॥ Verse 18.1 (The Question on Sannyāsa and Tyāga) ॥
अर्जुन उवाच।
सन्न्यासस्य महाबाहो तत्त्वमिच्छामि वेदितुम्।
त्यागस्य च हृषीकेश पृथक्केशिनिषूदन।।
arjuna uvāca |
sannyāsasya mahābāho tattvamicchāmi veditum |
tyāgasya ca hṛṣīkeśa pṛthakkeśiniṣūdana || 18.1 ||
Arjuna said: O mighty-armed, Hṛṣīkeśa, Slayer of Keśi, I wish to know the truth (Tattvam) of Sannyāsa (renunciation of actions)
and also the truth of Tyāga (abandonment of the fruits of actions), separately.
॥ Verse 18.2 (Krishna Defines Sannyāsa and Tyāga) ॥
श्रीभगवानुवाच।
काम्यानां कर्मणां न्यासं सन्न्यासं कवयो विदुः।
सर्वकर्मफलत्यागं प्राहुस्त्यागं विचक्षणाः।।
śrī-bhagavānuvāca |
kāmyānāṃ karmaṇāṃ nyāsaṃ sannyāsaṃ kavayo viduḥ |
sarvakarmaphalatyāgaṃ prāhustyāgaṃ vicakṣaṇāḥ || 18.2 ||
The Supreme Lord said: The Sages know Sannyāsa to be the relinquishing of desire-prompted actions (Kāmya actions).
The wise declare Tyāga (abandonment) to be the renunciation of the fruits of all actions.
॥ Verse 18.3 (Different Views on Action) ॥
त्याज्यं दोषवदित्येके कर्म प्राहुर्मनीषिणः।
यज्ञदानतपःकर्म न त्याज्यमिति चापरे।।
tyājyaṃ doṣavadityeke karma prāhurmanīṣiṇaḥ |
yajñadānatapaḥkarma na tyājyamiti cāpare || 18.3 ||
Some learned men (Manīṣiṇaḥ) declare that all action should be abandoned as faulty (Tyājyaṁ Doṣavad),
while others say that acts of sacrifice, charity, and austerity (Yajña-dāna-tapaḥ-karma) should not be relinquished.
॥ Verse 18.4 (The Three Kinds of Tyāga) ॥
निश्चयं शृणु मे तत्र त्यागे भरतसत्तम।
त्यागो हि पुरुषव्याघ्र त्रिविधः सम्प्रकीर्तितः।।
niścayaṃ śṛṇu me tatra tyāge bharatasattama |
tyāgo hi puruṣavyāghra trividhaḥ samprakīrtitaḥ || 18.4 ||
O best of the Bhāratas, hear My certain verdict (Niścayaṁ Śṛṇu Me) on this matter of abandonment (Tyāge).
O tiger among men, abandonment is indeed declared to be of three kinds (Trividhaḥ Samprakīrtitaḥ).
॥ Verse 18.5 (The Necessity of Obligatory Action) ॥
यज्ञदानतपःकर्म न त्याज्यं कार्यमेव तत्।
यज्ञो दानं तपश्चैव पावनानि मनीषिणाम्।।
yajñadānatapaḥkarma na tyājyaṃ kāryameva tat |
yajño dānaṃ tapaścaiva pāvanāni manīṣiṇām || 18.5 ||
The acts of sacrifice, charity, and austerity must not be abandoned; they must indeed be performed (Kāryam Eva Tat).
Sacrifice, charity, and austerity are purifiers (Pāvanāni) for the wise (Manīṣiṇām).
॥ Verse 18.6 (The Essence of Renunciation) ॥
एतान्यपि तु कर्माणि सङ्गं त्यक्त्वा फलानि च।
कर्तव्यानीति मे पार्थ निश्चितं मतमुत्तमम्।।
etānyapi tu karmāṇi saṅgaṃ tyaktvā phalāni ca |
kartavyānīti me pārtha niścitaṃ matamuttamam || 18.6 ||
But even these actions must be performed by relinquishing attachment and their fruits (Saṅgaṁ Tyaktvā Phalāni ca), O Pārtha.
This is My certain and supreme conclusion (Niścitaṁ Matam Uttamam) that they should be done (Kartavyānīti).
॥ Verse 18.7 (Tāmasika Renunciation) ॥
नियतस्य तु संन्यासः कर्मणो नोपपद्यते।
मोहात्तस्य परित्यागस्तामसः परिकीर्तितः।।
niyatasya tu sannyāsaḥ karmaṇo nopapadyate |
mohāt tasya parityāgas tāmasaḥ parikīrtitaḥ || 18.7 ||
The renunciation of obligatory action (Niyatasya Karmaṇo) is not proper (No Upapadyate).
Its abandonment through delusion (Mohāt Tasya Parityāgas) is declared to be Tāmasika.
॥ Verse 18.8 (Rājasika Renunciation) ॥
दुःखमित्येव यत्कर्म कायक्लेशभयात्त्यजेत्।
स कृत्वा राजसं त्यागं नैव त्यागफलं लभेत्।।
duḥkhamityeva yat karma kāyakleśabhayāt tyajet |
sa kṛtvā rājasaṃ tyāgaṃ naiva tyāgaphalaṃ labhet || 18.8 ||
He who abandons action merely because it is troublesome (Duḥkham Ity eva) or through fear of bodily trouble (Kāya-kleśa-bhayāt Tyajet),
performs a Rājasika Tyāga and does not obtain the result of true abandonment.
॥ Verse 18.9 (Sāttvika Renunciation) ॥
कार्यमित्येव यत्कर्म नियतं क्रियतेऽर्जुन।
सङ्गं त्यक्त्वा फलं चैव स त्यागः सात्त्विको मतः।।
kāryamityeva yat karma niyataṃ kriyate’rjuna |
saṅgaṃ tyaktvā phalaṃ caiva sa tyāgaḥ sāttviko mataḥ || 18.9 ||
That obligatory action which is performed as a duty (Kāryam Ity eva) by Arjuna, abandoning attachment and fruit (Saṅgaṁ Tyaktvā Phalaṁ Caiva),
that abandonment (Tyāgaḥ) is considered Sāttvika.
॥ Verse 18.10 (The Sāttvika Abandoner) ॥
न द्वेष्ट्यकुशलं कर्म कुशले नानुषज्जते।
त्यागी सत्त्वसमाविष्टो मेधावी छिन्नसंशयः।।
na dveṣṭyakuśalaṃ karma kuśale nānuṣajjate |
tyāgī sattvasamāviṣṭo medhāvī chinnasaṃśayaḥ || 18.10 ||
The enlightened abandoner (Tyāgī) who is endowed with Sattva (Sattva-samāviṣṭo), wise (Medhāvī), and whose doubts are dispelled (Chinna-saṁśayaḥ),
does not hate disagreeable work (Na Dveṣṭy Akuśalaṁ Karma) nor is attached to agreeable work (Kuśale Nānuṣajjate).
॥ Verse 18.11 (The True Meaning of Abandonment) ॥
न हि देहभृता शक्यं त्यक्तुं कर्माण्यशेषतः।
यस्तु कर्मफलत्यागी स त्यागीत्यभिधीयते।।
na hi dehabhṛtā śakyaṃ tyaktuṃ karmāṇyaśeṣataḥ |
yastu karmaphalatyāgī sa tyāgītyabhidhīyate || 18.11 ||
Indeed, it is not possible for an embodied being (Deha-bhṛtā) to abandon actions completely (Tyaktuṁ Karmāṇy A-śeṣataḥ).
But he who renounces the fruits of action (Yaḥ tu Karma-phala-tyāgī)—he is called an abandoner (Tyāgī).
॥ Verse 18.12 (The Fruit of Action) ॥
अनिष्टमिष्टं मिश्रं च त्रिविधं कर्मणः फलम्।
भवत्यत्यागिनां प्रेत्य न तु संन्यासिनां क्वचित्।।
aniṣṭamiṣṭaṃ miśraṃ ca trividhaṃ karmaṇaḥ phalam |
bhavatyatyāgināṃ pretya na tu sannyāsināṃ kvacit || 18.12 ||
The threefold fruit of action—undesirable, desirable, and mixed (Aniṣṭam Iṣṭaṁ Miśraṁ ca)—accrues after death to those who are not abandoners (Atyāgināṁ Pretya),
but never to those who are true renouncers (Na Tu Sannyāsināṁ Kvacit).
॥ Verse 18.13 (The Fivefold Cause) ॥
पञ्चैतानि महाबाहो कारणानि निबोध मे।
साङ्ख्ये कृतान्ते प्रोक्तानि सिद्धये सर्वकर्मणाम्।।
pañcaitāni mahābāho kāraṇāni nibodha me |
sāṅkhye kṛtānte proktāni siddhaye sarvakarmaṇām || 18.13 ||
O mighty-armed, learn from Me these five causes (Pañcaitāni Kāraṇāni), which are declared in the Sāṅkhya philosophy (Kṛtānte Proktāni),
for the accomplishment of all actions (Siddhaye Sarva-karmaṇām).
॥ Verse 18.14 (List of the Factors) ॥
अधिष्ठानं तथा कर्ता करणं च पृथग्विधम्।
विविधाश्च पृथक्चेष्टा दैवं चैवात्र पञ्चमम्।।
adhiṣṭhānaṃ tathā kartā karaṇaṃ ca pṛthagvidham |
vividhāśca pṛthakceṣṭā daivaṃ caivātra pañcamam || 18.14 ||
The seat of action (Adhiṣṭhānaṁ - the body), the agent (Kartā - the ego), the various instruments (Karaṇaṁ ca Pṛthag-vidham - senses),
the many different kinds of efforts (Vividhāś ca Pṛthak Ceṣṭā), and destiny (Daivaṁ caivātra Pañcamam)—the fifth.
॥ Verse 18.15 (Action is a Combination of the Five) ॥
शरीरवाङ्मनोभिर्यत्कर्म प्रारभते नरः।
न्याय्यं वा विपरीतं वा पञ्चैते तस्य हेतवः।।
śarīravāṅmanobhiryat karma prārabhate naraḥ |
nyāyyaṃ vā viparītaṃ vā pañcaitē tasya hetavaḥ || 18.15 ||
Whatever action a man undertakes (Yat Karma Prārabhate Naraḥ) by his body, speech, or mind (Śarīra-vāṅ-manobhir),
whether right or wrong (Nyāyyaṁ Vā Viprītaṁ Vā)—these five (Pañcaite) are its causes (Hetavaḥ).
॥ Verse 18.16 (The Delusion of Sole Doership) ॥
तत्रैवं सति कर्तारमात्मानं केवलं तु यः।
पश्यत्यकृतबुद्धित्वान्न स पश्यति दुर्मतिः।।
tatraivaṃ sati kartāram ātmānaṃ kevalaṃ tu yaḥ |
paśyatyakṛtabuddhitvān na sa paśyati durmatiḥ || 18.16 ||
That man who, on account of his unrefined intellect (Akṛta-buddhitvān), sees the self (Ātmānaṁ) as the sole doer (Kartāram Kevalaṁ tu Yaḥ),
is of perverted understanding (Durmatiḥ) and does not see reality (Na Sa Paśyati).
॥ Verse 18.17 (The Enlightened Agent) ॥
यस्य नाहङ्कृतो भावो बुद्धिर्यस्य न लिप्यते।
हत्वाऽपि स इमाँल्लोकान्न हन्ति न निबध्यते।।
yasya nāhaṅkṛto bhāvo buddhiryasya na lipyate |
hatvāpi sa imāṃllokān na hanti na nibadhyate || 18.17 ||
He whose understanding is free from the sense of egoism (Yasya Nāhaṅkṛto Bhāvo), whose intellect is not bound (Buddhir Yasya Na Lipyate),
even though he slays these people (Hatvā api Sa Imān Lokān), he does not slay (Na Hanti), nor is he bound (Na Nibadhyate).
(Threefold Classification)
॥ Verse 18.18 (The Three Impellers and Components) ॥
ज्ञानं ज्ञेयं परिज्ञाता त्रिविधा कर्मचोदना।
करणं कर्म कर्तेति त्रिविधः कर्मसङ्ग्रहः।।
jñānaṃ jñeyaṃ parijñātā trividhā karmacodanā |
karaṇaṃ karma karteti trividhaḥ karmasaṅgrahaḥ || 18.18 ||
Knowledge (Jñānaṁ), the object of knowledge (Jñeyaṁ), and the knower (Parijñātā)—these are the three impellers to action (Trividhā Karma-codanā).
The instrument (Karaṇaṁ), the action (Karma), and the doer (Kartā)—these are the three components of action (Trividhaḥ Karma-saṅgrahaḥ).
॥ Verse 18.19 (The Gunas Divide Knowledge) ॥
ज्ञानं कर्म च कर्ता च त्रिधैव गुणभेदतः।
प्रोच्यते गुणसङ्ख्याने यथावच्छृणु तान्यपि।।
jñānaṃ karma ca kartā ca guṇabhedataḥ phalaśo’pi ca |
procyate guṇasaṅkhyāne yathāvacchṛṇu tānyapi || 18.19 ||
Knowledge, action, and the doer (Jñānaṁ Karma ca Kartā ca) are declared to be threefold (Tridhaiva) due to the distinction of the Guṇas (Guṇa-bhedataḥ).
Hear about them also, according to their divisions in the philosophy of the Guṇas (Guṇa-saṅkhyāne Yathāvat Śṛṇu Tāny api).
॥ Verse 18.20 (Sāttvika Knowledge) ॥
सर्वभूतेषु येनैकं भावमव्ययमीक्षते।
अविभक्तं विभक्तेषु तज्ज्ञानं विद्धि सात्त्विकम्।।
sarvabhūteṣu yenaikaṃ bhāvamavyayamīkṣate |
avibhaktaṃ vibhakteṣu tajjñānaṃ viddhi sāttvikam || 18.20 ||
That knowledge (Jñānaṁ) by which one sees a single, indestructible essence (Ekaṁ Bhāvam Avyayam Īkṣate) in all beings (Sarva-bhūteṣu),
undivided (Avibhaktaṁ) in all divided existences (Vibhakteṣu)—know that to be Sāttvika.
॥ Verse 18.21 (Rājasika Knowledge) ॥
पृथक्त्वेन तु यज्ज्ञानं नानाभावान् पृथग्विधान्।
वेत्ति सर्वेषु भूतेषु तज्ज्ञानं विद्धि राजसम्।।
pṛthaktvena tu yajjñānaṃ nānābhāvānpṛthagvidhān |
vetti sarveṣu bhūteṣu tajjñānaṃ viddhi rājasam || 18.21 ||
But that knowledge (Yaj Jñānaṁ) which sees in all beings (Sarveṣu Bhūteṣu) different kinds of entities (Nānā-bhāvān Pṛthag-vidhān) as distinct from one another (Pṛthaktvena Tu),
know that knowledge (Taj Jñānaṁ) to be Rājasika.
॥ Verse 18.22 (Tāmasika Knowledge) ॥
यत्तु कृत्स्नवदेकस्मिन् कार्ये सक्तमहैतुकम्।
अतत्त्वार्थवदल्पं च तत्तामसमुदाहृतम्।।
yattu kṛtsnavadekasmin kārye saktamahaitukam |
atattvārthavadalpaṃ ca tattāmasamudāhṛtam || 18.22 ||
But that knowledge which is attached to one single effect (Kārye Saktam) as if it were the whole (Kṛtsnavad Ekasmin), without reason (Ahaitukam),
not based on truth (Atattvārtha-vat), and trivial (Alpaṁ ca)—that is declared to be Tāmasika.
॥ Verse 18.23 (Sāttvika Action) ॥
नियतं सङ्गरहितमरागद्वेषतः कृतम्।
अफलप्रेप्सुना कर्म यत्तत्सात्त्विकमुच्यते।।
niyataṃ saṅgarahitam arāgadveṣataḥ kṛtam |
aphalaprepsunā karma yattat sāttvikam ucyate || 18.23 ||
An obligatory action (Niyataṁ) which is performed without attachment (Saṅga-rahitam), without love or hatred (Arāga-dveṣataḥ Kṛtam),
by one who does not desire the fruit (A-phala-prepsunā), that action is declared to be Sāttvika (Yat Tat Sāttvikam Ucyate).
॥ Verse 18.24 (Rājasika Action) ॥
यत्तू कामेप्सुना कर्म साहंकारेण वा पुनः।
क्रियते बहुलायासं तद्राजसमुदाहृतम्।।
yattu kāmepsunā karma sāhaṅkāreṇa vā punaḥ |
kriyate bahulāyāsaṃ tadrājasamudāhṛtam || 18.24 ||
But that action which is performed by one desiring the fruits (Kāme-psunā), or again with egoism (Sāhaṅkāreṇa Vā Punaḥ),
and involves great effort (Kriyate Bahulāyāsaṁ)—that is declared to be Rājasika (Tad Rājasam Udāhṛtam).
॥ Verse 18.25 (Tāmasika Action) ॥
अनुबन्धं क्षयं हिंसामनपेक्ष्य च पौरुषम्।
मोहादारभ्यते कर्म यत्तत्तामसमुच्यते।।
anubandhaṃ kṣayaṃ hiṃsām anapekṣya ca pauruṣam |
mohādārabhyate karma yattat tāmasam ucyate || 18.25 ||
That action which is undertaken through delusion (Mohād Ārabhyate Karma), disregarding the consequences (Anubandhaṁ), loss or injury (Kṣayaṁ Hiṁsām),
as well as one's own capability (Anapekṣya ca Pauruṣam)—that is called Tāmasika.
॥ Verse 18.26 (Sāttvika Doer) ॥
मुक्तसङ्गोऽनहंवादी धृत्यत्साहसमन्वितः।
सिद्ध्यसिद्ध्योर्निर्विकारः कर्ता सात्त्विक उच्यते।।
muktasaṅgo’nahamvādī dhṛtyutsāhasamanvitaḥ |
siddhyasiddhyornirvikāraḥ kartā sāttvika ucyate || 18.26 ||
The doer who is free from attachment (Mukta-saṅgo), non-egoistic (Anahaṁvādī), endowed with firmness and zeal (Dhṛty-utsāha-samanvitaḥ),
and remains unaffected by success or failure (Siddhy-asiddhyor Nirvikāraḥ)—that doer is called Sāttvika.
॥ Verse 18.27 (Rājasika Doer) ॥
रागी कर्मफलप्रेप्सुर्लुब्धो हिंसात्मकोऽशुचिः।
हर्षशोकान्वितः कर्ता राजसः परिकीर्तितः।।
rāgī karmaphalaprepsur lubdho hiṃsātmako’śuciḥ |
harṣaśokānvitaḥ kartā rājasaḥ parikīrtitaḥ || 18.27 ||
The doer who is passionate (Rāgī), desiring the fruits of actions (Karma-phala-prepsur), greedy (Lubdho), harmful (Hiṁsātmako), impure (A-śuciḥ),
and moved by joy and sorrow (Harṣa-śokānvitaḥ)—that doer is declared to be Rājasika.
॥ Verse 18.28 (Tāmasika Doer) ॥
अयुक्तः प्राकृतः स्तब्धः शठो नैष्कृतिकोऽलसः।
विषादी दीर्घसूत्री च कर्ता तामस उच्यते।।
ayuktaḥ prākṛtaḥ stabdhaḥ śaṭho naiṣkṛtiko’lasaḥ |
viṣādī dīrghasūtrī ca kartā tāmasa ucyate || 18.28 ||
The doer who is uncontrolled (Ayuktaḥ), vulgar (Prākṛtaḥ), obstinate (Stabdhaḥ), deceitful (Śaṭho), malicious (Naiṣkṛtiko), lazy (Alasaḥ),
despondent (Viṣādī), and procrastinating (Dīrgha-sūtrī ca)—that doer is called Tāmasika.
॥ Verse 18.29 (The Threefold Intellect and Firmness) ॥
बुद्धेर्भेदं धृतेश्चैव गुणतस्त्रिविधं शृणु।
प्रोच्यमानमशेषेण पृथक्त्वेन धनञ्जय।।
buddherbhedaṃ dhṛteścaiva guṇatastrividhaṃ śṛṇu |
procyamānam aśeṣeṇa pṛthaktvena dhanañjaya || 18.29 ||
O conqueror of wealth (Dhanañjaya), hear Me now fully and separately describe (Aśeṣeṇa Pṛthaktvena) the threefold distinction of intellect (Buddher Bhedaṁ)
and firmness (Dhṛteś Caiva) according to the Guṇas (Guṇataḥ Trividhaṁ Śṛṇu).
॥ Verse 18.30 (Sāttvika Intellect) ॥
प्रवृत्तिं च निवृत्तिं च कार्याकार्ये भयाभये।
बन्धं मोक्षं च या वेत्ति बुद्धिः सा पार्थ सात्त्विकी।।
pravṛttiṃ ca nivṛttiṃ ca kāryākārye bhayābhaye |
bandhaṃ mokṣaṃ ca yā vetti buddhiḥ sā pārtha sāttvikī || 18.30 ||
That intellect (Yā Vetti Buddhiḥ) which knows the path of action and the path of renunciation (Pravṛttiṁ ca Nivṛttiṁ ca), duty and non-duty (Kāryā-kārye),
fear and fearlessness (Bhayā-bhaye), and bondage and liberation (Bandhaṁ Mokṣaṁ ca)—O Pārtha, that is Sāttvika.
॥ Verse 18.31 (Rājasika Intellect) ॥
यया धर्ममधर्मं च कार्यं चाकार्यमेव च।
अयथावत्प्रजानाति बुद्धिः सा पार्थ राजसी।।
yayā dharmamadharmaṃ ca kāryaṃ cākāryameva ca |
ayathāvatprajānāti buddhiḥ sā pārtha rājasī || 18.31 ||
That intellect (Buddhiḥ Sā Pārtha) by which one knows righteousness and unrighteousness (Yathā Dharmam Adharmaṁ ca) and duty and non-duty (Kāryaṁ Cākāryam Eva ca),
but wrongly (A-yathāvat Prajānāti)—that is Rājasika.
॥ Verse 18.32 (Tāmasika Intellect) ॥
अधर्मं धर्ममिति या मन्यते तमसावृता।
सर्वार्थान् विपरीतश्च बुद्धिः सा पार्थ तामसी।।
adharmaṃ dharmamiti yā manyate tamasāvṛtā |
sarvārthānviparītāṃśca buddhiḥ sā pārtha tāmasī || 18.32 ||
That intellect (Buddhiḥ Sā Pārtha) which, enveloped in darkness (Tamasāvṛtā), regards unrighteousness as righteousness (Adharmaṁ Dharmam Iti Yā Manyate),
and perceives all things in a perverted way (Sarvārthān Vipārītaś ca)—that is Tāmasika.
(Firmness/Dhṛti - 18.33-35)
॥ Verse 18.33 (Sāttvika Firmness) ॥
धृत्या यया धारयते मनःप्राणेन्द्रियक्रियाः।
योगेनाव्यभिचारिण्या धृतिः सा पार्थ सात्त्विकी।।
dhṛtyā yayā dhārayate manaḥprāṇendriyakriyāḥ |
yogēnāvyabhicāriṇyā dhṛtiḥ sā pārtha sāttvikī || 18.33 ||
That unwavering firmness (Dhṛtyā Yayā Dhārayate) by which one controls the activities of the mind, life-breath, and senses (Manaḥ-prāṇendriya-kriyāḥ),
through unwavering Yoga (Yogenāvyabhicāriṇyā)—O Pārtha, that firmness (Dhṛtiḥ Sā) is Sāttvika.
॥ Verse 18.34 (Rājasika Firmness) ॥
यया तु धर्मकामार्थान् धृत्या धारयतेऽर्जुन।
प्रसङ्गेन फलाकाङ्क्षी धृतिः सा पार्थ राजसी।।
yayā tu dharmakāmārthān dhṛtyā dhārayate’rjuna |
prasaṅgena phalākāṅkṣī dhṛtiḥ sā pārtha rājasī || 18.34 ||
But that firmness (Dhṛtyā Yayā) by which one holds on to duty (Dharma), desire (Kāma), and wealth (Artha), O Arjuna (Arjuna),
with attachment and desire for fruits (Prasaṅgena Phalākāṅkṣī)—O Pārtha, that firmness (Dhṛtiḥ Sā) is Rājasika.
॥ Verse 18.35 (Tāmasika Firmness) ॥
यया स्वप्नं भयं शोकं विषादं मदमेव च।
न विमुञ्चति दुर्मेधा धृतिः सा तामसी मता।।
yayā svapnaṃ bhayaṃ śokaṃ viṣādaṃ madameva ca |
na vimuñcati durmedhā dhṛtiḥ sā pārtha tāmasī || 18.35 ||
That firmness (Dhṛtiḥ Sā) by which the dull-witted man (Durmedhā) does not give up sleep, fear, grief, despondency, and arrogance (Yā Svapnaṁ Bhayaṁ Śokaṁ Viṣādaṁ Madam Eva ca Na Vimuñcati),
—that is considered Tāmasika.
(Happiness - 18.36-40)
॥ Verse 18.36 (The Three Kinds of Happiness) ॥
सुखं त्विदानीं त्रिविधं शृणु मे भरतर्षभ।
अभ्यासाद्रमते यत्र दुःखान्तं च निगच्छति।।
sukhaṃ tvidānīṃ trividhaṃ śṛṇu me bharatarṣabha |
abhyāsādramate yatra duḥkhāntaṃ ca nigacchati || 18.36 ||
Now hear from Me, O best of the Bhāratas, the three kinds of happiness (Sukhaṁ tv Idānīṁ Trividhaṁ Śṛṇu Me).
That in which one finds pleasure after prolonged practice (Abhyāsād Ramate Yatra) and reaches the end of sorrow (Duḥkhāntaṁ ca Nigacchati).
॥ Verse 18.37 (Sāttvika Happiness: Nectar in the End) ॥
यत्तदग्रे विषमिव परिणामेऽमृतोपमम्।
तत्सुखं सात्त्विकं प्रोक्तमात्मबुद्धिप्रसादजम्।।
yattadagre viṣamiva pariṇāme’mṛtopamam |
tatsukhaṃ sāttvikaṃ proktam ātmabuddhiprasādajam || 18.37 ||
That which is like poison at first (Yat Tad Agre Viṣam Iva), but like nectar in the end (Pariṇāme Amṛtopamam),
that happiness is declared to be Sāttvika (Sāttvikaṁ Proktam), born of the clarity of the purified intellect (Ātma-buddhi-prasāda-jam).
॥ Verse 18.38 (Rājasika Happiness: Poison in the End) ॥
विषयेन्द्रियसंयोगाद्यत्तदग्रेऽमृतोपमम्।
परिणामे विषमिव तत्सुखं राजसं स्मृतम्।।
viṣayendriyasaṃyogād yattadagre’mṛtopamam |
pariṇāme viṣamiva tatsukhaṃ rājasaṃ smṛtam || 18.38 ||
That happiness which arises from the contact of the senses with their objects (Viṣayendriya-saṁyogād), which is like nectar at first (Yat Tad Agre Amṛtopamam),
but like poison in the end (Pariṇāme Viṣam Iva)—that is considered Rājasika happiness.
॥ Verse 18.39 (Tāmasika Happiness) ॥
यदग्रे चानुबन्धे च सुखं मोहनमात्मनः।
निद्रालस्यप्रमादोत्थं तत्तामसमुदाहृतम्।।
yadagre cānubandhe ca sukhaṃ mohanamātmanaḥ |
nidrālasyapramādotthaṃ tattāmasamudāhṛtam || 18.39 ||
That happiness which deludes the soul (Sukhaṁ Mohanam Ātmanaḥ) both at the beginning and the end (Yad Agre cānubandhe ca),
arising from sleep, laziness, and illusion (Nidrālasya-pramādottthaṁ)—that is declared to be Tāmasika.
॥ Verse 18.40 (Universality of the Guṇas) ॥
न तदस्ति पृथिव्यां वा दिवि देवेषु वा पुनः।
सत्त्वं प्रकृतिजैर्मुक्तं यदेभिः स्यात्त्रिभिर्गुणैः।।
na tadasti pṛthivyāṃ vā divi deveṣu vā punaḥ |
sattvaṃ prakṛtijairmuktaṃ yadebhissyāttribhirguṇaiḥ || 18.40 ||
There is no entity (Na Tad Asti) on earth (Pṛthivyāṁ Vā) or even among the gods in heaven (Divi Deveṣu Vā Punaḥ),
which is free from these three qualities (Muktaṁ Yad Ebhiḥ Syāt Tribhir Guṇaiḥ) born of material nature (Prakṛti-jaiḥ Sattvaṁ).
॥ Verse 18.41 (Distribution of Duties) ॥
ब्राह्मणक्षत्रियविशां शूद्राणां च परन्तप।
कर्माणि प्रविभक्तानि स्वभावप्रभवैर्गुणैः।।
brāhmaṇakṣatriyaviśāṃ śūdrāṇāṃ ca parantapa |
karmāṇi pravibhaktāni svabhāvaprabhavairguṇaiḥ || 18.41 ||
The duties of Brāhmaṇas, Kṣatriyas, Vaiśyas, and Śūdras, O scorcher of foes (Arjuna),
are distributed (Pravibhaktāni) according to the qualities (Guṇaiḥ) born of their own nature (Svabhāva-prabhavair).
॥ Verse 18.42 (The Duties of a Brāhmaṇa) ॥
शमो दमस्तपः शौचं क्षान्तिरार्जवमेव च।
ज्ञानं विज्ञानमास्तिक्यं ब्रह्मकर्म स्वभावजम्।।
śamo damastapaḥ śaucaṃ kṣāntirārjavameva ca |
jñānaṃ vijñānamāstikyaṃ brahmakarma svabhāvajam || 18.42 ||
Tranquility (Śamaḥ), self-control (Damaḥ), austerity (Tapaḥ), purity (Śaucaṁ), forgiveness (Kṣāntir), and also uprightness (Ārjavam),
knowledge (Jñānaṁ), realization (Vijñānam), and faith (Āstikyaṁ)—these are the duties of a Brāhmaṇa, born of his nature.
॥ Verse 18.43 (The Duties of a Kṣatriya) ॥
शौर्यं तेजो धृतिर्दाक्ष्यं युद्धे चाप्यपलायनम्।
दानमीश्वरभावश्च क्षात्रं कर्म स्वभावजम्।।
śauryaṃ tejo dhṛtirdākṣyaṃ yuddhe cāpyapalayanam |
dānamīśvarabhāvaśca kṣātraṃ karma svabhāvajam || 18.43 ||
Heroism (Śauryaṁ), vigor (Tejo), firmness (Dhṛtir), dexterity (Dākṣyaṁ), not fleeing in battle (Yuddhe Cāpyapalāyanam),
generosity (Dānaṁ), and a lordly disposition (Īśvara-bhāvaś ca)—these are the duties of a Kṣatriya, born of his nature.
॥ Verse 18.44 (The Duties of Vaiśya and Śūdra) ॥
कृषिगौरक्ष्यवाणिज्यं वैश्यकर्म स्वभावजम्।
परिचर्यात्मकं कर्म शूद्रस्यापि स्वभावजम्।।
kṛṣigaurakṣyavāṇijyaṃ vaiśyakarma svabhāvajam |
paricaryātmakaṃ karma śūdrasyāpi svabhāvajam || 18.44 ||
Agriculture, cow protection, and trade (Kṛṣi-gau-rakṣya-vāṇijyaṁ)—these are the duties of a Vaiśya, born of his nature.
Action consisting of service (Paricaryātmakaṁ Karma) is the duty of a Śūdra, born of his nature.
॥ Verse 18.45 (Attaining Perfection) ॥
स्वे स्वे कर्मण्यभिरतः संसिद्धिं लभते नरः।
स्वकर्मनिरतः सिद्धिं यथा विन्दति तच्छृणु।।
sve sve karmaṇyabhirataḥ saṃsiddhiṃ labhate naraḥ |
svakarma-nirataḥ siddhiṃ yathā vindati tacchṛṇu || 18.45 ||
Engaged in his own duty (Sve Sve Karmaṇy Abhirataḥ), a man attains perfection (Saṁsiddhiṁ Labhate Naraḥ).
Hear how he who is devoted to his own duty (Sva-karma-nirataḥ) attains perfection (Siddhiṁ Yathā Vindati Tat Śṛṇu).
॥ Verse 18.46 (Worshipping the Source) ॥
यतः प्रवृत्तिर्भूतानां येन सर्वमिदं ततम्।
स्वकर्मणा तमभ्यर्च्य सिद्धिं विन्दति मानवः।।
yataḥ pravṛttirbhūtānāṃ yena sarvamidaṃ tatam |
svakarmaṇā tamabhyarcya siddhiṃ vindati mānavaḥ || 18.46 ||
Worshipping with his own action (Sva-karmaṇā Tam Abhyarcya) the One from whom all beings have originated (Yataḥ Pravṛttir Bhūtānāṁ),
and by whom all this is pervaded (Yena Sarvam Idaṁ Tatam), a man attains perfection (Siddhiṁ Vindati Mānavaḥ).
॥ Verse 18.47 (Superiority of Sva-Dharma) ॥
श्रेयान्स्वधर्मो विगुणः परधर्मात्स्वनुष्ठितात्।
स्वभाव नियतं कर्म कुर्वन्नाप्नोति किल्बिषम्।।
śreyān svadharmo viguṇaḥ paradharmātsvanuṣṭhitāt |
svabhāvaniyataṃ karma kurvannāpnoti kilbiṣam || 18.47 ||
One's own duty (Sva-dharmo), though defective (Viguṇaḥ), is better (Śreyān) than the duty of another (Para-dharmāt) well-performed (Svanuṣṭhitāt).
By performing the duty ordained by his nature (Svabhāva Niyataṁ Karma), a man incurs no sin (Kurvan Nāpnoti Kilbiṣam).
॥ Verse 18.48 (Do not Abandon Natural Duty) ॥
सहजं कर्म कौन्तेय सदोषमपि न त्यजेत्।
सर्वारम्भा हि दोषेण धूमेनाग्निरिवावृताः।।
sahajaṃ karma kaunteya sadoṣamapi na tyajet |
sarvārambhā hi doṣeṇa dhūmenāgnirivāvṛtāḥ || 18.48 ||
One should not abandon the duty born of his nature (Sahajaṁ Karma), O son of Kuntī (Arjuna), even if it is faulty (Sadoṣam Api Na Tyajet).
For all undertakings are enveloped by fault (Sarvārambhā Hi Doṣeṇa) just as fire is enveloped by smoke (Dhūmenāgnir Ivāvṛtāḥ).
(Moksha via Jñana and Bhakti - 18.49-55)
॥ Verse 18.49 (The Perfection of Freedom from Action) ॥
असक्तबुद्धिः सर्वत्र जितात्मा विगतस्पृहः।
नैष्कर्म्यसिद्धिं परमां संन्यासेनाधिगच्छति।।
asaktabuddhiḥ sarvatra jitātmā vigataspṛhaḥ |
naiṣkarmyasiddhiṃ paramāṃ sannyāsenādhigacchati || 18.49 ||
He whose intellect is unattached everywhere (Asakta-buddhiḥ Sarvatra), who has conquered his self, and is free from desire (Jitātmā Vigata-spṛhaḥ),
attains the supreme perfection of freedom from action (Naiṣkarmya-siddhiṁ Paramāṁ) through renunciation (Sannyāsenādhigacchati).
॥ Verse 18.50 (The State of Supreme Knowledge) ॥
सिद्धिं प्राप्तो यथा ब्रह्म तथाप्नोति निबोध मे।
समासेनैव कौन्तेय निष्ठा ज्ञानस्य या परा।।
siddhiṃ prāpto yathā brahma tathāpnoti nibodha me |
samāsenaiva kaunteya niṣṭhā jñānasya yā parā || 18.50 ||
Learn from Me, O son of Kuntī, how one who has attained perfection (Siddhiṁ Prāpto Yathā) also attains Brahman (Brahma Tathā Āpnoti)—hear it briefly (Samāsenai va),
which is the supreme state of knowledge (Niṣṭhā Jñānasya Yā Parā).
॥ Verses 18.51-53 (Qualities of Brahman Realization) ॥
बुद्ध्या विशुद्धया युक्तो धृत्याऽऽत्मानं नियम्य च।
शब्दादीन्विषयांस्त्यक्त्वा रागद्वेषौ व्युदस्य च।। (18.51)
विविक्तसेवी लघ्वाशी यतवाक्कायमानसः।
ध्यानयोगपरो नित्यं वैराग्यं समुपाश्रितः।। (18.52)
अहङ्कारं बलं दर्पं कामं क्रोधं परिग्रहम्।
विमुच्य निर्ममः शान्तो ब्रह्मभूयाय कल्पते।। (18.53)
buddhyā viśuddhayā yukto dhṛtyātmānaṃ niyamya ca |
śabdādīn viṣayāṃstyaktvā rāgadveṣau vyudasya ca || 18.51 ||
viviktasevī laghvāśī yatavākkāyamānasaḥ |
dhyānayogaparo nityaṃ vairāgyaṃ samupāśritaḥ || 18.52 ||
ahaṅkāraṃ balaṃ darpaṃ kāmaṃ krodhaṃ parigraham |
virmucya nirmamaḥ śānto brahmabhūyāya kalpate || 18.53 ||
Endowed with a purified intellect, controlling the self by firmness, renouncing sound and other sense objects, and giving up attachment and hatred (18.51).
Resorting to solitude, eating lightly, controlling speech, body, and mind, constantly engaged in meditation, taking refuge in dispassion (18.52).
Having given up egoism, violence, arrogance, desire, anger, and covetousness—free from possessiveness and peaceful, he is fit for union with Brahman (18.53).
॥ Verse 18.54 (The Attainment of Supreme Devotion) ॥
ब्रह्मभूतः प्रसन्नात्मा न शोचति न काङ्क्षति।
समः सर्वेषु भूतेषु मद्भक्तिं लभते पराम्।।
brahmabhūtaḥ prasannātmā na śocati na kāṅkṣati |
samaḥ sarveṣu bhūteṣu madbhaktiṃ labhate parām || 18.54 ||
Having become Brahman (Brahma-bhūtaḥ), serene in mind (Prasannātmā), he neither grieves nor desires (Na Śocati Na Kāṅkṣati).
He is the same to all beings (Samaḥ Sarveṣu Bhūteṣu) and attains supreme devotion to Me (Mad-bhaktiṁ Labhate Parām).
॥ Verse 18.55 (Entry into the Supreme Abode) ॥
भक्त्या मामभिजानाति यावान्यश्चास्मि तत्त्वतः।
ततो मां तत्त्वतो ज्ञात्वा विशते तदनन्तरम्।।
bhaktyā māmabhijānāti yāvānyaścāsmi tattvataḥ |
tato māṃ tattvato jñātvā viśate tadanantaram || 18.55 ||
Through devotion (Bhaktyā), he truly knows Me (Mām Abhijānāti), who and what I am in essence (Yāvān Yaś cāsmi Tattvataḥ).
Then, having known Me in truth (Tato Māṁ Tattvato Jñātvā), he enters into Me immediately after (Viśate Tad-anantaram).
॥ Verse 18.56 (Perfection through My Grace) ॥
सर्वकर्माण्यपि सदा कुर्वाणो मद्व्यपाश्रयः।
मत्प्रसादादवाप्नोति शाश्वतं पदमव्ययम्।।
sarvakarmāṇyapi sadā kurvāṇo madvyapāśrayaḥ |
matprasādādavāpnoti śāśvataṃ padamavyayam || 18.56 ||
A devotee performing all duties always (Sarva-karmāṇy api Sadā Kurvāṇo) under My protection (Mad-vyapāśrayaḥ),
by My grace (Mat-prasādād) attains the eternal, indestructible abode (Śāśvataṁ Padam Avyayam).
॥ Verse 18.57 (Dedication of Actions) ॥
चेतसा सर्वकर्माणि मयि संन्यस्य मत्परः।
बुद्धियोगमुपाश्रित्य मच्चित्तः सततं भव।।
cetasā sarvakarmāṇi mayi sannyasya matparaḥ |
buddhiyogamupāśritya maccittaḥ satataṃ bhava || 18.57 ||
Mentally dedicate all actions to Me (Cetasā Sarva-karmāṇi Mayi Sannyasya), regard Me as the supreme goal (Matparaḥ),
and taking recourse to the Yoga of Intellect (Buddhi-yogam Upāśritya), keep your mind ever fixed on Me (Mac-cittaḥ Satataṁ Bhava).
॥ Verse 18.58 (Crossing Obstacles) ॥
मच्चित्तः सर्वदुर्गाणि मत्प्रसादात्तरिष्यसि।
अथ चेत्त्वमहङ्कारान्न श्रोष्यसि विनङ्क्ष्यसि।।
maccittaḥ sarvadurgāṇi matprasādāttariṣyasi |
atha cettvammahaṅkārānna śroṣyasi vinaṅkṣyasi || 18.58 ||
By fixing your mind on Me, you shall cross over all obstacles (Sarva-durgāṇi Mat-prasādāt Tariṣyasi) by My grace.
But if, due to egoism (Atha Cet Tvam Ahaṅkārān), you do not listen (Na Śroṣyasi), you shall perish (Vinakṣyasi).
॥ Verse 18.59 (Compulsion of Nature) ॥
यदहङ्कारमाश्रित्य न योत्स्य इति मन्यसे।
मिथ्यैष व्यवसायस्ते प्रकृतिस्त्वां नियोक्ष्यति।।
yadahaṅkāramāśritya na yotsya iti manyase |
mithyaiṣa vyavasāyaste prakṛtistvāṃ niyokṣyati || 18.59 ||
If, taking refuge in egoism (Yad Ahaṅkāram Āśritya), you think, I will not fight (Na Yotsya Iti Manyase),
this resolve of yours is vain (Mithyāiṣa Vyavasāyas Te); your own nature (Prakṛtis Tvāṁ) will compel you (Niyokṣyati).
॥ Verse 18.60 (Bound by Your Own Action) ॥
स्वभावजेन कौन्तेय निबद्धः स्वेन कर्मणा।
कर्तुं नेच्छसि यन्मोहात् करिष्यस्यवशोऽपि तत्।।
svabhāvajena kaunteya nibaddhaḥ svena karmaṇā |
kartuṃ necchasi yanmoḥāt kariṣyasyavaśo’pi tat || 18.60 ||
O son of Kuntī, bound by your own inherent action (Svabhāva-jena... Nibaddhaḥ Svena Karmaṇā),
that which you do not wish to do through delusion (Yan Mohāt), you shall do that (Kariṣyasy Avaśo pi Tat) helplessly.
॥ Verse 18.61 (The Lord Resides in the Heart) ॥
ईश्वरः सर्वभूतानां हृद्देशेऽर्जुन तिष्ठति।
भ्रामयन्सर्वभूतानि यन्त्रारूढानि मायया।।
īśvaraḥ sarvabhūtānāṃ hṛddeśe’rjuna tiṣṭhati |
bhrāmayansarvabhūtāni yantrārūḍhāni māyayā || 18.61 ||
The Lord (Īśvaraḥ) dwells in the heart of all beings (Sarva-bhūtānāṁ Hṛd-deśe), O Arjuna,
causing them to revolve by His illusion (Bhrāmayan Sarva-bhūtāni Māyayā), as if mounted on a machine (Yantrārūḍhāni).
॥ Verse 18.62 (Seek Absolute Refuge in Him) ॥
तमेव शरणं गच्छ सर्वभावेन भारत।
तत्प्रसादात्परां शान्तिं स्थानं प्राप्स्यसि शाश्वतम्।।
tameva śaraṇaṃ gaccha sarvabhāvena bhārata |
tatprasādātparāṃ śāntiṃ sthānaṃ prāpsyasi śāśvatam || 18.62 ||
Seek refuge in Him alone (Tam Eva Śaraṇaṁ Gaccha) with all your heart (Sarva-bhāvena), O Bhārata.
By His grace (Tat-prasādāt), you shall attain supreme peace and the eternal abode (Parāṁ Śāntiṁ Sthānaṁ Prāpsyasi Śāśvatam).
॥ Verse 18.63 (Reflect and Act) ॥
इति ते ज्ञानमाख्यातं गुह्याद्गुह्यतरं मया।
विमृश्यैतदशेषेण यथेच्छसि तथा कुरु।।
iti te jñānamākhyātaṃ guhyādguhyataraṃ mayā |
vimaṛśyaitadaśeṣeṇa yathecchasi tathā kuru || 18.63 ||
Thus, the most confidential knowledge (Jñānam Ākhyātaṁ Guhyād Guhyataraṁ) has been declared to you by Me.
Reflect on this fully (Vimṛśyaitad Aśeṣeṇa), and then act as you wish (Yathecchasi Tathā Kuru).
॥ Verse 18.64 (The Supreme Secret) ॥
सर्वगुह्यतमं भूयः शृणु मे परमं वचः।
इष्टोऽसि मे दृढमिति ततो वक्ष्यामि ते हितम्।।
sarvaguhyatamaṃ bhūyaḥ śṛṇu me paramaṃ vacaḥ |
iṣṭo’si me dṛḍhamiti tato vakṣyāmi te hitam || 18.64 ||
Hear again My supreme word (Bhūyaḥ Śṛṇu Me Paramaṁ Vacaḥ), the most secret of all secrets (Sarva-guhyatamaṁ).
Because you are very dear to Me (Iṣṭo si Me Dṛḍham Iti), therefore I speak for your welfare (Tato Vakṣyāmi Te Hitam).
॥ Verse 18.65 (The Supreme Command) ॥
मन्मना भव मद्भक्तो मद्याजी मां नमस्कुरु।
मामेवैष्यसि सत्यं ते प्रतिजाने प्रियोऽसि मे।।
manmanā bhava madbhakto madyājī māṃ namaskuru |
māmevaiṣyasi satyaṃ te pratijāne priyo’si me || 18.65 ||
Fix your mind on Me (Man-manā Bhava), be devoted to Me (Mad-bhakto), worship Me (Mad-yājī), and offer homage to Me (Māṁ Namas-kuru).
You will come to Me alone (Mām Evaiṣyasi); I promise you this truly, for you are dear to Me (Satyaṁ Te Pratijāne Priyo si Me).
॥ Verse 18.66 (The Charama Shloka: Ultimate Surrender) ॥
सर्वधर्मान्परित्यज्य मामेकं शरणं व्रज।
अहं त्वा सर्वपापेभ्यो मोक्षयिष्यामि मा शुचः।।
sarvadharmānparityajya māmekaṃ śaraṇaṃ vraja |
ahaṃ tvā sarvapāpebhyo mokṣayiṣyāmi mā śucaḥ || 18.66 ||
Abandoning all duties (Sarva-dharmān Parityajya), take refuge in Me alone (Mām Ekaṁ Śaraṇaṁ Vraja).
I will free you from all sins (Ahaṁ Tvā Sarva-pāpebhyo Mokṣayiṣyāmi); do not grieve (Mā Śucaḥ).
॥ Verse 18.67 (The Confidentiality Warning) ॥
इदं ते नातपस्काय नाभक्ताय कदाचन।
न चाशुश्रूषवे वाच्यं न च मां योऽभ्यसूयति।।
idaṃ te nātapaskāya nābhaktāya kadācana |
na cāśuśrūṣave vācyaṃ na ca māṃ yo’bhyasūyati || 18.67 ||
This (knowledge) should never be spoken by you (Idaṁ Te Na Vācyam) to one who is not ascetic (Nātapaskāya), or not devoted (Nābhaktāya),
nor to one who does not desire to hear (Na Cāśuśrūṣave), nor to one who maligns Me (Na ca Māṁ Yo 'bhyasūyati).
॥ Verse 18.68 (The Highest Service) ॥
य इमं परमं गुह्यं मद्भक्तेष्वभिधास्यति।
भक्तिं मयि परां कृत्वा मामेवैष्यत्यसंशयः।।
ya idaṃ paramaṃ guhyaṃ madbhakteṣvabhidhāsyati |
bhaktiṃ mayi parāṃ kṛtvā māmevaiṣyatyasaṃśayaḥ || 18.68 ||
He who, having shown supreme devotion to Me (Bhaktiṁ Mayi Parāṁ Kṛtvā), teaches this supreme secret (Ya Imaṁ Paramaṁ Guhyaṁ Mad-bhakteṣv Abhidhāsyati)
among My devotees, shall undoubtedly come to Me (Mām Evaiṣyaty Asaṁśayaḥ).
॥ Verse 18.69 (The Dearest Devotee) ॥
न च तस्मान्मनुष्येषु कश्चिन्मे प्रियकृत्तमः।
भविता न च मे तस्मादन्यः प्रियतरो भुवि।।
na ca tasmānmanuṣyeṣu kaścinme priyakṛttamaḥ |
bhavitā na ca me tasmādanyaḥ priyataro bhuvi || 18.69 ||
There is no one among men who does a dearer service to Me than he (Na Ca Tasmān Manuṣyeṣu Kaścin Me Priya-kṛttamaḥ),
nor shall there be anyone else on earth dearer to Me than he (Bhavitā Na Ca Me Tasmād Anyaḥ Priyataro Bhuvi).
॥ Verse 18.70 (Reward for Studying the Gita) ॥
अध्येष्यते च य इमं धर्म्यं संवादमावयोः।
ज्ञानयज्ञेन तेनाहमिष्टः स्यामिति मे मतिः।।
adhyeṣyate ca ya imaṃ dharmyaṃ saṃvādamāvayoḥ |
jñānayajñena tenāham iṣṭaḥ syāmiti me matiḥ || 18.70 ||
And he who studies this sacred dialogue of ours (Adhyeṣyate ca Ya Imaṁ Dharmyaṁ Saṁvādam Āvayoḥ),
by him, I shall be worshipped through the sacrifice of knowledge (Jñāna-yajñena Tenāham Iṣṭaḥ Syām Iti Me Matiḥ)—that is My conviction.
॥ Verse 18.71 (Reward for Hearing the Gita) ॥
श्रद्धावाननसूयश्च शृणुयादपि यो नरः।
सोऽपि मुक्तः शुभाँल्लोकान्प्राप्नुयात्पुण्यकर्मणाम्।।
śraddhāvānanasūyaśca śṛṇuyādapi yo naraḥ |
so’pi muktaḥ śubhāṃllokānprāpnuyātpuṇyakarmaṇām || 18.71 ||
And the man who hears it with faith and without envy (Śraddhāvān Anasūyaś ca Śṛṇuyād Api Yo Naraḥ),
he too, being liberated, attains the auspicious worlds of the virtuous (So pi Muktaḥ Śubhāṁl Lokān Prāpnuyāt Puṇya-karmaṇām).
(Sañjaya's Conclusion - 18.72-78)
॥ Verse 18.72 (Krishna’s Final Question) ॥
कच्चिदेतच्छ्रुतं पार्थ त्वयैकाग्रेण चेतसा।
कच्चिदज्ञानसम्मोहः प्रनष्टस्ते धनञ्जय।।
kaccidētacchrutaṃ pārtha tvayaikāgreṇa cetasā |
kaccidajñānasammohaḥ pranaṣṭaste dhanañjaya || 18.72 ||
O Pārtha, have you heard this (Kaccid Etac Chrutam Pārtha) with a concentrated mind (Tvayaikāgreṇa Cetasā)?
O Dhanañjaya, has your delusion born of ignorance been destroyed (Kaccid Ajñāna-sammohaḥ Pranaṣṭas Te)?
॥ Verse 18.73 (Arjuna is Undeluded) ॥
अर्जुन उवाच।
नष्टो मोहः स्मृतिर्लब्धा त्वत्प्रसादान्मयाऽच्युत।
स्थितोऽस्मि गतसन्देहः करिष्ये वचनं तव।।
arjuna uvāca |
naṣṭo mohaḥ smṛtirlabdhā tvatprasādānmayācyuta |
sthito’smi gatasaṃśayaḥ kariṣye vacanaṃ tava || 18.73 ||
Arjuna said: My delusion is destroyed (Naṣṭo Mohaḥ), and I have regained memory (Smṛtir Labdhā) through Your grace (Tvat-prasādān) O Acyuta (Krishna).
I am firm (Sthito smi), free from doubt (Gata-sandehaḥ), and I shall do Your bidding (Kariṣye Vacanaṁ Tava).
॥ Verse 18.74 (Sañjaya’s Recitation) ॥
सञ्जय उवाच।
इत्यहं वासुदेवस्य पार्थस्य च महात्मनः।
संवादमिममश्रौषमद्भुतं रोमहर्षणम्।।
sañjaya uvāca |
ityahaṃ vāsudevasya pārthasya ca mahātmanaḥ |
saṃvādamima-maśrauṣa-madbhutaṃ romaharṣaṇam || 18.74 ||
Sañjaya said: Thus, I have heard (Ity Ahaṁ... Aśrauṣam) this wonderful and hair-raising dialogue (Saṁvādam Imam Adbhutaṁ Roma-harṣaṇam)
between Vāsudeva (Krishna) and the great-souled Pārtha (Arjuna).
॥ Verse 18.75 (Hearing Directly from Krishna) ॥
व्यासप्रसादाच्छ्रुतवानेतद्गुह्यमहं परम्।
योगं योगेश्वरात्कृष्णात्साक्षात्कथयतः स्वयम्।।
vyāsaprasādācchrutavānetad guhyamahaṃ param |
yogaṃ yogeśvarātkṛṣṇātsākṣātkathayataḥ svayam || 18.75 ||
By the grace of Vyāsa (Vyāsa-prasādāc), I heard this supreme secret Yoga (Etad Guhyam Ahaṁ Param),
spoken directly by Kṛṣṇa Himself, the Master of Yoga (Yogaṁ Yogeśvarāt Kṛṣṇāt Sākṣāt Kathayataḥ Svayam).
॥ Verse 18.76 (Remembrance of the Conversation) ॥
राजन्संस्मृत्य संस्मृत्य संवादमिममद्भुतम्।
केशवार्जुनयोः पुण्यं हृष्यामि च मुहुर्मुहुः।।
rājan saṃsmṛtya saṃsmṛtya saṃvādamimam adbhutam |
keśavārjunayoḥ puṇyaṃ hṛṣyāmi ca muhurmuhuḥ || 18.76 ||
O King, remembering again and again this wonderful and holy dialogue (Saṁvādām Imam Adbhutam) between Keśava and Arjuna,
I rejoice again and again (Hṛṣyāmi ca Muhur Muhuḥ).
॥ Verse 18.77 (Remembrance of the Universal Form) ॥
तच्च संस्मृत्य संस्मृत्य रूपमत्यद्भुतं हरेः।
विस्मयो मे महान्राजन्हृष्यामि च पुन: पुन:।।
tacca saṃsmṛtya saṃsmṛtya rūpamatyadbhutaṃ hareḥ |
vismayo me mahānrājan hṛṣyāmi ca punaḥ punaḥ || 18.77 ||
And remembering again and again that extremely wonderful form of Hari (Rūpam Atyadbhutaṁ Hareḥ),
My astonishment is great (Vismayo Me Mahān Rājann), O King, and I rejoice again and again.
॥ Verse 18.78 (Conclusion/Phalaśruti) ॥
यत्र योगेश्वरः कृष्णो यत्र पार्थो धनुर्धरः।
तत्र श्रीर्विजयो भूतिर्ध्रुवा नीतिर्मतिर्मम।।
yatra yogeśvaraḥ kṛṣṇo yatra pārtho dhanurdharaḥ |
tatra śrīrvijayo bhūtir-dhruvā nītirmatirmama || 18.78 ||
Where there is Kṛṣṇa, the Master of all Yoga (Yatra Yogeśvaraḥ Kṛṣṇo), and where there is Pārtha, the archer (Yatra Pārtho Dhanur-dharaḥ),
there surely will be opulence (Śrīr), victory (Vijayo), exceptional power (Bhūtir), and unwavering morality (Dhruvā Nītir)—that is My conviction (Matir Mama).
॥ इति श्रीमद्भगवद्गीतासूपनिषत्सु ब्रह्मविद्यायां योगशास्त्रे श्रीकृष्णार्जुनसंवादे मोक्षसंन्यासयोगो नाम अष्टादशोऽध्यायः ॥
Thus, in the Upaniṣads of the glorious Bhagavad-Gītā, the science of the Eternal, the scripture of Yoga,
the dialogue between Śrī Kṛṣṇa and Arjuna, ends the eighteenth chapter, entitled Mokṣa-sannyāsa Yoga.