Bhagavad Gita 18: Mokṣasannyāsa Yoga

हरि सर्वोत्तम । वायु जीवोत्तम । श्री गुरुभ्यो नमः ।

अथ अष्टादशोऽध्यायः

अर्जुन उवाच
सन्न्यासस्य महाबाहो तत्त्वमिच्छामि वेदितुम् ।
त्यागस्य च हृषीकेश पृथक्केशिनिषूदन ॥ १८।१ ॥
Arjuna said –
O Mighty-armed, I desire to know distinctly the true nature of renunciation and relinquishment, O Hṛṣīkeśa, Keśiniṣūdana (Killer of Keśi).

काम्यानां कर्मणां न्यासं सन्न्यासं कवयो विदुः ।
सर्वकर्मफलत्यागं प्राहुस्त्यागं विचक्षणाः ॥ १८।२ ॥
Śrī Bhagavān said –
The wise know by renunciation (Sannyāsa) the giving up of actions prompted by desire (Kāmyakarma); the learned declare as relinquishment (Tyāga) the abandoning of the fruits of action.

त्याज्यं दोषवदित्येके कर्म प्राहुर्मनीषिणः ।
यज्ञदानतपःकर्म न त्याज्यमिति चापरे ॥ १८।३ ॥
Some wise men say that action should be given up as an evil leading to bondage; while others says that acts of sacrifice, charity (gift) and austerity should never be given up.

निश्चयं शृणु मे तत्र त्यागे भरतसत्तम ।
त्यागो हि पुरुषव्याघ्र त्रिविधः सम्प्रकीर्तितः ॥ १८।४ ॥
O Best of Bharatas – Hear from Me the true conclusion about (Tyāga) relinquishment; for relinquishment, O Tiger among men, has been explained to be three-fold.

यज्ञदानतपःकर्म न त्याज्यं कार्यमेव तत् ।
यज्ञो दानं तपश्चैव पावनानि मनीषिणाम् ॥ १८।५ ॥
Acts of sacrifices, gift and austerity, should never be given up, but should definitely be performed; for sacrifice charitable gifts and austerity are purifiers of the wise and do not lead to Samsāra (bondage).

एतान्यपि तु कर्माणि सङ्गं त्यक्त्वा फलानि च ।
कर्तव्यानीति मे पार्थ निश्चितं मतमुत्तमम् ॥ १८।६ ॥
O Pārtha, but even these acts should be performed without attachment and desire for fruit. This is My decided view.

नियतस्य तु सन्न्यासः कर्मणो नोपपद्यते ।
मोहात्तस्य परित्यागस्तामसः परिकीर्तितः ॥ १८।७ ॥
Renunciation (omission) of actions enjoined for Varṇas and Āśramas is neither desirable nor possible; such abandonment through delusion is said to be Tāmasic.

दुःखमित्येव यत्कर्म कायक्लेशभयात्त्यजेत् ।
स कृत्वा राजसं त्यागं नैव त्यागफलं लभेत् ॥ १८।८ ॥
Abandonment of an action from fear of pain and physical suffering is only Rājasic relinquishment and one does not thus attain the benefit of (Tyāga) relinquishment.

कार्यमित्येव यत्कर्म नियतं क्रियतेऽर्जुन ।
सङ्गं त्यक्त्वा फलं चैव स त्यागः सात्त्विको मतः ॥ १८।९ ॥
O Arjuna, the performance of the enjoined duty (Karma) with the belief that it ought to be done renouncing attachment and fruit thereof, is regarded as Sāttvic relinquishment.

न द्वेष्ट्यकुशलं कर्म कुशले नानुषज्जते ।
त्यागी सत्त्वसमाविष्टो मेधावी छिन्नसंशयः ॥ १८।१० ॥
The wise man who has no aversion to duty (Karma) that gives him no happiness but just suffering for the time being, who does not get attached to fruits of past Karma, who is imbued with Sāttvic qualities, is free from all doubts regarding knowledge of God and this world, is a Sāttvic Tyāgi.

न हि देहभृता शक्यं त्यक्तुं कर्माण्यशेषतः ।
यस्तु कर्मफलत्यागी स त्यागीत्यभिधीयते ॥ १८।११ ॥
It is not possible for embodied beings to relinquish action completely; he who renounces the fruits of action is said to be a relinquisher.

अनिष्टमिष्टं मिश्रं च त्रिविधं कर्मणः फलम् ।
भवत्यत्यागिनां प्रेत्य न तु सन्न्यासिनां क्वचित् ॥ १८।१२ ॥
Three-fold is the fruit of action after death to those who do not relinquish the fruits thereof – undesirable (hell), desirable (heaven) and mixed (birth and death). There is none whatever for the renouncer.

पञ्चैतानि महाबाहो कारणानि निबोध मे ।
साङ्ख्ये कृतान्ते प्रोक्तानि सिद्धये सर्वकर्मणाम् ॥ १८।१३ ॥
O mighty-armed, hear from Me five contributory causes mentioned in the Sāṅkhya system (by Kapila) for the accomplishment of all actions.

अधिष्ठानं तथा कर्ता करणं च पृथग्विधम् ।
विविधाश्च पृथक्चेष्टा दैवं चैवात्र पञ्चमम् ॥ १८।१४ ॥
The seat of action (earth or body), the actor (God, independent agent), the soul (dependent agent), the instruments (various sense organs) of the various kinds of activities, and Daiva, the fifth.

शरीरवाङ्मनोभिर्यत्कर्म प्रारभते नरः ।
न्याय्यं वा विपरीतं वा पञ्चैते तस्य हेतवः ॥ १८।१५ ॥
Whatever action a man begins to perform with body, speech and mind, whether it be right or wrong, has these five as causes thereof.

तत्रैवं सति कर्तारमात्मानं केवलं तु यः ।
पश्यत्यकृतबुद्धित्वान्न स पश्यति दुर्मतिः ॥ १८।१६ ॥
That being so, he who regards himself as the sole actor does not at all see the truth, being of perverted mind and having no disciplined understanding.

यस्य नाहङ्कृतो भावो बुद्धिर्यस्य न लिप्यते ।
हत्वाऽपि स इमाँल्लोकान्न हन्ति न निबध्यते ॥ १८।१७ ॥
He who is free from egoistic notion (that he is doing everything) and whose mind does not concern itself with the desire for the fruits of his action, though he slays all people, he is not subject to the evil consequences there of because he realises that he slays not, nor is he bound by the consequences of such slaying.

ज्ञानं ज्ञेयं परिज्ञाता त्रिविधा कर्मचोदना ।
करणं कर्म कर्तेति त्रिविधः कर्मसङ्ग्रहः ॥ १८।१८ ॥
Knowledge, the Knowable and the Knower are the three-fold incentives to action; and the instruments, the action and the agent are the three causes of action.

ज्ञानं कर्म च कर्ता च त्रिधैव गुणभेदतः ।
प्रोच्यते गुणसङ्ख्याने यथावच्छृणु तान्यपि ॥ १८।१९ ॥
Knowledge, action and actor are said to be severally three-fold on account of the difference of the qualities thereof (as mentioned in the Sāṅkhya System); hear them seriatim as they are.

सर्वभूतेषु येनैकं भावमव्ययमीक्षते ।
अविभक्तं विभक्तेषु तज्ज्ञानं विद्धि सात्त्विकम् ॥ १८।२० ॥
That knowledge by which one sees in all animate and inanimate beings of various grades and kinds, the One Supreme Being as Eternally Existing, Undecaying, Immanent, Undivided though in divided entities, is Sāttvic.

पृथक्त्वेन तु यज्ज्ञानं नानाभावान्पृथग्विधान् ।
वेत्ति सर्वेषु भूतेषु तज्ज्ञानं विद्धि राजसम् ॥ १८।२१ ॥
That knowledge which apprehends separateness of all souls and object and distinctive determinations but does not see with equal clarity the oneness of the imperishable and the Supreme Lord pervading in all of them is Rājasic.

यत्तु कृत्स्नवदेकस्मिन्कार्ये सक्तमहैतुकम् ।
अतत्त्वार्थवदल्पं च तत्तामसमुदाहृतम् ॥ १८।२२ ॥
That knowledge which apprehends the Jīva (self) to be the same as the whole (Perfect God) which identifies the world with God (Brahman) and which is destitute of reason which apprehends what is not correct and is of limited perception is Tāmasic.

नियतं सङ्गरहितमरागद्वेषतः कृतम् ।
अफलप्रेप्सुना कर्म यत्तत्सात्त्विकमुच्यते ॥ १८।२३ ॥
The obligatory duty performed without attachment, without love or hate, undesirous of fruit is called Sāttvic.

यत्तु कामेप्सुना कर्म साहङ्कारेण वा पुनः ।
क्रियते बहुलायासं तद्राजसमुदाहृतम् ॥ १८।२४ ॥
But the action that is performed by one with egoism, seeking reward for his action and with considerable effort is called Rājasic.

अनुबन्धं क्षयं हिंसामनपेक्ष्य च पौरुषम् ।
मोहादारभ्यते कर्म यत्तत्तामसमुच्यते ॥ १८।२५ ॥
Action that is undertaken through the delusion that he is the master of his actions without regard to the consequences loss, trouble to others or his own capacity is said to be Tāmasic.

मुक्तसङ्गोऽनहंवादी धृत्युत्साहसमन्वितः ।
सिद्ध्यसिद्ध्योर्निर्विकारः कर्ता सात्त्विक उच्यते ॥ १८।२६ ॥
The actor who is free from attachment and egoism and who is full of fortitude and enterprise and is unaffected by success or failure is said to be Sāttvic.

रागी कर्मफलप्रेप्सुर्लुब्धो हिंसात्मकोऽशुचिः ।
हर्षशोकान्वितः कर्ता राजसः परिकीर्तितः ॥ १८।२७ ॥
The actor who is swayed by passion, eagerly desires the fruits of his action, is greedy, harmful, impure and is affected by success or failure is said to be Rājasic.

अयुक्तः प्राकृतः स्तब्धः शठो नैष्कृतिकोऽलसः ।
विषादी दीर्घसूत्री च कर्ता तामस उच्यते ॥ १८।२८ ॥
The actor who does not dedicate his actions to the Lord, who is not discerning, is haughty, acts with conceited malice, does base actions, is indolent, despondent, or procrastinating and is given to insinuating the long past faults in others is said to be Tāmasic.

बुद्धेर्भेदं धृतेश्चैव गुणतस्त्रिविधं शृणु ।
प्रोच्यमानमशेषेण पृथक्त्वेन धनञ्जय ॥ १८।२९ ॥
O Dhanañjaya, hear from Me in full the three-fold difference caused by qualities (Guṇas) in intelligence and steadfastness (Buddhi) which will be related exhaustively and specially now.

प्रवृत्तिं च निवृत्तिं च कार्याकार्ये भयाभये ।
बन्धं मोक्षं च या वेत्ति बुद्धिः सा पार्थ सात्त्विकी ॥ १८।३० ॥
O Pārtha, that intelligence which understands what leads to bondage (Samsāra) and what shows the way out of it, what ought to be done, and what ought not to be done, what is fear and what is fearlessness, in respect of duty to be performed, what bondage is and what release is, is Sāttvic.

यया धर्ममधर्मं च कार्यं चाकार्यमेव च ।
अयथावत्प्रजानाति बुद्धिः सा पार्थ राजसी ॥ १८।३१ ॥
O Pārtha, that intelligence is Rājasic by which one does not correctly discriminate what is right (Dharma) from wrong (Adharma) and also what ought to be done from what ought not be done.

अधर्मं धर्ममिति या मन्यते तमसावृता ।
सर्वार्थान्विपरीतांश्च बुद्धिः सा पार्थ तामसी ॥ १८।३२ ॥
O Pārtha, that intelligence is Tāmasic which enveloped in ignorance reveals what is wrong as right and views all things in a perverted manner quite contrary to actuality.

धृत्या यया धारयते मनःप्राणेन्द्रियक्रियाः ।
योगेनाव्यभिचारिण्या धृतिः सा पार्थ सात्त्विकी ॥ १८।३३ ॥
O Pārtha, that fortitude (unwavering firmness) by which one controls the activities of the mind life breath (Prāṇa) and sense organs through devotion to prescribed objects is Sāttvic.

यया तु धर्मकामार्थान्धृत्या धारयतेऽर्जुन ।
प्रसङ्गेन फलाकाङ्क्षी धृतिः सा पार्थ राजसी ॥ १८।३४ ॥
O Arjuna, that fortitude by which one holds fast to virtue (Dharma) pleasure (Kāma) and wealth (Artha) desiring intensely the fruits thereof is Rājasic.

यया स्वप्नं भयं शोकं विषादं मदमेव च ।
न विमुञ्चति दुर्मेधा धृतिः सा पार्थ तामसी ॥ १८।३५ ॥
O Pārtha, that fortitude by which a wicked person does not give up excessive sleep, fear, grief, despair and arrogance is Tāmasic.

सुखं त्विदानीं त्रिविधं शृणु मे भरतर्षभ ।
अभ्यासाद्रमते यत्र दुःखान्तं च निगच्छति ॥ १८।३६ ॥
यत्तदग्रे विषमिव परिणामेऽमृतोपमम् ।
तत्सुखं सात्त्विकं प्रोक्तमात्मबुद्धिप्रसादजम् ॥ १८।३७ ॥
O best of Bharatas, now listen from Me, the three-fold happiness. That happiness in which by practice (of Yoga) one rejoices and gets to the end of misery; that happiness which is first like poison, but becomes nectar at the end; and that happiness which springs from the grace of the Lord, is said to be Sāttvic.

विषयेन्द्रियसंयोगाद्यत्तदग्रेऽमृतोपमम् ।
परिणामे विषमिव तत्सुखं राजसं स्मृतम् ॥ १८।३८ ॥
That happiness which at first acts as nectar on account of the contact of the senses with their objects, but in the end becomes poison is said to be Rājasic.

यदग्रे चानुबन्धे च सुखं मोहनमात्मनः ।
निद्रालस्यप्रमादोत्थं तत्तामसमुदाहृतम् ॥ १८।३९ ॥
That pleasure which both at the beginning and end in fruition is the cause of the soul’s delusion and which springs from sleep, indolence and carelessness is Tāmasic.

न तदस्ति पृथिव्यां वा दिवि देवेषु वा पुनः ।
सत्त्वं प्रकृतिजैर्मुक्तं यदेभिः स्यात्त्रिभिर्गुणैः ॥ १८।४० ॥
There is no creature on the earth or in heaven among the gods, that is free from these three qualities born of Prakṛti.

ब्राह्मणक्षत्रियविशां शूद्राणां च परन्तप ।
कर्माणि प्रविभक्तानि स्वभावप्रभवैर्गुणैः ॥ १८।४१ ॥
O conqueror of foes, of Brāhmaṇās, Kṣatriyas, Vaiśyās and Śūdras, duties have been differentiated in accordance with the qualities born of their respective nature.

शमो दमस्तपः शौचं क्षान्तिरार्जवमेव च ।
ज्ञानं विज्ञानमास्तिक्यं ब्रह्मकर्म स्वभावजम् ॥ १८।४२ ॥
Devotion to God, restraint of the senses, austerity, purity bodily and mental, forbearance, uprightness, knowledge, wisdom and faith in God are the duties of Brāhmaṇa born of his own nature.

शौर्यं तेजो धृतिर्दाक्ष्यं युद्धे चाप्यपलायनम् ।
दानमीश्वरभावश्च क्षात्रं कर्म स्वभावजम् ॥ १८।४३ ॥
Possession of prowess, radiance, steadfastness, skill, not running away from battle, generosity and rulership are the Kṣatriyā’s duty, born of his own nature.

कृषिगौरक्ष्यवाणिज्यं वैश्यकर्म स्वभावजम् ।
परिचर्यात्मकं कर्म शूद्रस्यापि स्वभावजम् ॥ १८।४४ ॥
Ploughing, protection of cows, and trade are the duties of Vaiśya, born of his nature; work of the character of service is the duty of a Śūḍra born of his own nature.

स्वे स्वे कर्मण्यभिरतः संसिद्धिं लभते नरः ।
स्वकर्मनिरतः सिद्धिं यथा विन्दति तच्छृणु ॥ १८।४५ ॥
Devoted each to his own duty, man attains liberation; hear from Me how man devoted to his own duty attains the goal.

यतः प्रवृत्तिर्भूतानां येन सर्वमिदं ततम् ।
स्वकर्मणा तमभ्यर्च्य सिद्धिं विन्दति मानवः ॥ १८।४६ ॥
Having worshipped Him through the performance of his own duty, from Whom all beings derive their activity and by Whom all this is pervaded, man attains the goal.

श्रेयान्स्वधर्मो विगुणः परधर्मात्स्वनुष्ठितात् ।
स्वभावनियतं कर्म कुर्वन्नाप्नोति किल्बिषम् ॥ १८।४७ ॥
Better is one’s own duty though imperfectly done than the duty of another though well executed. He who does the duty enjoined in accordance with his caste and nature does not incur sin.

सहजं कर्म कौन्तेय सदोषमपि न त्यजेत् ।
सर्वारम्भा हि दोषेण धूमेनाग्निरिवावृताः ॥ १८।४८ ॥
O son of Kunti, one should not give up one’s natural duty though it be defective; for all undertakings are indeed tainted with some defect, just as fire is enveloped by smoke.

असक्तबुद्धिः सर्वत्र जितात्मा विगतस्पृहः ।
नैष्कर्म्यसिद्धिं परमां सन्न्यासेनाधिगच्छति ॥ १८।४९ ॥
He whose intelligence is unattached everywhere, whose mind is conquered, from whom unworthy desires have disappeared, attains liberation (Mokṣa) – highest action free Siddhi – by means of renunciation.

सिद्धिं प्राप्तो यथा ब्रह्म तथाप्नोति निबोध मे ।
समासेनैव कौन्तेय निष्ठा ज्ञानस्य या परा ॥ १८।५० ॥
Know from Me, O Kaunteya, briefly how he, who has attained Siddhi which is the perfection of wisdom, reaches Brahman.

बुद्ध्या विशुद्धया युक्तो धृत्यात्मानं नियम्य च ।
शब्दादीन्विषयांस्त्यक्त्वा रागद्वेषौ व्युदस्य च ॥ १८।५१ ॥
विविक्तसेवी लघ्वाशी यतवाक्कायमानसः ।
ध्यानयोगपरो नित्यं वैराग्यं समुपाश्रितः ॥ १८।५२ ॥
अहङ्कारं बलं दर्पं कामं क्रोधं परिग्रहम् ।
विमुच्य निर्ममः शान्तो ब्रह्मभूयाय कल्पते ॥ १८।५३ ॥
Possessed of entirely pure mind; controlling it firmly; turning away from sound and other objects of the senses; casting aside love and hatred; dwelling in solitude; abstemious; controlling speech body and mind; always engaged in meditation as a means to God realisation; having resigned from the world; having given up desire, wrath, covetousness; having given up the notion that he is the real agent; and becoming calm, he is a fit aspirant to meditate and concentrate on God (Brahman).

ब्रह्मभूतः प्रसन्नात्मा न शोचति न काङ्क्षति ।
समः सर्वेषु भूतेषु मद्भक्तिं लभते पराम् ॥ १८।५४ ॥
Having set thus his mind on God, his mind not running after objects, but becoming tranquil, he neither grieves nor desires, regards all beings alike, and obtains supreme devotion to Me.

भक्त्या मामभिजानाति यावान्यश्चास्मि तत्त्वतः ।
ततो मां तत्त्वतो ज्ञात्वा विशते तदनन्तरम् ॥ १८।५५ ॥
By such devotion he comes to understand Me, as to how I am all-pervading and what I am in truth. Knowing Me thus truly he becomes released from bondage and reaches Me.

सर्वकर्माण्यपि सदा कुर्वाणो मद्व्यपाश्रयः ।
मत्प्रसादादवाप्नोति शाश्वतं पदमव्ययम् ॥ १८।५६ ॥
Doing continuously all the duties and taking refuge in Me (resigning all acts to Me), through My grace he attains the eternal and indestructible abode.

चेतसा सर्वकर्माणि मयि सन्न्यस्य मत्परः ।
बुद्धियोगमुपाश्रित्य मच्चित्तः सततं भव ॥ १८।५७ ॥
Surrendering in thought all actions to Me, regarding Me as the Supreme Being and steadily meditating on Me and withdrawing thoughts from other things, fix your thought ever on Me.

मच्चित्तः सर्वदुर्गाणि मत्प्रसादात्तरिष्यसि ।
अथ चेत्त्वमहङ्कारान्न श्रोष्यसि विनङ्क्ष्यसि ॥ १८।५८ ॥
With your mind fixed on Me you shall by My grace overcome all difficulties; but if, from egoism you fail to listen to Me, you will certainly be destroyed.

यदहङ्कारमाश्रित्य न योत्स्य इति मन्यसे ।
मिथ्यैष व्यवसायस्ते प्रकृतिस्त्वां नियोक्ष्यति ॥ १८।५९ ॥
If entrenched in egoism you think “I will not fight” that determination of yours will be vain indeed. The Will of the Supreme Lord will compel you to fight.

स्वभावजेन कौन्तेय निबद्धः स्वेन कर्मणा ।
कर्तुं नेच्छसि यन्मोहात्करिष्यस्यवशोऽपि तत् ॥ १८।६० ॥
O son of Kunti, fettered by your past actions, born of your own nature, that which you do not wish to do by delusion, you will perform being enslaved by the Will of the Lord (Avaśa).

ईश्वरः सर्वभूतानां हृद्देशेऽर्जुन तिष्ठति ।
भ्रामयन्सर्वभूतानि यन्त्रारूढानि मायया ॥ १८।६१ ॥
O Arjuna, that Lord – the Supreme Ruler, abides in the hearts of all beings, causing all beings to revolve by the power of His own Will as though mounted on wheels.

तमेव शरणं गच्छ सर्वभावेन भारत ।
तत्प्रसादात्परां शान्तिं स्थानं प्राप्स्यसि शाश्वतम् ॥ १८।६२ ॥
Seek refuge in Him alone, O Bhārata, in every way; through His grace, you will attain supreme devotion and the eternal place (Vaikunṭha).

इति ते ज्ञानमाख्यातं गुह्याद्गुह्यतरं मया ।
विमृश्यैतदशेषेण यथेच्छसि तथा कुरु ॥ १८।६३ ॥
That knowledge (of what ought to be done) more secret than any other secret, has thus been imparted to you by Me. Having reflected on it fully, act as you please.

सर्वगुह्यतमं भूयः शृणु मे परमं वचः ।
इष्टोऽसि मे दृढमिति ततो वक्ष्यामि ते हितम् ॥ १८।६४ ॥
Listen again to My Supreme Word, the most secret of all: You are certainly beloved to Me and therefore I shall say what is good for you.

मन्मना भव मद्भक्तो मद्याजी मां नमस्कुरु ।
मामेवैष्यसि सत्यं ते प्रतिजाने प्रियोऽसि मे ॥ १८।६५ ॥
Fix your mind on Me, be My devotee, sacrifice to Me, prostrate yourself before Me; you will reach Me alone, this is true, I promise you; you are dear to Me.

सर्वधर्मान्परित्यज्य मामेकं शरणं व्रज ।
अहं त्वा सर्वपापेभ्यो मोक्षयिष्यामि मा शुचः ॥ १८।६६ ॥
Having given up all duties not pleasing to Me (the Lord), come to Me only as your Refuge; I shall liberate you from all sins; do not be grieved.

इदं ते नातपस्काय नाभक्ताय कदाचन ।
न चाशुश्रूषवे वाच्यं न च मां योऽभ्यसूयति ॥ १८।६७ ॥
This ought not to be imparted to one who does not lead an austere life, who is without devotion, who does no service to Gurus and who hates Me.

य इदं परमं गुह्यं मद्भक्तेष्वभिधास्यति ।
भक्तिं मयि परां कृत्वा मामेवैष्यत्यसंशयः ॥ १८।६८ ॥
He who, having the highest devotion to Me, teaches this Supreme Secret to My devotees, will doubtless come to Me.

न च तस्मान्मनुष्येषु कश्चिन्मे प्रियकृत्तमः ।
भविता न च मे तस्मादन्यः प्रियतरो भुवि ॥ १८।६९ ॥
There is none among men, who does dearer service to Me than he who imparts My teachings and there will not be another dearer to Me in the world.

अध्येष्यते च य इमं धर्म्यं संवादमावयोः ।
ज्ञानयज्ञेन तेनाहमिष्टः स्यामिति मे मतिः ॥ १८।७० ॥
By him who will study this sacred dialogue of ours, I shall be worshipped by intellectual sacrifice (Jṇana Yajña); so I hold.

श्रद्धावाननसूयश्च शृणुयादपि यो नरः ।
सोऽपि मुक्तः शुभाँल्लोकान्प्राप्नुयात्पुण्यकर्मणाम् ॥ १८।७१ ॥
He who listens to it full of faith and in an uncarping spirit, freed from evil, attains the happy world reached by the virtuous (doers of good deeds).

कच्चिदेतच्छ्रुतं पार्थ त्वयैकाग्रेण चेतसा ।
कच्चिदज्ञानसम्मोहः प्रनष्टस्ते धनञ्जय ॥ १८।७२ ॥
O Dhanañjaya, has this been heard by you with mind entirely concentrated? Has your delusion born of ignorance been destroyed?

अर्जुन उवाच
नष्टो मोहः स्मृतिर्लब्धा त्वत्प्रसादान्मयाच्युत ।
स्थितोऽस्मि गतसन्देहः करिष्ये वचनं तव ॥ १८।७३ ॥
Arjuna said –
O Acyuta, my delusion is gone. I have gained knowledge through Your grace. I stand firm with my doubts dispelled, I shall act according to Your word of command.

सञ्जय उवाच
इत्यहं वासुदेवस्य पार्थस्य च महात्मनः ।
संवादमिममश्रौषमद्भुतं रोमहर्षणम् ॥ १८।७४ ॥
Sañjaya said –
Thus did I hear this marvelous dialogue between Vāsudeva and Pārtha the high-souled, which caused my hair to stand on end.

व्यासप्रसादाच्छ्रुतवानेतद्गुह्यमहं परम् ।
योगं योगेश्वरात्कृष्णात्साक्षात्कथयतः स्वयम् ॥ १८।७५ ॥
Through the grace of Vyāsa, I heard this supreme secret this Yoga directly from Kṛṣṇa Himself, the Master of Yoga (as He explained it to Arjuna).

राजन्संस्मृत्य संस्मृत्य संवादमिममद्भुतम् ।
केशवार्जुनयोः पुण्यं हृष्यामि च मुहुर्मुहुः ॥ १८।७६ ॥
O King, remembering and recalling to memory this marvelous and sacred dialogue between Kṛṣṇa and Arjuna, I rejoice again and again.

तच्च संस्मृत्य संस्मृत्य रूपमत्यद्भुतं हरेः ।
विस्मयो मे महान् राजन्हृष्यामि च पुनः पुनः ॥ १८।७७ ॥
O King, remembering and remembering that most Marvelous Form of Hari, great is my wonder – I rejoice over and over again.

यत्र योगेश्वरः कृष्णो यत्र पार्थो धनुर्धरः ।
तत्र श्रीर्विजयो भूतिर्ध्रुवा नीतिर्मतिर्मम ॥ १८।७८ ॥
Where there is Lord Śrī Kṛṣṇa, the Lord of Yogas, wherever is Pārtha, the wielder of the bow, it is my firm belief that assured are there prosperity, victory, wealth and justice.

ॐ तत्सदिति श्रीमद्भगवद्गीतासूपनिषत्सु
ब्रह्मविद्यायां योगशास्त्रे श्रीकृष्णार्जुनसंवादे
मोक्षसन्न्यासयोगो नाम अष्टादशोऽध्यायः ॥ १८॥
Thus ends the Eighteenth Chapter of the Upaniśads of the Bhagavad Gīta entitled “Mokṣasannyāsa Yoga”, the Yoga of liberation through Knowledge and Renunciation.

Reference: Srimad Bhagavad Gita pocket book published by Suguna Samsath with English translation by Shri Bannanje Govindacharya (Received with blessings from HH Shri Shri Sugunendra Tirtha Swamiji of Puttige Matha in Austin, TX,  Nov 1997)

Transliterated by Krishna Rao Vijayanagar and Raghunath Rao

“Do your Best … and leave the Rest … “

॥ सर्वं श्री कृष्णार्पणं अस्तु ॥