श्रीराम जय राम जय जय राम, শ্ৰীৰাংজয়ৰাংজয়জয়ৰাং, শ্রীরাম জয় রাম জয় জয় রাম , શ્રીરામ જય રામ જયજય રામ, ಶ್ರೀರಾಮಜಯರಾಮಜಯಜಯರಾಮ, ശ്രിറാം ജയ് റാം ജയ്‌ ജയ് റാം, శ్రీరాంజయరాంజయజయరాం

मॊक्ष संन्यासयॊगः Chapter 18

अध्यायः १८ अथ अष्टादशॊध्यायः मॊक्ष संन्यासयॊगः  CHAPTER –18.

The Yoga of Liberation through the path of Knowledge and Self-surrender.

अर्जुन उवाच –संन्यासस्य महाबाहो तत्त्वमिच्छामि वेदितुम् । त्यागस्य च हृषीकॆश पृथक्कॆशि निषूदन ॥१॥

Arjuna said ; O mighty armed Sri Krishna, O,inner controller of all ,O slayer of Kesi, I wish to know severally the truth of Sannyasa as also of Tyaga.

श्री भगवानुवाच –काम्यानां कर्मणां न्यासं सन्यासं कवयो विदुः । सर्वकर्मफलत्यागं प्राहुस्त्यागं विचक्षणाः ॥२॥

Sri Bhagavan said ;-Some sages understand Sannyasa as the giving up of all actions motivated by desire; and the wise declare that Tyaga consaists in relinquishing the fruit of all actions.

त्याज्यं दोषवदित्येकॆ कर्म प्राहुर्मनीषिणः । यज्ञदान तपः कर्म न त्याज्यमिति चापरे ॥३॥

Some wise men declare thatall actions containa measure of Evil, and are therefore worth giving up; while others say that acts of sacrifice,charity and penance, are not to be given up.

निश्चयं शृणु मॆ तत्र त्यागे भरतसत्तम । त्यागॊ हि पुरुषव्याघ्रा त्रिविधः सम्प्रकीएर्तितः ॥४ ॥

Of Sannyasa and Tyaga first hear My conclusion on the subject of renunciation (Tyaga ) Arjuna for renunciation ,O tiger among men has been declared to be of three kinds–Sattvika, Rajasika, Tamasika.

यज्ञ दान तपः कर्म न त्याज्यं कार्यमेवतत् । यज्ञो दानं तपश्चैव पावनानि मनीषिणाम् ॥ ५ ॥

Acts of sacrifice, charity and penance are not worth giving up. they must be performed .For sacrifice ,charity and penance –all these are purifiers of wise men.

ऎतान्यपि तु कर्मणि सङ्गम् त्यक्त्वा फलानि च । कर्तव्यानीति मे पार्थ निश्चितं मतमुत्तमम् ॥ ६॥

Hence these acts of Sacrifice ,charity and penance, and all other acts of duty too, must be performed without attachment and expectation of reward; this is My well considered and supreme verdict. , Arjuna .

नियतस्य तु संन्यासः कर्मणॊनॊपपद्यते । मोहात्तस्य परित्यागः तामसः परिकीर्तितः ॥७॥

(Prohibited acts and those that are motivated by desire should no doubt be given up), But it is not advisable to abandon a prescribed duty. Such abandonment through ignorance has been declared as Tamasika.

दुःखमित्येव यत्कर्म कायक्लेष भयात्यजेत् । स कृत्वा राजसं त्यागं नैवत्यागफलं लभेत् ॥ ८॥

Should anyone give up his duties for fear of physical strain ,thinhking that all actions are verily painful -practising such Rajasika form of renunciation, he does not reap the fruit of renunciation.

कार्यमित्येव यत्कर्म नियतं क्रियतेर्जुन । सङ्गं त्यक्त्वा फलं चैव स त्यागः सात्त्विको मतः ॥ ९॥

A prescribed duty which is performed simply because it has tyo be performed ,givng up attachment and fruit, that alone has been recognised as the Sattvika form of renunciation.

न द्वॆष्ट्यकुशलं कर्म कुशले नानुषज्जते । त्यागी सत्त्व समाविष्टो मेधावी छिन्नसंशयः ॥`१०॥

He who has neither aversion for action which is leading to bondage nor attachment to that which is conducive to blessedness -imbued with the quality of goodness ,he has all his doubts resolved ,is intelligent, and a man of true renunciation.

न हि देहभृता शाक्यं त्यक्तुं कर्मण्यशेषयस्तु कर्मफलत्यागी स त्यागीत्यभिधीयते ॥ ११॥

Since all actions cannot be given up in their entirety by any one possessing a body, he alone whorenounces the fruit of actions is called a man of renunciation.

अनिष्टमिष्टं मिश्रं च त्रिविधं कर्मणः फलम्। भवत्यत्यागिनां प्रेत्य न तु संन्यासिनां क्वचित् ॥ १२॥

Agreeble, disagreeable and mixed threefold , indeed is the fruit that accrues after death from the actions of the unrenouncing . But there is none whatsoever for those who have renounced.

पश्चैतानि महाबाहो कारणानि निबोध मे । साङ्ख्यॆ कृतान्ते प्रोक्तानि सिद्धये सर्वकर्मणाम् ॥१३॥

In the branch of learning known as Sankhya, which prescribes means for neutralizing all actions ,the five factors have been mentioned as contributory to the accomplishment of all actions; know them all from Me,Arjuna.

अधिष्ठानं तथा कर्ता करणं च पृथग्विधम् । विविधाश्च पृथक्वॆष्टा दैवं चैवात्र पञ्च्मम् ।\१४॥

The following are the factors operating towards the accomplishment of actions, viz., the body and the doer, the organs of different kinds and the different functions of manifold kinds; and the fifth is Daiva or destiny.

शरीरवाङ्मनोभिर्यत कर्म प्रारभते नरः । न्याय्यं वा विप्रीतं वा पञचैते तस्य हेतवः ॥१५॥

These five are the contributory causes of whatever actions ,right or wrong, man performs with the mind,speech and body.

तत्रैव सति कर्तारं आत्मानं कॆवलं तु यः । पश्यत्यकृतबुद्धित्वान्न स पश्यति दुर्मतिः ॥१६॥

Notwithstanding this, however he, who having an impure mind, regards the absolute taintless Self alone as the doer ,that man of perverse understanding does not view aright.

यस्य नाहंकृतो भावो बुद्धिर्यस्य न लिप्यते । हत्वापि स इमांल्लोकान् नहन्ति न निबध्यते ॥१७॥

He whose mind is free from the sense of doership , and whose reason is not affected by worldly objects and activities ,does not really kill ,even having killed all these people, nor does any sin accrue to him.

ज्ञानं ज्ञेयं परिज्ञाता त्रिविधा कर्मचोदिना । करणं कर्म कर्तेति त्रिविधः कर्मसंग्रहः ॥ १८॥

The knower , knowledge and the object of knowledge –these three motivate action, Even so, the doer, the organs and activity, –these are the three constituents of action.

ज्ञानं कर्म च कर्ता च त्रिधैव गुणभेदतः । प्रोच्यते गुणसंख्याने यथावच्छॄणु तान्यपि ॥ १९॥

In the branch of knowledge dealing with the Gunas or modes of Prakriti, knowledge and action as well as the doer have been declared to be the three kinds according to the Guna which predominates in each. ; hear them too ,duly from Me.

सर्वभूतेषु यॆनैकं भावमव्ययमीक्षते । अविभक्तं विभक्तेषु तज्ज्ञानं विद्धि सात्त्विकां ॥२०॥

That by which man percieves one imperishable divineexistence as undivided and equally present in all individual beings ,know that knowledge to be Sattvika.

पृथक्त्वॆन तु यज्ज्ञानं नानाभावान्पृथग्विधान् । वेत्ति सर्वॆषु भूतेषु त्ज्ज्ञानं विद्ध् राजसम्॥२१॥

The knowledge by which man cognizes many existences of various kinds ,as apart from one another ,in all beings ,know that knowledge to be Rajasika.

यत्तु कृत्स्नवदेकस्मिन् कार्यॆ सक्तमहैतुकम् । अतत्त्वार्थमदल्पं च तत्तामसमुदाहृतम् ॥२२॥

Again, that knowledge which clings to one body as if it were the whole ,and which is irrational ,has no real grasp of truth and is trivial ,has been declared as Tamasika.

नियतं संगरहितं अरागद्वेषतः कृतम् । अफलप्रेप्सुना कर्म यत्तत् सात्त्विकमुच्यते ॥२३।।

That action which is ordained by the scriptures and is not accompanied by the sense of doership, and has been done without any partiality or prejudice by one who seeks no return ,is called Sattvika.

यत्तु कामेप्सुना कर्म साहंकारॆण वा पुनः । क्रियते बहुलायासं तद्राजसमुदाहृतम् ॥ २४॥

That action however, which involves much strainand is performed by one who seeks enjoyments or by a man full of egotism, has been spoken of as Rajasika.

अनुबन्धं क्षयं हिंसामनवॆक्ष्यच पौरुषम् । मोहादारभ्यते कर्म तत्तत्तामस मुच्यते ॥२५॥

That action which is undertaken through sheer ignorance, without regard to cosequences or loss to oneself ,injury to others and one’s own resourcefulness is declared as Tamasika.

मुक्तसंगोsनहंवादी धॄत्युत्साह समन्वितः । सिद्ध्यसिद्ध्योर्निर्विकारः कर्तासात्त्विकमुच्यते ॥२६॥

Free from attachment, unegoistic , endowed with firmness, and zeal, and unsvayed by success and failure, –such a doer is said to be Sattvika .

रागीकर्मफलप्रेप्सुः लुब्धो हिंसात्मकोsशुचिः । हर्षशॊकान्वितः कर्ता राजसः परिकीर्तितः ॥२७॥

The doper who is full of attachment ,seeks the fruit of actions and is greedy and who is oppressive by nature and of impure conduct, and is affected by joy and sorrow, has been called Rajasika.

अयुक्तः प्राकृतः स्तब्दः शठॊs नैष्कृतिकोलसः ।विषादी दीर्घसूत्री च कर्ता तामस उच्यते ॥२८॥

Lacking piety and self control ,uncultured,arrogant, decietful, inclined to rob others of their livelihood, slothful, despondent, and pricrastinating, –such a doer is called Tamasika.

बुद्धेर्भेदं धृतेश्चैव गुणतस्त्रिविधं शृणु । प्रोच्यमानमशॆषेण पृथक्त्वेन धनञ्जय ॥२९॥

Now,hear ,Arjuna. the three fold division ,based on the predominance of each Guna, of understanding (Budhhi),and firmness (Dhriti),which I shall explain in detail ,one by one.

प्रवृत्तिं च निवृत्तिं च कार्याकार्यॆ भयाभयॆ । बन्डं मॊक्षंच या वॆति बुद्धिः सा पार्थ सात्त्विकी ॥३०॥

The intellect which correctly determines the paths of activity and renunciation ,what ought to be done and what should not be done, what is fear and what is fearlessness, and what is bondage and what is liberation ,that intellect is Sattvika.

यया धर्ममधर्मं च कार्यंचाकार्यमॆवच ।अयथावत्प्रजाबुद्धिः सा पार्थ राजसी ॥ ३१ ॥

The intellect by which man does not truly percieve what is Dharma and what is Adharma, what ought to be done and what should not be done

–that intellect is Rajasika.

अधर्मं धर्ममिति या मन्यते तमसावृता । सर्वार्थान्विपरीतांश्च बुद्धिः सा पार्थ तापसी ॥३२॥

The intellect which imagines even Adharma to be Dharma , and sees all other things upside down –wrapped in ignorance,that intellect is Tamasika. , Arjuna.

धृत्या यया धारयतॆ मनः प्राणॆन्द्रियक्रियाः ।यॊगॆनाव्यभिचात्रिण्या धृतिः सा पर्थ सात्विकी ॥३३॥

The unwavering firmness by which man controls through the Yoga of Meditation the functions of the mind ,the vital airs and the senses –that firmness ,Arjuna, is Sattvika.

ययातु धर्म कामार्थान् धृत्या धारयतॆsर्जुन ।प्रसंगॆन फलाकांक्षीधृतिः सा पार्थ राजसी ॥३४॥

The firmness (Dhruti) however by which the man seeking reward for his actions clutches with extreme fondness virtues ,earthly possessions and worldly enjoyments, –that firmness (dhruti), is said to be Rajasika, Arjuna.

यया स्वप्नं भयं शॊकं विषादं मदमेव च । न वुमुंचति दुर्मेधा धृतिः सा पार्थ तामसी ॥३५॥

The firmness (Dhriti), by which an evil -minded person does not give up sleep, fear,anxiety, sorrow and vanity as well,that firmness is Tamasika.

सुखं त्विधानीं त्रिविधं शॄणु मॆ भरतर्षभ । अभ्यासाद्रमत्ये यत्र दुःखान्तं च निगच्छति ॥३६॥

Now hear from Me the threefold joy too.That in which the striver finds enjoyment through practice of adoration, ,meditation and service to God etc.,and whereby he reaches the end of sorrow–

यत्तदग्रेविषमिव परिणामेsमृतोपमम् ।तत्सुखं सात्त्विकं प्रोक्तम् आत्मबुद्धि प्रसादजम् ॥३७।|

such a joy though appearing as poison in the begining, tastes like nector in the end, hence that joy born as it is of the placidity of mind brought about by meditation on God, has been declared as Sattvika,

विषयेन्द्रियसंयॊगात् यत्तदग्रे sमृतॊपमम्, । परिणामॆ विषमिव तत्सुखं राजसं स्मृतम् ॥३८॥

The delight which follows from the contact of the senses with their objectsis eventually poison-like, though appearing as first as nector;hence it has been spoken of as Rajasika.

यदग्रे चानुबन्धे च सुखं मोह्न्नमात्मनः । निद्रालस्यप्रस्मादॊत्थं तत्तामसमुदाहृतम् ॥३९॥

That which stupifies the self during the enjoymas well as in the end–derived from sleep, indolence and obstinate error. , such delight has been called Tamasiuka.

न तदस्ति पृथिव्यां वा दिवि देवेषु या पुनः । सत्त्वं प्रकृतिजैर्मुक्तंयदेभिः स्यात्रिभिर्गुणैः ॥४०॥

There is no being on earth or even among the gods in heaven or anywhere else, who is free from these three Gunas born of Prakriti.

ब्राह्मणक्षत्रियविशां शूद्राणां च परन्तप । कर्माणि प्रविभक्तानि स्वभावप्रभवैर्गुणैः ॥४१॥

The duties of the Brahmanas ,the Ksatriyas, and the Vaisyas as well as of the Sudras have been assigned according to their inborn qualities, Arjuna.

शमो दमस्तपः शौचं क्षान्तिरार्जव मेवच । ज्ञानं विज्ञानमास्तिक्यं ब्रह्मकर्म स्वभावजम् ॥४२॥

Subjugation of the mind and senses enduring hardships for the discharge one`s sacred obligations., external and internal purity , forgiving the faults of others straightness of mind, ,senses and behaviour, belief in the Vedas and other scriptures, ,God and life after death, etc., study and teaching of the Vedas and other scriptures and realization of the truth, relating to God, –all these constitute the natural duties of a Brahmana.

शौर्यं तेजो धृतिर्दाक्ष्यंयुद्धे चाप्यपलायनम् ।दानमीश्वरभावश्च क्षात्रं कर्म स्वभावजम् ॥४३॥

Heroism, fearlessness, firmness, diligence, and dauntlessness, in battle, bestowing gifts, and lordliness, –all these constitute the natural duty of a Kshatriya.

कृषिगौरक्ष्य वाणिज्यं वैश्यकर्म स्वभावजम् । परिचर्यात्मकं कर्म शूद्रस्यापि स्वभावजम् ।।४४॥

Agriculture, rearing f cows, and honest exchange of merchandise –these constitute v the natural duty of a Vaisya, (a member of the trading class), And service of other classes is the natural duty even of a Sudra (a member of the labouring class).

स्वॆ स्वॆ कर्मण्यभिरतः संसिद्धिं लभते नरः । स्वकर्मनिरतः सिद्धिं यथा विन्दति तच्छृणु॥४५।।

Keenly devouted to his own natural duty man attains the highest perfection, in the shape of God-realization, Hear the mode of performance whereby the man engaged in his inborn duty reaches that highest consummation.

यतः प्रवृत्तिर्भूतानां येन सर्वमिदं तस्तम् । स्वकर्मणा तमभ्यर्च्य सिद्धिं विन्दति मानवः ॥४६॥

By worshipping Him from whom all beings come into being, and by whom the whole Universe is pervaded ,through the performance of his own natural duties, man attains the highest perfection.

श्रेयान्स्वधर्मो विगुणः परधर्मात्स्वनुष्ठितात् । स्वभावनियतं कर्म कुर्वन्नाप्नोति किल्बिषम् ॥४७॥

Better is one`s own duty, though devoid of merit,than the duty of another well-performed; for performing the duty ordained by his own nature man does not incur sin.

सहजं कर्म कौन्तेय सदॊषमपि न त्यजेत् । सर्वारम्भा हि दोषॆण धूमॆनाग्निरिवावृताः ॥ ४८॥

Therefore , Arjuna, one should not relinquish one`s innate duty, even though it has a measure, of evil; for all undertakingsare beset by some evil, as is the fire covered by smoke.

असक्तबुद्धिः सर्वत्र जितात्मा विगतस्पृहः । नैष्कर्म्यसिद्धिं परमां संन्यासॆनाधिगच्छति ॥४९॥

He whose intellect is unattached everywhere ,whose thirst for enjoyment has altogether disappeared and who has subdued his mind , reaches through Sankhyayoga (the path of Knowledge ) the consummation of actionlessness.

सिद्धिं प्राप्तो यथा ब्रह्फ़्म तथाप्नोति निबॊधमे । समासेनैव कौन्तेय निष्ठा ज्`जानस्य या परा ॥५०॥

Arjuna, know from Me only briefly the process through which man having attained actionlessness which is the highest consummation of Jnanayoga (the path of Knowledge), reaches Brahma.

बुद्ध्या विशुद्धया युक्तो धृत्यात्मानं नियम्यच । श्ब्दादीन्विषयांस्त्यक्त्वा रागद्वॆषौ व्युदस्य च ॥५१॥

विविक्तसेवी लध्वाशी यतवाक्कायमानसः । ध्यानयोगपरॊ नित्यं वैराग्यं समुपाश्रितः ॥५२॥

अहंकारं बलं दर्पं कामं क्रोधं परिग्रहम् । विमुच्य निर्ममः शान्तो ब्रह्मभूयाय कल्पते ॥५३।।

Endowed with an untarnished intellect and partaking of a light ,Sattvika and regulated diet, living in a lonely and undefiled place,

having rejected sound and other objects of sense, having controlled the mind ,speech and body, by restraining the mind, and senses through firmness of a SWattvika type, taking a resolute stand on dispassion ,after having completely got rid of attraction and aversion, and remaining ever devoted to the Yoga of meditation, having given up, egotism, violence,arrogance lust ,anger and luxeries devoid of the feeling of meum and tranquil of heart –such a man becomes qualified for oneness with Brahma ,who is Truth, consciousness and Bliss.

ब्रह्मभूतः प्रसन्नात्मा न शॊचति न कांक्षति ।समः सर्वॆषु भूतॆषु मद्भक्तिं लभते पराम् ॥५४।।

Established in identity with Brahma, (Who is Truth, consciousness and Bliss solidified ),and cheerful in mind, the Sankhyayogi no longer grieves nor craves for anything, . The same to all beings ,such a Yogi attains supreme devotion to Me.

भक्त्या मामभिजानाति यवान्नश्चास्मि तत्वतः । ततो मां तत्त्वतो ज्ञात्वा विशते तदनन्तरम् ॥ ५५॥

Through that supreme devotion he comes to know Me ijn reality, what and who I am; and thereby knowing Me truly, he forthwith merges into My being.

सर्वकर्मण्यपि सदा कुर्वाणॊ मद् व्यपाश्रयः । मत्प्रसादादवाप्नोति शाश्वतं पदमव्ययम् ॥५६॥

The Karmayogi, however, who depends on Me attains by My grace the eternal, imperishable statev ,even though performing all actions.

चेतसा सर्वकर्माणि मयि सन्यस्य मत्परः । बुद्धियोगमुपाश्रित्य मच्चित्तः सततं भव ॥५७॥

Mentally dedicatingb all your actions to Me, and taking recourse to Yoga in the form of evenmindedness ,be solely devoted to Me and constantly fix your mind on Me.

मच्चित्तः सर्वदुर्गाणि मत्प्रसादात्तरिष्यसि । अथ चेत्वमहंकारान्न श्रॊष्यसि विनंक्ष्यसि ॥५८॥

With your mind thus cdevoted to ME,you shall overcome all difficulties by My grace.But if from self conciet you do not care to listen to Me, you will be lost.

यदहंकारमाश्रित्य्यन यॊत्स्यैति मन्यसे । मिथ्यैष व्यवसायस्ते प्रकृतिस्त्वां नियोक्ष्यति॥५९॥

If taking your stand on egotism ,you think ~~“I will not fight”-vain is this resolve of yours.nature will drive you to the act.

स्वभावजेन कौन्तेय निबद्धः स्वेनकर्मणा । कर्तुं नेच्छसि यन्मॊहात् करिष्यस्यवशोsपि तत् ॥६०॥

That action too, which you are not willing to undertakethrough ignorance you will perforce perform ,bound by your own duty born of your nature.

ईश्वरः सर्वभूतानां हृद्दॆशोsर्जुन तिष्ठति । भ्रामयन्सर्वभूतानि यन्त्रारूढानि मायया ॥६१॥

Arjuna, God abides in the heart of all creatures ,causing them to revolve according to their Karma, by His illusive power (MAYA),as though mounted on a machine.

तमेव शरणं गच्छ सर्वभावेन भारत । तत्प्रसादात्परं शान्तिं स्थानं प्राप्स्यसि शाश्वतम् ॥६२॥

Take refuge in Him aline with all your being , Arjuna, . By His mere grace you will attain Supreme peace, and the external abode.

इति ते ज्ञानमाख्यातं गुह्याद्गुह्यतरं मया ।विमृश्यैतदशॆषेण यथेच्छसि तथा कुरु ॥६३॥

Thus has this wisdom , more profound than all profundities ,been imparted to you, by Me. deeply pondering over it, ,now do as you like.

सर्वगुह्यतमं भूयः श्रुणु मे परमं वचः । इष्टोsसि मे दृढमति ततो वक्ष्यामि ते हितम् ॥६४॥

Hear,again, My supremely profound words, the most esoteric of all truths; as you ae extremely devoted to Me, therefore, I shall give you this salutory advice for your own good,.

मन्मना भव मद्भक्तॊ मद्याजी मां नमस्कुरु ।मामेवैष्यसि सत्यं ते प्रतिजाने प्रियोsसि मे ॥६५॥

Give your mind to Me , be devopted to Me, Worship Me and bow to Me; Doing so you will come to Me alone, I truly promise you. ;for you are exceptionally dear to Me.

सर्वधर्मान्परित्यज्य मामेकं शरणं व्रज ।अहं त्वा सर्वपापेभ्यो मोक्षमिष्यामि मा शुचः ॥६६॥

Resigning all your duties to Me, the all powerful and all supporting Lord ,take refuge in Me, alone; I shall absolve you of all sins; worry not.

इदं ते नातपस्कात्य, नाभक्ताय कदाचन ।नचा शुश्रूषवॆ वाच्यं न च माम् यॊsभ्यसूयति ॥६७॥

This secret gospel of the Gita should never be imparted to a man who lacks in austerity, nor to him who is wanting in devotion, nor eve3n to him who is not willing to hear; and in no case to him who finds fault with Me.

य इमं परमं गुह्यं मद्भक्तेष्वभिदाधास्यति । भक्तिं मयि परां कृत्वा मामे वैष्यत्यसंशयः ॥६८॥

He,who offering the highest love to Me, preaches the most profound gospel of the Gita among My devotees ,shall come to Me alone ; there is no doubt about it.

न च तस्मान्मनुष्यॆषु कश्चिन्मे प्रियकृत्तमः ।भविता न च मे तस्मादन्यः प्रियतरो भुवि ॥६९॥

Among men there is nonewho does Me a more loving service than he; nor shall anyone be dearer to Me on the entire globe than he.

अध्येष्यते च य इमं धर्म्यं संवादमावयोः ।ज्ञानयज्ञेन तेनाहमिष्टः स्यामिति मे मतिः ॥७०॥

Whosoever studies this sacred dialogue, of ours in the form of the Gita,by him too shall I be worshipped with Yajna of knowledge such is My conviction.

श्रद्धावाननसूयश्च शॄणुयादपि यो नरः । सोsपि मुक्तःशुभान् लॊकान् प्राप्नुयात्पुण्य कर्मणाम् ॥ ७१॥

The man who listens the holy Gita with reverence being free from malice.,he too liberated from sin shall reach the cpropitious worlds of the pious and righteous.

कच्चिदेतच्छॄतं पार्थ स्वयैकाग्रेण चेतसा । कच्चिदज्ञानसंमॊहः प्रनष्टस्ते धनंजय ॥७२॥

Have you O, Arjuna heard this gospel of the Gita attentively ? And has your delusion born of ignorance been destroyed , O, Dhananjaya, conqueror of riches?

अर्जुन उवाच –नष्टो मोहः स्मृतिर्लब्धा त्वत्प्रसादान्मयाच्युत ।स्थितोस्मि गतसन्देहः करिष्ये वचनं तव ॥७३॥

Arjuna said;-Krisna, by your grace my delusion has been destroyed and I have gained wisdom. I am free from all doubts,I shall do your bidding.

सञ्जय उवाच –इत्यहं वासुदॆवस्य पार्थस्य च महात्मनः । संवादमिममश्रौषम् अद्भुतं रॊमहर्षणम् ॥७४||

Sanjaya said :-Thus I heard the mysterious and thrilling conversation between Sri Krishna, and the figh souled Arjuna, O son of Kunti.

व्यासप्रसादाच्छृतवानेतद्गुह्यमहं परम् । योगं योगेश्वरा कृष्णात्साक्षात् कथयतः स्वयम् ॥७५॥

Having been blessed with the divine vision by the grace of Sri Vyasa, I heard in person this supremely esoteric gospel from the lord of Yoga,Sri Krisna himself, imparting it to Arjuna.

राजन् संसृत्य संस्रुत्य संवादमिम मद्भुतम् । कॆशावार्जुनयोः पुण्यं हृष्यामि च मुहुर्मुहुः ॥७६॥

Remembering ,over and over that sacred and mystic conversation between Bhagavan Sri Krishna and Arjuna,O, king I rejoice again and yet again.

तच्च संस्मृत्य संस्मृत्य रूपमत्यद्भुतम् हरेः विस्मयो मे महान्राजन् हृष्यामि च पुनः पुनः ॥७७॥।

Remembering also, again and again, that most wonderful Form of Sri Krishna,great is my wonder and I rejoice over and over again.

यत्रयोगॆश्फ़्व्रः कॄष्णॊ यत्रपार्थो धनुर्धरः ॥तत्र श्रीर्विजयॊ भूतिर्ढृवानीतिर्मति मम ॥७८॥

Wherever there is Bhagavan Sri Krishna,the Lord of Yoga ,and wherever there is Arjuna, the wielder of the Gandiva bow,goodness, victory , glory, and unfailing righteousness will surely be there;such is My conviction.

ॐ  तत्सदिति श्रीमद्भगवद्गीतासु उपनिषत्सु ब्रह्मविद्यायं यॊगशस्त्रे श्री कृष्नार्जुनसंवादे मोक्षसंन्यासयॊगॊ नाम अष्टादशॊध्यायः

Thus in the Upanishad sung by the Lord ,science of Brahma, the scripture of Yoga, the dialogue between Sri Krishna and Arjuna, ends the eighteenth chapter entitled “The Yoga of Liberation through the path of Knowledgeand Self surrender.”

HARI OM TAT SAT Sri krishnarpanamastu. श्रीकृष्णार्पणमस्तु.