The Yoga of Liberation through Renunciation and Sacrifice
18:01 अर्जुन उवाच | संन्यासस्य महाबाहो तत्त्वमिच्छामि वेदितुम् | त्यागस्य च हृषीकेश पृथक्केशिनिषूदन || १८ १ || Arjuna uvaacha: sannyaa-sasya mahaabaaho tattva-micchaami veditum tyaagasya cha hrushee-kesha prithak-keshi-nishoodana (SBG 18:01)
Arjuna said: O Krishna, I wish to know and understand the truth about renunciation of action and about renunciation of the desire for the fruit of actions. O Hrishikesha, O slayer of the demon Keshi, I also wish to know about the distinction between the two.
Shri Krishna said: The wise sages understand the giving up of desire driven actions to be Sannyaasa, and the relinquishment of all fruits of action to be Tyaaga.
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18:03 त्याज्यं दोषवदित्येके कर्म प्राहुर्मनीषिणः | यज्ञदानतपःकर्म न त्याज्यमिति चापरे || १८ ३ || tyaajyam dosha-vadityeke karma praahur-maneeshiNaha yajna-daanatapaha-karma na tyaajyam-iti chaapare (SBG 18:03)
Some sages declare that all actions should be given up as evil, while others state that acts of gift, sacrifice and austerity should not be given up.
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18:04 निश्चयं शृणु मे तत्र त्यागे भरतसत्तम | त्यागो हि पुरुषव्याघ्र त्रिविधः सम्प्रकीर्तितः || १८ ४ || nish-chayam shruNu me tatra tyaage bharata-sattama tyaago hi purusha-vyaaghra trividhah sampra-keertitaha (SBG 18:04)
O Arjuna, hear from Me now of the truth about relinquishment. There are three kinds of Tyaaga or relinquishment.
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18:05 यज्ञदानतपःकर्म न त्याज्यं कार्यमेव तत् | यज्ञो दानं तपश्चैव पावनानि मनीषिणाम् || १८ ५ || yajna daana-tapah karma na tyaajyam kaarya-meva tat yajno daanam tapash chaiva paava-naani maneeshi-Naam (SBG 18:05)
What should not be relinquished, are acts of sacrifice, gift and of austerity. They should certainly be performed because sacrifice, charity and also austerity, are means of purification for the wise.
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18:06 एतान्यपि तु कर्माणि सङ्गं त्यक्त्वा फलानि च | कर्तव्यानीति मे पार्थ निश्चितं मतमुत्तमम् || १८ ६ || etaanyapi tu karmaaNi sangam tyaktvaa phalaani cha kartavyaa-neeti me paartha nish-chitam mata-muttamam (SBG 18:06)
Even such actions should be performed without any attachment or desire for rewards, O Arjuna! This is My verdict.
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18:07 नियतस्य तु संन्यासः कर्मणो नोपपद्यते | मोहात्तस्य परित्यागस्तामसः परिकीर्तितः || १८ ७ || niyatasya tu sannyaasaha karmaNo nopa-padhyate mohaattasya pari-tyaagas- taamasah pari-keertitaha (SBG 18:07)
Renouncing obligatory works is not right. Such relinquishment of obligatory duty out of delusion is considered to be Tamasic in nature.
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18:08 दुःखमित्येव यत्कर्म कायक्लेशभयात्त्यजेत् | स कृत्वा राजसं त्यागं नैव त्यागफलं लभेत् || १८ ८ || duhkha-mityeva yat-karma kaaya-klesha-bhayaat-tyajet sa kritvaa raajasam tyaagam naiva tyaaga-phalam labhet (SBG 18:08)
Those who relinquish their duties for fear of physical troubles or because they are painful, do not obtain the merit of renunciation due to its Rajasic nature.
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18:09 कार्यमित्येव यत्कर्म नियतं क्रियतेऽर्जुन | सङ्गं त्यक्त्वा फलं चैव स त्यागः सात्त्विको मतः || १८ ९ || kaarya-mityeva yatkarma niyatam-kriyate-’rjuna sangam-tyaktvaa phalam chaiva sa tyaagaha saattviko mataha (SBG 18:09)
O Arjuna, an action that is done as a duty, giving up all attachment to the fruit of the action or desire for reward, is considered Sattvic.
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18:10 न द्वेष्ट्यकुशलं कर्म कुशले नानुषज्जते | त्यागी सत्त्वसमाविष्टो मेधावी छिन्नसंशयः || १८ १० || na dveshtya-kushalam karma kushale naanu-shajjate tyaagee sattva-samaa-vishto medhaavee cchinna-samshayaha (SBG 18:10)
The Tyaagi who is a person of renunciation; is pervaded by Sattva, is intelligent, has wisdom and conviction, never avoids works because they are unpleasant, or is attached to them because they are pleasant.
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18:11 न हि देहभृता शक्यं त्यक्तुं कर्माण्यशेषतः | यस्तु कर्मफलत्यागी स त्यागीत्यभिधीयते || १८ ११ || na hi deha-bhrutaa shakyam tyaktum karmaaNya-sheshataha yastu karma-phalatyaagi sa tyaagee-tyabhi-dheeyate (SBG 18:11)
It is certainly not possible for an embodied being, which is a body with consciousness, to give up works entirely. Therefore the one who relinquishes the fruits of action, is the one who has truly renounced and is known as a Tyaagi.
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18:12 अनिष्टमिष्टं मिश्रं च त्रिविधं कर्मणः फलम् | भवत्यत्यागिनां प्रेत्य न तु संन्यासिनां क्वचित् || १८ १२ || anishta-mishtam mishram cha trividham karmaNah phalam bhavatya-tyaaginaam pretya na tu sannyaa-sinaam kvachit (SBG 18:12)
The threefold fruits of action which are bad, good and mixed, accumulate even after death in the case of those who are attached to rewards, but not when one has renounced all attachments to rewards or to the fruits of their actions.
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18:13 पंचैतानि महाबाहो कारणानि निबोध मे | साङ्ख्ये कृतान्ते प्रोक्तानि सिद्धये सर्वकर्मणाम् || १८ १३ || panchaitaani mahaa-baaho kaara-Naani nibodha me saankhye krutaante proktaani siddhaye sarva-karmaNaam (SBG 18:13)
Learn from Me, O mighty-armed Arjuna, these five factors, as declared in the Saankhya system which is the philosophy of spiritual illumination, the way to end all Karmic reactions, and the ultimate purpose of all actions.
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18:14 अधिष्ठानं तथा कर्ता करणं च पृथग्विधम् | विविधाश्च पृथक्चेष्टा दैवं चैवात्र पंचमम् || १८ १४ || adhisht-haanam tathaa kartaa karaNam cha pruthag-vidham vividhaash-cha pruthak-cheshtaa daivam chaivaatra panchamam (SBG 18:14)
The five factors are, the body which is the seat of action; the ego that claims to be the doer; the mind and the various senses; the different functions performed by the being; and the Super Consciousness or the presiding Divinity within, for the fifth factor.
18:15 शरीरवाङ्मनोभिर्यत्कर्म प्रारभते नरः | न्याय्यं वा विपरीतं वा पंचैते तस्य हेतवः || १८ १५ || shareera vaangmano bhiryat karma praarabhate naraha nyaayyam vaa vipareetam vaa panchaite tasya hetavaha (SBG 18:15)
Any action that a person performs with the body, speech or mind, whether good or bad, is caused by these five factors.
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18:16 तत्रैवं सति कर्तारमात्मानं केवलं तु यः | पश्यत्यकृतबुद्धित्वान्न स पश्यति दुर्मतिः || १८ १६ || tatraivam sati kartaaram- aatmaanam kevalam tu yaha pashya-tya-kruta-buddhitvaan- na sa pashyati durmatihi (SBG 18:16)
The one who looks upon the Soul or the embodied Self as the doer of actions, has a clouded mind and lacks spiritual intelligence.
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18:17 यस्य नाहंकृतो भावो बुद्धिर्यस्य न लिप्यते | हत्वाऽपि स इमाँल्लोकान्न हन्ति न निबध्यते || १८ १७ || yasya-naaham-kruto bhaavo buddhir-yasya na lipyate hatvaapi sa imaam-llokaan- na hanti na nibadhyate (SBG 18:17)
One who is free from ego, attachments, bondage and selfishness, and does not claim to be the doer, though he slays these beings, does not kill nor is he bound by actions.
Knowledge, the knowable and the knower are the three impulses that motivate action. The three constituents of action are the instruments of action, the actual work and the agent of the work.
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18:19 ज्ञानं कर्म च कर्ता च त्रिधैव गुणभेदतः | प्रोच्यते गुणसङ्ख्याने यथावच्छृणु तान्यपि || १८ १९ || jnaanam karma cha kartaa cha tridhaiva guNa-bhedataha prochyate guNa-sankhyaane yathaa-vacchruNu taanyapi (SBG 18:19)
Knowledge, action and the doer of the action are declared in the Saankhya philosophy to be of three kinds according to the preponderance of each Guna in them. Now hear about them.
The knowledge by which one sees the one indestructible Reality in all beings, although divided in countless forms, is said to be Sattvic or pure.
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18:21 पृथक्त्वेन तु यज्ज्ञानं नानाभावान्पृथग्विधान् | वेत्ति सर्वेषु भूतेषु तज्ज्ञानं विद्धि राजसम् || १८ २१ || pruthak tvena tu yajjnaanam naanaa-bhaavaan-pruthag-vidhaan vetti sarveshu bhooteshu tajjnaanam viddhi raajasam (SBG 18:21)
The knowledge by which one perceives in all beings, various entities of distinct kinds as being different from one another, without any underlying unity – is known to be born of Rajas.
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18:22 यत्तु कृत्स्नवदेकस्मिन्कार्ये सक्तमहैतुकम् | अतत्त्वार्थवदल्पं च तत्तामसमुदाहृतम् || १८ २२ || yattu krutsna-vade-kasmin- kaarye sakta-mahai-tukam atatt-vaartha-vadalpam cha tattaa-masa-mudaa-hrutam (SBG 18:22)
But the knowledge by which one holds on to a single part as if it were the whole, is baseless, without reason or without Truth, and is known to be Tamasic.
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18:23 नियतं सङ्गरहितमरागद्वेषतः कृतम् | अफलप्रेप्सुना कर्म यत्तत्सात्त्विकमुच्यते || १८ २३ || niyatam sangara-hitam- araaga-dveshatah krutam aphala-prepsunaa-karma yattat-saattvikam-uchyate (SBG 18:23)
An action which is done as per scriptures; without attachment or hatred; and without any desire for reward; is said to be Sattvic.
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18:24 यत्तु कामेप्सुना कर्म साहंकारेण वा पुनः | क्रियते बहुलायासं तद्राजसमुदाहृतम् || १८ २४ || yattu kaamepsunaa karma saahankaareNa vaa punaha kriyate bahulaayaasam tadraaja-samudaa-hrutam (SBG 18:24)
The action which is done with a selfish objective, is propelled by ego and pride or with a lot of stress, is said to be Rajasic.
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18:25 अनुबन्धं क्षयं हिंसामनपेक्ष्य च पौरुषम् | मोहादारभ्यते कर्म यत्तत्तामसमुच्यते || १८ २५ || anubandham kshayam himsaa- manapekshya cha paurusham mohaa-daara-bhyate karma yattat-taamasam-uchyate (SBG 18:25)
The action which is done in delusion; disregarding the scriptures and one’s own ability; and without thinking of the consequences of loss or injury, is considered to be Tamasic.
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18:26 मुक्तसङ्गोऽनहंवादी धृत्युत्साहसमन्वितः | सिद्ध्यसिद्ध्योर्निर्विकारः कर्ता सात्त्विक उच्यते || १८ २६ || muktasango-’nahamvaadi dhrutyut-saahasa-manvitaha siddhya-siddhyor-nirvikaaraha kartaa saattvika uchyate (SBG 18:26)
One who is free from attachment and egoism, is endowed with determination and enthusiasm, and remains unaffected by success or failure, is said to be of a Sattvic nature.
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18:27 रागी कर्मफलप्रेप्सुर्लुब्धो हिंसात्मकोऽशुचिः | हर्षशोकान्वितः कर्ता राजसः परिकीर्तितः || १८ २७ || raagee karmaphala-prepsur- lubdho himsaatmako-’shuchihi harsha-shokaan-vitah kartaa raajasah pari keertitaha (SBG 18:27)
A ‘doer’ who is driven by passion, is eager to receive rewards for actions done; is cruel, greedy, impure and is affected by happiness and sorrow, is said to be Rajasic in nature.
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18:28 अयुक्तः प्राकृतः स्तब्धः शठो नैष्कृतिकोऽलसः | विषादी दीर्घसूत्री च कर्ता तामस उच्यते || १८ २८ || ayuktah praakrutah stabdhah shhat-ho naishkrutiko-’lasaha vishaadee deer-gha-sootree cha kartaa taamasa uchyate (SBG 18:28)
A doer who is materialistic, undisciplined, not steady, dejected, obstinate, inflexible, fraudulent, spiteful, indecent, lethargic and procrastinating – is known to be of a Tamasic nature.
You will now hear from Me, O Arjuna, the three different divisions of the intellect and determination based on the three Gunas, which I shall describe in detail.
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18:30 प्रवृत्तिं च निवृत्तिं च कार्याकार्ये भयाभये | बन्धं मोक्षं च या वेत्ति बुद्धिः सा पार्थ सात्त्विकी || १८ ३० || pravrittim cha nivrittim cha kaaryaa-kaarye bhayaa-bhaye bandham moksham cha yaa vetti buddhih saa paartha saattvikee (SBG 18:30)
The kind of understanding by which one realises the path of work and of renunciation; what should be done and what should not be done; what needs to be feared and what is not to be feared; what leads one to bondage and what leads one to liberation; is known to be Sattvic, O Arjuna.
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18:31 यया धर्ममधर्मं च कार्यं चाकार्यमेव च | अयथावत्प्रजानाति बुद्धिः सा पार्थ राजसी || १८ ३१ || yayaa dharmam-adharmam cha kaaryam chaa-kaaryameva cha ayathaa-vat-prajaa-naati buddhih saa paartha raajasee (SBG 18:31)
The intellect by which one incorrectly understands Dharma and Adharma or religion and irreligion; and cannot distinguish between action that needs to be done and that which should not be done; O Arjuna, is known to be Rajasic.
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18:32 अधर्मं धर्ममिति या मन्यते तमसावृता | सर्वार्थान्विपरीतांश्च बुद्धिः सा पार्थ तामसी || १८ ३२ || adharmam dharma-miti yaa manyate tamasaa-vrutaa sarvaar-thaan-vipareetaamsh-cha buddhih saa paartha taamasee (18:32)
The intellect, which is in a spell of darkness or ignorance, and causes a twisted mind through which, Dharma is perceived as Adharma and Adharma as Dharma, O Arjuna, is said to be Tamasic.
The strong determination achieved through Yoga to keep the mind, the life force and the senses under control is pure and Sattvic.
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18:34 यया तु धर्मकामार्थान्धृत्या धारयतेऽर्जुन | प्रसङ्गेन फलाकाङ्क्षी धृतिः सा पार्थ राजसी || १८ ३४ || yayaa tu dharma-kaamaarthaan- dhrutyaa dhaara-yate’rjuna prasangena phalaa-kaangkshee dhrutih saa paartha raajasee (SBG 18:34)
But O Arjuna, the will with which, one clings to result driven actions and to the gratification of the senses in duty, religion and in economic development; is Rajasic.
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18:35 यया स्वप्नं भयं शोकं विषादं मदमेव च | न विमुंचति दुर्मेधा धृतिः सा पार्थ तामसी || १८ ३५ || yayaa svapnam bhayam shokam vishaadam madameva cha na vimunchati durmedhaa dhrutih saa paartha taamasee (SBG 18:35)
The determination with which a stupid person does not give up sleep, fear, sadness, despair and pride, O Arjuna, is Tamasic.
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18:36 सुखं त्विदानीं त्रिविधं शृणु मे भरतर्षभ | अभ्यासाद्रमते यत्र दुःखान्तं च निगच्छति || १८ ३६ || sukham tvidaa-neem trividham shruNu me bharatar-shabha abhyaasaa-dramate yatra duhkhaantam cha nigacchati (SBG 18:36)
Now hear from Me, O Arjuna, of the three kinds of pleasure, in which the soul in the body enjoys and reaches the end of all pain.
That, which first seems like poison but in the end is like nectar, is said to be Sattvic. It is born of one’s pure intellect, which is situated in Self-realisation.
The happiness or pleasure which is first like nectar due to the contact of sense organs and sense objects, but in the end is like poison, is said to be Rajasic.
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18:39 यदग्रे चानुबन्धे च सुखं मोहनमात्मनः | निद्रालस्यप्रमादोत्थं तत्तामसमुदाहृतम् || १८ ३९ || yadagre chaanu-bandhe cha sukham mohana-maatmanaha nidraa-lasya-pramaadottham tat-taamasamu-daahritam (SBG 18:39)
The pleasure which shrouds Self-realisation right from the beginning until the end and is derived from sleep, indolence and delusion, is declared to be Tamasic.
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18:40 न तदस्ति पृथिव्यां वा दिवि देवेषु वा पुनः | सत्त्वं प्रकृतिजैर्मुक्तं यदेभिः स्यात्त्रिभिर्गुणैः || १८ ४० || na tadasti pruthivyaam vaa divi deveshu vaa punaha sattvam prakrutijair-muktam yadebhih syaat-tribhir-guNaihi (SBG 18:40)
There is neither on earth nor in celestial abodes, not even among deities, a being that is free these three Gunas or qualities which are born of Nature.
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18:41 ब्राह्मणक्षत्रियविशां शूद्राणां च परंतप | कर्माणि प्रविभक्तानि स्वभावप्रभवैर्गुणैः || १८ ४१ || braahmaNa-kshatriya-vishaam shoodraaNaam cha parantapa karmaaNi pravi bhaktaani svabhaava-prabhavair-guNaihi (SBG 18:41)
O great hero Arjuna! The duties of Brahmanas, Kshatriyas, Vaishyas and of Shudras are distributed as per the qualities and abilities in accordance with their own Gunas.
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18:42 शमो दमस्तपः शौचं क्षान्तिरार्जवमेव च | ज्ञानं विज्ञानमास्तिक्यं ब्रह्मकर्म स्वभावजम् || १८ ४२ || shamo damastapaha shaucham kshaantir-aarjava-meva cha jnaanam vijnaanam-aastikyam brahma-karma svabhaavajam (SBG 18:42)
Peacefulness, self-control, austerity, purity, honesty, kindness, forgiveness, knowledge and Divine realisation, are qualities born of the nature of work of the Brahmanas.
Bravery, power, splendour, determination, deftness, generosity, leadership, and the principle to never flee the battleground, are duties of Kshatriyas born of their own nature.
Farming, protecting of cows, and trade are natural duties of those endowed with the qualities of Vaishyas. Service to others is the natural work of those with qualities of Shudras.
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18:45 स्वे स्वे कर्मण्यभिरतः संसिद्धिं लभते नरः | स्वकर्मनिरतः सिद्धिं यथा विन्दति तच्छृणु || १८ ४५ || sve sve karmaNya-bhirataha sam-siddhim labhate naraha sva-karmani-ratah siddhim yathaa vindati tacchruNu (SBG 18:45)
People can attain perfection by fulfilling their duties born of their own nature. Hear from Me now, how a person who is devoted to their own duty achieves perfection.
By being devoted to one’s work, one worships the Supreme Bhagavan who is all pervading and from whom all beings evolved. Performing one’s work well is the path to attaining perfection.
It is better to perform one’s own Dharma or duty imperfectly than do that of another perfectly well. People who perform their duty as per their own innate nature are not affected by sinful reactions.
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18:48 सहजं कर्म कौन्तेय सदोषमपि न त्यजेत् | सर्वारम्भा हि दोषेण धूमेनाग्निरिवावृताः || १८ ४८ || sahajam karma kaunteya sadosha-mapi na tyajet sarvaarambhaa hi dosheNa dhoomenaa-gniri-vaa-vrtaaha (SBG 18:48)
O Arjuna, every undertaking is veiled by faults just as fire is by smoke. Therefore a person should not abandon duties born of their nature, even if one perceives flaws in them.
Those who are Self-controlled, non attached and are free from desires, attain the highest state of freedom from reaction through the act of renunciation.
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18:50 सिद्धिं प्राप्तो यथा ब्रह्म तथाप्नोति निबोध मे | समासेनैव कौन्तेय निष्ठा ज्ञानस्य या परा || १८ ५० || siddhim praapto yathaa brahma tathaapnoti nibodha me samaa-senaiva kaunteya nisht-haa jnaanasya yaa paraa (SBG 18:50)
O Arjuna, I will now summarise and teach you how a person who has reached perfection can also attain Brahman, which is the Supreme state of transcendental knowledge.
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18:51 बुद्ध्या विशुद्धया युक्तो धृत्यात्मानं नियम्य च | शब्दादीन्विषयांस्त्यक्त्वा रागद्वेषौ व्युदस्य च || १८ ५१ || buddhyaa vishuddhayaa yukto dhrityaat-maanam niyamya cha shabdaadeen-vishayaans-tyaktvaa raaga-dveshau vyudasya cha (SBG 18:51)
The one with a pure intellect; who controls his mind with determination; relinquishes sense-objects beginning with sound; gives up attachment and hatred;
…takes to solitude, reduces food to just what is necessary; has his speech, body and mind completely under control; has his mind always engaged in concentration and meditation; takes refuge in dispassion;
…abandons egoism, false pride, violence, lust, anger and possessiveness; and becomes peaceful; is a person who is fit to attain Brahman or Super-Consciousness.
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18:54 ब्रह्मभूतः प्रसन्नात्मा न शोचति न काङ्क्षति | समः सर्वेषु भूतेषु मद्भक्तिं लभते पराम् || १८ ५४ || brahma-bhootah prasannaatmaa na shochati na kaangkshati samah sarveshu bhooteshu madbhaktim labhate paraam (SBG 18:54)
Having become one with Brahman, a person becomes serene in the Self, does not lament or desire; and is the same to all beings. It is in that state that a person attains Supreme Devotion unto Me.
My devotees, though engaged in all kinds of works, take refuge in Me. They, therefore, receive My Protection and Grace and attain the Highest and Eternal Abode of Moksha.
Using the Yoga of your intellect, dedicate all your actions to Me, have Me as your highest goal, devote yourself intensely to Me and you will always be under My protection. Be fully conscious of Me all the time.
By being fully conscious of Me, you will overcome all obstacles and hardships by My Divine Grace. However, due to pride and ego, should you not listen to My advice, you will be ruined.
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18:59 यदहंकारमाश्रित्य न योत्स्य इति मन्यसे | मिथ्यैष व्यवसायस्ते प्रकृतिस्त्वां नियोक्ष्यति || १८ ५९ || yada-hankaaram-aashritya na yotsya iti manyase mithyaisha vyavasaa-yaste prakruti-stvaam niyokshyati (SBG 18:59)
If you think “I will not fight”, you are filled with egoism. It is a vain thought. It is your conceit that is making you say so. Your nature will compel you.
The Supreme Bhagavan dwells in the hearts of all beings, O Arjuna, and in accordance to their respective Karma, He directs the wanderings of all beings by His Maya or illusive power, as if they were mounted on a machine.
O Arjuna! Seek refuge in Him and surrender your body, mind and soul unto Him. By His Grace, you shall attain Supreme Peace and the Eternal Abode.
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18:63 इति ते ज्ञानमाख्यातं गुह्याद्गुह्यतरं मया | विमृश्यैतदशेषेण यथेच्छसि तथा कुरु || १८ ६३ || iti te jnaana-maakhyaatam guhyaad-guhyataram mayaa vim-rushyaita-dashesheNa yathe-cchasi tathaa kuru (SBG 18:63)
I have taught you the secret wisdom which is deeper than all that is confidential and profound. Reflect fully on what I have declared to you and do what you wish to do.
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18:64 सर्वगुह्यतमं भूयः शृणु मे परमं वचः | इष्टोऽसि मे दृढमिति ततो वक्ष्यामि ते हितम् || १८ ६४ || sarva-guhya-tamam bhooyaha shruNu me paramam vachaha ishto’si me drud-hamiti tato vakshyaami te hitam
(SBG 18:64)
Hear from Me again My Supreme Word which is the most confidential of all. You are dear to Me and I will tell you what is good for you.
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18:65 मन्मना भव मद्भक्तो मद्याजी मां नमस्कुरु | मामेवैष्यसि सत्यं ते प्रतिजाने प्रियोऽसि मे || १८ ६५ || manmanaa bhava madbhakto madyaajee maam namaskuru maame vaishyasi satyam te prati-jaane priyo’si me (SBG 18:65)
Fix your mind on Me, always think of Me, be devoted to Me, sacrifice unto Me, and you shall come to Me. This is My promise to you as you are dear to Me.
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18:66 सर्वधर्मान्परित्यज्य मामेकं शरणं व्रज | अहं त्वां सर्वपापेभ्यो मोक्षयिष्यामि मा शुचः || १८ ६६ || sarva-dharmaan-parityajya maamekam sharaNam vraja aham tvaam sarvapaapebhyo moksha-yishyaami maa shuchaha (SBG 18:66)
Giving up all your ideas of righteousness or religion, take complete refuge in Me. I will liberate you from all sinful reactions. Do not fear.
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18:67 इदं ते नातपस्काय नाभक्ताय कदाचन | न चाशुश्रूषवे वाच्यं न च मां योऽभ्यसूयति || १८ ६७ || idam te naa-tapas-kaaya naa-bhaktaaya kadaachana na chaashu-shrooshavé vaachyam na cha maam yo’bhyasooyati (SBG 18:67)
This confidential knowledge should not be spoken to those who are not austere, devoted or engaged in devotional services. It should also not be revealed to those who are hostile to spirituality or to those who are envious of Me.
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18:68 य इदं परमं गुह्यं मद्भक्तेष्वभिधास्यति | भक्तिं मयि परां कृत्वा मामेवैष्यत्यसंशयः || १८ ६८ || ya idam paramam guhyam madbhaktesh-vabhidhaa-syati bhaktim mayi paraam krutvaa maame-vaishya-tyasam-shayaha (SBG 18: 68)
The one who teaches this Supreme Philosophy to My devotees, has the greatest form of love for Me and offers to Me the highest form of service. Such a person shall undoubtedly come to Me.
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18:69 न च तस्मान्मनुष्येषु कश्चिन्मे प्रियकृत्तमः | भविता न च मे तस्मादन्यः प्रियतरो भुवि || १८ ६९ || na cha tasmaan-manu-shyeshu kash-chinme priya-krutta-maha bhavitaa na cha me tasmaad- anyah priyataro bhuvi (SBG 18:69)
There is no one who does dearer service to Me than such a person nor will there be another who is dearer to Me than them.
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18:70 अध्येष्यते च य इमं धर्म्यं संवादमावयोः | ज्ञानयज्ञेन तेनाहमिष्टः स्यामिति मे मतिः || १८ ७० || adhyeshyate cha ya imam dharmyam samvaada-maavayoho jnaana-yajnena tenaaham- ishtah syaamiti me matihi (SBG 18: 70)
I declare that the one who studies this sacred dialogue of ours worships Me through the Yagnya (Sacrifice) of knowledge (or mental sacrifice) which is the highest form of adoring Me.
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18:71 श्रद्धावाननसूयश्च शृणुयादपि यो नरः | सोऽपि मुक्तः शुभाँल्लोकान्प्राप्नुयात्पुण्यकर्मणाम् || १८ ७१ || shraddhaavaan-anasooyash cha shruNu-yaadapi yo naraha so’pi muktaha shubhaam-llokaan- praap-nuyaat-puNya-karmaNaam (SBG 18:71)
Even a person who merely hears this Divine conversation with deep faith and without malice, will attain liberation and the auspicious worlds of righteous people.
Arjuna said: O Krishna the Perfect One! My delusion has been destroyed and I have regained my memory by Your Grace. I am firm and free from doubts. I will act according to Your word.
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18:74 संजय उवाच | इत्यहं वासुदेवस्य पार्थस्य च महात्मनः | संवादमिममश्रौषमद्भुतं रोमहर्षणम् || १८ ७४ || Sanjaya Uvaacha: ityaham vaasu-devasya paarthasya cha mahaat manaha samvaadam-imam-ashrausham- adbhutam roma-harshaNam (SBG 18:74)
Sanjaya said: I have thus heard this wonderful dialogue between Krishna, the son of Vasudeva, and the great-hearted Arjuna, the son of Pritha. The message is so wonderful that my hair is standing on end.
Due to the Grace of Vedavyaasa, I have heard this most confidential and Supreme talk, directly from Krishna, the Bhagavan of Yoga Himself.
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18:76 राजन्संस्मृत्य संस्मृत्य संवादमिममद्भुतम् | केशवार्जुनयोः पुण्यं हृष्यामि च मुहुर्मुहुः || १८ ७६ || raajan-samsmrutya samsmrutya samvaadam-imam-adbhutam keshavaarjunayoh puNyam hrishyaami cha muhur-muhuhu (SBG 18:76)
O King (Dhritarashtra), I repeatedly recall the Divine dialogue between the Supreme Bhagavan Krishna and Arjuna and I rejoice again and again!
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18:77 तच्च संस्मृत्य संस्मृत्य रूपमत्यद्भुतं हरेः | विस्मयो मे महान्राजन्हृष्यामि च पुनः पुनः || १८ ७७ || taccha samsmritya samsmritya roopa-matyad-bhutam harehe vismayo me mahaan-raajan- hrush-yaami cha punah punaha (SBG 18:77)
And repeatedly remembering, O king, the Most Wonderful Cosmic Form of Bhagavan Krishna, I am awestruck. and I rejoice again and again!
Wherever there is Krishna, the Master of Yoga; and wherever there is Arjuna, the supreme archer; you will find there, prosperity, happiness, victory and righteousness. Of this fact, I am certain. ———————————————— ॐ तत्सदिति श्रीमद् भगवद्गीतासूपनिषत्सु ब्रह्मविद्यायां योगशास्त्रे श्रीकृष्णार्जुनसंवादे मोक्षसंन्यासयोगो नाम अष्टादशोऽध्यायः || १८ || Hari Om Tat Sat Iti Srimad Bhagavadgeetaasoopanishatsu Brahmavidyaayaam Yogashaastre Sri Krishnaarjunasamvaade Mokshasannyaasayogo Naama Ashtaadasho’dhyaayaha
Thus ends the eighteenth part of the Bhagavad Gita “The Yoga of Liberation through Renunciation and Sacrifice” -The Science of the Eternal, the Scripture of Yoga, the dialogue between Shri Krishna and Arjuna.
TVM Gita Samiti 