Chapter 18 of the Bhagavad Gita is called Moksha Sannyasa Yoga, the yoga of liberation through renunciation. It has 78 verses and is the longest chapter. It gathers the threads of the whole poem: renunciation and action from chapters 3 to 5, the three gunas from chapters 14 and 17, devotion from chapters 9 and 12, and duty from chapters 2 and 3. It ends with Krishna’s last instruction, Arjuna’s answer and the closing words of Sanjaya, who has been reporting the conversation to the blind king Dhritarashtra all along.
Where we are in the story
The Gita began with Arjuna’s collapse in chapter 1 and the first words of the teaching in chapter 2. Seventeen chapters later, the conversation is about to end, and Arjuna opens this one with a question that has been waiting since chapter 5: what is the difference between sannyasa, renunciation, and tyaga, giving up? Krishna answers, uses the answer to sum up the teaching, and ends by asking whether Arjuna has understood. It is still the chariot between two armies. In the last verse the scene goes back to Sanjaya and the king, and the battle is about to start.
How the chapter moves
- Verses 1 to 12: Renunciation and giving up. Sannyasa is laying aside actions done from desire, and tyaga is letting go of the fruit of all actions (18.2). Acts of sacrifice, giving and austerity are not to be given up, but done without attachment (18.5 and 18.6). Giving up a set duty out of delusion is tamasic, giving up from fear of hardship is rajasic, and doing a duty simply because it should be done is sattvic (18.7 to 18.9). No embodied being can give up action entirely, so the real giver-up is the one who lets go of the fruit (18.11).
- Verses 13 to 17: The five causes of every action: the seat (the body), the doer, the instruments, the many kinds of effort and fate (18.14). One who sees the self alone as the doer does not see truly (18.16).
- Verses 18 to 28: The gunas sort knowledge, action and the doer. Sattvic knowledge sees one undivided reality in all beings (18.20). Sattvic action is done as a duty without attachment (18.23), and the sattvic doer is free of attachment, firm and even in success and failure (18.26).
- Verses 29 to 40: The gunas sort understanding, firmness and happiness. Sattvic happiness is like poison at first and nectar in the end, and rajasic happiness is the reverse (18.37 and 18.38). No being is free of the three gunas (18.40).
- Verses 41 to 48: Duty by nature. Krishna says the duties of the four varnas follow the gunas arising from their own natures (18.41), lists the work of each (18.42 to 18.44), and says that devotion to one’s own work is a way of worshipping him (18.46). One’s own duty, even imperfect, is better than another’s, and one should not give up natural work because it has a flaw (18.47 and 18.48).
- Verses 49 to 56: The path to Brahman. Through non-attachment and control of the self one reaches freedom from action (18.49). A person who is calm, light in eating, given to meditation and free of egoism, anger and possessiveness becomes fit to become Brahman (18.51 to 18.53), and then gains the highest devotion (18.54). Devotion leads to knowing Krishna and to entering him (18.55).
- Verses 57 to 62: Surrender in action. Give all actions to Krishna, keep your mind on him, and you will cross all difficulties (18.57 and 18.58). Egoism says “I will not fight”, but your own nature will carry you into it anyway (18.59 and 18.60). The Lord dwells in the heart of every being, and one should take refuge in him (18.61 and 18.62).
- Verses 63 to 66: The last word. Krishna says he has given the knowledge more secret than any secret, asks Arjuna to reflect on it and “do as you wish” (18.63), and then gives the most secret word of all: fix your mind on me, be devoted to me, and, in verse 66, give up all dharmas and take refuge in me alone, and he will free Arjuna from all sins.
- Verses 67 to 71: Who should hear this and the merit of passing it on. It is not for those who scorn it (18.67). Teaching it among devotees is said to be the dearest service (18.68 and 18.69), and the study and even the hearing of it are called a sacrifice of knowledge (18.70 and 18.71).
- Verses 72 to 78: Krishna asks whether Arjuna has heard it with a steady mind and whether his confusion is gone (18.72). Arjuna answers that his confusion is gone and he will act (18.73). Sanjaya then tells the king that he heard this by the grace of Vyasa (18.74 and 18.75) and ends with the verse that closes the poem: where Krishna and Arjuna are, there are fortune, victory, prosperity and steady policy (18.78).
Three ideas to hold on to
Renunciation is of the fruit, not of the act. Verses 2, 6 and 11 give a clear answer to Arjuna’s first question. Sannyasa and tyaga are not stopping work. Giving up means letting go of the claim on the result. This is the idea of chapter 2, verse 47, now stated as the Gita’s conclusion.
You are free to choose. In verse 63, after the whole teaching, Krishna says: reflect on it fully and then do as you wish. The Gita does not end with a command. It ends with a decision that Arjuna must make himself, and he makes it in verse 73.
The most secret verse. Verse 66 is often called the final or most secret verse. It asks for surrender and promises freedom from fear and sin. Commentators read “give up all dharmas” in different ways, and the note below says how.
A note on verse 66
The phrase sarvadharman parityajya can be read as giving up all duties, all paths or all ways of working things out, and taking refuge in Krishna alone. The great commentators do not agree. Some take it as giving up the sense of being the doer and the claim to results while still doing one’s duty. Others take it as surrender as the one final means, to be done after all other practices. All of them note that the same chapter has just told Arjuna to act (18.57) and that the Gita nowhere says that the lists of good conduct in chapters 13, 16 and 17 may be dropped. The verse is generally read as a promise of care for the one who surrenders, not as permission to stop living well.
A note on the verses about duty and the varnas
Verses 41 to 48 speak of the work of the four varnas, and verse 47 repeats the idea of svadharma from chapter 3. The verses tie duty to nature, but the setting is the social order of the time. Readers differ on whether the verses describe birth, inborn temperament or only the way work was divided then, and the commentators disagree. This page gives the verses as they are and does not use them to rank any person or group.
The text, transliteration and meaning
All 78 verses follow, each with its speaker. Verses 1 and 73 are Arjuna’s, verses 74 to 78 are Sanjaya’s, and all the others are Krishna’s.
संन्यासस्य महाबाहो तत्त्वमिच्छामि वेदितुम्
त्यागस्य च हृषीकेश पृथक्केशिनिषूदन ॥ १८.१ ॥
Sannyasasya mahabaho tattvam ichchhami veditum
Tyagasya cha hrishikesha prithak keshinishudana
MeaningArjuna says: Mighty-armed Hrishikesha, slayer of Keshi, I wish to know the truth about renunciation and about giving up, and how each differs from the other.
NoteArjuna's question has been waiting since chapter 5. Sannyasa and tyaga are both words for giving up, and he asks how they differ.
काम्यानां कर्मणां न्यासं संन्यासं कवयो विदुः
सर्वकर्मफलत्यागं प्राहुस्त्यागं विचक्षणाः ॥ १८.२ ॥
Kamyanam karmanam nyasam sannyasam kavayo viduh
Sarvakarmaphalatyagam prahus tyagam vichakshanah
MeaningThe Blessed Lord says: The wise know renunciation as the laying aside of actions done from desire. The discerning call giving up the letting go of the fruit of every action.
NoteThe two terms are defined here. Sannyasa is laying aside desire-driven acts, and tyaga is letting go of the fruit of all acts.
त्याज्यं दोषवदित्येके कर्म प्राहुर्मनीषिणः
यज्ञदानतपःकर्म न त्याज्यमिति चापरे ॥ १८.३ ॥
Tyajyam doshavad ity eke karma prahur manishinah
Yajnadanatapahkarma na tyajyam iti chapare
MeaningSome thinkers say that action should be given up as faulty. Others say that acts of sacrifice, giving and austerity should not be given up.
निश्चयं शृणु मे तत्र त्यागे भरतसत्तम
त्यागो हि पुरुषव्याघ्र त्रिविधः संप्रकीर्तितः ॥ १८.४ ॥
Nishchayam shrinu me tatra tyage bharatasattama
Tyago hi purushavyaghra trividhah samprakirtitah
MeaningNow hear my conclusion about giving up, best of the Bharatas. Giving up, tiger among men, has been declared to be of three kinds.
यज्ञदानतपःकर्म न त्याज्यं कार्यमेव तत्
यज्ञो दानं तपश्चैव पावनानि मनीषिणाम् ॥ १८.५ ॥
Yajnadanatapahkarma na tyajyam karyam eva tat
Yajno danam tapash chaiva pavanani manishinam
MeaningActs of sacrifice, giving and austerity should not be given up. They are to be done. Sacrifice, giving and austerity purify the wise.
NoteSacrifice, giving and austerity are called purifiers of the wise. The Gita keeps them, and asks only that they be done without attachment.
एतान्यपि तु कर्माणि सङ्गं त्यक्त्वा फलानि च
कर्तव्यानीति मे पार्थ निश्चितं मतमुत्तमम् ॥ १८.६ ॥
Etany api tu karmani sangam tyaktva phalani cha
Kartavyaniti me partha nishchitam matam uttamam
MeaningBut even these acts are to be done with attachment and fruits set aside. That, Partha, is my settled and best view.
नियतस्य तु संन्यासः कर्मणो नोपपद्यते
मोहात्तस्य परित्यागस्तामसः परिकीर्तितः ॥ १८.७ ॥
Niyatasya tu sannyasah karmano nopapadyate
Mohat tasya parityagas tamasah parikirtitah
MeaningRenouncing an action that is one's set duty is not right. Giving it up through delusion is declared to be tamasic.
दुःखमित्येव यत्कर्म कायक्लेशभयात्त्यजेत्
स कृत्वा राजसं त्यागं नैव त्यागफलं लभेत् ॥ १८.८ ॥
Duhkham ity eva yat karma kayakleshabhayat tyajet
Sa kritva rajasam tyagam naiva tyagaphalam labhet
MeaningOne who drops an action because it is painful, from fear of bodily trouble, makes a rajasic giving up and does not gain the fruit of giving up.
कार्यमित्येव यत्कर्म नियतं क्रियतेऽर्जुन
सङ्गं त्यक्त्वा फलं चैव स त्यागः सात्त्विको मतः ॥ १८.९ ॥
Karyam ity eva yat karma niyatam kriyate 'rjuna
Sangam tyaktva phalam chaiva sa tyagah sattviko matah
MeaningWhen a set action is done simply because it ought to be done, with attachment and fruit let go, Arjuna, that giving up is held to be sattvic.
न द्वेष्ट्यकुशलं कर्म कुशले नानुषज्जते
त्यागी सत्त्वसमाविष्टो मेधावी छिन्नसंशयः ॥ १८.१० ॥
Na dveshty akushalam karma kushale nanushajjate
Tyagi sattvasamavishto medhavi chhinnasamshayah
MeaningThe one who gives up, filled with sattva, wise and free from doubt, neither hates an unpleasant action nor clings to a pleasant one.
न हि देहभृता शक्यं त्यक्तुं कर्माण्यशेषतः
यस्तु कर्मफलत्यागी स त्यागीत्यभिधीयते ॥ १८.११ ॥
Na hi dehabhrita shakyam tyaktum karmany asheshatah
Yas tu karmaphalatyagi sa tyagity abhidhiyate
MeaningAn embodied being cannot give up actions entirely. The one who gives up the fruit of action is the one who is called a giver-up.
NoteThe key point of the opening: action itself cannot be given up while one has a body. The giver-up is the one who gives up the fruit.
अनिष्टमिष्टं मिश्रं च त्रिविधं कर्मणः फलम्
भवत्यत्यागिनां प्रेत्य न तु संन्यासिनां क्व चित् ॥ १८.१२ ॥
Anishtam ishtam mishram cha trividham karmanah phalam
Bhavaty atyaginam pretya na tu sannyasinam kva chit
MeaningThe unwanted, the wanted and the mixed: this threefold fruit of action comes after death to those who have not given up, but never to those who have renounced.
पञ्चैतानि महाबाहो कारणानि निबोध मे
सांख्ये कृतान्ते प्रोक्तानि सिद्धये सर्वकर्मणाम् ॥ १८.१३ ॥
Panchaitani mahabaho karanani nibodha me
Sankhye kritante proktani siddhaye sarvakarmanam
MeaningLearn from me, mighty-armed, these five causes which, in the teaching that deals with the end of action, are said to bring about every action.
NoteThe phrase sankhye kritante refers to the teaching that deals with the end of action. Commentators identify it with Vedanta or with the Sankhya system.
अधिष्ठानं तथा कर्ता करणं च पृथग्विधम्
विविधाश्च पृथक्चेष्टा दैवं चैवात्र पञ्चमम् ॥ १८.१४ ॥
Adhishthanam tatha karta karanam cha prithagvidham
Vividhash cha prithakcheshta daivam chaivatra panchamam
MeaningThe seat, the doer, the many kinds of instrument, the many separate kinds of effort, and, as the fifth, fate.
NoteThe five causes of an action are the seat, the doer, the instruments, the many kinds of effort and fate. Daiva, here translated as fate, is read by some commentators as the unseen factors and by others as the presiding deities.
शरीरवाङ्मनोभिर्यत्कर्म प्रारभते नरः
न्याय्यं वा विपरीतं वा पञ्चैते तस्य हेतवः ॥ १८.१५ ॥
Shariravanmanobhir yat karma prarabhate narah
Nyayyam va viparitam va panchaite tasya hetavah
MeaningWhatever action a person begins with body, speech or mind, whether right or wrong, these five are its causes.
तत्रैवं सति कर्तारमात्मानं केवलं तु यः
पश्यत्यकृतबुद्धित्वान्न स पश्यति दुर्मतिः ॥ १८.१६ ॥
Tatraivam sati kartaram atmanam kevalam tu yah
Pashyaty akritabuddhitvan na sa pashyati durmatih
MeaningThis being so, one who sees the self alone as the doer, because their understanding is unformed, does not see, and is dull of mind.
यस्य नाहंकृतो भावो बुद्धिर्यस्य न लिप्यते
हत्वापि स इमांल्लोकान्न हन्ति न निबध्यते ॥ १८.१७ ॥
Yasya nahankrito bhavo buddhir yasya na lipyate
Hatvapi sa imaml lokan na hanti na nibadhyate
MeaningOne whose state of mind is not that of saying I am the doer, and whose understanding is not stained, even if he strikes down these people, does not kill and is not bound.
NoteThis verse is about the sense of being the doer, and it is not permission for harm. The same Gita lists non-violence among the divine qualities in chapters 13 and 16.
ज्ञानं ज्ञेयं परिज्ञाता त्रिविधा कर्मचोदना
करणं कर्म कर्तेति त्रिविधः कर्मसंग्रहः ॥ १८.१८ ॥
Jnanam jneyam parijnata trividha karmachodana
Karanam karma karteti trividhah karmasangrahah
MeaningKnowledge, the thing to be known and the knower are the threefold urge to action. The instrument, the action and the doer are the threefold sum of an action.
ज्ञानं कर्म च कर्ता च त्रिधैव गुणभेदतः
प्रोच्यते गुणसंख्याने यथावच्छृणु तान्यपि ॥ १८.१९ ॥
Jnanam karma cha karta cha tridhaiva gunabhedatah
Prochyate gunasankhyane yathavach chhrinu tany api
MeaningKnowledge, action and the doer are said to be of just three kinds each, according to the differences of the gunas, in the teaching that counts the gunas. Hear these too as they are.
सर्वभूतेषु येनैकं भावमव्ययमीक्षते
अविभक्तं विभक्तेषु तज्ज्ञानं विद्धि सात्त्विकम् ॥ १८.२० ॥
Sarvabhuteshu yenaikam bhavam avyayam ikshate
Avibhaktam vibhakteshu taj jnanam viddhi sattvikam
MeaningThe knowledge by which one sees a single, unchanging reality in all beings, undivided within what is divided: know that knowledge to be sattvic.
NoteSattvic knowledge is the sight of one undivided reality in all beings. This links back to chapters 6 and 13.
पृथक्त्वेन तु यज्ज्ञानं नानाभावान्पृथग्विधान्
वेत्ति सर्वेषु भूतेषु तज्ज्ञानं विद्धि राजसम् ॥ १८.२१ ॥
Prithaktvena tu yaj jnanam nanabhavan prithagvidhan
Vetti sarveshu bhuteshu taj jnanam viddhi rajasam
MeaningBut the knowledge that, through separateness, knows many different kinds of beings as separate in all creatures: know that knowledge to be rajasic.
यत्तु कृत्स्नवदेकस्मिन्कार्ये सक्तमहैतुकम्
अतत्त्वार्थवदल्पं च तत्तामसमुदाहृतम् ॥ १८.२२ ॥
Yat tu kritsnavad ekasmin karye saktam ahaitukam
Atattvarthavad alpam cha tat tamasam udahritam
MeaningBut the knowledge that clings to one single effect as though it were the whole, without reason, without grasp of the real meaning and petty, is called tamasic.
नियतं सङ्गरहितमरागद्वेषतः कृतम्
अफलप्रेप्सुना कर्म यत्तत्सात्त्विकमुच्यते ॥ १८.२३ ॥
Niyatam sangarahitam aragadveshatah kritam
Aphalaprepsuna karma yat tat sattvikam uchyate
MeaningAction that is set as duty, done without attachment, without liking or dislike, by one who does not seek its fruit, is called sattvic.
NoteSattvic action, rajasic action and tamasic action are given in three verses, 23 to 25, and the doer in three more, 26 to 28.
यत्तु कामेप्सुना कर्म साहंकारेण वा पुनः
क्रियते बहुलायासं तद्राजसमुदाहृतम् ॥ १८.२४ ॥
Yat tu kamepsuna karma sahankarena va punah
Kriyate bahulayasam tad rajasam udahritam
MeaningBut action done by one who is seeking desires, or done with egoism and with great effort, is called rajasic.
अनुबन्धं क्षयं हिंसामनपेक्ष्य च पौरुषम्
मोहादारभ्यते कर्म यत्तत्तामसमुच्यते ॥ १८.२५ ॥
Anubandham kshayam himsam anapekshya cha paurusham
Mohad arabhyate karma yat tat tamasam uchyate
MeaningAction begun from delusion, without regard to the consequences, the loss, the harm or one's own ability, is called tamasic.
मुक्तसङ्गोऽनहंवादी धृत्युत्साहसमन्वितः
सिद्ध्यसिद्ध्योर्निर्विकारः कर्ता सात्त्विक उच्यते ॥ १८.२६ ॥
Muktasango 'nahamvadi dhrityutsahasamanvitah
Siddhyasiddhyor nirvikarah karta sattvika uchyate
MeaningA doer who is free from attachment, who does not boast, who has firmness and energy, and who is unchanged by success or failure is called sattvic.
रागी कर्मफलप्रेप्सुर्लुब्धो हिंसात्मकोऽशुचिः
हर्षशोकान्वितः कर्ता राजसः परिकीर्तितः ॥ १८.२७ ॥
Ragi karmaphalaprepsur lubdho himsatmako 'shuchih
Harshashokanvitah karta rajasah parikirtitah
MeaningA doer who is passionate, who wants the fruit of action, who is greedy, harmful in nature and impure, and who is moved by joy and sorrow, is called rajasic.
अयुक्तः प्राकृतः स्तब्धः शठो नैकृतिकोऽलसः
विषादी दीर्घसूत्री च कर्ता तामस उच्यते ॥ १८.२८ ॥
Ayuktah prakritah stabdhah shatho naikritiko 'lasah
Vishadi dirghasutri cha karta tamasa uchyate
MeaningA doer who is undisciplined, coarse, stubborn, deceitful, spiteful, lazy, despondent and given to putting things off is called tamasic.
बुद्धेर्भेदं धृतेश्चैव गुणतस्त्रिविधं शृणु
प्रोच्यमानमशेषेण पृथक्त्वेन धनंजय ॥ १८.२९ ॥
Buddher bhedam dhritesh chaiva gunatas trividham shrinu
Prochyamanam asheshena prithaktvena dhananjaya
MeaningNow hear the threefold distinction of understanding and of firmness by the gunas, told in full and one by one, Arjuna.
प्रवृत्तिं च निवृत्तिं च कार्याकार्ये भयाभये
बन्धं मोक्षं च या वेत्ति बुद्धिः सा पार्थ सात्त्विकी ॥ १८.३० ॥
Pravrittim cha nivrittim cha karyakarye bhayabhaye
Bandham moksham cha ya vetti buddhih sa partha sattviki
MeaningThe understanding that knows engagement and withdrawal, what should and should not be done, what to fear and what not to fear, bondage and freedom, is sattvic, Partha.
यया धर्ममधर्मं च कार्यं चाकार्यमेव च
अयथावत्प्रजानाति बुद्धिः सा पार्थ राजसी ॥ १८.३१ ॥
Yaya dharmam adharmam cha karyam chakaryam eva cha
Ayathavat prajanati buddhih sa partha rajasi
MeaningThe understanding by which one knows dharma and adharma, and what should and should not be done, wrongly, is rajasic, Partha.
अधर्मं धर्ममिति या मन्यते तमसावृता
सर्वार्थान्विपरीतांश्च बुद्धिः सा पार्थ तामसी ॥ १८.३२ ॥
Adharmam dharmam iti ya manyate tamasavrita
Sarvarthan viparitamsh cha buddhih sa partha tamasi
MeaningThe understanding that is wrapped in darkness, takes adharma to be dharma and sees all things the wrong way round is tamasic, Partha.
धृत्या यया धारयते मनःप्राणेन्द्रियक्रियाः
योगेनाव्यभिचारिण्या धृतिः सा पार्थ सात्त्विकी ॥ १८.३३ ॥
Dhritya yaya dharayate manahpranendriyakriyah
Yogenavyabhicharinya dhritih sa partha sattviki
MeaningThe firmness by which one holds steady the activity of mind, breath and senses, through unwavering yoga, is sattvic, Partha.
यया तु धर्मकामार्थान्धृत्या धारयतेऽर्जुन
प्रसङ्गेन फलाकाङ्क्षी धृतिः सा पार्थ राजसी ॥ १८.३४ ॥
Yaya tu dharmakamarthan dhritya dharayate 'rjuna
Prasangena phalakankshi dhritih sa partha rajasi
MeaningThe firmness by which one holds to duty, pleasure and wealth, out of attachment and wanting their fruits, is rajasic, Partha.
यया स्वप्नं भयं शोकं विषादं मदमेव च
न विमुञ्चति दुर्मेधा धृतिः सा पार्थ तामसी ॥ १८.३५ ॥
Yaya svapnam bhayam shokam vishadam madam eva cha
Na vimunchati durmedha dhritih sa partha tamasi
MeaningThe firmness by which a dull-minded person does not let go of sleep, fear, grief, despondency and conceit is tamasic, Partha.
सुखं त्विदानीं त्रिविधं शृणु मे भरतर्षभ
अभ्यासाद्रमते यत्र दुःखान्तं च निगच्छति ॥ १८.३६ ॥
Sukham tv idanim trividham shrinu me bharatarshabha
Abhyasad ramate yatra duhkhantam cha nigachchhati
MeaningNow hear from me, best of the Bharatas, the threefold happiness: the one in which a person comes to delight through practice and reaches the end of sorrow.
यत्तदग्रे विषमिव परिणामेऽमृतोपमम्
तत्सुखं सात्त्विकं प्रोक्तमात्मबुद्धिप्रसादजम् ॥ १८.३७ ॥
Yat tadagre visham iva pariname 'mritopamam
Tat sukham sattvikam proktam atmabuddhiprasadajam
MeaningWhat is like poison at first and like nectar in the end is called sattvic happiness, born from the calm clarity of a mind turned towards the self.
NoteHappiness is sorted as well. The sattvic kind is hard at first and sweet in the end, and the rajasic kind is the reverse.
विषयेन्द्रियसंयोगाद्यत्तदग्रेऽमृतोपमम्
परिणामे विषमिव तत्सुखं राजसं स्मृतम् ॥ १८.३८ ॥
Vishayendriyasamyogad yat tadagre 'mritopamam
Pariname visham iva tat sukham rajasam smritam
MeaningWhat comes from the contact of the senses with their objects, like nectar at first and like poison in the end, is held to be rajasic happiness.
यदग्रे चानुबन्धे च सुखं मोहनमात्मनः
निद्रालस्यप्रमादोत्थं तत्तामसमुदाहृतम् ॥ १८.३९ ॥
Yad agre chanubandhe cha sukham mohanam atmanah
Nidralasyapramadottham tat tamasam udahritam
MeaningThe happiness that deludes the self at the beginning and at the end, and arises from sleep, laziness and carelessness, is called tamasic.
न तदस्ति पृथिव्यां वा दिवि देवेषु वा पुनः
सत्त्वं प्रकृतिजैर्मुक्तं यदेभिः स्यात्त्रिभिर्गुणैः ॥ १८.४० ॥
Na tad asti prithivyam va divi deveshu va punah
Sattvam prakritijair muktam yad ebhih syat tribhir gunaih
MeaningThere is no being on earth, or among the gods in heaven, that is free from these three gunas born of nature.
NoteThis verse closes the long run of threefold sorting. No being, on earth or in heaven, is free of the three gunas.
ब्राह्मणक्षत्रियविशां शूद्राणां च परंतप
कर्माणि प्रविभक्तानि स्वभावप्रभवैर्गुणैः ॥ १८.४१ ॥
Brahmanakshatriyavisham shudranam cha parantapa
Karmani pravibhaktani svabhavaprabhavair gunaih
MeaningThe duties of brahmins, kshatriyas and vaishyas, and of shudras, scorcher of foes, are divided according to the gunas that arise from their own natures.
NoteVerses 41 to 44 speak of the duties of the four varnas, tied to their natures. The setting is the social order of the time, and readers and commentators differ on what the verses mean today.
शमो दमस्तपः शौचं क्षान्तिरार्जवमेव च
ज्ञानं विज्ञानमास्तिक्यं ब्रह्मकर्म स्वभावजम् ॥ १८.४२ ॥
Shamo damas tapah shaucham kshantir arjavam eva cha
Jnanam vijnanam astikyam brahmakarma svabhavajam
MeaningCalm, self-control, austerity, purity, patience and straightness, knowledge, wisdom and faith in a higher reality: this is the brahmin's work, born of his nature.
शौर्यं तेजो धृतिर्दाक्ष्यं युद्धे चाप्यपलायनम्
दानमीश्वरभावश्च क्षत्रकर्म स्वभावजम् ॥ १८.४३ ॥
Shauryam tejo dhritir dakshyam yuddhe chapy apalayanam
Danam ishvarabhavash cha kshatrakarma svabhavajam
MeaningValour, brilliance, firmness, skill, not fleeing from battle, generosity and a lordly bearing: this is the kshatriya's work, born of his nature.
कृषिगोरक्ष्यवाणिज्यं वैश्यकर्म स्वभावजम्
परिचर्यात्मकं कर्म शूद्रस्यापि स्वभावजम् ॥ १८.४४ ॥
Krishigorakshyavanijyam vaishyakarma svabhavajam
Paricharyatmakam karma shudrasyapi svabhavajam
MeaningFarming, tending cattle and trade are the vaishya's work, born of his nature. Work that consists of service is the shudra's work, also born of his nature.
स्वे स्वे कर्मण्यभिरतः संसिद्धिं लभते नरः
स्वकर्मनिरतः सिद्धिं यथा विन्दति तच्छृणु ॥ १८.४५ ॥
Sve sve karmany abhiratah samsiddhim labhate narah
Svakarmaniratah siddhim yatha vindati tach chhrinu
MeaningA person who is devoted to their own work reaches perfection. Hear how a person devoted to their own work finds it.
NotePerfection is promised to a person devoted to their own work. The next verse says how.
यतः प्रवृत्तिर्भूतानां येन सर्वमिदं ततम्
स्वकर्मणा तमभ्यर्च्य सिद्धिं विन्दति मानवः ॥ १८.४६ ॥
Yatah pravrittir bhutanam yena sarvam idam tatam
Svakarmana tam abhyarchya siddhim vindati manavah
MeaningFrom whom all beings have come, by whom all this is pervaded: by worshipping him with one's own work, a human being finds perfection.
NoteWork is turned into worship. Doing one's own work as an offering to the one by whom all this is pervaded is the Gita's answer to the question of how action can be freedom.
श्रेयान्स्वधर्मो विगुणः परधर्मात्स्वनुष्ठितात्
स्वभावनियतं कर्म कुर्वन्नाप्नोति किल्बिषम् ॥ १८.४७ ॥
Shreyan svadharmo vigunah paradharmat svanushthitat
Svabhavaniyatam karma kurvan napnoti kilbisham
MeaningOne's own duty, even when done imperfectly, is better than another's duty done well. Doing the work set by one's own nature, a person incurs no fault.
NoteThe first half of this verse is the same as the first half of 3.35. Svadharma is read as the duty of one's role or as the duty that suits one's own nature, and the commentators disagree.
सहजं कर्म कौन्तेय सदोषमपि न त्यजेत्
सर्वारम्भा हि दोषेण धूमेनाग्निरिवावृताः ॥ १८.४८ ॥
Sahajam karma kaunteya sadosham api na tyajet
Sarvarambha hi doshena dhumenagnir ivavritah
MeaningOne should not give up the work one is born to, son of Kunti, even when it has a flaw, for all undertakings are covered by some flaw, as fire is covered by smoke.
NoteA flawed duty should not be dropped, for every undertaking has some flaw. The image of fire and smoke is also used in 3.38.
असक्तबुद्धिः सर्वत्र जितात्मा विगतस्पृहः
नैष्कर्म्यसिद्धिं परमां संन्यासेनाधिगच्छति ॥ १८.४९ ॥
Asaktabuddhih sarvatra jitatma vigatasprihah
Naishkarmyasiddhim paramam sannyasenadhigachchhati
MeaningWith a mind unattached everywhere, with the self conquered and desire gone, one reaches through renunciation the highest perfection of freedom from action.
NoteNaishkarmya, freedom from action, is reached through renunciation of the fruit. The verse links the opening of the chapter to the path that follows.
सिद्धिं प्राप्तो यथा ब्रह्म तथाप्नोति निबोध मे
समासेनैव कौन्तेय निष्ठा ज्ञानस्य या परा ॥ १८.५० ॥
Siddhim prapto yatha brahma tathapnoti nibodha me
Samasenaiva kaunteya nishtha jnanasya ya para
MeaningLearn from me in brief, son of Kunti, how one who has reached perfection comes to Brahman. This is the highest state of knowledge.
बुद्ध्या विशुद्धया युक्तो धृत्यात्मानं नियम्य च
शब्दादीन्विषयांस्त्यक्त्वा रागद्वेषौ व्युदस्य च ॥ १८.५१ ॥
Buddhya vishuddhaya yukto dhrityatmanam niyamya cha
Shabdadin vishayams tyaktva ragadveshau vyudasya cha
MeaningJoined with a purified understanding, steadying the self with firmness, letting go of sound and the other objects of the senses, and casting aside liking and dislike,
विविक्तसेवी लघ्वाशी यतवाक्कायमानसः
ध्यानयोगपरो नित्यं वैराग्यं समुपाश्रितः ॥ १८.५२ ॥
Viviktasevi laghvashi yatavakkayamanasah
Dhyanayogaparo nityam vairagyam samupashritah
Meaningliving in a quiet place, eating lightly, with speech, body and mind held in control, always given to meditation and yoga, and resting on dispassion,
अहंकारं बलं दर्पं कामं क्रोधं परिग्रहम्
विमुच्य निर्ममः शान्तो ब्रह्मभूयाय कल्पते ॥ १८.५३ ॥
Ahankaram balam darpam kamam krodham parigraham
Vimuchya nirmamah shanto brahmabhuyaya kalpate
Meaninghaving set aside egoism, force, arrogance, desire, anger and possessiveness, free from the sense of mine and at peace, one becomes fit to become Brahman.
NoteBrahmabhuya means becoming Brahman. The same words end verse 14.26.
ब्रह्मभूतः प्रसन्नात्मा न शोचति न काङ्क्षति
समः सर्वेषु भूतेषु मद्भक्तिं लभते पराम् ॥ १८.५४ ॥
Brahmabhutah prasannatma na shochati na kankshati
Samah sarveshu bhuteshu madbhaktim labhate param
MeaningHaving become Brahman, serene in self, one neither grieves nor craves. Equal towards all beings, one gains the highest devotion to me.
NoteAfter becoming Brahman, a person does not stop at silence but gains the highest devotion. This is a bridge from knowledge to devotion.
भक्त्या मामभिजानाति यावान्यश्चास्मि तत्त्वतः
ततो मां तत्त्वतो ज्ञात्वा विशते तदनन्तरम् ॥ १८.५५ ॥
Bhaktya mam abhijanati yavan yash chasmi tattvatah
Tato mam tattvato jnatva vishate tadanantaram
MeaningThrough devotion one knows me truly, how great I am and who I am. Then, knowing me truly, one enters me without delay.
सर्वकर्माण्यपि सदा कुर्वाणो मद्व्यपाश्रयः
मत्प्रसादादवाप्नोति शाश्वतं पदमव्ययम् ॥ १८.५६ ॥
Sarvakarmany api sada kurvano madvyapashrayah
Matprasadad avapnoti shashvatam padam avyayam
MeaningEven while always doing every action, with me as one's refuge, one reaches by my grace the eternal and unchanging state.
चेतसा सर्वकर्माणि मयि संन्यस्य मत्परः
बुद्धियोगमुपाश्रित्य मच्चित्तः सततं भव ॥ १८.५७ ॥
Chetasa sarvakarmani mayi sannyasya matparah
Buddhiyogam upashritya machchittah satatam bhava
MeaningGiving up all actions to me in your mind, holding me as your highest aim and relying on the yoga of understanding, keep your thoughts always on me.
NoteSurrender in action. The verse asks Arjuna to give up the actions to Krishna in mind and to go on acting.
मच्चित्तः सर्वदुर्गाणि मत्प्रसादात्तरिष्यसि
अथ चेत्त्वमहंकारान्न श्रोष्यसि विनङ्क्ष्यसि ॥ १८.५८ ॥
Machchittah sarvadurgani matprasadat tarishyasi
Atha chet tvam ahankaran na shroshyasi vinankshyasi
MeaningWith your thoughts on me you will cross every difficulty by my grace. But if out of egoism you do not listen, you will be lost.
यदहंकारमाश्रित्य न योत्स्य इति मन्यसे
मिथ्यैष व्यवसायस्ते प्रकृतिस्त्वां नियोक्ष्यति ॥ १८.५९ ॥
Yad ahankaram ashritya na yotsya iti manyase
Mithyaisha vyavasayas te prakritis tvam niyokshyati
MeaningIf, holding on to egoism, you think I will not fight, that resolve of yours is false. Nature will compel you.
NoteArjuna's earlier decision not to fight is called false resolve. Krishna says that his own nature will move him to act.
स्वभावजेन कौन्तेय निबद्धः स्वेन कर्मणा
कर्तुं नेच्छसि यन्मोहात्करिष्यस्यवशोऽपि तत् ॥ १८.६० ॥
Svabhavajena kaunteya nibaddhah svena karmana
Kartum nechchhasi yan mohat karishyasy avasho 'pi tat
MeaningBound by your own action, born of your own nature, what you do not wish to do through delusion, you will do even against your will.
ईश्वरः सर्वभूतानां हृद्देशेऽर्जुन तिष्ठति
भ्रामयन्सर्वभूतानि यन्त्रारूढानि मायया ॥ १८.६१ ॥
Ishvarah sarvabhutanam hriddeshe 'rjuna tishthati
Bhramayan sarvabhutani yantrarudhani mayaya
MeaningThe Lord dwells in the heart of all beings, Arjuna, turning all beings round by his power of illusion as though they were mounted on a machine.
NoteThe Lord dwells in the heart of every being. The image of beings mounted on a machine, turned by maya, is one of the Gita's boldest, and commentators read it in different ways, as divine guidance or as the pull of nature under divine law.
तमेव शरणं गच्छ सर्वभावेन भारत
तत्प्रसादात्परां शान्तिं स्थानं प्राप्स्यसि शाश्वतम् ॥ १८.६२ ॥
Tam eva sharanam gachchha sarvabhavena bharata
Tatprasadat param shantim sthanam prapsyasi shashvatam
MeaningGo to him alone for refuge with your whole being, Bharata. By his grace you will reach supreme peace and the eternal abode.
इति ते ज्ञानमाख्यातं गुह्याद्गुह्यतरं मया
विमृश्यैतदशेषेण यथेच्छसि तथा कुरु ॥ १८.६३ ॥
Iti te jnanam akhyatam guhyad guhyataram maya
Vimrishyaitad asheshena yathechchhasi tatha kuru
MeaningSo I have told you the knowledge that is more secret than any secret. Reflect on it fully, and then do as you wish.
NoteThe knowledge is called more secret than the secret. Then comes the freedom of the poem: reflect on it and do as you wish.
सर्वगुह्यतमं भूयः शृणु मे परमं वचः
इष्टोऽसि मे दृढमिति ततो वक्ष्यामि ते हितम् ॥ १८.६४ ॥
Sarvaguhyatamam bhuyah shrinu me paramam vachah
Ishto 'si me dridham iti tato vakshyami te hitam
MeaningHear once more my highest word, the most secret of all. You are dearly loved by me, and so I will tell you what is for your good.
NoteA second, higher word is promised. It is spoken because Arjuna is dear to Krishna.
मन्मना भव मद्भक्तो मद्याजी मां नमस्कुरु
मामेवैष्यसि सत्यं ते प्रतिजाने प्रियोऽसि मे ॥ १८.६५ ॥
Manmana bhava madbhakto madyaji mam namaskuru
Mam evaishyasi satyam te pratijane priyo 'si me
MeaningFix your mind on me, be devoted to me, worship me, bow to me. You will come to me. I promise you truly, for you are dear to me.
NoteThe first line repeats verse 9.34. It is the Gita's most compact statement of devotion.
सर्वधर्मान्परित्यज्य मामेकं शरणं व्रज
अहं त्वा सर्वपापेभ्यो मोक्षयिष्यामि मा शुचः ॥ १८.६६ ॥
Sarvadharman parityajya mam ekam sharanam vraja
Aham tva sarvapapebhyo mokshayishyami ma shuchah
MeaningGive up all dharmas and take refuge in me alone. I will free you from all sins. Do not grieve.
NoteThe final or most secret verse, called the charama shloka. The phrase give up all dharmas is read in different ways by the commentators, and the note on this verse in the chapter introduction says how.
इदं ते नातपस्काय नाभक्ताय कदा चन
न चाशुश्रूषवे वाच्यं न च मां योऽभ्यसूयति ॥ १८.६७ ॥
Idam te natapaskaya nabhaktaya kada chana
Na chashushrushave vachyam na cha mam yo 'bhyasuyati
MeaningThis is never to be told to one who does not practise austerity, or to one who has no devotion, or to one who does not wish to listen, or to one who speaks ill of me.
NoteTraditionally the teaching was held back from those who would scorn it. Today the text is read widely, and the Gita itself asks only for sincerity.
य इदं परमं गुह्यं मद्भक्तेष्वभिधास्यति
भक्तिं मयि परां कृत्वा मामेवैष्यत्यसंशयः ॥ १८.६८ ॥
Ya idam paramam guhyam madbhakteshv abhidhasyati
Bhaktim mayi param kritva mam evaishyaty asamshayah
MeaningOne who teaches this highest secret among my devotees, having shown the highest devotion to me, will come to me beyond doubt.
न च तस्मान्मनुष्येषु कश्चिन्मे प्रियकृत्तमः
भविता न च मे तस्मादन्यः प्रियतरो भुवि ॥ १८.६९ ॥
Na cha tasman manushyeshu kash chin me priyakrittamah
Bhavita na cha me tasmad anyah priyataro bhuvi
MeaningNo one among human beings does more dear service to me than that person, and no one else on earth will be dearer to me.
अध्येष्यते च य इमं धर्म्यं संवादमावयोः
ज्ञानयज्ञेन तेनाहमिष्टः स्यामिति मे मतिः ॥ १८.७० ॥
Adhyeshyate cha ya imam dharmyam samvadam avayoh
Jnanayajnena tenaham ishtah syam iti me matih
MeaningAnd whoever studies this sacred conversation of ours, by that sacrifice of knowledge I would be worshipped. That is my thought.
NoteThe study of the dialogue is itself called a sacrifice of knowledge. The merit stated in this and the next verse is the tradition's promise, not a guarantee.
श्रद्धावाननसूयश्च शृणुयादपि यो नरः
सोऽपि मुक्तः शुभांल्लोकान्प्राप्नुयात्पुण्यकर्मणाम् ॥ १८.७१ ॥
Shraddhavan anasuyash cha shrinuyad api yo narah
So 'pi muktah shubhaml lokan prapnuyat punyakarmanam
MeaningAnd a person who simply hears it with faith and without fault-finding, even that person, freed, will reach the good worlds of those who do good deeds.
कच्चिदेतच्छ्रुतं पार्थ त्वयैकाग्रेण चेतसा
कच्चिदज्ञानसंमोहः प्रनष्टस्ते धनंजय ॥ १८.७२ ॥
Kachchid etach chhrutam partha tvayaikagrena chetasa
Kachchid ajnanasammohah pranashtas te dhananjaya
MeaningHave you heard this, Partha, with a mind fixed on one point? Has your confusion born of ignorance been destroyed, Dhananjaya?
NoteKrishna asks Arjuna directly whether the confusion is gone. The teaching ends with a question and not with a command.
नष्टो मोहः स्मृतिर्लब्धा त्वत्प्रसादान्मयाच्युत
स्थितोऽस्मि गतसंदेहः करिष्ये वचनं तव ॥ १८.७३ ॥
Nashto mohah smritir labdha tvatprasadan mayachyuta
Sthito 'smi gatasandehah karishye vachanam tava
MeaningArjuna says: My confusion is gone and I have found my footing by your grace, Achyuta. I stand free from doubt, and I will do as you say.
NoteArjuna's answer. His confusion is gone and he will act. The chapter, and the Gita, is the answer to his collapse in chapter 1.
इत्यहं वासुदेवस्य पार्थस्य च महात्मनः
संवादमिममश्रौषमद्भुतं रोमहर्षणम् ॥ १८.७४ ॥
Ity aham vasudevasya parthasya cha mahatmanah
Samvadam imam ashrausham adbhutam romaharshanam
MeaningSanjaya says: So I have heard this wonderful conversation, one that makes the hair stand on end, between Vasudeva and the great-souled Partha.
NoteThe speaker changes to Sanjaya, who reports the conversation to the blind king. The last five verses are his.
व्यासप्रसादाच्छ्रुतवानेतद्गुह्यमहं परम्
योगं योगेश्वरात्कृष्णात्साक्षात्कथयतः स्वयम् ॥ १८.७५ ॥
Vyasaprasadach chhrutavan etad guhyam aham param
Yogam yogeshvarat krishnat sakshat kathayatah svayam
MeaningBy the grace of Vyasa I heard this highest secret, this yoga, from Krishna himself, the lord of yoga, as he spoke it before me.
NoteBy the grace of Vyasa. In the Mahabharata, Vyasa is the author of the epic and the one who gave Sanjaya the power to see the war from afar.
राजन्संस्मृत्य संस्मृत्य संवादमिममद्भुतम्
केशवार्जुनयोः पुण्यं हृष्यामि च मुहुर्मुहुः ॥ १८.७६ ॥
Rajan samsmritya samsmritya samvadam imam adbhutam
Keshavarjunayoh punyam hrishyami cha muhur muhuh
MeaningKing, remembering again and again this wonderful and holy conversation of Keshava and Arjuna, I rejoice again and again.
तच्च संस्मृत्य संस्मृत्य रूपमत्यद्भुतं हरेः
विस्मयो मे महान्राजन्हृष्यामि च पुनः पुनः ॥ १८.७७ ॥
Tach cha samsmritya samsmritya rupam atyadbhutam hareh
Vismayo me mahan rajan hrishyami cha punah punah
MeaningAnd remembering again and again that most wonderful form of Hari, my wonder is great, King, and I rejoice again and again.
यत्र योगेश्वरः कृष्णो यत्र पार्थो धनुर्धरः
तत्र श्रीर्विजयो भूतिर्ध्रुवा नीतिर्मतिर्मम ॥ १८.७८ ॥
Yatra yogeshvarah krishno yatra partho dhanurdharah
Tatra shrir vijayo bhutir dhruva nitir matir mama
MeaningWhere there is Krishna, lord of yoga, and where there is Arjuna the bowman, there, in my view, are fortune, victory, prosperity and steady policy.
NoteThe last verse of the Gita, and the close of Sanjaya's report to the king.
Chapter summary
Chapter 18 draws the Gita to a close. It answers Arjuna’s question about renunciation and giving up by saying that the true giving up is of the fruit of action, not of action itself. It then sorts every part of an action by the three gunas: knowledge, the act, the doer, understanding, firmness and happiness, in each case with a sattvic, a rajasic and a tamasic form. The pattern from chapters 14 and 17 is used here a last time.
The middle of the chapter turns to duty and to the path to Brahman. Each person has work born of their own nature, and it is to be done as an offering and without clinging to its fruit. By steadying the mind, letting go of egoism and desire, and living in peace, a person becomes fit to become Brahman and then gains the highest devotion.
The last third is the closing instruction. Krishna says he dwells in the heart of all, asks Arjuna to reflect and then choose, and gives the most secret word in verse 66: take refuge in me alone, and do not grieve. Arjuna answers that his confusion is gone, and Sanjaya ends the poem with verse 78.
The Gita ends here, with Arjuna’s decision and the promise of verse 78 for where Krishna and Arjuna are together. If you have read all eighteen chapters, you have read the whole text, and you may want to start again with chapter 1 and read the story with the ending in mind.
Where the two source texts differ
We compared the critical edition text held at GRETIL with the Sanskrit Wikisource text, verse by verse. All 78 verses are present in both. Differences only in spacing, in the way a nasal sound is written, and in how words are joined are not listed. Seven verses differ in the words or the spelling:
- Verse 25: the critical edition reads anapekṣya, “without regard to”, and the printed text reads anavekṣya, “without looking at”. The meaning is the same.
- Verse 28: the critical edition reads naikṛtikaḥ, and the printed text reads naiṣkṛtikaḥ. Both describe a deceitful or spiteful person, and the sense is the same.
- Verse 43: the critical edition has kṣatrakarma, “the work of a kshatriya”, and the printed text has kṣātraṃ karma, which means the same.
- Verse 44: the critical edition has gorakṣya, and the printed text has gaurakṣya. Both mean looking after cattle.
- Verse 51: the critical edition spells the instrumental viśuddhayā and the printed text spells it viśuddhyā. It is the same word and the same meaning.
- Verse 66: the critical edition has ahaṃ tvā sarvapāpebhyaḥ, and the printed text has ahaṃ tvāṃ sarvapāpebhyaḥ. Both forms mean “I shall free you from all sins”.
- Verse 68: the critical edition has ya idaṃ paramaṃ guhyam, and the printed text has ya imaṃ paramaṃ guhyam. Both mean “who teaches this highest secret”.
So 7 of the 78 verses differ between the two texts, and none of the differences changes the teaching. Verse 66, the best known, is the same in sense in both.
Source of the text on this page. The Sanskrit is the critical edition text of the Bhagavad Gita held at GRETIL, based on the Bhandarkar Oriental Research Institute edition of the Mahabharata, where this chapter is chapter 40 of the Bhishma Parva. It is in Roman script, and we converted it to Devanagari ourselves. We checked every verse against Sanskrit Wikisource. The transliteration is a simple guide to sound and the meanings are our own wording. See the Bhagavad Gita hub for the full note on sources.