सुखं त्विदानीं त्रिविधं श्रृणु मे भरतर्षभ।
अभ्यासाद्रमते यत्र दुःखान्तं च निगच्छति।।18.36।।
18.36 Now hear from Me, O scion of the Bharata dynasty, as regards the three kinds of joy: That in which one delights owing to habit, and certainly attains the cessation of sorrows; [S. and S.S. take the second line of this verse along with the next verse referring to sattvika happiness.-Tr.]
18.36 And now hear from Me, O Arjuna, of the threefold pleasure, in which one rejoices by practice and surely comes to the end of pain.
18.36. O best among the Bharatas ! Now from Me you must also listen to the three-fold happiness where one gets delighted by practice, and attains the end of suffering.
18.36 सुखम् pleasure? तु indeed? इदानीम् now? त्रिविधम् threefold? श्रृणु hear? मे of Me? भरतर्षभ O lord of the Bharatas? अभ्यासात् from practice? रमते rejoices? यत्र in which? दुःखान्तम् the end of pain? च and? निगच्छति (he) attains to.Commentary A little of this pleasure experienced by the Self must result in the cessation of pain. This pleasure is threefold in its nature and I will describe its aspects in turn? O Arjuna. (Cf.VI.20?30).
18.36 Idanim, now; srnu, hear; me, from Me i.e. be attentive to what I say; tu, as regards; the trividham, three kinds of; sukham, joy, O scion of the Bharata dynasty. Yatra, that in which; ramate, one delights, derives pleasure; abhyasat, owing to habit, due to freent repetition; and in the experinece of which joy one nigacchati, certainly attains; duhkhantam, the cessation of sorrow-.
18.36 See Comment under 18.39
18.36 Now, hear about the pleasure to which the knowledge, action, agent etc., already mentioned are all subservient and which is threefold according to the Gunas. ৷৷. That pleasure in which a person, through long practice extending over a long time, gradually attains to incomparable joy and never again is engulfed by the pain of life in Samsara. Sri Krsna explains the same:
Please see text 37 for Sri Visvanatha Cakravarti Thakur’s combined commentary to texts 36 and 37.
The threefold expressions of sukham or happiness influenced by the three gunas or modes of material nature are now explained by Lord Krishna beginning with sattva guna the mode of goodness. The happiness which is not sudden and direct like sense gratification but is tempered and disciplined due to relishing affection by its devotion and practice by which one rejoices when arriving at the state of cessation of all pain and misery. This happiness which appears in the beginning to be difficult and painful like poison due to establishing its independence from the mundane mind and senses; but in the end it is amrta-upamam just like nectar. Such consciousness is atma-buddhi of the nature of the soul and is serene and sublime. Having relinquished and abandoned the impurities of raja guna the mode of passion and tama guna the mode of ignorance such sukham becomes pristine and pure. This sukham is invariably situated in sattva guna.
There is no commentary for this verse.
The aforementioned descriptions of knowledge, action, performer, etc. are all utilised for the purpose and intention of obtaining happiness as influenced by the three gunas or modes of material nature. Now Lord Krishna reveals that the sukham or happiness that one becomes habituated to by constant endeavour gradually deriving exquisite pleasure at the cessation of misery with the termination of samsara the perpetual cycle of birth and death. Such sukham is achieved by industrious effort right from its very commencement with the yoga of meditation and pranayama breathing exercises which bring the mind and senses under control. The singular, unique nature of such sukham never having been experienced seems to be like venom in the beginning, but in the end after a lifetime of devotional practice its unique, sublime nature becomes just like nectar. Such happiness arises solely from atma tattva or realisation of the immortal soul. The consciousness of one which is absorbed in the atma is one who can realise the atma. The bliss of tranquillity and serenity is experienced within after all conceptions and designations have been renounced except the atma. It is by such renunciation that the atma is perceived and its ananda or bliss experienced and it is this ananda that awards the highest happiness and such sukham is like nectar and situated in sattva guna the mode of goodness.
The aforementioned descriptions of knowledge, action, performer, etc. are all utilised for the purpose and intention of obtaining happiness as influenced by the three gunas or modes of material nature. Now Lord Krishna reveals that the sukham or happiness that one becomes habituated to by constant endeavour gradually deriving exquisite pleasure at the cessation of misery with the termination of samsara the perpetual cycle of birth and death. Such sukham is achieved by industrious effort right from its very commencement with the yoga of meditation and pranayama breathing exercises which bring the mind and senses under control. The singular, unique nature of such sukham never having been experienced seems to be like venom in the beginning, but in the end after a lifetime of devotional practice its unique, sublime nature becomes just like nectar. Such happiness arises solely from atma tattva or realisation of the immortal soul. The consciousness of one which is absorbed in the atma is one who can realise the atma. The bliss of tranquillity and serenity is experienced within after all conceptions and designations have been renounced except the atma. It is by such renunciation that the atma is perceived and its ananda or bliss experienced and it is this ananda that awards the highest happiness and such sukham is like nectar and situated in sattva guna the mode of goodness.
Sukham twidaaneem trividham shrinu me bharatarshabha; Abhyaasaadramate yatra duhkhaantam cha nigacchati.
sukham—happiness; tu—but; idānīm—now; tri-vidham—of three kinds; śhṛiṇu—hear; me—from me; bharata-ṛiṣhabha—Arjun, the best of the Bharatas; abhyāsāt—by practice; ramate—rejoices; yatra—in which; duḥkha-antam—end of all suffering; cha—and; nigachchhati—reaches
