utsṛjya: giving up; vartate: remains; kāmakārataḥ: acting whimsically in lust; na: never; saḥ: he; siddhiṁ: perfection; avāpnoti: achieves; na: never; sukhaṁ: happiness; na: never; parāṁ: the supreme; gatim: destination.

16.23 But he who discards scriptural injunctions and acts according to his base impulses attains neither perfection, nor happiness, nor the supreme destination.

*tasmācchāstraṁ pramāṇaṁ te kāryākāryavyavasthitau I jñātvā śāstravidhānoktaṁ karma kartumihārhasi II 16.24*

tasmāt: therefore; śāstraṁ: scriptures; pramāṇaṁ: evidence; te: your; kārya: duty; akārya: forbidden activities; vyavasthitau: in determining; jñātvā: knowing; śāstra: of scripture; vidhāna: regulations; uktaṁ: as declared; karma: work; kartuṁ: to do; ihā'rhasi: you should do it

16.24 By the regulations of the scriptures, one should understand what is duty and what is not duty. After being versed in scriptural injunctions, one should act accordingly.

*iti śrīmad bhagavadgītāsūpaniṣatsu brahmavidyāyām yogaśāstre śrīkṛṣṇārjuna saṁvāde daivāsurasaṁpad vibhāgayogo nāma ṣoḍaśo'dhyāyaḥ II*

In the *Upaniṣad* of *Śrimad Bhagavad Gītā*, the scripture of yoga dealing with *Brahmavidyā Yogaśāstra,* the science of Brahman, the Supreme Absolute, in the form of *Śrī Kṛṣṇārjuna saṁvād,* dialogue between Śrī Kṛṣṇa and Arjuna, this is the sixteenth chapter named, *Daivāsura Saṁpad Vibhāga Yogaḥ***,** *'The Yoga of Divine and Demonic Nature.'*

## Śraddhatraya Vibhāga Yogaḥ

*arjuna uvāca*

*ye śāstravidhim utsṛjya yajante śraddhayānvitāḥ I teṣāṁ niṣṭhā tu kā kṛṣṇa sattvamāho rajastamaḥ II 17.1*

arjuna uvāca: Arjuna says; ye: those; śāstravidhiṁ: the regulations of scripture; utsṛjya: giving up; yajante: worship; śraddhayā: authenticity; anvitāḥ: possessed of; teṣāṁ: of them; niṣṭhā: faith; tu: but; kā: what is that; Kṛṣṇa: O Kṛṣṇa; sattvaṁ: in goodness; āho: said; rajas: in aggression; tamaḥ: in ignorance.

17.1 Arjuna says: What is the mode of devotion of those who perform spiritual practices with authenticity, but without following the scriptural injunctions, O Kṛṣṇa? Is it in the mode of goodness, aggression or ignorance?

*śrībhagavānuvāca trividhā bhavati śraddhā dehināṁ sā svabhāvajā I sāttvikī rājasī caiva tāmasī ceti tāṁ śṛṇu II 17.2*

śrī bhagavan uvāca: Kṛṣṇa says; trividhā: three kinds; bhavati: become; śraddhā: authenticity; dehināṁ: of the body; sā: that; svabhāvajā: according to his nature; sāttvikī : nature of goodness; rājasī: nature of aggression; ca: also; eva: certainly; tāmasī: nature of ignorance; ca: and; iti: thus; tāṁ: that; śṛṇu: hear from Me.


## Chapter 17

17.2 The Supreme Lord says: The natural authenticity (faith) of embodied beings is of three kinds: goodness, aggression, and ignorance. Now hear about these from Me.

*sattvānurūpā sarvasya śraddhā bhavati bhārata I śraddhāmayo'yam puruṣo yo yacchraddhaḥ sa eva saḥ II 17.3*

satvānurūpā: according to the existence; sarvasya: of everyone; śraddhā: authenticity; bhavati: becomes; bhārata: O son of Bhārata; śraddhā: authenticity; mayaḥ: full; ayam: this; puruṣaḥ: living entity; yaḥ: anyone; yat: that; śraddhaḥ: sincerity; saḥ: that; eva: certainly; saḥ: he.

17.3 O Arjuna, the authenticity of each is in accordance with one's own natural disposition. One is known by one's authenticity. One can become whatever one wants to be.

*yajante sāttvikā devān yakṣarakṣāṁsi rājasāḥ I pretān-bhūta-gaṇāṁś cānye yajante tāmasā janāḥ II 17.4*

yajante: worship; sāttvikāḥ: those who are in the mode of goodness; devān: deities; yakṣarakṣāṁsi rājasāḥ: those who are in the mode of aggression worship demons; pretān: dead spirits; bhūtagaṇān: ghosts; cā 'nye: and others; yajante: worship; tāmasāḥ: in the mode of ignorance; janāḥ: people.

17.4 Men in the nature of goodness worship the deities; those in the nature of aggression worship the demons and those in the nature of ignorance worship ghosts and spirits.

*aśāstravihitaṁ ghoraṁ tapyante ye tapo janāḥ I dambhāhaṅkārasamyuktāḥ kāmarāgabalānvitāḥ II 17.5*

*karśayantaḥ śarīrasthaṁ bhūtagrāmamacetasaḥ I mām caivāntah śarīrasthaṁ tān viddhy āsura-niścayān II 17.6*

aśāstra: not mentioned in the scriptures; vihitaṁ: directed; ghoraṁ: harmful to others; tapyante: undergo penances; ye: those; tapaḥ: austerities; janāḥ: persons; dambha: pride; ahaṁkāra: egoism; samyuktāḥ: engaged; kāma: lust; rāga: attachment; bala: force; anvitāḥ: impelled by; karṣayantaḥ: tormenting; śarīrasthaṁ: situated within the body; bhūtagrāmaṁ: combination of material elements; acetasaḥ: by such a misled mentality; mām: to Me; ca: also; eva: certainly; antaḥ: within; śarīrasthaṁ: situated in the body; tān: them; viddhi: understand; āsura: demons; niścayān: certainly.

17.5,6 Ignorant persons of demonic nature are those who practice severe austerities without following the prescription of the scriptures, who are full of hypocrisy and egotism, who are impelled by the force of desire and attachment and who senselessly torture the elements in their body and also Me who dwells within the body.

*āhārastvapi sarvasya trividho bhavati priyaḥ I yajñastapastathā dānaṁ teṣāṁ bhedamimaṁ śṛṇu II 17.7*

āhāra: eating; tu: certainly; api: also; sarvasya: of everyone; trividhaḥ: three kinds; bhavati: there are; priyaḥ: dear; yajñaḥ: sacrifice; tapaḥ: austerity; tathā: also; dānaṁ: charity; teṣāṁ: of them; bhedaṁ: differences; imaṁ: thus; śṛṇu: hear.

17.7 Food that we consume is of three kinds, according to the three types of material nature. So are the sacrifice, austerity and charity. Hear the difference between these three.

*āyuḥsattvabalārogy- asukhaprītivivardhanāḥ I rasyāḥ snigdhāḥ sthirā hṛdyā āhārāḥ sāttvikapriyāḥ II 17.8*

āyuḥ: duration of life; sattva: existence; bala: strength; ārogya: health; sukha: happiness; prīti: satisfaction; vivardhanāḥ: increasing; rasyāḥ: juicy; snigdhāḥ: fatty; sthirāḥ: enduring; hṛdyāḥ: pleasing to the heart; āhārāḥ: food; sāttvika: goodness; priyāḥ: palatable.

17.8 The foods that promote longevity, virtue, strength, health, happiness, and joy are juicy, smooth, substantial, and nutritious. Such foods are liked by persons in the mode of goodness.

*kaṭv-amla-lavaṇāty-uṣṇa- tīkṣṇa rūkṣa vidāhinaḥ I āhārā rājasasyeṣṭā duḥkha-śokāmaya-pradāḥ II 17.9*

kaṭu: bitter; amla: sour; lavaṇa: salty; atyuṣṇa: very hot; tīkṣṇa: pungent; rūkṣa: dry; vidāhinaḥ: burning; āhārāḥ: food; rājasasya: in the mode of aggression; iṣṭāḥ: palatable; duḥkha: distress; śoka: misery; āmaya pradāḥ: causing disease.

17.9 People in the mode of aggression like foods that are very bitter, sour, salty, hot, pungent, dry, and burning, and cause pain, grief, and disease.

*yātayāmaṁ gatarasaṁ pūti paryuṣitaṁ ca yat I ucchiṣṭam api cā medhyaṁ bhojanaṁ tāmasapriyam II 17.10*

yātayāmaṁ: food cooked three hours before being eaten; gatarasaṁ: tasteless; pūti: bad smelling; paryuṣitaṁ: decomposed; ca: also; yat: that which; ucchiṣṭam: remnants of food eaten by others; api: also; ca: and; amedhyaṁ: untouchable; bhojanaṁ: eating; tāmasa: in the mode of darkness; priyam: dear

17.10 People in the mode of ignorance like foods that are stale, tasteless, putrid, rotten, refuse, and of impure energy.

*aphalākāṅkṣibhir yajño vidhidṛṣto ya ijyate I yaṣṭavyam eveti manaḥ samādhāya sa sāttvikaḥ II 17.11*

aphalākāṅkṣibhiḥ: without desire for result; yajñaḥ: sacrifice; vidhi : accordingly; dṛṣtaḥ: direction; yaḥ: anyone; ijyate: performs; yaṣṭavyaṁ: must be performed; eva: certainly; iti: thus; manaḥ: mind; samādhāya: fixed in; saḥ: he; sāttvikaḥ: in the nature of goodness

17.11 Sacrifice without expectation of results, as stipulated in the scriptures, with a firm belief and conviction that it is a duty, is in the mode of goodness.

*abhisandhāya tu phalaṁ dambhārthamapi caiva yat I ijyate Bhārataśreṣṭha taṁ yajñaṁ viddhi rājasam II 17.12*

abhisandhāya: desiring; tu: but; phalaṁ: the result; dambha: pride; arthaṁ: for the sake of; api: also; ca: and; eva: certainly; yat: that which; ijyate: is offered; bharataśreṣṭha: O chief of the Bhāratas; taṁ: that; yajñaṁ: sacrifice; viddhi: know; rājasam : in the mode of aggression

17.12 O Arjuna, that sacrifice that is performed with expectation of result or for show out of pride, is of the nature of aggression.

*vidhihīnam asṛṣṭānnaṁ mantrahīnamadakṣiṇam I śraddhā-virahitaṁ yajñaṁ tāmasaṁ paricakṣate II 17.13*

vidhihīnaṁ: without scriptural direction; asṛṣṭānnaṁ: without distribution of prasadam; mantrahīnaṁ: with no chanting of the vedic hymns; adakṣiṇam: with no remunerations to the priests; śraddhā: authenticity; virahitaṁ: without; yajñaṁ: sacrifice; tāmasaṁ: in the mode of ignorance; paricakṣate: is to be considered

17.13 Sacrifice that is performed without following the scripture, in which no food is distributed, which is devoid of mantra, authenticity, and gift, is said to be in the mode of ignorance.

*deva-dvija-guru-prājña- pūjanaṁ śaucamārjavam I brahmacaryamahiṁsā ca śārīraṁ tapa ucyate II 17.14*

deva: deities; dvija: the priest; guru: the master; prājña: worshipable personalities; pūjanaṁ: worship; śaucaṁ: cleanliness; ārjavam: simplicity; brahmacaryaṁ: living in reality; ahiṁsā: nonviolence; ca: also; śārīraṁ: pertaining to the body; tapa: austerity; ucyate: is said to be

17.14 The worship of deities, the priest, the guru, and the wise; purity, honesty, living in reality, and nonviolence are said to be austerity of deed.

*anudvegakaraṁ vākyaṁ satyaṁ priyahitaṁ ca yat I svādhyāyābhyasanaṁ caiva vāṅmayaṁ tapa ucyate II 17.15*

anudvega: not agitating; karaṁ: producing; vākyaṁ: words; satyaṁ: truthful; priya: dear; hitaṁ: beneficial; ca: also; yat: which; svādhyāya: vedic study; abhyasanaṁ: practice; ca: also; eva: certainly; vāṅmayaṁ: of the voice; tapa: austerity; ucyate: is said to be

17.15 Speech that is non-offensive, truthful, pleasant, beneficial, and is used for the regular study of scriptures is called austerity of word.

*manaḥ prasādaḥ saumyatvaṁ maunamātmavinigrahaḥ I bhāva-saṁśuddhir ity etat tapo mānasam ucyate II 17.16*

manaḥ prasādaḥ: fulfillment of the mind; saumyatvaṁ: satisfied; maunaṁ: gravity; ātma: self; vinigrahaḥ: control; bhāva: nature; saṁśuddhiḥ: purification; iti: thus; etat: that is; tapaḥ: austerity; mānasaṁ: of the mind; ucyate: is said to be.

17.16 Serenity of mind, gentleness, equanimity, self-control, and purity of thought are called austerity of thought.

*śraddhayā parayā taptaṁ tapastattrividhaṁ naraiḥ I aphalākāṅkṣibhiryuktaiḥ sāttvikaṁ paricakṣate II 17.17*

śraddhayā: with authenticity; parayā: transcendental; taptaṁ: execution; tapaḥ: austerity; tat: that; trividhaṁ: three kinds; naraiḥ: by men; aphalākāṅkṣibhiḥ: without desires for fruits; yuktaiḥ: engaged; sāttvikaṁ: in the mode of goodness; paricakṣate: is called

17.17 The above mentioned threefold austerity (of thought, word, and deed), practiced by yogis with supreme authenticity, without a desire for the fruit, is said to be in the mode of goodness.

*satkāra-māna-pūjārthaṁ tapo dambhena caiva yat I kriyate tadiha proktaṁ rājasaṁ calamadhruvam II 17.18*

satkāra: respect; māna: honor; pūjārthaṁ: for worship; tapaḥ: austerity; dambhena: pride; ca: also; eva: certainly; yat: which is; kriyate: performed; tat: that; iha: in this world; proktaṁ: is said; rājasaṁ: in the mode of aggression; calaṁ: flickering; adhruvam: temporary

17.18 Austerity that is performed for gaining respect, honor, reverence, and for the sake of show, yielding an uncertain and temporary result, is said to be in the mode of aggression.

*mūḍhagrāheṇātmano yat pīḍayā kriyate tapaḥ I parasyotsādanārthaṁ vā tattāmasamudāhṛtam II 17.19*

mūḍha: foolish; grāheṇā: with endeavor; atmanaḥ: of one's own self; yat: which; pīḍayā: by torture; kriyate: is performed; tapaḥ: penance; parasya: to others; utsādanārthaṁ: causing annihilation; vā: or; tat: that; tāmasaṁ: in the mode of darkness; udāhṛtam: is said to be

17.19 Austerity performed with foolish stubbornness or with self-torture or for harming others, is said to be in the mode of ignorance.

*dātavyamiti yaddānaṁ dīyate'nupakāriṇe I deśe kāle ca pātre ca tad dānaṁ sāttvikaṁ smṛtam II 17.20*

dātavyaṁ: worth giving; iti: thus; yat: that which; dānaṁ: charity; dīyate: given; anupakāriṇe: to person who does no service in return; deśe: in place; kāle: in time; ca: also; pātre: suitable person; ca: and; tat: that; dānaṁ: charity; sāttvikaṁ: in the mode of goodness; smṛtam: consider

17.20 Charity that is given at the right place and time as a matter of duty to a deserving candidate who does nothing in return, is considered to be in the mode of goodness.

*yattu pratyupakārārthaṁ phalamuddiśya vā punaḥ I dīyate ca parikliṣṭaṁ tad dānaṁ rājasaṁ smṛtam II 17.21*

yat: that which; tu: but; pratyupakārārthaṁ: for the sake of getting some return; phalaṁ: result; uddiśya: desiring; vā: or; punaḥ: again; dīyate: is given in charity; ca: also; parikliṣṭaṁ: grudgingly; tat: that; dānaṁ: charity; rājasaṁ: in the mode of aggression; smṛtam: is understood to be

17.21 Charity that is given unwillingly or to get something in return or to gain some result is in the mode of aggression.

*adeśa-kāle yad dānam apātrebhyaś ca dīyate I asat-kṛtam avajñātaṁ tat tāmasamudāhṛtam II 17.22*

adeśa: unpurified place; kāle: unpurified time; yat: that which; dānaṁ: charity; apātrebhyaḥ: to unworthy persons; ca: also; dīyate: is given; asatkṛtaṁ: without respect; avajñātaṁ: without proper attention; tat: that; tāmasaṁ: in the mode of darkness; udāhṛtam: is said to be

17.22 Charity that is given at a wrong place and time to unworthy persons or without paying respect to the receiver or with ridicule is in the mode of ignorance.

*Oṁ tat sad iti nirdeśo brahmaṇastrividhaḥ smṛtaḥ I brāhmaṇās tena vedās ca yajñāśca vihitāḥ purā II 17.23*

Oṁ: indication of the Supreme; tat: that; sat: eternal; iti: that; nirdeśaḥ: indication; brahmaṇaḥ: of the Supreme; trividhaḥ: three kinds; smṛtaḥ: consider; brāhmaṇāḥ: the brahmaṇas; tena: therefore; vedāḥ: the vedic literature; ca: also; yajñāḥ: sacrifice; ca: also; vihitāḥ: used; purā: formerly

17.23 'OṀ Tat Sat' is said to be the threefold name of the eternal Being (Brahma). Persons with good (brahminic) qualities, the Vedas, and the selfless service (seva, yajña) were created by and from Brahma in the ancient time.

*tasmād oṁ ity udāhṛtya yajña-dāna-tapaḥ-kriyāḥ I pravartante vidhānoktāḥ satataṁ brahmavādinām II 17.24*

tasmāt: therefore; Om: beginning with om; iti: thus; udāhṛtya: indicating; yajña: sacrifice; dāna: charity; tapaḥ: penance; kriyāḥ: performances; pravartante: begin; vidhānoktāḥ: according to scriptural regulation; satataṁ: always; brahmavādinām: of the transcendentalists

17.24 Therefore, acts of sacrifice, charity, and austerity prescribed in the scriptures are always commenced by uttering 'OM' by the knowers of the supreme Being.

*tad ity anabhisandhāya phalaṁ yajñatapaḥkriyāḥ I dāna-kriyāś ca vividhāḥ kriyante mokṣak-āṅkṣibhiḥ II 17.25*

tat: that; iti: they; anabhisandhāya: without fruitive result; phalaṁ: result of sacrifice; yajña: sacrifice; tapaḥ: penance; kriyāḥ: activities; dāna: charity; kriyāḥ: activities; ca: also; vividhāḥ: varieties; kriyante: done; mokṣakāṅkṣibhiḥ: those who actually desire liberation.

17.25 Various types of sacrifice, charity, and austerity are performed by the seekers of liberation by uttering 'Tat' (or He is all) without seeking a reward.

*sadbhāve sādhubhāve ca sad ity etat prayujyate I praśaste karmaṇi tathā sac-chabdaḥ pārtha yujyate II 17.26*

*yajñe tapasi dāne ca sthitiḥ sad iti cocyate I karma caiva tad arthīyaṁ sadityevābhidhīyate II 17.27*

sadbhāve: in the sense of the nature of the Truth; sādhubhāve: in the sense of the nature of devotion; ca: also; sat: the Truth; iti: thus; etat: this; prayujyate: is used; praśaste: auspicious; karmaṇi: activities; tathā: also; sacchabdaḥ: the sound sat; pārtha: O son of Prithā; yujyate: is used; yajñe: sacrifice; tapasi: in penance; dāne: charity; ca: also; sthitiḥ: situated; sat: the Truth; iti: thus; ca: and; ucyate: pronounced; karma: work; ca: also; eva: certainly; tad: that; arthīyaṁ: are meant; sat: Truth; iti: thus; eva: certainly; abhidhīyate: is called.

17.26,27 The word 'Sat' is used in the sense of reality and goodness. The word 'Sat' is also used for an auspicious act, O Pārtha (Arjuna). Authenticity in sacrifice, charity, and austerity is also called 'Sat'. Selfless service for the sake of the Supreme is, in truth, termed as 'Sat'.

*aśraddhayā hutaṁ dattaṁ tapastaptaṁ kṛtaṁ ca yat I asadityucyate pārtha na ca tatpretya no iha II 17.28*

aśraddhayā: without authenticity; hutaṁ: offered in sacrifice; dattaṁ: given; tapaḥ: penance; taptaṁ: executed; kṛtaṁ: performed; ca: also; yat: that which; asat: not Truth; iti: thus; ucyate: is said to be; pārtha: O son of Prithā; no: never; ca: also; tat: that; pretya: after death; na: nor; iha: in this life.

17.28 Whatever is done without authenticity whether it is sacrifice, charity, austerity, or any other act is called 'asat.' It has no value here or hereafter, O Pārtha (Arjuna).

*iti śrīmad bhagavadgītāsūpaniṣatsu brahmavidyāyām yogaśāstre śrīkṛṣṇārjuna saṁvāde*

### *śraddhātraya-vibhāgayogo nāma saptadaśodhyāyaḥ II*

In the *Upaniṣad* of *Śrimad Bhagavad Gītā*, the scripture of yoga dealing with *Brahmavidyā Yogaśāstra,* the science of Brahman, the Supreme Absolute, in the form of *Śrī Kṛṣṇārjuna saṁvād,* dialogue between Śrī Kṛṣṇa and Arjuna, this is the seventeenth chapter named, *Śraddhātrayā Vibhāga Yogaḥ***,** *'The Yoga Discerning the Three-Fold Faith.'*


# Chapter 18: Conclusion—The Perfection of Renunciation

*arjuna uvāca sannyāsasya mahābāho tattvamicchāmi veditum I tyāgasya ca hṛṣīkeśa pṛthak keśiniṣūdana II 18.1*

arjuna uvāca: Arjuna says; sannyāsasya: monkhood; mahābāho: O mightyarmed one; tattvaṁ: truth; icchāmi: I wish; veditum: to understand; tyāgasya: of renunciation; ca: also; hṛṣīkeśa : O master of the senses; pṛthak: differently; keśiniṣūdana: O killer of the Kesi demon

18.1 O mighty armed Kṛṣṇa, I wish to understand what is the essence, tattva of renunciation, tyāga and the renounced order of life, sannyāsa, and the difference between the two, O Hriśikeṣa, O Killer of the demon Keśī.'

*śrībhagavānuvāca*

*kāmyānāṁ karmaṇāṁ nyāsaṁ sannyāsaṁ kavayo viduḥ I sarvakarmaphalatyāgaṁ prāhus tyāgaṁ vicakṣaṇāḥ II 18.2*

śrībhagavānuvāca: Śrī Bhagavān says; kāmyānāṁ: with desire; karmaṇāṁ: activities; nyāsaṁ: renunciation; sannyāsaṁ: renounced order of life; kavayaḥ: the learned; viduḥ: know; sarva: of all; karma: activities; phala: of results; tyāgaṁ: renunciation; prāhuḥ: call; tyāgaṁ: renunciation; vicakṣaṇāḥ: the experienced

18.2 Bhagavān Kṛṣṇa says, the renouncing of all selfish work based on desire, is what the learned ones call as sannyāsa, the renounced order of life. And renunciatig the attachment to fruit or result of one's actions is what the wise ones call as tyāga, renunciation.

*tyājyaṁ doṣavadity eke karma prāhurmanīṣiṇaḥ I yajña-dāna-tapaḥ-karma na tyājyamiticāpare II 18.3*

tyājyaṁ: must be given up; doṣavad: like sins; iti: thus; eke: one group; karma: work; prāhuḥ: said; manīṣiṇaḥ: of great thinkers; yajña: sacrifice or service; dāna: charity; tapaḥ: penance or austerity; karma: work; na: never; tyājyaṁ: is to be given up; iti: thus; ca: certainly; apare: others

18.3 Some learned men say that all kinds of result-based activities are faulty and should be given up, but there are yet other sages who maintain that acts of enriching sacrifice [yajña], charity [dāna] and austerity [tapaḥ] should never be given up.

*niścayaṁ śṛṇu me tatra tyāge bharatasattama I tyāgo hi puruṣavyāghra trividhaḥ samprakīrtitaḥ II 18.4*

niścayaṁ: certainty; śṛṇu: hear; me: from Me; tatra: there; tyāge: in the matter of renunciation; bharata sattama: O best of the Bhāratas; tyāgaḥ: renunciation; hi: certainly; puruṣavyāghra: O tiger among human beings; trividhaḥ: three kinds; samprakīrtitaḥ : is declared

18.4 Arjuna, best of Bhāratas, now listen from Me certainly about renunciation or tyāga; O tiger among men, renunciation or tyāga is declared to be of three kinds.

*yajñadānatapaḥ karma na tyājyaṁ kāryameva tat I yajño dānaṁ tapaścaiva pāvanāni manīṣiṇām II 18.5*

yajña: sacrifice; dāna: charity; tapaḥ: penance; karma: activities; na: never; tyājyaṁ: to be given up; kāryaṁ: must be done; eva: certainly; tat: that; yajñaḥ: service; dānaṁ: charity; tapaḥ: austerity; ca: also; eva: certainly; pāvanāni: purifying; manīṣiṇām: even of the great souls

18.5 Acts of enriching sacrifice [tyāga], charity [dāna] and austerity [tapaḥ] are not to be given up; they should be performed. Indeed, even the Sages are purified by enriching sacrifice, charity and penance.

*etānyapi tu karmāṇi saṅgaṁ tyaktvā phalāni ca I kartavyānīti me pārtha niścitaṁ matamuttamam II 18.6*

etāni: all this; api: certainly; tu: must; karmāṇi: activities; saṅgaṁ: association; tyaktvā: renouncing; phalāni: results; ca: also; kartavyāni: as duty; iti: thus; me: My; pārtha: O son of Pritā; niścitaṁ: definite; mataṁ: opinion; uttamam: the best

18.6 O Pārtha (Arjuna), all these acts of responsibility must also be performed without any expectation of result. That is My final and ultimate opinion.

*niyatasya tu sannyāsaḥ karmaṇo nopapadyate I mohāttasya parityāgas tāmasaḥ parikīrtitaḥ II 18.7*

niyatasya: prescribed duties; tu: but; sannyāsaḥ: renunciation; karmaṇaḥ: activities; na: never; upapadyate: is deserved; mohāt: by illusion; tasya: of which; parityāgaḥ: renunciation; tāmasaḥ: in the mode of ignorance; parikīrtitaḥ: is declared

18.7 Prescribed duties should never be renounced. If one gives up his prescribed duties through the illusion of renunciation, this is said to be in the state of ignorance.

*duḥkhamityeva yat karma kāyakleśabhayāttyajet I sa kṛtvā rājāsaṁ tyāgaṁ nai'va tyāgaphalaṁ labhet II 18.8*

duḥkhaṁ: unhappy; iti: thus; eva: certainly; yat: that which; karma: work; kāya: body; kleśa: troublesome; bhayāt: out of fear; tyajet: gives up; sa: that; kṛtvā: after doing; rājāsaṁ: in the mode of aggression; tyāgaṁ: renunciation; nai'va: certainly not; tyāga: renounced; phalaṁ: results; labhet: gain

18.8 Anyone who gives up prescribed duties as troublesome, or out of fear, is said to be in the state of aggression, does not benefit from renunciation.

*kāryam ity eva yat karma niyataṁ kriyate'rjuna I saṅgaṁ tyaktvā phalaṁ caiva sa tyāgaḥ sāttviko mataḥ II 18.9*

kāryaṁ: must be done; iti: thus; eva: thus; yat: that which; karma: work; niyataṁ: prescribed; kriyate : performed; arjuna: O Arjuna; saṅgaṁ: association; tyaktvā: giving up; phalaṁ: result; ca: also; eva: certainly; saḥ: that; tyāgaḥ: renunciation; sāttvikaḥ: in the mode of goodness; mataḥ: in My opinion.

18.9 But he who performs what is prescribed, as a matter of duty, without expectation or attachment to the results, his renunciation is of the nature of satva, goodness, O Arjuna.

*na dveṣtyakuśalaṁ karma kuśale nā'nuṣajjate I tyāgī sattvasamāviṣṭo medhāvī chinnasaṁśayaḥ II 18.10*

na: never; dveṣti: hates; akuśalaṁ: inauspicious; karma: work; kuśale: in the auspicious; na: nor; anuṣajjate: becomes attached; tyāgī: the renouncer; sattva: goodness; samāviṣṭaḥ: absorbed in; medhāvī: intelligent; chinna: cut up; saṁśayaḥ: all doubts

18.10 Those who neither hate disagreeable work nor are attached to pleasant work are in a state of intelligence, goodness and renunciation, free of all doubts.

*na hi dehabhṛtā śakyaṁ tyaktuṁ karmāṇyaśeṣataḥ I yastu karma-phala-tyāgī sa tyāgītyabhidhīyate II 18.11*

na: never; hi: certainly; dehabhṛtā: of the embodied; śakyaṁ: possible; tyaktuṁ: to renounce; karmāṇi: activities of; aśeṣataḥ: altogether; yastu: anyone who; karma: work; phala: results; tyāgī: renouncer; sa tyāgī: the renouncer; iti: thus; abhidhīyate : it is said

18.11 Human beings cannot give up all activities. Therefore the one who has renounced the fruits of such activity is one who has truly renounced.

*aniṣṭamiṣṭaṁ miśraṁ ca trividhaṁ karmaṇaḥ phalam I bhavatyatyāgināṁ pretya na tu sannyāsināṁ kvacit II 18.12*

aniṣṭaṁ: undesirable; iṣṭaṁ: desirable; miśraṁ ca: or mixture; trividhaṁ: three kinds; karmaṇaḥ: work; phalam: result; bhavati: becomes; atyāgināṁ: of the non-renouncer; pretya: after death; na tu: but not; sannyāsināṁ: of the renounced order; kvacit: at any time

18.12 For one who is not renounced, the three kinds of fruits of action—desirable, undesirable and mixed—acrue after death, but not to one who has renounced.

*pañcai'tāni mahābāho kāraṇāni nibodha me I sāṅkhye kṛtānte proktāni siddhaye sarvakarmaṇām II 18.13*

*adhiṣṭhānaṁ tathā kartā karaṇaṁ ca pṛthagvidham I vividhāśca pṛthakceṣṭā daivaṁ caivātra pañcamam II 18.14*

pañca: five; etāni: all these; mahābāho: O mighty-armed one; kāraṇāni: causes; nibodha: just understand; me: from Me; sāṁkhya: in the Sāṅkhya philosophy; kṛtānte: after performance; proktāni: said; siddhaye: perfection; sarva: all; karmaṇām: actuated. adhiṣṭhānaṁ: place; tathā : also; kartā: worker; karaṇaṁ ca: and instruments; pṛthagvidham: different kinds; vividhāś ca: varieties; pṛthak: separately; ceṣṭā: endeavor; daivaṁ: the supreme; ca: also; eva: certainly; atra: here; pañcamam: five

18.13,14 Learn from Me Arjuna, the five causes that bring about the accomplishment of all action, as described in Sāṅkhya philosophy. These are: physical body that is the seat of action; the attributes of nature or guṇa, which is the doer; the eleven organs of perception and action by the life forces and finally the Divine.

*śarīra-vāṅ-manobhir yat karma prārabhate naraḥ I nyāyyaṁ vā viparītaṁ vā pañcai 'te tasya hetavaḥ II 18.15*

śarīra: body; vāk: speech; manobhiḥ: by the mind; yat: anything; karma: work; prārabhate: begins; naraḥ: a person; nyāyyaṁ: right; vā: or; viparītaṁ: the opposite; vā: or; pañca: five; ete: all these; tasya: its; hetavaḥ: causes

18.15 These five factors are responsible for whatever right or wrong actions a man performs by deed, word and thought.

*tatraivam sati kartāram ātmānaṁ kevalaṁ tu yaḥ I paśyatyakṛtabuddhitvān na sa paśyati durmatiḥ II 18.16*

tatra: there; evaṁ: certainly; sati: being; kartāraṁ: of the worker; ātmānaṁ: the self; kevalaṁ: only; tu: but; yaḥ: anyone; paśyati: sees; akṛta buddhitvāt: due to unintelligence; na: never; saḥ: he; paśyati: sees; durmatiḥ: foolish

18.16 Those who think they, their spirit, are the doers, are ignorant and do not see things as they are.

*yasya nāhaṅkṛto bhāvo buddhir yasya na lipyate I hatvā 'pi sa imāl lokān na hanti na nibadhyate II 18.17*

yasya: of one who; nā: never; ahaṁkṛtaḥ: ego; bhāvaḥ: nature; buddhiḥ: intelligence; yasya: one who; na: never; lipyate: is attached; hatvā 'pi: even killing; saḥ: he; imān: this; lokān: world; na: never; hanti: kills; na: never; nibadhyate: becomes entangled

18.17 One who is egoless, whose intelligence is not of attachment, though he may kill, is not the slayer and is never bound by his actions.

*jñānaṁ jñeyaṁ parijñātā trividhā karmacodanā I karaṇaṁ karma karteti trividhaḥ karmasaṁgrahaḥ II 18.18*

jñānaṁ: knowledge; jñeyaṁ: objective; parijñātā: the knower; trividhā: three kinds; karma: work; codanā: impetus; karaṇaṁ: the senses; karmā: work; kartā: the doer; iti: thus; trividhaḥ: three kinds; karma: work; saṁgrahaḥ: accumulation

18.18 Knowledge, object of the knowledge and the subject of the knowledge, the knower, are the three factors that stimulate action; the senses, the action and the performer comprise the three components of action.

*jñānaṁ karma ca kartā ca tridhaiva guṇabhedataḥ I procyate guṇa-sañkhyāne yathāvac chṛṇu tānyapi II 18.19*

jñānaṁ: knowledge; karma: work; ca: also; kartā: worker; ca: also; tridha: three kinds; eva: certainly; guṇabhedataḥ: in terms of different modes of material nature; procyate: is said; guṇasañkhyāne: in terms of different modes; yathāvat: as they act; śṛṇu: hear; tāni: all of them; api: also

18.19 According to the science of guṇas, there are three types in knowledge, action, and performers of action. Listen as I describe them.

*sarvabhūteṣu yenaikaṁ bhāvamavyayamīkṣate I avibhaktaṁ vibhakteṣu taj jñānaṁ viddhi sāttvikam II 18.20*

sarvabhūteṣu: in all living entities; yena: by whom; ekaṁ: one; bhāvaṁ: situation; avyayaṁ: imperishable; īkṣate: does see; avibhaktaṁ: undivided; vibhakteṣu: in the numberless divided; tat: that; jñānaṁ: knowledge; viddhi: know; sāttvikam: in the mode of goodness

18.20 That knowledge by which one imperishable reality is seen in all Existence, undivided in the divided, is knowledge in the state of goodness.

*pṛthaktvena tu yajjñānaṁ nānābhāvān pṛthagvidhān I vetti sarveṣu bhūteṣu taj jñānaṁ viddhi rājasam II 18.21*

pṛthaktvena: because of division; tu: but; yajjñānaṁ: which knowledge; nānābhāvān: various situations; pṛthagvidhān: differently; vetti: one who knows; sarveṣu: in all; bhūteṣu: living entities; tajjñānaṁ: that knowledge; viddhi: must be known; rājasam: in terms of aggression

18.21 The knowledge by which one sees different realities of various types among all beings as separate from one another; such knowledge is in the mode of aggression.

*yat tu kṛtsnavad ekasmin kārye saktaṁ ahaitukam I atattvārthavadalpaṁ ca tat tāmasamudāhṛtam II 18.22*

yat: that which; tu: but; kṛtsnavat: all in all; ekasmin: in one; kārye: work; saktaṁ: attached; ahaitukam: without cause; atattvārthavat: without reality; alpaṁ: very meager; ca: and; tat: that; tāmasaṁ: in the mode of darkness; udāhṛtam: is spoken

18.22 The irrational, baseless, and worthless knowledge by which one clings to one single effect as if it is everything, such knowledge is in the mode of darkness of ignorance.

*niyataṁ saṅgarahitam arāgadveṣataḥ kṛtam I aphalaprepsunā karma yat tat sāttvikamucyate II 18.23*

niyataṁ: regulative; saṅgarahitaṁ: without attachment; arāgadveṣataḥ: without love or hatred; kṛtam: done; aphalaprepsunā: without fruitive result; karma: acts; yat: which; tat: that; sāttvikaṁ: in the mode of goodness; ucyate: is called

18.23 Obligatory duty performed without likes and dislikes and without selfish motives and attachment to the fruit, is in the mode of goodness.

*yat tu kāmepsunā karma sāhaṁkāreṇa vā punaḥ I kriyate bahulāyāsaṁ tad rājasamudāhṛtam II 18.24*

yat: that which; tu: but; kāmepsunā: with fruitive result; karma: work; sāhaṁkāreṇa: with ego; vā: or; punaḥ: again; kriyate: performed; bahulāyāsaṁ: with great labor; tat: that; rājasaṁ: in the mode of passion; udāhṛtam: is said to be

18.24 Action performed with ego, with selfish motives, and with too much effort, is in the mode of aggression.

*anubandhaṁ kṣayaṁ hiṁsām anapekṣya ca pauruṣam I mohād ārabhyate karma yat tat tāmasamucyate II 18.25*


anubandhaṁ: future bondage; kṣayaṁ: destruction; hiṁsām: violence; anapekṣya: without consideration of consequences; ca: also; pauruṣam: ability; mohāt: by illusion; ārabhyate: begun; karma: work; yat: which; tat: that; tāmasaṁ: in the mode of ignorance; ucyate: is said to be

18.25 Action that is undertaken because of delusion, disregarding consequences, loss, injury to others, as well as one's own ability, is in the mode of ignorance.

*muktasaṅgo'nahaṁvādī dhṛtyutsāhasamanvitaḥ I siddhyasiddhyor nirvikāraḥ kartā sāttvika ucyate II 18.26*

muktasaṅgaḥ: liberated from all material association; anahaṁvādī: without false ego; dhṛtyutsāha: with great enthusiasm; samanvitaḥ: qualified in that way; siddhi: perfection; asiddhyoḥ: failure; nirvikāraḥ: without change; kartā: worker; sāttvikaḥ: in the mode of goodness; ucyate: is said to be

18.26 The performer who is free from attachment, non-egotistic, endowed with resolve and enthusiasm, and unperturbed in success or failure is called sātvika.

*rāgī karmaphalaprepsur lubdho hiṁsātmako 'śuciḥ I harṣaśokānvitaḥ kartā rājasaḥ parikīrtitaḥ II 18.27*

rāgī: very much attached; karmaphala: to the fruit of the work; prepsuḥ: desiring; lubdhaḥ: greedy; hiṁsātmakaḥ: and always envious; aśuciḥ: unclean; harṣaśokānvitaḥ: complicated, with joy and sorrow; kartā: such a worker; rājasaḥ: in the mode of passion; parikīrtitaḥ: is declared

18.27 The performer who is impassioned, who desires the fruits of work, who is greedy, violent, impure, and affected by joy and sorrow, is called aggressive.

*ayuktaḥ prākṛtaḥ stabdhaḥ śaṭho naiṣkṛtiko 'lasaḥ I viṣādī dīrghasūtrī ca kartā tāmasa ucyate II 18.28*

ayuktaḥ: without reference to scriptural injunctions; prākṛtaḥ: materialistic; stabdhaḥ: obstinate; śaṭhaḥ: deceitful; naiṣkṛtikaḥ: expert in insulting others; alasaḥ: lazy; viṣādī: morose; dīrghasūtrī: procrastinating; ca: also; kartā: worker; tāmasa: in the mode of ignorance; ucyate: is said to be

18.28 The performer who is undisciplined, vulgar, stubborn, wicked, malicious, lazy, depressed, and procrastinating is called ignorant or tamasic.

*buddherbhedaṁ dhṛteś cai 'va guṇatastrividhaṁ śṛṇu I procyamānamaśeṣeṇa pṛthaktvena dhanañjaya II 18.29*

buddheḥ: of intelligence; bhedaṁ: differences; dhṛteḥ: of steadiness; ca: also; eva: certainly; guṇataḥ: by the modes of material nature; trividhaṁ: the three kinds of; śṛṇu: just hear; procyamānaṁ: as described by Me; aśeṣeṇa: in detail; pṛthaktvena: differently; dhanañjaya: O winner of wealth

18.29 Now hear Me explain, fully and separately, the threefold division of intellect and resolve, based on modes of material Nature, O Dhanañjaya.

*pravṛttiṁ ca nivṛttiṁ ca kāryakārye bhayābhaye I bandhaṁ mokṣaṁ ca yā vetti buddhiḥ sā pārtha sāttvikī II 18.30*

pravṛttiṁ: the path of work; ca: also; nivṛttiṁ: the path of renunciation; ca: and; kārya: work that is to be done; akārye: prohibited action; bhaya: fearful; abhaye: fearlessness; bandhaṁ: obligation; mokṣaṁ ca: and liberation; yā: that which; vetti: knows; buddhiḥ: understanding; sā: that; pārtha: O son of Pritā; sāttvikī: in the mode of goodness

18.30 O Arjuna, that intellect is in the mode of goodness which understands the path of work and the path of renunciation, right and wrong action, fear and fearlessness, bondage and liberation.

*yayā dharmamadharmaṁ ca kāryaṁ cākāryam eva ca I ayathāvat prajānāti buddhiḥ sā pārtha rājasī II 18.31*

yayā: by which; dharmaṁ: right conduct; adharmaṁ: what is not right conduct; ca: and; kāryaṁ: work; ca: also; akāryaṁ: what ought not to be done; eva: certainly; ca: also; ayathāvat: not perfectly; prajānāti: knows; buddhiḥ: intelligence; sā: that; pārtha: O son of Pritā; rājasī: in the mode of passion

18.31 That intellect is in the mode of passion that cannot distinguish between principles of right conduct and wrong doing, and right and wrong action, O Pārtha (Arjuna).

*adharmaṁ dharmamiti yā manyate tamasā 'vṛtā I sarvārthānviparītāṁśca buddhiḥ sā pārtha tāmasī II 18.32*

adharmaṁ: what is not right conduct; dharmaṁ: right conduct; iti: thus; yā: which; manyate: thinks; tamasā: by ignorance; avṛtā: covered; sarvārthān: all things; viparītāṁ: the wrong direction; ca: also; buddhiḥ: intelligence; sā: that; pārtha: O son of Pritā; tāmasī: the mode of ignorance

18.32 That intellect is in the mode of ignorance that accepts unrighteousness as righteousness and thinks everything to be that which it is not, O Pārtha.

*dhṛtyā yayā dhārayate manaḥ-prāṇendriya-kriyāḥ I yogenāvyabhicāriṇyā dhṛtiḥ sā pārtha sāttvikī II 18.33*

dhṛtyā: determination; yayā: by which; dhārayate: continued; manaḥ: mind; prāṇa: life energy; indriya: senses; kriyāḥ: activities; yogena: uniting with God; avyabhicāriṇyā: without any break; dhṛtiḥ: such determination; sā: that; pārtha: O son of Pritā; sāttvikī: in the mode of goodness

18.33 Consistent and continuous determination in controlling

the mind, breath and senses for uniting with the Divine is goodness, Pārtha.

*yayā tu dharma kāmārthān dhṛtyā dhārayate 'rjuna I prasaṅgena phalākāṅkṣī dhṛtiḥ sā pārtha rājasī II 18.34*

yayā: by which; tu: but; dharma kāmārthān: for the three goals in life, right conduct, sense pleasure and wealth; dhṛtyā: by determination; dhārayate: continuously; arjuna: O Arjuna; prasaṅgena: for that; phalākāṅkṣī: desiring fruitive results; dhṛtiḥ: determination; sā: that; pārtha: O son of Pritā; rājasī: in the mode of passion

18.34 Craving for results of action while clinging to goals of proper conduct, pleasure and wealth is the state of passion, Arjuna.

*yayā svapnaṁ bhayaṁ śokaṁ viṣādaṁ madameva ca I na vimuñcati durmedhā dhṛtiḥ sā pārtha tāmasī II 18.35*

yayā: by which; svapnaṁ: dream; bhayaṁ: fearfulness; śokaṁ: lamentation; viṣādaṁ: moroseness; madaṁ: delusion; eva: certainly; ca: also; na: never; vimuñcati: is liberated; durmedhā: unintelligent; dhṛtiḥ: determination; sā: that; pārtha: O son of Pritā; tāmasī: in the mode of ignorance

18.35 Ignorant resolve which cannot go beyond dreaming, fear, grief, despair and, delusion—such is in darkness, Pārtha.

*sukhaṁ tvidānīṁ trividhaṁ śṛṇu me bharatarṣabha I abhyāsād ramate yatra duḥkhāntaṁ ca nigacchati II 18.36*

*yat tad agre viṣaṁ iva pariṇāme 'mṛtopamam I tat sukhaṁ sāttvikaṁ proktaṁ ātma-buddhi-prasādajam II 18.37*

sukhaṁ: happiness; tu: but; idānīṁ: now; trividhaṁ: three kinds; śṛṇu: hear; me: from Me; bharatarṣabha: O best amongst the Bhāratas; abhyāsāt: by practice; ramate: enjoyer; yatra: where; duḥkha: distress; antaṁ: end; ca: also; nigacchati: gains; yat: that which; tat: that; agre: in the beginning; viṣaṁ iva: like poison; pariṇāme: at the end; amṛta: nectar; upamam: compared to; tat: that; sukhaṁ: happiness; sāttvikaṁ: in the mode of goodness; proktaṁ: is said; ātma: self; buddhi: intelligence; prasādajam: satisfactory

18.36,37 And now hear from Me, O Arjuna, about three kinds of pleasure. The pleasure that one enjoys from spiritual practice results in cessation of all sorrows. The pleasure that appears as poison in the beginning, but is like nectar in the end, comes by the grace of Self-knowledge and is in the mode of goodness.

*viṣayendriya-saṁyogadyat tad agre 'mṛtopamam I pariṇāme visam iva tat sukhaṁ rājasaṁ smṛtam II 18.38*

viṣaya: objects of the senses; indriya: senses; saṁyogat: combination; yat: which; tat: that; agre: in the beginning; amṛtopamam: just like nectar; pariṇāme: at the end; visamiva: like poison; tat: that; sukhaṁ: happiness; rājasaṁ: in the mode of passion; smṛtam: is considered

18.38 Sensual pleasures that appear as nectar in the beginning, but become poison in the end, are in the mode of passion.

*yadagre cānubandhe ca sukhaṁ mohanamātmanaḥ I nidrālasyapramādotthaṁ tat tāmasamudāhṛtam II 18.39*

yat: that which; agre: in the beginning; ca: also; anubandhe: by binding; ca: also; sukhaṁ: happiness; mohanaṁ: illusion; ātmanaḥ: of the self; nidrā: sleeping; ālasya: laziness; pramāda: illusion; utthaṁ: produced of; tat: that; tāmasaṁ: in the mode of ignorance; udāhṛtam: is said to be

18.39 Pleasure that is delusion from beginning to end and born out of sleep, laziness and illusion is said to be of the nature of ignorance.

*na tad asti pṛthivyāṁ vā divi deveṣu vā punaḥ I sattvaṁ prakṛti-jair-muktaṁ yad ebhiḥ syāt tribhirguṇaiḥ II 18.40*

na: not; tad: that; asti: there is; pṛthivyāṁ: within the universe; vā: or; divi: in the higher planetary system; deveṣu: amongst the demigods; vā: or; punaḥ: again; sattvaṁ: existence; prakṛtijaiḥ: under the influence of material nature; muktaṁ: liberated; yat: that; ebhiḥ: by this; syāt: so becomes; tribhiḥ: by three; guṇaiḥ : modes of material nature

18.40 No one, either here or among the celestials in the higher planetary systems, is free from these three states of material nature.

*brāhmaṇa-kṣatriya-viśāṁ śūdrāṇāṁ ca parantapa I karmāṇi pravibhaktāni svabhāva-prabhavair-guṇaiḥ II 18.41* brāhmaṇa: the brāhmaṇas; kṣatriya: the kṣatriyas; visāṁ: the vaiśyas; śūdrāṇāṁ: the śūdras; ca: and; parantapa: O subduer of the enemies; karmāṇi: activities; pravibhaktāni: are divided; svabhāva: own nature; prabhavaiḥ: born of; guṇaiḥ: by the modes of material nature

18.41 Brāhmaṇas, kṣatriyas, vaiśyas and śūdras are divided in the work they do based on their nature, Parantapa (Arjuna).

*śamo damastapaḥ śaucaṁ kṣāntirārjavameva ca I jñānaṁ vijñānam āstikyaṁ brahmakarma svabhāvajaṁ II 18.42*

śamaḥ: peacefulness; damaḥ: self-control; tapaḥ: austerity; śaucaṁ: purity; kṣāntiḥ: tolerance; ārjavaṁ: honesty; eva: certainly; ca: and; jñānaṁ: knowledge; vijñānaṁ: wisdom; āstikyaṁ: belief in God; brahma: of a brahmana; karma: duty; svabhāvajaṁ: born of his own nature

18.42 The nature of Brāhmaṇa is characterized by their calmness, discipline, austerity, tolerance, honesty, knowledge, wisdom and belief in God.

*śauryaṁ tejo dhṛtir dākṣyaṁ yuddhe cāpyapalāyanam I dānamīśvarabhāvaś ca kṣātraṁ karma svabhāvajam II 18.43*

śauryaṁ: heroism; tejaḥ: power; dhṛtir: determination; dākṣyaṁ: resourcefulness; yuddhe: in battle; ca: and; api: also; apalāyanam: not fleeing; dānam: generosity; īśvara: leadership; bhāvaḥ: nature; ca: and; kṣātraṁ: kṣatriya; karma: duty; svabhāvajam: born of his own nature

18.43 Kṣatriya are characterized by their qualities of heroism, vigor, firmness, dexterity, steadfastness in battle, leadership and generosity.

*kṛṣi gaurakṣya vāṇijyaṁ vaiśya-karma svabhāvajam I paricaryātmakaṁ karma śūdrasyā api śvabhāvajam II 18.44*

kṛṣi: plowing; gaurakṣyaṁ: protecting cows; vāṇijyaṁ: trade; vaiśya: vaiśyas; karma: duty; svabhāvajam: born of his own nature; paricaryā: service; atmakaṁ: nature; karma: duty; śūdrasyā: of the śūdra; api: also; svabhāvajaṁ: born of his own nature

18.44 Those who are good at cultivation, cattle rearing, and trade are known as Vaiśya. Those who are very good in service are classed as śūdra.

*sve sve karmaṇy abhirataḥ saṁsiddhiṁ labhate naraḥ I svakarmanirataḥ siddhiṁ yathā vindati tacchṛṇu II 18.45*

sve: own; sve: own; karmaṇi: in work; abhirataḥ: following; saṁsiddhiṁ: perfection; labhate: achieves; naraḥ: a man; svakarma: by his own duty; nirataḥ: engaged; siddhiṁ: perfection; yathā: as; vindati: attains; tat: that; śṛṇu: listen

18.45 One can attain the highest perfection by devotion to one's natural work. Listen to Me how one attains perfection while engaged in one's natural work.

*yataḥ pravṛttirbhūtānāṁ yena sarvamidaṁ tatam I svakarmaṇā tamabhyarcya siddhiṁ vindati mānavaḥ II 18.46* yataḥ: from whom; pravṛttiḥ: the emanation; bhūtānāṁ: of all living entities; yena: by whom; sarvaṁ: all; idaṁ: this; tatam: is pervaded; svakarmaṇā: in his own duties; taṁ: Him; abhyarcya: by worshiping; siddhiṁ: perfection; vindati: achieves; mānavaḥ: a man

18.46 One attains perfection by worshipping the supreme Being from whom all beings originate and by whom all this universe is pervaded through performance of one's natural duty for Him.

*śreyān svadharmo viguṇaḥ paradharmāt svanuṣṭhitāt I svabhāva-niyataṁ karma kurvannāpnoti kilbiṣam II 18.47*

śreyān: better; svadharmaḥ: one's own rightful conduct; viguṇaḥ: imperfectly performed; paradharmāt: another's conduct; svanuṣṭhitāt: perfectly done; svabhāvaniyataṁ: prescribed duties according to one's nature; karma: work; kurvan: performing; na: never; āpnoti: achieve; kilbiṣam: sinful reactions

18.47 It is better to engage in one's rightful conduct [svadharma], even though one may not perform it to perfection, rather than to accept another's conduct and perform it perfectly. Responsibility prescribed according to one's nature, are never affected by sinful reactions.

*sahajaṁ karma kaunteya sadoṣamapi na tyajet I sarvārambhā hi doṣeṇa dhūmenā gnirivā vṛtāḥ II 18.48*

sahajaṁ: born simultaneously; karma: work; kaunteya: O son of Kuntī; sadoṣaṁ: with fault; api: although; na: never; tyajet: to be given up; sarvārambhāḥ: any venture; hi: certainly; doṣeṇa: with fault; dhūmenāgniḥivāvṛtāḥ: being covered like the smoke around the fire

18.48 Every work has some defect, just as fire is covered by smoke. One should not give up the work that is born of his own nature, even if such work is full of fault, O Kaunteya (Arjuna).

*asaktabuddhiḥ sarvatra jitātmā vigataspṛhaḥ I naiṣkarmyasiddhiṁ paramāṁ sannyāsenādhigacchati II 18.49*

asaktabuddhiḥ: unattached intelligence; sarvatra: everywhere; jitātmā: control of the mind; vigataspṛhaḥ: without material desires; naiṣkarmyasiddhiṁ: perfection through the realisation of state of Brahman; paramāṁ: supreme; saṁyāsena: by the renounced order of life; adhigacchati: attains

18.49 One whose intelligence is always free from selfish attachment, who has controlled the mind and who is free from desires, by practicing renunciation [sannyāsa], attains the ultimate state of perfection of selfless work or actionlessness [naiṣkarma siddhi].

*siddhiṁ prāpto yathā brahma tathāpnoti nibodha me I samāsenaiva kaunteya niṣṭhā jñānasya yā parā II 18.50*

siddhiṁ: perfection; prāptaḥ: achieving; yathā: as; brahma: the supreme; tathā: so; apnoti: achieves; nibodha: try to understand; me: from Me; samāsena: summarily; eva: certainly; kaunteya: O son of Kuntī; niṣṭhā: stage; jñānasya: of knowledge; yā: which; parā: transcendental

18.50 Understand from Me, how one who has achieved this perfection, can attain the Supreme state of Truth, Brahman, by acting in the way I shall now summarize, Kaunteya.

## Bhagavad Gita Decoded

*buddhyā viśuddhayā yukto dhṛtyātmānaṁ niyamya ca I śabādīnviṣayāṁstyaktvā rāgadveṣau vyudasya ca II 18.51*

*viviktasevī laghvāśī yat-avāk-kāyamānasaḥ I dhyāna-yoga-paro nityaṁ vairāgyaṁ samupāśritaḥ II 18.52*

*ahaṁkāraṁ balaṁ darpaṁ kāmaṁ krodhaṁ parigraham I vimucya nirmamaḥ śānto brahmabhūyāya kalpate II 18.53*