Gita: Chap 18 word for word

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Verse 1
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
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Verse 2
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
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Verse 3
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
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Verse 4
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
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Verse 5
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
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Verse 6
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
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Verse 7
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
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Verse 8
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
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Verse 9
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
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Verse 10
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
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Verse 11
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
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Verse 12
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
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Verse 13
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
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Verse 14
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
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Verse 15
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
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Verse 16
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
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Verse 17
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
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Verse 18
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
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Verse 19
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
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Verse 20
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
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Verse 21
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
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Verse 22
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
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Verse 23
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
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Verse 24
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
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Verse 25
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
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Verse 26
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
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Verse 27
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
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Verse 28
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
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Verse 29
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
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Verse 30
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
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Verse 31
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
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Verse 32
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
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Verse 33
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
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Verse 34
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
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Verse 35
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
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Verse 36
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
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Verse 37
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
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Verse 38
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
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Verse 39
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
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Verse 40
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
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Verse 41
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
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Verse 42
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
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Verse 43
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
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Verse 44
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
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Verse 45
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
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Verse 46
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
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Verse 47
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
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Verse 48
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
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Verse 49
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
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Verse 50
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
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Verse 51
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
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Verse 52
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
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Verse 53
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
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Verse 54
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
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Verse 55
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
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Verse 56
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
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Verse 57
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
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Verse 58
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
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Verse 59
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
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Verse 60
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
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Verse 61
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
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Verse 62
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
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Verse 63
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
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Verse 64
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
---
Verse 65
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
---
Verse 66
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
---
Verse 67
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
---
Verse 68
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
---
Verse 69
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
---
Verse 70
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
---
Verse 71
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
---
Verse 72
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
---
Verse 73
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
---
Verse 74
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
---
Verse 75
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
---
Verse 76
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
---
Verse 77
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
---
Verse 78
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
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Gita: Chap 18 word for word

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