Chapter 18
Mokṣa-sannyāsa-yoga
The Path to Liberation
Arjuna said: O mighty-armed Kṛṣṇa, O Lord of the senses and slayer of Keśi! I wish to know distinctively the essence of sannyāsa and tyāga.
arjuna uvāca sannyāsasya mahā-bāho tattvam icchāmi veditum | tyāgasya ca hṛṣīkeśa pṛthak keśi-niṣūdana || 1 ||
↓ Word-for-word meaning
Śrī Kṛṣṇa said: The wise understand sannyāsa as the relinquishment of actions driven by desire and declare tyāga to be the renunciation of the fruits of all action.
śrī-bhagavān uvāca kāmyānāṁ karmaṇāṁ nyāsaṁ sannyāsaṁ kavayo viduḥ | sarva-karma-phala-tyāgaṁ prāhus tyāgaṁ vicakṣaṇāḥ || 2 ||
↓ Word-for-word meaning
Certain learned people declare that all action is inherently flawed and should thus be given up, while others maintain that acts of sacrifice, charity, and austerity should not be given up.
tyājyaṁ doṣa-vad ity eke karma prāhur manīṣiṇaḥ | yajña-dāna-tapaḥ-karma na tyājyam iti cāpare || 3 ||
↓ Word-for-word meaning
O best of the Bharatas, listen to My definite conclusion regarding tyāga, which is said to be of three kinds, O best among men.
niścayaṁ śṛṇu me tatra tyāge bharata-sattama | tyāgo hi puruṣa-vyāghra tri-vidhaḥ samprakīrtitaḥ || 4 ||
↓ Word-for-word meaning
The acts of sacrifice, charity, and austerity should not be given up but should be performed, as they purify even the wise.
yajña-dāna-tapaḥ-karma na tyājyaṁ kāryam eva tat | yajño dānaṁ tapaś caiva pāvanāni manīṣiṇām || 5 ||
↓ Word-for-word meaning
But, O Pārtha, even these three practices should be performed while giving up attachment and the desire for reward. That is My decisive and conclusive opinion.
etāny api tu karmāṇi saṅgaṁ tyaktvā phalāni ca | kartavyānīti me pārtha niścitaṁ matam uttamam || 6 ||
↓ Word-for-word meaning
Renunciation of prescribed action is never appropriate, however. Renouncing such action out of delusion is said to be tamasic in nature.
niyatasya tu sannyāsaḥ karmaṇo nopapadyate | mohāt tasya parityāgas tāmasaḥ parikīrtitaḥ || 7 ||
↓ Word-for-word meaning
If one gives up any duty because it is difficult, out of fear of bodily hardship, that person, performing rajasic renunciation, does not obtain the fruit of renunciation.
duḥkham ity eva yat karma kāya-kleśa-bhayāt tyajet | sa kṛtvā rājasaṁ tyāgaṁ naiva tyāga-phalaṁ labhet || 8 ||
↓ Word-for-word meaning
O Arjuna, when whichever prescribed action is performed as a matter of duty, giving up attachment to it as well as its fruit, such renunciation is considered to be sattvic.
kāryam ity eva yat karma niyataṁ kriyate ’rjuna | saṅgaṁ tyaktvā phalaṁ caiva sa tyāgaḥ sāttviko mataḥ || 9 ||
↓ Word-for-word meaning
The wise tyāgī, established in sattva, is free from doubts and neither resents unpleasant work nor becomes attached to pleasant work.
na dveṣṭy akuśalaṁ karma kuśale nānuṣajjate | tyāgī sattva-samāviṣṭo medhāvī chinna-saṁśayaḥ || 10 ||
↓ Word-for-word meaning
For embodied beings, it is impossible to give up action entirely. But one who renounces the rewards of action is a true renunciate.
na hi deha-bhṛtā śakyaṁ tyaktuṁ karmāṇy aśeṣataḥ | yas tu karma-phala-tyāgī sa tyāgīty abhidhīyate || 11 ||
↓ Word-for-word meaning
Undesirable, desirable, and mixed—these are the three types of results from action. After death, these results affect those who have not renounced, but never those who have renounced.
aniṣṭam iṣṭaṁ miśraṁ ca tri-vidhaṁ karmaṇaḥ phalam | bhavaty atyāgināṁ pretya na tu sannyāsināṁ kvacit || 12 ||
↓ Word-for-word meaning
O strong-armed Arjuna, learn from Me about the five factors, declared in the doctrine of Sāṅkhya, that ensure the accomplishment of all action.
pañcaitāni mahā-bāho kāraṇāni nibodha me | sāṅkhye kṛtānte proktāni siddhaye sarva-karmaṇām || 13 ||
↓ Word-for-word meaning
The five factors of action are: the seat of action (the body), the actual performer, the various sense organs, the different kinds of effort, and the Lord Himself, the fifth in this regard.
adhiṣṭhānaṁ tathā kartā karaṇaṁ ca pṛthag-vidham | vividhāś ca pṛthak ceṣṭā daivaṁ caivātra pañcamam || 14 ||
↓ Word-for-word meaning
Whatever work a person undertakes with body, speech, and mind, whether right or wrong, these five are its cause.
śarīra-vāṅ-manobhir yat karma prārabhate naraḥ | nyāyyaṁ vā viparītaṁ vā pañcaite tasya hetavaḥ || 15 ||
↓ Word-for-word meaning
This being the case, the fool who sees only himself as the doer, does not see at all, due to underdeveloped intelligence.
tatraivaṁ sati kartāram ātmānaṁ kevalaṁ tu yaḥ | paśyaty akṛta-buddhitvān na sa paśyati durmatiḥ || 16 ||
↓ Word-for-word meaning
One who is free from the notion of ego and whose understanding is not tainted by action, does not kill and is not bound, even though slaying all these people.
yasya nāhaṅkṛto bhāvo buddhir yasya na lipyate | hatvāpi sa imāḻ lokān na hanti na nibadhyate || 17 ||
↓ Word-for-word meaning
Knowledge, the object of knowledge, and the knower are the three stimulants of action. The instrument, the act itself, and the performer are the three components of action.
jñānaṁ jñeyaṁ parijñātā tri-vidhā karma-codanā | karaṇaṁ karma karteti tri-vidhaḥ karma-saṅgrahaḥ || 18 ||
↓ Word-for-word meaning
Knowledge, action, and the performer of action are threefold, according to the division of guṇas. Now hear about them properly as described in Saṅkhyā.
jñānaṁ karma ca kartā ca tridhaiva guṇa-bhedataḥ | procyate guṇa-saṅkhyāne yathāvac chṛṇu tāny api || 19 ||
↓ Word-for-word meaning
That knowledge by which one sees one changeless reality in all beings, undivided in different bodies—know it to be sattvic in nature.
sarva-bhūteṣu yenaikaṁ bhāvam avyayam īkṣate | avibhaktaṁ vibhakteṣu taj jñānaṁ viddhi sāttvikam || 20 ||
↓ Word-for-word meaning
The knowledge which perceives a multitude of various different beings in all creatures due to their distinct nature—know that knowledge to be rajasic.
pṛthaktvena tu yaj jñānaṁ nānā-bhāvān pṛthag-vidhān | vetti sarveṣu bhūteṣu taj jñānaṁ viddhi rājasam || 21 ||
↓ Word-for-word meaning
But the knowledge that is attached to a single object as if it were everything, which is devoid of logic, oblivious to truth, and insignificant—that knowledge is declared to be tamasic.
yat tu kṛtsnavad ekasmin kārye saktam ahaitukam | atattvārthavad alpaṁ ca tat tāmasam udāḥrtam || 22 ||
↓ Word-for-word meaning
Prescribed work performed without attachment, without desire or hatred, by one who does not seek any reward, is said to be sattvic.
niyataṁ saṅga-rahitam arāga-dveṣataḥ kṛtam | aphala-prepsunā karma yat tat sāttvikam ucyate || 23 ||
↓ Word-for-word meaning
Action performed with a longing to fulfill desire, with egotism, or excessive endeavor, is said to be rajasic.
yat tu kāmepsunā karma sāhaṅkāreṇa vā punaḥ | kriyate bahulāyāsaṁ tad rājasam udāhṛtam || 24 ||
↓ Word-for-word meaning
Action that is done out of delusion, irrespective of consequences, loss, injury, and one’s own ability is said to be tamasic.
anubandhaṁ kṣayaṁ hiṁsām anapekṣya ca pauruṣam | mohād ārabhyate karma yat tat tāmasam ucyate || 25 ||
↓ Word-for-word meaning
A performer of action who is free from attachment and self-absorption, who is endowed with determination and enthusiasm, and is undisturbed in success and failure, is said to be sattvic.
mukta-saṅgo ’nahaṁ-vādī dhṛty-utsāha-samanvitaḥ | siddhy-asiddhyor nirvikāraḥ kartā sāttvika ucyate || 26 ||
↓ Word-for-word meaning
A performer of action who longs for the fruits of his actions, who is attached, greedy, violent, impure, and affected by joy and sorrow, is said to be rajasic.
rāgī karma-phala-prepsur lubdho hiṁsātmako ’śuciḥ | harṣa-śokānvitaḥ kartā rājasaḥ parikīrtitaḥ || 27 ||
↓ Word-for-word meaning
A performer of action who is undisciplined, vulgar, stubborn, vicious, dishonest, lazy, morose, and a procrastinator, is said to be tamasic.
ayuktaḥ prākṛtaḥ stabdhaḥ śaṭho naiṣkṛtiko ’lasaḥ | viṣādī dīrgha-sūtrī ca kartā tāmasa ucyate || 28 ||
↓ Word-for-word meaning
O Dhanañjaya, listen to the threefold distinction of intelligence and determination according to the guṇas, as I describe them entirely one-by-one.
buddher bhedaṁ dhṛteś caiva guṇatas tri-vidhaṁ śṛṇu | procyamānam aśeṣeṇa pṛthaktvena dhanañjaya || 29 ||
↓ Word-for-word meaning
That intelligence which understands bondage and liberation, prescribed action and renunciation of action, what ought to be done and what ought not to be done, what should be feared and what should not, is sattvic, O Pārtha.
pravṛttiṁ ca nivṛttiṁ ca kāryākārye bhayābhaye | bandhaṁ mokṣaṁ ca yā vetti buddhiḥ sā pārtha sāttvikī || 30 ||
↓ Word-for-word meaning
The intelligence by which one does not correctly understand what dharma is and what adharma is, what ought to be done and what ought not to be done, is rajasic, O Pārtha.
yayā dharmam adharmaṁ ca | kāryaṁ cākāryam eva ca ayathāvat prajānāti buddhiḥ sā pārtha rājasī || 31 ||
↓ Word-for-word meaning
The intelligence which is covered in darkness, that regards adharma as dharma and all things as their opposite, is considered to be tamasic, O Pārtha.
adharmaṁ dharmam iti yā manyate tamasāvṛtā | sarvārthān viparītāṁś ca buddhiḥ sā pārtha tāmasī || 32 ||
↓ Word-for-word meaning
That determination by which one steadies the actions of the mind, breath, and senses with undeviating yoga practice is sattvic, O Pārtha.
dhṛtyā yayā dhārayate manaḥ-prāṇendriya-kriyāḥ | yogenāvyabhicāriṇyā dhṛtiḥ sā pārtha sāttvikī || 33 ||
↓ Word-for-word meaning
But the outcome-seeking determination, O Arjuna, by which one holds onto righteousness, desire, and wealth with great attachment, is rajasic, O Pārtha.
yayā tu dharma-kāmārthān dhṛtyā dhārayate ’rjuna | prasaṅgena phalākāṅkṣī dhṛtiḥ sā pārtha rājasī || 34 ||
↓ Word-for-word meaning
That determination by which a dull-witted person does not give up sleep, fear, grief, depression, and egotism is tamasic, O Pārtha.
yayā svapnaṁ bhayaṁ śokaṁ viṣādaṁ madam eva ca | na vimuñcati durmedhā dhṛtiḥ sā pārtha tāmasī || 35 ||
↓ Word-for-word meaning
O best of the Bharatas, now hear from Me about the three kinds of happiness. The happiness in which one experiences joy as a result of continued practice and which brings an end to suffering, which is like poison in the beginning but in the end like nectar—this happiness is said to be sattvic, arising from a serene intellect fixed on the Self.
sukhaṁ tv idānīṁ tri-vidhaṁ śṛṇu me bharatarṣabha | abhyāsād ramate yatra duḥkhāntaṁ ca nigacchati || 36 || yat tad agre viṣam iva pariṇāme ’mṛtopamam | tat sukhaṁ sāttvikaṁ proktam ātma-buddhi-prasāda-jam || 37 ||
↓ Word-for-word meaning
That which is like nectar in the beginning but like poison in the end, stemming from the contact between the senses and their objects—this happiness is said to be rajasic.
viṣayendriya-saṁyogād yat tad agre ’mṛtopamam | pariṇāme viṣam iva tat sukhaṁ rājasaṁ smṛtam || 38 ||
↓ Word-for-word meaning
The happiness which deludes the Self both at the beginning and at the end and which is based on sleep, laziness, and heedlessness, is declared as tamasic.
yad agre cānubandhe ca sukhaṁ mohanam ātmanaḥ | nidrālasya-pramādotthaṁ tat tāmasam udāhṛtam || 39 ||
↓ Word-for-word meaning
There is no being on Earth, in heaven, or among the devas who is liberated from these three guṇas born of prakṛti.
na tad asti pṛthivyāṁ vā divi deveṣu vā punaḥ | sattvaṁ prakṛti-jair muktaṁ yad ebhiḥ syāt tribhir guṇaiḥ || 40 ||
↓ Word-for-word meaning
O Parantapa, the duties of the brāhmaṇas, kṣatriyas, vaiśyas, and śūdras are divided according to the guṇas arising from their inherent nature.
brāhmaṇa-kṣatriya-viśāṁ śūdrāṇāṁ ca parantapa | karmāṇi pravibhaktāni svabhāva-prabhavair guṇaiḥ || 41 ||
↓ Word-for-word meaning
Calmness of mind and restraint of the senses, austerity, purity, patience, integrity, knowledge, wisdom, and faith in the Vedas—this is the duty of brāhmaṇas, according to their nature.
śamo damas tapaḥ śaucaṁ | kṣāntir ārjavam eva ca jñānaṁ vijñānam āstikyaṁ brahma-karma svabhāva-jam || 42 ||
↓ Word-for-word meaning
Heroism, power, determination, skill, not fleeing even in battle, generosity, and leadership—this is the duty of kṣatriyas, according to their nature.
śauryaṁ tejo dhṛtir dākṣyaṁ yuddhe cāpy apalāyanam | dānam īśvara-bhāvaś ca kṣātraṁ karma svabhāva-jam || 43 ||
↓ Word-for-word meaning
Agriculture, tending cows, and trade are the natural work of vaiśyas; the natural duty of the śūdras is service to others.
kṛṣi-go-rakṣya-vāṇijyaṁ vaiśya-karma svabhāva-jam | paricaryātmakaṁ karma śūdrasyāpi svabhāva-jam || 44 ||
↓ Word-for-word meaning
A person content with their own respective duty attains perfection. Now listen how a person devoted to their own duty achieves perfection.
sve sve karmaṇy abhirataḥ saṁsiddhiṁ labhate naraḥ | sva-karma-nirataḥ siddhiṁ yathā vindati tac chṛṇu || 45 ||
↓ Word-for-word meaning
Worshiping Him from whom all beings manifest and by whom this entire cosmos is pervaded, by one’s own duty, a person attains perfection.
yataḥ pravṛttir bhūtānāṁ yena sarvam idaṁ tatam | sva-karmaṇā tam abhyarcya siddhiṁ vindati mānavaḥ || 46 ||
↓ Word-for-word meaning
Better is one’s own dharma, even if imperfectly done, than the dharma of another done perfectly. Performing duty as established by one’s own nature, one doesn’t incur sin.
śreyān sva-dharmo viguṇaḥ para-dharmāt sv-anuṣṭhitāt | svabhāva-niyataṁ karma kurvan nāpnoti kilbiṣam || 47 ||
↓ Word-for-word meaning
O Kaunteya, one should not give up one’s natural duty even if it has faults, since all endeavors are covered by fault, just as fire is covered by smoke.
saha-jaṁ karma kaunteya sa-doṣam api na tyajet | sarvārambhā hi doṣeṇa dhūmenāgnir ivāvṛtāḥ || 48 ||
↓ Word-for-word meaning
One whose intellect is detached at all times, who has mastered the mind, and is free from desires, attains the supreme perfection of freedom from karma through renunciation.
asakta-buddhiḥ sarvatra jitātmā vigata-spṛhaḥ | naiṣkarmya-siddhiṁ paramāṁ sannyāsenādhigacchati || 49 ||
↓ Word-for-word meaning
O Kaunteya, now learn from Me briefly how one who has achieved this perfection attains Brahman, which is the supreme culmination of knowledge.
siddhiṁ prāpto yathā brahma tathāpnoti nibodha me | samāsenaiva kaunteya niṣṭhā jñānasya yā parā || 50 ||
↓ Word-for-word meaning
Using the purified intellect; subduing the mind with determination; giving up the objects of the senses such as sound and casting aside attraction and hatred; living in solitude; eating little; restraining ones speech, body, and mind; constantly engaged in the yoga of meditation and taking full shelter of dispassion; giving up ego, power, arrogance, desire, anger, and possessiveness, peaceful and free from the sense of ownership, one becomes fit for the state of Brahman.
buddhyā viśuddhayā yukto dhṛtyātmānaṁ niyamya ca | śabdādīn viṣayāṁs tyaktvā rāga-dveṣau vyudasya ca || 51 || vivikta-sevī laghv-āśī yata-vāk-kāya-mānasaḥ | dhyāna-yoga-paro nityaṁ vairāgyaṁ samupāśritaḥ || 52 || ahaṅkāraṁ balaṁ darpaṁ kāmaṁ krodhaṁ parigraham | vimucya nirmamaḥ śānto brahma-bhūyāya kalpate || 53 ||
↓ Word-for-word meaning
Having realized Brahman and being tranquil, one neither grieves nor craves for anything. Being equal to all beings, one attains supreme devotion to Me.
brahma-bhūtaḥ prasannātmā na śocati na kāṅkṣati | samaḥ sarveṣu bhūteṣu mad-bhaktiṁ labhate parām || 54 ||
↓ Word-for-word meaning
By devotion, one comes to know who and what I truly am. Having known Me in truth in this way, one enters My nature thereafter.
bhaktyā mām abhijānāti yāvān yaś cāsmi tattvataḥ | tato māṁ tattvato jñātvā viśate tad-anantaram || 55 ||
↓ Word-for-word meaning
Despite constantly performing all actions, the one who has taken refuge in Me, attains the eternal, changeless state by My grace.
sarva-karmāṇy api sadā kurvāṇo mad-vyapāśrayaḥ | mat-prasādād avāpnoti śāśvataṁ padam avyayam || 56 ||
↓ Word-for-word meaning
Mentally surrendering all actions to Me, regarding Me as the supreme goal, and taking refuge in the yoga of discernment, always be mindful of Me.
cetasā sarva-karmāṇi mayi sannyasya mat-paraḥ | buddhi-yogam upāśritya mac-cittaḥ satataṁ bhava || 57 ||
↓ Word-for-word meaning
With a mind focussed on Me, you will overcome all obstacles by My grace. If, however, out of pride, you do not listen, you will be ruined.
mac-cittaḥ sarva-durgāṇi mat-prasādāt tariṣyasi | atha cet tvam ahaṅkārān na śroṣyasi vinaṅkṣyasi || 58 ||
↓ Word-for-word meaning
If you give in to pride, thinking that you will not fight, your resolve will be in vain—your own nature will compel you.
yad ahaṅkāram āśritya na yotsya iti manyase | mithyaiṣa vyavasāyas te prakṛtis tvāṁ niyokṣyati || 59 ||
↓ Word-for-word meaning
O Kaunteya, whatever you wish not to do out of delusion, that you will have to do, bound by the duty born from your own nature, despite being unwilling.
svabhāva-jena kaunteya nibaddhaḥ svena karmaṇā | kartuṁ necchasi yan mohāt kariṣyasy avaśo ’pi tat || 60 ||
↓ Word-for-word meaning
The Lord abides in the hearts of all beings, O Arjuna. By His power of māyā, He causes them to move through life, as if they were seated on a machine.
īśvaraḥ sarva-bhūtānāṁ hṛd-deśe ’rjuna tiṣṭhati | bhrāmayan sarva-bhūtāni yantrārūḍhāni māyayā || 61 ||
↓ Word-for-word meaning
O descendant of Bharata, surrender to Him alone with your entire being. By His grace, you shall attain the supreme peace and eternal abode.
tam eva śaraṇaṁ gaccha sarva-bhāvena bhārata | tat-prasādāt parāṁ śāntiṁ sthānaṁ prāpsyasi śāśvatam || 62 ||
↓ Word-for-word meaning
In this way I have taught you the knowledge which is more secret than secret. After reflecting on it completely, act as you wish.
iti te jñānam ākhyātaṁ guhyād guhya-taraṁ mayā | vimṛśyaitad aśeṣeṇa yathecchasi tathā kuru || 63 ||
↓ Word-for-word meaning
Once again hear My supreme teaching, the most secret of all; because you are so dear to Me, I will declare what is beneficial for you.
sarva-guhyatamaṁ bhūyaḥ śṛṇu me paramaṁ vacaḥ | iṣṭo ’si me dṛḍham iti tato vakṣyāmi te hitam || 64 ||
↓ Word-for-word meaning
Fix your mind on Me, be devoted to Me, worship Me, bow down before Me, and you shall certainly come to Me. I promise you this for certain, since you are dear to Me.
man-manā bhava mad-bhakto mad-yājī māṁ namaskuru | mām evaiṣyasi satyaṁ te pratijāne priyo ’si me || 65 ||
↓ Word-for-word meaning
Abandon all dharmas and surrender to Me alone. I will liberate you from all wrong-doings; do not worry.
sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja | ahaṁ tvāṁ sarva-pāpebhyo mokṣayiṣyāmi mā śucaḥ || 66 ||
↓ Word-for-word meaning
This teaching should never be revealed to one who is devoid of self-discipline, who is not devoted, who has no desire to listen, nor to one who envies Me.
idaṁ te nātapaskāya nābhaktāya kadācana | na cāśuśrūṣave vācyaṁ na ca māṁ yo ’bhyasūyati || 67 ||
↓ Word-for-word meaning
There is no doubt that the one who has cultivated supreme devotion to Me and gives this highest mystery to My devotees shall come to Me. (18.68) There is no doubt that the one who has cultivated supreme devotion to Me and gives this highest mystery to My devotees, shall come to Me.
ya idaṁ paramaṁ guhyaṁ mad-bhakteṣv abhidhāsyati | bhaktiṁ mayi parāṁ kṛtvā mām evaiṣyaty asaṁśayaḥ || 68 ||
↓ Word-for-word meaning
There is nobody among people who can perform a service more pleasing to Me than such a person, nor shall there be another on Earth dearer to Me.
na ca tasmān manuṣyeṣu kaścin me priya-kṛttamaḥ | bhavitā na ca me tasmād anyaḥ priya-taro bhuvi || 69 ||
↓ Word-for-word meaning
And whoever studies this sacred dialogue of ours, worships Me through the sacrifice of knowledge—this is My conviction.
adhyeṣyate ca ya imaṁ dharmyaṁ saṁvādam āvayoḥ | jñāna-yajñena tenāham iṣṭaḥ syām iti me matiḥ || 70 ||
↓ Word-for-word meaning
The one who even merely listens to it with faith and free from envy, shall also be liberated and will attain the auspicious realms of those who have performed virtuous deeds.
śraddhāvān anasūyaś ca śṛṇuyād api yo naraḥ | saḥ api muktaḥ śubhān lokān prāpnuyāt puṇya-karmaṇām || 71 ||
↓ Word-for-word meaning
O Pārtha, have you listened to this teaching with a single-pointed mind? Has your delusion of ignorance vanished, O Dhanañjaya?
kaccid etac chrutaṁ pārtha tvayaikāgreṇa cetasā | kaccid ajñāna-sammohaḥ praṇaṣṭas te dhanañjaya || 72 ||
↓ Word-for-word meaning
Arjuna said: By Your grace, O Acyuta, my delusion has been destroyed and I have regained my understanding. I stand firm, my doubt has left me, and I will carry out Your word.
arjuna uvāca naṣṭo mohaḥ smṛtir labdhā tvat-prasādān mayācyuta | sthito ’smi gata-sandehaḥ kariṣye vacanaṁ tava || 73 ||
↓ Word-for-word meaning
Sañjaya said: Thus have I heard this astounding dialogue between Vāsudeva and the great-minded Pārtha, which makes my hair stand on end.
sañjaya uvāca ity ahaṁ vāsudevasya pārthasya ca mahātmanaḥ | saṁvādam imam aśrauṣam adbhutaṁ roma-harṣaṇam || 74 ||
↓ Word-for-word meaning
By the grace of Vyāsa, I have heard this supreme mystery of yoga directly from Kṛṣṇa, the Lord of yoga, as personally spoken by Him.
vyāsa-prasādāc chrutavān etad guhyam ahaṁ param | yogaṁ yogeśvarāt kṛṣṇāt sākṣāt kathayataḥ svayam || 75 ||
↓ Word-for-word meaning
O king, repeatedly remembering this astounding and auspicious dialogue between Keśava and Arjuna, I rejoice again and again.
rājan saṁsmṛtya saṁsmṛtya saṁvādam imam adbhutam | keśavārjunayoḥ puṇyaṁ hṛṣyāmi ca muhur muhuḥ || 76 ||
↓ Word-for-word meaning
And as I repeatedly remember that most astounding form of Hari, my amazement is great, O king, and once more I rejoice again and again.
tac ca saṁsmṛtya saṁsmṛtya rūpam aty-adbhutaṁ hareḥ | vismayo me mahān rājan hṛṣyāmi ca punaḥ punaḥ || 77 ||
↓ Word-for-word meaning
It is my firm conviction that wherever there is Kṛṣṇa, the Lord of yoga, and wherever there is Pārtha the bearer of the bow, there will be prosperity, victory, success, and morality.
yatra yogeśvaraḥ kṛṣṇo yatra pārtho dhanurdharaḥ | tatra śrīr vijayo bhūtir dhruvā nītir matir mama || 78 ||
↓ Word-for-word meaning
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