Bhagavad Gita Chapter 18 The Yoga of Liberation through Renunciation

Shloka 1 Arjuna's Final Question: What Are Renunciation and Relinquishment? arjuna uvācha | saṁnyāsasya mahābāho tattvam ichchhāmi veditum | tyāgasya cha hṛṣhīkeśha pṛthak keśhiniṣhūdana || 18.1 || Arjuna said: O mighty-armed Krishna, O Hṛṣhīkeśha, slayer of the demon Keśhī, I wish to know the true nature of renunciation (saṁnyāsa) and of relinquishment (tyāga), each one separately. → Shloka 2 Renouncing Desire-Driven Action and Relinquishing the Fruits of All Action śhrī bhagavān uvācha | kāmyānāṁ karmaṇāṁ nyāsaṁ saṁnyāsaṁ kavayo viduḥ | sarvakarmaphalatyāgaṁ prāhus tyāgaṁ vichakṣhaṇāḥ || 18.2 || The Blessed Lord said: The wise understand renunciation (saṁnyāsa) to be the giving up of actions motivated by desire. The discerning declare relinquishment (tyāga) to be the giving up of the fruits of all actions. → Shloka 3 Conflicting Views: Should All Action Be Abandoned? tyājyaṁ doṣhavad ity eke karma prāhur manīṣhiṇaḥ | yajñadānatapaḥkarma na tyājyam iti chāpare || 18.3 || Some thinkers declare that action should be abandoned as an evil, while others say that acts of sacrifice, charity, and austerity should not be abandoned. → Shloka 4 Krishna Begins His Conclusion: Relinquishment Is of Three Kinds niśhchayaṁ śhṛṇu me tatra tyāge bharatasattama | tyāgo hi puruṣhavyāghra trividhaḥ samprakīrtitaḥ || 18.4 || Hear from Me the conclusion on the matter of relinquishment (tyāga), O best of the Bharatas. Relinquishment, O tiger among men, has indeed been declared to be of three kinds. → Shloka 5 Sacrifice, Charity, and Austerity Must Never Be Abandoned yajñadānatapaḥkarma na tyājyaṁ kāryam eva tat | yajño dānaṁ tapaśh chaiva pāvanāni manīṣhiṇām || 18.5 || Acts of sacrifice, charity, and austerity should not be abandoned; they must certainly be performed. Sacrifice, charity, and austerity are indeed purifiers of the wise. → Shloka 6 Perform Even Sacred Duties Without Attachment to Their Fruits etāny api tu karmāṇi saṅgaṁ tyaktvā phalāni cha | kartavyānīti me pārtha niśhchitaṁ matam uttamam || 18.6 || But even these actions should be performed, giving up attachment and the fruits. This, O Arjuna, is My definite and supreme opinion. → Shloka 7 Giving Up Prescribed Duty Out of Delusion Is Tāmasic niyatasya tu saṁnyāsaḥ karmaṇo nopapadyate | mohāt tasya parityāgas tāmasaḥ parikīrtitaḥ || 18.7 || But renunciation of prescribed duty is not proper. Its abandonment out of delusion is declared to be tāmasic (of the nature of ignorance). → Shloka 8 Giving Up Duty Out of Fear of Discomfort Is Rājasic duḥkham ity eva yat karma kāyakleśhabhayāt tyajet | sa kṛtvā rājasaṁ tyāgaṁ naiva tyāgaphalaṁ labhet || 18.8 || One who gives up an action thinking, 'It is painful,' out of fear of bodily discomfort, performs a rājasic (passion-driven) relinquishment and does not obtain the fruit of relinquishment. → Shloka 9 Duty Performed Because It Ought to Be Done Is Sāttvic Relinquishment kāryam ity eva yat karma niyataṁ kriyate 'rjuna | saṅgaṁ tyaktvā phalaṁ chaiva sa tyāgaḥ sāttviko mataḥ || 18.9 || When a prescribed action is performed simply because it ought to be done, giving up attachment and the fruit as well, O Arjuna, that relinquishment is considered sāttvic (pure). → Shloka 10 The True Relinquisher: Free from Aversion, Attachment, and Doubt na dveṣhṭy akuśhalaṁ karma kuśhale nānuṣhajjate | tyāgī sattvasamāviṣhṭo medhāvī chhinnasaṁśhayaḥ || 18.10 || The relinquisher, pervaded by sattva (purity), wise, and free from doubts, neither hates disagreeable action nor is attached to agreeable action. → Shloka 11 Actions Cannot Be Abandoned Entirely, but Their Fruits Can Be na hi dehabhṛtā śhakyaṁ tyaktuṁ karmāṇy aśheṣhataḥ | yas tu karmaphalatyāgī sa tyāgīty abhidhīyate || 18.11 || It is indeed not possible for an embodied being to abandon actions entirely; but one who relinquishes the fruits of action is called a relinquisher (tyāgī). → Shloka 12 The Threefold Fruit of Action Reaches Non-Renouncers, Never Renouncers aniṣhṭam iṣhṭaṁ miśhraṁ cha trividhaṁ karmaṇaḥ phalam | bhavaty atyāgināṁ pretya na tu saṁnyāsināṁ kvachit || 18.12 || The threefold fruit of action — disagreeable, agreeable, and mixed — accrues after death to those who have not relinquished, but never to renouncers. → Shloka 13 The Five Causes Behind the Accomplishment of Every Action pañchaitāni mahābāho kāraṇāni nibodha me | sāṅkhye kṛtānte proktāni siddhaye sarvakarmaṇām || 18.13 || O mighty-armed Arjuna, learn from Me these five causes for the accomplishment of all actions, as declared in the Sāṅkhya doctrine, which brings actions to their conclusion. → Shloka 14 Seat, Doer, Instruments, Efforts, and Destiny: The Five Factors adhiṣhṭhānaṁ tathā kartā karaṇaṁ cha pṛthagvidham | vividhāśh cha pṛthak cheṣhṭā daivaṁ chaivātra pañchamam || 18.14 || The seat of action, the doer, the various kinds of instruments, the many different kinds of efforts, and here, destiny as the fifth. → Shloka 15 Whatever One Does, Right or Wrong, Has These Same Five Causes śharīravāṅmanobhir yat karma prārabhate naraḥ | nyāyyaṁ vā viparītaṁ vā pañchaite tasya hetavaḥ || 18.15 || Whatever action a person undertakes by body, speech, or mind, whether right or wrong, these five are its causes. → Shloka 16 Seeing Only the Self as the Doer Is Faulty Vision tatraivaṁ sati kartāram ātmānaṁ kevalaṁ tu yaḥ | paśhyaty akṛtabuddhitvān na sa paśhyati durmatiḥ || 18.16 || That being so, one who, because of an untrained intellect, sees the Self alone as the doer, that person of perverse understanding does not see truly. → Shloka 17 The Egoless Person Is Not Bound Even by Action yasya nāhaṅkṛto bhāvo buddhir yasya na lipyate | hatvāpi sa imāṁl lokān na hanti na nibadhyate || 18.17 || One who is free from the egoistic notion of being the doer, and whose intellect is not tainted, even if he slays these people, does not slay, nor is he bound. → Shloka 18 The Threefold Impulse to Action and the Threefold Basis of Action jñānaṁ jñeyaṁ parijñātā trividhā karmachodanā | karaṇaṁ karma karteti trividhaḥ karmasaṅgrahaḥ || 18.18 || Knowledge, the object of knowledge, and the knower are the threefold impulse to action; the instrument, the act, and the doer are the threefold basis of action. → Shloka 19 Knowledge, Action, and the Doer Are Each of Three Kinds by the Guṇas jñānaṁ karma cha kartā cha tridhaiva guṇabhedataḥ | prochyate guṇasaṅkhyāne yathāvach chhṛṇu tāny api || 18.19 || Knowledge, action, and the doer are declared to be of only three kinds, according to the differences of the guṇas, in the science of the guṇas. Hear about them also exactly as they are. → Shloka 20 Sāttvic Knowledge: Seeing One Imperishable Reality in All Beings sarvabhūteṣhu yenaikaṁ bhāvam avyayam īkṣhate | avibhaktaṁ vibhakteṣhu taj jñānaṁ viddhi sāttvikam || 18.20 || Know that knowledge to be sāttvic (pure) by which one sees one imperishable reality in all beings, undivided in the divided. → Shloka 21 Rājasic Knowledge: Seeing Only Separateness in All Beings pṛthaktvena tu yaj jñānaṁ nānābhāvān pṛthagvidhān | vetti sarveṣhu bhūteṣhu taj jñānaṁ viddhi rājasam || 18.21 || But know that knowledge to be rājasic (passion-driven) which, by seeing separateness, perceives in all beings various entities of different kinds. → Shloka 22 Tāmasic Knowledge: Narrow, Clinging, and Ungrounded in Truth yat tu kṛtsnavad ekasmin kārye saktam ahaitukam | atattvārthavad alpaṁ cha tat tāmasam udāhṛtam || 18.22 || But that knowledge which clings to a single object as if it were the whole, which is without reason, not grounded in truth, and trivial, is declared to be tāmasic (of the nature of ignorance). → Shloka 23 Sāttvic Action: Prescribed, Detached, and Free from Craving niyataṁ saṅgarahitam arāgadveṣhataḥ kṛtam | aphalaprepsunā karma yat tat sāttvikam uchyate || 18.23 || An action that is prescribed, free from attachment, performed without attraction or aversion by one who does not desire its fruit, is called sāttvic (pure). → Shloka 24 Rājasic Action: Driven by Desire, Ego, and Strenuous Effort yat tu kāmepsunā karma sāhaṅkāreṇa vā punaḥ | kriyate bahulāyāsaṁ tad rājasam udāhṛtam || 18.24 || But an action performed by one desiring pleasures, or with egoism, and with much effort, is declared to be rājasic (passion-driven). → Shloka 25 Tāmasic Action: Begun in Delusion Without Foresight anubandhaṁ kṣhayaṁ hiṁsām anapekṣhya cha pauruṣham | mohād ārabhyate karma yat tat tāmasam uchyate || 18.25 || An action begun out of delusion, without regard for the consequences, the loss, the harm, and one's own capacity, is called tāmasic (of the nature of ignorance). → Shloka 26 The Sāttvic Doer: Detached, Humble, Steadfast, and Even-Minded muktasaṅgo 'nahaṁvādī dhṛtyutsāhasamanvitaḥ | siddhyasiddhyor nirvikāraḥ kartā sāttvika uchyate || 18.26 || A doer who is free from attachment, not egoistic, endowed with firmness and enthusiasm, and unaffected by success or failure, is called sāttvic (pure). → Shloka 27 The Rājasic Doer: Attached, Greedy, and Swayed by Joy and Sorrow rāgī karmaphalaprepsur lubdho hiṁsātmako 'śhuchiḥ | harṣhaśhokānvitaḥ kartā rājasaḥ parikīrtitaḥ || 18.27 || A doer who is passionately attached, craves the fruits of action, is greedy, harmful in nature, impure, and moved by joy and sorrow, is declared to be rājasic (passion-driven). → Shloka 28 The Tāmasic Doer: Undisciplined, Stubborn, and Procrastinating ayuktaḥ prākṛtaḥ stabdhaḥ śhaṭho naiṣhkṛtiko 'lasaḥ | viṣhādī dīrghasūtrī cha kartā tāmasa uchyate || 18.28 || A doer who is undisciplined, uncultured, stubborn, deceitful, malicious, lazy, despondent, and procrastinating is called tāmasic (of the nature of ignorance). → Shloka 29 Intellect and Resolve Are Also Threefold According to the Guṇas buddher bhedaṁ dhṛteśh chaiva guṇatas trividhaṁ śhṛṇu | prochyamānam aśheṣheṇa pṛthaktvena dhanañjaya || 18.29 || Hear, O Arjuna, the threefold distinction of the intellect and of resolve, according to the guṇas (modes of nature), as I declare it completely and separately. → Shloka 30 Sāttvic Intellect: Knowing What to Do, What to Avoid, and What Frees pravṛttiṁ cha nivṛttiṁ cha kāryākārye bhayābhaye | bandhaṁ mokṣhaṁ cha yā vetti buddhiḥ sā pārtha sāttvikī || 18.30 || That intellect which knows engagement in action and withdrawal from action, what ought to be done and what ought not to be done, what is to be feared and what is not to be feared, and bondage and liberation, O Arjuna, is sāttvic (pure). → Shloka 31 Rājasic Intellect: Confused Understanding of Right and Wrong yayā dharmam adharmaṁ cha kāryaṁ chākāryam eva cha | ayathāvat prajānāti buddhiḥ sā pārtha rājasī || 18.31 || That intellect by which one understands righteousness and unrighteousness, and what ought to be done and what ought not to be done, incorrectly, O Arjuna, is rājasic (passion-driven). → Shloka 32 Tāmasic Intellect: Seeing Wrong as Right and Everything Upside Down adharmaṁ dharmam iti yā manyate tamasāvṛtā | sarvārthān viparītāṁśh cha buddhiḥ sā pārtha tāmasī || 18.32 || That intellect which, enveloped by ignorance (tamas), regards unrighteousness as righteousness and sees all things in a perverted way, O Arjuna, is tāmasic (of the nature of ignorance). → Shloka 33 Sāttvic Resolve: Unwavering Firmness Sustained Through Yoga dhṛtyā yayā dhārayate manaḥ prāṇendriyakriyāḥ | yogenāvyabhichāriṇyā dhṛtiḥ sā pārtha sāttvikī || 18.33 || The unwavering resolve by which, through yoga, one sustains the activities of the mind, the life-force, and the senses, O Arjuna, is sāttvic (pure). → Shloka 34 Rājasic Resolve: Holding On to Duty, Pleasure, and Wealth for Rewards yayā tu dharmakāmārthān dhṛtyā dhārayate 'rjuna | prasaṅgena phalākāṅkṣhī dhṛtiḥ sā pārtha rājasī || 18.34 || But the resolve by which one holds on to righteousness, pleasure, and wealth, out of attachment and desiring their fruits, O Arjuna, is rājasic (passion-driven). → Shloka 35 Tāmasic Resolve: Clinging to Sleep, Fear, Grief, Despondency, and Pride yayā svapnaṁ bhayaṁ śhokaṁ viṣhādaṁ madam eva cha | na vimuñchati durmedhā dhṛtiḥ sā pārtha tāmasī || 18.35 || The resolve by which a person of poor intellect does not give up sleep, fear, grief, despondency, and arrogance, O Arjuna, is tāmasic (of the nature of ignorance). → Shloka 36 The Three Kinds of Happiness Begin: Joy Gained Through Practice sukhaṁ tv idānīṁ trividhaṁ śhṛṇu me bharatarṣhabha | abhyāsād ramate yatra duḥkhāntaṁ cha nigachchhati || 18.36 || Now hear from Me, O best of the Bharatas, about the threefold happiness, in which one rejoices through practice and reaches the end of sorrow. → Shloka 37 Sāttvic Happiness: Bitter at First, Nectar in the End yat tad agre viṣham iva pariṇāme 'mṛtopamam | tat sukhaṁ sāttvikaṁ proktam ātmabuddhiprasādajam || 18.37 || That happiness which is like poison at first but like nectar in the end, born of the serenity of the intellect turned toward the Self, is said to be sāttvic (pure). → Shloka 38 Rājasic Happiness: Sweet at First, Poison in the End viṣhayendriyasaṁyogād yat tad agre 'mṛtopamam | pariṇāme viṣham iva tat sukhaṁ rājasaṁ smṛtam || 18.38 || That happiness which arises from the contact of the senses with their objects, which is like nectar at first but like poison in the end, is considered rājasic (passion-driven). → Shloka 39 Tāmasic Happiness: Delusion from Beginning to End yad agre chānubandhe cha sukhaṁ mohanam ātmanaḥ | nidrālasyapramādotthaṁ tat tāmasam udāhṛtam || 18.39 || That happiness which deludes the self both at first and in its sequel, and which arises from sleep, laziness, and negligence, is declared to be tāmasic (of the nature of ignorance). → Shloka 40 No Being Anywhere Is Free from the Three Guṇas na tad asti pṛthivyāṁ vā divi deveṣhu vā punaḥ | sattvaṁ prakṛtijair muktaṁ yad ebhiḥ syāt tribhir guṇaiḥ || 18.40 || There is no being on earth, or again among the gods in heaven, that is free from these three guṇas (modes) born of nature. → Shloka 41 Duties Are Distributed According to the Guṇas Born of One's Nature brāhmaṇakṣhatriyaviśhāṁ śhūdrāṇāṁ cha parantapa | karmāṇi pravibhaktāni svabhāvaprabhavair guṇaiḥ || 18.41 || The duties of the Brāhmaṇas, Kṣhatriyas, Vaiśhyas, and Śhūdras, O scorcher of foes, are distributed according to the guṇas born of their own nature. → Shloka 42 Duties Born of Nature: Tranquillity, Self-Control, Purity, and Knowledge śhamo damas tapaḥ śhauchaṁ kṣhāntir ārjavam eva cha | jñānaṁ vijñānam āstikyaṁ brahmakarma svabhāvajam || 18.42 || Tranquillity, self-control, austerity, purity, patience, uprightness, knowledge, realised wisdom, and faith are the duties of a Brāhmaṇa, born of his nature. → Shloka 43 Duties Born of Nature: Valour, Firmness, and Leadership śhauryaṁ tejo dhṛtir dākṣhyaṁ yuddhe chāpy apalāyanam | dānam īśhvarabhāvaśh cha kṣhātraṁ karma svabhāvajam || 18.43 || Valour, splendour, firmness, skill, not fleeing from battle, generosity, and the quality of leadership are the duties of a Kṣhatriya, born of his nature. → Shloka 44 Duties Born of Nature: Enterprise, Livelihood, and Service kṛṣhigaurakṣhyavāṇijyaṁ vaiśhyakarma svabhāvajam | paricharyātmakaṁ karma śhūdrasyāpi svabhāvajam || 18.44 || Farming, cattle protection, and trade are the duties of a Vaiśhya, born of his nature; and work consisting of service is the duty of a Śhūdra, also born of his nature. → Shloka 45 Devotion to One's Own Duty Leads to Perfection sve sve karmaṇy abhirataḥ saṁsiddhiṁ labhate naraḥ | svakarmanirataḥ siddhiṁ yathā vindati tach chhṛṇu || 18.45 || Each person, devoted to his own duty, attains perfection. Hear how one engaged in one's own duty attains perfection. → Shloka 46 Worshipping the Source of All Beings Through One's Own Duty yataḥ pravṛttir bhūtānāṁ yena sarvam idaṁ tatam | svakarmaṇā tam abhyarchya siddhiṁ vindati mānavaḥ || 18.46 || By worshipping, through one's own duty, Him from whom all beings have their origin and by whom all this is pervaded, a human being attains perfection. → Shloka 47 One's Own Duty, Though Imperfect, Is Better Than Another's Well Performed śhreyān svadharmo viguṇaḥ paradharmāt svanuṣhṭhitāt | svabhāvaniyataṁ karma kurvan nāpnoti kilbiṣham || 18.47 || One's own duty, even if imperfect, is better than another's duty well performed. By performing the duty ordained by one's own nature, one incurs no sin. → Shloka 48 Do Not Abandon Natural Duty Because of Its Defects sahajaṁ karma kaunteya sadoṣham api na tyajet | sarvārambhā hi doṣheṇa dhūmenāgnir ivāvṛtāḥ || 18.48 || One should not abandon the duty born of one's nature, O son of Kuntī, even if it is defective, for all undertakings are covered by defects, as fire is covered by smoke. → Shloka 49 Unattached, Self-Controlled, and Desireless: Attaining Perfect Freedom from Action asaktabuddhiḥ sarvatra jitātmā vigataspṛhaḥ | naiṣhkarmyasiddhiṁ paramāṁ saṁnyāsenādhigachchhati || 18.49 || One whose intellect is unattached everywhere, who has conquered the self, and who is free from desire, attains the supreme perfection of freedom from action through renunciation. → Shloka 50 How the Perfected Attains Brahman: The Supreme State of Knowledge siddhiṁ prāpto yathā brahma tathāpnoti nibodha me | samāsenaiva kaunteya niṣhṭhā jñānasya yā parā || 18.50 || Learn from Me, O son of Kuntī, in brief, how one who has attained perfection also attains Brahman, which is the supreme culmination of knowledge. → Shloka 51 A Purified Intellect, Firm Self-Control, and Freedom from Attraction and Aversion buddhyā viśhuddhayā yukto dhṛtyātmānaṁ niyamya cha | śhabdādīn viṣhayāṁs tyaktvā rāgadveṣhau vyudasya cha || 18.51 || Endowed with a purified intellect, controlling the self with firmness, giving up sound and the other objects of the senses, and casting aside attraction and aversion. → Shloka 52 Solitude, Moderation, Meditation, and Dispassion viviktasevī laghvāśhī yatavākkāyamānasaḥ | dhyānayogaparo nityaṁ vairāgyaṁ samupāśhritaḥ || 18.52 || Residing in solitude, eating lightly, with speech, body, and mind controlled, always engaged in meditation and yoga, and taking refuge in dispassion. → Shloka 53 Giving Up Ego, Desire, and Possessiveness to Become Fit for Brahman ahaṅkāraṁ balaṁ darpaṁ kāmaṁ krodhaṁ parigraham | vimuchya nirmamaḥ śhānto brahmabhūyāya kalpate || 18.53 || Having given up egoism, force, arrogance, desire, anger, and possessions, free from the sense of 'mine' and peaceful, one becomes fit for oneness with Brahman. → Shloka 54 The Serene One, Equal Toward All, Attains Supreme Devotion brahmabhūtaḥ prasannātmā na śhochati na kāṅkṣhati | samaḥ sarveṣhu bhūteṣhu madbhaktiṁ labhate parām || 18.54 || One who has become one with Brahman, serene in mind, neither grieves nor desires; equal toward all beings, he attains supreme devotion to Me. → Shloka 55 Through Devotion One Knows the Lord in Truth and Enters into Him bhaktyā mām abhijānāti yāvān yaśh chāsmi tattvataḥ | tato māṁ tattvato jñātvā viśhate tadanantaram || 18.55 || Through devotion, one comes to know Me in truth, as to how great I am and who I am. Then, having known Me in truth, one enters into Me immediately afterwards. → Shloka 56 Always Acting While Taking Refuge in the Lord Leads to the Eternal Abode sarvakarmāṇy api sadā kurvāṇo madvyapāśhrayaḥ | matprasādād avāpnoti śhāśhvataṁ padam avyayam || 18.56 || Even while always performing all actions, one who takes refuge in Me attains, by My grace, the eternal and imperishable abode. → Shloka 57 Surrender All Actions to Me Mentally and Keep Your Mind Fixed on Me chetasā sarvakarmāṇi mayi saṁnyasya matparaḥ | buddhiyogam upāśhritya machchittaḥ satataṁ bhava || 18.57 || Mentally surrendering all actions to Me, regarding Me as the supreme goal, and resorting to the yoga of the intellect, be constantly fixed in mind on Me. → Shloka 58 By Grace One Crosses All Obstacles; Ego Leads to Ruin machchittaḥ sarvadurgāṇi matprasādāt tariṣhyasi | atha chet tvam ahaṅkārān na śhroṣhyasi vinaṅkṣhyasi || 18.58 || With your mind fixed on Me, you will cross over all obstacles by My grace. But if, out of egoism, you do not listen, you will perish. → Shloka 59 A False Resolve: Your Own Nature Will Compel You to Act yad ahaṅkāram āśhritya na yotsya iti manyase | mithyaiṣha vyavasāyas te prakṛtis tvāṁ niyokṣhyati || 18.59 || If, relying on egoism, you think, 'I will not fight,' this resolve of yours is false; your own nature will compel you. → Shloka 60 Bound by Your Own Nature, You Will Do What Delusion Makes You Refuse svabhāvajena kaunteya nibaddhaḥ svena karmaṇā | kartuṁ nechchhasi yan mohāt kariṣhyasy avaśho 'pi tat || 18.60 || O son of Kuntī, bound by your own action born of your own nature, that which you do not wish to do out of delusion, you will do even against your will. → Shloka 61 The Lord Dwells in the Heart of All Beings īśhvaraḥ sarvabhūtānāṁ hṛddeśhe 'rjuna tiṣhṭhati | bhrāmayan sarvabhūtāni yantrārūḍhāni māyayā || 18.61 || The Lord resides in the heart of all beings, O Arjuna, causing all beings to revolve, as though mounted on a machine, by His power of māyā. → Shloka 62 Take Refuge in Him Alone with Your Whole Being tam eva śharaṇaṁ gachchha sarvabhāvena bhārata | tatprasādāt parāṁ śhāntiṁ sthānaṁ prāpsyasi śhāśhvatam || 18.62 || Take refuge in Him alone with your whole being, O Bharata. By His grace you will attain supreme peace and the eternal abode. → Shloka 63 Reflect Fully, Then Choose Freely: The Secret Knowledge iti te jñānam ākhyātaṁ guhyād guhyataraṁ mayā | vimṛśhyaitad aśheṣheṇa yathechchhasi tathā kuru || 18.63 || Thus I have declared to you knowledge more secret than the secret. Reflect on this fully, and then do as you wish. → Shloka 64 Krishna Prepares to Reveal the Supreme Secret Out of Love sarvaguhyatamaṁ bhūyaḥ śhṛṇu me paramaṁ vachaḥ | iṣhṭo 'si me dṛḍham iti tato vakṣhyāmi te hitam || 18.64 || Hear again My supreme word, the most secret of all. You are very dear to Me; therefore I shall tell you what is for your benefit. → Shloka 65 Fix Your Mind on Me, Be My Devotee, Worship Me, and Bow to Me manmanā bhava madbhakto madyājī māṁ namaskuru | mām evaiṣhyasi satyaṁ te pratijāne priyo 'si me || 18.65 || Fix your mind on Me, be devoted to Me, worship Me, and bow down to Me. You will come to Me alone; I promise you truly, for you are dear to Me. → Shloka 66 Abandon All Dharmas and Take Refuge in Me Alone sarvadharmān parityajya mām ekaṁ śharaṇaṁ vraja | ahaṁ tvāṁ sarvapāpebhyo mokṣhayiṣhyāmi mā śhuchaḥ || 18.66 || Abandoning all dharmas, take refuge in Me alone. I will liberate you from all sins; do not grieve. → Shloka 67 Who Should and Should Not Hear This Teaching idaṁ te nātapaskāya nābhaktāya kadāchana | na chāśhuśhrūṣhave vāchyaṁ na cha māṁ yo 'bhyasūyati || 18.67 || This should never be spoken by you to one who is without austerity, or without devotion, nor to one who does not wish to listen, nor to one who speaks ill of Me. → Shloka 68 Sharing the Supreme Secret With Devotees Leads Surely to the Lord ya idaṁ paramaṁ guhyaṁ madbhakteṣhv abhidhāsyati | bhaktiṁ mayi parāṁ kṛtvā mām evaiṣhyaty asaṁśhayaḥ || 18.68 || One who teaches this supreme secret among My devotees, having shown supreme devotion to Me, will come to Me alone, without doubt. → Shloka 69 No One Is Dearer to the Lord Than the One Who Shares This Teaching na cha tasmān manuṣhyeṣhu kaśhchin me priyakṛttamaḥ | bhavitā na cha me tasmād anyaḥ priyataro bhuvi || 18.69 || There is no one among human beings who does a dearer service to Me than he, nor will there be another on earth dearer to Me than he. → Shloka 70 Studying This Sacred Dialogue Is a Sacrifice of Knowledge adhyeṣhyate cha ya imaṁ dharmyaṁ saṁvādam āvayoḥ | jñānayajñena tenāham iṣhṭaḥ syām iti me matiḥ || 18.70 || And he who will study this sacred dialogue of ours, by him I shall be worshipped with the sacrifice of knowledge; this is My conviction. → Shloka 71 Even Faithful Listening Without Fault-Finding Brings Liberation and Good Worlds śhraddhāvān anasūyaśh cha śhṛṇuyād api yo naraḥ | so 'pi muktaḥ śhubhāñl lokān prāpnuyāt puṇyakarmaṇām || 18.71 || Even the person who, full of faith and free from fault-finding, merely listens to it, being freed, will attain the auspicious worlds of those of righteous deeds. → Shloka 72 Has This Been Heard With a One-Pointed Mind, and Is Your Delusion Gone? kachchid etach chhrutaṁ pārtha tvayaikāgreṇa chetasā | kachchid ajñānasammohaḥ praṇaṣhṭas te dhanañjaya || 18.72 || O Arjuna, has this been heard by you with a one-pointed mind? O Dhanañjaya, has your delusion born of ignorance been destroyed? → Shloka 73 Arjuna's Delusion Is Destroyed: 'I Will Act According to Your Word' arjuna uvācha | naṣhṭo mohaḥ smṛtir labdhā tvatprasādān mayāchyuta | sthito 'smi gatasandehaḥ kariṣhye vachanaṁ tava || 18.73 || Arjuna said: My delusion is destroyed, and I have regained my memory by Your grace, O Achyuta. I stand firm, with my doubts dispelled. I shall act according to Your word. → Shloka 74 Sañjaya Recounts the Wonderful, Hair-Raising Dialogue sañjaya uvācha | ity ahaṁ vāsudevasya pārthasya cha mahātmanaḥ | saṁvādam imam aśhrauṣham adbhutaṁ romaharṣhaṇam || 18.74 || Sanjaya said: Thus I have heard this wonderful and hair-raising dialogue between Vāsudeva and the great-souled Arjuna. → Shloka 75 By Vyāsa's Grace, Sañjaya Heard the Supreme Secret Directly from Krishna vyāsaprasādāch chhrutavān etad guhyam ahaṁ param | yogaṁ yogeśhvarāt kṛṣhṇāt sākṣhāt kathayataḥ svayam || 18.75 || By the grace of Vyāsa, I have heard this supreme secret, this yoga, directly from Krishna, the Lord of Yoga, as He Himself spoke it. → Shloka 76 Sañjaya Rejoices Again and Again in Remembering the Sacred Dialogue rājan saṁsmṛtya saṁsmṛtya saṁvādam imam adbhutam | keśhavārjunayoḥ puṇyaṁ hṛṣhyāmi cha muhur muhuḥ || 18.76 || O King, remembering again and again this wonderful and sacred dialogue of Keśhava and Arjuna, I rejoice again and again. → Shloka 77 Remembering the Wondrous Divine Form Fills Sañjaya with Astonishment and Joy tach cha saṁsmṛtya saṁsmṛtya rūpam atyadbhutaṁ hareḥ | vismayo me mahān rājan hṛṣhyāmi cha punaḥ punaḥ || 18.77 || And remembering again and again that most wonderful form of Hari, great is my astonishment, O King, and I rejoice again and again. → Shloka 78 Where Krishna and Arjuna Are, There Are Fortune, Victory, and Righteousness yatra yogeśhvaraḥ kṛṣhṇo yatra pārtho dhanurdharaḥ | tatra śhrīr vijayo bhūtir dhruvā nītir matir mama || 18.78 || Wherever there is Krishna, the Lord of Yoga, and wherever there is Arjuna, the wielder of the bow, there will be fortune, victory, prosperity, and sound policy. This is my conviction. →