Moksha Sannyasa Yoga

संन्यासस्य महाबाहो तत्त्वमिच्छामि वेदितुम्। त्यागस्य च हृषीकेश पृथक्केशिनिषूदन॥ 18:1॥

O, Mighty-armed Krishna! O, Master of the Senses! O, Destroyer of the Demon Keshi! I wish to understand the distinctions between sannyāsa and tyāga separately. (18:1)

काम्यानां कर्मणां न्यासं संन्यासं कवयो विदुः । सर्वकर्मफलत्यागं प्राहुस्त्यागं विचक्षणाः॥ 18:2॥

The renunciation of all actions arising from desire is known as sannyāsa, and the abandonment of the fruits of all actions (not the actions themselves) is called tyāga, as recognized by the wise. (18:2)

त्याज्यं दोषवदित्येके कर्म प्राहुर्मनीषिणः। यज्ञदानतपःकर्म न त्याज्यमिति चापरे ॥ 18:3॥

Some sages assert that all actions are impure and should be renounced. Others, however, maintain that acts of worship or spiritual pursuits (yajna), self-discipline (tapa), and charitable giving (dāna) are not to be relinquished. (18:3)

निश्चयं श्रृणु मे तत्र त्यागे भरतसत्तम । त्यागो हि पुरुषव्याघ्र त्रिविधः सम्प्रकीर्तितः॥ 18:4॥

O Bhārata Scion! Listen to My considered view about the different ways to renounce the fruits of actions. There are three kinds, O the Lion-among-Men! (18:4)

यज्ञदानतपःकर्म न त्याज्यं कार्यमेव तत् । यज्ञो दानं तपश्चैव पावनानि मनीषिणाम्॥ 18:5॥

O Pārtha, these actions—spiritual pursuits (yajna), charity (dāna), and austerity (tapa)—should not be abandoned. They must be performed, indeed. They are purifying for those who are spiritually inclined. (18:5)

एतान्यपि तु कर्माणि सङ्गं त्यक्त्वा फलानि च। कर्तव्यानीति मे पार्थ निश्चितं मतमुत्तमम् ॥ 18:6॥

O, Pārtha! Perform these actions (spiritual pursuits, charitable giving, and austerities) along with your other duties, but relinquish attachment and desire for their outcomes. This is my well-considered counsel. (18:6)

नियतस्य तु संन्यासः कर्मणो नोपपद्यते। मोहात्तस्य परित्यागस्तामसः परिकीर्तितः॥ 18:7॥

Renouncing prescribed duties is not righteous; such renunciation driven by delusion is considered Ignoble (Tāmasic). (18:7)

दुःखमित्येव यत्कर्म कायक्लेशभयात्त्यजेत्। स कृत्वा राजसं त्यागं नैव त्यागफलं लभेत्॥ 18:8॥

When renunciation stems from the fear of physical exertion, it is termed Passional (Rājasic). In such cases, the benefits of renunciation are lost. (18:8)

कार्यमित्येव यत्कर्म नियतं क्रियतेऽर्जुन। सङ्गं त्यक्त्वा फलं चैव स त्यागः सात्त्विको मतः॥ 18:9॥

Arjuna, Noble (Sāttvic) renunciation occurs when one performs prescribed duties as a sacred obligation, relinquishing attachment and desire for their fruits. (18:9)

न द्वेष्ट्यकुशलं कर्म कुशले नानुषज्जते। त्यागी सत्त्वसमाविष्टो मेधावी छिन्नसंशयः॥ 18:10॥

One who does not loathe faulty actions nor gets attached to the perfect ones is in the Noble Mode (SattvaGuna), free of confounding doubts, truly wise, and a genuine renunciant. (18:10)

न हि देहभृता शक्यं त्यक्तुं कर्माण्यशेषतः। यस्तु कर्मफलत्यागी स त्यागीत्यभिधीयते॥ 18:11॥

Total renunciation of all actions is impossible for those bound by a physical body. Therefore, one who renounces the fruits of their actions is {also} considered a renunciant. (18:11)

अनिष्टमिष्टं मिश्रं च त्रिविधं कर्मणः फलम्। भवत्यत्यागिनां प्रेत्य न तु संन्यासिनां क्वचित्॥ 18:12॥

After death, individuals who remain attached to the outcomes of their actions will experience three types of consequences: good, bad, and mixed. However, those who have renounced {attachment to} the outcomes of their actions do not generate any such consequences, neither in this life nor in the afterlife. (18:12)

पञ्चैतानि महाबाहो कारणानि निबोध मे। साङ्ख्ये कृतान्ते प्रोक्तानि सिद्धये सर्वकर्मणाम्॥ 18:13॥

O Arjuna, understand from Me the five factors that contribute to the success of all actions, as explained in the Sankhya doctrine, which reveals the ways to liquidate all actions. (18:13)

अधिष्ठानं तथा कर्ता करणं च पृथग्विधम् । विविधाश्च पृथक्चेष्टा दैवं चैवात्र पञ्चमम् ॥ 18:14॥

The position or seat of action (adhishthhāna), doer, different kinds of tools or means {which are employed in performing a task}, many different efforts, and Providence (daiva) being the fifth (18:14)—

शरीरवाङ्मनोभिर्यत्कर्म प्रारभते नरः। न्याय्यं वा विपरीतं वा पञ्चैते तस्य हेतवः॥ 18:15॥

These are the five factors in {the success of} whatever a human being does—whether right or wrong—with his body, words, and mind. (18:15)

तत्रैवं सति कर्तारमात्मानं केवलं तु यः । पश्यत्यकृतबुद्धित्वान्न स पश्यति दुर्मतिः॥ 18:16॥

However, those with limited understanding may mistakenly believe that they are the sole agents responsible for their actions and their outcomes, failing to recognize the deeper truth. (18:16)

यस्य नाहंकृतो भावो बुद्धिर्यस्य न लिप्यते । हत्वाऽपि स इमाँल्लोकान्न हन्ति न निबध्यते ॥ 18:17॥

"I am the doer"—in whose conscience there is no such feeling, and whose mind is free from worldly entanglements, he would not kill despite killing all these people {on this battlefield} and would not fall into bondage (would not get tainted by sin). (18:17)

ज्ञानं ज्ञेयं परिज्ञाता त्रिविधा कर्मचोदना। करणं कर्म कर्ता इति त्रिविधः कर्मसङ्ग्रहः॥ 18:18॥

{At the preparatory level of the mind where actions originate} The knower, knowledge, and the object of knowledge are the three drivers of action. The doer, doing, and the means or instruments of doing are the three essentials that put together an effort {on the ground}. (18:18)

ज्ञानं कर्म च कर्ता च त्रिधैव गुणभेदतः । प्रोच्यते गुणसङ्ख्याने यथावच्छृणु तान्यपि॥ 18:19॥

According to the Sāmkhya doctrine, knowledge, action, and the doer are said to be of three kinds based on the distinction of the Modes of Nature. Listen to them as they are. (18:19)

सर्वभूतेषु येनैकं भावमव्ययमीक्षते। अविभक्तं विभक्तेषु तज्ज्ञानं विद्धि सात्त्विकम्॥ 18:20॥

Understand that knowledge Noble (Sāttvic) by which the One Imperishable Being is seen as present in all beings, inseparable in separate existences. (18:20)

पृथक्त्वेन तु यज्ज्ञानं नानाभावान्पृथग्विधान् । वेत्ति सर्वेषु भूतेषु तज्ज्ञानं विद्धि राजसम्॥ 18:21॥

Understand that knowledge to be in the Passional Mode (Rājasic), which perceives a multiplicity of beings in different creatures because they appear separate. (18:21)

यत्तु कृत्स्नवदेकस्मिन्कार्ये सक्तमहैतुकम् । अतत्त्वार्थवदल्पं च तत्तामसमुदाहृतम्॥ 18:22॥

Knowledge that fixates solely on the effect (the physical body) while disregarding the underlying cause is deemed divorced from reality, lacking in rational foundation, and trivial. Such knowledge is rooted in the Ignoble Mode of Nature (Tamasic). (18:22)

नियतं सङ्गरहितमरागद्वेषतः कृतम् । अफलप्रेप्सुना कर्म यत्तत्सात्त्विकमुच्यते॥ 18:23॥

A morally obligatory action, performed without passion, aversion, and attachment to its outcome, is rooted in the Noble (Sāttvic) Mode of Nature. (18:23)

यत्तु कामेप्सुना कर्म साहंकारेण वा पुनः । क्रियते बहुलायासं तद्राजसमुदाहृतम्॥ 18:24॥

But an action driven by ego, craving, or excessive effort, is said to be grounded in the Passional (Rājasic) Mode. (18:24)

अनुबन्धं क्षयं हिंसामनपेक्ष्य च पौरुषम् । मोहादारभ्यते कर्म यत्तत्तामसमुच्यते॥ 18:25॥

An action initiated without proper consideration of one's abilities, potential consequences, losses, and the use of force, stemming from ignorance and delusion, is said to be rooted in the Dark (Tamasic) Mode. (18:25)

मुक्तसङ्गोऽनहंवादी धृत्युत्साहसमन्वितः । सिद्ध्यसिद्ध्योर्निर्विकारः कर्ता सात्त्विक उच्यते॥ 18:26॥

One who is free from attachment, devoid of ego, full of persistence and enthusiasm, and remains equanimous in success and failure is said to be grounded in the Noble (Sattvic) Mode. (18:26)

रागी कर्मफलप्रेप्सुर्लुब्धो हिंसात्मकोऽशुचिः । हर्षशोकान्वितः कर्ता राजसः परिकीर्तितः॥ 18:27॥

A doer who is passionate, greedy for the outcomes of their actions, possesses a ruthless or violent nature, has an impure mind, and oscillates between elation and depression is labeled as a Passional (Rajasic) doer. (18:27)

अयुक्तः प्राकृतः स्तब्धः शठो नैष्कृतिकोऽलसः । विषादी दीर्घसूत्री च कर्ता तामस उच्यते॥ 18:28॥

One who lacks focus, is unrefined, inert, wicked, malicious, lazy, unhappy, and prone to procrastination is considered a doer in the Dark Mode. (18:28)

बुद्धेर्भेदं धृतेश्चैव गुणतस्त्रिविधं श्रृणु। प्रोच्यमानमशेषेण पृथक्त्वेन धनञ्जय॥ 18:29॥

O, Dhananjaya! Hear now the three-fold distinction of intellect and holding-power of mind based on the Modes of Nature, to be delineated comprehensively and separately. (18:29)

प्रवृत्तिं च निवृत्तिं च कार्याकार्ये भयाभये । बन्धं मोक्षं च या वेत्ति बुद्धिः सा पार्थ सात्त्विकी॥ 18:30॥

The intellect that discerns the right path in life, distinguishes proper actions from improper ones, understands what to fear and what not to, and recognizes the path to Liberation as opposed to the cycle of birth and death, is associated with the Noble (Sāttvic) Mode of Nature, O, Pārtha. (18:30)

यया धर्ममधर्मं च कार्यं चाकार्यमेव च । अयथावत्प्रजानाति बुद्धिः सा पार्थ राजसी।। 18:31।।

On the other hand, the intellect that cannot differentiate between righteousness and immorality, what should be done and what should not be done, is characterized as Passional (Rājasic) Mode, O, Pārtha. (18:31)

अधर्मं धर्ममिति या मन्यते तमसावृता । सर्वार्थान्विपरीतांश्च बुद्धिः सा पार्थ तामसी।। 18:32।।

The intellect shrouded in darkness perceives right as wrong and wrong as right, having an inverted understanding of everything. This intellect, O, Pārtha, belongs to the Dark (Tāmasic) Mode. (18:32)

धृत्या यया धारयते मनःप्राणेन्द्रियक्रियाः । योगेनाव्यभिचारिण्या धृतिः सा पार्थ सात्त्विकी॥ 18:33॥

O, Pārtha! The unwavering holding power of the mind that, through the practice of Yoga, upholds the actions of the mind, life breath, and senses, belongs to the Noble (Sāttvic) Mode. (18:33)

यया तु धर्मकामार्थान्धृत्या धारयतेऽर्जुन । प्रसङ्गेन फलाकाङ्क्षी धृतिः सा पार्थ राजसी॥ 18:34॥

However, O, Pārtha! The mind's holding power, through which a person passionately clings to duties, wealth, carnal desires and remains attached to worldly gains, {forsaking the path of Nirvāna}, is in the Passional (Rājasic) Mode. (18:34)

यया स्वप्नं भयं शोकं विषादं मदमेव च । न विमुञ्चति दुर्मेधा धृतिः सा पार्थ तामसी॥ 18:35॥

The holding power possessed by a foolish person, sustaining habits such as sleep, fear, grief, despair, and intoxication without relinquishing them, is in the Dark (Tāmasic) Mode, O, Pārtha. (18:35)

सुखं त्विदानीं त्रिविधं श्रृणु मे भरतर्षभ । अभ्यासाद्रमते यत्र दुःखान्तं च निगच्छति॥ 18:36॥

O, Bharata Scion! Now, listen to Me as I describe the three types of happiness. The happiness derived from the Noble (Sāttvic) Mode requires persistent practice but ultimately leads to liberation from all suffering. (18:36)

यत्तदग्रे विषमिव परिणामेऽमृतोपमम् । तत्सुखं सात्त्विकं प्रोक्तमात्मबुद्धिप्रसादजम्॥ 18:37॥

At first, that {happiness from the Noble Mode} may seem like poison, but it ultimately becomes as sweet as an elixir. This joy arises from a serene and tranquil state of mind achieved through Self-realization. (18:37)

विषयेन्द्रियसंयोगाद्यत्तदग्रेऽमृतोपमम् । परिणामे विषमिव तत्सुखं राजसं स्मृतम्॥ 18:38॥

The happiness that arises from the interaction of the senses with sensory objects may initially taste delightful, like an elixir, but ultimately proves to be harmful, akin to poison. Therefore, this type of pleasure is termed Passional (Rājasic). (18:38)

यदग्रे चानुबन्धे च सुखं मोहनमात्मनः। निद्रालस्यप्रमादोत्थं तत्तामसमुदाहृतम्॥ 18:39॥

The happiness that begins and concludes in self-delusion, arising from excessive sleep, laziness, and intoxication, is categorized as the happiness of the Ignoble (Tāmasic) Mode. (18:39)

न तदस्ति पृथिव्यां वा दिवि देवेषु वा पुनः । सत्त्वं प्रकृतिजैर्मुक्तं यदेभिः स्यात्त्रिभिर्गुणैः॥ 18:40॥

There is nothing and no one on Earth, in higher realms, among the gods, or elsewhere that is exempt from the influence of the three Modes of Nature. (18:40)

ब्राह्मणक्षत्रियविशां शूद्राणां च परन्तप । कर्माणि प्रविभक्तानि स्वभावप्रभवैर्गुणैः॥ 18:41॥

The job of Brāhmins, Kshatriyas, Vaishyas, and Shudras are divided based on qualities arising from their intrinsic nature. (18:41)

शमो दमस्तपः शौचं क्षान्तिरार्जवमेव च । ज्ञानं विज्ञानमास्तिक्यं ब्रह्मकर्म स्वभावजम्॥ 18:42॥

Mind-control, mastery over the senses, austerity, cleanliness, forgiveness, simplicity, faith in God, scriptural knowledge and spiritual wisdom, are all innate qualities and characteristics of Brāhmins. (18:42)

शौर्यं तेजो धृतिर्दाक्ष्यं युद्धे चाप्यपलायनम् । दानमीश्वरभावश्च क्षात्रं कर्म स्वभावजम्॥ 18:43॥

Valor, radiance and energy, endurance, skillfulness and not fleeing from a battle, charitable giving, and a sense of being the master—all of these are the natural ways {and signs} of Kshatriyas. (18:43)

कृषिगौरक्ष्यवाणिज्यं वैश्यकर्म स्वभावजम् । परिचर्यात्मकं कर्म शूद्रस्यापि स्वभावजम्॥ 18:44॥

Farming, cow-keeping, and trade are the typical works of Vaishyas, while Shudras naturally excel in providing care and service. (18:44)

स्वे स्वे कर्मण्यभिरतः संसिद्धिं लभते नरः । स्वकर्मनिरतः सिद्धिं यथा विन्दति तच्छृणु॥18:45॥

People can attain the ultimate {spiritual and worldly} results if engaged in their own work with the fullest sincerity. Listen to how complete attainment comes to a person while remaining engaged in their own occupation or profession. (18:45)

यतः प्रवृत्तिर्भूतानां येन सर्वमिदं ततम् । स्वकर्मणा तमभ्यर्च्य सिद्धिं विन्दति मानवः॥ 18:46॥

Through swakarma—one's own duties—worshipping the One from whom all beings originate, and who pervades this entire universe, a man attains success and spiritual fulfillment. (18:46)

श्रेयान्स्वधर्मो विगुणः परधर्मात्स्वनुष्ठितात् । स्वभावनियतं कर्म कुर्वन्नाप्नोति किल्बिषम्॥ 18:47॥

Even if one's own duties are not as esteemed or glorious as those of others, they are still superior. Engaging in tasks that align with one's natural inclinations leads to fewer or no defects or errors in one's actions. (18:47)

सहजं कर्म कौन्तेय सदोषमपि न त्यजेत् । सर्वारम्भा हि दोषेण धूमेनाग्निरिवावृताः॥ 18:48॥

O, Arjuna! It is not advisable to abandon the work that aligns with one's inherent nature, even if it has imperfections. Just as fire is accompanied by smoke, every occupation carries its own set of limitations. (18:48)

असक्तबुद्धिः सर्वत्र जितात्मा विगतस्पृहः । नैष्कर्म्यसिद्धिं परमां संन्यासेनाधिगच्छति॥ 18:49॥

One who has no attachments left, has overcome worldly desires, and has developed self-control can attain the state of Naishkarmya Siddhi (the state of actionlessness) through renunciation (sannyāsa). (18:49)

सिद्धिं प्राप्तो यथा ब्रह्म तथाप्नोति निबोध मे । समासेनैव कौन्तेय निष्ठा ज्ञानस्य या परा॥ 18:50॥

Hear from Me in brief, O, Son of Kunti, how, having attained such perfection—actionlessness (Naishkarmya Siddhi)—one embraces Brahm, the culmination of spiritual Knowledge. (18:50)

बुद्ध्या विशुद्धया युक्तो धृत्यात्मानं नियम्य च । शब्दादीन्विषयांस्त्यक्त्वा रागद्वेषौ व्युदस्य च॥ 18:51॥ विविक्तसेवी लघ्वाशी यतवाक्कायमानसः । ध्यानयोगपरो नित्यं वैराग्यं समुपाश्रितः॥ 18:52॥ अहंकारं बलं दर्पं कामं क्रोधं परिग्रहम् । विमुच्य निर्ममः शान्तो ब्रह्मभूयाय कल्पते॥ 18:53॥

Imbued with purified intellect, regulating the self through {Noble, Sāttvic} holding power of mind, restraining or forsaking the objects of senses like speech, etc. (i.e., observing silence and meditating in silence), casting away likes and dislikes, (18:51) Residing in seclusion with frugal eating habits, keeping control over speech, body, and mind, remaining dedicated to Meditative Yoga practicing constant dispassion, (18:52) And, by renouncing ego, aggression, vanity, carnal desire, anger, possessions, and the sense of "me and mine," one attains inner calm and becomes worthy of merging into Brahm. (18:53)

ब्रह्मभूतः प्रसन्नात्मा न शोचति न काङ्क्षति । समः सर्वेषु भूतेषु मद्भक्तिं लभते पराम्॥ 18:54॥

Upon attaining unity with Brahm—the Supreme Formless God—one experiences profound bliss and transcends grief and desire. Attaining equal disposition towards all living beings, they achieve supreme loving devotion towards Me. (18:54)

भक्त्या मामभिजानाति यावान्यश्चास्मि तत्त्वतः । ततो मां तत्त्वतो ज्ञात्वा विशते तदनन्तरम्॥ 18:55॥

Blessed with profound Bhakti—an intense loving devotion to Me—one gains insight into My true nature and boundless expanse. Upon realizing this truth, they instantaneously merge with Me. (18:55)

सर्वकर्माण्यपि सदा कुर्वाणो मद्व्यपाश्रयः । मत्प्रसादादवाप्नोति शाश्वतं पदमव्ययम्॥ 18:56॥

{Not only the renunciant monks, even} The ones who discharge all their worldly duties staying in My shelter attain the timeless, changeless, Supreme Station {Nirvāna, which the renunciants finally attain} through my Grace. (18:56)

चेतसा सर्वकर्माणि मयि संन्यस्य मत्परः । बुद्धियोगमुपाश्रित्य मच्चित्तः सततं भव॥ 18:57॥

(O, Arjuna!) Mindfully dedicating all acts and deeds to Me, having recourse to Intellect Yoga (Buddhi Yoga), always keep your mind immersed in Me. (18:57)

मच्चित्तः सर्वदुर्गाणि मत्प्रसादात्तरिष्यसि । अथ चेत्त्वमहंकारान्न श्रोष्यसि विनङ्क्ष्यसि॥ 18:58॥

With your mind deeply immersed in Me, you will triumph over all difficulties through My Grace. However, if you disregard My guidance out of arrogance, you may invite your own downfall. (18:58)

यदहंकारमाश्रित्य न योत्स्य इति मन्यसे । मिथ्यैष व्यवसायस्ते प्रकृतिस्त्वां नियोक्ष्यति॥ 18:59॥

Even though you have chosen not to engage in battle due to your ego's influence, your thinking is flawed, and your inherent warrior nature as a Kshatriya will inevitably push you into the war. (18:59)

स्वभावजेन कौन्तेय निबद्धः स्वेन कर्मणा । कर्तुं नेच्छसि यन्मोहात्करिष्यस्यवशोऽपि तत्॥ 18:60॥

O, Son of Kunti! Your royal warrior instincts will drive you toward the very action you seek to avoid, all because of a misconception. (18:60)

ईश्वरः सर्वभूतानां हृद्देशेऽर्जुन तिष्ठति । भ्रामयन्सर्वभूतानि यन्त्रारूढानि मायया॥ 18:61॥

Know this, Arjuna: God resides in the hearts of all beings, operating their bodily mechanisms from within through His Māyā, the Cosmic Power of Delusion, leading them to wander. (18:61)

तमेव शरणं गच्छ सर्वभावेन भारत। तत्प्रसादात्परां शान्तिं स्थानं प्राप्स्यसि शाश्वतम्॥ 18:62॥

Therefore, O Arjuna, in every way, seek refuge in God. Through His Grace, you shall attain ultimate peace and eternal life. (18:62)

इति ते ज्ञानमाख्यातं गुह्याद्गुह्यतरं मया। विमृश्यैतदशेषेण यथेच्छसि तथा कुरु॥ 18:63॥

I have imparted this supremely confidential knowledge to you; now, after careful contemplation, do as you like. (18:63)

सर्वगुह्यतमं भूयः शृणु मे परमं वचः। इष्टोऽसि मे दृढमिति ततो वक्ष्यामि ते हितम्॥ 18:64॥

Listen once more to these profoundly confidential teachings. I convey these beneficial words to you, as you have been my favorite. (18:64)

मन्मना भव मद्भक्तो मद्याजी मां नमस्कुरु। मामेवैष्यसि सत्यं ते प्रतिजाने प्रियोऽसि मे॥ 18:65॥

Enshrine Me within your heart, nurture loving devotion toward Me, offer worship, and pay homage. With you being so dear to Me, I assure you that by doing so, you will reach Me. (18:65)

सर्वधर्मान्परित्यज्य मामेकं शरणं व्रज । अहं त्वा सर्वपापेभ्यो मोक्षयिष्यामि मा शुचः॥ 18:66॥

Let go of all creeds, and prescribed obligations; seek refuge solely in My embrace! I shall cleanse you of all sins—do not lament! (18:66)

इदं ते नातपस्काय नाभक्ताय कदाचन । न चाशुश्रूषवे वाच्यं न च मां योऽभ्यसूयति॥ 18:67॥

This profoundly confidential knowledge {of Submission Yoga} should never be spoken to those lacking austerity, devoid of devotion, or unwilling to listen. It should also remain unspoken before those who criticize Me. (18: 67)

य इमं परमं गुह्यं मद्भक्तेष्वभिधास्यति । भक्तिं मयि परां कृत्वा मामेवैष्यत्यसंशयः॥ 18:68॥

The one who shares this supremely mystical Knowledge {of the Bhagavad-Gitā} with My devotees will be blessed with absolute loving devotion (Bhakti) to Me, and there is no doubt that they will ultimately attain union with Me. (18:68)

न च तस्मान्मनुष्येषु कश्चिन्मे प्रियकृत्तमः । भविता न च मे तस्मादन्यः प्रियतरो भुवि॥ 18:69॥

Among all humans, there is none whom I hold as dear to Me as the one who undertakes the noble task of spreading the Knowledge {of the Bhagavad-Gitā}, nor will there be in the future. (18:69)

अध्येष्यते च य इमं धर्म्यं संवादमावयोः। ज्ञानयज्ञेन तेनाहमिष्टः स्यामिति मे मतिः॥ 18:70॥

I believe that those who study this sacred dialogue {between you, O Arjuna, and Me}, in my view, worship Me through Jnāna-yajna, the Path of Knowledge. (18:70)

श्रद्धावाननसूयश्च श्रृणुयादपि यो नरः । सोऽपि मुक्तः शुभाँल्लोकान्प्राप्नुयात्पुण्यकर्मणाम्॥ 18:71॥

Those who listen to the Bhagavad-Gitā with faith, devotion, and without ill intent will also be liberated and, upon death, attain the divine realms reserved for virtuous souls. (18: 71)

कच्चिदेतच्छ्रुतं पार्थ त्वयैकाग्रेण चेतसा । कच्चिदज्ञानसम्मोहः प्रनष्टस्ते धनञ्जय॥ 18:72॥

O Pārtha, O Dhananjaya, did you listen to this discourse with complete concentration? Have your ignorance and delusion been dispelled? (18:72)

नष्टो मोहः स्मृतिर्लब्धा त्वत्प्रसादान्मयाच्युत । स्थितोऽस्मि गतसन्देहः करिष्ये वचनं तव॥ 18:73॥

O Achyuta, by your divine Grace, my attachments and confusion have been dispelled. I have regained the clarity of mind. My doubts are no more, and I shall steadfastly follow your guidance. (18:73)

इत्यहं वासुदेवस्य पार्थस्य च महात्मनः । संवादमिममश्रौषमद्भुतं रोमहर्षणम्॥ 18:74॥

Thus, I have heard this extraordinary and exhilarating conversation between Vāsudeva Krishna and the great-souled Arjuna. (18: 74)

व्यासप्रसादाच्छ्रुतवानेतद्गुह्यमहं परम् । योगं योगेश्वरात्कृष्णात्साक्षात्कथयतः स्वयम्॥ 18:75॥

With the grace of Vyāsa {through the divine vision granted by him}, I have had the privilege of directly hearing this mystical Yoga from the Lord of all Yogas, Bhagawān Krishna Himself. (18: 75)

राजन्संस्मृत्य संस्मृत्य संवादमिममद्भुतम् । केशवार्जुनयोः पुण्यं हृष्यामि च मुहुर्मुहुः॥ 18:76॥

O King {Dhritarāshtra}, as I recollect this sacred and marvelous dialogue between Keshava and Arjuna, I feel overwhelmed again and again. (18:76)

तच्च संस्मृत्य संस्मृत्य रूपमत्यद्भुतं हरेः । विस्मयो मे महान् राजन्हृष्यामि च पुनः पुनः॥ 18:77॥

O King, the remembrance of that awe-inspiring form of Shri Hari^4 fills me with profound astonishment time and again, and I am constantly flooded with bliss. (18: 77)

यत्र योगेश्वरः कृष्णो यत्र पार्थो धनुर्धरः । तत्र श्रीर्विजयो भूतिर्ध्रुवा नीतिर्मतिर्मम॥ 18:78॥

In my perspective, wherever there is Krishna, the Lord of Yoga, and wherever there is the great archer Pārtha, there will always be prosperity, glory, victory, and unwavering righteousness. (18:78)