#BHAKTIGAANE #ShrimadBhagwadGeeta #GEETASHLOK #GEETAUPDESH #BHAGWATSHLOK #KRISHNAUPDESH
Lyrics Name:Shrimad Bhagwad Geeta
Album Name :Shrimad Bhgwad Geeta Mahakavya
संन्यासस्य महाबाहो तत्त्वमिच्छामि वेदितुम्।
त्यागस्य च हृषीकेश पृथक्केशिनिषूदन।।18.1।।
Arjuna said O Mighty-armed ! I desire to know severally the distinctive nature of renunciation and of relinishment, O Hrsikesa ! O Slayer of Kesin !
“Arjuna asked: O mighty One! I desire to know how relinquishment is distinguished from renunciation.
काम्यानां कर्मणां न्यासं संन्यासं कवयो विदुः।
सर्वकर्मफलत्यागं प्राहुस्त्यागं विचक्षणाः।।18.2।।
The Bhagavat said The seers understand the act of renouncing the desire-motivated actions as renunciation; the experts declare the relinishment of the fruits of all actions to be relinishment.
Lord Shri Krishna replied: The sages say that renunciation means forgoing an action which springs from desire; and relinquishing means the surrender of its fruit.
त्याज्यं दोषवदित्येके कर्म प्राहुर्मनीषिणः।
यज्ञदानतपःकर्म न त्याज्यमिति चापरे।।18.3।।
Certain wise men delcare that the harmful action is to be relinished while others say that the actions of performing sacrifices, giving gifts and observing austerities should not be relinished.
Some philosophers say that all action is evil and should be abandoned. Others that acts of sacrifice, benevolence and austerity should not be given up.
निश्चयं श्रृणु मे तत्र त्यागे भरतसत्तम।
त्यागो हि पुरुषव्याघ्र त्रिविधः संप्रकीर्तितः।।18.4।।
best of Bharata’s descendants ! Listen to My considered view about relinishing : Indeed the act of relinishing is rightly spoken to be three-fold, O best among men !
O best of Indians! Listen to my judgment as regards this problem. It has a threefold aspect
यज्ञदानतपःकर्म न त्याज्यं कार्यमेव तत्।
यज्ञो दानं तपश्चैव पावनानि मनीषिणाम्।।18.5।।
The actions of [Vedic] sacrifice, gift and austerity should not be relinished and they must necessarily be performed; for the men of wisdom the [Vedic sacrifice, gift and also austerity are the means of purification.
Acts of sacrifice, benevolence and austerity should not be given up but should be performed, for they purify the aspiring soul.
एतान्यपि तु कर्माणि सङ्गं त्यक्त्वा फलानि च।
कर्तव्यानीति मे पार्थ निश्िचतं मतमुत्तमम्।।18.6।।
Even these actions too must be performed by relinishing attachment and fruits : This is my considered best opinion, O son of Prtha !
But they should be done with detachment and without thought of recompense. This is my final judgment.
नियतस्य तु संन्यासः कर्मणो नोपपद्यते।
मोहात्तस्य परित्यागस्तामसः परिकीर्तितः।।18.7।।
The renunciation of the enjoined action does not stand to reason; and completely relinishing it, out of ignorance is proclaimed, on all sides, as an act of the Tamas (Strand).
It is not right to give up actions which are obligatory; and if they are misunderstood, it is the result of sheer ignorance.
कार्यमित्येव यत्कर्म नियतं क्रियतेऽर्जुन।
सङ्गं त्यक्त्वा फलं चैव स त्यागः सात्त्विको मतः।।18.8।।
‘This is a thing to be performed.’-just on that ground whatever usual action is performed relinishing attachment and also fruit-that act of relinishment is deemed to be of the Sattva (Strand).
He who performs an obligatory action, because he believes it to be a duty which ought to be done, without any personal desire to do the act or to receive any return – such renunciation is Pure.
कार्यमित्येव यत्कर्म नियतं क्रियतेऽर्जुन।
सङ्गं त्यक्त्वा फलं चैव स त्यागः सात्त्विको मतः।।18.9।।
This is a thing to be performed.’-just on that ground whatever usual action is performed relinishing attachment and also fruit-that act of relinishment is deemed to be of the Sattva (Strand).
He who performs an obligatory action, because he believes it to be a duty which ought to be done, without any personal desire to do the act or to receive any return – such renunciation is Pure.
न द्वेष्ट्यकुशलं कर्म कुशले नानुषज्जते।
त्यागी सत्त्वसमाविष्टो मेधावी छिन्नसंशयः।।18.10।।
The man of relinishment, who is well possessed of the Sattva, is wise and has his doubts destroyed-he hates not the unskilled action and clings not to the skilled action.
The wise man who has attained purity, whose doubts are solved, who is filled with the spirit of self-abnegation, does not shrink from action because it brings pain, nor does he desire it because it brings pleasure.
न हि देहभृता शक्यं त्यक्तुं कर्माण्यशेषतः।
यस्तु कर्मफलत्यागी स त्यागीत्यभिधीयते।।18.11।।
Indeed, to relinish actions entirely is not possible for a body-bearing one; but whosoever relinishes the fruits of actions, he is said to be a man of [true] relinishment.
But since those still in the body cannot entirely avoid action, in their case abandonment of the fruit of action is considered as complete renunciation.
अनिष्टमिष्टं मिश्रं च त्रिविधं कर्मणः फलम्।
भवत्यत्यागिनां प्रेत्य न तु संन्यासिनां क्वचित्।।18.12।।
The three-fold fruit of action, viz., the undesired, the desired and the mixed, accrues [even] after death ot those who are not men of relinishment, but never to those who are men of renunciation.
For those who cannot renounce all desire, the fruit of action hereafter is threefold – good, evil, and partly good and partly evil. But for him who has renounced, there is none.
पञ्चैतानि महाबाहो कारणानि निबोध मे।
सांख्ये कृतान्ते प्रोक्तानि सिद्धये सर्वकर्मणाम्।।18.13।।
O mighty-armed one ! Learn from Me these following five causes that have been declared in the conclusion of deliberations [on proper knowledge], for the accomplishment of all actions.
I will tell thee now, O Mighty Man, the five causes which, according to the final decision of philosophy, must concur before an action can be accomplished.
अधिष्ठानं तथा कर्ता करणं च पृथग्विधम्।
विविधाश्च पृथक्चेष्टा दैवं चैवात्र पञ्चमम्।।18.14।।
The basis, as well as the agent, and diverse instruments, and distinct activity of various kinds and Destiny, which is certainly the fifth [factor].
They are a body, a personality, physical organs, their manifold activity and destiny.
शरीरवाङ्मनोभिर्यत्कर्म प्रारभते नरः।
न्याय्यं वा विपरीतं वा पञ्चैते तस्य हेतवः।।
O Arjuna ! Whatever action is undertaken with the body, speech or the mind, whether it is lawful or otherwise, its factors are these five.
Whatever action a man performs, whether by muscular effort or by speech or by thought, and whether it be right or wrong, these five are the essential causes.
तत्रैवं सति कर्तारमात्मानं केवलं तु यः।
पश्यत्यकृतबुद्धित्वान्न स पश्यति दुर्मतिः।।18.16।।
But this being the case, whosoever views himself as the sole agent (cause of actions) due to his imperfect intellect – he, the defective-minded one, does not view [things rightly].
But the fool who supposes, because of his immature judgment, that it is his own Self alone that acts, he perverts the truth and does not see rightly.
यस्य नाहंकृतो भावो बुद्धिर्यस्य न लिप्यते।
हत्वापि स इमाँल्लोकान्न हन्ति न निबध्यते।।18.17।।
He, whose mental disposition is not dominated by the sense ‘I’, and whose intellect is not stained – he, even if he slays these worlds, does not [really] slay any and he is not fettered.
He who has no pride, and whose intellect is unalloyed by attachment, even though he kill these people, yet he does not kill them, and his act does not bind him.
ज्ञानं ज्ञेयं परिज्ञाता त्रिविधा कर्मचोदना।
करणं कर्म कर्तेति त्रिविधः कर्मसंग्रहः।।18.18।।
The instrument of knowledge, the object-of-knowledge, and the knowing subject-the prompting-in-action, consisting of these three-fold elements is [itself] the proper grasping of action with three-fold elements viz., the instrument, the object and the agent.
Knowledge, the knower and the object of knowledge, these are the three incentives to action; and the act, the actor and the instrument are the threefold constituents.
ज्ञानं कर्म च कर्ता च त्रिधैव गुणभेदतः।
प्रोच्यते गुणसंख्याने यथावच्छृणु तान्यपि।।18.19।।
The instrument of knowledge, the object and the agent are just three kinds because of the differences in the Strands-thus it is declared in enumerating the Strands. These also you must listen to [from Me] as they are.
The knowledge, the act and the doer differ according to the Qualities. Listen to this too:
सर्वभूतेषु येनैकं भावमव्ययमीक्षते।
अविभक्तं विभक्तेषु तज्ज्ञानं विद्धि सात्त्विकम्।।18.20।।
That instrument-of-knowledge, by means of which one perceives in all beings the singular immutable Existence, the Unclassified in the classified ones – that you must know to be born of the Sattva (Strand).
That knowledge which sees the One Indestructible in all beings, the One Indivisible in all separate lives, may be truly called Pure Knowledge.
पृथक्त्वेन तु यज्ज्ञानं नानाभावान्पृथग्विधान्।
वेत्ति सर्वेषु भूतेषु तज्ज्ञानं विद्धि राजसम्।।18.21।।
That instrument-of-knowledge, by means of which one considers the varied natures of different sorts in all beings as [really] different-that is regarded to be of the Rajas (Strand).
The knowledge which thinks of the manifold existence in all beings as separate – that comes from Passion.
यत्तु कृत्स्नवदेकस्मिन्कार्ये सक्तमहैतुकम्।
अतत्त्वार्थवदल्पं च तत्तामसमुदाहृतम्।।18.22।।
That [instrument-of-knowledge], because of which, one, not realising the whole, gets indulged, without reason, in a particular activity, and which is unconcerned with the real nature of things and is insignificant – that is declared to be of the Tamas (Strand).
But that which clings blindly to one idea as if it were all, without logic, truth or insight, that has its origin in Darkness.
नियतं सङ्गरहितमरागद्वेषतः कृतम्।
अफलप्रेप्सुना कर्म यत्तत्सात्त्विकमुच्यते।।18.23।।
The object that has been acired with determination, without attachment and without desire or hatred, by one who does not crave to reap the fruit [of his action] – that is declared to be of the Sattva (Strand).
An obligatory action done by one who is disinterested, who neither likes nor dislikes it, and gives no thought to the consequences that follow, such an action is Pure.
यत्तु कामेप्सुना कर्म साहङ्कारेण वा पुनः।
क्रियते बहुलायासं तद्राजसमुदाहृतम्।।18.24।।
The object which is abundant in afflictions; and which is further reired by one who craves to attain the desired thing with the feeling of ‘I’-that is considered to be of the Rajas (Strand).
But even though an action involve the most strenuous endeavour, yet if the doer is seeking to gratify his desires, and is filled with personal vanity, it may be assumed to originate in Passion.
अनुबन्धं क्षयं हिंसामनपेक्ष्य च पौरुषम्।
मोहादारभ्यते कर्म यत्तत्तामसमुच्यते।।18.25।।
The object which is gained, due to ignorance, without considering the result, the loss, the injury to others and the strength [of one’s own]-that is declared to be of the Tamas (Strand).
An action undertaken through delusion, and with no regard to the spiritual issues involved, or the real capacity of the doer, or to the injury which may follow, such an act may be assumed to be the product of Ignorance.
सिद्ध्यसिद्ध्योर्निर्विकारः कर्ता सात्त्विक उच्यते।।18.26।।
The agent who is free from attachment; who does not make any speech of egoism; who is full of contentment and enthusiasm; and who does not change [mentally] in success or in failure-that agent is said to be of the Sattva (Strand) nature.
But when a man has no sentiment and no personal vanity, when he possesses courage and confidence, cares not whether he succeeds or fails, then his action arises from Purity.
रागी कर्मफलप्रेप्सुर्लुब्धो हिंसात्मकोऽशुचिः।
हर्षशोकान्वितः कर्ता राजसः परिकीर्तितः।।18.27।।
The agent, who is a man of passion; who craves for the fruit of his action, and is avaricious; who is injurious by nature, is impure and is overpowered by joy and griefthat agent is proclaimed to be of the Rajas (Strand).
In him who is impulsive, greedy, looking for reward, violent, impure, torn between joy and sorrow,it may be assumed that in him Passion is predominant.
अयुक्तः प्राकृतः स्तब्धः शठो नैष्कृतिकोऽलसः।
विषादी दीर्घसूत्री च कर्ता तामस उच्यते।।18.28।।
The agent, who does not exert, is vulgar, obstinate and deceitful; who is a man of wickedness and is lazy, sorrowful, and procrastinating – that agent is said to be of the Tamas (Strand).
While he whose purpose is infirm, who is low-minded, stubborn, dishonest, malicious, indolent, despondent, procrastinating – he may be assumed to be in Darkness.
बुद्धेर्भेदं धृतेश्चैव गुणतस्त्रिविधं श्रृणु।
प्रोच्यमानमशेषेण पृथक्त्वेन धनञ्जय।।18.29।।
You must listen [from Me] to the three-fold division of the intellect and also of content both being expounded completely and individually, [by Me] basing on the Strands, O Dhananjaya !
Reason and conviction are threefold, according to the Quality which is dominant. I will explain them fully and severally, O Arjuna!
प्रवृत्तिं च निवृत्तिं च कार्याकार्ये भयाभये।
बन्धं मोक्षं च या वेत्ति बुद्धिः सा पार्थ सात्त्विकी।।18.30।।
The intellect which knows the activity and the cessation from the activity, the proper and improper actions, the fear and non-fear, and the bondage and emancipation-that intellect is considered to be of the Sattva (Strand).
That intellect which understands the creation and dissolution of life, what actions should be done and what not, which discriminates between fear and fearlessness, bondage and deliverance, that is Pure.
यया धर्ममधर्मं च कार्यं चाकार्यमेव च।
अयथावत्प्रजानाति बुद्धिः सा पार्थ राजसी।।18.31।।
The intellect, by means of which one decides incorrectly the righteous and the unrighteous ones and what is a proper action and also an improper onethat intellect is of the Rajas (Strand), O son of Prtha !
The intellect which does not understand what is right and what is wrong, and what should be done and what not, is under the sway of Passion.
अधर्मं धर्ममिति या मन्यते तमसाऽऽवृता।
सर्वार्थान्विपरीतांश्च बुद्धिः सा पार्थ तामसी।।18.32।।
The intellect which, containing darkness (ignorance), conceives the unrighteous one as righteous and all things topsy-turvy-that intellect is deemed to be of the Tamas (Strand).
And that which, shrouded in Ignorance, thinks wrong right, and sees everything perversely, O Arjuna, that intellect is ruled by Darkness.
धृत्या यया धारयते मनःप्राणेन्द्रियक्रियाः।
योगेनाव्यभिचारिण्या धृतिः सा पार्थ सात्त्विकी।।18.33।।
The unfailing content because of which one restrains, with Yoga, the activities of mind, the living breath and the senses-that content is considered to be of the Sattva (Strand).
The conviction and steady concentration by which the mind, the vitality and the senses are controlled – O Arjuna! They are the product of Purity.
यया तु धर्मकामार्थान् धृत्या धारयतेऽर्जुन।
प्रसङ्गेन फलाकाङ्क्षी धृतिः सा पार्थ राजसी।।18.34।।
O Arjuna ! The content by which one restrains one’s bounden duty, pleasure and wealth, and conseently desiring the fruits [of action]-that content is of the Rajas (Strand), O son of Prtha !
The conviction which always holds fast to rituals, to self-interest and wealth, for the sake of what they may bring forth – that comes from Passion.
यया स्वप्नं भयं शोकं विषादं मदमेव च।
न विमुञ्चति दुर्मेधा धृतिः सा पार्थ तामसी।।18.35।।
The content, whery a foolish man does not give up his sleep, fear, grief, despondency and also arrogancethat content is deemed to be of the Tamas (Strand).
And that which clings perversely to false idealism, fear, grief, despair and vanity is the product of Ignorance.
सुखं त्विदानीं त्रिविधं श्रृणु मे भरतर्षभ।
अभ्यासाद्रमते यत्र दुःखान्तं च निगच्छति।।18.36।।
O best among the Bharatas ! Now from Me you must also listen to the three-fold happiness where one gets delighted by practice, and attains the end of suffering.
Hear further the three kinds of pleasure. That which increases day after day delivers one from misery,
यत्तदग्रे विषमिव परिणामेऽमृतोपमम्।
तत्सुखं सात्त्विकं प्रोक्तमात्मबुद्धिप्रसादजम्।।18.37।।
The happiness] which is like poison at its time but is like nectar at the time of its result-that happiness, born of serenity of the Soul and intellect, you must know to be of the Sattva (Strand).
Which at first seems like poison but afterwards acts like nectar – that pleasure is Pure, for it is born of Wisdom.
परिणामे विषमिव तत्सुखं राजसं स्मृतम्।।18.38।।
[The happiness] which is like nectar at its time due to the contact between the senses and sense-objects; but which is like poison at the time of its result-that is considered to be of the Rajas (Strand).
That which as first is like nectar, because the senses revel in their objects, but in the end acts like poison – that pleasure arises from Passion.
यदग्रे चानुबन्धे च सुखं मोहनमात्मनः।
The happiness which, [both] at the beginning and subseently, is of the nature of deluding the Self; and which results from sleep, indolence and heedleness-that is stated to be of the Tamas (Strand).
While the pleasure which from first to last merely drugs the senses, which springs from indolence, lethargy and folly – that pleasure flows from Ignorance.
न तदस्ति पृथिव्यां वा दिवि देवेषु वा पुनः।
सत्त्वं प्रकृतिजैर्मुक्तं यदेभिः स्यात्ित्रभिर्गुणैः।।18.40।।
Whether on the earth, or again among the gods in the heaven, there exists not a single being, which is free from these three Strands, born of the Material-Nature.
There is nothing anywhere on earth or in the higher worlds which is free from the three Qualities – for they are born of Nature.
ब्राह्मणक्षत्रियविशां शूद्राणां च परंतप।
कर्माणि प्रविभक्तानि स्वभावप्रभवैर्गुणैः।।18.41।।
The duties of the Brahmanas, the Ksatriyas, the Vaisyas, and of the Sudras are properly classified according to the Strands which are the sources of their nature, O scorcher of foes !
Arjuna! The duties of spiritual teachers, the soldiers, the traders and the servants have all been fixed according to the dominant Quality in their nature
शमो दमस्तपः शौचं क्षान्तिरार्जवमेव च।
ज्ञानं विज्ञानमास्तिक्यं ब्रह्मकर्म स्वभावजम्।।18.42।।
Quietude, self-control, as well as purity, for-bearance, and also straightforwardness, knowledge, wisdom, and faith in another world are the duties of the Brahmanas, born of their nature.
Serenity, self-restraint, austerity, purity, forgiveness, as well as uprightness, knowledge, wisdom and faith in God – these constitute the duty of a spiritual Teacher.
शौर्यं तेजो धृतिर्दाक्ष्यं युद्धे चाप्यपलायनम्।
दानमीश्वरभावश्च क्षात्रं कर्म स्वभावजम्।।18.43।।
Heroic deed, fiery energy, firmness, dexterity, and also non-feeling form battle, giving gifts, overlordship, are the duties of the Ksatriyas, born of their nature.
Valour, glory, firmness, skill, generosity, steadiness in battle and ability to rule – these constitute the duty of a soldier. They flow from his own nature.
कृषिगौरक्ष्यवाणिज्यं वैश्यकर्म स्वभावजम्।
परिचर्यात्मकं कर्म शूद्रस्यापि स्वभावजम्।।18.44।।
The natural duties of the Vaisyas are agriculture, cattle-rearing and trade. Of the Sudras, too, the natural duty is in the form of service.
Ploughing, cattle-tending and trading are the actions of the Vaisyas, born of their nature. The action, in the form of service, is of the Sudras, born of their nature.
स्वे स्वे कर्मण्यभिरतः संसिद्धिं लभते नरः।
स्वकर्मनिरतः सिद्धिं यथा विन्दति तच्छृणु।।18.45।।
Being devoted to his own duty, man attains complete success. Hear that as to how one devoted to his own duty achieves success.
A man, devoted to his own respective action, attains success. Devoted to one’s own action, how one attains success that you must hear from Me.
यतः प्रवृत्तिर्भूतानां येन सर्वमिदं ततम्।
स्वकर्मणा तमभ्यर्च्य सिद्धिं विन्दति मानवः।।18.46।।
A human being achieves success by adoring through his own duties Him from whom is the origin of creatures, and by whom is all this pervaded.
That, whence the activities of the beings arise; by which this universe is pervaded-worshipping That by one’s own prescribed action, a man attains success.
श्रेयान्स्वधर्मो विगुणः परधर्मात्स्वनुष्ठितात्।
स्वभावनियतं कर्म कुर्वन्नाप्नोति किल्बिषम्।।18.47।।
One’s own duty, (though) defective, is superior to another’s duty well performed. By performing a duty as dictated by one’s own nature, one does not incur sin.
Better is one’s own prescribed duties, [born of one’s nature, even though] it is devoid of ality, than another’s duty well executed; the doer of duty, dependent on (or prescribed according to) one’s own nature, does not incur sin.
सहजं कर्म कौन्तेय सदोषमपि न त्यजेत्।
सर्वारम्भा हि दोषेण धूमेनाग्निरिवावृताः।।18.48।।
O son of Kunti, one should not give up the duty to which one is born, even though it be faulty. For all undertakings are surrounded with evil, as fire is with smoke.
O son of Kunti ! One should not give up the nature-born duty, even if it is (appears to be) defective. For, all beginnings are enveloped by harm just as the fire by smoke
असक्तबुद्धिः सर्वत्र जितात्मा विगतस्पृहः।
नैष्कर्म्यसिद्धिं परमां संन्यासेनाधिगच्छति।।18.49।।
He whose intellect remains unattached to everything, who has conered his internal organs and is desireless, attains through monasticism the supreme perfection consisting in the state of one free from duties.
He, whose mind entertains no attachment to anything, who is self-conered and is free from craving-he attains by means of renunciation the supreme success of actionlessness.
सिद्धिं प्राप्तो यथा ब्रह्म तथाप्नोति निबोध मे।
समासेनैव कौन्तेय निष्ठा ज्ञानस्य या परा।।18.50।।
Understand for certain from Me, in brief indeed, O son of Kunti, that process by which one who has achieved success attains Brahman, which is the supreme consummation of Knowledge.
Having attained the success, how he attains the Brahman, an attainment which is confirmed to be the final beatitude of true knowledge-that you must learn from Me briefly.
बुद्ध्या विशुद्धया युक्तो धृत्याऽऽत्मानं नियम्य च।
शब्दादीन् विषयांस्त्यक्त्वा रागद्वेषौ व्युदस्य च।।18.51।।
He, who has got a totally pure intellect by fully controlling his self (mind) with firmness, and renouncing sense-objects, sound etc., and driving out desire and hatred;
Guided always by pure reason, bravely restraining himself, renouncing the objects of sense and giving up attachment and hatred;
विविक्तसेवी लघ्वाशी यतवाक्कायमानसः।
ध्यानयोगपरो नित्यं वैराग्यं समुपाश्रितः।।18.52।।
Who enjoys solitude, eats lightly, has controlled his speech-organ, body and mind; who is permanently devoted to the meditation-Yoga; and who has taken shelter in the perennial desirelessness;
Enjoying solitude, abstemiousness, his body, mind and speech under perfect control, absorbed in meditation, he becomes free – always filled with the spirit of renunciation.
अहङ्कारं बलं दर्पं कामं क्रोधं परिग्रहम्।
विमुच्य निर्ममः शान्तो ब्रह्मभूयाय कल्पते।।18.53।।
Relinshing egotism, violence, pride, desire, wrath, and the sense of possession-he, the unselfish and calm one, is capable of becoming the Brahman.
Having abandoned selfishness, power, arrogance, anger and desire, possessing nothing of his own and having attained peace, he is fit to join the Eternal Spirit.
ब्रह्मभूतः प्रसन्नात्मा न शोचति न काङ्क्षति।
समः सर्वेषु भूतेषु मद्भक्तिं लभते पराम्।।18.54।।
Having become the Brahman, the serene-minded one neither grieves nor rejoices; remaining eal to all beings, he gains the highest devotion to Me.
And when he becomes one with the Eternal, and his soul knows the bliss that belongs to the Self, he feels no desire and no regret, he regards all beings equally and enjoys the blessing of supreme devotion to Me.
भक्त्या मामभिजानाति यावान्यश्चास्मि तत्त्वतः।
ततो मां तत्त्वतो ज्ञात्वा विशते तदनन्तरम्।।18.55।।
Through devotion he comes to know of Me : Who I am and how, in fact, I am-having correctly known Me, he enters Me. Then afterwards,
By such devotion, he sees Me, who I am and what I am; and thus realising the Truth, he enters My Kingdom.
सर्वकर्माण्यपि सदा कुर्वाणो मद्व्यपाश्रयः।
मत्प्रसादादवाप्नोति शाश्वतं पदमव्ययम्।।18.56।।
Performing all [his] actions all the time and taking refuge in Me, he attains, through My Grace, the eternal, changeless state.
Relying on Me in all his action and doing them for My sake, he attains, by My Grace, Eternal and Unchangeable Life.
चेतसा सर्वकर्माणि मयि संन्यस्य मत्परः।
बुद्धियोगमुपाश्रित्य मच्चित्तः सततं भव।।18.57।।
[Hence] renouncing by mind all actions in Me, O descendant of Bharata, and taking hold of the knowledge-Yoga, you must always be with your thought-organ [turned] towards Me.
Surrender then thy actions unto Me, live in Me, concentrate thine intellect on Me, and think always of Me.
मच्चित्तः सर्वदुर्गाणि मत्प्रसादात्तरिष्यसि।
अथ चेत्त्वमहङ्कारान्न श्रोष्यसि विनङ्क्ष्यसि।।18.58।
Having your thought-organ turned towards Me, you shall pass over all obstacles by Me Grace. On the other hand, if you don’t give up your sense of ego, you will not liberated yourself, [instead] you will perish.
Fix but thy mind on Me, and by My grace thou shalt overcome the obstacles in thy path. But if, misled by pride, thou wilt not listen, then indeed thou shalt be lost.
yadahankaaramaashrity na yotsy iti manyase.
mithyaish vyavasaayaste prakrtistvaan niyokshyati.
In case, holding fast to the sense of ego, you think (decide) ‘I shall not fight’, that resolve of yours will be just useless. [For] your own natural condition will incite you [to fight].
If thou in thy vanity thinkest of avoiding this fight, thy will shall not be fulfilled, for Nature herself will compel thee.
स्वभावजेन कौन्तेय निबद्धः स्वेन कर्मणा।
कर्तुं नेच्छसि यन्मोहात्करिष्यस्यवशोऽपि तत्।।18.60।।
O son of Kunti ! Being bound fully by your own duty, born of your own nature, and also being [hence] not independent, you would perform what you do not wish to perform, because of your-delusion.
O Arjuna! Thy duty binds thee. From thine own nature has it arisen, and that which in thy delusion thou desire not to do, that very thing thou shalt do. Thou art helpless.
ईश्वरः सर्वभूतानां हृद्देशेऽर्जुन तिष्ठति।
भ्रामयन्सर्वभूतानि यन्त्रारूढानि मायया।।18.61।।
O Arjuna ! This Lord dwells in the heart of all beings, causing, by His trick-of-Illusion, all beings to whirl round [as if they are] mounted on a [revolving] mechanical contrivance.
God dwells in the hearts of all beings, O Arjuna! He causes them to revolve as it were on a wheel by His mystic power.
तमेव शरणं गच्छ सर्वभावेन भारत।
तत्प्रसादात्परां शान्तिं स्थानं प्राप्स्यसि शाश्वतम्।।18.62।।
To Him alone you must go for refuge with all your thought, O descendant of Bharata ! Through My Grace you will attain the success, the eternal abode.
With all thy strength, fly unto Him and surrender thyself, and by His grace shalt thou attain Supreme Peace and reach the Eternal Home.
इति ते ज्ञानमाख्यातं गुह्याद्गुह्यतरं मया।
विमृश्यैतदशेषेण यथेच्छसि तथा कुरु।।18.63।।
Thus the [path of] wisdom, a better secret than all the secrets has been expounded to you by Me; comprehend it fully and then act as you please.
Thus have I revealed to thee the Truth, the Mystery of mysteries. Having thought it over, thou art free to act as thou wilt.
सर्वगुह्यतमं भूयः श्रृणु मे परमं वचः।
इष्टोऽसि मे दृढमिति ततो वक्ष्यामि ते हितम्।।18.64।।
Yet again, you must listen to My ultimate (or supreme) message which is the highest secret of all. You are My dear one and have a firm intellect. Hence I shall tell you what is good to you :
Only listen once more to My last word, the deepest secret of all; thou art My beloved, thou are My friend, and I speak for thy welfare.
मन्मना भव मद्भक्तो मद्याजी मां नमस्कुरु।
मामेवैष्यसि सत्यं ते प्रतिजाने प्रियोऽसि मे।।18.65।।
Be with your mind fixed in Me; be My devotee; offer oblation to Me and render salutation to Me; you shall come to Me alone. Really I promise you, (because) you are dear to Me.
Dedicate thyself to Me, worship Me, sacrifice all for Me, prostrate thyself before Me, and to Me thou shalt surely come. Truly do I pledge thee; thou art My own beloved.
इदं ते नातपस्काय नाभक्ताय कदाचन।
न चाशुश्रूषवे वाच्यं न च मां योऽभ्यसूयति।।18.67।
य इमं परमं गुह्यं मद्भक्तेष्वभिधास्यति।
भक्ितं मयि परां कृत्वा मामेवैष्यत्यसंशयः।।18.68।।
He who, entertaining supreme devotion to Me, will speak of this highest secret, to My devotees will without doubt reach Me alone.
Whosoever shall declare this highest secret to My devotees, he, cultivating an utmost devotion towards Me, and not entertaining any doubt, shall reach Me.
न च तस्मान्मनुष्येषु कश्िचन्मे प्रियकृत्तमः।
भविता न च मे तस्मादन्यः प्रियतरो भुवि।।18.69।।
And as compared with him, none else among human beings is the best accomplisher of what is dear to Me. Moreover, nor will there be anyone else in the world dearer to Me than he.
And, excepting him there would be none among men who is the best performer of what is dear to Me; and other than him there shall be none else who is dearer to Me on earth.
अध्येष्यते च य इमं धर्म्यं संवादमावयोः।
ज्ञानयज्ञेन तेनाहमिष्टः स्यामिति मे मतिः।।
Whosoever would learn this sacred dialogue of both of us, by him I am worshipped (delighted) through the knowledge-sacrifice : This is My opinion
He who will study this spiritual discourse of ours, I assure thee, he shall thereby worship Me at the altar of Wisdom.
श्रद्धावाननसूयश्च श्रृणुयादपि यो नरः।
सोऽपि मुक्तः शुभाँल्लोकान्प्राप्नुयात्पुण्यकर्मणाम्
A man who would at least hear to [this] with faith and without indignation-he too, freed [from sins], will attain the auspicious worlds of men of meritorius acts.
Yea, he who listens to it with faith and without doubt, even he, freed from evil, shalt rise to the worlds which the virtuous attain through righteous deeds.
कच्चिदेतच्छ्रुतं पार्थ त्वयैकाग्रेण चेतसा।
कच्चिदज्ञानसंमोहः प्रनष्टस्ते धनञ्जय।।18.72।।
O son of Prtha ! Has this been heared by you with attentive mind ? O Dhananjaya ! Has your strong delusion, born of ignorance, been totally destroyed ?
O Arjuna! Hast thou listened attentively to My words? Has thy ignorance and thy delusion gone?
नष्टो मोहः स्मृतिर्लब्धा त्वत्प्रसादान्मयाच्युत।
स्थितोऽस्मि गतसन्देहः करिष्ये वचनं तव।।18.73।।
Arjuna said My delusion is destroyed; recollection is gained by me through your Grace, O Acyuta ! I stand firm, free of doubts; I shall excute your ?nd.
Arjuna replied: My Lord! O Immutable One! My delusion has fled. By Thy Grace, O Changeless One, the light has dawned. My doubts are gone, and I stand before Thee ready to do Thy will.”
इत्यहं वासुदेवस्य पार्थस्य च महात्मनः।
anjaya said Thus I have heard this wonderful and thrilling dailogue of Vasudeva and the mighty-minded son of Prtha
Sanjaya told: “Thus have I heard this rare, wonderful and soul-stirring discourse of the Lord Shri Krishna and the great-souled Arjuna.
योगं योगेश्वरात्कृष्णात्साक्षात्कथयतः स्वयम्।।18.75।।
Through the grace of Vyasa, I have heard this highly secret supreme Yoga from Krsna, the Lord of the Yogins, while He was Himself imparting it personally.
Through the blessing of the sage Vyasa, I listened to this secret and noble science from the lips of its Master, the Lord Shri Krishna.
राजन्संस्मृत्य संस्मृत्य संवादमिममद्भुतम्।
केशवार्जुनयोः पुण्यं हृष्यामि च मुहुर्मुहुः।।18.76।।
O king ! By recollecting and recollecting this wonderful pious dialogue of Kesava and Arjuna, I feel also delighted again and again.
O King! The more I think of that marvellous and holy discourse, the more I lose myself in joy.
तच्च संस्मृत्य संस्मृत्य रूपमत्यद्भुतं हरेः।
विस्मयो मे महान् राजन् हृष्यामि च पुनः पुनः।।18.77।।
O great king ! On recalling in the mind that extremely wonderful supreme form of Hari, I am amazed and I feel joyous again and again.
As memory recalls again and again the exceeding beauty of the Lord, I am filled with amazement and happiness.
यत्र योगेश्वरः कृष्णो यत्र पार्थो धनुर्धरः।
तत्र श्रीर्विजयो भूतिर्ध्रुवा नीतिर्मतिर्मम।।
Where Krsna, the Lord of Yogins remains, where the son of Prtha holds his bow, there lie fortune, victory, prosperity and firm justice-so I believe.
Wherever is the Lord Shri Krishna, the Prince of Wisdom, and wherever is Arjuna, the Great Archer, I am more than convinced that good fortune, victory, happiness and righteousness will follow”