Bhagvad Gita - Chapter: 18 Moksha Sannyasa Yogah

Moksha Sannyasa Yogah - That intellect which, shrouded by darkness, regards unrighteousness as righteousness and sees all things perverted, that intellect, O Partha, is tamasic.

अधर्मं धर्ममिति या मन्यते तमसावृता |
सर्वार्थान्विपरीतांश्च बुद्धि: सा पार्थ तामसी ||32||

That intellect which, shrouded by darkness, regards unrighteousness as righteousness and sees all things perverted, that intellect, O Partha, is tamasic.

Tamasāvṛtā: Shrouded in darkness.
Sarvārthān: All things.
Viparītāṃś: Perverted or contrary.
Manyate: Considers.

Tamasic intellect represents the complete inversion of values, mistaking harmful actions for beneficial ones. This isn't mere error but a fundamental distortion of perception that leads to destructive choices made with conviction, explaining how people can commit harmful acts believing they are right.

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Moksha Sannyasa Yogah - The unwavering firmness by which one controls the functions of the mind, the life-breaths and the senses through yoga, that firmness, O Partha, is sattvic.

धृत्या यया धारयते मन:प्राणेन्द्रियक्रिया: |
योगेनाव्यभिचारिण्या धृति: सा पार्थ सात्त्विकी ||33||

The unwavering firmness by which one controls the functions of the mind, the life-breaths and the senses through yoga, that firmness, O Partha, is sattvic.

Dhārayate: Holds firmly.
Manaḥprāṇendriya: Mind, breath, senses.
Avyabhichāriṇyā: Unwavering.
Yogena: Through discipline.

Sattvic determination reveals the integrated practice of yoga—the disciplined focus that harmonizes mind, breath, and senses toward spiritual goals. This unwavering commitment provides the foundation for all spiritual accomplishment, showing that consistency matters more than intensity.

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Moksha Sannyasa Yogah - But the firmness by which one holds to duty, pleasures and wealth, desiring the fruits of these according to their occasion, that firmness, O Partha, is rajasic.

यया तु धर्मकामार्थान्धृत्या धारयतेऽर्जुन |
प्रसङ्गेन फलाकाङ् क्षी धृति: सा पार्थ राजसी ||34||

But the firmness by which one holds to duty, pleasures and wealth, desiring the fruits of these according to their occasion, that firmness, O Partha, is rajasic.

Dharmakāmārthān: Duty, pleasure, wealth.
Prasaṅgena: Through attachment.
Phalākāṅkṣī: Desiring fruits.
Rājasī: Of passion quality.

Rajasic determination demonstrates how even strong will can be misdirected toward temporary achievements. The problem isn't lack of dedication but the fragmentation of energy across multiple goals, creating an exhausting pursuit of success that never brings lasting satisfaction.

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Moksha Sannyasa Yogah - That firmness by which a dull-witted person does not abandon sleep, fear, grief, despair and also conceit, that firmness, O Partha, is tamasic.

यया स्वप्नं भयं शोकं विषादं मदमेव च |
न विमुञ्चति दुर्मेधा धृति: सा पार्थ तामसी ||35||

That firmness by which a dull-witted person does not abandon sleep, fear, grief, despair and also conceit, that firmness, O Partha, is tamasic.

Svapnaṃ: Dream or sleep.
Viṣādaṃ: Despondency.
Madam: Pride or intoxication.
Durmedhā: Dull-witted.

Tamasic determination shows how persistence in harmful patterns prevents growth. While usually seen as weakness, Krishna presents it as active resistance to change, explaining the paradoxical stubbornness with which people cling to self-destructive behaviors despite their obvious harm.

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Moksha Sannyasa Yogah - And now hear from Me, O best of the Bharatas, of the threefold pleasure, in which one rejoices after practice and in which one comes to the end of pain.

सुखं त्विदानीं त्रिविधं शृणु मे भरतर्षभ |
अभ्यासाद्रमते यत्र दु:खान्तं च निगच्छति ||36||

And now hear from Me, O best of the Bharatas, of the threefold pleasure, in which one rejoices after practice and in which one comes to the end of pain.

Bharatarṣabha: Bull of the Bharatas.
Abhyāsād: Through practice.
Ramate: Takes delight.
Duḥkhāntaṃ: End of suffering.

Krishna transitions to analyzing happiness itself, revealing how even our experience of joy varies according to the gunas. This examination of happiness completes his comprehensive analysis of human experience, showing how the gunas influence not just actions but their results.

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Moksha Sannyasa Yogah - That which is like poison at first but like nectar at the end, that pleasure is declared to be sattvic, born of the purity of one's own mind.

यत्तदग्रे विषमिव परिणामेऽमृतोपमम् |
तत्सुखं सात्त्विकं प्रोक्तमात्मबुद्धिप्रसादजम् ||37||

That which is like poison at first but like nectar at the end, that pleasure is declared to be sattvic, born of the purity of one's own mind.

Agre: In the beginning.
Viṣamiva: Like poison.
Pariṇāme: In the end.
Amṛtopamam: Like nectar.

Sattvic happiness reverses conventional understanding—what initially seems difficult ultimately brings lasting joy. This counterintuitive wisdom explains why spiritual disciplines, though challenging, produce profound contentment, contrasting with the fleeting pleasures most people pursue.

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Moksha Sannyasa Yogah - That pleasure which arises from the contact of the senses with their objects, which is at first like nectar but at the end like poison, that is declared to be rajasic.

विषयेन्द्रियसंयोगाद्यत्तदग्रेऽमृतोपमम् |
परिणामे विषमिव तत्सुखं राजसं स्मृतम् ||38||

That pleasure which arises from the contact of the senses with their objects, which is at first like nectar but at the end like poison, that is declared to be rajasic.

Viṣayendriya: Senses and objects.
Saṃyogāt: From contact.
Viṣamiva: Like poison.
Smṛtam: Is remembered.

Rajasic happiness presents the opposite pattern from sattvic joy—immediate gratification followed by suffering. This common human experience explains the addictive cycle of sensory pleasure, where increasing stimulation yields diminishing returns, creating an unsustainable pursuit of happiness.

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