कुरुक्षेत्र में धृतराष्ट्र संजय से युद्धभूमि का हाल पूछते हैं। दोनों सेनाएँ आमने-सामने हैं और शंखनाद होता है। अर्जुन श्रीकृष्ण से रथ को दोनों सेनाओं के बीच ले चलने को कहते हैं। सामने अपने गुरु, पितामह, भाई और संबंधियों को देखकर वे शोक और करुणा से भर जाते हैं। कुल-नाश और धर्म-नाश के तर्क देते हुए वे युद्ध न करने का निश्चय करते हैं और धनुष रखकर रथ में बैठ जाते हैं।
On the field of Kurukshetra, Dhritarashtra asks Sanjaya what is happening. The two armies face each other and the conches sound. Arjuna asks Krishna to place the chariot between the armies, sees his teachers, elders and kinsmen ready to fight, and is overcome by grief. Arguing that killing his own family would destroy dharma, he refuses to fight and sets down his bow.
मुख्य श्लोक · Key verses
1.1Dhritarashtra asks what the armies gathered at Kurukshetra are doing.
1.21Arjuna asks Krishna to station his chariot between the two armies.
1.28Arjuna sees his relatives and his limbs give way in overwhelming grief.
1.47Arjuna casts away his bow and arrows and sits down on the chariot seat.
शोक में डूबे अर्जुन श्रीकृष्ण के शिष्य बनकर मार्गदर्शन माँगते हैं। श्रीकृष्ण बताते हैं कि आत्मा न जन्म लेती है, न मरती है; शरीर बदलते हैं, आत्मा नहीं। वे क्षत्रिय-धर्म की याद दिलाते हैं और कर्मयोग का सूत्र देते हैं: तुम्हारा अधिकार केवल कर्म पर है, फल पर नहीं। अध्याय के अंत में स्थितप्रज्ञ, अर्थात् स्थिर बुद्धि वाले व्यक्ति के लक्षण बताए गए हैं। यह अध्याय पूरी गीता का सार माना जाता है।
Overwhelmed by grief, Arjuna asks Krishna to teach him as a disciple. Krishna explains that the Self is never born and never dies; bodies change, the Self does not. He reminds Arjuna of his duty as a warrior and gives the core of karma yoga: you have a right to your action, never to its fruits. The chapter ends with the marks of the sthitaprajna, the person of steady wisdom. It is often called the Gita in brief.
मुख्य श्लोक · Key verses
2.7Arjuna asks Krishna to guide him as a student (शिष्यस्तेऽहं शाधि मां त्वां प्रपन्नम्).
2.11The wise grieve neither for the living nor for the dead.
2.20The Self is never born, nor does it ever die; weapons cut it not.
2.47You have a right only to action, never to its fruits.
2.48Perform action established in yoga, abandoning attachment: equanimity is yoga.
2.62From dwelling on sensory objects, attachment is born; from attachment, desire; from desire, anger.
2.71Attaining peace by relinquishing cravings, egoism, and the sense of "mine".
अर्जुन पूछते हैं कि यदि ज्ञान श्रेष्ठ है तो उन्हें कर्म में क्यों लगाया जा रहा है। श्रीकृष्ण समझाते हैं कि कोई भी क्षण भर बिना कर्म के नहीं रह सकता, इसलिए कर्म छोड़ना नहीं, आसक्ति छोड़नी है। यज्ञ-भाव से किया गया कर्म बाँधता नहीं। श्रेष्ठ लोग जैसा आचरण करते हैं, दूसरे उसी का अनुसरण करते हैं, इसलिए लोक-कल्याण के लिए कर्म करना चाहिए। अंत में काम और क्रोध को मनुष्य का सबसे बड़ा शत्रु बताया गया है।
Arjuna asks why he is urged to act if knowledge is higher. Krishna explains that no one can stay without action even for a moment, so what must be given up is attachment, not action. Work done as an offering (yajna) does not bind. Others follow what the best people do, so one should act for the welfare of the world. The chapter closes by naming desire and anger as the great enemy within.
मुख्य श्लोक · Key verses
3.9Action performed as an offering (Yajna) frees rather than binds.
3.19Constantly perform obligatory work without attachment to attain the highest.
3.21Whatever an exemplary leader does, the world follows.
3.30Surrendering all actions to the Divine, free from longing and egoism.
3.35Better is one’s own duty (Svadharma) imperfectly done than another’s done well.
3.37It is desire and anger, born of Rajas, that are the all-devouring enemies.
श्रीकृष्ण बताते हैं कि यह योग प्राचीन काल से गुरु-परंपरा में चला आ रहा है। वे कहते हैं कि जब-जब धर्म की हानि होती है, तब-तब वे धर्म की स्थापना के लिए प्रकट होते हैं। कर्म में अकर्म और अकर्म में कर्म देखने वाला ही ज्ञानी है। अनेक प्रकार के यज्ञों का वर्णन करके वे ज्ञान-यज्ञ को श्रेष्ठ बताते हैं, और कहते हैं कि यह ज्ञान विनम्रता, प्रश्न और सेवा के साथ गुरु से सीखना चाहिए।
Krishna reveals that this yoga has come down through a lineage of teachers since ancient times, and that whenever dharma declines he appears to restore it. The wise see inaction in action and action in inaction. Describing many kinds of sacrifice, he calls the sacrifice of knowledge the highest, and says this knowledge is to be learned from a teacher through humility, questions and service.
मुख्य श्लोक · Key verses
4.7Whenever righteousness declines and injustice rises, the Divine manifests.
4.8For the protection of the good and destruction of evil, I appear age after age.
4.18One who sees inaction in action and action in inaction is truly wise.
4.24Brahman is the offering, the oblation, the fire, and the one who attains it.
4.34Learn this through humble inquiry, reverence, and service to wise seers.
4.38Truly, there is nothing in this world as purifying as wisdom.
अर्जुन फिर पूछते हैं कि संन्यास और कर्मयोग में कौन श्रेष्ठ है। श्रीकृष्ण कहते हैं कि दोनों मुक्ति की ओर ले जाते हैं, पर कर्मयोग अधिक सरल और श्रेष्ठ है। जो फल ब्रह्म को अर्पित करके कर्म करता है, वह पाप से वैसे ही अछूता रहता है जैसे कमल का पत्ता जल से। ज्ञानी व्यक्ति सबको समान दृष्टि से देखता है और भीतर की शांति में स्थित रहता है।
Arjuna asks again which is better, renunciation or the path of action. Krishna says both lead to freedom, but karma yoga is easier and better. One who acts while offering the results to Brahman stays untouched by sin, like a lotus leaf by water. The wise look on all beings with an equal eye and rest in the peace within.
मुख्य श्लोक · Key verses
5.2Both renunciation and selfless action lead to the supreme good, but action is easier to practice.
5.4Only the immature speak of knowledge and action as contradictory; the wise know they are one.
5.10One who dedicates all actions to Brahman remains untouched by negativity, like a lotus leaf by water.
5.18Sages see with equal vision a learned scholar, a cow, an elephant, a dog, and an outcaste.
5.22Pleasures born of contact with sensory objects are wombs of sorrow; the wise do not delight in them.
5.29Knowing the supreme friend of all beings, one attains enduring peace.
इस अध्याय में ध्यान की विधि बताई गई है: एकांत, स्थिर आसन, संयमित भोजन और नींद, और मन को आत्मा में टिकाना। श्रीकृष्ण कहते हैं कि मनुष्य स्वयं अपना मित्र है और स्वयं अपना शत्रु, इसलिए अपने द्वारा अपना उद्धार करे। अर्जुन कहते हैं कि मन बहुत चंचल है; श्रीकृष्ण उत्तर देते हैं कि अभ्यास और वैराग्य से वह वश में आता है। योग के मार्ग पर किया गया प्रयास कभी व्यर्थ नहीं जाता।
This chapter teaches the practice of meditation: a quiet place, a steady seat, moderation in food and sleep, and a mind settled in the Self. Krishna says a person is their own friend and their own enemy, so one should lift oneself by oneself. When Arjuna says the mind is restless, Krishna answers that it is mastered by practice and detachment. No effort made on the path of yoga is ever lost.
मुख्य श्लोक · Key verses
6.5Elevate yourself by yourself; do not degrade yourself; the self alone is your friend or foe.
6.6For one who has conquered the mind, the mind is a friend; for one who has not, it remains an enemy.
6.16Yoga is not for one who eats too much or fasts excessively, nor for one who sleeps too much or stays awake.
6.17For one who is temperate in eating, recreation, work, and sleep, yoga destroys all sorrow.
6.26From whatever direction the restless mind wanders, gently bring it back to the Self.
6.35The mind is undoubtedly restless and hard to curb, but it can be mastered through practice and non-attachment.
6.40Neither in this world nor in the next is there destruction for the well-doer; no one striving for good comes to ruin.
श्रीकृष्ण अपनी दो प्रकृतियों का वर्णन करते हैं: जड़ प्रकृति (पृथ्वी, जल, अग्नि आदि) और चेतन प्रकृति, जो जीवों का आधार है। सारा जगत उनमें वैसे ही पिरोया है जैसे धागे में मणियाँ। उनकी त्रिगुणमयी माया को पार करना कठिन है, पर जो उनकी शरण लेता है वह पार हो जाता है। चार प्रकार के भक्तों का वर्णन है, जिनमें ज्ञानी भक्त उन्हें सबसे प्रिय है।
Krishna describes his two natures: the material nature (earth, water, fire and the rest) and the higher, conscious nature that sustains all beings. The whole world is strung on him like pearls on a thread. His maya, made of the three gunas, is hard to cross, but those who take refuge in him cross it. He names four kinds of devotees, of whom the one who knows is dearest to him.
मुख्य श्लोक · Key verses
7.4Earth, water, fire, air, space, mind, intellect, and ego constitute My eightfold material nature.
7.5Beyond this is My higher nature: the living consciousness that sustains the whole cosmos.
7.7There is nothing higher than Me; all creation is strung upon Me like pearls on a thread.
7.8I am the taste in water, the radiance in the sun and moon, the sacred syllable OM in the Vedas.
7.14My divine illusion (Maya) composed of the three Gunas is difficult to cross; those who surrender to Me cross beyond it.
7.16Four kinds of virtuous people worship Me: the distressed, the seeker of knowledge, the seeker of wealth, and the wise.
7.19After many births, the person of wisdom takes refuge in Me, realizing that Vasudeva is all that is.
अर्जुन ब्रह्म, अध्यात्म, कर्म, अधिभूत, अधिदैव, अधियज्ञ और मृत्यु के समय ईश्वर के स्मरण के बारे में प्रश्न पूछते हैं। श्रीकृष्ण बताते हैं कि अंतकाल में मनुष्य जिस भाव का स्मरण करता है, उसी को प्राप्त होता है, इसलिए हर समय उनका स्मरण करते हुए कर्म करना चाहिए। ॐ के जप और ध्यान का महत्व बताया गया है, और प्रकाश तथा अंधकार के दो मार्गों का वर्णन है।
Arjuna asks about Brahman, the Self, action, the material and divine realms, sacrifice, and how God is remembered at the time of death. Krishna explains that whatever one remembers at the end, one attains; so one should remember him at all times while doing one’s work. The chapter speaks of meditation on Om and describes the two paths of light and darkness after death.
मुख्य श्लोक · Key verses
8.3Brahman is the Supreme Imperishable; its nature in the individual is Adhyatma; creation-causing force is Karma.
8.5Whoever departs the body remembering Me alone at the time of death attains My being.
8.6Whatever state of being one remembers at the end, that alone they attain, shaped by lifetime contemplation.
8.14For the yogi who constantly remembers Me with single-minded devotion, I am easily attained.
8.20Beyond the unmanifest material nature is another eternal unmanifest reality that never perishes.
8.28Knowing this truth, the yogi transcends all merit of rituals, penance, and charity, reaching the primal abode.
श्रीकृष्ण इसे राजविद्या और सबसे गोपनीय ज्ञान कहते हैं। सारा जगत उनमें स्थित है, फिर भी वे उससे बँधे नहीं। जो अनन्य भाव से उनका चिंतन करते हैं, उनके योगक्षेम का भार वे स्वयं उठाते हैं। प्रेम से अर्पित एक पत्ता, फूल, फल या जल भी वे स्वीकार करते हैं। भक्ति का मार्ग हर किसी के लिए खुला है, चाहे उसका जन्म या अतीत कुछ भी हो।
Krishna calls this the royal knowledge and the deepest secret. The whole world rests in him, yet he is not bound by it. For those who think of him with undivided devotion, he himself provides what they lack and protects what they have. He accepts even a leaf, a flower, a fruit or a little water offered with love. The path of devotion is open to everyone, whatever their birth or past.
मुख्य श्लोक · Key verses
9.2This is the sovereign science, sovereign secret, supreme purifier, known by direct experience, righteous, and joyful to practice.
9.4All this cosmic world is pervaded by Me in My unmanifest form; all beings abide in Me, but I do not abide in them.
9.22To those who meditate on Me with single-minded devotion, I personally carry what they lack and preserve what they have.
9.26Whoever offers to Me with devotion a leaf, a flower, a fruit, or water—that offering of love from a pure heart I accept.
9.27Whatever you do, whatever you eat, whatever you offer or give away, whatever austerity you practice—do that as an offering to Me.
9.30Even if the most fallen person turns to Me with undivided devotion, they must be regarded as righteous, for they have resolved rightly.
9.34Fix your mind on Me, be devoted to Me, worship Me, bow down to Me; united with Me, you will certainly attain Me.
श्रीकृष्ण बताते हैं कि वे ही सबके मूल हैं और सब कुछ उन्हीं से उत्पन्न होता है। अर्जुन के अनुरोध पर वे अपनी विभूतियों का वर्णन करते हैं: देवताओं में इंद्र, नदियों में गंगा, पर्वतों में हिमालय, अक्षरों में अकार। अंत में वे कहते हैं कि जो भी ऐश्वर्यपूर्ण, सुंदर या शक्तिशाली है, वह उनके तेज के एक अंश से ही उत्पन्न हुआ है।
Krishna explains that he is the source of everything and that all things arise from him. At Arjuna’s request he describes his glories: among gods he is Indra, among rivers the Ganga, among mountains the Himalaya, among letters the sound "a". He ends by saying that whatever is glorious, beautiful or powerful springs from a single spark of his splendour.
मुख्य श्लोक · Key verses
10.8I am the source of all; from Me everything evolves; knowing this, the wise worship Me with loving devotion.
10.9With their minds absorbed in Me and their lives surrendered to Me, enlightening one another and speaking of Me, they are always content.
10.10To those who are constantly devoted and worship with love, I grant the yoga of understanding by which they come to Me.
10.11Out of sheer compassion for them, dwelling within their hearts, I destroy the darkness born of ignorance with the luminous lamp of wisdom.
10.20I am the Self, O Gudakesha, seated in the hearts of all living beings; I am their beginning, middle, and end.
10.41Whatever is glorious, beautiful, or powerful in creation—know that to be born of a mere spark of My splendour.
10.42I support this entire universe with a single fraction of My being.
अर्जुन श्रीकृष्ण का विश्वरूप देखने की इच्छा प्रकट करते हैं। श्रीकृष्ण उन्हें दिव्य दृष्टि देते हैं और अपना विराट रूप दिखाते हैं, जिसमें संपूर्ण सृष्टि, अनगिनत मुख और भुजाएँ, और युद्ध के सभी योद्धा काल के मुख में जाते दिखते हैं। श्रीकृष्ण कहते हैं, "मैं लोकों का नाश करने वाला काल हूँ।" भयभीत अर्जुन स्तुति करते हैं और श्रीकृष्ण फिर अपना सौम्य रूप धारण करते हैं।
Arjuna asks to see Krishna’s universal form. Krishna gives him divine sight and shows the cosmic form, holding all of creation, countless faces and arms, with the warriors of both armies rushing into the mouths of Time. "I am Time, the destroyer of worlds," Krishna says. Shaken, Arjuna praises him and asks forgiveness, and Krishna returns to his gentle human form.
मुख्य श्लोक · Key verses
11.3O Supreme Lord, I desire to see Your sovereign cosmic form.
11.8You cannot see Me with your physical eyes; I grant you divine vision: behold My sovereign yoga!
11.12If the radiance of a thousand suns were to burst forth at once in the sky, that might resemble the splendour of that Great Being.
11.15Arjuna said: O Lord, in Your body I behold all the gods and hosts of diverse living beings.
11.32I am Time, the great destroyer of worlds, arisen to consume all; even without you, none of these warriors will survive.
11.33Therefore arise and win glory! By Me they have already been slain; be merely the outward instrument, O ambidextrous archer.
11.55One who acts for Me, holds Me as supreme, is devoted to Me, free from attachment and enmity toward all beings—attains Me.
अर्जुन पूछते हैं कि साकार भगवान की भक्ति करने वाले और निराकार अक्षर ब्रह्म की उपासना करने वालों में कौन श्रेष्ठ है। श्रीकृष्ण कहते हैं कि दोनों उन्हें प्राप्त करते हैं, पर साकार भक्ति अधिक सरल है। जो जितना कर सके उसके लिए वे क्रम से मार्ग बताते हैं। अंत में प्रिय भक्त के गुण बताए गए हैं: द्वेष-रहित, करुणामय, क्षमाशील, सुख-दुःख में सम और संतुष्ट।
Arjuna asks who is better: those who worship God with form, or those who meditate on the formless imperishable. Krishna says both reach him, but devotion to the personal form is easier. He gives a graded set of practices for whatever one is able to do. The chapter ends with the qualities of the devotee dear to him: free of hatred, compassionate, forgiving, even in joy and sorrow, and content.
मुख्य श्लोक · Key verses
12.2Those who fix their minds on Me with steadfast devotion and supreme faith are most perfect in yoga.
12.5The trouble for those whose minds are attached to the unmanifest is greater; the formless path is hard for embodied beings.
12.8Fix your mind on Me alone, rest your intellect in Me; you will dwell in Me hereafter without doubt.
12.10If you cannot practice steady focus, be intent on working for My sake; even doing work for Me you will attain perfection.
12.12Better than mechanical practice is knowledge; better than knowledge is meditation; better than meditation is relinquishing fruit of action, for peace follows immediately.
12.13One who has no ill will toward any being, who is friendly and compassionate, free from egoism and possessiveness, equal in pleasure and pain...
12.15One by whom the world is not agitated and who is not agitated by the world, free from agitation, anger, fear, and anxiety—is dear to Me.
श्रीकृष्ण शरीर को क्षेत्र (खेत) और उसे जानने वाले को क्षेत्रज्ञ कहते हैं, और बताते हैं कि सभी क्षेत्रों में क्षेत्रज्ञ वे ही हैं। वे ज्ञान के लक्षण गिनाते हैं, जैसे विनम्रता, अहिंसा, धैर्य और आत्म-संयम। प्रकृति और पुरुष का भेद समझाया गया है: कर्म प्रकृति करती है, जबकि आत्मा साक्षी है। जो यह भेद जान लेता है, वह मुक्त हो जाता है।
Krishna calls the body the field (kshetra) and the one who knows it the knower of the field (kshetrajna), and says he is the knower in every field. He lists the qualities that make up true knowledge, such as humility, non-violence, patience and self-control. The chapter explains the difference between prakriti and purusha: nature does the acting, the Self is the witness. Whoever knows this difference is freed.
मुख्य श्लोक · Key verses
13.1This body is called the Field; one who knows it is called the Knower of the Field by the wise.
13.2Know Me as the Knower of the Field in all fields; knowledge of both Field and Knower is true wisdom.
13.13With hands and feet everywhere, eyes, heads, and mouths everywhere, ears everywhere, that supreme reality encompasses all.
13.27One who sees the Supreme Lord dwelling equally in all perishing beings as the imperishable truth—truly sees.
13.34Just as the one sun illumines this entire world, so the Lord of the Field illumines the whole field.
श्रीकृष्ण प्रकृति के तीन गुणों का वर्णन करते हैं: सत्त्व, रज और तम। सत्त्व सुख और ज्ञान से, रज आसक्ति और कर्म से, और तम आलस्य और मोह से बाँधता है। हर गुण के लक्षण और परिणाम बताए गए हैं। अंत में अर्जुन के प्रश्न पर वे गुणातीत, यानी तीनों गुणों से परे गए व्यक्ति के लक्षण बताते हैं, जो अटल भक्ति से इस अवस्था को प्राप्त करता है।
Krishna describes the three qualities of nature: sattva, rajas and tamas. Sattva binds through happiness and knowledge, rajas through attachment and activity, tamas through laziness and delusion. He gives the signs and results of each. At Arjuna’s question he describes the person who has gone beyond all three gunas, a state reached through unwavering devotion.
मुख्य श्लोक · Key verses
14.5Sattva, Rajas, and Tamas are the qualities born of nature; they bind the imperishable embodied soul in the body.
14.6Of these, Sattva is luminous and stainless, binding by attachment to happiness and knowledge.
14.11When the light of wisdom shines through all the gateways of this body, one should know that Sattva is dominant.
14.17From Sattva arises knowledge; from Rajas arises greed; and from Tamas arise heedlessness, delusion, and ignorance.
14.20Transcending these three qualities born of the body, the soul is freed from birth, death, old age, and sorrow, attaining immortality.
14.22One who does not hate illumination, activity, or delusion when present, nor longs for them when absent...
14.26One who serves Me with unswerving devotion transcends these three qualities and is fit for attaining Brahman.
संसार को एक उलटे अश्वत्थ (पीपल) वृक्ष के रूप में बताया गया है, जिसकी जड़ें ऊपर और शाखाएँ नीचे हैं। इसे वैराग्य के शस्त्र से काटकर उस परम पद को खोजना चाहिए जहाँ से लौटना नहीं होता। श्रीकृष्ण कहते हैं कि जीव उनका ही सनातन अंश है। नश्वर और अविनाशी, दोनों से परे वे पुरुषोत्तम हैं, और जो उन्हें इस रूप में जानता है, वह सब कुछ जान लेता है।
The world is pictured as an upside-down ashvattha tree, roots above and branches below. One should cut it with the axe of detachment and seek the state from which there is no return. Krishna says every living being is an eternal part of himself. Beyond both the perishable and the imperishable, he is the Supreme Person (Purushottama), and whoever knows him so knows everything.
मुख्य श्लोक · Key verses
15.1They speak of an eternal Ashvattha tree with roots above and branches below; its leaves are the hymns; one who knows it knows the Vedas.
15.3Its true form is not perceived here... cut down this deep-rooted tree with the firm axe of non-attachment.
15.6The sun does not illuminate it, nor the moon, nor fire; that is My supreme abode, reaching which one does not return.
15.7An eternal fragment of My own self becomes a living soul in the world of life, drawing to itself the senses and mind.
15.15I am seated in the hearts of all; from Me come memory, knowledge, and their loss; I alone am to be known through all the Vedas.
15.18Because I transcend the perishable and am higher even than the imperishable, I am celebrated in the world and Vedas as Purushottama.
15.20Thus this most secret teaching has been revealed by Me, O sinless one; understanding this, a person becomes wise and has fulfilled all duties.
श्रीकृष्ण दैवी और आसुरी संपदा का भेद बताते हैं। निर्भयता, पवित्रता, दान, संयम, सत्य, अहिंसा और करुणा दैवी गुण हैं, जो मुक्ति की ओर ले जाते हैं। दंभ, घमंड, क्रोध, कठोरता और अज्ञान आसुरी गुण हैं, जो बंधन में डालते हैं। काम, क्रोध और लोभ को नरक के तीन द्वार बताया गया है। अंत में शास्त्र को कर्तव्य-अकर्तव्य का प्रमाण मानने की सीख दी गई है।
Krishna contrasts the divine and the demonic nature. Fearlessness, purity, generosity, self-control, truthfulness, non-violence and compassion are divine qualities that lead to freedom. Hypocrisy, arrogance, anger, harshness and ignorance are demonic qualities that bind. Desire, anger and greed are named the three gates to hell. The chapter closes by advising that scripture be the guide to what should and should not be done.
मुख्य श्लोक · Key verses
16.1Fearlessness, purity of heart, steadfastness in knowledge, charity, self-control, sacrifice, study of scriptures, austerity, straightforwardness...
16.2Non-violence, truthfulness, absence of anger, renunciation, peacefulness, restraint from fault-finding, compassion for all, freedom from greed, gentleness, modesty, absence of fickleness...
16.4Hypocrisy, arrogance, conceit, anger, harshness, and ignorance belong to one born of the demonic nature.
16.7Those of demonic disposition know neither constructive action nor proper restraint; neither purity, nor good conduct, nor truth is found in them.
16.13They boast: "I have gained this today; I will fulfill this desire; this wealth is mine, and more shall be mine tomorrow!"
16.21Three are the gates to ruin that destroy the soul: lust (Kama), anger (Krodha), and greed (Lobha); therefore, one must abandon these three.
16.24Therefore let scriptural wisdom be your guide in determining what should and should not be done.
अर्जुन पूछते हैं कि जो शास्त्र-विधि छोड़कर पर श्रद्धा से पूजा करते हैं, उनकी स्थिति क्या है। श्रीकृष्ण बताते हैं कि श्रद्धा तीन प्रकार की होती है: सात्त्विक, राजसिक और तामसिक। इसी तरह भोजन, यज्ञ, तप (शरीर, वाणी और मन का) और दान भी तीन प्रकार के होते हैं। अंत में "ॐ तत् सत्" का अर्थ और महत्व बताया गया है।
Arjuna asks about those who worship with faith but outside the rules of scripture. Krishna explains that faith is of three kinds: sattvic, rajasic and tamasic. Food, sacrifice, austerity (of body, speech and mind) and charity likewise each take three forms. The chapter ends by explaining the meaning and use of "Om Tat Sat".
मुख्य श्लोक · Key verses
17.3The faith of each person conforms to their mental temperament; a person is made of their faith; as one’s faith is, so one is.
17.8Foods that promote longevity, vitality, strength, health, happiness, and cheerfulness, which are juicy, wholesome, and pleasing to the heart, are dear to the Sattvic.
17.14Worship of the gods, teachers, and the wise, purity, straightforwardness, celibacy, and non-violence—these are the austerity of the body.
17.15Speech that causes no distress, is truthful, pleasant, beneficial, and practiced through regular scripture reading—is called the austerity of speech.
17.16Serenity of mind, gentleness, silence, self-control, and purity of feeling—this is the austerity of the mind.
17.20Charity given to one from whom no return is expected, given in a worthy place, time, and to a deserving person—is considered Sattvic.
17.23OM TAT SAT has been declared as the threefold designation of Brahman, by which priests, Vedas, and sacrifices were ordained of old.
अंतिम अध्याय पूरी गीता का निचोड़ है। श्रीकृष्ण संन्यास और त्याग का अंतर बताते हैं: कर्म छोड़ना नहीं, कर्मफल की आसक्ति छोड़ना ही सच्चा त्याग है। ज्ञान, कर्म, कर्ता, बुद्धि, धृति और सुख के तीन-तीन प्रकार बताए गए हैं। अपने स्वभाव के अनुसार कर्तव्य (स्वधर्म) करना श्रेष्ठ है। अंत में वे कहते हैं, "सब धर्मों को छोड़कर मेरी शरण में आओ।" अर्जुन का मोह नष्ट हो जाता है और वे युद्ध के लिए तैयार होते हैं।
The final chapter draws the whole Gita together. Krishna distinguishes renunciation from relinquishment: true renunciation is giving up attachment to results, not giving up action. Knowledge, action, the doer, intellect, resolve and happiness are each shown in three kinds. Doing one’s own duty according to one’s nature is best. Finally he says, "Give up all duties and take refuge in me alone." Arjuna’s delusion is gone, and he is ready to act.
मुख्य श्लोक · Key verses
18.2Sages understand Sannyasa to be renunciation of desire-driven actions; the wise declare Tyaga to be relinquishment of the fruits of all actions.
18.6Even these actions—sacrifice, charity, and austerity—should be performed relinquishing attachment and fruits: this is My definite and best conviction.
18.14The five factors of action: the physical body, the doer, the various instruments, the diverse efforts, and the unseen cosmic factor (Daivam).
18.20The knowledge by which one sees the one imperishable reality in all diverse beings, undivided in the divided—is Sattvic.
18.37That joy which is like poison at first but like nectar in the end, born of the clarity of self-realization—is Sattvic.
18.47Better is one’s own duty, though imperfect, than the duty of another well performed; acting in accordance with one’s own nature, one incurs no guilt.
18.48One should not abandon work natural to one’s disposition, even if flawed; for all endeavors are covered by imperfection as fire is by smoke.
18.55Through devotion one knows Me in truth—who and what I am; having known Me in truth, one enters immediately into the supreme.
18.65Fix your mind on Me, be devoted to Me, sacrifice to Me, bow to Me; you shall come to Me alone; this I truly promise you, for you are dear to Me.
18.66Abandoning all external duties and dependencies, take refuge in Me alone; I will liberate you from all sorrows; do not grieve!
18.73Arjuna said: Destroyed is my delusion, and memory is regained through Your grace, O Infallible One; I stand firm, my doubts dispelled; I will do Your word.
18.78Sanjaya said: Wherever is Krishna, the Lord of Yoga, and wherever is Arjuna, the archer, there will certainly be fortune, victory, prosperity, and sound morality.