ShriMad Bhagwat Gita मोक्षसंन्यासयोगः श्रीमद भगवतगीता अथाष्टादशोऽध्यायः मोक्षसंन्यासयोगः
athāṣṭādaśo’ dhyāyaḥ | mokṣasaṃnyāsayogaḥ
अर्जुन उवाच ।
संन्यासस्य महाबाहो तत्त्वमिच्छामि वेदितुम् ।
त्यागस्य च हृषीकेश पृथक्केशिनिषूदन ॥ १८- १ ॥
Arjuna said:
I desire to know distinctly the true nature of renunciation (Sannyāsa), O Hrishikesa, as also of relinquishment (Tyāga), O mighty-armed One, O slayer of Keshin.
श्रीभगवानुवाच ।
काम्यानां कर्मणां न्यासं संन्यासं कवयो विदुः ।
सर्वकर्मफलत्यागं प्राहुस्त्यागं विचक्षणाः ॥ १८- २ ॥
The Blessed Lord Said:
Sages understand the renouncing of actions that fulfil desires as renunciation (Sannyāsa), and the learned declare the abandoning of the fruit of all actions as relinquishment (Tyāga).
त्याज्यं दोषवदित्येके कर्म प्राहुर्मनीषिणः ।
यज्ञदानतपःकर्म न त्याज्यमिति चापरे ॥ १८- ३ ॥
Some philosophers declare that all action should be relinquished as being evil, while others say that the work in the form of sacrifice, gift and austerity should not be relinquished.
निश्चयं शृणु मे तत्र त्यागे भरतसत्तम ।
त्यागो हि पुरुषव्याघ्र त्रिविधः सम्प्रकीर्तितः ॥ १८- ४ ॥
Hear from Me the final truth about this relinquishment, O best of the Bharatas; for relinquishment is truly declared to be of three kinds, O best of men.
यज्ञदानतपःकर्म न त्याज्यं कार्यमेव तत् ।
यज्ञो दानं तपश्चैव पावनानि मनीषिणाम् ॥ १८- ५ ॥
Work in the form of sacrifice, gift and austerity should not be relinquished, but should indeed be performed; (for) sacrifice, gift and austerity are sanctifying to the wise.
एतान्यपि तु कर्माणि सङ्गं त्यक्त्वा फलानि च ।
कर्तव्यानीति मे पार्थ निश्चितं मतमुत्तमम् ॥ १८- ६ ॥
But even these activities should be performed giving up attachment and fruit – this is My decided and best view.
नियतस्य तु संन्यासः कर्मणो नोपपद्यते ।
मोहात्तस्य परित्यागस्तामसः परिकीर्तितः ॥ १८- ७ ॥
But the renunciation of obligatory work is not proper; abandonment of such work from delusion is declared to be Tāmasika.
ShriMad Bhagwat Gita मोक्षसंन्यासयोगः श्रीमद भगवतगीता अथाष्टादशोऽध्यायः — जारी रखें
दुःखमित्येव यत्कर्म कायक्लेशभयात्त्यजेत् ।
स कृत्वा राजसं त्यागं नैव त्यागफलं लभेत् ॥ १८- ८ ॥
If from fear of bodily trouble, one relinquishes action because it is irksome, thus performing a Rājasika relinquishment, one certainly does not obtain the fruit of
relinquishment.
कार्यमित्येव यत्कर्म नियतं क्रियतेऽर्जुन ।
सङ्गं त्यक्त्वा फलं चैव स त्यागः सात्त्विको मतः ॥ १८- ९ ॥
When obligatory work is performed, O Arjuna, only because it ought to be done, giving up attachment for it and its fruit – that relinquishment is regarded as Sāttvika.
न द्वेष्ट्यकुशलं कर्म कुशले नानुषज्जते ।
त्यागी सत्त्वसमाविष्टो मेधावी छिन्नसंशयः ॥ १८- १० ॥
The relinquisher endued with Sattva and a steady understanding, having his doubts resolved, neither hates disagreeable work nor is attached to agreeable work.
न हि देहभृता शक्यं त्यक्तुं कर्माण्यशेषतः ।
यस्तु कर्मफलत्यागी स त्यागीत्यभिधीयते ॥ १८- ११ ॥
Action cannot be entirely relinquished by an embodied being. He who relinquishes the fruit of action, is called a relinquisher.
अनिष्टमिष्टं मिश्रं च त्रिविधं कर्मणः फलम् ।
भवत्यत्यागिनां प्रेत्य न तु संन्यासिनां क्वचित् ॥ १८- १२ ॥
The threefold fruit of action – disagreeable, agreeable and mixed – accrues to non-relinquishers after death, but never to relinquishers.
ShriMad Bhagwat Gita मोक्षसंन्यासयोगः श्रीमद भगवतगीता अथाष्टादशोऽध्यायः मोक्षसंन्यासयोगः — जारी रखें
पञ्चैतानि महाबाहो कारणानि निबोध मे ।
साङ्ख्ये कृतान्ते प्रोक्तानि सिद्धये सर्वकर्मणाम् ॥ १८- १३ ॥
Learn from Me, O mighty-armed one, these five causes for the accomplishment of all work, as declared in the wisdom which is the end of all action.
अधिष्ठानं तथा कर्ता करणं च पृथग्विधम् ।
विविधाश्च पृथक्चेष्टा दैवं चैवात्र पञ्चमम् ॥ १८- १४ ॥
The seat of action and likewise the agent, the various senses, the different and manifold efforts – the presiding divinity being the fifth of these.
शरीरवाङ्मनोभिर्यत्कर्म प्रारभते नरः ।
न्याय्यं वा विपरीतं वा पञ्चैते तस्य हेतवः ॥ १८- १५ ॥
Whatever action a man performs by his body, speech and mind, whether proper or the reverse, has these five as its causes.
तत्रैवं सति कर्तारमात्मानं केवलं तु यः ।
पश्यत्यकृतबुद्धित्वान्न स पश्यति दुर्मतिः ॥ १८- १६ ॥
Such being the case, he who owing to his unrefined understanding looks upon the Absolute Self as the agent, is foolish, and does not see.
यस्य नाहंकृतो भावो बुद्धिर्यस्य न लिप्यते ।
हत्वाऽपि स इमाँल्लोकान्न हन्ति न निबध्यते ॥ १८- १७ ॥
He who is free from the notion of ‘I’(egoism), and whose understanding is not trammeled, though he kills these beings does not really kill, nor is he bound.
ज्ञानं ज्ञेयं परिज्ञाता त्रिविधा कर्मचोदना ।
करणं कर्म कर्तेति त्रिविधः कर्मसंग्रहः ॥ १८- १८ ॥
Knowledge, the knowable and the knower form the threefold impulse to action. The instrument, the object and the agent form the threefold basis of action.
ज्ञानं कर्म च कर्ताच त्रिधैव गुणभेदतः ।
प्रोच्यते गुणसङ्ख्याने यथावच्छृणु तान्यपि ॥ १८- १९ ॥
Knowledge, action and agent are declared in the science of the Gunas to be of three kinds only, according to the distinction of the Gunas; of them also hear duly.
ShriMad Bhagwat Gita मोक्षसंन्यासयोगः श्रीमद भगवतगीता अथाष्टादशोऽध्यायः मोक्षसंन्यासयोगः — जारी रखें
सर्वभूतेषु येनैकं भावमव्ययमीक्षते ।
अविभक्तं विभक्तेषु तज्ज्ञानं विद्धि सात्त्विकम् ॥ १८- २० ॥
The knowledge by which one sees the one undivided, imperishable substance in all beings which are divided, should be known to be Sāttvika.
पृथक्त्वेन तु यज्ज्ञानं नानाभावान्पृथग्विधान् ।
वेत्ति सर्वेषु भूतेषु तज्ज्ञानं विद्धि राजसम् ॥ १८- २१ ॥
But the knowledge by which one sees as distinct, in all beings, different entities of various kinds, should be known to be Rājasika.
यत्तु कृत्स्नवदेकस्मिन्कार्ये सक्तमहैतुकम् ।
अतत्त्वार्थवदल्पं च तत्तामसमुदाहृतम् ॥ १८- २२ ॥
Whilst that knowledge, which is confined to a single product as if it were the whole, which is irrational, not founded upon truth, and trivial, is declared to be Tāmasika.
नियतं सङ्गरहितमरागद्वेषतः कृतम् ।
अफलप्रेप्सुना कर्म यत्तत्सात्त्विकमुच्यते ॥ १८- २३ ॥
An action that is ordained, performed without attachment, free from attraction or repulsion, by one not coveting its fruit, is declared to be Sāttvika.
यत्तु कामेप्सुना कर्म साहंकारेण वा पुनः ।
क्रियते बहुलायासं तद्राजसमुदाहृतम् ॥ १८- २४ ॥
But an action that is done by a person seeking desire or possessed of conceit, and that with much trouble, is declared to be Rājasika.
ShriMad Bhagwat Gita मोक्षसंन्यासयोगः श्रीमद भगवतगीता अथाष्टादशोऽध्यायः — जारी रखें
अनुबन्धं क्षयं हिंसामनपेक्ष्य च पौरुषम् ।
मोहादारभ्यते कर्म यत्तत्तामसमुच्यते ॥ १८- २५ ॥
That action which is undertaken through delusion, without regard to consequence, loss, hurtfulness and capacity, is declared to be Tāmasika.
मुक्तसङ्गोऽनहंवादी धृत्युत्साहसमन्वितः ।
सिद्ध्यसिद्ध्योर्निर्विकारः कर्ता सात्त्विक उच्यते ॥ १८- २६ ॥
An agent who is free from attachment, non-egoistic, endued with fortitude and enthusiasm, and unaffected by success or failure, is called Sāttvika.
रागी कर्मफलप्रेप्सुर्लुब्धो हिंसात्मकोऽशुचिः ।
हर्षशोकान्वितः कर्ता राजसः परिकीर्तितः ॥ १८- २७ ॥
An agent who is interested, desirous of the fruit of action, greedy, malevolent, unclean and subject to elation and dejection, is declared to be Rājasika.
अयुक्तः प्राकृतः स्तब्धः शठो नैष्कृतिकोऽलसः ।
विषादी दीर्घसूत्री च कर्ता तामस उच्यते ॥ १८- २८ ॥
An agent who is unsteady, vulgar, arrogant, deceptive, overbearing, indolent, despondent and procrastinating is said to be Tāmasika.
ShriMad Bhagwat Gita मोक्षसंन्यासयोगः श्रीमद भगवतगीता अथाष्टादशोऽध्यायः मोक्षसंन्यासयोगः — जारी रखें
बुद्धेर्भेदं धृतेश्चैव गुणतस्त्रिविधं शृणु ।
प्रोच्यमानमशेषेण पृथक्त्वेन धनञ्जय ॥ १८- २९ ॥
Listen now to the threefold variety, according to the Gunas, of the understanding and tenacity, as I declare them exhaustively and severally, O Dhananjaya.
प्रवृत्तिं च निवृत्तिं च कार्याकार्ये भयाभये ।
बन्धं मोक्षं च या वेत्ति बुद्धिः सा पार्थ सात्त्विकी ॥ १८- ३० ॥
That understanding, which knows inclination and abstention, what ought to be done and what ought not to be done, fear and absence of fear, and bondage and Liberation, is Sāttvika, O Pārtha.
यया धर्ममधर्मं च कार्यं चाकार्यमेव च ।
अयथावत्प्रजानाति बुद्धिः सा पार्थ राजसी ॥ १८- ३१ ॥
That understanding by which one knows incorrectly righteousness and unrighteousness, and what ought to be done and what ought not to be done, is Rājasika, O Pārtha.
ShriMad Bhagwat Gita मोक्षसंन्यासयोगः श्रीमद भगवतगीता अथाष्टादशोऽध्यायः — जारी रखें
अधर्मं धर्ममिति या मन्यते तमसावृता ।
सर्वार्थान्विपरीतांश्च बुद्धिः सा पार्थ तामसी ॥ १८- ३२ ॥
That understanding which enveloped in ignorance, regards unrighteousness as righteousness and all things in an inverted way, is Tāmasika, O Pārtha.
धृत्या यया धारयते मनःप्राणेन्द्रियक्रियाः ।
योगेनाव्यभिचारिण्या धृतिः सा पार्थ सात्त्विकी ॥ १८- ३३ ॥
That tenacity, unswerving through Yoga, by which one controls the functions of the mind, the breaths (Prānas) and the senses, is Sāttvika, O Pārtha.
यया तु धर्मकामार्थान्धृत्या धारयतेऽर्जुन ।
प्रसङ्गेन फलाकाङ्क्षी धृतिः सा पार्थ राजसी ॥ १८- ३४ ॥
But the tenacity by which one holds fast to duty, pleasure and wealth, desiring their fruit because of attachment, is Rājasika, O Pārtha.
यया स्वप्नं भयं शोकं विषादं मदमेव च ।
न विमुञ्चति दुर्मेधा धृतिः सा पार्थ तामसी ॥ १८- ३५ ॥
The tenacity by which a stupid person does not give up sleep, fear, grief, depression and pride, is Tāmasika, O Pārtha.
सुखं त्विदानीं त्रिविधं शृणु मे भरतर्षभ ।
अभ्यासाद्रमते यत्र दुःखान्तं च निगच्छति ॥ १८- ३६ ॥
ShriMad Bhagwat Gita मोक्षसंन्यासयोगः श्रीमद भगवतगीता अथाष्टादशोऽध्यायः — जारी रखें
यत्तदग्रे विषमिव परिणामेऽमृतोपमम् ।
तत्सुखं सात्त्विकं प्रोक्तमात्मबुद्धिप्रसादजम् ॥ १८- ३७ ॥
Now hear from Me, O Prince among the Bharatas, of the threefold happiness: the happiness which one relishes through practice, in which one comes to the end of all pain, and which is like poison at first, but like nectar at the end, is declared to be Sāttvika, born of the serenity of the understanding that concerns itself with the Self.
विषयेन्द्रियसंयोगाद्यत्तदग्रेऽमृतोपमम् ।
परिणामे विषमिव तत्सुखं राजसं स्मृतम् ॥ १८- ३८ ॥
The happiness that arises from a contact between the objects and the senses, which is like nectar at the beginning, but like poison at the end, is said to be Rājasika.
यदग्रे चानुबन्धे च सुखं मोहनमात्मनः ।
निद्रालस्यप्रमादोत्थं तत्तामसमुदाहृतम् ॥ १८- ३९ ॥
That happiness which is self-delusive both at the beginning and at the end, and which arises from sleep, lassitude and inadvertence, is said to be Tāmasika.
न तदस्ति पृथिव्यां वा दिवि देवेषु वा पुनः ।
सत्त्वं प्रकृतिजैर्मुक्तं यदेभिः स्यात्त्रिभिर्गुणैः ॥ १८- ४० ॥
There is no being on earth or again in heaven among the gods, that is free from these three Gunas born of Nature.
ब्राह्मणक्षत्रियविशां शूद्राणां च परन्तप ।
कर्माणि प्रविभक्तानि स्वभावप्रभवैर्गुणैः ॥ १८- ४१ ॥
The duties of the Brāhmanas, Kshatriyas and Vaishyas, as also of the Sudras, are clearly divided, O scorcher of foes, according to the dispositions born of their own nature.
शमो दमस्तपः शौचं क्षान्तिरार्जवमेव च ।
ज्ञानं विज्ञानमास्तिक्यं ब्रह्मकर्म स्वभावजम् ॥ १८- ४२ ॥
Serenity, self-control, austerity, purity, forbearance, and also uprightness, knowledge, realization and faith, are the duties of a Brāhmana born of his nature.
ShriMad Bhagwat Gita मोक्षसंन्यासयोगः श्रीमद भगवतगीता अथाष्टादशोऽध्यायः — जारी रखें
शौर्यं तेजो धृतिर्दाक्ष्यं युद्धे चाप्यपलायनम् ।
दानमीश्वरभावश्च क्षात्रं कर्म स्वभावजम् ॥ १८- ४३ ॥
Heroism, boldness, firmness, dexterity, not fleeing from the battle, generosity and lordliness, are the duties of a Kshatriya born of his nature.
कृषिगौरक्ष्यवाणिज्यं वैश्यकर्म स्वभावजम् ।
परिचर्यात्मकं कर्म शूद्रस्यापि स्वभावजम् ॥ १८- ४४ ॥
Agriculture, cattle-rearing and trade are the duties of a Vaishya born of his nature; and work of the nature of service is the duty of a Sudra born of his nature.
स्वे स्वे कर्मण्यभिरतः संसिद्धिं लभते नरः ।
स्वकर्मनिरतः सिद्धिं यथा विन्दति तच्छृणु ॥ १८- ४५ ॥
Devoted to his own duty, a man attains perfection. Listen how one engaged in one’s own duty attains perfection.
यतः प्रवृत्तिर्भूतानां येन सर्वमिदं ततम् ।
स्वकर्मणा तमभ्यर्च्य सिद्धिं विन्दति मानवः ॥ १८- ४६ ॥
From whom proceeds the activity of all beings, and by whom all this is pervaded – worshipping Him through his own duty a man attains perfection.
श्रेयान्स्वधर्मो विगुणः परधर्मात्स्वनुष्ठितात् ।
स्वभावनियतं कर्म कुर्वन्नाप्नोति किल्बिषम् ॥ १८- ४७ ॥
Better is one’s own duty, though defective, than the duty of another, well performed. Doing the duty ordained by one’s own nature, one incurs no sin.
सहजं कर्म कौन्तेय सदोषमपि न त्यजेत् ।
सर्वारम्भा हि दोषेण धूमेनाग्निरिवावृताः ॥ १८- ४८ ॥
One should not, O son of Kunti, relinquish the duty to which one is born, although it may be attended with evil; for all undertakings are covered by defect, as fire by smoke.
ShriMad Bhagwat Gita मोक्षसंन्यासयोगः श्रीमद भगवतगीता अथाष्टादशोऽध्यायः — रामायण पढ़ने के लिए यहां क्लिक करे
असक्तबुद्धिः सर्वत्र जितात्मा विगतस्पृहः ।
नैष्कर्म्यसिद्धिं परमां संन्यासेनाधिगच्छति ॥ १८- ४९ ॥
He, whose understanding is unattached everywhere, whose mind is conquered, who is bereft of desires, attains by renunciation that supreme state of freedom from action.
सिद्धिं प्राप्तो यथा ब्रह्म तथाप्नोति निबोध मे ।
समासेनैव कौन्तेय निष्ठा ज्ञानस्य या परा ॥ १८- ५० ॥
Learn from Me in brief, O son of Kunti, how reaching (such) perfection he attains Brahman, which is the supreme consummation of knowledge.
बुद्ध्या विशुद्धया युक्तो धृत्यात्मानं नियम्य च ।
शब्दादीन्विषयांस्त्यक्त्वा रागद्वेषौ व्युदस्य च ॥ १८- ५१ ॥
Endued with a pure understanding, controlling the mind with tenacity, relinquishing sense-objects such as sound, and laying aside likes and dislakes.
विविक्तसेवी लघ्वाशी यतवाक्कायमानसः ।
ध्यानयोगपरो नित्यं वैराग्यं समुपाश्रितः ॥ १८- ५२ ॥
Resorting to a sequestered place, eating little, controlled in speech, body and mind, always devoted to the Yoga of contemplation, cultivating dispassion.
अहंकारं बलं दर्पं कामं क्रोधं परिग्रहम् ।
विमुच्य निर्ममः शान्तो ब्रह्मभूयाय कल्पते ॥ १८- ५३ ॥
Forsaking egotism, power, arrogance, desire, anger and superfluous things, free from the notion of ‘mine’ and tranquil, he is fit for becoming Brahman.
ShriMad Bhagwat Gita मोक्षसंन्यासयोगः श्रीमद भगवतगीता अथाष्टादशोऽध्यायः — रामायण पढ़ने के लिए यहां क्लिक करे
ब्रह्मभूतः प्रसन्नात्मा न शोचति न काङ्क्षति ।
समः सर्वेषु भूतेषु मद्भक्तिं लभते पराम् ॥ १८- ५४ ॥
Becoming Brahman and tranquil-minded, he neither grieves nor desires; alike to all beings, he attains supreme devotion to Me.
भक्त्या मामभिजानाति यावान्यश्चास्मि तत्त्वतः ।
ततो मां तत्त्वतो ज्ञात्वा विशते तदनन्तरम् ॥ १८- ५५ ॥
By devotion he knows Me truly, how much and what I am. Then, having known Me truly, he forthwith enters into Me.
सर्वकर्माण्यपि सदा कुर्वाणो मद्व्यपाश्रयः ।
मत्प्रसादादवाप्नोति शाश्वतं पदमव्ययम् ॥ १८- ५६ ॥
Even performing all works always, taking refuge in Me, he attains through My grace the eternal and immutable state.
चेतसा सर्वकर्माणि मयि संन्यस्य मत्परः ।
बुद्धियोगमुपाश्रित्य मच्चित्तः सततं भव ॥ १८- ५७ ॥
Resigning mentally all actions to Me, regarding Me as the supreme goal, and resorting to Yoga through the intellect, ever fix your mind on Me.
मच्चित्तः सर्वदुर्गाणि मत्प्रसादात्तरिष्यसि ।
अथ चेत्त्वमहंकारान्न श्रोष्यसि विनङ्क्ष्यसि ॥ १८- ५८ ॥
Fixing your mind on Me, you will overcome all difficulties through My grace. But if from self-conceit you do not listen to Me, you will perish.
ShriMad Bhagwat Gita मोक्षसंन्यासयोगः श्रीमद भगवतगीता अथाष्टादशोऽध्यायः — रामायण पढ़ने के लिए यहां क्लिक करे
यदहंकारमाश्रित्य न योत्स्य इति मन्यसे ।
मिथ्यैष व्यवसायस्ते प्रकृतिस्त्वां नियोक्ष्यति ॥ १८- ५९ ॥
That, indulging in self-conceit, you think, ‘I will not fight’ – vain is this resolve of yours. Your nature will compel you (to fight).
स्वभावजेन कौन्तेय निबद्धः स्वेन कर्मणा ।
कर्तुं नेच्छसि यन्मोहात्करिष्यस्यवशोपि तत् ॥ १८- ६० ॥
O son of Kunti, what you out of delusion do not wish to do, you shall do in spite of yourself, fettered by your own duty born of your nature.
ईश्वरः सर्वभूतानां हृद्देशेऽर्जुन तिष्ठति ।
भ्रामयन्सर्वभूतानि यन्त्रारूढानि मायया ॥ १८- ६१ ॥
In the heart of all beings, O Arjuna, resides the Lord, whirling all of them by His Māyā as if they were mounted on a machine.
तमेव शरणं गच्छ सर्वभावेन भारत ।
तत्प्रसादात्परां शान्तिं स्थानं प्राप्स्यसि शाश्वतम् ॥ १८- ६२ ॥
Take refuge in Him alone with all your heart, O descendant of Bharata (Arjuna); by His grace you shall attain supreme peace and the eternal abode.
इति ते ज्ञानमाख्यातं गुह्याद्गुह्यतरं मया ।
विमृश्यैतदशेषेण यथेच्छसि तथा कुरु ॥ १८- ६३ ॥
Thus has knowledge more secret than all secrets been declared to you by Me; reflect on it fully and act as you like.
सर्वगुह्यतमं भूयः शृणु मे परमं वचः ।
इष्टोऽसि मे दृढमिति ततो वक्ष्यामि ते हितम् ॥ १८- ६४ ॥
Hear again My supreme word, the most secret of all. Because you are dearly beloved of Me, therefore I shall tell you what is good for you.
ShriMad Bhagwat Gita मोक्षसंन्यासयोगः श्रीमद भगवतगीता अथाष्टादशोऽध्यायः — रामायण पढ़ने के लिए यहां क्लिक करे
मन्मना भव मद्भक्तो मद्याजी मां नमस्कुरु ।
मामेवैष्यसि सत्यं ते प्रतिजाने प्रियोऽसि मे ॥ १८- ६५ ॥
Fix your mind on Me, be devoted to Me, worship Me, and bow down to Me; then you shall come to Me. Truly do I promise to you, for you are dear to Me.
सर्वधर्मान्परित्यज्य मामेकं शरणं व्रज ।
अहं त्वा सर्वपापेभ्यो मोक्षयिष्यामि मा शुचः ॥ १८- ६६ ॥
Giving up all duties, take refuge in Me alone. I will liberate you from all sins, do not grieve.
इदं ते नातपस्काय नाभक्ताय कदाचन ।
न चाशुश्रूषवे वाच्यं न च मां योऽभ्यसूयति ॥ १८- ६७ ॥
Never should this be declared by you to one who is devoid of austerities, or who is not a devotee, nor to one who does not wish to hear it, nor one who cavils at Me.
य इदं परमं गुह्यं मद्भक्तेष्वभिधास्यति ।
भक्तिं मयि परां कृत्वा मामेवैष्यत्यसंशयः ॥ १८- ६८ ॥
He who will impart this profound secret to My devotees, has supreme devotion to Me, and being free from doubt comes to Me alone.
न च तस्मान्मनुष्येषु कश्चिन्मे प्रियकृत्तमः ।
भविता न च मे तस्मादन्यः प्रियतरो भुवि ॥ १८- ६९ ॥
There is none among men who does dearer service to Me than he, nor will there be any; and there is none on earth dearer to Me than he.
ShriMad Bhagwat Gita मोक्षसंन्यासयोगः श्रीमद भगवतगीता अथाष्टादशोऽध्यायः — रामायण पढ़ने के लिए यहां क्लिक करे
अध्येष्यते च य इमं धर्म्यं संवादमावयोः ।
ज्ञानयज्ञेन तेनाहमिष्टः स्यामिति मे मतिः ॥ १८- ७० ॥
And he who will study this sacred dialogue between us, will be sacrificing to Me through the knowledge sacrifice; this is My opinion.
श्रद्धावाननसूयश्च शृणुयादपि यो नरः ।
सोऽपि मुक्तः शुभाँल्लोकान्प्राप्नुयात्पुण्यकर्मणाम् ॥ १८- ७१ ॥
A person who merely hears (the Gitā) with devotion and without cavilling shall be freed and attain the blessed spheres attained by men of righteous deeds.
कच्चिदेतच्छ्रुतं पार्थ त्वयैकाग्रेण चेतसा ।
कच्चिदज्ञानसम्मोहः प्रनष्टस्ते धनञ्जय ॥ १८- ७२ ॥
Have you listened to it, O Pārtha, with undivided attention? Has your delusion due to ignorance been destroyed, O Dhananjaya?
अर्जुन उवाच ।
नष्टो मोहः स्मृतिर्लब्धा त्वत्प्रसादान्मयाच्युत ।
स्थितोऽस्मि गतसन्देहः करिष्ये वचनं तव ॥ १८- ७३ ॥
Arjuna said:
My delusion is destroyed, and I have gained my memory, through Your grace, O Achyuta. I stand; free from doubt I will carry out Your behest.
सञ्जय उवाच ।
इत्यहं वासुदेवस्य पार्थस्य च महात्मनः ।
संवादमिममश्रौषमद्भुतं रोमहर्षणम् ॥ १८- ७४ ॥
Sanjaya said:
Thus have I heard this wonderful dialogue between Vasudeva and the high-souled Pārtha, that causes my hair to stand on end.
ShriMad Bhagwat Gita मोक्षसंन्यासयोगः श्रीमद भगवतगीता अथाष्टादशोऽध्यायः — रामायण पढ़ने के लिए यहां क्लिक करे
व्यासप्रसादाच्छ्रुतवानेतद्गुह्यमहं परम् ।
योगं योगेश्वरात्कृष्णात्साक्षात्कथयतः स्वयम् ॥ १८- ७५ ॥
Through the grace of Vyasa I have heard this supreme and secret Yoga direct from Sri Krishna, the Lord of Yoga, as He declared it Himself.
राजन्संस्मृत्य संस्मृत्य संवादमिममद्भुतम् ।
केशवार्जुनयोः पुण्यं हृष्यामि च मुहुर्मुहुः ॥ १८- ७६ ॥
O king, recalling often this wonderful and sacred dialogue between Keshava and Arjuna, I rejoice again and again.
तच्च संस्मृत्य संस्मृत्य रूपमत्यद्भुतं हरेः ।
विस्मयो मे महान् राजन्हृष्यामि च पुनः पुनः ॥ १८- ७७ ॥
And as I repeatedly recall that most wonderful form of Hari, great is my wonder, O king, and I rejoice again and again.
यत्र योगेश्वरः कृष्णो यत्र पार्थो धनुर्धरः ।
तत्र श्रीर्विजयो भूतिर्ध्रुवा नीतिर्मतिर्मम ॥ १८- ७८ ॥
Where there is Sri Krishna, the Lord of Yoga, and where there is Pārtha, the wielder of the bow, there are sure fortune, victory, prosperity and statesmanship. Such is my conviction.
ॐ तत्सदिति श्रीमद्भगवद्गीतासूपनिषत्सु
ब्रह्मविद्यायां योगशास्त्रे श्रीकृष्णार्जुनसंवादे
मोक्षसंन्यासयोगो नाम अष्टादशोऽध्यायः ॥ १८ ॥
