Chapter 18
Chapter 18: Moksha Sannyasa Yoga
The Yoga of Liberation through Renunciation
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Verse 18.1
arjuna uvāca
sannyāsasya mahā-bāho tattvam icchāmi veditum |
tyāgasya ca hṛṣīkeśa pṛthak keśiniṣūdana ||1||
arjuna uvacha
sannyasasya maha-baho tattvam ichchhami veditum |
tyagasya cha hrishikesha prithak keshinishudana ||1||
Translation: Arjuna said: O mighty-armed one, O Hrishikesha, O killer of Keshi, I wish to know the true nature of renunciation [sannyasa] and of relinquishment [tyaga], respectively.
Verse 18.2
śrī-bhagavān uvāca
kāmyānāṁ karmaṇāṁ nyāsaṁ sannyāsaṁ kavayo viduḥ |
sarva-karma-phala-tyāgaṁ prāhus tyāgaṁ vicakṣaṇāḥ ||2||
shri-bhagavan uvacha
kamyanan karmanam nyasam sannyasan kavayo viduh |
sarva-karma-phala-tyagam prahus tyagam vichakshanah ||2||
Translation: The Supreme Lord said: The relinquishment of activities based on material desires is called sannyasa by the learned. And the renunciation of the results of all activities is called tyaga by the wise.
Verse 18.3
tyājyaṁ doṣavad ity eke karma prāhur manīṣiṇaḥ |
yajña-dāna-tapaḥ-karma na tyājyam iti cāpare ||3||
tyajyan doshavad ity eke karma prahur manishinah |
yajna-dana-tapah-karma na tyajyam iti chapare ||3||
Translation: Some learned men declare that all kinds of fruitive activities should be given up as faulty, whereas other sages maintain that acts of sacrifice, charity and austerity should never be abandoned.
Verse 18.4
niścayaṁ śṛṇu me tatra tyāge bharatasattama |
tyāgo hi puruṣavyāghra trividhaḥ samprakīrtitaḥ ||4||
nishchayam shrinu me tatra tyage bharatasattama |
tyago hi purushavyaghra trividhah samprakirtitah ||4||
Translation: O best of the Bharatas, hear from Me My judgment about relinquishment. O tiger among men, relinquishment is declared to be of three kinds.
Verse 18.5
yajña-dāna-tapaḥ-karma na tyājyaṁ kāryam eva tat |
yajño dānaṁ tapaś caiva pāvanāni manīṣiṇām ||5||
yajna-dana-tapah-karma na tyajyan karyam eva tat |
yajno danan tapash chaiva pavanani manishinam ||5||
Translation: Acts of sacrifice, charity and austerity are not to be abandoned; they must be performed. Indeed, sacrifice, charity and austerity purify even the great souls.
Verse 18.6
etāny api tu karmāṇi saṅgaṁ tyaktvā phalāni ca |
kartavyānīti me pārtha niścitaṁ matam uttamam ||6||
etany api tu karmani sangan tyaktva phalani cha |
kartavyaniti me partha nishchitam matam uttamam ||6||
Translation: All these activities should be performed without attachment or any expectation of result. They should be performed as a matter of duty, O son of Pritha. That is My final opinion.
Verse 18.7
niyatasya tu sannyāsaḥ karmaṇo nopapadyate |
mohāt tasya parityāgas tāmasaḥ parikīrtitaḥ ||7||
niyatasya tu sannyasah karmano nopapadyate |
mohat tasya parityagas tamasah parikirtitah ||7||
Translation: Renunciation of prescribed duties is never sanctioned. If one abandons his prescribed duties because of illusion, such renunciation is said to be in the mode of ignorance.
Verse 18.8
duḥkham ity eva yat karma kāya-kleśa-bhayāt tyajet |
sa kṛtvā rājasaṁ tyāgaṁ naiva tyāga-phalaṁ labhet ||8||
duhkham ity eva yat karma kaya-klesha-bhayat tyajet |
sa kritva rajasan tyagam naiva tyaga-phalam labhet ||8||
Translation: Anyone who voluntarily gives up prescribed duties because of fear of physical discomfort, saying that they are troublesome, is said to have renounced in the mode of passion. Such renunciation never leads to elevation.
Verse 18.9
kāryam ity eva yat karma niyataṁ kriyate ’rjuna |
saṅgaṁ tyaktvā phalaṁ caiva sa tyāgaḥ sāttviko mataḥ ||9||
karyam ity eva yat karma niyatan kriyate ’rjuna |
sangan tyaktva phalan chaiva sa tyagah sattviko matah ||9||
Translation: O Arjuna, when one performs his prescribed duty only because it ought to be done, and gives up all association and all desire for the result, his relinquishment is considered to be in the mode of goodness.
Verse 18.10
na dveṣṭy akuśalaṁ karma kuśale nānuṣajjate |
tyāgī sattva-samāviṣṭo medhāvī chinna-saṁśayaḥ ||10||
na dveshty akushalan karma kushale nanushajjate |
tyagi sattva-samavishto medhavi chhinna-samshayah ||10||
Translation: The intelligent person who is situated in the mode of goodness, neither hating inauspicious work nor being attached to auspicious work, has no doubts about work.
Verse 18.11
na hi dehabhṛtā śakyaṁ tyaktuṁ karmāṇy aśeṣataḥ |
yas tu karma-phala-tyāgī sa tyāgīty abhidhīyate ||11||
na hi dehabhrita shakyan tyaktun karmany asheshatah |
yas tu karma-phala-tyagi sa tyagity abhidhiyate ||11||
Translation: It is indeed impossible for an embodied being to give up all activities. Therefore, he who renounces the fruits of action is called truly renounced.
Verse 18.12
aniṣṭam iṣṭaṁ miśraṁ ca tri-vidhaṁ karmaṇaḥ phalam |
bhavaty atyāgināṁ pretya na tu sannyāsināṁ kvacit ||12||
anishtam ishtam mishran cha tri-vidhan karmanah phalam |
bhavaty atyaginam pretya na tu sannyasinan kvachit ||12||
Translation: For one who is not renounced, the threefold fruit of action—desired, undesired and mixed—accrues after death. But for those in the renounced order of life, there is no such result.
Verse 18.13
pañcaitāni mahā-bāho kāraṇāni nibodha me |
sāṅkhye kṛtānte proktāni siddhaye sarva-karmaṇām ||13||
panchaitani maha-baho karanani nibodha me |
sankhye kritante proktani siddhaye sarva-karmanam ||13||
Translation: O mighty-armed Arjuna, learn from Me about these five factors which bring about the accomplishment of all action, as declared in the Vedanta philosophy.
Verse 18.14
adhiṣṭhānaṁ tathā kartā karaṇaṁ ca pṛthag-vidham |
vividhāś ca pṛthak ceṣṭā daivaṁ caivātra pañcamam ||14||
adhishthanan tatha karta karanan cha prithag-vidham |
vividhash cha prithak cheshta daivan chaivatra panchamam ||14||
Translation: The place of action [the body], the performer, the various senses, the many kinds of endeavor, and Providence—these five are the factors of action.
Verse 18.15
śarīra-vāṅ-manobhir yat karma prārabhate naraḥ |
nyāyyaṁ vā viparītaṁ vā pañcaite tasya hetavaḥ ||15||
sharira-van-manobhir yat karma prarabhate narah |
nyayyam va viparitam va panchaite tasya hetavah ||15||
Translation: Whatever right or wrong action a man performs by body, mind or speech is caused by these five factors.
Verse 18.16
tatraivaṁ sati kartāram ātmānaṁ kevalaṁ tu yaḥ |
paśyaty akṛta-buddhitvān na sa paśyati durmatiḥ ||16||
tatraivam sati kartaram atmanan kevalan tu yah |
pashyaty akrita-buddhitvan na sa pashyati durmatih ||16||
Translation: Therefore, one who thinks himself the sole worker, not seeing the true position, is of poor intellect and cannot see things as they are.
Verse 18.17
yasya nāhaṅkṛto bhāvo buddhir yasya na lipyate |
hatvāpi sa imāṁl lokān na hanti na nibadhyate ||17||
yasya nahankrito bhavo buddhir yasya na lipyate |
hatvapi sa imaml lokan na hanti na nibadhyate ||17||
Translation: One who is not motivated by false ego, whose intelligence is not entangled, though he kills men in this world, does not kill, nor is he bound by his actions.
Verse 18.18
jñānaṁ jñeyaṁ parijñātā tri-vidhā karma-codanā |
karaṇaṁ karma karteti tri-vidhaḥ karma-saṅgrahaḥ ||18||
jnanan jneyam parijnata tri-vidha karma-chodana |
karanan karma karteti tri-vidhah karma-sangrahah ||18||
Translation: Knowledge, the object of knowledge, and the knower are the three factors which motivate action; the senses, the work and the performer are the three constituents of action.
Verse 18.19
jñānaṁ karma ca kartā ca tridhaiva guṇa-bhedataḥ |
procyate guṇa-saṅkhyāne yathāvac chṛṇu tāny api ||19||
jnanan karma cha karta cha tridhaiva guna-bhedatah |
prochyate guna-sankhyane yathavach chhrinu tany api ||19||
Translation: Knowledge, action and performer of action are said to be of three kinds according to the modes of material nature. Hear of them from Me also.
Verse 18.20
sarva-bhūteṣu yenaikaṁ bhāvam avyayam īkṣate |
avibhaktaṁ vibhakteṣu taj jñānaṁ viddhi sāttvikam ||20||
sarva-bhuteshu yenaikam bhavam avyayam ikshate |
avibhaktam vibhakteshu taj jnanam viddhi sattvikam ||20||
Translation: That knowledge by which one undivided spiritual nature is seen in all living entities, though they are divided into innumerable forms, you should understand to be in the mode of goodness.
Verse 18.21
pṛthaktvena tu yaj jñānaṁ nānā-bhāvān pṛthag-vidhān |
vetti sarveṣu bhūteṣu taj jñānaṁ viddhi rājasam ||21||
prithaktvena tu yaj jnanam nana-bhavan prithag-vidhan |
vetti sarveshu bhuteshu taj jnanam viddhi rajasam ||21||
Translation: That knowledge by which one sees different types of living entities as separate individuals in every different body, you should understand to be in the mode of passion.
Verse 18.22
yat tu kṛtsnavad ekasmin kārye saktam ahaitukam |
atattvārthavad alpaṁ ca tat tāmasam udāhṛtam ||22||
yat tu kritsnavad ekasmin karye saktam ahaitukam |
atattvarthavad alpan cha tat tamasam udahritam ||22||
Translation: And that knowledge by which one is attached to one kind of work as if it were all in all, without knowledge of the truth, which is meager and lacks foundation, is said to be in the mode of ignorance.
Verse 18.23
niyataṁ saṅga-rahitam arāga-dveṣataḥ kṛtam |
aphala-prepsunā karma yat tat sāttvikam ucyate ||23||
niyatam sanga-rahitam araga-dveshatah kritam |
aphala-prepsuna karma yat tat sattvikam uchyate ||23||
Translation: That action which is regulated and performed without attachment, without love or hatred, and without desire for fruitive results is said to be in the mode of goodness.
Verse 18.24
yat tu kāmepsunā karma sāhaṅkāreṇa vā punaḥ |
kriyate bahulāyāsaṁ tad rājasam udāhṛtam ||24||
yat tu kamepsuna karma sahankarena va punah |
kriyate bahulayasan tad rajasam udahritam ||24||
Translation: But action performed with great effort by one seeking to gratify his desires, and enacted from a sense of false ego, is called action in the mode of passion.
Verse 18.25
anubandhaṁ kṣayaṁ hiṁsām anapekṣya ca pauruṣam |
mohād ārabhyate karma yat tat tāmasam ucyate ||25||
anubandhan kshayam himsam anapekshya cha paurusham |
mohad arabhyate karma yat tat tamasam uchyate ||25||
Translation: That action performed in illusion, in disregard of scriptural injunctions, and without consideration of future bondage or violence or distress to others, is said to be in the mode of ignorance.
Verse 18.26
mukta-saṅgo ’nahaṁ-vādī dhṛty-utsāha-samanvitaḥ |
siddhy-asiddhyor nirvikāraḥ kartā sāttvika ucyate ||26||
mukta-sango ’naham-vadi dhrity-utsaha-samanvitah |
siddhy-asiddhyor nirvikarah karta sattvika uchyate ||26||
Translation: One who performs his duty without association with false ego, without being proud, with great determination and enthusiasm, and without being shaken in success and failure, is said to be a worker in the mode of goodness.
Verse 18.27
rāgī karma-phala-prepsur lubdho hiṁsātmako ’śuciḥ |
harṣa-śokānvitaḥ kartā rājasaḥ parikīrtitaḥ ||27||
ragi karma-phala-prepsur lubdho himsatmako ’shuchih |
harsha-shokanvitah karta rajasah parikirtitah ||27||
Translation: That worker who is attached to work and the fruits of work, desiring to enjoy those fruits, and who is greedy, envious, impure, and moved by joy and sorrow, is said to be in the mode of passion.
Verse 18.28
ayuktaḥ prākṛtaḥ stabdhaḥ śaṭho naiṣ-kṛtiko ’lasaḥ |
viṣādī dīrgha-sūtrī ca kartā tāmasa ucyate ||28||
ayuktah prakritah stabdhah shatho naish-kritiko ’lasah |
vishadi dirgha-sutri cha karta tamasa uchyate ||28||
Translation: That worker who is always engaged in work against the dictations of scripture, who is materialistic, obstinate, cheating and expert in insulting others, and who is lazy, always morose and delayed in his work, is considered a worker in the mode of ignorance.
Verse 18.29
buddher bhedaṁ dhṛteś caiva guṇatas trividhaṁ śṛṇu |
procyamānam aśeṣeṇa pṛthaktvena dhanañjaya ||29||
buddher bhedan dhritesh chaiva gunatas trividham shrinu |
prochyamanam asheshena prithaktvena dhananjaya ||29||
Translation: O Dhananjaya, now hear Me describe in detail the different kinds of understanding and determination, according to the three modes of material nature.
Verse 18.30
pravṛttiṁ ca nivṛttiṁ ca kāryākārye bhayābhaye |
bandhaṁ mokṣaṁ ca yā vetti buddhiḥ sā pārtha sāttvikī ||30||
pravrittin cha nivrittin cha karyakarye bhayabhaye |
bandham mokshan cha ya vetti buddhih sa partha sattviki ||30||
Translation: O son of Pritha, that understanding which knows what is duty and what is not duty, what is to be feared and what is not to be feared, what is binding and what is liberating, is in the mode of goodness.
Verse 18.31
yayā dharmam adharmaṁ ca kāryaṁ cākāryam eva ca |
ayathāvat prajānāti buddhiḥ sā pārtha rājasī ||31||
yaya dharmam adharman cha karyan chakaryam eva cha |
ayathavat prajanati buddhih sa partha rajasi ||31||
Translation: That understanding which cannot distinguish between religion and irreligion, between action and inaction, is in the mode of passion, O son of Pritha.
Verse 18.32
adharmaṁ dharmam iti yā manyate tamasāvṛtā |
sarvārthān viparītāṁś ca buddhiḥ sā pārtha tāmasī ||32||
adharman dharmam iti ya manyate tamasavrita |
sarvarthan viparitamsh cha buddhih sa partha tamasi ||32||
Translation: That understanding which considers irreligion to be religion and religion to be irreligion, under the spell of illusion and darkness, and which always strives in the wrong direction, is in the mode of ignorance, O Partha.
Verse 18.33
dhṛtyā yayā dhārayate manaḥ-prāṇendriya-kriyāḥ |
yogenāvyabhicāriṇyā dhṛtiḥ sā pārtha sāttvikī ||33||
dhritya yaya dharayate manah-pranendriya-kriyah |
yogenavyabhicharinya dhritih sa partha sattviki ||33||
Translation: O son of Pritha, that steadfast determination which is exercised with yoga, which sustains the activities of the mind, life and senses, is unswerving and is in the mode of goodness.
Verse 18.34
yayā tu dharma-kāmārthān dhṛtyā dhārayate ’rjuna |
prasaṅgena phalākāṅkṣī dhṛtiḥ sā pārtha rājasī ||34||
yaya tu dharma-kamarthan dhritya dharayate ’rjuna |
prasangena phalakankshi dhritih sa partha rajasi ||34||
Translation: But that steadfast determination by which one holds fast to duty, religion, economic development and sense gratification, desiring the fruits of these activities, is in the mode of passion, O Arjuna.
Verse 18.35
yayā svapnaṁ bhayaṁ śokaṁ viṣādaṁ madam eva ca |
na vimuñcati durmedhā dhṛtiḥ sā pārtha tāmasī ||35||
yaya svapnam bhayam shokam vishadam madam eva cha |
na vimunchati durmedha dhritih sa partha tamasi ||35||
Translation: And that determination which cannot go beyond dreaming, fear, lamentation, moroseness and illusion—such unintelligent determination, O Partha, is in the mode of ignorance.
Verse 18.36
sukhaṁ tv idānīṁ tri-vidhaṁ śṛṇu me bharatarṣabha |
abhyāsād ramate yatra duḥkhāntaṁ ca nigacchati ||36||
sukhan tv idanin tri-vidham shrinu me bharatarshabha |
abhyasad ramate yatra duhkhantan cha nigachchhati ||36||
Translation: O best of the Bharatas, now please hear from Me about the three kinds of happiness by which the conditioned soul enjoys, and in which he sometimes reaches the end of all distress.
Verse 18.37
yat tad agre viṣamiva pariṇāme ’mṛtopamam |
tat sukhaṁ sāttvikaṁ proktam ātma-buddhi-prasādajam ||37||
yat tad agre vishamiva pariname ’mritopamam |
tat sukham sattvikam proktam atma-buddhi-prasadajam ||37||
Translation: That which is like poison at first but like nectar at the end, and which awakens one to self-realization, is said to be happiness in the mode of goodness.
Verse 18.38
viṣayendriya-saṁyogād yat tad agre ’mṛtopamam |
pariṇāme viṣamiva tat sukhaṁ rājasam smṛtam ||38||
vishayendriya-samyogad yat tad agre ’mritopamam |
pariname vishamiva tat sukham rajasam smritam ||38||
Translation: That happiness which is derived from the contact of the senses with their objects, and which appears like nectar at first but poison at the end, is said to be of the nature of passion.
Verse 18.39
yad agre cānubandhe ca sukhaṁ mohanam ātmanaḥ |
nidrālasya-pramādotthaṁ tat tāmasam udāhṛtam ||39||
yad agre chanubandhe cha sukham mohanam atmanah |
nidralasya-pramadotthan tat tamasam udahritam ||39||
Translation: And that happiness which is blind from the beginning to the end, which arises from sleep, laziness and illusion, and which is altogether deluding to the soul, is said to be of the nature of ignorance.
Verse 18.40
na tad asti pṛthivyāṁ vā divi deveṣu vā punaḥ |
sattvaṁ prakṛti-jair muktaṁ yadebhiḥ syāt tribhir guṇaiḥ ||40||
na tad asti prithivyam va divi deveshu va punah |
sattvam prakriti-jair muktam yadebhih syat tribhir gunaih ||40||
Translation: There is no being existing—either here or among the demigods in the higher planetary systems—which is freed from the three modes born of material nature.
Verse 18.41
brāhmaṇa-kṣatriya-viśāṁ śūdrāṇāṁ ca parantapa |
karmāṇi pravibhaktāni svabhāva-prabhavair guṇaiḥ ||41||
brahmana-kshatriya-visham shudranan cha parantapa |
karmani pravibhaktani svabhava-prabhavair gunaih ||41||
Translation: Brahmins, kshatriyas, vaisyas and sudras are distinguished by the qualities born of their own natures in accordance with the material modes, O harasser of the foes.
Verse 18.42
śamo damas tapaḥ śaucaṁ kṣāntir ārjavam eva ca |
jñānaṁ vijñānam āstikyaṁ brahma-karma svabhāvajam ||42||
shamo damas tapah shauchan kshantir arjavam eva cha |
jnanam vijnanam astikyam brahma-karma svabhavajam ||42||
Translation: Peacefulness, self-control, austerity, purity, tolerance, honesty, knowledge, wisdom and religiousness—these are the natural qualities by which the brahmins work.
Verse 18.43
śauryaṁ tejo dhṛtir dākṣyaṁ yuddhe cāpy apalāyanam |
dānam īśvara-bhāvaś ca kṣātraṁ karma svabhāvajam ||43||
shauryan tejo dhritir dakshyam yuddhe chapy apalayanam |
danam ishvara-bhavash cha kshatran karma svabhavajam ||43||
Translation: Heroism, power, determination, resourcefulness in battle, courage in adversity, generosity and leadership are the natural qualities of work for the kshatriyas.
Verse 18.44
kṛṣi-gaurakṣya-vāṇijyaṁ vaiśya-karma svabhāvajam |
paricaryātmakaṁ karma śūdrasyāpi svabhāvajam ||44||
krishi-gaurakshya-vanijyam vaishya-karma svabhavajam |
paricharyatmakan karma shudrasyapi svabhavajam ||44||
Translation: Farming, cow protection and business are the natural work for the vaisyas, and for the sudras there is labor and service to others.
Verse 18.45
sve sve karmaṇy abhirataḥ saṁsiddhiṁ labhate naraḥ |
sva-karma-nirataḥ siddhiṁ yathā vindati tac chṛṇu ||45||
sve sve karmany abhiratah samsiddhim labhate narah |
sva-karma-niratah siddhim yatha vindati tach chhrinu ||45||
Translation: By following his own duties, man can attain perfection. Hear from Me how one can attain perfection by working in his own occupation.
Verse 18.46
yataḥ pravṛttir bhūtānāṁ yena sarvam idaṁ tatam |
sva-karmaṇā tam abhyarcya siddhiṁ vindati mānavaḥ ||46||
yatah pravrittir bhutanam yena sarvam idan tatam |
sva-karmana tam abhyarchya siddhim vindati manavah ||46||
Translation: By worshiping the Lord—who is the source of all beings and who is all-pervading—through the performance of one’s own duty, man can attain perfection.
Verse 18.47
śreyān sva-dharmo viguṇaḥ para-dharmāt svanuṣṭhitāt |
svabhāva-niyataṁ karma kurvan nāpnoti kilbiṣam ||47||
shreyan sva-dharmo vigunah para-dharmat svanushthitat |
svabhava-niyatan karma kurvan napnoti kilbisham ||47||
Translation: It is better to engage in one’s own occupation, even though one may perform it imperfectly, than to accept another’s occupation and perform it perfectly. Duties prescribed in accordance with one’s nature are never affected by sinful reactions.
Verse 18.48
sahajaṁ karma kaunteya sadoṣam api na tyajet |
sarvārambhā hi doṣeṇa dhūmenāgnir ivāvṛtāḥ ||48||
sahajan karma kaunteya sadosham api na tyajet |
sarvarambha hi doshena dhumenagnir ivavritah ||48||
Translation: Every endeavor is covered by some fault, just as fire is covered by smoke. Therefore one should not give up the work born of his nature, O son of Kunti, even if such work is full of fault.
Verse 18.49
asakta-buddhiḥ sarvatra jitātmā vigata-spṛhaḥ |
naiṣkarmya-siddhiṁ paramāṁ sannyāsenādhigacchati ||49||
asakta-buddhih sarvatra jitatma vigata-sprihah |
naishkarmya-siddhim paramam sannyasenadhigachchhati ||49||
Translation: One who is unattached everywhere, who has controlled his mind, and who is free from desires attains the supreme perfection of nonreaction by the process of renunciation.
Verse 18.50
siddhiṁ prāpto yathā brahma tathāpnoti nibodha me |
samāsenaiva kaunteya niṣṭhā jñānasya yā parā ||50||
siddhim prapto yatha brahma tathapnoti nibodha me |
samasenaiva kaunteya nishtha jnanasya ya para ||50||
Translation: O son of Kunti, learn from Me in brief how one who has attained perfection can attain to the supreme perfectional state, Brahman, which is the highest stage of knowledge.
Verses 18.51–53
buddhyā viśuddhayā yukto dhṛtyātmānaṁ niyamya ca |
śabdādīn viṣayāṁstyaktvā rāga-dveṣau vyudasya ca ||51||
buddhya vishuddhaya yukto dhrityatmanam niyamya cha |
shabdadin vishayamstyaktva raga-dveshau vyudasya cha ||51||
vivikta-sevī laghvāśī yata-vāk-kāya-mānasaḥ |
dhyāna-yoga-paro nityaṁ vairāgyaṁ samupāśritaḥ ||52||
vivikta-sevi laghvashi yata-vak-kaya-manasah |
dhyana-yoga-paro nityam vairagyam samupashritah ||52||
ahaṅkāraṁ balaṁ darpaṁ kāmaṁ krodhaṁ parigraham |
vimucya nirmamaḥ śānto brahma-bhūyāya kalpate ||53||
ahankaram balan darpan kaman krodham parigraham |
vimuchya nirmamah shanto brahma-bhuyaya kalpate ||53||
Translation: One who is purified by his intelligence and controls the mind with determination, giving up sense objects, being freed from attachment and hatred, living in a secluded place, eating little, controlling the body, mind and tongue, always absorbed in trance and detached, being free from false ego, false strength, false pride, lust, anger and acceptance of material things, free from false proprietorship and peaceful—such a person is elevated to the position of self-realization.
Verse 18.54
brahma-bhūtaḥ prasannātmā na śocati na kāṅkṣati |
samaḥ sarveṣu bhūteṣu mad-bhaktiṁ labhate parām ||54||
brahma-bhutah prasannatma na shochati na kankshati |
samah sarveshu bhuteshu mad-bhaktim labhate param ||54||
Translation: One who is thus transcendentally situated at once realizes the Supreme Brahman and becomes fully joyful. He never laments or desires to have anything; he is equally disposed to every living entity. In that state he attains pure devotional service unto Me.
Verse 18.55
bhaktyā mām abhijānāti yāvān yaś cāsmi tattvataḥ |
tato māṁ tattvato jñātvā viśate tadanantaram ||55||
bhaktya mam abhijanati yavan yash chasmi tattvatah |
tato man tattvato jnatva vishate tadanantaram ||55||
Translation: One can understand Me as I am, as the Supreme Personality of Godhead, only by devotional service. And when one is in full consciousness of Me by such devotion, he can enter into the kingdom of God.
Verse 18.56
sarva-karmāṇy api sadā kurvāṇo mad-vyapāśrayaḥ |
mat-prasādād avāpnoti śāśvataṁ padam avyayam ||56||
sarva-karmany api sada kurvano mad-vyapashrayah |
mat-prasadad avapnoti shashvatam padam avyayam ||56||
Translation: Though engaged in all kinds of activities, My devotee, under My protection, reaches the eternal and imperishable abode by My grace.
Verse 18.57
cetasā sarva-karmāṇi mayi sannyasya mat-paraḥ |
buddhi-yogam upāśritya mac-cittaḥ satataṁ bhava ||57||
chetasa sarva-karmani mayi sannyasya mat-parah |
buddhi-yogam upashritya mach-chittah satatam bhava ||57||
Translation: In all activities just depend upon Me and work always under My protection. In such consciousness, be fully surrendered to Me.
Verse 18.58
mac-cittaḥ sarva-durgāṇi mat-prasādāt tariṣyasi |
atha cet tvam ahaṅkārān na śroṣyasi vinaṅkṣyasi ||58||
mach-chittah sarva-durgani mat-prasadat tarishyasi |
atha chet tvam ahankaran na shroshyasi vinankshyasi ||58||
Translation: If you become conscious of Me, you will pass over all the obstacles of conditional life by My grace. If, however, you do not work in such consciousness but act through false ego, not hearing Me, you will be lost.
Verse 18.59
yad ahaṅkāram āśritya na yotsya iti manyase |
mithyaiṣa vyavasāyas te prakṛtis tvām niyokṣyati ||59||
yad ahankaram ashritya na yotsya iti manyase |
mithyaisha vyavasayas te prakritis tvam niyokshyati ||59||
Translation: If you do not act according to My direction and do not fight, then you are being falsely directed. By your nature, you will have to be engaged.
Verse 18.60
svabhāva-jena kaunteya nibaddhaḥ svena karmaṇā |
kartuṁ necchasi yan mohāt kariṣyasy avaśo ’pi tat ||60||
svabhava-jena kaunteya nibaddhah svena karmana |
kartum nechchhasi yan mohat karishyasy avasho ’pi tat ||60||
Translation: Under illusion you are now declining to act according to My direction. But, O son of Kunti, you will be acted upon by your own nature, which is bound by your own previous activities.
Verse 18.61
īśvaraḥ sarva-bhūtānāṁ hṛd-deśe ’rjuna tiṣṭhati |
bhrāmayan sarva-bhūtāni yaṅtrārūḍhāni māyayā ||61||
ishvarah sarva-bhutanam hrid-deshe ’rjuna tishthati |
bhramayan sarva-bhutani yantrarudhani mayaya ||61||
Translation: The Supreme Lord is situated in everyone’s heart, O Arjuna, and is directing the wanderings of all living entities, who are seated as on a machine, made of the material energy.
Verse 18.62
tam eva śaraṇaṁ gaccha sarva-bhāvena bhārata |
tat-prasādāt parāṁ śāntiṁ sthānaṁ prāpsyasi śāśvatam ||62||
tam eva sharanan gachchha sarva-bhavena bharata |
tat-prasadat param shantim sthanam prapsyasi shashvatam ||62||
Translation: O scion of Bharata, surrender unto Him completely. By His grace you will attain transcendental peace and the supreme and eternal abode.
Verse 18.63
iti te jñānam ākhyātaṁ guhyād guhyataraṁ mayā |
vimṛśyaitad aśeṣeṇa yathecchasi tathā kuru ||63||
iti te jnanam akhyatan guhyad guhyataram maya |
vimrishyaitad asheshena yathechchhasi tatha kuru ||63||
Translation: Thus I have explained to you the most confidential of all knowledge. Deliberate on this fully, and then do what you wish to do.
Verse 18.64
sarva-guhyatamaṁ bhūyaḥ śṛṇu me paramaṁ vacaḥ |
iṣṭo ’si me dṛḍham iti tato vakṣyāmi te hitam ||64||
sarva-guhyatamam bhuyah shrinu me paramam vachah |
ishto ’si me dridham iti tato vakshyami te hitam ||64||
Translation: Because you are My very dear friend, I am speaking to you the most confidential part of knowledge. Hear this from Me, for it is for your benefit.
Verse 18.65
man-manā bhava mad-bhakto mad-yājī māṁ namaskuru |
mām evaiṣyasi satyaṁ te pratijāne priyo ’si me ||65||
man-mana bhava mad-bhakto mad-yaji mam namaskuru |
mam evaishyasi satyan te pratijane priyo ’si me ||65||
Translation: Always think of Me, become My devotee, worship Me and offer your homage unto Me. Thus you will come to Me without fail. I promise you this because you are My very dear friend.
Verse 18.66
sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja |
ahaṁ tvāṁ sarva-pāpebhyo mokṣayiṣyāmi mā śucaḥ ||66||
sarva-dharman parityajya mam ekam sharanam vraja |
ahan tvam sarva-papebhyo mokshayishyami ma shuchah ||66||
Translation: Abandon all varieties of religion and just surrender unto Me. I shall deliver you from all sinful reactions. Do not fear.
Verse 18.67
idaṁ te nātapaskāya nābhaktāya kadācana |
na cāśuśrūṣave vācyaṁ na ca māṁ yo ’bhyasūyati ||67||
idan te natapaskaya nabhaktaya kadachana |
na chashushrushave vachyam na cha mam yo ’bhyasuyati ||67||
Translation: This confidential knowledge may never be explained to those who are not austere, or who are not devoted, or who are not engaged in devotional service, nor to one who is envious of Me.
Verse 18.68
ya imaṁ paramaṁ guhyaṁ mad-bhakteṣv abhidhāsyati |
bhaktiṁ mayi parāṁ kṛtvā mām evaiṣyaty asaṁśayaḥ ||68||
ya imam paraman guhyam mad-bhakteshv abhidhasyati |
bhaktim mayi paran kritva mam evaishyaty asamshayah ||68||
Translation: For one who explains this supreme secret to the devotees, pure devotional service is guaranteed, and at the end he will come back to Me.
Verse 18.69
na ca tasmān manuṣyeṣu kaścin me priyakṛttamaḥ |
bhavitā na ca me tasmād anyaḥ priyataro bhuvi ||69||
na cha tasman manushyeshu kashchin me priyakrittamah |
bhavita na cha me tasmad anyah priyataro bhuvi ||69||
Translation: There is no servant in this world more dear to Me than he, nor will there ever be one more dear.
Verse 18.70
adhyeṣyate ca ya imaṁ dharmyaṁ saṁvādam āvayoḥ |
jñāna-yajñena tenāham iṣṭaḥ syām iti me matiḥ ||70||
adhyeshyate cha ya iman dharmyam samvadam avayoh |
jnana-yajnena tenaham ishtah syam iti me matih ||70||
Translation: And I declare that he who studies this sacred conversation of ours worships Me by his intelligence.
Verse 18.71
śraddhāvān anasūyaś ca śṛṇuyād api yo naraḥ |
so ’pi muktaḥ śubhāṁl lokān prāpnuyāt puṇya-karmaṇām ||71||
shraddhavan anasuyash cha shrinuyad api yo narah |
so ’pi muktah shubhaml lokan prapnuyat punya-karmanam ||71||
Translation: And one who listens with faith and without envy becomes free from sin and reaches the auspicious planets where the pious dwell.
Verse 18.72
kaccid etac chrutaṁ pārtha tvayaikāgreṇa cetasā |
kaccid ajñāna-sammohaḥ pranaṣṭas te dhanañjaya ||72||
kachchid etach chhrutam partha tvayaikagrena chetasa |
kachchid ajnana-sammohah pranashtas te dhananjaya ||72||
Translation: O son of Pritha, O Dhananjaya, have you heard this with an attentive mind? And are your ignorance and illusions now dispelled?
Verse 18.73
arjuna uvāca
naṣṭo mohaḥ smṛtir labdhā tvat-prasādān mayācyuta |
sthito ’smi gata-sandehaḥ kariṣye vacanaṁ tava ||73||
arjuna uvacha
nashto mohah smritir labdha tvat-prasadan mayachyuta |
sthito ’smi gata-sandehah karishye vachanan tava ||73||
Translation: Arjuna said: My dear Krishna, O infallible one, my illusion is now gone. I have regained my memory by Your grace. I am now firm and free from doubt and am prepared to act according to Your instructions.
Verse 18.74
sañjaya uvāca
ity ahaṁ vāsudevasya pārthasya ca mahātmanaḥ |
saṁvādam imam aśrauṣam adbhutaṁ romaharṣaṇam ||74||
sanjaya uvacha
ity aham vasudevasya parthasya cha mahatmanah |
samvadam imam ashrausham adbhutam romaharshanam ||74||
Translation: Sanjaya said: Thus I have heard the conversation of two great souls, Krishna and Arjuna. This wonderful message is so thrilling that my hair is standing on end.
Verse 18.75
vyāsa-prasādāc chrutavān etad guhyam ahaṁ param |
yogaṁ yogeśvarāt kṛṣṇāt sākṣāt kathayataḥ svayam ||75||
vyasa-prasadach chhrutavan etad guhyam aham param |
yogam yogeshvarat krishnat sakshat kathayatah svayam ||75||
Translation: By the mercy of Vyasa, I have heard these supreme and most confidential teachings directly from the master of all mysticism, Krishna, who was speaking personally to Arjuna.
Verse 18.76
rājan saṁsmṛtya saṁsmṛtya saṁvādam imam adbhutam |
keśavārjunayoḥ puṇyaṁ hṛṣyāmi ca muhur muhuḥ ||76||
rajan samsmritya samsmritya samvadam imam adbhutam |
keshavarjunayoh punyam hrishyami cha muhur muhuh ||76||
Translation: O King, as I repeatedly recall this wondrous and holy dialogue between Krishna and Arjuna, I take pleasure at every moment.
Verse 18.77
tac ca saṁsmṛtya saṁsmṛtya rūpam aty-adbhutaṁ hareḥ |
vismayo me mahān rājan hṛṣyāmi ca punaḥ punaḥ ||77||
tach cha samsmritya samsmritya rupam aty-adbhutam hareh |
vismayo me mahan rajan hrishyami cha punah punah ||77||
Translation: O King, as I remember that astounding form of Lord Krishna, I am struck with wonder more and more, and I rejoice again and again.
Verse 18.78
yatra yogeśvaraḥ kṛṣṇo yatra pārtho dhanurdharaḥ |
tatra śrīr vijayo bhūtir dhruvā nītir matir mama ||78||
yatra yogeshvarah krishno yatra partho dhanurdharah |
tatra shrir vijayo bhutir dhruva nitir matir mama ||78||
Translation: Wherever there is Krishna, the master of all mystics, and wherever there is Arjuna, the supreme archer, there will also certainly be opulence, victory, extraordinary power, and morality. That is my opinion.