The eighteenth chapter of the Bhagavad Gita, called मोक्षसन्न्यासयोगः or the योग of Liberation and Renunciation, brings us to the powerful conclusion of the dialogue between श्रीकृष्ण and अर्जुन. The setting remains the tense and sacred battlefield of कुरुक्षेत्र, where the armies of the पाण्डवाः and the कौरवाः stand ready for war.
Throughout the previous chapters, श्रीकृष्ण has guided अर्जुन through the paths of action (कर्म-योग), knowledge (ज्ञान-योग), and devotion (भक्ति-योग). Chapter 17 explored the nature of faith and the subtle differences between actions performed with different intentions. Now, in Chapter 18, all these teachings are woven together.
With this chapter, the Gita's teachings reach their climax and closure. The verses ahead gather the whole message into a final synthesis: how to act without bondage, how to renounce without escaping, and how surrender to the Lord completes both ज्ञान and कर्म. The Gita ends not with abstraction, but with a call to choose धर्म with courage and to live from inner freedom in the very middle of life.
ॐ श्री परमात्मने नमः
अथ अष्टादशोऽध्यायः ।
मोक्षसन्न्यासयोगः
Translation (भावार्थ):
Om. Salutations to the Supreme Self. Now begins the eighteenth chapter, called the Yoga of Liberation through Renunciation.
अर्जुन उवाच
सन्न्यासस्य महाबाहो तत्त्वमिच्छामि वेदितुम् ।
त्यागस्य च हृषीकेश पृथक्केशिनिषूदन ॥ 1 ॥
Translation (भावार्थ):
Arjuna said: O Krishna, mighty-armed and master of the senses, I want to understand the true nature of renunciation and abandonment, and how they differ from each other, O destroyer of Kesi.
श्रीभगवानुवाच
काम्यानां कर्मणां न्यासं सन्न्यासं कवयो विदुः ।
सर्वकर्मफलत्यागं प्राहुस्त्यागं विचक्षणाः ॥ 2 ॥
Translation (भावार्थ):
The Blessed Lord said: The wise understand sannyasa as giving up actions that are performed with personal desires, while the insightful describe tyaga as the abandonment of the results of all actions.
त्याज्यं दोषवदित्येके कर्म प्राहुर्मनीषिणः ।
यज्ञदानतपःकर्म न त्याज्यमिति चापरे ॥ 3 ॥
Translation (भावार्थ):
Some wise people say that all actions should be given up because they are flawed, while others argue that acts like sacrifice, charity, and austerity should never be abandoned.
निश्चयं शृणु मे तत्र त्यागे भरतसत्तम ।
त्यागो हि पुरुषव्याघ्र त्रिविधः सम्प्रकीर्तितः ॥ 4 ॥
Translation (भावार्थ):
Listen to My clear and final decision about renunciation, Arjuna. Renunciation, truly, is described as being of three distinct types.
यज्ञदानतपःकर्म न त्याज्यं कार्यमेव तत् ।
यज्ञो दानं तपश्चैव पावनानि मनीषिणाम् ॥ 5 ॥
Translation (भावार्थ):
Acts of sacrifice, charity, and self-discipline should not be given up; they must be performed. These practices are indeed purifying for those who are thoughtful and wise.
एतान्यपि तु कर्माणि सङ्गं त्यक्त्वा फलानि च ।
कर्तव्यानीति मे पार्थ निश्चितं मतमुत्तमम् ॥ 6 ॥
Translation (भावार्थ):
But even these actions, Arjuna, must be performed by giving up attachment and desire for their outcomes. This is my clear and highest conclusion.
नियतस्य तु सन्न्यासः कर्मणो नोपपद्यते ।
मोहात्तस्य परित्यागस्तामसः परिकीर्तितः ॥ 7 ॥
Translation (भावार्थ):
Giving up actions that are your regular and obligatory duties is not appropriate. If someone abandons these duties out of confusion or misunderstanding, that kind of renunciation is considered to be rooted in ignorance.
दुःखमित्येव यत्कर्म कायक्लेशभयात्त्यजेत् ।
स कृत्वा राजसं त्यागं नैव त्यागफलं लभेत् ॥ 8 ॥
Translation (भावार्थ):
If someone gives up an action just because it feels painful or out of fear of physical hardship, that person is acting out of restless passion. Such a renunciation does not bring the true benefits that come from genuine renunciation.
कार्यमित्येव यत्कर्म नियतं क्रियतेऽर्जुन ।
सङ्गं त्यक्त्वा फलं चैव स त्यागः सात्त्विको मतः ॥ 9 ॥
Translation (भावार्थ):
O Arjuna, when someone performs their obligatory duty simply because it is the right thing to do, letting go of both personal attachment and any desire for the outcome, that kind of renunciation is understood to be pure and rooted in clarity.
न द्वेष्ट्यकुशलं कर्म कुशले नानुषज्जते ।
त्यागी सत्त्वसमाविष्टो मेधावी छिन्नसंशयः ॥ 10 ॥
Translation (भावार्थ):
A person who has truly renounced, whose mind is clear and pure, who is wise and free from doubts, does not dislike unpleasant duties nor becomes attached to pleasant ones.
न हि देहभृता शक्यं त्यक्तुं कर्माण्यशेषतः ।
यस्तु कर्मफलत्यागी स त्यागीत्यभिधीयते ॥ 11 ॥
Translation (भावार्थ):
It is not possible for someone living in a body to completely give up all actions. However, the person who gives up attachment to the results of their actions is truly called a renouncer.
अनिष्टमिष्टं मिश्रं च त्रिविधं कर्मणः फलम् ।
भवत्यत्यागिनां प्रेत्य न तु सन्न्यासिनां क्वचित् ॥ 12 ॥
Translation (भावार्थ):
The results of actions are threefold: undesirable, desirable, and mixed. These outcomes come to those who do not renounce, after their death. But for those who have truly renounced, such results never arise.
पञ्चैतानि महाबाहो कारणानि निबोध मे ।
साङ्ख्ये कृतान्ते प्रोक्तानि सिद्धये सर्वकर्मणाम् ॥ 13 ॥
Translation (भावार्थ):
O mighty-armed Arjuna, learn from me about these five factors that are said to be necessary for the completion of all actions, as explained in the philosophical teachings where actions ultimately culminate.
अधिष्ठानं तथा कर्ता करणं च पृथग्विधम् ।
विविधाश्च पृथक्चेष्टा दैवं चैवात्र पञ्चमम् ॥ 14 ॥
Translation (भावार्थ):
The foundation of action, the individual agent, the various instruments, the distinct activities, and the divine influence-these five are the essential factors involved in any action.
शरीरवाङ्मनोभिर्यत्कर्म प्रारभते नरः ।
न्याय्यं वा विपरीतं वा पञ्चैते तस्य हेतवः ॥ 15 ॥
Translation (भावार्थ):
Whatever action a person initiates through the body, speech, or mind, whether it is right or wrong, all such actions have these five causes behind them.
तत्रैवं सति कर्तारमात्मानं केवलं तु यः ।
पश्यत्यकृतबुद्धित्वान्न स पश्यति दुर्मतिः ॥ 16 ॥
Translation (भावार्थ):
In this situation, anyone who, because of an undeveloped understanding, sees the isolated self as the sole agent of action does not truly perceive reality; such a person is misguided.
यस्य नाहङ्कृतो भावो बुद्धिर्यस्य न लिप्यते ।
हत्वाऽपि स इमाँल्लोकान्न हन्ति न निबध्यते ॥ 17 ॥
Translation (भावार्थ):
One who has no sense of ego and whose mind remains unaffected does not truly kill or become bound, even if he destroys these beings.
ज्ञानं ज्ञेयं परिज्ञाता त्रिविधा कर्मचोदना ।
करणं कर्म कर्तेति त्रिविधः कर्मसङ्ग्रहः ॥ 18 ॥
Translation (भावार्थ):
Knowledge, the object of knowledge, and the knower together form the threefold motivation for action. Similarly, the instrument, the action itself, and the agent are the threefold basis by which all actions are understood.
ज्ञानं कर्म च कर्ता च त्रिधैव गुणभेदतः ।
प्रोच्यते गुणसङ्ख्याने यथावच्छृणु तान्यपि ॥ 19 ॥
Translation (भावार्थ):
Knowledge, action, and the doer are each described as having three distinct types, based on the differences in the qualities of nature. Listen as I explain these divisions as they truly are.
सर्वभूतेषु येनैकं भावमव्ययमीक्षते ।
अविभक्तं विभक्तेषु तज्ज्ञानं विद्धि सात्त्विकम् ॥ 20 ॥
Translation (भावार्थ):
Understand that knowledge to be pure and luminous, by which a person perceives a single, unchanging reality present in all beings, seeing the undivided essence even among the diversity of forms.
पृथक्त्वेन तु यज्ज्ञानं नानाभावान्पृथग्विधान् ।
वेत्ति सर्वेषु भूतेषु तज्ज्ञानं विद्धि राजसम् ॥ 21 ॥
Translation (भावार्थ):
But know that knowledge to be of the passionate type which sees all beings as fundamentally separate, perceiving many distinct forms and natures in them.
यत्तु कृत्स्नवदेकस्मिन्कार्ये सक्तमहैतुकम् ।
अतत्त्वार्थवदल्पं च तत्तामसमुदाहृतम् ॥ 22 ॥
Translation (भावार्थ):
But that knowledge which is fixated on a single thing as if it were the whole, irrational, not grounded in truth, and insignificant, is said to be of the nature of tamas.
नियतं सङ्गरहितमरागद्वेषतः कृतम् ।
अफलप्रेप्सुना कर्म यत्तत्सात्त्विकमुच्यते ॥ 23 ॥
Translation (भावार्थ):
That action which is prescribed, performed without attachment, without desire or hatred, and by someone who does not seek any reward, is called sattvic action.
यत्तु कामेप्सुना कर्म साहङ्कारेण वा पुनः ।
क्रियते बहुलायासं तद्राजसमुदाहृतम् ॥ 24 ॥
Translation (भावार्थ):
But that action which is performed by someone who seeks personal gain, or acts out of ego, and which involves great strain and effort, is said to be of the passionate (rajas) type.
अनुबन्धं क्षयं हिंसामनपेक्ष्य च पौरुषम् ।
मोहादारभ्यते कर्म यत्तत्तामसमुच्यते ॥ 25 ॥
Translation (भावार्थ):
An action that is begun out of delusion, without considering its consequences, potential losses, harm to others, or one's own ability to complete it, is described as tamasic.
मुक्तसङ्गोऽनहंवादी धृत्युत्साहसमन्वितः ।
सिद्ध्यसिद्ध्योर्निर्विकारः कर्ता सात्त्विक उच्यते ॥ 26 ॥
Translation (भावार्थ):
The person who acts without attachment, does not claim personal credit, is steady and enthusiastic, and remains unchanged in both success and failure is considered a sattvic agent.
रागी कर्मफलप्रेप्सुर्लुब्धो हिंसात्मकोऽशुचिः ।
हर्षशोकान्वितः कर्ता राजसः परिकीर्तितः ॥ 27 ॥
Translation (भावार्थ):
The person who acts with attachment, seeks rewards, is greedy, causes harm, is impure, and is swayed by both happiness and sadness is described as a doer influenced by rajas.
अयुक्तः प्राकृतः स्तब्धः शठो नैष्कृतिकोऽलसः ।
विषादी दीर्घसूत्री च कर्ता तामस उच्यते ॥ 28 ॥
Translation (भावार्थ):
The person who acts without steadiness, is naive, stubborn, deceitful, malicious, lazy, gloomy, and always postpones tasks is called a doer dominated by tamas.
बुद्धेर्भेदं धृतेश्चैव गुणतस्त्रिविधं शृणु ।
प्रोच्यमानमशेषेण पृथक्त्वेन धनञ्जय ॥ 29 ॥
Translation (भावार्थ):
O Arjuna, listen as I explain in detail and without omission the threefold classification of both intellect and determination, according to the qualities of nature, describing each distinctly.
प्रवृत्तिं च निवृत्तिं च कार्याकार्ये भयाभये ।
बन्धं मोक्षं च या वेत्ति बुद्धिः सा पार्थ सात्त्विकी ॥ 30 ॥
Translation (भावार्थ):
O Arjuna, that intellect is considered pure and clear which can distinguish between action and renunciation, what is right and wrong, what leads to fear or fearlessness, and what causes bondage or liberation.
यया धर्ममधर्मं च कार्यं चाकार्यमेव च ।
अयथावत्प्रजानाति बुद्धिः सा पार्थ राजसी ॥ 31 ॥
Translation (भावार्थ):
O Arjuna, that intellect which perceives righteousness and unrighteousness, as well as what should and should not be done, in a distorted or mistaken way, is considered to be influenced by rajas.
अधर्मं धर्ममिति या मन्यते तमसावृता ।
सर्वार्थान्विपरीतांश्च बुद्धिः सा पार्थ तामसी ॥ 32 ॥
Translation (भावार्थ):
O Arjuna, that intellect which is shrouded in darkness mistakes wrong for right and sees everything in a distorted, reversed way-such an understanding is born of tamas.
धृत्या यया धारयते मनःप्राणेन्द्रियक्रियाः ।
योगेनाव्यभिचारिण्या धृतिः सा पार्थ सात्त्विकी ॥ 33 ॥
Translation (भावार्थ):
O Arjuna, the unwavering resolve by which a person, through disciplined practice, holds steady the activities of the mind, the life energies, and the senses-such firmness, rooted in clarity and goodness, is considered sattvic.
यया तु धर्मकामार्थान्धृत्या धारयतेऽर्जुन ।
प्रसङ्गेन फलाकाङ्क्षी धृतिः सा पार्थ राजसी ॥ 34 ॥
Translation (भावार्थ):
But Arjuna, the determination by which a person clings to duty, pleasure, and wealth, driven by attachment and a desire for their results, is considered to be of the passionate (rajasic) type.
यया स्वप्नं भयं शोकं विषादं मदमेव च ।
न विमुञ्चति दुर्मेधा धृतिः सा पार्थ तामसी ॥ 35 ॥
Translation (भावार्थ):
O Arjuna, that resolve by which a person with a confused mind stubbornly refuses to let go of sleep, fear, sorrow, depression, and indulgence, is said to be of tamasic quality.
सुखं त्विदानीं त्रिविधं शृणु मे भरतर्षभ ।
अभ्यासाद्रमते यत्र दुःखान्तं च निगच्छति ॥ 36 ॥
Translation (भावार्थ):
Now, O Arjuna, listen as I explain the three types of happiness. That happiness in which a person finds delight through repeated practice, and by which one ultimately reaches the end of suffering.
यत्तदग्रे विषमिव परिणामेऽमृतोपमम् ।
तत्सुखं सात्त्विकं प्रोक्तमात्मबुद्धिप्रसादजम् ॥ 37 ॥
Translation (भावार्थ):
That happiness which feels like poison at first but turns into nectar in the end, arising from the clarity and calmness of one's own mind, is said to be sattvic joy.
विषयेन्द्रियसंयोगाद्यत्तदग्रेऽमृतोपमम् ।
परिणामे विषमिव तत्सुखं राजसं स्मृतम् ॥ 38 ॥
Translation (भावार्थ):
That happiness which comes from the meeting of the senses and their objects, which feels like nectar at first but turns into poison in the end, is known as rajasic happiness.
यदग्रे चानुबन्धे च सुखं मोहनमात्मनः ।
निद्रालस्यप्रमादोत्थं तत्तामसमुदाहृतम् ॥ 39 ॥
Translation (भावार्थ):
That happiness which, both at the start and in its outcome, confuses the mind and arises from sleep, laziness, or carelessness is considered to be of the nature of tamas.
न तदस्ति पृथिव्यां वा दिवि देवेषु वा पुनः ।
सत्त्वं प्रकृतिजैर्मुक्तं यदेभिः स्यात्त्रिभिर्गुणैः ॥ 40 ॥
Translation (भावार्थ):
There is no being anywhere, whether on earth or among the gods in heaven, that is entirely free from the three qualities born of nature.
ब्राह्मणक्षत्रियविशां शूद्राणां च परन्तप ।
कर्माणि प्रविभक्तानि स्वभावप्रभवैर्गुणैः ॥ 41 ॥
Translation (भावार्थ):
O Arjuna, the responsibilities of Brahmanas, Kshatriyas, Vaishyas, and Shudras have been clearly assigned, each according to the qualities that arise from their own inherent nature.
शमो दमस्तपः शौचं क्षान्तिरार्जवमेव च ।
ज्ञानं विज्ञानमास्तिक्यं ब्रह्मकर्म स्वभावजम् ॥ 42 ॥
Translation (भावार्थ):
The natural duties of a Brahmana are calmness of mind, control over the senses, disciplined living, purity, patience, honesty, knowledge, wisdom, and faith in higher realities. These qualities arise from their inherent nature.
शौर्यं तेजो धृतिर्दाक्ष्यं युद्धे चाप्यपलायनम् ।
दानमीश्वरभावश्च क्षात्रं कर्म स्वभावजम् ॥ 43 ॥
Translation (भावार्थ):
The natural duties of a warrior are courage, energy, perseverance, skill, not retreating in battle, generosity, and a sense of leadership. These actions arise from the inherent nature of the kshatriya.
कृषिगौरक्ष्यवाणिज्यं वैश्यकर्म स्वभावजम् ।
परिचर्यात्मकं कर्म शूद्रस्यापि स्वभावजम् ॥ 44 ॥
Translation (भावार्थ):
The natural duties of the merchant class are agriculture, cattle-rearing, and trade. For the laborer class, their natural duty is service-oriented work.
स्वे स्वे कर्मण्यभिरतः संसिद्धिं लभते नरः ।
स्वकर्मनिरतः सिद्धिं यथा विन्दति तच्छृणु ॥ 45 ॥
Translation (भावार्थ):
A person who is dedicated to their own duties attains fulfillment. Now listen as I explain how someone, by focusing on their own work, achieves success.
यतः प्रवृत्तिर्भूतानां येन सर्वमिदं ततम् ।
स्वकर्मणा तमभ्यर्च्य सिद्धिं विन्दति मानवः ॥ 46 ॥
Translation (भावार्थ):
A person attains true fulfillment by worshipping, through their own prescribed duties, the One from whom all beings arise and by whom the entire universe is pervaded.
श्रेयान्स्वधर्मो विगुणः परधर्मोत्स्वनुष्ठितात् ।
स्वभावनियतं कर्म कुर्वन्नाप्नोति किल्बिषम् ॥ 47 ॥
Translation (भावार्थ):
It is better to perform your own duty, even if it is done imperfectly, than to carry out another's duty flawlessly. By acting according to your own nature and responsibilities, you do not incur wrongdoing.
सहजं कर्म कौन्तेय सदोषमपि न त्यजेत् ।
सर्वारम्भा हि दोषेण धूमेनाग्निरिवावृताः ॥ 48 ॥
Translation (भावार्थ):
O Arjuna, even if your natural duty seems flawed, you should not abandon it. Every action is surrounded by some imperfection, just as fire is always accompanied by smoke.
असक्तबुद्धिः सर्वत्र जितात्मा विगतस्पृहः ।
नैष्कर्म्यसिद्धिं परमां सन्न्यासेनाधिगच्छति ॥ 49 ॥
Translation (भावार्थ):
A person whose mind remains unattached in all circumstances, who has mastered oneself and is free from desires, attains the highest perfection of freedom from action through renunciation.
सिद्धिं प्राप्तो यथा ब्रह्म तथाप्नोति निबोध मे ।
समासेनैव कौन्तेय निष्ठा ज्ञानस्य या परा ॥ 50 ॥
Translation (भावार्थ):
O Arjuna, listen as I explain to you, in brief, the way in which a person who has reached perfection ultimately attains Brahman, the supreme goal and fulfillment of knowledge.
बुद्ध्या विशुद्धया युक्तो धृत्यात्मानं नियम्य च ।
शब्दादीन्विषयांस्त्यक्त्वा रागद्वेषौ व्युदस्य च ॥ 51 ॥
Translation (भावार्थ):
With a mind made clear by pure understanding, steady in self-control, having restrained oneself with determination, and letting go of sense objects like sound and the rest, one also abandons both attachment and aversion.
विविक्तसेवी लघ्वाशी यतवाक्कायमानसः ।
ध्यानयोगपरो नित्यं वैराग्यं समुपाश्रितः ॥ 52 ॥
Translation (भावार्थ):
One who seeks out solitude, eats with moderation, keeps speech, actions, and thoughts under control, is constantly dedicated to meditation, and is firmly rooted in detachment.
अहङ्कारं बलं दर्पं कामं क्रोधं परिग्रहम् ।
विमुच्य निर्ममः शान्तो ब्रह्मभूयाय कल्पते ॥ 53 ॥
Translation (भावार्थ):
One who has let go of ego, the urge to dominate, pride, desire, anger, and possessiveness, who is free from the sense of 'mine' and remains peaceful, becomes qualified to realize the state of Brahman.
ब्रह्मभूतः प्रसन्नात्मा न शोचति न काङ्क्षति ।
समः सर्वेषु भूतेषु मद्भक्तिं लभते पराम् ॥ 54 ॥
Translation (भावार्थ):
One who has realized oneness with Brahman and whose mind is calm does not grieve or desire. Seeing all beings with equal regard, such a person attains supreme devotion to Me.
भक्त्या मामभिजानाति यावान्यश्चास्मि तत्त्वतः ।
ततो मां तत्त्वतो ज्ञात्वा विशते तदनन्तरम् ॥ 55 ॥
Translation (भावार्थ):
Through devotion, a person comes to truly know who I am and what My nature is. Having realized Me in this way, that person immediately attains unity with Me.
सर्वकर्माण्यपि सदा कुर्वाणो मद्व्यपाश्रयः ।
मत्प्रसादादवाप्नोति शाश्वतं पदमव्ययम् ॥ 56 ॥
Translation (भावार्थ):
Even while performing every kind of action at all times, one who relies completely on Me as their refuge attains, through My grace, the eternal and unchanging state.
चेतसा सर्वकर्माणि मयि सन्न्यस्य मत्परः ।
बुद्धियोगमुपाश्रित्य मच्चित्तः सततं भव ॥ 57 ॥
Translation (भावार्थ):
Surrender all your actions to Me with your mind, making Me your highest aim. Rely on the discipline of discernment, and keep your thoughts always focused on Me.
मच्चित्तः सर्वदुर्गाणि मत्प्रसादात्तरिष्यसि ।
अथ चेत्त्वमहङ्कारान्न श्रोष्यसि विनङ्क्ष्यसि ॥ 58 ॥
Translation (भावार्थ):
If you keep your mind focused on Me, you will overcome every difficulty by My grace. But if, driven by ego, you refuse to listen to Me, you will be lost.
यदहङ्कारमाश्रित्य न योत्स्य इति मन्यसे ।
मिथ्यैष व्यवसायस्ते प्रकृतिस्त्वां नियोक्ष्यति ॥ 59 ॥
Translation (भावार्थ):
If, driven by ego, you decide not to fight, thinking you can avoid your duty, this resolve is pointless. Your own nature will eventually force you to act.
स्वभावजेन कौन्तेय निबद्धः स्वेन कर्मणा ।
कर्तुं नेच्छसि यन्मोहात्करिष्यस्यवशोऽपि तत् ॥ 60 ॥
Translation (भावार्थ):
O Arjuna, even if you do not wish to act because of confusion, you will still be compelled to do your own duty, shaped by your nature. Bound by your own tendencies and actions, you will act helplessly, even against your current desires.
ईश्वरः सर्वभूतानां हृद्देशेऽर्जुन तिष्ठति ।
भ्रामयन्सर्वभूतानि यन्त्रारूढानि मायया ॥ 61 ॥
Translation (भावार्थ):
O Arjuna, the Supreme Lord dwells in the hearts of all living beings, and by His power of illusion, He causes them to move as if they were mounted on a machine.
तमेव शरणं गच्छ सर्वभावेन भारत ।
तत्प्रसादात्परां शान्तिं स्थानं प्राप्स्यसि शाश्वतम् ॥ 62 ॥
Translation (भावार्थ):
Seek refuge in Him alone with all your heart, O Arjuna. By His grace, you will attain the highest peace and reach the everlasting state.
इति ते ज्ञानमाख्यातं गुह्याद्गुह्यतरं मया ।
विमृश्यैतदशेषेण यथेच्छसि तथा कुरु ॥ 63 ॥
Translation (भावार्थ):
Thus, I have explained to you this wisdom, which is more confidential than any secret. After reflecting thoroughly on all that I have taught, act as you see fit.
सर्वगुह्यतमं भूयः शृणु मे परमं वचः ।
इष्टोऽसि मे दृढमिति ततो वक्ष्यामि ते हितम् ॥ 64 ॥
Translation (भावार्थ):
Listen once more as I share with you My highest teaching, the deepest secret of all. Because you are truly dear to Me, I will tell you what is for your greatest good.
मन्मना भव मद्भक्तो मद्याजी मां नमस्कुरु ।
मामेवैष्यसि सत्यं ते प्रतिजाने प्रियोऽसि मे ॥ 65 ॥
Translation (भावार्थ):
Keep your mind focused on Me, become devoted to Me, worship Me, and bow down to Me. By doing so, you will surely reach Me. I promise you this truthfully, because you are dear to Me.
सर्वधर्मान्परित्यज्य मामेकं शरणं व्रज ।
अहं त्वा सर्वपापेभ्यो मोक्षयिष्यामि मा शुचः ॥ 66 ॥
Translation (भावार्थ):
Abandon every form of duty and path, and seek refuge in Me alone. I will free you from all your sins and mistakes, so do not be troubled or afraid.
इदं ते नातपस्काय नाभक्ताय कदाचन ।
न चाशुश्रूषवे वाच्यं न च मां योऽभ्यसूयति ॥ 67 ॥
Translation (भावार्थ):
You should never share this teaching with anyone who lacks self-discipline, who is not devoted, who does not wish to listen or serve, or who finds fault with Me.
य इमं परमं गुह्यं मद्भक्तेष्वभिधास्यति ।
भक्तिं मयि परां कृत्वा मामेवैष्यत्यसंशयः ॥ 68 ॥
Translation (भावार्थ):
Whoever explains this highest secret to My devotees, with deep devotion to Me, will surely come to Me without any doubt.
न च तस्मान्मनुष्येषु कश्चिन्मे प्रियकृत्तमः ।
भविता न च मे तस्मादन्यः प्रियतरो भुवि ॥ 69 ॥
Translation (भावार्थ):
There is no one among humans who does anything dearer to Me than this person, nor will there ever be anyone on earth who is more beloved to Me than him.
अध्येष्यते च य इमं धर्म्यं संवादमावयोः ।
ज्ञानयज्ञेन तेनाहमिष्टः स्यामिति मे मतिः ॥ 70 ॥
Translation (भावार्थ):
Whoever studies this sacred and righteous conversation between us, I consider that person to have worshipped Me through the sacrifice of knowledge. This is My firm conviction.
श्रद्धावाननसूयश्च शृणुयादपि यो नरः ।
सोऽपि मुक्तः शुभाఁल्लोकान्प्राप्नुयात्पुण्यकर्मणाम् ॥ 71 ॥
Translation (भावार्थ):
Even a person who simply listens to this teaching with sincere faith and without criticism becomes liberated and attains the blessed realms reached by those who perform virtuous actions.
कच्चिदेतच्छ्रुतं पार्थ त्वयैकाग्रेण चेतसा ।
कच्चिदज्ञानसम्मोहः प्रनष्टस्ते धनञ्जय ॥ 72 ॥
Translation (भावार्थ):
O Arjuna, have you listened to all this with a focused mind? Has your confusion, which arose from ignorance, now been removed, O Dhananjaya?
अर्जुन उवाच
नष्टो मोहः स्मृतिर्लब्धा त्वत्प्रसादान्मयाच्युत ।
स्थितोऽस्मि गतसन्देहः करिष्ये वचनं तव ॥ 73 ॥
Translation (भावार्थ):
Arjuna said: My confusion is gone and my understanding is restored by your kindness, O Krishna. I am now steady and free from doubt. I will act according to your guidance.
सञ्जय उवाच
इत्यहं वासुदेवस्य पार्थस्य च महात्मनः ।
संवादमिममश्रौषमद्भुतं रोमहर्षणम् ॥ 74 ॥
Translation (भावार्थ):
Sanjaya said: In this way, I have listened to this remarkable and awe-inspiring conversation between Vasudeva and the noble-hearted Arjuna, a dialogue so wondrous that it sent shivers down my spine.
व्यासप्रसादाच्छ्रुतवानेतद्गुह्यमहं परम् ।
योगं योगेश्वरात्कृष्णात्साक्षात्कथयतः स्वयम् ॥ 75 ॥
Translation (भावार्थ):
By Vyasa's grace, I have directly heard this supreme and secret teaching about yoga from Krishna, the Lord of Yoga, as he himself spoke it.
राजन्संस्मृत्य संस्मृत्य संवादमिममद्भुतम् ।
केशवार्जुनयोः पुण्यं हृष्यामि च मुहुर्मुहुः ॥ 76 ॥
Translation (भावार्थ):
O King, as I keep recalling this marvelous and sacred conversation between Krishna and Arjuna, I feel joy again and again.
तच्च संस्मृत्य संस्मृत्य रूपमत्यद्भुतं हरेः ।
विस्मयो मे महान्राजन्हृष्यामि च पुनः पुनः ॥ 77 ॥
Translation (भावार्थ):
O King, as I recall again and again that astonishing and marvelous form of Hari, I am filled with immense wonder and feel joy rising in me over and over.
यत्र योगेश्वरः कृष्णो यत्र पार्थो धनुर्धरः ।
तत्र श्रीर्विजयो भूतिर्ध्रुवा नीतिर्मतिर्मम ॥ 78 ॥
Translation (भावार्थ):
Wherever Krishna, the master of yoga, stands together with Arjuna, the skilled archer, there will always be fortune, victory, prosperity, and unwavering righteousness. This is my firm belief.
ॐ तत्सदिति श्रीमद्भगवद्गीतासूपनिषत्सु ब्रह्मविद्यायां योगशास्त्रे
श्रीकृष्णार्जुनसंवादे मोक्षसन्न्यासयोगो नामाष्टादशोऽध्यायः ॥ 18 ॥
Translation (भावार्थ):
Thus ends the eighteenth chapter, called the Yoga of Liberation through Renunciation, in the revered Bhagavad Gita, which is a scripture of yoga and the knowledge of Brahman, presented as a dialogue between Sri Krishna and Arjuna, and found among the Upanishads. OM tat sat.
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