Moksha-Sannyasa Yoga

Śloka 18.1

Sanskrit
अर्जुन उवाच |
सन्न्यासस्य महाबाहो तत्त्वमिच्छामि वेदितुम् |
त्यागस्य च हृषीकेश पृथक्केशिनिषूदन || १ ||

Transliteration
arjuna uvāca |
sannyāsasya mahā-bāho tattvam icchāmi veditum |
tyāgasya ca hṛṣīkeśa pṛthak keśi-niṣūdana ||

English Translation
Arjuna said: I desire to know the truth of renunciation, O mighty armed one, and of abandonment, O Hrishikesha, distinctly, O slayer of Keshi.

Explanation
Arjuna begins Chapter 18, addressing Krishna as "mahā-bāho" (mighty-armed), "hṛṣīkeśa" (Lord of senses), and "keśi-niṣūdana" (slayer of Keshi): "sannyāsasya tattvam icchāmi veditum" (desire to know truth of renunciation), "tyāgasya cha pṛithak" (and of abandonment, distinctly). He seeks clarity on sannyāsa (renunciation) and tyāga (abandonment), key themes for liberation.

Key Concepts
Arjuna seeks distinct truths.
Renunciation and abandonment differ.

Śloka 18.2

Sanskrit
श्रीभगवानुवाच |
काम्यानां कर्मणां न्यासं सन्न्यासं कवयो विदुः |
सर्वकर्मफलत्यागं प्राहुस्त्यागं विचक्षणाः || २ ||

Transliteration
śrī-bhagavān uvāca |
kāmyānāṁ karmaṇāṁ nyāsaṁ sannyāsaṁ kavayo viduḥ |
sarva-karma-phala-tyāgaṁ prāhus tyāgaṁ vicakṣaṇāḥ ||

English Translation
The Blessed Lord said: Sages know renunciation as the giving up of desire-driven actions; the wise declare abandonment as the relinquishment of the fruits of all actions.

Explanation
Krishna ("śrī-bhagavān") answers: "kāmyānām karmaṇām nyāsam" (giving up desire-driven actions), "sannyāsam kavayaḥ viduḥ" (sages know as renunciation), "sarva-karma-phala-tyāgam" (relinquishment of all action’s fruits), "prāhuḥ tyāgam vicakṣaṇāḥ" (wise declare as abandonment). Sannyāsa is renouncing selfish acts; tyāga is detaching from their results.

Key Concepts
Sannyāsa avoids desire-based acts.
Tyāga releases fruit attachment.

Śloka 18.3

Sanskrit
त्याज्यं दोषवदित्येके कर्म प्राहुर्मनीषिणः |
यज्ञदानतपःकर्म न त्याज्यमिति चापरे || ३ ||

Transliteration
tyājyaṁ doṣavad ity eke karma prāhur manīṣiṇaḥ |
yajña-dāna-tapaḥ-karma na tyājyam iti cāpare ||

English Translation
Some wise ones say action should be abandoned as flawed; others say actions of sacrifice, charity, and austerity should not be abandoned.

Explanation
Krishna presents a debate: "tyājyam doṣavat iti eke" (should be abandoned as flawed, some say), "karma prāhuḥ manīṣiṇaḥ" (action, wise ones declare), "yajña-dāna-tapaḥ-karma na tyājyam" (sacrifice, charity, austerity not to be abandoned), "iti ca apare" (others say). Philosophers differ—some reject all action as binding, others uphold sacred acts.

Key Concepts
Views on action conflict.
Sacred acts are debated.

Śloka 18.4

Sanskrit
निश्चयं शृणु मे तत्र त्यागे भरतसत्तम |
त्यागो हि पुरुषव्याघ्र त्रिविधः सम्प्रकीर्तितः || ४ ||

Transliteration
niścayaṁ śṛṇu me tatra tyāge bharata-sattama |
tyāgo hi puruṣa-vyāghra trividhaḥ samprakīrtitaḥ ||

English Translation
Hear My conclusion about that abandonment, O best of Bharatas; for abandonment, O tiger among men, is declared to be threefold.

Explanation
Krishna, addressing "bharata-sattama" (best of Bharatas) and "puruṣa-vyāghra" (tiger among men), says: "niścayam śṛṇu me tatra tyāge" (hear My conclusion about abandonment), "tyāgaḥ hi trividhaḥ samprakīrtitaḥ" (abandonment declared threefold). He promises to resolve the debate by classifying tyāga into sattvic, rajasic, and tamasic forms.

Key Concepts
Krishna settles the debate.
Tyāga varies by guṇa.

Śloka 18.5

Sanskrit
यज्ञदानतपःकर्म न त्याज्यं कार्यमेव तत् |
यज्ञो दानं तपश्चैव पावनानि मनीषिणाम् || ५ ||

Transliteration
yajña-dāna-tapaḥ-karma na tyājyaṁ kāryam eva tat |
yajño dānaṁ tapaś caiva pāvanāni manīṣiṇām ||

English Translation
Actions of sacrifice, charity, and austerity are not to be abandoned; they must indeed be performed; sacrifice, charity, and austerity are purifiers of the wise.

Explanation
Krishna asserts: "yajña-dāna-tapaḥ-karma na tyājyam" (sacrifice, charity, austerity not to be abandoned), "kāryam eva tat" (must be performed), "yajñaḥ dānam tapaḥ ca eva" (sacrifice, charity, austerity), "pāvanāni manīṣiṇām" (purifiers of wise). These acts, when done rightly, cleanse and elevate, countering the view of total renunciation.

Key Concepts
Sacred acts purify.
They’re essential, not optional.

Śloka 18.6

Sanskrit
एतान्यपि तु कर्माणि सङ्गं त्यक्त्वा फलानि च |
कर्तव्यानीति मे पार्थ निश्चितं मतमुत्तमम् || ६ ||

Transliteration
etāny api tu karmāṇi saṅgaṁ tyaktvā phalāni ca |
kartavyānīti me pārtha niścitaṁ matam uttamam ||

English Translation
But even these actions should be performed abandoning attachment and fruits, O Partha; this is My firm and supreme opinion.

Explanation
Krishna, addressing "pārtha," clarifies: "etāni api tu karmāṇi" (even these actions), "saṅgam tyaktvā phalāni ca" (abandoning attachment, fruits), "kartavyāni" (should be performed), "iti me niścitam matam uttamam" (My firm, supreme opinion). Sacrifice, charity, and austerity must continue, but without ego or desire for reward—true tyāga.

Key Concepts
Detach from acts, not acts themselves.
Krishna’s view is definitive.

Śloka 18.7

Sanskrit
नियतस्य तु सन्न्यासः कर्मणो नोपपद्यते |
मोहात्तस्य परित्यागस्तामसः परिकीर्तितः || ७ ||

Transliteration
niyatasya tu sannyāsaḥ karmaṇo nopapadyate |
mohāt tasya parityāgas tāmasaḥ parikīrtitaḥ ||

English Translation
Renunciation of prescribed duty is not proper; abandoning it out of delusion is declared to be tamasic.

Explanation
Krishna says: "niyatasya karmaṇaḥ sannyāsaḥ" (renunciation of prescribed duty), "na upapadyate" (not proper), "mohāt tasya parityāgaḥ" (abandoning it from delusion), "tāmasaḥ parikīrtitaḥ" (declared tamasic). Quitting obligatory acts due to confusion or laziness is ignorant, not true renunciation.

Key Concepts
Duty’s renunciation is wrong.
Tamasic tyāga stems from delusion.

Śloka 18.8

Sanskrit
दुःखमित्येव यत्कर्म कायक्लेशभयात्त्यजेत् |
स कृत्वा राजसं त्यागं नैव त्यागफलं लभेत् || ८ ||

Transliteration
duḥkham ity eva yat karma kāya-kleśa-bhayāt tyajet |
sa kṛtvā rājasaṁ tyāgaṁ naiva tyāga-phalaṁ labhet ||

English Translation
He who abandons action because it is painful or out of fear of bodily hardship performs rajasic abandonment and does not gain the fruit of abandonment.

Explanation
Krishna explains: "yat karma duḥkham iti eva" (action deemed painful), "kāya-kleśa-bhayāt tyajet" (abandoned from fear of bodily hardship), "saḥ kṛtvā rājasaṁ tyāgam" (he performs rajasic abandonment), "na eva tyāga-phalam labhet" (does not gain abandonment’s fruit). Avoiding duty for comfort or fear yields no spiritual reward.

Key Concepts
Rajasic tyāga seeks ease.
It lacks true fruit.

Śloka 18.9

Sanskrit
कार्यमित्येव यत्कर्म नियतं क्रियतेऽर्जुन |
सङ्गं त्यक्त्वा फलं चैव स त्यागः सात्त्विको मतः || ९ ||

Transliteration
kāryam ity eva yat karma niyataṁ kriyate’rjuna |
saṅgaṁ tyaktvā phalaṁ caiva sa tyāgaḥ sāttviko mataḥ ||

English Translation
When prescribed duty is performed, O Arjuna, simply because it must be done, abandoning attachment and fruit—that abandonment is considered sattvic.

Explanation
Krishna, addressing "arjuna," says: "yat karma niyatam" (prescribed duty), "kāryam iti eva kriyate" (performed as must be done), "saṅgam tyaktvā phalam ca eva" (abandoning attachment, fruit), "saḥ tyāgaḥ sāttvikaḥ mataḥ" (that abandonment considered sattvic). Sattvic tyāga fulfills duty selflessly, free of ego or gain.

Key Concepts
Sattvic tyāga is dutiful, detached.
It’s the highest form.

Śloka 18.10

Sanskrit
न द्वेष्ट्यकुशलं कर्म कुशले नानुषज्जते |
त्यागी सत्त्वसमाविष्टो मेधावी छिन्नसंशयः || १० ||

Transliteration
na dveṣṭy akuśalaṁ karma kuśale nānuṣajjate |
tyāgī sattva-samāviṣṭo medhāvī chinna-saṁśayaḥ ||

English Translation
The abandoner, steeped in sattva, wise, with doubts cut away, neither hates unpleasant action nor clings to pleasant action.

Explanation
Krishna describes: "na dveṣṭi akuśalam karma" (neither hates unpleasant action), "kuśale na anuṣajjate" (nor clings to pleasant), "tyāgī sattva-samāviṣṭaḥ" (abandoner steeped in sattva), "medhāvī chinna-saṁśayaḥ" (wise, doubts cut away). The sattvic tyāgī acts with equanimity, free of aversion or attachment, clear in purpose.

Key Concepts
Sattvic tyāgī is balanced, wise.
Doubts vanish in clarity.

Śloka 18.11

Sanskrit
न हि देहभृता शक्यं त्यक्तुं कर्माण्यशेषतः |
यस्तु कर्मफलत्यागी स त्यागीत्यभिधीयते || ११ ||

Transliteration
na hi deha-bhṛtā śakyaṁ tyaktuṁ karmāṇy aśeṣataḥ |
yas tu karma-phala-tyāgī sa tyāgīty abhidhīyate ||

English Translation
Indeed, it is not possible for an embodied being to abandon actions entirely; but he who abandons the fruits of action is called a true abandoner.

Explanation
Krishna says: "na hi deha-bhṛtā śakyam" (not possible for embodied being), "tyaktum karmāṇi aśeṣataḥ" (to abandon actions entirely), "yaḥ tu karma-phala-tyāgī" (but he who abandons action’s fruits), "saḥ tyāgī iti abhidhīyate" (he called true abandoner). Living requires action; true tyāga lies in relinquishing results, not acts themselves.

Key Concepts
Total inaction is impossible.
True tyāga renounces fruits.

Śloka 18.12

Sanskrit
अनिष्टमिष्टं मिश्रं च त्रिविधं कर्मणः फलम् |
भवत्यत्यागिनां प्रेत्य न तु सन्न्यासिनां क्वचित् || १२ ||

Transliteration
aniṣṭam iṣṭaṁ miśraṁ ca trividhaṁ karmaṇaḥ phalam |
bhavaty atyāgināṁ pretya na tu sannyāsināṁ kvacit ||

English Translation
Unpleasant, pleasant, and mixed—threefold is the fruit of action that accrues after death to non-abandoners, but never to renunciants.

Explanation
Krishna explains: "aniṣṭam iṣṭam miśram ca" (unpleasant, pleasant, mixed), "trividham karmaṇaḥ phalam" (threefold fruit of action), "bhavati atyāginām pretya" (accrues to non-abandoners after death), "na tu sannyāsinām kvacit" (but never to renunciants). Those attached to fruits face varied outcomes; true renunciants escape them entirely.

Key Concepts
Fruits bind non-abandoners.
Renunciants avoid karmic debt.

Śloka 18.13

Sanskrit
पञ्चैतानि महाबाहो कारणानि निबोध मे |
साङ्ख्ये कृतान्ते प्रोक्तानि सिद्धये सर्वकर्मणाम् || १३ ||

Transliteration
pañcaitāni mahā-bāho kārāṇāni nibodha me |
sāṅkhye kṛtānte proktāni siddhaye sarva-karmaṇām ||

English Translation
Learn from Me these five causes, O mighty-armed one, declared in the Sankhya philosophy for the accomplishment of all actions.

Explanation
Krishna, addressing "mahā-bāho," says: "pañca etāni kārāṇāni" (these five causes), "nibodha me" (learn from Me), "sāṅkhye kṛtānte proktāni" (declared in Sankhya philosophy), "siddhaye sarva-karmaṇām" (for accomplishment of all actions). He introduces a Sankhya-based framework to explain action’s components, deepening the discussion on karma.

Key Concepts
Five factors drive action.
Sankhya provides insight.

Śloka 18.14

Sanskrit
अधिष्ठानं तथा कर्ता करणं च पृथग्विधम् |
विविधाश्च पृथक्चेष्टा दैवं चैवात्र पञ्चमम् || १४ ||

Transliteration
adhiṣṭhānaṁ tathā kartā karaṇaṁ ca pṛthag-vidham |
vividhāś ca pṛthak ceṣṭā daivaṁ caivātra pañcamam ||

English Translation
The basis, the doer, the various instruments, the diverse efforts, and fate as the fifth herein—

Explanation
Krishna lists: "adhiṣṭhānam" (basis—body), "tathā kartā" (doer—ego), "karaṇam ca pṛthag-vidham" (various instruments—senses), "vividhāḥ ca pṛthak ceṣṭā" (diverse efforts—actions), "daivam ca eva atra pañcamam" (fate as fifth). These five—body, ego, senses, efforts, and divine will—underpin all actions, per Sankhya analysis.

Key Concepts
Five elements enable action.
Fate complements human effort.

Śloka 18.15

Sanskrit
शरीरवाङ्मनोभिर्यत्कर्म प्रारभते नरः |
न्याय्यं वा विपरीतं वा पञ्चैते तस्य हेतवः || १५ ||

Transliteration
śarīra-vāṅ-manobhir yat karma prārabhate naraḥ |
nyāyyaṁ vā viparītaṁ vā pañcaite tasya hetavaḥ ||

English Translation
Whatever action a man undertakes with body, speech, or mind, whether righteous or unrighteous, these five are its causes.

Explanation
Krishna says: "śarīra-vāk-manobhiḥ" (with body, speech, mind), "yat karma prārabhate naraḥ" (whatever action man undertakes), "nyāyyam vā viparītam vā" (righteous or unrighteous), "pañca ete tasya hetavaḥ" (these five are its causes). All acts, good or bad, stem from the same five factors, shaping their nature.

Key Concepts
All actions share five causes.
Morality doesn’t alter factors.

Śloka 18.16

Sanskrit
तत्रैवं सति कर्तारमात्मानं केवलं तु यः |
पश्यत्यकृतबुद्धित्वान्न स पश्यति दुर्मतिः || १६ ||

Transliteration
tatraivaṁ sati kartāram ātmānam kevalaṁ tu yaḥ |
paśyaty akṛta-buddhitvān na sa paśyati durmatiḥ ||

English Translation
Now, such being the case, he who, due to unrefined intellect, sees the self alone as the doer—he, the perverse-minded, does not see truly.

Explanation
Krishna warns: "tatra evam sati" (such being case), "yaḥ paśyati" (he who sees), "kartāram ātmānam kevalam" (self alone as doer), "akṛta-buddhitvāt" (due to unrefined intellect), "na saḥ paśyati durmatiḥ" (he, perverse-minded, does not see truly). Misattributing all action to the self, ignoring the five causes, reflects ignorance.

Key Concepts
Self-alone view is deluded.
True seeing recognizes causes.

Śloka 18.17

Sanskrit
यस्य नाहङ्कृतो भावो बुद्धिर्यस्य न लिप्यते |
हत्वापि स इमाल्लोकान्न हन्ति न निबध्यते || १७ ||

Transliteration
yasya nāhaṅkṛto bhāvo buddhir yasya na lipyate |
hatvāpi sa imān lokān na hanti na nibadhyate ||

English Translation
He who has no sense of “I-ness,” whose intellect is untainted, even though he slays these worlds, he neither slays nor is bound.

Explanation
Krishna says: "yasya na ahaṅkṛtaḥ bhāvaḥ" (he with no I-ness), "buddhiḥ yasya na lipyate" (intellect untainted), "hatvā api saḥ imān lokān" (even slaying these worlds), "na hanti na nibadhyate" (neither slays nor is bound). Free of ego and attachment, one acts without incurring karma, even in extreme acts like killing.

Key Concepts
Ego-free action binds not.
Intellect’s purity frees.

Śloka 18.18

Sanskrit
ज्ञानं ज्ञेयं परिज्ञाता त्रिविधा कर्मचोदना |
करणं कर्म कर्तेति त्रिविधः कर्मसङ्ग्रहः || १८ ||

Transliteration
jñānaṁ jñeyaṁ parijñātā trividhā karma-codanā |
karaṇaṁ karma karteti trividhaḥ karma-saṅgrahaḥ ||

English Translation
Knowledge, the known, and the knower—these three prompt action; the instrument, the action, and the doer—these three constitute the aggregate of action.

Explanation
Krishna outlines: "jñānam jñeyam parijñātā" (knowledge, known, knower), "trividhā karma-codanā" (threefold prompt of action), "karaṇam karma kartā iti" (instrument, action, doer), "trividhaḥ karma-saṅgrahaḥ" (threefold aggregate of action). He categorizes action’s impetus (mental) and components (physical), setting up a guṇa-based analysis.

Key Concepts
Action has threefold drivers, parts.
Guṇas will classify them.

Śloka 18.19

Sanskrit
ज्ञानं कर्म च कर्ता च त्रिधैव गुणभेदतः |
प्रोच्यते गुणसङ्ख्याने यथावच्छृणु तान्यपि || १९ ||

Transliteration
jñānaṁ karma ca kartā ca tridhaiva guṇa-bhedataḥ |
procyate guṇa-saṅkhyāne yathāvat śṛṇu tāny api ||

English Translation
Knowledge, action, and the doer are declared to be threefold according to the distinction of qualities in the reckoning of qualities; hear them as they are.

Explanation
Krishna says: "jñānam karma ca kartā ca" (knowledge, action, doer), "tridhā eva guṇa-bhedataḥ" (threefold by quality distinction), "procyate guṇa-saṅkhyāne" (declared in reckoning of qualities), "yathāvat śṛṇu tāni api" (hear them as they are). He introduces a guṇa-based (sattva, rajas, tamas) classification of these elements.

Key Concepts
Guṇas differentiate action’s aspects.
Detailed explanation follows.

Śloka 18.20

Sanskrit
सर्वभूतेषु येनैकं भावमव्ययमीक्षते |
अविभक्तं विभक्तेषु तज्ज्ञानं विद्धि सात्त्विकम् || २० ||

Transliteration
sarva-bhūteṣu yenaikaṁ bhāvam avyayam īkṣate |
avibhaktaṁ vibhakteṣu taj jñānaṁ viddhi sāttvikam ||

English Translation
That knowledge by which one sees a single imperishable reality in all beings, undivided in the divided—know that knowledge to be sattvic.

Explanation
Krishna defines: "yena ekam bhāvam avyayam" (by which one imperishable reality), "sarva-bhūteṣu īkṣate" (sees in all beings), "avibhaktam vibhakteṣu" (undivided in divided), "tat jñānam viddhi sāttvikam" (know that knowledge as sattvic). Sattvic knowledge perceives unity beneath diversity, recognizing the eternal Self everywhere.

Key Concepts
Sattvic knowledge sees unity.
It’s pure, transcendent.

Śloka 18.21

Sanskrit
पृथक्त्वेन तु यज्ज्ञानं नानाभावान्पृथग्विधान् |
वेत्ति सर्वेषु भूतेषु तज्ज्ञानं विद्धि राजसम् || २१ ||

Transliteration
pṛthaktvena tu yaj jñānaṁ nānā-bhāvān pṛthag-vidhān |
vetti sarveṣu bhūteṣu taj jñānaṁ viddhi rājasam ||

English Translation
But that knowledge by which one sees manifold existences separately in all beings, diverse in kind—know that knowledge to be rajasic.

Explanation
Krishna continues his guṇa-based classification: "pṛthaktvena tu yat jñānam" (that knowledge seeing separately), "nānā-bhāvān pṛthag-vidhān" (manifold existences, diverse kinds), "vetti sarveṣu bhūteṣu" (knows in all beings), "tat jñānam viddhi rājasam" (know that as rajasic). Rajasic knowledge perceives only differences, driven by passion and fragmentation.

Key Concepts
Rajasic knowledge sees diversity.
It lacks unity’s vision.

Śloka 18.22

Sanskrit
यत्तु कृत्स्नवदेकस्मिन्कार्ये सक्तमहैतुकम् |
अतत्त्वार्थवदल्पं च तत्तामसमुदाहृतम् || २२ ||

Transliteration
yat tu kṛtsnavad ekasmin kārye saktam ahaitukam |
atattvārthavad alpaṁ ca tat tāmasam udāhṛtam ||

English Translation
That knowledge which clings to one task as if it were the whole, without reason, without true meaning, and petty—that is declared tamasic.

Explanation
Krishna says: "yat tu kṛtsnavat" (that as if whole), "ekasmin kārye saktam" (clings to one task), "ahaitukam" (without reason), "atattva-arthavat alpaṁ ca" (without true meaning, petty), "tat tāmasam udāhṛtam" (that declared tamasic). Tamasic knowledge is narrow, irrational, and insignificant, rooted in ignorance.

Key Concepts
Tamasic knowledge is limited, blind.
It misses the broader truth.

Śloka 18.23

Sanskrit
नियतं सङ्गरहितमरागद्वेषतः कृतम् |
अफलप्रेप्सुना कर्म यत्तत्सात्त्विकमुच्यते || २३ ||

Transliteration
niyataṁ saṅga-rahitam arāga-dveṣataḥ kṛtam |
aphala-prepsunā karma yat tat sāttvikam ucyate ||

English Translation
An action that is prescribed, free from attachment, performed without desire or aversion, by one not hankering for fruit—that is called sattvic.

Explanation
Krishna classifies action: "niyatam" (prescribed), "saṅga-rahitam" (free from attachment), "arāga-dveṣataḥ kṛtam" (done without desire, aversion), "aphala-prepsunā" (by one not hankering for fruit), "yat karma tat sāttvikam ucyate" (that action called sattvic). Sattvic action is dutiful, selfless, and balanced.

Key Concepts
Sattvic action is pure, detached.
It follows duty, not desire.

Śloka 18.24

Sanskrit
यत्तु कामेप्सुना कर्म साहङ्कारेण वा पुनः |
क्रियते बहुलायासं तद्राजसमुदाहृतम् || २४ ||

Transliteration
yat tu kāmepsunā karma sāhaṅkāreṇa vā punaḥ |
kriyate bahulāyāsaṁ tad rājasam udāhṛtam ||

English Translation
But that action performed with desire for reward, or again with ego, involving much effort—that is declared rajasic.

Explanation
Krishna says: "yat tu kāmepsunā" (performed with desire for reward), "sāhaṅkāreṇa vā punaḥ" (or with ego), "kriyate bahulāyāsam" (done with much effort), "tat rājasam udāhṛtam" (that declared rajasic). Rajasic action seeks gain, is ego-driven, and strenuous, reflecting passion’s restlessness.

Key Concepts
Rajasic action craves reward, ego.
Effort marks its strain.

Śloka 18.25

Sanskrit
अनुबन्धं क्षयं हिंसामनपेक्ष्य च पौरुषम् |
मोहादारभ्यते कर्म यत्तत्तामसमुच्यते || २५ ||

Transliteration
anubandhaṁ kṣayaṁ hiṁsām anapekṣya ca pauruṣam |
mohād ārabhyate karma yat tat tāmasam ucyate ||

English Translation
That action undertaken from delusion, disregarding consequence, loss, harm, and capacity—that is called tamasic.

Explanation
Krishna describes: "anubandham kṣayam hiṁsām" (consequence, loss, harm), "anapekṣya ca pauruṣam" (disregarding capacity), "mohāt ārabhyate karma" (undertaken from delusion), "yat tat tāmasam ucyate" (that called tamasic). Tamasic action is reckless, harmful, and ignorant of limits or outcomes.

Key Concepts
Tamasic action is deluded, reckless.
Ignorance drives its folly.

Śloka 18.26

Sanskrit
मुक्तसङ्गोऽनहंवादी धृत्युत्साहसमन्वितः |
सिद्ध्यसिद्ध्योर्निर्विकारः कर्ता सात्त्विक उच्यते || २६ ||

Transliteration
mukta-saṅgo’nahaṁ-vādī dhṛty-utsāha-samanvitaḥ |
siddhy-asiddhyor nirvikāraḥ kartā sāttvika ucyate ||

English Translation
The doer who is free from attachment, without egoism, endowed with steadfastness and zeal, unchanged by success or failure—that is called sattvic.

Explanation
Krishna classifies the doer: "mukta-saṅgaḥ" (free from attachment), "anahaṁ-vādī" (without egoism), "dhṛti-utsāha-samanvitaḥ" (endowed with steadfastness, zeal), "siddhi-asiddhyoḥ nirvikāraḥ" (unchanged by success, failure), "kartā sāttvikaḥ ucyate" (doer called sattvic). The sattvic doer acts with purity, resilience, and equanimity.

Key Concepts
Sattvic doer is steady, detached.
Balance defines his nature.

Śloka 18.27

Sanskrit
रागी कर्मफलप्रेप्सुर्लुब्धो हिंस्र आत्मकोऽशुचिः |
हर्षशोकान्वितः कर्ता राजसः परिकीर्तितः || २७ ||

Transliteration
rāgī karma-phala-prepsur lubdho hiṁsra ātmako’śuciḥ |
harṣa-śokānvitaḥ kartā rājasaḥ parikīrtitaḥ ||

English Translation
The doer who is passionate, craving action’s fruits, greedy, violent, impure, swayed by joy and sorrow—that is declared rajasic.

Explanation
Krishna says: "rāgī karma-phala-prepsuḥ" (passionate, craving fruits), "lubdhaḥ hiṁsraḥ ātmakaḥ aśuciḥ" (greedy, violent, impure), "harṣa-śoka-anvitaḥ" (swayed by joy, sorrow), "kartā rājasaḥ parikīrtitaḥ" (doer declared rajasic). The rajasic doer is driven by desire, instability, and impure motives.

Key Concepts
Rajasic doer seeks gain, harm.
Emotion rules his acts.

Śloka 18.28

Sanskrit
अयुक्तः प्राकृतः स्तब्धः शठो नैष्कृतिकोऽलसः |
विषादी दीर्घसूत्री च कर्ता तामस उच्यते || २८ ||

Transliteration
ayuktaḥ prākṛtaḥ stabdhaḥ śaṭho naiṣkṛtiko’lasaḥ |
viṣādī dīrgha-sūtrī ca kartā tāmasa ucyate ||

English Translation
The doer who is undisciplined, crude, stubborn, deceitful, malicious, lazy, despairing, and procrastinating—that is called tamasic.

Explanation
Krishna describes: "ayuktaḥ prākṛtaḥ stabdhaḥ" (undisciplined, crude, stubborn), "śaṭhaḥ naiṣkṛtikaḥ alasaḥ" (deceitful, malicious, lazy), "viṣādī dīrgha-sūtrī ca" (despairing, procrastinating), "kartā tāmasaḥ ucyate" (doer called tamasic). The tamasic doer is negligent, dishonest, and inert, sunk in ignorance.

Key Concepts
Tamasic doer lacks discipline.
Laziness marks his folly.

Śloka 18.29

Sanskrit
बुद्धेर्भेदं धृतेश्चैव गुणतस्त्रिविधं शृणु |
प्रोच्यमानमशेषेण पृथक्त्वेन धनञ्जय || २९ ||

Transliteration
buddher bhedaṁ dhṛteś caiva guṇatas trividhaṁ śṛṇu |
procyamānam aśeṣeṇa pṛthaktvena dhanañjaya ||

English Translation
Hear the threefold distinction of intellect and steadfastness according to the qualities, explained fully and separately, O Dhananjaya.

Explanation
Krishna, addressing "dhanañjaya," says: "buddheḥ bhedam dhṛteḥ ca eva" (distinction of intellect, steadfastness), "guṇataḥ trividham" (threefold by qualities), "śṛṇu procyamānam" (hear explained), "aśeṣeṇa pṛthaktvena" (fully, separately). He extends the guṇa analysis to intellect (buddhi) and steadfastness (dhṛti), promising detailed classification.

Key Concepts
Intellect, steadfastness vary by guṇa.
Full explanation follows.

Śloka 18.30

Sanskrit
प्रवृत्तिं च निवृत्तिं च कार्याकार्ये भयाभये |
बन्धं मोक्षं च या वेत्ति बुद्धिः सा पार्थ सात्त्विकी || ३० ||

Transliteration
pravṛttiṁ ca nivṛttiṁ ca kāryākārye bhayābhaye |
bandhaṁ mokṣaṁ ca yā vetti buddhiḥ sā pārtha sāttvikī ||

English Translation
The intellect that knows action and inaction, what should and should not be done, fear and fearlessness, bondage and liberation—that, O Partha, is sattvic.

Explanation
Krishna, addressing "pārtha," defines: "yā vetti" (that knows), "pravṛttim ca nivṛttim ca" (action, inaction), "kārya-akārye" (what should, shouldn’t be done), "bhaya-abhaye" (fear, fearlessness), "bandham mokṣam ca" (bondage, liberation), "sā buddhiḥ sāttvikī" (that intellect is sattvic). Sattvic intellect discerns duty, freedom, and truth clearly.

Key Concepts
Sattvic intellect sees truth.
It guides liberation.

Śloka 18.31

Sanskrit
यया धर्ममधर्मं च कार्यं चाकार्यमेव च।
अयथावत्प्रजानाति बुद्धिः सा पार्थ राजसी।।

Transliteration
yayā dharmam adharmaṁ cha kāryaṁ chākāryam eva cha |
ayathāvat prajānāti buddhiḥ sā pārtha rājasī ||

English Translation
The intellect that is confused about what is right and wrong, and what should or should not be done—that, O Partha, is rajasic.

Explanation
A rajasic intellect is clouded by desires and attachments, leading to misconceptions about duty and morality.

Śloka 18.32

Sanskrit
अधर्मं धर्ममिति या मन्यते तमसावृता।
सर्वार्थान्विपरीतांश्च बुद्धिः सा पार्थ तामसी।।

Transliteration
adharmaṁ dharmam iti yā manyate tamasāvṛtā |
sarvārthān viparītāṁś cha buddhiḥ sā pārtha tāmasī ||

English Translation
The intellect that perceives adharma (unrighteousness) as dharma (righteousness) due to ignorance—that, O Partha, is tamasic.

Explanation
Tamasic intellect is deluded and misjudges actions, often leading to harmful outcomes.

Śloka 18.33

Sanskrit
धृत्या यया धारयते मनःप्राणेन्द्रियक्रियाः।
योगेनाव्यभिचारिण्या धृतिः सा पार्थ सात्त्विकी।।

Transliteration
dhṛityā yayā dhārayate manaḥ-prāṇendriya-kriyāḥ |
yogenāvyabhichāriṇyā dhṛtiḥ sā pārtha sāttvikī ||

English Translation
The fortitude by which one controls the mind, life forces, and senses through unwavering focus—that, O Partha, is sattvic.

Explanation
Sattvic fortitude ensures discipline and self-control for spiritual progress.

Śloka 18.34

Sanskrit
यया तु धर्मकामार्थान्धृत्या धारयते अर्जुन।
प्रसङ्गेन फलाकाङ्क्षी धृतिः सा पार्थ राजसी।।

Transliteration
yayā tu dharma-kāmārthān dhṛityā dhārayate arjuna |
prasaṅgena phalākāṅkṣhī dhṛtiḥ sā pārtha rājasī ||

English Translation
The fortitude by which one clings to duty, pleasure, and wealth with attachment and desire for rewards—that, O Partha, is rajasic.

Explanation
Rajasic fortitude is driven by ambition and material desires.

Śloka 18.35

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

Transliteration
yayā svapnaṁ bhayaṁ śokaṁ viṣādaṁ madam eva cha |
na vimuñchati durmedhā dhṛtiḥ sā pārtha tāmasī ||

English Translation
The fortitude by which one clings to sleep, fear, grief, despair, and arrogance—that, O Partha, is tamasic.

Explanation
Tamasic fortitude leads to stagnation and negative emotions.

Śloka 18.36

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

Transliteration
sukhaṁ tv idānīṁ tri-vidhaṁ śṛiṇu me bharatarṣhabha |
abhyāsād ramate yatra duḥkhāntaṁ cha nigachchhati ||

English Translation
Now hear from Me about the three kinds of happiness, O best of the Bharatas! That which brings joy through practice and ends sorrow is sattvic.

Śloka 18.37

Sanskrit
यत्तदग्रे विषमिव परिणामेऽमृतोपमम्।
तत्सुखं सात्त्विकं प्रोक्तमात्मबुद्धिप्रसादजम्।।

Transliteration
yat tad agre viṣam iva pariṇāme ’mṛtopamam |
tat sukhaṁ sāttvikaṁ proktam ātma-buddhi-prasādajam ||

English Translation
Happiness that seems like poison at first but transforms into nectar later—born of self-realization—is sattvic.

Śloka 18.38

Sanskrit
विषयेन्द्रियसंयोगाद्यत्तदग्रेऽमृतोपमम्।
परिणामे विषमिव तत्सुखं राजसं स्मृतम्।।

Transliteration
viṣhayendriya-saṁyogād yat tad agre ’mṛtopamam |
pariṇāme viṣam iva tat sukhaṁ rājasaṁ smṛitam ||

English Translation
Happiness derived from sense pleasures that feels like nectar initially but turns into poison later—that is rajasic.

Śloka 18.39

Sanskrit:
यदग्रे चानुबन्धे च सुखं मोहनमात्मनः।
निद्रालस्यप्रमादोत्थं तत्तामसमुदाहृतम्।।

Transliteration:
yad agre chānubandhe cha sukhaṁ mohanam ātmanaḥ |
nidrālasyapramādotthaṁ tat tāmasam udāhṛitam ||

English Translation:
Happiness that deludes the soul both in the beginning and the end—arising from sleep, laziness, and negligence—is tamasic.

Śloka 18.40

Sanskrit:
न तदस्ति पृथिव्यां वा दिवि देवेषु वा पुनः।
सत्त्वं प्रकृतिजैर्मुक्तं यदेभिः स्यात्त्रिभिर्गुणैः।।

Transliteration:
na tad asti pṛithivyāṁ vā divi deveṣhu vā punaḥ |
sattvaṁ prakṛiti-jair muktaṁ yad ebhiḥ syāt tribhir guṇaiḥ ||

English Translation:
There exists no being on earth or among the gods in heaven who is free from these three modes of nature (sattva, rajas, tamas).

This section explains the characteristics of intellect (buddhi), fortitude (dhriti), happiness (sukha), and the influence of the three gunas (qualities) on all beings.

Śloka 18.41

Sanskrit
ब्राह्मणक्षत्रियविशां शूद्राणां च परंतप।
कर्माणि प्रविभक्तानि स्वभावप्रभवैर्गुणैः।।

Transliteration
brāhmaṇa-kṣhatriya-viśhāṁ śhūdrāṇāṁ cha parantapa |
karmāṇi pravibhaktāni svabhāva-prabhavair guṇaiḥ ||

English Translation
O Arjuna, the duties of Brahmanas, Kshatriyas, Vaishyas, and Shudras are divided according to the qualities born of their own nature.

Explanation
The division of duties among the four varnas is based on inherent qualities (gunas) and not merely on birth.

Śloka 18.42

Sanskrit
शमो दमस्तपः शौचं क्षान्तिरार्जवमेव च।
ज्ञानं विज्ञानमास्तिक्यं ब्रह्मकर्म स्वभावजम्।।

Transliteration
śhamo damas tapaḥ śhauchaṁ kṣhāntir ārjavam eva cha |
jñānaṁ vijñānam āstikyaṁ brahma-karma svabhāva-jam ||

English Translation
Control of the mind, senses, austerity, purity, forgiveness, straightforwardness, knowledge, wisdom, and faith in God are the natural duties of Brahmanas.

Śloka 18.43

Sanskrit
शौर्यं तेजो धृतिर्दाक्ष्यं युद्धे चाप्यपलायनम्।
दानमीश्वरभावश्च क्षात्रं कर्म स्वभावजम्।।

Transliteration
śhauryaṁ tejo dhṛitir dākṣhyaṁ yuddhe chāpy apalāyanam |
dānam īśhvara-bhāvaśh cha kṣhātraṁ karma svabhāva-jam ||

English Translation
Heroism, vigor, determination, resourcefulness, courage in battle, generosity, and leadership are the natural duties of Kshatriyas.

Śloka 18.44

Sanskrit
कृषिगौरक्ष्यवाणिज्यं वैश्यकर्म स्वभावजम्।
परिचर्यात्मकं कर्म शूद्रस्यापि स्वभावजम्।।

Transliteration
kṛiṣhi-go-rakṣhya-vāṇijyaṁ vaiśhya-karma svabhāva-jam |
paricharyātmakam karma śhūdrasya api svabhāva-jam ||

English Translation
Agriculture, cow protection, and trade are the natural duties of Vaishyas; service is the natural duty of Shudras.

Śloka 18.45

Sanskrit
स्वे स्वे कर्मण्यभिरतः संसिद्धिं लभते नरः।
स्वकर्मनिर्त्था सिद्धिं यथा विन्दति तच्छृणु।।

Transliteration
sve sve karmaṇy abhirataḥ sansiddhiṁ labhate naraḥ |
sva-karma-nirataḥ siddhiṁ yathā vindati tach chhṛiṇu ||

English Translation
By performing one’s prescribed duties with dedication, a person attains perfection. Hear from Me how this is achieved.

Śloka 18.46

Sanskrit
यतः प्रवृत्तिर्भूतानां येन सर्वमिदं ततम्।
स्वकर्मणा तमभ्यर्च्य सिद्धिं विन्दति मानवः।।

Transliteration
yataḥ pravṛittir bhūtānāṁ yena sarvam idaṁ tatam |
sva-karmaṇā tam abhyarchya siddhiṁ vindati mānavaḥ ||

English Translation
By worshiping the Creator through one’s prescribed duties—He who pervades all beings—a person attains perfection.

Śloka 18.47

Sanskrit
श्रेयान्स्वधर्मो विगुणः परधर्मात्स्वनुष्ठितात्।
स्वभावनियतं कर्म कुर्वन्नाप्नोति किल्बिषम्।।

Transliteration
śhreyān sva-dharmo viguṇaḥ para-dharmāt sv-anuṣhṭhitāt |
svabhāva-niyataṁ karma kurvan nāpnoti kilbiṣham ||

English Translation
It is better to perform one’s own duty imperfectly than to perform another’s duty perfectly. By doing one’s innate work, one incurs no sin.

Śloka 18.48

Sanskrit:
सहजं कर्म कौन्तेय सदोषमपि न त्यजेत्।
सर्वारम्भा हि दोषेण धूमेनाग्निरिवावृताः।।

Transliteration:
sahajaṁ karma kaunteya sa-doṣham api na tyajet |
sarvārambhā hi doṣeṇa dhūmenāgnir ivāvṛitāḥ ||

English Translation:
One should not abandon work born of one’s nature even if it has faults because all endeavors are clouded by defects—as fire is covered by smoke.

Śloka 18.49

Sanskrit:
असक्तबुद्धिः सर्वत्र जितात्मा विगतस्पृहः।
नैष्कर्म्यसिद्धिं परमां संन्यासेनाधिगच्छति।।

Transliteration:
asakta-buddhiḥ sarvatra jitātmā vigata-spṛihaḥ |
naiṣhkarmya-siddhiṁ paramāṁ sanyāsenādhi-gachchhati ||

English Translation:
The one whose intellect is unattached everywhere, who has conquered the self and is free from desires—through renunciation attains the supreme state of freedom from action.

Śloka 18.50

Sanskrit:
सिद्धिं प्राप्तो यथा ब्रह्म तथाप्नोति निबोध मे।
समासेनैव कौन्तेय निष्ठा ज्ञानस्य या परा।।

Transliteration:
siddhiṁ prāpto yathā brahma tathāpnoti nibodha me |
samāsenaiva kaunteya niṣhṭhā jñānasya yā parā ||

English Translation:
O Kaunteya (Arjuna), learn from Me briefly how one who has achieved perfection attains Brahman—the supreme culmination of knowledge.

This section emphasizes performing one's duties based on inherent nature (gunas), worship through work, and attaining liberation through renunciation and self-mastery.

Śloka 18.51

Sanskrit
बुद्ध्या विशुद्धया युक्तो धृत्याऽऽत्मानं नियम्य च।
शब्दादीन्विषयांस्त्यक्त्वा रागद्वेषौ व्युदस्य च।।

Transliteration
buddhyā viśhuddhayā yukto dhṛityātmānaṁ niyamya cha |
śhabdādīn viṣhayāns tyaktvā rāga-dveṣhau vyudasya cha ||

English Translation
Endowed with a purified intellect, controlling the self with determination, giving up sense objects such as sound, and abandoning attachment and aversion.

Śloka 18.52

Sanskrit
विविक्तसेवी लघ्वाशी यतवाक्कायमानसः।
ध्यानयोगपरो नित्यं वैराग्यं समुपाश्रितः।।

Transliteration
vivikta-sevī laghv-āśhī yata-vāk-kāya-mānasaḥ |
dhyāna-yoga-paro nityaṁ vairāgyaṁ samupāśhritaḥ ||

English Translation
Living in solitude, eating lightly, controlling speech, body, and mind, constantly engaged in meditation and yoga, and taking refuge in detachment.

Śloka 18.53

Sanskrit
अहङ्कारं बलं दर्पं कामं क्रोधं परिग्रहम्।
विमुच्य निर्ममः शान्तो ब्रह्मभूयाय कल्पते।।

Transliteration
ahaṅkāraṁ balaṁ darpaṁ kāmaṁ krodhaṁ parigraham |
vimuchya nirmamaḥ śhānto brahma-bhūyāya kalpate ||

English Translation
Free from egoism, power, arrogance, desire, anger, and possessiveness; at peace and devoid of selfishness—such a person becomes fit for attaining Brahman.

Śloka 18.54

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

Transliteration
brahma-bhūtaḥ prasannātmā na śhochati na kāṅkṣhati |
samaḥ sarveṣhu bhūteṣhu mad-bhaktiṁ labhate parām ||

English Translation
One who is established in Brahman is serene in mind, does not grieve or desire, and is equally disposed toward all beings. Such a person attains supreme devotion to Me.

Śloka 18.55

Sanskrit
भक्त्या मामभिजानाति यावान्यश्चास्मि तत्त्वतः।
ततो मां तत्त्वतो ज्ञात्वा विशते तदनन्तरम्।।

Transliteration
bhaktyā mām abhijānāti yāvān yaśh chāsmi tattvataḥ |
tato māṁ tattvato jñātvā viśhate tad-anantaram ||

English Translation
Through devotion, one truly understands My divine nature and who I am. Having known Me in essence, one enters into Me.

Śloka 18.56

Sanskrit
सर्वकर्माण्यपि सदा कुर्वाणो मद्व्यपाश्रयः।
मत्प्रसादादवाप्नोति शाश्वतं पदमव्ययम्।।

Transliteration
sarva-karmāṇy api sadā kurvāṇo mad-vyapāśhrayaḥ |
mat-prasādād avāpnoti śhāśhvataṁ padam avyayam ||

English Translation
Always performing all actions while taking refuge in Me, by My grace one attains the eternal and imperishable abode.

Śloka 18.57

Sanskrit:
चेतसा सर्वकर्माणि मयि संन्यस्य मत्परः।
बुद्धियोगमुपाश्रित्य मच्चित्तः सततं भव।।

Transliteration:
chetasā sarva-karmāṇi mayi sannyasya mat-paraḥ |
buddhi-yogam upāśhritya mach-chittaḥ satataṁ bhava ||

English Translation:
Mentally dedicating all actions to Me, regarding Me as the supreme goal, and taking shelter in the yoga of intellect—be constantly absorbed in Me.

Śloka 18.58

Sanskrit:
मच्चित्तः सर्वदुर्गाणि मत्प्रसादात्तरिष्यसि।
अथ चेत्त्वमहङ्कारान्न श्रोष्यसि विनङ्क्ष्यसि।।

Transliteration:
mach-chittaḥ sarva-durgāṇi mat-prasādāt tariṣhyasi |
atha chet tvam ahaṅkārān na śhroṣhyasi vinaṅkṣhyasi ||

English Translation:
Fixing your mind on Me, by My grace you will overcome all obstacles. But if you act out of ego and do not listen to Me, you will perish.

Śloka 18.59

Sanskrit:
यदहङ्कारमाश्रित्य न योत्स्य इति मन्यसे।
मिथ्यैष व्यवसायस्ते प्रकृतिस्त्वां नियोक्ष्यति।।

Transliteration:
yad ahaṅkāram āśhritya na yotsya iti manyase |
mithyaiṣha vyavasāyas te prakṛitis tvāṁ niyokṣhyati ||

English Translation:
If you think out of ego that you will not fight, your decision is in vain; your own nature will compel you to act.

Śloka 18.60

Sanskrit:
स्वभावजेन कौन्तेय निबद्धः स्वेन कर्मणा।
कर्तुं नेच्छसि यन्मोहात्करिष्यस्यवशोऽपि तत्।।

Transliteration:
svabhāvajena kaunteya nibaddhaḥ svena karmaṇā |
kartum nechchhasi yan mohāt kariṣhyasy avaśho ’pi tat ||

English Translation:
Bound by your own nature-born duties, O Kaunteya (Arjuna), what you do not wish to do out of delusion—you will still perform helplessly.

This section emphasizes self-purification, renunciation of egoism and desires, and surrendering all actions to God for attaining liberation. It also highlights the inevitability of acting according to one's inherent nature (svabhava).

Śloka 18.61

Sanskrit
ईश्वरः सर्वभूतानां हृद्देशेऽर्जुन तिष्ठति।
भ्रामयन्सर्वभूतानि यन्त्रारूढानि मायया।।

Transliteration
īśhvaraḥ sarva-bhūtānāṁ hṛid-deśhe ’rjuna tiṣhṭhati |
bhrāmayan sarva-bhūtāni yantrārūḍhāni māyayā ||

English Translation
The Supreme Lord resides in the hearts of all beings, O Arjuna, and directs their wanderings according to their karmas, as if mounted on a machine made of material energy3.

Śloka 18.62

Sanskrit
तमेव शरणं गच्छ सर्वभावेन भारत।
तत्प्रसादात्परां शान्तिं स्थानं प्राप्स्यसि शाश्वतम्।।

Transliteration
tam eva śharaṇaṁ gachchha sarva-bhāvena bhārata |
tat-prasādāt parāṁ śhāntiṁ sthānaṁ prāpsyasi śhāśhvatam ||

English Translation
Surrender exclusively unto Him with your whole being, O Bharat. By His grace, you will attain perfect peace and the eternal abode1.

Śloka 18.63

Sanskrit
इति ते ज्ञानमाख्यातं गुह्याद्गुह्यतरं मया।
विमृश्यैतदशेषेण यथेच्छसि तथा कुरु।।

Transliteration
iti te jñānam ākhyātaṁ guhyād guhyataraṁ mayā |
vimṛiśhyaitad aśheṣheṇa yathechchhasi tathā kuru ||

English Translation
Thus, I have explained to you this knowledge that is more secret than all secrets. Reflect on it deeply, and then do as you wish.

Śloka 18.64

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

Transliteration
sarva-guhyatamaṁ bhūyaḥ śhṛiṇu me paramaṁ vachaḥ |
iṣhṭo ’si me dṛiḍham iti tato vakṣhyāmi te hitam ||

English Translation
Hear again My supreme instruction, the most confidential of all knowledge. You are very dear to Me; therefore, I shall speak for your benefit.

Śloka 18.65

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

Transliteration
man-manā bhava mad-bhakto mad-yājī māṁ namaskuru |
mām evaiṣhyasi satyaṁ te pratijāne priyo ’si me ||

English Translation
Fix your mind on Me, be devoted to Me, worship Me, and offer obeisance to Me. Doing so, you will come to Me alone; I promise you this truth because you are dear to Me.

Śloka 18.66

Sanskrit
सर्वधर्मान्परित्यज्य मामेकं शरणं व्रज।
अहं त्वां सर्वपापेभ्यो मोक्षयिष्यामि मा शुचः।।

Transliteration
sarva-dharmān parityajya mām ekaṁ śharaṇaṁ vraja |
ahaṁ tvāṁ sarva-pāpebhyo mokṣhayiṣhyāmi mā śhuchaḥ ||

English Translation
Abandon all varieties of dharmas and simply surrender unto Me alone. I shall liberate you from all sinful reactions; do not fear2.

Śloka 18.67

Sanskrit:
इदं ते नातपस्काय नाभक्ताय कदाचन।
न चाशुश्रूषवे वाच्यं न च मां योऽभ्यसूयति।।

Transliteration:
idaṁ te nātapaskāya nābhaktāya kadāchana |
na chāśhuśrūṣhave vācyaṁ na cha māṁ yo ’bhyasūyati ||

English Translation:
This knowledge should never be explained to those who are not austere, not devoted, or unwilling to listen, nor to those who find faults in Me.

Śloka 18.68

Sanskrit:
य इमं परमं गुह्यं मद्भक्तेष्वभिधास्यति।
भक्तिं मयि परां कृत्वा मामेवैष्यत्यसंशयः।।

Transliteration:
ya imaṁ paramaṁ guhyaṁ mad-bhakteṣhv abhidhāsyati |
bhaktiṁ mayi parāṁ kṛitvā mām evaiṣhyaty asaṁśhayaḥ ||

English Translation:
One who shares this supreme secret with My devotees will attain pure devotion to Me and come to Me without doubt.

Śloka 18.69

Sanskrit:
न च तस्मान्मनुष्येषु कश्चिन्मे प्रियकृत्तमः।
भविता न च मे तस्मादन्यः प्रियतरो भुवि।।

Transliteration:
na cha tasmān manuṣhyeṣhu kaśhchin me priya-kṛittamaḥ |
bhavitā na cha me tasmād anyaḥ priyataro bhuvi ||

English Translation:
No one among humans is more dear to Me than he who shares this knowledge; nor will there ever be anyone more dear to Me on earth.

Śloka 18.70

Sanskrit:
अध्येष्यते च य इमं धर्म्यं संवादमावयोः।
ज्ञानयज्ञेन तेनाहमिष्टः स्यामिति मे मतिः।।

Transliteration:
adhyeṣhyate cha ya imaṁ dharmyaṁ saṁvādam āvayoḥ |
jñāna-yajñena tenāham iṣhṭaḥ syām iti me matiḥ ||

English Translation:
And whoever studies this sacred dialogue of ours worships Me through the sacrifice of knowledge; this is My opinion4.

This section emphasizes surrendering unto God as the ultimate path to liberation, sharing sacred wisdom with others, and the merit gained through studying and teaching the Bhagavad Gita.

Śloka 18.71

Sanskrit
श्रद्धावाननसूयश्च शृणुयादपि यो नरः।
सोऽपि मुक्तः शुभाँल्लोकान्प्राप्नुयात्पुण्यकर्मणाम्।।

Transliteration
śhraddhāvān anasūyaśh cha śhṛiṇuyād api yo naraḥ |
so ’pi muktaḥ śhubhāl lokān prāpnuyāt puṇya-karmaṇām ||

English Translation
Even the person who listens to this with faith and without envy becomes liberated and attains the auspicious worlds of those who perform virtuous deeds.

Śloka 18.72

Sanskrit
कच्चिदेतच्छ्रुतं पार्थ त्वयैकाग्रेण चेतसा।
कच्चिदज्ञानसम्मोहः प्रनष्टस्ते धनञ्जय।।

Transliteration
kachchid etach chhrutaṁ pārtha tvayai-kāgreṇa chetasā |
kachchid ajñāna-sammohaḥ pranaṣhṭas te dhanañjaya ||

English Translation
O Partha, has this been heard by you with an attentive mind? O Dhananjaya, has your delusion born of ignorance been dispelled?

Śloka 18.73

Sanskrit
अर्जुन उवाच:
नष्टो मोहः स्मृतिर्लब्धा त्वत्प्रसादान्मयाच्युत।
स्थितोऽस्मि गतसन्देहः करिष्ये वचनं तव।।

Transliteration
arjuna uvācha:
naṣhṭo mohaḥ smṛitir labdhā tvat-prasādān mayāchyuta |
sthito ’smi gata-sandehaḥ kariṣhye vachanaṁ tava ||

English Translation
Arjuna said: My delusion is destroyed, and I have regained my memory by Your grace, O Achyuta. I am now firm and free from doubt and will act according to Your instructions.

Śloka 18.74

Sanskrit
सञ्जय उवाच:
इत्यहं वासुदेवस्य पार्थस्य च महात्मनः।
संवादमिममश्रौषमद्भुतं रोमहर्षणम्।।

Transliteration
sañjaya uvācha:
ity ahaṁ vāsudevasya pārthasya cha mahātmanaḥ |
saṁvādam imam aśhrauṣham adbhutaṁ roma-harṣhaṇam ||

English Translation
Sanjay said: Thus, I heard this wonderful and thrilling dialogue between Vasudeva (Krishna) and the great soul Partha (Arjuna).

Śloka 18.75

Sanskrit
व्यासप्रसादाच्छ्रुतवानेतद्गुह्यमहं परम्।
योगं योगेश्वरात्कृष्णात्साक्षात्कथयतः स्वयम्।।

Transliteration
vyāsa-prasādāch chhrutavān etad guhyam ahaṁ param |
yogaṁ yogeśhvarāt kṛiṣhṇāt sākṣhāt kathayataḥ svayam ||

English Translation
By the grace of Vyasa, I heard this supreme secret directly from Krishna, the Lord of Yoga, as He Himself spoke it.

Śloka 18.76

Sanskrit
राजन्संस्मृत्य संस्मृत्य संवादमिममद्भुतम्।
केशवार्जुनयोः पुण्यं हृष्यामि च मुहुर्मुहुः।।

Transliteration
rājan saṁsmṛitya saṁsmṛitya saṁvādam imam adbhutam |
keśhavārjunayoḥ puṇyaṁ hṛiṣhyāmi cha muhur muhuḥ ||

English Translation
O King, as I repeatedly recall this wondrous and holy dialogue between Krishna and Arjuna, I rejoice again and again.

Śloka 18.77

Sanskrit
तच्च संस्मृत्य संस्मृत्य रूपमत्यद्भुतं हरेः।
विस्मयो मे महान् राजन्हृष्यामि च पुनः पुनः।।

Transliteration
tach cha saṁsmṛitya saṁsmṛitya rūpam aty-adbhutaṁ hareḥ |
vismayo me mahān rājan hṛiṣhyāmi cha punaḥ punaḥ ||

English Translation
And as I remember the astonishing form of Hari (Krishna), great is my wonder, O King, and I rejoice again and again.

Śloka 18.78

Sanskrit
यत्र योगेश्वरः कृष्णो यत्र पार्थो धनुर्धरः।
तत्र श्रीर्विजयो भूतिर्ध्रुवा नीतिर्मतिर्मम।।

Transliteration
yatra yogeśhvaraḥ kṛiṣhṇo yatra pārtho dhanur-dharaḥ |
tatra śhrīr vijayo bhūtir dhruvā nītir matir mama ||

English Translation
Wherever there is Krishna, the Lord of Yoga, and wherever there is Arjuna, the supreme archer, there will certainly be opulence, victory, prosperity, and righteousness; this is my firm conviction.

This concluding section highlights Arjuna's transformation after receiving divine knowledge, Sanjay's reflections on the dialogue's profound impact, and the ultimate assurance of victory and righteousness wherever divine guidance and devotion coexist.