GitaChapter 18Verse 36

Gita 18.36

Moksha Sanyasa Yoga

सुखं त्विदानीं त्रिविधं शृणु मे भरतर्षभ । अभ्यासाद्रमते यत्र दुःखान्तं च निगच्छति ॥३६॥

sukhaṃ tv idānīṃ tri-vidhaṃ śṛṇu me bharatarṣabha | abhyāsād ramate yatra duḥkhāntaṃ ca nigacchati ||36||

In essence: Now hear of threefold happiness—that in which one learns to rejoice through practice and which leads to the end of all sorrow.

A conversation between a seeker and guide to help you feel this verse deeply

Sadhak-Guru Dialogue

Sadhak: "Why does true happiness require practice? Shouldn't happiness be natural?"

Guru: "The capacity for happiness is natural; the wisdom to access it requires cultivation. We are conditioned to seek happiness in sense objects and external circumstances—this conditioning must be unlearned. Like a palate trained on junk food must be retrained to appreciate subtle, nourishing flavors, a mind accustomed to rajasic pleasure must be trained to enjoy sattvic happiness. The practice is necessary to undo conditioning, not to create something artificial."

Sadhak: "What does it mean that happiness 'ends sorrow'?"

Guru: "Most happiness is mixed with sorrow: we achieve what we wanted, but fear its loss; we enjoy pleasure, but it ends and we grieve. Sattvic happiness, culminating in Self-knowledge, transcends this cycle. When you know yourself as the unchanging witness of all experience, what can cause sorrow? Experiences come and go, but you remain unmoved. This is the 'end of sorrow'—not absence of events but absence of identification that makes events sorrowful."

Sadhak: "Can the threefold division of happiness be seen in everyday experience?"

Guru: "Yes, constantly. The happiness from a sugar rush versus the happiness from a deep meditation. The pleasure of gossip versus the joy of serving others. The satisfaction of proving yourself right versus the peace of understanding. Each day offers examples of all three types. The teaching helps you recognize what you're actually experiencing and choose accordingly."

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🌅 Daily Practice

🌅 Morning

Set an intention: 'Today I will observe what brings me happiness and notice whether it comes through practice and leads toward or away from sorrow.' This observational stance begins to reveal the three types in your own experience.

☀️ Daytime

When experiencing pleasure, ask: 'Is this abhyāsa-based—deepening with practice—or is it instant gratification that will leave me wanting? Does this lead toward peace or toward more craving?' This discrimination develops naturally with attention.

🌙 Evening

Review your happiness experiences of the day: 'What felt good but left me emptier? What felt difficult but led to deeper satisfaction? What brought genuine peace that remains even now?' This reflection gradually reorients the pursuit of happiness.

Common Questions

Isn't happiness subjective? How can it be categorized objectively?
The subjective experience of happiness varies; the objective effects do not. Rajasic happiness leads to bondage regardless of how pleasant it feels initially. Sattvic happiness leads to freedom regardless of its difficult beginnings. The teaching is about causes and effects, not mere feelings. Different types of happiness, however they feel, lead to very different destinations.
Why is 'ending sorrow' the criterion for real happiness?
Because any happiness that coexists with sorrow is incomplete. If your happiness can be taken away, you remain vulnerable to suffering. The search for happiness is ultimately a search for unassailable well-being. Only that happiness which ends sorrow entirely—which cannot be diminished by any circumstance—fully satisfies the deepest human longing.
Is this teaching about happiness pessimistic toward ordinary pleasures?
Not pessimistic, but realistic. Ordinary pleasures have their place but shouldn't be mistaken for lasting happiness. Enjoy the pleasures of life, but know they won't end sorrow. For that, a different kind of happiness—sattvic, leading ultimately to Self-knowledge—is needed. This isn't rejection of pleasure but clarity about its limits.