Bhagavad Gita Chapter 18, Verse 78 (BG 18.78) — Meaning, Translation & Commentary

# BG 18.78 This is the final verse of the Bhagavad Gita, which comprises seven hundred and one shlokas. Most commentators have not given this verse sufficient reflection, nor have they offered its proper interpretation. At first glance, its literal meaning may appear lifeless and barren to any discerning person. After all, is Sanjaya merely expressing his own belief and personal opinion here—something that readers of the Gita need not necessarily accept? There is no such compulsion. Sanjaya's declaration is this: where the Lord of Yoga, Sri Krishna, and the archer Arjuna are present, there shall be prosperity, victory, expansion, and unwavering righteousness. This is my conviction. Had Sanjaya's intention been merely to impose his personal opinion upon us, and had this verse not propounded some universal truth, then the Gita would have lost the universal authority it has come to possess as a scripture for all humanity. The perfected sage Vyasa could never have committed such an error. This verse carries profound significance, wherein an irrefutable truth has been established. Throughout the entire Gita, the Lord of Yoga, Sri Krishna, symbolizes the atman—the consciousness-existence-bliss nature of the self. This principle of atman is the very foundation upon which the drama of the world's events unfolds. Through any of the various yoga disciplines taught in the Gita, one can realize that principle of atman present within one's own heart. The archer Partha—in this scripture, Arjuna, the son of Pritha, symbolizes a confused, limited being burdened with countless flaws. When he abandons the instruments of his effort and achievement (bow and arrows) and sits in powerless lethargy and negligence, he cannot hope for any success or prosperity. But when he takes up the bow and becomes engaged in his duty, then we behold in him the archer Partha—one prepared to face all challenges. Thus, through this image of the Lord of Yoga, Sri Krishna, and the archer Arjuna, the metaphor of an ideal way of life is completed. Any person endowed with spiritual knowledge and strength, when he becomes diligent in his field of action, cannot be deprived of success by any force. In brief, the Gita's teaching is this: spirituality can be lived in one's practical life, and true spiritual knowledge is an invaluable treasure for the person engaged in life's struggle. Today, throughout society, disorder and unrest are visibly spreading everywhere. Despite scientific achievements and mastery over natural forces, modern humanity has become helpless and weak before life's aggressive events. The sole reason for this is that the Lord of Yoga dwelling in the human heart has been neglected. The path of human progress lies in the harmonious union of worldly capability and spiritual knowledge. This is the path taught in the Gita. This is Sri Vyasa's vision for humanity's well-being. Material progress alone may bring motion and wealth to life, but not peace to the mind. Prosperity devoid of inner peace is a cruel and terrible calamity. Yet this verse does not accept the opposite extreme either. Without the archer Arjuna, prepared for battle on the field of Kurukshetra, the Lord of Yoga, Sri Krishna, could accomplish nothing. Spirituality alone, with its inward-turning tendency, cannot make our material life dynamic and powerful. The principle of harmony pervading the entire Gita—I have endeavored throughout to clarify this to the best of my ability and understanding. This is the one path to humanity's lasting happiness. Sanjaya affirms this conviction by declaring: in any society or nation whose people are organized to work together, to endure hardships, and to achieve their goals (the archer Arjuna), and who simultaneously remain awakened to the principle of atman dwelling within their hearts (the Lord of Yoga, Sri Krishna)—in such a nation, prosperity, victory, expansion, and firm righteousness are natural and certain. The mentioned sequence of prosperity, victory, expansion, and firm righteousness is also logically sound. All students of world history can clearly see its validity. In the context of modern times and politics, we know that without wise and firm governance, no government can lead a nation forward on the path of progress. Through firm policy alone is the expansion of a nation's dormant capacities made possible, and only then can any achievement be attained through mutual cooperation and the spirit of brotherhood. With firm policy and the expansion of capacities, victory is not far away. And with the presence of these three, a nation's prosperity is assured. In the principles of modern politics, we do not find a healthier doctrine than this. Thus it becomes clear that this is not merely Sanjaya's personal opinion, but the firm conviction of all self-disciplined seekers of truth. Many commentators of the Gita draw our attention to the first word of the Gita's opening verse—dharma—and the last word of this final verse—mama. Between these two words is strung this garland of seven hundred shlokas, eternal in their beauty. Therefore, these commentators hold that the subject matter of the Gita is mama dharma—my dharma. By "my dharma" is meant the essential nature of the human being and his worldly duties. When both of these are harmoniously united in a single person, his life becomes ideal. Therefore, students of the Gita should ensure that their lives embody the harmony of self-knowledge, loving service to humanity, and renunciation. This is the ideal life. Thus concludes the eighteenth chapter, named the Yoga of Liberation and Renunciation, of the Bhagavad Gita Upanishad—the scripture of Brahmavidya and Yoga—in the form of the dialogue between Sri Krishna and Arjuna. The title of this final chapter is the Yoga of Liberation and Renunciation. This name recalls to us the yoga of non-contact taught in Vedanta, which the Lord Sri Krishna has defined in the Gita. To renounce the false values of life is to realize one's own inherent nature as existence-consciousness-bliss. To renounce the animal nature within us is the liberation of the divine principle within us. Dedicated to my revered guru, Swami Tapovanji Maharaj.