HomeBhagavad GitaCh. 18Shloka 36
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Bhagavad Gita — Moksha Sannyasa Yoga, Shloka 36

Moksha Sannyasa Yoga

Bhagavad Gita 36 illustration

सुखं त्विदानीं त्रिविधं शृणु मे भरतर्षभ । अभ्यासाद्रमते यत्र दुःखान्तं च निगच्छति ॥ १८.३६ ॥

sukhaṃ tv idānīṃ trividhaṃ śṛṇu me bharatarṣabha | abhyāsād ramate yatra duḥkhāntaṃ ca nigacchati || 18.36 ||

Now hear from Me, O best of the Bharatas, the threefold happiness—wherein one delights through practice and comes to the end of suffering.

Now hear from Me, O best of the Bharatas, the threefold happiness, in which one delights through practice and reaches the end of suffering.

Now hear from me, O bull among the Bharatas, the threefold happiness—wherein one delights through repeated practice and comes to the cessation of suffering.

abhyāsa indicates sustained cultivation; the verse introduces a typology of sukha (happiness/pleasure) by guṇas, with an emphasis on long-term transformation rather than momentary gratification.

सुखम्pleasure, happiness
सुखम्:
Karma
Rootसुख
तुbut, however
तु:
Rootतु
इदानीम्now
इदानीम्:
Rootइदानीम्
त्रिविधम्threefold
त्रिविधम्:
Rootत्रिविध
शृणुhear
शृणु:
Root√श्रु
मेof me / my
मे:
Rootअस्मद्
भरतर्षभO bull among the Bharatas (best of the Bharata lineage)
भरतर्षभ:
Rootभरतर्षभ
अभ्यासात्from practice, by repeated cultivation
अभ्यासात्:
Apadana
Rootअभ्यास
रमतेone delights / he delights
रमते:
Root√रम्
यत्रwhere, in which (case)
यत्र:
Adhikarana
Rootयत्र
दुःखान्तम्the end of sorrow
दुःखान्तम्:
Karma
Rootदुःखान्त
and
:
Root
निगच्छतिattains, reaches
निगच्छति:
Root√गम् (नि-उपसर्गः)
KrishnaArjuna
Sukha (happiness)GuṇasAbhyāsa (practice)Duḥkha (suffering)
Hedonic vs transformative well-beingPractice-based joySoteriological orientation

FAQs

It distinguishes immediate pleasure from cultivated well-being: some forms of happiness emerge only after training attention, habits, and values, and they reduce distress over time.

Happiness is evaluated in terms of its relation to duḥkha-cessation, aligning pleasure with liberation-oriented transformation rather than sensory stimulation alone.

After intellect and perseverance, the text turns to the experiential outcome—happiness—again classified by guṇas, continuing the chapter’s moral-psychological mapping.

It supports the idea of delayed gratification and skill-based flourishing: meditation, ethical living, and disciplined learning can yield stable satisfaction that is less dependent on external conditions.