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Śrimad Bhagavad Gīta | Chapter 18

ŚRIMAD BHAGAVAD GĪTA
CHAPTER 18
THE PATH OF RENUNCIATION


Chapter XVIII,verse:

CHAPTERS: ... 1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18


In order to decide the final goal, the essence of the whole
Gita is taught clearly in the eighteenth chapter by distinguishing
between renunciation and relinquishment.

अथाष्टादशोऽध्यायः । मोक्षसंन्यासयोगः
athāṣṭādaśo' dhyāyaḥ | mokṣasaṃnyāsayogaḥ

Thus the Eighteenth Chapter |
The Path of Renunciation

1.

अर्जुन उवाच ।
संन्यासस्य महाबाहो तत्त्वमिच्छामि वेदितुम् ।
त्यागस्य च हृषीकेश पृथक्केशिनिषूदन ॥ १८- १ ॥

arjuna uvāca:
saṃnyāsasya mahābāho tattvamicchāmi veditum |
tyāgasya ca hṛṣīkeśa pṛthakkeśiniṣūdana ||

Arjuna said:
I desire to know distinctly the true nature of renunciation
(Sannyāsa), O Hrishikesa, as also of relinquishment
(Tyāga), O mighty-armed One, O slayer of Keshin.

2.

श्रीभगवानुवाच ।
काम्यानां कर्मणां न्यासं संन्यासं कवयो विदुः ।
सर्वकर्मफलत्यागं प्राहुस्त्यागं विचक्षणाः ॥ १८- २ ॥

śrībhagavānuvāca:
kāmyānāṃ karmaṇāṃ nyāsaṃ saṃnyāsaṃ kavayo viduḥ |
sarvakarmaphalatyāgaṃ prāhustyāgaṃ vicakṣaṇāḥ ||

The Blessed Lord Said:
Sages understand the renouncing of actions that fulfil
desires as renunciation (Sannyāsa), and the learned
declare the abandoning of the fruit of all actions as
relinquishment (Tyāga).

3.

त्याज्यं दोषवदित्येके कर्म प्राहुर्मनीषिणः ।
यज्ञदानतपःकर्म न त्याज्यमिति चापरे ॥ १८- ३ ॥

tyājyaṃ doṣavadityeke karma prāhurmanīṣiṇaḥ |
yajñadānatapaḥkarma na tyājyamiti cāpare ||

Some philosophers declare that all action should be
relinquished as being evil, while others say that the work
in the form of sacrifice, gift and austerity should not be
relinquished.

4.

निश्चयं शृणु मे तत्र त्यागे भरतसत्तम ।
त्यागो हि पुरुषव्याघ्र त्रिविधः सम्प्रकीर्तितः ॥ १८- ४ ॥

niścayaṃ śṛṇu me tatra tyāge bharatasattama |
tyāgo hi puruṣavyāghra trividhaḥ samprakīrtitaḥ ||

Hear from Me the final truth about this relinquishment,
O best of the Bharatas; for relinquishment is truly declared
to be of three kinds, O best of men.

5.

यज्ञदानतपःकर्म न त्याज्यं कार्यमेव तत् ।
यज्ञो दानं तपश्चैव पावनानि मनीषिणाम् ॥ १८- ५ ॥

yajñadānatapaḥkarma na tyājyaṃ kāryameva tat |
yajño dānaṃ tapaścaiva pāvanāni manīṣiṇām ||

Work in the form of sacrifice, gift and austerity should not
be relinquished, but should indeed be performed; (for)
sacrifice, gift and austerity are sanctifying to the wise.

6.

एतान्यपि तु कर्माणि सङ्गं त्यक्त्वा फलानि च ।
कर्तव्यानीति मे पार्थ निश्चितं मतमुत्तमम् ॥ १८- ६ ॥

etānyapi tu karmāṇi saṅgaṃ tyaktvā phalāni ca |
kartavyānīti me pārtha niścitaṃ matamuttamam ||

But even these activities should be performed giving up
attachment and fruit – this is My decided and best view.

7.

नियतस्य तु संन्यासः कर्मणो नोपपद्यते ।
मोहात्तस्य परित्यागस्तामसः परिकीर्तितः ॥ १८- ७ ॥

niyatasya tu saṃnyāsaḥ karmaṇo nopapadyate |
mohāttasya parityāgastāmasaḥ parikīrtitaḥ ||

But the renunciation of obligatory work is not proper;
abandonment of such work from delusion is declared to be Tāmasika.

8.

दुःखमित्येव यत्कर्म कायक्लेशभयात्त्यजेत् ।
स कृत्वा राजसं त्यागं नैव त्यागफलं लभेत् ॥ १८- ८ ॥

duḥkhamityeva yatkarma kāyakleśabhayāttyajet |
sa kṛtvā rājasaṃ tyāgaṃ naiva tyāgaphalaṃ labhet ||

If from fear of bodily trouble, one relinquishes action
because it is irksome, thus performing a Rājasika
relinquishment, one certainly does not obtain the fruit of
relinquishment.

9.

कार्यमित्येव यत्कर्म नियतं क्रियतेऽर्जुन ।
सङ्गं त्यक्त्वा फलं चैव स त्यागः सात्त्विको मतः ॥ १८- ९ ॥

kāryamityeva yatkarma niyataṃ kriyate'rjuna |
saṅgaṃ tyaktvā phalaṃ caiva sa tyāgaḥ sāttviko mataḥ ||

When obligatory work is performed, O Arjuna, only because
it ought to be done, giving up attachment for it and its
fruit – that relinquishment is regarded as Sāttvika.

10.

न द्वेष्ट्यकुशलं कर्म कुशले नानुषज्जते ।
त्यागी सत्त्वसमाविष्टो मेधावी छिन्नसंशयः ॥ १८- १० ॥

na dveṣṭyakuśalaṃ karma kuśale nānuṣajjate |
tyāgī sattvasamāviṣṭo medhāvī chinnasaṃśayaḥ ||

The relinquisher endued with Sattva and a steady
understanding, having his doubts resolved, neither hates
disagreeable work nor is attached to agreeable work.

11.

न हि देहभृता शक्यं त्यक्तुं कर्माण्यशेषतः ।
यस्तु कर्मफलत्यागी स त्यागीत्यभिधीयते ॥ १८- ११ ॥

na hi dehabhṛtā śakyaṃ tyaktuṃ karmāṇyaśeṣataḥ |
yastu karmaphalatyāgī sa tyāgītyabhidhīyate ||

Action cannot be entirely relinquished by an embodied
being. He who relinquishes the fruit of action, is called a relinquisher.

12.

अनिष्टमिष्टं मिश्रं च त्रिविधं कर्मणः फलम् ।
भवत्यत्यागिनां प्रेत्य न तु संन्यासिनां क्वचित् ॥ १८- १२ ॥

aniṣṭamiṣṭaṃ miśraṃ ca trividhaṃ karmaṇaḥ phalam |
bhavatyatyāgināṃ pretya na tu saṃnyāsināṃ kvacit ||

The threefold fruit of action – disagreeable, agreeable and
mixed – accrues to non-relinquishers after death, but
never to relinquishers.

13.

पञ्चैतानि महाबाहो कारणानि निबोध मे ।
साङ्ख्ये कृतान्ते प्रोक्तानि सिद्धये सर्वकर्मणाम् ॥ १८- १३ ॥

paṃcaitāni mahābāho kāraṇāni nibodha me |
sāṅkhye kṛtānte proktāni siddhaye sarvakarmaṇām ||

Learn from Me, O mighty-armed one, these five causes for
the accomplishment of all work, as declared in the wisdom
which is the end of all action.

14.

अधिष्ठानं तथा कर्ता करणं च पृथग्विधम् ।
विविधाश्च पृथक्चेष्टा दैवं चैवात्र पञ्चमम् ॥ १८- १४ ॥

adhiṣṭhānaṃ tathā kartā karaṇaṃ ca pṛthagvidham |
vividhāśca pṛthakceṣṭā daivaṃ caivātra paṃcamam ||

The seat of action and likewise the agent, the various
senses, the different and manifold efforts – the presiding
divinity being the fifth of these.

15.

शरीरवाङ्मनोभिर्यत्कर्म प्रारभते नरः ।
न्याय्यं वा विपरीतं वा पञ्चैते तस्य हेतवः ॥ १८- १५ ॥

śarīravāṅmanobhiryatkarma prārabhate naraḥ |
nyāyyaṃ vā viparītaṃ vā paṃcaite tasya hetavaḥ ||

Whatever action a man performs by his body, speech and mind,
whether proper or the reverse, has these five as its causes.

16.

तत्रैवं सति कर्तारमात्मानं केवलं तु यः ।
पश्यत्यकृतबुद्धित्वान्न स पश्यति दुर्मतिः ॥ १८- १६ ॥

tatraivaṃ sati kartāramātmānaṃ kevalaṃ tu yaḥ |
paśyatyakṛtabuddhitvānna sa paśyati durmatiḥ ||

Such being the case, he who owing to his unrefined
understanding looks upon the Absolute Self as the agent,
is foolish, and does not see.

17.

यस्य नाहंकृतो भावो बुद्धिर्यस्य न लिप्यते ।
हत्वाऽपि स इमाँल्लोकान्न हन्ति न निबध्यते ॥ १८- १७ ॥

yasya nāhaṃkṛto bhāvo buddhiryasya na lipyate |
hatvā'pi sa imāṃ lokān na hanti na nibadhyate ||

He who is free from the notion of ‘I’(egoism), and whose
understanding is not trammelled, though he kills these
beings does not really kill, nor is he bound.

18.

ज्ञानं ज्ञेयं परिज्ञाता त्रिविधा कर्मचोदना ।
करणं कर्म कर्तेति त्रिविधः कर्मसंग्रहः ॥ १८- १८ ॥

jñānaṃ jñeyaṃ parijñātā trividhā karmacodanā |
karaṇaṃ karma karteti trividhaḥ karmasaṃgrahaḥ ||

Knowledge, the knowable and the knower form the
threefold impulse to action. The instrument, the object
and the agent form the threefold basis of action.

19.

ज्ञानं कर्म च कर्ताच त्रिधैव गुणभेदतः ।
प्रोच्यते गुणसङ्ख्याने यथावच्छृणु तान्यपि ॥ १८- १९ ॥

jñānaṃ karma ca kartāca tridhaiva guṇabhedataḥ |
procyate guṇasaṅkhyāne yathāvacchṛṇu tānyapi ||

Knowledge, action and agent are declared in the science
of the Gunas to be of three kinds only, according to the
distinction of the Gunas; of them also hear duly.

20.

सर्वभूतेषु येनैकं भावमव्ययमीक्षते ।
अविभक्तं विभक्तेषु तज्ज्ञानं विद्धि सात्त्विकम् ॥ १८- २० ॥

sarvabhūteṣu yenaikaṃ bhāvamavyayamīkṣate |
avibhaktaṃ vibhakteṣu tajjñānaṃ viddhi sāttvikam ||

The knowledge by which one sees the one undivided,
imperishable substance in all beings which are divided,
should be known to be Sāttvika.

21.

पृथक्त्वेन तु यज्ज्ञानं नानाभावान्पृथग्विधान् ।
वेत्ति सर्वेषु भूतेषु तज्ज्ञानं विद्धि राजसम् ॥ १८- २१ ॥

pṛthaktvena tu yajjñānaṃ nānābhāvānpṛthagvidhān |
vetti sarveṣu bhūteṣu tajjñānaṃ viddhi rājasam ||

But the knowledge by which one sees as distinct, in all
beings, different entities of various kinds, should be known
to be Rājasika.

22.

यत्तु कृत्स्नवदेकस्मिन्कार्ये सक्तमहैतुकम् ।
अतत्त्वार्थवदल्पं च तत्तामसमुदाहृतम् ॥ १८- २२ ॥

yattu kṛtsnavadekasminkārye saktamahaitukam |
atattvārthavadalpaṃ ca tattāmasamudāhṛtam ||

Whilst that knowledge, which is confined to a single
product as if it were the whole, which is irrational, not
founded upon truth, and trivial, is declared to be Tāmasika.

23.

नियतं सङ्गरहितमरागद्वेषतः कृतम् ।
अफलप्रेप्सुना कर्म यत्तत्सात्त्विकमुच्यते ॥ १८- २३ ॥

niyataṃ saṅgarahitamarāgadveṣataḥ kṛtam |
aphalaprepsunā karma yattatsāttvikamucyate ||

An action that is ordained, performed without attachment,
free from attraction or repulsion, by one not coveting its
fruit, is declared to be Sāttvika.

24.

यत्तु कामेप्सुना कर्म साहंकारेण वा पुनः ।
क्रियते बहुलायासं तद्राजसमुदाहृतम् ॥ १८- २४ ॥

yattu kāmepsunā karma sāhaṃkāreṇa vā punaḥ |
kriyate bahulāyāsaṃ tadrājasamudāhṛtam ||

But an action that is done by a person seeking desire
or possessed of conceit, and that with much trouble, is
declared to be Rājasika.

25.

अनुबन्धं क्षयं हिंसामनपेक्ष्य च पौरुषम् ।
मोहादारभ्यते कर्म यत्तत्तामसमुच्यते ॥ १८- २५ ॥

anubandhaṃ kṣayaṃ hiṃsāmanapekṣya ca pauruṣam |
mohādārabhyate karma yattattāmasamucyate ||

That action which is undertaken through delusion, without
regard to consequence, loss, hurtfulness and capacity, is
declared to be Tāmasika.

26.

मुक्तसङ्गोऽनहंवादी धृत्युत्साहसमन्वितः ।
सिद्ध्यसिद्ध्योर्निर्विकारः कर्ता सात्त्विक उच्यते ॥ १८- २६ ॥

muktasaṅgo'nahaṃvādī dhṛtyutsāhasamanvitaḥ |
siddhyasiddhyornirvikāraḥ kartā sāttvika ucyate ||

An agent who is free from attachment, non-egoistic,
endued with fortitude and enthusiasm, and unaffected
by success or failure, is called Sāttvika.

27.

रागी कर्मफलप्रेप्सुर्लुब्धो हिंसात्मकोऽशुचिः ।
हर्षशोकान्वितः कर्ता राजसः परिकीर्तितः ॥ १८- २७ ॥

rāgī karmaphalaprepsurlubdho hiṃsātmako'śuciḥ |
harṣaśokānvitaḥ kartā rājasaḥ parikīrtitaḥ ||

An agent who is interested, desirous of the fruit of action,
greedy, malevolent, unclean and subject to elation and
dejection, is declared to be Rājasika.

28.

अयुक्तः प्राकृतः स्तब्धः शठो नैष्कृतिकोऽलसः ।
विषादी दीर्घसूत्री च कर्ता तामस उच्यते ॥ १८- २८ ॥

ayuktaḥ prākṛtaḥ stabdhaḥ śaṭho naiṣkṛtiko'lasaḥ |
viṣādī dīrghasūtrī ca kartā tāmasa ucyate ||

An agent who is unsteady, vulgar, arrogant, deceptive,
overbearing, indolent, despondent and procrastinating is
said to be Tāmasika.

29.

बुद्धेर्भेदं धृतेश्चैव गुणतस्त्रिविधं शृणु ।
प्रोच्यमानमशेषेण पृथक्त्वेन धनञ्जय ॥ १८- २९ ॥

buddherbhedaṃ dhṛteścaiva guṇatastrividhaṃ śṛṇu |
procyamānamaśeṣeṇa pṛthaktvena dhanaṃjaya ||

Listen now to the threefold variety, according to the Gunas,
of the understanding and tenacity, as I declare them
exhaustively and severally, O Dhananjaya.

30.

प्रवृत्तिं च निवृत्तिं च कार्याकार्ये भयाभये ।
बन्धं मोक्षं च या वेत्ति बुद्धिः सा पार्थ सात्त्विकी ॥ १८- ३० ॥

pravṛttiṃ ca nivṛttiṃ ca kāryākārye bhayābhaye |
bandhaṃ mokṣaṃ ca yā vetti buddhiḥ sā pārtha sāttvikī ||

That understanding, which knows inclination and
abstention, what ought to be done and what ought not to
be done, fear and absence of fear, and bondage and
Liberation, is Sāttvika, O Pārtha.

31.

यया धर्ममधर्मं च कार्यं चाकार्यमेव च ।
अयथावत्प्रजानाति बुद्धिः सा पार्थ राजसी ॥ १८- ३१ ॥

yayā dharmamadharmaṃ ca kāryaṃ cākāryameva ca |
ayathāvatprajānāti buddhiḥ sā pārtha rājasī ||

That understanding by which one knows incorrectly
righteousness and unrighteousness, and what ought to be
done and what ought not to be done, is Rājasika, O Pārtha.

32.

अधर्मं धर्ममिति या मन्यते तमसावृता ।
सर्वार्थान्विपरीतांश्च बुद्धिः सा पार्थ तामसी ॥ १८- ३२ ॥

adharmaṃ dharmamiti yā manyate tamasāvṛtā |
sarvārthānviparītāṃśca buddhiḥ sā pārtha tāmasī ||

That understanding which enveloped in ignorance,
regards unrighteousness as righteousness and all things
in an inverted way, is Tāmasika, O Pārtha.

33.

धृत्या यया धारयते मनःप्राणेन्द्रियक्रियाः ।
योगेनाव्यभिचारिण्या धृतिः सा पार्थ सात्त्विकी ॥ १८- ३३ ॥

dhṛtyā yayā dhārayate manaḥprāṇendriyakriyāḥ |
yogenāvyabhicāriṇyā dhṛtiḥ sā pārtha sāttvikī ||

That tenacity, unswerving through Yoga, by which one
controls the functions of the mind, the breaths (Prānas)
and the senses, is Sāttvika, O Pārtha.

34.

यया तु धर्मकामार्थान्धृत्या धारयतेऽर्जुन ।
प्रसङ्गेन फलाकाङ्क्षी धृतिः सा पार्थ राजसी ॥ १८- ३४ ॥

yayā tu dharmakāmārthāndhṛtyā dhārayate'rjuna |
prasaṅgena phalākāṅkṣī dhṛtiḥ sā pārtha rājasī ||

But the tenacity by which one holds fast to duty, pleasure
and wealth, desiring their fruit because of attachment, is
Rājasika, O Pārtha.

35.

यया स्वप्नं भयं शोकं विषादं मदमेव च ।
न विमुञ्चति दुर्मेधा धृतिः सा पार्थ तामसी ॥ १८- ३५ ॥

yayā svapnaṃ bhayaṃ śokaṃ viṣādaṃ madameva ca |
na vimuṃcati durmedhā dhṛtiḥ sā pārtha tāmasī ||

The tenacity by which a stupid person does not give up sleep,
fear, grief, depression and pride, is Tāmasika, O Pārtha.

36.-37.

सुखं त्विदानीं त्रिविधं शृणु मे भरतर्षभ ।
अभ्यासाद्रमते यत्र दुःखान्तं च निगच्छति ॥ १८- ३६ ॥

यत्तदग्रे विषमिव परिणामेऽमृतोपमम् ।
तत्सुखं सात्त्विकं प्रोक्तमात्मबुद्धिप्रसादजम् ॥ १८- ३७ ॥

sukhaṃ tvidānīṃ trividhaṃ śṛṇu me bharatarṣabha |
abhyāsādramate yatra duḥkhāntaṃ ca nigacchati ||

yattadagre viṣamiva pariṇāme'mṛtopamam |
tatsukhaṃ sāttvikaṃ proktamātmabuddhiprasādajam ||

Now hear from Me, O Prince among the Bharatas,
of the threefold happiness: the happiness which one
relishes through practice, in which one comes to the end
of all pain, and which is like poison at first, but like nectar
at the end, is declared to be Sāttvika, born of the serenity
of the understanding that concerns itself with the Self.

38.

विषयेन्द्रियसंयोगाद्यत्तदग्रेऽमृतोपमम् ।
परिणामे विषमिव तत्सुखं राजसं स्मृतम् ॥ १८- ३८ ॥

viṣayendriyasaṃyogādyattadagre'mṛtopamam |
pariṇāme viṣamiva tatsukhaṃ rājasaṃ smṛtam ||

The happiness that arises from a contact between the
objects and the senses, which is like nectar at the
beginning, but like poison at the end, is said to be Rājasika.

39.

यदग्रे चानुबन्धे च सुखं मोहनमात्मनः ।
निद्रालस्यप्रमादोत्थं तत्तामसमुदाहृतम् ॥ १८- ३९ ॥

yadagre cānubandhe ca sukhaṃ mohanamātmanaḥ |
nidrālasyapramādotthaṃ tattāmasamudāhṛtam ||

That happiness which is self-delusive both at the beginning
and at the end, and which arises from sleep, lassitude and
inadvertence, is said to be Tāmasika.

40.

न तदस्ति पृथिव्यां वा दिवि देवेषु वा पुनः ।
सत्त्वं प्रकृतिजैर्मुक्तं यदेभिः स्यात्त्रिभिर्गुणैः ॥ १८- ४० ॥

na tadasti pṛthivyāṃ vā divi deveṣu vā punaḥ |
sattvaṃ prakṛtijairmuktaṃ yadebhiḥ syāttribhirguṇaiḥ ||

There is no being on earth or again in heaven among the gods,
that is free from these three Gunas born of Nature.

41.

ब्राह्मणक्षत्रियविशां शूद्राणां च परन्तप ।
कर्माणि प्रविभक्तानि स्वभावप्रभवैर्गुणैः ॥ १८- ४१ ॥

brāhmaṇakṣatriyaviśāṃ śūdrāṇāṃ ca paraṃtapa |
karmāṇi pravibhaktāni svabhāvaprabhavairguṇaiḥ ||

The duties of the Brāhmanas, Kshatriyas and Vaishyas, as
also of the Sudras, are clearly divided, O scorcher of foes,
according to the dispositions born of their own nature.

42.

शमो दमस्तपः शौचं क्षान्तिरार्जवमेव च ।
ज्ञानं विज्ञानमास्तिक्यं ब्रह्मकर्म स्वभावजम् ॥ १८- ४२ ॥

śamo damastapaḥ śaucaṃ kṣāntirārjavameva ca |
jñānaṃ vijñānamāstikyaṃ brahmakarma svabhāvajam ||

Serenity, self-control, austerity, purity, forbearance, and
also uprightness, knowledge, realization and faith, are the
duties of a Brāhmana born of his nature.

43.

शौर्यं तेजो धृतिर्दाक्ष्यं युद्धे चाप्यपलायनम् ।
दानमीश्वरभावश्च क्षात्रं कर्म स्वभावजम् ॥ १८- ४३ ॥

śauryaṃ tejo dhṛtirdākṣyaṃ yuddhe cāpyapalāyanam |
dānamīśvarabhāvaśca kṣātraṃ karma svabhāvajam ||

Heroism, boldness, firmness, dexterity, not fleeing from
the battle, generosity and lordliness, are the duties of a
Kshatriya born of his nature.

44.

कृषिगौरक्ष्यवाणिज्यं वैश्यकर्म स्वभावजम् ।
परिचर्यात्मकं कर्म शूद्रस्यापि स्वभावजम् ॥ १८- ४४ ॥

kṛṣigaurakṣyavāṇijyaṃ vaiśyakarma svabhāvajam |
paricaryātmakaṃ karma śūdrasyāpi svabhāvajam ||

Agriculture, cattle-rearing and trade are the duties of
a Vaishya born of his nature; and work of the nature of
service is the duty of a Sudra born of his nature.

45.

स्वे स्वे कर्मण्यभिरतः संसिद्धिं लभते नरः ।
स्वकर्मनिरतः सिद्धिं यथा विन्दति तच्छृणु ॥ १८- ४५ ॥

sve sve karmaṇyabhirataḥ saṃsiddhiṃ labhate naraḥ |
svakarmanirataḥ siddhiṃ yathā vindati tacchṛṇu ||

Devoted to his own duty, a man attains perfection.
Listen how one engaged in one’s own duty attains perfection.

46.

यतः प्रवृत्तिर्भूतानां येन सर्वमिदं ततम् ।
स्वकर्मणा तमभ्यर्च्य सिद्धिं विन्दति मानवः ॥ १८- ४६ ॥

yataḥ pravṛttirbhūtānāṃ yena sarvamidaṃ tatam |
svakarmaṇā tamabhyarcya siddhiṃ vindati mānavaḥ ||

From whom proceeds the activity of all beings, and by
whom all this is pervaded – worshipping Him through his
own duty a man attains perfection.

47.

श्रेयान्स्वधर्मो विगुणः परधर्मात्स्वनुष्ठितात् ।
स्वभावनियतं कर्म कुर्वन्नाप्नोति किल्बिषम् ॥ १८- ४७ ॥

śreyānsvadharmo viguṇaḥ paradharmātsvanuṣṭhitāt |
svabhāvaniyataṃ karma kurvannāpnoti kilbiṣam ||

Better is one’s own duty, though defective, than the duty
of another, well performed. Doing the duty ordained by
one’s own nature, one incurs no sin.

48.

सहजं कर्म कौन्तेय सदोषमपि न त्यजेत् ।
सर्वारम्भा हि दोषेण धूमेनाग्निरिवावृताः ॥ १८- ४८ ॥

sahajaṃ karma kaunteya sadoṣamapi na tyajet |
sarvārambhā hi doṣeṇa dhūmenāgnirivāvṛtāḥ ||

One should not, O son of Kunti, relinquish the duty to
which one is born, although it may be attended with evil;
for all undertakings are covered by defect, as fire by smoke.

49.

असक्तबुद्धिः सर्वत्र जितात्मा विगतस्पृहः ।
नैष्कर्म्यसिद्धिं परमां संन्यासेनाधिगच्छति ॥ १८- ४९ ॥

asaktabuddhiḥ sarvatra jitātmā vigataspṛhaḥ |
naiṣkarmyasiddhiṃ paramāṃ saṃnyāsenādhigacchati ||

He, whose understanding is unattached everywhere,
whose mind is conquered, who is bereft of desires, attains
by renunciation that supreme state of freedom from action.

50.

सिद्धिं प्राप्तो यथा ब्रह्म तथाप्नोति निबोध मे ।
समासेनैव कौन्तेय निष्ठा ज्ञानस्य या परा ॥ १८- ५० ॥

siddhiṃ prāpto yathā brahma tathāpnoti nibodha me |
samāsenaiva kaunteya niṣṭhā jñānasya yā parā ||

Learn from Me in brief, O son of Kunti, how reaching
(such) perfection he attains Brahman, which is the
supreme consummation of knowledge.

51.

बुद्ध्या विशुद्धया युक्तो धृत्यात्मानं नियम्य च ।
शब्दादीन्विषयांस्त्यक्त्वा रागद्वेषौ व्युदस्य च ॥ १८- ५१ ॥

buddhyā viśuddhayā yukto dhṛtyātmānaṃ niyamya ca |
śabdādīnviṣayāṃstyaktvā rāgadveṣau vyudasya ca ||

Endued with a pure understanding, controlling the mind
with tenacity, relinquishing sense-objects such as sound,
and laying aside likes and dislakes.

52.

विविक्तसेवी लघ्वाशी यतवाक्कायमानसः ।
ध्यानयोगपरो नित्यं वैराग्यं समुपाश्रितः ॥ १८- ५२ ॥

viviktasevī laghvāśī yatavākkāyamānasaḥ |
dhyānayogaparo nityaṃ vairāgyaṃ samupāśritaḥ ||

Resorting to a sequestered place, eating little, controlled
in speech, body and mind, always devoted to the Yoga
of contemplation, cultivating dispassion.

53.

अहंकारं बलं दर्पं कामं क्रोधं परिग्रहम् ।
विमुच्य निर्ममः शान्तो ब्रह्मभूयाय कल्पते ॥ १८- ५३ ॥

ahaṃkāraṃ balaṃ darpaṃ kāmaṃ krodhaṃ parigraham |
vimucya nirmamaḥ śānto brahmabhūyāya kalpate ||

Forsaking egotism, power, arrogance, desire, anger and
superfluous things, free from the notion of ‘mine’ and
tranquil, he is fit for becoming Brahman.

54.

ब्रह्मभूतः प्रसन्नात्मा न शोचति न काङ्क्षति ।
समः सर्वेषु भूतेषु मद्भक्तिं लभते पराम् ॥ १८- ५४ ॥

brahmabhūtaḥ prasannātmā na śocati na kāṅkṣati |
samaḥ sarveṣu bhūteṣu madbhaktiṃ labhate parām ||

Becoming Brahman and tranquil-minded, he neither
grieves nor desires; alike to all beings, he attains supreme
devotion to Me.

55.

भक्त्या मामभिजानाति यावान्यश्चास्मि तत्त्वतः ।
ततो मां तत्त्वतो ज्ञात्वा विशते तदनन्तरम् ॥ १८- ५५ ॥

bhaktyā māmabhijānāti yāvānyaścāsmi tattvataḥ |
tato māṃ tattvato jñātvā viśate tadanaṃtaram ||

By devotion he knows Me truly, how much and what
I am. Then, having known Me truly, he forthwith enters
into Me.

56.

सर्वकर्माण्यपि सदा कुर्वाणो मद्व्यपाश्रयः ।
मत्प्रसादादवाप्नोति शाश्वतं पदमव्ययम् ॥ १८- ५६ ॥

sarvakarmāṇyapi sadā kurvāṇo madvyapāśrayaḥ |
matprasādādavāpnoti śāśvataṃ padamavyayam ||

Even performing all works always, taking refuge in Me,
he attains through My grace the eternal and immutable state.

57.

चेतसा सर्वकर्माणि मयि संन्यस्य मत्परः ।
बुद्धियोगमुपाश्रित्य मच्चित्तः सततं भव ॥ १८- ५७ ॥

cetasā sarvakarmāṇi mayi saṃnyasya matparaḥ |
buddhiyogamupāśritya maccittaḥ satataṃ bhava ||

Resigning mentally all actions to Me, regarding Me as the
supreme goal, and resorting to Yoga through the intellect,
ever fix your mind on Me.

58.

मच्चित्तः सर्वदुर्गाणि मत्प्रसादात्तरिष्यसि ।
अथ चेत्त्वमहंकारान्न श्रोष्यसि विनङ्क्ष्यसि ॥ १८- ५८ ॥

maccittaḥ sarvadurgāṇi matprasādāttariṣyasi |
atha cettvamahaṃkārānna śroṣyasi vinaṅkṣyasi ||

Fixing your mind on Me, you will overcome all difficulties
through My grace. But if from self-conceit you do not listen
to Me, you will perish.

59.

यदहंकारमाश्रित्य न योत्स्य इति मन्यसे ।
मिथ्यैष व्यवसायस्ते प्रकृतिस्त्वां नियोक्ष्यति ॥ १८- ५९ ॥

yadahaṃkāramāśritya na yotsya iti manyase |
mithyaiṣa vyavasāyaste prakṛtistvāṃ niyokṣyati ||

That, indulging in self-conceit, you think, ‘I will not
fight’ – vain is this resolve of yours. Your nature will
compel you (to fight).

60.

स्वभावजेन कौन्तेय निबद्धः स्वेन कर्मणा ।
कर्तुं नेच्छसि यन्मोहात्करिष्यस्यवशोपि तत् ॥ १८- ६० ॥

svabhāvajena kaunteya nibaddhaḥ svena karmaṇā |
kartuṃ necchasi yanmohātkariṣyasyavaśopi tat ||

O son of Kunti, what you out of delusion do not wish to do,
you shall do in spite of yourself, fettered by your own duty
born of your nature.

61.

ईश्वरः सर्वभूतानां हृद्देशेऽर्जुन तिष्ठति ।
भ्रामयन्सर्वभूतानि यन्त्रारूढानि मायया ॥ १८- ६१ ॥

īśvaraḥ sarvabhūtānāṃ hṛddeśe'rjuna tiṣṭhati |
bhrāmayansarvabhūtāni yantrārūḍhāni māyayā ||

In the heart of all beings, O Arjuna, resides the Lord,
whirling all of them by His Māyā as if they were mounted
on a machine.

62.

तमेव शरणं गच्छ सर्वभावेन भारत ।
तत्प्रसादात्परां शान्तिं स्थानं प्राप्स्यसि शाश्वतम् ॥ १८- ६२ ॥

tameva śaraṇaṃ gaccha sarvabhāvena bhārata |
tatprasādātparāṃ śāntiṃ sthānaṃ prāpsyasi śāśvatam ||

Take refuge in Him alone with all your heart, O descendant
of Bharata (Arjuna); by His grace you shall attain supreme
peace and the eternal abode.

63.

इति ते ज्ञानमाख्यातं गुह्याद्गुह्यतरं मया ।
विमृश्यैतदशेषेण यथेच्छसि तथा कुरु ॥ १८- ६३ ॥

iti te jñānamākhyātaṃ guhyādguhyataraṃ mayā |
vimṛśyaitadaśeṣeṇa yathecchasi tathā kuru ||

Thus has knowledge more secret than all secrets been
declared to you by Me; reflect on it fully and act as you like.

64.

सर्वगुह्यतमं भूयः शृणु मे परमं वचः ।
इष्टोऽसि मे दृढमिति ततो वक्ष्यामि ते हितम् ॥ १८- ६४ ॥

sarvaguhyatamaṃ bhūyaḥ śṛṇu me paramaṃ vacaḥ |
iṣṭo'si me dṛḍhamiti tato vakṣyāmi te hitam ||

Hear again My supreme word, the most secret of all.
Because you are dearly beloved of Me, therefore I shall
tell you what is good for you.

65.

मन्मना भव मद्भक्तो मद्याजी मां नमस्कुरु ।
मामेवैष्यसि सत्यं ते प्रतिजाने प्रियोऽसि मे ॥ १८- ६५ ॥

manmanā bhava madbhakto madyājī māṃ namaskuru |
māmevaiṣyasi satyaṃ te pratijāne priyo'si me ||

Fix your mind on Me, be devoted to Me, worship Me, and
bow down to Me; then you shall come to Me. Truly do I
promise to you, for you are dear to Me.

66.

सर्वधर्मान्परित्यज्य मामेकं शरणं व्रज ।
अहं त्वा सर्वपापेभ्यो मोक्षयिष्यामि मा शुचः ॥ १८- ६६ ॥

sarvadharmānparityajya māmekaṃ śaraṇaṃ vraja |
ahaṃ tvāṃ sarvapāpebhyo mokṣyayiṣyāmi mā śucaḥ ||

Giving up all duties, take refuge in Me alone. I will
liberate you from all sins, do not grieve.

67.

इदं ते नातपस्काय नाभक्ताय कदाचन ।
न चाशुश्रूषवे वाच्यं न च मां योऽभ्यसूयति ॥ १८- ६७ ॥

idaṃ te nātapaskāya nābhaktāya kadācana |
na cāśuśrūṣave vācyaṃ na ca māṃ yo'bhyasūyati ||

Never should this be declared by you to one who is devoid
of austerities, or who is not a devotee, nor to one who does
not wish to hear it, nor one who cavils at Me.

68.

य इदं परमं गुह्यं मद्भक्तेष्वभिधास्यति ।
भक्तिं मयि परां कृत्वा मामेवैष्यत्यसंशयः ॥ १८- ६८ ॥

ya idaṃ paramaṃ guhyaṃ madbhakteṣvabhidhāsyati |
bhaktiṃ mayi parāṃ kṛtvā māmevaiṣyatyasaṃśayaḥ ||

He who will impart this profound secret to My devotees,
has supreme devotion to Me, and being free from doubt
comes to Me alone.

69.

न च तस्मान्मनुष्येषु कश्चिन्मे प्रियकृत्तमः ।
भविता न च मे तस्मादन्यः प्रियतरो भुवि ॥ १८- ६९ ॥

na ca tasmānmanuṣyeṣu kaścinme priyakṛttamaḥ |
bhavitā na ca me tasmādanyaḥ priyataro bhuvi ||

There is none among men who does dearer service to Me
than he, nor will there be any; and there is none on earth
dearer to Me than he.

70.

अध्येष्यते च य इमं धर्म्यं संवादमावयोः ।
ज्ञानयज्ञेन तेनाहमिष्टः स्यामिति मे मतिः ॥ १८- ७० ॥

adhyeṣyate ca ya imaṃ dharmyaṃ saṃvādamāvayoḥ |
jñānayajñena tenāhamiṣṭaḥ syāmiti me matiḥ ||

And he who will study this sacred dialogue between us,
will be sacrificing to Me through the knowledge sacrifice;
this is My opinion.

71.

श्रद्धावाननसूयश्च शृणुयादपि यो नरः ।
सोऽपि मुक्तः शुभाँल्लोकान्प्राप्नुयात्पुण्यकर्मणाम् ॥ १८- ७१ ॥

śraddhāvān anasūyaś ca śṛṇuyād api yo naraḥ |
so'pi muktaḥ śubhān lokān prāpnuyāt puṇya-karmaṇām ||

A person who merely hears (the Gitā) with devotion and
without cavilling shall be freed and attain the blessed
spheres attained by men of righteous deeds.

72.

कच्चिदेतच्छ्रुतं पार्थ त्वयैकाग्रेण चेतसा ।
कच्चिदज्ञानसम्मोहः प्रनष्टस्ते धनञ्जय ॥ १८- ७२ ॥

kaccid etac chrutaṃ pārtha tvay'aik'āgreṇa cetasā |
kaccid ajñāna-saṃmohaḥ pranaṣṭas te dhanaṃjaya ||

Have you listened to it, O Pārtha, with undivided
attention? Has your delusion due to ignorance been
destroyed, O Dhananjaya?

73.

अर्जुन उवाच ।
नष्टो मोहः स्मृतिर्लब्धा त्वत्प्रसादान्मयाच्युत ।
स्थितोऽस्मि गतसन्देहः करिष्ये वचनं तव ॥ १८- ७३ ॥

arjuna uvāca:
naṣṭo mohaḥ smṛtir labdhā tvat-prasādān mayā'cyuta |
sthito'smi gata-saṃdehaḥ kariṣye vacanaṃ tava ||

Arjuna said:
My delusion is destroyed, and I have gained my memory,
through Your grace, O Achyuta. I stand; free from doubt
I will carry out Your behest.

74.

सञ्जय उवाच ।
इत्यहं वासुदेवस्य पार्थस्य च महात्मनः ।
संवादमिममश्रौषमद्भुतं रोमहर्षणम् ॥ १८- ७४ ॥

saṃjaya uvāca:
ity ahaṃ vāsudevasya pārthasya ca mahātmanaḥ |
saṃvādam imam aśrauṣam adbhutaṃ roma-harṣaṇam ||

Sanjaya said:
Thus have I heard this wonderful dialogue between
Vasudeva and the high-souled Pārtha, that causes my hair
to stand on end.

75.

व्यासप्रसादाच्छ्रुतवानेतद्गुह्यमहं परम् ।
योगं योगेश्वरात्कृष्णात्साक्षात्कथयतः स्वयम् ॥ १८- ७५ ॥

vyāsa-prasādāc chrutavān etad guhyam ahaṃ param |
yogaṃ yogeśvarāt kṛṣṇāt sākṣāt kathayataḥ svayam ||

Through the grace of Vyasa I have heard this supreme
and secret Yoga direct from Sri Krishna, the Lord of
Yoga, as He declared it Himself.

76.

राजन्संस्मृत्य संस्मृत्य संवादमिममद्भुतम् ।
केशवार्जुनयोः पुण्यं हृष्यामि च मुहुर्मुहुः ॥ १८- ७६ ॥

rājan saṃsmṛtya-saṃsmṛtya saṃvādam imam adbhutam |
keśav'ārjunayoḥ puṇyaṃ hṛṣyāmi ca muhur-muhuḥ ||

O king, recalling often this wonderful and sacred dialogue
between Keshava and Arjuna, I rejoice again and again.

77.

तच्च संस्मृत्य संस्मृत्य रूपमत्यद्भुतं हरेः ।
विस्मयो मे महान् राजन्हृष्यामि च पुनः पुनः ॥ १८- ७७ ॥

tac ca saṃsmṛtya-saṃsmṛtya rūpamatyadbhutaṃ hareḥ |
vismayo me mahānrājanhṛṣyāmi ca punaḥ punaḥ ||

And as I repeatedly recall that most wonderful form of Hari,
great is my wonder, O king, and I rejoice again and again.

78.

यत्र योगेश्वरः कृष्णो यत्र पार्थो धनुर्धरः ।
तत्र श्रीर्विजयो भूतिर्ध्रुवा नीतिर्मतिर्मम ॥ १८- ७८ ॥

yatra yogeśvaraḥ kṛṣṇo yatra pārtho dhanurdharaḥ |
tatra śrīrvijayo bhūtirdhruvā nītirmatirmama ||

Where there is Sri Krishna, the Lord of Yoga, and where
there is Pārtha, the wielder of the bow, there are sure
fortune, victory, prosperity and statesmanship. Such is
my conviction.

ॐ तत्सदिति श्रीमद्भगवद्गीतासूपनिषत्सु
ब्रह्मविद्यायां योगशास्त्रे श्रीकृष्णार्जुनसंवादे
मोक्षसंन्यासयोगो नाम अष्टादशोऽध्यायः ॥ १८ ॥

OM tatsaditi śrīmad bhagavadgītāsūpaniṣatsu
brahmavidyāyāṃ yogaśāstre śrīkṛṣṇārjunasaṃvāde
mokṣasaṃnyāsayogo nāma aṣṭādaśo'dhyāyaḥ