Bhagvad gita chapter 18 .Revised (2021),The Yoga of Liberation (mokṣa-sanyasa yoga), flowcharts and overview

1
{ 78 Slokas / Verses}
BHAGVADGITACHAPTER18 FLOWCHARTS
1
Compiled by
Dr. Medicherla Shyam Sunder Kumar
samc108@gmail.com
Based on teachings of
1-Bhagvad gita Study by Bhakti Caitanya Swami
2-Bhagvad_Gita_Notes_Complete_Gauranga_priyarabhu
2-Gita Makarandam by Vidya Prakashananda Giri
3-Other references are listed at the bottom of the each slide.
1
OM TAT SAT

http://practicalphilosophy.in/wp-content/uploads/2012/08/GitaaSaaram.pdf
CHAPTERS 1-6 CHAPTERS 7-12 CHAPTERS 13-18
karma Yoga
Lord Kṛṣṇa discussed the
nature of the individual,
karmayoga, etc.
predominantly
Bhakti Yoga
The Lord will
predominantly discuss
the nature of God,
worship of God with
attributes (upāsanā),
etc.
Jnana Yoga
The final six chapters, beginning
with Chapter 13, analyzing the
body, soul, and Supersoul, are
basically knowledge in greater
detail just for the sake of getting
all the facts right.The last six
chapters treat of the path of
knowledge of Jnana Yoga
The individual effort was
emphasized
It will be the grace of the
god that will be
emphasized
knowledge of ATMA
The first six chapters deal
with “Tvam”
WHO YOU ARE
the nature of "Thou" or
the Twam-pada.
Deal with “Tat” ATMAN
meaning "That" or
Tat-pada.otherwise
become Arrogant.
The term "Art" or Asi-pada,
which establishes the identity
of the individual and the
Supreme Soul.
In short, all these are necessary to achieve thegoal of liberation.
1st Shatkam : 2nd Shatkam : 3rd Shatkam :
3

Part A
Chapters 1-9
Part B
Chapters 10-18
Counter chapters
2 PARTS OF GITA
4

+
1. Selfless and
sacrifycing acts
dedicated to GOD
JNANA YOGA
CHAPTER
4 & 5
DIVINE LOVE
4 th nd step
Step A Step B Step C Step D
KARMA YOGA
CHAPTER 3
BHAKTI YOGA
YOGA OF DEVOTION
CHAPTER 7 to 12
+ + +
1. Selfless and
sacrifycing acts
dedicated to GOD
Selfless and
sacrifycing acts
dedicated to GOD
Selfless and
sacrifycing acts
dedicated to GOD
3. DIVINE
COMMUNION
3 rd step
2. Knowledge and
Dispassion
2nd step
2.Knowledge and
Dispassion
2.Knowledge and
Dispassion
ATMA SAYAMA
YOGA
CHAPTER 6
+
+
3. DIVINE
COMMUNION
GITA YOGA or BUDDHI YOGA
A + B + C + D =
5

SUMMARY OF CHAPTERS 1-9
Chapter 1
Arjuna
Vishada
Yoga
Chapter2
Sankhya
Yoga
Chapter 3:
Karm Yog
Chapter 4:
Jñāna Karm
Sanyās Yog
Chapter 5:
Karm
Sanyās Yog
Chapter 6:
Dhyān Yog
Chapter 7:
Jñāna
Vijñāna Yog
Chapter
8:
Akshara
Brahma
Yog
Chapter 9:
Rāja Vidyā
Yog
The first
chapter is
where you
regret and
say, “I am
powerless
and I give
up”
The second chapter
in your life is when
someone wakes you
up and says, “Hey
come on! There’s
nothing to regret in
life. There is
something in you
that doesn’t change
and you have the
power to sail over all
this”. Then you wake
up and you felt good.
tells you to
act. Don’t sit
and worry,
‘What about
me? What
about me? ?’
Go and act,
without
expecting
anything in
return. this is
Karma Yoga.
now that you are
acting you must
also listen to
knowledge.
Don’t become
like a machine
and only act,
listen to
knowledge as
well . There is
something
beyond all this.
about material and
spiritual knowledge.
You cannot say,
“Everything is being
done and there is
nothing for me to do”,
or you cannot think, “I
am doing everything. I
did this and I did that”.
This is not going to
work for you. Wake up
and see, are things
happening or are you
really doing it?
Then the
sixth
chapter
is when
you learn
to
meditate.
now that you’re
meditating, you
should know the
author of
meditation and
the one who is
meditating in you.
‘Who am I? What
is time?’ Knowing
all about science.
Attaini
ng the
supre
me.
The Most
confidenti
al
Knowledge
Chapter 10
Vibhūti Yog
Chapter 11
Visvarupa
–Darsana
yoga
Chapter 12
Bhakti yoga
Chapter 13
Ksetra–Ksetrajna
Vibhaga yoga
Chapter 14
Gunatraya–
Vibhaga yoga
Chapter 15
Purosottama-
Yoga
Chapter16
Daivasura-
Sampad -
Vibhaga-Yoga
Chapter
17
sraddha
Traya
Vibhaga
Yoga
Chapter 18
Moksa-yoga:
Conclusion
Give a chance for
miracles to
happen, don’t be
so steeped in the
material cause and
effect .You did it
but something else
can also happen
out of the blue!
Recognizing that
‘something
different’ is
Vibhuti. Vibhuti
means giving a
chance for
miracles in your
life, exploring it.
Then after
that is
knowing the
universal
self and
knowing
that
everything is
in me and I
am in
everything.
Then comes love
and devotion.
You know and
understand all
this, but then
what? It is not
enough. You
should be in
deep love! When
you know that
the divine loves
you, you cannot
but fall in love
with
divine!That’s the
12th chapter
Then you
understand
what are the
divine qualities
and what are
the demonic
qualities and
you realize
that you have
all the divine
qualities in
you.
Then there are the
three qualities or
Gunas (Sattvic, Rajasic
and Tamasic) to
everything: mind, ego
and food. Sattavic ego
is, “I am everything
and everybody”. The
Tamasic ego is
knowing that you are
only this body, and
the Rajasic ego is
having a limited
mindset and falling
into craving and
aversion.
The Yoga
of the
Supreme
Person
The Divine
and
Demoniac
Natures
The
Divisi
ons of
Faith
The final chapter
is knowing that
you cannot wash
your own sins.
Drop them and
understand what
is being said, “I
am here to take
care of your sins.
Feel that you are
mine, be
connected to me
and I will take
care of
everything. Just
relax!’
https://medium.com/@artoflivingglobal/summary-of-18-chapter-of-bhagavad-gita-6e3a5d8c6298
SUMMARY OF CHAPTERS 10-18
6

Thus yoga includes any karma
1-that is in keeping with dharma, and
2-done with a proper attitude,
3-with devotion, bhakti.
4-It also includes a life of
renunciation,sannyasa .
BRAHMA VIDYA YOGA SASTRA
The subject matter of the Vedas is the subject matter of the gita-sastra , which is two-fold
Brahmavidya is the
understanding of the
mahavakya,
‘ tat tvam asi,’ which reveals
the identity of the jiva ,
the individual and Isvara,
the Lord.
yoga-sastra is the means of
preparing the individual for
brahmavidya .
Gita Home Study Course 4 - Swami Dayananda_djvu
7

The eighteenth chapter is the last chapter of the Bhagavad Gita and it
gives a summary of the entire teaching.
Krishna sums up the whole Gita and this chapter
does not contain any new ideas but only
represents what has been taught earlier .
Swami Paramathananda’s Bhagavad Gita NOTES
8

KARMA
a life of karma, activity
SANYASA
a life of renunciation,
there are two lifestyles mentioned for the pursuit of mokhsa
This life of activity, however, cannot
be a means for moksa if it is not
attended by a proper attitude.
While everybody does karma, if it is to
pave the way for moksa, it has to be
done will the attitude of a
karma-yoga.
.
This attitude of a karma-yoga,
bhakti,
an appreciation of Isvara
with a commitment to moksa ,
has to be there not only for the karma-yogi, but also for
the sannyasi .
9

Isvara
is not the aim of that prayer.
MOKSHA IS THE END
4 TYPES OF DEVOTEES
absolved from the
obligatory duties to
pursue knowledge
they invoke other devatas to get
some small results in this world
If moksa is not the end in view,
Isvara is made into an
accomplice for your ordinary exploits.
Isvara is not the aim of that prayer.
MOKSHA IS THE END
Isvara is the aim of that prayer.
Artharthi, a devotee
who uses Isvara' s
grace as a means
for accomplishing
what he wants
they invoke other devatas to get
some small results in this world
Devotee in distress,
ARTHA, who,
whenever he is in
trouble,
He is a mumukhsu, and
therefore, a karma-yogi.
he wants to be free and
for that, he wants to
know his identity with
Isvara , and therefore,
he is also a bhakta .
jnani,
Highly evolved
his identity with
Isvara ,and
therefore, he is
also a bhakta
Retains his obligatory
duties but gives up all
actions that are meant
to produce some punya
done with proper
attitude, while pursuing
knowledge.
no duties to perform
Only duties to perform
10

aravinda rao https://xa.yimg.com/kq/groups/...-/name/A+Guide+to+Bhagava
Every being, sentient or
insentient is a combination of
these three.
Chapter 13-18
13-18 the last six chapters of the Gita
deal with sādhanā,
(the path of self-discipline )
The quest for the knowledge of the Supreme.
So far, they gave a picture of sattva, rajas and tamas,
the three constituents of the universe.
Chapter 18
A few more are remaining.
Krishna analyzes these in the
present chapter, besides
concluding his teaching.
Various virtues which are
pre-requisites for self-knowledge
were analyzed in the framework of
the 3 gunas.
11

http://cejournal.org/wp-content/uploads/2012/06/Gita.pdf
But action performed in the spirit
of “I am not the doer”, without any
selfish motives and without any
attachments to the results, becomes
nishkama karma (desireless action)
and frees the spiritual aspirant from
the bonds of karma.
Acts of Yagna (sacrifice),
Dana (philanthropy) and
Tapas (penance/self discipline)
are not to be relinquished, as they are
acts that purify/liberate the wise.
All activities, even these, are to be
performed, anchored in the Divine,
The two aspects of Renunciation are
THYAGA 18.11 SANYASA
Tyaga is relinquishing the fruits of the
action.
Action is inevitable for all beings.
Sannyasa signifies
the renunciation of desires
and
selfish motives of action;
12

https://vedantastudents.com/downloads/class-notes/
13

Chapter 18 :
Moksha Sanyasa yoga
Moksa-Upadesa Yoga
{78 Slokas / Verses}
Bhagvad gita Study by Bhakti Caitanya
14

A. ACTING WITH
DETACHMENT IS
TRUE
RENUNCIATION
AND BRINGS
FREEDOM FROM
REACTION
(18.1-12)
B. THE CONCLUSION
OF SANKHYA AND
VEDANTA: ACTIONS
DIRECTED BY THE
SUPERSOUL BRING
FREEDOM FROM
REACTION
(18.13-18).
C. THE
ENTANGLE
MENT OF
THE THREE
MODES
(18.19-40)
D. WORSHIPPING THE
LORD THROUGH ONE’S
OCCUPATIONAL DUTY IS
TRUE RENUNCIATION,
AND BRINGS FREEDOM
FROM REACTIONS
(18.41-48)
E. FROM
JNANA
YOGA TO
PURE
DEVOTIONAL
SERVICE
(18.49-55)
Gita - Chapter 18 PART- A Outline of sections:
15

}
SANYASA
RENUNCIATION
18.7-9
JNANAM
KNOWLEDGE
18.20-22
KARMA
ACTION
18.23-25
KARTA
DOER
18.26-28
BUDDHI
INTELLIGENCE
18.30-32
DHRITI
WILL POWER
18.33-35
SUKHAM
PLEASURE
JOY
18.37-39
VERSES
7-8
&
20-39
16

A. ACTING WITH
DETACHMENT IS
TRUE
RENUNCIATION
AND BRINGS
FREEDOM FROM
REACTION
(18-1-12)
B. THE CONCLUSION
OF SANKHYA AND
VEDANTA: ACTIONS
DIRECTED BY THE
SUPERSOUL BRING
FREEDOM FROM
REACTION (18-13-18).
C. THE
ENTANGLE
MENT OF
THE THREE
MODES (18-
19-40)
D. WORSHIPPING THE
TRUE RENUNCIATION,
AND BRINGS FREEDOM
FROM REACTIONS
(18-41-48)
E. FROM
JNANA
YOGA TO
PURE
DEVOTIONAL
SERVICE (18-
49-55)
18. 7-9 Renunciation in the modes.
Renunciation in goodness (9) is the same as what Krishna has
described in 6 as His “final opinion.”
18.10-11. One has to work. It is impossible to give up all
activities.
18.12. The result will be that one will transcend.
Bhagvad gita Study by Bhakti Caitanya Swami
17

18

SACRIFICE
CHARITY
PENANCE
STUDY & TEACHING
GIVING RELIGIOUS DISCOURSES
WARFARE
GOVERNANCE OF THE PEOPLE
REARING CATTLE
AGRICULTURE
TRADE
EATING, DRINKING etc
NITYA KARMA
GITA CH 3, Verse 23-24
GITA Ch 18, Verse 7
Neglect of duty causes a break in the
continuity of action
& brings chaos in the whole world
MOHA OR IGNORANCE TO BE A PRODUCT OF TAMO GUNA
GITA Ch 14, Verse 13 & 17
MEN OF TAMASIC DISPOSITION FALL IN THE LOWER SPIRITUAL
SCALE OF EVOLUTION
GITA Ch 14, Verse 18
19

CAUSE OF SAMSARA & BONDAGE
PRODUCING A BODY
Without attachment to results
Freedom & salvation
TAMASIC THYAGA
abandon Obligatory
work
GITA Ch 18 , Verses 7
20

21

SADHANA (Practice) TRIVIDHAM (Falls in to 3 types as per GUNA)
SANYASA (RENUNCIATION)
Verily, the renunciation of “obligatory
actions” is not proper; the abandonment of
the same from delusion is declared to be
Tamasik (dull). [Chapter 18 – Verse 7]
He who, from fear of bodily trouble,
abandons action because it is painful, thus
performing a Rajasik (passionate)
abandonment. Obtains not the fruit of
“abandonment”
Whatever “obligatory action” is done, O
Arjuna merely because it ought to be done,
abandoning “attachment and also fruit,”
that abandonment is regarded as Sattvik
(Pure).
SANYASA
RENUNCIATION
18.7-9
JNANAM
KNOWLEDGE
18.20-22
KARMA
ACTION
18.23-25
KARTA
DOER
18.26-28
BUDDHI
INTELLIGENCE
18.30-32
DHRITI
WILL POWER
18.33-35
SUKHAM
PLEASURE
JOY
18.37-39
22

ACTION (KARMA) ACTIVITY (KRIYA)
to do — more at agent -a thing done
an active force -Which must
be desired by the doer
ACTION IS ONETHING Action expressed as activity
Effort
One has to exert himself to perform an
action (TEACHER shouts to control
students)
Action by gentle gesture
Principal lifts finger to control
students
All three calm people
inward purity grows
Action less & less
Only presence or name required --
SUBTLE (educational minister, Guruji)
Activity progressively getting less & less
Effort
Gentleness
Subtlety
Nothingness (State of inactivity)
As ACTIVITY (KRIYA) subtler & subtler
Karma (Action) greater & greater
(Infinite)
ACTION (KARMA)
ACTIVITY (KRIYA)
KARTA (AGENT)
GITA Ch 18, Verse 9
23

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KRIYAMANA KARMA
GOOD
Actions as per scriptures
BAD (Against scriptures)
Desire , anger, greed, attachment are EVIL
FRUIT (These bear fruit)
SEEN
IMMEDIATE IN FUTURE
(afterwards)
UNSEEN
LAUKIKA
(HERE)
PARA LAUKIKA
(Hereafter)
YAGNA ,DANA,TAPA
Riches, sons
Praise, honor
Heaven
Theft, robbery
Murder
Residence in HELL
Birth as birds
beasts, insects, creepers
Fine
Imprisonment
Insult
(ends here)
SAMSKARA (Impressions)
(These leave impressions)
Strong
can’t be rooted out easi
Gita ch v 18/60
GOOD
Prescribed
BAD
Prohibited
GITA Ch 18, Verse 12
24

classify this chapter into four parts
three types of sadhanas,
sadhana triy vidyam
Krishna summarizes
karma yoga which
HE has talked
throughout the Gita
as a preparation for
jnana yoga.
HE summarizes
jnana yoga also as a
direct mean of
liberation.
summarizes the entire
Gita as upasamharah or
conclusion
sadhana triy vidyam.
7 TOPICS as per gunas
CHAPTER 3
(a) PROPER ACTIONS (b) PROPER ATTITUDE
Primary is welfare and incidental is
eating! So choosing a profession that
serves society is proper action.
Then the salary itself becomes
a bonus as I enjoy doing my
job.
Then go by heredity. In most cases
swabhava itself is hereditary as we
absorb those from the womb itself.
jati or birth based
1-The best is choosing a
profession best suited
for my swabhava
GUNA BASED
2-the madhyama, someone
may say,” I don’t know my
swabhava
3-The third norm which is the
worst way of choosing one’s
profession is
income based.
less work and pays more
money. Gita prefers the first
two norms and never the last
26

18.14-16. One has to understand the 5
factors of action and understand that one is
not the doer.
The question in 16 has come up in 3.27,
5.14-15 and 13.21-22, but in simpler terms,
not so fully or clearly.
18.17. One should not act on the basis of
false ego, but the direction of the Supersoul
Arjuna has been wondering how one can work in a
detached way.
So now Lord Krishna is going to explain, using the
medium of the sankhya philosophy of chapter 13.
18.13. This section is concluding the discussion of
chapter 13 (Lord Krishna is specifically referring to
the Vedanta).
A. ACTING WITH
DETACHMENT IS
TRUE
RENUNCIATION
AND BRINGS
FREEDOM FROM
REACTION
(18-1-12)
B. THE CONCLUSION
OF SANKHYA AND
VEDANTA: ACTIONS
DIRECTED BY THE
SUPERSOUL BRING
FREEDOM FROM
REACTION (18-13-18).
C. THE
ENTANGLE
MENT OF
THE THREE
MODES (18-
19-40)
D. WORSHIPPING THE
TRUE RENUNCIATION,
AND BRINGS FREEDOM
FROM REACTIONS
(18-41-48)
E. FROM
JNANA
YOGA TO
PURE
DEVOTIONAL
SERVICE (18-
49-55)
27

O Arjuna you are kshthriya and dynamic by nature. Even if
you go to Rishikesh and become a sanyasi you cannot but
act. You will form a sanyasa welfare association because
of your dynamic nature.
svabhāva-jena kaunteya nibaddhaḥ svena karmaṇā
kartuḿ necchasi yan mohāt kariṣyasy avaśo 'pi tat.t
Arjuna never did tapas when he was in forest but he was
waiting for the Mahabharata war and when you have
come to the battle you say will go to the forest! From this
itself it is clear that you are confused. So accept your
dynamic nature, be active and do good to the society and
go by dharma. .
So whether it is brahmana karma which is learning and propagation or
kshthriya karma of administration or vaishya of doing business or shudra
karma of serving the other three.
p80 Swami Paramathananda’s Bhagavad Gita Lectures in Chennai
28

sadhana triy vidyam
Krishna summarizes
karma yoga which
HE has talked
throughout the Gita
jnana yoga.
HE summarizes
direct mean of
liberation.
conclusion
Emotional attachment should not cloud your thinking. Therefore fight this war and dedicate all your
actions as an offering to the Lord. Convert your duties itself as a form of worship. Don’t think
worship can be done only in the puja room and with flowers and temple. What you offer is not
worship but how you offer becomes a worship or not
CHAPTER 3
(a) PROPER ACTIONS (b) PROPER ATTITUDE for proper action
eating!
The major cause of stress is dissatisfaction with one’s profession.
Stress is due to conflict between my personality and what I do
Any karma according to your swadharma or
according to your jati; you choose. Having
chosen, develop a proper attitude
When you do what you love you’ll be physically healthy too. So Arjuna, for you ksthriya karma is
suitable. And if you are involved in dharma yudha you must fight even your loved ones.
29

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Chapter 18, Verse 19.
In accordance with the three modes of material nature,
there are three kinds of
Knowledge,
Action, and
Performers of action.
30

So a proper attitude is very important when doing any actiont
So proper action + proper attitude
is karma yoga and
it will lead to purity of mind.
Therefore convert this war into worship.
So if you are priest continue to be a priest,
if you are a businessman be a businessman, and
if you are a warrior act as a warrior.
What is important is having a proper attitude.
Don’t say,” I am only a housewife” and saying thus would be to belittle it or
show lack of respect. Being housewife itself can be a Ishwara aradhana.
31

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TRIAD OF
KNOWLEDGE
THE TRIAD OF KNOWLEDGE-TRIPUTI
KNOWLEDGE
Obtained through the senses
Object of knowledge
KNOWABLE
Perceived by senses
Interpreted by the
INTELLECT
knower
JIVATMAN
Burdened with &
impeded by all his
inclinations
& dispositions
GITA CH 18, V 18
Motivates a man to action
thirsty
If any one of them absent, the remaining two cannot contribute, to action
Knower of all
Parijnata
No I or mine
The Threefold motivation of action
(INCITEMENT TO ACTION)
JNEYAM
JNANAM
JNATA
TRIAD OF
KARMA
The Threefold CONSTITUENTS of action
THE TRIAD OF KARMA
ORGAN
THE INSTRUMENTS
KARANA
AGENT
KARTA
DOER
SUBJECT
Object
KARMA
Activities
Induced by the Triad of action (karma)
Mind / speech / body
Discharge their respective actions
Desirable Undesirable
GITA CH 18, V 18
The means
MIND, INTELLECT, SENSES etc.,
Acts of eating,
drinking,
sitting,
walking etc,.
affinity with instruments
& activities,
performs actions
ACTION
AGENTS
THE TRIAD OF KNOWLEDGE
BASED ON THE TRIAD OF GUNAS
THE TRIAD OF KARMA
THREE DIMENTIONAL
THREE SIDES OF TRANGLE
GITA CH 18, V 18
KNOWLEDGE important –as an incentive for action
Important for EXECUTION of action
Sattvic
Not bound
Rajasic & tamasic
They are bound
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TRIAD OF
KARMA
THE TRIAD OF KARMA
ORGAN
THE INSTRUMENTS
KARANA
AGENT
KARTA
DOER
SUBJECT
Object
KARMA
Activities
GITA CH 18, V 18
The means
Acts of eating,
drinking,
sitting,
walking etc,.
& activities,
performs actions
34

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TRIAD OF
KNOWLEDGE
THE TRIAD OF KNOWLEDGE-TRIPUTI
KNOWLEDGE
Obtained through the senses
Object of knowledge
KNOWABLE
Perceived by senses
Interpreted by the
INTELLECT
knower
JIVATMAN
Burdened with &
impeded by all his
inclinations
& dispositions
GITA CH 18, V 18
Motivates a man to action
thirsty
If any one of them absent, the remaining two cannot contribute, to action
Knower of all
Parijnata
No I or mine
The Threefold motivation of action
(INCITEMENT TO ACTION)
JNEYAM
JNANAM
JNATA
35

JNANAM (KNOWLEDGE)
Verily, the renunciation of “obligatory
actions” is not
proper; the abandonment of the
same from delusion is
declared to be Tamasik (dull).
[Chapter 18 – Verse 7]
But that “knowledge” which sees in all
beings various entities of distinct kinds,
(and) as different from one another, know
that knowledge as Rajasik
(Passionate).[Chapter 18–Verse 21]
That by which one sees the one
indestructible reality in all beings,
undivided in the divided, know that
“knowledges as Sattvik (pure).”
SANYASA
RENUNCIATION
18.7-9
JNANAM
KNOWLEDGE
18.20-22
KARMA
ACTION
18.23-25
KARTA
DOER
18.26-28
BUDDHI
INTELLIGENCE
18.30-32
DHRITI
WILL POWER
18.33-35
SUKHAM
PLEASURE
JOY
18.37-39
37

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A SATTVIC person is the one who sees
“Unity in Diversity “
Brahman running through all living beings
like a thread running through the beads in a chain.
SATTVIC TYPE OF "KNOWLEDGE":
38

5/16/2021
The "knowledge" by which the One Imperishable
Being is seen in all existence, is Sattwic.
Though the forms constituted by the different body-mind-intellect equipments
are all different in different living creatures,
the Sattwic "knowledge" recognises all of them as
the expressions of one and the same Truth,
which is the Essence in all of them.
SATTVIC TYPE OF "KNOWLEDGE":
39

5/16/2021
Just as the sun does not see darkness the sea does not know the river
one cannot grasp ones shadow
with one's hand
so this knowledge does not discern
any distinction among beings
from Lord Shiva to a blade of grass.
40

5/16/2021
Just as a mirror on the wall
is lost when it is dusty
salt is dissolved in water
the dream disappears after waking up
when the knowable is seen
In the light of knowledge,
the distinction between the knower,
the knowledge and the knowable vanishes.
41

5/16/2021
Just as the fire
appears,
distinct because of the
diversity of fire-wood,
or as the fragrance smells different
on account of the diversity of flowers
or as the moon appears as divided
because of its reflections in moving waters,
so the knowledge which sees distinctions
as big or small in diverse things
is rajasic knowledge
42

5/16/2021
TRIAD OF
KARMA
THE TRIAD OF KARMA
ORGAN
THE INSTRUMENTS
KARANA
AGENT
KARTA
DOER
SUBJECT
Object
KARMA
Activities
GITA CH 18, V 18
The means
Acts of eating,
drinking,
sitting,
walking etc,.
& activities,
performs actions
THE TRIAD OF KNOWLEDGE
BASED ON THE TRIAD OF GUNAS
THE TRIAD OF KARMA
THREE DIMENTIONAL
THREE SIDES OF TRANGLE
GITA CH 18, V 18
43

KARMA (ACTION)
That “action” which is undertaken from
delusion, without regard for the
consequence, loss, injury and ability, is
declared to be Tamasik (dull).
But that “action” which is done by one,
longing for desires, or again, done with
egoism, or with much effort, is declared
to be Rajasik (Passionate).
An “Action” which is ordained, which is
free from attachment, which is done without
love or hatred, by one who is not desirous of
the fruit, that action is declared to be Sattvik
(pure). [Chapter 18 – Verse 23]
SANYASA
RENUNCIATION
18.7-9
JNANAM
KNOWLEDGE
18.20-22
KARMA
ACTION
18.23-25
KARTA
DOER
18.26-28
BUDDHI
INTELLIGENCE
18.30-32
DHRITI
WILL POWER
18.33-35
SUKHAM
PLEASURE
JOY
18.37-39
44

KARTA (DOER or AGENT )
Unsteady, vulgar, unbending, cheating,
malicious, lazy, despondent, and
procrastinating, such an “agent” is said
to be Tamasik (dull).
Passionate, desiring to gain the fruits-of-
actions greedy, harmful, impure, full of
delight and grief, such an “agent” is said to
be Rajasik (passionate). [Chapter 18 – Verse
27]
An “Agent” who is free from attachment,
non-egoistic,endowed with firmness and
enthusiasm, and unaffected by success or
failure, is called Sattvik (pure).
SANYASA
RENUNCIATION
18.7-9
JNANAM
KNOWLEDGE
18.20-22
KARMA
ACTION
18.23-25
KARTA
DOER
18.26-28
BUDDHI
INTELLIGENCE
18.30-32
DHRITI
WILL POWER
18.33-35
SUKHAM
PLEASURE
JOY
18.37-39
45

BUDDHI (INTELLIGENCE)
That which, enveloped in darkness, sees
Adharma as Dharma, and all things
perverted, that intellect (understanding),
O Partha, is Tamasik (dull).
That by which one wrongly understands
Dharma and Adharma and also what ought
to be done and what ought not to be done,
that intellect (understanding), O Partha, is
Rajasik (passionate).
That which knows the paths of work and
renunciation, what ought to be done and
what ought not to be done, fear and
fearlessness, bondage and liberation, that
“understanding” is Sattvik (pure), O Partha
SANYASA
RENUNCIATION
18.7-9
JNANAM
KNOWLEDGE
18.20-22
KARMA
ACTION
18.23-25
KARTA
DOER
18.26-28
BUDDHI
INTELLIGENCE
18.30-32
DHRITI
WILL POWER
18.33-35
SUKHAM
PLEASURE
JOY
18.37-39
46

DHRITI (WILL POWER)
The ‘constancy’ because of which a stupid
man does not abandon sleep, fear, grief,
depression, and also arrogance (conceit), O
Partha, is Tamasik (dull) “fortitude”
18.35
But the fortitude, O Arjuna, by which one
holds fast to duty, pleasure and wealth,
from attachment and craving for the fruits-
of-actions, O Partha, is Rajasik
(Passionate). 18.34
Oh Arjuna! Sattvic will is that by which will,
(made) unswerving through yoga, one
sustains the activities of the mind,
prana,and the sense organs.18.33
SANYASA
RENUNCIATION
18.7-9
JNANAM
KNOWLEDGE
18.20-22
KARMA
ACTION
18.23-25
KARTA
DOER
18.26-28
BUDDHI
INTELLIGENCE
18.30-32
DHRITI
WILL POWER
18.33-35
SUKHAM
PLEASURE
JOY
18.37-39
47

SUKHAM (PLEASURE or JOY)
The pleasure, which at first, and in the sequel,
deludes the Self, arising from sleep, indolence
and heedlessness, is declared to be Tamasik
That pleasure which arises from the contact
of the sense-organs with the objects, (which
is) at first like nectar, (but is) in the end like
poison, that is declared to be Rajasik
(passionate).
That which is like poison at first, but nectar
like in the end, that “Pleasure” is declared to
be Sattvik (pure), born of one’s own mind,
due to Self realisation.
SANYASA
RENUNCIATION
18.7-9
JNANAM
KNOWLEDGE
18.20-22
KARMA
ACTION
18.23-25
KARTA
DOER
18.26-28
BUDDHI
INTELLIGENCE
18.30-32
DHRITI
WILL POWER
18.33-35
SUKHAM
PLEASURE
JOY
18.37-39
48

The pleasure, which at first, and in the sequel,
deludes the Self, arising from sleep, indolence
and heedlessness, is declared to be Tamasik
That which is like poison at first, but nectar
like in the end, that “Pleasure” is declared to
be Sattvik (pure), born of one’s own mind,
due to Self realisation.
KARMA YOGA
KARMA YOGA
49

sadhana triy vidyam
Krishna summarizes
karma yoga which
HE has talked
throughout the Gita
jnana yoga.
HE summarizes
direct mean of
liberation.
conclusion
Emotional attachment should not cloud your thinking. Therefore fight this war and dedicate all your
actions as an offering to the Lord. Convert your duties itself as a form of worship. Don’t think
worship can be done only in the puja room and with flowers and temple. What you offer is not
worship but how you offer becomes a worship or not
CHAPTER 3
(a) PROPER ACTIONS (b) PROPER ATTITUDE for proper action
eating!
The major cause of stress is dissatisfaction with one’s profession.
Stress is due to conflict between my personality and what I do
Any karma according to your swadharma or
according to your jati; you choose. Having
chosen, develop a proper attitude
When you do what you love you’ll be physically healthy too. So Arjuna, for you ksthriya karma is
suitable. And if you are involved in dharma yudha you must fight even your loved ones.
50

KARMA YOGA
51

So a proper attitude is very important when doing any actiont
So proper action + proper attitude
is karma yoga and
it will lead to purity of mind.
Therefore convert this war into worship.
So if you are priest continue to be a priest,
if you are a businessman be a businessman, and
if you are a warrior act as a warrior.
What is important is having a proper attitude.
Don’t say,” I am only a housewife” and saying thus would be to belittle it or
show lack of respect. Being housewife itself can be a Ishwara aradhana.
52

https://www.quora.com/How-feasible-is-the-Bhagvad-Geetas-teaching-of-not-dwelling-on-the-fruits-of-labor-in-todays-world
“Not dwelling in the fruits of the labour
while in action”
(Buddha as ‘mindfulness’)
53

http://www.slideshare.net/milind.agarwal/the-gita-and-management
54

https://www.youtube.com/watch?v=iU4_we8IHHw
AT THE INTELLECT LEVEL
AT THE MIND LEVEL
AT THE BODY LEVEL
AT THE CORE LEVEL
The past actions create
Vasanas- present actions
Vasanas seed of your
personality & it determines
your destiny
55

A. ACTING WITH
DETACHMENT IS
TRUE
RENUNCIATION
AND BRINGS
FREEDOM FROM
REACTION
(18.1-12)
B. THE CONCLUSION
OF SANKHYA AND
VEDANTA: ACTIONS
DIRECTED BY THE
SUPERSOUL BRING
FREEDOM FROM
REACTION
(18.13-18).
C. THE
ENTANGLE
MENT OF
THE THREE
MODES
(18.19-40)
D. WORSHIPPING THE
TRUE RENUNCIATION,
AND BRINGS FREEDOM
FROM REACTIONS
(18.41-48)
E. FROM
JNANA
YOGA TO
PURE
DEVOTIONAL
SERVICE
(18.49-55)
F. WORKING IN
PURE
DEVOTIONAL
SERVICE
( 18.56-60).
G.
SURRENDER
TO THE
SUPERSOUL
H. THE MOST
CONFIDENTIAL
KNOWLEDGE OF
ALL: BECOME A
PURE DEVOTEE
OF KRSNA
(18.64-66).
I. PREACHING
AND STUDYING
BHAGAVAD GITA
(18.67-71).
J. ARJUNA IS
FIRMLY
FIXED
(18.72-73).
K. SANJAYA’S
PREDICTION
(18.74-78).
Gita - Chapter 18 PART- B Outline of sections:
56

A. ACTING WITH
DETACHMENT IS
TRUE
RENUNCIATION
AND BRINGS
FREEDOM FROM
REACTION
(18.1-12)
B. THE CONCLUSION
OF SANKHYA AND
VEDANTA: ACTIONS
DIRECTED BY THE
SUPERSOUL BRING
FREEDOM FROM
REACTION
(18.13-18).
C. THE
ENTANGLE
MENT OF
THE THREE
MODES
(18.19-40)
D. WORSHIPPING THE
TRUE RENUNCIATION,
AND BRINGS FREEDOM
FROM REACTIONS
(18.41-48)
E. FROM
JNANA
YOGA TO
PURE
DEVOTIONAL
SERVICE
(18.49-55)
57

18.28. Interesting description of
the worker in ignorance.
18.40. The modes are ruling
everything!.
18.20. Knowledge in goodness. Prabhupäda explains
in the purport that this is a type of impersonal
concept. We heard earlier that the modes may help
give liberation, so this is the way they may do that
Summing up the whole discussion about the modes.
A. ACTING WITH
DETACHMENT IS
TRUE
RENUNCIATION
AND BRINGS
FREEDOM FROM
REACTION
(18-1-12)
B. THE CONCLUSION
OF SANKHYA AND
VEDANTA: ACTIONS
DIRECTED BY THE
SUPERSOUL BRING
FREEDOM FROM
REACTION (18.13-18).
C. THE
ENTANGLE
MENT OF
THE THREE
MODES
(18.19-40)
D. WORSHIPPING THE
TRUE RENUNCIATION,
AND BRINGS FREEDOM
FROM REACTIONS
(18.41-48)
E. FROM
JNANA
YOGA TO
PURE
DEVOTIONAL
SERVICE
(18.49-55)
58

In this chapter Krishna takes one particular feature.
tatraivaḿ sati kartāram ātmānaḿ kevalaḿ tu yaḥ paśyaty akṛta-buddhitvān na sa paśyati durmatiḥ.
yasya nāhańkṛto bhāvo buddhir yasya na lipyate hatvāpi sa imān lokān na hanti na nibadhyate.
DEHATMA BUDDHI
Righteous n.
DAIVATMA BUDDHI
This athma, I am, this consciousness is
akartha and abogtha.
This athma is ever free from all punyams and
paapams. .
So if you identify yourself
with the body you’ll be in
trouble.
While the body is never free
from punya and paapa
You cannot escape from
punya-paapa onslaught.
But if you own up your athma swarupam then you transcend both
punya and paapa and that is called mokshah. So owning up the
akartha and abogtha athma will give liberation which is the
essence of jnana yoga.
Krishna towards the end of 18th chapter also emphasis
meditation as a part of jnana yoga. Meditation involves
shravanam, mananam, and nidhidhyasanam and
meditation of the fact that I am akartha and abogtha
athma different from the body.
59

Krishna summarizes
karma yoga which HE
has talked throughout
the Gita as a preparation
for jnana yoga.
HE summarizes jnana yoga
also as a direct mean of
liberation.
2 STAGES
conclusion
Swami Paramathananda’s BGNOTES
(a) First separating consciousness from the body. Not physical
separation which is impossible but intellectually, cognitively in terms
of understanding that consciousness is different.
(b) to identity with the consciousness rather
than with the body. This is the toughest step.
Instead of saying I am the body
with a consciousness I must learn
to say that I am consciousness
operating through an incidental
body.
Krishna says,” First learn to
identify with athma”. Then you
will learn to look upon your own
body objectively.
Then you learn to accept the laws
that govern the body. The three
laws are desha, kala and
prarabda.
The body is affected by space, it
is determined by place.
60

In this chapter Krishna takes one particular feature.
tatraivaḿ sati kartāram ātmānaḿ kevalaḿ tu yaḥ paśyaty akṛta-buddhitvān na sa paśyati durmatiḥ.
yasya nāhańkṛto bhāvo buddhir yasya na lipyate hatvāpi sa imān lokān na hanti na nibadhyate.
DEHATMA BUDDHI
Righteous n.
DAIVATMA BUDDHI
This athma, I am, this consciousness is
akartha and abogtha.
This athma is ever free from all punyams and
paapams. .
So if you identify yourself
with the body you’ll be in
trouble.
While the body is never free
from punya and paapa
You cannot escape from
punya-paapa onslaught.
But if you own up your athma swarupam then you transcend both
punya and paapa and that is called mokshah. So owning up the
akartha and abogtha athma will give liberation which is the
essence of jnana yoga.
Krishna towards the end of 18th chapter also emphasis
meditation as a part of jnana yoga. Meditation involves
shravanam, mananam, and nidhidhyasanam and
meditation of the fact that I am akartha and abogtha
athma different from the body.
61

A. ACTING WITH
DETACHMENT IS
TRUE
RENUNCIATION
AND BRINGS
FREEDOM FROM
REACTION (18.1-12)
B. THE CONCLUSION
OF SANKHYA AND
VEDANTA: ACTIONS
DIRECTED BY THE
SUPERSOUL BRING
FREEDOM FROM
C. THE
ENTANGLE
MENT OF
THE THREE
MODES
(18.19-40)
D. WORSHIPPING THE
TRUE RENUNCIATION,
AND BRINGS FREEDOM
FROM REACTIONS
(18.41-48)
E. FROM
JNANA
YOGA TO
PURE
DEVOTIONAL
SERVICE (49-
55)
18.
18.41-45. Acting in natural ways, according to their
natures in the modes, these people will naturally
advance.
18.45 makes the point that if they act in these ways in
a particular consciousness they can become perfect.
18.46-48. The process is niskama
karma yoga, for the pleasure of
the Lord.
18.47. “One shouldn't think I should act in
goodness if it contradicts one's prescribed duties.
If one can perform duties of others perfectly, and
one can't do one's own duty well, it is still better to
do one's own prescribed duty to the best of his
ability.”
Summing up the whole discussion about the modes.
62

A. ACTING WITH
DETACHMENT IS
TRUE
RENUNCIATION
AND BRINGS
FREEDOM FROM
REACTION (18.1-12)
B. THE CONCLUSION
OF SANKHYA AND
VEDANTA: ACTIONS
DIRECTED BY THE
SUPERSOUL BRING
FREEDOM FROM
C. THE
ENTANGLE
MENT OF
THE THREE
MODES
(18.19-40)
D. WORSHIPPING THE
TRUE RENUNCIATION,
AND BRINGS FREEDOM
FROM REACTIONS
(18.41-48)
E. FROM
JNANA
YOGA TO
PURE
DEVOTIONAL
SERVICE (49-
55)
18.50. Here Lord Kåñëa makes it clear that He is talking about people who
are inclined towards Brahman realization.
18.49-54. How an advanced jnani (who has been
through niskama karma yoga and come to the point
of being unaffected by his conditioning, and thereby
able to take up jnana/sankhya/ashtanga yoga) comes
to the point of Brahman realization.
This is the difficult alternative that Lord Kåñëa was
speaking against in the section in chapter 2 about
buddhi yoga, in the beginning of chapter 3, and
which He, in some ways, said was the same as karma
yoga in the beginning of chapter 5.
18.51-53. this is in reference to
those who are trying to realize
Brahman.
18.54. He must have got some
association for this to happen.
through karma yoga as described in the last section, can go on to jnana yoga (49-55), and if
he gets some special mercy/association he can go on to pure devotional service.
63

F. WORKING IN
PURE
DEVOTIONAL
SERVICE
( 18.56-60).
G.
SURRENDER
TO THE
SUPERSOUL
H. THE MOST
CONFIDENTIAL
KNOWLEDGE OF
ALL: BECOME A
PURE DEVOTEE
OF KRSNA
(18.64-66).
I. PREACHING
AND STUDYING
BHAGAVAD GITA
(18.67-71).
J. ARJUNA IS
FIRMLY
FIXED
(18.72-73).
K. SANJAYA’S
PREDICTION
(18.74-78).
64

BHAGAVAD GITA Study by Bhak
18.57. Now Arjuna asks: You are speaking generally. What is Your
specific order for me?
Krishna switches from speaking to a third person, and now is
talking directly to “you” Arjuna.
58. This will be the result — or if you don’t do it you will get
another result.
18.56 The devotee, despite having defects (sarva
karmany api — although engaged in all kinds of
activities) reaches the supreme abode.
The logic is that it is beyond logic. It is by My mercy.
My mercy has inconceivable power in it.
18.59-60 O Arjuna, not to fight, I say your
decision is useless. My maya, if you don't
listen to My words, will assume the form of
raja guna and make you fight nonetheless.
You have your nature which is born from
previous sanskaras and you'll be forced to
act like a puppet.
That section (vs 41-48) was more on the karma side, then 49-54/55 is more on the jïäna side.
Now we will hear about pure devotional service.
F. WORKING IN
PURE
DEVOTIONAL
SERVICE
( 18.56-60).
G.
SURRENDER
TO THE
SUPERSOUL
H. THE MOST
CONFIDENTIAL
KNOWLEDGE OF
ALL: BECOME A
PURE DEVOTEE
OF KRISHNA
(18.64-66).
I. PREACHING
AND STUDYING
BHAGAVAD GITA
(18.67-71).
J. ARJUNA IS
FIRMLY
FIXED
(18.72-73).
K. SANJAYA’S
PREDICTION
(18.74-78).
65

18.61 Lord Kåñëa still feeling that Arjuna has some
sense of false ego, so He speaks verse 61 to show
how Arjuna is being controlled by the Supersoul, and
the following verses to explain that he should
surrender to the Supersoul.
18.63. Knowledge of Brahman (49-54) was
confidential. This knowledge about
Supesoul was more confidential. Now Lord
Krishna is going to explain the most
confidential knowledge — about the direct
relatiionship we all have with Him as
Bhagavan.
The use of the word iti indicates that Lord
Krishna has now completed the message of
Bhagavad-Gitä. But now He will speak even
more confidential knowledge.
F. WORKING IN
PURE
DEVOTIONAL
SERVICE
( 18.56-60).
G.
SURRENDER
TO THE
SUPERSOUL
18. 61-63
H. THE MOST
CONFIDENTIAL
KNOWLEDGE OF
ALL: BECOME A
PURE DEVOTEE
OF KRSNA
(64-66).
I. PREACHING
AND STUDYING
BHAGAVAD GITA
(67-71).
J. ARJUNA IS
FIRMLY
FIXED
(72-73).
K. SANJAYA’S
PREDICTION
(74-78).
66

F. WORKING IN
PURE
DEVOTIONAL
SERVICE
( 18.56-60).
G.
SURRENDER
TO THE
SUPERSOUL
H. THE MOST
CONFIDENTIAL
KNOWLEDGE OF
ALL: BECOME A
PURE DEVOTEE
OF KRSNA
(64-66).
I. PREACHING
AND STUDYING
BHAGAVAD GITA
(67-71).
J. ARJUNA IS
FIRMLY
FIXED
(72-73).
K. SANJAYA’S
PREDICTION
(74-78).
18.
18.64. This is sarva-
guhyatamam.........paramam vacah.
65.
18.66 Arjuna asks Lord Krishna: “You
have said so many things — to think
of You, be Your devotee. Please make
it simple and say one thing.”
Then Lord Krishna speaks the charam
sloki — apex verse.
66. Give up everything else I’ve told you
and simply surrender to Me
wholeheartedly.
67

Verse 18.65, in particular, is the only one in the entire
Gita that Krishna repeats twice –
He first utters this truth directly at the Gita’s center
(9.34), or in the heart of the bhakti section.
In other words, this verse is so significant that He
decides to repeat it, emphasizing this fact with the
Sanskrit word bhuyah, “again,” in 18.64, where
Krishna also underlines the fact that this teaching —
always thinking of Him and becoming His devotee —
is the most confidential knowledge and most
important part of the Gita.
http://gitawisdom.org/about/about-bhagavad-gita/
68

Krishna concludes with this well-known verse
sarva-dharmān parityajya mām ekaḿ śaraṇaḿ vraja
ahaḿ tvāḿ sarva-pāpebhyo mokṣayiṣyāmi mā śucaḥ.t
This verse is not just the essence of this chapter but also the essence of the entire Gita. But
particularly this verse has very divergent interpretation. Shankaracharya’s interpretation.
here dharman refers to karma yoga way of life means for chitta-
shuddi. .
Sarva-dharman parityajya
Parityajya means you have to give up. Once the mind is
sufficiently purified a day should come when you transcend karma
yoga. Schools are important and class is important but you
cannot spend the entire life in that classroom. You have to enter
college and after acquiring knowledge you have to leave the place.
parityajya
Similarly after attaining mental purity you must renounce karma
so that you have time for jnana yoga. When karma yoga is totally
dropped it is sanyasa yoga or one can be a grishta where karma
yoga is sufficiently reduced.
Mam ekam saranam vraja means jnana yoga anusttanam. The final stage of saranagati is
surrendering the ego itself.
69

This
Shankara says that the ego is never physically surrendered, it is never
surrendered through a process of action. Ego is born out of ignorance.
sarva-dharmān parityajya
mām ekaḿ śaraṇaḿ vraja
There is no such thing as ego just as there is no such thing as a wave. Wave is
just a name and form of water. Water always existed in the past, in the present
and in the future. Similarly I don’t exist except in the form of Ishwar who ever
exists. Since ego is born out of confusion it has to go away only by knowledge.
ahaḿ tvāḿ sarva-pāpebhyo
mokṣayiṣyāmi mā śucaḥ.
So the first line of the verse means: transcend karma yoga and
practice jnana yoga.
Mam ekam saranam vraja means jnana yoga anusttanam. The final stage of saranagati is
surrendering the ego itself.
Then what happens I will release you from all paapam aham tvam
sarva-papehbyo. So don’t grieve.
Vedas say that jnana yoga is the only means of liberation.
So the essence of Bhagavad Gita in two sentences: follow karma yoga and purify the
mind. Follow jnana yoga and be free.
70

sarva-dharmān parityajya
p Swami Paramathananda’s http://spiritualsathya.blogspot.com/2014/
The final stage of saranagati is surrendering the ego itself. Shankara says that the ego is never
physically surrendered, it is never surrendered through a process of action. Ego is born out of
ignorance. Since ego is born out of confusion it has to go away only by knowledge. So the first line
of the verse means: transcend karma yoga and practice jnana yoga. Then what happens I will release
you from all paapam aham tvam sarva-papehbyo. So don’t grieve. Vedas say that jnana yoga is the
only means of liberation.
Shankaracharya’s interpretation-
here dharman refers to karma yoga way of life means for chitta-shuddi. Parityajya means you have
to give up. Once the mind is sufficiently purified a day should come when you transcend karma
yoga. Schools are important and class is important but you cannot spend the entire life in that
classroom. You have to enter college and after acquiring knowledge you have to leave the place.
Similarly after attaining mental purity you must renounce karma so that you have time for jnana
yoga. When karma yoga is totally dropped it is sanyasa yoga or one can be a grishta where karma
yoga is sufficiently reduced. Mam ekam saranam vraja means jnana yoga anusttanam.
So the essence of Bhagavad Gita in two sentences: follow karma yoga and purify the mind. Follow
jnana yoga and be free.
71

18.66
72

Verse 66 :
-Ishvara is sole refuge to whom the individual, Jiva surrenders all his karmas.
-Dharma, Moral order is looked upon as Ishvara. Only then it is Karma yoga.
-Karma yoga implies Isvara as the very order of Dharma.
-Knowing I am not agent, all actions are renounced – sense organs move among
sense objects
SEE ALSO 5.8,9 AND 13.
-This verse is considered as the last verse of teaching in the Gita. [Chapter 2 – Verse 11 to Chapter 18 – Verse 66]
Give up all Dharmas.
Take refuge in me alone.
I will free you from all papa.
Do not grieve.
-It is impossible to get rid of all karmas by exhausting them because they are countless.
-It is impossible to give up action, even for a second.
-Only way to give up Karma is by knowing Atma is not agent karta, not it is an object of any action or connected to any
action.
-Actionlessness is equated to Moksa.
-Try to think of object minus Conciousness – you cannot.
73

Verse 66
74

Verse 66
75

F. WORKING IN
PURE
DEVOTIONAL
SERVICE
( 18.56-60).
G.
SURRENDER
TO THE
SUPERSOUL
H. THE MOST
CONFIDENTIAL
KNOWLEDGE OF
ALL: BECOME A
PURE DEVOTEE
OF KRSNA
(18.64-66).
I. PREACHING
AND STUDYING
BHAGAVAD GITA
(18.67-71).
J.
ARJUNA IS
FIRMLY
FIXED
(18.72-73).
K. SANJAYA’S
PREDICTION
(74-78).
18.67-71
These are instructions for the
continuation of the sampradaya.
Lord Krishna is stressing that a person
who ahs surrendered to Him should
perform the duty of preaching
18.72-73
Lord Krishna was prepared to repeat
everything, out of compassion.
73. Arjuna is ready to fight.
76

F. WORKING IN
PURE
DEVOTIONAL
SERVICE
( 18.56-60).
G.
SURRENDER
TO THE
SUPERSOUL
H. THE MOST
CONFIDENTIAL
KNOWLEDGE OF
ALL: BECOME A
PURE DEVOTEE
OF KRSNA
(64-66).
I. PREACHING
AND STUDYING
BHAGAVAD GITA
(67-71).
J. ARJUNA IS
FIRMLY
FIXED
(72-73).
K. SANJAYA’S
PREDICTION
(74-78).
18.75 , -Sanjaya expresses
indebtedness to Vyasa.
18.74 Sanjaya praises
bagawans teaching
18.78. This is the answer to the
question of Dhitarastra’s in verse
1. So now the Bhagavad-gétä has
come full circle.
77

Verse 78
--Wherever there is proper attitude and effort, the lords grace is always there.
-Where Krishna and Arjuna are there, there is sri-wealth and Vijaya, Victory.
-Dhanurdhara = Arjuna who carries a bow.
-There will be niti, proper dharma.
-Karma becomes yoga when Krishna is recognised and when one takes the controller in
your side.
-Then comes Prasada Buddhi of whatever comes. There is no failure, always victory.
-Life is a process with Krishna on your side, life is always a victory.
78

This Gita knowledge should be given to one who fulfills the four conditions.
It should not be freely given. It needs a entrance exam
p Swami Paramathananda’s http://spiritualsathya.blogspot.com/2014/
1:TAPA
(AUSTERITY)
2. BHAKTI
(DEVOTION)
3. shushruya 4. anasuya
One who is given
to disciplines in
life, moderation
and not given to
excesses is tapa.
One who is
devoted to the
Lord, one who
considers God as
a destination is
bhakti.
And one who
wants to learn the
Gita shushruya;
intense desire for
shravanam is
shushrutha.
Anasuya, not finding
fault in Gita teaching.
If you don’t
understand any part
of Gita don’t criticize
it rather criticize your
understanding
1-Again go to a guru until
you get meaning;
2-never question the
validity of the teaching
but question your
understanding whenever
you are not able to
accept it.
3-This open mindedness
is anasuya.
79

Finally the phalla shruthi
Finally the phalla shruthi. Krishna says that whoever teaches and propagates the Gita
is very dear to me. And all the students are dear also and
they will get either of these two benefits.
http://spiritualsathya.blogspot.com/2014/
O Arjuna, which category do you come?
naṣṭo mohaḥ smṛtir labdhā tvat-prasādān mayācyuta sthito 'smi gata-
sandehaḥ kariṣye vacanaḿ tava.
I belong to superior quality Krishna and I did understand and mama moha
nestta. I have now understood what is my duty. So without any murmur or
grumbling I will do my duty.
(a) If a person listens Gita
without understanding the
benefit is swarga.
(b) if a person listens and
understands the benefits is
moksha
swarga is minimum. MOKSHA or NIRVANA
80

Krishna summarizes
karma yoga which
HE has talked
throughout the Gita
jnana yoga.
HE summarizes
direct mean of
liberation.
summarizes the
entire Gita as
upasamharah or
conclusion
1-karma yoga as
purification of mind
2-And Bhakti yoga is a
common name for both
karma yoga and jnana
yoga; there is bhakti in
every sadhana as
without bhakti no
sadhana is complete.
3-HE summarizes
jnana yoga as the
means of liberation.
81

And in the last verse it is said,
yatra yogeśvaraḥ kṛṣṇo yatra pārtho dhanur-dharaḥ
tatra śrīr vijayo bhūtir dhruvā nītir matir mama.
Wherever Krishna the Gitacharya is there and wherever Arjuna is there with his bow.
http://spiritualsathya.blogspot.com/2014/
Here dhanuh refers to
Arjuna’s swadharma as at
the end of first chapter he
had dropped his bow. By
keeping the bow it means he
is doing his swadharma
So wherever I remember the Gita
teaching and when I do my swadharma
then there will be moksha and
prosperity.
82

TOPIC
TITLE
GITA CHAPTER 18
THE
STRUCTURE
Anasuyave
be a pure devotee
A
End -
CONTENT
CONNECTION
Question -None
Answers- Krishna
Anology-
Wind rest in the sky
's heart
nect
Personal -Faith
How much
sections
Topic
Next ch-
84

OM SHANTI
OM SHANTI
OM SHANTI
Om- let all the deficiencies of this PPT go away
Tat- let this give Bhagavan great happiness
Sat- let this give true lasting benefits
85

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