Moksha-Sanyasa Yoga

अर्जुन उवाच । संन्यासस्य महाबाहो तत्त्वमिच्छामि वेदितुम् त्यागस्य च हृषीकेश पृथक्केशिनिषूदन ॥ १८.१...

Arjuna asked the Almighty Krishna: Please explain to me, Dear Lord, what it means to have truly RENOUNCED (surrendered from a materialistic nature) in this life.

श्रीभगवानुवाच । काम्यानां कर्मणां न्यासं संन्यासं कवयो विदुः सर्वकर्मफलत्यागं प्राहुस्त्यागं विचक्...

The Blessed Lord replied: If one entirely gives up all selfish motives, desires and actions, this is called true RENUNCIATION, and he who has given up all desires for rewards for all work he has accomplished, is considered by Me to have totally SURRENDERED from the material way of life.

त्याज्यं दोषवदित्येके कर्म प्राहुर्मनीषिणः । यज्ञदानतपःकर्म न त्याज्यमिति चापरे ॥ १८.३ ॥

It is common for some people to say that constant constructive action disturbs people from fully concentrating on the Lord and his many beautiful qualities. Therefore, all performance of any task or responsibility should be renounced as well. However, still, other people say that all actions except those done for sacrifice, self-harmony, or gift-giving, should be given up.

निश्चयं शृणु मे तत्र त्यागे भरतसत्तम । त्यागो हि पुरुषव्याघ्र त्रिविधः संप्रकीर्तितः ॥ १८.४ ॥

Now My Dear Disciple, listen to Me as I disclose to you the true secret of surrendering and abandonment of materialism in this world. O Best of Men, there are three kinds of abandonment in this world that have been declared in this world by Me.

यज्ञदानतपःकर्म न त्याज्यं कार्यमेव तत् । यज्ञो दानं तपश्चैव पावनानि मनीषिणाम् ॥ १८.५ ॥

Tasks which involve works of sacrifice, gift-giving, and self-improvement should never be abandoned and should always be performed. I consider these acts, O Arjuna, to be those of purification and all those who are wise realize this fact.

एतान्यपि तु कर्माणि सङ्गं त्यक्त्वा फलानि च । कर्तव्यानीति मे पार्थ निश्चितं मतमुत्तमम् ॥ १८.६ ॥

However, dear Arjuna, these works of purification should be performed with freedom from attachment to material goods and without expectation of any rewards resulting from these actions. This, O Partha, is My decided and final word.

नियतस्य तु संन्यासः कर्मणो नोपपद्यते । मोहात्तस्य परित्यागस्तामसः परिकीर्तितः ॥ १८.७ ॥

The Blessed Lord Advised: O Arjuna, it would be unwise to leave the holy work that should be completed, unfinished, Such an abandonment of work and surrender from action is a sin and would be an act of darkness as well as delusion.

दुःखमित्येव यत्कर्म कायक्लेशभयात्त्यजेत् । स कृत्वा राजसं त्यागं नैव त्यागफलं लभेत् ॥ १८.८ ॥

O Arjuna, he who abandons his duties because he fears that some discomfort or pain will come to him by performing these duties, is of the Rajas Guna (nature) and his way of surrendering from work is a sign of this nature within him. You must realize, O Arjuna, that person actually accomplishes nothing when he performs his various tasks.

कार्यमित्येव यत्कर्म नियतं क्रियतेऽर्जुन । सङ्गं त्यक्त्वा फलं चैव स त्यागः सात्त्विको मतः ॥ १८.९ ॥

But, O son of Kunti, he who partakes in these holy tasks, O Arjuna, only because he knows that it is his duty to accomplish them, and at the same time forsakes all selfish desires and thoughts of receiving rewards, is considered by Me to be a man of ‘goodness.’ Because of performing his pure work, this man produces only peace, divine joy, and other SAATVIC results.

न द्वेष्ट्यकुशलं कर्म कुशले नानुषज्जते । त्यागी सत्त्वसमाविष्टो मेधावी छिन्नसंशयः ॥ १८.१० ॥

This wiseman, whose doubts no longer exist, who has learned the real truth about renunciation in this world, is a pure and SAATVIC man of peace. Whether a particular task is pleasant or painful to perform, he receives joy from accomplishing it.

न हि देहभृता शक्यं त्यक्तुं कर्माण्यशेषतः । यस्तु कर्मफलत्यागी स त्यागीत्यभिधीयते ॥ १८.११ ॥

Understand, Best of Men (Arjuna), that a mortal being cannot easily surrender and abstain entirely from work in this world. But it is possible for a person to surrender himself totally, from desiring rewards from the work he accomplishes. In My eyes dear Arjuna, he who does this, is one who has truly renounced this material world.

अनिष्टमिष्टं मिश्रं च त्रिविधं कर्मणः फलम् । भवत्यत्यागिनां प्रेत्य न तु संन्यासिनां क्वचित् ॥ १८.१...

When a man perform duties (or work) of any kind only for the sake of reward, the work at times either brings pleasure or certain occasions, pain. However dear Arjuna, he who does work for the sake of gaining Eternal Happiness (by union with Me), he undoubtfully receives this Eternal and Infinite Bliss.

पञ्चैतानि महाबाहो कारणानि निबोध मे । सांख्ये कृतान्ते प्रोक्तानि सिद्धये सर्वकर्मणाम् ॥ १८.१३ ॥

O Mighty-armed Arjuna, learn and realize from Me the five causes of all the actions in this world as stated in the holy SAMKHYA (one of the philosophical teachings on the subject of KARMA in the VEDANTA) in which all the end results of all actions are found.

अधिष्ठानं तथा कर्ता करणं च पृथग्विधम् । विविधाश्च पृथक्चेष्टा दैवं चैवात्र पञ्चमम् ॥ १८.१४ ॥

The Lord described the five causes of action: The body itself, is the first. The second is the owner of the body who actually performs the action. The third is the various senses of the body, which allow perception of the world. The fourth is the different functions performed by the being and finally the Super-Soul within the being.

शरीरवाङ्\u200cमनोभिर्यत्कर्म प्रारभते नरः । न्याय्यं वा विपरीतं वा पञ्चैते तस्य हेतवः ॥ १८.१५ ॥

Whether a being’s means of actions are his body, mind, or speech, all of his actions whether good or bad. are caused by these five factors.

तत्रैवं सति कर्तारमात्मानं केवलं तु यः । पश्यत्यकृतबुद्धित्वान्न स पश्यति दुर्मतिः ॥ १८.१६ ॥

Therefore dear Arjuna, He who looks upon himself as the doer of all his actions, disregarding all of the five actual causes of action, has clouded vision, deluded intelligence, and cannot see things as they really are.

यस्य नाहंकृतो भावो बुद्धिर्यस्य न लिप्यते । हत्वापि स इमाँल्लोकान्न हन्ति न निबध्यते ॥ १८.१७ ॥

He who is free from the bondages of selfishness, and is rid of all ill thoughts, and desires, even if he kills others in this world, he is not actually killing them (because he, in effect, is carrying out his prescribed duty which is actually the predetermined will of God). This person is not bound to this world by his actions in any way whatsoever, O Arjuna.

ज्ञानं ज्ञेयं परिज्ञाता त्रिविधा कर्मचोदना । करणं कर्म कर्तेति त्रिविधः कर्मसंग्रहः ॥ १८.१८ ॥

rjuna, there are three instigators (stimuli) of action in this world namely, knowledge itself (that which is perceived through the senses and interpreted by a being through his mind and intellect), the object of knowledge (that which a being uses to receive his knowledge and ultimately gains his intelligence from after he perceives the useful information through his senses), and of course the knower (who is the SELF or the JIVATMAN – that which receives and is affected by the stimulus to perform the action of learning). The three factors involved in the accomplishment of any task are the senses, the actual work and the performer of the work.

ज्ञानं कर्म च कर्ता च त्रिधैव गुणभेदतः । प्रोच्यते गुणसंख्याने यथावच्छृणु तान्यपि ॥ १८.१९ ॥

Now Arjuna, listen as I tell you the different kinds of knowledge, types of work, and the different categories of workers, that have been stated in the terms outlined by the philosophies of the three modes of material nature.

सर्वभूतेषु येनैकं भावमव्ययमीक्षते । अविभक्तं विभक्तेषु तज्ज्ञानं विद्धि सात्त्विकम् ॥ १८.२० ॥

When one can see Eternity, Infinity, and an undivided spiritual nature in things that are mortal, perishable, and divided in their spiritual nature, he has acquired the pure SAATVIC knowledge (or the knowledge of ‘goodness,’ concerning the spiritual soul beyond the body).

पृथक्त्वेन तु यज्ज्ञानं नानाभावान्पृथग्विधान् । वेत्ति सर्वेषु भूतेषु तज्ज्ञानं विद्धि राजसम् ॥ १८....

However, Partha, if one can only see the multitude of things in this world in terms of their limitations and divisions, then this being possesses  the impure knowledge of the Rajas mode of nature. (This passionately natured person possesses knowledge that is derived from many theories, teachings, mental logic, and speculation that exist in this world).

यत्तु कृत्स्नवदेकस्मिन्कार्ये सक्तमहैतुकम् । अतत्त्वार्थवदल्पं च तत्तामसमुदाहृतम् ॥ १८.२२ ॥

However dear Arjuna, if one selfishly views one particular thing (namely the body) as if it is all and everything that is to be concerned about, the knowledge he possesses does not allow him to see beyond the perishable objects and beings in this world. He considers himself the one and only, independent, and seperate from all other beings in this world.

नियतं सङ्गरहितमरागद्वेषतः कृतम् । अफलप्रेप्सुना कर्म यत्तत्सात्त्विकमुच्यते ॥ १८.२३ ॥

The Blessed Lord explained: When work is done as if it were a sacred task, Without any selfish, motives, with a peaceful mind, without any feelings of lust and hate, and without any desire for rewards, I consider this work to be pure and SATTVIC.

यत्तु कामेप्सुना कर्म साहंकारेण वा पुनः । क्रियते बहुलायासं तद्राजसमुदाहृतम् ॥ १८.२४ ॥

But when any task is completed with selfish desires in mind, looked upon as an effort and nothing more, looked upon as if it was a great sacrifice to have completed a task, this type of work is impure and only performed by Rajas-natured people.

अनुबन्धं क्षयं हिंसामनवेक्ष्य च पौरुषम् । मोहादारभ्यते कर्म यत्तत्तामसमुच्यते ॥ १८.२५ ॥

The work which one completes with a confused mind and deluded intelligence, without any cares about the horrible consequences that might result from his selfish tasks; work that is done without concern for the bondage that it creates for the performer; work done without any heed to injury or harm that might come to others because of one’s (evil) actions; or work accomplished without worrying about one’s own loss; these are work done out of darkness by those who are known as Tamsic-natured people.

मुक्तसङ्गोऽनहंवादी धृत्युत्साहसमन्वितः । सिद्ध्यसिद्ध्योर्निर्विकारः कर्ता सात्त्विक उच्यते ॥ १८.२६...

A man who is free from the bondages of selfish and material attachments, who is without a false ego, unaffected by material desires or the fluctuations between success and failure, and who has enthusiasm, is said to be a man of the Saatvic-nature and in the mode of goodness.

रागी कर्मफलप्रेप्सुर्लुब्धो हिंसात्मकोऽशुचिः । हर्षशोकान्वितः कर्ता राजसः परिकीर्तितः ॥ १८.२७ ॥

The worker who is over-attached to his work and activity, and to the results of his work, who wants to enjoy the good results, who is always jealous of the other’s possessions, is selfish, greedy, violent, impure, and who is affected by both pleasure and pain, is a man of the impure, Rajas-nature.

अयुक्तः प्राकृतः स्तब्धः शठो नैष्कृतिकोऽलसः । विषादी दीर्घसूत्री च कर्ता तामस उच्यते ॥ १८.२८ ॥

A person whose behaviour is marked by ignorance, conceit, vulgarity, deceit, maliciousness, offence to others, laziness, without self-harmony, procrastination, materialism, and speaking and doing things against the Holy Scriptures, is said to be a man who possesses the dark and ignorant Tamas-personality.

बुद्धेर्भेदं धृतेश्चैव गुणतस्त्रिविधं शृणु । प्रोच्यमानमशेषेण पृथक्त्वेन धनंजय ॥ १८.२९ ॥

Now Arjuna, hear and understand as I reveal to you the three divisions of wisdom and stability of the mind, according to the three GUNAS (modes of nature).

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

Pure and SAATVIC wisdom, O Partha, is that which one possesses when one knows when to go to a certain point and when to return; what should and should not be done; what fear is and what courage is; and who recognizes the difference between bondage to this world and freedom from it.

यया धर्ममधर्मं च कार्यं चाकार्यमेव च । अयथावत्प्रजानाति बुद्धिः सा पार्थ राजसी ॥ १८.३१ ॥

The wisdom which is characterized by a lack of understanding of what should and should not be done; between what is religious and non-religious activity; between what is right and wrong; and when a person constantly mistakes action to be performed, with action not to be performed, that person has impure, passionate, or Rajas wisdom.

अधर्मं धर्ममिति या मन्यते तमसावृता । सर्वार्थान्विपरीतांश्च बुद्धिः सा पार्थ तामसी ॥ १८.३२ ॥

O Arjuna, there is wisdom obscured in darkness and ignorance. A being possesses this TAMAS reasoning if he thinks that wrong is right; if he is always under illusions and misconceptions about truths in this world, and considers religious tasks and devilish tasks to be one and the same.

धृत्या यया धारयते मनःप्राणेन्द्रियक्रियाः । योगेनाव्यभिचारिण्या धृतिः सा पार्थ सात्त्विकी ॥ १८.३३ ॥

O Partha, while practising Yoga and full concentration on Me (who resides in the soul of every being), unbreakable determination and stability of mind is developed and sustained. The practice of YOGA harmoniously balances the mind and a being’s every breath of life. This pure STEADINESS and stability is known to be found in those who are of the SAATVIC- natured.

यया तु धर्मकामार्थान्धृत्या धारयतेऽर्जुन । प्रसङ्गेन फलाकाङ्क्षी धृतिः सा पार्थ राजसी ॥ १८.३४ ॥

But Arjuna, he who uses his steadiness only for the purpose of gaining fruits and rewards in areas that involve both his personal, financial money matters and religious rituals, possesses the steadiness of passion. This impure determination and stability of the mind is common to those who have the RAJAS GUNA within them.

यया स्वप्नं भयं शोकं विषादं मदमेव च । न विमुञ्चति दुर्मेधा धृतिः सा पार्थ तामसी ॥ १८.३५ ॥

That steadiness which cannot overcome unreality. fearfulness, laziness, depression, lust, illusion, and self-pity, is foolish steadiness and is undoubtedly one belonging the dark TAMAS-nature.

सुखं त्विदानीं त्रिविधं शृणु मे भरतर्षभ । अभ्यासाद्रमते यत्र दुःखान्तं च निगच्छति ॥ १८.३६ ॥

Now great Arjuna, I will disclose to you the three types of pleasure that exist in this world. There is a divine and pure pleasure that one receives from following the righteous path of ‘Light and Goodness.’ This path leads to the end of all hardship. The Blessed Lord Spoke: O Arjuna, that which in the beginning may seem to be the cup of sorrow but is found in the end to be the cup of sweet nectar, refreshes one to the state of self-realization. This, My Dear Devotee, is pure pleasure and happiness which allows one to clearly see and feel Me, the Spirit within their hearts. This pleasure is known as the SAATVIC pleasure, O Arjuna.

यत्तदग्रे विषमिव परिणामेऽमृतोपमम् । तत्सुखं सात्त्विकं प्रोक्तमात्मबुद्धिप्रसादजम् ॥ १८.३७ ॥

That which is like poison at first, but in the end like nectar, that pleasure is declared to be SATTVIC (pure) born of the purity of ones own mind due to Self realisation.

विषयेन्द्रियसंयोगाद्यत्तदग्रेऽमृतोपमम् । परिणामे विषमिव तत्सुखं राजसं स्मृतम् ॥ १८.३८ ॥

However O Arjuna, pleasure which is derived immediately from the contact of the senses with their objects, appears to the human senses as the sweet nectar at first, but later it is discovered to be nothing more than poison to one’s own being. This pleasure is known as the Rajas pleasure of passion.

यदग्रे चानुबन्धे च सुखं मोहनमात्मनः । निद्रालस्यप्रमादोत्थं तत्तामसमुदाहृतम् ॥ १८.३९ ॥

That type of pleasure which blinds one to the path leading to true self-harmony and self-realization, both in the beginning as well as in the end, is known as the TAMAS pleasure. This pleasure is derived from drowziness, laziness, carelessness and illusion. Instead of bringing divine happiness to the soul, it deludes the soul and darkness surrounds it.

न तदस्ति पृथिव्यां वा दिवि देवेषु वा पुनः । सत्त्वं प्रकृतिजैर्मुक्तं यदेभिः स्यात्त्रिभिर्गुणैः ॥ ...

Nothing exists, either on the face of this earth or among the Demi- gods in heaven, which is free from the three powers of nature, dear Bharata,

ब्राह्मणक्षत्रियविशां शूद्राणां च परन्तप । कर्माणि प्रविभक्तानि स्वभावप्रभवैर्गुणैः ॥ १८.४१ ॥

O Arjuna, all the different qualities of work of the various casts in society, namely the Brahmins, Kshastriyas, Vaisyas, and Sudras are determined according to the three modes of nature.

शमो दमस्तपः शौचं क्षान्तिरार्जवमेव च । ज्ञानं विज्ञानमास्तिक्यं ब्रह्मकर्म स्वभावजम् ॥ १८.४२ ॥

Now, O Arjuna, let Me describe to you all of these individual members of society: The works of the Brahmins are characterized by such qualities as, peacefulness, self-control, purity, tolerance, honesty, faith, righteousness,and wisdom.

शौर्यं तेजो धृतिर्दाक्ष्यं युद्धे चाप्यपलायनम् । दानमीश्वरभावश्च क्षात्रं कर्म स्वभावजम् ॥ १८.४३ ॥

The valiant work of the Kshastriyas are marked by their heroic minds, power, resourcefulness, determination, courage in battle, generosity in charity and noble leadership.

कृषिगौरक्ष्यवाणिज्यं वैश्यकर्म स्वभावजम् । परिचर्यात्मकं कर्म शूद्रस्यापि स्वभावजम् ॥ १८.४४ ॥

The Vaisyas and the Sudras are known to provide the services of farming, rearing cattle, and agricultural trade for society.

स्वे स्वे कर्मण्यभिरतः संसिद्धिं लभते नरः । स्वकर्मनिरतः सिद्धिं यथा विन्दति तच्छृणु ॥ १८.४५ ॥

All of these people who are the various components that make up society, attain the truest state of perfection when they perform their work while at the same time find great joy and happiness in performing their designated tasks.

यतः प्रवृत्तिर्भूतानां येन सर्वमिदं ततम् । स्वकर्मणा तमभ्यर्च्य सिद्धिं विन्दति मानवः ॥ १८.४६ ॥

They all reach perfection while performing their various designated tasks in society and of course by worship of the Lord, who is the maker and source of all existence (and beyond) in this world. O Arjuna, listen carefully now as I explain how a man achieves perfection while still finding joy in his duties and other work in this world.

श्रेयान्स्वधर्मो विगुणः परधर्मात्स्वनुष्ठितात् । स्वभावनियतं कर्म कुर्वन्नाप्नोति किल्बिषम् ॥ १८.४७...

O Arjuna, it is far better to perform one’s own tasks imperfectly rather than to perform someone else’s tasks with perfection. When a man does the work that is prescribed to him, no sins or sinful desires can affect this man.

सहजं कर्म कौन्तेय सदोषमपि न त्यजेत् । सर्वारम्भा हि दोषेण धूमेनाग्निरिवावृताः ॥ १८.४८ ॥

A man should never foresake his own tasks, even if he cannot complete them in full perfection, simply because it is a known fact that every (human) endeavour consists of some fault or imperfection just as all fire consists of smoke.

असक्तबुद्धिः सर्वत्र जितात्मा विगतस्पृहः । नैष्कर्म्यसिद्धिं परमां संन्यासेनाधिगच्छति ॥ १८.४९ ॥

When a man’s ultimate goal is to achieve freedom from material bondage in this world, and his soul is divine and in pure harmony, he can attain the results of RENUNCIATION (detachment from material objects) which thus, leads him to the Supreme Region of Peace, Happiness and Bliss, which is with Me, in glorious heaven.

सिद्धिं प्राप्तो यथा ब्रह्म तथाप्नोति निबोध मे । समासेनैव कौन्तेय निष्ठा ज्ञानस्य या परा ॥ १८.५० ॥

Hear now, Arjuna, as I reveal to you how one reaches the highest and most perfect stage of renunciation known as the BRAHMAN.

बुद्ध्या विशुद्ध्या युक्तो धृत्यात्मानं नियम्य च । शब्दादीन्विषयांस्त्यक्त्वा रागद्वेषौ व्युदस्य च ...

When one possesses clear reasoning abilities, control of the mind, pure determination, and a divine soul; when he has totally given up all the objects that bring pleasure to his senses; whose spirit has risen beyond the emotional states of passion and hate.

विविक्तसेवी लघ्वाशी यतवाक्कायमानसः । ध्यानयोगपरो नित्यं वैराग्यं समुपाश्रितः ॥ १८.५२ ॥

…He who lives in solitude and secluded silence; who eats only the absolutely necessary quantities of food (for survival); who partakes in steady meditation and concentration on the Supreme Spirit; whose thoughts, speech, and bodily movements are under constant control.

अहंकारं बलं दर्पं कामं क्रोधं परिग्रहम् । विमुच्य निर्ममः शान्तो ब्रह्मभूयाय कल्पते ॥ १८.५३ ॥

…who does not let passion control his will; who is rid of his greed, violence and pride; whose feelings of anger and lust are abolished; who has broken free from the bondages of all his material possessions; and who treats all other fellow beings in this world equally; a being who possesses all such qualities has reached the highest state of self-realization possible, namely that which is the Brahman, which is in the heart of the Lord.

ब्रह्मभूतः प्रसन्नात्मा न शोचति न काङ्क्षति । समः सर्वेषु भूतेषु मद्भक्तिं लभते पराम् ॥ १८.५४ ॥

This being becomes one with God (or the Supreme Brahman), and his soul experiences true joy, peace and bliss. He no longer feels any desire for material things nor does he recognize any grief. He extends his love to all creation in this world and shows supreme love and unfailing devotion to Me, the Lord of all.

भक्त्या मामभिजानाति यावान्यश्चास्मि तत्त्वतः । ततो मां तत्त्वतो ज्ञात्वा विशते तदनन्तरम् ॥ १८.५५ ॥

One can only fully understand Me, the Supreme Spirit, as I truly am, by pouring out his pure love and devotion to Me. When this being has truly realized and understood Me, in the end, he enters into and becomes a part of Me, the Supreme Soul.

सर्वकर्माण्यपि सदा कुर्वाणो मद्व्यपाश्रयः । मत्प्रसादादवाप्नोति शाश्वतं पदमव्ययम् ॥ १८.५६ ॥

While engaged in whatever task a person has been prescribed, a person can task refuge in Me, and with My Divine Grace and Protection, a person, can easily reach the most Supreme and Eternal Abode where I reside.

चेतसा सर्वकर्माणि मयि संन्यस्य मत्परः । बुद्धियोगमुपाश्रित्य मच्चित्तः सततं भव ॥ १८.५७ ॥

O Arjuna, if one truly offers and dedicates, with his heart, all of his actions to Me, depending on Me for the results of his actions; realizes that the results of his actions lie in My hands alone; sees Me as the ultimate result of his love, devotion and meditation, in the end his soul combines with Mine for eternity.

मच्चित्तः सर्वदुर्गाणि मत्प्रसादात्तरिष्यसि । अथ चेत्त्वमहंकारान्न श्रोष्यसि विनङ्क्ष्यसि ॥ १८.५८ ॥

O Arjuna, a person who constantly fixes all his thoughts and meditations upon Me, by My Grace, overcomes all the dangers and difficulties, that he encounters in his lifetime. However, he who constantly only thinks about himself, develops a false ego, and does not heed My Divine Words of Wisdom, is lost and eventually shall perish.

यदहंकारमाश्रित्य न योत्स्य इति मन्यसे । मिथ्यैष व्यवसायस्ते प्रकृतिस्त्वां नियोक्ष्यति ॥ १८.५९ ॥

If you do not fight the battle which you are destined to fight and you disobey My instructions, I shall consider this act to be one of extreme vanity and misguidance. However, O Son of Kunti, you will be impelled into warfare with your enemies by your very own nature.

स्वभावजेन कौन्तेय निबद्धः स्वेन कर्मणा । कर्तुं नेच्छसि यन्मोहात्करिष्यस्यवशोऽपि तत् ॥ १८.६० ॥

Although you do not want to accomplish your prescribed task, O Arjuna, you will undoubtedly be driven by your own personality and good nature to perform your designated duty. You will also act out My wishes and perform the task ahead of you, O Arjuna, because of your bondage to KARMA (constructive action) in your past life.

ईश्वरः सर्वभूतानां हृद्देशेऽर्जुन तिष्ठति । भ्रामयन्सर्वभूतानि यन्त्रारूढानि मायया ॥ १८.६१ ॥

The Blessed Lord explained: O Arjuna, God dwells in the hearts of all beings just as He dwells in your heart. With His Almighty power, He moves and directs all living things in this world as if they were sitting on a machine that was moving them through time.

तमेव शरणं गच्छ सर्वभावेन भारत । तत्प्रसादात्परां शान्तिं स्थानं प्राप्स्यसि शाश्वतम् ॥ १८.६२ ॥

O Son of Kunti, willingly surrender your life and soul unto HIM. O Bharata, seek Him only for refuge and salvation and you shall have achieved eternal peace and bliss in His Supreme abode.

इति ते ज्ञानमाख्यातं गुह्याद्\u200cगुह्यतरं मया । विमृश्यैतदशेषेण यथेच्छसि तथा कुरु ॥ १८.६३ ॥

O Arjuna, I have revealed to you My words of wisdom and holy advice. Give serious thought and consideration to the divine words that I have spoken unto you. They are Eternal Truths of life and the after-life, and are not hidden mysteries of any kind. However Arjuna, I can only preach and guide you to the Light of Wisdom. It is up to you alone to abide by My teachings.

सर्वगुह्यतमं भूयः शृणु मे परमं वचः । इष्टोऽसि मे दृढमिति ततो वक्ष्यामि ते हितम् ॥ १८.६४ ॥

O Arjuna, because of My deep love and respect for you, your friendship and your devotion to Me. I will reveal to you once more, the most confidential portion of My Divine Knowledge. Hear these words once more O Arjuna, because they will lead you to salvation and Eternal Happiness.

मन्मना भव मद्भक्तो मद्याजी मां नमस्कुरु । मामेवैष्यसि सत्यं ते प्रतिजाने प्रियोऽसि मे ॥ १८.६५ ॥

Devote your heart, mind, religious sacrifices and prayers to Me for eternity O Partha, and you shall, without fail, become a part of Me forever. This is My promise to you, My devotee.

सर्वधर्मान्परित्यज्य मामेकं शरणं व्रज । अहं त्वां सर्वपापेभ्यो मोक्षयिष्यामि मा शुचः ॥ १८.६६ ॥

Detach yourself from all worldly things O Arjuna, and reach out to Me for your salvation and liberation from this world. I shall always protect you from all the worldly sins you may encounter. Put your full love, trust, and devotion in me and you shall fear nothing.

इदं ते नातपस्काय नाभक्ताय कदाचन । न चाशुश्रूषवे वाच्यं न च मां योऽभ्यसूयति ॥ १८.६७ ॥

The Blessed Lord urged: Do not, O Partha, explain My teachings to those who lack self-discipline; who lack love and devotion towards Me; who do not believe in Me; and who argue against My divine words of Wisdom.

य इमं परमं गुह्यं मद्भक्तेष्वभिधास्यति । भक्तिं मयि परां कृत्वा मामेवैष्यत्यसंशयः ॥ १८.६८ ॥

However O Bharata, he who preaches My divine teachings to those who show true love and devotion to Me and who, themselves, are eternally devoted to Me, in the end, they shall also become a part of Me.

न च तस्मान्मनुष्येषु कश्चिन्मे प्रियकृत्तमः । भविता न च मे तस्मादन्यः प्रियतरो भुवि ॥ १८.६९ ॥

There exists no man among men in this world who can do a greater service to Me than to extend My words of wisdom and eternal truths to those who are worthy of hearing them. O Arjuna, I hold this man to be very dear to My heart.

अध्येष्यते च य इमं धर्म्यं संवादमावयोः । ज्ञानयज्ञेन तेनाहमिष्टः स्यामिति मे मतिः ॥ १८.७० ॥

The Blessed Lord Krishna declared: He who studies and truly learns this sacred conversation, O Partha, worships Me through his intelligence and light of wisdom.

श्रद्धावाननसूयश्च शृणुयादपि यो नरः । सोऽपि मुक्तः शुभाँल्लोकान्प्राप्नुयात्पुण्यकर्मणाम् ॥ १८.७१ ॥

He who only listen to this conversation, has faith in Me, is detached from sinful activities and has no doubt concerning Me or the divine words I utter, also attains blissful freedom from this world and in the end resides among only the pious and holy men.

कच्चिदेतच्छ्रुतं पार्थ त्वयैकाग्रेण चेतसा । कच्चिदज्ञानसंमोहः प्रनष्टस्ते धनंजय ॥ १८.७२ ॥

Have you heard these words of wisdom My Dear Devotee, with your mind at perfect concentration and with silence in your soul? Have you truly rid yourself of the darkness of your delusion? Has it been replaced by the inner light of wisdom, O Arjuna.

अर्जुन उवाच । नष्टो मोहः स्मृतिर्लब्धा त्वत्प्रसादान्मयाच्युत स्थितोऽस्मि गतसन्देहः करिष्ये वचनं त...

Arjuna replied to the Almighty Krishna: By your wonderful Grace, Dear Lord and Master of the Universe, I have discovered this light in my mind and soul. My illusions no longer remain with Me. My faith in You is strong, O Great Lord Krishna. I shall devote my very life to following your advice and instructions.

संजय उवाच । इत्यहं वासुदेवस्य पार्थस्य च महात्मनः संवादमिममश्रौषमद्भुतं रोमहर्षणम् ॥ १८.७४ ॥

Sanjaya concluded: Thus my dear King, I have recited to you the very same sacred conversation of the Lord of Lords and His Faithful Devotee, Arjuna. The messages that I have recounted to you, my King, fill me with awe, wonder and excitement.

व्यासप्रसादाच्छ्रुतवानेतद्गुह्यमहं परम् । योगं योगेश्वरात्कृष्णात्साक्षात्कथयतः स्वयम् ॥ १८.७५ ॥

By the kindness of the Holy poet, Ved O’Vyas, I have heard these most confidential and sacred of conversations spoken by Lord Krishna himself, Master of all that exists in this universe, and His devoted follower Arjuna.

राजन्संस्मृत्य संस्मृत्य संवादमिममद्भुतम् । केशवार्जुनयोः पुण्यं हृष्यामि च मुहुर्मुहुः ॥ १८.७६ ॥

The more I recall these glorious words, my King, the more my heart is filled with unending joy, pleasure, and excitement.

तच्च संस्मृत्य संस्मृत्य रूपमत्यद्भुतं हरेः । विस्मयो मे महान् राजन्हृष्यामि च पुनः पुनः ॥ १८.७७ ॥

O My King, whenever I remember that most beautiful and divine vision of the Glorious Lord himself, I am struck with great amazement and wonder. My heart leaps with more joy and is filled with adoration for the Lord.

यत्र योगेश्वरः कृष्णो यत्र पार्थो धनुर्धरः । तत्र श्रीर्विजयो भूतिर्ध्रुवा नीतिर्मतिर्मम ॥ १८.७८ ॥

Wherever there is the Divine Lord Krishna, the Master of all Yoga, and the able disciple Arjuna, there is beauty, morality, extraordinary power, and victory over all evil. O King Dhrtarastra, this is my unshakeable belief and faith.