Chapter 18

Moksha Sanyaas Yoga

मोक्षसंन्यासयोग

Mokṣha Sanyās Yog•“Yoga through the Perfection of Renunciation and Surrender”•78 Verses

A Reading - Rantideb

Every earlier chapter built toward this one. Chapter 18 is the Gita's conclusion, Arjuna asks one final time for the precise difference between renunciation and relinquishment, and Krishna spends the chapter tying together everything taught so far, the three qualities, the nature of true renunciation, the qualities of a person established in knowledge, the different kinds of duty suited to different natures, before arriving at his final, direct instruction: abandon all forms of duty and take refuge in Krishna alone, and do not fear. Why this matters: after seventeen chapters of careful, layered argument, the actual ending is startlingly personal and simple, less a summary of doctrine and more a direct address from teacher to friend, ending not with a command but with a question, have you understood, and what do you now choose to do. In life, this is the chapter for the moment after you've absorbed a lot of guidance, therapy, mentorship, hard-won experience, and still have to make the actual decision yourself, no teaching can make that final choice for you. The teaching, and the last word of the whole text before Arjuna answers that his delusion is gone and he will act as instructed, is that all this understanding was always meant to end in your own free, considered decision to act, not in indefinite contemplation.

Chapter Summary

The eighteenth chapter of the Bhagavad Gita is "Moksha Sanyas Yoga". Arjuna requests the Lord to explain the difference between the two types of renunciations - sanyaas(renunciation of actions) and tyaag(renunciation of desires). Krishna explains that a sanyaasi is one who abandons family and society in order to practise spiritual discipline whereas a tyaagi is one who performs their duties without attachment to the rewards of their actions and dedicating them to the God. Krishna recommends the second kind of renunciation - tyaag. Krishna then gives a detailed analysis of the effects of the three modes of material nature. He declares that the highest path of spirituality is pure, unconditional loving service unto the Supreme Divine Personality, Krishna. If we always remember Him, keep chanting His name and dedicate all our actions unto Him, take refuge in Him and make Him our Supreme goal, then by His grace, we will surely overcome all obstacles and difficulties and be freed from this cycle of birth and death.

Verses in this Chapter (78)

Verse 1

अर्जुन उवाच संन्यासस्य महाबाहो तत्त्वमिच्छामि वेदितुम्। त्यागस्य च हृषीकेश पृथक्केशिनिषूदन।।18.1।।

Arjuna said, "I desire to know the truth about renunciation and abnegation separately, O Krishna."

Verse 2

श्री भगवानुवाच काम्यानां कर्मणां न्यासं संन्यासं कवयो विदुः। सर्वकर्मफलत्यागं प्राहुस्त्यागं विचक्षणाः।।18.2।।

The Lord said, "The sages hold that Sannyasa is the giving up of all works motivated by desire, and the wise declare Tyaga to be the abandonment of the fruits of all works.

Verse 3

त्याज्यं दोषवदित्येके कर्म प्राहुर्मनीषिणः। यज्ञदानतपःकर्म न त्याज्यमिति चापरे।।18.3।।

Some sages say that all actions should be abandoned as evil; others declare that works such as sacrifices, gifts, and austerities should not be abandoned.

Verse 4

निश्चयं श्रृणु मे तत्र त्यागे भरतसत्तम।त्यागो हि पुरुषव्याघ्र त्रिविधः संप्रकीर्तितः।।18.4।।

Listen to My decision, O Arjuna, concerning abandonment; for abandonment is declared to be of three kinds.

Verse 5

यज्ञदानतपःकर्म न त्याज्यं कार्यमेव तत्।यज्ञो दानं तपश्चैव पावनानि मनीषिणाम्।।18.5।।

(a) The acts of sacrifice, gifts, and austerities should not be relinquished; but should be performed... (b) ...For sacrifices, gifts, and austerities are the means of purification for the wise.

Verse 6

एतान्यपि तु कर्माणि सङ्गं त्यक्त्वा फलानि च।कर्तव्यानीति मे पार्थ निश्िचतं मतमुत्तमम्।।18.6।।

It is My decided and final view that even these acts should be done, O Arjuna, with relinquishment of attachment and the forsaking of the fruits thereof.

Verse 7

नियतस्य तु संन्यासः कर्मणो नोपपद्यते।मोहात्तस्य परित्यागस्तामसः परिकीर्तितः।।18.7।।

But the renunciation of obligatory acts is not proper; abandonment of these through delusion is declared to be of a Tamasic nature.

Verse 8

दुःखमित्येव यत्कर्म कायक्लेशभयात्त्यजेत्।स कृत्वा राजसं त्यागं नैव त्यागफलं लभेत्।।18.8।।

He who renounces acts that are painful out of fear of bodily suffering performs a Rajasika abandonment; however, he does not gain the fruit of such abandonment.

Verse 9

कार्यमित्येव यत्कर्म नियतं क्रियतेऽर्जुन।सङ्गं त्यक्त्वा फलं चैव स त्यागः सात्त्विको मतः।।18.9।।

When actions are performed as they ought to be done, O Arjuna, renouncing attachment and the results thereof, such abandonment is regarded as Sattvika.

Verse 10

न द्वेष्ट्यकुशलं कर्म कुशले नानुषज्जते।त्यागी सत्त्वसमाविष्टो मेधावी छिन्नसंशयः।।18.10।।

One who has abandoned, imbued with Sattva, wise, and whose doubts have been dispelled - such a person neither hates disagreeable acts nor clings to agreeable ones.

Verse 11

न हि देहभृता शक्यं त्यक्तुं कर्माण्यशेषतः।यस्तु कर्मफलत्यागी स त्यागीत्यभिधीयते।।18.11।।

For, it is impossible for one who has a body to completely abandon actions. But he who gives up the results of his works is called the one who has abandoned them.

Verse 12

अनिष्टमिष्टं मिश्रं च त्रिविधं कर्मणः फलम्।भवत्यत्यागिनां प्रेत्य न तु संन्यासिनां क्वचित्।।18.12।।

Undesirable, desirable, and mixed - thus, threefold is the fruit of work that accrues after death to those who have not renounced; but to those who have renounced, none accrues whatsoever.

Verse 13

पञ्चैतानि महाबाहो कारणानि निबोध मे।सांख्ये कृतान्ते प्रोक्तानि सिद्धये सर्वकर्मणाम्।।18.13।।

Learn from Me, O Arjuna, these five causes for the accomplishment of all acts, as described in Sankhya-krtanta - the science of exact understanding of things - for the accomplishment of works.

Verse 14

अधिष्ठानं तथा कर्ता करणं च पृथग्विधम्।विविधाश्च पृथक्चेष्टा दैवं चैवात्र पञ्चमम्।।18.14।।

The seat of action, the agent, the various kinds of organs, the different and distinctive functions of vital air, and the fifth among these - Divinity - all these.

Verse 15

शरीरवाङ्मनोभिर्यत्कर्म प्रारभते नरः।न्याय्यं वा विपरीतं वा पञ्चैते तस्य हेतवः।।18.15।।

For whatever action a person undertakes with their body, speech, and mind, whether right or wrong, i.e., enjoined or forbidden by the Sastras, the following five are its causes:

Verse 16

तत्रैवं सति कर्तारमात्मानं केवलं तु यः।पश्यत्यकृतबुद्धित्वान्न स पश्यति दुर्मतिः।।18.16।।

Therefore, he who, due to his uncultivated understanding, perceives only the self as the agent, he of wicked mind does not truly perceive.

Verse 17

यस्य नाहंकृतो भावो बुद्धिर्यस्य न लिप्यते।हत्वापि स इमाँल्लोकान्न हन्ति न निबध्यते।।18.17।।

He who is free from the notion of 'I am the doer,' and whose understanding is not tainted, does not slay, even though he slays all these men, nor is he bound.

Verse 18

ज्ञानं ज्ञेयं परिज्ञाता त्रिविधा कर्मचोदना।करणं कर्म कर्तेति त्रिविधः कर्मसंग्रहः।।18.18।।

Knowledge, the object of knowledge, and the knower are the threefold incitements to action. The instrument, the act, and the agent are the threefold constituents of action.

Verse 19

ज्ञानं कर्म च कर्ता च त्रिधैव गुणभेदतः।प्रोच्यते गुणसंख्याने यथावच्छृणु तान्यपि।।18.19।।

Knowledge, action, and agent are declared in the science of the Gunas to be of three kinds, according to the difference in the Gunas. Listen to them also as they are.

Verse 20

सर्वभूतेषु येनैकं भावमव्ययमीक्षते।अविभक्तं विभक्तेषु तज्ज्ञानं विद्धि सात्त्विकम्।।18.20।।

Know that knowledge to be sattvika, by which one sees in all beings an immutable existence, undivided even in the divided.

Verse 21

पृथक्त्वेन तु यज्ज्ञानं नानाभावान्पृथग्विधान्।वेत्ति सर्वेषु भूतेषु तज्ज्ञानं विद्धि राजसम्।।18.21।।

But that knowledge which sees all beings, due to their individual nature, as distinct entities - know that knowledge to be Rajasic.

Verse 22

यत्तु कृत्स्नवदेकस्मिन्कार्ये सक्तमहैतुकम्।अतत्त्वार्थवदल्पं च तत्तामसमुदाहृतम्।।18.22।।

But that knowledge is declared to be Tamasika which clings to one single act as if it were the whole, which is not based on reason, and which is false and insignificant.

Verse 23

नियतं सङ्गरहितमरागद्वेषतः कृतम्।अफलप्रेप्सुना कर्म यत्तत्सात्त्विकमुच्यते।।18.23।।

That obligatory act is said to be Sattvika, which is done without attachment, without desire or aversion, and by one who seeks no fruit.

Verse 24

यत्तु कामेप्सुना कर्म साहङ्कारेण वा पुनः।क्रियते बहुलायासं तद्राजसमुदाहृतम्।।18.24।।

But that act is said to be Rajasic, which is performed with great effort by one who seeks to gratify their desires and under the prompting of egoism.

Verse 25

अनुबन्धं क्षयं हिंसामनपेक्ष्य च पौरुषम्।मोहादारभ्यते कर्म यत्तत्तामसमुच्यते।।18.25।।

That act is said to be Tamasika which is undertaken through delusion, without regard to consequences, loss, injury, and one's own capacity.

Verse 26

मुक्तसङ्गोऽनहंवादी धृत्युत्साहसमन्वितः।सिद्ध्यसिद्ध्योर्निर्विकारः कर्ता सात्त्विक उच्यते।।18.26।।

That agent is said to be Sattvika, who is free from attachment, who does not boast of himself, who is endowed with steadiness and zeal, and who is unaffected by success and failure.

Verse 27

रागी कर्मफलप्रेप्सुर्लुब्धो हिंसात्मकोऽशुचिः।हर्षशोकान्वितः कर्ता राजसः परिकीर्तितः।।18.27।।

That doer is called Rajasika who is passionate, who seeks the fruits of his actions, who is greedy, harmful, and impure, and who is swayed by delight and grief.

Verse 28

अयुक्तः प्राकृतः स्तब्धः शठो नैष्कृतिकोऽलसः।विषादी दीर्घसूत्री च कर्ता तामस उच्यते।।18.28।।

That doer is said to be Tamasika who is unqualified, unrefined, obstinate, depraved, dishonest, indolent, despondent, and lethargic.

Verse 29

बुद्धेर्भेदं धृतेश्चैव गुणतस्त्रिविधं श्रृणु।प्रोच्यमानमशेषेण पृथक्त्वेन धनञ्जय।।18.29।।

Hear now, O Arjuna, the threefold division of Buddhi (reason) and Dhrti (fortitude) according to the Gunas, to be fully and severally set forth.

Verse 30

प्रवृत्तिं च निवृत्तिं च कार्याकार्ये भयाभये।बन्धं मोक्षं च या वेत्ति बुद्धिः सा पार्थ सात्त्विकी।।18.30।।

That Buddhi, O Arjuna, which knows activity and renunciation, what should be done and what should not be done, fear and fearlessness, bondage and release - that Buddhi is Sattvika.

Verse 31

यया धर्ममधर्मं च कार्यं चाकार्यमेव च।अयथावत्प्रजानाति बुद्धिः सा पार्थ राजसी।।18.31।।

The Buddhi that gives an erroneous knowledge of Dharma and Adharma (its opposite) and also of what should be done and what should not be done, O Arjuna, is Rajasic.

Verse 32

अधर्मं धर्ममिति या मन्यते तमसाऽऽवृता।सर्वार्थान्विपरीतांश्च बुद्धिः सा पार्थ तामसी।।18.32।।

That Buddhi, O Arjuna, which, enveloped in darkness, regards Adharma as Dharma and reverses every value, is Tamasika.

Verse 33

धृत्या यया धारयते मनःप्राणेन्द्रियक्रियाः।योगेनाव्यभिचारिण्या धृतिः सा पार्थ सात्त्विकी।।18.33।।

That fortitude, by which one maintains the unwavering activities of the mind and vital force, and these sense-organs, through yoga - that fortitude is of the nature of sattva.

Verse 34

यया तु धर्मकामार्थान् धृत्या धारयतेऽर्जुन।प्रसङ्गेन फलाकाङ्क्षी धृतिः सा पार्थ राजसी।।18.34।।

That dhṛti, O Arjuna, by which one, who is desirous of fruits, longs for them with intense attachment and holds fast to duty, desire, and wealth - that dhṛti is rajasika.

Verse 35

यया स्वप्नं भयं शोकं विषादं मदमेव च।न विमुञ्चति दुर्मेधा धृतिः सा पार्थ तामसी।।18.35।।

That Dhrti, by which a foolish person does not give up sleep, fear, grief, depression, and passion, O Arjuna, is of the nature of Tamas.

Verse 36

सुखं त्विदानीं त्रिविधं श्रृणु मे भरतर्षभ।अभ्यासाद्रमते यत्र दुःखान्तं च निगच्छति।।18.36।।

Now hear from Me, O Arjuna, the threefold division of pleasure৷৷ that in which one rejoices through long practice and in which one comes to the end of pain.

Verse 37

यत्तदग्रे विषमिव परिणामेऽमृतोपमम्।तत्सुखं सात्त्विकं प्रोक्तमात्मबुद्धिप्रसादजम्।।18.37।।

That which, at first, is like a poison but becomes like an elixir in the end, born from the serene state of mind focused on the Self - such pleasure is said to be Sattvika.

Verse 38

विषयेन्द्रियसंयोगाद्यत्तदग्रेऽमृतोपमम्।परिणामे विषमिव तत्सुखं राजसं स्मृतम्।।18.38।।

That pleasure which arises from the contact of senses with their objects, which is like elixir at first but like poison in the end, is said to be Rajasic.

Verse 39

यदग्रे चानुबन्धे च सुखं मोहनमात्मनः।निद्रालस्यप्रमादोत्थं तत्तामसमुदाहृतम्।।18.39।।

That pleasure which, at the beginning and end, deludes the self, through sleep, sloth, and error, is declared to be tamasic.

Verse 40

न तदस्ति पृथिव्यां वा दिवि देवेषु वा पुनः।सत्त्वं प्रकृतिजैर्मुक्तं यदेभिः स्यात्ित्रभिर्गुणैः।।18.40।।

There is no creature, on earth or among the gods in heaven, that is exempt from these three Gunas born of Prakrti.

Verse 41

ब्राह्मणक्षत्रियविशां शूद्राणां च परंतप।कर्माणि प्रविभक्तानि स्वभावप्रभवैर्गुणैः।।18.41।।

The duties of the Brahmanas, Ksatriyas, Vaisyas, and Sudras are clearly divided, O Arjuna, according to their Gunas, born of their nature.

Verse 42

शमो दमस्तपः शौचं क्षान्तिरार्जवमेव च।ज्ञानं विज्ञानमास्तिक्यं ब्रह्मकर्म स्वभावजम्।।18.42।।

The control of the senses and mind, austerity, purity, forbearance, uprightness, knowledge, special knowledge, and faith - all these constitute the duty of a Brahmana, born of his inherent nature.

Verse 43

शौर्यं तेजो धृतिर्दाक्ष्यं युद्धे चाप्यपलायनम्।दानमीश्वरभावश्च क्षात्रं कर्म स्वभावजम्।।18.43।।

Valor, invincibility, steadiness, dexterity, and not fleeing in battle, generosity, and regality are the duties of a Kshatriya, born of his inherent nature.

Verse 44

कृषिगौरक्ष्यवाणिज्यं वैश्यकर्म स्वभावजम्।परिचर्यात्मकं कर्म शूद्रस्यापि स्वभावजम्।।18.44।।

Agriculture, cattle-breeding, and trade are the duties of the Vaisya, born of their nature. And the duty of a Sudra is one of service, born of their nature.

Verse 45

स्वे स्वे कर्मण्यभिरतः संसिद्धिं लभते नरः।स्वकर्मनिरतः सिद्धिं यथा विन्दति तच्छृणु।।18.45।।

Devoting oneself to one's duty, one attains perfection. Hear now how one devoted to their own duty attains perfection.

Verse 46

यतः प्रवृत्तिर्भूतानां येन सर्वमिदं ततम्।स्वकर्मणा तमभ्यर्च्य सिद्धिं विन्दति मानवः।।18.46।।

From whom all beings arise and by whom all this is pervaded - by worshipping Him with one's own duty, one reaches perfection.

Verse 47

श्रेयान्स्वधर्मो विगुणः परधर्मात्स्वनुष्ठितात्।स्वभावनियतं कर्म कुर्वन्नाप्नोति किल्बिषम्।।18.47।।

Better is one's own duty, though ill done, than the duty of another, though well-performed. When one does the duty ordained by their own nature, they incur no stain.

Verse 48

सहजं कर्म कौन्तेय सदोषमपि न त्यजेत्।सर्वारम्भा हि दोषेण धूमेनाग्निरिवावृताः।।18.48।।

One should not relinquish one's work, O Arjuna, though it may be imperfect; for, all endeavors are enveloped by imperfections as fire is by smoke.

Verse 49

असक्तबुद्धिः सर्वत्र जितात्मा विगतस्पृहः।नैष्कर्म्यसिद्धिं परमां संन्यासेनाधिगच्छति।।18.49।।

He whose understanding is unattached on all sides, whose self is controlled, who is free from desires - he attains the supreme perfection transcending all activity through renunciation.

Verse 50

सिद्धिं प्राप्तो यथा ब्रह्म तथाप्नोति निबोध मे।समासेनैव कौन्तेय निष्ठा ज्ञानस्य या परा।।18.50।।

Learn from me, O Arjuna, in brief how one who has attained perfection attains the Brahman - the supreme consummation of knowledge.

Verse 51

बुद्ध्या विशुद्धया युक्तो धृत्याऽऽत्मानं नियम्य च।शब्दादीन् विषयांस्त्यक्त्वा रागद्वेषौ व्युदस्य च।।18.51।।

Endowed with a purified understanding, subduing the mind with steadiness, relinquishing sound and other objects of the senses and casting aside love and hate;

Verse 52

विविक्तसेवी लघ्वाशी यतवाक्कायमानसः।ध्यानयोगपरो नित्यं वैराग्यं समुपाश्रितः।।18.52।।

Resorting to solitude, eating sparingly, restraining speech, body, and mind, ever engaged in the yoga of meditation and taking refuge in dispassion;

Verse 53

अहङ्कारं बलं दर्पं कामं क्रोधं परिग्रहम्।विमुच्य निर्ममः शान्तो ब्रह्मभूयाय कल्पते।।18.53।।

Forsaking egoism, power, pride, desire, wrath, and possessions, with no feeling of 'mine' and tranquil, he becomes worthy of the state of Brahman.

Verse 54

ब्रह्मभूतः प्रसन्नात्मा न शोचति न काङ्क्षति।समः सर्वेषु भूतेषु मद्भक्तिं लभते पराम्।।18.54।।

Having realized the state of Brahman, tranquil, he neither grieves nor craves. Regarding all beings alike, he attains supreme devotion to Me.

Verse 55

भक्त्या मामभिजानाति यावान्यश्चास्मि तत्त्वतः।ततो मां तत्त्वतो ज्ञात्वा विशते तदनन्तरम्।।18.55।।

Through devotion, he comes to know Me fully - who and what I am in reality, who I am and how I am. Knowing Me thus in truth, he forthwith enters into Me.

Verse 56

सर्वकर्माण्यपि सदा कुर्वाणो मद्व्यपाश्रयः।मत्प्रसादादवाप्नोति शाश्वतं पदमव्ययम्।।18.56।।

Taking refuge in Me and performing all works constantly, one, by My grace, attains the eternal and immutable abode.

Verse 57

चेतसा सर्वकर्माणि मयि संन्यस्य मत्परः।बुद्धियोगमुपाश्रित्य मच्चित्तः सततं भव।।18.57।।

Surrender all your actions to Me with your mind, keep Me as your goal, and practice Buddhi-yoga, focusing your thoughts on Me always.

Verse 58

मच्चित्तः सर्वदुर्गाणि मत्प्रसादात्तरिष्यसि।अथ चेत्त्वमहङ्कारान्न श्रोष्यसि विनङ्क्ष्यसि।।18.58।।

Focusing your thoughts on Me, you shall, by My grace, cross over all difficulties. If, however, out of self-conceit, you do not heed Me, you will perish.

Verse 59

यदहङ्कारमाश्रित्य न योत्स्य इति मन्यसे।मिथ्यैष व्यवसायस्ते प्रकृतिस्त्वां नियोक्ष्यति।।18.59।।

If, in your self-conceit, you think, 'I will not fight,' your resolve is futile. Nature will compel you.

Verse 60

स्वभावजेन कौन्तेय निबद्धः स्वेन कर्मणा।कर्तुं नेच्छसि यन्मोहात्करिष्यस्यवशोऽपि तत्।।18.60।।

O Arjuna, bound by your own duty born out of your own inner disposition, and having no control over your own will, you will be compelled to do that very thing which you now do not desire to do through delusion.

Verse 61

ईश्वरः सर्वभूतानां हृद्देशेऽर्जुन तिष्ठति।भ्रामयन्सर्वभूतानि यन्त्रारूढानि मायया।।18.61।।

The Lord, O Arjuna, abides in the heart of every being, spinning them round and round, as if mounted on a wheel, by His power.

Verse 62

तमेव शरणं गच्छ सर्वभावेन भारत।तत्प्रसादात्परां शान्तिं स्थानं प्राप्स्यसि शाश्वतम्।।18.62।।

Seek refuge in Him alone, O Arjuna, with the entirety of your being. By His grace, you shall find supreme peace and an eternal abode.

Verse 63

इति ते ज्ञानमाख्यातं गुह्याद्गुह्यतरं मया।विमृश्यैतदशेषेण यथेच्छसि तथा कुरु।।18.63।।

Thus, the knowledge, the mystery of mysteries, has been declared to you by Me. Reflecting on it fully, do as you will.

Verse 64

सर्वगुह्यतमं भूयः श्रृणु मे परमं वचः।इष्टोऽसि मे दृढमिति ततो वक्ष्यामि ते हितम्।।18.64।।

Hear again My supreme word, the most secret of all; as I am exceedingly fond of you, I am telling you what is good for you.

Verse 65

मन्मना भव मद्भक्तो मद्याजी मां नमस्कुरु।मामेवैष्यसि सत्यं ते प्रतिजाने प्रियोऽसि मे।।18.65।।

Focus your mind on Me. Be My devotee. Worship Me. Prostrate before Me. You will come to Me alone. I promise you truly; for you are dear to Me.

Verse 66

सर्वधर्मान्परित्यज्य मामेकं शरणं व्रज।अहं त्वा सर्वपापेभ्यो मोक्षयिष्यामि मा शुचः।।18.66।।

Relinquishing all Dharmas completely, seek Me alone for refuge. I will release you from all sins; grieve not.

Verse 67

इदं ते नातपस्काय नाभक्ताय कदाचन।न चाशुश्रूषवे वाच्यं न च मां योऽभ्यसूयति।।18.67।।

Never should this be told by you to one who is not austere, who is not a devotee, nor to one who has no desire to listen, nor certainly to him who speaks ill of Me.

Verse 68

य इमं परमं गुह्यं मद्भक्तेष्वभिधास्यति।भक्ितं मयि परां कृत्वा मामेवैष्यत्यसंशयः।।18.68।।

He who proclaims this supreme mystery among My devotees shall come to Me, acquiring supreme devotion towards Me. There is no doubt about this.

Verse 69

न च तस्मान्मनुष्येषु कश्िचन्मे प्रियकृत्तमः।भविता न च मे तस्मादन्यः प्रियतरो भुवि।।18.69।।

There is no one among men who does dearer service to Me than him. Nor shall there be anyone on earth dearer to Me than him.

Verse 70

अध्येष्यते च य इमं धर्म्यं संवादमावयोः।ज्ञानयज्ञेन तेनाहमिष्टः स्यामिति मे मतिः।।18.70।।

And he who will study our dialogue, which is consistent with Dharma, by him I shall be worshipped through the sacrifice of knowledge; that is My view.

Verse 71

श्रद्धावाननसूयश्च श्रृणुयादपि यो नरः।सोऽपि मुक्तः शुभाँल्लोकान्प्राप्नुयात्पुण्यकर्मणाम्।।18.71।।

And the man who listens to it with faith and without cavil, he too shall be released and shall reach the auspicious realms of those who have performed virtuous deeds.

Verse 72

कच्चिदेतच्छ्रुतं पार्थ त्वयैकाग्रेण चेतसा।कच्चिदज्ञानसंमोहः प्रनष्टस्ते धनञ्जय।।18.72।।

Have you heard this, O Arjuna, with a single-minded focus? Has your delusion, caused by ignorance, been dispelled?

Verse 73

अर्जुन उवाचनष्टो मोहः स्मृतिर्लब्धा त्वत्प्रसादान्मयाच्युत।स्थितोऽस्मि गतसन्देहः करिष्ये वचनं तव।।18.73।।

Arjuna said, "My delusion has been destroyed, and, by Your grace, O Krsna, I have gained knowledge (Smrti). Freed from doubts, I stand steadfast, and I will fulfill Your will."

Verse 74

सञ्जय उवाचइत्यहं वासुदेवस्य पार्थस्य च महात्मनः।संवादमिममश्रौषमद्भुतं रोमहर्षणम्।।18.74।।

Sanjaya said, Thus I have heard this wondrous dialogue between Vasudeva and the great-minded Arjuna, which makes my hair stand on end.

Verse 75

व्यासप्रसादाच्छ्रुतवानेतद्गुह्यमहं परम्।योगं योगेश्वरात्कृष्णात्साक्षात्कथयतः स्वयम्।।18.75।।

By the grace of Vyasa, I have heard this supreme mystery of Yoga, declared in person by Krsna, the Lord of Yoga.

Verse 76

राजन्संस्मृत्य संस्मृत्य संवादमिममद्भुतम्।केशवार्जुनयोः पुण्यं हृष्यामि च मुहुर्मुहुः।।18.76।।

O King, remembering again and again this wondrous and auspicious dialogue between Sri Krishna and Arjuna, I rejoice time and again.

Verse 77

तच्च संस्मृत्य संस्मृत्य रूपमत्यद्भुतं हरेः। विस्मयो मे महान् राजन् हृष्यामि च पुनः पुनः।।18.77।।

And, remembering over and over again that most marvelous form of Hari, great is my amazement, O King, and I rejoice again and again.

Verse 78

यत्र योगेश्वरः कृष्णो यत्र पार्थो धनुर्धरः। तत्र श्रीर्विजयो भूतिर्ध्रुवा नीतिर्मतिर्मम।।18.78।

Wherever there is Sri Krsna, the Lord of Yoga, and Arjuna the archer, there is always fortune, victory, wealth, and sound morality. This is my firm conviction.

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