Chapter 18, Shloka 67 - 78

Shloka 67

idam te natapaskaya 

nabhaktaya kadacana 

na casusrusave vacyam 

na ca mam yo 'bhyasuyati

This (aforementioned secret teachings) shall not ever be spoke by you to one without austerity, one without devotion, one who does not wish to listen or to one who speaks ill of me.

Shloka 68

ya idam paramam guhyam 

mad-bhaktesv abhidhasyati 

bhaktim mayi param krtva 

mam evaisyaty asamsayah

Who, this supreme secret, shall explain to my devotees, having performed supreme devotion to me, will come to me, without doubt.

Shloka 69

na ca tasman manusyesu 

kascin me priya-krttamah 

bhavita na ca me tasmad 

anyah priyataro bhuvi

No one among men does (service) dearer to me, no one shall be dearer to me than him on earth.

Shloka 70

adhyesyate ca ya imam 

dharmyam samvadam avayoh 

jnana-yajnena tenaham 

istah syam iti me matih

One who studies this dharma-conversation of ours, through gyana-yagna (sacrifice of knowledge/intelligence), he loves me, this is my opinion.

Shloka 71

sraddhavan anasuyas ca 

srnuyad api yo narah 

so 'pi muktah subhal lokan 

prapnuyat punya-karmanam

Full of faith and without derision, one who listens, he too is liberated and reaches happy (peaceful) realms of those whose actions are pure.

Shloka 72

kaccid etac chrutam partha 

tvayaikagrena cetasa 

kaccid ajnana-sammohah 

pranastas te dhananjaya

Has this been heard by you Arjuna with concentrated mind? Has ignorance and confusion of yours been destroyed, O Dhannjaya?

Shloka 73

arjuna uvaca 

nasto mohah smrtir labdha 

tvat-prasadan mayacyuta 

sthito 'smi gata-sandehah 

karisye vacanam tava

Arjuna said, destroyed is my delusion (and I have) gained wisdom by your grace my dear Achyuta (indestructible one). I stand rid of doubts, and shall do (follow) your command.

Shloka 74

sanjaya uvaca 

ity aham vasudevasya 

parthasya ca mahatmanah 

samvadam imam asrausam 

adbhutam roma-harsanam

Sanjaya said: Thus I heard the wondrous conversation of (between) Vasudeva and the great soul Partha, (which) makes my hair stand on its end. 

Shloka 75

vyasa-prasadac chrutavan 

etad guhyam aham param 

yogam yogesvarat krsnat 

saksat kathayatah svayam

By the grace of Vyasa, I heard this supreme secret of Yoga from Yogeshwara (Lord of Yoga) Krishna, verily (literal : before my eyes) himself articulating (speaking).

Shloka 76

rajan samsmrtya samsmrtya 

samvadam imam adbhutam 

kesavarjunayoh punyam 

hrsyami ca muhur muhuh

O King, recollecting again and again, this wondrous and holy conversation of Keshava and Arjuna, I rejoice again and again. 

Shloka 77

tac ca samsmrtya samsmrtya 

rupam aty-adbhutam hareh 

vismayo me mahan rajan 

hrsyami ca punah punah

This (the previous shloka) and, recollecting again and again, the extremely marvelous form of Hari (Krishna), I am greatly astonished (thrilled) O King; and I rejoice again and again.

Shloka 78

yatra yogesvarah krsno 

yatra partho dhanur-dharah 

tatra srir vijayo bhutir 

dhruva nitir matir mama

Wherever Yogeshwara Krishna (and) (wherever) Partha the bow-wielder, there splendor, victory, wealth (well-being) and eternal righteousness (dharma) (reside), in my opinion.

Chapter 18, Shloka 59 - 66

Shloka 59

yad ahankaram asritya 

na yotsya iti manyase 

mithyaisa vyavasayas te 

prakrtis tvam niyoksyati

When (under) egoism you take refuge, (and) 'I shall not fight' thus you think (decide); (it will be) vain resolve of yours, for (your innate) nature will command you (your actions).

Shloka 60

svabhava-jena kaunteya 

nibaddhah svena karmana 

kartum necchasi yan mohat 

karisyasy avaso 'pi tat

Born of (your/one's own) innate nature, Kaunteya, bound your own karma (of kshatriya); what you do not wish to perform because of delusion, you will perform even that, against your will.

Shloka 61

isvarah sarva-bhutanam 

hrd-dese 'rjuna tisthati 

bhramayan sarva-bhutani 

yantrarudhani mayaya

Ishvara (the Lord) resides in heart of all beings, Arjuna; causing all being to move (as if) fixed on a machine, by the power of maya.

Shloka 62

tam eva saranam gaccha 

sarva-bhavena bharata 

tat-prasadat param santim 

sthanam prapsyasi sasvatam

Go to (seek) His refuge with all your being O Bharata, by His grace supreme peace and eternal abode (you'll) gain.

Shloka 63

iti te jnanam akhyatam 

guhyad guhyataram maya 

vimrsyaitad asesena 

yathecchasi tatha kuru

Thus, to you, knowledge (I have) explained, most secret of secret; reflecting upon it fully, as you desire, you do! 

Shloka 64

sarva-guhyatamam bhuyah 

srnu me paramam vacah 

isto 'si me drdham iti 

tato vaksyami te hitam

Most secret of all, further, listen to my supreme words, (you are) very dear to me, therefore I speak for your benefit.

Shloka 65

man-mana bhava mad-bhakto 

mad-yaji mam namaskuru 

mam evaisyasi satyam te 

pratijane priyo 'si me

Fix your mind on me, be devoted to me, perform sacrifice to me and bow down (worship) me; thus you'll truly come to me, I promise, (since) you are dear to me.

Shloka 66

sarva-dharman parityajya 

mam ekam saranam vraja 

aham tvam sarva-papebhyo 

moksayisyami ma sucah

Abandon all dharma, (in) me alone take refuge; I shall deliver you from evil, do not grieve.

Chapter 18, Shloka 47 - 58

Shloka 47

sreyan sva-dharmo vigunah 

para-dharmat svanusthitat 

svabhava-niyatam karma 

kurvan napnoti kilbisam

Superior (is performing) one's own dharma even if performed imperfectly, (than) performing another's dharma perfectly; (for) innate nature controlled (prompted) action when performed does not incur guilt (evil).

Shloka 48

saha-jam karma kaunteya 

sa-dosam api na tyajet 

sarvarambha hi dosena 

dhumenagnir ivavrtah

Inborn action, O Kaunteya, although deficient (faulty) should not be given up; (for) all undertakings (actions) are (covered with) deficiency, (just as) smoke envelopes fire. 

Shloka 49

asakta-buddhih sarvatra 

jitatma vigata-sprhah 

naiskarmya-siddhim paramam 

sannyasenadhigacchati

(With) unattached intelligence everywhere (every moment); (having) conquered oneself, free from desires; supreme perfection of non-action, is attained through yoga of sanyasa.

Shloka 50

siddhim prapto yatha brahma 

tathapnoti nibodha me 

samasenaiva kaunteya 

nistha jnanasya ya para

Having attained perfection, how brahman can be attained, learn from me briefly Kaunteya, state of wisdom supreme (i.e., Brahman).

Shloka 51

buddhya visuddhaya yukto 

dhrtyatmanam niyamya ca 

sabdadin visayams tyaktva 

raga-dvesau vyudasya ca

Yoked by purity and/of Intelligence, steadfast in self-control, discarding objects of sense starting with sound, casting aside passion and hatred. 

Shloka 52

vivikta-sevi laghv-asi 

yata-vak-kaya-manasah 

dhyana-yoga-paro nityam 

vairagyam samupasritah

Dwelling solitarily eating little, controlled speech, body and mind, devoted (dedicated to) dhyana-yoga, taking refuge in dispassion

Shloka 53

ahankaram balam darpam 

kamam krodham parigraham 

vimucya nirmamah santo 

brahma-bhuyaya kalpate

Egoism, strength (bodily), arrogance, desire, anger and possessiveness (of property), discarding these (aforementioned) self-less, tranquil; (such a person  earns) fitness for oneness with Brahman.  

Shloka 54

brahma-bhutah prasannatma 

na socati na kanksati 

samah sarvesu bhutesu 

mad-bhaktim labhate param

Absorbed in Brahman, serene, (he) neither mourns nor desires, impartial (equal) among all beings, attains supreme devotion to me.

Shloka 55

bhaktya mam abhijanati 

yavan yas casmi tattvatah 

tato mam tattvato jnatva 

visate tad-anantaram

With devotion to me he knows how much (great) and who I am in essence; then my essence having known (experienced), enters me immediately. 

Shloka 56

sarva-karmany api sada 

kurvano mad-vyapasrayah 

mat-prasadad avapnoti 

sasvatam padam avyayam

Performing all actions always relying on me, by my grace he attains the eternal, imperishable abode.  

Shloka 57

cetasa sarva-karmani 

mayi sannyasya mat-parah 

buddhi-yogam upasritya 

mac-cittah satatam bhava

By thought, relinquish all actions, be devoted to me as Supreme, taking refuge in buddi-yoga (determination of intelligent discrimination), be always conscious of me.

Shloka 58

mac-cittah sarva-durgani 

mat-prasadat tarisyasi 

atha cet tvam ahankaran 

na srosyasi vinanksyasi

Being conscious of me, all obstacles by my grace you'll transcend; else, if through egoism, you'll not listen, you'll perish (be lost).

Chapter 18, Shloka 33 - 46

Shloka 33

dhrtya yaya dharayate 

manah-pranendriya-kriyah 

yogenavyabhicarinya 

dhrtih sa partha sattviki

Steadfastness by which one holds the functions of mind, breath and prana by unwavering yoga, that steadfastness O Partha, is satvik.

Shloka 34

yaya tu dharma-kamarthan 

dhrtya dharayate 'rjuna 

prasangena phalakanksi 

dhrtih sa partha rajasi

But by which dharma, kama (desire) and artha (material wealth) are held on with steadfastness O Arjuna, with attachment and desiring fruits of action, that steadfastness, O Partha, is rajasic.

Shloka 35

yaya svapnam bhayam sokam 

visadam madam eva ca 

na vimuncati durmedha 

dhrtih sa partha tamasi

By which (steadfastness) dream (sleep), fear, sorrow, depression and conceit are not given up by the unintelligent (person), that steadfastness O Partha is tamasic.

Shloka 36

sukham tv idanim tri-vidham 

srnu me bharatarsabha 

abhyasad ramate yatra 

duhkhantam ca nigacchati

Happiness/Peace, threefold, listen about them from me O Bull (best) of the Bharatas; practicing which one enjoys and goes (reaches) to end of suffering. 

Shloka 37

yat tad agre visam iva 

pariname 'mrtopamam 

tat sukham sattvikam proktam 

atma-buddhi-prasada-jam

That which initially (feels like) poison, but develops into nectarine (peace), that  peace/happiness is satvik. It is born from self-knowledge.

Shloka 38

visayendriya-samyogad 

yat tad agre 'mrtopamam 

pariname visam iva 

tat sukham rajasam smrtam

Senses coming in contact with sense-objects (producing happiness/peace) that feels nectarine initially and turns poisonous, that happiness is known as rajasic.

Shloka 39

yad agre canubandhe ca 

sukham mohanam atmanah 

nidralasya-pramadottham 

tat tamasam udahrtam

That begins and ends (results) in self-deluding happiness/peace arising out of sleep, sloth and confusion, that (happiness) is known as tamasic.

Shloka 40

na tad asti prthivyam va 

divi devesu va punah 

sattvam prakrti-jair muktam 

yad ebhih syat tribhir gunaih

There is nothing either on earth or in heaven or among devas yet, that is free of three gunas arising out of prakriti (prakriti is to be understood from Sankhya point of view).

Shloka 41

brahmana-ksatriya-visam 

sudranam ca parantapa 

karmani pravibhaktani 

svabhava-prabhavair gunaih

Brahmana, ksatriya, vaisya and shudras O destroyer of enemies, are distributed (distinguished) by their karmas (actions) according to the gunas arising from (their) innate nature.

Shloka 42

samo damas tapah saucam 

ksantir arjavam eva ca 

jnanam vijnanam astikyam 

brahma-karma svabhava-jam

Calmness, self-control, austerity, peace/patience, uprightness/honesty, wisdom, discrimination, and belief in God are actions of brahmana born of their innate nature.

Shloka 43

sauryam tejo dhrtir daksyam 

yuddhe capy apalayanam 

danam isvara-bhavas ca 

ksatram karma svabhava-jam

Heroism, splendor, determination, resourcefulness, not turning away (fleeing) in battle, generosity, and lordship (leadership) are actions of kshatriya born of their innate nature.

Shloka 44

krsi-go-raksya-vanijyam 

vaisya-karma svabhava-jam 

paricaryatmakam karma 

sudrasyapi svabhava-jam

Farming, cow protection and trade are actions of vaisya born of their innate nature; service type actions are of shudra, born of their innate nature.

Shloka 45

sve sve karmany abhiratah 

samsiddhim labhate narah 

sva-karma-niratah siddhim 

yatha vindati tac chrnu

(Being) Contented with their own action, man attains perfection. Following his own action how one can attain perfection, listen to that (from me). 

Shloka 46

yatah pravrttir bhutanam 

yena sarvam idam tatam 

sva-karmana tam abhyarcya 
siddhim vindati manavah

From whom origins all beings, by whom all this (universe) is pervaded; worshiping him by performing one's own action perfection is attained by man. 

Chapter 18, Shloka 20 - 32

Shloka 20

sarva-bhutesu yenaikam 

bhavam avyayam iksate 
avibhaktam vibhaktesu 
taj jnanam viddhi sattvikam

In all beings, by which one sees the imperishable (atma); (sees) undivided in the divided, that knowledge, know it to be saatvik.

Shloka 21

prthaktvena tu yaj jnanam 

nana-bhavan prthag-vidhan 

vetti sarvesu bhutesu 

taj jnanam viddhi rajasam

As separate (individualized); the knowledge by which one see various beings, and (thus) know all beings; that knowledge know it to be rajasic. 

Shloka 22

yat tu krtsna-vad ekasmin 

karye saktam ahaitukam 

atattvartha-vad alpam ca 

tat tamasam udahrtam

(By) which (knowledge), considering it to be all one gets attached to one kind of work  without (that lacks) a motive or real purpose and is of little significance, that (knowledge) is said to be tamasic.

Shloka 23

niyatam sanga-rahitam 

araga-dvesatah krtam 

aphala-prepsuna karma 

yat tat sattvikam ucyate

Controlled, unattached and without like or dislike; actions performed (thus) and without desire for its fruits, is said to be satvik.

Shloka 24

yat tu kamepsuna karma 

sahankarena va punah 

kriyate bahulayasam 

tad rajasam udahrtam

But that action performed for satisfying desire, with ego (selfishness) and with great effort is said to be rajasic.

Shloka 25

anubandham ksayam himsam 

anapeksya ca paurusam 

mohad arabhyate karma 

yat tat tamasam ucyate

Consequences, loss and injury; ignoring these and ignoring one's own strength (ability); instead acting out of delusion, such (action) is said to be tamasic.

Shloka 26

mukta-sango 'naham-vadi 

dhrty-utsaha-samanvitah 

siddhy-asiddhyor nirvikarah 

karta sattvika ucyate

Freed form attachment, non-egoistic, and is (filled with) steadfastness and enthusiasm; unperturbed by success or failure, such doer is satvik. 

Shloka 27

ragi karma-phala-prepsur 

lubdho himsatmako 'sucih 

harsa-sokanvitah karta 

rajasah parikirtitah

Passionate, desiring fruits of action, greedy prone to violence, impure; accompanied (swayed) by joy and sorrow is known as rajasic.

Shloka 28

ayuktah prakrtah stabdhah 

satho naiskrtiko 'lasah 

visadi dirgha-sutri ca 

karta tamasa ucyate

Undisciplined, ostentatious, obstinate, deceitful, dishonest, lazy, desperate and  procrastinator; such agent (performer) is said to be tamasic.

Shloka 29

buddher bhedam dhrtes caiva 

gunatas tri-vidham srnu 

procyamanam asesena 

prthaktvena dhananjaya

Distinctions in intelligence and steadfastness, according to gunas (Sankhya) are threefold; listen to how these are classified completely (without remainder) and separately, O Dhananjaya.

Shloka 30

pravrttim ca nivrttim ca 

karyakarye bhayabhaye 

bandham moksam ca ya vetti 

buddhih sa partha sattviki

Activity (outward path) and Inactivity (Inward path), action and inaction, fear and its absence, binding and non-binding (karmic); the intelligence that knows these, Partha, is satvik.

Shloka 31

yaya dharmam adharmam ca 

karyam cakaryam eva ca 

ayathavat prajanati 

buddhih sa partha rajasi

By which, dharma and adharma, action and inaction is erroneously distinguished, that intelligence, O Partha, is rajasic.

Shloka 32

adharmam dharmam iti ya 

manyate tamasavrta 

sarvarthan viparitams ca 

buddhih sa partha tamasi

(Where by) Adharma is understood as dharma due to confusion (darkness), and misunderstanding (taking perverted view of) all, that intelligence, O Partha is tamasic.

Chapter 18, Shloka 13 - 19

Shloka 13

pancaitani maha-baho 

karanani nibodha me 
sankhye krtante proktani 

siddhaye sarva-karmanam

(About the) Five factors, O mighty-armed one, learn from Me. Sankhya declares these as (essential) for accomplishing any activity. 

Shloka 14

adhisthanam tatha karta 

karanam ca prthag-vidham 
vividhas ca prthak cesta 

daivam caivatra pancamam

The seat of action (body), the doer, the means (or instruments, i.e., senses) of different kinds, so also the various activities. Divine (will) being the fifth. 

Shloka 15

sarira-van-manobhir yat 

karma prarabhate narah 
nyayyam va viparitam va 

pancaite tasya hetavah

By body, speech or mind, whatever action man undertakes, whether right or wrong, these  five are its factors (causes).

Shloka 16

tatraivam sati kartaram 

atmanam kevalam tu yah 
pasyaty akrta-buddhitvan 

na sa pasyati durmatih

That being so in truth, whoever thinks of himself as the sole doer sees (concludes) so with  imperfect intelligence and is unable to see clearly, the fool. 

Shloka 17

yasya nahankrto bhavo 

buddhir yasya na lipyate 
hatvapi sa imal lokan 

na hanti na nibadhyate

Whose motivation is not ego-centered, and one whose intelligence is not clouded, though he kills (fellow beings) in this world, he does not kill and is not bound (by karmic consequences). 

Shloka 18

jnanam jneyam parijnata 

tri-vidha karma-codana 
karanam karma karteti 

tri-vidhah karma-sangrahah

Knowledge, what is to be known and the knower are three fold motivators of action. The instrument (i.e., the senses), the act and its doer, are the three fold constituents of action.

Shloka 19

jnanam karma ca karta ca 

tridhaiva guna-bhedatah 
procyate guna-sankhyane 

yathavac chrnu tany api

Knowledge, action and agent (of action) are of three kinds based on gunas according to guna-theory. Listen (carefully) about these too. 

Chapter 18 Shloka 5 - 12

Shloka 5

yajna-dana-tapah-karma 

na tyajyam karyam eva tat 

yajno danam tapas caiva 

pavanani manisinam

Acts of sacrifice, charity and austerity are not to be given up. Indeed these are to be performed. Indeed, sacrifice, charity and austerity purify the wise (among men).

Shloka 6

etany api tu karmani 

sangam tyaktva phalani ca 

kartavyaniti me partha 

niscitam matam uttamam

These (the activities mentioned in Shloka 5) indeed should be performed abandoning attachment (to action) and its fruits, as duties. Partha. That is my final opinion and the best.

Shloka 7

niyatasya tu sannyasah 

karmano nopapadyate 

mohat tasya parityagas 

tamasah parikirtitah

Obligatory duties should not be renounced; for, illusion prompted renunciation (of duties) is tamasic.

Shloka 8

duhkham ity eva yat karma 

kaya-klesa-bhayat tyajet 

sa krtva rajasam tyagam 

naiva tyaga-phalam labhet

Difficult, (considering it thus) or, out of fear of bodily harm,  if anyone gives up action, performs rajasic-sacrifice and will not obtain the benefits of tyaga. 

Shloka 9

karyam ity eva yat karma 

niyatam kriyate 'rjuna 

sangam tyaktva phalam caiva 

sa tyagah sattviko matah

Duty (considering it thus), who performs his obligatory action with discipline Arjuna, and has abandoned attachment (to action) and its fruits is considered satvic tyaga. 

Shloka 10

na dvesty akusalam karma 

kusale nanusajjate 

tyagi sattva-samavisto 

medhavi chinna-samsayah

Neither disliking unpleasant action, nor desiring (clinging) to pleasant/auspicious action, such a tyagi is filled with sattva and that intelligent one has cut-asunder doubts.

Shloka 11

na hi deha-bhrta sakyam 

tyaktum karmany asesatah 

yas tu karma-phala-tyagi 

sa tyagity abhidhiyate

Embodied cannot abandon action completely, (hence) he who abandons the fruits of action is known as tyagi. 

Shloka 12

anistam istam misram ca 

tri-vidham karmanah phalam 

bhavaty atyaginam pretya 

na tu sannyasinam kvacit

Desired, undesired and mixed are the threefold results of action for one who has not abandoned its fruits;  after departing; but for a sanyasi none whatsoever. 

Chapter 18, Shloka 1 - 4

Shloka 1

arjuna uvaca 

sannyasasya maha-baho 

tattvam icchami veditum 

tyagasya ca hrsikesa 

prthak kesi-nisudana

Arjuna said: Sanyasa, O mighty-armed one, I wish to understand its truth. And that of tyaga O Hrishikesha. But separately/individually, O slayer of the demon Kesi.

Shloka 2

sri-bhagavan uvaca 

kamyanam karmanam nyasam 

sannyasam kavayo viduh 

sarva-karma-phala-tyagam 

prahus tyagam vicaksanah

The Lord said: Desire prompted activities when given up is Sanyasa, so say the poet (learned ones). To give up the results of all activities is perceived as renunciation by those who see clearly (wise ones).

Shloka 3

tyajyam dosa-vad ity eke 

karma prahur manisinah 

yajna-dana-tapah-karma 

na tyajyam iti capare

Karma itself is to be given up, since it is tainted, say some wise ones; while other say yagna (ceremonial sacrifice), dana (charity), austerities and karma (action enjoined in the scriptures) should not be given up.

Shloka 4

niscayam srnu me tatra 

tyage bharata-sattama 

tyago hi purusa-vyaghra 

tri-vidhah samprakirtitah

Conclusion (definitive answer), listen to it from me about tyaga O best of the Bharatas. Tyaga, or tiger among men, is classified into three.