Bhagavadgeeta - Adhyaya 18

Bhagavadgeeta - Adhyaya 18

Chapter #: 18

Chapter Name: Moksha Sanyasa Yoga ( ಮೋಕ್ಷಸಂನ್ಯಾಸಯೋಗಃ )

Total verses (slokas) in this chapter: 78

Adhyaya - 18, Moksha Sanyasa Yoga  Chapter of Gita (here after referred as BG) - DVG calls this chapter as : "Tadeka Sharanata Yoga". This is the final chapter and is the longest with 78 slokas. While chapter 2 is like Introduction chapter, this chapter serves as conclusion chapter for Bhagavad Geeta summarizing all the details in earlier chapter. Lord Krsishna sums up the conclusion of the previous chapters and describes the attainment of salvation by the paths of karma (in chapters one through six) and jnana yoga (which are chapters thirteen through eighteen). The Lord explains that while doing so one must offer without reservation everything to God. The knowledge revealed gets progressively more and more confidential then in all the previous chapters. Thus this chapter is entitled: Final Revelations of the Ultimate Truth.

BG:

The chapter opens up with Arjuna's question to understand "Sacrifice (tyaga) independently from Sanyasa since in "Karma Sanyasa Yoga" both seem to be interrelated".

Arjuna asks: "O mighty-armed Krishna, I wish to understand the nature of sanyās (renunciation of actions) and tyāg (renunciation of the desire for the fruits of actions). O Hrishikesh, I also wish to know the distinction between the two, O Keshinisudan"

ಸಂನ್ಯಾಸಸ್ಯ ಮಹಾಬಾಹೋ ತತ್ತ್ವಮಿಚ್ಛಾಮಿ ವೇದಿತುಂ

ತ್ಯಾಗಸ್ಯ ಚ ಹೃಷೀಕೇಶ ಪೃಥಕ್ಕೇಶಿನಿಷೂದನ  || 18-1 ||

Krishna Says: "Giving up of actions motivated by desire is what the wise understand as sanyās. Relinquishing the fruits of all actions is what the learned declare to be tyāg." He clearly hints here that its not him saying this but the learned or wise understand them like this.

ಕಾಮ್ಯಾನಾಂ ಕರ್ಮಣಾಂ ನ್ಯಾಸಂ ಸಂನ್ಯಾಸಂ ಕವಯೋ ವಿದುಃ

ಸರ್ವಕರ್ಮಫಲತ್ಯಾಗಂ ಪ್ರಾಹುಸ್ತ್ಯಾಗಂ ವಿಚಕ್ಷಣಾಃ || 18-2 ||

At the surface both looks similar, there is a catch. 

Sanyasa : Once you figure out that there is a self-gain (in the form of name, fame, love, money etc, or which causes desires in mind) for an action (karma), then to NOT DO or give up on the entire action (karma) is Sanyasa. San (everything) nyasa (to give up). Sanyasa is to give up Karma totally which causes desires in mind resulting in self-gain.

Tyaga: This is TO DO karma (in right intentions) but not bother about it results or consequences. 

MK:

Here are some poems for Sanyasa

ಹೊರಗೆ ಲೋಕಾಸಕ್ತಿಯೊಳಗೆ ಸಕಲ ವಿರಕ್ತಿ ।

ಹೊರಗೆ ಕಾರ್ಯಧ್ಯಾನವೊಳಗುದಾಸೀನ ।।

ಹೊರಗೆ ಸಂಸ್ಕೃತಿಭಾರವೊಳಗದರ ತಾತ್ಸಾರ ।

ವರಯೋಗಮಾರ್ಗವಿದು – ಮಂಕುತಿಮ್ಮ ।। 773 ||

horage lokaasakti OLage sakala virakti 

horage karyaadhyaana olage udaaseena

horage samskruti bhaara Olage adara taatsaara 

vara yoga maargavidu - Mankutimma || 773 ||

"Sanayasis need not be in caves uninterested about world but instead can be most active in wordly affairs but internally he is detached from it all. He is externally giving his best in working towards world welfare with full dedication, but within, disinterested [on its outcome]. He is part of big family of world and its culture, but in the heart, indifferent to it. This is the supreme way for union [with the divine]. --Mankuthimma"

ಎರಡು ಕೋಣೆಗಳ ನೀಂ ಮಾಡು ಮನದಾಲಯದಿ ।

ಹೊರಕೋಣೆಯಲಿ ಲೋಗರಾಟಗಳನಾಡು ।।

ವಿರಮಿಸೊಬ್ಬನೆ ಮೌನದೊಳಮನೆಯ ಶಾಂತಿಯಲಿ ।

ವರಯೋಗಸೂತ್ರವಿದು – ಮಂಕುತಿಮ್ಮ ।। 701 ||

eraDu kONegaLa neen maaDu manadaaLadi

hora koNeyali logara aaTagaLa noDu

viramisu obbane mounada oLamaneya shaantiyali

vara yoga soootra idu - Mankutimma

"Keep two mindsets - one to be available to outer world on its worldly things like profession, feelings, love, household responsibilities etc, and the other one to reflect upon thyself in retrospection at peace - to understand the worldly dealings are only to body and untouchable to soul. This is a noble aphorism of yoga" - Mankutimma

ತನುರುಜೆಗೆ ಪಥ್ಯಾನ್ನ ಬಾಯ ಚಪಲಕ್ಕಲ್ಲ ।

ಮನದ ಶಿಕ್ಷೆಗೆ ಲೋಕ, ಮಮಕಾರಕಲ್ಲ ।।

ಗುಣಚರ್ಯೆ ವಿಶ್ವಸಮರಸಕೆ, ಕಾಮಿತಕಲ್ಲ ।

ಮುನಿವೃತ್ತಿ ಸೂತ್ರವಿದು ಮಂಕುತಿಮ್ಮ ।। 907 ||

tanu ruje pathya anna baaya chapalakkalla

manada sikshege lOka, mamakaarakkalla

guna charye visva samarasake kaamitakkalla

muni vrutti sootravidu - Mankutimma || 907 ||

"Diet and medicine presciptions by doctor at times of low health is for nourishment of body and not for taste. World is to discipline and train (shikshe - shikshana) mind and not for selfish indulgence. Character and conduct is for world equanimity to blend and be part of one big family and not for personal desires. These are aphorisms of a saint - Mankutimma"

ಧರ್ಮನಿರ್ಣಯ ನಿನಗೆ ಜನ್ಮಜನ್ಮಾಂತರದ ।

ಕರ್ಮಸಂದರ್ಭದಿಂದೊಗೆವುದದನರಿತು ।।

ನಿರ್ಮಮದ ನಿರ್ಮಲೋತ್ಸಹದೆ ನೀನಾಚರಿಸೆ ।

ಬ್ರಹ್ಮಸಾಮೀಪ್ಯವೆಲೋ – ಮಂಕುತಿಮ್ಮ ।। 622 ||

dharmanirNaya ninage janmajanmaantarada |

karmasandarbhadindogevudadanaritu ||

nirmamada nirmalOtsahada nInaacarise |

brahma saamIpyavelo - mankutimma || 622 ||

"Righteous decision making quality have come to thou from many births as a result of thy actions and circumstances; Being aware of it, If you learn to live devoid of attachment and perform with pure enthusiasm , Thou shall near Brahma - Mankutimma"

BG:

When Arjuna wonders that if he gives up totally on Karma, then he need not worry on giving up the fruits of karma. For that thought, Krishna says: One should never give up on Karma related to "Yagna", "Jnana" and "Tapas". By being firm on these 3 karmas, you move towards upliftment and purify your life.

"Actions based upon sacrifice, charity, and penance should never be abandoned; they must certainly be performed. Indeed, acts of sacrifice, charity, and penance are purifying even for those who are wise."

ಯಜ್ಞದಾನತಪಃಕರ್ಮ ನ ತ್ಯಾಜ್ಯಂ ಕಾರ್ಯಮೇವ ತತ್ಯ

ಜ್ಞೋ ದಾನಂ ತಪಶ್ಚೈವ ಪಾವನಾನಿ ಮನೀಷಿಣಾಂ || 18-5 ||

MK:

Karma means Loka Vyavahaara (Worldly Business). Business is to give and take. DVG says: Our breath itself is a classic example of such a business (to give CO2 and take Oxygen). He then goes on to say, if in such actions, when the giving is less than taking - then it amounts to "Swartha Karma (Selfish Business)". This will then lead to leaps of indebtedness (Runa) to the world. Below poem he says what all a man would learn from this world.

ಹೊಸಹೊಸಬನಾಗುವನನುಕ್ಷಣಂ ಮಾನವನು ।

ವಸುಧೆಯಾ ಮೂಸೆಯಲಿ ಪುಟಪಾಕವಾಂತು ।।

ರಸಮೂರ್ತಿಯಾಗುವನು ಜಗದಾತ್ಮಮತಿ ಬೆಳೆಯೆ ।

ಕಸವೆಲ್ಲ ಕಳೆದವನು – ಮಂಕುತಿಮ್ಮ ।। 604 ||

hosa hosabanu aaguvanu anukshaNam  maanavanu

vasudheya mooseyali puTa paakavaantu
rasa  moorthi aaguvanu jagada aatma mati beLeye 
kasavella  kaLedu  avanu - Mankutimma

"Man's upliftment process should happen through this world. Our mind should be more like flowing water (instead of stagnant water) by broadening / growing which implies changes to personality every moment. Every man's goal is either "Ananda or shanti". He is bound to grow / change because such is the earth hearth's fire recipe. The experiences, the sufferings, the joys, the learnings, the exploration on this earth - makes him more adaptable (fluid = rasa), more acceptable of all variations, more inclusive across varied creatures. In the end, he is bound to let go of his ego and identify one with the supreme - Mankutimma"

ಕ್ಷುತ್ತುಮಮತೆಗಳು ಜೀವಕೆ ಕುಲಿಮೆಸುತ್ತಿಗೆಗಳ್ ।

ಉತ್ತಮವದೆನಿಪುವುವು ಕಿಟ್ಟಗಳ ಕಳೆದು ।।

ಚಿತ್ತಸಂಸಾರಸಾಧನವಯ್ಯ ಸಂಸಾರ ।

ತತ್ತ್ವ ಪ್ರವೃತ್ತಂಗೆ – ಮಂಕುತಿಮ್ಮ।। 610 ||

kshuttu mamategaLu jeevake kulime suttigegaLu

uttamavu adu enipuvuvu kittagaLa kaledu 

chitta saMskaara sadhanavayya samsaara 

tatva pravruttange - Mankutimma || 610 ||

“Hunger and affection trouble a man a lot and drive him to introspection. Those are furnace and hammer in a the foundry. They repeatedly heat and beat the metal to cleanse it of all impurities. The world is also like that. A person who can think inwards and philosophize will use it to refine his thoughts (and get closer to God / truth).” – Mankutimma 

BG:

Krishna says every Karma will have 4 + 1 main participants. The first 4 of them are in our control while the 5th one is the main power which is capable of voiding or approving the first 4. He lists them in below sloka:

"The circumstances, the doer, the various tools used to perform action including one's senses, the many kinds of efforts or the method or plan of action, and Divine Providence—these are the five factors of action"

ಅಧಿಷ್ಠಾನಂ ತಥಾ ಕರ್ತಾ ಕರಣಂ ಚ ಪೃಥಗ್ವಿಧಂ

ವಿವಿಧಾಶ್ಚ ಪೃಥಕ್ಚೇಷ್ಟಾ ದೈವಂ ಚೈವಾತ್ರ ಪಂಚಮಂ || 18-14 ||

MK:

ಸಂಕೇತಭಾವಮಯ ಲೋಕಜೀವನದ ನಯ ।

ಸಂಖ್ಯೆ ಗುಣ ಹೇತು ಕಾರ್ಯಗಳ ಲಕ್ಷಣದಿಂ- ।।

ದಂಕಿತಂಗಳು ಪದ ಪದಾರ್ಥ ಸಂಬಂಧಗಳು ।

ಅಂಕೆ ಮೀರ್ದದು ಸತ್ವ – ಮಂಕುತಿಮ್ಮ ।। 895 ||

sankEtabhaavamaya lOkajIvanada naya |

sankhye guNa hEtu kaaryagaLa lakShaNadin - ||

dankitangaLu padapadaartha sambandagaLu |

anke mIrdudu satva - mankutimma || 895 ||

"The exquisite beauty of worldly life is in symbolic interpretations and feelings of the mind. Through quality, quantity, reasons and characteristics of the action, the relationship between entities in this world are blossomed. Beyond any measures is the essence - Mankutimma"

ಎಲ್ಲಕಂ ನಿನಗಿಲ್ಲ ಕರ್ತವ್ಯದಧಿಕಾರ ।

ಇಲ್ಲದೆಯುಮಿಲ್ಲ ನಿನಗಾ ಹೊರೆಯ ಪಾಲು ।।

ಸಲ್ಲಿಸಾದನಿತ, ಮಿಕ್ಕುದು ಪಾಲಿಗನ ಪಾಡು ।

ಒಲ್ಲನವನ್ ಅರೆನಚ್ಚ – ಮಂಕುತಿಮ್ಮ ।। 584 ||

ellakam ninagilla kartavyadadhikaara|

illadeyumilla ninagaa horeya paalu||

sallisaadanita, mikkudu paaligana paaDu|

ollanavan arenaccha - mankutimma|| 584 ||

"Neither in all tasks do thou possess the authority of duty nor are thou exempted from shouldering the burden of responsibility. Accomplish what is possible, trust the rest to the ruler of fate. He wouldn't prefer half trust - Mankutimma"

Arjuna then wonders, how independent is man then, if the Supreme can overpower, control, create or void anything. DVG asks this in below poem:

ಪುರುಷಂ ಸ್ವತಂತ್ರನೋ? ದೈವ ವಿಧಿ ಪರವಶನೋ? ।

ಎರಡುಮನಿತಿನಿತುಳ್ಳ ತೋಳಿನಂತಿಹನೋ ।।

ತಿರುಗುವುದು ಮಡಿಸುವುದು ತೋಳ್ ಮೈಯಕಟ್ಟಿನಲಿ ।

ನರನಂತು ಮಿತಶಕ್ತ – ಮಂಕುತಿಮ್ಮ ।। 533 ||

purusham svatantranO? daiva vidhi paravashanO?

eradu mani tinituLLa tOLinanthihanO?

tiruguvudu madisuvudu tOL maikattinali

narantu mitishakta - Mankutimma || 533 ||

"Man, is he independent or controlled by God and fate? Is he like a shoulder, which is seems to have both concepts? Shoulder bends, rotates but within the limits and control of body. Likewise is man of limited ability - Mankutimma"

BG:

Karma is executed in 3 phases as below. Among these the first two are under man's control while the third is under the Brahma.

1) Prarambha : The start. This is under the subject of "Jnana"

2) Pravartana : The Action. This is under "Kriya"

3) Parinama   : The Result. This is under "Daiva".

This above detail is in sloka below:

Krishna says: "Knowledge, the object of knowledge, and the knower—these are the three factors that induce action. The instrument of action, the act itself, and the doer—these are the three constituents of action". Jneya is "Tiliyal paduva vishaya : to idenify the subject / object on which yone would like to be know", Jnana is "to know what is to be known on the identified subject / object", Jnata is "The man who obtained the jnaana".

ಜ್ಞಾನಂ ಜ್ಞೇಯಂ ಪರಿಜ್ಞಾತಾ ತ್ರಿವಿಧಾ ಕರ್ಮಚೋದನಾ

ಕರಣಂ ಕರ್ಮ ಕರ್ತೇತಿ ತ್ರಿವಿಧಃ ಕರ್ಮಸಂಗ್ರಹಃ  || 18-18 ||

MK:

ದೈವವೆನಿಸಿರುತೆ ವಿಶ್ವಪ್ರಕೃತಿಶಕ್ತಿಯಲಿ ।

ಜೀವವಾಸನೆಗಳಲಿ ಪೂರ್ವಕೃತವೆನಿಸಿ ॥

ಧೀವರ್ತನೆಯಲಿ ಪೌರುಷವೆನಿಸಿ ಪರಸತ್ತ್ವ ।

ತ್ರೈವಿಧದೊಳಿರುತಿಹುದು – ಮಂಕುತಿಮ್ಮ ॥ 151 ॥

daivavu enisirute vishva prakruti shaktiyali

jeeva vaasanegaLali poorva krutavenisi

dhee vartaneyali pourushavenisi parasatva 

trai vidha doLu irutihudu - Mankutimma || 151 ||

"Good deeds, sins, indebtedness, various indulgences (trividha means – tamo, rajas and satva guna. Varities are because of variations in this 3 gunas) are all attributed as results of previous actions, even from prior births. These may be improbable co-incidences. However, it is all well in order from the viewpoint of 'The Supreme' - Mankutimma"

BG:

Krishna says: "The Supreme Lord dwells in the hearts of all living beings, O Arjun. According to their karmas, he directs the wanderings of the souls, who are seated on a machine made of the material energy"

ಈಶ್ವರಃ ಸರ್ವಭೂತಾನಾಂ ಹೃದ್ದೇಶೇಽರ್ಜುನ ತಿಷ್ಠತಿ 

ಭ್ರಾಮಯನ್ಸರ್ವಭೂತಾನಿ ಯಂತ್ರಾರೂಢಾನಿ ಮಾಯಯಾ || 18-61 ||

MK:

DVG explains this with an example of a kid on a moving carasoul. The 3 details on this is:

1) Kid believes he is riding his own horse at the maximum speed than others and wants more rides - we so think that we control our lives and want more to live long.

2) Kid believes its his real horse - we so believe that this body is permanent

3) The Carasoul is beautiful with attractive elements - so its this world

ಧಾತ್ರಿಯನು ಮದುವೆಮಂಟಪದವೊಲು ಸಿಂಗರಿಸಿ ।

ಕ್ಷಾತ್ರದಗ್ನಿಗಳ ನರಹೃದಯಗಳೊಳಿರಿಸಿ ॥

ಕೃತ್ರಿಮವನೆಡೆಬಿಡದೆ ನೆಡಸಿ ನಗುವ ವಿಲಾಸಿ ।

ಚಿತ್ರಕಾರಿಯೊ ಮಾಯೆ – ಮಂಕುತಿಮ್ಮ ॥ 143 ॥

dhaatriyanu maduvemanTapadolu singarisi |

kShaatradagnigaLa narahrudayagaLoLirisi ||

krutrimavaneDebidade naDasi naguva vilaasi |

chitrakaariyo maaye - mankutimma || 143 ||

"Adorning the earth like the hall of marriage (with music, dance and grandeur), filling human heart with the fire of dominion, running schemes non stop to make people believe and disbelieve, the laughing fizgig  - She is Maaya who is a vivacious painter - Mankutimma"

ಅಣು ಭೂತ ಭೂಗೋಲ ತಾರಾಂಬರಾದಿಗಳ ।

ನಣಿಮಾಡಿ ಬಿಗಿದು ನಸು ಸಡಿಲವನುಮಿರಿಸಿ ॥

ಕುಣಿಸುತಿರುವನು ತನ್ನ ಕೃತಿಕಂತುಕವನದರೊ ।

ಳಣಗಿದ್ದು ಪರಬೊಮ್ಮ – ಮಂಕುತಿಮ್ಮ ॥ ೮೪ ॥

ANu bhoota bhoogola taare ambara aadigaLa

aNimaadi bigidu nasu sadilavanum irisi 

kunisu tiruvanu tanna kruti kantukavan adara 

olage aNagiddu parabomma - Mankutimma || 84 ||

"God created his universe with atoms, sky, stars, planets and beings in it. He has bound all of these with certain rules that define the role each play. The rules have been slackened a little so that the roles can be played out independently but yet within limits. God has hidden himself in this world and is silently watching the elements dance before his eyes and is enjoying their performance"

BG:

Krishna asks Arjuna to stop crying and assures him saying he will always protect him from all sins when he surrenders to him in totality.

 "These activities must be performed without attachment and expectation for rewards. This is my definite and supreme verdict, O Arjun"

ಸರ್ವಧರ್ಮಾನ್ಪರಿತ್ಯಜ್ಯ ಮಾಮೇಕಂ ಶರಣಂ ವ್ರಜ 

ಅಹಂ ತ್ವಾ ಸರ್ವಪಾಪೇಭ್ಯೋ ಮೋಕ್ಷಯಿಷ್ಯಾಮಿ ಮಾ ಶುಚಃ  || 18-66 ||

This assurance is for us (in Arjuna's name). Sarva Dharma Parityaja is the catch. The dharma mentioned here is not the religion but that which comes in chapter 3 verse 35 

ಶ್ರೇಯಾನ್ಸ್ವಧರ್ಮೋ ವಿಗುಣಃ ಪರಧರ್ಮಾತ್ಸ್ವನುಷ್ಠಿತಾತ್

ಸ್ವಧರ್ಮೇ ನಿಧನಂ ಶ್ರೇಯಃ ಪರಧರ್ಮೋ ಭಯಾವಹಃ  || 3-35 ||

Dharma here means - My job, My manodharma, The job which suits my life, to work within the sphere of competence. Sarva Dharma Parityaja hence means go ahead and try your work in all areas possible within your limits but in the end leave the results to me.

This Sloka #66 in 18th chapter is Gita's Adhyatmika Sandesha's Samapthi. This is the final motto of Bhagavadgita  - To surrender in totality to Him.

MK:

ಶರಣುವೊಗು ಜೀವನರಹಸ್ಯದಲಿ ಸತ್ವದಲಿ ।

ಶರಣು ಜೀವನವ ಸುಮವೆನಿಪ ಯತ್ನದಲಿ ।।

ಶರಣಂತರಾತ್ಮಗಂಭೀರ ಪ್ರಶಾಂತಿಯಲಿ ।

ಶರಣು ವಿಶ್ವಾತ್ಮದಲಿ - ಮಂಕುತಿಮ್ಮ ।। 945 ||

sharaNu vogu jeevana rahasyadali satvadali

sharaNu jeevanava suma venipa yatnadali

sharaNu aMtaraatma gaMbheera prashaaMtiyali

sharaNu visvaatmadali - Mankutimma || 945 ||

“Surrender (pursue) to the mystery of life. Surrender to the truth behind it. Surrender to the constant hope and effort to make life endurable like a flower soft and ever emitting fragrance till its lifetime. Surrender to the inner self that is calm and serious. Surrender to the Cosmic spirit of the universe.” – Mankutimma

Krishna has multiple folds of meaning. It means one which attracts but it also means which is  mysterious or secretive (black).  

Krishna then asks Arjuna: "Is your Moha andAgjaana gone now?" and Arjuna says he is  now ready to obey his instructions and ready for war:

"O infallible one, by your grace my illusion has been dispelled, and I am situated in knowledge. I am now free from doubts, and I shall act according to your instructions"

ನಷ್ಟೋ ಮೋಹಃ ಸ್ಮೃತಿರ್ಲಬ್ಧಾ ತ್ವತ್ಪ್ರಸಾದಾನ್ಮಯಾಚ್ಯುತ

ಸ್ಥಿತೋಽಸ್ಮಿ ಗತಸಂದೇಹಃ ಕರಿಷ್ಯೇ ವಚನಂ ತವ  || 18-73 ||