CHAPTER 18

Conclusion – The Perfection of Renunciation

Bg. 18.1

arjuna uvāca
sannyāsasya mahā-bāho
tattvam icchāmi veditum
tyāgasya ca hṛṣīkeśa
pṛthak keśi-niṣūdana

Arjuna said: O mighty-armed one, O slayer of Keçi, O Håñékeça, master of the senses, I wish to understand clearly the distinction between the principle of renunciation of action (sannyäsa) and the principle of renouncing the fruits of action (tyäga).

Bg. 18.2

śrī-bhagavān uvāca
kāmyānāṁ karmaṇāṁ nyāsaṁ
sannyāsaṁ kavayo viduḥ
sarva-karma-phala-tyāgaṁ
prāhus tyāgaṁ vicakṣaṇāḥ

Çré Bhagavän said: According to enlightened sages, completely giving up all fruitive action is renunciation (sannyäsa), whereas to abandon the fruits of all action is called detachment (tyäga).

Bg. 18.3

tyājyaṁ doṣa-vad ity eke
karma prāhur manīṣiṇaḥ
yajña-dāna-tapaḥ-karma
na tyājyam iti cāpare

Some thinkers, such as the säìkhyavädés1 , say that since every action is covered by fault, action should be given up. Others, like the mémäàsakas2 , say that acts of sacrifice, charity and austerity should never be given up.

Bg. 18.4

niścayaṁ śṛṇu me tatra
tyāge bharata-sattama
tyāgo hi puruṣa-vyāghra
tri-vidhaḥ samprakīrtitaḥ

O best of the Bharatas, hear My conclusive opinion concerning renunciation. O foremost among men, renunciation is said to be of three kinds.

Bg. 18.5

yajña-dāna-tapaḥ-karma
na tyājyaṁ kāryam eva tat
yajño dānaṁ tapaś caiva
pāvanāni manīṣiṇām

The practice of sacrifice, charity and austerity should not be given up, for these activities are obligatory. Indeed, sacrifice, charity and austerity purify the hearts of even the wise.

Bg. 18.6

etāny api tu karmāṇi
saṅgaṁ tyaktvā phalāni ca
kartavyānīti me pārtha
niścitaṁ matam uttamam

O Pärtha, one should perform all of these activities, having given up the ego of being the doer and abandoning attachment to the results of action. This is My definite and supreme opinion.

Bg. 18.7

niyatasya tu sannyāsaḥ
karmaṇo nopapadyate
mohāt tasya parityāgas
tāmasaḥ parikīrtitaḥ

Indeed, renouncing obligatory duties is not proper. If out of delusion a person does so, he is said to be controlled by the quality of darkness.

Bg. 18.8

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

When a person considers his karma (scripturally prescribed duty) to be a source of misery and relinquishes it out of fear of bodily discomfort, then his renunciation is considered to be in the mode of passion, and he fails to obtain the actual result of renunciation.

Bg. 18.9

kāryam ity eva yat karma
niyataṁ kriyate ’rjuna
saṅgaṁ tyaktvā phalaṁ caiva
sa tyāgaḥ sāttviko mataḥ

O Arjuna, the renunciation of one who performs his obligatory responsibilities out of a sense of duty, renouncing all attachment to the fruits of action as well as to the ego of being the doer, is considered to be in the mode of goodness.

Bg. 18.10

na dveṣṭy akuśalaṁ karma
kuśale nānuṣajjate
tyāgī sattva-samāviṣṭo
medhāvī chinna-saṁśayaḥ

That renunciant who is immersed in the quality of goodness, whose intelligence is steady and who is free from all doubts, neither hates work that is troublesome nor becomes attached to work that gives happiness.

Bg. 18.11

na hi deha-bhṛtā śakyaṁ
tyaktuṁ karmāṇy aśeṣataḥ
yas tu karma-phala-tyāgī
sa tyāgīty abhidhīyate

An embodied being cannot entirely renounce action, but he who gives up attachment to the results of his actions is said to be a true renunciant.

Bg. 18.12

aniṣṭam iṣṭaṁ miśraṁ ca
tri-vidhaṁ karmaṇaḥ phalam
bhavaty atyāgināṁ pretya
na tu sannyāsināṁ kvacit

After casting off the mortal coil, those who have not practised renunciation as previously described attain three kinds of results: hell, the heavenly planets or a human birth in this world. Those who are true renunciants, however, never attain such a result.

Bg. 18.13

pañcaitāni mahā-bāho
kāraṇāni nibodha me
sāṅkhye kṛtānte proktāni
siddhaye sarva-karmaṇām

O mighty armed Arjuna, now hear from Me of the five causes involved in the accomplishment of any action. They are described in the Vedänta, and understanding them assists one in cutting the entanglement of the action and reaction of fruitive work.

Bg. 18.14

adhiṣṭhānaṁ tathā kartā
karaṇaṁ ca pṛthag-vidham
vividhāś ca pṛthak ceṣṭā
daivaṁ caivātra pañcamam

The body, the doer, the senses, the various types of endeavours, and in the midst of them, the indwelling prompter (Antaryämé), are the five causes of action mentioned in Vedänta.

Bg. 18.15

śarīra-vāṅ-manobhir yat
karma prārabhate naraḥ
nyāyyaṁ vā viparītaṁ vā
pañcaite tasya hetavaḥ

These are the five causes behind whatever virtuous or improper actions a person may perform with his body, speech or mind.

Bg. 18.16

tatraivaṁ sati kartāram
ātmānaṁ kevalaṁ tu yaḥ
paśyaty akṛta-buddhitvān
na sa paśyati durmatiḥ

Although this is so, a foolish person whose intelligence is impure cannot properly understand this and considers that he alone performs all his actions.

Bg. 18.17

yasya nāhaṅkṛto bhāvo
buddhir yasya na lipyate
hatvāpi sa imāḻ lokān
na hanti na nibadhyate

Even if he kills living beings, he who is free from the ego of being the doer and whose intelligence is not attached to the results of his activities does not truly kill, nor is he bound by the result of his action.

Bg. 18.18

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

Knowledge, the knowable and the knower constitute the threefold impetus to perform action. The instrument, the activity and the agent form the threefold basis of action.

Bg. 18.19

jñānaṁ karma ca kartā ca
tridhaiva guṇa-bhedataḥ
procyate guṇa-saṅkhyāne
yathāvac chṛṇu tāny api

The scriptures that analytically discuss the three qualities of nature also say that knowledge, action and the performer of action are governed by the qualities of goodness, passion and ignorance. Now hear from Me about the factual condition of these modes.

Bg. 18.20

sarva-bhūteṣu yenaikaṁ
bhāvam avyayam īkṣate
avibhaktaṁ vibhakteṣu
taj jñānaṁ viddhi sāttvikam

By knowledge in the mode of goodness, one sees that the numerous souls in various bodies, such as humans, demigods, animals and birds, are all indivisible and imperishable, and that they all possess the same quality of consciousness, although they are each individually experiencing the different results of their actions.

Bg. 18.21

pṛthaktvena tu yaj jñānaṁ
nānā-bhāvān pṛthag-vidhān
vetti sarveṣu bhūteṣu
taj jñānaṁ viddhi rājasam

However, that knowledge whereby a person sees different kinds of beings within the different species of life, such as demigods and humans, and thus sees all living entities as belonging to different classifications and existing for different purposes, is known as knowledge governed by the quality of passion.

Bg. 18.22

yat tu kṛtsna-vad ekasmin
kārye saktam ahaitukam
atattvārtha-vad alpaṁ ca
tat tāmasam udāhṛtam

And knowledge in the mode of darkness is that knowledge by which one becomes absorbed in activities related exclusively to the temporary material body, such as bathing and eating, considering such activities to be the ultimate perfection. That knowledge is irrational, devoid of any understanding of spiritual reality, and meagre like that of the animals.

Bg. 18.23

niyataṁ saṅga-rahitam
arāga-dveṣataḥ kṛtam
aphala-prepsunā karma
yat tat sāttvikam ucyate

That obligatory duty (nitya-karma) that a person performs without desiring the result and without attachment, and that is free from any personal attraction or aversion, is said to be governed by the quality of goodness.

Bg. 18.24

yat tu kāmepsunā karma
sāhaṅkāreṇa vā punaḥ
kriyate bahulāyāsaṁ
tad rājasam udāhṛtam

However, that action which is performed with great trouble by a conceited person who seeks to fulfil his desires is known to be governed by the quality of passion.

Bg. 18.25

anubandhaṁ kṣayaṁ hiṁsām
anapekṣya ca pauruṣam
mohād ārabhyate karma
yat tat tāmasam ucyate

Action that is performed in delusion, without considering one’s own ability, and which causes future misery and the destruction of knowledge and religiosity, as well as loss to one’s self or trouble to others, is said to be governed by the quality of darkness.

Bg. 18.26

mukta-saṅgo ’nahaṁ-vādī
dhṛty-utsāha-samanvitaḥ
siddhy-asiddhyor nirvikāraḥ
kartā sāttvika ucyate

That performer of action who has no desire for the fruit of his actions, who is free from false ego, endowed with fortitude and enthusiasm, and who is unaffected by his actions’ success or failure is said to be influenced by the quality of goodness.

Bg. 18.27

rāgī karma-phala-prepsur
lubdho hiṁsātmako ’śuciḥ
harṣa-śokānvitaḥ kartā
rājasaḥ parikīrtitaḥ

That performer of action who is deeply attached to the fruits of his activities and hankers for them, who is attached to sense objects, fond of violence, unclean and overwhelmed by elation and sorrow, is said to be influenced by the quality of passion.

Bg. 18.28

ayuktaḥ prākṛtaḥ stabdhaḥ
śaṭho naiṣkṛtiko ’lasaḥ
viṣādī dīrgha-sūtrī ca
kartā tāmasa ucyate

That performer of action who is fond of improper action, who endeavours according to his own acquired nature, who is obstinate and deceitful, who insults others, and who is lazy, despondent and procrastinating, is said to be governed by the quality of darkness.

Bg. 18.29

buddher bhedaṁ dhṛteś caiva
guṇatas tri-vidhaṁ śṛṇu
procyamānam aśeṣeṇa
pṛthaktvena dhanañ-jaya

O Dhanaïjaya, please listen as I describe in full the three divisions of intelligence and determination, in accordance with the binding qualities of material nature.

Bg. 18.30

pravṛttiṁ ca nivṛttiṁ ca
kāryākārye bhayābhaye
bandhaṁ mokṣaṁ ca yā vetti
buddhiḥ sā pārtha sāttvikī

O Pärtha, a person’s intelligence is considered to be in the mode of goodness when he is able to discriminate between proper and improper engagement, between what is to be feared and what is not to be feared, and between what is binding and what is liberating.

Bg. 18.31

yayā dharmam adharmaṁ ca
kāryaṁ cākāryam eva ca
ayathāvat prajānāti
buddhiḥ sā pārtha rājasī

O Pärtha, a person’s intelligence is known to be covered by the quality of passion when he distinguishes incorrectly between religion and irreligion and between what is to be done and what is not to be done.

Bg. 18.32

adharmaṁ dharmam iti yā
manyate tamasāvṛtā
sarvārthān viparītāṁś ca
buddhiḥ sā pārtha tāmasī

O Pärtha, a person whose intelligence is covered by the dark quality of ignorance considers irreligion to be the true religion and true religion to be irreligion, and his perception of everything is the opposite of reality. Being covered by the mode of ignorance, that intelligence is tämasika.

Bg. 18.33

dhṛtyā yayā dhārayate
manaḥ-prāṇendriya-kriyāḥ
yogenāvyabhicāriṇyā
dhṛtiḥ sā pārtha sāttvikī

O Pärtha, the unswerving determination that is attained by the practice of yoga, by which a person controls the functions of his mind, life energy and senses, is governed by the quality of goodness.

Bg. 18.34

yayā tu dharma-kāmārthān
dhṛtyā dhārayate ’rjuna
prasaṅgena phalākāṅkṣī
dhṛtiḥ sā pārtha rājasī

O Arjuna, son of Påthä, the determination whereby a person adheres to religious practices, activities of sense pleasure, and the endeavours to ameliorate his economic condition, being driven by an intense attachment to enjoy the results of his work, is governed by the quality of passion.

Bg. 18.35

yayā svapnaṁ bhayaṁ śokaṁ
viṣādaṁ madam eva ca
na vimuñcati durmedhā
dhṛtiḥ sā pārtha tāmasī

But the determination of an unintelligent person which renders him incapable of rising above excessive sleep, fear, lamentation, depression and madness, is considered influenced by the quality of ignorance.

Bg. 18.36

sukhaṁ tv idānīṁ tri-vidhaṁ
śṛṇu me bharatarṣabha
abhyāsād ramate yatra
duḥkhāntaṁ ca nigacchati

O best of the Bharata dynasty, now hear from Me of the three kinds of happiness. Through regular cultivation of happiness governed by the quality of goodness and attachment to it, a person brings the misery of the cycle of repeated birth and death to an end.

Bg. 18.37

yat tad agre viṣam iva
pariṇāme ’mṛtopamam
tat sukhaṁ sāttvikaṁ proktam
ātma-buddhi-prasāda-jam

That happiness which in the beginning is like poison but in the end is like nectar, and which is generated from pure intelligence related to the transcendental self, is declared to be governed by the quality of goodness.

Bg. 18.38

viṣayendriya-saṁyogād
yat tad agre ’mṛtopamam
pariṇāme viṣam iva
tat sukhaṁ rājasaṁ smṛtam

Happiness in the mode of passion is known to be produced by the senses’ contact with their sense objects. It is like nectar in the beginning but like poison in the end.

Bg. 18.39

yad agre cānubandhe ca
sukhaṁ mohanam ātmanaḥ
nidrālasya-pramādotthaṁ
tat tāmasam udāhṛtam

That happiness which from beginning to end covers the nature of the spirit soul and which arises from sleep, laziness, useless activity and so forth is said to be governed by the quality of darkness.

Bg. 18.40

na tad asti pṛthivyāṁ vā
divi deveṣu vā punaḥ
sattvaṁ prakṛti-jair muktaṁ
yad ebhiḥ syāt tribhir guṇaiḥ

Throughout this entire material creation, there is no one among mankind and the other species on Earth, or even among the demigods in the heavenly planets, who is free from the influence of the three qualities of nature.

Bg. 18.41

brāhmaṇa-kṣatriya-viśāṁ
śūdrāṇāṁ ca paran-tapa
karmāṇi pravibhaktāni
svabhāva-prabhavair guṇaiḥ

O conqueror of the foe, the prescribed duties of the brähmaëas, kñatriyas, vaiçyas and çüdras are divided in accordance with the disposition born of their respective natures.

Bg. 18.42

śamo damas tapaḥ śaucaṁ
kṣāntir ārjavam eva ca
jñānaṁ vijñānam āstikyaṁ
brahma-karma svabhāva-jam

Control of the mind and senses, austerity, cleanliness, tolerance, simplicity, transcendental knowledge, realization of that knowledge and firm faith in the existence of God are the characteristic duties of the brähmaëas and born of their nature.

Bg. 18.43

śauryaṁ tejo dhṛtir dākṣyaṁ
yuddhe cāpy apalāyanam
dānam īśvara-bhāvaś ca
kṣātraṁ karma svabhāva-jam

Heroism, splendour, resolve, dexterity, being steadfast in battle, generosity and leadership are the prescribed works of the kñatriyas that are born of their own nature.

Bg. 18.44

kṛṣi-go-rakṣya-vāṇijyaṁ
vaiśya-karma svabhāva-jam
paricaryātmakaṁ karma
śūdrasyāpi svabhāva-jam

The prescribed duty of the vaiçyas, which is born of their nature, consists of agriculture, protecting cows, commerce and trade. The prescribed duty of the çüdras, also born of their very nature, consists of rendering service to the other classes.

Bg. 18.45

sve sve karmaṇy abhirataḥ
saṁsiddhiṁ labhate naraḥ
sva-karma-nirataḥ siddhiṁ
yathā vindati tac chṛṇu

When men remain attached to their respective work, they can attain complete perfection in the form of qualification for transcendental knowledge. Now hear how a person who is engaged in his prescribed duty attains perfection.

Bg. 18.46

yataḥ pravṛttir bhūtānāṁ
yena sarvam idaṁ tatam
sva-karmaṇā tam abhyarcya
siddhiṁ vindati mānavaḥ

All living entities have arisen from the Supreme Lord, who pervades the entire universe, and a human being attains perfection by worshipping Him through the performance of his prescribed work.

Bg. 18.47

śreyān sva-dharmo viguṇaḥ
para-dharmāt sv-anuṣṭhitāt
svabhāva-niyataṁ karma
kurvan nāpnoti kilbiṣam

It is more beneficial to perform one’s own occupational duty (svadharma), even though imperfectly, than to perfectly execute the duty of another (para-dharma). By performing work according to his nature, a man incurs no sin.

Bg. 18.48

saha-jaṁ karma kaunteya
sa-doṣam api na tyajet
sarvārambhā hi doṣeṇa
dhūmenāgnir ivāvṛtāḥ

O son of Kunté, one should not abandon the work that scripture prescribes according to one’s nature, even if that work has some defect. All undertakings are covered by some fault, just as fire is covered by smoke.

Bg. 18.49

asakta-buddhiḥ sarvatra
jitātmā vigata-spṛhaḥ
naiṣkarmya-siddhiṁ paramāṁ
sannyāsenādhigacchati

One whose intelligence is not attached to anything material, whose mind is controlled, and who is free from all desires, even the desire to achieve the happiness of Brahma-loka, completely renounces prescribed duties. He attains supreme perfection in the form of reaction-free action.

Bg. 18.50

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

Hear from Me in brief, O son of Kunté, the means whereby a person who has achieved perfection [in the form of naiñkarmya, or freedom from the reactions to fruitive work] attains realization of spiritual reality, which is the highest culmination of transcendental knowledge.

Bg. 18.51-53

buddhyā viśuddhayā yukto
dhṛtyātmānaṁ niyamya ca
śabdādīn viṣayāṁs tyaktvā
rāga-dveṣau vyudasya ca

vivikta-sevī laghv-āśī
yata-vāk-kāya-mānasaḥ
dhyāna-yoga-paro nityaṁ
vairāgyaṁ samupāśritaḥ

ahaṅkāraṁ balaṁ darpaṁ
kāmaṁ krodhaṁ parigraham
vimucya nirmamaḥ śānto
brahma-bhūyāya kalpate

A person endowed with pure intelligence controls the mind with determination. He renounces the objects of sense enjoyment such as sound and form. Freed from attachment and aversion, he lives in a sanctified solitary place, eating little, controlling his body, mind and speech, and constantly taking shelter of yoga by meditating on Bhagavän. He takes shelter of detachment, being completely free from false ego, false attachment, arrogance, desire, anger, unnecessary accumulation of possessions and feelings of possessiveness, and he is situated in peace. Such a person is qualified to realize brahma.

Bg. 18.54

brahma-bhūtaḥ prasannātmā
na śocati na kāṅkṣati
samaḥ sarveṣu bhūteṣu
mad-bhaktiṁ labhate parām

A person thus situated in realization of brahma becomes fully joyful. He neither laments nor hankers for anything. Being equally disposed to all beings, he attains My pure bhakti, which is blessed with the symptoms of prema.

Bg. 18.55

bhaktyā mām abhijānāti
yāvān yaś cāsmi tattvataḥ
tato māṁ tattvato jñātvā
viśate tad-anantaram

It is only through pure devotional service that one can actually comprehend the truth concerning My glories and the nature of My original transcendental form. One who thus understands Me as I am enters My eternal pastimes on the strength of prema-bhakti.

Bg. 18.56

sarva-karmāṇy api sadā
kurvāṇo mad-vyapāśrayaḥ
mat-prasādād avāpnoti
śāśvataṁ padam avyayam

By My grace, My exclusive devotee attains the eternal and imperishable realm of Vaikuëöha, even though he always engages in various types of duties.

Bg. 18.57

cetasā sarva-karmāṇi
mayi sannyasya mat-paraḥ
buddhi-yogam upāśritya
mac-cittaḥ satataṁ bhava

With your mind free from the false ego of being the doer, wholeheartedly offering all of your activities to Me, being fully devoted to Me and taking shelter of the yoga of unwavering intelligence, remain always absorbed in full consciousness of Me.

Bg. 18.58

mac-cittaḥ sarva-durgāṇi
mat-prasādāt tariṣyasi
atha cet tvam ahaṅkārān
na śroṣyasi vinaṅkṣyasi

By constantly remembering Me with wholehearted devotion, you will, by My grace, cross over all obstacles. But if, out of false ego, you neglect My instructions, you will attain ruination in the form of continued material existence.

Bg. 18.59

yad ahaṅkāram āśritya
na yotsya iti manyase
mithyaiṣa vyavasāyas te
prakṛtis tvāṁ niyokṣyati

Your resolution to not fight is solely due to this false ego, but it will only go in vain, for My material energy, in her form as the mode of passion, will compel you to fight anyway.

Bg. 18.60

svabhāva-jena kaunteya
nibaddhaḥ svena karmaṇā
kartuṁ necchasi yan mohāt
kariṣyasy avaśo ’pi tat

O son of Kunté, you will be helplessly compelled to perform that action which in your deluded state you now wish to avoid, because you are bound to act in accordance with your inborn nature.

Bg. 18.61

īśvaraḥ sarva-bhūtānāṁ
hṛd-deśe ’rjuna tiṣṭhati
bhrāmayan sarva-bhūtāni
yantrārūḍhāni māyayā

O Arjuna, the indwelling Supersoul is situated in the heart of all living beings. By His illusory potency, He is causing them to wander in the cycle of birth and death, as if they are mounted on a machine.

Bg. 18.62

tam eva śaraṇaṁ gaccha
sarva-bhāvena bhārata
tat-prasādāt parāṁ śāntiṁ
sthānaṁ prāpsyasi śāśvatam

O descendant of Bharata, surrender completely to Him, that Supreme Controller. By His grace, you will attain transcendental peace and the supreme eternal abode.

Bg. 18.63

iti te jñānam ākhyātaṁ
guhyād guhya-taraṁ mayā
vimṛśyaitad aśeṣeṇa
yathecchasi tathā kuru

Thus I have instructed you in this knowledge, which is more confidential than the secret knowledge of brahma. Reflect fully on this confidential knowledge, and then act as you wish.

Bg. 18.64

sarva-guhyatamaṁ bhūyaḥ
śṛṇu me paramaṁ vacaḥ
iṣṭo ’si me dṛḍham iti
tato vakṣyāmi te hitam

Again hear My supreme instruction, the most confidential of all knowledge. You are extremely dear to Me, and therefore, I am speaking this for your benefit.

Bg. 18.65

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

Absorb your consciousness in Me; become My devotee by dedicating yourself to such practices as hearing about and glorifying My names, forms, qualities and pastimes; worship Me; and offer obeisances to Me. Thus, you will certainly attain Me. This truth I swear to you because you are most dear to Me.

Bg. 18.66

sarva-dharmān parityajya
mām ekaṁ śaraṇaṁ vraja
ahaṁ tvāṁ sarva-pāpebhyo
mokṣayiṣyāmi mā śucaḥ

Completely abandoning all bodily and mental dharma, such as varëa and äçrama, fully surrender to Me alone. I shall liberate you from all reactions to your sins. Do not grieve.

Bg. 18.67

idaṁ te nātapaskāya
nābhaktāya kadācana
na cāśuśrūṣave vācyaṁ
na ca māṁ yo ’bhyasūyati

You should never explain this scripture of Çrémad Bhagavad-gétä to one whose senses are uncontrolled, to a non-devotee, to one devoid of a serving mood, or to one who is envious of Me.

Bg. 18.68

ya idaṁ paramaṁ guhyaṁ
mad-bhakteṣv abhidhāsyati
bhaktiṁ mayi parāṁ kṛtvā
mām evaiṣyaty asaṁśayaḥ

He who instructs this most confidential knowledge of the Bhagavadgétä to My devotees will attain the topmost transcendental devotion to Me. Thus becoming free from all doubts, he will finally attain Me.

Bg. 18.69

na ca tasmān manuṣyeṣu
kaścin me priya-kṛttamaḥ
bhavitā na ca me tasmād
anyaḥ priya-taro bhuvi

No one in human society is more dear to Me than one who explains this message of the Gétä to others, nor will there ever be anyone more dear to Me than him.

Bg. 18.70

adhyeṣyate ca ya imaṁ
dharmyaṁ saṁvādam āvayoḥ
jñāna-yajñena tenāham
iṣṭaḥ syām iti me matiḥ

One who studies our sacred dialogue will thereby worship Me through the sacrifice of transcendental knowledge. This is My opinion.

Bg. 18.71

śraddhāvān anasūyaś ca
śṛṇuyād api yo naraḥ
so ’pi muktaḥ śubhāḻ lokān
prāpnuyāt puṇya-karmaṇām

And a faithful and non-envious person who merely hears this Bhagavad-gétä will also become liberated from sinful reaction and go to the auspicious planets that are attained by the pious.

Bg. 18.72

kaccid etac chrutaṁ pārtha
tvayaikāgreṇa cetasā
kaccid ajñāna-sammohaḥ
praṇaṣṭas te dhanañ-jaya

O Pärtha, O winner of wealth, Dhanaïjaya, have you heard this Gétä with undivided attention? And, having heard it, has your delusion born of ignorance been dispelled?

Bg. 18.73

arjuna uvāca
naṣṭo mohaḥ smṛtir labdhā
tvat-prasādān mayācyuta
sthito ’smi gata-sandehaḥ
kariṣye vacanaṁ tava

Arjuna said: O Acyuta, my delusion has been dispelled by Your grace and remembrance of my true self has been regained. My doubts have been dispelled and I am situated firmly in true knowledge. I will now carry out Your order.

Bg. 18.74

sañjaya uvāca
ity ahaṁ vāsudevasya
pārthasya ca mahātmanaḥ
saṁvādam imam aśrauṣam
adbhutaṁ roma-harṣaṇam

Saïjaya said: O King, I have thus heard this most wonderful dialogue between that great soul – the son of Vasudeva – and the son of Påthä. Indeed, the hairs on my body are standing on end.

Bg. 18.75

vyāsa-prasādāc chrutavān
etad guhyam ahaṁ param
yogaṁ yogeśvarāt kṛṣṇāt
sākṣāt kathayataḥ svayam

By the grace of Çré Vyäsa, I have heard this supremely confidential science of yoga explained personally by the all-attractive Çré Kåñëa Himself, the Lord of the yoga process.

Bg. 18.76

rājan saṁsmṛtya saṁsmṛtya
saṁvādam imam adbhutam
keśavārjunayoḥ puṇyaṁ
hṛṣyāmi ca muhur muhuḥ

O King, as I repeatedly recall this astonishing and sacred dialogue between Çré Keçava and Arjuna, I rejoice at every moment.

Bg. 18.77

tac ca saṁsmṛtya saṁsmṛtya
rūpam aty-adbhutaṁ hareḥ
vismayo me mahān rājan
hṛṣyāmi ca punaḥ punaḥ

O King, as I remember again and again that marvellous form of Çré Hari, I become struck with great amazement, and at every moment I rejoice and thrill with rapture.

Bg. 18.78

yatra yogeśvaraḥ kṛṣṇo
yatra pārtho dhanur-dharaḥ
tatra śrīr vijayo bhūtir
dhruvā nītir matir mama

Wherever there is Çré Kåñëa, the master of all yoga, and wherever there is Arjuna, the supreme wielder of the bow, there will surely be majestic opulence, victory, prosperity and adherence to righteousness. This is my conclusive opinion.