Chapter –XVIII
Arjuna said:
O mighty armed, O Hrishikesha, O slayer of Keshi, I want to know the truth about Sanyasa and Tyaga separately. (1)
If everyone is bound by his divine or demoniac nature, and if one's faith, which is the stuff that one is made of, is also according to one's in-born nature, what is the truth about renunciation (Sanyasa) and what can be called relinquishment, Arjuna wants to know.
Bhagavan Shri Krishna has talked about Tyaga so far very sparingly - in verses 11 and 12 of chapter XII and verse 2 of chapter XVI. In chapter XII, He has only talked of the Tyagas of all fruits of actions and in verse 2 of chapter XVI, Tyaga has just been mentioned as one of the virtues of divine nature.
Renunciation or Sanyasa has been discussed in chapter IX, V, VI and also mentioned in the later chapters. In chapter III (verse 30) and chapter XII (verse 6), He has talked of the best practical way of renunciation - renouncing all the actions to Him.
Now He has been assigned the task of distinguishing between them - Sanyasa and Tyaga; and to reveal the reality about them. Let us see what He does about it.
The learned know Sanyasa as the renouncing of selfish actions; the seers declare the relinquishing of the fruits of all actions as Tyaga. (2)
Those who are learned - who resort to intellectual analysis - divide actions into selfish actions and then try to give them up. This they call Sanyasa. These who have seen the truth, through the expansion of awareness, do not discriminate between actions but give up the fruit of all actions and call it Tyaga.
Thus, the difference between Sanyasa and Tyaga is not substantive but arises out of different ways of looking at the actions. For this reason, Bhagavan has used the two terms interchangeably in the subsequent discussion.
What a wonderful definition and what a precise and perfect answer to not a too easy question!
Some philosophers declare that all actions are worth relinquishing being defective, and others (declare) that Yajyna, donation and austerity are not worth relinquishing (3).
Even among those who discriminate between actions are those who conclude that all actions are contaminated with evil and hence worth renouncing while others think that Yajyna, donation and austerity should be performed even if they appear to be contaminated with evil.
Hear from Me the final truth about Tyaga, O best of Bharatas; for Tyaga is well declared to be three fold, O the tiger among men! (4)
This is to remind that relinquishment or Tyaga is itself an action and therefore three fold within the purview of Gunas. Tyaga by itself need not be the recipe for getting rid of the domain of Gunas.
Action denoted by Yajyna, donation, austerity should not be relinquished, it is worth performing; Yajyna, donation and austerity are purifying for the contemplators. (5)
Bhagavan Shri Krishna lays down in categorical terms that Yajyna, donation and austerity are not to be renounced. They must be pursued. It has already seen explained in the last chapter that Yajyna, donation and austerity are threefold according to the threefold faith. Still they must be pursued according to one's faith. He looks after us even when we do not have the right faith.
But even these actions should be performed giving up attachment and fruit - this is My decided and best view. (6)
And the most difficult task to perform, it may appear. But for whom is it difficult? To the performer, naturally. Let Him worry about it then. Why should we worry? We can only cling to our faith.
But the renunciation of the assigned action is not proper; abandonment of such action out of delusion is declared to be Tamasika. (7)
We are reminded of verse 8, chapter III.
If, out of fear of bodily trouble, one relinquishes action because it is troublesome; he, doing Rajasika, Tyaga, does not obtain the fruit of Tyaga. (8)
The performer of the Rajasika Tyaga does not get its fruit because he goes after the fruit.
‘It is to be done’, thus when the assigned action is performed, O Arjuna, renouncing fruit and attachment; that relinquishment is regarded as Sattvika. (9)
There cannot be any question of obtaining any fruit of Sattvika Tyaga because fruit itself is to be relinquished.
The relinquisher who is not averse to disagreeable action and not attached to agreeable (action) is established in Sattva, endowed with (established) intellect and free from doubts. (10)
One is reminded of verse 3 of chapter V. Being free from attachment and aversion is indeed the true renunciation (Sanyasa) or relinquishment (or Tyaga). Once one is unaffected by duality (Dvandva), one is established in reality and no doubts remain.
Actions cannot be relinquished by an embodied being. He who relinquishes the fruits of action is called a Tyagi (relinquisher). (11)
A very profound reality. The supremacy of the relinquishment of fruits of actions can also be recalled by remembering verse 12 of chapter 12. Attachment or aversion to the fruit of action is the poisonous content of the action that binds the embodied beings. Once that is relinquished, actions become harmless and natural.
The threefold fruit of action - undesirable, desirable and mixed accrues to non-relinquishers after death, but never to relinquishers. (12)
One who relinquishers the fruits of actions is relinquished by the actions also. Otherwise the bondage of actions continues even after death.
Know from Me, O mighty armed, these five causes for the accomplishment of all actions, as declared in the wisdom which is the end of all that is done. (13)
The basis of action and the agent, the various means, different and manifold efforts, and also the Providence (Daiva) is the fifth. (14)
In the example of farming, the field is the Adhisthana, the farmer is the Karta, the implements of farming are Karana, the effort put in is Cheshta and the weather conditions are Daiva. The ultimate produce is a combination of all these factors.
Daiva, the fifth factor enumerated by Bhagavan Krishna is the most mysterious. Some people call it fate, determined by Providence; some say that it is made of the past Karmas of the individual over the past births; and yet others simply call it the uncertainty factor or chance. In any case, this factor viz. Daiva introduces an element of indeterminacy in our calculations of the final outcome. Sometimes it upsets our calculations and sometimes, being favourable it bridges the gap between effort and the goal to be achieved.
Whatever action a man performs by body, speech, mind, whether just or otherwise has these five as causes. (16)
Such being in case, he who, owing to unconsolidated understanding, sees the self alone as the doer; he is foolish and does not (really) see. (17)
He who has no egoistic disposition and whose attitude is not contaminated, even killing the entire universe, he neither kills nor gets bound. (18)
Shri Krishna reiterates a very important principle which he has explained earlier also (verse 17, 18, 27, 28 of chapter III, verses 20, 22 of chapter IV, verses 7, 10 etc.). When there is no ego and no attachment, the actions do not matter at all. There is no difference between action and inaction then. However, the actions performed by a man devoid of ego and attachment, though seemingly random at times, will not be really at random. A musician plays effortlessly but he will never be out of tune, although he may not be conscious of which tune or Raga he is playing. Similar is the state of the one devoid of ego and attachment.
Knowledge, the knowable and the knower form the threefold motivation to action. The means, object and the doer form the threefold constitution of action. (19)
Knowledge, action and doer are declared in the science of Gunas to be of three kinds, according to the distinction of the Gunas. Listen to that accordingly. (20)
As declared in the last verse, the action consists of knowledge, action proper and the doer. Each of them is threefold according to the division of Gunas. This description is so lucid that hardly any comment is necessary.
The knowledge by which one sees one undivided existence in all divided beings, know that knowledge to be Sattvika. (21)
This knowledge is of the highest kind as long as one is in the domain of the Gunas. When, of course one is outside this domain, there is no knowledge, knower or known distinct from one another - they all merge into one.
But the knowledge by which one sees various existence distinct in all the beings, know that to be Rajasika. (22)
While that knowledge, which is attached to a single object as if it were the whole, which is irrational, inadequate and harmful, is declared to be Tamasika. (23)
Sattvika knowledge points to the undivided all pervading Self, Rajasika knowledge points to the world, but the Tamasika knowledge just remains in total ignorance and false world of one's own imagination.
The assigned action which is done without attachment, attraction (or) repulsion and without clinging to (its) fruit that is called Sattvika. (24)
The action done without attachment, attraction, aversion and without desiring the fruit is no doubt Sattvika. But it is assigned (Niyatam) by whom? It is difficult to answer this question, if it arises in the intellect. It is, no doubt, assigned by the Self; for there is no body apart from the self. The truth is that when attachment, aversion and desires calm down, the action that is assigned becomes directly visible.
But that action which is done by the one clinging to desire or with ego and with lot of trouble is declared to be Rajasika. (25)
The trouble is felt on account of desires and ego. If these two are pacified, all troubles are over.
The action which is initiated by delusion, without regard to consequence, loss, violence and capability is called Tamasika. (26)
Sattvika action is praised by the saints. Rajasika action is praised by those who value the fruits of action. But Tamasika action is praised by no one. It arises out of laziness, inadvertence and leads nowhere.
The doer (who is) free from attachment, egoless, endowed with tenacity and enthusiasm and untainted by success and failure, is called Sattvika. (27)
These qualities appear difficult to acquire, but they arise naturally to a Sattvika Karta (doer).
A doer (who is) full of attachment, desirous of the fruit of action, greedy, violent, unclean and subject to joy and sorrow is called Rajasika. (28)
A doer (who is) not united, uncultured, arrogant, deceptive, overbearing, lazy, despondent and given to procrastination is said to be Tamasika. (29)
Listen to the threefold distinctions, according to the Gunas of tenacity and discrimination as declared (by Me) exhaustively and severally, O Dhananjaya. (30)
Knowledge, actions and the attitude of the doer are at the field level. On a more subtle level, are discrimination and tenacity, which determine the behaviour. Bhagavan Shri Krishna now proceeds to tell the distinctions in these two on account of Gunas.
That which knows activity and abstention, action worth doing and the action that ought not to be done, fear and absence of fear, bondage and liberation, that discrimination is Sattvika, O Partha. (31)
It is interesting to compare the Sattvika knowledge described in verse 20 and Sattvika discrimination described in this verse. By Sattvika knowledge, one knows the same one undivided disposition in all the beings, which appear to be divided. By Sattvika discrimination one knows all the differences. It knows when to indulge in activity and when to abstain from it. It knows what ought to be done and what is not to be done. It knows where fear is and where there is no fear. It knows the path of liberation from that of bondage. Because of knowing these differences, the Sattvika discrimination is never in doubt and it is never wrong also.
The unity of Sattvika knowledge and the discriminating and differentiating attitude of the Sattvika discrimination may appear like a paradox, but actually it is a combination of these two which leads to Sattvika action. (verse 23) When one appreciates all the relevant distinctions at the worldly level, but remains established in the One Reality, which is beyond distinctions, and which is beyond the world, then only one is free from doubts and delusion of Maya.
For a pure conduct in the world, more Sattvika knowledge as declared in verse 20 is not enough. One has to have to Sattvika faculty of discrimination also.
That by which one knows incorrectly righteousness and unrighteousness, and what ought to be done and what ought not to be done, that discrimination is Rajasika, O Partha.(32)
As against Sattvika discrimination, Rajasika is not capable of distinguishing correctly what is righteous and worth doing. Confusion, a lot of elaborate analysis which is not foolproof and coming to wrong conclusions in spite of best efforts but wrong assumptions are the characteristics of Rajasika discrimination.
That by which, enveloped in ignorance, regards unrighteousness as righteousness and all things negatively, is Tamasika discrimination, O Partha. (33)
The Tamasika discrimination is totally misguided. It comes to conclusions that are diametrically opposite to the truth with Tamasika discrimination, one cannot even manage the worldly affairs, to say nothing of attaining Brahma.
That unswerving tenacity by which one holds the actions of the mind, Prana and the senses through Yoga is Sattvika tenacity, O Partha. (34)
But that by which one holds on to righteousness, desire and material wealth with attachment and desiring the fruit is Rajasika tenacity, O Partha. (35)
When one clings to even Dharma (righteousness) with attachment and desiring fruit thereof, it is within Rajasika tenacity.
By which a stupid person does not give up sleep, fear, grief, despondency (and) intoxication, is Tamasika, tenacity, O Partha. (36)
On account of Tamasika tenacity, one holds on to laziness, unfounded fear, grief etc. for no rhyme or reason.
Now listen from Me, O best of Bharatas the threefold happiness. The happiness which one relishes through practice, in which one comes to an end of sorrows, which is like a poison in the beginning but nectar in the end, is declared to be Sattvika happiness, born out of the bliss of self attitude. (37-38)
Since everyone endeavours to attain happiness, the concept of happiness is more subtle than even attitude and tenacity. The Sattvika happiness is not experienced by the senses. That is why it is relished through practice of Yoga. It is like a poison in the beginning because the senses resist it. In the end, when the senses are drawn inward no conflict remains.
Atmabuddhi (self-attitude) is that attitude by which one sees everything as Self
The happiness, arising out of the contact of senses and their objects which is like nectar in the beginning but like poison in the end is said to be Rajasika. (39)
Rajasika happiness arises out of the contact of the senses with their objects. In the beginning, the senses are gratified, but ultimately it leads to sorrow.
That happiness arising out of sleep, laziness and inadvertence which is self-delusive both in the beginning and in the end is said to be Tamasika. (40)
There is no such existence on earth or in heaven or among gods, which may be free from these three Gunas born of Nature. (41)
A fact which is obvious from what Bhagavan Shri Krishna has explained earlier, but which probably takes the longest to settle down in the understanding. The way in which Shri Krishna has drawn attention to this universal truth is very typical of His charming style. He drew towards the conclusion of verse 19 of chapter XIV in a very similar way.
The actions of Brahmins, Kshatriyas, Vaishyas and Shudras are well distinguished, O scorcher of enemies, according to the dispositions born out of (their own) nature. (42)
The actions of the four Varnas are in accordance with their aptitude born out of nature and not according to birth.
Serenity, self control, austerity, cleanliness, forbearance, knowledge, realisation and faith: (these) are the natural actions (inclinations) of a Brahmin. (43)
Bravery, power, tenacity, dexterity, not fleeing from the battle, donation and lordliness are the natural actions (inclinations) of a Khsatriya. (44)
Agriculture, cattle rearing (and) trade are the natural actions of a Vaishya and work of the nature of service is the natural action of a Shudra also.
Engaged in one's own action, a man attains perfection. Listen to how one engaged in one's own action attains perfection. (45)
The conclusion drawn in this verse is a natural corollary of verse 40. Since no one can be free from the Gunas of nature, one must accept one's own natural (born of the Gunas) and then pursue one's natural action. This is the path leading to perfection.
From whom is all the tendencies of the beings and by whom all this is pervading - worshipping Him through one's own action, a man attains perfection. (46)
A very profound verse. Through one's own action alone one can worship Him who is everywhere and from whom all actions arise. One should not fight with one's nature: one must perform actions worthy of performance, in accordance with one's nature.
Better is one's Dharma, though (it may be) devoid of merit than the Dharma of another for it (one's own Dharma) can be well formed. Doing the action ordained by one's own nature, one does not incur sin. (47)
The first line of the verse is the same as in verse 35 of chapter III. What has been mentioned in the discussion below that verse is applicable here also. However, Bhagavan Krishna has brought us far ahead of that stage; so we can better appreciate His words now.
One should not, O son of Kunti, discard the natural action, though it may be perfect, for all undertakings are covered with (some) defect (or the other) like fire is by smoke. (48)
Language is unable to express the essence of these words One can easily misinterpret the words, but the one who knows, knows what they mean.
He whose disposition is unmatched everywhere who is self-conquered, bereft of craving, attains the supreme perfection of freedom from action by renunciation. (49)
This verse complements verse 4 of chapter III. Rising above attachment and aversion is the renunciation, which is the way to perfection and freedom from action.
Know from Me, in brief, O son of Kunti, how reaching perfection, one attains Brahma, which is the supreme consummation of knowledge. (50)
The perfection mentioned in the previous verse is the stepping stone to attaining Brahma. When one attains the perfection of freedom from action, one becomes Yogarudha (verse 4, chapter VI). For further journey, `Shama ' is the vehicle rather than Karma (verse 3, chapter VI).
Endowed with a pure understanding, having regulated the self and tenacity, relinquishing sound etc. sense objects, and laying aside attachment and aversion. (51)
Resorting to a secluded place, eating little, controlling speech, body and mind, always given to the Yoga of meditation, resorting to dispassion. (52)
Leaving ego, power, arrogance, desire, anger and possessions, one who has no `mine' and who is calm becomes fit for becoming Brahma. (53)
Who is one with Brahma, is blissful, neither grieves nor desires, is alike to all beings, he attains supreme devotion to Me. (54)
Bhagavan Shri Krishna reveals a very significant secret in very clear words: attaining supreme devotion to `Me' is subsequent to attaining Brahma. A hint was already available in the last verse of chapter VI. Also, in the last verse of chapter XIV, Bhagavan had declared `I am the basis of Brahma' which implies that the one who has attained Brahma becomes eligible for further pursuit of `Me' (by means of the supreme devotion mentioned in this verse).
Attaining Brahma has been clearly defined in verse 30 of chapter XIII which is worth recalling again and again. When that stage is reached, the road is set for the supreme devotion to `Me'.
By devotion (he) knows Me in essence - my extent and what I am. Then, having known Me in essence (he) enters (Me) immediately. (55)
Bhagavan Shri Krishna enunciates the purpose of devotion and what it leads to. Knowing `Me' in essence is certainly beyond being `Brahmabhuta' (one with Brahma) as is evident by the sequence of these verses. When one knows `Me', entering `Me' immediately follows.
Bhagavan Shri Krishna is ever established in our being. Hence, His `Me' and our `Me' are not different. That is why `Me' has been quoted as such.
Even performing all actions always taking refuge in Me, he attains through My grace, the eternal and immutable destination. (56)
By this verse Bhagavan Krishna has clarified that during the process described in the above verses, it is not necessary to abandon any actions at any stage. One may keep performing all actions depending on Him, and His grace automatically takes care of leading him to the supreme state
Relinquishing all actions mentally in Me, dependent as Me, resorting to the Yoga of understanding, ever fix your attention on Me. (57)
The verse is so lucid that it hardly requires any discussion. Buddhiyoga has been spoken in II chapter at length. Chitta pertains more to `attention' than mind in this verse.
With attention fixed on Me, you will overcome all deficiencies by My grace. But if you do not listen (to Me) on account of ego, you will perish. (58)
The second threat in Bhagavad Geeta (the first one was in verse 33, chapter II) and more severe one apparently. But does it really frighten us? Given the two alternatives mentioned in the two lines of this verse, which fool will opt for the second one? It is just like saying `if you keep away from this ditch, you will live happily, but if you jump into the ditch, you will perish' Who will jump into the ditch when it is so easy not to?
In fact the verse is very reassuring. If we just fix our attention on Him, we will cross all difficulties. Only if, blinded by ego, we do not listen to Him, we will perish. But if we had been that foolish, would we have read Bhagavad Geeta thus far? Moreover, Arjuna has already been assured `Don't worry. You are born of the divine wealth, which is bound to lead to liberation' (verse 5, chapter VI). No, Arjuna is not worried about this threat and we should also not be.
If, resorting to ego, you believe ` I will not fight'; false is this resolve of yours. Your nature will compel you (to fight). (59)
Now, after so many verses, Bhagavan Krishna comments on Arjuna's sentence `I will not fight' in verse 9, chapter II. A very important fact has been revealed by Bhagavan. Nature will certainly take care of what is to be done, even though ego (which is but a part of nature) may deny it and oppose it. When, misguided by ego, one opposes what the Nature in going to do in any case, he feels oppressed, humiliated and it feels like destruction (which has been mentioned in the previous verse) although, in reality nothing is destroyed.
If we accept the Nature (which does not mean remaining passive; otherwise where is the question of fighting?), there are no doubts and conflicts. When we resort to ego and resist the Nature; all the doubts, confusions and conflicts arise. What is worse, we are fighting a losing battle, because ego is a part of Nature. It cannot go against it. Can we fight against the fire depending upon a spark?
What you do not wish to do, on account of delusion, you shall do even helplessly, O son of Kunti, bound by your own action arising out of your nature. (60)
Every individual nature has been created to fulfil a certain purpose, which is bound to be fulfilled. Actions arise out of the individual nature and they cannot go against it. Ego cannot comprehend the nature though it is a part of nature. Hence the wishes arising out of ego are not always consistent with what ought to be done. Helplessness is felt by ego when things go against its wishes. Nevertheless, actions always accomplish what the Nature has to do.
In fact volition (which gives rise to desires) is the main agency of Maya. When one is motivated by desires disregarding the truth embodied in Shastras, one comes to grief. because things happen according to Nature and not according to desires.
The Lord, O Arjuna, resides in the heart of all beings whirling them by Maya as if (they were) mounted on a machine. (61)
Individual nature created to fulfil a certain purpose of the Nature is the machine on which the beings (their ego, in fact) are mounted. The wonder where they are going and why because they do not comprehend the Nature, the purpose of their own creation and the Lord residing in their hearts. But the Lord is very much there, established in the heart of all beings, seeing to it that all is well.
Take refuge in Him alone in every disposition, O Bharata. By His grace you will attain supreme peace and eternal abode. (62)
There is no way to solve this riddle and dilemma except to take refuge in Him who is situated in our hearts and from whom everything has emanated. The supreme peace is beyond mind that is unaffected mental peace and turbulence. The eternal abode is that from which there is no return.
Thus the knowledge, more secret than all secrets has been declared to you by Me; reflect on it fully and do as you wish. (63)
The job seems to be over. The request made by Arjuna in verse 7 of chapter II has been granted. Bhagavan Krishna has delivered the entire knowledge necessary for the purpose and now He tells Arjuna to apply it and then do what he wishes.
Is that all? Is the supreme teaching of Bhagavad Geeta over?
Listen again to My supreme word, the most secret of all. Because you are intesely beloved of Me, therefore I shall tell you what is good for you. (64)
There is a lot, which has been unsaid between the previous verse and this one. Either Sanjaya did not describe it, or Maharshi Vyasa left it unrecorded.
Apparently Arjuna did not respond to Bhagavan's words in the last verse. What was on his mind? We do not know. We can only guess.
Arjuna had stated in the beginning of eleventh chapter that his delusion had gone. If that was so, Bhagavad Geeta could have ended there or soon afterwards when he had a vision of Bhagavan's cosmic form. But he started asking fresh questions and Bhagavad Geeta continued for eight more chapters. Had Arjuna's delusion really gone in the beginning of eleventh chapter?
As a result of the enchanting revelation of His divine form and supreme knowledge beginning from seventh chapter to verse 11 of chapter X, Arjuna was full of bliss and devotion. He offered an uninhibited and emotional prayer to Shri Krishna and requested Him to recount His glories in detail. After this was done up to the end of chapter X, Arjuna thought that his delusion had gone. But it is noteworthy that he did not say that he would fight or that he would carry out Bhagavan's words. Actually Arjuna's delusion had not gone yet. He had come only half way towards the ultimate knowledge. He had experienced divine bliss but still he would not have been able to maintain it in all worldly situations. This became obvious when a mere spectacle of what he already knew shattered his state of divine bliss and he was horrified to see the terrible form of Bhagavan. He regained his bliss after Bhagavan's magic words in verses 32 to 34 of chapter XI but still he could not withstand the sight of the ferocious cosmic form. On his request, the all-compassionate Bhagavan Shri Krishna reverted to His gentle benign human form and continued the discourse.
Now, in the previous verses, Bhagavan declares that He had imparted the entire knowledge and that now it was up to him to think it over and then do as he pleased. What should he do now? Verses 58 to 61 of this chapter are very tricky and they would have created a great conflict in Arjuna if stated in the beginning of Bhagavad Geeta. Even now they have left Arjuna not fully satisfied, though he has no doubt about the truth represented by them. Hence, Arjuna is silent. He does not know what to say.
So much for the intellect. Now let us go a little further. Now Arjuna is not what he was in the beginning of chapter II. Now he is Bhagavan Krishna's devotee. His heart is full of love for Shri Krishna. It is true that Shri Krishna has complied with Arjuna’s request and imparted him the highest and most secret knowledge. But who wants the knowledge now? Arjuna now wants Him. Arjuna has always been clever. Given a choice between Shri Krishna's army and Shri Krishna, he preferred the latter and now when Shri Krishna has offered His entire knowledge, he is not satisfied. He wants Shri Krishna instead.
It is like the affair of a patent and doctor. The patient called the doctor and requested him to cure him. A prolonged treatment followed and the patient was cured. The doctor says "Now, you are cured. You can manage on your own. Fine?" But, by now the patient is in love with the doctor. He would much rather not be cured than to have the doctor leave him. He catches doctor's hand and says `Don't go doctor, Give the disease back to me, but don't ever leave me now.'
You are cruel and mischievous. When Arjuna thought his delusion had gone, you disregarded him and carried on with the teaching. And, now when you know Arjuna has fallen in love with you, you are so cruel that you do not even wait for him to say that he has been gratified? You declare unilaterally that he has all the knowledge now and he can manage on his own? You are very mischievous. Who wants your knowledge now? Arjuna wants You. Why are you teasing him. Can't you see that Arjuna is so much in love with You that he is too shy to even say what he wants? Please understand.
But, You are a true lover, O Lord! When you have teased enough, You do bless your devotees - out of compassion and out of love. In this verse, you have reassured your devotee. This is indeed what was required.
Fix your mind on Me, be My devotee, worship Me and bow down to Me; You are dear to Me. I promise truly to you that you shall come to Me. (65)
The first line is the same as that of the last verse of chapter IX, but now it is an unconditional promise. In the last verse of chapter IX, the promise was conditional on being united with oneself as specified in the verse. Now the promise is not only unconditional but also emphatic (I truly promise to you). Even the first line of the verse now becomes a blessing or an oracle rather than a condition. When Bhagavan Krishna has declared Arjuna as His beloved, can there be any obstacles? He has taken full responsibility.
But we need not envy Arjuna. Every one of us can be in his position. We have to go on trying as best as we can and He will accomplish the rest. And a day will certainly come when He will make the same emphatic promise to us also.
Leaving all Dharmas, take refuge in Me alone. I will liberate you from all sins, do not grieve. (66)
No amount of discussion can do any justice to this verse. It is self-luminous. What light can be thrown on it?
When I listen to this verse or read it, a picture comes before my eyes. A child is playing with his mother’s photographs, holding them close to his chest. Obviously, he loves her very much. All of a sudden, his mother calls, "Leave all the photographs and come to me."
When devotion is established, surrender is complete, nothing else is required. Shri Krishna alone will take full care.
Bhagavad Geeta's teachings began with the surrender and culminated in surrender. Victory to Bhagavan Shri Krishna.
Never should this be declared by you to any one who is devoid of austerities, or to a non devotee, or to any one who does not wish to hear it, or to any one who finds faults in Me. (67)
This restriction is more for the last two verses rather than for the entire Bhagavad Geeta. These two verses should never be the subject of argumentation. They should be recited, sung and enjoyed among the devotees. They can never be appreciated correctly by the categories of people narrated by Bhagavan in this verse. On the contrary they may be misguided into complacency or violation of Dharma. That is why Bhagavan is quick to prohibit declaration of these verses to the unworthy.
He, who, having supreme devotion to Me, will impart this profound secret to My devotees, will come to Me alone undoubtedly. (68)
At least this we can certainly try. If this also is a little too difficult (on account of the condition of supreme devotion), with Bhagavan's permission, we can twist the verse a little to mean as follows.
`He, who will impart this profound secret to My devotees, will undoubtedly get supreme devotion to Me and come to Me.'
Bhagavan never minds such distortions. In fact, He is always looking for excuses to entrap more and more people as His devotees. Let us merely co-operate with Him. Let us try to spread His message among His devotees (never mind if they already have that message; it can always be renewed) and the supreme devotion etc. can catch up with us in due course. Let us not worry.
There is none among men who does dearer service to Me than he, nor will there by any; and there is none on earth dearer to Me than he. (69)
Is there any limit to His generosity and comparison? For the slightest service to His devotees, He is prepared to open the floodgates of His highest grace to acknowledge His gratitude.
And he who will study this secret dialogue between us, will be worshipping Me through the Yajyna of knowledge; this is My view. (70)
A person who merely listens (to this dialogue) with faith and without fault-finding shall be liberated and attain the blessed spheres attained by men of righteous deeds. (71)
The one who is liberated has no use for the blessed spheres, but their examples will encourage and tempt the unliberated ones towards the divine path. Bhagavan Shri Krishna is prepared to do anything to attract people towards Him.
Have you listened to it, O Partha, with undivided attention? Has your delusion born of ignorance been destroyed, O Dhananjaya? (72)
Arjuna will never interrupt Shri Krishna now, but the dialogue has to end somewhere and the battle is to be fought too. Still, I am feeling sad that the divine dialogue is going to be over and Bhagavan Shri Krishna will not speak again in Bhagavad Geeta.
We can put these questions to us also? If the answer to the first question is negative, we should read Bhagavad Geeta again and go on reading until He picks us up.
If the answer of the first question is in affirmative, the second question has necessarily to be answered in affirmative.
Arjuna said:
My delusion is destroyed, and I have gained my memory, through your grace, O infallible! I stand free from doubt: I will carry out your word. (73)
This time the delusion is not gone (as in the first verse of chapter XI) but it is destroyed. The knowledge is already there, only it is forgotten - when we regain our memory, by his grace, we stand free from doubt.
Now Arjuna is prepared to carry out Bhagavan's words. He is prepared to fight the battle. This is a sure sign that his delusion has really gone.
Thus have I heard this wonderful dialogue between Vasudeva and the high souled Partha, causing my hair to stand (on end) (74).
Through the grace of Vyasa I have heard this supreme and secret Yoga direct from Krishna, the Lord of Yoga as He declared it Himself. (75)
The construction of the second line is particularly superb.
O King, recalling repeatedly this wonderful and sacred dialogue between Krishna and Arjuna, I rejoice again and again. (76)
And as I repeatedly recall that very wonderful form of Hari, great is my wonder O King, and I rejoice again and again. (77)
Sanjaya is really thrilled. But Dhritarashtra never said a word about this dialogue.
Bhagavan's name `Hari' (robber of sins) has come only twice in Bhagavad Geeta. In verse 9 of chapter XI and in this verse.
Where there is Shri Krishna, the Lord of Yoga, where there is Partha, the wielder of the bow, there are surely fortune, victory, prosperity and policy. Such is my view. (78)
Any doubts?
Thus, in the Upanishad of the glorious Bhagavad Geeta, in the Science of the Absolute, in the scripture of Yoga, in the dialogue between Shri Krishna and Arjuna, ends the eighteenth chapter entitled: the Yoga of liberation and renunciation.
(Ends Shrimad Bhagavad Geeta)