Bhagavad Gita Chapter 18

“Path to Spiritual Liberation: Surrender, Selfless Action, and Divine Guidance in the Bhagavad Gita”

In the final chapter of the Bhagavad Gita, Lord Krishna imparts profound wisdom on the paths of renunciation and selfless action. He advises Arjuna to perform his duties with devotion and surrender to the Divine. Krishna emphasizes the significance of detaching from the fruits of actions, understanding that selfless service leads to spiritual liberation. This chapter serves as a powerful conclusion, guiding individuals towards the path of righteousness, inner peace, and ultimate union with the eternal truth.

अर्जुन उवाच

 सन्यासस्य महाबाहो तत्त्वमिच्छामि वेदितुम्।

 त्यागस्य च हृषीकेश पृथक्केशिनिषूदन॥१॥

arjuna uvaacha

sannyaasasya mahaabaaho tattwam icchaami veditum

tyaagasya cha hrisheekesha prithak keshinishoodana

Arjuna said: O mighty-armed Sri Krsna, O inner controller of all, O Slayer of Kesi, I wish to know severally the truth of Samnyāsa as also of Tyāga.(1)

 श्रीभगवानुवाच

 काम्यानां कर्मणां न्यासं सन्यासं कवयो विदुः।

 सर्वकर्मफलत्यागं प्राहुस्त्यागं विचक्षणाः॥२॥

sri bhagavaan uvaacha

kaamyaanaam karmanaam nyaasam sannyaasam kavayoviduh

sarvakarmaphalatyaagam praahustyaagam vichakshanaah

Bhagavān said: Some sages understand Samnyāsa as the giving up of all actions motivated by desire; and the wise declare that Tyāga consists in relinquishing the fruit of all actions. (2)

त्याज्यं दोषवदित्येके कर्म प्राहर्मनीषिणः।

 यज्ञदानतपःकर्म न त्याज्यमिति चापरे॥३॥

tyaajyam doshavadityeke karma praahurmaneeshinah

yajnadaanatapahkarma na tyaajyamiti chaapare

Some wise men declare that all actions contain a measure of evil, and are therefore, worth giving up; while others say that acts of sacrifice, charity and penance are not to be shunned.(3)

 निश्चयं शृणु मे तत्र त्यागे भरतसत्तम।

 त्यागो हि पुरुषव्याघ्र त्रिविधः सम्प्रकीर्तितः॥४॥

nishchayam shrinu me tatra tyaage bharatasattama

tyaago hi purushavyaaghra trividhah samprakeertitah

Of Samnyāsa and Tyāga, first hear My conclusion on the subject of renunciation (Tyāga), Arjuna; for renunciation, O tiger among men, has been declared to be of three kinds-Sattvika, Rājasika and Tāmasika.(4)

 यज्ञदानतपःकर्म न त्याज्यं कार्यमेव तत्।

 यज्ञो दानं तपश्चैव पावनानि मनीषिणाम्॥५॥

yajnadaanataph karma na tyaajyam kaaryameva tat

yajno daanam tapashchaiva paavanaani maneeshinaam

Acts of sacrifice, charity and penance are not worth giving up; they must be performed. For sacrifice, charity and penance—all these are purifiers to the wise men.(5)

एतान्यपि तु कर्माणि सङ्गं त्यक्त्वा फलानि च।

 कर्तव्यानीति मे पार्थ निश्चितं मतमुत्तमम्॥६॥

etaanyapi tu karmaani sangam tyaktwaa phalaani cha

kartavyaaneeti me paartha nischitam matamuttamam

Hence these acts of sacrifice, charity and penance, and all other acts of duty too, must be performed without attachment and expectation of reward : this is My well-considered and supreme verdict, Arjuna. (6)

 नियतस्य तु सन्यासः कर्मणो नोपपद्यते।

 मोहात्तस्य परित्यागस्तामसः परिकीर्तितः॥७॥

niyatasya tu sannyaasah karmano nopapadyate

mohaattasya parityaagas taamasah parikeertitah

(Prohibited acts and those that are motivated by desire should no doubt, be given up). But it is not advisable to abandon a prescribed duty. Such abandonment through ignorance has been declared as Tāmasika.(7)

 दुःखमित्येव यत्कर्म कायक्लेशभयात्त्यजेत्।

 स कृत्वा राजसं त्यागं नैव त्यागफलं लभेत्॥ ८ ॥

duhkhamityeva yat karma kaayakleshabhayaat tyajet

sa kritwaa raajasam tyaagam naiva tyaagaphalam labhet

Should anyone give up his duties for fear of physical strain, thinking that all actions are verily painful—practising such Rājasika form of renunciation, he does not reap the fruit of renunciation.(8)

कार्यमित्येव यत्कर्म नियतं क्रियतेऽर्जुन।

 सङ्गं त्यक्त्वा फलं चैव स त्यागः सात्त्विको मतः॥ ९ ॥

kaaryamityeva yatkarma niyatam kriyate’rjuna

sangam tyaktwaa phalam chaiva sa tyaagah saatwiko matah

A prescribed duty which is performed simply because it has to be performed, giving up attachment and fruit, that alone has been recognized as the Sāttvika form of renunciation.(9)

 न द्वेष्ट्यकुशलं कर्म कुशले नानुषज्जते।

 त्यागी सत्त्वसमाविष्टो मेधावी छिन्नसंशयः॥१०॥

na dweshtyakushalam karma kushale naanushajjate

tyaagi sattvasamaavishto medhaavee chhinnasamshayah

He who has neither aversion for action which is leading to bondage nor attachment to that which is conducive to blessedness—imbued with the quality of goodness, he has all his doubts resolved, is intelligent and a man of true renunciation. (10)

 न हि देहभृता शक्यं त्यक्तुं कर्माण्यशेषतः।

 यस्तु कर्मफलत्यागी स त्यागीत्यभिधीयते॥११॥

na hi dehabhritaa shakyam tyaktum karmaanyasheshatah

yastu karmaphalatyaagee sa tyaageetyabhidheeyate

Since all actions cannot be given up in their entirety by anyone possessing a body, he alone who renounces the fruit of actions is called a man of renunciation (11)

अनिष्टमिष्टं मिश्रं च त्रिविधं कर्मणः फलम्।

 भवत्यत्यागिनां प्रेत्य न तु सन्यासिनां क्वचित्॥१२॥

anishtamishtam mishram cha trividham karmanah phalam

bhavatyatyaaginaam pretya na tu sannyaasinaam kwachit

Agreeable, disagreeable and mixed—threefold, indeed, is the fruit that accrues after death from the actions of the unrenouncing. But there is none whatsoever for those who have renounced. (12)

 पञ्चैतानि महाबाहो कारणानि निबोध मे।

 साङ्ख्ये कृतान्ते प्रोक्तानि सिद्धये सर्वकर्मणाम्॥१३॥

panchaitaani mahaabaaho kaaranaani nibodha me

saankhye kritaante proktaani siddhaye sarva karmanaam

In the branch of learning known as Sānkhya, which prescribes means for neutralizing all actions, the five factors have been mentioned as contributory to the accomplishment of all actions; know them all from Me, Arjuna.(13)

 अधिष्ठानं तथा कर्ता करणं च पृथग्विधम्।

 विविधाश्च पृथक्चेष्टा दैवं चैवात्र पञ्चमम्॥१४॥

adhishthaanam tathaa kartaa karanam cha prithagvidham

vividhaashcha prithakcheshtaa daivam chaivaatra panchamam

The following are the factors operating towards the accomplishment of actions, viz., the body and the doer, the organs of different kinds and the different functions of manifold kinds; and the fifth is Daiva or Prārabdha Karma (destiny). (14)

शरीरवाङ्मनोभिर्यत्कर्म प्रारभते नरः।

 न्याय्यं वा विपरीतं वा पञ्चैते तस्य हेतवः ॥१५॥

shareeravaangmanobhiryat karma praarabhate narah

nyaayyam vaa vipareetam vaa panchaite tasya hetavah

These five are the contributory causes of whatever actions, right or wrong, man performs with the mind, speech and body.(15)

 तत्रैवं सति कर्तारमात्मानं केवलं तु यः।

पश्यत्यकृतबुद्धित्वान्न स पश्यति दुर्मतिः॥१६॥

tatraivam sati kartaaram aatmaanam kevalam tu yah

pashyatyakritabuddhitwaan na sa pashyati durmatih

Notwithstanding this, however, he who, having an impure mind, regards the absolute, taintless Self alone as the doer, that man of perverse understanding does not view aright. (16)

 यस्य नाहङ्कृतो भावो बुद्धिर्यस्य न लिप्यते।

 हत्वापि स इमाँल्लोकान्न हन्ति न निबध्यते॥१७॥

yasya naahankrito bhaavo buddhiryasya na lipyate

hatwaapi sa imaam llokaan na hanti na nibadhyate

He whose mind is free from the sense of doership, and whose reason is not affected by worldly objects and activities, does not really kill, even having killed all these people, nor does any sin accrue to him.(17)

ज्ञानं ज्ञेयं परिज्ञाता त्रिविधा कर्मचोदना।

 करणं कर्म कर्तेति त्रिविधः कर्मसङ्ग्रहः॥१८॥

jnaanam jneyam parijnaataa trividhaa karmachodanaa

karanam karma karteti trividhah karma sangrahah

The Knower, knowledge and the object of knowledge—these three motivate action. Even so, the doer, the organs and activity—these are the three constituents of action.(18)

 ज्ञानं कर्म च कर्ता च त्रिधैव गुणभेदतः।

 प्रोच्यते गुणसङ्ख्याने यथावच्छृणु तान्यपि॥१९॥

jnaanam karma cha kartaa cha tridhaiva gunabhedatah

prochyate gunasankhyaane yathaavacchrinu taanyapi

In the branch of knowledge dealing with the Gunas or modes of Prakrti, knowledge and action as well as the doer have been declared to be of three kinds according to the Guna which predominates in each; hear them too duly from Me (19)

 सर्वभूतेषु येनैकं भावमव्ययमीक्षते।

 अविभक्तं विभक्तेषु तज्ज्ञानं विद्धि सात्त्विकम्॥२०॥

sarvabhooteshu yenaikam bhaavamavyayameekshate

avibhaktam vibhakteshu tajjnaanam viddhi saatwikam

That by which man perceives one imperishable divine existence as undivided and equally present in all individual beings, know that knowledge to be Sāttvika. (20)

पृथक्त्वेन तु यज्ज्ञानं नानाभावान्पृथग्विधान्।

 वेत्ति सर्वेषु भूतेषु तज्ज्ञानं विद्धि राजसम्॥२१॥

prithaktwena tu yajjnaanam naanaabhaavaan prithagvidhaan

vetti sarveshu bhooteshu tajjnaanam viddhi raajasam

The knowledge by which man cognizes many existences of various kinds, as apart from one another, in all beings, know that knowledge to be Rājasika.(21)

 यत्तु कृत्स्नवदेकस्मिन्कार्ये सक्तमहैतुकम्।

 अतत्त्वार्थवदल्पं च तत्तामसमुदाहृतम्॥२२॥

yattu kritsnavadekasmin kaarye saktamahaitukam

atatwaarthavadalpam cha tattaamasamudaahritam

Again, that knowledge which clings to one body as if it were the whole, and which is irrational, has no real grasp of truth and is trivial, has been declared as Tāmasika. (22)

 नियतं सङ्गरहितमरागद्वेषतः कृतम्।

 अफलप्रेप्सुना कर्म यत्तत्सात्त्विकमुच्यते॥२३॥

niyatam sangarahitam araagadweshatah kritam

aphalaprepsunaa karma yattat saatwikamuchyate

That action which is ordained by the scriptures and is not accompanied by the sense of doership, and has been done without any attachment or aversion by one who seeks no return, is called Sāttvika.(23)

यत्तु कामेप्सुना कर्म साहङ्कारेण वा पुनः।

 क्रियते बहुलायासं तद्राजसमुदाहृतम्॥२४॥

yattu kaamepsunaa karma saahankaarena vaa punah

kriyate bahulaayaasam tadraajasamudaahritam

That action however, which involves much strain and is performed by one who seeks enjoyments or by a man full of egotism, has been spoken of as Rājasika.(24)

 अनुबन्धं क्षयं हिंसामनवेक्ष्य च पौरुषम्।

 मोहादारभ्यते कर्म यत्तत्तामसमुच्यते॥२५॥

anubandham kshayam himsaam anavekshya cha paurusham

mohaadaarabhyate karma yattat taamasamuchyate

That action which is undertaken through sheer ignorance, without regard to consequences or loss to oneself, injury to others and one’s own resourcefulness, is declared as Tamasika. (25)

 मुक्तसङ्गोऽनहंवादी धृत्युत्साहसमन्वितः।

 सिद्ध्यसिद्धयोर्निर्विकारः कर्ता सात्त्विक उच्यते ॥२६॥

muktasango’nahamvaadi dhrityutsaahasamanvitah

siddhyasiddhyor nirvikaarah kartaa saatwika uchyate

Free from attachment, unegoistic, endowed with firmness and zeal and unswayed by success and failure—such a doer is said to be Sāttvika. (26)

रागी कर्मफलप्रेप्सुलुब्धो हिंसात्मकोऽशुचिः।

 हर्षशोकान्वितः कर्ता राजसः परिकीर्तितः॥२७॥

raagee karmaphalaprepsur lubdho himsaatmako’shuchih

harshashokaanvitah kartaa raajasah parikeertitah

The doer who is full of attachment, seeks the fruit of actions and is greedy, and who is oppressive by nature and of impure conduct, and is affected by joy and sorrow, has been called Rājasika.(27)

 अयुक्तः प्राकृतः स्तब्धः शठोऽनैष्कृतिकोऽलसः।

 विषादी दीर्घसूत्री च कर्ता तामस उच्यते॥२८॥

ayuktah praakritah stabdhah shatho naishkritiko’lasah

vishaadee deerghasootree cha kartaa taamasa uchyate

Lacking piety and self-control, uncultured, arrogant, deceitful, inclined to rob others of their livelihood, slothful, despondent and procrastinating—such a doer is called Tāmasika. (28)

 बुद्धेर्भेदं धृतेश्चैव गुणतस्त्रिविधं शृणु।

 प्रोच्यमानमशेषेण पृथक्त्वेन धनञ्जय॥२९॥

buddherbhedam dhriteshchaiva gunatastrividham shrinu

prochyamaanamasheshena prithaktwena dhananjaya

Now hear, Arjuna, the threefold divison, based on the predominance of each Guna, of understanding (Buddhi) and firmness (Dhrti), which I shall explain in detail, one by one. (29)

प्रवृत्तिं च निवृत्तिं च कार्याकार्ये भयाभये।

 बन्धं मोक्षं च या वेत्ति बुद्धिः सा पार्थ सात्त्विकी॥३०॥

pravrittim cha nivrittim cha kaaryaakaarye bhayaabhaye

bandham moksham cha yaa vetti buddhih saa paartha saatwikee

The intellect which correctly determines the paths of activity and renunciation, what ought to be done and what should not be done, what is fear and what is fearlessness, and what is bondage and what is liberation, that intellect is Sattvika.(30)

 यया धर्ममधर्मं च कार्यं चाकार्यमेव च।

 अयथावत्प्रजानाति बुद्धिः सा पार्थ राजसी॥३१॥

yayaa dharmamadharmam cha kaaryam cha akaaryam eva cha

ayathaavatprajaanaati buddhih saa paartha raajasee

The intellect by which man does not truly perceive what is Dharma and what is Adharma, what ought to be done and what should not be done—that intellect is Rājasika.(31)

 अधर्मं धर्ममिति या मन्यते तमसावृता।

 सर्वार्थाविपरीतांश्च बुद्धिः सा पार्थ तामसी॥३२॥

adharmam dharmamiti yaa manyate tamasaavritaa

sarvaarthaan vipareetaamshcha buddhih saa paartha taamasee

The intellect which imagines even Adharma to be Dharma, and sees all other things upsidedown—wrapped in ignorance, that intellect is Tamasika, Arjuna. (32)

धृत्या यया धारयते मनःप्राणेन्द्रियक्रियाः।

 योगेनाव्यभिचारिण्या धृतिः सा पार्थ सात्त्विकी॥३३॥

dhrityaa yayaa dhaarayate manah praanendriyakriyaah

yogenaavyaabhichaarinyaa dhritih saa paartha saatwikee

The unwavering firmness by which man controls through the Yoga of meditation the functions of the mind, the vital airs and the senses—that firmness, Arjuna, is Sāttvika.(33)

 यया तु धर्मकामार्थान्धृत्या धारयतेऽर्जुन।

 प्रसङ्गेन फलाकाङ्क्षी धृतिः सा पार्थ राजसी॥३४॥

yayaa tu dharmakaamaarthaan dhrityaa dhaarayate’rjuna

prasangena phalaakaangkshee dhritih saa paartha raajasee

The firmness (Dhrti), however, by which the man seeking reward for his actions clutches with extreme fondness virtues, earthly possessions and worldly enjoyments—that firmness (Dhrti) is said to be Rājasika, Arjuna.(34)

 यया स्वप्नं भयं शोकं विषादं मदमेव च।

 न विमुञ्चति दुर्मेधा धृतिः सा पार्थ तामसी॥३५॥

yayaa swapnam bhayam shokam vishaadam madameva cha

na vimunchati durmedhaa dhritih saa paartha taamasee

The firmness (Dhrti) by which an evil-minded person does not give up sleep, fear, anxiety, sorrow and vanity as well, that firmness is Tamasika.(35)

सुखं त्विदानीं त्रिविधं शृणु मे भरतर्षभ।

 अभ्यासाद्रमते यत्र दुःखान्तं च निगच्छति॥३६॥

 यत्तदने विषमिव परिणामेऽमृतोपमम्।

 तत्सुखं सात्त्विकं प्रोक्तमात्मबुद्धिप्रसादजम्॥३७॥

sukham twidaaneem trividham shrinu me bharatarshabha

abhyaasaadramate yatra duhkhaantam cha nigacchati

yattadagre vishamiva parinaame’mritopamam

tatsukham saatwikam proktam aatmabuddhi prasaadajam

Now hear from Me the threefold joy too. That in which the striver finds enjoyment through practice of adoration, meditation and service to God etc., and whereby he reaches the end of sorrow—such a joy, though appearing as poison in the beginning, tastes like nectar in the end; hence that joy, born as it is of the placidity of mind brought about by meditation on God, has been declared as Sāttvika.(36-37)

 विषयेन्द्रियसंयोगाद्यत्तदग्रेऽमृतोपमम्

 परिणामे विषमिव तत्सुखं राजसं स्मृतम्॥३८॥

vishayendriya samyogaad yattadagre’mritopamam

parinaame vishamiva tatsukham raajasam smritam

The delight which follows from the contact of the senses with their objects is eventually poisonlike, though appearing at first as nectar; hence it has been spoken of as Rājasika. (38)

यदग्रे चानुबन्धे च सुखं मोहनमात्मनः।

 निद्रालस्यप्रमादोत्थं तत्तामसमुदाहृतम्॥३९॥

yadagre chaanubandhe cha sukham mohanamaatmanah

nidraalasyapramaadottham tattaamasamudaahritam

That which stupefies the self during its enjoyment as well as in the end-derived from sleep, indolence and obstinate error, such delight has been called Tāmasika.(39)

 न तदस्ति पृथिव्यां वा दिवि देवेषु वा पुनः।  सत्त्वं प्रकृतिजैर्मुक्तं यदेभिः स्यात्रिभिर्गुणैः॥४०॥

na tadasti prithivyaam vaa divi deveshu vaa punah

sattwam prakritijairmuktam yadebhih syaat tribhirgunaih

There is no being on earth, or even among the gods in heaven or anywhere else, who is free from these three Gunas, born of Prakrti. (40)

 ब्राह्मणक्षत्रियविशां शूद्राणां च परन्तप।

 कर्माणि प्रविभक्तानि स्वभावप्रभवैर्गुणैः॥४१॥

braahmanakshatriyavishaam shoodraanaam cha parantapa

karmaani pravibhaktaani swabhaavaprabhavairgunaih

The duties of the Brāhmaṇas, the Kșatriyas and the Vaisyas, as well as of the Sūdras have been assigned according to their inborn qualities, Arjuna.(41)

शमो दमस्तपः शौचं क्षान्तिरार्जवमेव च।

 ज्ञानं विज्ञानमास्तिक्यं ब्रह्मकर्म स्वभावजम्॥४२॥

shamo damanastapah shaucham kshaantiraarjavameva cha

jnaanam vijnaanam aastikyam brahmakarma swabhaavajam

Subjugation of the mind and senses, enduring hardships for the discharge of one’s sacred obligations, external and internal purity, forgiving the faults of others, straightness of mind, senses and behaviour, belief in the Vedas and other scriptures, God and life after death etc., study and teaching of the Vedas and other scriptures and realization of the truth relating to Godall these constitute the natural duties of a Brāhmaṇa.(42)

 शौर्यं तेजो धृतिर्दाक्ष्यं युद्धे चाप्यपलायनम्।

 दानमीश्वरभावश्च क्षात्रं कर्म स्वभावजम्॥४३॥

shauryam tejo dhritirdaakshyam yuddhe chaapyapalaayanam daanameeshwarabhaavashcha kshaatram karmaswabhaavajam

Heroism, majesty, firmness, diligence and dauntlessness in battle, bestowing gifts, and lordliness—all these constitute the natural duty of a Ksatriya. (43)

 कृषिगौरक्ष्यवाणिज्यं वैश्यकर्म स्वभावजम्।

 परिचर्यात्मकं कर्म शूद्रस्यापि स्वभावजम्॥४४॥

_krishigaurakshyavaanijyam vaishyakarma swabhaavajam _

paricharyaatmakam karma shoodrasyaapi swabhaavajam

Agriculture, rearing of cows and honest exchange of merchandise—these constitute the natural duty of a Vaisya (a member of the trading class); and service of the other classes is the natural duty even of a Sūdra (a member of the labouring class).(44)

स्वे स्वे कर्मण्यभिरतः संसिद्धिं लभते नरः।

 स्वकर्मनिरतः सिद्धिं यथा विन्दति तच्छृणु॥४५॥

swe swe karmanyabhiratah samsiddhim labhate narah

swakarmaniratah siddhim yathaa vindati tacchrinu

Keenly devoted to his own natural duty, man attains the highest perfection in the shape of Godrealization. Hear the mode of performance whereby the man engaged in his inborn duty reaches that highest consummation(45)

 यतः प्रवृत्तिर्भूतानां येन सर्वमिदं ततम्।

 स्वकर्मणा तमभ्यर्च्य सिद्धिं विन्दति मानवः॥४६॥

yatah pravrittirbhootaanaam yena sarvamidam tatam

swakarmanaa tamabhyarchya siddhim vindati maanavah

By worshipping Him from whom all beings come into being and by whom the whole universe is pervaded, through the performance of his own natural duties, man attains the highest perfection.(46)

 श्रेयान्स्वधर्मो विगुणः परधर्मात्स्वनुष्ठितात्।

 स्वभावनियतं कर्म कुर्वन्नाप्नोति किल्बिषम्॥४७॥

shreyaanswadharmo vigunah paradharmaat swanushthitaat

swabhaavaniyatam karma kurvannaapnoti kilbisham

Better is one’s own duty, though devoid of merit, than the duty of another well-performed; for performing the duty ordained by his own nature, man does not incur sin.(47)

सहजं कर्म कौन्तेय सदोषमपि न त्यजेत्।

 सर्वारम्भा हि दोषेण धूमेनाग्निरिवावृताः॥४८॥

sahajam karma kaunteya sadoshamapi na tyajet

sarvaarambhaa hi doshena dhoomenaagnirivaavritaah

Therefore, Arjuna, one should not relinquish one’s innate duty, even though it has a measure of evil; for all undertakings are beset by some evil, as is the fire covered by smoke. (48)

 असक्तबुद्धिः सर्वत्र जितात्मा विगतस्पृहः।

 नैष्कर्म्यसिद्धिं परमां सन्न्यासेनाधिगच्छति॥४९॥

asaktabuddhih sarvatra jitaatmaa vigatasprihah

naishkarmyasiddhim paramaam sannyaasenaadhigacchati

He whose intellect is unattached everywhere, whose thirst for enjoyment has altogether disappeared and who has subdued his mind, reaches through Sānkhyayoga (the path of Knowledge) the consummation of actionlessness. (49)

 सिद्धि प्राप्तो यथा ब्रह्म तथाप्नोति निबोध मे।

 समासेनैव कौन्तेय निष्ठा ज्ञानस्य या परा ॥५०॥

siddhim praapto yathaa brahma tathaapnoti nibodha me

samaasenaiva kaunteya nishthaa jnaanasya yaa paraa

Arjuna, know from Me only briefly the process through which man having attained actionlessness, which is the highest consummation of Jñanayoga (the path of Knowledge), reaches Brahma. (50)

बुद्ध्या विशुद्धया युक्तो धृत्यात्मानं नियम्य च।

 शब्दादीन्विषयांस्त्यक्त्वा रागद्वेषौ व्युदस्य च॥५१॥

 विविक्तसेवी लघ्वाशी यतवाक्कायमानसः।

 ध्यानयोगपरो नित्यं वैराग्यं समुपाश्रितः॥५२॥

 अहङ्कारं बलं दर्प कामं क्रोधं परिग्रहम्।

 विमुच्य निर्ममः शान्तो ब्रह्मभूयाय कल्पते॥५३॥

buddhyaa vishuddhayaa yukto dhrityaatmaanam niyamya cha

shabdaadeen vishayaamstyaktwaa raagadweshau vyudasya cha

viviktasevee laghwaashee yatvaakkaayamaanasah

dhyaanayogaparo nityam vairaagyam samupaashritah

ahamkaaram balam darpam kaamam krodham parigraham

vimuchya nirmamah shaanto brahmabhooyaaya kalpate

Endowed with a pure intellect and partaking of a light, Sattvika and regulated diet, living in a lonely and undefiled place having rejected sound and other objects of sense, having controlled the mind, speech and body by restraining the mind and senses through firmness of a Sattvika type, taking a resolute stand on dispassion, after having completely got rid of attraction and aversion and remaining ever devoted to the Yoga of meditation, having given up egotism, violence, arrogance, lust, anger and luxuries, devoid of the feeling of meum and tranquil of heart—such a man becomes qualified for oneness with Brahma, who is Truth, Consciousness and Bliss.(51-53)

ब्रह्मभूतः प्रसन्नात्मा न शोचति न काङ्क्षति।

 समः सर्वेषु भूतेषु मद्भक्तिं लभते पराम्॥५४॥

brahmabhootah prasannaatmaa na shochati na kaangkshati

samah sarveshu bhooteshu madbhaktim labhate paraam

Established in identity with Brahma (who is Truth, Consciousness and Bliss solidified), and cheerful in mind, the Sankhyayogi no longer grieves nor craves for anything. The same to all beings, such a Yogi attains supreme devotion to Me. (54)

 भक्त्या मामभिजानाति यावान्यश्चास्मि तत्त्वतः।

 ततो मां तत्त्वतो ज्ञात्वा विशते तदनन्तरम्॥५५॥

bhaktyaa maamabhijaanaati yaavaanyashchaasmi tattwatah

tato maam tattwato jnaatwaa vishate tadanantaram

Through that supreme devotion he comes to know Me in reality, what and who I am; and thereby knowing Me truly, he forthwith merges into My being.(55)

 सर्वकर्माण्यपि सदा कुर्वाणो मद्यपाश्रयः।

 मत्प्रसादादवाप्नोति शाश्वतं पदमव्ययम्॥५६॥

sarvakarmaanyapi sadaa kurvaano madvyapaashrayah

matprsaadaadavaapnoti shaashwatam padamavyayam

The Karmayogi, however, who depends on Me, attains by My grace the eternal, imperishable state, even though performing all actions. (56)

चेतसा सर्वकर्माणि मयि सन्न्यस्य मत्परः।

बुद्धियोगमुपाश्रित्य मच्चित्तः सततं भव॥५७॥

chetasaa sarvakarmaani mayi sannyasya matparah

buddhiyogamupaashritya macchittah satatam bhava

Mentally dedicating all your actions to Me, and taking recourse to Yoga in the form of evenmindedness, be solely devoted to Me and constantly fix your mind on Me (57)

मच्चित्तः सर्वदुर्गाणि मत्प्रसादात्तरिष्यसि।

अथ चेत्त्वमहङ्कारान्न श्रोष्यसि विनक्ष्यसि॥५८ ॥

macchittah sarvadurgaani matprasaadaat tarishyasi

atha chet twam ahamkaaraan na shroshyasi vinangkshyasi

With your mind thus devoted to Me, you shall, by My grace overcome all difficulties. But, if from self-conceit you do not care to listen to Me, you will be lost.(58)

 यदहङ्कारमाश्रित्य न योत्स्य इति मन्यसे।

मिथ्यैष व्यवसायस्ते प्रकृतिस्त्वां नियोक्ष्यति॥५९॥

yadahamkaaram aashritya na yotsya iti manyase

mithyaisha vyavasaayaste prakritistwaam niyokshyati

If, taking your stand on egotism, you think, “I will not fight,” vain is this resolve of yours; nature will drive you to the act.(59)

स्वभावजेन कौन्तेय निबद्धः स्वेन कर्मणा।

कर्तुं नेच्छसि यन्मोहात्करिष्यस्यवशोऽपि तत्॥६०॥

swabhaavajena kaunteya nibaddhah swena karmanaa

kartum necchasi yanmohaat karishyasyavasho’pi tat

That action, too, which you are not willing to undertake through ignorance you will perforce perform, bound by your own duty born of your nature(60)

ईश्वरः सर्वभूतानां हृद्देशेऽर्जुन तिष्ठति।

भ्रामयन्सर्वभूतानि यन्त्रारूढानि मायया॥६१॥

eeshwarah sarvabhootaanaam hriddeshe’rjuna tishthati

bhraamayan sarvabhootaani yantraaroodhaani maayayaa

Arjuna, God abides in the heart of all creatures, causing them to revolve according to their Karma by His illusive power (Māyā) as though mounted on a machine.(61)

तमेव शरणं गच्छ सर्वभावेन भारत।

तत्प्रसादात्परां शान्तिं स्थानं प्राप्स्यसि शाश्वतम्॥६२॥

tameva sharanam gaccha sarvabhaavena bhaarata

tatprsaadaatparaam shaantim sthaanam praapsyasi shaashwatam

Take refuge in Him alone with all your being, Arjuna. By His mere grace you will attain supreme peace and the eternal abode.(62)

इित तेजानमाखातंगुहादहतर ु ंमया।

िवमृशैतदशेषेण यथेचिस तथा कु र॥६३॥

iti te jnaanamaakhyaatam guhyaad guhyataram mayaa

vimrishyaitadasheshena yathecchasi tathaa kuru

Thus, has this wisdom, more profound than all profundities, been imparted to you

by Me; deeply pondering over it, now do as you like. (63)

सवरगुहतमंभूयः शणुमेपरमंवचः।

इषोऽिस मेदढिमित ततो वकािम तेिहतम्॥६४॥

sarva guhyatamam bhooyah shrinu me paramam vachah

ishto’si me dhridhamiti tato vakshyaami te hitam

Hear, again, My supremely profound words, the most esoteric of all truths; as you

are extremely dear to Me, therefore, I shall give you this salutary advice for your

own good.(64)

मनना भव मदको मदाजी मांनमसु र।

मामेवैषिस सतंतेपितजानेिपयोऽिस मे॥६५॥

manmanaa bhava madbhakto madyaajee maam namaskuru

maamevai’shyasi satyam te pratijaane priyo’si me

Give your mind to Me, be devoted to Me, worship Meand bow to Me. Doing so, you

will come to Me alone, I truly promise you; for, you are exceptionally dear to Me 

(65)

सवरधमारनिरतज मामेकं शरणंवज।

अहंता सवरपापेभो मोकियषािम मा शुचः॥६६॥

sarva dharmaan parityajya maamekam sharanam vraja

aham twaa sarvapaapebhyo mokshayishyaami maa shuchah

Resigning all your duties to Me, the all-powerful and all supporting Lord, take refuge

in Me alone; I shall absolve you of all sins, worry not. (66)

इदंतेनातपसाय नाभकाय कदाचन।

न चाशुशूषवेवाचंन च मांयोऽभसूयित॥६७॥

idam te naatapaskaaya naabhaktaaya kadaachana

na chaashushrooshave vaachyam na cha maam yo’bhyasooyati

This secret gospel of the Gītā should never be imparted to a man who lacks in

austerity, nor to him who is wanting in devotion, nor even to him who is not willing to

hear; and in no case to him who finds fault with Me.(67)

य इमंपरमंगुहंमदकेषिभधासित।

भिकं मिय परांकृ ता मामेवैषतसंशयः॥६८॥

ya imam paramam guhyam madbhakteshwabhidhaasyati

bhaktim mayi paraam kritwaa maamevaishyatyasamshayah

He who, offering the highest love to Me, preaches the most profound gospel of the

Gītā among My devotees, shall come to Me alone; there is no doubt about it.(68)

न च तसाननुषेषुकिशनेिपयकृ तमः।

भिवता न च मेतसादनः िपयतरो भुिव॥६९॥

na cha tasmaanmanushyeshu kashchinme priyakrittamah

bhavitaa na cha me tasmaadanyah priyataro bhuvi

Among men there is none who does Me a more loving service than he; nor shall

anyone be dearer to Me on the entire globe than he. (69)

अधेषतेच य इमंधमरसंवादमावयोः।

जानयजेन तेनाहिमषः सािमित मेमितः॥७०॥

adhyeshyate cha ya imam dharmyam samvaadamaavayoh

jnaanayajnena tenaaham ishtah syaamiti me matih

Whosoever studies this sacred dialogue of ours in the form of the Gītā, by him too

shall I be worshipped with Yajña of Knowledge; such is My conviction.(70)

शदावाननसूयश शणुयादिप यो नरः।

सोऽिप मुकः शुभाँलोकानापुयातुणकमरणाम्॥७१॥

shraddhaavaan anasooyashcha shrinuyaadapi yo narah

so’pi muktah shubhaamllokaan praapnuyaat punyakarmanaam

The man who listens to the holy Gītā with reverence, being free from malice, he

too, liberated from sin, shall reach the propitious worlds of pious and the virtuous.

(71)

किचदेतचतंपाथरतयैकागेण चेतसा।

किचदजानसमोहः पनषसेधनञय॥७२॥

kacchidetacchrutam paartha twayaikaagrena chetasaa

kacchid ajnaanasammohah pranashtaste dhananjaya

Have you, O Arjuna, heard this gospel of the Gītā attentively? And has your

delusion born of ignorance been destroyed, O Dhananjaya, conqueror of riches(72)

अजुरन उवाच

नषो मोहः सृितलरबा ततसादानयाचुत।

िसतोऽिस गतसनेहः किरषेवचनंतव॥७३॥

arjuna uvaacha

nashto mohah smritirlabdhaa twatprasaadaanmayaachyuta

sthito’smi gata sandehah karishye vachanam tava

Arjuna said: Krsna, by Your grace my delusion has been destroyed and I have

gained wisdom. I am free of all doubt. I shall do your bidding.(73)

*सञय उवाच *

इतहंवासुदेवस पाथरस च महातनः।

*संवादिमममशौषमदु

तंरोमहषरणम्॥७४॥*

sanjaya uvaacha

ityaham vaasudevasya paarthasya cha mahaatmanah

samvaadam imam ashrausham adbhutam romaharshanam

Sañjaya said: Thus I heard the mysterious and thrilling conversation between Śrī

Krsna and the high-souled Arjuna, the son of Kuntī. (74)

वासपसादाचतवानेतदहमह ु ंपरम्।

योगंयोगेशरातृ षाताकातथयतः सयम्॥७५॥

vyaasaprasaadaacchhrutavaan etad guhyamaham param

yogam yogeshwaraat krishnaat saakshaat kathayatah swayam

Having been blessed with the divine vision by the grace of Śrī Vyāsa, I heard in

person this supremely esoteric gospel from the Lord of Yoga, Sri Krsna Himself,

imparting it to Arjuna. (75)

*राजनंसृत संसृत संवादिमममदु

तम्।*

के शवाजुरनयोः पुणंहषािम च मुहमुरहः॥७६ ॥

raajan samsmritya samsmritya samvaadamimam adbhutam

keshavaarjunayoh punyam hrishyaami cha muhurmuhuh

Remembering, over and over, that sacred and Bhagavadgītā mystic conversation

between Bhagavān Śrī Krsna and Arjuna, O King! I rejoice again and yet again.(76)

*तच संसृत संसृत रपमतदु

तंहरेः।*

िवसयो मेमहानराजनषािम च पुनः पुनः॥७७॥

taccha samsmritya samsmritya roopamatyadbhutam hareh

vismayo me mahaan raajan hrishyaami cha punah punah

Remembering also, again and again, that most wonderful form of Srī Krsna, great

is my wonder and I rejoice over and over again. (77)

यत योगेशरः कृ षो यत पाथो धनुधररः।

तत शीिवजयो भूित वा नीितमरितमरम॥७८॥

yatra yogeswarah krishno yatra paartho dhanurdharah

tatra shreervijayo bhootirdhruvaa neetirmatirmama

Wherever there is Bhagavān Śrī Krsņa, the Lord of Yoga, and wherever there is

Arjuna, the wielder of the Gandiva bow, goodness, victory, glory and unfailing

righteousness will surely be there : such is My conviction(78)

ॐ ततिदित शीमदगवदीतासूपिनषतु

बहिवदायांयोगशासेशीकृ षाजुरनसंवादे

मोकसनासयोगोनामाषादशोऽधायः ॥ १८ ॥

om tat sat iti srimadbhagavadgeetaasu upanishatsu

brahma vidyaayaam yogashaastre sri krishnaarjuna samvaade

moksha sannyaasa yogo naama ashtaadasho’dhyaayah ||

Thus, in the Upanisad sung by the Lord, the Science of Brahma, the scripture of

Yoga, the dialogue between Šrī Krsna and Arjuna, ends the eighteenth chapter

entitled “The Yoga of Liberation through the Path of Knowledge and Self-Surrender.”

Om Tat Sat