Chapter 18

Mokṣa-sannyāsa (मोक्ष-सन्न्यास)

The whole teaching gathered. Arjuna's delusion breaks. The bow comes back up.

Summary

Chapter 18 gathers the teaching. Renunciation and relinquishment are distinguished. Knowledge, action, the doer, intellect, resolve, and happiness are each read through the three strands. One's own work, even with a fault, is better than another's well done. The refuge is the last ask. Arjuna's confusion breaks. He takes up the bow. Sañjaya (सञ्जय) closes on the fortune of hearing this.

नेपालीमा

अध्याय १८ ले उपदेश जम्मा गर्छ। संन्यास र त्याग छुट्याइन्छन्। ज्ञान, कर्म, कर्ता, बुद्धि, धृति र सुख तीन गुणबाट पढिन्छन्। आफ्नो काम दोषसहित भए पनि अर्काको राम्ररी गरिएकोभन्दा राम्रो हो। शरण अन्तिम माग हो। अर्जुनको मोह टुक्रिन्छ। उनी धनुष उठाउँछन्। सञ्जयले यो सुन्न पाएको भाग्यमा टुङ्ग्याउँछन्।

1–12 Arjuna (अर्जुन), श्रीभगवान् Śrī Bhagavān · Renunciation and relinquishment

Summary

Renunciation and relinquishment. Arjuna asks for the difference. The sages have distinguished saṃnyāsa (संन्यास), the giving up of desire prompted acts, and tyāga (त्याग), the giving up of the fruit. Sacrifice, gift, and austerity are not to be given up. They purify. The relinquishment that drops the fruit, while the obligatory act remains, is sattvic. The section opens the last chapter by cleaning the two words.

नेपालीमा

संन्यास र त्याग। अर्जुनले भिन्नता सोध्छन्। मुनिहरूले काम्य कर्म छाड्नुलाई संन्यास, र फल छाड्नुलाई त्याग भनेर छुट्याएका छन्। यज्ञ, दान र तप छाड्नु हुँदैन। तिनले पवित्र पार्छन्। कर्तव्य कर्म रहँदा फल छाड्ने त्याग सात्त्विक हो। खण्डले दुई शब्दलाई सफा गरेर अन्तिम अध्याय खोल्छ।

18.1Arjuna (अर्जुन) said: Mighty-armed, lord of the senses, slayer of Keśi (केशि), I wish to know the truth of renunciation and the truth of relinquishment, each apart from the other.18.2The wise call the laying down of acts done for a reward sannyāsa (सन्न्यास). The wise call the laying down of the fruit tyāga (त्याग).18.3Some thoughtful men say action is to be abandoned, as a faulty thing, and others say the action of sacrifice, gift, and austerity is not to be abandoned.18.4Best of the Bharatas, hear my decision on relinquishment: relinquishment, tiger among men, is declared to be of three kinds.18.5The action of sacrifice, gift, and austerity is not to be abandoned; it is to be done; sacrifice, gift, and austerity purify the thoughtful.18.6Even these actions are to be done, son of Pṛthā (पृथा), once attachment and the fruits are abandoned: that is my decided, highest view.18.7Renunciation of appointed action does not fit, and abandonment of it from delusion is declared to be of tamas (तमस्).18.8He who would abandon an action merely because it is pain, from fear of bodily trouble, has made a relinquishment of rajas (रजस्), and he would not obtain the fruit of relinquishment.18.9Arjuna (अर्जुन), the appointed action which is done just because it is to be done, attachment and the fruit both abandoned: that relinquishment is held to be of sattva (सत्त्व).18.10The relinquisher filled with sattva (सत्त्व) does not hate the unwelcome action and does not cling to the welcome one; he is intelligent, his doubt cut.18.11A body-bearer cannot abandon actions entirely.18.12The fruit of action is of three kinds, unwanted, wanted, and mixed, and after death it accrues to those who do not relinquish, but never to the renouncers.QuizFive questions on Renunciation and relinquishment.

13–28 श्रीभगवान् Śrī Bhagavān · Knowledge, the act, and the doer

Summary

Knowledge, the act, and the doer, through the three strands, after the five causes of any act are named. The seat, the agent, the instruments, the efforts, and providence. One who sees the self as the only doer does not see. Sattvic knowledge sees one imperishable being in all. Rajasic knowledge sees many separate realities. Tamasic knowledge clings to one small thing as if it were all.

नेपालीमा

कुनै कर्मका पाँच कारण भनिएपछि ज्ञान, कर्म र कर्तालाई तीन गुणबाट हेरिन्छ। ती कारण अधिष्ठान, कर्ता, करण, चेष्टा र दैव हुन्। आत्मालाई एकमात्र कर्ता देख्नेले देख्दैन। सात्त्विक ज्ञानले सबैमा एक अविनाशी देख्छ। राजसिक ज्ञानले धेरै छुट्टाछुट्टै सत्य देख्छ। तामसिक ज्ञानले एउटा सानो कुरालाई सबैझैँ समात्छ।

18.13Mighty-armed, know from me these five causes, declared in the concluded Sāṅkhya (साङ्ख्य) teaching, for the accomplishment of every action.18.14The seat, the doer, the instrument of several kinds, the various separate efforts, and the divine as the fifth: these are the five here.18.15Whatever action a man undertakes with body, speech, and mind, whether rightful or the reverse, these five are its causes.18.16The five being so, he who sees the self alone as the doer, from an understanding that has not been made, does not see: he is a man of poor understanding.18.17He whose state is not "I did this," and whose understanding is not stained, even having killed these people does not kill and is not bound.18.18Knowledge, the knowable, and the knower are the threefold impelling of action; the instrument, the action, and the doer are the threefold gathering of action.18.19Knowledge, action, and the doer are declared in three ways each, by the division of the guṇa (गुण)s, in the reckoning of the guṇa (गुण)s: hear them duly too.18.20That knowledge by which one sees, in all beings, one imperishable being, undivided among the divided, know as sāttvika (सात्त्विक).18.21That knowledge which knows, by separateness, the various beings of different kinds in all beings, know as rājasa (राजस).18.22But that which clings to one work as though it were the whole, without a ground, without the sense of reality, and small: that is declared tāmasa (तामस).18.23The appointed action, free of attachment, done not from attraction or aversion, by one who does not desire the fruit: that is called sāttvika (सात्त्विक).18.24But the action which is done by one who desires what he wants, or with the "I," and which is much toil: that is declared rājasa (राजस).18.25The action which is begun from delusion, without regard to consequence, loss, injury, or one's own capacity: that is called tāmasa (तामस).18.26The doer whose attachment is released, who does not say "I," who is endowed with resolve and zeal, and who is unaltered in success and failure: he is called sāttvika (सात्त्विक).18.27The passionate doer, desiring the fruit of action, greedy, whose nature is injury, impure, accompanied by thrill and grief: he is declared rājasa (राजस).18.28The doer who is unyoked, raw, stiff, a cheat, a spoiler, lazy, despondent, and a delayer is called tāmasa (तामस).QuizFive questions on Knowledge, the act, and the doer.

29–40 श्रीभगवान् Śrī Bhagavān · Intellect, resolve, and happiness

Summary

Intellect, resolve, and happiness, again in three. The sattvic intellect knows action and withdrawal, fear and fearlessness, bondage and release. Sattvic resolve holds mind, breath, and senses by yoga. Sattvic happiness is poison at first and nectar at the end, born of a clear knowing of the self. No being on earth or in heaven is free of the three strands.

नेपालीमा

बुद्धि, धृति र सुख, फेरि तीन प्रकारका। सात्त्विक बुद्धिले कर्म र निवृत्ति, भय र अभय, बन्धन र मोक्ष जान्छ। सात्त्विक धृतिले योगबाट मन, प्राण र इन्द्रिय धारण गर्छ। सात्त्विक सुख पहिले विष र अन्त्यमा अमृत हो, आत्माको स्पष्ट ज्ञानबाट जन्मेको। पृथ्वी वा स्वर्गमा कुनै प्राणी तीन गुणबाट मुक्त छैन।

18.29Dhanañjaya (धनञ्जय), hear the division of intellect and of resolve, threefold according to the guṇa (गुण)s, being declared fully and separately.18.30The intellect which knows engagement and withdrawal, what is to be done and what is not, fear and fearlessness, and bondage and release: that, son of Pṛthā (पृथा), is sāttvikī (सात्त्विकी).18.31The intellect by which one discerns dharma (धर्म) and what is not dharma (धर्म), and what is to be done and what is not, but not as they are: that, son of Pṛthā (पृथा), is rājasī (राजसी).18.32The intellect which, covered by darkness, thinks "what is not right is right," and thinks all aims in reverse: that, son of Pṛthā (पृथा), is tāmasī (तामसी).18.33The resolve by which one holds the activities of mind, breath, and senses, unswerving, by yoga: that, son of Pṛthā (पृथा), is sāttvikī (सात्त्विकी).18.34Arjuna (अर्जुन), the resolve by which one holds dharma (धर्म), desire, and wealth, from attachment, longing for the fruit: that, son of Pṛthā (पृथा), is rājasī (राजसी).18.35The resolve by which a dull-minded man does not let go of sleep, fear, grief, despondency, and frenzy: that, son of Pṛthā (पृथा), is tāmasī (तामसी).18.36Now hear from me, bull of the Bharatas, the threefold happiness, in which one comes to delight from practice and reaches the end of suffering.18.37That which is like poison at first and like nectar in the result, born of the clarity of the intellect turned to the self: that happiness is declared sāttvika (सात्त्विक).18.38That which comes from the contact of object and sense, like nectar at first and like poison in the result: that happiness is held to be rājasa (राजस).18.39That happiness which deludes the self at the start and in the sequel, risen from sleep, laziness, and heedlessness: that is declared tāmasa (तामस).18.40There is no being on earth, or again in heaven among the gods, which would be free of these three guṇa (गुण)s born of prakṛti (प्रकृति).QuizFive questions on Intellect, resolve, and happiness.

41–48 श्रीभगवान् Śrī Bhagavān · One's own work

Summary

One's own work. The works of brāhmaṇa (ब्राह्मण), kṣatriya (क्षत्रिय), vaiśya (वैश्य), and śūdra (शूद्र) are distinguished by the strands that belong to each. A person reaches perfection by delighting in his own work. Better one's own dharma, with a fault, than another's well done. He does not incur sin when the work is natural. The section returns the warrior to the work that is his.

नेपालीमा

आफ्नो काम। ब्राह्मण, क्षत्रिय, वैश्य र शूद्रका कर्म हरेकका गुणले छुट्याइएका छन्। व्यक्ति आफ्नै कर्ममा रमेर सिद्धि पाउँछ। दोषसहित भए पनि आफ्नो धर्म अर्काको राम्ररी गरिएकोभन्दा राम्रो हो। काम स्वाभाविक हुँदा पाप लाग्दैन। खण्डले योद्धालाई आफ्नै कामतिर फर्काउँछ।

18.41The works of brahmins, of kṣatriya (क्षत्रिय), of vaiśya (वैश्य), and of śūdra (शूद्र) are apportioned by the guṇa (गुण) that arise from one's own nature.18.42Quiet, restraint, austerity, purity, patience, uprightness, knowledge, discernment, and faith are the brahmin's work, born of his own nature.18.43Heroism, energy, firmness, skill, and not fleeing in battle, together with giving and a lord's bearing, are the work of the kṣatriya (क्षत्रिय), born of his own nature.18.44Ploughing, keeping cattle, and trade are the work of the vaiśya (वैश्य), born of his own nature; the work that consists of service is the work of the śūdra (शूद्र), also born of his own nature.18.45A man engaged in his own work obtains success; hear how the one devoted to his own work finds it.18.46By worshipping, through his own action, the one from whom beings come, a man finds success.18.47Better is one's own dharma, though faulty, than another's dharma well performed; doing the work fixed by his own nature, he does not obtain a stain.18.48He should not abandon the inborn work, O son of Kunti, even though it has a fault; all undertakings are covered by fault, as fire by smoke.QuizFive questions on One's own work.

49–66 श्रीभगवान् Śrī Bhagavān · The refuge

Summary

The refuge. By renunciation one reaches the success of being free from action in the sense already taught, and then Brahman. Devoted to that work, he obtains the eternal, imperishable abode. Even more secret: be devoted, with mind on him. Setting aside all duties, come to the one refuge. He will free you from all sins. Do not grieve. The section is the last ask, before the conditions of telling it.

नेपालीमा

शरण। त्यागले पहिले सिकाइएको अर्थमा कर्मबाट मुक्त हुने सिद्धि मिल्छ, अनि ब्रह्म पाइन्छ। त्यस कर्ममा परायण भएर नित्य अविनाशी पद पाउँछ। अझ गुप्त कुरा यो छ। मन उहाँमा राखेर भक्त बन। सबै धर्म छाडेर एक शरणमा आउ। उहाँ सबै पापबाट छुटाउनुहुनेछ। शोक नगर। खण्ड यो कुरा भन्ने सर्तहरूअघिको अन्तिम माग हो।

18.49The man whose buddhi is unattached everywhere, whose self is conquered, and whose longing has gone, attains by renunciation the supreme success of freedom from action.18.50Know from me in brief, O son of Kunti, how the one who has reached success then reaches brahman (ब्रह्म): the highest standing of knowledge.18.51Yoked to a purified buddhi, having restrained the self by firmness, having left the objects that begin with sound, and having cast off attraction and aversion.18.52Resorting to solitude, eating lightly, with speech, body, and mind held, always intent on the yoga of meditation, and having taken refuge in dispassion.18.53Having released ego, force, pride, desire, anger, and grasping, without "mine," calm, he is fit for becoming brahman (ब्रह्म).18.54Having become brahman (ब्रह्म), his self clear, he neither grieves nor longs; even toward all beings, he obtains the highest devotion to me.18.55By devotion he knows me in truth, how much I am and who I am; then, having known me in truth, he enters, immediately after.18.56Even while always doing all actions, the man who has taken refuge in me attains, by my grace, the perpetual place that does not perish.18.57Resigning all actions to me with the mind, holding me as highest, and having resorted to the yoga of the buddhi, be one whose mind is on me, constantly.18.58With mind on me you will cross all hard places by my grace; but if from ego you will not hear, you will perish.18.59If, resorting to ego, you think "I shall not fight," that resolve of yours is false; your nature will yoke you.18.60Bound by the action born of your own nature, O son of Kunti, what from delusion you do not wish to do, that you will do even against your will.18.61The lord stands in the heart of all beings, turning them by his māyā (माया).18.62Go to him alone for refuge with all your being, O Bhārata (भारत); by his grace you will reach supreme peace and the perpetual place.18.63Thus this knowledge, more secret than the secret, has been declared to you by me; having reflected on it fully, do as you wish.18.64Hear again my supreme word, the most secret of all; because you are firmly dear to me, I shall speak what is good for you.18.65Be one whose mind is mine, my devotee, and my sacrificer, and bow to me; you will come to me alone, and I promise you truly, for you are dear to me.18.66Leaving all dharmas, come to me alone for refuge. I will free you from all sins. Do not grieve.QuizFive questions on The refuge.

67–78 श्रीभगवान् Śrī Bhagavān, Arjuna (अर्जुन), Sañjaya (सञ्जय) · The bow comes back up

Summary

The bow comes back up. Do not tell this to one without austerity, or without devotion. The one who shares it has come to Kṛṣṇa (कृष्ण). Has Arjuna heard with a one pointed mind? The confusion is gone. He will do as he is told. Sañjaya (सञ्जय) rejoices at having heard this from Vyāsa (व्यास)'s grace, and where the lord of yoga and the archer stand together, there, he says, are fortune, victory, and steadiness. The poem ends on the bow taken up.

नेपालीमा

धनुष फेरि उठ्छ। तप बिना वा भक्ति बिनाकालाई यो नभन। यो बाँड्ने कृष्णकहाँ पुगेको हुन्छ। के अर्जुनले एकाग्र मनले सुने? मोह गयो। उनी भनिएअनुसार गर्नेछन्। सञ्जय व्यासको कृपाले यो सुनेर हर्षित छन्, र योगेश्वर र धनुर्धारी सँगै जहाँ उभिन्छन् त्यहाँ श्री, विजय र स्थिरता छन् भन्छन्। कविता उठाइएको धनुषमा सकिन्छ।

18.67This is never to be spoken by you to one without austerity, nor to one without devotion, nor to one who does not wish to hear, nor to one who finds fault with me.18.68Who declares this supreme secret among my devotees, having made the highest devotion to me, comes to me alone, without doubt.18.69And no one among men does what is dearer to me than he, and there will be no other on earth dearer to me than he.18.70And who will study this righteous dialogue of ours, by that sacrifice of knowledge I would be worshipped by him: that is my thought.18.71Even the man of faith who does not find fault, should he hear, he too, released, would reach the auspicious worlds of people whose actions are meritorious.18.72Has this been heard by you, O Pārtha (पार्थ), with a one-pointed mind, and has your delusion of ignorance been destroyed, O Dhanañjaya (धनञ्जय)?18.73My delusion is destroyed. I have gained memory by your grace. I will do your word.18.74Sañjaya (सञ्जय) said: Thus I have heard this wondrous, hair-raising dialogue of Vāsudeva (वासुदेव) and of the great-souled Pārtha (पार्थ).18.75By the grace of Vyāsa (व्यास) I have heard this supreme secret, yoga, from Kṛṣṇa (कृष्ण), the lord of yoga, himself, directly, as he tells it.18.76O king, remembering and remembering this holy wondrous dialogue of Keśava (केशव) and Arjuna (अर्जुन), I thrill again and again.18.77And remembering, remembering, that exceedingly wondrous form of Hari (हरि), great is my wonder, O king, and I thrill again and again.18.78Where Kṛṣṇa (कृष्ण) is, lord of yoga, and where Arjuna is, the bow-bearer, there is fortune, victory, prosperity, and firm right.QuizFive questions on The bow comes back up.