Bhagavad Gita · Chapter 18 of 18 · 78 verses
Liberation through Surrender
Mokṣa Sannyāsa Yoga
What this chapter teaches
The grand synthesis of the entire Gita: abandon ego-ownership of action, surrender all results to the Divine, and rest in the peace of self-knowledge and devotion.
Chapter 18 is the longest chapter and the grand culmination of the Gita's teaching. It begins by clarifying the difference between renunciation (tyāga) and sannyāsa. Krishna then revisits and synthesizes the three yogas through the lens of the three guṇas. The teaching reaches its apex in the supreme secret (sarva-guhyatamam) of verse 18.65: 'Fix your mind on Me, be devoted to Me, worship Me, bow to Me — so shall you come to Me. I promise you truly, for you are dear to Me.' And verse 18.66: 'Abandon all duties and take refuge in Me alone. I will liberate you from all sins; do not grieve.'
All 78 verses — Sanskrit, transliteration, English
अर्जुन उवाच संन्यासस्य महाबाहो तत्त्वमिच्छामि वेदितुम्। त्यागस्य च हृषीकेश पृथक्केशिनिषूदन॥
arjuna uvāca saṁnyāsasya mahābāho tattvamicchāmi veditum | tyāgasya ca hṛṣīkeśa pṛthakkeśiniṣūdana ||
Arjuna said O mighty-armed Hrsikesa, O slayer of (the demon) Kesi, I want to know serverally the truth about sannyasa as also about tyaga.
श्री भगवानुवाच काम्यानां कर्मणां न्यासं संन्यासं कवयो विदुः। सर्वकर्मफलत्यागं प्राहुस्त्यागं विचक्षणाः॥
śrī bhagavānuvāca kāmyānāṁ karmaṇāṁ nyāsaṁ saṁnyāsaṁ kavayo viduḥ | sarvakarmaphalatyāgaṁ prāhustyāgaṁ vicakṣaṇāḥ ||
The Blessed Lord said The learned ones know sannyasa to be the giving up of actions done with a desire for reward. The adepts call the abandonment of the results of all works as tyaga.
त्याज्यं दोषवदित्येके कर्म प्राहुर्मनीषिणः। यज्ञदानतपःकर्म न त्याज्यमिति चापरे॥
tyājyaṁ doṣavadityeke karma prāhurmanīṣiṇaḥ | yajñadānatapaḥkarma na tyājyamiti cāpare ||
Some learned persons say that action, beset with evil (as it is), should be given up, and others (say) that the practice of sacrifice, charity and austertiy should not be given up.
निश्चयं श्रृणु मे तत्र त्यागे भरतसत्तम।त्यागो हि पुरुषव्याघ्र त्रिविधः संप्रकीर्तितः॥
niścayaṁ śrṛṇu me tatra tyāge bharatasattama|tyāgo hi puruṣavyāghra trividhaḥ saṁprakīrtitaḥ ||
O the most excellent among the descendants of Bharata, hear from Me the firm conclusion regarding that tyaga. For, O greatest among men, tyaga has been clearly declared to be of three kinds.
यज्ञदानतपःकर्म न त्याज्यं कार्यमेव तत्।यज्ञो दानं तपश्चैव पावनानि मनीषिणाम्॥
yajñadānatapaḥkarma na tyājyaṁ kāryameva tat|yajño dānaṁ tapaścaiva pāvanāni manīṣiṇām ||
The practice of sacrifice, charity and austerity is not to be abandoned; it is surely to be undertaken. Sacrifice, charity and austerity are verily the purifiers of the wise.
एतान्यपि तु कर्माणि सङ्गं त्यक्त्वा फलानि च।कर्तव्यानीति मे पार्थ निश्िचतं मतमुत्तमम्॥
etānyapi tu karmāṇi saṅgaṁ tyaktvā phalāni ca|kartavyānīti me pārtha niśicataṁ matamuttamam ||
But even these actions have to be undertaken by renouncing attachment and (hankering for) results. This is My firm and best conclusion, O Parhta.
नियतस्य तु संन्यासः कर्मणो नोपपद्यते।मोहात्तस्य परित्यागस्तामसः परिकीर्तितः॥
niyatasya tu saṁnyāsaḥ karmaṇo nopapadyate|mohāttasya parityāgastāmasaḥ parikīrtitaḥ ||
The abandoning of daily obligatory acts (nityakamas) is not justifiable. Giving up that through delusion is declared to be based on tamas.
दुःखमित्येव यत्कर्म कायक्लेशभयात्त्यजेत्।स कृत्वा राजसं त्यागं नैव त्यागफलं लभेत्॥
duḥkhamityeva yatkarma kāyakleśabhayāttyajet|sa kṛtvā rājasaṁ tyāgaṁ naiva tyāgaphalaṁ labhet ||
Whatever action one may relinish merely as being painful, from fear of physical suffering, he, having resorted to renunciation based on rajas, will surely not acire the fruits of renunciation.
कार्यमित्येव यत्कर्म नियतं क्रियतेऽर्जुन।सङ्गं त्यक्त्वा फलं चैव स त्यागः सात्त्विको मतः॥
kāryamityeva yatkarma niyataṁ kriyate'rjuna|saṅgaṁ tyaktvā phalaṁ caiva sa tyāgaḥ sāttviko mataḥ ||
Whatever obligatory duty is performed just because it is a bounden duty, O Arjuna, by giving up attachment and the result as well,-that renunciation is considered to be based on sattva.
न द्वेष्ट्यकुशलं कर्म कुशले नानुषज्जते।त्यागी सत्त्वसमाविष्टो मेधावी छिन्नसंशयः॥
na dveṣṭyakuśalaṁ karma kuśale nānuṣajjate|tyāgī sattvasamāviṣṭo medhāvī chinnasaṁśayaḥ ||
The man of renunciation who has become imbued with sattva, who is wise and freed from doubts, does not hate unbefitting action, nor does he become attached to befitting activity.
न हि देहभृता शक्यं त्यक्तुं कर्माण्यशेषतः।यस्तु कर्मफलत्यागी स त्यागीत्यभिधीयते॥
na hi dehabhṛtā śakyaṁ tyaktuṁ karmāṇyaśeṣataḥ|yastu karmaphalatyāgī sa tyāgītyabhidhīyate ||
Since it is not possible for one who holds on to a body to give up actions entirely, therefore he, on the other hand, who renounces results on actions is called a man of renunciation.
अनिष्टमिष्टं मिश्रं च त्रिविधं कर्मणः फलम्।भवत्यत्यागिनां प्रेत्य न तु संन्यासिनां क्वचित्॥
aniṣṭamiṣṭaṁ miśraṁ ca trividhaṁ karmaṇaḥ phalam|bhavatyatyāgināṁ pretya na tu saṁnyāsināṁ kvacit ||
The threefold results of actions-the undesirable, the desirable, and the mixed-accrues after death to those who do not resort to renunciation, but never to those who resort to monasticism.
पञ्चैतानि महाबाहो कारणानि निबोध मे।सांख्ये कृतान्ते प्रोक्तानि सिद्धये सर्वकर्मणाम्॥
pañcaitāni mahābāho kāraṇāni nibodha me|sāṁkhye kṛtānte proktāni siddhaye sarvakarmaṇām ||
O mighty-armed one, learned from Me these [Another reading is etani.-Tr.] five factors for the accomplishment of all actions, which have been spoken of in the Vedanta in which actions terminate.
अधिष्ठानं तथा कर्ता करणं च पृथग्विधम्।विविधाश्च पृथक्चेष्टा दैवं चैवात्र पञ्चमम्॥
adhiṣṭhānaṁ tathā kartā karaṇaṁ ca pṛthagvidham|vividhāśca pṛthakceṣṭā daivaṁ caivātra pañcamam ||
The locus as also the agent, the different kinds of organs, the many and distinct activities, and, the divine is here the fifth.
शरीरवाङ्मनोभिर्यत्कर्म प्रारभते नरः।न्याय्यं वा विपरीतं वा पञ्चैते तस्य हेतवः॥
śarīravāṅmanobhiryatkarma prārabhate naraḥ|nyāyyaṁ vā viparītaṁ vā pañcaite tasya hetavaḥ ||
Whatever action a man performs with the body, speech and mind, be it just or its reverse, of it these five are the cuases.
तत्रैवं सति कर्तारमात्मानं केवलं तु यः।पश्यत्यकृतबुद्धित्वान्न स पश्यति दुर्मतिः॥
tatraivaṁ sati kartāramātmānaṁ kevalaṁ tu yaḥ|paśyatyakṛtabuddhitvānna sa paśyati durmatiḥ ||
This being the case, anyone, who, owing to the imperfection of his intellect, perceives the absolute Self as the agent, that man does not perceive (properly), and has a perverted intellect.
यस्य नाहंकृतो भावो बुद्धिर्यस्य न लिप्यते।हत्वापि स इमाँल्लोकान्न हन्ति न निबध्यते॥
yasya nāhaṁkṛto bhāvo buddhiryasya na lipyate|hatvāpi sa imām̐llokānna hanti na nibadhyate ||
He who has not the feeling of egoism, whose intellect is not tainted, he does not kill, nor does he become bound-even by killing these creatures!
ज्ञानं ज्ञेयं परिज्ञाता त्रिविधा कर्मचोदना।करणं कर्म कर्तेति त्रिविधः कर्मसंग्रहः॥
jñānaṁ jñeyaṁ parijñātā trividhā karmacodanā|karaṇaṁ karma karteti trividhaḥ karmasaṁgrahaḥ ||
Knowledge, the object the knowledge and the knower-this is the threefold inducement to action. The comprehension of actions comes under three heads-the instruments, the object and the subject.
ज्ञानं कर्म च कर्ता च त्रिधैव गुणभेदतः।प्रोच्यते गुणसंख्याने यथावच्छृणु तान्यपि॥
jñānaṁ karma ca kartā ca tridhaiva guṇabhedataḥ|procyate guṇasaṁkhyāne yathāvacchṛṇu tānyapi ||
Knowledge, action and agent are stated in the teaching about the gunas to be only of three kinds according to the differences of the gunas. Hear about them also as they are.
सर्वभूतेषु येनैकं भावमव्ययमीक्षते।अविभक्तं विभक्तेषु तज्ज्ञानं विद्धि सात्त्विकम्॥
sarvabhūteṣu yenaikaṁ bhāvamavyayamīkṣate|avibhaktaṁ vibhakteṣu tajjñānaṁ viddhi sāttvikam ||
Know that knowledge to be originating from sattva through which one sees a single, undecaying, undivided Entity in all the diversified things.
पृथक्त्वेन तु यज्ज्ञानं नानाभावान्पृथग्विधान्।वेत्ति सर्वेषु भूतेषु तज्ज्ञानं विद्धि राजसम्॥
pṛthaktvena tu yajjñānaṁ nānābhāvānpṛthagvidhān|vetti sarveṣu bhūteṣu tajjñānaṁ viddhi rājasam ||
But know that knowledge to be originating from rajas which, amidst all things, apprehends the different entities of various kinds as distinct [As possessing distinct selves.].
यत्तु कृत्स्नवदेकस्मिन्कार्ये सक्तमहैतुकम्।अतत्त्वार्थवदल्पं च तत्तामसमुदाहृतम्॥
yattu kṛtsnavadekasminkārye saktamahaitukam|atattvārthavadalpaṁ ca tattāmasamudāhṛtam ||
But that (knowledge) is said to be born of tamas which is confined to one form as though it were all, which is irrational, not concern with truth and triivial.
नियतं सङ्गरहितमरागद्वेषतः कृतम्।अफलप्रेप्सुना कर्म यत्तत्सात्त्विकमुच्यते॥
niyataṁ saṅgarahitamarāgadveṣataḥ kṛtam|aphalaprepsunā karma yattatsāttvikamucyate ||
The daily obligatory action which is performed without attachment and without likes or dislikes by one who does not hanker for rewards, that is said to be born of sattva.
यत्तु कामेप्सुना कर्म साहङ्कारेण वा पुनः।क्रियते बहुलायासं तद्राजसमुदाहृतम्॥
yattu kāmepsunā karma sāhaṅkāreṇa vā punaḥ|kriyate bahulāyāsaṁ tadrājasamudāhṛtam ||
But that action is said to be born of rajas which is done by one desirous of results or by one who is egotistic, and which is highly strenuous.
अनुबन्धं क्षयं हिंसामनपेक्ष्य च पौरुषम्।मोहादारभ्यते कर्म यत्तत्तामसमुच्यते॥
anubandhaṁ kṣayaṁ hiṁsāmanapekṣya ca pauruṣam|mohādārabhyate karma yattattāmasamucyate ||
That action is said to be born of tamas which is undertaken out of delusion, (and) without consideration of its conseence, loss, harm and ability.
मुक्तसङ्गोऽनहंवादी धृत्युत्साहसमन्वितः।सिद्ध्यसिद्ध्योर्निर्विकारः कर्ता सात्त्विक उच्यते॥
muktasaṅgo'nahaṁvādī dhṛtyutsāhasamanvitaḥ|siddhyasiddhyornirvikāraḥ kartā sāttvika ucyate ||
[Ast. introduces this verse with 'Idanim kartrbhedah ucyate, Now is being stated the distinctions among the agents.'-Tr.] The agent who is free from attachment [Attachment to results or the idea of agentship.], not egotistic, endowed with fortitude and diligence, and unperturbed by success and failure is said to be possessed of sattva.
रागी कर्मफलप्रेप्सुर्लुब्धो हिंसात्मकोऽशुचिः।हर्षशोकान्वितः कर्ता राजसः परिकीर्तितः॥
rāgī karmaphalaprepsurlubdho hiṁsātmako'śuciḥ|harṣaśokānvitaḥ kartā rājasaḥ parikīrtitaḥ ||
The agent who has attachment, who is desirous of the results of actions, covetous, cruel by nature, unclean and subject to joy and sorrow is declared to be possessed of rajas.
अयुक्तः प्राकृतः स्तब्धः शठो नैष्कृतिकोऽलसः।विषादी दीर्घसूत्री च कर्ता तामस उच्यते॥
ayuktaḥ prākṛtaḥ stabdhaḥ śaṭho naiṣkṛtiko'lasaḥ|viṣādī dīrghasūtrī ca kartā tāmasa ucyate ||
The agent who is unsteady, naive, unbending, deceitful, wicked, [A variant reading is naikrtikah.-Tr.] lazy, morose and procrastinating is said to be possessed of tamas.
बुद्धेर्भेदं धृतेश्चैव गुणतस्त्रिविधं श्रृणु।प्रोच्यमानमशेषेण पृथक्त्वेन धनञ्जय॥
buddherbhedaṁ dhṛteścaiva guṇatastrividhaṁ śrṛṇu|procyamānamaśeṣeṇa pṛthaktvena dhanañjaya ||
O Dhananjaya, listen to the classification of the intellect as also of fortitude, which is threefold according to the gunas, while it is being stated elaborately and severally.
प्रवृत्तिं च निवृत्तिं च कार्याकार्ये भयाभये।बन्धं मोक्षं च या वेत्ति बुद्धिः सा पार्थ सात्त्विकी॥
pravṛttiṁ ca nivṛttiṁ ca kāryākārye bhayābhaye|bandhaṁ mokṣaṁ ca yā vetti buddhiḥ sā pārtha sāttvikī ||
O Partha, that intellect is born of sattva which understands action and withdrawal, duty and what is not duty, the sources of fear and fearlessness, and bondage and freedom.
यया धर्ममधर्मं च कार्यं चाकार्यमेव च।अयथावत्प्रजानाति बुद्धिः सा पार्थ राजसी॥
yayā dharmamadharmaṁ ca kāryaṁ cākāryameva ca|ayathāvatprajānāti buddhiḥ sā pārtha rājasī ||
O Partha, that intellect is born of rajas with which one wrongly understands virtue and vice as also what ought to be done and ought not to be done.
अधर्मं धर्ममिति या मन्यते तमसाऽऽवृता।सर्वार्थान्विपरीतांश्च बुद्धिः सा पार्थ तामसी॥
adharmaṁ dharmamiti yā manyate tamasā''vṛtā|sarvārthānviparītāṁśca buddhiḥ sā pārtha tāmasī ||
O Parhta, that intellect is born of tamas which, being covered by darkness, considers vice as virtue, and verily perceives all things contrary ot what they are.
धृत्या यया धारयते मनःप्राणेन्द्रियक्रियाः।योगेनाव्यभिचारिण्या धृतिः सा पार्थ सात्त्विकी॥
dhṛtyā yayā dhārayate manaḥprāṇendriyakriyāḥ|yogenāvyabhicāriṇyā dhṛtiḥ sā pārtha sāttvikī ||
O Partha, the firmness that is unfailing through concentration, with which one restrains the functions of the mind, vital forces and the organs, that firmness is born of sattva.
यया तु धर्मकामार्थान् धृत्या धारयतेऽर्जुन।प्रसङ्गेन फलाकाङ्क्षी धृतिः सा पार्थ राजसी॥
yayā tu dharmakāmārthān dhṛtyā dhārayate'rjuna|prasaṅgena phalākāṅkṣī dhṛtiḥ sā pārtha rājasī ||
But, O Partha, the firmness with which one holds on to righteousness, covetable things and wealth, being desirous of their fruits as the occasion for each arises, that firmness is born of rajas.
यया स्वप्नं भयं शोकं विषादं मदमेव च।न विमुञ्चति दुर्मेधा धृतिः सा पार्थ तामसी॥
yayā svapnaṁ bhayaṁ śokaṁ viṣādaṁ madameva ca|na vimuñcati durmedhā dhṛtiḥ sā pārtha tāmasī ||
That firmness is considered [Some editions read partha in place of mata (considered).-Tr.] to be born of tamas due to which a person with a corrupt intellect does not give up sleep, fear, sorrow, despondency as also sensuality.
सुखं त्विदानीं त्रिविधं श्रृणु मे भरतर्षभ।अभ्यासाद्रमते यत्र दुःखान्तं च निगच्छति॥
sukhaṁ tvidānīṁ trividhaṁ śrṛṇu me bharatarṣabha|abhyāsādramate yatra duḥkhāntaṁ ca nigacchati ||
Now hear from Me, O scion of the Bharata dynasty, as regards the three kinds of joy: That in which one delights owing to habit, and certainly attains the cessation of sorrows; [S. and S.S. take the second line of this verse along with the next verse referring to sattvika happiness.-Tr.]
यत्तदग्रे विषमिव परिणामेऽमृतोपमम्।तत्सुखं सात्त्विकं प्रोक्तमात्मबुद्धिप्रसादजम्॥
yattadagre viṣamiva pariṇāme'mṛtopamam|tatsukhaṁ sāttvikaṁ proktamātmabuddhiprasādajam ||
That which is like poison in the beginning, but comparable to nectar in the end, and which, arises from the purity of one's intellect-that joy is spoken of as born of sattva.
विषयेन्द्रियसंयोगाद्यत्तदग्रेऽमृतोपमम्।परिणामे विषमिव तत्सुखं राजसं स्मृतम्॥
viṣayendriyasaṁyogādyattadagre'mṛtopamam|pariṇāme viṣamiva tatsukhaṁ rājasaṁ smṛtam ||
That joy is referred to as born of rajas which, arising from the contact of the organs and (their) objects, is like nectar in the beginning, but like poison at the end.
यदग्रे चानुबन्धे च सुखं मोहनमात्मनः।निद्रालस्यप्रमादोत्थं तत्तामसमुदाहृतम्॥
yadagre cānubandhe ca sukhaṁ mohanamātmanaḥ|nidrālasyapramādotthaṁ tattāmasamudāhṛtam ||
That joy is said to be born of tams which, both in the beginning and in the seel, is delusive to oneself and arises from sleep, laziness and inadvertence.
न तदस्ति पृथिव्यां वा दिवि देवेषु वा पुनः।सत्त्वं प्रकृतिजैर्मुक्तं यदेभिः स्यात्ित्रभिर्गुणैः॥
na tadasti pṛthivyāṁ vā divi deveṣu vā punaḥ|sattvaṁ prakṛtijairmuktaṁ yadebhiḥ syātitrabhirguṇaiḥ ||
There is no such entity in the world or, again, among the gods in heaven, which can be free from these three gunas born of Nature.
ब्राह्मणक्षत्रियविशां शूद्राणां च परंतप।कर्माणि प्रविभक्तानि स्वभावप्रभवैर्गुणैः॥
brāhmaṇakṣatriyaviśāṁ śūdrāṇāṁ ca paraṁtapa|karmāṇi pravibhaktāni svabhāvaprabhavairguṇaiḥ ||
O scorcher of enemies, the duties of the Brahmanas, the Ksatriyas and the Vaisyas, as also of the Sudras have been fully classified according to the gunas born from Nature.
शमो दमस्तपः शौचं क्षान्तिरार्जवमेव च।ज्ञानं विज्ञानमास्तिक्यं ब्रह्मकर्म स्वभावजम्॥
śamo damastapaḥ śaucaṁ kṣāntirārjavameva ca|jñānaṁ vijñānamāstikyaṁ brahmakarma svabhāvajam ||
The natural duties of the Brahmanas are the control of the internal and external organs, austerity, purity, forgiveness, straightforwardness, knowledge as also wisdom [Knowledge refers to the understanding of subjects presented by the scriptures; wisdom means making them matters of one's own experience.] and faith.
शौर्यं तेजो धृतिर्दाक्ष्यं युद्धे चाप्यपलायनम्।दानमीश्वरभावश्च क्षात्रं कर्म स्वभावजम्॥
śauryaṁ tejo dhṛtirdākṣyaṁ yuddhe cāpyapalāyanam|dānamīśvarabhāvaśca kṣātraṁ karma svabhāvajam ||
The natural duties of the Ksatriyas are heroism, boldness, fortitude, capability, and also not retreating from battle, generosity and lordliness.
कृषिगौरक्ष्यवाणिज्यं वैश्यकर्म स्वभावजम्।परिचर्यात्मकं कर्म शूद्रस्यापि स्वभावजम्॥
kṛṣigaurakṣyavāṇijyaṁ vaiśyakarma svabhāvajam|paricaryātmakaṁ karma śūdrasyāpi svabhāvajam ||
The natural duties of the Vaisyas are agriculture, cattle-rearing and trade. Of the Sudras, too, the natural duty is in the form of service.
स्वे स्वे कर्मण्यभिरतः संसिद्धिं लभते नरः।स्वकर्मनिरतः सिद्धिं यथा विन्दति तच्छृणु॥
sve sve karmaṇyabhirataḥ saṁsiddhiṁ labhate naraḥ|svakarmanirataḥ siddhiṁ yathā vindati tacchṛṇu ||
यतः प्रवृत्तिर्भूतानां येन सर्वमिदं ततम्।स्वकर्मणा तमभ्यर्च्य सिद्धिं विन्दति मानवः॥
yataḥ pravṛttirbhūtānāṁ yena sarvamidaṁ tatam|svakarmaṇā tamabhyarcya siddhiṁ vindati mānavaḥ ||
A human being achieves success by adoring through his own duties Him from whom is the origin of creatures, and by whom is all this pervaded.
श्रेयान्स्वधर्मो विगुणः परधर्मात्स्वनुष्ठितात्।स्वभावनियतं कर्म कुर्वन्नाप्नोति किल्बिषम्॥
śreyānsvadharmo viguṇaḥ paradharmātsvanuṣṭhitāt|svabhāvaniyataṁ karma kurvannāpnoti kilbiṣam ||
One's own duty, (though) defective, is superior to another's duty well performed. By performing a duty as dictated by one's own nature, one does not incur sin.
सहजं कर्म कौन्तेय सदोषमपि न त्यजेत्।सर्वारम्भा हि दोषेण धूमेनाग्निरिवावृताः॥
sahajaṁ karma kaunteya sadoṣamapi na tyajet|sarvārambhā hi doṣeṇa dhūmenāgnirivāvṛtāḥ ||
O son of Kunti, one should not give up the duty to which one is born, even though it be faulty. For all undertakings are surrounded with evil, as fire is with smoke.
असक्तबुद्धिः सर्वत्र जितात्मा विगतस्पृहः।नैष्कर्म्यसिद्धिं परमां संन्यासेनाधिगच्छति॥
asaktabuddhiḥ sarvatra jitātmā vigataspṛhaḥ|naiṣkarmyasiddhiṁ paramāṁ saṁnyāsenādhigacchati ||
He whose intellect remains unattached to everything, who has conered his internal organs and is desireless, attains through monasticism the supreme perfection consisting in the state of one free from duties.
सिद्धिं प्राप्तो यथा ब्रह्म तथाप्नोति निबोध मे।समासेनैव कौन्तेय निष्ठा ज्ञानस्य या परा॥
siddhiṁ prāpto yathā brahma tathāpnoti nibodha me|samāsenaiva kaunteya niṣṭhā jñānasya yā parā ||
Understand for certain from Me, in brief indeed, O son of Kunti, that process by which one who has achieved success attains Brahman, which is the supreme consummation of Knowledge.
बुद्ध्या विशुद्धया युक्तो धृत्याऽऽत्मानं नियम्य च।शब्दादीन् विषयांस्त्यक्त्वा रागद्वेषौ व्युदस्य च॥
buddhyā viśuddhayā yukto dhṛtyā''tmānaṁ niyamya ca|śabdādīn viṣayāṁstyaktvā rāgadveṣau vyudasya ca ||
Being endowed with a pure intellect, and controlling oneself with fortitude, rejecting the objects-beginning from sound [Sound, touch, form and colour, taste and smell.-Tr.], and eliminating attachment and hatred;
विविक्तसेवी लघ्वाशी यतवाक्कायमानसः।ध्यानयोगपरो नित्यं वैराग्यं समुपाश्रितः॥
viviktasevī laghvāśī yatavākkāyamānasaḥ|dhyānayogaparo nityaṁ vairāgyaṁ samupāśritaḥ ||
One who resorts to solitude, eats sparingly, has speech, body and mind under control, to whom meditation and concentration are ever the highest (duty), and who is possessed of dispassion;
अहङ्कारं बलं दर्पं कामं क्रोधं परिग्रहम्।विमुच्य निर्ममः शान्तो ब्रह्मभूयाय कल्पते॥
ahaṅkāraṁ balaṁ darpaṁ kāmaṁ krodhaṁ parigraham|vimucya nirmamaḥ śānto brahmabhūyāya kalpate ||
(That person,) having discarded egotism, force, pride, desire, anger and superfluous possessions, free from the idea of possession, and serene, is fit for becoming Brahman.
ब्रह्मभूतः प्रसन्नात्मा न शोचति न काङ्क्षति।समः सर्वेषु भूतेषु मद्भक्तिं लभते पराम्॥
brahmabhūtaḥ prasannātmā na śocati na kāṅkṣati|samaḥ sarveṣu bhūteṣu madbhaktiṁ labhate parām ||
One who has become Brahman and has attained the blissful Self does not grieve or desire. Becoming the same towards all beings, he attains supreme devotion to Me.
भक्त्या मामभिजानाति यावान्यश्चास्मि तत्त्वतः।ततो मां तत्त्वतो ज्ञात्वा विशते तदनन्तरम्॥
bhaktyā māmabhijānāti yāvānyaścāsmi tattvataḥ|tato māṁ tattvato jñātvā viśate tadanantaram ||
Through devotion he knows Me in reality, as to what and who I am. Then, having known Me in truth, he enters (into Me) immediately after that (Knowledge).
सर्वकर्माण्यपि सदा कुर्वाणो मद्व्यपाश्रयः।मत्प्रसादादवाप्नोति शाश्वतं पदमव्ययम्॥
sarvakarmāṇyapi sadā kurvāṇo madvyapāśrayaḥ|matprasādādavāpnoti śāśvataṁ padamavyayam ||
Ever engaging even in all actions, one to whom I am the refuge, attains the eternal, immutable State through My grace.
चेतसा सर्वकर्माणि मयि संन्यस्य मत्परः।बुद्धियोगमुपाश्रित्य मच्चित्तः सततं भव॥
cetasā sarvakarmāṇi mayi saṁnyasya matparaḥ|buddhiyogamupāśritya maccittaḥ satataṁ bhava ||
Mentally surrendering all actions to Me and accepting Me as the supreme, have your mind ever fixed on Me by resorting to the concentration of your intellect.
मच्चित्तः सर्वदुर्गाणि मत्प्रसादात्तरिष्यसि।अथ चेत्त्वमहङ्कारान्न श्रोष्यसि विनङ्क्ष्यसि॥
maccittaḥ sarvadurgāṇi matprasādāttariṣyasi|atha cettvamahaṅkārānna śroṣyasi vinaṅkṣyasi ||
Having your mind fixed on Me, you will cross over all difficulties through My grace. If, on the other hand, you do not listen out of egotism, you will get destroyed.
यदहङ्कारमाश्रित्य न योत्स्य इति मन्यसे।मिथ्यैष व्यवसायस्ते प्रकृतिस्त्वां नियोक्ष्यति॥
yadahaṅkāramāśritya na yotsya iti manyase|mithyaiṣa vyavasāyaste prakṛtistvāṁ niyokṣyati ||
That you think 'I shall not fight', by relying on egotism,-vain is this determination of yours. (Your) nature impel you!
स्वभावजेन कौन्तेय निबद्धः स्वेन कर्मणा।कर्तुं नेच्छसि यन्मोहात्करिष्यस्यवशोऽपि तत्॥
svabhāvajena kaunteya nibaddhaḥ svena karmaṇā|kartuṁ necchasi yanmohātkariṣyasyavaśo'pi tat ||
Being bound by your own duty born of nature, O son of Kunti, you, being helpless, will verily do that which you do not wish to do owing to indiscrimination.
ईश्वरः सर्वभूतानां हृद्देशेऽर्जुन तिष्ठति।भ्रामयन्सर्वभूतानि यन्त्रारूढानि मायया॥
īśvaraḥ sarvabhūtānāṁ hṛddeśe'rjuna tiṣṭhati|bhrāmayansarvabhūtāni yantrārūḍhāni māyayā ||
O Arjuna, the Lord resides in the region of the heart of all creatures, revolving through Maya all the creatures (as though) mounted on a machine!
तमेव शरणं गच्छ सर्वभावेन भारत।तत्प्रसादात्परां शान्तिं स्थानं प्राप्स्यसि शाश्वतम्॥
tameva śaraṇaṁ gaccha sarvabhāvena bhārata|tatprasādātparāṁ śāntiṁ sthānaṁ prāpsyasi śāśvatam ||
Take refuge in Him alone with your whole being, O scion of the Bharata dynasty. Through His grace you will attain the supreme Peace and the eternal Abode.
इति ते ज्ञानमाख्यातं गुह्याद्गुह्यतरं मया।विमृश्यैतदशेषेण यथेच्छसि तथा कुरु॥
iti te jñānamākhyātaṁ guhyādguhyataraṁ mayā|vimṛśyaitadaśeṣeṇa yathecchasi tathā kuru ||
Thus I have explained to you this knowledge that is more secret than all secrets. Reflect on this fully, and then do as you wish.
सर्वगुह्यतमं भूयः श्रृणु मे परमं वचः।इष्टोऽसि मे दृढमिति ततो वक्ष्यामि ते हितम्॥
sarvaguhyatamaṁ bhūyaḥ śrṛṇu me paramaṁ vacaḥ|iṣṭo'si me dṛḍhamiti tato vakṣyāmi te hitam ||
Listen again to My highest utterance which is the profoundest of all. Since you are ever dear to Me, therefore I shall speak what is beneficial to you.
मन्मना भव मद्भक्तो मद्याजी मां नमस्कुरु।मामेवैष्यसि सत्यं ते प्रतिजाने प्रियोऽसि मे॥
manmanā bhava madbhakto madyājī māṁ namaskuru|māmevaiṣyasi satyaṁ te pratijāne priyo'si me ||
Have your mind fixed on Me, be My devotee, be a sacrificer to Me and bow down to Me. (Thus) you will come to Me alone. (This) truth do I pormise to you. (For) you are dear to Me.
सर्वधर्मान्परित्यज्य मामेकं शरणं व्रज।अहं त्वा सर्वपापेभ्यो मोक्षयिष्यामि मा शुचः॥
sarvadharmānparityajya māmekaṁ śaraṇaṁ vraja|ahaṁ tvā sarvapāpebhyo mokṣayiṣyāmi mā śucaḥ ||
Abandon all varieties of dharma and simply surrender unto Me alone. I shall deliver you from all sinful reactions — do not grieve.
इदं ते नातपस्काय नाभक्ताय कदाचन।न चाशुश्रूषवे वाच्यं न च मां योऽभ्यसूयति॥
idaṁ te nātapaskāya nābhaktāya kadācana|na cāśuśrūṣave vācyaṁ na ca māṁ yo'bhyasūyati ||
This (that I have taught) you should not ever be taught to one who is devoid of austerities and to one who is not a devotee; also, neither to one who does not render service, nor as well to one who cavils at Me.
य इमं परमं गुह्यं मद्भक्तेष्वभिधास्यति।भक्ितं मयि परां कृत्वा मामेवैष्यत्यसंशयः॥
ya imaṁ paramaṁ guhyaṁ madbhakteṣvabhidhāsyati|bhakitaṁ mayi parāṁ kṛtvā māmevaiṣyatyasaṁśayaḥ ||
He who, entertaining supreme devotion to Me, will speak of this highest secret, to My devotees will without doubt reach Me alone.
न च तस्मान्मनुष्येषु कश्िचन्मे प्रियकृत्तमः।भविता न च मे तस्मादन्यः प्रियतरो भुवि॥
na ca tasmānmanuṣyeṣu kaśicanme priyakṛttamaḥ|bhavitā na ca me tasmādanyaḥ priyataro bhuvi ||
And as compared with him, none else among human beings is the best accomplisher of what is dear to Me. Moreover, nor will there be anyone else in the world dearer to Me than he.
अध्येष्यते च य इमं धर्म्यं संवादमावयोः।ज्ञानयज्ञेन तेनाहमिष्टः स्यामिति मे मतिः॥
adhyeṣyate ca ya imaṁ dharmyaṁ saṁvādamāvayoḥ|jñānayajñena tenāhamiṣṭaḥ syāmiti me matiḥ ||
And he who will study this sacred conversation between us two, which is conducive to virtue, by him I shall be adored through the Sacrifice in the form of Knowledge. This is My judgement.
श्रद्धावाननसूयश्च श्रृणुयादपि यो नरः।सोऽपि मुक्तः शुभाँल्लोकान्प्राप्नुयात्पुण्यकर्मणाम्॥
śraddhāvānanasūyaśca śrṛṇuyādapi yo naraḥ|so'pi muktaḥ śubhām̐llokānprāpnuyātpuṇyakarmaṇām ||
Any man who, being reverential and free from cavilling, might even hear (this), he too, becoming free, shall attain the blessed worlds of those who perform virtuous deeds.
कच्चिदेतच्छ्रुतं पार्थ त्वयैकाग्रेण चेतसा।कच्चिदज्ञानसंमोहः प्रनष्टस्ते धनञ्जय॥
kaccidetacchrutaṁ pārtha tvayaikāgreṇa cetasā|kaccidajñānasaṁmohaḥ pranaṣṭaste dhanañjaya ||
O Partha, has this been listened to by you with a one-pointed mind? O Dhananjaya, has your delusion caused by ignorance been destroyed?
अर्जुन उवाचनष्टो मोहः स्मृतिर्लब्धा त्वत्प्रसादान्मयाच्युत।स्थितोऽस्मि गतसन्देहः करिष्ये वचनं तव॥
arjuna uvācanaṣṭo mohaḥ smṛtirlabdhā tvatprasādānmayācyuta|sthito'smi gatasandehaḥ kariṣye vacanaṁ tava ||
Arjuna said: My delusion is destroyed and I have regained my memory by Your grace, O Achyuta. I am firm, free from doubt. I shall act according to Your word.
सञ्जय उवाचइत्यहं वासुदेवस्य पार्थस्य च महात्मनः।संवादमिममश्रौषमद्भुतं रोमहर्षणम्॥
sañjaya uvācaityahaṁ vāsudevasya pārthasya ca mahātmanaḥ|saṁvādamimamaśrauṣamadbhutaṁ romaharṣaṇam ||
Sanjaya said I thus heard this conversation of Vasudeva and of the great-souled Partha, which is unie and makes one's hair stand on end.
व्यासप्रसादाच्छ्रुतवानेतद्गुह्यमहं परम्।योगं योगेश्वरात्कृष्णात्साक्षात्कथयतः स्वयम्॥
vyāsaprasādācchrutavānetadguhyamahaṁ param|yogaṁ yogeśvarātkṛṣṇātsākṣātkathayataḥ svayam ||
Through the favour of Vyasa I heard this secret concerning the supreme Yoga from Krsna, the Lord of yogas, while He Himself was actually speaking!
राजन्संस्मृत्य संस्मृत्य संवादमिममद्भुतम्।केशवार्जुनयोः पुण्यं हृष्यामि च मुहुर्मुहुः॥
rājansaṁsmṛtya saṁsmṛtya saṁvādamimamadbhutam|keśavārjunayoḥ puṇyaṁ hṛṣyāmi ca muhurmuhuḥ ||
And, O king, while repeatedly remembering this unie, sacred dialogue between Kesava and Arjuna, I rejoice every moment.
तच्च संस्मृत्य संस्मृत्य रूपमत्यद्भुतं हरेः। विस्मयो मे महान् राजन् हृष्यामि च पुनः पुनः॥
tacca saṁsmṛtya saṁsmṛtya rūpamatyadbhutaṁ hareḥ | vismayo me mahān rājan hṛṣyāmi ca punaḥ punaḥ ||
O king, repeatedly recollecting that greatly extraordinary form of Hari, I am struck with wonder. And I rejoice again and again.
यत्र योगेश्वरः कृष्णो यत्र पार्थो धनुर्धरः। तत्र श्रीर्विजयो भूतिर्ध्रुवा नीतिर्मतिर्मम।।18.78।
yatra yogeśvaraḥ kṛṣṇo yatra pārtho dhanurdharaḥ | tatra śrīrvijayo bhūtirdhruvā nītirmatirmama||18.78 |
Wherever there is Krishna, the Lord of Yoga, and wherever there is Arjuna, the wielder of the bow — there will certainly be prosperity, victory, power, and righteousness. This is my conviction.
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