Jñāneśvar · Vārkarī
EnglishChapter 18 · 78 verses
मोक्ष सन्न्यास योग
The Yoga of Liberation through Renunciation
Ādi Śaṅkarācārya · Jñāneśvar expands this whole chapterAdvaita · Vārkarī · English · Sanskrit · Marathi · Hindi- 18.1अर्जुन उवाचArjuna said; 0 mighty-armed Sri Krsna, 0 A inner controller of all,…
- 18.2श्री भगवानुवाचSri Bhagavan said: Some sages understand is Samnyasaas the givingup…
- 18.3त्याज्यं दोषवदित्येके कर्म प्राहुर्मनीषिणः।Some wise men declare that all actions 3 contain a measure of evil,…
- 18.4निश्चयं श्रृणु मे तत्र त्यागे भरतसत्तम।त्यागो हि पुरुषव्याघ्र त्रिविधः संप्रकीर्तितः॥Of Samnyasa and Tyaga, first hear My conclusion on the subject of T…
- 18.5यज्ञदानतपःकर्म न त्याज्यं कार्यमेव तत्।यज्ञो दानं तपश्चैव पावनानि मनीषिणाम्॥Acts of sacrifice, charity and penance are 20) not worth giving up;…
- 18.6एतान्यपि तु कर्माणि सङ्गं त्यक्त्वा फलानि च।कर्तव्यानीति मे पार्थ निश्िचतं मतमुत्तमम्॥Hence these acts of sacrifice, charity and penance, and all other a…
- 18.7नियतस्य तु संन्यासः कर्मणो नोपपद्यते।मोहात्तस्य परित्यागस्तामसः परिकीर्तितः॥Prohibited acts and those that are motivated by desire should no do…
- 18.8दुःखमित्येव यत्कर्म कायक्लेशभयात्त्यजेत्।स कृत्वा राजसं त्यागं नैव त्यागफलं लभेत्॥Should anyone give up his duties for fear of physical strain, think…
- 18.9कार्यमित्येव यत्कर्म नियतं क्रियतेऽर्जुन।सङ्गं त्यक्त्वा फलं चैव स त्यागः सात्त्विको मतः॥A prescribed duty which is performed simply because it has to be pe…
- 18.10न द्वेष्ट्यकुशलं कर्म कुशले नानुषज्जते।त्यागी सत्त्वसमाविष्टो मेधावी छिन्नसंशयः॥He who shrinks not from action which does not lasting happiness, no…
- 18.11न हि देहभृता शक्यं त्यक्तुं कर्माण्यशेषतः।यस्तु कर्मफलत्यागी स त्यागीत्यभिधीयते॥Since all actions cannot be given up in their entirety by anyone po…
- 18.12अनिष्टमिष्टं मिश्रं च त्रिविधं कर्मणः फलम्।भवत्यत्यागिनां प्रेत्य न तु संन्यासिनां क्वचित्॥Welcome, unwelcome and mixed-threefold,: indeed, is the fruit that…
- 18.13पञ्चैतानि महाबाहो कारणानि निबोध मे।सांख्ये कृतान्ते प्रोक्तानि सिद्धये सर्वकर्मणाम्॥Ly, In the branch of learning known by the of Sankhya, which prescr…
- 18.14अधिष्ठानं तथा कर्ता करणं च पृथग्विधम्।विविधाश्च पृथक्चेष्टा दैवं चैवात्र पञ्चमम्॥The following are the factors operating c towards the accomplishmen…
- 18.15शरीरवाङ्मनोभिर्यत्कर्म प्रारभते नरः।न्याय्यं वा विपरीतं वा पञ्चैते तस्य हेतवः॥These five are the contributory causes of whatever actions, right o…
- 18.16तत्रैवं सति कर्तारमात्मानं केवलं तु यः।पश्यत्यकृतबुद्धित्वान्न स पश्यति दुर्मतिः॥Notwithstanding this, however, he who, having an impure mind, regar…
- 18.17यस्य नाहंकृतो भावो बुद्धिर्यस्य न लिप्यते।हत्वापि स इमाँल्लोकान्न हन्ति न निबध्यते॥He whose mind is free from the sense of doership, and whose reason…
- 18.18ज्ञानं ज्ञेयं परिज्ञाता त्रिविधा कर्मचोदना।करणं कर्म कर्तेति त्रिविधः कर्मसंग्रहः॥The knower, knowledge and the object of knowledge—these three motiv…
- 18.19ज्ञानं कर्म च कर्ता च त्रिधैव गुणभेदतः।प्रोच्यते गुणसंख्याने यथावच्छृणु तान्यपि॥In the branch of knowledge dealing with’ the Gunas or modes of Prak…
- 18.20सर्वभूतेषु येनैकं भावमव्ययमीक्षते।अविभक्तं विभक्तेषु तज्ज्ञानं विद्धि सात्त्विकम्॥That by which manperceivesoneimperishable divine existence as undiv…
- 18.21पृथक्त्वेन तु यज्ज्ञानं नानाभावान्पृथग्विधान्।वेत्ति सर्वेषु भूतेषु तज्ज्ञानं विद्धि राजसम्॥That, however, by which man cognize many: existences of various kin…
- 18.22यत्तु कृत्स्नवदेकस्मिन्कार्ये सक्तमहैतुकम्।अतत्त्वार्थवदल्पं च तत्तामसमुदाहृतम्॥Again, that knowledge which clings to one / body as if it were the…
- 18.23नियतं सङ्गरहितमरागद्वेषतः कृतम्।अफलप्रेप्सुना कर्म यत्तत्सात्त्विकमुच्यते॥That action which is ordained by the scriptures kK andisnot accompa…
- 18.24यत्तु कामेप्सुना कर्म साहङ्कारेण वा पुनः।क्रियते बहुलायासं तद्राजसमुदाहृतम्॥That action, however, which involves much strain and is performed b…
- 18.25अनुबन्धं क्षयं हिंसामनपेक्ष्य च पौरुषम्।मोहादारभ्यते कर्म यत्तत्तामसमुच्यते॥That action which is undertaken through sheer ignorance, without co…
- 18.26मुक्तसङ्गोऽनहंवादी धृत्युत्साहसमन्वितः।सिद्ध्यसिद्ध्योर्निर्विकारः कर्ता सात्त्विक उच्यते॥Free from attachment, unegoistic, endowed a with firmness and vigou…
- 18.27रागी कर्मफलप्रेप्सुर्लुब्धो हिंसात्मकोऽशुचिः।हर्षशोकान्वितः कर्ता राजसः परिकीर्तितः॥The doer who is full of attachment, seeks the fruit of actions and…
- 18.28अयुक्तः प्राकृतः स्तब्धः शठो नैष्कृतिकोऽलसः।विषादी दीर्घसूत्री च कर्ता तामस उच्यते॥Lacking piety and self-control, uncultured arrogant, deceitful, inc…
- 18.29बुद्धेर्भेदं धृतेश्चैव गुणतस्त्रिविधं श्रृणु।प्रोच्यमानमशेषेण पृथक्त्वेन धनञ्जय॥Now hear, Arjuna, the threefold division, based on the predominance…
- 18.30प्रवृत्तिं च निवृत्तिं च कार्याकार्ये भयाभये।बन्धं मोक्षं च या वेत्ति बुद्धिः सा पार्थ सात्त्विकी॥The intellect which correctly determines f the paths of activity an…
- 18.31यया धर्ममधर्मं च कार्यं चाकार्यमेव च।अयथावत्प्रजानाति बुद्धिः सा पार्थ राजसी॥The intellect by which man does not truly é perceive what is Dharma…
- 18.32अधर्मं धर्ममिति या मन्यते तमसाऽऽवृता।सर्वार्थान्विपरीतांश्च बुद्धिः सा पार्थ तामसी॥The intellect which imagines evenAdharma ¢ to be Dharma, and sees a…
- 18.33धृत्या यया धारयते मनःप्राणेन्द्रियक्रियाः।योगेनाव्यभिचारिण्या धृतिः सा पार्थ सात्त्विकी॥The unwavering firmness by which man 4 controls through the Yoga of…
- 18.34यया तु धर्मकामार्थान् धृत्या धारयतेऽर्जुन।प्रसङ्गेन फलाकाङ्क्षी धृतिः सा पार्थ राजसी॥The Dhrti, however, by which the man seeking a reward for his actio…
- 18.35यया स्वप्नं भयं शोकं विषादं मदमेव च।न विमुञ्चति दुर्मेधा धृतिः सा पार्थ तामसी॥Thefirmness by which an evil-minded person refuses to shake off, i.…
- 18.36सुखं त्विदानीं त्रिविधं श्रृणु मे भरतर्षभ।अभ्यासाद्रमते यत्र दुःखान्तं च निगच्छति॥Now hear from Me the threefold joy too. i That is which the striver…
- 18.37यत्तदग्रे विषमिव परिणामेऽमृतोपमम्।तत्सुखं सात्त्विकं प्रोक्तमात्मबुद्धिप्रसादजम्॥Now hear from Me the threefold joy too. i That is which the striver…
- 18.38विषयेन्द्रियसंयोगाद्यत्तदग्रेऽमृतोपमम्।परिणामे विषमिव तत्सुखं राजसं स्मृतम्॥The delight which follows from the contact. y of the senses with th…
- 18.39यदग्रे चानुबन्धे च सुखं मोहनमात्मनः।निद्रालस्यप्रमादोत्थं तत्तामसमुदाहृतम्॥That which stupefies the self during its enjoyment as well as in th…
- 18.40न तदस्ति पृथिव्यां वा दिवि देवेषु वा पुनः।सत्त्वं प्रकृतिजैर्मुक्तं यदेभिः स्यात्ित्रभिर्गुणैः॥There is no being on earth or in the middle region or even among th…
- 18.41ब्राह्मणक्षत्रियविशां शूद्राणां च परंतप।कर्माणि प्रविभक्तानि स्वभावप्रभवैर्गुणैः॥The duties of the Brahmanas, the Ksatriyas and the Vaisyas, as well…
- 18.42शमो दमस्तपः शौचं क्षान्तिरार्जवमेव च।ज्ञानं विज्ञानमास्तिक्यं ब्रह्मकर्म स्वभावजम्॥Subjugation of the mind and senses, enduring)) hardships for the di…
- 18.43शौर्यं तेजो धृतिर्दाक्ष्यं युद्धे चाप्यपलायनम्।दानमीश्वरभावश्च क्षात्रं कर्म स्वभावजम्॥Exhibition of valour, fearlessness, firmness, and steadinessin batt…
- 18.44कृषिगौरक्ष्यवाणिज्यं वैश्यकर्म स्वभावजम्।परिचर्यात्मकं कर्म शूद्रस्यापि स्वभावजम्॥Agriculture, rearing of cows and honest exchange of merchandise—the…
- 18.45स्वे स्वे कर्मण्यभिरतः संसिद्धिं लभते नरः।स्वकर्मनिरतः सिद्धिं यथा विन्दति तच्छृणु॥Keenly devoted to his own natural duty man attains the highest perf…
- 18.46यतः प्रवृत्तिर्भूतानां येन सर्वमिदं ततम्।स्वकर्मणा तमभ्यर्च्य सिद्धिं विन्दति मानवः॥Man attains the highest perfection by worshipping Him through his o…
- 18.47श्रेयान्स्वधर्मो विगुणः परधर्मात्स्वनुष्ठितात्।स्वभावनियतं कर्म कुर्वन्नाप्नोति किल्बिषम्॥Better is one’s own duty, though devoid of merit, than the duty ofa…
- 18.48सहजं कर्म कौन्तेय सदोषमपि न त्यजेत्।सर्वारम्भा हि दोषेण धूमेनाग्निरिवावृताः॥Therefore, Arjuna, one snould not abandon one’s innate duty, even t…
- 18.49असक्तबुद्धिः सर्वत्र जितात्मा विगतस्पृहः।नैष्कर्म्यसिद्धिं परमां संन्यासेनाधिगच्छति॥The duties of the Brahmanas, the Ksatriyas and the Vaisyas, as well…
- 18.50सिद्धिं प्राप्तो यथा ब्रह्म तथाप्नोति निबोध मे।समासेनैव कौन्तेय निष्ठा ज्ञानस्य या परा॥Arjuna, know from Me only briefly the process through which man hav…
- 18.51बुद्ध्या विशुद्धया युक्तो धृत्याऽऽत्मानं नियम्य च।शब्दादीन् विषयांस्त्यक्त्वा रागद्वेषौ व्युदस्य च॥Endowed with an untarnished intellect and m partaking of a light, S…
- 18.52विविक्तसेवी लघ्वाशी यतवाक्कायमानसः।ध्यानयोगपरो नित्यं वैराग्यं समुपाश्रितः॥Endowed with an untarnished intellect and m partaking of a light, S…
- 18.53अहङ्कारं बलं दर्पं कामं क्रोधं परिग्रहम्।विमुच्य निर्ममः शान्तो ब्रह्मभूयाय कल्पते॥Endowed with an untarnished intellect and m partaking of a light, S…
- 18.54ब्रह्मभूतः प्रसन्नात्मा न शोचति न काङ्क्षति।समः सर्वेषु भूतेषु मद्भक्तिं लभते पराम्॥Established in identity with Brahma (who in Truth, Consciousness an…
- 18.55भक्त्या मामभिजानाति यावान्यश्चास्मि तत्त्वतः।ततो मां तत्त्वतो ज्ञात्वा विशते तदनन्तरम्॥Through that supreme devotion he comes: Vi to know Me in reality, w…
- 18.56सर्वकर्माण्यपि सदा कुर्वाणो मद्व्यपाश्रयः।मत्प्रसादादवाप्नोति शाश्वतं पदमव्ययम्॥The Karmayogi, however, who depends on Me, attains by My grace the…
- 18.57चेतसा सर्वकर्माणि मयि संन्यस्य मत्परः।बुद्धियोगमुपाश्रित्य मच्चित्तः सततं भव॥Mentally resigning all your duties to Me,: and taking recourse to Y…
- 18.58मच्चित्तः सर्वदुर्गाणि मत्प्रसादात्तरिष्यसि।अथ चेत्त्वमहङ्कारान्न श्रोष्यसि विनङ्क्ष्यसि॥With your mind thus given to Me, you shall tide over all difficulti…
- 18.59यदहङ्कारमाश्रित्य न योत्स्य इति मन्यसे।मिथ्यैष व्यवसायस्ते प्रकृतिस्त्वां नियोक्ष्यति॥Ni taking your stand on egotism, you think “I will not fight”, vain…
- 18.60स्वभावजेन कौन्तेय निबद्धः स्वेन कर्मणा।कर्तुं नेच्छसि यन्मोहात्करिष्यस्यवशोऽपि तत्॥That action too which you are not willing to undertake through igno…
- 18.61ईश्वरः सर्वभूतानां हृद्देशेऽर्जुन तिष्ठति।भ्रामयन्सर्वभूतानि यन्त्रारूढानि मायया॥Arjuna, God abides in the heart ofall creatures, 0 causing them to…
- 18.62तमेव शरणं गच्छ सर्वभावेन भारत।तत्प्रसादात्परां शान्तिं स्थानं प्राप्स्यसि शाश्वतम्॥Take shelter in Him alone, with all your yy being, Arjuna. By His m…
- 18.63इति ते ज्ञानमाख्यातं गुह्याद्गुह्यतरं मया।विमृश्यैतदशेषेण यथेच्छसि तथा कुरु॥Thus has this wisdom, more secret than Secrecy itself, been imparte…
- 18.64सर्वगुह्यतमं भूयः श्रृणु मे परमं वचः।इष्टोऽसि मे दृढमिति ततो वक्ष्यामि ते हितम्॥Hear, again, My supremely secret word themost esoteric of all truth…
- 18.65मन्मना भव मद्भक्तो मद्याजी मां नमस्कुरु।मामेवैष्यसि सत्यं ते प्रतिजाने प्रियोऽसि मे॥Give your mind to Me, be devoted to Me, S worship Me and bow to Me.…
- 18.66सर्वधर्मान्परित्यज्य मामेकं शरणं व्रज।अहं त्वा सर्वपापेभ्यो मोक्षयिष्यामि मा शुचः॥Resigning all your duties to Me, the all powerful and all-supportin…
- 18.67इदं ते नातपस्काय नाभक्ताय कदाचन।न चाशुश्रूषवे वाच्यं न च मां योऽभ्यसूयति॥This secret gospel of the Gita should never be imparted to a man wh…
- 18.68य इमं परमं गुह्यं मद्भक्तेष्वभिधास्यति।भक्ितं मयि परां कृत्वा मामेवैष्यत्यसंशयः॥He who, offering the highest love to Me, preaches the most profound…
- 18.69न च तस्मान्मनुष्येषु कश्िचन्मे प्रियकृत्तमः।भविता न च मे तस्मादन्यः प्रियतरो भुवि॥Among men there is none who does Me a G more loving service thanhe;…
- 18.70अध्येष्यते च य इमं धर्म्यं संवादमावयोः।ज्ञानयज्ञेन तेनाहमिष्टः स्यामिति मे मतिः॥Whosoever studies this sacred dialogue of ours in the form of the G…
- 18.71श्रद्धावाननसूयश्च श्रृणुयादपि यो नरः।सोऽपि मुक्तः शुभाँल्लोकान्प्राप्नुयात्पुण्यकर्मणाम्॥The man who hears the holy Gita with 9 reverence and in an uncarpin…
- 18.72कच्चिदेतच्छ्रुतं पार्थ त्वयैकाग्रेण चेतसा।कच्चिदज्ञानसंमोहः प्रनष्टस्ते धनञ्जय॥SS SSS Mi lllltarea addled you heard this gospel of the Gita with o…
- 18.73अर्जुन उवाचनष्टो मोहः स्मृतिर्लब्धा त्वत्प्रसादान्मयाच्युत।स्थितोऽस्मि गतसन्देहः करिष्ये वचनं तव॥Arjuna said: Krsna, by Your grace my delusion Q has fled and wisdom…
- 18.74सञ्जय उवाचइत्यहं वासुदेवस्य पार्थस्य च महात्मनः।संवादमिममश्रौषमद्भुतं रोमहर्षणम्॥Sañjaya said: Thus I heard the mysterious and thrilling conversatio…
- 18.75व्यासप्रसादाच्छ्रुतवानेतद्गुह्यमहं परम्।योगं योगेश्वरात्कृष्णात्साक्षात्कथयतः स्वयम्॥Having been blessed with the divine vision by the grace of Sri Vyas…
- 18.76राजन्संस्मृत्य संस्मृत्य संवादमिममद्भुतम्।केशवार्जुनयोः पुण्यं हृष्यामि च मुहुर्मुहुः॥Remembering, over and over, that sacred X and mystic conversation b…
- 18.77तच्च संस्मृत्य संस्मृत्य रूपमत्यद्भुतं हरेः।Remembering also, again and again, that most wonderful Form of Sri…
- 18.78यत्र योगेश्वरः कृष्णो यत्र पार्थो धनुर्धरः।Wherever there is Bhagavan Sri Krsna, the 2 Lord of Yoga, and where…
The Song Celestial · Edwin Arnold · chapter rendering
Arjuna. Fain would I better know, Thou Glorious One! The very truth--Heart's Lord!--of Sannyas, Abstention; and enunciation, Lord! Tyaga; and what separates these twain! Krishna. The poets rightly teach that Sannyas Is the foregoing of all acts which spring Out of desire; and their wisest say Tyaga is renouncing fruit of acts. There be among the saints some who have held All action sinful, and to be renounced; And some who answer, "Nay! the goodly acts-- As worship, penance, alms--must be performed!" Hear now My sentence, Best of Bharatas! 'Tis well set forth, O Chaser of thy Foes! Renunciation is of threefold form, And Worship, Penance, Alms, not to be stayed; Nay, to be gladly done; for all those three Are purifying waters for true souls! Yet must be practised even those high works In yielding up attachment, and all fruit Produced by works. This is My judgment, Prince! This My insuperable and fixed decree! Abstaining from a work by right prescribed Never is meet! So to abstain doth spring From "Darkness," and Delusion teacheth it. Abstaining from a work grievous to flesh, When one saith "'Tis unpleasing!" this is null! Such an one acts from "passion;" nought of gain Wins his Renunciation! But, Arjun! Abstaining from attachment to the work, Abstaining from rewardment in the work, While yet one doeth it full faithfully, Saying, "Tis right to do!" that is "true " act And abstinence! Who doeth duties so, Unvexed if his work fail, if it succeed Unflattered, in his own heart justified, Quit of debates and doubts, his is "true" act: For, being in the body, none may stand Wholly aloof from act; yet, who abstains From profit of his acts is abstinent. The fruit of labours, in the lives to come, Is threefold for all men,--Desirable, And Undesirable, and mixed of both; But no fruit is at all where no work was. Hear from me, Long-armed Lord! the makings five Which go to every act, in Sankhya taught As necessary. First the force; and then The agent; next, the various instruments; Fourth, the especial effort; fifth, the God. What work soever any mortal doth Of body, mind, or speech, evil or good, By these five doth he that. Which being thus, Whoso, for lack of knowledge, seeth himself As the sole actor, knoweth nought at all And seeth nought. Therefore, I say, if one-- Holding aloof from self--with unstained mind Should slay all yonder host, being bid to slay, He doth not slay; he is not bound thereby! Knowledge, the thing known, and the mind which knows, These make the threefold starting-ground of act. The act, the actor, and the instrument, These make the threefold total of the deed. But knowledge, agent, act, are differenced By three dividing qualities. Hear now Which be the qualities dividing them. There is "true" Knowledge. Learn thou it is this: To see one changeless Life in all the Lives, And in the Separate, One Inseparable. There is imperfect Knowledge: that which sees The separate existences apart, And, being separated, holds them real. There is false Knowledge: that which blindly clings To one as if 'twere all, seeking no Cause, Deprived of light, narrow, and dull, and "dark." There is "right" Action: that which being enjoined-- Is wrought without attachment, passionlessly, For duty, not for love, nor hate, nor gain. There is "vain" Action: that which men pursue Aching to satisfy desires, impelled By sense of self, with all-absorbing stress: This is of Rajas--passionate and vain. There is "dark" Action: when one doth a thing Heedless of issues, heedless of the hurt Or wrong for others, heedless if he harm His own soul--'tis of Tamas, black and bad! There is the "rightful"doer. He who acts Free from self-seeking, humble, resolute, Steadfast, in good or evil hap the same, Content to do aright-he "truly" acts. There is th' "impassioned" doer. He that works From impulse, seeking profit, rude and bold To overcome, unchastened; slave by turns Of sorrow and of joy: of Rajas he! And there be evil doers; loose of heart, Low-minded, stubborn, fraudulent, remiss, Dull, slow, despondent--children of the "dark." Hear, too, of Intellect and Steadfastness The threefold separation, Conqueror-Prince! How these are set apart by Qualities. Good is the Intellect which comprehends The coming forth and going back of life, What must be done, and what must not be done, What should be feared, and what should not be feared, What binds and what emancipates the soul: That is of Sattwan, Prince! of "soothfastness." Marred is the Intellect which, knowing right And knowing wrong, and what is well to do And what must not be done, yet understands Nought with firm mind, nor as the calm truth is: This is of Rajas, Prince! and "passionate!" Evil is Intellect which, wrapped in gloom, Looks upon wrong as right, and sees all things Contrariwise of Truth. O Pritha's Son! That is of Tamas, "dark" and desperate! Good is the steadfastness whereby a man Masters his beats of heart, his very breath Of life, the action of his senses; fixed In never-shaken faith and piety: That is of Sattwan, Prince! "soothfast" and fair! Stained is the steadfastness whereby a man Holds to his duty, purpose, effort, end, For life's sake, and the love of goods to gain, Arjuna! 'tis of Rajas, passion-stamped! Sad is the steadfastness wherewith the fool Cleaves to his sloth, his sorrow, and his fears, His folly and despair. This--Pritha's Son!-- Is born of Tamas, "dark" and miserable! Hear further, Chief of Bharatas! from Me The threefold kinds of Pleasure which there be. Good Pleasure is the pleasure that endures, Banishing pain for aye; bitter at first As poison to the soul, but afterward Sweet as the taste of Amrit. Drink of that! It springeth in the Spirit's deep content. And painful Pleasure springeth from the bond Between the senses and the sense-world. Sweet As Amrit is its first taste, but its last Bitter as poison. 'Tis of Rajas, Prince! And foul and "dark" the Pleasure is which springs From sloth and sin and foolishness; at first And at the last, and all the way of life The soul bewildering. 'Tis of Tamas, Prince! For nothing lives on earth, nor 'midst the gods In utmost heaven, but hath its being bound With these three Qualities, by Nature framed. The work of Brahmans, Kshatriyas, Vaisyas, And Sudras, O thou Slayer of thy Foes! Is fixed by reason of the Qualities Planted in each: A Brahman's virtues, Prince! Born of his nature, are serenity, Self-mastery, religion, purity, Patience, uprightness, learning, and to know The truth of things which be. A Kshatriya's pride, Born of his nature, lives in valour, fire, Constancy, skilfulness, spirit in fight, And open-handedness and noble mien, As of a lord of men. A Vaisya's task, Born with his nature, is to till the ground, Tend cattle, venture trade. A Sudra's state, Suiting his nature, is to minister. Whoso performeth--diligent, content-- The work allotted him, whate'er it be, Lays hold of perfectness! Hear how a man Findeth perfection, being so content: He findeth it through worship--wrought by work-- Of Him that is the Source of all which lives, Of HIM by Whom the universe was stretched. Better thine own work is, though done with fault, Than doing others' work, ev'n excellently. He shall not fall in sin who fronts the task Set him by Nature's hand! Let no man leave His natural duty, Prince! though it bear blame! For every work hath blame, as every flame Is wrapped in smoke! Only that man attains Perfect surcease of work whose work was wrought With mind unfettered, soul wholly subdued, Desires for ever dead, results renounced. Learn from me, Son of Kunti! also this, How one, attaining perfect peace, attains BRAHM, the supreme, the highest height of all! Devoted--with a heart grown pure, restrained In lordly self-control, forgoing wiles Of song and senses, freed from love and hate, Dwelling 'mid solitudes, in diet spare, With body, speech, and will tamed to obey, Ever to holy meditation vowed, From passions liberate, quit of the Self, Of arrogance, impatience, anger, pride; Freed from surroundings, quiet, lacking nought-- Such an one grows to oneness with the BRAHM; Such an one, growing one with BRAHM, serene, Sorrows no more, desires no more; his soul, Equally loving all that lives, loves well Me, Who have made them, and attains to Me. By this same love and worship doth he know Me as I am, how high and wonderful, And knowing, straightway enters into Me. And whatsoever deeds he doeth--fixed In Me, as in his refuge--he hath won For ever and for ever by My grace Th' Eternal Rest! So win thou! In thy thoughts Do all thou dost for Me! Renounce for Me! Sacrifice heart and mind and will to Me! Live in the faith of Me! In faith of Me All dangers thou shalt vanquish, by My grace; But, trusting to thyself and heeding not, Thou can'st but perish! If this day thou say'st, Relying on thyself, "I will not fight!" Vain will the purpose prove! thy qualities Would spur thee to the war. What thou dost shun, Misled by fair illusions, thou wouldst seek Against thy will, when the task comes to thee Waking the promptings in thy nature set. There lives a Master in the hearts of men Maketh their deeds, by subtle pulling--strings, Dance to what tune HE will. With all thy soul Trust Him, and take Him for thy succour, Prince! So--only so, Arjuna!--shalt thou gain-- By grace of Him--the uttermost repose, The Eternal Place! Thus hath been opened thee This Truth of Truths, the Mystery more hid Than any secret mystery. Meditate! And--as thou wilt--then act! Nay! but once more Take My last word, My utmost meaning have! Precious thou art to Me; right well-beloved! Listen! I tell thee for thy comfort this. Give Me thy heart! adore Me! serve Me! cling In faith and love and reverence to Me! So shalt thou come to Me! I promise true, For thou art sweet to Me! And let go those-- Rites and writ duties! Fly to Me alone! Make Me thy single refuge! I will free Thy soul from all its sins! Be of good cheer! [Hide, the holy Krishna saith, This from him that hath no faith, Him that worships not, nor seeks Wisdom's teaching when she speaks: Hide it from all men who mock; But, wherever, 'mid the flock Of My lovers, one shall teach This divinest, wisest, speech-- Teaching in the faith to bring Truth to them, and offering Of all honour unto Me-- Unto Brahma cometh he! Nay, and nowhere shall ye find Any man of all mankind Doing dearer deed for Me; Nor shall any dearer be In My earth. Yea, furthermore, Whoso reads this converse o'er, Held by Us upon the plain, Pondering piously and fain, He hath paid Me sacrifice! (Krishna speaketh in this wise!) Yea, and whoso, full of faith, Heareth wisely what it saith, Heareth meekly,--when he dies, Surely shall his spirit rise To those regions where the Blest, Free of flesh, in joyance rest.] Hath this been heard by thee, O Indian Prince! With mind intent? hath all the ignorance-- Which bred thy trouble--vanished, My Arjun? Arjuna. Trouble and ignorance are gone! the Light Hath come unto me, by Thy favour, Lord! Now am I fixed! my doubt is fled away! According to Thy word, so will I do! Sanjaya. Thus gathered I the gracious speech of Krishna, O my King! Thus have I told, with heart a-thrill, this wise and wondrous thing By great Vyasa's learning writ, how Krishna's self made known The Yoga, being Yoga's Lord. So is the high truth shown! And aye, when I remember, O Lord my King, again Arjuna and the God in talk, and all this holy strain, Great is my gladness: when I muse that splendour, passing speech, Of Hari, visible and plain, there is no tongue to reach My marvel and my love and bliss. O Archer-Prince! all hail! O Krishna, Lord of Yoga! surely there shall not fail Blessing, and victory, and power, for Thy most mighty sake, Where this song comes of Arjun, and how with God he spake. HERE ENDS, WITH CHAPTER XVIII., Entitled "Mokshasanyasayog," Or "The Book of Religion by Deliverance and Renunciation," THE BHAGAVAD-GITA.
Edwin Arnold · Poetic (Victorian) — Public domain
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Ādi Śaṅkarācārya · Advaita
Sanskritसर्वस्यैव गीताशास्त्रस्य अर्थः अस्मिन् अध्याये उपसंहृत्य सर्वश्च वेदार्थो वक्तव्यः इत्येवमर्थः अयं अध्यायः आरभ्यते । सर्वेषु हि अतीतेषु अध्यायेषु उक्तः अर्थः अस्मिन् अध्याये अवगम्यते । अर्जुनस्तु संन्यासत्यागशब्दार्थयोरेव विशेषबुभुत्सुः उवाच -
Jñāneśvar · Vārkarī
Marathi॥ ॐ श्री परमात्मने नमः ॥ ॥ अथ श्रीमद्भगवद्गीता ॥ । अश्टादशोऽध्यायः - अध्याय अठरावा । । । मोक्षसंज्ञासयोगः ।
जयजय देव निर्मळ । निजजनाखिलमंगळ । जन्मजराजलदजाळ । प्रभंजन ॥ १ ॥
जयजय देव प्रबळ । विदळितामंगळकुळ । निगमागमद्रुमफळ । फलप्रद ॥ २ ॥
जयजय देव सकल । विगतविषयवत्सल । कलितकाळकौतूहल । कलातीत ॥ ३ ॥
जयजय देव निश्चळ । चलितचित्तपानतुंदिल । जगदुन्मीलनाविरल । केलिप्रिय ॥ ४ ॥
जयजय देव निष्कळ । स्फुरदमंदानंदबहळ । नित्यनिरस्ताखिलमळ । मूळभूत ॥ ५ ॥
जयजय देव स्वप्रभ । जगदंबुदगर्भनभ । भुवनोद्भवारंभस्तंभ । भवध्वंस ॥ ६ ॥
जयजय देव विशुद्ध । विदुदयोद्यानद्विरद । शमदम\-मदनमदभेद । दयार्णव ॥ ७ ॥
जयजय देवैकरूप । अतिकृतकंदर्पसर्पदर्प । भक्तभावभुवनदीप । तापापह ॥ ८ ॥
जयजय देव अद्वितीय । परीणतोपरमैकप्रिय । निजजनजित भजनीय । मायागम्य ॥ ९ ॥
जयजय देव श्रीगुरो । अकल्पनाख्यकल्पतरो । स्वसंविद्रुमबीजप्ररो । हणावनी ॥ १० ॥
हे काय एकैक ऐसैसें । नानापरीभाषावशें । स्तोत्र करूं तुजोद्देशें । निर्विशेषा ॥ ११ ॥
जिहींं विशेषणीं विशेषिजे । तें दृश्य नव्हे रूप तुझें । हें जाणें मी म्हणौनि लाजें । वानणा इहीं ॥ १२ ॥
परी मर्यादेचा सागरु । हा तंवचि तया डगरु । जंव न देखे सुधाकरु । उदया आला ॥ १३ ॥
सोमकांतु निजनिर्झरींं । चंद्रा अर्घ्यादिक न करी । तें तोचि अवधारीं । करवी कीं जी ॥ १४ ॥
नेणों कैसी वसंतसंगें । अवचितिया वृक्षाचीं अंगें । फुटती तैं हे तयांहि जोगें । धरणें नोहे ? ॥ १५ ॥
पद्मिनी रविकिरण । लाहे मग लाजें कवण ? । कां जळें शिवतलें लवण । आंग भुले ॥ १६ ॥
तैसा तूतें जेथ मी स्मरें । तेथ मीपण मी विसरें । मग जाकळिला ढेंकरें । तृप्तु जैसा ॥ १७ ॥
मज तुवां जी केलें तैसें । माझें मीपण दवडूनि देशें । स्तुतिमिषेंच पां पिसें । बांधलें वाचे ॥ १८ ॥
ना येऱ्हवींं तरी आठवीं । राहोनि स्तुति जैं करावी । तैं गुणागुणिया धरावी । सरोभरी कींंं ॥ १९ ॥ तरी तूं जी एकरसाचें लिंग । केवीं करूं गुणागुणीं विभाग । मोतीं फोडोनि सांधितां चांग । कीं तैसेंचि भलें ॥ २० ॥ आणि बाप तूं माय । इहीं बोलीं ना स्तुति होय । डिंभोपाधिक आहे । विटाळु तेथें ॥ २१ ॥ जी जालेनि पाइकें आलें । तें गोसावीपण केवीं बोलें ? । ऐसें उपाधी उशिटलें । काय वर्णूं ॥ २२ ॥ जरी आत्मा तूं एकसरा । हेंही म्हणतां दातारा । तरी आंतुल तूं बाहेरा । घापतासी ॥ २३ ॥ म्हणौनि सत्यचि तुजलागींं । स्तुति न देखों जी जगीं । मौनावांचूनि लेणें आंगीं । सुसीना मा ॥ २४ ॥ स्तुति कांहीं न बोलणें । पूजा कांहींं न करणें । सन्निधी कांहींंं न होणें । तुझ्या ठायीं॥ २५ ॥ तरी जिंतलें जैसें भुली । पिसें आलापु घाली । तैसें वानूं तें माऊली । उपसाहावें तुवां ॥ २६ ॥ आतां गीतार्थाची मुक्तमुदी । लावीं माझिये वाग्वृद्धी । जे माने हे सभासदीं । सज्जनांच्या ॥ २७ ॥ तेथ म्हणितलें श्रीनिवृत्ती । नको हें पुढतपुढती । परीसीं लोहा घृष्टी किती । वेळवेळां कीजे गा । ॥ २८ ॥ तंव विनवी ज्ञानदेवो । म्हणे हो कां जी पसावो । तरी अवधान देतु देवो । ग्रंथा आतां ॥ २९ ॥ जी गीतारत्नप्रासादाचा । कळसु अर्थचिंतामणीचा । सर्व गीतादर्शनाचा । पाढाऊं जो ॥ ३० ॥ लोकीं तरी आथी ऐसें । जे दुरूनि कळसु दिसे । आणी भेटीचि हातवसे । देवतेची तिये ॥ ३१ ॥ तैसेंचि एथही आहे । जे एकेचि येणें अध्यायें । आघवाचि दृष्ट होये । गीतागमु हा ॥ ३२ ॥ मी कळसु याचि कारणें । अठरावा अध्यायो म्हणें । उवाइला बादरायणें । गीताप्रासादा ॥ ३३ ॥ नोहे कळसापरतें कांहीं । प्रासादीं काम नाहीं । तें सांगतसे गीता ही । संपलेपणें ॥ ३४ ॥ व्यासु सहजें सूत्री बळी । तेणें निगमरत्नाचळीं । उपनिषदार्थाची माळी\- । माजीं खांडिली ॥ ३५ ॥ तेथ त्रिवर्गाचा अणुआरु । आडऊ निघाला जो अपारु । तो महाभारतप्राकारु । भोंवता केला ॥ ३६ ॥ माजीं आत्मज्ञानाचें एकवट । दळवाडें झाडूनि चोखट । घडिलें पार्थवैकुंठ\- । संवाद कुसरी ॥ ३७ ॥ निवृत्तिसूत्र सोडवणिया । सर्व शास्त्रार्थ पुरवणिया । आवो साधिला मांडणिया । मोक्षरेखेचा ॥ ३८ ॥ ऐसेनि करितां उभारा । पंधरा अध्यायांत पंधरा । भूमि निर्वाळलिया पुरा । प्रासादु जाहला ॥ ३९ ॥ उपरी सोळावा अध्यायो । तो ग्रीवघंटेचा आवो । सप्तदशु तोचि ठावो । पडघाणिये ॥ ४० ॥ तयाहीवरी अष्टादशु । तो अपैसा मांडला कळसु । उपरि गीतादिकीं व्यासु । ध्वजें लागला ॥ ४१ ॥ म्हणौनि मागील जे अध्याये । ते चढते भूमीचे आये । तयांचें पुरें दाविताहे । आपुल्या आंगीं ॥ ४२ ॥ जालया कामा नाहीं चोरी । ते कळसें होय उजरी । तेवींं अष्टादशु विवरी । साद्यंत गीता ॥ ४३ ॥ ऐसा व्यासें विंदाणियें । गीताप्रासादु सोडवणिये । आणूनि राखिले प्राणिये । नानापरी ॥ ४४ ॥ एक प्रदक्षिणा जपाचिया । बाहेरोनि करिती यया । एक ते श्रवणमिषें छाया । सेविती ययाची ॥ ४५ ॥ एक ते अवधानाचा पुरा । विडापाऊड भीतरां । घेऊनि रिघती गाभारां । अर्थज्ञानाच्या ॥ ४६ ॥ ते निजबोधें उराउरी । भेटती आत्मया श्रीहरी । परी मोक्षप्रासादीं सरी । सर्वांही आथी ॥ ४७ ॥ समर्थाचिये पंक्तिभोजनें । तळिल्या वरील्या एकचि पक्वान्नें । तेवीं श्रवणें अर्थें पठणें । मोक्षुचि लाभे ॥ ४८ ॥ ऐसा गीता वैष्णवप्रासादु । अठरावा अध्याय कळसु विशदु । म्यां म्हणितला हा भेदु । जाणोनियां ॥ ४९ ॥ आतां सप्तदशापाठीं । अध्याय कैसेनि उठी । तो संबंधु सांगो दिठी । दिसे तैसा ॥ ५० ॥ का गंगायमुना उदक । वोघबगें वेगळिक । दावी होऊनि एक । पाणीपणें ॥ ५१ ॥ न मोडितां दोन्ही आकार । घडिलें एक शरीर । हें अर्धनारी नटेश्वर\- । रूपीं दिसें ॥ ५२ ॥ नाना वाढिली दिवसें । कळा बिंबीं पैसे । परी सिनानें लेवे जैसें । चंद्रीं नाहीं ॥ ५३ ॥ तैसींं सिनानीं चारीं पदें । श्लोक तो श्लोकावच्छेदें । अध्यावो अध्यायभेदें । गमे कीर ॥ ५४ ॥ परी प्रमेयाची उजरी । आनान रूप न धरी । नाना रत्नमणीं दोरी । एकचि जैसी ॥ ५५ ॥ मोतियें मिळोनि बहुवें । एकावळीचा पाडु आहे । परी शोभे रूप होये । एकचि तेथ ॥ ५६ ॥ फुलांफुलसरां लेख चढे । द्रुतीं दुजी अंगुळी न पडे । श्लोक अध्याय तेणें पाडें । जाणावे हे ॥ ५७ ॥ सात शतें श्लोक । अध्यायां अठरांचे लेख । परी देवो बोलिले एक । जें दुजें नाहीं ॥ ५८ ॥
आणि म्यांही न सांडूनि ते सोये । ग्रंथ व्यक्ति केली आहे । प्रस्तुत तेणें निर्वाहे । निरूपण आइका ॥ ५९ ॥ तरी सतरावा अध्यावो । पावतां पुरता ठावो । जें संपतां श्लोकीं देवो । बोलिले ऐसें ॥ ६० ॥ अर्जुना ब्रह्मनामाच्याविखीं। बुद्धि सांडूनि आस्तिकीं । कर्मे कीजती तितुकींंंं । असंतें होतीं ॥ ६१ ॥ हा ऐकोनि देवाचा बोलु । अर्जुना आला डोलु । म्हणे कर्मनिष्ठां मळु । ठेविला देखों ॥ ६२ ॥ तो अज्ञानांधु तंव बापुडा । ईश्वरुचि न देखे एवढा । तेथ नामचि एक पुढां । कां सुझे तया ॥ ६३ ॥ आणि रजतमें दोन्हीं । गेलियावीण श्रद्धा सानी । ते कां लागे अभिधानीं । ब्रह्माचिये ? । ॥ ६४ ॥ मग कोता खेंव देणें । वार्तेवरील धावणें । सांडी पडे खेळणें । नागिणीचें तें ॥ ६५ ॥ तैसीं कर्में दुवाडें । तयां जन्मांतराची कडे । दुर्मेळावे येवढे । कर्मामाजीं ॥ ६६ ॥ ना विपायें हें उजू होये । तरी ज्ञानाची योग्यता लाहे । येऱ्हवीं येणेंचि जाये । निरयालया ॥ ६७ ॥ कर्मीं हा ठायवरी । आहाती बहुवा अवसरी । आतां कर्मठां कैं वारी । मोक्षाची हे ॥ ६८ ॥ तरी फिटो कर्माचा पांगु । कीजो अवघाचि त्यागु । आदरिजो अव्यंगु । संन्यासु हा ॥ ६९ ॥ कर्मबाधेची कहीं । जेथ भयाची गोठी नाहीं । तें आत्मज्ञान जिहीं । स्वाधीन होय ॥ ७० ॥ ज्ञानाचें आवाहनमंत्र । जें ज्ञान पिकतें सुक्षेत्र । ज्ञान आकर्षितें सूत्र । तंतु जे का ॥ ७१ ॥ ते दोनी संन्यास त्याग । अनुष्ठूनि सुटे जग । तरी हेंचि आतां चांग । व्यक्त पुसों ॥ ७२ ॥ ऐसें म्हणौनि पार्थें । त्यागसंन्यासव्यवस्थे । रूप होआवया जेथें । प्रश्नु केला ॥ ७३ ॥ तेथ प्रत्युत्तरें बोली । श्रीकृष्णें जे चावळिली । तया व्यक्ति जाली । अष्टादशा ॥ ७४ ॥ एवं जन्यजनकभावें । अध्यावो अध्यायातें प्रसवे । आतां ऐका बरवें । पुसिलें जें ॥ ७५ ॥ तरी पंडुकुमरें तेणें । देवाचें सरतें बोलणें । जाणोनि अंतःकरणें । काणी घेतली ॥ ७६ ॥ येऱ्हवीं तत्वविषयीं भला । तो निश्चितु असे कीर जाहला । परी देवो राहे उगला । तें साहावेना ॥ ७७ ॥ वत्स धालयाही वरी । धेनू न वचावी दुरी । अनन्य प्रीतीची परी । ऐसी आहे ॥ ७८ ॥ तेणें काजेवीणही बोलावें । तें देखीलें तरी पाहावें । भोगितां चाड दुणावे । पढियंतयाठायीं ॥ ७९ ॥ ऐसी प्रेमाची हे जाती । आणि पार्थ तंव तेचि मूर्ती । म्हणौनि करूं लाहे खंती । उगेपणाची ॥ ८० ॥ आणि संवादाचेनि मिषें । जे अव्यवहारी वस्तु असे । ते भोगिजे कीं जैसें । आरिसां रूप ॥ ८१ ॥ मग संवादु तोही पारुखे । तरी भोगितां भोगणें थोके । हें कां साहवेल सुखें । लांचावलेया ? ॥ ८२ ॥ यालागीं त्याग संन्यास । पुसावयाचें घेऊनि मिस । मग उपलविलें दुस । गीतेंचें तें ॥ ८३ ॥ अठरावा अध्यावो नोहे । हे एकाध्यायी गीताचि आहे । जैं वांसरुचि गाय दुहे । तैं वेळु कायसा ॥ ८४ ॥ तैसी संपतां अवसरीं । गीता आदरविली माघारीं । स्वामी भृत्याचा न करी । संवादु काई ? ॥ ८५ ॥ परी हें असो ऐसें । अर्जुनें पुसिजत असे । म्हणे विनंती विश्वेशें । अवधारिजो ॥ ८६ ॥
Jñāneśvar · Vārkarī
Hindi(18.1) हे देव, हे निर्मल, हे निज भक्तों का सम्पूर्ण मंगल करनेहारे, हे जन्म और जरा-रूपी मेघों के समूह का नाश करनेहारी वायु! आपका जयजयकार हो।
(18.2) हे देव, हे प्रबल, हे पापों के समुदाय का नाश करनेहारे, वेद और शास्त्र-रूपी वृक्ष के फल और फल के देनेहारे! आपका जयजयकार हो।
(18.3) हे देव, हे पूर्ण, हे वैराग्य-सम्पन्न पुरुषों के प्रेमी, कृतान्त के कुतूहल का नाश करनेहारे और हे कलातीत! आपका जयजयकार हो।
(18.4) हे देव, हे निश्चल, हे भक्तों के चित्त की चंचलता पीने के कारण तुन्दिल दिखाई देनेहारे, और जगत् का प्रकाश कर उस में निरन्तर क्रीडा करने में प्रेम रखनेहारे! आपका जयजयकार हो।
(18.5) हे देव, हे निष्कल, शान्त आनन्द को स्फुरद्रूप करनेहारे, सर्वदा सम्पूर्ण पापों का निरसन करनेहारे, हे मूल कारण, आपका जयजयकार हो। (18.6) हे देव, हे आत्म-प्रकाशवान, हे जगद्रूप मेघों के आकाश, जगदुत्पत्ति के आदित्तम्भ, तथा जगत् का नाश करनेहारे, आपका जयजयकार हो।
(18.7) हे देव, हे उपाधि-रहित, हे अविद्या-रूपी बगीचे का नाश करनेहारे हाथी, शम-दम-द्वारा मदन के मद का नाश करनेहारे, हे दया के समुद्र, आपका जयजयकार हो।
(18.8) हे देव, हे एकरूप, हे काम-रूपी सर्प के गर्व का हरण करनेहारे, भक्तों के प्रेम-मन्दिरों के दीपक और ताप-हर्ता, आपका जयजयकार हो।
(18.9) हे देव, हे अद्वितीय, केवल पूर्णशान्तियुक्त पुरुष पर ही प्रेम करनेहारे, भक्तों के अधीन, भजने करने के योग्य तथा माया से अगम्य, आपका जयजयकार हो।
(18.10) हे देव, हे श्रीगुरु, हे अकल्पित फल देनेहारे कल्पवृक्ष, हे आत्मज्ञान-वृक्ष के बीज के उगने की भूमि! आपका जयजयकार हो।
(18.11) हे निर्विशेष इस प्रकार अनेक भाषा-भेदों से आपकी अलग-अलग स्तुति कहाँ तक करूँ? (18.12) मैं जानता हूँ कि जिन विशेषणों से आपकी स्तुति करता हूँ वे आपका यथार्थ रूप प्रकट नहीं करते। अतः ऐसी स्तुति करते हुए मुझे लज्जा उत्पन्न होती है।
(18.13) परन्तु समुद्र मर्यादित तभी तक कहा जा सकता है जब तक वह पूर्ण चन्द्र को उदित हुआ न देखे।
(18.14) सोमकान्त पसीजता है सो कुछ चन्द्रमा को अर्ध अपर्ण करने के हेतु नहीं, किन्तु चन्द्रमा ही उसे द्रवीभूत करता है।
(18.15) वसन्त-काल आते ही न जान कैसे अकस्मात वृक्षों के अंकुर इतनी अधिकाई से फूटते हैं कि उनके अनुरूप वृक्ष उन्हें धारण नहीं कर सकते।
(18.16) पद्मिनी को रविकिरणों का लाभ होते ही वह लज्जा का अंगीकार न करके प्रफुल्लित होती है, अथवा जल का स्पर्श होते ही जैसे लवण अपने शरीर की सुधि भूल जाता है,
(18.17) वैसे ही जब मैं आपका स्मरण करता हूँ तब अपनापन भूल जाता हूँ। अफरा हुआ मनुष्य जैसे डकारे लेता है,
(18.18) वैसे ही स्थिति आपने मेरी कर दी है। पागल जैसे बोलता ही रहता है, वैसे ही आपने मेरी अहन्ता देशान्तर को भगा मेरी बाणी का स्तुति की धुन लगा दी है। (18.19) परन्तु यों भी, यदि मैं निज की स्मृति रख कर आपकी स्तुति करूँ तो आपके गुण और अगुणों की छान करनी पड़ेगी।
(18.20) परन्तु आप तो एकरसात्मक लिंग है, आपके गुण या अगुण-रूपी विभाग कैसे हो सकते हैं। मोती का फाड़ कर टुकड़े करना भला कि समूचा रखना भला?
(18.21) आप माता-पिता हैं ऐसा कहने से भी आपकी स्तुति नहीं होती, क्योंकि उसमें बालक-रूपी उपाधि का दोष आता है।
(18.22) इसमें कहना ही क्या है कि मैं आपका सेवक हूँ और आप स्वामी हैं? पर ऐसा उपाधि से दूषित वर्णन क्या करूँ?
22) यदि यह कहूँ कि सब कुछ आप ही एक आत्मस्वरूपी हैं, तो हे गुरु! आप जो अन्तर्यामी हैं उन्हें बाहर निकाला सा दिखाई देगा।
(18.24) अतः वास्तव में आपकी स्तुति करने के लिए संसार में कुछ दिखाई नहीं देता। आप मौन के अतिरिक्त कोई अलंकार भी शरीर में धारण नहीं करते।
(18.25) कुछ न बोलना ही वास्तव में आपकी स्तुति है, कुछ न करना ही आपकी पूजा है, किसी विषय के पास न सन्नद्ध होना ही आप में रहना है। (18.26) जैसे कोई भ्रम के वश दो पागल की तरह बकबक करे, वैसा ही मेरा स्तुति करना है। हे माता! इसकी आप क्षमा करें।
(18.27) अब मेरी वाणी को गीतार्थ-रूपी मोती की अँगूठी से अलंकृत कीजिए जिससे वह इन सज्जनों की सभा में सम्मान पावे।
(18.28) इस पर श्री निवृत्ति देव ने कहा कि बारबार ऐसी प्रार्थना का प्रयोजन नहीं है। लोहे को पारस से क्या बराबर घिसना पड़ता है?
(18.29) तब ज्ञानदेव ने निवेदन किया कि यह आपका प्रसाद हुआ; अब देव ग्रन्थ की ओर अवधान दें।
(18.30) महाराज! यह अठारहवाँ अध्याय अर्थरूपी चिन्तामणि का बनाया हुआ इस गीतारत्न-मन्दिर का कलश है जो सम्पूर्ण गीता-दर्शन का मुकुट है।
(18.31) संसार में भी ऐसी ही प्रथा है कि दूर से मन्दिर का कलश ही दिखाई देता है, और उस कलश के दर्शन से देवता दर्शन के फल की प्राप्ति समझी जाती है।
(18.32) वही हाल इस अध्याय का है। क्योंकि इसी एक अध्याय के देखने से सम्पूर्ण गीता-शास्त्र अवगत हो जाता है। (18.33) इसी लिए मैं इस अठारहवें अध्याय को, श्रीव्यासजी-द्वारा गीता-मन्दिर पर चढ़ाया गया कलश, समझता हूँ।
(18.34) जैसे मन्दिर पर कलश के अनन्तर कुछ काम शेष नहीं रह जाता वैसे ही यह अध्याय गीता की समाप्ति का द्योतक है।
(18.35) व्यासजी स्वभावतः बड़े श्रेष्ठ शिल्पकार हैं। उन्होंने वेद-रूपी रत्नों के पर्वत पर उपनिषदार्थ-रूपी पथरीली धरती खोदी
(18.36) और उसमें से जो धर्म, अर्थ, और काम-रूपी बहुत-सी अनुपयोगी मिट्टी निकली उसका चहुँओर महाभारत-रूपी परकोटा बना दिया।
(18.37) उसके बीच में कृष्णार्जुन-संवाद-रूपी कुशलता से अखण्ड आत्मज्ञान-रूपी शुद्ध और उत्तम पत्थरों का समुदाय रचा
(18.38) और परमार्थ-रूपी डोरियाँ तान कर और सब शास्त्रों की सहायता से मोक्ष-मर्यादा का आकार सिद्ध किया।
(18.39) इस प्रकार इस मन्दिर की रचना करते हुए पन्द्रह अध्याय तक उसके पन्द्रह खून पूरे हो चुके;
(18.40) तदनन्तर सोलहवाँ अध्याय मानों उसका घण्टा है और सत्रहवाँ अध्याय कलश रखने की भूमि है। (18.41) उस पर यह अठारहवाँ अध्याय मानों कलश चढ़ाया गया है और उस पर श्रीव्यास से गीता के नाम की ध्वजा लगा दी है।
(18.42) अतः यह अध्याय बताता है कि पिछले अध्याय जो एक पर एक चढ़ते हुए खण्ड हैं उनकी पूर्णता मुझसे हुई है।
(18.43) कलश होने से जैसे कोई काम छिपा नहीं रक्खा जा सकता वरन प्रकट होता ही है वैसे ही अष्टादश अध्याय सम्पूर्ण गीताशास्त्र को प्रकट करता है।
(18.44) इस प्रकार श्रीव्यासजी ने कुशलता से गीता-मन्दिर की रचना कर प्राणियों की बहुतेरी रक्षा की है।
(18.45) कोई इसका पाठ करते अर्थात् इसकी बाहरी ओर से प्रदक्षिणा करते हैं, कोई श्रवण-मिस से मानों गीता-मन्दिर की छाया का सेवन करते हैं।
(18.46) कोई अवधान-रूपी ताम्बूल और दक्षिणा लेकर इसके अर्थज्ञान-रूपी गर्भ-गृह में प्रवेश करते हैं
(18.47) और जल्दी से आत्मज्ञान के द्वारा श्रीहरि परमात्मा से जा मिलते हैं; तथापि इस मोक्ष-मन्दिर में इन सब साधनों की योग्यता समान ही है। (18.48) श्रेष्ठों के घर पंक्ति में भाजन करनेवाले नीचे-ऊपर बैठे हुए सब लोगों का समान ही पक्वान्न परोसे जाते हैं, वैसे ही इस गीता के श्रवण से, अर्थज्ञान से या पाठ से मोक्ष का ही लाभ होता है।
(18.49) अतः उपर्युक्त भेद जान कर मैं कहता हूँ कि गीता-ग्रन्थ विष्णु का मन्दिर है और अठारहवाँ अध्याय उसका कलश है।
(18.50) अब सत्रहवें अध्याय के अनन्तर अठारहवें अध्याय की रचना कैसी की गई है, वह सम्बन्ध जैसा मुझे जान पड़ता है वैसा निवेदन करता हूँ।
(18.51) गंगा आर यमुना का जल यद्यपि प्रवाह-भेद से अलग जान पड़ता है तथापि जलत्व में एक ही है,
(18.52) अथवा अर्धनारीनटेश्वर के रूप में दोनों आकृतियों की कुछ हानि न होकर दोनों का मिला कर एक ही रूप रचा हुआ दिखाई देता है,
(18.53) अथवा चन्द्रकला दिन-दिन बढ़ती हुई चन्द्र-विम्ब में विस्तृत दिखाई देती है पर चन्द्रमा
एक ही है, उस पर चन्द्रकला की कोई जुदी-जुदी तह नहीं चढ़ती (18.54) वैसे ही प्रति अध्याय में प्रति श्लोक के चारों चरण जुदे-जुदे जान पड़ते हैं।
(18.55) परन्तु जो सिद्धान्त व्यक्त किया गया है उसके रूप कोई जुदे-जुदे नहीं हैं। जैसे एक ही डोरी अनेक रत्न-मणि धारण करनेहारी रहती है,
(18.56) अथवा अनेक मोती मिलने पर जैसे एक ही हार बनता है और उनकी शोभा देनेहारी कान्ति भी एक ही होती है,
(18.57) फूलों का हार बनाते हुए फूलों की संख्या अधिक होती जाती है तथापि उनकी सुगन्ध की गणना करने के लिए एक के अतिरिक्त दूसरी अँगुली का उपयोग नहीं हो सकता, उसी प्रकार इन अध्यायों का और श्लोकों का हाल समझना चाहिए।
(18.58) श्लोक सात सौ हैं और अध्यायों की संख्या अठारह है, परन्तु श्रीकृष्ण ने जिस तत्त्व का निरूपण किया वह एक ही है, दूसरा नहीं।
(18.59) और मैंने भी उस मार्ग का अवलम्बन न छोड़ कर ग्रन्थ का स्पष्टीकरण किया है। सम्प्रति उसी मार्ग के अनुसार निरूपण करता हूँ सुनो। (18.60) सत्रहवाँ अध्याय समाप्त होते समय अन्तिम श्लोक में श्रीकृष्ण ने कहा
(18.61) कि हे अर्जुन! ब्रह्म नाम के विषय में आस्थाबुद्धि छोड़ कर जितने कर्म किये जाय उतने सब असत्कर्म होते हैं।
(18.62) श्रीकृष्ण के ये वचन सुनते ही अर्जुन को आनन्द हुआ। उसने सोचा — कि श्रीकृष्ण ने कर्मनिष्ठ लोगों को दोष दिया।
(18.63) वे बेचारे अज्ञानान्ध सन्मुख खड़े हुए ईश्वर का नहीं पहचानते तो उन्हें नाम की श्रेष्ठता कैसे जान पड़े?
(18.64) और रज और तम दोनों का नाश हुए बिना श्रद्धा अल्प ही रहती है तो वह ब्रह्मनाम में कैसे लग सकती है?
(18.65) अतः शस्त्र का आलिंगन देना, वार्ता सुनते ही दौड़ना या नागिन का खिलाना आदि बातें जैसी घातक होती हैं,
(18.66) वैसे ही दुर्घट कर्म करने से जन्मान्तर ही की प्राप्ति होती है। कर्म से ऐसा दुःखद लाभ होता है।
(18.67) यदि भाग्यवशात् कर्म यथासांग हो तभी उसे ज्ञान की योग्यता हो सकती है, अन्यथा उससे नरक ही प्राप्त होता है।
(18.68) यहाँ तक कर्म में अनेक अड़चनें हैं, तो फिर कर्मठों को मोक्ष की पारी कब आ सकती है! (18.69) अतः कर्म की पराधीनता मिट जाय, इसलिए सम्पूर्ण कर्म का ही त्याग कर देना चाहिए, और पूर्ण संन्यास का स्वीकार करना चाहिए।
(18.70) जिन के द्वारा ऐसा आत्मज्ञान प्राप्त है जाता है कि जिससे कभी कर्म-बाधा के भय की वार्ता ही नहीं रहती,
(18.71) जो ज्ञान के आवाहन-मन्त्र हैं, अथवा ज्ञान के उत्तम खेत हैं, अथवा ज्ञान को आकर्षित करनेहारे सूत्र हैं,
(18.72) उन संन्यास और त्याग का अनुष्ठान करने से संसार की मुक्ति होती है, इसलिए यही बात उत्तम रीति से और स्पष्ट पूछ लेनी चाहिए।
(18.73) ऐसा सोच कर पार्थ ने त्याग और संन्यास का स्पष्टीकरण करने के लिए श्रीकृष्ण से प्रश्न किया।
(18.74) उस पर श्रीकृष्ण ने जो वचन कहे वो अठारहवें अध्याय के रूप से प्रकट हुए हैं।
(18.75) इस प्रकार जन्म-जनक भाव से एक अध्याय से दूसरा उत्पन्न हुआ है। अब जो प्रश्न किया गया उसे उत्तम रीति से सुनो। (18.76) श्रीकृष्ण के वे अन्तिम वचन सुन कर पार्थ को मन में दुख हुआ।
(18.77) यों तो वह तत्त्व के विषय में वास्तव में निश्चिन्त हो गया था, परन्तु श्रीकृष्ण चुप हो रहे, यह उससे न सहा गया।
(18.78) बछड़ा दूध पी कर अघा जाता है तथापि वह यही चाहता है कि गाय उससे दूर न हो। अनन्य प्रीति ऐसी ही रहती है।
(18.79) जो प्रेमी रहता है उसकी यही इच्छा रहती है कि मेरा प्रेम-पात्र, यद्यपि कारण न हो तथापि, बोलता ही रहे; उसने मुझे देख लिया हो तथापि और भी देखता रहे। तात्पर्य कि प्रेम का भोग लेते हुए उसकी इच्छा दुगुनी बढ़ती जाती है।
(18.80) प्रेम का स्वभाव ही ऐसा है, और पार्थ तो मूर्तिमान प्रेम ही है। इसलिए श्रीकृष्ण का चुपचाप रहना उसे दुःखद मालूम हुआ।
(18.81) जैसे दर्पण में देखना आत्म-रूप ही देखना है, वैसे हो श्रीकृष्ण के संवाद के मिस से वास्तव में निष्कर्म ब्रह्म का ही उपभोग लेना है।
(18.82) अतः संवाद के बन्द पड़ने से वह उपभोग भी न रहेगा। यह बात, जो उस सुख का आस्वाद लिये रहता है वह, कैसे सह सकता है। (18.83) इसलिए त्याग और संन्यास के विषय में प्रश्न करने के बहाने अर्जुन ने श्रीकृष्ण से फिर गीता के सिद्धान्त का स्पष्टीकरण करवाया।
(18.84) यह अठारहवाँ अध्याय नहीं, इसे एकाध्यायी गीता ही समझो। वत्स जो गाय को दुहने लगे तो उसे समय असमय कहाँ रहता है
(18.85) वैसे ही समाप्ति के समय अर्जुन ने फिर से गीता कहवाई है। सेवक के प्रश्न करने पर क्या स्वामी उत्तर न देंगे?
(18.86) परन्तु अस्तु, अर्जुन ने यों कहा कि हे विश्वेश! मैं विनती करता हूँ सुनिए।
Hail ye, Pure Holy God, all-auspicious to your devotees,—the strong wind dispelling the clouds in the form of birth and old age. Hail ye, Oh Powerful God, destroyer of all that is inauspicious, and giver of the fruit of the tree in the form of the Vedic Scriptures. Hail ye, O God, All in all—you who are kind to those that you are separated from (i.e. that have discarded) all the sense-objects—you, who control the display of time (Kāla) and are above all modifications (the arts): Hail ye, Oh God, you, who are steady, yet appear corpulent (big) having drunk the fickle mind. You expand this universe, and pervading it through and through love to sport in it: Hail ye, Oh God, you, who are incomprehensible (निष्कल), saturated with the thrilling and intense joy (of self-bliss), who are the perpetual destroyer of all the faults and sins, and the principal support of the world: Hail ye, Oh God, you are self-illuminating, the sky giving shelter to the clouds in the form of the worlds, the primal pillar on which is erected the world creation, and the destroyer of the mundane existence: Hail ye, Oh God, you, who are perfectly pure—the elephant destroyer of the garden (not only of Nescience but also) of knowledge, the conqueror of passions (lit. of the intoxication caused by Cupid) through tranquillity and self-restraint (शमदम), you are the very ocean of kindness: Hail ye, Oh God, you, who are the All, One and Single, defiant at the conceit of the serpent in the form of the God of Love (मदन), as also the lamp giving light to the temple in the form of the heart of your devotees. You are also the redresser of their troubles: Hail ye, Oh God, you are simply unique, loving only those that have reached perfection (in point of mental peace). You are under the sway of your devotees, knowable only through devotion, but a mystery to the deluded: Hail ye, Oh God, in the form of the preceptor, you are the very 'Kalpataru' (कल्पतरु—an imaginary tree yielding all desired objects) tree itself, with this difference that you yield fruit beyond one's imagination. You are the fertile soil in which blossoms forth the germinated seed of the tree of knowledge (of the Self). In how many ways should I compose your songs, grouping words in diverse systems in praise of you, whose speciality can neither be known nor uttered in words. Whatever adjectives I (may) use (to describe your speciality), they do not (adequately) represent your true aspect; and when I realize this, I feel ashamed in regard to such descriptions. The sea is said to have its limits; but this fame of it lasts only so long as there has not arisen the Moon. The Moon-stone (सोमकांत) does not, of its own accord, offer oblations (अध्यदान) to the Moon of water oozing out of itself; but it is the Moon that makes the moon-stone ooze. At the advent of Spring the trees automatically get new foliage; but they themselves do not know of it; or the lotus never feels in any way shy but gets fully blown open as soon as the morning sun's rays touch it; or the salt does not sustain its (crystal) form but gets dissolved as soon as water touches it. In that way, I entirely forget myself at your remembrance (Oh you preceptor) as one gets suffocated through eructation after an over-full meal. You have reduced me to such a stage by scattering away my 'I-ness' to the winds and have made my tongue mad with the singing of your praise. Were I to sing your praise, maintaining my individual consciousness, it would be vitiated by the (false) distinction such as 'the quality' itself and the 'one qualified.' As a matter of fact you are the one single (Supreme), Self, and how could I make any distinction such as 'quality' and the 'one qualified' in you? Is it advisable to cut into two halves a pearl and then rejoin them, or to keep the pearl intact as it is? It would not amount to your praise, were I to call you my father and mother, since that would be wrongly imposing on you the attribute in the form of possessing a child. Were I to hold myself as your servant, that would be fraught with the attribute of preceptorship; how can I sing your praise by using that unworthy (state) attribute? Were I to name you 'the all-abiding soul,' it would mean expelling you out from my interior. I thus see no scope in this world to praise you properly; you do not permit yourself to be decorated with any sort of ornament, but one of utter silence (on our part). (Thus) Silence constitutes your praise, doing no action is your worship, and getting merged in you after negating one's personality means real association with you. Therefore, whatever the praise of you, the infatuation of love for you forces itself out from me (my mouth) should all be borne by you (patiently), since you are the very mother (in the form of) kindness. Now you should put a firm seal in the form of the Gītā teachings on my expansive talk, that would please the minds of the righteous hearers.' At this, Shri Nivrittināth said, 'No need of this repetition. Is it necessary to rub the 'Paris' against iron over and over again?' On this Jñānesh- war said, “This is the boon I have been seeking. Now O God, do attend to the composition ( ग्रंथ ). This (Chapter) is the very pinnacle ( शिखर ) constructed of Chintāmani stones (चित्तमणी—Heavenly gem supposed to yield to its possessor everything wanted) in the form of interpretations of the Gītā-temple, studded with gems which will guide you to have direct vision of the Gītā-teachings. The top (of the temple) is ordinarily discerned from a distance, and with its vision, God himself (inside the temple) is taken as viewed. The same parallel holds good in regard to this, since the reading of this Chapter alone, brings within purview the entire Gītā teachings. And for this very reason I say that the Sage Bādarāyana—Vyāsa—has made this Chapter to top (as the pinnacle) the Gītā-temple. With the erection of the top, there remains no further (construction) work and this has been made plain from the epilogue (of the Gītā) added at the conclusion of this Chapter. The Sage Vyāsa naturally a great and skilful architect (मूत्रकार) excavated (a quarry in) the rocky plain in the form of the Upanishads, on the mountain of the gems in the form of the Vedas. From this excavation became available an unlimited supply of rubble in the form of the three objects of Life (त्रिवर्ग)—धर्म (Religion), अर्थ (Riches), काम (Passion)—with which he built up a big fortification around (the rocky plain) in the form of the Mahābhārata, the great and famous Epic. The rocky plain in the form of the Knowledge of the Self, inside the fortification, was then (levelled up and) swept clean and clear with great skill in the form of the dialogue between Pārtha and Lord Krishna. Then releasing (stretching) the rope in the form of asceticism and taking the help of other Scriptures, he (made a survey and) drew lines and fixed up the lay-out of the Temple of Salvation. Built thus on the cleared ground, the temple structure was completed with 15 layers in the form of 15 Chapters. Chapter XVI provided a dome (for fixing in the top the suspended temple bell) while Chapter XVII provided the frame-work for basing the pinnacle on. Next (came) Chapter XVIII the pinnacle fixed on the basic frame, over which remains hoisted Sage Vyāsa's flag in the form of the Gītā. Therefore, all the previous Chapters constitute (as it were) the forms of storeys (layers) raised one over the other, their completion being shown by the present Chapter. The top shows vividly, without keeping it secret, the successful completion of the work done: In that way Chapter XVIII gives an exposition of the entire Gītā. Thus sage Vyāsa completed the erection of the Temple of Gītā and protected the beings in diverse ways. Some walk round the exterior of the temple by reciting Gītā, while others take shelter under its shadow by hearing it (Gītā) recited. Some enter straight into the temple in the form of the knowledge of the Gītā, with a (small) present of a pice (smallest copper coin), and a betel—nut placed on betel leaves in the form of the concentration of mind. Such (last named) persons succeed in getting immediate access to Lord Shrihari, on the strength of their knowledge of the Supreme Self: Yet, one and all get access to the Temple of Salvation equally well. One and the same kind of food is served to all alike, irrespective of the fact whether one occupies a seat at the head or at the end of the row, at dinners given by the rich: in the same way the same (sort of) salvation is secured (either) by hearing, or by reciting, or by learning the interpretations of the Gītā. I have made mention of Gītā as being the temple of Lord Vishnu, and Chapter XVIII as being the pinnacle of the temple, knowing well this distinction. I shall now explain the occasions that led to the linking chapter by chapter, of chapters upto the 17th, in a way you will be able clearly to understand. The waters of the Ganges and the Jumna (at the holy place Prayāga—modern Allahabad) appear distinct from each other on account of their different water courses, water being their common element viz. they are yet one and the same; in the case of *Ardhanārīnateshwar*,—अर्धनारीनटेश्वर—epithet of Lord Shiva; a form of Shiva half male and half female the body form is one and same without losing its twin (distinctive) features as male and female: or in the case of the Moon (in the bright half of the lunar month) her phases go on expanding day by day, yet they do not appear on the disc piled up in distinctive layers. The stanzas appear distinct from one another on account of their respective quarters (पाद), while the Chapters appear different on account of their constituent verses, yet the problems (tried to be) proved and established in them all are (the same and) not different, in the way the thread on which are in-woven gems of different kinds, is one and the same, or in the way the beauty of different pearls inwoven in the single wreath (on a thread) appears one as a whole: or in the way flowers and wreaths of flowers can be counted separately, yet there is not the slightest difference in the quality of their fragrance: it requires only one finger for counting and never the second one (if it is counted on fingers). The stanzas and chapters have the same common principle underlying them. The Gītā is composed of 700 stanzas with 18 chapters, yet the theme God preached in them all is one and the same and not any other. I have made clear the interpretations without departing from that order and following the same line now I proceed with the preaching and do hear it. At the end of Chapter XVII God said, “All actions performed, Oh Arjuna, without the least faith in the name (Om-Tat-Sat) of Supreme Brahman, prove entirely 'Asat' (wicked and false)'. Hearing these words of God, Arjuna felt happy; he appeared to think that God deprecated those that took to activism. (He further thought) 'The poor doer of actions gets blinded with ignorance and hardly knows God himself: in such a state, how can he know, 'Om-Tat-Sat', the name of Supreme Brahman? So long as the Tamas and the Rajas have not been completely got rid of, his (doer's) faith necessarily remains weak and he cannot feel attached to the name of Supreme Brahman. Embracing a sharp-edged weapon, or running on an (horizontally-suspended) rope, or playing with a female cobra is fatal to life: in that way, the actions are very naughty. Dangers difficult to surmount, such as birth and death lie in these very actions. If luckily they get properly performed, they make the doer qualified for knowledge: otherwise they lead to Hell (complete downfall). There are so many obstructions in the way of successful action: how could then those given to activism have their turn of getting emancipated? Therefore, one should be free from the shackles of activism, relinquish actions altogether, and take to complete renunciation which is free from faults. Renunciation and Relinquishment—these two which are free from any fear of getting affected by actions, which help to secure the knowledge of Supreme Brahman, which are the very incantations inviting knowledge, which are the fertile fields of growing knowledge or which are the very strings for drawing near (attracting) knowledge—it would be desirable to ask the Lord to make clear the aspects of these two that bring about deliverance if followed. Forming such an idea, Pārtha questioned Lord Krishna (and requested) to be enlightened on the arrangement in regard to the renunciation and relinquishment. The reply that Lord Krishna gave (to Arjuna's question) appears in Chapter XVIII. In this way, following the law of causality (the relationship between one born and another its father,) one chapter gave birth to another. Now listen to the query Arjuna made. The son of Pāṇḍu, having heard the last words (at the end of Chapter XVII) of the Lord pondered over them, felt a shade of sorrow in his heart and thought he had thoroughly grasped the philosophical principles (expounded). Yet he could not bear to see God ceasing to speak. A calf even though fully fed and satisfied, would not have the cow get (far) away from it: and this is always the case with exclusive love. It talks without (due) cause, wishes to see over and over again what has already been seen and heightens (doubles) one's attachment for the object of love while it is being enjoyed. Such is the trait of love, while Pārtha was the very love incarnate. That being the case, he felt miserable at Lord Krishna's silence. Arjuna was enjoying the direct vision, as one sees one's own face in a mirror, through the medium of the dialogue of the highest metaphysical Reality. That dialogue came to an end, and with that came to a dead stop, the experience (of the Bliss of Hearing). How could Arjuna, who had got enamoured of it, bear to see that happiness stopped? On the plea, therefore, of asking for the elucidation in regard to relinquishment and renunciation, he re-opened the folded cloth in the form of the Gītā. Oh, the 18th is not a chapter, but it is the entire Gītā condensed in one chapter. When the calf itself begins to milch the cow (by sucking), how could there be any delay in the release by the cow of her milk? In that way, (Arjuna) called back the Gītā as it was nearing its end, and this shows how the masters honour their servants' words! But let that alone. Arjuna asked that the master of the universe should listen to a request of his own.