Discourse 18: Liberation Through Renunciation

.mw-parser-output .wst-header .wst-header-mainblock{border:1px solid var(--border-color-success,#ACA);background-color:var(--background-color-success-subtle,#E6F2E6);color:var(--color-base,#202122)}.mw-parser-output .wst-header .wst-header-notes{border-bottom:1px solid var(--border-color-notice,#A0A0A0);background-color:var(--background-color-neutral,#FAFAFF);color:var(--color-base,#202122)}.mw-parser-output .wst-header .contributor-text{font-style:italic}.mw-parser-output .wst-header #header-title-text,.mw-parser-output .wst-header .wst-header-title-text{font-weight:bold}.mw-parser-output .wst-header #ws-data{display:none}.mw-parser-output .wst-header #ws-data.ws-data-show{display:block}.mw-parser-output .wst-header-mainblock{margin:4px auto 4px auto;padding:0 3px;display:flex;align-items:center}.mw-parser-output .wst-header-back,.mw-parser-output .wst-header-forward{display:flex;flex:1 4 100%;min-width:min-content;align-items:center;font-size:.9em}.mw-parser-output .wst-header-nav-empty{visibility:hidden}.mw-parser-output .wst-header-back{justify-content:flex-start;text-align:left}.mw-parser-output .wst-header-central-cell{flex:4 1 100%;max-width:max-content;text-align:center}.mw-parser-output .wst-header-forward{justify-content:flex-end;text-align:right}@media(max-width:768px){.mw-parser-output .wst-header-mainblock{flex-wrap:wrap}.mw-parser-output .wst-header-central-cell{flex:0 0 100%;order:-2;width:auto}.mw-parser-output .wst-header-back,.mw-parser-output .wst-header-forward{width:auto}}.mw-parser-output .wst-header-notes{display:inline-block;border-collapse:collapse;border-spacing:0;empty-cells:hide;font-size:.9em;line-height:1.4;margin:0 auto 4px auto;width:100%}.mw-parser-output .wst-header-left{float:left}←Discourse 17The Bhagavad-Gitaby Krishna-Dwaipayana Vyasa, translated by Annie Wood BesantDiscourse 18→3006300The Bhagavad-Gita — Discourse 18Annie Wood BesantKrishna-Dwaipayana Vyasa Layout 2 .mw-parser-output .wst-center{text-align:center;margin:0 auto}.mw-parser-output .wst-center.wst-center-nomargin>p{margin-top:0;margin-bottom:0} EIGHTEENTH DISCOURSE. .mw-parser-output .wst-block-center{display:block;margin:0 auto;padding:0;position:relative;max-width:100%;height:auto;text-align:initial}.mw-parser-output .wst-block-center-title{display:inline-block;width:100%;text-align:center} .mw-parser-output .wst-size-block{line-height:1.4}.mw-parser-output .wst-size-block p{font-size:inherit}.mw-parser-output .wst-xx-smaller{font-size:58%}.mw-parser-output .wst-x-smaller{font-size:69%}.mw-parser-output .wst-smaller{font-size:83%}.mw-parser-output .wst-fine{line-height:1.4;font-size:92%}.mw-parser-output .wst-m-larger{font-size:110%}.mw-parser-output .wst-larger{font-size:120%}.mw-parser-output .wst-x-larger{font-size:144%}.mw-parser-output .wst-xx-larger{font-size:182%}.mw-parser-output .wst-xxx-larger{font-size:207%}.mw-parser-output .wst-xxxx-larger{font-size:249%} अर्जुन उवाच । संन्यासस्य महाबाहो तत्त्वमिच्छामि वेदितुम् । त्यागस्य च हृषीकेश पृथक्केशिनिषूदन

.mw-parser-output .wst-header .wst-header-mainblock{border:1px solid var(--border-color-success,#ACA);background-color:var(--background-color-success-subtle,#E6F2E6);color:var(--color-base,#202122)}.mw-parser-output .wst-header .wst-header-notes{border-bottom:1px solid var(--border-color-notice,#A0A0A0);background-color:var(--background-color-neutral,#FAFAFF);color:var(--color-base,#202122)}.mw-parser-output .wst-header .contributor-text{font-style:italic}.mw-parser-output .wst-header #header-title-text,.mw-parser-output .wst-header .wst-header-title-text{font-weight:bold}.mw-parser-output .wst-header #ws-data{display:none}.mw-parser-output .wst-header #ws-data.ws-data-show{display:block}.mw-parser-output .wst-header-mainblock{margin:4px auto 4px auto;padding:0 3px;display:flex;align-items:center}.mw-parser-output .wst-header-back,.mw-parser-output .wst-header-forward{display:flex;flex:1 4 100%;min-width:min-content;align-items:center;font-size:.9em}.mw-parser-output .wst-header-nav-empty{visibility:hidden}.mw-parser-output .wst-header-back{justify-content:flex-start;text-align:left}.mw-parser-output .wst-header-central-cell{flex:4 1 100%;max-width:max-content;text-align:center}.mw-parser-output .wst-header-forward{justify-content:flex-end;text-align:right}@media(max-width:768px){.mw-parser-output .wst-header-mainblock{flex-wrap:wrap}.mw-parser-output .wst-header-central-cell{flex:0 0 100%;order:-2;width:auto}.mw-parser-output .wst-header-back,.mw-parser-output .wst-header-forward{width:auto}}.mw-parser-output .wst-header-notes{display:inline-block;border-collapse:collapse;border-spacing:0;empty-cells:hide;font-size:.9em;line-height:1.4;margin:0 auto 4px auto;width:100%}.mw-parser-output .wst-header-left{float:left}←Discourse 17The Bhagavad-Gitaby Krishna-Dwaipayana Vyasa, translated by Annie Wood BesantDiscourse 18→3006300The Bhagavad-Gita — Discourse 18Annie Wood BesantKrishna-Dwaipayana Vyasa Layout 2 .mw-parser-output .wst-center{text-align:center;margin:0 auto}.mw-parser-output .wst-center.wst-center-nomargin>p{margin-top:0;margin-bottom:0} EIGHTEENTH DISCOURSE. .mw-parser-output .wst-block-center{display:block;margin:0 auto;padding:0;position:relative;max-width:100%;height:auto;text-align:initial}.mw-parser-output .wst-block-center-title{display:inline-block;width:100%;text-align:center} .mw-parser-output .wst-size-block{line-height:1.4}.mw-parser-output .wst-size-block p{font-size:inherit}.mw-parser-output .wst-xx-smaller{font-size:58%}.mw-parser-output .wst-x-smaller{font-size:69%}.mw-parser-output .wst-smaller{font-size:83%}.mw-parser-output .wst-fine{line-height:1.4;font-size:92%}.mw-parser-output .wst-m-larger{font-size:110%}.mw-parser-output .wst-larger{font-size:120%}.mw-parser-output .wst-x-larger{font-size:144%}.mw-parser-output .wst-xx-larger{font-size:182%}.mw-parser-output .wst-xxx-larger{font-size:207%}.mw-parser-output .wst-xxxx-larger{font-size:249%} arjuna uvāca | saṃnyāsasya mahābāho tattvamicchāmi veditum | tyāgasya ca hṛṣīkeśa pṛthakkeśiniṣūdana

Arjuna said: I desire, O mighty-armed, to know severally the essence of renunciation, O Hrishîkesha, and of relinquishment, O Keshinishûdana. .mw-parser-output .wst-floatright{float:right;text-indent:0}(1) श्रीभगवानुवाच । काम्यानां कर्मणां न्यासं संन्यासं कवयो विदुः । सर्वकर्मफलत्यागं प्राहुस्त्यागं विचक्षणाः

Arjuna said: I desire, O mighty-armed, to know severally the essence of renunciation, O Hrishîkesha, and of relinquishment, O Keshinishûdana. .mw-parser-output .wst-floatright{float:right;text-indent:0}(1) śrībhagavānuvāca | kāmyānāṃ karmaṇāṃ nyāsaṃ saṃnyāsaṃ kavayo viduḥ | sarvakarmaphalatyāgaṃ prāhustyāgaṃ vicakṣaṇāḥ

The Blessed Lord said: Sages have known as renunciation the renouncing of works with desire; the relinquishing of the fruit of all actions is called relinquishment by the wise. (2) त्याज्यं दोषवदित्येके कर्म प्राहुर्मनीषिणः । यज्ञदानतपः कर्म न त्याज्यमिति चापरे

The Blessed Lord said: Sages have known as renunciation the renouncing of works with desire; the relinquishing of the fruit of all actions is called relinquishment by the wise. (2) tyājyaṃ doṣavadityeke karma prāhurmanīṣiṇaḥ | yajñadānatapaḥ karma na tyājyamiti cāpare

"Action should be relinquished as an evil," declare some thoughtful men; "acts of sacrifice, gift and austerity should not be relinquished," say others. (3) निश्चयं शृणु मे तत्र त्यागे भरतसत्तम । त्यागो हि पुरुषव्याघ्र त्रिविधः सम्प्रकीर्तितः

"Action should be relinquished as an evil," declare some thoughtful men; "acts of sacrifice, gift and austerity should not be relinquished," say others. (3) niścayaṃ śṛṇu me tatra tyāge bharatasattama | tyāgo hi puruṣavyāghra trividhaḥ samprakīrtitaḥ

Hear my conclusions as to that relinquishment, O best of the Bhâratas; since relinquishment, O tiger of men, has been explained as threefold. (4) यज्ञदानतपः कर्म न त्याज्यं कार्यमेव तत् । यज्ञो दानं तपश्चैव पावनानि मनीषिणाम्

Hear my conclusions as to that relinquishment, O best of the Bhâratas; since relinquishment, O tiger of men, has been explained as threefold. (4) yajñadānatapaḥ karma na tyājyaṃ kāryameva tat | yajño dānaṃ tapaścaiva pāvanāni manīṣiṇām

Acts of sacrifice, gift and austerity should not be relinquished, but should be performed; sacrifice, gift and also austerity are the purifiers of the intelligent. (5) एतान्यपि तु कर्माणि सङ्गं त्यक्त्वा फलानि च । कर्तव्यानीति मे पार्थ निश्चितं मतमुत्तमम्

Acts of sacrifice, gift and austerity should not be relinquished, but should be performed; sacrifice, gift and also austerity are the purifiers of the intelligent. (5) etānyapi tu karmāṇi saṅgaṃ tyaktvā phalāni ca | kartavyānīti me pārtha niścitaṃ matamuttamam

But even these actions should be done leaving aside attachment and fruit, O Pârtha; that is my certain and best belief. (6) नियतस्य तु संन्यासः कर्मणो नोपपद्यते । मोहात्तस्य परित्यागस्तामसः परिकीर्तितः

But even these actions should be done leaving aside attachment and fruit, O Pârtha; that is my certain and best belief. (6) niyatasya tu saṃnyāsaḥ karmaṇo nopapadyate | mohāttasya parityāgastāmasaḥ parikīrtitaḥ

Verily renunciation of actions that are prescribed is not proper; the relinquishment thereof from delusion is said to be of darkness. (7) दुःखमित्येव यत्कर्म कायक्लेशभयात्त्यजेत् । स कृत्वा राजसं त्यागं नैव त्यागफलं लभेत्

Verily renunciation of actions that are prescribed is not proper; the relinquishment thereof from delusion is said to be of darkness. (7) duḥkhamityeva yatkarma kāyakleśabhayāttyajet | sa kṛtvā rājasaṃ tyāgaṃ naiva tyāgaphalaṃ labhet

He who relinquisheth an action from fear of physical suffering, saying "Painful," thus performing a passionate relinquishment, obtaineth not the fruit of relinquishment. (8) कार्यमित्येव यत्कर्म नियतं क्रियतेऽर्जुन । सङ्गं त्यक्त्वा फलं चैव स त्यागः सात्त्विको मतः

He who relinquisheth an action from fear of physical suffering, saying "Painful," thus performing a passionate relinquishment, obtaineth not the fruit of relinquishment. (8) kāryamityeva yatkarma niyataṃ kriyate'rjuna | saṅgaṃ tyaktvā phalaṃ caiva sa tyāgaḥ sāttviko mataḥ

He who performeth a prescribed action, saying, "it ought to be done," O Arjuna, relinquishing attachment and also fruit, that relinquishment is regarded as pure. (9) न द्वेष्ट्यकुशलं कर्म कुशले नानुषज्जते । त्यागी सत्त्वसमाविष्टो मेधावी छिन्नसंशयः

He who performeth a prescribed action, saying, "it ought to be done," O Arjuna, relinquishing attachment and also fruit, that relinquishment is regarded as pure. (9) na dveṣṭyakuśalaṃ karma kuśale nānuṣajjate | tyāgī sattvasamāviṣṭo medhāvī chinnasaṃśayaḥ

The relinquisher pervaded by purity, intelligent and with doubts cut away, hateth not unpleasurable action nor is attached to pleasurable. (10) न हि देहभृता शक्यं त्यक्तुं कर्माण्यशेषतः । यस्तु कर्मफलत्यागी स त्यागीत्यभिधीयते

The relinquisher pervaded by purity, intelligent and with doubts cut away, hateth not unpleasurable action nor is attached to pleasurable. (10) na hi dehabhṛtā śakyaṃ tyaktuṃ karmāṇyaśeṣataḥ | yastu karmaphalatyāgī sa tyāgītyabhidhīyate

Nor indeed can embodied beings completely relinquish action; verily he who relinquisheth the fruit of action, he is said to be a relinquisher. (11) अनिष्टमिष्टं मिश्रं च त्रिविधं कर्मणः फलम् । भवत्यत्यागिनां प्रेत्य न तु संन्यासिनां क्वचित्

Nor indeed can embodied beings completely relinquish action; verily he who relinquisheth the fruit of action, he is said to be a relinquisher. (11) aniṣṭamiṣṭaṃ miśraṃ ca trividhaṃ karmaṇaḥ phalam | bhavatyatyāgināṃ pretya na tu saṃnyāsināṃ kvacit

Good, evil and mixed—threefold is the fruit of action hereafter for the non-relinquisher; but there is none ever for the renouncer. (12) पञ्चैतानि महाबाहो कारणानि निबोध मे । साङ्ख्ये कृतान्ते प्रोक्तानि सिद्धये सर्वकर्मणाम्

Good, evil and mixed—threefold is the fruit of action hereafter for the non-relinquisher; but there is none ever for the renouncer. (12) pañcaitāni mahābāho kāraṇāni nibodha me | sāṅkhye kṛtānte proktāni siddhaye sarvakarmaṇām

These five causes, O mighty-armed, learn of Me as declared in the Sâñkhya system for the accomplishment of all actions: (13) अधिष्ठानं तथा कर्ता करणं च पृथग्विधम् । विविधाश्च पृथक्चेष्टा दैवं चैवात्र पञ्चमम्

These five causes, O mighty-armed, learn of Me as declared in the Sâñkhya system for the accomplishment of all actions: (13) adhiṣṭhānaṃ tathā kartā karaṇaṃ ca pṛthagvidham | vividhāśca pṛthakceṣṭā daivaṃ caivātra pañcamam

The body, the actor, the various organs, the diverse kinds of energies, and the presiding deities also, the fifth. (15) शरीरवाङ्‌मनोभिर्यत्कर्म प्रारभते नरः । न्याय्यं वा विपरीतं वा पञ्चैते तस्य हेतवः

The body, the actor, the various organs, the diverse kinds of energies, and the presiding deities also, the fifth. (15) śarīravāṅ‌manobhiryatkarma prārabhate naraḥ | nyāyyaṃ vā viparītaṃ vā pañcaite tasya hetavaḥ

Whatever action a man performeth by his body, speech and mind, whether right or the reverse, these five are the cause thereof. (15) तत्रैवं सति कर्तारमात्मानं केवलं तु यः । पश्यत्यकृतबुद्धित्वान्न स पश्यति दुर्मतिः

Whatever action a man performeth by his body, speech and mind, whether right or the reverse, these five are the cause thereof. (15) tatraivaṃ sati kartāramātmānaṃ kevalaṃ tu yaḥ | paśyatyakṛtabuddhitvānna sa paśyati durmatiḥ

That being so, he verily who—owing to untrained Reason—looketh on his Self, which is isolated, as the actor, he of perverted intelligence, seeth not. (16) यस्य नाहंकृतो भावो बुद्धिर्यस्य न लिप्यते । हत्वाऽपि स इमाँल्लोकान्न हन्ति न निबध्यते

That being so, he verily who—owing to untrained Reason—looketh on his Self, which is isolated, as the actor, he of perverted intelligence, seeth not. (16) yasya nāhaṃkṛto bhāvo buddhiryasya na lipyate | hatvā'pi sa imā~llokānna hanti na nibadhyate

He who is free from the egoistic notion, whose Reason is not affected, though he slay these peoples, he slayeth not, nor is bound. (17) ज्ञानं ज्ञेयं परिज्ञाता त्रिविधा कर्मचोदना । करणं कर्म कर्तेति त्रिविधः कर्मसङ्ग्रहः

He who is free from the egoistic notion, whose Reason is not affected, though he slay these peoples, he slayeth not, nor is bound. (17) jñānaṃ jñeyaṃ parijñātā trividhā karmacodanā | karaṇaṃ karma karteti trividhaḥ karmasaṅgrahaḥ

Knowledge, the knowable and the knower, the threefold impulse to action; the organ, the action, the actor, the threefold constituents of action. (18) ज्ञानं कर्म च कर्ता च त्रिधैव गुणभेदतः । प्रोच्यते गुणसङ्ख्याने यथावच्छृणु तान्यपि

Knowledge, the knowable and the knower, the threefold impulse to action; the organ, the action, the actor, the threefold constituents of action. (18) jñānaṃ karma ca kartā ca tridhaiva guṇabhedataḥ | procyate guṇasaṅkhyāne yathāvacchṛṇu tānyapi

Knowledge, action and actor in the category of qualities are also said to be severally threefold, from the difference of qualities; hear thou duly these also. (19) सर्वभूतेषु येनैकं भावमव्ययमीक्षते । अविभक्तं विभक्तेषु तज्ज्ञानं विद्धि सात्त्विकम्

Knowledge, action and actor in the category of qualities are also said to be severally threefold, from the difference of qualities; hear thou duly these also. (19) sarvabhūteṣu yenaikaṃ bhāvamavyayamīkṣate | avibhaktaṃ vibhakteṣu tajjñānaṃ viddhi sāttvikam

That by which one indestructible Being is seen in all beings, inseparate in the separated, know thou that knowledge as pure. (20) पृथक्त्वेन तु यज्ज्ञानं नानाभावान्पृथग्विधान् । वेत्ति सर्वेषु भूतेषु तज्ज्ञानं विद्धि राजसम्

That by which one indestructible Being is seen in all beings, inseparate in the separated, know thou that knowledge as pure. (20) pṛthaktvena tu yajjñānaṃ nānābhāvānpṛthagvidhān | vetti sarveṣu bhūteṣu tajjñānaṃ viddhi rājasam

But that knowledge which regardeth the several manifold existences in all beings as separate, that knowledge know thou as of passion; (21) यत्तु कृत्स्नवदेकस्मिन् कार्ये सक्तमहैतुकम् । अतत्त्वार्थवदल्पं च तत्तामसमुदाहृतम्

But that knowledge which regardeth the several manifold existences in all beings as separate, that knowledge know thou as of passion; (21) yattu kṛtsnavadekasmin kārye saktamahaitukam | atattvārthavadalpaṃ ca tattāmasamudāhṛtam

While that which clingeth to each one thing as if it were the whole, without reason, without grasping the reality, narrow, that is declared to be dark. (22) नियतं सङ्गरहितमरागद्वेषतः कृतम् । अफलप्रेप्सुना कर्म यत्तत्सात्त्विकमुच्यते

While that which clingeth to each one thing as if it were the whole, without reason, without grasping the reality, narrow, that is declared to be dark. (22) niyataṃ saṅgarahitamarāgadveṣataḥ kṛtam | aphalaprepsunā karma yattatsāttvikamucyate

An action which is ordained, done by one undesirous of fruit, devoid of attachment, without love or hate, that is called pure. (23) यत्तु कामेप्सुना कर्म साहङ्कारेण वा पुनः । क्रियते बहुलायासं तद्राजसमुदाहृतम्

An action which is ordained, done by one undesirous of fruit, devoid of attachment, without love or hate, that is called pure. (23) yattu kāmepsunā karma sāhaṅkāreṇa vā punaḥ | kriyate bahulāyāsaṃ tadrājasamudāhṛtam

But that action that is done by one longing for desires, or again with egoism, or with much effort, that is declared to be passionate. (24) अनुबन्धं क्षयं हिंसामनपेक्ष्य च पौरुषम् । मोहादारभ्यते कर्म यत्तत्तामसमुच्यते

But that action that is done by one longing for desires, or again with egoism, or with much effort, that is declared to be passionate. (24) anubandhaṃ kṣayaṃ hiṃsāmanapekṣya ca pauruṣam | mohādārabhyate karma yattattāmasamucyate

The action undertaken from delusion, without regard to capacity and consequences—loss and injury to others—that is declared to be dark. (25) मुक्तसङ्गोऽनहंवादी धृत्युत्साहसमन्वितः । सिद्ध्यसिद्ध्योर्निर्विकारः कर्त्ता सात्त्विक उच्यते

The action undertaken from delusion, without regard to capacity and consequences—loss and injury to others—that is declared to be dark. (25) muktasaṅgo'nahaṃvādī dhṛtyutsāhasamanvitaḥ | siddhyasiddhyornirvikāraḥ karttā sāttvika ucyate

Liberated from attachment, not egoistic, endued with firmness and confidence, unchanged by success or failure, that actor is called pure. (26) रागी कर्मफलप्रेप्सुर्लुब्धो हिंसात्मकोऽशुचिः । हर्षशोकान्वितः कर्ता राजसः परिकीर्तितः

Liberated from attachment, not egoistic, endued with firmness and confidence, unchanged by success or failure, that actor is called pure. (26) rāgī karmaphalaprepsurlubdho hiṃsātmako'śuciḥ | harṣaśokānvitaḥ kartā rājasaḥ parikīrtitaḥ

Impassioned, desiring to obtain the fruit of actions, greedy, harmful, impure, moved by joy and sorrow, such an actor is pronounced passionate. (27) अयुक्तः प्राकृतः स्तब्धः शठो नैष्कृतिकोऽलसः । विषादी दीर्घसूत्री च कर्ता तामस उच्यते

Impassioned, desiring to obtain the fruit of actions, greedy, harmful, impure, moved by joy and sorrow, such an actor is pronounced passionate. (27) ayuktaḥ prākṛtaḥ stabdhaḥ śaṭho naiṣkṛtiko'lasaḥ | viṣādī dīrghasūtrī ca kartā tāmasa ucyate

Discordant, vulgar, stubborn, cheating, malicious, indolent, despairful, procrastinating, that actor is called dark. (28) बुद्धेर्भेदं धृतेश्चैव गुणतस्त्रिविधं शृणु । प्रोच्यमानमशेषेण पृथक्त्वेन धनञ्जय

Discordant, vulgar, stubborn, cheating, malicious, indolent, despairful, procrastinating, that actor is called dark. (28) buddherbhedaṃ dhṛteścaiva guṇatastrividhaṃ śṛṇu | procyamānamaśeṣeṇa pṛthaktvena dhanañjaya

The division of Reason and of firmness also, threefold according to the qualities, hear thou related, unreservedly and severally, O Dhananjaya. (29) प्रवृत्तिं च निवृत्तिं च कार्याकार्ये भयाभये । बन्धं मोक्षं च या वेत्ति बुद्धिः सा पार्थ सात्त्विकी

The division of Reason and of firmness also, threefold according to the qualities, hear thou related, unreservedly and severally, O Dhananjaya. (29) pravṛttiṃ ca nivṛttiṃ ca kāryākārye bhayābhaye | bandhaṃ mokṣaṃ ca yā vetti buddhiḥ sā pārtha sāttvikī

That which knoweth energy and abstinence, what ought to be done and what ought not to be done, fear and fearlessness, bondage and liberation, that Reason is pure, O Pârtha. (30) यया धर्ममधर्मं च कार्यं चाकार्यमेव च । अयथावत्प्रजानाति बुद्धिः सा पार्थ राजसी

That which knoweth energy and abstinence, what ought to be done and what ought not to be done, fear and fearlessness, bondage and liberation, that Reason is pure, O Pârtha. (30) yayā dharmamadharmaṃ ca kāryaṃ cākāryameva ca | ayathāvatprajānāti buddhiḥ sā pārtha rājasī

That by which one understandeth away Right and Wrong and also what ought to be done and what ought not to be done, that Reason, O Pârtha, is passionate. (31) अधर्मं धर्ममिति या मन्यते तमसा वृता । सर्वार्थान् विपरीतांश्च बुद्धिः सा पार्थ तामसी

That by which one understandeth away Right and Wrong and also what ought to be done and what ought not to be done, that Reason, O Pârtha, is passionate. (31) adharmaṃ dharmamiti yā manyate tamasā vṛtā | sarvārthān viparītāṃśca buddhiḥ sā pārtha tāmasī

That which, enwrapped in darkness, thinketh wrong to be right and seeth all things subverted, that Reason, O Pârtha, is of darkness. 32) धृत्या यया धारयते मनःप्राणेन्द्रियक्रियाः । योगेनाव्यभिचारिण्या धृतिः सा पार्थ सात्त्विकी

That which, enwrapped in darkness, thinketh wrong to be right and seeth all things subverted, that Reason, O Pârtha, is of darkness. 32) dhṛtyā yayā dhārayate manaḥprāṇendriyakriyāḥ | yogenāvyabhicāriṇyā dhṛtiḥ sā pārtha sāttvikī

The unwavering firmness by which, through Yoga, one restraineth the activity of the mind, of the life breaths and of the sense-organs, that firmness, O Pârtha, is pure. (33) यया तु धर्मकामार्थान् धृत्या धारयतेऽर्जुन । प्रसङ्गेन फलाकाङ्क्षी धृतिः सा पार्थ राजसी

The unwavering firmness by which, through Yoga, one restraineth the activity of the mind, of the life breaths and of the sense-organs, that firmness, O Pârtha, is pure. (33) yayā tu dharmakāmārthān dhṛtyā dhārayate'rjuna | prasaṅgena phalākāṅkṣī dhṛtiḥ sā pārtha rājasī

But the firmness, O Arjuna, by which, from attachment desirous of fruit, one holdeth fast duty, desire and wealth, that firmness, O Pârtha, is passionate. (34) यया स्वप्नं भयं शोकं विषादं मदमेव च । न विमुञ्चति दुर्मेधा धृतिः सा पार्थ तामसी

But the firmness, O Arjuna, by which, from attachment desirous of fruit, one holdeth fast duty, desire and wealth, that firmness, O Pârtha, is passionate. (34) yayā svapnaṃ bhayaṃ śokaṃ viṣādaṃ madameva ca | na vimuñcati durmedhā dhṛtiḥ sā pārtha tāmasī

That by which one from stupidity doth not abandon sleep, fear, grief, despair, and also vanity, that firmness, O Pârtha, is dark. (35) सुखं त्विदानीं त्रिविधं शृणु मे भरतर्षभ । अभ्यासाद्रमते यत्र दुःखान्तं च निगच्छति

That by which one from stupidity doth not abandon sleep, fear, grief, despair, and also vanity, that firmness, O Pârtha, is dark. (35) sukhaṃ tvidānīṃ trividhaṃ śṛṇu me bharatarṣabha | abhyāsādramate yatra duḥkhāntaṃ ca nigacchati

And now the threefold kinds of pleasure hear thou from Me, O bull of the Bhâratas. That in which one by practice rejoiceth, and which putteth an end to pain; (36) यत्तदग्रे विषमिव परिणामेऽमृतोपमम् । तत्सुखं सात्त्विकं प्रोक्तमात्मबुद्धिप्रसादजम्

And now the threefold kinds of pleasure hear thou from Me, O bull of the Bhâratas. That in which one by practice rejoiceth, and which putteth an end to pain; (36) yattadagre viṣamiva pariṇāme'mṛtopamam | tatsukhaṃ sāttvikaṃ proktamātmabuddhiprasādajam

Which at first is as venom but in the end is as nectar; that pleasure is said to be pure, born of the blissful knowledge of the Self. (37) विषयेन्द्रियसंयोगाद्यत्तदग्रेऽमृतोपमम् । परिणामे विषमिव तत्सुखं राजसं स्मृतम्

Which at first is as venom but in the end is as nectar; that pleasure is said to be pure, born of the blissful knowledge of the Self. (37) viṣayendriyasaṃyogādyattadagre'mṛtopamam | pariṇāme viṣamiva tatsukhaṃ rājasaṃ smṛtam

That which from the union of the senses with their objects at first is as nectar, but in the end is like venom, that pleasure is accounted passionate. (38) यदग्रे चानुबन्धे च सुखं मोहनमात्मनः । निद्रालस्यप्रमादोत्थं तत्तामसमुदाहृतम्

That which from the union of the senses with their objects at first is as nectar, but in the end is like venom, that pleasure is accounted passionate. (38) yadagre cānubandhe ca sukhaṃ mohanamātmanaḥ | nidrālasyapramādotthaṃ tattāmasamudāhṛtam

That pleasure which both at first and afterwards is delusive of the self, arising from sleep, indolence and heedlessness, that is declared dark. (39) न तदस्ति पृथिव्यां वा दिवि देवेषु वा पुनः । सत्त्वं प्रकृतिजैर्मुक्तं यदेभिः स्यात्त्रिभिर्गुणैः

That pleasure which both at first and afterwards is delusive of the self, arising from sleep, indolence and heedlessness, that is declared dark. (39) na tadasti pṛthivyāṃ vā divi deveṣu vā punaḥ | sattvaṃ prakṛtijairmuktaṃ yadebhiḥ syāttribhirguṇaiḥ

There is not an entity, either on the earth or again in heaven among the Shining Ones, that is liberated from these three qualities, born of Matter. (40) ब्राह्मणक्षत्रियविशां शूद्राणां च परन्तप । कर्माणि प्रविभक्तानि स्वभावप्रभवैर्गुणैः

There is not an entity, either on the earth or again in heaven among the Shining Ones, that is liberated from these three qualities, born of Matter. (40) brāhmaṇakṣatriyaviśāṃ śūdrāṇāṃ ca parantapa | karmāṇi pravibhaktāni svabhāvaprabhavairguṇaiḥ

Of Brâhmanas, Kshattriyas, Vaishyas and Shûdras, O Parantapa, the duties have been distributed, according to the qualities born of their own natures. (41) शमो दमस्तपः शौचं क्षान्तिरार्जवमेव च । ज्ञानं विज्ञानमास्तिक्यं ब्रह्मकर्म स्वभावजम्

Of Brâhmanas, Kshattriyas, Vaishyas and Shûdras, O Parantapa, the duties have been distributed, according to the qualities born of their own natures. (41) śamo damastapaḥ śaucaṃ kṣāntirārjavameva ca | jñānaṃ vijñānamāstikyaṃ brahmakarma svabhāvajam

Serenity, self-restraint, austerity, purity, forgiveness and also uprightness, wisdom, knowledge, belief in God, are the Brâhmana duty, born of his own nature. (42) शौर्यं तेजो धृतिर्दाक्ष्यं युद्धे चाप्यपलायनम् । दानमीश्वरभावश्च क्षात्रं कर्म स्वभावजम्

Serenity, self-restraint, austerity, purity, forgiveness and also uprightness, wisdom, knowledge, belief in God, are the Brâhmana duty, born of his own nature. (42) śauryaṃ tejo dhṛtirdākṣyaṃ yuddhe cāpyapalāyanam | dānamīśvarabhāvaśca kṣātraṃ karma svabhāvajam

Prowess, splendour, firmness, dexterity, and also not flying from battle, generosity, the nature of a ruler, are the Kshattriya duty, born of his own nature. (43) कृषिगौरक्ष्यवाणिज्यं वैश्यकर्म स्वभावजम् । परिचर्यात्मकं कर्म शूद्रस्यापि स्वभावजम्

Prowess, splendour, firmness, dexterity, and also not flying from battle, generosity, the nature of a ruler, are the Kshattriya duty, born of his own nature. (43) kṛṣigaurakṣyavāṇijyaṃ vaiśyakarma svabhāvajam | paricaryātmakaṃ karma śūdrasyāpi svabhāvajam

Ploughing, protection of kine, and trade are the Vaishya duty, born of his own nature. Action of the nature of service is the Shûdra duty, born of his own nature. (44) स्वे स्वे कर्मण्यभिरतः संसिद्धिं लभते नरः । स्वकर्मनिरतः सिद्धिं यथा विन्दति तच्छृणु

Ploughing, protection of kine, and trade are the Vaishya duty, born of his own nature. Action of the nature of service is the Shûdra duty, born of his own nature. (44) sve sve karmaṇyabhirataḥ saṃsiddhiṃ labhate naraḥ | svakarmanirataḥ siddhiṃ yathā vindati tacchṛṇu

Man reacheth perfection by each being intent on his own duty. Listen thou how perfection is won by him who is intent on his own duty. (45) यतः प्रवृत्तिर्भूतानां येन सर्वमिदं ततम् । स्वकर्मणा तमभ्यर्च्य सिद्धिं विन्दति मानवः

Man reacheth perfection by each being intent on his own duty. Listen thou how perfection is won by him who is intent on his own duty. (45) yataḥ pravṛttirbhūtānāṃ yena sarvamidaṃ tatam | svakarmaṇā tamabhyarcya siddhiṃ vindati mānavaḥ

He from whom is the emanation of beings, by Whom all This is pervaded, by worshipping Him in his own duty a man winneth perfection. (46) श्रेयान् स्वधर्मो विगुणः परधर्मात्स्वनुष्ठितात् । स्वभावनियतं कर्म कुर्वन्नाप्नोति किल्बिषम्

He from whom is the emanation of beings, by Whom all This is pervaded, by worshipping Him in his own duty a man winneth perfection. (46) śreyān svadharmo viguṇaḥ paradharmātsvanuṣṭhitāt | svabhāvaniyataṃ karma kurvannāpnoti kilbiṣam

Better is one's own duty though destitute of merits than the well-executed duty of another. He who doeth the duty laid down by his own nature incurreth not sin. (47) सहजं कर्म कौन्तेय सदोषमपि न त्यजेत् । सर्वारम्भा हि दोषेण धूमेनाग्निरिवावृताः

Better is one's own duty though destitute of merits than the well-executed duty of another. He who doeth the duty laid down by his own nature incurreth not sin. (47) sahajaṃ karma kaunteya sadoṣamapi na tyajet | sarvārambhā hi doṣeṇa dhūmenāgnirivāvṛtāḥ

Congenital duty, O son of Kunti, though defective, ought not to be abandoned. All undertakings indeed are clouded by defects as fire by smoke. (48) असक्तबुद्धिः सर्वत्र जितात्मा विगतस्पृहः । नैष्कर्म्यसिद्धिं परमां संन्यासेनाधिगच्छति

Congenital duty, O son of Kunti, though defective, ought not to be abandoned. All undertakings indeed are clouded by defects as fire by smoke. (48) asaktabuddhiḥ sarvatra jitātmā vigataspṛhaḥ | naiṣkarmyasiddhiṃ paramāṃ saṃnyāsenādhigacchati

He whose Reason is everywhere unattached, the self-subdued, dead to desires, he goeth by renunciation to the supreme perfection of freedom from obligation. (49) सिद्धिं प्राप्तो यथा ब्रह्म तथाऽऽप्नोति निबोध मे । समासेनैव कौन्तेय निष्ठा ज्ञानस्य या परा

He whose Reason is everywhere unattached, the self-subdued, dead to desires, he goeth by renunciation to the supreme perfection of freedom from obligation. (49) siddhiṃ prāpto yathā brahma tathā''pnoti nibodha me | samāsenaiva kaunteya niṣṭhā jñānasya yā parā

How he who hath attained perfection obtaineth the Eternal, that highest state of wisdom, learn thou from Me only succinctly, O Kaunteya. (50) बुद्ध्या विशुद्धया युक्तो धृत्याऽऽत्मानं .mw-parser-output .wst-tooltip{cursor:help;border-bottom:thin dotted cornflowerblue}.mw-parser-output .wst-tooltip-nodash{border-bottom:none}नियस्य च । शब्दादीन्विषयांस्त्यक्त्वा रागद्वेषौ व्युदस्य च

How he who hath attained perfection obtaineth the Eternal, that highest state of wisdom, learn thou from Me only succinctly, O Kaunteya. (50) buddhyā viśuddhayā yukto dhṛtyā''tmānaṃ .mw-parser-output .wst-tooltip{cursor:help;border-bottom:thin dotted cornflowerblue}.mw-parser-output .wst-tooltip-nodash{border-bottom:none}niyasya ca | śabdādīnviṣayāṃstyaktvā rāgadveṣau vyudasya ca

United to this Reason, purified, controlling the self by firmness, having abandoned sound and the other objects of the senses, having laid aside passion and malice, (51) विविक्तसेवी लघ्वाशी यतवाक्कायमानसः । ध्यानयोगपरो नित्यं वैराग्यं समुपाश्रितः

United to this Reason, purified, controlling the self by firmness, having abandoned sound and the other objects of the senses, having laid aside passion and malice, (51) viviktasevī laghvāśī yatavākkāyamānasaḥ | dhyānayogaparo nityaṃ vairāgyaṃ samupāśritaḥ

Dwelling in solitude, abstemious, speech, body and mind subdued, constantly fixed in meditation and yoga, taking refuge in dispassion, (52) अहङ्कारं बलं दर्पं कामं क्रोधं परिग्रहम् । विमुच्य निर्ममः शान्तो ब्रह्मभूयाय कल्पते

Dwelling in solitude, abstemious, speech, body and mind subdued, constantly fixed in meditation and yoga, taking refuge in dispassion, (52) ahaṅkāraṃ balaṃ darpaṃ kāmaṃ krodhaṃ parigraham | vimucya nirmamaḥ śānto brahmabhūyāya kalpate

Having cast aside egoism, violence, arrogance, desire, wrath, covetousness, selfless and peaceful—he is fit to become the Eternal. (53) ब्रह्मभूतः प्रसन्नात्मा न शोचति न काङ्क्षति । समः सर्वेषु भूतेषु मद्भक्तिं लभते पराम्

Having cast aside egoism, violence, arrogance, desire, wrath, covetousness, selfless and peaceful—he is fit to become the Eternal. (53) brahmabhūtaḥ prasannātmā na śocati na kāṅkṣati | samaḥ sarveṣu bhūteṣu madbhaktiṃ labhate parām

Becoming the Eternal, serene in the Self, he neither grieveth nor desireth; the same to all beings, he obtaineth supreme devotion unto Me. (54) भक्त्या मामभिजानाति यावान्यश्चास्मि तत्त्वतः । ततो मां तत्त्वतो ज्ञात्वा विशते तदनन्तरम्

Becoming the Eternal, serene in the Self, he neither grieveth nor desireth; the same to all beings, he obtaineth supreme devotion unto Me. (54) bhaktyā māmabhijānāti yāvānyaścāsmi tattvataḥ | tato māṃ tattvato jñātvā viśate tadanantaram

By devotion he knoweth Me in essence, who and what I am; having thus known Me in essence he forthwith entereth into the Supreme. (55) सर्वकर्माण्यपि सदा कुर्वाणो मद्व्यपाश्रयः । मत्प्रसादादवाप्नोति शाश्वतं पदमव्ययम्

By devotion he knoweth Me in essence, who and what I am; having thus known Me in essence he forthwith entereth into the Supreme. (55) sarvakarmāṇyapi sadā kurvāṇo madvyapāśrayaḥ | matprasādādavāpnoti śāśvataṃ padamavyayam

Though ever performing all actions, taking refuge in Me, by My grace he obtaineth the eternal indestructible abode. (56) चेतसा सर्वकर्माणि मयि संन्यस्य मत्परः । बुद्धियोगमुपाश्रित्य मच्चित्तः सततं भव

Though ever performing all actions, taking refuge in Me, by My grace he obtaineth the eternal indestructible abode. (56) cetasā sarvakarmāṇi mayi saṃnyasya matparaḥ | buddhiyogamupāśritya maccittaḥ satataṃ bhava

Renouncing mentally all works in Me, intent on Me, resorting to the yoga of discrimination, have thy thought ever on Me. (57) मच्चित्तः सर्वदुर्गाणि मत्प्रसादात्तरिष्यसि । अथ चेत्त्वमहङ्कारान्न श्रोष्यसि विनङ्क्ष्यसि

Renouncing mentally all works in Me, intent on Me, resorting to the yoga of discrimination, have thy thought ever on Me. (57) maccittaḥ sarvadurgāṇi matprasādāttariṣyasi | atha cettvamahaṅkārānna śroṣyasi vinaṅkṣyasi

Thinking on Me, thou shalt overcome all obstacles by My grace: but if from egoism thou wilt not listen, thou shalt be destroyed utterly. (58) यदहङ्कारमाश्रित्य न योत्स्य इति मन्यसे । मिथ्यैष व्यवसायस्ते प्रकृतिस्त्वां नियोक्ष्यति

Thinking on Me, thou shalt overcome all obstacles by My grace: but if from egoism thou wilt not listen, thou shalt be destroyed utterly. (58) yadahaṅkāramāśritya na yotsya iti manyase | mithyaiṣa vyavasāyaste prakṛtistvāṃ niyokṣyati

Entrenched in egoism, thou thinkest, "I will not fight;" to no purpose thy determination; nature will constrain thee. (59) स्वभावजेन कौन्तेय निबद्धः स्वेन कर्मणा । कर्तुं नेच्छसि यन्मोहात्करिष्यस्यवशोऽपि तत्

Entrenched in egoism, thou thinkest, "I will not fight;" to no purpose thy determination; nature will constrain thee. (59) svabhāvajena kaunteya nibaddhaḥ svena karmaṇā | kartuṃ necchasi yanmohātkariṣyasyavaśo'pi tat

O son of Kuntî, bound by thine own duty born of thine own nature, that which from delusion thou desirest not to do, even that helplessly thou shalt perform. (60) ईश्वरः सर्वभूतानां हृद्देशेऽर्जुन तिष्ठति । भ्रामयन्सर्वभूतानि यन्त्रारूढानि मायया

O son of Kuntî, bound by thine own duty born of thine own nature, that which from delusion thou desirest not to do, even that helplessly thou shalt perform. (60) īśvaraḥ sarvabhūtānāṃ hṛddeśe'rjuna tiṣṭhati | bhrāmayansarvabhūtāni yantrārūḍhāni māyayā

The Lord dwelleth in the hearts of all beings, O Arjuna, by His illusive Power causing all beings to revolve, as though mounted on a potter's wheel. (61) तमेव शरणं गच्छ सर्वभावेन भारत । तत्प्रसादात्परां शान्तिं स्थानं प्राप्स्यसि शाश्वतम्

The Lord dwelleth in the hearts of all beings, O Arjuna, by His illusive Power causing all beings to revolve, as though mounted on a potter's wheel. (61) tameva śaraṇaṃ gaccha sarvabhāvena bhārata | tatprasādātparāṃ śāntiṃ sthānaṃ prāpsyasi śāśvatam

Flee unto Him for shelter with all thy being, O Bhârata; by His grace thou shalt obtain supreme peace, the everlasting dwelling-place. (62) इति ते ज्ञानमाख्यातं गुह्याद्‌गुह्यतरं मया । विमृश्यैतदशेषेण यथेच्छसि तथा कुरु

Flee unto Him for shelter with all thy being, O Bhârata; by His grace thou shalt obtain supreme peace, the everlasting dwelling-place. (62) iti te jñānamākhyātaṃ guhyād‌guhyataraṃ mayā | vimṛśyaitadaśeṣeṇa yathecchasi tathā kuru

Thus hath wisdom, more secret than secrecy itself, been declared unto thee by Me; having reflected on it fully, then act thou as thou listest. (63) सर्वगुह्यतमं भूयः शृणु मे परमं वचः । इष्टोऽसि मे दृढमिति ततो वक्ष्यामि ते हितम्

Thus hath wisdom, more secret than secrecy itself, been declared unto thee by Me; having reflected on it fully, then act thou as thou listest. (63) sarvaguhyatamaṃ bhūyaḥ śṛṇu me paramaṃ vacaḥ | iṣṭo'si me dṛḍhamiti tato vakṣyāmi te hitam

Listen thou again to My supreme word, most secret of all; beloved art thou of Me, and steadfast of heart, therefore will I speak for thy benefit. (64) मन्मना भव मद्भक्तो मद्याजी मां नमस्कुरु । मामेवैष्यसि सत्यं ते प्रतिजाने प्रियोऽसि मे

Listen thou again to My supreme word, most secret of all; beloved art thou of Me, and steadfast of heart, therefore will I speak for thy benefit. (64) manmanā bhava madbhakto madyājī māṃ namaskuru | māmevaiṣyasi satyaṃ te pratijāne priyo'si me

Merge thy mind in Me, be my devotee, sacrifice to Me, prostrate thyself before Me, thou shalt come even to Me. I pledge thee My troth; thou art dear to Me. (65) सर्वधर्मान्परित्यज्य मामेकं शरणं व्रज । अहं त्वां सर्वपापेभ्यो मोक्षयिष्यामि मा शुचः

Merge thy mind in Me, be my devotee, sacrifice to Me, prostrate thyself before Me, thou shalt come even to Me. I pledge thee My troth; thou art dear to Me. (65) sarvadharmānparityajya māmekaṃ śaraṇaṃ vraja | ahaṃ tvāṃ sarvapāpebhyo mokṣayiṣyāmi mā śucaḥ

Abandoning all duties come unto Me alone for shelter; sorrow not, I will liberate thee from all sins. (66) इदं ते नातपस्काय नाभक्ताय कदाचन । न चाशुश्रूषवे वाच्यं न च मां योऽभ्यसूयति

Abandoning all duties come unto Me alone for shelter; sorrow not, I will liberate thee from all sins. (66) idaṃ te nātapaskāya nābhaktāya kadācana | na cāśuśrūṣave vācyaṃ na ca māṃ yo'bhyasūyati

Never is this to be spoken by thee to anyone who is without asceticism, nor without devotion, nor to one who desireth not to listen, nor yet to him who speaketh evil of Me. (67) य इदं परमं गुह्यं मद्भक्तेष्वभिधास्यति । भक्तिं मयि परां कृत्वा मामेवैष्यत्यसंशयम्

Never is this to be spoken by thee to anyone who is without asceticism, nor without devotion, nor to one who desireth not to listen, nor yet to him who speaketh evil of Me. (67) ya idaṃ paramaṃ guhyaṃ madbhakteṣvabhidhāsyati | bhaktiṃ mayi parāṃ kṛtvā māmevaiṣyatyasaṃśayam

He who shall declare this supreme secret among My devotees, having shown the highest devotion for Me, without doubt he shall come to Me. (68) न च तस्मान्मनुष्येषु कश्चिन्मे प्रियकृत्तमः । भविता न च मे तस्मादन्यः प्रियतरो भुवि

He who shall declare this supreme secret among My devotees, having shown the highest devotion for Me, without doubt he shall come to Me. (68) na ca tasmānmanuṣyeṣu kaścinme priyakṛttamaḥ | bhavitā na ca me tasmādanyaḥ priyataro bhuvi

Nor is there any among men who performeth dearer service to Me than he, nor any other shall be more beloved by Me on earth than he. (69) अध्येष्यते च य इमं धर्म्यं संवादमावयोः । ज्ञानयज्ञेन तेनाहमिष्टः स्यामिति मे मतिः

Nor is there any among men who performeth dearer service to Me than he, nor any other shall be more beloved by Me on earth than he. (69) adhyeṣyate ca ya imaṃ dharmyaṃ saṃvādamāvayoḥ | jñānayajñena tenāhamiṣṭaḥ syāmiti me matiḥ

And he who shall study this sacred dialogue of ours, by him I shall be worshipped with the sacrifice of wisdom. Such is My mind. (70) श्रद्धावाननसूयश्च शृणुयादपि यो नरः । सोऽपि मुक्तः शुभांल्लोकान्प्राप्नुयात्पुण्यकर्मणाम्

And he who shall study this sacred dialogue of ours, by him I shall be worshipped with the sacrifice of wisdom. Such is My mind. (70) śraddhāvānanasūyaśca śṛṇuyādapi yo naraḥ | so'pi muktaḥ śubhāṃllokānprāpnuyātpuṇyakarmaṇām

The man also who, full of faith, merely heareth it unreviling, even he, freed from evil, obtaineth the radiant worlds of the righteous. (71) कच्चिदेतच्छ्रुतं पार्थ त्वयैकाग्रेण चेतसा । कच्चिदज्ञानसम्मोहः प्रणष्टस्ते धनञ्जय

The man also who, full of faith, merely heareth it unreviling, even he, freed from evil, obtaineth the radiant worlds of the righteous. (71) kaccidetacchrutaṃ pārtha tvayaikāgreṇa cetasā | kaccidajñānasammohaḥ praṇaṣṭaste dhanañjaya

Hath this been heard, O son of Prithâ, with one-pointed mind? Has thy delusion, caused by unwisdom, been destroyed, O Dhananjaya? (72) अर्जुन उवाच । नष्टो मोहः स्मूतिर्लब्धा त्वत्प्रसादान्मयाऽच्युत । स्थितोऽस्मि गतसन्देहः करिष्ये वचनं तव

Hath this been heard, O son of Prithâ, with one-pointed mind? Has thy delusion, caused by unwisdom, been destroyed, O Dhananjaya? (72) arjuna uvāca | naṣṭo mohaḥ smūtirlabdhā tvatprasādānmayā'cyuta | sthito'smi gatasandehaḥ kariṣye vacanaṃ tava

Arjuna said: Destroyed is my delusion. I have gained knowledge through Thy grace, O Immutable one. I am firm, my doubts have fled away. I will do according to Thy word. (73) सञ्जय उवाच । इत्यहं वासुदेवस्य पार्थस्य च महात्मनः । संवादमिममश्रौषमद्भुतं रोमहर्षणम्

Arjuna said: Destroyed is my delusion. I have gained knowledge through Thy grace, O Immutable one. I am firm, my doubts have fled away. I will do according to Thy word. (73) sañjaya uvāca | ityahaṃ vāsudevasya pārthasya ca mahātmanaḥ | saṃvādamimamaśrauṣamadbhutaṃ romaharṣaṇam

Sanjaya said: I heard this marvellous dialogue of Vâsudeva, and of the great-souled Partha, causing my hair to stand on end. (74) व्यासप्रसादाच्छ्रुतवानेतद् गुह्यमहं परम् । योगं योगेश्वरात्कृष्णात्साक्षात्कथयतः स्वयम्

Sanjaya said: I heard this marvellous dialogue of Vâsudeva, and of the great-souled Partha, causing my hair to stand on end. (74) vyāsaprasādācchrutavānetad guhyamahaṃ param | yogaṃ yogeśvarātkṛṣṇātsākṣātkathayataḥ svayam

By the favour of Vyâsa I listened to this secret and supreme yoga from the Lord of Yoga, Krishna Himself, speaking before mine eyes. (75) राजन्संस्मृत्य संस्मृत्य संवादमिममद्भुतम् । केशवार्जुनयोः पुण्यं हृष्यामि च मुहुर्मुहुः

By the favour of Vyâsa I listened to this secret and supreme yoga from the Lord of Yoga, Krishna Himself, speaking before mine eyes. (75) rājansaṃsmṛtya saṃsmṛtya saṃvādamimamadbhutam | keśavārjunayoḥ puṇyaṃ hṛṣyāmi ca muhurmuhuḥ

O King, remembering, remembering this marvellous and holy dialogue between Keshava and Arjuna, I rejoice again and again. (76) तच्च संस्मृत्य संस्मृत्य रूपमत्यद्भुतं हरेः । विस्मयो मे महान् राजन् हृष्यामि च पुनः पुनः

O King, remembering, remembering this marvellous and holy dialogue between Keshava and Arjuna, I rejoice again and again. (76) tacca saṃsmṛtya saṃsmṛtya rūpamatyadbhutaṃ hareḥ | vismayo me mahān rājan hṛṣyāmi ca punaḥ punaḥ

Remembering, remembering, also that most marvellous form of Hari, great is my wonder, O King. I rejoice, again and again. (77) यत्र योगेश्वरः कृष्णो यत्र पार्थो धनुर्धरः । तत्र श्रीर्विजयो भूतिर्ध्रुवा नीतिर्मतिर्मम

Remembering, remembering, also that most marvellous form of Hari, great is my wonder, O King. I rejoice, again and again. (77) yatra yogeśvaraḥ kṛṣṇo yatra pārtho dhanurdharaḥ | tatra śrīrvijayo bhūtirdhruvā nītirmatirmama