Bhagvad Gita

Chapter 18

Moksha Sanyasa Yoga — Conclusion — The Perfection of Renunciation

The English follows the śloka. Hover or tap a word in the IAST line for its make-up. Open Word make-up for the full list. Word senses holds the established phrase for each unique word.

अर्जुन उवाच। संन्यासस्य महाबाहो तत्त्वमिच्छामि वेदितुम्। त्यागस्य च हृषीकेश पृथक्केशिनिषूदन।

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[18.1] Arjuna said: O mighty-armed one, I wish to know the truth of sannyāsa, and of tyāga, O Hṛṣīkeśa, separately, O slayer of Keśin.

Word make-up
arjuna (अर्जुन)
Arjuna: the white, the bright; from ṛj, “to be straight.” The addressee.
uvāca (उवाच)
Perfect of vac, “to speak.” He said.
saṃnyāsasya (संन्यासस्य)
Of saṃnyāsa.
mahā-bāho (महा-बाहो)
mahā (“great”) + bāhu (“arm”). Vocative: O great-armed one.
tattvam (तत्त्वम्)
tad, “that” + -tva. The that-ness of a thing. Not a thin “truth.”
icchāmi (इच्छामि)
iṣ, “to wish.” I wish.
veditum (वेदितुम्)
Infinitive of vid, “to know.” To know.
tyāgasya (त्यागस्य)
tyaj, “to abandon.” Abandoning.
ca (च)
And.
hṛṣīkeśa (हृषीकेश)
hṛṣīka (sense) + īśa (lord). O lord of the senses: Kṛṣṇa.
pṛthak (पृथक्)
Apart; separately (pṛth, “to expand”).
keśi-niṣūdana (केशि-निषूदन)
ni-sūd, “to kill.” O slayer of the asura Keśin: Kṛṣṇa.

श्रीभगवानुवाच। काम्यानां कर्मणां न्यासं संन्यासं कवयो विदुः। सर्वकर्मफलत्यागं प्राहुस्त्यागं विचक्षणाः।

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[18.2] The Lord said: The seers know sannyāsa as the laying-down of actions aimed at a wish. The clear-sighted call tyāga the abandoning of the fruit of all action.

Word make-up
śrī-bhagavān (श्री-भगवान्)
śrī is splendour, the honour-prefix. bhagavān is one who has bhaga (share, majesty), from bhaj, “to share, to partake.” Not a personal name here: the Lord, the one possessed of majesty.
uvāca (उवाच)
Perfect of vac, “to speak.” He said.
kāmyānām (काम्यानाम्)
Of those aimed at a wish (kam).
karmaṇām (कर्मणाम्)
kṛ, “to do.” What is done. Not a thin “action” as a slogan.
nyāsam (न्यासम्)
ni-as: a laying-down.
saṃnyāsam (संन्यासम्)
Renunciation as laying-down.
kavayaḥ (कवयः)
The seers.
viduḥ (विदुः)
Perfect of vid, “to know.” They know.
sarva-karma-phala-tyāgam (सर्व-कर्म-फल-त्यागम्)
The abandoning of the fruit of all actions.
prāhuḥ (प्राहुः)
pra-ah. They speak of.
tyāgam (त्यागम्)
tyaj, “to abandon.” Abandoning.
vicakṣaṇāḥ (विचक्षणाः)
vi-cakṣ: seeing apart. The clear-sighted.

त्याज्यं दोषवदित्येके कर्म प्राहुर्मनीषिणः। यज्ञदानतपःकर्म न त्याज्यमिति चापरे।

doṣavad ity | cāpare ||

[18.3] Some thoughtful ones say action should be abandoned as faulty; others say the action of yajña, dāna, and tapas should not be abandoned.

Word make-up
tyājyam (त्याज्यम्)
Gerundive of tyaj, “to abandon.” To be abandoned.
doṣa-vat (दोष-वत्)
As possessing fault.
iti (इति)
Thus; the close of a quoted thought.
eke (एके)
Some (eka plural).
karma (कर्म)
kṛ, “to do.” What is done. Not a thin “action” as a slogan.
prāhuḥ (प्राहुः)
pra-ah. They speak of.
manīṣiṇaḥ (मनीषिणः)
Possessing manīṣā (thought). The thoughtful.
yajña-dāna-tapaḥ-karma (यज्ञ-दान-तपः-कर्म)
The action of offering, gift, and austerity.
na (न)
Not.
tyājyam (त्याज्यम्)
Gerundive of tyaj, “to abandon.” To be abandoned.
iti (इति)
Thus; the close of a quoted thought.
ca (च)
And.
apare (अपरे)
Others; the further ones.

निश्चयं शृणु मे तत्र त्यागे भरतसत्तम। त्यागो हि पुरुषव्याघ्र त्रिविधः सम्प्रकीर्तितः।

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[18.4] Hear my settled view on tyāga, O best of the Bharatas. For tyāga, O tiger among men, is declared to be of three kinds.

Word make-up
niścayam (निश्चयम्)
ni-ci: a settling-down. Settled view.
śṛṇu (शृणु)
Imperative of śru, “to hear.” Hear!
me (मे)
Enclitic of aham: to me / my / of me.
tatra (तत्र)
There (tad + tra, “place”).
tyāge (त्यागे)
Regarding abandoning.
bharata-sattama (भरत-सत्तम)
sattama, superlative of sat: most being, best. O best of the Bharatas.
tyāgaḥ (त्यागः)
tyaj, “to abandon.” Abandoning.
hi (हि)
For; because.
puruṣa-vyāghra (पुरुष-व्याघ्र)
vyāghra, tiger. O tiger among men (puruṣa).
tri-vidhaḥ (त्रि-विधः)
Of three kinds.
samprakīrtitaḥ (सम्प्रकीर्तितः)
sam-pra-kīrt. Is fully declared.

यज्ञदानतपःकर्म न त्याज्यं कार्यमेव तत्। यज्ञो दानं तपश्चैव पावनानि मनीषिणाम्।

| caiva ||

[18.5] The action of yajña, dāna, and tapas is not to be abandoned; it must indeed be done. yajña, dāna, and tapas are purifiers of the thoughtful.

Word make-up
yajña-dāna-tapaḥ-karma (यज्ञ-दान-तपः-कर्म)
The action of offering, gift, and austerity.
na (न)
Not.
tyājyam (त्याज्यम्)
Gerundive of tyaj, “to abandon.” To be abandoned.
kāryam (कार्यम्)
Gerundive of kṛ, “to do.” To be done.
eva (एव)
Indeed; just so; alone.
tat (तत्)
Nominative/accusative neuter of tad. That.
yajñaḥ (यज्ञः)
yaj, “to offer.” Offering.
dānam (दानम्)
From dā, “to give.” Giving; a gift.
tapaḥ (तपः)
Heat; austerity (tap).
ca eva (च एव)
And also; as well.
pāvanāni (पावनानि)
Purifiers (pū).
manīṣiṇām (मनीषिणाम्)
Of the thoughtful.

एतान्यपि तु कर्माणि सङ्गं त्यक्त्वा फलानि च। कर्तव्यानीति मे पार्थ निश्चितं मतमुत्तमम्।

etāny | kartavyānīti ||

[18.6] But even these actions must be done, O Pārtha, having abandoned attachment and the fruits — this is my settled, highest view.

Word make-up
etāni (एतानि)
These (neuter plural).
api (अपि)
Also; even.
tu (तु)
But.
karmāṇi (कर्माणि)
From kṛ, “to do.” Deeds; actions.
saṅgam (सङ्गम्)
Clinging (accusative).
tyaktvā (त्यक्त्वा)
Gerund of tyaj, “to abandon.” Having abandoned.
phalāni (फलानि)
Fruits.
ca (च)
And.
kartavyāni (कर्तव्यानि)
Gerundive of kṛ, plural. Must be done.
iti (इति)
Thus; the close of a quoted thought.
me (मे)
Enclitic of aham: to me / my / of me.
pārtha (पार्थ)
Pārtha: son of Pṛthā (Kuntī). Address to Arjuna.
niścitam (निश्चितम्)
Settled.
matam (मतम्)
Held; a view.
uttamam (उत्तमम्)
Highest (ud-tama, superlative of ud, “up”).

नियतस्य तु संन्यासः कर्मणो नोपपद्यते। मोहात्तस्य परित्यागस्तामसः परिकीर्तितः।

nopapadyate | ||

[18.7] sannyāsa of prescribed action does not hold. Abandoning it from delusion is declared to be tāmasa.

Word make-up
niyatasya (नियतस्य)
Of the prescribed.
tu (तु)
But.
saṃnyāsaḥ (संन्यासः)
sam-ni-as: to throw down together. Laying-down of action; renunciation.
karmaṇaḥ (कर्मणः)
kṛ, “to do.” What is done. Not a thin “action” as a slogan.
na upapadyate (न उपपद्यते)
Does not fit; does not hold.
mohāt (मोहात्)
From delusion.
tasya (तस्य)
Genitive of tad. Of that; of him.
parityāgaḥ (परित्यागः)
Complete abandoning (pari-tyaj).
tāmasaḥ (तामसः)
Of tamas.
parikīrtitaḥ (परिकीर्तितः)
pari-kīrt. Is declared all around.

दुःखमित्येव यत्कर्म कायक्लेशभयात्त्यजेत्। स कृत्वा राजसं त्यागं नैव त्यागफलं लभेत्।

ity eva | naiva ||

[18.8] Whoever would abandon an action simply as pain, from fear of bodily hardship — he, having made a rājasa tyāga, does not obtain the fruit of tyāga.

Word make-up
duḥkham (दुःखम्)
duḥkha: “bad-axle”; unease; pain.
iti eva (इति एव)
Simply as; just thus.
yat (यत्)
Which; what (relative neuter). Also “because.”
karma (कर्म)
kṛ, “to do.” What is done. Not a thin “action” as a slogan.
kāya-kleśa-bhayāt (काय-क्लेश-भयात्)
From fear of body-torment.
tyajet (त्यजेत्)
Optative of tyaj, “to abandon.” One should abandon.
saḥ (सः)
Nominative masculine of tad. He; that one.
kṛtvā (कृत्वा)
Gerund of kṛ, “to do.” Having done.
rājasam (राजसम्)
Of rajas.
tyāgam (त्यागम्)
tyaj, “to abandon.” Abandoning.
na eva (न एव)
Not at all.
tyāga-phalam (त्याग-फलम्)
The fruit of abandoning.
labhet (लभेत्)
Optative of labh, “to obtain.” He would obtain.

कार्यमित्येव यत्कर्म नियतं क्रियतेऽर्जुन। सङ्गं त्यक्त्वा फलं चैव स त्यागः सात्त्विको मतः।

ity eva ' | caiva ||

[18.9] When prescribed action is done, Arjuna, simply because it is to be done, having abandoned attachment and the fruit — that tyāga is held to be sāttvika.

Word make-up
kāryam (कार्यम्)
Gerundive of kṛ, “to do.” To be done.
iti eva (इति एव)
Simply as; just thus.
yat (यत्)
Which; what (relative neuter). Also “because.”
karma (कर्म)
kṛ, “to do.” What is done. Not a thin “action” as a slogan.
niyatam (नियतम्)
ni-yam: restrained, ruled. Prescribed; regular.
kriyate (क्रियते)
Passive of kṛ, “to do.” Is done; is practised.
arjuna (अर्जुन)
Arjuna: the white, the bright; from ṛj, “to be straight.” The addressee.
saṅgam (सङ्गम्)
Clinging (accusative).
tyaktvā (त्यक्त्वा)
Gerund of tyaj, “to abandon.” Having abandoned.
phalam (फलम्)
phala: fruit (of a plant, then of a deed). Result.
ca eva (च एव)
And also; as well.
saḥ (सः)
Nominative masculine of tad. He; that one.
tyāgaḥ (त्यागः)
tyaj, “to abandon.” Abandoning.
sāttvikaḥ (सात्त्विकः)
Sāttvika: of sattva.
mataḥ (मतः)
Thought; held (man).

न द्वेष्ट्यकुशलं कर्म कुशले नानुषज्जते। त्यागी सत्त्वसमाविष्टो मेधावी छिन्नसंशयः।

dveṣṭy nānuṣajjate | ||

[18.10] He does not hate unskillful action, nor cling to skillful action — that tyāgin, filled with sattva, is intelligent, his doubt cut away.

Word make-up
na dveṣṭi (न द्वेष्टि)
He does not hate.
akuśalam (अकुशलम्)
Unskillful; unwholesome.
karma (कर्म)
kṛ, “to do.” What is done. Not a thin “action” as a slogan.
kuśale (कुशले)
To the skillful/wholesome.
na anuṣajjate (न अनुषज्जते)
He does not cling after.
tyāgī (त्यागी)
One who abandons.
sattva-samāviṣṭaḥ (सत्त्व-समाविष्टः)
Entered together by sattva (sam-ā-viś).
medhāvī (मेधावी)
Possessing insight (medhā-vin).
chinna-saṃśayaḥ (छिन्न-संशयः)
With doubt cut (chid, “to cut”).

न हि देहभृता शक्यं त्यक्तुं कर्माण्यशेषतः। यस्तु कर्मफलत्यागी स त्यागीत्यभिधीयते।

hi karmāṇy | yas tu ||

[18.11] For one who bears a body cannot abandon actions entirely. But whoever abandons the fruit of action — he is called the tyāgin.

Word make-up
na hi (न हि)
For not.
deha-bhṛtā (देह-भृता)
By one who bears a body.
śakyam (शक्यम्)
Possible.
tyaktum (त्यक्तुम्)
Infinitive of tyaj, “to abandon.” To abandon.
karmāṇi (कर्माणि)
From kṛ, “to do.” Deeds; actions.
aśeṣataḥ (अशेषतः)
Entirely, without remainder.
yaḥ tu (यः तु)
But who.
karma-phala-tyāgī (कर्म-फल-त्यागी)
One who abandons the fruit of action.
saḥ (सः)
Nominative masculine of tad. He; that one.
tyāgī (त्यागी)
One who abandons.
iti (इति)
Thus; the close of a quoted thought.
abhidhīyate (अभिधीयते)
abhi-dhā passive. Is called.

अनिष्टमिष्टं मिश्रं च त्रिविधं कर्मणः फलम्। भवत्यत्यागिनां प्रेत्य न तु संन्यासिनां क्वचित्।

| bhavaty tu ||

[18.12] The fruit of action is of three kinds — unwanted, wanted, and mixed. After dying it comes to those who do not abandon, but never to the sannyāsins.

Word make-up
aniṣṭam (अनिष्टम्)
Not desired (a-iṣṭa, from iṣ/yaj).
iṣṭam (इष्टम्)
Desired; also offered (yaj).
miśram (मिश्रम्)
Mixed (miśr).
ca (च)
And.
tri-vidham (त्रि-विधम्)
Of three kinds (tri + vidhā, “division”).
karmaṇaḥ (कर्मणः)
kṛ, “to do.” What is done. Not a thin “action” as a slogan.
phalam (फलम्)
phala: fruit (of a plant, then of a deed). Result.
bhavati (भवति)
Present of bhū, “to be, to come to be.” Comes to be.
atyāginām (अत्यागिनाम्)
Of those who do not abandon (a-tyāgin).
pretya (प्रेत्य)
pra-i gerund. Having gone forth; after death.
na tu (न तु)
But not.
saṃnyāsinām (संन्यासिनाम्)
For those who have laid down (saṃnyāsa).
kvacit (क्वचित्)
Somewhere; ever.

पञ्चैतानि महाबाहो कारणानि निबोध मे। साङ्ख्ये कृतान्ते प्रोक्तानि सिद्धये सर्वकर्मणाम्।

pañcaitāni | kṛtānte ||

[18.13] Learn from me these five causes, O mighty-armed one, declared in Sāṅkhya, the settled conclusion, for the accomplishment of all actions.

Word make-up
pañca (पञ्च)
Five.
etāni (एतानि)
These (neuter plural).
mahā-bāho (महा-बाहो)
mahā (“great”) + bāhu (“arm”). Vocative: O great-armed one.
kāraṇāni (कारणानि)
Causes.
nibodha (निबोध)
ni-budh. Wake to; learn!
me (मे)
Enclitic of aham: to me / my / of me.
sāṅkhye (साङ्ख्ये)
In Sāṅkhya.
kṛta-ante (कृत-अन्ते)
In the end of what is done; in the settled conclusion.
proktāni (प्रोक्तानि)
Declared (plural).
siddhaye (सिद्धये)
For accomplishment.
sarva-karmaṇām (सर्व-कर्मणाम्)
Of all actions.

अधिष्ठानं तथा कर्ता करणं च पृथग्विधम्। विविधाश्च पृथक्चेष्टा दैवं चैवात्र पञ्चमम्।

pṛthag-vidham | caivātra ||

[18.14] The basis, and the doer, and the means of various kinds, and the distinct movements of many sorts, and daiva here as the fifth.

Word make-up
adhiṣṭhānam (अधिष्ठानम्)
adhi-sthā. A standing-upon; basis.
tathā (तथा)
In that way; likewise (tad + thā).
kartā (कर्ता)
Agent of kṛ. The doer.
karaṇam (करणम्)
Instrument; means (kṛ).
ca (च)
And.
pṛthak-vidham (पृथक्-विधम्)
Of a separate kind.
vividhāḥ (विविधाः)
Various.
ca (च)
And.
pṛthak-ceṣṭāḥ (पृथक्-चेष्टाः)
Distinct movements.
daivam (दैवम्)
The divine (factor); daiva.
ca eva atra (च एव अत्र)
And also here.
pañcamam (पञ्चमम्)
The fifth.

शरीरवाङ्मनोभिर्यत्कर्म प्रारभते नरः। न्याय्यं वा विपरीतं वा पञ्चैते तस्य हेतवः।

śarīra-vāṅ-manobhir | ||

[18.15] Whatever action a man begins with body, speech, and mind — whether right or the reverse — these five are its causes.

Word make-up
śarīra-vāk-manobhiḥ (शरीर-वाक्-मनोभिः)
By body, speech, and mind.
yat (यत्)
Which; what (relative neuter). Also “because.”
karma (कर्म)
kṛ, “to do.” What is done. Not a thin “action” as a slogan.
prārabhate (प्रारभते)
pra-ā-rabh. Begins forth.
naraḥ (नरः)
nara: a man; a human (cognate with nṛ).
nyāyyam (न्याय्यम्)
What fits nyāya (right going). Right.
vā (वा)
Or.
viparītam (विपरीतम्)
vi-pari-i: gone the other way. The reverse.
vā (वा)
Or.
pañca (पञ्च)
Five.
ete (एते)
These.
tasya (तस्य)
Genitive of tad. Of that; of him.
hetavaḥ (हेतवः)
Causes.

तत्रैवं सति कर्तारमात्मानं केवलं तु यः। पश्यत्यकृतबुद्धित्वान्न स पश्यति दुर्मतिः।

tatraivaṃ sati | paśyaty akṛta-buddhitvān ||

[18.16] This being so, whoever sees the ātman alone as the doer — from an unformed understanding — that poorly minded one does not see.

Word make-up
tatra (तत्र)
There (tad + tra, “place”).
evam sati (एवम् सति)
This being so.
kartāram (कर्तारम्)
Accusative of kartṛ. Doer.
ātmānam (आत्मानम्)
Related to an, “to breathe”: the breathing one, the inner self of a living being. Not a ghost-soul added from outside.
kevalam (केवलम्)
Alone; exclusive (kevala).
tu (तु)
But.
yaḥ (यः)
Who; he who (relative).
paśyati (पश्यति)
Present of dṛś/paś, “to see.” He sees.
akṛta-buddhitvāt (अकृत-बुद्धित्वात्)
From the state of unformed understanding.
na (न)
Not.
saḥ (सः)
Nominative masculine of tad. He; that one.
paśyati (पश्यति)
Present of dṛś/paś, “to see.” He sees.
durmatiḥ (दुर्मतिः)
dus-mati: ill-thought. Poorly minded.

यस्य नाहंकृतो भावो बुद्धिर्यस्य न लिप्यते। हत्वाऽपि स इमाँल्लोकान्न हन्ति न निबध्यते।

nāhaṅkṛto lipyate | 'pi imām̐l hanti nibadhyate ||

[18.17] One whose stance is not ahaṅkāra, whose understanding is not stained — even having killed these worlds, he does not kill, and is not bound.

Word make-up
yasya (यस्य)
Whose; of which.
na (न)
Not.
ahaṅkṛtaḥ (अहङ्कृतः)
Made into “I”; identified as the doer.
bhāvaḥ (भावः)
bhū, “to be, to come to be.” Coming-to-be. Not a thin “feeling” or a thin “nature.”
buddhiḥ (बुद्धिः)
budh, “to wake, to know.” Understanding.
yasya (यस्य)
Whose; of which.
na lipyate (न लिप्यते)
Is not smeared.
hatvā api (हत्वा अपि)
Even having struck.
saḥ (सः)
Nominative masculine of tad. He; that one.
imān (इमान्)
These (accusative).
lokān (लोकान्)
lok, “to see, to shine.” A seen-space; a realm. Not the same word as jagat.
na hanti (न हन्ति)
Does not strike.
na nibadhyate (न निबध्यते)
Is not bound.

ज्ञानं ज्ञेयं परिज्ञाता त्रिविधा कर्मचोदना। करणं कर्म कर्तेति त्रिविधः कर्मसंग्रहः।

| karteti ||

[18.18] jñāna, the jñeya, and the jñātṛ: the threefold impetus to action. The means, the action, and the doer: the threefold collection of action.

Word make-up
jñānam (ज्ञानम्)
jñā, “to know.” Knowing. Not a thin “knowledge” as a pile of facts.
jñeyam (ज्ञेयम्)
Gerundive of jñā, “to know.” What is to be known.
parijñātā (परिज्ञाता)
The knower-around (pari-jñā).
tri-vidhā (त्रि-विधा)
tri (Sanskrit form tri. Tri) + vidhā (vi-dhā. A placing-apart; an injunction; a rule).
karma-codanā (कर्म-चोदना)
The impelling (cud) of action.
karaṇam (करणम्)
Instrument; means (kṛ).
karma (कर्म)
kṛ, “to do.” What is done. Not a thin “action” as a slogan.
kartā (कर्ता)
Agent of kṛ. The doer.
iti (इति)
Thus; the close of a quoted thought.
tri-vidhaḥ (त्रि-विधः)
Of three kinds.
karma-saṅgrahaḥ (कर्म-सङ्ग्रहः)
The gathering (sam-grah) of action.

ज्ञानं कर्म च कर्ताच त्रिधैव गुणभेदतः। प्रोच्यते गुणसङ्ख्याने यथावच्छृणु तान्यपि।

tri-dhaiva | yathāvac chṛṇu tāny api ||

[18.19] Knowledge, action, and doer are declared in three ways by the distinction of the guṇas, in the enumeration of the guṇas. Hear those too as they are.

Word make-up
jñānam (ज्ञानम्)
jñā, “to know.” Knowing. Not a thin “knowledge” as a pile of facts.
karma (कर्म)
kṛ, “to do.” What is done. Not a thin “action” as a slogan.
ca (च)
And.
kartā (कर्ता)
Agent of kṛ. The doer.
ca (च)
And.
tri-dhā eva (त्रि-धा एव)
In three ways.
guṇa-bhedataḥ (गुण-भेदतः)
From the splitting (bhid) of the strands.
procyate (प्रोच्यते)
pra-vac passive. Is declared.
guṇa-saṅkhyāne (गुण-सङ्ख्याने)
In the reckoning (sam-khyā) of the strands.
yathā-vat (यथा-वत्)
According to how it is.
śṛṇu (शृणु)
Imperative of śru, “to hear.” Hear!
tāni api (तानि अपि)
Those too.

सर्वभूतेषु येनैकं भावमव्ययमीक्षते। अविभक्तं विभक्तेषु तज्ज्ञानं विद्धि सात्त्विकम्।

yenaikaṃ | taj ||

[18.20] That knowledge by which one sees one akṣara being in all beings, undivided in the divided — know that as sāttvika.

Word make-up
sarva-bhūteṣu (सर्व-भूतेषु)
In/toward all beings.
yena (येन)
By which.
ekam (एकम्)
One; the one.
bhāvam (भावम्)
bhū, “to be, to come to be.” Coming-to-be. Not a thin “feeling” or a thin “nature.”
avyayam (अव्ययम्)
a- + vyaya (vi-i, “to go apart”; expenditure). That which does not get spent; unfailing.
īkṣate (ईक्षते)
From īkṣ, “to look.” One sees.
avibhaktam (अविभक्तम्)
Undivided.
vibhakteṣu (विभक्तेषु)
In the divided.
tat (तत्)
Nominative/accusative neuter of tad. That.
jñānam (ज्ञानम्)
jñā, “to know.” Knowing. Not a thin “knowledge” as a pile of facts.
viddhi (विद्धि)
Imperative of vid, “to know.” Know!
sāttvikam (सात्त्विकम्)
Of sattva; lucidity-born.

पृथक्त्वेन तु यज्ज्ञानं नानाभावान्पृथग्विधान्। वेत्ति सर्वेषु भूतेषु तज्ज्ञानं विद्धि राजसम्।

yaj pṛthag-vidhān | bhūteṣu taj ||

[18.21] But that knowledge which, through separateness, knows various beings of different kinds in all beings — know that as rājasa.

Word make-up
pṛthaktvena (पृथक्त्वेन)
Through separated-ness.
tu (तु)
But.
yat (यत्)
Which; what (relative neuter). Also “because.”
jñānam (ज्ञानम्)
jñā, “to know.” Knowing. Not a thin “knowledge” as a pile of facts.
nānā-bhāvān (नाना-भावान्)
Various comings-to-be.
pṛthak-vidhān (पृथक्-विधान्)
Of different kinds.
vetti (वेत्ति)
Present of vid, “to know.” He knows.
sarveṣu bhūteṣu (सर्वेषु भूतेषु)
In all that-has-become (beings).
tat (तत्)
Nominative/accusative neuter of tad. That.
jñānam (ज्ञानम्)
jñā, “to know.” Knowing. Not a thin “knowledge” as a pile of facts.
viddhi (विद्धि)
Imperative of vid, “to know.” Know!
rājasam (राजसम्)
Of rajas.

यत्तु कृत्स्नवदेकस्मिन्कार्ये सक्तमहैतुकम्। अतत्त्वार्थवदल्पं च तत्तामसमुदाहृतम्।

tu kṛtsnavad kārye | atattvārthavad ||

[18.22] But that which clings to a single effect as if it were the whole, without reason, not grasping the true object, and slight — that is said to be tāmasa.

Word make-up
yat tu (यत् तु)
But which.
kṛtsna-vat (कृत्स्न-वत्)
As if the whole.
ekasmin kārye (एकस्मिन् कार्ये)
In a single thing-to-be-done.
saktam (सक्तम्)
Clinging (sañj).
ahaitukam (अहैतुकम्)
a-hetuka: without an impelling cause. Without reason.
atattva-artha-vat (अतत्त्व-अर्थ-वत्)
Not possessing the true aim/object.
alpam (अल्पम्)
Little; slight.
ca (च)
And.
tat (तत्)
Nominative/accusative neuter of tad. That.
tāmasam (तामसम्)
Of tamas.
udāhṛtam (उदाहृतम्)
ud-ā-hṛ. Brought out; declared.

नियतं सङ्गरहितमरागद्वेषतः कृतम्। अफलप्रेप्सुना कर्म यत्तत्सात्त्विकमुच्यते।

| tat ||

[18.23] Prescribed action, done without attachment, without attraction or aversion, by one not seeking the fruit — that is called sāttvika.

Word make-up
niyatam (नियतम्)
ni-yam: restrained, ruled. Prescribed; regular.
saṅga-rahitam (सङ्ग-रहितम्)
Without clinging (rahita, “left”).
arāga-dveṣataḥ (अराग-द्वेषतः)
From non-attraction and non-hatred.
kṛtam (कृतम्)
Done (past participle of kṛ).
aphala-prepsunā (अफल-प्रेप्सुना)
By one not seeking to obtain fruit (pra-āp).
karma (कर्म)
kṛ, “to do.” What is done. Not a thin “action” as a slogan.
yat tat (यत् तत्)
That which.
sāttvikam (सात्त्विकम्)
Of sattva; lucidity-born.
ucyate (उच्यते)
Passive of vac, “to speak.” It is said; it is called.

यत्तु कामेप्सुना कर्म साहंकारेण वा पुनः। क्रियते बहुलायासं तद्राजसमुदाहृतम्।

tu kāmepsunā sāhaṅkāreṇa punaḥ | bahulāyāsaṃ tad ||

[18.24] But action done by one seeking a wish, or again with ahaṅkāra, with much strain — that is said to be rājasa.

Word make-up
yat tu (यत् तु)
But which.
kāma-īpsunā (काम-ईप्सुना)
By one wishing to obtain a desire (āp).
karma (कर्म)
kṛ, “to do.” What is done. Not a thin “action” as a slogan.
sa-ahaṅkāreṇa (स-अहङ्कारेण)
With I-making.
vā punaḥ (वा पुनः)
Or again.
kriyate (क्रियते)
Passive of kṛ, “to do.” Is done; is practised.
bahula-āyāsam (बहुल-आयासम्)
With much toil (ā-yas, “to exert”).
tat (तत्)
Nominative/accusative neuter of tad. That.
rājasam (राजसम्)
Of rajas.
udāhṛtam (उदाहृतम्)
ud-ā-hṛ. Brought out; declared.

अनुबन्धं क्षयं हिंसामनपेक्ष्य च पौरुषम्। मोहादारभ्यते कर्म यत्तत्तामसमुच्यते।

| mohād tat ||

[18.25] Action begun from delusion, without regard to consequence, kṣaya, harm, or one's capacity — that is called tāmasa.

Word make-up
anubandham (अनुबन्धम्)
After-bond; consequence (anu-bandh).
kṣayam (क्षयम्)
kṣi, “to dwindle, to destroy.” The dwindling; the coming-to-an-end. Not a time-span. Not a clean “completion.” Not thin “wasting.”
hiṃsām (हिंसाम्)
Harm (hiṃs).
anapekṣya (अनपेक्ष्य)
Without looking toward.
ca (च)
And.
pauruṣam (पौरुषम्)
What belongs to puruṣa: manliness; one’s capacity.
mohāt (मोहात्)
From delusion.
ārabhyate (आरभ्यते)
ā-rabh. Is begun.
karma (कर्म)
kṛ, “to do.” What is done. Not a thin “action” as a slogan.
yat tat (यत् तत्)
That which.
tāmasam (तामसम्)
Of tamas.
ucyate (उच्यते)
Passive of vac, “to speak.” It is said; it is called.

मुक्तसङ्गोऽनहंवादी धृत्युत्साहसमन्वितः। सिद्ध्यसिद्ध्योर्निर्विकारः कर्ता सात्त्विक उच्यते।

' dhṛty-utsāha-samanvitaḥ | siddhy-asiddhyor ||

[18.26] Free from attachment, not saying “I,” endowed with firmness and energy, unchanged in success and failure — the doer is called sāttvika.

Word make-up
mukta-saṅgaḥ (मुक्त-सङ्गः)
Freed from clinging.
anaham-vādī (अनहम्-वादी)
Not saying “I” (aham + vad).
dhṛti-utsāha-samanvitaḥ (धृति-उत्साह-समन्वितः)
Followed together by firmness and energy.
siddhi-asiddhyoḥ (सिद्धि-असिद्ध्योः)
In success and non-success.
nirvikāraḥ (निर्विकारः)
Without change-apart (vi-kṛ). Unchanged.
kartā (कर्ता)
Agent of kṛ. The doer.
sāttvikaḥ (सात्त्विकः)
Sāttvika: of sattva.
ucyate (उच्यते)
Passive of vac, “to speak.” It is said; it is called.

रागी कर्मफलप्रेप्सुर्लुब्धो हिंसात्मकोऽशुचिः। हर्षशोकान्वितः कर्ता राजसः परिकीर्तितः।

hiṃsātmako ' | harṣa-śokānvitaḥ ||

[18.27] Attached, seeking the fruit of action, greedy, harm-natured, unclean, attended by elation and grief — the doer is declared rājasa.

Word make-up
rāgī (रागी)
One who is coloured by passion.
karma-phala-prepsuḥ (कर्म-फल-प्रेप्सुः)
Seeking to obtain the fruit of action.
lubdhaḥ (लुब्धः)
Greedy (lubh).
hiṃsā-ātmakaḥ (हिंसा-आत्मकः)
Whose self is harm.
aśuciḥ (अशुचिः)
Unclean.
harṣa-śoka-anvitaḥ (हर्ष-शोक-अन्वितः)
Attended (anu-i) by elation and grief.
kartā (कर्ता)
Agent of kṛ. The doer.
rājasaḥ (राजसः)
Of rajas.
parikīrtitaḥ (परिकीर्तितः)
pari-kīrt. Is declared all around.

अयुक्तः प्राकृतः स्तब्धः शठो नैष्कृतिकोऽलसः। विषादी दीर्घसूत्री च कर्ता तामस उच्यते।

' | ||

[18.28] Unsteady, coarse, stubborn, deceitful, malicious, lazy, despondent, and a procrastinator — the doer is called tāmasa.

Word make-up
ayuktaḥ (अयुक्तः)
Unjoined; unsteady.
prākṛtaḥ (प्राकृतः)
Of prakṛti; coarse, ordinary.
stabdhaḥ (स्तब्धः)
Fixed, stubborn (stambh, “to prop, to stiffen”).
śaṭhaḥ (शठः)
Deceitful.
naiṣkṛtikaḥ (नैष्कृतिकः)
From niṣ-kṛti: a dirty dealing. Malicious.
alasaḥ (अलसः)
Lazy (a-las, without energy).
viṣādī (विषादी)
Despondent.
dīrgha-sūtrī (दीर्घ-सूत्री)
Long-threaded: a procrastinator.
ca (च)
And.
kartā (कर्ता)
Agent of kṛ. The doer.
tāmasaḥ (तामसः)
Of tamas.
ucyate (उच्यते)
Passive of vac, “to speak.” It is said; it is called.

बुद्धेर्भेदं धृतेश्चैव गुणतस्त्रिविधं शृणु। प्रोच्यमानमशेषेण पृथक्त्वेन धनञ्जय।

caiva | ||

[18.29] Hear the threefold distinction of buddhi and of dhṛti according to the guṇas, set forth completely and separately, O Dhanañjaya.

Word make-up
buddheḥ (बुद्धेः)
Of understanding.
bhedam (भेदम्)
A split; distinction (bhid).
dhṛteḥ (धृतेः)
Of firmness.
ca eva (च एव)
And also; as well.
guṇataḥ (गुणतः)
According to the guṇas.
tri-vidham (त्रि-विधम्)
Of three kinds (tri + vidhā, “division”).
śṛṇu (शृणु)
Imperative of śru, “to hear.” Hear!
procyamānam (प्रोच्यमानम्)
Being declared.
aśeṣeṇa (अशेषेण)
Without remainder (a-śeṣa). Entirely.
pṛthaktvena (पृथक्त्वेन)
Through separated-ness.
dhanañjaya (धनञ्जय)
Dhanaṃ-jaya: winner of wealth (dhana + ji). Address to Arjuna.

प्रवृत्तिं च निवृत्तिं च कार्याकार्ये भयाभये। बन्धं मोक्षं च या वेत्ति बुद्धिः सा पार्थ सात्त्विकी।

kāryākārye bhayābhaye | ||

[18.30] The buddhi that knows pravṛtti and nivṛtti, what is to be done and not done, fear and fearlessness, bondage and release — that, O Pārtha, is sāttvikī.

Word make-up
pravṛttim (प्रवृत्तिम्)
Working; activity (accusative).
ca (च)
And.
nivṛttim (निवृत्तिम्)
Turning-back; restraint (accusative).
ca (च)
And.
kārya-akārye (कार्य-अकार्ये)
What is to be done and not done.
bhaya-abhaye (भय-अभये)
Fear and non-fear.
bandham (बन्धम्)
A bond (bandh).
mokṣam (मोक्षम्)
muc, “to release.” Not thin “salvation.”
ca (च)
And.
yā (या)
Who (feminine relative).
vetti (वेत्ति)
Present of vid, “to know.” He knows.
buddhiḥ (बुद्धिः)
budh, “to wake, to know.” Understanding.
sā (सा)
Nominative feminine of tad. She; that.
pārtha (पार्थ)
Pārtha: son of Pṛthā (Kuntī). Address to Arjuna.
sāttvikī (सात्त्विकी)
Sāttvic (feminine).

यया धर्ममधर्मं च कार्यं चाकार्यमेव च। अयथावत्प्रजानाति बुद्धिः सा पार्थ राजसी।

| ||

[18.31] That by which one knows dharma and adharma, what is to be done and not to be done, incorrectly — that buddhi, O Pārtha, is rājasī.

Word make-up
yayā (यया)
By which (feminine).
dharmam (धर्मम्)
dhṛ, “to hold, to uphold.” That which holds a thing in its way. The holding. Not a one-word “religion.”
adharmam (अधर्मम्)
a-dharma. What does not hold; un-law.
ca (च)
And.
kāryam (कार्यम्)
Gerundive of kṛ, “to do.” To be done.
ca (च)
And.
akāryam (अकार्यम्)
a- + kārya. What is not to be done.
eva ca (एव च)
And also; as well.
ayathā-vat (अयथा-वत्)
Not as it is; incorrectly.
prajānāti (प्रजानाति)
pra + jñā. One knows clearly.
buddhiḥ (बुद्धिः)
budh, “to wake, to know.” Understanding.
sā (सा)
Nominative feminine of tad. She; that.
pārtha (पार्थ)
Pārtha: son of Pṛthā (Kuntī). Address to Arjuna.
rājasī (राजसी)
Rājasic (feminine).

अधर्मं धर्ममिति या मन्यते तमसावृता। सर्वार्थान्विपरीतांश्च बुद्धिः सा पार्थ तामसी।

tamasāvṛtā | sarvārthān viparītāṃś ||

[18.32] That which, wrapped in tamas, takes adharma to be dharma, and all things as reversed — that buddhi, O Pārtha, is tāmasī.

Word make-up
adharmam (अधर्मम्)
a-dharma. What does not hold; un-law.
dharmam (धर्मम्)
dhṛ, “to hold, to uphold.” That which holds a thing in its way. The holding. Not a one-word “religion.”
iti (इति)
Thus; the close of a quoted thought.
yā (या)
Who (feminine relative).
manyate (मन्यते)
One takes it that; one thinks.
tamasā āvṛtā (तमसा आवृता)
tam, “to be dark.” Darkness.
sarva-arthān (सर्व-अर्थान्)
sarva (All; whole (from sar, “to stretch”). Bound form) + arthān (artha: from ṛ, “to go toward.” Aim; meaning; wealth).
viparītān (विपरीतान्)
Reversed.
ca (च)
And.
buddhiḥ (बुद्धिः)
budh, “to wake, to know.” Understanding.
sā (सा)
Nominative feminine of tad. She; that.
pārtha (पार्थ)
Pārtha: son of Pṛthā (Kuntī). Address to Arjuna.
tāmasī (तामसी)
Tāmasic (feminine).

धृत्या यया धारयते मनःप्राणेन्द्रियक्रियाः। योगेनाव्यभिचारिण्या धृतिः सा पार्थ सात्त्विकी।

manaḥ-prāṇendriya-kriyāḥ | yogenāvyabhicāriṇyā ||

[18.33] The dhṛti by which one holds the activities of manas, prāṇa, and the senses, unswerving through yoga — that dhṛti, O Pārtha, is sāttvikī.

Word make-up
dhṛtyā (धृत्या)
By firmness (dhṛ).
yayā (यया)
By which (feminine).
dhārayate (धारयते)
One holds.
manaḥ-prāṇa-indriya-kriyāḥ (मनः-प्राण-इन्द्रिय-क्रियाः)
Doings of mind, breath, and senses.
yogena (योगेन)
By joining.
avyabhicāriṇyā (अव्यभिचारिण्या)
With unswerving (feminine instrumental).
dhṛtiḥ (धृतिः)
From dhṛ, “to hold.” Holding-firm; firmness.
sā (सा)
Nominative feminine of tad. She; that.
pārtha (पार्थ)
Pārtha: son of Pṛthā (Kuntī). Address to Arjuna.
sāttvikī (सात्त्विकी)
Sāttvic (feminine).

यया तु धर्मकामार्थान्धृत्या धारयतेऽर्जुन। प्रसङ्गेन फलाकाङ्क्षी धृतिः सा पार्थ राजसी।

dharma-kāmārthān ' | phalākāṅkṣī ||

[18.34] But the dhṛti by which one holds dharma, kāma, and artha, Arjuna, clinging, hungry for fruit — that dhṛti, O Pārtha, is rājasī.

Word make-up
yayā (यया)
By which (feminine).
tu (तु)
But.
dharma-kāma-arthān (धर्म-काम-अर्थान्)
The three: dharma, desire (kāma), and aim/wealth (artha).
dhṛtyā (धृत्या)
By firmness (dhṛ).
dhārayate (धारयते)
One holds.
arjuna (अर्जुन)
Arjuna: the white, the bright; from ṛj, “to be straight.” The addressee.
prasaṅgena (प्रसङ्गेन)
By clinging-forth.
phala-ākāṅkṣī (फल-आकाङ्क्षी)
Hungry for fruit (ā-kāṅkṣ).
dhṛtiḥ (धृतिः)
From dhṛ, “to hold.” Holding-firm; firmness.
sā (सा)
Nominative feminine of tad. She; that.
pārtha (पार्थ)
Pārtha: son of Pṛthā (Kuntī). Address to Arjuna.
rājasī (राजसी)
Rājasic (feminine).

यया स्वप्नं भयं शोकं विषादं मदमेव च। न विमुञ्चति दुर्मेधा धृतिः सा पार्थ तामसी।

ca | vimuñcati ||

[18.35] That by which a poorly minded one does not let go of sleep, fear, grief, despair, and intoxication — that dhṛti, O Pārtha, is tāmasī.

Word make-up
yayā (यया)
By which (feminine).
svapnam (स्वप्नम्)
Sleep/dream (svap, “to sleep”).
bhayam (भयम्)
From bhī, “to fear.” Fear.
śokam (शोकम्)
Grief (śuc).
viṣādam (विषादम्)
vi-sad: to sit apart. Despair.
madam (मदम्)
Intoxication (accusative).
eva ca (एव च)
And also; as well.
na vimuñcati (न विमुञ्चति)
Does not let go.
durmedhāḥ (दुर्मेधाः)
dus-medhas: of poor insight.
dhṛtiḥ (धृतिः)
From dhṛ, “to hold.” Holding-firm; firmness.
sā (सा)
Nominative feminine of tad. She; that.
pārtha (पार्थ)
Pārtha: son of Pṛthā (Kuntī). Address to Arjuna.
tāmasī (तामसी)
Tāmasic (feminine).

सुखं त्विदानीं त्रिविधं शृणु मे भरतर्षभ। अभ्यासाद्रमते यत्र दुःखान्तं च निगच्छति।

tv bharatarṣabha | abhyāsād duḥkhāntaṃ ||

[18.36] Now hear from me the threefold joy, O bull of the Bharatas — in which one delights from practice, and comes to the end of pain.

Word make-up
sukham (सुखम्)
sukha: originally “good-axle” (su-kha), running easily; ease; joy.
tu (तु)
But.
idānīm (इदानीम्)
Now.
tri-vidham (त्रि-विधम्)
Of three kinds (tri + vidhā, “division”).
śṛṇu (शृणु)
Imperative of śru, “to hear.” Hear!
me (मे)
Enclitic of aham: to me / my / of me.
bharata-ṛṣabha (भरत-ऋषभ)
ṛṣabha is the bull, the best of a kind. O bull of the Bharatas.
abhyāsāt (अभ्यासात्)
Than practice.
ramate (रमते)
One delights.
yatra (यत्र)
Where.
duḥkha-antam (दुःख-अन्तम्)
The end of unease.
ca (च)
And.
nigacchati (निगच्छति)
ni-gam. One comes down to; one reaches.

यत्तदग्रे विषमिव परिणामेऽमृतोपमम्। तत्सुखं सात्त्विकं प्रोक्तमात्मबुद्धिप्रसादजम्।

tad iva 'mṛtopamam | ||

[18.37] That which at first is like poison, and in the result like amṛta — that joy is called sāttvika, born of the clarity of ātma-buddhi.

Word make-up
yat tat (यत् तत्)
That which.
agre (अग्रे)
At the tip; at first (agra).
viṣam iva (विषम् इव)
Like poison.
pariṇāme (परिणामे)
In the turning-around (pari-nam): in the result.
amṛta-upamam (अमृत-उपमम्)
Having the deathless as likeness (upa-mā).
tat (तत्)
Nominative/accusative neuter of tad. That.
sukham (सुखम्)
sukha: originally “good-axle” (su-kha), running easily; ease; joy.
sāttvikam (सात्त्विकम्)
Of sattva; lucidity-born.
proktam (प्रोक्तम्)
pra-vac. Spoken forth; declared.
ātma-buddhi-prasāda-jam (आत्म-बुद्धि-प्रसाद-जम्)
Born of the clarity (pra-sad) of self-understanding.

विषयेन्द्रियसंयोगाद्यत्तदग्रेऽमृतोपमम्। परिणामे विषमिव तत्सुखं राजसं स्मृतम्।

viṣayendriya-saṃyogād tad 'mṛtopamam | iva ||

[18.38] That which from the joining of objects and senses is at first like amṛta, and in the result like poison — that joy is remembered as rājasa.

Word make-up
viṣaya-indriya-saṃyogāt (विषय-इन्द्रिय-संयोगात्)
From the together-joining of objects and senses.
yat tat (यत् तत्)
That which.
agre (अग्रे)
At the tip; at first (agra).
amṛta-upamam (अमृत-उपमम्)
Having the deathless as likeness (upa-mā).
pariṇāme (परिणामे)
In the turning-around (pari-nam): in the result.
viṣam iva (विषम् इव)
Like poison.
tat (तत्)
Nominative/accusative neuter of tad. That.
sukham (सुखम्)
sukha: originally “good-axle” (su-kha), running easily; ease; joy.
rājasam (राजसम्)
Of rajas.
smṛtam (स्मृतम्)
Remembered (smṛ). Is held in memory; is tradition.

यदग्रे चानुबन्धे च सुखं मोहनमात्मनः। निद्रालस्यप्रमादोत्थं तत्तामसमुदाहृतम्।

yad cānubandhe | nidrālasya-pramādotthaṃ ||

[18.39] That joy which at first and in its wake deludes the ātman, arising from sleep, laziness, and heedlessness — that is said to be tāmasa.

Word make-up
yat (यत्)
Which; what (relative neuter). Also “because.”
agre (अग्रे)
At the tip; at first (agra).
ca (च)
And.
anubandhe (अनुबन्धे)
In the after-bond; in the sequel.
ca (च)
And.
sukham (सुखम्)
sukha: originally “good-axle” (su-kha), running easily; ease; joy.
mohanam (मोहनम्)
Deluding (muh).
ātmanaḥ (आत्मनः)
Related to an, “to breathe”: the breathing one, the inner self of a living being. Not a ghost-soul added from outside.
nidrā-ālasya-pramāda-uttham (निद्रा-आलस्य-प्रमाद-उत्थम्)
Risen (ud-sthā) from sleep, laziness, and heedlessness.
tat (तत्)
Nominative/accusative neuter of tad. That.
tāmasam (तामसम्)
Of tamas.
udāhṛtam (उदाहृतम्)
ud-ā-hṛ. Brought out; declared.

न तदस्ति पृथिव्यां वा दिवि देवेषु वा पुनः। सत्त्वं प्रकृतिजैर्मुक्तं यदेभिः स्यात्त्रिभिर्गुणैः।

tad punaḥ | yad ||

[18.40] There is nothing on earth, or again among the gods in heaven, that is a being freed from these three guṇas born of prakṛti.

Word make-up
na (न)
Not.
tat (तत्)
Nominative/accusative neuter of tad. That.
asti (अस्ति)
Present of as, “to be.” There is; it is.
pṛthivyām (पृथिव्याम्)
On the broad one: the earth (pṛthu, “broad”).
vā (वा)
Or.
divi (दिवि)
In the sky (div).
deveṣu (देवेषु)
Among the gods.
vā punaḥ (वा पुनः)
Or again.
sattvam (सत्त्वम्)
sat, “being” + -tva. As a guṇa: the clear strand. Being-clear. Not a thin “goodness.”
prakṛti-jaiḥ (प्रकृति-जैः)
Born of prakṛti (instrumental).
muktam (मुक्तम्)
Freed.
yat (यत्)
Which; what (relative neuter). Also “because.”
ebhiḥ (एभिः)
From these.
syāt (स्यात्)
Optative of as, “to be.” It might be; it would be.
tribhiḥ (त्रिभिः)
By three.
guṇaiḥ (गुणैः)
By the strands.

ब्राह्मणक्षत्रियविशां शूद्राणां च परन्तप। कर्माणि प्रविभक्तानि स्वभावप्रभवैर्गुणैः।

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[18.41] The actions of brāhmaṇas, kṣatriyas, vaiśyas, and of śūdras, O scorcher of foes, are divided by the guṇas arising from svabhāva.

Word make-up
brāhmaṇa-kṣatriya-viśām (ब्राह्मण-क्षत्रिय-विशाम्)
Of the three classes: brāhmaṇa (person of that class), kṣatriya (from kṣatra, “rule, dominion”), viś (the settling folk, vaiśya).
śūdrāṇām (शूद्राणाम्)
Of the śūdra class — the serving folk. A class name.
ca (च)
And.
parantapa (परन्तप)
param + tapa: scorcher of the further (foe). Address to Arjuna.
karmāṇi (कर्माणि)
From kṛ, “to do.” Deeds; actions.
pravibhaktāni (प्रविभक्तानि)
pra-vi-bhaj, “to divide forth.” Are portioned out.
svabhāva-prabhavaiḥ (स्वभाव-प्रभवैः)
By those whose coming-forth (pra-bhū) is from own coming-to-be.
guṇaiḥ (गुणैः)
By the strands.

शमो दमस्तपः शौचं क्षान्तिरार्जवमेव च। ज्ञानं विज्ञानमास्तिक्यं ब्रह्मकर्म स्वभावजम्।

ca | ||

[18.42] Calm, restraint, tapas, purity, patience, and straightness, knowledge, discernment, and āstikya — the karma of a brāhmaṇa, born of svabhāva.

Word make-up
śamaḥ (शमः)
From śam, “to be quiet.” Calm.
damaḥ (दमः)
From dam, “to tame.” Restraint.
tapaḥ (तपः)
Heat; austerity (tap).
śaucam (शौचम्)
From śuc, “to gleam, to be clean.” Purity.
kṣāntiḥ (क्षान्तिः)
From kṣam, “to endure.” Patience; forbearance.
ārjavam (आर्जवम्)
From ṛju, “straight.” Straightness; honesty.
eva ca (एव च)
And also; as well.
jñānam (ज्ञानम्)
jñā, “to know.” Knowing. Not a thin “knowledge” as a pile of facts.
vijñānam (विज्ञानम्)
vi- + jñā, “to know.” To know apart; distinct knowing. Knowing-apart.
āstikyam (आस्तिक्यम्)
From asti, “it is.” Affirmation that it is. Not thin “trust.”
brahma-karma (ब्रह्म-कर्म)
The work that belongs to a brāhmaṇa — a person of that class — not to the entity brahman and not to the creator Brahmā.
svabhāva-jam (स्वभाव-जम्)
sva + bhāva (from bhū) + ja (“born,” from jan). Born of one’s own coming-to-be.

शौर्यं तेजो धृतिर्दाक्ष्यं युद्धे चाप्यपलायनम्। दानमीश्वरभावश्च क्षात्रं कर्म स्वभावजम्।

cāpy | ||

[18.43] Valor, radiance, firmness, skill, and not fleeing in battle, dāna, and the bearing of a lord — the karma of a kṣatriya, born of svabhāva.

Word make-up
śauryam (शौर्यम्)
From śūra, “hero.” Valor.
tejaḥ (तेजः)
tejas: from tij, “to be sharp.” Sharpness; brilliance; splendour.
dhṛtiḥ (धृतिः)
From dhṛ, “to hold.” Holding-firm; firmness.
dākṣyam (दाक्ष्यम्)
From dakṣa. Skill.
yuddhe (युद्धे)
In battle (yudh).
ca api (च अपि)
And also.
apalāyanam (अपलायनम्)
a-palāyana: not fleeing (palāy, “to flee”).
dānam (दानम्)
From dā, “to give.” Giving; a gift.
īśvara-bhāvaḥ (ईश्वर-भावः)
The coming-to-be of a lord; lordly bearing.
ca (च)
And.
kṣātram (क्षात्रम्)
What belongs to a kṣatriya.
karma (कर्म)
kṛ, “to do.” What is done. Not a thin “action” as a slogan.
svabhāva-jam (स्वभाव-जम्)
sva + bhāva (from bhū) + ja (“born,” from jan). Born of one’s own coming-to-be.

कृषिगौरक्ष्यवाणिज्यं वैश्यकर्म स्वभावजम्। परिचर्यात्मकं कर्म शूद्रस्यापि स्वभावजम्।

| paricaryātmakaṃ śūdrasyāpi ||

[18.44] Plowing, cow-tending, and trade — the karma of a vaiśya, born of svabhāva. Work that is service — the karma of a śūdra also, born of svabhāva.

Word make-up
kṛṣi-gaurakṣya-vāṇijyam (कृषि-गौरक्ष्य-वाणिज्यम्)
kṛṣi (From kṛṣ, “to plough.” Plowing) + gaurakṣya (go-rakṣya: cow-guarding) + vāṇijyam (From vaṇij, “merchant.” Trade).
vaiśya-karma (वैश्य-कर्म)
The work of a vaiśya.
svabhāva-jam (स्वभाव-जम्)
sva + bhāva (from bhū) + ja (“born,” from jan). Born of one’s own coming-to-be.
paricaryā-ātmakam (परिचर्या-आत्मकम्)
paricaryā (pari-car: to move around. Attendance; service) + ātmakam (Sanskrit form ātmakam. Ātmakam).
karma (कर्म)
kṛ, “to do.” What is done. Not a thin “action” as a slogan.
śūdrasya api (शूद्रस्य अपि)
Of a śūdra also.
svabhāva-jam (स्वभाव-जम्)
sva + bhāva (from bhū) + ja (“born,” from jan). Born of one’s own coming-to-be.

स्वे स्वे कर्मण्यभिरतः संसिद्धिं लभते नरः। स्वकर्मनिरतः सिद्धिं यथा विन्दति तच्छृणु।

sve karmaṇy | tac chṛṇu ||

[18.45] Devoted to his own action, a man attains complete siddhi. Hear how one devoted to his own action finds siddhi.

Word make-up
sve sve (स्वे स्वे)
Each in his own.
karmaṇi (कर्मणि)
kṛ, “to do.” What is done. Not a thin “action” as a slogan.
abhirataḥ (अभिरतः)
abhi-ram: delighting toward. Devoted.
saṃsiddhim (संसिद्धिम्)
Complete success (sam-sidh).
labhate (लभते)
labh, “to obtain.” He attains.
naraḥ (नरः)
nara: a man; a human (cognate with nṛ).
sva-karma-nirataḥ (स्व-कर्म-निरतः)
Delighting in (ni-ram) one’s own action.
siddhim (सिद्धिम्)
sidh, “to reach, to succeed.” Fulfilment.
yathā (यथा)
In which way; as.
vindati (विन्दति)
vid, “to find.” He finds.
tat (तत्)
Nominative/accusative neuter of tad. That.
śṛṇu (शृणु)
Imperative of śru, “to hear.” Hear!

यतः प्रवृत्तिर्भूतानां येन सर्वमिदं ततम्। स्वकर्मणा तमभ्यर्च्य सिद्धिं विन्दति मानवः।

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[18.46] From whom is the arising of beings, by whom all this is spread — a human being, worshipping him by his own action, finds siddhi.

Word make-up
yataḥ (यतः)
From which; because.
pravṛttiḥ (प्रवृत्तिः)
Turning-forth; activity.
bhūtānām (भूतानाम्)
Of beings.
yena (येन)
By which.
sarvam (सर्वम्)
All; the whole.
idam (इदम्)
This (neuter).
tatam (ततम्)
Spread (tan, “to stretch”).
sva-karmaṇā (स्व-कर्मणा)
By one’s own action.
tam (तम्)
Accusative masculine of tad. Him; that.
abhyarcya (अभ्यर्च्य)
abhi-ṛc/arc gerund. Having shone toward; having worshipped.
siddhim (सिद्धिम्)
sidh, “to reach, to succeed.” Fulfilment.
vindati (विन्दति)
vid, “to find.” He finds.
mānavaḥ (मानवः)
A descendant of Manu; a human being.

श्रेयान्स्वधर्मो विगुणः परधर्मात्स्वनुष्ठितात्। स्वभावनियतं कर्म कुर्वन्नाप्नोति किल्बिषम्।

svanuṣṭhitāt | nāpnoti ||

[18.47] Better is one's own dharma, even without excellence, than another's dharma well performed. Doing action fixed by svabhāva, one does not incur fault.

Word make-up
śreyān (श्रेयान्)
Better.
sva-dharmaḥ (स्व-धर्मः)
One’s own holding-law (sva + dharma).
viguṇaḥ (विगुणः)
vi-guṇa: without strand/excellence. Deficient.
para-dharmāt (पर-धर्मात्)
Than another’s dharma.
su-anuṣṭhitāt (सु-अनुष्ठितात्)
Than well carried-out (su + anu-sthā).
svabhāva-niyatam (स्वभाव-नियतम्)
Fixed (ni-yam, “to restrain, to rule”) by one’s own coming-to-be.
karma (कर्म)
kṛ, “to do.” What is done. Not a thin “action” as a slogan.
kurvan (कुर्वन्)
Doing (participle of kṛ).
na āpnoti (न आप्नोति)
Does not reach (fault).
kilbiṣam (किल्बिषम्)
Fault; stain.

सहजं कर्म कौन्तेय सदोषमपि न त्यजेत्। सर्वारम्भा हि दोषेण धूमेनाग्निरिवावृताः।

tyajet | sarvārambhā dhūmenāgnir ||

[18.48] One should not abandon action born with oneself, O son of Kuntī, even if it has fault. For all undertakings are covered by fault, as fire by smoke.

Word make-up
saha-jam (सह-जम्)
Born together (saha + jan). Inborn.
karma (कर्म)
kṛ, “to do.” What is done. Not a thin “action” as a slogan.
kaunteya (कौन्तेय)
Kaunteya: son of Kuntī. Address to Arjuna.
sa-doṣam (स-दोषम्)
With fault.
api (अपि)
Also; even.
na tyajet (न त्यजेत्)
One should not abandon.
sarva-ārambhāḥ (सर्व-आरम्भाः)
All undertakings.
hi (हि)
For; because.
doṣeṇa (दोषेण)
By fault.
dhūmena (धूमेन)
By smoke (dhūma, from dhū, “to shake, to fumigate”).
agniḥ iva (अग्निः इव)
Like fire.
āvṛtāḥ (आवृताः)
Covered (ā-vṛ, “to cover”).

असक्तबुद्धिः सर्वत्र जितात्मा विगतस्पृहः। नैष्कर्म्यसिद्धिं परमां संन्यासेनाधिगच्छति।

jitātmā | saṃnyāsenādhigacchati ||

[18.49] One whose understanding is unattached everywhere, self-conquered, whose longing is gone, attains the highest siddhi of actionlessness by sannyāsa.

Word make-up
asakta-buddhiḥ (असक्त-बुद्धिः)
Whose understanding is un-clung.
sarvatra (सर्वत्र)
Everywhere.
jita-ātmā (जित-आत्मा)
Self-conquered (ji).
vigata-spṛhaḥ (विगत-स्पृहः)
Whose longing has gone apart.
naiṣkarmya-siddhim (नैष्कर्म्य-सिद्धिम्)
Success of actionlessness.
paramām (परमाम्)
Highest (feminine accusative).
saṃnyāsena (संन्यासेन)
By saṃnyāsa.
adhigacchati (अधिगच्छति)
adhi-gam. He goes onto; he attains.

सिद्धिं प्राप्तो यथा ब्रह्म तथाप्नोति निबोध मे। समासेनैव कौन्तेय निष्ठा ज्ञानस्य या परा।

tathāpnoti | ||

[18.50] Learn from me in brief, O son of Kuntī, how one who has reached success attains brahman — that highest standing of knowledge.

Word make-up
siddhim (सिद्धिम्)
sidh, “to reach, to succeed.” Fulfilment.
prāptaḥ (प्राप्तः)
pra-āp. Having reached.
yathā (यथा)
In which way; as.
brahma (ब्रह्म)
bṛh, “to grow, to swell, to be vast.” Neuter entity. The vast. Not the person Brahmā. Not a brāhmaṇa.
tathā (तथा)
In that way; likewise (tad + thā).
āpnoti (आप्नोति)
āp, “to reach.” He attains.
nibodha (निबोध)
ni-budh. Wake to; learn!
me (मे)
Enclitic of aham: to me / my / of me.
samāsena eva (समासेन एव)
In brief itself.
kaunteya (कौन्तेय)
Kaunteya: son of Kuntī. Address to Arjuna.
niṣṭhā (निष्ठा)
ni-sthā. A standing-in; settled abode; culmination.
jñānasya (ज्ञानस्य)
jñā, “to know.” Knowing. Not a thin “knowledge” as a pile of facts.
yā (या)
Who (feminine relative).
parā (परा)
Feminine of para, “beyond.” The higher.

बुद्ध्या विशुद्धया युक्तो धृत्याऽऽत्मानं नियम्य च।शब्दादीन् विषयांस्त्यक्त्वा रागद्वेषौ व्युदस्य च।

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[18.51] Endowed with a cleansed buddhi, restraining the self with firmness, turning away from the objects of sound and the rest, throwing off clinging and hatred,

Word make-up
buddhyā (बुद्ध्या)
From budh, “to wake, to be awake to.” The waking-faculty; discernment. Not a IQ-word “intelligence.”
viśuddhayā (विशुद्धया)
The core matches the root viś, “to enter.” vi- (“apart, asunder”) + śuddhayā. Here: purified.
yuktaḥ (युक्तः)
From yuj, “to yoke, to join.” Is yoked; yoked; having yoked.
dhṛtyātmānaṃ (धृत्यात्मानं)
The core matches the root dhṛ, “to hold.”
niyamya (नियम्य)
ni- (“down, in”) + yamya. Here: restraining.
ca (च)
Enclitic particle: “and, also.”
śabdādīn (शब्दादीन्)
The core matches the root dā, “to give.”
viṣayāns (विषयान्स्)
The core matches the root yā, “to go.” vi- (“apart, asunder”) + ṣayāns.
tyaktvā (त्यक्त्वा)
From tyaj, “to leave.” Having left; one leaves; one should leave.
rāga-dveṣau (राग-द्वेषौ)
Compound. rāga: From rañj, “to be coloured, to take a dye.” Colouring-toward; passion as a dye on the mind. dveṣau: Inflected from dveṣa. From dviṣ, “to hate, to be hostile.” Hate; turning-against.
vyudasya (व्युदस्य)
The core matches the root as, “to be.” Here: casting aside.
ca (च)
Enclitic particle: “and, also.”

विविक्तसेवी लघ्वाशी यतवाक्कायमानसः।ध्यानयोगपरो नित्यं वैराग्यं समुपाश्रितः।

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[18.52] dwelling apart, eating little, with speech, body and manas restrained, for whom dhyāna and yoga are always the highest, who has come to dispassion,

Word make-up
vivikta-sevī (विविक्त-सेवी)
Compound. vivikta: vi- (“apart, asunder”) + vikta. sevī: The core matches the root sev, “to attend.”
laghv-āśī (लघ्व्-आशी)
Compound. laghv: laghv is used as a grammatical form in this verse. āśī: The core matches the root śī, “to lie.”
yata-vāk-kāya-mānasaḥ (यत-वाक्-काय-मानसः)
Compound. yata: yata is used as a grammatical form in this verse. vāk: From vac, “to speak.” Speech; a speaking. kāya: kāya is used as a grammatical form in this verse. mānasaḥ: The core matches the root mā, “to measure.”
dhyāna-yoga-paraḥ (ध्यान-योग-परः)
Compound. dhyāna: From dhyai, “to think upon, to hold in mind.” Holding-in-mind; meditation as sustained thinking-upon. yoga: From yuj, “to yoke, to join, to harness.” Yoga is a yoking: a joining of the mind, or a harnessing to a method. Not a vague “practice.” paraḥ: para: beyond, further, other. As a neuter noun often “what is beyond.”
nityam (नित्यम्)
From ni- (“in, own”) + tya: what is in-dwelling, continual, one’s own as constant. Continually-there; not a calendar “eternal.”
vairāgyam (वैराग्यम्)
vi- (“away”) + rāga (“colouring-toward”). Absence of the dye of passion; dispassion as un-colouring.
samupāśritaḥ (समुपाश्रितः)
The core matches the root śri, “to lean.” sam- (“together”) + upāśritaḥ. Here: having taken shelter of.

अहङ्कारं बलं दर्पं कामं क्रोधं परिग्रहम्।विमुच्य निर्ममः शान्तो ब्रह्मभूयाय कल्पते।

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[18.53] having set down ahaṅkāra, force, pride, desire, anger and taking-too-much, free of “mine,” at peace — he is fit for becoming brahman.

Word make-up
ahankāram (अहन्कारम्)
The core matches the root ram, “to rest, to delight.” a- (“not”) + hankāram. Here: egotism.
balam (बलम्)
bala: strength, force (from bal, “to be strong”).
darpam (दर्पम्)
Here: arrogance. Here: arrogance.
kāmam (कामम्)
From kam, “to wish, to desire.” Wish; desire. Not only sexual desire.
krodham (क्रोधम्)
From krudh, “to be angry.” Anger as a heating-up against.
parigraham (परिग्रहम्)
The core matches the root grah, “to grasp.” pari- (“around”) + graham. Here: selfishness.
vimucya (विमुच्य)
The core matches the root muc, “to release.” vi- (“apart, asunder”) + mucya. Here: being freed from.
nirmamaḥ (निर्ममः)
nir- (“out, without”) joined to mamaḥ. Genitive of asmad: “of me, my.” Together the form means nir + that sense.
śāntaḥ (शान्तः)
Here: peaceful. Here: peaceful.
brahma-bhūyāya (ब्रह्म-भूयाय)
Compound. brahma: Neuter of brahman, from bṛh, “to grow, to swell, to be vast.” It names that which is vast — an entity, not a person. The creator god is a different word, Brahmā (masculine). A brāhmaṇa is a person of that class. bhūyāya: Inflected from bhūya. Comparative of bahu / from bhū: “more, again.”
kalpate (कल्पते)
The core matches the root pat, “to fall.” Here: is fit.

ब्रह्मभूतः प्रसन्नात्मा न शोचति न काङ्क्षति। समः सर्वेषु भूतेषु मद्भक्तिं लभते पराम्।

prasannātmā śocati kāṅkṣati | bhūteṣu mad-bhaktiṃ ||

[18.54] Having become brahman, with a glad self, he does not grieve, he does not crave. Equal toward all beings, he attains the highest bhakti to me.

Word make-up
brahma-bhūtaḥ (ब्रह्म-भूतः)
brahman (that-which-is-vast, from bṛh) + bhūta (“become,” from bhū). One who has become that-which-is-vast.
prasanna-ātmā (प्रसन्न-आत्मा)
With a settled/clear self (pra-sad + ātman).
na śocati (न शोचति)
Does not grieve.
na kāṅkṣati (न काङ्क्षति)
Does not crave.
samaḥ (समः)
Equal; even.
sarveṣu bhūteṣu (सर्वेषु भूतेषु)
In all that-has-become (beings).
mat-bhaktim (मत्-भक्तिम्)
Turning-toward me.
labhate (लभते)
labh, “to obtain.” He attains.
parām (पराम्)
Feminine of para, “beyond.” The higher (course, devotion, etc.).

भक्त्या मामभिजानाति यावान्यश्चास्मि तत्त्वतः। ततो मां तत्त्वतो ज्ञात्वा विशते तदनन्तरम्।

yaś cāsmi | tad-anantaram ||

[18.55] By bhakti he knows me in truth — how much I am, and who I am. Then, knowing me in truth, he enters immediately after that.

Word make-up
bhaktyā (भक्त्या)
By devotion.
mām (माम्)
Accusative of aham. Me.
abhijānāti (अभिजानाति)
abhi + jñā. He knows toward; he recognizes.
yāvān (यावान्)
How much (yāvat).
yaḥ ca asmi (यः च अस्मि)
And who I am.
tattvataḥ (तत्त्वतः)
tad, “that” + -tva. The that-ness of a thing. Not a thin “truth.”
tataḥ (ततः)
From tad + tas. From that; then.
mām (माम्)
Accusative of aham. Me.
tattvataḥ (तत्त्वतः)
tad, “that” + -tva. The that-ness of a thing. Not a thin “truth.”
jñātvā (ज्ञात्वा)
Gerund of jñā, “to know.” Having known.
viśate (विशते)
viś, “to enter.” He enters.
tat-anantaram (तत्-अनन्तरम्)
Immediately after that (an-antara, “without interval”).

सर्वकर्माण्यपि सदा कुर्वाणो मद्व्यपाश्रयः। मत्प्रसादादवाप्नोति शाश्वतं पदमव्ययम्।

sarva-karmāṇy mad-vyapāśrayaḥ | mat-prasādād ||

[18.56] Even while always doing all actions, taking refuge in me, he attains by my grace the lasting, akṣara place.

Word make-up
sarva-karmāṇi (सर्व-कर्माणि)
All actions.
api (अपि)
Also; even.
sadā (सदा)
Always (sa-dā, “on every day”).
kurvāṇaḥ (कुर्वाणः)
Doing (middle participle).
mat-vyapāśrayaḥ (मत्-व्यपाश्रयः)
Whose leaning-off (vi-apa-ā-śri) is on me.
mat-prasādāt (मत्-प्रसादात्)
By my grace.
avāpnoti (अवाप्नोति)
ava-āp. He obtains.
śāśvatam (शाश्वतम्)
Lasting.
padam (पदम्)
pada: a step (pad, “to go”); a standing-place; a word.
avyayam (अव्ययम्)
a- + vyaya (vi-i, “to go apart”; expenditure). That which does not get spent; unfailing.

चेतसा सर्वकर्माणि मयि संन्यस्य मत्परः। बुद्धियोगमुपाश्रित्य मच्चित्तः सततं भव।

| mac-cittaḥ ||

[18.57] Mentally laying all actions on me, having me as the highest, taking up buddhi-yoga, be one whose mind is on me always.

Word make-up
cetasā (चेतसा)
Instrumental of cetas (cit, “to perceive”). With the mind.
sarva-karmāṇi (सर्व-कर्माणि)
All actions.
mayi (मयि)
Locative of aham. In me.
saṃnyasya (संन्यस्य)
sam-ni-as gerund. Having laid down.
mat-paraḥ (मत्-परः)
Having me as furthest.
buddhi-yogam (बुद्धि-योगम्)
The joining of understanding (buddhi + yoga).
upāśritya (उपाश्रित्य)
upa-ā-śri. Taking refuge in.
mat-cittaḥ (मत्-चित्तः)
Whose thought is on me.
satatam (सततम्)
Continuously (sa-tata, “stretched together”).
bhava (भव)
Imperative of bhū, “to be, to come to be.” Be; become.

मच्चित्तः सर्वदुर्गाणि मत्प्रसादात्तरिष्यसि। अथ चेत्त्वमहंकारान्न श्रोष्यसि विनङ्क्ष्यसि।

mac-cittaḥ | cet ahaṅkārān śroṣyasi ||

[18.58] With mind on me, you will cross all hard passages by my grace. But if from ahaṅkāra you will not listen, you will perish.

Word make-up
mat-cittaḥ (मत्-चित्तः)
Whose thought is on me.
sarva-durgāṇi (सर्व-दुर्गाणि)
All hard-to-go places (dur-ga).
mat-prasādāt (मत्-प्रसादात्)
By my grace.
tariṣyasi (तरिष्यसि)
tṛ, “to cross” future. You will cross.
atha cet (अथ चेत्)
But if.
tvam (त्वम्)
Nominative of the second person. You.
ahaṅkārāt (अहङ्कारात्)
From I-making.
na śroṣyasi (न श्रोष्यसि)
You will not hear.
vinaṅkṣyasi (विनङ्क्ष्यसि)
Future of vi-naś, “to perish.” You will perish.

यदहंकारमाश्रित्य न योत्स्य इति मन्यसे। मिथ्यैष व्यवसायस्ते प्रकृतिस्त्वां नियोक्ष्यति।

yad yotsya | mithyaiṣa ||

[18.59] If, relying on ahaṅkāra, you think “I will not fight” — this resolve of yours is false; prakṛti will drive you.

Word make-up
yat (यत्)
Which; what (relative neuter). Also “because.”
ahaṅkāram (अहङ्कारम्)
aham, “I” + kāra, “making.” I-making.
āśritya (आश्रित्य)
Having leaned on; taking refuge in.
na yotsye (न योत्स्ये)
I will not fight.
iti (इति)
Thus; the close of a quoted thought.
manyase (मन्यसे)
You think.
mithyā (मिथ्या)
From mith, “to alternate, to conflict.” Falsely; in vain.
eṣaḥ (एषः)
This (masculine, near).
vyavasāyaḥ (व्यवसायः)
vi-ava-so: to unloose, to determine. Resolve.
te (ते)
Enclitic of tvam: to you / your. Also nominative plural of tad: they.
prakṛtiḥ (प्रकृतिः)
pra- + kṛ, “to make.” The making-forth. Not a thin “nature.”
tvām (त्वाम्)
Accusative. You.
niyokṣyati (नियोक्ष्यति)
ni-yuj future. Will yoke; will drive.

स्वभावजेन कौन्तेय निबद्धः स्वेन कर्मणा। कर्तुं नेच्छसि यन्मोहात्करिष्यस्यवशोपि तत्।

| necchasi yan kariṣyasy 'pi ||

[18.60] Bound by your own action born of svabhāva, O son of Kuntī — what you do not wish to do from delusion, you will do even against your will.

Word make-up
svabhāva-jena (स्वभाव-जेन)
Instrumental: by what is born of one’s own coming-to-be.
kaunteya (कौन्तेय)
Kaunteya: son of Kuntī. Address to Arjuna.
nibaddhaḥ (निबद्धः)
Bound down.
svena (स्वेन)
By one’s own.
karmaṇā (कर्मणा)
kṛ, “to do.” What is done. Not a thin “action” as a slogan.
kartum (कर्तुम्)
Infinitive of kṛ, “to do.” To do.
na icchasi (न इच्छसि)
You do not wish.
yat (यत्)
Which; what (relative neuter). Also “because.”
mohāt (मोहात्)
From delusion.
kariṣyasi (करिष्यसि)
Future of kṛ, “to do.” You will do.
avaśaḥ api (अवशः अपि)
Even unforced; even against the will.
tat (तत्)
Nominative/accusative neuter of tad. That.

ईश्वरः सर्वभूतानां हृद्देशेऽर्जुन तिष्ठति। भ्रामयन्सर्वभूतानि यन्त्रारूढानि मायया।

' | yantrārūḍhāni ||

[18.61] The Lord of all beings stands in the heart-region, Arjuna, whirling all beings as if mounted on a machine, by māyā.

Word make-up
īśvaraḥ (ईश्वरः)
From īś, “to own, to rule.” The lord; the able one.
sarva-bhūtānām (सर्व-भूतानाम्)
Of all beings.
hṛd-deśe (हृद्-देशे)
In the heart-region.
arjuna (अर्जुन)
Arjuna: the white, the bright; from ṛj, “to be straight.” The addressee.
tiṣṭhati (तिष्ठति)
sthā, “to stand.” It stands.
bhrāmayan (भ्रामयन्)
Causing to wander (bhram causative).
sarva-bhūtāni (सर्व-भूतानि)
All beings.
yantra-ārūḍhāni (यन्त्र-आरूढानि)
Mounted (ā-ruh) on a machine (yantra, from yam, “to restrain”).
māyayā (मायया)
By measuring-power; by māyā.

तमेव शरणं गच्छ सर्वभावेन भारत। तत्प्रसादात्परां शान्तिं स्थानं प्राप्स्यसि शाश्वतम्।

eva | ||

[18.62] Go to him alone as refuge with your whole being, O descendant of Bharata. By his grace you will reach the highest peace, the lasting place.

Word make-up
tam eva (तम् एव)
Him alone; that alone.
śaraṇam (शरणम्)
From śri, “to lean.” A leaning-place; refuge.
gaccha (गच्छ)
Imperative of gam, “to go.” Go!
sarva-bhāvena (सर्व-भावेन)
With the whole coming-to-be; with the whole being.
bhārata (भारत)
Bhārata: descendant of Bharata. Address to Arjuna (or, in Sañjaya’s mouth, to Dhṛtarāṣṭra).
tat-prasādāt (तत्-प्रसादात्)
By that one’s grace.
parām (पराम्)
Feminine of para, “beyond.” The higher (course, devotion, etc.).
śāntim (शान्तिम्)
Peace (accusative).
sthānam (स्थानम्)
From sthā. A standing-place.
prāpsyasi (प्राप्स्यसि)
Future of pra-āp, “to reach.” You will reach.
śāśvatam (शाश्वतम्)
Lasting.

इति ते ज्ञानमाख्यातं गुह्याद्गुह्यतरं मया। विमृश्यैतदशेषेण यथेच्छसि तथा कुरु।

guhyād | vimṛśyaitad yathecchasi ||

[18.63] Thus knowledge more hidden than the hidden has been told to you by me. Having reflected on this fully, do as you wish.

Word make-up
iti (इति)
Thus; the close of a quoted thought.
te (ते)
Enclitic of tvam: to you / your. Also nominative plural of tad: they.
jñānam (ज्ञानम्)
jñā, “to know.” Knowing. Not a thin “knowledge” as a pile of facts.
ākhyātam (आख्यातम्)
Told.
guhyāt (गुह्यात्)
Than the hidden.
guhyataram (गुह्यतरम्)
More hidden.
mayā (मया)
Instrumental of aham. By me.
vimṛśya (विमृश्य)
vi-mṛś: having touched apart; having reflected.
etat (एतत्)
This (near).
aśeṣeṇa (अशेषेण)
Without remainder (a-śeṣa). Entirely.
yathā icchasi (यथा इच्छसि)
As you wish.
tathā (तथा)
In that way; likewise (tad + thā).
kuru (कुरु)
Imperative of kṛ, “to do.” Do!

सर्वगुह्यतमं भूयः शृणु मे परमं वचः। इष्टोऽसि मे दृढमिति ततो वक्ष्यामि ते हितम्।

| 'si ||

[18.64] Hear again my highest word, the most hidden of all. You are firmly dear to me; therefore I will tell you what is for your good.

Word make-up
sarva-guhyatamam (सर्व-गुह्यतमम्)
The most hidden of all.
bhūyaḥ (भूयः)
Again; more (comparative of bahu, or from bhū “becoming more”).
śṛṇu (शृणु)
Imperative of śru, “to hear.” Hear!
me (मे)
Enclitic of aham: to me / my / of me.
paramam (परमम्)
Superlative of para, “beyond, further.” The highest, the furthest.
vacaḥ (वचः)
From vac, “to speak.” A word; speech.
iṣṭaḥ asi (इष्टः असि)
You are desired; you are dear.
me (मे)
Enclitic of aham: to me / my / of me.
dṛḍham (दृढम्)
Firmly.
iti (इति)
Thus; the close of a quoted thought.
tataḥ (ततः)
From tad + tas. From that; then.
vakṣyāmi (वक्ष्यामि)
Future of vac, “to speak.” I shall speak.
te (ते)
Enclitic of tvam: to you / your. Also nominative plural of tad: they.
hitam (हितम्)
Past participle of hi, “to impel,” or from dhā: what is placed as good. What is for one’s good.

मन्मना भव मद्भक्तो मद्याजी मां नमस्कुरु। मामेवैष्यसि सत्यं ते प्रतिजाने प्रियोऽसि मे।

man-manā mad-bhakto mad-yājī | evaiṣyasi 'si ||

[18.65] Be one whose mind is on me, my bhakta, offering to me; bow to me. You will come to me alone. I promise you truly: you are dear to me.

Word make-up
mat-manāḥ (मत्-मनाः)
Whose mind is on me.
bhava (भव)
Imperative of bhū, “to be, to come to be.” Be; become.
mat-bhaktaḥ (मत्-भक्तः)
Devoted to me.
mat-yājī (मत्-याजी)
Who offers to me (yaj).
mām (माम्)
Accusative of aham. Me.
namaskuru (नमस्कुरु)
Make homage!
mām eva (माम् एव)
Me alone.
eṣyasi (एष्यसि)
Future of i, “to go.” You will come.
satyam (सत्यम्)
sat-ya: what belongs to being. True; truth.
te (ते)
Enclitic of tvam: to you / your. Also nominative plural of tad: they.
pratijāne (प्रतिजाने)
prati-jñā. I promise; I acknowledge.
priyaḥ asi (प्रियः असि)
You are dear.
me (मे)
Enclitic of aham: to me / my / of me.

सर्वधर्मान्परित्यज्य मामेकं शरणं व्रज। अहं त्वा सर्वपापेभ्यो मोक्षयिष्यामि मा शुचः।

| śucaḥ ||

[18.66] Having abandoned all dharmas, go to me alone as refuge. I will free you from all evils. Do not grieve.

Word make-up
sarva-dharmān (सर्व-धर्मान्)
sarva (“all”) + dharma (from dhṛ, “to hold”: the holding-law). All the holdings/laws.
parityajya (परित्यज्य)
pari-tyaj gerund. Having abandoned all around.
mām (माम्)
Accusative of aham. Me.
ekam (एकम्)
One; the one.
śaraṇam (शरणम्)
From śri, “to lean.” A leaning-place; refuge.
vraja (व्रज)
vraj, “to go.” Go!
aham (अहम्)
Nominative of the first person. I.
tvā (त्वा)
Enclitic accusative. You.
sarva-pāpebhyaḥ (सर्व-पापेभ्यः)
From all evils.
mokṣayiṣyāmi (मोक्षयिष्यामि)
muc, “to release.” Not thin “salvation.”
mā śucaḥ (मा शुचः)
Do not grieve. mā is the prohibitive; śuc, “to gleam with pain, to grieve.”

इदं ते नातपस्काय नाभक्ताय कदाचन। न चाशुश्रूषवे वाच्यं न च मां योऽभ्यसूयति।

nātapaskāya nābhaktāya | cāśuśrūṣave ca yo ' ||

[18.67] This is never to be spoken by you to one without tapas, nor to one without bhakti, nor to one who does not wish to hear, nor to one who finds fault with me.

Word make-up
idam (इदम्)
This (neuter).
te (ते)
Enclitic of tvam: to you / your. Also nominative plural of tad: they.
na (न)
Not.
atapaskāya (अतपस्काय)
To one without austerity.
na (न)
Not.
abhaktāya (अभक्ताय)
To one not partaking (a-bhakta).
kadācana (कदाचन)
At any time (kadā + cana). Ever.
na ca (न च)
And not; nor.
aśuśrūṣave (अशुश्रूषवे)
To one who does not wish to hear (a-śuśrūṣu, desiderative of śru).
vācyam (वाच्यम्)
To be spoken (vac gerundive).
na ca (न च)
And not; nor.
mām (माम्)
Accusative of aham. Me.
yaḥ (यः)
Who; he who (relative).
abhyasūyati (अभ्यसूयति)
Finds fault toward (abhi-asūya).

य इदं परमं गुह्यं मद्भक्तेष्वभिधास्यति। भक्तिं मयि परां कृत्वा मामेवैष्यत्यसंशयः।

mad-bhakteṣv | evaiṣyaty ||

[18.68] Whoever will declare this highest secret among my bhaktas, having made the highest bhakti to me, will come to me alone, without doubt.

Word make-up
yaḥ (यः)
Who; he who (relative).
idam (इदम्)
This (neuter).
paramam (परमम्)
Superlative of para, “beyond, further.” The highest, the furthest.
guhyam (गुह्यम्)
From guh, “to hide.” Hidden; secret.
mat-bhakteṣu (मत्-भक्तेषु)
Among those who partake of me.
abhidhāsyati (अभिधास्यति)
abhi-dhā future. Will declare toward.
bhaktim (भक्तिम्)
bhaj, “to share, to partake.” Sharing-in. Not thin “devotion.”
mayi (मयि)
Locative of aham. In me.
parām (पराम्)
Feminine of para, “beyond.” The higher (course, devotion, etc.).
kṛtvā (कृत्वा)
Gerund of kṛ, “to do.” Having done.
mām eva (माम् एव)
Me alone.
eṣyati (एष्यति)
He will come.
asaṃśayaḥ (असंशयः)
Without doubt.

न च तस्मान्मनुष्येषु कश्चिन्मे प्रियकृत्तमः। भविता न च मे तस्मादन्यः प्रियतरो भुवि।

ca tasmān kaścin | ca tasmād ||

[18.69] And no one among humans does what is more dear to me than he. Nor will there be another on earth dearer to me than he.

Word make-up
na ca (न च)
And not; nor.
tasmāt (तस्मात्)
Ablative of tad. From that; therefore.
manuṣyeṣu (मनुष्येषु)
Among humans.
kaścit (कश्चित्)
Anyone; someone.
me (मे)
Enclitic of aham: to me / my / of me.
priya-kṛt-tamaḥ (प्रिय-कृत्-तमः)
Who most does the dear (priya + kṛ + tama).
bhavitā (भविता)
Will be (bhū future participle used as finite).
na ca (न च)
And not; nor.
me (मे)
Enclitic of aham: to me / my / of me.
tasmāt (तस्मात्)
Ablative of tad. From that; therefore.
anyaḥ (अन्यः)
Another.
priya-taraḥ (प्रिय-तरः)
Dearer.
bhuvi (भुवि)
On earth (bhū, “the becoming-place”).

अध्येष्यते च य इमं धर्म्यं संवादमावयोः। ज्ञानयज्ञेन तेनाहमिष्टः स्यामिति मे मतिः।

| tenāham syām ||

[18.70] And whoever will study this dharmic dialogue of ours — by that jñāna-yajña I would be worshipped: that is my view.

Word make-up
adhyeṣyate (अध्येष्यते)
adhi-i, “to go over” (study) future. Will study.
ca (च)
And.
yaḥ (यः)
Who; he who (relative).
imam (इमम्)
This (accusative masculine).
dharmyam (धर्म्यम्)
Belonging to dharma.
saṃvādam (संवादम्)
sam-vad: speaking together. A dialogue.
āvayoḥ (आवयोः)
Of us two (genitive dual of aham).
jñāna-yajñena (ज्ञान-यज्ञेन)
By the offering that is knowledge.
tena (तेन)
Instrumental of tad. By that; by him.
aham (अहम्)
Nominative of the first person. I.
iṣṭaḥ syām (इष्टः स्याम्)
I would be worshipped (iṣṭa, from yaj).
iti (इति)
Thus; the close of a quoted thought.
me (मे)
Enclitic of aham: to me / my / of me.
matiḥ (मतिः)
Thought; view (man).

श्रद्धावाननसूयश्च शृणुयादपि यो नरः। सोऽपि मुक्तः शुभाँल्लोकान्प्राप्नुयात्पुण्यकर्मणाम्।

śṛṇuyād yo | so 'pi śubhām̐l ||

[18.71] And a man of śraddhā, without finding fault, who would even hear it — he too, freed, would reach the bright worlds of those of good action.

Word make-up
śraddhā-vān (श्रद्धा-वान्)
śrat (“heart”) + dhā, “to place.” The placing of the heart. Not thin “trust.” Not thin “belief.”
anasūyaḥ (अनसूयः)
Without finding-fault (an-asūya).
ca (च)
And.
śṛṇuyāt (शृणुयात्)
Optative of śru, “to hear.” He would hear.
api (अपि)
Also; even.
yaḥ (यः)
Who; he who (relative).
naraḥ (नरः)
nara: a man; a human (cognate with nṛ).
saḥ api (सः अपि)
He too.
muktaḥ (मुक्तः)
Released (muc).
śubhān (शुभान्)
Bright ones (worlds, etc.).
lokān (लोकान्)
lok, “to see, to shine.” A seen-space; a realm. Not the same word as jagat.
prāpnuyāt (प्राप्नुयात्)
Optative of pra-āp, “to reach.” He would reach.
puṇya-karmaṇām (पुण्य-कर्मणाम्)
Of those whose actions are auspicious.

कच्चिदेतच्छ्रुतं पार्थ त्वयैकाग्रेण चेतसा। कच्चिदज्ञानसम्मोहः प्रनष्टस्ते धनञ्जय।

kaccid etac chrutaṃ tvayaikāgreṇa | kaccid ||

[18.72] Has this been heard, O Pārtha, by you with a one-pointed mind? Has the delusion of not-knowing been destroyed for you, O Dhanañjaya?

Word make-up
kaccit (कच्चित्)
I hope; has it…?
etat (एतत्)
This (near).
śrutam (श्रुतम्)
Heard; what has been heard (śruti).
pārtha (पार्थ)
Pārtha: son of Pṛthā (Kuntī). Address to Arjuna.
tvayā (त्वया)
Instrumental. By you.
eka-agreṇa (एक-अग्रेण)
With one-point (eka + agra, “tip”).
cetasā (चेतसा)
Instrumental of cetas (cit, “to perceive”). With the mind.
kaccit (कच्चित्)
I hope; has it…?
ajñāna-sammohaḥ (अज्ञान-सम्मोहः)
The together-delusion (sam-muh) of not-knowing.
pranaṣṭaḥ (प्रनष्टः)
Fully destroyed (pra-naś).
te (ते)
Enclitic of tvam: to you / your. Also nominative plural of tad: they.
dhanañjaya (धनञ्जय)
Dhanaṃ-jaya: winner of wealth (dhana + ji). Address to Arjuna.

अर्जुन उवाच। नष्टो मोहः स्मृतिर्लब्धा त्वत्प्रसादान्मयाच्युत। स्थितोऽस्मि गतसन्देहः करिष्ये वचनं तव।

| tvat-prasādān mayācyuta | 'smi ||

[18.73] Arjuna said: The delusion is gone; memory has been gained by me through your grace, O Acyuta. I stand with doubt gone. I will do your word.

Word make-up
arjuna (अर्जुन)
Arjuna: the white, the bright; from ṛj, “to be straight.” The addressee.
uvāca (उवाच)
Perfect of vac, “to speak.” He said.
naṣṭaḥ (नष्टः)
Gone; destroyed.
mohaḥ (मोहः)
From muh, “to be confused, to faint.” Delusion.
smṛtiḥ (स्मृतिः)
From smṛ, “to remember.” Memory; remembered law.
labdhā (लब्धा)
Obtained (labh, feminine).
tvat-prasādāt (त्वत्-प्रसादात्)
By your grace.
mayā (मया)
Instrumental of aham. By me.
acyuta (अच्युत)
a- + cyuta (from cyu, “to fall, to slip”). O unfallen one.
sthitaḥ asmi (स्थितः अस्मि)
I stand.
gata-sandehaḥ (गत-सन्देहः)
With uncertainty gone (gam + sam-dih).
kariṣye (करिष्ये)
Future of kṛ, 1sg. I will do.
vacanam (वचनम्)
From vac. Utterance; word.
tava (तव)
Genitive of tvam. Your; of you.

सञ्जय उवाच। इत्यहं वासुदेवस्य पार्थस्य च महात्मनः। संवादमिममश्रौषमद्भुतं रोमहर्षणम्।

| ity mahātmanaḥ | ||

[18.74] Sañjaya said: Thus I have heard this dialogue of Vāsudeva and of Pārtha, the mahātman — wondrous, making the hair stand.

Word make-up
sañjaya (सञ्जय)
Sañjaya: from sam-ji, “to conquer completely.” The narrator.
uvāca (उवाच)
Perfect of vac, “to speak.” He said.
iti (इति)
Thus; the close of a quoted thought.
aham (अहम्)
Nominative of the first person. I.
vāsudevasya (वासुदेवस्य)
Of Vāsudeva.
pārthasya (पार्थस्य)
Of Pārtha.
ca (च)
And.
mahā-ātmanaḥ (महा-आत्मनः)
Of the great self.
saṃvādam (संवादम्)
sam-vad: speaking together. A dialogue.
imam (इमम्)
This (accusative masculine).
aśrauṣam (अश्रौषम्)
Aorist of śru, “to hear.” I have heard.
adbhutam (अद्भुतम्)
adbhuta: extra-ordinary; wondrous (a-bhūta, “not (yet) become,” or from a root of wonder).
roma-harṣaṇam (रोम-हर्षणम्)
Causing hair to bristle.

व्यासप्रसादाच्छ्रुतवानेतद्गुह्यमहं परम्। योगं योगेश्वरात्कृष्णात्साक्षात्कथयतः स्वयम्।

vyāsa-prasādāc chrutavān etad | yogeśvarāt ||

[18.75] By the grace of Vyāsa I have heard this highest secret, the yoga, from Kṛṣṇa, lord of yoga, telling it himself, face to face.

Word make-up
vyāsa-prasādāt (व्यास-प्रसादात्)
By the favour (pra-sad, “to sit forth, to be gracious”) of Vyāsa.
śrutavān (श्रुतवान्)
One who has heard.
etat (एतत्)
This (near).
guhyam (गुह्यम्)
From guh, “to hide.” Hidden; secret.
aham (अहम्)
Nominative of the first person. I.
param (परम्)
para, “beyond, further.” The higher; the furthest.
yogam (योगम्)
From yuj. Yoking; joining; yoga.
yoga-īśvarāt (योग-ईश्वरात्)
From the lord of yoga.
kṛṣṇāt (कृष्णात्)
From Kṛṣṇa.
sākṣāt (साक्षात्)
sa-akṣa: with the eye. Face to face; directly.
kathayataḥ (कथयतः)
Telling (genitive participle).
svayam (स्वयम्)
By oneself; of oneself.

राजन्संस्मृत्य संस्मृत्य संवादमिममद्भुतम्। केशवार्जुनयोः पुण्यं हृष्यामि च मुहुर्मुहुः।

saṃsmṛtya | keśavārjunayoḥ muhuḥ ||

[18.76] O king, remembering again and again this wondrous, auspicious dialogue of Keśava and Arjuna, I rejoice again and again.

Word make-up
rājan (राजन्)
Vocative of rājan, from rāj, “to shine, to rule.” O king.
saṃsmṛtya saṃsmṛtya (संस्मृत्य संस्मृत्य)
Having remembered, and again remembered.
saṃvādam (संवादम्)
sam-vad: speaking together. A dialogue.
imam (इमम्)
This (accusative masculine).
adbhutam (अद्भुतम्)
adbhuta: extra-ordinary; wondrous (a-bhūta, “not (yet) become,” or from a root of wonder).
keśava-arjunayoḥ (केशव-अर्जुनयोः)
Of Keśava and Arjuna (genitive dual).
puṇyam (पुण्यम्)
puṇ, related to purifying; the auspicious, the clean-of-stain. Not a thin “merit” as a score.
hṛṣyāmi (हृष्यामि)
I rejoice.
ca (च)
And.
muhuḥ muhuḥ (मुहुः मुहुः)
Again and again.

तच्च संस्मृत्य संस्मृत्य रूपमत्यद्भुतं हरेः। विस्मयो मे महान् राजन्हृष्यामि च पुनः पुनः।

tac saṃsmṛtya atyadbhutaṃ | ca punaḥ ||

[18.77] And remembering again and again that most wondrous form of Hari, my amazement is great, O king, and I rejoice again and again.

Word make-up
tat ca (तत् च)
And that.
saṃsmṛtya saṃsmṛtya (संस्मृत्य संस्मृत्य)
Having remembered, and again remembered.
rūpam (रूपम्)
rūpa: form, appearance (from rup? or varp). Visible shape.
ati-adbhutam (अति-अद्भुतम्)
Most wondrous.
hareḥ (हरेः)
Of Hari.
vismayaḥ (विस्मयः)
vi-smi: to smile apart; amazement.
me (मे)
Enclitic of aham: to me / my / of me.
mahān (महान्)
Great (mahat).
rājan (राजन्)
Vocative of rājan, from rāj, “to shine, to rule.” O king.
hṛṣyāmi (हृष्यामि)
I rejoice.
ca (च)
And.
punaḥ punaḥ (पुनः पुनः)
Again and again.

यत्र योगेश्वरः कृष्णो यत्र पार्थो धनुर्धरः। तत्र श्रीर्विजयो भूतिर्ध्रुवा नीतिर्मतिर्मम।

yogeśvaraḥ | śrīr ||

[18.78] Where Kṛṣṇa, lord of yoga, is, and where Pārtha the bow-bearer is — there are fortune, victory, well-being, and lasting right order: that is my judgment.

Word make-up
yatra (यत्र)
Where.
yoga-īśvaraḥ (योग-ईश्वरः)
The lord of joining (yoga).
kṛṣṇaḥ (कृष्णः)
Kṛṣṇa, the dark one.
yatra (यत्र)
Where.
pārthaḥ (पार्थः)
Pārtha, son of Pṛthā.
dhanur-dharaḥ (धनुर्-धरः)
The bow-bearer (dhṛ, “to hold”).
tatra (तत्र)
There (tad + tra, “place”).
śrīḥ (श्रीः)
śrī: splendour, fortune, beauty. From śri, “to lean, to shine.”
vijayaḥ (विजयः)
Victory (vi-ji).
bhūtiḥ (भूतिः)
From bhū. Well-being; thriving; might.
dhruvā (ध्रुवा)
Fixed (dhruva, from dhr, “to be firm”). Lasting.
nītiḥ (नीतिः)
From nī, “to lead.” Leading; policy; right conduct.
matiḥ (मतिः)
Thought; view (man).
mama (मम)
Genitive of aham. My; of me.