Gita: Chap 18

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Verse 1

arjuna uvācha
sannyāsasya mahā-bāho tattvam ichchhāmi veditum
tyāgasya cha hṛiṣhīkeśha pṛithak keśhi-niṣhūdana

arjunaḥ uvācha
Arjun said
sanyāsasya                    mahā-bāho           tattvam      ichchhāmi    veditum
of renunciation of actions    mighty-armed one    the truth    I wish       to understand
tyāgasya                                                         cha    hṛiṣhīkeśha                        pṛithak          keśhī-niṣhūdana
of renunciation of desires for enjoying the fruits of actions    and    Krishna, the Lord of the senses    distinctively    Krishna, the killer of the Keshi demon
---

Arjuna said, "I desire to know the truth about renunciation and abnegation separately, O Krishna."

Verse 2

śhrī-bhagavān uvācha
kāmyānāṁ karmaṇāṁ nyāsaṁ sannyāsaṁ kavayo viduḥ
sarva-karma-phala-tyāgaṁ prāhus tyāgaṁ vichakṣhaṇāḥ

śhrī-bhagavān uvācha
the Supreme Divine Personality said
kāmyānām     karmaṇām      nyāsam       sanyāsam                   kavayaḥ        viduḥ
desireful    of actions    giving up    renunciation of actions    the learned    to understand
sarva    karma-phala          tyāgam                                                        prāhuḥ     tyāgam                                                        vichakṣhaṇāḥ
all      fruits of actions    renunciation of desires for enjoying the fruits of actions    declare    renunciation of desires for enjoying the fruits of actions    the wise
---

The Lord said, "The sages hold that Sannyasa is the giving up of all works motivated by desire, and the wise declare Tyaga to be the abandonment of the fruits of all works.

Verse 3

tyājyaṁ doṣha-vad ity eke karma prāhur manīṣhiṇaḥ
yajña-dāna-tapaḥ-karma na tyājyam iti chāpare

tyājyam               doṣha-vat    iti     eke     karma      prāhuḥ     manīṣhiṇaḥ
should be given up    as evil      thus    some    actions    declare    the learned
yajña        dāna       tapaḥ      karma    na       tyājyam                iti     cha    apare
sacrifice    charity    penance    acts     never    should be abandoned    thus    and    others
---

Some sages say that all actions should be abandoned as evil; others declare that works such as sacrifices, gifts, and austerities should not be abandoned.

Verse 4

niśhchayaṁ śhṛiṇu me tatra tyāge bharata-sattama
tyāgo hi puruṣha-vyāghra tri-vidhaḥ samprakīrtitaḥ

niśhchayam    śhṛiṇu    me    tatra    tyāge                                                               bharata-sat-tama
conclusion    hear      my    there    about renunciation of desires for enjoying the fruits of actions    best of the Bharatas
tyāgaḥ                                                        hi        puruṣha-vyāghra      tri-vidhaḥ        samprakīrtitaḥ
renunciation of desires for enjoying the fruits of actions    indeed    tiger amongst men    of three kinds    declared
---

Listen to My decision, O Arjuna, concerning abandonment; for abandonment is declared to be of three kinds.

Verse 5

yajña-dāna-tapaḥ-karma na tyājyaṁ kāryam eva tat
yajño dānaṁ tapaśh chaiva pāvanāni manīṣhiṇām

yajña        dāna       tapaḥ      karma      na       tyājyam                kāryam eva                     tat
sacrifice    charity    penance    actions    never    should be abandoned    must certainly be performed    that
yajñaḥ       dānam      tapaḥ      cha    eva       pāvanāni     manīṣhiṇām
sacrifice    charity    penance    and    indeed    purifying    for the wise
---

(a) The acts of sacrifice, gifts, and austerities should not be relinquished; but should be performed...

(b) ...For sacrifices, gifts, and austerities are the means of purification for the wise.

Verse 6

etāny api tu karmāṇi saṅgaṁ tyaktvā phalāni cha
kartavyānīti me pārtha niśhchitaṁ matam uttamam

etāni    api tu               karmāṇi       saṅgam        tyaktvā      phalāni    cha
these    must certainly be    activities    attachment    giving up    rewards    and
kartavyāni                iti     me    pārtha                      niśhchitam    matam      uttamam
should be done as duty    such    my    Arjun, the son of Pritha    definite      opinion    supreme
---

It is My decided and final view that even these acts should be done, O Arjuna, with relinquishment of attachment and the forsaking of the fruits thereof.

Verse 7

niyatasya tu sannyāsaḥ karmaṇo nopapadyate
mohāt tasya parityāgas tāmasaḥ parikīrtitaḥ

niyatasya               tu     sanyāsaḥ        karmaṇaḥ    na       upapadyate
of prescribed duties    but    renunciation    actions     never    to be performed
mohāt      tasya      parityāgaḥ      tāmasaḥ                     parikīrtitaḥ
deluded    of that    renunciation    in the mode of ignorance    has been declared
---

But the renunciation of obligatory acts is not proper; abandonment of these through delusion is declared to be of a Tamasic nature.

Verse 8

duḥkham ity eva yat karma kāya-kleśha-bhayāt tyajet
sa kṛitvā rājasaṁ tyāgaṁ naiva tyāga-phalaṁ labhet

duḥkham        iti    eva       yat      karma     kāya      kleśha        bhayāt         tyajet
troublesome    as     indeed    which    duties    bodily    discomfort    out of fear    giving up
saḥ     kṛitvā         rājasam                   tyāgam                                                        na       eva          tyāga                                                         phalam    labhet
they    having done    in the mode of passion    renunciation of desires for enjoying the fruits of actions    never    certainly    renunciation of desires for enjoying the fruits of actions    result    attain
---

He who renounces acts that are painful out of fear of bodily suffering performs a Rajasika abandonment; however, he does not gain the fruit of such abandonment.

Verse 9

kāryam ity eva yat karma niyataṁ kriyate ‘rjuna
saṅgaṁ tyaktvā phalaṁ chaiva sa tyāgaḥ sāttviko mataḥ

kāryam       iti    eva       yat      karma niyatam         kriyate          arjuna
as a duty    as     indeed    which    obligatory actions    are performed    Arjun
saṅgam        tyaktvā          phalam    cha    eva          saḥ     tyāgaḥ                                                        sāttvikaḥ                  mataḥ
attachment    relinquishing    reward    and    certainly    such    renunciation of desires for enjoying the fruits of actions    in the mode of goodness    considered
---

When actions are performed as they ought to be done, O Arjuna, renouncing attachment and the results thereof, such abandonment is regarded as Sattvika.

Verse 10

na dveṣhṭy akuśhalaṁ karma kuśhale nānuṣhajjate
tyāgī sattva-samāviṣhṭo medhāvī chhinna-sanśhayaḥ

na         dveṣhṭi    akuśhalam       karma    kuśhale            na     anuṣhajjate
neither    hate       disagreeable    work     to an agreeable    nor    seek
tyāgī                                                           sattva                     samāviṣhṭaḥ     medhāvī        chhinna-sanśhayaḥ
one who renounces desires for enjoying the fruits of actions    in the mode of goodness    endowed with    intelligent    those who have no doubts
---

One who has abandoned, imbued with Sattva, wise, and whose doubts have been dispelled—such a person neither hates disagreeable acts nor clings to agreeable ones.

Verse 11

na hi deha-bhṛitā śhakyaṁ tyaktuṁ karmāṇy aśheṣhataḥ
yas tu karma-phala-tyāgī sa tyāgīty abhidhīyate

na     hi        deha-bhṛitā               śhakyam     tyaktum       karmāṇi       aśheṣhataḥ
not    indeed    for the embodied being    possible    to give up    activities    entirely
yaḥ    tu     karma-phala          tyāgī                                                               saḥ     tyāgī                                                               iti    abhidhīyate
who    but    fruits of actions    one who renounces all desires for enjoying the fruits of actions    they    one who renounces all desires for enjoying the fruits of actions    as     are said
---

For, it is impossible for one who has a body to completely abandon actions. But he who gives up the results of his works is called the one who has abandoned them.

Verse 12

aniṣhṭam iṣhṭaṁ miśhraṁ cha tri-vidhaṁ karmaṇaḥ phalam
bhavaty atyāgināṁ pretya na tu sannyāsināṁ kvachit

aniṣhṭam      iṣhṭam      miśhram    cha    tri-vidham    karmaṇaḥ phalam
unpleasant    pleasant    mixed      and    three-fold    fruits of actions
bhavati    atyāginām                                      pretya         na     tu     sanyāsinām                       kvachit
accrue     to those who are attached to persona reward    after death    not    but    for the renouncers of actions    ever
---

Undesirable, desirable, and mixed—thus, threefold is the fruit of work that accrues after death to those who have not renounced; but to those who have renounced, none accrues whatsoever.

Verse 13

pañchaitāni mahā-bāho kāraṇāni nibodha me
sānkhye kṛitānte proktāni siddhaye sarva-karmaṇām

pañcha    etāni    mahā-bāho           kāraṇāni    nibodha    me
five      these    mighty-armed one    causes      listen     from me
sānkhye      kṛita-ante                  proktāni    siddhaye                  sarva    karmaṇām
of Sānkya    stop reactions of karmas    explains    for the accomplishment    all      of karmas
---

Learn from Me, O Arjuna, these five causes for the accomplishment of all acts, as described in Sankhya-krtanta—the science of exact understanding of things—for the accomplishment of works.

Verse 14

adhiṣhṭhānaṁ tathā kartā karaṇaṁ cha pṛithag-vidham
vividhāśh cha pṛithak cheṣhṭā daivaṁ chaivātra pañchamam

adhiṣhṭhānam    tathā    kartā              karaṇam    cha    pṛithak-vidham
the body        also     the doer (soul)    senses     and    various kinds
vividhāḥ    cha    pṛithak     cheṣhṭāḥ    daivam               cha eva atra                    pañchamam
many        and    distinct    efforts     Divine Providence    these certainly are (causes)    the fifth
---

The seat of action, the agent, the various kinds of organs, the different and distinctive functions of vital air, and the fifth among these—Divinity—all these.

Verse 15

śharīra-vāṅ-manobhir yat karma prārabhate naraḥ
nyāyyaṁ vā viparītaṁ vā pañchaite tasya hetavaḥ

śharīra-vāk-manobhiḥ          yat      karma     prārabhate    naraḥ
with body, speech, or mind    which    action    performs      a person
nyāyyam    vā    viparītam    vā    pañcha    ete      tasya    hetavaḥ
proper     or    improper     or    five      these    their    factors
---

For whatever action a person undertakes with their body, speech, and mind, whether right or wrong, i.e., enjoined or forbidden by the Sastras, the following five are its causes:

Verse 16

tatraivaṁ sati kartāram ātmānaṁ kevalaṁ tu yaḥ
paśhyaty akṛita-buddhitvān na sa paśhyati durmatiḥ

tatra    evam sati           kartāram    ātmānam     kevalam    tu     yaḥ
there    in spite of this    the doer    the soul    only       but    who
paśhyati    akṛita-buddhitvāt        na     saḥ     paśhyati    durmatiḥ
see         with impure intellect    not    they    see         foolish
---

Therefore, he who, due to his uncultivated understanding, perceives only the self as the agent, he of wicked mind does not truly perceive.

Verse 17

yasya nāhankṛito bhāvo buddhir yasya na lipyate
hatvā ‘pi sa imāl lokān na hanti na nibadhyate

yasya    na ahankṛitaḥ                          bhāvaḥ    buddhiḥ      yasya    na lipyate
whose    free from the ego of being the doer    nature    intellect    whose    unattached
hatvā    api     saḥ     imān    lokān            na         hanti    na     nibadhyate
slay     even    they    this    living beings    neither    kill     nor    get bound
---

He who is free from the notion of 'I am the doer,' and whose understanding is not tainted, does not slay, even though he slays all these men, nor is he bound.

Verse 18

jñānaṁ jñeyaṁ parijñātā tri-vidhā karma-chodanā
karaṇaṁ karma karteti tri-vidhaḥ karma-saṅgrahaḥ

jñānam       jñeyam                     parijñātā     tri-vidhā        karma-chodanā
knowledge    the object of knowledge    the knower    three factors    factors that induce action
karaṇam                     karma      kartā       iti     tri-vidhaḥ    karma-saṅgrahaḥ
the instrumens of action    the act    the doer    thus    threefold     constituents of action
---

Knowledge, the object of knowledge, and the knower are the threefold incitements to action. The instrument, the act, and the agent are the threefold constituents of action.

Verse 19

jñānaṁ karma cha kartā cha tridhaiva guṇa-bhedataḥ
prochyate guṇa-saṅkhyāne yathāvach chhṛiṇu tāny api

jñānam       karma     cha    kartā    cha     tridhā            eva          guṇa-bhedataḥ
knowledge    action    and    doer     also    of three kinds    certainly    distinguished according to the three modes of material nature
prochyate       guṇa-saṅkhyāne                                                      yathā-vat      śhṛiṇu    tāni    api
are declared    Sānkhya philosophy, which describes the modes of material nature    as they are    listen    them    also
---

Knowledge, action, and agent are declared in the science of the Gunas to be of three kinds, according to the difference in the Gunas. Listen to them also as they are.

Verse 20

sarva-bhūteṣhu yenaikaṁ bhāvam avyayam īkṣhate
avibhaktaṁ vibhakteṣhu taj jñānaṁ viddhi sāttvikam

sarva-bhūteṣhu              yena        ekam    bhāvam    avyayam         īkṣhate
within all living beings    by which    one     nature    imperishable    one sees
avibhaktam    vibhakteṣhu     tat     jñānam       viddhi        sāttvikam
undivided     in diversity    that    knowledge    understand    in the mode of goodness
---

Know that knowledge to be sattvika, by which one sees in all beings an immutable existence, undivided even in the divided.

Verse 21

pṛithaktvena tu yaj jñānaṁ nānā-bhāvān pṛithag-vidhān
vetti sarveṣhu bhūteṣhu taj jñānaṁ viddhi rājasam

pṛithaktvena    tu         yat      jñānam       nānā-bhāvān          pṛithak-vidhān
unconnected     however    which    knowledge    manifold entities    of diversity
vetti       sarveṣhu    bhūteṣhu           tat     jñānam       viddhi    rājasam
consider    in all      living entities    that    knowledge    know      in the mode of passion
---

But that knowledge which sees all beings, due to their individual nature, as distinct entities—know that knowledge to be Rajasic.

Verse 22

yat tu kṛitsna-vad ekasmin kārye saktam ahaitukam
atattvārtha-vad alpaṁ cha tat tāmasam udāhṛitam

yat      tu     kṛitsna-vat                       ekasmin      kārye     saktam       ahaitukam
which    but    as if it encompasses the whole    in single    action    engrossed    without a reason
atattva-artha-vat     alpam         cha    tat     tāmasam                     udāhṛitam
not based on truth    fragmental    and    that    in the mode of ignorance    is said to be
---

But that knowledge is declared to be Tamasika which clings to one single act as if it were the whole, which is not based on reason, and which is false and insignificant.

Verse 23

niyataṁ saṅga-rahitam arāga-dveṣhataḥ kṛitam
aphala-prepsunā karma yat tat sāttvikam uchyate

niyatam                          saṅga-rahitam           arāga-dveṣhataḥ                      kṛitam
in accordance with scriptures    free from attachment    free from attachment and aversion    done
aphala-prepsunā               karma     yat      tat     sāttvikam                  uchyate
without desire for rewards    action    which    that    in the mode of goodness    is called
---

That obligatory act is said to be Sattvika, which is done without attachment, without desire or aversion, and by one who seeks no fruit.

Verse 24

yat tu kāmepsunā karma sāhankāreṇa vā punaḥ
kriyate bahulāyāsaṁ tad rājasam udāhṛitam

yat      tu     kāma-īpsunā                   karma     sa-ahaṅkāreṇa    vā    punaḥ
which    but    prompted by selfish desire    action    with pride       or    again
kriyate    bahula-āyāsam    tat     rājasam                     udāhṛitam
enacted    stressfully      that    in the nature of passion    is said to be
---

But that act is said to be Rajasic, which is performed with great effort by one who seeks to gratify their desires and under the prompting of egoism.

Verse 25

anubandhaṁ kṣhayaṁ hinsām anapekṣhya cha pauruṣham
mohād ārabhyate karma yat tat tāmasam uchyate

anubandham      kṣhayam    hinsām    anapekṣhya         cha    pauruṣham
consequences    loss       injury    by disregarding    and    one’s own ability
mohāt              ārabhyate    karma     yat      tat     tāmasam                     uchyate
out of delusion    is begun     action    which    that    in the mode of ignorance    is declared to be
---

That act is said to be Tamasika which is undertaken through delusion, without regard to consequences, loss, injury, and one's own capacity.

Verse 26

mukta-saṅgo ‘nahaṁ-vādī dhṛity-utsāha-samanvitaḥ
siddhy-asiddhyor nirvikāraḥ kartā sāttvika uchyate

mukta-saṅgaḥ                    anaham-vādī      dhṛiti            utsāha    samanvitaḥ
free from worldly attachment    free from ego    strong resolve    zeal      endowed with
siddhi-asiddhyoḥ          nirvikāraḥ    kartā     sāttvikaḥ                  uchyate
in success and failure    unaffected    worker    in the mode of goodness    is said to be
---

That agent is said to be Sattvika, who is free from attachment, who does not boast of himself, who is endowed with steadiness and zeal, and who is unaffected by success and failure.

Verse 27

rāgī karma-phala-prepsur lubdho hinsātmako ‘śhuchiḥ
harṣha-śhokānvitaḥ kartā rājasaḥ parikīrtitaḥ

rāgī       karma-phala      prepsuḥ    lubdhaḥ    hinsā-ātmakaḥ      aśhuchiḥ
craving    fruit of work    covet      greedy     violent-natured    impure
harṣha-śhoka-anvitaḥ       kartā        rājasaḥ                   parikīrtitaḥ
moved by joy and sorrow    performer    in the mode of passion    is declared
---

That doer is called Rajasika who is passionate, who seeks the fruits of his actions, who is greedy, harmful, and impure, and who is swayed by delight and grief.

Verse 28

ayuktaḥ prākṛitaḥ stabdhaḥ śhaṭho naiṣhkṛitiko ‘lasaḥ
viṣhādī dīrgha-sūtrī cha kartā tāmasa uchyate

ayuktaḥ          prākṛitaḥ    stabdhaḥ     śhaṭhaḥ    naiṣhkṛitikaḥ        alasaḥ
undisciplined    vulgar       obstinate    cunning    dishonest or vile    slothful
viṣhādī               dīrgha-sūtrī       cha    kartā        tāmasaḥ                     uchyate
unhappy and morose    procrastinating    and    performer    in the mode of ignorance    is said to be
---

That doer is said to be Tamasika who is unqualified, unrefined, obstinate, depraved, dishonest, indolent, despondent, and lethargic.

Verse 29

buddher bhedaṁ dhṛiteśh chaiva guṇatas tri-vidhaṁ śhṛiṇu
prochyamānam aśheṣheṇa pṛithaktvena dhanañjaya

buddheḥ         bhedam              dhṛiteḥ             cha    eva          guṇataḥ tri-vidham                                 śhṛiṇu
of intellect    the distinctions    of determination    and    certainly    according to the three modes of material nature    hear
prochyamānam    aśheṣheṇa    pṛithaktvena    dhanañjaya
described       in detail    distinctly      conqueror of wealth, Arjun
---

Hear now, O Arjuna, the threefold division of Buddhi (reason) and Dhrti (fortitude) according to the Gunas, to be fully and severally set forth.

Verse 30

pravṛittiṁ cha nivṛittiṁ cha kāryākārye bhayābhaye
bandhaṁ mokṣhaṁ cha yā vetti buddhiḥ sā pārtha sāttvikī

pravṛittim    cha    nivṛittim                  cha    kārya            akārye             bhaya    abhaye
activities    and    renuncation from action    and    proper action    improper action    fear     without fear
bandham            mokṣham               cha    yā       vetti          buddhiḥ      sā      pārtha           sāttvikī
what is binding    what is liberating    and    which    understands    intellect    that    son of Pritha    in the nature of goodness
---

That Buddhi, O Arjuna, which knows activity and renunciation, what should be done and what should not be done, fear and fearlessness, bondage and release—that Buddhi is Sattvika.

Verse 31

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

yayā        dharmam          adharmam           cha    kāryam           cha    akāryam          eva          cha
by which    righteousness    unrighteousness    and    right conduct    and    wrong conduct    certainly    and
ayathā-vat    prajānāti      buddhiḥ      sā      pārtha                      rājasī
confused      distinguish    intellect    that    Arjun, the son of Pritha    in the mode of passion
---

The Buddhi that gives an erroneous knowledge of Dharma and Adharma (its opposite) and also of what should be done and what should not be done, O Arjuna, is Rajasic.

Verse 32

adharmaṁ dharmam iti yā manyate tamasāvṛitā
sarvārthān viparītānśh cha buddhiḥ sā pārtha tāmasī

adharmam      dharmam     iti     yā       manyate     tamasa-āvṛitā
irreligion    religion    thus    which    imagines    shrouded in darkness
sarva-arthān    viparītān    cha    buddhiḥ      sā      pārtha                      tāmasī
all things      opposite     and    intellect    that    Arjun, the son of Pritha    of the nature of ignorance
---

That Buddhi, O Arjuna, which, enveloped in darkness, regards Adharma as Dharma and reverses every value, is Tamasika.

Verse 33

dhṛityā yayā dhārayate manaḥ-prāṇendriya-kriyāḥ
yogenāvyabhichāriṇyā dhṛitiḥ sā pārtha sāttvikī

dhṛityā           yayā     dhārayate    manaḥ          prāṇa        indriya    kriyāḥ
by determining    which    sustains     of the mind    life-airs    senses     activities
yogena         avyabhichāriṇyā       dhṛitiḥ          sā      pārtha                      sāttvikī
through Yog    with steadfastness    determination    that    Arjun, the son of Pritha    in the mode of goodness
---

That fortitude, by which one maintains the unwavering activities of the mind and vital force, and these sense-organs, through yoga—that fortitude is of the nature of sattva.

Verse 34

yayā tu dharma-kāmārthān dhṛityā dhārayate ‘rjuna
prasaṅgena phalākāṅkṣhī dhṛitiḥ sā pārtha rājasī

yayā        tu     dharma-kāma-arthān             dhṛityā                   dhārayate    arjuna
by which    but    duty, pleasures, and wealth    through steadfast will    holds        Arjun
prasaṅgena           phala-ākāṅkṣhī        dhṛitiḥ          sā      pārtha                      rājasī
due of attachment    desire for rewards    determination    that    Arjun, the son of Pritha    in the mode of passion
---

That dhṛti, O Arjuna, by which one, who is desirous of fruits, longs for them with intense attachment and holds fast to duty, desire, and wealth—that dhṛti is rajasika.

Verse 35

yayā svapnaṁ bhayaṁ śhokaṁ viṣhādaṁ madam eva cha
na vimuñchati durmedhā dhṛitiḥ sā pārtha tāmasī

yayā        svapnam     bhayam     śhokam      viṣhādam    madam      eva       cha
in which    dreaming    fearing    grieving    despair     conceit    indeed    and
na     vimuñchati    durmedhā         dhṛitiḥ    sā      pārtha                      tāmasī
not    give up       unintelligent    resolve    that    Arjun, the son of Pritha    in the mode of ignorance
---

That Dhrti, by which a foolish person does not give up sleep, fear, grief, depression, and passion, O Arjuna, is of the nature of Tamas.

Verse 36

sukhaṁ tv idānīṁ tri-vidhaṁ śhṛiṇu me bharatarṣhabha
abhyāsād ramate yatra duḥkhāntaṁ cha nigachchhati

sukham       tu     idānīm    tri-vidham        śhṛiṇu    me         bharata-ṛiṣhabha
happiness    but    now       of three kinds    hear      from me    Arjun, the best of the Bharatas
abhyāsāt       ramate      yatra       duḥkha-antam            cha    nigachchhati
by practice    rejoices    in which    end of all suffering    and    reaches
---

Now hear from Me, O Arjuna, the threefold division of pleasure৷৷ that in which one rejoices through long practice and in which one comes to the end of pain.

Verse 37

yat tad agre viṣham iva pariṇāme ‘mṛitopamam
tat sukhaṁ sāttvikaṁ proktam ātma-buddhi-prasāda-jam

yat           tat     agre                viṣam iva      pariṇāme      amṛta     upamam
that which    that    in the beginning    like poison    at the end    nectar    compared to
tat     sukham       sāttvikam                  proktam    ātma    buddhi          prasāda-jam
that    happiness    in the mode of goodness    is said    self    intelligence    satisfactory
---

That which, at first, is like a poison but becomes like an elixir in the end, born from the serene state of mind focused on the Self—such pleasure is said to be Sattvika.

Verse 38

viṣhayendriya-sanyogād yat tad agre ’mṛitopamam
pariṇāme viṣham iva tat sukhaṁ rājasaṁ smṛitam

viṣhaya                   indriya       sanyogāt            yat      tat     agre        amṛita-upamam
with the sense objects    the senses    from the contact    which    that    at first    like nectar
pariṇāme      viṣham iva     tat     sukham       rājasam                   smṛitam
at the end    like poison    that    happiness    in the mode of passion    is said to be
---

That pleasure which arises from the contact of senses with their objects, which is like elixir at first but like poison in the end, is said to be Rajasic.

Verse 39

yad agre chānubandhe cha sukhaṁ mohanam ātmanaḥ
nidrālasya-pramādotthaṁ tat tāmasam udāhṛitam

yat      agre              cha    anubandhe    cha    sukham       mohanam     ātmanaḥ
which    from beginning    and    to end       and    happiness    illusory    of the self
nidrā    ālasya       pramāda       uttham          tat     tāmasam                     udāhṛitam
sleep    indolence    negligence    derived from    that    in the mode of ignorance    is said to be
---

That pleasure which, at the beginning and end, deludes the self, through sleep, sloth, and error, is declared to be tamasic.

Verse 40

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

na    tat     asti      pṛithivyām    vā    divi                           deveṣhu                       vā    punaḥ
no    that    exists    on earth      or    the higher celestial abodes    amongst the celestial gods    or    again
sattvam      prakṛiti-jaiḥ              muktam       yat     ebhiḥ                          syāt    tribhiḥ    guṇaiḥ
existence    born of material nature    liberated    that    from the influence of these    is      three      modes of material nature
---

There is no creature, on earth or among the gods in heaven, that is exempt from these three Gunas born of Prakrti.

Verse 41

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

brāhmaṇa                 kṣhatriya                               viśhām                              śhūdrāṇām              cha    parantapa
of the priestly class    the warrior and administrative class    the mercantile and farming class    of the worker class    and    Arjun, subduer of the enemies
karmāṇi    pravibhaktāni    svabhāva-prabhavaiḥ-guṇaiḥ
duties     distributed      work based on one’s nature and guṇas
---

The duties of the Brahmanas, Ksatriyas, Vaisyas, and Sudras are clearly divided, O Arjuna, according to their Gunas, born of their nature.

Verse 42

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

śhamaḥ         damaḥ        tapaḥ        śhaucham    kṣhāntiḥ    ārjavam      eva          cha
tranquility    restraint    austerity    purity      patience    integrity    certainly    and
jñānam       vijñānam    āstikyam                 brahma                   karma    svabhāva-jam
knowledge    wisdom      belief in a hereafter    of the priestly class    work     born of one’s intrinsic qualities
---

The control of the senses and mind, austerity, purity, forbearance, uprightness, knowledge, special knowledge, and faith—all these constitute the duty of a Brahmana, born of his inherent nature.

Verse 43

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

śhauryam    tejaḥ       dhṛitiḥ      dākṣhyam yuddhe      cha    api     apalāyanam
valor       strength    fortitude    skill in weaponry    and    also    not fleeing
dānam                īśhvara       bhāvaḥ       cha    kṣhātram                                   karma    svabhāva-jam
large-heartedness    leadership    qualities    and    of the warrior and administrative class    work     born of one’s intrinsic qualities
---

Valor, invincibility, steadiness, dexterity, and not fleeing in battle, generosity, and regality are the duties of a Kshatriya, born of his inherent nature.

Verse 44

kṛiṣhi-gau-rakṣhya-vāṇijyaṁ vaiśhya-karma svabhāva-jam
paricharyātmakaṁ karma śhūdrasyāpi svabhāva-jam

kṛiṣhi         gau-rakṣhya      vāṇijyam    vaiśhya                                karma    svabhāva-jam
agriculture    dairy farming    commerce    of the mercantile and farming class    work     born of one’s intrinsic qualities
paricharyā              ātmakam    karma    śhūdrasya              api    svabhāva-jam
serving through work    natural    duty     of the worker class    and    born of one’s intrinsic qualities
---

Agriculture, cattle-breeding, and trade are the duties of the Vaisya, born of their nature. And the duty of a Sudra is one of service, born of their nature.

Verse 45

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

sve sve         karmaṇi    abhirataḥ     sansiddhim    labhate    naraḥ
respectively    work       fulfilling    perfection    achieve    a person
sva-karma                       nirataḥ    siddhim       yathā    vindati    tat     śhṛiṇu
to one’s own prescribed duty    engaged    perfection    as       attains    that    hear
---

Devoting oneself to one's duty, one attains perfection. Hear now how one devoted to their own duty attains perfection.

Verse 46

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

yataḥ        pravṛittiḥ              bhūtānām                  yena       sarvam    idam    tatam
from whom    have come into being    of all living entities    by whom    all       this    pervaded
sva-karmaṇā                    tam    abhyarchya        siddhim       vindati    mānavaḥ
by one’s natural occupation    him    by worshipping    perfection    attains    a person
---

From whom all beings arise and by whom all this is pervaded—by worshipping Him with one's own duty, one reaches perfection.

Verse 47

śhreyān swa-dharmo viguṇaḥ para-dharmāt sv-anuṣhṭhitāt
svabhāva-niyataṁ karma kurvan nāpnoti kilbiṣham

śhreyān    swa-dharmaḥ                               viguṇaḥ             para-dharmāt             su-anuṣhṭhitāt
better     one’s own prescribed occupational duty    imperfectly done    than another’s dharma    perfectly done
svabhāva-niyatam                    karma    kurvan           na āpnoti         kilbiṣham
according to one’s innate nature    duty     by performing    does not incur    sin
---

Better is one's own duty, though ill done, than the duty of another, though well-performed. When one does the duty ordained by their own nature, they incur no stain.

Verse 48

saha-jaṁ karma kaunteya sa-doṣham api na tyajet
sarvārambhā hi doṣheṇa dhūmenāgnir ivāvṛitāḥ

saha-jam                karma    kaunteya                   sa-doṣham       api        na tyajet
born of one’s nature    duty     Arjun, the son of Kunti    with defects    even if    one should not abandon
sarva-ārambhāḥ    hi        doṣheṇa      dhūmena       agniḥ    iva    āvṛitāḥ
all endeavors     indeed    with evil    with smoke    fire     as     veiled
---

One should not relinquish one's work, O Arjuna, though it may be imperfect; for, all endeavors are enveloped by imperfections as fire is by smoke.

Verse 49

asakta-buddhiḥ sarvatra jitātmā vigata-spṛihaḥ
naiṣhkarmya-siddhiṁ paramāṁ sannyāsenādhigachchhati

asakta-buddhiḥ                         sarvatra      jita-ātmā                       vigata-spṛihaḥ
those whose intellect is unattached    everywhere    who have mastered their mind    free from desires
naiṣhkarmya-siddhim        paramām    sanyāsena                          adhigachchhati
state of actionlessness    highest    by the practice of renunciation    attain
---

He whose understanding is unattached on all sides, whose self is controlled, who is free from desires—he attains the supreme perfection transcending all activity through renunciation.

Verse 50

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

siddhim       prāptaḥ     yathā    brahma     tathā    āpnoti    nibodha    me
perfection    attained    how      Brahman    also     attain    hear       from me
samāsena    eva       kaunteya                   niṣhṭhā         jñānasya        yā       parā
briefly     indeed    Arjun, the son of Kunti    firmly fixed    of knowledge    which    transcendental
---

Learn from me, O Arjuna, in brief how one who has attained perfection attains the Brahman—the supreme consummation of knowledge.

Verse 51

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

buddhyā      viśhuddhayā    yuktaḥ          dhṛityā             ātmānam          niyamya        cha
intellect    purified       endowed with    by determination    the intellect    restraining    and
śhabda-ādīn viṣhayān                     tyaktvā       rāga-dveṣhau               vyudasya         cha
sound and other objects of the senses    abandoning    attachment and aversion    casting aside    and
---

Endowed with a purified understanding, subduing the mind with steadiness, relinquishing sound and other objects of the senses and casting aside love and hate;

Verse 52

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

vivikta-sevī          laghu-āśhī      yata        vāk       kāya    mānasaḥ
relishing solitude    eating light    controls    speech    body    and mind
dhyāna-yoga-paraḥ        nityam    vairāgyam     samupāśhritaḥ
engaged in meditation    always    dispassion    having taken shelter of
---

Resorting to solitude, eating sparingly, restraining speech, body, and mind, ever engaged in the yoga of meditation and taking refuge in dispassion;

Verse 53

ahankāraṁ balaṁ darpaṁ kāmaṁ krodhaṁ parigraham
vimuchya nirmamaḥ śhānto brahma-bhūyāya kalpate

ahankāram    balam       darpam       kāmam     krodham    parigraham
egotism      violence    arrogance    desire    anger      selfishness
vimuchya            nirmamaḥ                              śhāntaḥ     brahma-bhūyāya        kalpate
being freed from    without possessiveness of property    peaceful    union with Brahman    is fit
---

Forsaking egoism, power, pride, desire, wrath, and possessions, with no feeling of 'mine' and tranquil, he becomes worthy of the state of Brahman.

Verse 54

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

brahma-bhūtaḥ              prasanna-ātmā      na         śhochati    na     kāṅkṣhati
one situated in Brahman    mentally serene    neither    grieving    nor    desiring
samaḥ                 sarveṣhu      bhūteṣhu         mat-bhaktim       labhate    parām
equitably disposed    toward all    living beings    devotion to me    attains    supreme
---

Having realized the state of Brahman, tranquil, he neither grieves nor craves. Regarding all beings alike, he attains supreme devotion to Me.

Verse 55

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

bhaktyā               mām    abhijānāti           yāvān         yaḥ cha asmi    tattvataḥ
by loving devotion    me     one comes to know    as much as    as I am         in truth
tataḥ    mām    tattvataḥ    jñātvā          viśhate    tat-anantaram
then     me     in truth     having known    enters     thereafter
---

Through devotion, he comes to know Me fully—who and what I am in reality, who I am and how I am. Knowing Me thus in truth, he forthwith enters into Me.

Verse 56

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

sarva    karmāṇi    api       sadā      kurvāṇaḥ      mat-vyapāśhrayaḥ
all      actions    though    always    performing    take full refuge in me
mat-prasādāt    avāpnoti    śhāśhvatam     padam    avyayam
by my grace     attain      the eternal    abode    imperishable
---

Taking refuge in Me and performing all works constantly, one, by My grace, attains the eternal and immutable abode.

Verse 57

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

chetasā             sarva-karmāṇi     mayi     sannyasya     mat-paraḥ
by consciousness    every activity    to me    dedicating    having me as the supreme goal
buddhi-yogam                            upāśhritya           mat-chittaḥ                     satatam    bhava
having the intellect united with God    taking shelter of    consciousness absorbed in me    always     be
---

Surrender all your actions to Me with your mind, keep Me as your goal, and practice Buddhi-yoga, focusing your thoughts on Me always.

Verse 58

mach-chittaḥ sarva-durgāṇi mat-prasādāt tariṣhyasi
atha chet tvam ahankārān na śhroṣhyasi vinaṅkṣhyasi

mat-chittaḥ                 sarva    durgāṇi      mat-prasādāt    tariṣhyasi
by always remembering me    all      obstacles    by my grace     you shall overcome
atha    chet    tvam    ahankārāt       na śhroṣhyasi    vinaṅkṣhyasi
but     if      you     due to pride    do not listen    you will perish
---

Focusing your thoughts on Me, you shall, by My grace, cross over all difficulties. If, however, out of self-conceit, you do not heed Me, you will perish.

Verse 59

yad ahankāram āśhritya na yotsya iti manyase
mithyaiṣha vyavasāyas te prakṛitis tvāṁ niyokṣhyati

yat    ahankāram             āśhritya          na yotsye            iti     manyase
if     motivated by pride    taking shelter    I shall not fight    thus    you think
mithyā eṣhaḥ         vyavasāyaḥ       te      prakṛitiḥ          tvām    niyokṣhyati
this is all false    determination    your    material nature    you     will engage
---

If, in your self-conceit, you think, 'I will not fight,' your resolve is futile. Nature will compel you.

Verse 60

swbhāva-jena kaunteya nibaddhaḥ svena karmaṇā
kartuṁ nechchhasi yan mohāt kariṣhyasy avaśho ’pi tat

swabhāva-jena                        kaunteya                   nibaddhaḥ    svena          karmaṇā
born of one’s own material nature    Arjun, the son of Kunti    bound        by your own    actions
kartum    na     ichchhasi    yat      mohāt              kariṣhyasi     avaśhaḥ       api            tat
to do     not    you wish     which    out of delusion    you will do    helplessly    even though    that
---

O Arjuna, bound by your own duty born out of your own inner disposition, and having no control over your own will, you will be compelled to do that very thing which you now do not desire to do through delusion.

Verse 61

īśhvaraḥ sarva-bhūtānāṁ hṛid-deśhe ‘rjuna tiṣhṭhati
bhrāmayan sarva-bhūtāni yantrārūḍhāni māyayā

īśhvaraḥ            sarva-bhūtānām         hṛit-deśhe       arjuna    tiṣhṭhati
the Supreme Lord    in all living being    in the hearts    Arjun     dwells
bhrāmayan            sarva-bhūtāni        yantra ārūḍhani        māyayā
causing to wander    all living beings    seated on a machine    made of the material energy
---

The Lord, O Arjuna, abides in the heart of every being, spinning them round and round, as if mounted on a wheel, by His power.

Verse 62

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

tam         eva     śharaṇam gachchha    sarva-bhāvena      bhārata
unto him    only    surrender            whole-heartedly    Arjun, the son of Bharat
tat-prasādāt    parām      śhāntim    sthānam      prāpsyasi          śhāśhvatam
by his grace    supreme    peace      the abode    you will attain    eternal
---

Seek refuge in Him alone, O Arjuna, with the entirety of your being. By His grace, you shall find supreme peace and an eternal abode.

Verse 63

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

iti     te        jñānam       ākhyātam     guhyāt                   guhya-taram                    mayā
thus    to you    knowledge    explained    than secret knowledge    still more secret knowledge    by me
vimṛiśhya    etat       aśheṣheṇa     yathā    ichchhasi    tathā    kuru
pondering    on this    completely    as       you wish     so       do
---

Thus, the knowledge, the mystery of mysteries, has been declared to you by Me. Reflecting on it fully, do as you will.

Verse 64

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

sarva-guhya-tamam               bhūyaḥ    śhṛiṇu    me       paramam    vachaḥ
the most confidential of all    again     hear      by me    supreme    instruction
iṣhṭaḥ asi      me       dṛiḍham    iti     tataḥ      vakṣhyāmi        te          hitam
you are dear    to me    very       thus    because    I am speaking    for your    benefit
---

Hear again My supreme word, the most secret of all; as I am exceedingly fond of you, I am telling you what is good for you.

Verse 65

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

mat-manāḥ         bhava    mat-bhaktaḥ    mat-yājī      mām      namaskuru
thinking of me    be       my devotee     worship me    to me    offer obeisance
mām      eva          eṣhyasi          satyam    te        pratijāne    priyaḥ    asi        me
to me    certainly    you will come    truly     to you    I promise    dear      you are    to me
---

Focus your mind on Me. Be My devotee. Worship Me. Prostrate before Me. You will come to Me alone. I promise you truly; for you are dear to Me.

Verse 66

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

sarva-dharmān               parityajya    mām        ekam    śharaṇam       vraja
all varieties of dharmas    abandoning    unto me    only    take refuge    take
aham    tvām    sarva    pāpebhyaḥ                mokṣhayiṣhyāmi    mā        śhuchaḥ
I       you     all      from sinful reactions    shall liberate    do not    fear
---

Relinquishing all Dharmas completely, seek Me alone for refuge. I will release you from all sins; grieve not.

Verse 67

idaṁ te nātapaskyāya nābhaktāya kadāchana
na chāśhuśhruṣhave vāchyaṁ na cha māṁ yo ‘bhyasūtayi

idam    te        na       atapaskāya                      na       abhaktāya                       kadāchana
this    by you    never    to those who are not austere    never    to those who are not devoted    at any time
na       cha     aśhuśhrūṣhave                                                 vāchyam         na       cha     mām          yaḥ    abhyasūyati
never    also    to those who are averse to listening (to spiritual topics)    to be spoken    never    also    toward me    who    those who are envious
---

Never should this be told by you to one who is not austere, who is not a devotee, nor to one who has no desire to listen, nor certainly to him who speaks ill of Me.

Verse 68

ya idaṁ paramaṁ guhyaṁ mad-bhakteṣhv abhidhāsyati
bhaktiṁ mayi parāṁ kṛitvā mām evaiṣhyaty asanśhayaḥ

yaḥ    idam    paramam    guhyam                    mat-bhakteṣhu          abhidhāsyati
who    this    most       confidential knowledge    amongst my devotees    teaches
bhaktim                 mayi     parām             kṛitvā    mām      eva          eṣhyati    asanśhayaḥ
greatest act of love    to me    transcendental    doing     to me    certainly    comes      without doubt
---

He who proclaims this supreme mystery among My devotees shall come to Me, acquiring supreme devotion towards Me. There is no doubt about this.

Verse 69

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

na    cha    tasmāt       manuṣhyeṣhu             kaśhchit    me       priya-kṛit-tamaḥ
no    and    than them    amongst human beings    anyone      to me    more dear
bhavitā    na       cha    me       tasmāt       anyaḥ      priya-taraḥ    bhuvi
will be    never    and    to me    than them    another    dearer         on this earth
---

There is no one among men who does dearer service to Me than him. Nor shall there be anyone on earth dearer to Me than him.

Verse 70

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

adhyeṣhyate    cha    yaḥ    imam    dharmyam    saṁvādam    āvayoḥ
study          and    who    this    sacred      dialogue    of ours
jñāna           yajñena-tena                          aham    iṣhṭaḥ        syām        iti     me    matiḥ
of knowledge    through the sacrifice of knowledge    I       worshipped    shall be    such    my    opinion
---

And he who will study our dialogue, which is consistent with Dharma, by him I shall be worshipped through the sacrifice of knowledge; that is My view.

Verse 71

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

śhraddhā-vān    anasūyaḥ        cha    śhṛiṇuyāt    api          yaḥ    naraḥ
faithful        without envy    and    listen       certainly    who    a person
saḥ            api     muktaḥ       śhubhān           lokān     prāpnuyāt    puṇya-karmaṇām
that person    also    liberated    the auspicious    abodes    attain       of the pious
---

And the man who listens to it with faith and without cavil, he too shall be released and shall reach the auspicious realms of those who have performed virtuous deeds.

Verse 72

kachchid etach chhrutaṁ pārtha tvayaikāgreṇa chetasā
kachchid ajñāna-sammohaḥ pranaṣhṭas te dhanañjaya

kachchit    etat    śhrutam    pārtha                      tvayā     eka-agreṇa chetasā
whether     this    heard      Arjun, the son of Pritha    by you    with a concentrated mind
kachchit    ajñāna       sammohaḥ    pranaṣhṭaḥ    te      dhanañjaya
whether     ignorance    delusion    destroyed     your    Arjun, conqueror of wealth
---

Have you heard this, O Arjuna, with a single-minded focus? Has your delusion, caused by ignorance, been dispelled?

Verse 73

arjuna uvācha
naṣhṭo mohaḥ smṛitir labdhā tvat-prasādān mayāchyuta
sthito ‘smi gata-sandehaḥ kariṣhye vachanaṁ tava

arjunaḥ uvācha
Arjun said
naṣhṭaḥ      mohaḥ       smṛitiḥ    labdhā      tvat-prasādāt    mayā     achyuta
dispelled    illusion    memory     regained    by your grace    by me    Shree Krishna, the infallible one
sthitaḥ     asmi    gata-sandehaḥ       kariṣhye       vachanam        tava
situated    I am    free from doubts    I shall act    instructions    your
---

Arjuna said, "My delusion has been destroyed, and, by Your grace, O Krsna, I have gained knowledge (Smrti). Freed from doubts, I stand steadfast, and I will fulfill Your will."

Verse 74

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

sañjayaḥ uvācha
Sanjay said
iti     aham    vāsudevasya         pārthasya    cha    mahā-ātmanaḥ
thus    I       of Shree Krishna    Arjun        and    the noble hearted soul
saṁvādam        imam    aśhrauṣham    adbhutam     roma-harṣhaṇam
conversation    this    have heard    wonderful    which causes the hair to stand on end
---

Sanjaya said, Thus I have heard this wondrous dialogue between Vasudeva and the great-minded Arjuna, which makes my hair stand on end.

Verse 75

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

vyāsa-prasādāt              śhrutavān     etat    guhyam    aham    param
by the grace of Ved Vyas    have heard    this    secret    I       supreme
yogam    yoga-īśhvarāt          kṛiṣhṇāt              sākṣhāt     kathayataḥ    svayam
Yog      from the Lod of Yog    from Shree Krishna    directly    speaking      himself
---

By the grace of Vyasa, I have heard this supreme mystery of Yoga, declared in person by Krsna, the Lord of Yoga.

Verse 76

rājan sansmṛitya sansmṛitya saṁvādam imam adbhutam
keśhavārjunayoḥ puṇyaṁ hṛiṣhyāmi cha muhur muhuḥ

rājan    sansmṛitya saṁsmṛitya    saṁvādam    imam    adbhutam
King     repeatedly recalling     dialogue    this    astonishing
keśhava-arjunayoḥ                       puṇyam    hṛiṣhyāmi    cha    muhuḥ muhuḥ
between Lord Shree Krishna and Arjun    pious     I rejoice    and    repeatedly
---

O King, remembering again and again this wondrous and auspicious dialogue between Sri Krishna and Arjuna, I rejoice time and again.

Verse 77

tach cha sansmṛitya saṁsmṛitya rūpam aty-adbhutaṁ hareḥ
vismayo ye mahān rājan hṛiṣhyāmi cha punaḥ punaḥ

tat     cha    sansmṛitya saṁsmṛitya     rūpam          ati     adbhutam     hareḥ
that    and    remembering repeatedly    cosmic form    most    wonderful    of Lord Krishna
vismayaḥ        me    mahān    rājan    hṛiṣhyāmi                 cha    punaḥ punaḥ
astonishment    my    great    King     I am thrilled with joy    and    over and over again
---

And, remembering over and over again that most marvelous form of Hari, great is my amazement, O King, and I rejoice again and again.

Verse 78

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

yatra       yoga-īśhvaraḥ                     kṛiṣhṇaḥ         yatra       pārthaḥ                     dhanuḥ-dharaḥ
wherever    Shree Krishna, the Lord of Yog    Shree Krishna    wherever    Arjun, the son of Pritha    the supreme archer
tatra    śhrīḥ       vijayaḥ    bhūtiḥ        dhruvā      nītiḥ            matiḥ mama
there    opulence    victory    prosperity    unending    righteousness    my opinion
---

Wherever there is Sri Krsna, the Lord of Yoga, and Arjuna the archer, there is always fortune, victory, wealth, and sound morality. This is my firm conviction.


Gita: Chap 18

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