Bhagavad-gita – Chapter Eighteen

TEXT 1
arjuna uvāca –
sannyāsasya mahā-bāho tattvam icchāmi veditum
tyāgasya ca hṛṣīkeśa pṛthak keśi-niṣūdana

Bhakti is the supreme auspicious result of all activities, as clearly stated in the first six chapters. The nature of nirguṇa-bhakti was described in the second six chapters. By deliberating on knowledge, renunciation, discriminating between what should be done and what should not be done and what is under the modes and what is beyond the modes, bhakti has been specified as the ultimate result in the third six chapters. In this way, the deep significance of the Gītā-śāstra has been revealed by the previous mahājanas. All the teachings that have been spoken of so far conclude up to the seventeenth chapter. Upon hearing them, Arjuna Mahāśaya, desiring to hear a concise summary of all these principles, asked, “O Hṛṣīkeśa! O Keśi-nisūdana! I wish to hear what is the difference in meaning of the words sannyāsa and tyāga.”

TEXT 2
śrī bhagavān uvāca –
kāmyānāṁ karmaṇāṁ nyāsaṁ sannyāsaṁ kavayo viduḥ
sarva-karma-phala-tyāgaṁ prāhus tyāgaṁ vicakṣaṇāḥ

Śrī Kṛṣṇa said – the renunciation of kāmya-karma and the performance of nitya and naimittika activities without any desire is known as sannyāsa. Renouncing the results of all activities including the performance of nitya, naimittika, and all types of kāmya-karma is called tyāga.  This is how the wise distinguish between sannyāsa and tyāga.

TEXT 3
tyājyaṁ doṣavad ity-eke karma prāhur manīṣiṇaḥ
yajña-dāna-tapaḥ-karma na tyājyam iti cāpare

In regards to tyāga, some scholars opine that action is defective and should be completely rejected. Other scholars state that all activities such as yajña, charity, austerities etc. should not be abandoned.

TEXT 4
niścayaṁ śṛṇu me tatra tyāge bharata-sattama
tyāgo hi puruṣa-vyāghra tri-vidhaḥ samprakīrtitaḥ

O best of the Bharatas, indeed, the definite conclusion concerning tyāga is that it is of three types.

TEXT 5
yajña-dāna-tapaḥ-karma na tyājyaṁ kāryam eva tat
yajño dānaṁ tapaś caiva pāvanāni manīṣiṇām

The activities of yajña, charity, austerities etc. should not be completely abandoned. All these duties should be performed by men. They should be performed as they are the main method of purifying the consciousness for the bound jīva.

TEXT 6
etāny-api tu karmāṇi saṅgaṁ tyaktvā phalāni ca
kartavyānīti me pārtha niścitaṁ matam uttamam

The best conclusion is this – all activities should be performed as duty, without attachment and a desire for results.

TEXT 7
niyatasya tu sannyāsaḥ karmaṇo nopapadyate
mohāt tasya parityāgas tāmasaḥ parikīrtitaḥ

It is not possible to renounce nitya-karma. Those who reject nitya-karma due to bewilderment engage in tyāga, but tyāga in the mode of ignorance.

TEXT 8
duḥkham ity-eva yat karma kāya-kleśa-bhayāt tyajet
sa kṛtvā rājasaṁ tyāgaṁ naiva tyāga-phalaṁ labhet

Out of fear, one who renounces nitya-karma knowing that it causes suffering, performs tyāga, but that is in the mode of passion. He does not achieve the results of tyāga.

TEXT 9
kāryam ity-eva yat karma niyataṁ kriyate’rjuna
saṅgaṁ tyaktvā phalaṁ caiva sa tyāgaḥ sāttviko mataḥ

O Arjuna! One who performs nitya-karma out of duty and relinquishes attachment to those actions as well as their results – his tyāga is in the mode of goodness.

TEXT 10
na dveṣṭy-akuśalaṁ karma kuśale nānuṣajjate
tyāgī sattva-samāviṣṭo medhāvī chinna-saṁśayaḥ

Do not hate unvirtuous activities, and do not become attached to virtuous ones. A person who is intelligent and firmly situated in sattva-guṇa has no doubts about this.

TEXT 11
na hi deha-bhṛtā śakyaṁ tyaktuṁ karmāṇy-aśeṣataḥ
yastu karma-phala-tyāgī sa tyāgīty-abhidhīyate

It is not possible for an embodied jīva to renounce all activities. Therefore, one who renounces the results of all activities is actually a tyāgī.

TEXT 12
aniṣṭam iṣṭaṁ miśraṁ ca tri-vidhaṁ karmaṇaḥ phalam
bhavaty-atyāgināṁ pretya na tu sannyāsināṁ kvacit

Those who do not renounce the results of their actions achieve three types of results – desirable, undesirable and mixed. Sannyāsīs do not experience these threefold results.

TEXT 13
pañcaitāni mahā-bāho kāraṇāni nibodha me
sāṅkhye kṛtānte proktāni siddhaye sarva-karmaṇām

O Mahā-bāho! The Vedānta-śāstra states that there are five causes for the success of all activities. Listen as I explain.

TEXT 14
adhiṣṭhānaṁ tathā kartā karaṇaṁ ca pṛthag-vidham
vividhāś ca pṛthak ceṣṭā daivaṁ caivātra pañcamam

These five causes are the subject (i.e. the body), the doer (i.e. the false ego which binds the consciousness) the instruments (i.e. all the senses and their various efforts), and the divine (i.e. assistance from the regulator of worldly affairs). Without these five causes, no action can be executed.

TEXT 15
śarīra-vāṅmanobhir yat karma prārabhate naraḥ
nyāyyaṁ vā viparītaṁ vā pañcaite tasya hetavaḥ

Whatever actions a person performs through body, speech, and mind, whether they are just or unjust, are made possible by the aforementioned five causes.

TEXT 16
tatraivaṁ sati kartāram ātmānaṁ kevalaṁ tu yaḥ
paśyaty akṛta-buddhitvān na sa paśyati durmatiḥ

In this regard, one who considers only themselves as the doer possesses immature intelligence and are therefore foolish. They cannot perceive things as they are.

TEXT 17
yasya nāhaṅkṛto bhāvo buddhir yasya na lipyate
hatvā’pi sa imāl-lokān na hanti na nibadhyate

O Arjuna! The delusion you have regarding the topic of this war has arisen solely out of false ego. If you understand the aforementioned five causes as the causes behind all actions you will not be bewildered. Therefore, one who is not influenced by the false ego may kill everyone, yet he kills no one and is not bound by the results of such actions.

TEXT 18
jñānaṁ jñeyaṁ parijñātā tri-vidhā karma-codanā
karaṇaṁ karma karteti tri-vidhaḥ karma-saṅgrahaḥ

Knowledge, the object of knowledge and the knower are the three impetuses for action (karma-codana).  The instrument, the activity and the doer – these three are the constituents of action (karma-saṅgraha). Whatever actions are performed by people, there are two aspects involved – the codana (impetus) and saṅgraha (constituents). The principle upon which actions are based before they are performed is called the codana. The word codana means ‘motivation.’ Motivation is the subtle aspect of action, in other words, inspiration is the scientific state that is achieved before the manifestation of the gross aspect of action. In the state before executing an activity there is the knowledge of the instrument of action, the object to be known by the action, and the consciousness of the performer of the activity – these are the three divisions. The gross state of activity is divided into these three categories – the instrument of action, the object of action, and the doership.

TEXT 19
jñānaṁ karma ca kartāca tri-dhaiva guṇa-bhedataḥ
procyate guṇa-saṅkhyāne yathāvac chṛṇu tānyapi

Listen as I speak about the three kinds of knowledge, action, and existence of the doer in the three different modes of nature.

TEXT 20
sarva-bhūteṣu yenaikaṁ bhāvam avyayam īkṣate
avibhaktaṁ vibhakteṣu taj jñānaṁ viddhi sāttvikam

One jīvātmā is present in all creatures such as humans etc., in order to gradually experience various results. He is eternal despite being amongst temporary things. Although the many jīvas are different from each other, they are identical in that they are of the nature of consciousness. This knowledge is known as sāttvika-jñāna.

TEXT 21
pṛthaktvena tu yaj jñānaṁ nānā-bhāvān pṛthag-vidhān
vetti sarveṣu bhūteṣu taj jñānaṁ viddhi rājasam

“All creatures, , i.e. all the jīvas that are in wombs such as humans, animals etc. are separate types of jīva. They have various kinds of natures.” This is rājasika-jñāna.

TEXT 22
yat tu kṛtsnavad ekasmin kārye saktam ahaitukam
atattvārthavad alpaṁ ca tat tāmasam udāhṛtam

One whose attachment lies in activities such as bathing, eating, etc., considering such tasks related to the body as important, has very little knowledge and is in ignorance. This is because such knowledge is trivial and baseless – in other words, it has no specific reason. Therefore, one cannot derive any meaning in regards to tattva. The conclusion is that knowledge of the tat-padārtha (the Lord’s constitutional identity) which is beyond the material body is sāttvika-jñāna. Knowledge of the śāstra such as nyāya (logic) which confirms various philosophies is rājasika-jñāna. Knowledge concerned with activities such as bathing, eating etc, is tāmasika-jñāna.

TEXT 23
niyataṁ saṅga-rahitam arāga-dveṣataḥ kṛtam
aphala-prepsunā karma yat tat sāttvikam ucyate

Daily activities which are devoid of desire and hatred, attachment and the longing for results is sāttvika-karma.

TEXT 24
yat tu kāmepsunā karma sāhaṅkāreṇa vā punaḥ
kriyate bahulāyāsaṁ tad rājasam udāhṛtam

Activities that are executed with desire, with false ego and with extreme endeavour is rājasika-karma.

TEXT 25
anubandhaṁ kṣayaṁ hiṁsām anapekṣya ca pauruṣam
mohād ārabhyate karma yat tat tāmasam ucyate

Activities that produce suffering in the future, which degrades dharma and knowledge, which is violent – in other words, which is self-destructive, without considering society, which is executed out of bewilderment, and which are merely mundane deeds performed by those who are inclined to selfishness – this is called tāmasika-karma.

TEXT 26
mukta-saṅgo’nahaṁvādī dhṛty-utsāha-samanvitaḥ
siddhy-asiddhyor nirvikāraḥ kartā sāttvika ucyate

One who is devoid of attachment, free from false ego, who possesses determination and enthusiasm and is indifferent towards success of failure is a doer in the mode of goodness.

TEXT 27
rāgī karma-phala-prepsur lubdho hiṁsātmako’śuciḥ
harṣa-śokānvitaḥ kartā rājasaḥ parikīrtitaḥ

One who is attached to work, who is attached to the material results of that work, who is fond of violence, impure, and subject to happiness and distress is a doer in the mode of passion.

TEXT 28
ayuktaḥ prākṛtaḥ stabdhaḥ śaṭho naiṣkṛtiko’lasaḥ
viṣādī dīrgha-sūtrī ca kartā tāmasa ucyate

One who likes to perform improper activities, whose efforts are combined with lethargy, who is inactive, deceitful, who insults others, who is lazy, who is always miserable, and who procrastinates is a doer in the mode of ignorance.

TEXT 29
buddher bhedaṁ dhṛteś caiva guṇatas tri-vidhaṁ śṛṇu
procyamānam aśeṣeṇa pṛthaktvena dhanañjaya

The three different kinds of intelligence and determination in relation to goodness, passion and ignorance will be fully explained. O Dhanañjaya, please listen.

TEXT 30
pravṛttiṁ ca nivṛttiṁ ca kāryākārye bhayābhaye
bandhaṁ mokṣaṁ ca yā vetti buddhiḥ sā pārtha sāttvikī

When to act and when to renounce, action and inaction, fear and fearlessness, bondage and liberation – all these distinctions are determined by the intelligence. That intelligence is in the mode of goodness.

TEXT 31
yayā dharmam adharmaṁ ca kāryaṁ cākāryam eva ca
ayathāvat prajānāti buddhiḥ sā pārtha rājasī

The incomplete understanding of dharma and adharma, action and inaction etc. is intelligence in the mode of passion.

TEXT 32
adharmaṁ dharmam iti yā manyate tamasāvṛtā
sarvārthān viparītāṁś ca buddhiḥ sā pārtha tāmasī

That intelligence which is covered by bewilderment and considers adharma to be dharma, perceiving everything of value to be the opposite is known as intelligence in the mode of ignorance.

TEXT 33
dhṛtyā yayā dhārayate manaḥ prāṇendriya-kriyāḥ
yogenāvyabhichāriṇyā dhṛtiḥ sā pārtha sāttvikī

That determination which remains steady through the process of yoga, which sustains  the mind, life-airs, and senses – such determination is in the mode of goodness, O Partha

TEXT 34
yayā tu dharma-kāmārthān dhṛtyā dhārayate’rjuna
prasaṅgena phalākāṅkṣī dhṛtiḥ sā pārtha rājasī

That determination which is sustained for dharma, artha and kāma with a desire for their results is in the mode of passion.

TEXT 35
yayā svapnaṁ bhayaṁ śokaṁ viṣādaṁ madameva ca
na vimuñcati durmedhā dhṛtiḥ sā pārtha tāmasī

That determination wherein sleep, fear, lamentation, dejection, bewilderment etc. are not abandoned, is devoid of intelligence and is in the mode of ignorance.

TEXT 36
sukhaṁ tvidānīṁ tri-vidhaṁ śṛṇu me bharatarṣaba
abhyāsād ramate yatra duḥkhāntaṁ ca nigacchati

O Best of the Dynasty of Bharata! Listen as I explain the three kinds of happiness. Through practice, the bound jīva constantly cultivates happiness and indulges in that. In some situations, he achieves detachment which leads to the end of worldly miseries.

TEXT 37
yat tad agre viṣam iva pariṇāme’mṛtopamam
tat sukhaṁ sāttvikaṁ proktam ātma-buddhi-prasāda-jam

Initially, it is painful, but ultimately it produces the tranquillity of self-realisation  – this is happiness in the mode of goodness.

TEXT 38
viṣayendriya saṁyogād yat tad agre’mṛtopamam
pariṇāme viṣamiva tat sukhaṁ rājasaṁ smṛtam

That happiness experienced from contact between the senses and the sense-objects is initially like nectar, but ultimately like poison – this is said to be happiness in the mode of passion.

TEXT 39
yad agre cānubandhe ca sukhaṁ mohanam ātmanaḥ
nidrālasya-pramādotthaṁ tat tāmasam udāhṛtam

That happiness which is born from sleep, laziness and intoxication which creates bewilderment is happiness in the mode of ignorance.

TEXT 40
na tad asti pṛthivyāṁ vādivi deveṣu vā punaḥ
sattvaṁ prakṛti-jair muktaṁ yad ebhiḥ syāt tri-bhir guṇaiḥ

There is no jīva amongst the humans of this world or the Devas in Svarga that are free from the modes produced by material nature. All the jñānīs and karmīs are subdued by the modes of nature. Devotees only accept the modes of nature in order to maintain the body – actually, their existence remains separate from the modes. Therefore, by direct perception, they see everyone covered by the modes of nature.

TEXT 41
brāhmaṇa-kṣatriya-viśāṁ śūdrāṇāṁ ca parantapa
karmāṇi pravibhaktāni svabhāva-prabhavair guṇaiḥ

The three modes of goodness, passion and ignorance determine the nature of the jīvas that are bound by prākṛti. O Parantapa! Through the qualities born from these natures, the activities of the brāhmaṇas, kṣatriyas, vaiśyas, and śūdras are all divided.

TEXT 42
śamo damas tapaḥ śaucaṁ kṣāntir ārjavam eva ca
jñānaṁ vijñānam āstikyaṁ brahma-karma svabhāva-jam

Control of the mind, sense-control, austerity, purity, tolerance, simplicity, knowledge, realisation, and theism – these are the activities of a brāhmaṇa, born from their nature.

TEXT 43
śauryaṁ tejo dhṛtir dākṣyaṁ yuddhe cāpy-apalāyanam
dānam īśvara-bhāvaś ca kṣātraṁ karma svabhāva-jam

Valour, splendour, determination, expertise, never fleeing from battle, generosity, leadership and administration – these are the activities of a kṣatriya, born from their nature.

TEXT 44
kṛṣi-gorakṣya-vāṇijyaṁ vaiśya-karma svabhāva-jam
paricaryātmakaṁ karma śūdrasyāpi svabhāva-jam

Agriculture, cow-protection and trade are the activities of a vaiśya, born from their nature. Rendering service is the natural activity of śūdras born from their nature. It is from these four kinds of temperaments that the varṇa of a human being is determined, not only by birth.

TEXT 45
sve sve karmaṇy-abhirataḥ saṁsiddhiṁ labhate naraḥ
svakarma-nirataḥ siddhiṁ yathā vindati tacchṛṇu

When a person remains attached to their own particular work, they can attain complete success. Listen to one who is engaged in his particular work attains perfection.

TEXT 46
yataḥ pravṛttir bhūtānāṁ yena sarvam idaṁ tatam
svakarmaṇā tam abhyarcya siddhiṁ vindati mānavaḥ

Man attains success through his activities by worshiping He who pervades this universe individually (vyaṣṭi) and collectively (samaṣṭi), and awards all creatures results in accordance with their tendencies and activities.

TEXT 47
śreyān sva-dharmo viguṇaḥ para-dharmāt svanuṣṭhitāt
svabhāva-niyataṁ karma kurvan nāpnoti kilbiṣam

It is better to execute one’s own activities improperly than to perform the activities of another properly. This is because action according to one’s own nature is called sva–dharma. Sometimes, even if it seems inappropriate, performing duties according to one’s own nature is always beneficial. There is no possibility of committing pāpa by performing one’s prescribed activities.

TEXT 48
saha-jaṁ karma kaunteya sa-doṣam api na tyajet
sarvārambhā hi doṣeṇa dhūmenāgnir ivāvṛtāḥ

O Kaunteya! One should never abandon activities that are born from one’s own nature, even if they are faulty. All endeavours have some fault. If there is fire, it is covered by smoke. Similarly, activities are covered by faults. Rejecting the faulty parts, take refuge in the virtuous qualities of prescribed activities in order to purify the consciousness.

TEXT 49
asakta-buddhiḥ sarvatra jitātmā vigata-spṛhaḥ
naiṣkarmya-siddhiṁ paramāṁ sannyāsenādhigacchati

One whose intelligence is devoid of attachment to mundane objects, whose mind is subdued, who is indifferent to happiness even up to that found in Brahmaloka, and who gives up his prescribed activities, achieves the highest perfection in the form of naiṣkarma (the renunciation of action).

TEXT 50
siddhiṁ prāpto yathā brahma tathāpnoti nibodha me
samāsenaiva kaunteya niṣṭhā jñānasya yā parā

I will briefly explain how a jīva, having achieved perfection through naiṣkarma, attains the highest stage of knowledge, which is Brahman.

TEXT 51-53
buddhyā viśuddhayā yukto dhṛtyātmānaṁ niyamya ca
śabdādīn viṣayāṁs tyaktvā rāga-dveṣau vyudasya ca

vivikta-sevī laghv-āśī yata-vāk-kāya-mānasaḥ
dhyāna-yoga-paro nityaṁ vairāgyaṁ samupāśritaḥ

ahaṅkāraṁ balaṁ darpaṁ kāmaṁ krodhaṁ parigraham
vimucya nirmamaḥ śānto brahma-bhūyāya kalpate

One who possesses purified intelligence, whose is regulated by determination, who has  relinquished all sense-objects such as sound etc., who is devoid of attachment and aversion, who is devoted to solitude, who eats frugally, whose body, mind and words are restrained, who mediates, who takes shelter in renunciation, who is completely free from false ego, the desire for power, pride, lust and anger, who is devoid of possessiveness and is calm – such a person capable of realising Brahman.

TEXT 54
brahma-bhūtaḥ prasannātmā na śocati na kāṅkṣati
samaḥ sarveṣu bhūteṣu mad-bhaktiṁ labhate parām

When he has relinquished material designations, the jīva, in his intrinsic state of uncovered consciousness, perceives Brahman. Such a person, having fully achieved the state of Brahman, is serene, considers all beings to be equal and does not despair or hanker for anything. Gradually, being steady in the state of Brahman, he achieves nirguṇa-bhakti, in other words, he attains Me.

TEXT 55
bhaktyā mām abhijānāti yāvān yaś cāsmi tattvataḥ
tato māṁ tattvato jñātvā viśate tad-anantaram

Only when nirguṇa-bhakti arises can the jīva specifically comprehend My intrinsic form and nature. When he possesses knowledge concerning Me, then he can enter into Me. This confidential knowledge is in relation to Me. This is described as achieving Brahman, by one who follows the system of varṇa, in the form of accepting the sannyāsa-āśrama through the practice of niṣkāma-karma-yoga. It’s supreme result is nirguṇa-bhakti or prema. By the use of the phrase viśate māṁ (‘enters into Me’) one should not understand this to refer to the dry misconception of the destruction of the self. By the phrase viśate māṁ, it is understood that one becomes free from matter in one’s svarūpa and achieves My svarūpa in the form of Supreme Consciousness. Achieving that svarūpa is known as viśuddha-bhagavat-prema (pure prema for Bhagavān).

TEXT 56
sarva-karmāṇy-api sadā kurvāṇo mad-vyapāśrayaḥ
mat-prasādād avāpnoti śāśvataṁ padam avyayam

I have explained that the Vedic process of achieving bhakti through jñāna by niṣkāma–karma-yoga is the secret path of attaining Me. This is the first amongst three processes which I will clearly explain. Now listen as I explain the second process of worshipping the Supreme. One who takes refuge in Me even in an inferior way, and dedicates all his activities to Me, considering Me to be the Supreme, achieves the imperishable and eternal state of supreme nirguṇa-bhakti, by My mercy.

TEXT 57
cetasā sarva-karmāṇi mayi sannyasya mat-paraḥ
buddhi-yogam upāśritya mac-cittaḥ satataṁ bhava

I have already explained that I am the triple manifestation of Brahman, Paramātmā and Bhagavān. Taking shelter of buddhi-yoga, focus your mind on My form as Paramātmā and renounce all activities for Me.

TEXT 58
mac-cittaḥ sarva-durgāṇi mat-prasādāt tariṣyasi
atha cet tvam ahaṅkārān na śroṣyasi vinaṅkṣyasi

In this way, if one’s mind is focused on Me, then all obstacles, i.e. all impediments in the journey of life, will be surpassed. If you do not do this, and through false ego, consider yourself to be the doer by identifying with the body, then you will deprived of attaining your immortal svarūpa and you will achieve destruction in the form of saṁsāra, the endless cycle of birth and death.

TEXT 59
yad ahaṅkāram āśritya na yotsya iti manyase
mithyaiṣa vyavasāyas te prakṛtis tvāṁ niyokṣyati

If you take refuge in that false ego and think that you will not fight, then you will be making a false vow, because your kṣatriya nature will certainly impel you to fight.

TEXT 60
svabhāva-jena kaunteya nibaddhaḥ svena karmaṇā
kartuṁ necchasi yan mohāt kariṣyasy-avaśopi tat

Due to bewilderment, you do not wish to fight. However, due to your inherent nature, you will be compelled to engage in your prescribed duties.

TEXT 61
īśvaraḥ sarva-bhūtānāṁ hṛd-deśe’rjuna tiṣṭhati
bhrāmayan sarva-bhūtāni yantrārūḍhāni māyayā

In the form of Paramātmā, I am situated in the hearts of all jīvas. Paramātmā is the sole regulator and controller of all jīvas. The Supreme awards results according to the actions of jīvas. Due to the nature of the Supreme as the controller, all the jīvas move throughout the universe, just as an object mounted on a machine moves. According to your previous deeds, your inclination will naturally act.

TEXT 62
tam eva śaraṇaṁ gaccha sarva-bhāvena bhārata
tat prasādāt parāṁ śāntiṁ sthānaṁ prāpsyasi śāśvatam

O Bhārata! In every sense, you should surrender to that Supreme. By His mercy you will achieve supreme tranquillity, and will attain the Supreme Abode.

TEXT 63
iti te jñānam ākhyātaṁ guhyād guhyataraṁ mayā
vimṛśyaitad aśeṣeṇa yathecchasi tathā kuru

Previously I explained to you the knowledge of Brahman which is confidential. Now I am explaining to you the knowledge of Paramātmā which is even more confidential. Consider this thoroughly and do as you wish. The explanation of this is that if you desire to attain Brahman by taking refuge in jñāna through niṣkāma-karma-yoga, and eventually achieve nirguṇa-bhakti to Me, then fight by following niṣkāma-karma. Furthermore, if you surrender to the Paramātmā, then engage in battle by offering your actions to the Supreme, guided by your innate kṣatriya nature inspired by the Supreme. Then My avatāra as the Supreme Controller will eventually award you with nirguṇa-bhakti to Me. However you may decide, for you, fighting is best.

TEXT 64
sarva-guhyatamaṁ bhūyaḥ śṛṇu me paramaṁ vacaḥ
iṣṭo’si me dṛḍham iti tato vakṣyāmi te hitam

I have explained the confidential knowledge of Brahman, and the that of Īśvara (Paramātmā) which is even more confidential. Now listen as I instruct you on the most confidential knowledge concerning Bhagavān. This is superior to all the instructions I have given in this Gītā-śāstra. You are most dear to Me, therefore I am speaking for your benefit.

TEXT 65
manmanā bhava mad-bhakto mad-yājī māṁ namaskuru
mām evaiṣyasi satyaṁ te pratijāne priyo’si me

Become a devotee of Bhagavān and offer your heart to Me. Do not meditate like the karma-yogīs, jñāna-yogīs and dhyāna-yogīs do. With all your activities worship Me in My intrinsic form and nature as Bhagavān. This is my promise – you will achieve eternal servitude to My form and nature which is comprised of existence, knowledge and bliss (sac-cid-ānanda svarūpa). Since you are most dear to Me, I am instructing you about this nirguṇa-bhakti.

TEXT 66
sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja
ahaṁ tvāṁ sarva-pāpebhyo mokṣayiṣyāmi mā śucaḥ

In the place of teaching about achieving knowledge of Brahman and knowledge of Īśvara, I have spoken about the various dharmas such as rules for varṇāśrama, the rules for sannyāsīs, renunciation, the rules for control of the mind, senses etc., dhyāna-yoga, being controlled by the Supreme’s influence etc. Abandon all these and simply surrender unto My form as Bhagavān. Thus I will save you from all pāpa related to worldly affairs as well as the pāpa accrued by abandoning all the aforementioned dharmas. Do not lament about those activities you have not performed. If a jīva practices nirguṇa-bhakti to Me, his innate nature easily achieves a state of well-being. Following dharma, engaging in one’s duties, atonement, the practice of jñāna, yoga and meditation are totally unnecessary. In one’s bound state, one should engage in all activities related to the body, mind and spirit. However, abandoning attachment to Brahman and attachment to Īśvara through these activities, you should become attracted to the beauty and sweetness of Bhagavān and follow the path of surrender unto Him only. The meaning is this – an embodied jīva engages in various types of activities in order to maintain his life in relation to the three kinds of higher attachments (Brahman, Paramātmā and Bhagavān), or due to the inferior attachment of sense-pleasure. From inferior attachment, akarma and vikarma arises. These produce anarthas. The three kinds of superior attachments are known as brahma-niṣṭhā, īśvara-niṣṭhā and bhagavan-niṣṭḥā. All activities such as varṇāśrama, renunciation etc., are supported by one of these attachments, and each of them provides a particular condition. When they are dependent upon brahma-niṣṭhā, the conditions for karma and jñāna manifest. When they are dependent upon īśvara-niṣṭhā, then the conditions for offering one’s actions to the Lord, as well as meditation and yoga arise. When they are dependent upon bhagavan-niṣṭhā, then mature into śraddhā or exclusive bhakti. Therefore, this bhakti is the most confidential principle and only prema is the highest necessity for the jīva – this is the primary purpose of this Gītā-śāstra. The desire in the lives of the karmī, jñānī, yogī and bhakta is the same, yet they are very different in terms of these various attachments.

TEXT 67
idaṁ te nātapaskāya nābhaktāya kadācana
na cāśuśrūṣave vācyaṁ na ca māṁ yo’bhyasūyati

Those persons who are undisciplined non-devotees who lack a service-mentality and who are envious of Bhagavān’s form of sac-cid-ānanda, should not hear this Gītā-śāstra. By this, eligibility for the Gītā is to be determined.

TEXT 68
ya idaṁ paramaṁ guhyaṁ mad-bhakteṣv-abhidhāsyati
bhaktiṁ mayi parāṁ kṛtvā mām evaiṣyaty-asaṁśayaḥ

One who teaches the supremely confidential statements of the Gītā to My devotees achieves nirguṇa-bhakti for Me and certainly attains Me.

TEXT 69
na ca tasmān manuṣyeṣu kaścin me priya-kṛttamaḥ
bhavitā na ca me tasmād anyaḥ priyataro bhuvi

There is no one in this world of men who engages in activities who is dearer to Me than he, and there never will be.

TEXT 70
adhyeṣyate ca ya imaṁ dharmyaṁ saṁvādam āvayoḥ
jñāna-yajñena tenāham iṣṭaḥ syām iti me matiḥ

One who studies this dialogue of ours concerning supreme dharma, worships Me through the sacrifice of knowledge (jñāna-yajña).

TEXT 71
śraddhāvān anasūyaś ca śṛṇuyād api yo naraḥ
so’pi muktaḥ śubhāṇl-lokān prāpnuyāt puṇya-karmaṇām

He who is not a devotee, but possesses śraddhā in Me and is free from envy, if he listens to the Gītā, he becomes delivered from pāpa and attains the world of virtuous deeds.

TEXT 72
kacchid etac chrutaṁ pārtha tvayaikāgreṇa cetasā
kaccid ajñāna-saṁmohaḥ praṇaṣṭas te dhanañjaya

O Dhanañjaya! Did you hear this Gītā with concentration and has your bewilderment born of ignorance been destroyed?

TEXT 73
arjuna uvāca –
naṣṭo mohaḥ smṛtir labdhā tvat prasādān mayācyuta
sthito’smi gata-sandehaḥ kariṣye vacanaṁ tava

Arjuna said: O Acyuta! By Your mercy, my confusion has been removed, and I again remember that the jīva is an eternal servant of Kṛṣṇa. My doubts have been cleared. I am situated in a state of surrender which is the primary dharma of the jīva. I will follow Your order.

TEXT 74
sañjaya uvāca –
ityahaṁ vāsudevasya pārthasya ca mahātmanaḥ
saṁvādam imam aśrauṣam adbhutaṁ roma-harṣaṇam

Sañjaya told Dhṛtarāṣṭra: Hearing this remarkable conversation between Kṛṣṇa and Arjuna, the hairs of my body stand on end.

TEXT 75
vyāsa-prasādāc chrutavān etad guhyam ahaṁ param
yogaṁ yogeśvarāt kṛṣṇāt sākṣāt kathayataḥ svayam

By the grace of Vyāsa, I heard about this most confidential supreme yoga spoken by Kṛṣṇa, the Master of yoga, Himself.

TEXT 76
rājan saṁsmṛtya saṁsmṛtya saṁvādam imam adbhutam
keśavārjunayoḥ puṇyaṁ hṛṣyāmi ca muhur muhuḥ

O King! As I constantly remember that magnificent conversation between Keśava and Arjuna, I am thrilled and my hair stands on end.

TEXT 77
tac ca saṁsmṛtya saṁsmṛtya rūpam atyadbhutaṁ hareḥ
vismayo me mahān rājan hṛṣyāmi ca punaḥ punaḥ

O king! Constantly remembering that amazing form of Hari, again and again I am delighted and struck with wonder.

TEXT 78
yatra yogeśvaraḥ kṛṣṇo yatra pārtho dhanur-dharaḥ
tatra śrīr vijayo bhūtir dhruvā nītir matir mama

I declare with conviction – wherever there is Kṛṣṇa, the Master of yoga, and Pārtha, the wielder of the bow, there is opulence, victory, great power and justice.

The purport of the entire Gīta is niṣkāma (to be devoid of material desires). Thus ends the Eighteenth Chapter.

Here ends Śrīmad Bhagavad-gītā