Bhagvad Gita - Chapter: 18 Moksha Sannyasa Yogah

Moksha Sannyasa Yogah - Now, such being the case, he who through an untrained understanding looks upon his Self, which is isolated, as the doer, he, of perverted intelligence, does not see.

तत्रैवं सति कर्तारमात्मानं केवलं तु य: |
पश्यत्यकृतबुद्धित्वान्न स पश्यति दुर्मति: ||16||

Now, such being the case, he who through an untrained understanding looks upon his Self, which is isolated, as the doer, he, of perverted intelligence, does not see.

Akṛtabuddhitvāt: Through untrained intellect.
Durmatih: Of perverted intelligence.
Ātmānaṃ: The Self.
Kevalaṃ: Alone.

Krishna addresses the ego's misidentification as the sole doer of actions. This delusion forms the root of suffering, as one mistakenly claims absolute agency while ignoring the complex factors described earlier. True wisdom recognizes the interdependent nature of all action.

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Moksha Sannyasa Yogah - He whose nature is free from egotism, whose understanding is not tainted, though he slays these people, he slays not, nor is he bound.

यस्य नाहङ् कृतो भावो बुद्धिर्यस्य न लिप्यते |
हत्वाऽपि स इमाँल्लोकान्न हन्ति न निबध्यते ||17||

He whose nature is free from egotism, whose understanding is not tainted, though he slays these people, he slays not, nor is he bound.

Ahaṅkṛto: Of egotism.
Bhāvo: State of being.
Lipyate: Gets tainted.
Nibadhyate: Gets bound.

This verse contains one of the Gita's most profound paradoxes: one who acts without ego-identification is actually not acting at all. The enlightened warrior can fulfill his duty without accruing karma, resolving Arjuna's dilemma about the morality of warfare.

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Moksha Sannyasa Yogah - Knowledge, the known and the knower form the threefold impulse to action; the instrument, the action and the doer form the threefold basis of action.

ज्ञानं ज्ञेयं परिज्ञाता त्रिविधा कर्मचोदना |
करणं कर्म कर्तेति त्रिविध: कर्मसंग्रह: ||18||

Knowledge, the known and the knower form the threefold impulse to action; the instrument, the action and the doer form the threefold basis of action.

Jñānaṃ: Knowledge.
Jñeyaṃ: The knowable.
Parijñātā: The knower.
Karmasaṅgrahaḥ: Components of action.

Krishna systematically categorizes the components of action into two triads, creating a comprehensive framework for understanding human behavior. This analytical approach helps transform Arjuna's emotional conflict into philosophical clarity, preparing him for the classification that follows.

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Moksha Sannyasa Yogah - Knowledge, action and the doer are declared in the science of the gunas to be of three kinds, according to the distinction of the gunas. Hear them also duly.

ज्ञानं कर्म च कर्ता च त्रिधैव गुणभेदत: |
प्रोच्यते गुणसङ् ख्याने यथावच्छृणु तान्यपि ||19||

Knowledge, action and the doer are declared in the science of the gunas to be of three kinds, according to the distinction of the gunas. Hear them also duly.

Guṇabhedataḥ: By distinction of gunas.
Guṇasaṅkhyāne: In the enumeration of gunas.
Tridhā: Threefold.
Prochyate: Is declared.

Krishna introduces the application of the three gunas (qualities of nature) to knowledge, action, and the doer. This systematic approach reveals how the gunas influence every aspect of life, offering a complete framework for self-understanding and transformation.

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Moksha Sannyasa Yogah - That knowledge by which one sees the one indestructible reality in all beings, undivided in the divided, know that knowledge to be sattvic.

सर्वभूतेषु येनैकं भावमव्ययमीक्षते |
अविभक्तं विभक्तेषु तज्ज्ञानं विद्धि सात्त्विकम् ||20||

That knowledge by which one sees the one indestructible reality in all beings, undivided in the divided, know that knowledge to be sattvic.

Avibhaktaṃ: Undivided.
Vibhakteṣu: In the divided.
Avyayam: Imperishable.
Īkṣate: Sees.

The description of sattvic knowledge presents the highest spiritual vision—seeing unity amid diversity. This perspective doesn't deny the world's apparent multiplicity but perceives the underlying wholeness, enabling action that honors both universal principles and particular situations.

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Moksha Sannyasa Yogah - But that knowledge which sees multiplicity of beings of different kinds due to their separateness, know that knowledge to be rajasic.

पृथक्त्वेन तु यज्ज्ञानं नानाभावान्पृथग्विधान् |
वेत्ति सर्वेषु भूतेषु तज्ज्ञानं विद्धि राजसम् ||21||

But that knowledge which sees multiplicity of beings of different kinds due to their separateness, know that knowledge to be rajasic.

Pṛthaktvena: Separately.
Nānābhāvān: Various entities.
Pṛthagvidhān: Of different types.
Vetti: Knows.

Rajasic knowledge represents partial understanding that sees only separation without underlying unity. While functional on a practical level, this perspective misses the deeper connections between beings, leading to action motivated by self-interest rather than universal welfare.

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Moksha Sannyasa Yogah - But that knowledge which clings to one single effect as if it were the whole, without reason, without foundation in truth, and narrow, that is declared to be tamasic.

यत्तु कृत्स्नवदेकस्मिन्कार्ये सक्तमहैतुकम् |
अतत्त्वार्थवदल्पं च तत्तामसमुदाहृतम् ||22||

But that knowledge which clings to one single effect as if it were the whole, without reason, without foundation in truth, and narrow, that is declared to be tamasic.

Kṛtsnavat: As if the whole.
Ekasmin: In one single.
Ahaitukam: Without reason.
Atattvārthavat: Without truth-value.

Tamasic knowledge represents the most limited perspective—focusing narrowly on isolated phenomena without understanding broader contexts or deeper principles. This constricted view leads to dogmatic thinking and actions that create harm due to ignorance of consequences.

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