Bhagavad Gita Chapter 18
Author Kedi Ganapati
Shloka 18:1
संन्यासस्य महाबाहो तत्त्वमिच्छामि वेदितुम् ।
त्यागस्य च हृषीकेश पृथक्केशिनिषूदन ॥ १८:१ ॥
sannyasasya maha-baho tattvam icchami veditum
tyagasya cha hrishikesha prithak keshi-nishudana
Translation
Arjuna said: O mighty-armed Krishna, I desire to understand the truth of Sannyasa (renunciation) and also of Tyaga (relinquishment), O Hrishikesha, O slayer of Keshi.
Conversation
Kedi: What is the meaning of this verse of the Bhagavad Gita?
Ganesh: Arjuna said to Shri Krishna, "O mighty-armed Krishna, I wish to understand the true meaning of Sannyasa (renunciation) and Tyaga (abandonment), O Hrishikesha, O slayer of Keshi."
Kedi: Was Lord Shri Krishna a killer? Who was Keshi, and why was Keshi killed?
Ganesh: I have heard that Keshi was a demon. Whatever object or land he saw or even heard about, he sought to acquire it and expand his dominion over it. After hearing about Vrindavan, he came to conquer Vrindavan and kill its lord, Shri Krishna. Shri Krishna entered Keshi's domain and began expanding His own domain within it, and in the end, Keshi's existence came to an end. Lord Krishna ended the existence of Keshi, and therefore Shri Krishna came to be known as Keshava.
Kedi: You said, "I have heard." Does that mean you are not certain about it?
Ganesh: I was not there at that time, and besides, this event was translated into Sanskrit. In reality, Keshi's original name was something else.
Kedi: Why is Arjuna asking about Sannyasa and Tyaga in the middle of a war? What are Sannyasa and Tyaga?
Ganesh: Thoughts of Sannyasa and Tyaga arise during times of struggle. Sannyasa means giving up the desire for further experience after having had sufficient experience of something. Tyaga means giving up the desire to experience something even a little, despite never having had sufficient experience of it or no experience at all.
Kedi: I didn't understand.
Ganesh: You work in a company that has many departments. If you leave a department after gaining sufficient experience in it, that would be your Sannyasa. If you have not gained sufficient experience in a department, or have no experience in it at all, yet you permanently refuse to work in that department, that would be your Tyaga.
Shloka 18:2
काम्यानां कर्मणां न्यासं संन्यासं कवयो विदुः ।
सर्वकर्मफलत्यागं प्राहुस्त्यागं विचक्षणाः ॥ १८:२ ॥
kamyanam karmanam nyasam sannyasam kavayo viduh
sarva-karma-phala-tyagam prahus tyagam vicakshanah
Translation
The Blessed Lord said: The wise understand Sannyasa as the renunciation of actions performed for selfish desires, while the learned declare Tyaga to be the renunciation of the fruits of all actions.
Conversation
Shloka 18:3
यज्ञदानतपःकर्म न त्याज्यमिति चापरे ॥ १८:३ ॥
yajna-dana-tapah-karma na tyajyam iti cha apare
Translation
Some wise thinkers declare that all actions should be abandoned as faulty, while others maintain that acts of sacrifice, charity, and austerity should never be given up.
Conversation
Shloka 18:4
त्यागो हि पुरुषव्याघ्र त्रिविधः सम्प्रकीर्तितः ॥ १८:४ ॥
tyago hi purusha-vyaghra tri-vidhah samprakirtitah
Translation
Hear My definite conclusion regarding renunciation, O best of the Bharatas; for renunciation has been declared to be of three kinds.
Conversation
Shloka 18:5
यज्ञो दानं तपश्चैव पावनानि मनीषिणाम् ॥ १८:५ ॥
yarno danam tapas chaiva pavanani manishinam
Translation
Acts of sacrifice, charity, and austerity should never be abandoned; they must indeed be performed, for they purify even the wise.
Conversation
Shloka 18:6
कर्तव्यानीति मे पार्थ निश्चितं मतमुत्तमम् ॥ १८:६ ॥
kartavyaniti me partha nishchitam matam uttamam
Translation
Even these actions should be performed, O Partha, giving up attachment and the desire for their fruits. This is My firm and highest conclusion.
Conversation
Shloka 18:7
मोहात्तस्य परित्यागस्तामसः परिकीर्तितः ॥ १८:७ ॥
mohat tasya parityagas tamasah parikirtitah
Translation
The renunciation of prescribed duty is not proper. Abandoning it out of delusion is declared to be Tamasic (born of ignorance).
Conversation
Shloka 18:8
स कृत्वा राजसं त्यागं नैव त्यागफलं लभेत् ॥ १८:८ ॥
sa kritva rajasam tyagam naiva tyaga-phalam labhet
Translation
Whoever abandons prescribed duty because it is difficult or out of fear of bodily discomfort performs Rajasic renunciation and does not obtain the true fruit of renunciation.
Conversation
Shloka 18:9
सङ्गं त्यक्त्वा फलं चैव स त्यागः सात्त्विको मतः ॥ १८:९ ॥
sangam tyaktva phalam chaiva sa tyagah sattviko matah
Translation
When prescribed duty is performed simply because it ought to be done, abandoning attachment and the desire for its fruits, that renunciation is regarded as Sattvic.
Conversation
Shloka 18:10
त्यागी सत्त्वसमाविष्टो मेधावी छिन्नसंशयः ॥ १८:१० ॥
tyagi sattva-samavishto medhavi chhinna-samshayah
Translation
One who has truly renounced is filled with Sattva, wise, and free from doubt. Such a person neither hates unpleasant work nor becomes attached to pleasant work.
Conversation
Shloka 18:11
यस्तु कर्मफलत्यागी स त्यागीत्यभिधीयते ॥ १८:११ ॥
yas tu karma-phala-tyagi sa tyagity abhidhiyate
Translation
It is impossible for an embodied being to completely abandon all actions. But one who renounces the fruits of actions is truly called a renunciate.
Conversation
Shloka 18:12
भवत्यत्यागिनां प्रेत्य न तु संन्यासिनां क्वचित् ॥ १८:१२ ॥
bhavaty atyaginam pretya na tu sannyasinam kvachit
Translation
The threefold results of action—undesirable, desirable, and mixed—accrue after death to those who do not renounce the fruits of action, but never to those who have truly renounced.
Conversation
Shloka 18:13
सांख्ये कृतान्ते प्रोक्तानि सिद्धये सर्वकर्मणाम् ॥ १८:१३ ॥
sankhye kritante proktani siddhaye sarva-karmanam
Translation
O mighty-armed Arjuna, learn from Me the five causes that have been declared in the philosophy of Sankhya for the accomplishment of all actions.
Conversation
Shloka 18:14
विविधाश्च पृथक्चेष्टा दैवं चैवात्र पञ्चमम् ॥ १८:१४ ॥
vividhash cha prithak cheshta daivam chaivatra panchamam
Translation
These are the five causes: the body (the seat of action), the doer, the various senses and instruments, the different kinds of efforts, and the Divine as the fifth factor.
Conversation
Shloka 18:15
न्याय्यं वा विपरीतं वा पञ्चैते तस्य हेतवः ॥ १८:१५ ॥
nyayyam va viparitam va pancha ete tasya hetavah
Translation
Whatever action a person undertakes through body, speech, or mind—whether right or wrong—these five are its causes.
Conversation
Shloka 18:16
पश्यत्यकृतबुद्धित्वान्न स पश्यति दुर्मतिः ॥ १८:१६ ॥
pashyaty akrita-buddhitvan na sa pashyati durmatih
Translation
Therefore, one whose understanding is immature and who regards the self alone as the sole doer does not truly see; such a person is of mistaken intellect.
Conversation
Shloka 18:17
हत्वाऽपि स इमाँल्लोकान्न हन्ति न निबध्यते ॥ १८:१७ ॥
yasya nahankrito bhavo buddhir yasya na lipyate
Translation
One who is free from egoism and whose intellect is unattached is neither the slayer nor bound by actions, even if such a person were to engage in battle.
Conversation
Shloka 18:18
करणं कर्म कर्तेति त्रिविधः कर्मसंग्रहः ॥ १८:१८ ॥
karanam karma karteti tri-vidhah karma-sangrahah
Translation
Knowledge, the object of knowledge, and the knower are the threefold incentives to action. The instrument, the action, and the doer constitute the threefold basis of action.
Conversation
Shloka 18:19
प्रोच्यते गुणसङ्ख्याने यथावच्छृणु तान्यपि ॥ १८:१९ ॥
prochyate guna-sankhyane yathavat shrinu tany api
Translation
Knowledge, action, and the doer are each declared to be of three kinds according to the distinctions of the three gunas. Hear of these from Me in detail.
Conversation
Shloka 18:20
अविभक्तं विभक्तेषु तज्ज्ञानं विद्धि सात्त्विकम् ॥ १८:२० ॥
avibhaktam vibhakteshu taj jnanam viddhi sattvikam
Translation
That knowledge by which one perceives the one imperishable Reality equally present in all beings, though they appear divided, know that knowledge to be Sattvic.
Conversation
Shloka 18:21
वेत्ति सर्वेषु भूतेषु तज्ज्ञानं विद्धि राजसम् ॥ १८:२१ ॥
vetti sarveshu bhuteshu taj jnanam viddhi rajasam
Translation
The knowledge by which one perceives different beings as separate and distinct in all respects—know that knowledge to be Rajasic.
Conversation
Shloka 18:22
अतत्त्वार्थवदल्पं च तत्तामसमुदाहृतम् ॥ १८:२२ ॥
atattvartha-vad alpam cha tat tamasam udahritam
Translation
That knowledge which is attached to a single effect as if it were the whole, without reason, without understanding the truth, and trivial in scope—is declared to be Tamasic.
Conversation
Shloka 18:23
अफलप्रेप्सुना कर्म यत्तत्सात्त्विकमुच्यते ॥ १८:२३ ॥
aphala-prepsuna karma yat tat sattvikam uchyate
Translation
That action which is prescribed, performed without attachment, free from attraction and aversion, and without desire for its fruits, is called Sattvic.
Conversation
Shloka 18:24
क्रियते बहुलायासं तद्राजसमुदाहृतम् ॥ १८:२४ ॥
kriyate bahulayasam tad rajasam udahritam
Translation
That action which is performed with desire for enjoyment or with ego, and involves great strain, is declared to be Rajasic.
Conversation
Shloka 18:25
मोहादारभ्यते कर्म यत्तत्तामसमुच्यते ॥ १८:२५ ॥
mohad arabhyate karma yat tat tamasam uchyate
Translation
That action which is undertaken out of delusion, without considering its consequences, loss, injury to others, or one's own capability, is called Tamasic.
Conversation
Shloka 18:26
सिद्ध्यसिद्ध्योर्निर्विकारः कर्ता सात्त्विक उच्यते ॥ १८:२६ ॥
siddhy-asiddhyor nirvikarah karta sattvika uchyate
Translation
The doer who is free from attachment, free from ego, endowed with determination and enthusiasm, and remains unchanged in success and failure, is called Sattvic.
Conversation
Shloka 18:27
हर्षशोकान्वितः कर्ता राजसः परिकीर्तितः ॥ १८:२७ ॥
harsha-shokanvitah karta rajasah parikirtitah
Translation
The doer who is attached, desires the fruits of action, is greedy, harmful, impure, and subject to joy and sorrow is declared to be Rajasic.
Conversation
Shloka 18:28
विषादी दीर्घसूत्री च कर्ता तामस उच्यते ॥ १८:२८ ॥
vishadi dirgha-sutri cha karta tamasa uchyate
Translation
The doer who is undisciplined, vulgar, arrogant, deceitful, malicious, lazy, despondent, and procrastinating is called Tamasic.
Conversation
Shloka 18:29
प्रोच्यमानमशेषेण पृथक्त्वेन धनञ्जय ॥ १८:२९ ॥
prochyamanam asheshena prithaktvena dhananjaya
Translation
Now hear from Me, O Dhananjaya, the threefold distinction of intellect and determination according to the three gunas, explained fully and separately.
Conversation
Shloka 18:30
बन्धं मोक्षं च या वेत्ति बुद्धिः सा पार्थ सात्त्विकी ॥ १८:३० ॥
bandham moksham cha ya vetti buddhih sa partha sattviki
Translation
O Partha, that intellect which correctly understands action and renunciation, duty and non-duty, fear and fearlessness, bondage and liberation is known as Sattvic.
Conversation
Shloka 18:31
Scale अयथावत्प्रजानाति बुद्धिः सा पार्थ राजसी ॥ १८:३१ ॥
ayathavat prajanati buddhih sa partha rajasi
Translation
O Partha, that intellect which incorrectly understands righteousness and unrighteousness, duty and non-duty, is known as Rajasic.
Conversation
Shloka 18:32
सर्वार्थान्विपरीतांश्च बुद्धिः सा पार्थ तामसी ॥ १८:३२ ॥
sarvarthan viparitans cha buddhih sa partha tamasi
Translation
O Partha, that intellect which, being enveloped in ignorance, regards unrighteousness as righteousness and perceives everything in a distorted manner is called Tamasic.
Conversation
Shloka 18:33
योगेनाव्यभिचारिण्या धृतिः सा पार्थ सात्त्विकी ॥ १८:३३ ॥
yogenavyabhicharinya dhritih sa partha sattviki
Translation
O Partha, that unwavering determination by which one controls the functions of the mind, life-force, and senses through Yoga is called Sattvic.
Conversation
Shloka 18:34
प्रसङ्गेन फलाकाङ्क्षी धृतिः सा पार्थ राजसी ॥ १८:३४ ॥
prasangena phalakankshi dhritih sa partha rajasi
Translation
But, O Arjuna, that determination by which one clings to duty, pleasure, and wealth with attachment and desire for their fruits is known as Rajasic.
Conversation
Shloka 18:35
न विमुञ्चति दुर्मेधा धृतिः सा पार्थ तामसी ॥ १८:३५ ॥
na vimunchati durmedha dhritih sa partha tamasi
Translation
O Partha, that determination by which a foolish person cannot give up sleep, fear, grief, depression, and arrogance is called Tamasic.
Conversation
Shloka 18:36
अभ्यासाद्रमते यत्र दुःखान्तं च निगच्छति ॥ १८:३६ ॥
abhyasad ramate yatra duhkha-antam cha nigacchati
Translation
Now hear from Me, O best of the Bharatas, about the three kinds of happiness. That happiness in which one delights through practice and by which suffering comes to an end—
Conversation
Shloka 18:37
तत्सुखं सात्त्विकं प्रोक्तमात्मबुद्धिप्रसादजम् ॥ १८:३७ ॥
tat sukham sattvikam proktam atma-buddhi-prasadajam
Translation
That which is like poison in the beginning but like nectar in the end, arising from the purity of one's intellect and realization of the Self, is declared to be Sattvic happiness.
Conversation
Shloka 18:38
परिणामे विषमिव तत्सुखं राजसं स्मृतम् ॥ १८:३८ ॥
pariname visham iva tat sukham rajasam smritam
Translation
That happiness which arises from the contact of the senses with their objects, appearing like nectar in the beginning but like poison in the end, is remembered as Rajasic.
Conversation
Shloka 18:39
निद्रालस्यप्रमादोत्थं तत्तामसमुदाहृतम् ॥ १८:३९ ॥
nidralasya-pramadottham tat tamasam udahritam
Translation
That happiness which both in the beginning and in its result deludes the self, arising from sleep, laziness, and negligence, is declared to be Tamasic.
Conversation
Shloka 18:40
सत्त्वं प्रकृतिजैर्मुक्तं यदेभिः स्यात्त्रिभिर्गुणैः ॥ १८:४० ॥
sattvam prakriti-jair muktam yad ebhih syat tribhir gunaih
Translation
There is no being on earth or even among the gods in heaven that is free from these three gunas born of material nature.
Conversation
Shloka 18:41
कर्माणि प्रविभक्तानि स्वभावप्रभवैर्गुणैः ॥ १८:४१ ॥
karmani pravibhaktani svabhava-prabhavair gunaih
Translation
O Parantapa (Arjuna), the duties of the Brahmanas, Kshatriyas, Vaishyas, and Shudras are divided according to the qualities born of their own nature.
Conversation
Shloka 18:42
ज्ञानं विज्ञानमास्तिक्यं ब्रह्मकर्म स्वभावजम् ॥ १८:४२ ॥
jnanam vijnanam astikyam brahma-karma svabhavajam
Translation
Peacefulness, self-control, austerity, purity, forgiveness, honesty, knowledge, wisdom, and faith in the Divine are the natural duties of the Brahmana.
Conversation
Shloka 18:43
दानमीश्वरभावश्च क्षात्रं कर्म स्वभावजम् ॥ १८:४३ ॥
danam ishvara-bhavash cha kshatram karma svabhavajam
Translation
Heroism, vigor, determination, skill, not fleeing from battle, generosity, and leadership are the natural duties of the Kshatriya.
Conversation
Shloka 18:44
परिचर्यात्मकं कर्म शूद्रस्यापि स्वभावजम् ॥ १८:४४ ॥
paricharyatmakam karma shudrasyapi svabhavajam
Translation
Agriculture, cow protection, and trade are the natural duties of the Vaishya; service to others is the natural duty of the Shudra.
Conversation
Shloka 18:45
स्वकर्मनिरतः सिद्धिं यथा विन्दति तच्छृणु ॥ १८:४५ ॥
sva-karma-niratah siddhim yatha vindati tac chrinu
Translation
By being devoted to one's own duty, a person attains perfection. Hear from Me how one devoted to one's own work achieves perfection.
Conversation
Shloka 18:46
स्वकर्मणा तमभ्यर्च्य सिद्धिं विन्दति मानवः ॥ १८:४६ ॥
sva-karmana tam abhyarchya siddhim vindati manavah
Translation
By worshipping Him from whom all beings arise and by whom the entire universe is pervaded, a person attains perfection through the performance of their own duty.
Conversation
Shloka 18:47
स्वभावनियतं कर्म कुर्वन्नाप्नोति किल्बिषम् ॥ १८:४७ ॥
svabhava-niyatam karma kurvan napnoti kilbisham
Translation
One's own duty, even if imperfectly performed, is better than another's duty well executed. By performing the duty ordained by one's own nature, one incurs no sin.
Conversation
Shloka 18:48
सर्वारम्भा ही दोषेण धूमेनाग्निरिवावृताः ॥ १८:४८ ॥
sarvarambha hi doshena dhumenagnir ivavritah
Translation
O Kaunteya, one should not abandon one's natural duty even though it may have imperfections, for every undertaking is covered by some fault, just as fire is covered by smoke.
Conversation
Shloka 18:49
नैष्कर्म्यसिद्धिं परमां संन्यासेनाधिगच्छति ॥ १८:४९ ॥
naishkarmya-siddhim paramam sannyasenadhigacchati
Translation
One whose intellect is unattached everywhere, who has mastered the mind, and who is free from desires attains the supreme perfection of freedom from action through renunciation.
Conversation
Shloka 18:50
समासेनैव कौन्तेय निष्ठा ज्ञानस्य या परा ॥ १८:५० ॥
samasenaiva kaunteya nishtha jnanasya ya para
Translation
O Kaunteya, learn from Me briefly how one who has attained perfection reaches Brahman, the supreme state which is the highest culmination of knowledge.
Conversation
Shloka 18:51
शब्दादीन्विषयांस्त्यक्त्वा रागद्वेषौ व्युदस्य च ॥ १८:५१ ॥
shabdadin vishayans tyaktva raga-dveshau vyudasya cha
Translation
Endowed with a purified intellect, controlling the mind through steadfastness, abandoning the objects of the senses, and giving up attachment and aversion—
Conversation
Shloka 18:52
ध्यानयोगपरो नित्यं वैराग्यं समुपाश्रितः ॥ १८:५२ ॥
dhyana-yoga-paro nityam vairagyam samupashritah
Translation
Dwelling in solitude, eating moderately, controlling speech, body, and mind, constantly devoted to meditation, and firmly established in detachment—
Conversation
Shloka 18:53
विमुच्य निर्ममः शान्तो ब्रह्मभूयाय कल्पते ॥ १८:५३ ॥
vimuchya nirmamah shanto brahma-bhuyaya kalpate
Translation
Having abandoned ego, the sense of power, pride, desire, anger, and possessiveness, becoming free from the sense of ownership and peaceful, one becomes fit for realization of Brahman.
Conversation
Shloka 18:54
समः सर्वेषु भूतेषु मद्भक्तिं लभते पराम् ॥ १८:५४ ॥
samah sarveshu bhuteshu mad-bhaktim labhate param
Translation
One who has realized Brahman is serene, neither grieves nor desires, and is equal toward all beings. Such a person attains supreme devotion unto Me.
Conversation
Shloka 18:55
ततो मां तत्त्वतो ज्ञात्वा विशते तदनन्तरम् ॥ १८:५५ ॥
tato mam tattvato jnatva vishate tad-anantaram
Translation
Through devotion alone one truly knows Me—who I am and what I am in reality. Having thus known Me in truth, one then enters into Me.
Conversation
Shloka 18:56
मत्प्रसादादवाप्नोति शाश्वतं पदमव्ययम् ॥ १८:५६ ॥
mat-prasadad avapnoti shashvatam padam avyayam
Translation
Even while performing all actions, one who takes refuge in Me attains, by My grace, the eternal and imperishable abode.
Conversation
Shloka 18:57
बुद्धियोगमुपाश्रित्य मच्चित्तः सततं भव ॥ १८:५७ ॥
buddhi-yogam upashritya mach-chittah satatam bhava
Translation
Mentally surrendering all actions to Me, regarding Me as the Supreme Goal, taking refuge in the Yoga of wisdom, keep your mind always fixed on Me.
Conversation
Shloka 18:58
अथ चेत्त्वमहङ्कारान्न श्रोष्यसि विनङ्क्ष्यसि ॥ १८:५८ ॥
atha chet tvam ahankaran na shroshyasi vinankshyasi
Translation
If your mind is fixed on Me, you shall overcome all obstacles by My grace. But if, out of ego, you refuse to listen, you will perish.
Conversation
Shloka 18:59
मिथ्यैष व्यवसायस्ते प्रकृतिस्त्वां नियोक्ष्यति ॥ १८:५९ ॥
mithyaisha vyavasayas te prakritis tvam niyokshyati
Translation
If, relying on ego, you think, "I will not fight," your resolve is in vain. Your own nature will compel you to act.
Conversation
Shloka 18:60
कर्तुं नेच्छसि यन्मोहात्करिष्यस्यवशोऽपि तत् ॥ १८:६० ॥
kartum nechchhasi yan mohat karishyasy avasho 'pi tat
Translation
O Kaunteya, bound by the actions born of your own nature, that which you do not wish to do because of delusion, you will inevitably do, even against your will.
Conversation
Shloka 18:61
भ्रामयन्सर्वभूतानि यन्त्रारूढानि मायया ॥ १८:६१ ॥
bhramayan sarva-bhutani yantrarudhani mayaya
Translation
The Supreme Lord dwells in the hearts of all beings, O Arjuna, causing them to revolve, as if mounted on a machine, by the power of His Maya.
Conversation
Shloka 18:62
तत्प्रसादात्परां शान्तिं स्थानं प्राप्स्यसि शाश्वतम् ॥ १८:६२ ॥
tat-prasadad param shantim sthanam prapsyasi shashvatam
Translation
O Bharata, surrender completely unto Him alone. By His grace you shall attain supreme peace and the eternal abode.
Conversation
Shloka 18:63
विमृश्यैतदशेषेण यथेच्छसि तथा कुरु ॥ १८:६३ ॥
vimrishyaitad asheshena yathechchhasi tatha kuru
Translation
Thus I have declared to you this wisdom, the most confidential of all knowledge. Reflect upon it fully, and then act as you choose.
Conversation
Shloka 18:64
इष्टोऽसि मे दृढमिति ततो वक्ष्यामि ते हितम् ॥ १८:६४ ॥
ishto 'si me dridham iti tato vakshyami te hitam
Translation
Hear again My supreme and most confidential teaching. You are dearly beloved to Me; therefore I shall speak what is for your highest good.
Conversation
Shloka 18:65
मामेवैष्यसि सत्यं ते प्रतिजाने प्रियोऽसि मे ॥ १८:६५ ॥
mam evaishyasi satyam te pratijane priyo 'si me
Translation
Fix your mind on Me, become My devotee, worship Me, and offer your obeisance to Me. You shall surely come to Me. This is My promise to you, for you are dear to Me.
Conversation
Shloka 18:66
अहं त्वां सर्वपापेभ्यो मोक्षयिष्यामि मा शुचः ॥ १८:६६ ॥
subsequent to that, aham tvam sarva-papebhyo mokshayishyami ma shuchah
Translation
Abandon all varieties of duties and take refuge in Me alone. I shall liberate you from all sins. Do not grieve.
Conversation
Shloka 18:67
न चाशुश्रूषवे वाच्यं न च मां योऽभ्यसूयति ॥ १८:६७ ॥
na chashushrushave vachyam na cha mam yo 'bhyasuyati
Translation
This teaching should never be spoken to one who lacks austerity, devotion, or the desire to listen, nor to one who is envious of Me.
Conversation
Shloka 18:68
भक्तिं मयि परां कृत्वा मामेवैष्यत्यसंशयः ॥ १८:८ ॥
bhaktim mayi param kritva mam evaishyaty asamshayah
Translation
Whoever teaches this supreme secret to My devotees, with supreme devotion to Me, shall undoubtedly come to Me.
Conversation
Shloka 18:69
भविता न च मे तस्मादन्यः प्रियतरो भुवि ॥ १८:६९ ॥
bhavita na cha me tasmad anyah priyataro bhuvi
Translation
Among all human beings, there is no one who renders dearer service to Me than such a person, nor shall there ever be anyone more beloved to Me on earth.
Conversation
Shloka 18:70
ज्ञानयज्ञेन तेनाहमिष्टः स्यामिति मे मतिः ॥ १८:७० ॥
jnana-yajnena tenaham ishtah syam iti me matih
Translation
And whoever studies this sacred dialogue between us, I consider that person to worship Me through the sacrifice of knowledge.
Conversation
Shloka 18:71
सोऽपि मुक्तः शुभाँल्लोकान्प्राप्नुयात्पुण्यकर्मणाम् ॥ १८:७१ ॥
so 'pi muktah shubhan lokan prapnuyat punya-karmanam
Translation
Even a person who faithfully hears this teaching without envy shall be freed from sin and attain the blessed realms of the virtuous.
Conversation
Shloka 18:72
कच्चिदज्ञानसम्मोहः प्रनष्टस्ते धनञ्जय ॥ १८:७२ ॥
kachchid ajnana-sammohah pranashtas te dhananjaya
Translation
O Partha, have you heard this with a focused mind? O Dhananjaya, has your delusion born of ignorance now been destroyed?
Conversation
Shloka 18:73
नष्टो मोहः स्मृतिर्लब्धा त्वत्प्रसादान्मयाच्युत ।
स्थितोऽस्मि गतसन्देहः करिष्ये वचनं तव ॥ १८:७३ ॥
nashto mohah smritir labdha tvat-prasadan mayachyuta
sthito 'smi gata-sandehah karishye vachanam tava
Translation
Arjuna said: My delusion has been destroyed, and by Your grace, O Achyuta, my memory has been restored. I stand firm, free from doubt, and I shall act according to Your word.
Conversation
Shloka 18:74
इत्यहं वासुदेवस्य पार्थस्य च महात्मनः ।
संवादमिममश्रौषमद्भुतं रोमहर्षणम् ॥ १८:७४ ॥
ity aham vasudevasya parthasya cha mahatmanah
samvadam imam ashrausham adbhutam roma-harshanam
Translation
Sanjaya said: Thus I heard this wonderful and thrilling dialogue between the great-souled Vasudeva (Krishna) and Partha (Arjuna), a conversation that caused my hair to stand on end.
Conversation
Shloka 18:75
योगं योगेश्वरात्कृष्णात्साक्षात्कथयतः स्वयम् ॥ १८:७५ ॥
yogam yogeshvarat krishnat sakshat kathayatah svayam
Translation
By the grace of Vyasa, I heard this supreme and most confidential Yoga directly from Krishna, the Lord of Yoga, as He Himself spoke it.
Conversation
Shloka 18:76
केशवार्जुनयोः पुण्यं हृष्यामि च मुहुर्मुहुः ॥ १८:७६ ॥
keshavarjunayoh punyam hrishyami cha muhur muhuh
Translation
O King, as I repeatedly remember this wonderful and sacred dialogue between Krishna and Arjuna, I rejoice again and again.
Conversation
Shloka 18:77
विस्मयो मे महान्राजन्हृष्यामि च पुनः पुनः ॥ १८:७७ ॥
vismayo me mahan rajan hrishyami cha punah punah
Translation
And remembering again and again the most astonishing universal form of Hari, O King, great wonder fills me, and I rejoice again and again.
Conversation
Shloka 18:78
तत्र श्रीर्विजयो भूतिर्ध्रुवा नीतिर्मतिर्मम ॥ १८:७८ ॥
tatra shrir vijayo bhutir dhruva nitir matir mama
Translation
Wherever there is Krishna, the Lord of Yoga, and wherever there is Arjuna, the master archer, there surely abide prosperity, victory, righteousness, and enduring success. Such is my firm conviction.
Conversation
Note: Every interpretation published here is the original work of Kedi Ganapati alone. No other author, commentator, or interpreter has contributed to these explanations. These interpretations are based on Kedi Ganapati's own understanding of the Bhagavad Gita's verses through personal study, research, wisdom, and experience.
