Chapter 18 · 78 verses

Liberation through Renunciation (Moksha Sannyasa Yoga) मोक्षसंन्यासयोग

The difference between renunciation and relinquishment, the causes of action, and the threefold kinds of knowledge, action, intellect and happiness. Finally Krishna asks Arjuna to surrender everything to him, and Arjuna's delusion is gone.

This English meaning is newly written by Bhajan Dhun and is still being reviewed by scholars.

1. 18.1

   अर्जुन उवाच

   संन्यासस्य महाबाहो तत्त्वमिच्छामि वेदितुम् ।
   त्यागस्य च हृषीकेश पृथक्केशिनिषूदन ॥१८.१॥

   Arjuna said: O mighty-armed Hrishikesha, slayer of Keshi, I wish to know the true nature of renunciation and of relinquishment, each separately.

2. 18.2

   श्री भगवानुवाच

   काम्यानां कर्मणां न्यासं संन्यासं कवयो विदुः ।
   सर्वकर्मफलत्यागं प्राहुस्त्यागं विचक्षणाः ॥१८.२॥

   The Lord said: The wise understand renunciation as giving up actions driven by desire; the discerning call relinquishment the giving up of the fruits of all actions.

3. 18.3

   त्याज्यं दोषवदित्येके कर्म प्राहुर्मनीषिणः ।
   यज्ञदानतपःकर्म न त्याज्यमिति चापरे ॥१८.३॥

   Some thinkers say that all action should be given up as flawed; others say that acts of sacrifice, charity and austerity should not be given up.

4. 18.4

   निश्चयं श्रृणु मे तत्र त्यागे भरतसत्तम ।
   त्यागो हि पुरुषव्याघ्र त्रिविधः संप्रकीर्तितः ॥१८.४॥

   Hear my conclusion about relinquishment, O best of the Bharatas. Relinquishment, O tiger among men, is declared to be of three kinds.

5. 18.5

   यज्ञदानतपःकर्म न त्याज्यं कार्यमेव तत् ।
   यज्ञो दानं तपश्चैव पावनानि मनीषिणाम् ॥१८.५॥

   Acts of sacrifice, charity and austerity should not be given up; they must be performed, for sacrifice, charity and austerity purify the wise.

6. 18.6

   एतान्यपि तु कर्माणि सङ्गं त्यक्त्वा फलानि च ।
   कर्तव्यानीति मे पार्थ निश्चितं मतमुत्तमम् ॥१८.६॥

   But even these actions should be done giving up attachment and the desire for results. This, O Partha, is my firm and final view.

7. 18.7

   नियतस्य तु संन्यासः कर्मणो नोपपद्यते ।
   मोहात्तस्य परित्यागस्तामसः परिकीर्तितः ॥१८.७॥

   Renouncing one's prescribed duty is not right. Giving it up out of delusion is declared to be tamasic.

8. 18.8

   दुःखमित्येव यत्कर्म कायक्लेशभयात्त्यजेत् ।
   स कृत्वा राजसं त्यागं नैव त्यागफलं लभेत् ॥१८.८॥

   One who abandons a duty because it is painful, out of fear of bodily hardship, performs rajasic relinquishment and does not gain its fruit.

9. 18.9

   कार्यमित्येव यत्कर्म नियतं क्रियतेऽर्जुन ।
   सङ्गं त्यक्त्वा फलं चैव स त्यागः सात्त्विको मतः ॥१८.९॥

   When prescribed duty is done because it ought to be done, O Arjuna, giving up attachment and the fruit, that relinquishment is considered sattvic.

10. 18.10

    न द्वेष्ट्यकुशलं कर्म कुशले नानुषज्जते ।
    त्यागी सत्त्वसमाविष्टो मेधावी छिन्नसंशयः ॥१८.१०॥

    The relinquisher filled with sattva, wise and free from doubt, neither dislikes unpleasant work nor clings to pleasant work.

11. 18.11

    न हि देहभृता शक्यं त्यक्तुं कर्माण्यशेषतः ।
    यस्तु कर्मफलत्यागी स त्यागीत्यभिधीयते ॥१८.११॥

    It is not possible for an embodied being to give up action entirely. But one who gives up the fruits of action is called a true relinquisher.

12. 18.12

    अनिष्टमिष्टं मिश्रं च त्रिविधं कर्मणः फलम् ।
    भवत्यत्यागिनां प्रेत्य न तु संन्यासिनां क्वचित् ॥१८.१२॥

    The threefold fruit of action — unpleasant, pleasant and mixed — comes after death to those who have not relinquished, but never to those who have renounced.

13. 18.13

    पञ्चैतानि महाबाहो कारणानि निबोध मे ।
    सांख्ये कृतान्ते प्रोक्तानि सिद्धये सर्वकर्मणाम् ॥१८.१३॥

    Learn from me, O mighty-armed, these five causes for the accomplishment of all actions, as described in the Sankhya teaching.

14. 18.14

    अधिष्ठानं तथा कर्ता करणं च पृथग्विधम् ।
    विविधाश्च पृथक्चेष्टा दैवं चैवात्र पञ्चमम् ॥१८.१४॥

    The seat of action (the body), the doer, the various instruments, the many separate efforts, and fifth, providence.

15. 18.15

    शरीरवाङ्मनोभिर्यत्कर्म प्रारभते नरः ।
    न्याय्यं वा विपरीतं वा पञ्चैते तस्य हेतवः ॥१८.१५॥

    Whatever action a person undertakes with body, speech or mind, right or wrong, these five are its causes.

16. 18.16

    तत्रैवं सति कर्तारमात्मानं केवलं तु यः ।
    पश्यत्यकृतबुद्धित्वान्न स पश्यति दुर्मतिः ॥१८.१६॥

    That being so, one who, through lack of understanding, sees oneself alone as the doer, does not see truly; such a person is misguided.

17. 18.17

    यस्य नाहंकृतो भावो बुद्धिर्यस्य न लिप्यते ।
    हत्वापि स इमाँल्लोकान्न हन्ति न निबध्यते ॥१८.१७॥

    One who is free from the sense of "I am the doer" and whose understanding is untainted, even if they kill these people, neither kills nor is bound.

18. 18.18

    ज्ञानं ज्ञेयं परिज्ञाता त्रिविधा कर्मचोदना ।
    करणं कर्म कर्तेति त्रिविधः कर्मसंग्रहः ॥१८.१८॥

    Knowledge, the known and the knower are the three impulses to action; the instrument, the action and the doer are the three components of action.

19. 18.19

    ज्ञानं कर्म च कर्ता च त्रिधैव गुणभेदतः ।
    प्रोच्यते गुणसंख्याने यथावच्छृणु तान्यपि ॥१८.१९॥

    Knowledge, action and the doer are declared in the science of the qualities to be of three kinds according to the qualities. Hear about them as they are.

20. 18.20

    सर्वभूतेषु येनैकं भावमव्ययमीक्षते ।
    अविभक्तं विभक्तेषु तज्ज्ञानं विद्धि सात्त्विकम् ॥१८.२०॥

    Knowledge by which one sees the one imperishable reality in all beings, undivided in the divided — know that knowledge to be sattvic.

21. 18.21

    पृथक्त्वेन तु यज्ज्ञानं नानाभावान्पृथग्विधान् ।
    वेत्ति सर्वेषु भूतेषु तज्ज्ञानं विद्धि राजसम् ॥१८.२१॥

    Knowledge that sees, in all beings, various separate entities of different kinds — know that knowledge to be rajasic.

22. 18.22

    यत्तु कृत्स्नवदेकस्मिन्कार्ये सक्तमहैतुकम् ।
    अतत्त्वार्थवदल्पं च तत्तामसमुदाहृतम् ॥१८.२२॥

    Knowledge that clings to a single effect as if it were the whole, without reason, without grasping the truth, and narrow — that is declared tamasic.

23. 18.23

    नियतं सङ्गरहितमरागद्वेषतः कृतम् ।
    अफलप्रेप्सुना कर्म यत्तत्सात्त्विकमुच्यते ॥१८.२३॥

    Prescribed action done without attachment, without attraction or aversion, by one who does not seek its fruit, is called sattvic.

24. 18.24

    यत्तु कामेप्सुना कर्म साहङ्कारेण वा पुनः ।
    क्रियते बहुलायासं तद्राजसमुदाहृतम् ॥१८.२४॥

    Action done with great strain by one who seeks to fulfil desires, or with ego, is declared rajasic.

25. 18.25

    अनुबन्धं क्षयं हिंसामनपेक्ष्य च पौरुषम् ।
    मोहादारभ्यते कर्म यत्तत्तामसमुच्यते ॥१८.२५॥

    Action begun out of delusion, without regard for consequences, loss, harm to others or one's own capacity, is called tamasic.

26. 18.26

    मुक्तसङ्गोऽनहंवादी धृत्युत्साहसमन्वितः ।
    सिद्ध्यसिद्ध्योर्निर्विकारः कर्ता सात्त्विक उच्यते ॥१८.२६॥

    The doer who is free from attachment, without egoism, full of resolve and enthusiasm, and unchanged by success or failure, is called sattvic.

27. 18.27

    रागी कर्मफलप्रेप्सुर्लुब्धो हिंसात्मकोऽशुचिः ।
    हर्षशोकान्वितः कर्ता राजसः परिकीर्तितः ॥१८.२७॥

    The doer who is passionate, eager for the fruits of action, greedy, harmful, impure and swayed by joy and sorrow is declared rajasic.

28. 18.28

    अयुक्तः प्राकृतः स्तब्धः शठो नैष्कृतिकोऽलसः ।
    विषादी दीर्घसूत्री च कर्ता तामस उच्यते ॥१८.२८॥

    The doer who is undisciplined, vulgar, stubborn, deceitful, malicious, lazy, despondent and procrastinating is called tamasic.

29. 18.29

    बुद्धेर्भेदं धृतेश्चैव गुणतस्त्रिविधं श्रृणु ।
    प्रोच्यमानमशेषेण पृथक्त्वेन धनञ्जय ॥१८.२९॥

    Now hear, O Dhananjaya, the threefold division of intellect and of resolve according to the qualities, explained fully and separately.

30. 18.30

    प्रवृत्तिं च निवृत्तिं च कार्याकार्ये भयाभये ।
    बन्धं मोक्षं च या वेत्ति बुद्धिः सा पार्थ सात्त्विकी ॥१८.३०॥

    The intellect that understands action and withdrawal, what should and should not be done, what is to be feared and what is not, bondage and liberation — that intellect, O Partha, is sattvic.

31. 18.31

    यया धर्ममधर्मं च कार्यं चाकार्यमेव च ।
    अयथावत्प्रजानाति बुद्धिः सा पार्थ राजसी ॥१८.३१॥

    The intellect by which one wrongly understands dharma and adharma, what should and should not be done — that intellect, O Partha, is rajasic.

32. 18.32

    अधर्मं धर्ममिति या मन्यते तमसाऽऽवृता ।
    सर्वार्थान्विपरीतांश्च बुद्धिः सा पार्थ तामसी ॥१८.३२॥

    The intellect which, covered in darkness, takes adharma to be dharma and sees everything in reverse — that intellect, O Partha, is tamasic.

33. 18.33

    धृत्या यया धारयते मनःप्राणेन्द्रियक्रियाः ।
    योगेनाव्यभिचारिण्या धृतिः सा पार्थ सात्त्विकी ॥१८.३३॥

    The unwavering resolve by which one controls the activities of mind, breath and senses through yoga — that resolve, O Partha, is sattvic.

34. 18.34

    यया तु धर्मकामार्थान् धृत्या धारयतेऽर्जुन ।
    प्रसङ्गेन फलाकाङ्क्षी धृतिः सा पार्थ राजसी ॥१८.३४॥

    The resolve by which one holds on to duty, pleasure and wealth with attachment, desiring their fruits, O Arjuna — that resolve, O Partha, is rajasic.

35. 18.35

    यया स्वप्नं भयं शोकं विषादं मदमेव च ।
    न विमुञ्चति दुर्मेधा धृतिः सा पार्थ तामसी ॥१८.३५॥

    The resolve by which a foolish person does not let go of sleep, fear, grief, despondency and arrogance — that resolve, O Partha, is tamasic.

36. 18.36

    सुखं त्विदानीं त्रिविधं श्रृणु मे भरतर्षभ ।
    अभ्यासाद्रमते यत्र दुःखान्तं च निगच्छति ॥१८.३६॥

    Now hear from me, O best of the Bharatas, about the three kinds of happiness: that in which one comes to delight through practice and reaches the end of sorrow,

37. 18.37

    यत्तदग्रे विषमिव परिणामेऽमृतोपमम् ।
    तत्सुखं सात्त्विकं प्रोक्तमात्मबुद्धिप्रसादजम् ॥१८.३७॥

    which is like poison at first but like nectar in the end, born of the clarity of one's own understanding — that happiness is declared sattvic.

38. 18.38

    विषयेन्द्रियसंयोगाद्यत्तदग्रेऽमृतोपमम् ।
    परिणामे विषमिव तत्सुखं राजसं स्मृतम् ॥१८.३८॥

    Happiness that arises from contact of the senses with their objects, which is like nectar at first but like poison in the end, is considered rajasic.

39. 18.39

    यदग्रे चानुबन्धे च सुखं मोहनमात्मनः ।
    निद्रालस्यप्रमादोत्थं तत्तामसमुदाहृतम् ॥१८.३९॥

    Happiness that deludes the self both at the beginning and in the end, arising from sleep, laziness and carelessness, is declared tamasic.

40. 18.40

    न तदस्ति पृथिव्यां वा दिवि देवेषु वा पुनः ।
    सत्त्वं प्रकृतिजैर्मुक्तं यदेभिः स्यात्त्रिभिर्गुणैः ॥१८.४०॥

    There is no being on earth, or among the gods in heaven, that is free from these three qualities born of nature.

41. 18.41

    ब्राह्मणक्षत्रियविशां शूद्राणां च परंतप ।
    कर्माणि प्रविभक्तानि स्वभावप्रभवैर्गुणैः ॥१८.४१॥

    O scorcher of foes, the duties of Brahmins, Kshatriyas, Vaishyas and Shudras are distributed according to the qualities born of their own nature.

42. 18.42

    शमो दमस्तपः शौचं क्षान्तिरार्जवमेव च ।
    ज्ञानं विज्ञानमास्तिक्यं ब्रह्मकर्म स्वभावजम् ॥१८.४२॥

    Calm, self-control, austerity, purity, patience, uprightness, knowledge, realisation and faith in God are the natural duties of a Brahmin.

43. 18.43

    शौर्यं तेजो धृतिर्दाक्ष्यं युद्धे चाप्यपलायनम् ।
    दानमीश्वरभावश्च क्षात्रं कर्म स्वभावजम् ॥१८.४३॥

    Heroism, vigour, fortitude, skill, not fleeing from battle, generosity and leadership are the natural duties of a Kshatriya.

44. 18.44

    कृषिगौरक्ष्यवाणिज्यं वैश्यकर्म स्वभावजम् ।
    परिचर्यात्मकं कर्म शूद्रस्यापि स्वभावजम् ॥१८.४४॥

    Farming, cattle-rearing and trade are the natural duties of a Vaishya; work of service is the natural duty of a Shudra.

45. 18.45

    स्वे स्वे कर्मण्यभिरतः संसिद्धिं लभते नरः ।
    स्वकर्मनिरतः सिद्धिं यथा विन्दति तच्छृणु ॥१८.४५॥

    Each person, devoted to their own duty, attains perfection. Hear how one devoted to one's own duty attains perfection.

46. 18.46

    यतः प्रवृत्तिर्भूतानां येन सर्वमिदं ततम् ।
    स्वकर्मणा तमभ्यर्च्य सिद्धिं विन्दति मानवः ॥१८.४६॥

    By worshipping, through one's own work, the One from whom all beings arise and by whom all this is pervaded, a person attains perfection.

47. 18.47

    श्रेयान्स्वधर्मो विगुणः परधर्मात्स्वनुष्ठितात् ।
    स्वभावनियतं कर्म कुर्वन्नाप्नोति किल्बिषम् ॥१८.४७॥

    Better is one's own dharma, though imperfect, than another's dharma well performed. Doing the work determined by one's own nature, one incurs no sin.

48. 18.48

    सहजं कर्म कौन्तेय सदोषमपि न त्यजेत् ।
    सर्वारम्भा हि दोषेण धूमेनाग्निरिवावृताः ॥१८.४८॥

    One should not give up the work suited to one's nature, O son of Kunti, even if it has flaws; for all undertakings are clouded by some flaw, as fire is by smoke.

49. 18.49

    असक्तबुद्धिः सर्वत्र जितात्मा विगतस्पृहः ।
    नैष्कर्म्यसिद्धिं परमां संन्यासेनाधिगच्छति ॥१८.४९॥

    One whose understanding is unattached everywhere, who is self-mastered and free from craving, attains through renunciation the supreme perfection of freedom from action.

50. 18.50

    सिद्धिं प्राप्तो यथा ब्रह्म तथाप्नोति निबोध मे ।
    समासेनैव कौन्तेय निष्ठा ज्ञानस्य या परा ॥१८.५०॥

    Learn from me briefly, O son of Kunti, how one who has attained perfection reaches Brahman, the highest culmination of knowledge.

51. 18.51

    बुद्ध्या विशुद्धया युक्तो धृत्याऽऽत्मानं नियम्य च ।
    शब्दादीन् विषयांस्त्यक्त्वा रागद्वेषौ व्युदस्य च ॥१८.५१॥

    Endowed with a pure intellect, controlling oneself with resolve, giving up sound and the other sense objects, and casting aside attraction and aversion,

52. 18.52

    विविक्तसेवी लघ्वाशी यतवाक्कायमानसः ।
    ध्यानयोगपरो नित्यं वैराग्यं समुपाश्रितः ॥१८.५२॥

    living in solitude, eating lightly, restraining speech, body and mind, ever devoted to meditation and taking refuge in detachment,

53. 18.53

    अहङ्कारं बलं दर्पं कामं क्रोधं परिग्रहम् ।
    विमुच्य निर्ममः शान्तो ब्रह्मभूयाय कल्पते ॥१८.५३॥

    giving up ego, force, arrogance, desire, anger and possessions, free from the sense of "mine" and at peace — one becomes fit for oneness with Brahman.

54. 18.54

    ब्रह्मभूतः प्रसन्नात्मा न शोचति न काङ्क्षति ।
    समः सर्वेषु भूतेषु मद्भक्तिं लभते पराम् ॥१८.५४॥

    One with Brahman and serene within, such a person neither grieves nor craves. Equal towards all beings, they attain supreme devotion to me.

55. 18.55

    भक्त्या मामभिजानाति यावान्यश्चास्मि तत्त्वतः ।
    ततो मां तत्त्वतो ज्ञात्वा विशते तदनन्तरम् ॥१८.५५॥

    Through devotion they come to know me in truth — who and what I am; and knowing me in truth, they enter into me at once.

56. 18.56

    सर्वकर्माण्यपि सदा कुर्वाणो मद्व्यपाश्रयः ।
    मत्प्रसादादवाप्नोति शाश्वतं पदमव्ययम् ॥१८.५६॥

    Though always performing all actions, one who takes refuge in me attains, by my grace, the eternal, imperishable abode.

57. 18.57

    चेतसा सर्वकर्माणि मयि संन्यस्य मत्परः ।
    बुद्धियोगमुपाश्रित्य मच्चित्तः सततं भव ॥१८.५७॥

    Mentally offering all actions to me, holding me as the supreme goal and relying on the yoga of understanding, keep your mind always fixed on me.

58. 18.58

    मच्चित्तः सर्वदुर्गाणि मत्प्रसादात्तरिष्यसि ।
    अथ चेत्त्वमहङ्कारान्न श्रोष्यसि विनङ्क्ष्यसि ॥१८.५८॥

    With your mind fixed on me, you will overcome all obstacles by my grace. But if, out of ego, you do not listen to me, you will perish.

59. 18.59

    यदहङ्कारमाश्रित्य न योत्स्य इति मन्यसे ।
    मिथ्यैष व्यवसायस्ते प्रकृतिस्त्वां नियोक्ष्यति ॥१८.५९॥

    If, relying on your ego, you think "I will not fight," your resolve is in vain; your own nature will compel you.

60. 18.60

    स्वभावजेन कौन्तेय निबद्धः स्वेन कर्मणा ।
    कर्तुं नेच्छसि यन्मोहात्करिष्यस्यवशोऽपि तत् ॥१८.६०॥

    O son of Kunti, bound by your own duty born of your nature, what you do not wish to do out of delusion you will do even against your will.

61. 18.61

    ईश्वरः सर्वभूतानां हृद्देशेऽर्जुन तिष्ठति ।
    भ्रामयन्सर्वभूतानि यन्त्रारूढानि मायया ॥१८.६१॥

    The Lord dwells in the hearts of all beings, O Arjuna, moving all beings by his power as if they were mounted on a machine.

62. 18.62

    तमेव शरणं गच्छ सर्वभावेन भारत ।
    तत्प्रसादात्परां शान्तिं स्थानं प्राप्स्यसि शाश्वतम् ॥१८.६२॥

    Take refuge in him alone with your whole being, O Bharata. By his grace you will attain supreme peace and the eternal abode.

63. 18.63

    इति ते ज्ञानमाख्यातं गुह्याद्गुह्यतरं मया ।
    विमृश्यैतदशेषेण यथेच्छसि तथा कुरु ॥१८.६३॥

    Thus I have given you knowledge more secret than all secrets. Reflect on it fully, and then do as you wish.

64. 18.64

    सर्वगुह्यतमं भूयः श्रृणु मे परमं वचः ।
    इष्टोऽसि मे दृढमिति ततो वक्ष्यामि ते हितम् ॥१८.६४॥

    Hear again my supreme word, the most secret of all. You are dearly loved by me, so I will tell you what is for your good.

65. 18.65

    मन्मना भव मद्भक्तो मद्याजी मां नमस्कुरु ।
    मामेवैष्यसि सत्यं ते प्रतिजाने प्रियोऽसि मे ॥१८.६५॥

    Fix your mind on me, be devoted to me, worship me and bow to me. You will surely come to me — I promise you truly, for you are dear to me.

66. 18.66

    सर्वधर्मान्परित्यज्य मामेकं शरणं व्रज ।
    अहं त्वा सर्वपापेभ्यो मोक्षयिष्यामि मा शुचः ॥१८.६६॥

    Setting aside all other duties and supports, take refuge in me alone. I will free you from all sins; do not grieve.

67. 18.67

    इदं ते नातपस्काय नाभक्ताय कदाचन ।
    न चाशुश्रूषवे वाच्यं न च मां योऽभ्यसूयति ॥१८.६७॥

    This should never be spoken to one who lacks discipline or devotion, who does not wish to listen, or who speaks ill of me.

68. 18.68

    य इमं परमं गुह्यं मद्भक्तेष्वभिधास्यति ।
    भक्तिं मयि परां कृत्वा मामेवैष्यत्यसंशयः ॥१८.६८॥

    Whoever teaches this supreme secret to my devotees, having shown the highest devotion to me, will without doubt come to me.

69. 18.69

    न च तस्मान्मनुष्येषु कश्चिन्मे प्रियकृत्तमः ।
    भविता न च मे तस्मादन्यः प्रियतरो भुवि ॥१८.६९॥

    No one among people does dearer service to me than such a person, and no one on earth will be dearer to me.

70. 18.70

    अध्येष्यते च य इमं धर्म्यं संवादमावयोः ।
    ज्ञानयज्ञेन तेनाहमिष्टः स्यामिति मे मतिः ॥१८.७०॥

    And whoever studies this sacred dialogue of ours worships me, I consider, through the sacrifice of knowledge.

71. 18.71

    श्रद्धावाननसूयश्च श्रृणुयादपि यो नरः ।
    सोऽपि मुक्तः शुभाँल्लोकान्प्राप्नुयात्पुण्यकर्मणाम् ॥१८.७१॥

    Even one who simply listens to it with faith and without finding fault will be freed and reach the auspicious worlds of the virtuous.

72. 18.72

    कच्चिदेतच्छ्रुतं पार्थ त्वयैकाग्रेण चेतसा ।
    कच्चिदज्ञानसंमोहः प्रनष्टस्ते धनञ्जय ॥१८.७२॥

    O Partha, have you heard this with a focused mind? O Dhananjaya, has your delusion born of ignorance been destroyed?

73. 18.73

    अर्जुन उवाच

    नष्टो मोहः स्मृतिर्लब्धा त्वत्प्रसादान्मयाच्युत ।
    स्थितोऽस्मि गतसन्देहः करिष्ये वचनं तव ॥१८.७३॥

    Arjuna said: O Achyuta, by your grace my delusion is destroyed and my understanding is restored. I stand firm, free from doubt; I will do as you say.

74. 18.74

    सञ्जय उवाच

    इत्यहं वासुदेवस्य पार्थस्य च महात्मनः ।
    संवादमिममश्रौषमद्भुतं रोमहर्षणम् ॥१८.७४॥

    Sanjaya said: Thus I heard this wondrous, thrilling dialogue between Vasudeva and the great-souled Partha.

75. 18.75

    व्यासप्रसादाच्छ्रुतवानेतद्गुह्यमहं परम् ।
    योगं योगेश्वरात्कृष्णात्साक्षात्कथयतः स्वयम् ॥१८.७५॥

    By the grace of Vyasa I heard this supreme secret yoga directly from Krishna, the master of yoga, as he himself spoke it.

76. 18.76

    राजन्संस्मृत्य संस्मृत्य संवादमिममद्भुतम् ।
    केशवार्जुनयोः पुण्यं हृष्यामि च मुहुर्मुहुः ॥१८.७६॥

    O King, as I recall again and again this wondrous and sacred dialogue between Keshava and Arjuna, I rejoice again and again.

77. 18.77

    तच्च संस्मृत्य संस्मृत्य रूपमत्यद्भुतं हरेः ।
    विस्मयो मे महान् राजन् हृष्यामि च पुनः पुनः ॥१८.७७॥

    And as I recall again and again that most wondrous form of Hari, great is my amazement, O King, and I rejoice again and again.

78. 18.78

    यत्र योगेश्वरः कृष्णो यत्र पार्थो धनुर्धरः ।
    तत्र श्रीर्विजयो भूतिर्ध्रुवा नीतिर्मतिर्मम ॥१८.७८॥

    Wherever there is Krishna, the master of yoga, and wherever there is Partha, the archer, there will surely be prosperity, victory, well-being and sound policy — that is my conviction.