Chapter 18
Minutes to read.
Summary of Gita Chapter 18
In Gita Chapter 18, Verse 1, Arjuna asks: "O Mahabaho! I wish to understand the distinct essence and conclusion of Sanyas (renunciation) and Tyag (relinquishment)."
Knowledge of Action: What to Relinquish and What Not to Relinquish
- Gita Chapter 18, Verse 2: The Giver of the Gita knowledge presents the views heard from others: "The learned (Kavayah) call the abandonment of actions performed with worldly desires as Sanyas. Others, who consider themselves experts in discernment, define Tyag as the relinquishment of the fruits of all actions."
- Gita Chapter 18, Verse 3: Some scholars (Manishinah) claim that all actions are flawed and should be abandoned. Others argue that actions like Yagya (sacrifice/rituals), Daan (charity), and Tapa (penance) should never be abandoned.
- Gita Chapter 18, Verse 4: "O Arjuna, best among men! Listen first to my conviction regarding Tyag. Relinquishment is said to be of three types."
- Gita Chapter 18, Verse 5: Acts of devotion such as Yagya, Daan, and Tapa (defined here as the struggle/hardship endured while following one's true religious path) must not be abandoned. They are obligatory because these actions purify the souls of wise devotees.
- Gita Chapter 18, Verse 6: "These aforementioned actions should be performed by relinquishing attachment and the desire for their worldly fruits. This is my definitive and best conviction."
Understanding the Three Types of Relinquishment (Tyag)
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Gita Chapter 18, Verse 7: It is improper to abandon "Niyat" (scripturally ordained) actions. Just as Verse 48 of this chapter explains that every action has some flaw—like smoke in fire—one does not stop lighting a fire for cooking out of fear of smoke. Similarly, essential virtuous deeds cannot be abandoned even if they involve minor "sin."
Example: A farmer plows a field, inadvertently killing millions of tiny organisms. He cannot abandon farming because his intent is duty, not violence. Note: The method to clear such sins is to take initiation from a Complete Saint. Daily devotion acts like soap and water; just as clothes get dirty but are cleaned daily, scriptural worship washes away these daily karmic debts. Those who do not follow a Guru must suffer the consequences of these sins. Tamas Tyag: Abandoning duty out of delusion or emotional ignorance—such as leaving for the forest to become a hermit—is considered a "dark" or Tamasic relinquishment.
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Gita Chapter 18, Verse 8: Abandoning all actions simply because they are "troublesome" or involve physical discomfort is called Rajas Tyag. One never receives the fruit of such renunciation.
- Gita Chapter 18, Verse 9: "O Arjuna! When a scriptural duty is performed simply because it is a duty, while relinquishing attachment and the desire for results, it is known as Sattvic Tyag (the pure form of relinquishment)."
The Nature of a Wise Renunciant
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Gita Chapter 18, Verse 10: A person who does not hate unpleasant work and is not over-attached to pleasant work is a wise, doubt-free renunciant dominated by Sattvagun.
Example: In a game, spectators praise the winner and mock the loser. A wise person is one who doesn't waste time watching the game but remains busy with their own purposeful work. Another Example: Those who waste time and money watching films, idolizing actors who dance and jump for money, are foolish.
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Gita Chapter 18, Verse 11: It is impossible for any embodied human to abandon all actions entirely. Therefore, he who performs the "action of devotion" without craving the fruit is the true Sanyasi (renunciant).
- Gita Chapter 18, Verse 12: Those who perform unscriptural actions without this sense of relinquishment must endure the fruits—good and bad—after death.
Example: Due to past virtues, one might become a well-cared-for pet dog (a "good" fruit), but due to bad deeds, one may suffer in hell or in the bodies of pigs. However, those who practice scriptural worship (Shastra-vidhi) will not face such suffering.
The Five Causes of Action
- Gita Chapter 18, Verse 13: Kaal Brahm says: "Now, listen carefully to me as I describe the views mentioned in Sankhya (Vedanta) for the accomplishment of all actions."
- Gita Chapter 18, Verse 14: Vedanta lists five causes:
- The Body (Adhisthanam).
- The Doer (Karta).
- The various Organs/Instruments (Karanam).
- The different efforts/movements.
- Daiva (Divine Factor): The invisible power or past impressions/destiny.
Example: As if by "divine chance" (Daiva-yog), a swimmer happens to be at the river at the exact moment a child is drowning and saves them.
The Science of Karma and Divine Protection
Gita Chapter 18, Verse 15: Whatever action a person performs—whether through mind, speech, or body, and whether it is just or unjust (good or bad)—there are five causes behind it.
The Analogy of the Boat: Before meeting a Complete Saint, a person’s life is like a boat in a vast river without a helmsman (rower). It drifts according to various factors: strong winds, water currents, waves, and even the splashing of fish. Similarly, a human life drifts based on past-life karmas (Prarabdha), enduring joy and sorrow.
Once a seeker finds a Satguru (the True Helmsman), the boat is no longer at the mercy of the currents. Although the winds and waves (worldly troubles) still exist, the boat is steered safely. The sorrows end, and true happiness is attained. This is the essence of Verse 15.
Gita Chapter 18, Verse 16: This verse describes the "dull-witted" individual who has not found a Satguru. Such a person, due to a clouded or impure intellect, falsely believes that they alone are the independent "doer" of all good and bad actions.
Gita Chapter 18, Verse 17: This verse describes the disciple of a Tattvadarshi Saint who performs all actions considering them to be the command of the Satguru.
- The Soldier Analogy: His status is like a soldier fighting an enemy army on behalf of his King. If he kills enemy soldiers in battle, he is not considered a murderer or a sinner. If he dies, he attains the reward of his duty (Evidence: Gita 2:37).
- Therefore, Verse 17 states that such a person does not "kill" even if he kills, because he is not acting out of personal desire but out of duty to the Master.
Jo iccha kar maare nahi, bin iccha mar jaay | Kah Kabir taas ka, paap nahi lagaaye || (Kabir says: He who does not kill with personal intent, but living beings die incidentally during his duty, is not touched by sin.)
Note on Daily Sins: Minor organisms die during daily chores like mopping, cooking, lighting fires, farming, or manual labor. A devotee of Almighty Kabir (under a Complete Saint) does not incur the sin of these incidental deaths. However, those who do not worship, or who practice unscriptural worship (worshipping other deities or up to Brahm), incur all these sins. They must face the consequences in Heaven, Hell, or as various animal species.
- The Driving License Analogy: If a person with a valid driving license meets with an accident (provided they are not intoxicated), they are not treated as a criminal. Similarly, a disciple of a Satguru is protected from the "accidental" sins of mandatory daily duties.
Gita Chapter 18, Verse 18: Knowledge (Jnana), the Object of Knowledge (Jneya—the God to be known), and the Knower (Inata) are the three types of "impulse to action." The organs of action (Karanam), the action itself (Karma), and the doer (Karta) constitute the "threefold basis of action."
Gita Chapter 18, Verse 19: Knowledge, action, and the doer are also said to be of three types, classified according to the three Gunas (Sattva, Rajas, Tamas). Listen to these from me as well.
The Three Types of Knowledge
- Gita Chapter 18, Verse 20 (Sattvic): That knowledge by which one sees the single, imperishable Divine Power in all living beings—perceiving the presence of God in everyone without division—is Sattvic (True) Knowledge.
- Gita Chapter 18, Verse 21 (Rajas): That knowledge which sees the Divine Power as distinct or different in various beings, viewing the individual soul as the sole "doer," is Rajas Knowledge.
- Gita Chapter 18, Verse 22 (Tamas): Knowledge that is illogical, narrow, and without a foundation in truth is Tamasic Knowledge (Ignorance).
The Three Types of Action
- Gita Chapter 18, Verse 23 (Sattvic): Action performed according to scriptural injunctions, free from the ego of "doership," and done without attachment, hatred, or desire for worldly rewards, is Sattvic Action.
- Gita Chapter 18, Verse 24 (Rajas): Action performed with a craving for fruits, driven by ego, or involving great unnecessary strain—such as unscriptural penance (standing for long periods) or walking long distances for religious rituals (Kawad)—is Rajas Action.
Classification of Action, Intellect, and Happiness
Gita Chapter 18, Verse 25 (Tamasic Action): Action that is undertaken out of sheer imitation, without considering the consequences, loss, injury, or one's own ability, is called Tamasic (born of ignorance).
Gita Chapter 18, Verse 26 (Sattvic Doer): A performer who is free from attachment and ego, who does not hoard excessive wealth, who is endowed with patience and enthusiasm, and who remains unaffected by success or failure (joy or sorrow), is called a Sattvic Doer.
Gita Chapter 18, Verse 27 (Rajasic Doer): A performer who is full of attachment and hatred, who performs devotion solely for material wealth and physical pleasures (desiring the fruits of action), who is greedy, impure, and causes pain to others for self-interest, and who is swayed by joy and sorrow, is called a Rajasic Doer.
Gita Chapter 18, Verse 28 (Tamasic Doer): A performer who is Ayuktah (not engaged in true devotion), Prakritah (materialistic), Stabdhah (stubborn/obstinate), Dhurtah (deceitful/a cheat), Naishkritikah (destructive/one who ruins the livelihood of others), Vishadi (morose/dejected), Alasah (lazy), and Dirghasutri (a procrastinator who drags out tasks), is called a Tamasic (foolish) Doer.
The Three Types of Intellect (Buddhi) and Fortitude (Dhriti)
Gita Chapter 18, Verse 29: Now, listen to the three-fold distinctions of Intellect (Buddhi) and Firmness/Fortitude (Dhriti) according to the three Gunas.
Gita Chapter 18, Verse 30 (Sattvic Intellect): That intellect is Sattvic which correctly understands:
- Pravritti Marg: Performing worldly duties while simultaneously engaging in devotion without the desire for fruits (e.g., NOT saying "I will offer sweets if I get a job" or "I will feed the poor if a son is born").
- Nivritti Marg: Understanding what is "Akarma" (non-action), such as abandoning one's home to live in a forest.
- Duty vs. Non-duty: Knowing what actions are scripturally ordained and what should be avoided.
- Fear vs. Fearlessness: Understanding what to fear (sin) and what to do fearlessly (true devotion).
- Bondage and Liberation: Realizing what leads to the trap of rebirth and what leads to Salvation.
Gita Chapter 18, Verse 31 (Rajasic Intellect): That intellect which does not accurately distinguish between mercy, righteousness (Dharma) and unrighteousness (Adharma), or between what is duty and what is not, is called Rajasic.
Gita Chapter 18, Verse 32 (Tamasic Intellect): That intellect which, enveloped in darkness (ignorance), considers unrighteousness to be righteousness and interprets everything in a reverse or distorted manner, is called Tamasic.
The Three Types of Fortitude (Dhriti)
[Image of the three Gunas Sattva Rajas Tamas]
Gita Chapter 18, Verse 33 (Sattvic Fortitude): That firmness is Sattvic which is "unadulterated" (Avyabhicharini). It means holding fast to the one Supreme God without wavering toward other minor deities. It is the power by which one directs the mind, life-breaths (Prana), and senses solely toward the devotion of the one Lord.
Gita Chapter 18, Verse 34 (Rajasic Fortitude): O son of Pritha, Arjuna! That firmness by which a person, desiring fruits and being intensely attached, holds onto religious rituals, wealth, and worldly activities (for personal gain), is Rajasic.
Gita Chapter 18, Verse 35 (Tamasic Fortitude): O Partha! That firmness by which a person of wicked intellect does not give up sleep, fear, anxiety, sorrow, and arrogance (nonsense/idle talk), but remains obsessed with them, is Tamasic.
"The Devotee's Present is Like Poison, but the Result is Like Nectar"
Gita Chapter 18, Verses 36–37 (Sattvic Happiness): O best of the Bharatas, Arjuna! Now listen to me regarding the three types of happiness. The initial life of true devotees is often painful or arduous because they endure hardships in the practice of devotion, service, and charity. Because of this struggle, their present life may seem like poison. However, the ultimate result is like nectar, because, through the true practice of the Supreme God, they reach the Eternal Abode (Amar Lok) and remain happy forever. This is called Sattvic Happiness.
"The Present of the Non-Devotee is Like Nectar, but the Result is Like Poison"
Gita Chapter 18, Verse 38 (Rajasic Happiness): This refers to the person who enjoys pleasures derived from the contact of the senses with worldly objects—comforts obtained due to past life's virtuous impressions (Samskaras). To such a person, the initial phase of life seems like nectar. However, the ultimate result is like poison because they exhaust their previous store of good deeds without performing new devotion, charity, or service for the future. Consequently, they will suffer in hell and endure countless births of pain in various animal bodies. This type of happiness is called Rajasic.
Gita Chapter 18, Verse 39 (Tamasic Happiness): This refers to a person who does not even properly enjoy the comforts available to them from past impressions.
Example: A miser (Kripan) who has wealth but does not spend it on himself, nor performs any virtuous acts like devotion, service, or charity. His life is painful at the beginning, in the present, and in the end. He derives "happiness" only from the deluded thought that he possesses millions. This is called Tamasic Happiness.
The Influence of the Three Gunas
Gita Chapter 18, Verse 40: In this world, all deities, humans, and demons are influenced by the three Gunas. Just as fragrance emanates from flowers or heat from a chili, an invisible power of qualities is constantly emanating from the bodies of Rajogun Brahma, Satgun Vishnu, and Tamgun Shiva. They themselves are influenced by these three Gunas, and all other creatures and deities under Kaal Brahm are compelled to act by them.
Gita Chapter 18, Verse 41: O Arjuna! The duties of Brahmins, Kshatriyas, Vaishyas, and Shudras are distributed according to the qualities (Gunas) born of their nature.
Natural Duties and the Origin of Caste
Gita Chapter 18, Verse 42 (Duties of a Brahmin): The worldly duties and qualities of a Brahmin (Spiritual Guide) are:
- Shamah: Self-restraint.
- Damah: Control of the senses.
- Tapah: Enduring hardships in following one’s true religion.
- Shaucham: Purity of body and mind.
- Kshantih: Forgiveness toward others' offenses.
- Arjavam: Integrity and a simple nature.
- Jnanam: Correct understanding of the Vedas/Scriptures.
- Vijnanam: Understanding Tattva-Gyan from a Tattvadarshi Saint (as instructed in Gita 4:34).
Gita Chapter 18, Verse 43 (Duties of a Kshatriya): The duties performed by a Kshatriya include: bravery, majesty, firmness (Dhriti), resourcefulness, not fleeing from battle, and generosity.
Gita Chapter 18, Verse 44 (Duties of Vaishyas and Shudras):
- Vaishya: Natural duties include agriculture, cattle rearing, and trade.
- Shudra: Originally, there were no castes in creation. People of the same lineage divided tasks based on their abilities. Eventually, their descendants continued those tasks, and "castes" were formed. The Shudra class was the group that performed cleaning and labor. In the past, they were paid in grain or cloth; now, it is through money. Today, these divisions have blurred—for example, the military has taken the place of the Kshatriya, where youth from all backgrounds serve.
Attaining Perfection Through Devotion
Gita Chapter 18, Verse 45: Listen to how a person, while performing their natural duties and taking initiation from a Satguru, attains "Siddhi"—the spiritual power obtained through the devotion of God.
Knowledge of the Supreme God (Other than the Speaker of the Gita)
Gita Chapter 18, Verse 46: In this verse, the Giver of the Gita’s knowledge instructs to worship that Supreme Lord who is other than himself.
- He is the Lord from whom all beings have originated.
- He is the Lord by whom this entire universe is pervaded (manifested and sustained).
By worshipping that Supreme God while performing one’s natural duties, a person attains "Siddhi" (the power of God). This spiritual success is achieved only through scriptural (Shastra-anukul) devotional acts, through which the seeker ultimately attains their worshipped Supreme Lord (Isht Dev).
"Even a Shudra is Entitled to the Devotion of God"
Gita Chapter 18, Verse 47: Correcting a Major Translation Error
Note: Other translators (besides me, Rampal Das) have repeated the same mistake in this verse that they made in Gita Chapter 3, Verse 35.
The Incorrect Translation by others: "One's own duty (Dharma), though devoid of merit or performed imperfectly, is better than another's duty well performed. He who does the duty ordained by his own nature incurs no sin."
The Critique: Consider this—if the above translation were correct, the rest of the Gita's knowledge would become redundant. Why? Because Gita Chapter 16, Verses 23-24 explicitly states:
"He who abandons the injunctions of the scriptures and acts according to his own whimsical desires attains neither happiness, nor perfection (Siddhi/spiritual power), nor the supreme goal (salvation). Therefore, the Scriptures are your only authority in determining what ought to be done and what ought not to be done."
Furthermore, Gita Chapter 15, Verse 20 confirms that the Gita itself is a Shastra (Scripture). In Chapters 9 (20-25) and 7 (12-15, 20-23), it is stated that those who worship the three Gunas (Brahma, Vishnu, Shiva) are of demonic nature, the lowest among men, and fools whose intellect has been stolen by momentary gains. Their fruits are perishable.
If "performing one's own duty even if flawed (unscriptural)" were superior, then why would the Gita Giver call his own salvation "inferior" (Gita 7:18) and direct Arjuna to seek refuge in another Supreme God to attain eternal peace (Gita 18:62)? Translators have failed to grasp these deep mysteries.
The Accurate Translation of Gita 18:47
(Svadharmah) One’s own scriptural method of religious worship (Shreyan) is superior to (Par-Dharmat) another’s religious worship (Vigunah) which is devoid of spiritual merit or is a self-made, unscriptural ritual (Svanushthitat) even if performed with great pomp and show.
By performing (Bhaktim) devotion while (Kurvan) doing (Svabhav-niyatam) the natural duties of one's own varna—whether born as a Kshatriya, Vaishya, Brahmin, or Shudra—one (Na Apnotī) does not incur (Kalbisham) sin.
Insight: To understand how a devotee remains untouched by sin, refer to the summary of Verse 17 of this same chapter. Some may argue "Svadharma" here only means the physical work of the four castes. However, Verse 46 clearly links this to the worship of the Supreme God (the Creator of all) while performing those natural duties.
Gita Chapter 18, Verse 48: Sins in Worldly Actions
This verse explains that in the mortal world, sin is inherent in every action associated with one's Varna (Brahmin, Kshatriya, Vaishya, Shudra), just as smoke is inherent in fire.
- Brahmin: Performs Havan (sacred fire), in which microscopic organisms are accidentally killed by the fire.
- Vaishya: Tills the land with a plow or tractor, which kills insects and worms in the soil.
- Kshatriya: Engages in violence during war.
- Shudra: Performs cleaning and service; sweeping with a broom kills subtle living beings.
- All Varnas: Preparing food involves lighting fires and using water, which results in the death of small organisms.
The Conclusion: Just as one does not stop lighting a fire simply because it produces smoke, these essential duties cannot be abandoned because they are ordained by God. However, by taking initiation from a Complete Saint (Tattvadarshi Saint) and practicing true devotion while performing these duties, one does not incur the sin of these actions.
The License Analogy: If a driver with a valid license meets with an accident (and is not intoxicated), they are not treated as a criminal. But if someone without a license causes an accident, they are directly guilty. Similarly, a disciple of a true Satguru is protected from the "accidental" sins of mandatory daily duties.
The Path to Supreme Liberation and the Final Verdict
Special Note: Based on Gita Chapter 18, Verses 46, 47, and 48, it is proven that even a Shudra is entitled to the devotion of God, and their salvation is equally possible.
Understanding Superior Liberation (Param Mukti)
Gita Chapter 18, Verse 49: In this verse, the Giver of the Gita describes the state of one who performs devotion to a God other than himself. It refers to a seeker whose intellect is free from all worldly attachments, who does not hoard material things, and who has trained their soul through knowledge to avoid improper actions. By understanding the definition of Sanyas through Tattva-Gyan—which means abandoning vices rather than abandoning work—the seeker attains Param Mukti (Supreme Liberation) from a God superior to Kaal Brahm. This leads to the state of Naishkarmya Siddhi (the perfection of non-action), where all sins are destroyed. Such a soul attains Satlok, where one does not have to perform labor and all facilities are provided for free (Evidence: Gita 3:4).
Gita Chapter 18, Verse 50: O son of Kunti! Understand from me how, by attaining this spiritual power (Siddhi) born of devotion, the seeker attains Brahm (the Supreme God), which is the ultimate goal of Tattva-Gyan.
Gita Chapter 18, Verses 51–53: The disciple of a Tattvadarshi Saint, possessing an intellect purified by Tattva-Gyan, practices moderation in eating and drinking and avoids vices. Such a seeker loves solitude, remains disciplined in speech, and stays away from attraction, hatred, lust, anger, pride, and the urge to hoard. By constantly meditating on the Supreme God, this peaceful seeker becomes worthy of attaining the Satchidanand Ghan Brahm—the Complete God who is different from the Speaker of the Gita.
Gita Chapter 18, Verse 54: A seeker worthy of attaining God does not grieve over losses nor crave worldly objects. Viewing all beings with equanimity, such a person moves from "my" worship (the Speaker’s/Kaal’s worship) to attain Param Bhakti (the Other/Superior True Devotion).
Note: By chanting the first mantra (the Sat-naam of seven names), a seeker becomes free from the vices mentioned in Verses 51–53. After that, the two-part mantra is given, which includes the name OM (ॐ). Since OM is the actual mantra for the worship of Kaal Brahm (the Giver of the Gita), he refers to it as "my worship" in Verse 54. He then speaks of becoming eligible for the "Other True Devotion" beyond his own.
Knowledge of Kaal vs. Entrance into Satlok
Gita Chapter 18, Verse 55: By coming into contact with a Tattvadarshi Saint and through the devotion practiced with the knowledge provided by him, the seeker's divine vision opens. They become acquainted with my (Kaal's) actual capacity. They realize exactly who I am—that I am Kaal, I am perishable, and the salvation obtained from my worship is inferior (Anuttam). Knowing this truth, the seeker then immediately enters (Vishate) the Supreme Abode of that Complete God mentioned in Verse 46.
Deep Meaning: "Entering" that God means that after practicing the two-part mantra, the seeker is initiated into "Saar Naam." This is the "Admission" into the true eternal devotion of the Supreme Lord, after which the seeker attains a permanent place in Satyalok.
Gita Chapter 18, Verse 56: It is clear here that Kaal Brahm says: "By the grace of the mantra of my actual worship, even while performing the duties of one's Varna under my protection, one attains the Sanatan Avyayam Padam—the Eternal, Imperishable Abode (Immortal Lok)."
The Final Instructions and the Secret of All Secrets
Gita Chapter 18, Verses 57–60: In these four verses, the Giver of the Gita (Kaal Brahm) tells Arjuna to fight: "Surrender all actions to me, remain under my protection, and fix your mind on my words. By doing so, you will easily cross over all difficulties and the 'fortress' of karmic bondage. If you do not listen, you will be destroyed." "The resolve you have made—that you will not fight—is false, because your warrior nature will compel you to engage in battle." (18:59-60)
Gita Chapter 18, Verses 61–62: Both these verses describe the Complete God who is other than the Giver of the Gita (the same God described in Verse 46). "O Arjuna! The inner-controlling Supreme Lord is situated in the hearts of all living beings, causing them to wander according to their karmas like beings mounted on a machine." (18:61)
Gita Chapter 18, Verse 62: "O Bharata! Go into the refuge of that Supreme Lord with all your being. Only by the grace of that Supreme God will you attain Supreme Peace and the Eternal Supreme Abode—Satyalok."
Note: The Giver of the Gita directs Arjuna toward this "Other" God again in Verse 66. In Verse 64, the Giver of the Gita even describes this Supreme Lord as his own Isht Dev (Worshipped Deity).
Gita Chapter 18, Verse 63: This is the concluding part of the final chapter. The Giver of the Gita reminds Arjuna: "O Arjuna! Thus, the knowledge of the Gita Scripture, which is the secret of all secrets, has been told to you by me. Now, reflect deeply and fully on this profound knowledge and do as you wish."
The Final Conclusion of the Bhagavad Gita
Bhavarth (Deep Meaning): This 18th chapter is the final chapter of the Gita. In Verse 63, the Giver of the Gita (Kaal Brahm) tells Arjuna, "I have imparted to you knowledge that is the secret of all secrets."
The Identity of the Speaker (Kaal Brahm)
The Speaker reveals:
- "I am Kaal" (11:32).
- "I never manifest before everyone in my actual form; I remain hidden. This is my imperishable (Avyayam) yet inferior (Anuttam) system. I remain concealed by my Yogmaya (divine power)" (7:24-25).
Regarding the Three Gunas and Deities
The Speaker clarifies:
- Those who worship Rajogun Brahma, Satgun Vishnu, and Tamgun Shiva as their primary deities have had their wisdom stolen by the three-fold Maya (the temporary benefits provided by these three gods).
- These individuals, possessing a demonic nature and being the lowest among men, do not worship me (Kaal).
- I have granted some power to these minor deities to benefit their worshippers, but that benefit is perishable. Worshippers of deities go to those deities; my worshippers come to me (7:12-15, 20-23).
The Limitation of Kaal's Worship
The Speaker admits his own limitations:
- He is in the cycle of birth and death (2:12, 4:5, 10:2). He says, "O Arjuna! You and I have had many births. You do not know; I know."
- His mantra for worship is the single syllable OM (ॐ) (8:13). Chanting this until the last breath leads to Brahm Lok.
- However, even those who reach Brahm Lok must return to the world of birth and death (8:16). They will never find eternal peace or the Supreme Abode.
The Command to Seek the Supreme God (Param Akshar Brahm)
Because his own salvation is "inferior" (Anuttam), the Giver of the Gita repeatedly directs Arjuna elsewhere:
- Gita 18:46, 61, 62, & 66: "O Bharata! Go into the refuge of that Supreme Lord with all your being. He is the Param Akshar Brahm (described in 8:3) who is different from me."
- Gita 18:62: "Only by His grace will you attain Supreme Peace and the Eternal Supreme Abode (Satlok)."
- Gita 18:46: "He is the Creator of all beings and pervades the entire universe. By worshipping Him while performing your worldly duties (Brahmin, Kshatriya, Vaishya, Shudra), you will attain Supreme Salvation."
- Gita 15:4: "After gaining Tattva-Gyan from a Tattvadarshi Saint, search for that Supreme Abode from which no one ever returns. I (the Gita Giver) am also in the refuge of that same Primordial Being (Aadyam Purusham)."
- Gita 17:23: The mantra for that Supreme God is three-fold: OM-TAT-SAT.
Gita Chapter 18, Verse 64: The Greatest Secret
In this verse, the Giver of the Gita reveals his own Isht (Worshipped Deity).
Translation: "Listen again to my supreme word, the most secret of all. Because you are very dear to me, I will tell you this for your benefit: That God (mentioned in 18:61, 62, & 46) whose refuge I told you to seek, is firmly (Dridham) my Worshipped Deity (Ishtah)."
Special Insight by Saint Rampal Das: Other translators have translated "Ishtah" as "dear" in Verse 64, yet the same translators translated "Ishtah" as "worshipped" (Pujit) in Verse 70. If they had translated it correctly as "worshipped" here, the secret would have been revealed: The Giver of the Gita also worships the Supreme God (KavirDev/Kabir). If we follow other translators who say, "You are dear to me, so I tell you this," then Verse 65 (which tells Arjuna to worship Kaal) becomes repetitive of what was already said in 8:5-7. How could that be the "most secret of all secrets"? The true secret is that the Giver of the Gita himself is in the refuge of the Supreme Almighty.
Final Call: Gita Chapter 18, Verse 66
This verse mirrors the instruction of 18:62: "Go into the refuge of that one Supreme God." This concludes the "Secret of Secrets." The Giver of the Gita has laid out the path to his own realm (through OM) and the path to the Eternal Abode (through the Supreme God). He concludes in Verse 63: "Reflect on this deeply and do as you wish."
Special Evidence: The Dialogue Between Kabir Saheb and Gorakhnath
At one point, a spiritual dialogue (Gyan Goshti) took place between Kabir Parameshwara and the Siddha Yogi Shree Gorakhnath, which you will read later in the summary of Chapter 18. When Gorakhnath was completely defeated by Kabir Ji in both knowledge and spiritual power, he asked: "O Kabir Ji! Which Lord are you? I am deeply impressed by your power and knowledge."
Gorakhnath was a worshipper of Tamogun Shiva and believed God to be formless (Nirakar), referring to Him as "Alakh Niranjan Jyoti Swaroop." He used the slogan "Alakh Niranjan." Kabir Parameshwara responded through a divine poem (Shabd). He addressed Gorakhnath as "Avadhu" (a term for a renunciant who wears minimal clothing). Although Gorakhnath was fully clothed at the time to hide his identity, Kabir Ji, being omniscient, recognized him and said:
Shabd: Avadhu! Avigat se chal aaya, mera bhed marm na paaya...
Meaning: O Avadhu! I have come in person from that Satlok (the Eternal Abode) of which no one but I have knowledge. Since no one is familiar with that state/place, I call it "Avigat" (Unmanifest/Inaccessible).
Na mera janm na garbh basera, baalak ban dikhlaaya | Kaashi nagar jal kamal par dera, tahaan julaahe ne paaya || (I was not born from a womb. I appeared as a child on a lotus flower in the pond of Kashi, where a weaver found me.)
Maat-pita mere kuchh naanhi, na mere ghar daasi (patni) | Julahe ka sut aan kahaaya, jagat kare meri haansi || (I have no parents, nor a wife. I am called the weaver’s son, and the world mocks me.)
Paanch tat ka dhad na mera, jaanoon gyaan apaara | Satya swaroopi naam saheb ka, soi naam humaara || (My body is not made of the five elements. I possess infinite knowledge. My name is the same as the True Form of the Lord.)
Adhar dwip gagan gufa mein, tahaan nij vastu saara | Tera Jyoti Swaroopi Alakh Niranjan, dharta dhyaan humaara || (In the celestial cave of the inner sky lies the true essence. Even your 'Alakh Niranjan' [Kaal Brahm] whom you worship, meditates upon me; I am his Worshipped Deity.)
Haad maas lahu na mere, jaane Satnam upaasi | Taaran taran abhay pad daata, hoon Kabir avinaashi || (I have no bones, flesh, or blood—only the practitioners of 'Satnam' know this. I am the Immortal Kabir, the Savior and Giver of the Fearless State.)
Understanding the Final Verses of Chapter 18
Gita Chapter 18, Verse 65: The Giver of the Gita (Kaal) says: "If you wish to remain in my refuge, then fix your mind on me, become my devotee, worship me, and bow to me. You will certainly attain me; I promise this to you because you are dear to me."
Gita Chapter 18, Verse 66: The Condition for Supreme Liberation In this verse, the Gita Giver tells Arjuna the condition for seeking refuge in the Param Akshar Brahm (the Supreme God).
The Accurate Translation of Verse 66: To attain the Satchidanand Ghan Brahm (Supreme God), one must chant the three-fold mantra mentioned in Gita 17:23, which is OM (ॐ), TAT, SAT.
- Gita 15:16-17 describes three "Purushas" (Gods):
- Kshar Purush: This is Kaal Brahm, the Giver of the Gita. His mantra is OM (ॐ) (Gita 8:13).
- Akshar Purush: His mantra is the coded word TAT.
- Param Akshar Purush: He is different from both Kshar and Akshar. He is the Uttam Purush described in Gita 8:3, 8-10, and 20-22. He pervades and sustains all three worlds. He is the truly Immortal God.
A Tattvadarshi Saint initiates the disciple into the mantra OM-TAT-SAT.
- The "earnings" (merit) of the OM mantra are surrendered to Kaal Brahm at the Trikuti lotus. In exchange for this "payment," Kaal Brahm frees the seeker from his sins.
- The Mistake: If a seeker uses the merit of OM to go to Brahm Lok, they exhaust their virtues there (like a guest in a hotel) and eventually fall into hell or animal bodies due to remaining sins.
- The True Path: A disciple of a True Satguru, equipped with Tattva-Gyan, relinquishes the merit of the OM mantra to Kaal. In return, Kaal Brahm frees them from all debts/sins.
- Evidence: In Gita 8:28, Kaal Brahm says that a yogi who knows Tattva-Gyan transcends all the rewards of Vedic study, sacrifices, penance, and charity, and attains the Sanatan Param Dham (the Eternal Supreme Abode).
The Crucial Correction of Verse 66 and the Conclusion of the Gita
Gita Chapter 18, Verse 66: The Accurate Translation (by Saint Rampal Das): The Giver of the Gita (Kaal Brahm) says: "(Sarvadharman) All religious activities of my level (Parityajya) relinquishing (Mam) in me, (Vraja) go into the (Sharanam) refuge of (Ekam) that unique/peerless God (the one who has no equal). (Aham) I (Mokshayishyami) will release (Tva) you (Sarva Papebhyah) from all sins. (Ma Shuchah) Do not grieve."
Analysis of the Word "Vraja"
Due to a lack of Tattva-Gyan (complete spiritual knowledge), all other translators of the Gita have interpreted the word "Vraja" as "to come," whereas the actual meaning of "Vraja" is "to go." > Comparison: It is like the English word "Go." If an unlearned person translates "Go" as "Come," he is distorting the meaning.
Interestingly, in the translation by Srila Prabhupada (ISKCON) for this very verse (18:66), the word-for-word meanings correctly define "Vraja" as "Go." However, in the final translated sentence below it, he changed it to "Come." This clearly proves that in Verse 66, the Giver of the Gita is instructing Arjuna to go into the refuge of the Param Akshar Brahm (the Supreme God who is other than the speaker).
(Note: Please refer to the photocopies of Srila Prabhupada's word meanings and translation for Gita 18:62 and 18:66 for verification.)
Final Verses of Chapter 18
Gita Chapter 18, Verse 67: "O Arjuna! You should not speak this knowledge of the Gita to an atheist (one who lacks faith)."
Gita Chapter 18, Verse 68: "The person who shares this Gita knowledge with my (Kaal Brahm's) devotees will attain me alone."
Gita Chapter 18, Verse 69: "There is no man more dear to me than him, nor will there ever be anyone more dear to me on this earth in the future."
Gita Chapter 18, Verse 70: "For the one who studies this Gita, I shall be his (Ishtah) worshipped deity. Studying the scriptures yields the fruit of a 'Knowledge Sacrifice' (Gyan Yagya). I shall be his worshipped deity through that Gyan Yagya."
Gita Chapter 18, Verse 71: "Reading this Gita Scripture results in the fruit of Gyan Yagya. The listener also receives the same fruit. As a result, they will attain (Shubhan Lokan) virtuous realms, such as heaven, and will be temporarily freed from the cycle of birth and death."
Gita Chapter 18, Verse 72: The Giver of the Gita asks: "O Partha! Have you listened to this Gita Scripture with concentration? O Dhananjaya! Has your delusion born of ignorance been destroyed?"
Gita Chapter 18, Verse 73: Arjuna replies: "O Greatest One! By your grace, my delusion is destroyed. I have regained my memory (true awareness). I stand here free from doubt. Therefore, I will carry out your command."
Gita Chapter 18, Verse 74: Sanjay said: "Thus, I have heard the knowledge of the Gita from Shri Vasudev (Krishna, through whom Kaal was speaking); I am filled with joy."
Gita Chapter 18, Verses 75–78: Sanjay told Dhritarashtra: "Through the divine vision granted by Shri Vyas Ji, I heard everything and related it to you. I saw the form of Kaal. It is my opinion that victory will belong to the side where Shri Krishna and Arjuna are present."
Arjuna Remained in the Refuge of Brahm (Kaal), Yet Was Not Freed from Sin
Note: In Gita Chapter 18, Verse 73, Arjuna says, "I will remain only in your refuge; I will do exactly as you command. I will fight." This is precisely why the deity Kaal (Brahm) could not free Arjuna from sin—because the innocent Arjuna remained in the refuge of Kaal.
What else could poor Arjuna do? First, he was terrified to the point of trembling, and then Kaal did not show him the actual path to reach the Supreme God. Instead, he taught the chanting of the "OM" mantra and the performance of ritual sacrifices (Yagyas), which do not lead to the Supreme God but keep one trapped in the web of Kaal.
The Evidence of Unresolved Sins
Evidence of this is found in the fact that after the victory in the war, King Yudhishthira began having terrible nightmares. Lord Krishna then advised him to perform a Yagya, stating, "The sinful deeds committed by you in the war are causing you distress." This happened despite Arjuna considering the speaker to be the unborn, beginningless, and Great Lord of all beings (Evidence: Chapter 10, Verses 12–14). Since Arjuna had seen the terrifying "Viraat" (Kaal) form with his own eyes, there is no doubt he viewed Kaal (Brahm) as the Supreme Controller.
Furthermore, Lord Krishna himself later advised the Pandavas to go to the Himalayas to perform penance until their final breath to dissolve the sins committed during the war. Consequently, the bodies of four Pandavas (Bhim, Arjuna, Nakul, and Sahdev), along with Draupadi and Kunti, perished as they melted away in the Himalayan snow. Only Yudhishthira’s toe melted because he had spoken a half-truth (that Ashwatthama was dead, even though it was an elephant), a lie prompted by Lord Krishna himself.
The Afterlife in Hell
Even after such penance, the four Pandavas, Draupadi, and Kunti were cast into hell. This is recorded in the Mahabharata (Page No. 1683). Even Yudhishthira was briefly sent to hell through a deception.
Reflection for the Reader: If even they were not freed from sin, who can be? Readers should reflect on this and take initiation from a representative Saint of Satguru Kabir Saheb to secure liberation from the realm of Kaal.
The Final Secret of Kaal Brahm
As clarified in Gita Chapter 18, Verse 64 and Chapter 15, Verse 4, Kaal Brahm himself says: "O Arjuna! My worshipped deity (Isht) is also that same Supreme God (Purna Brahm). I (Kaal) am also in His refuge, and that eternal place (Satlok) is my original home as well." This is because Brahm (Kaal Purush) was also expelled from that very place (Satlok).
Those Who Listen to and Recite the Gita are Also Trapped in the Web of Kaal
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Gita Chapter 18, Verses 67–71: It is written that this knowledge of the Gita should not be shared with those who lack faith. However, the devotee who listens with faith and the one who recites it to others will both attain Me (the speaker, Kaal Brahm). This means they will fall into the "mouth of Kaal" because their worshipped deity (Isht) will be Kaal himself. While studying religious scriptures counts as a "Knowledge Sacrifice" (Gyan Yagya), its fruit is merely a temporary stay in heaven, after which the cycle of 8.4 million life forms and hell remains eternal. In Verse 72, Kaal asks, "O Dhananjaya, have you listened with a focused mind? Has your delusion born of ignorance been destroyed?"—essentially asking, "What have you decided?"
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Gita Chapter 18, Verse 73: Arjuna replies, "By your grace, my delusion is destroyed, and I have gained knowledge. I stand here free from doubt and will do exactly as you say." Arjuna, feeling helpless and seeing no other choice, thought: "Death is inevitable anyway; if I don't fight, this Kaal will kill me. If he shows that terrifying form again, my life will end right now out of fear. If we win the war, at least we will rule the kingdom." Thus, he agreed to fight.
A Critical Point for Contemplation
Arjuna says he is in the refuge of the speaker. In Verse 65, Kaal Brahm promises, "Be in my refuge, bow to me with respect, fix your mind on me, and you shall attain me. I speak the truth; do not worry."
However, the Mahabharata provides evidence that all five Pandavas were cast into hell. Only Yudhishthira spent a shorter time there. Later, Yudhishthira had to give his merits (Punya) to release them from hell. If this is the case, what happened to the "Divine Promise" made by God in Chapter 18, Verse 65?
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Gita Chapter 18, Verses 74–78: Sanjay increases Dhritarashtra’s anxiety by stating that victory is certain for the side where Shri Krishna and Arjuna are present. This placed a "mountain of stress" on Dhritarashtra’s chest. Far from finding peace after hearing the Gita, Dhritarashtra must have been deeply troubled knowing the certain defeat and death of his sons.
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Special Note: Neither Dhritarashtra nor Arjuna found peace by the knowledge of the Gita as provided by Kaal. Arjuna faced the trauma of the fierce war, the grief of his son Abhimanyu's death, and the crushing weight of the sin of killing millions in battle.
The True Path to Peace
According to the Gita, true worldly peace and the Supreme Eternal Abode (Sanatan Param Dham) are only achieved through the worship of the Param Akshar Brahm (the Supreme Almighty). The Giver of the Gita himself testifies to this in Gita Chapter 18, Verse 62.