Chapter 18
Sharanāgati-Yoga
Shlok 18.1
Arjun said
संन्यासस्य महाबाहो तत्त्वमिच्छामि वेदितुम्।
त्यागस्य च हृषीकेश पृथक्केशिनिषूदन॥
sannyāsasya mahābāho tattvamichchhāmi veditum;
tyāgasya cha hrushīkesha pruthakkeshinishūdana.
O Mahābāho! Hrushīkesh! Destroyer of Keshī (Krishna)! I wish to learn about the nature of detachment (sanyās) and renunciation (tyāg) in detail.
Shlok 18.2
Shrī Bhagwān said
काम्यानां कर्मणां न्यासं संन्यासं कवयो विदुः।
सर्वकर्मफलत्यागं प्राहुस्त्यागं विचक्षणाः॥
kāmyānām karmaṇām nyāsam sannyāsam kavayo viduhu;
sarvakarmafalatyāgam prāhustyāgam vichakshaṇāhā.
Some sages understand detachment (sanyās) as forgoing actions that are motivated by a desire for reward, while discerning others identify renunciation (tyāg) as forgoing the desire for rewards of all actions.
Shlok 18.3
त्याज्यं दोषवदित्येके कर्म प्राहुर्मनीषिणः।
यज्ञदानतपःकर्म न त्याज्यमिति चाऽपरे॥
tyājyam doshavadityeke karma prāhurmanīshiṇaha;
yajnadānatapahkarma na tyājyamiti chā’pare.
Some wise people say, “Immoral actions should be renounced,” while others proclaim, “Righteous actions related to yagnas, charity, or austerity should not be renounced.”
Shlok 18.4
निश्चयं शृणु मे तत्र त्यागे भरतसत्तम।
त्यागो हि पुरुषव्याघ्र त्रिविधः सम्प्रकीर्तितः॥
nishchayam shruṇu me tatra tyāge bharatasattama;
tyāgo hi purushavyāghra trividhah samprakīrtitaha.
O Greatest among the descendants of Bharat (Arjun)! Listen to my judgment on renunciation. Greatest among men (Arjun)! Three types of renunciation are renowned.
Shlok 18.5
यज्ञदानतपःकर्म न त्याज्यं कार्यमेव तत्।
यज्ञो दानं तपश्चैव पावनानि मनीषिणाम्॥
yajnadānatapahkarma na tyājyam kāryameva tat;
yajno dānam tapashchaiva pāvanāni manīshiṇām.
Actions related to (1) non-violent, righteous yagnas, (2) charity, or (3) austerities should not be renounced. They must be performed since only yagnas, charity, and austerities purify the wise.
Shlok 18.6
एतान्यपि तु कर्माणि सङ्गं त्यक्त्वा फलानि च।
कर्तव्यानीति मे पार्थ निश्चितं मतमुत्तमम्॥
etānyapi tu karmāṇi sangam tyaktvā falāni cha;
kartavyānīti me pārtha nishchitam matamuttamam.
O Arjun! Even these actions should be performed after renouncing attachment and the desire for reward. This is my greatest, firm understanding.
Shlok 18.7
नियतस्य तु संन्यासः कर्मणो नोपपद्यते।
मोहात्तस्य परित्यागस्तामसः परिकीर्तितः॥
niyatasya tu sannyāsah karmaṇo nopapadyate;
mohāttasya parityāgastāmasah parikīrtitaha.
However, renouncing obligatory actions is inappropriate. Its avoidance out of ignorance is known as tāmasī.
Shlok 18.8
दुःखमित्येव यत्कर्म कायक्लेशभयात्त्यजेत्।
स कृत्वा राजसं त्यागं नैव त्यागफलं लभेत्॥
duhkhamityeva yatkarma kāyakleshabhayāttyajet;
sa krutvā rājasam tyāgam naiva tyāgafalam labhet.
One who partakes in rājasī renunciation—forgoes action out of fear of pain by thinking, “It is unpleasant”—never attains the rewards of such renunciation.
Shlok 18.9
कार्यमित्येव यत्कर्म नियतं क्रियतेऽर्जुन।
सङ्गं त्यक्त्वा फलं चैव स त्यागः सात्त्विको मतः॥
kāryamityeva yatkarma niyatam kriyate’rjuna;
sangam tyaktvā falam chaiva sa tyāgah sāttviko mataha.
O Arjun! Regularly performing karma knowing: “I must act” (with a sense of duty) and having renounced attachment and the desire for reward—such renunciation is understood as sāttvik.
Shlok 18.10
न द्वेष्ट्यकुशलं कर्म कुशले नाऽनुषज्जते।
त्यागी सत्त्वसमाविष्टो मेधावी छिन्नसंशयः॥
na dveshṭyakushalam karma kushale nā’nushajjate;
tyāgī sattvasamāvishṭo medhāvī chhinnasanshayaha.
A greatly sāttvik, wise renunciant,[118] who has overcome doubt, is neither averse to discomforting actions nor enamored by pleasing ones.
Shlok 18.11
न हि देहभृता शक्यं त्यक्तुं कर्माण्यशेषतः।
यस्तु कर्मफलत्यागी स त्यागीत्यभिधीयते॥
na hi dehabhrutā shakyam tyaktum karmāṇyasheshataha;
yastu karmafalatyāgī sa tyāgītyabhidhīyate.
It is impossible for those with a body to renounce karma entirely. Therefore, only one who renounces the desire for the rewards of karma is known as a renunciant.
Shlok 18.12
अनिष्टमिष्टं मिश्रं च त्रिविधं कर्मणः फलम्।
भवत्यत्यागिनां प्रेत्य न तु संन्यासिनां क्वचित्॥
anishṭamishṭam mishram cha trividham karmaṇah falam ;
bhavatyatyāginām pretya na tu sannyāsinām kvachit.
Those who do not forgo the desire for reward acquire three ends after death: pleasure, pain, or a combination of the two. However, those who forgo the desire for reward never attain these ends.
Shlok 18.13
पञ्चैतानि महाबाहो कारणानि निबोध मे।
साङ्ख्ये कृतान्ते प्रोक्तानि सिद्धये सर्वकर्मणाम्॥
panchaitāni mahābāho kāraṇāni nibodha me;
sānkhye krutānte proktāni siddhaye sarvakarmaṇām.
O Arjun! Understand from me these five causes for fulfilling all karma as they are expressed within the doctrinal scriptures that reveal brahmavidyā.
Shlok 18.14
अधिष्ठानं तथा कर्ता करणं च पृथग्विधम्।
विविधाश्च पृथक्चेष्टा दैवं चैवाऽत्र पञ्चमम्॥
adhishṭhānam tathā kartā karaṇam cha pruthagvidham;
vividhāshcha pruthakcheshṭā daivam chaivā’tra panchamam.
The five causes for karma are: the body (the source of consumption), the ātmā (the doer), the different senses and inner faculties (the instruments of action), various activities, and the fifth here is Paramātmā.
Shlok 18.15
शरीरवाङ्मनोभिर्यत् कर्म प्रारभते नरः।
न्याय्यं वा विपरीतं वा पञ्चैते तस्य हेतवः॥
sharīravānmanobhiryat karma prārabhate naraha;
nyāyyam vāviparītam vāpanchaite tasya hetavaha.
These five are the causes for whatever karma, whether appropriate or not, is performed by the body, speech and the other senses, or the mind.
Shlok 18.16
तत्रैवं सति कर्तारमात्मानं केवलं तु यः।
पश्यत्यकृतबुद्धित्वान्न स पश्यति दुर्मतिः॥
tatraivam sati kartāramātmānam kevalam tu yaha;
pashyatyakrutabuddhitvānna sa pashyati durmatihi.
Despite this,[119] one who sees only themselves as the doer is malicious and, because of their malign intellect, does not entirely understand.
Shlok 18.17
यस्य नाऽहंकृतो भावो बुद्धिर्यस्य न लिप्यते।
हत्वाऽपि स इमाँल्लोकान्न हन्ति न निबध्यते॥
yasya nā’hankruto bhāvo buddhiryasya na lipyate;
hatvā’pi sa imām̐llokānna hanti na nibadhyate.
One whose sensibility is not egotistical and whose intellect is untainted by attachment—they do not kill even upon slaying these people and remain unbound.
Shlok 18.18
ज्ञानं ज्ञेयं परिज्ञाता त्रिविधा कर्मचोदना।
करणं कर्म कर्तेति त्रिविधः कर्मसङ्ग्रहः॥
jnānam jneyam parijnātā trividhā karmachodanā;
karaṇam karma karteti trividhah karmasangrahaha.
The three impetuses for karma are: knowledge, the knowable karma, and the knower of karma. The three instruments of karma include the karan,[120] the act itself, and its doer.
Shlok 18.19
ज्ञानं कर्म च कर्ता च त्रिधैव गुणभेदतः।
प्रोच्यते गुणसङ्ख्याने यथावच्छृणु तान्यपि॥
jnānam karma cha kartā cha tridhaiva guṇabhedataha;
prochyate guṇasankhyāne yathāvachchhruṇu tānyapi.
Scriptures that describe the gunas proclaim only three differences in knowledge (gnan), karma, and the doer (kartā) according to the gunas. Carefully listen to me explain them.
Shlok 18.20
सर्वभूतेषु येनैकं भावमव्ययमीक्षते।
अविभक्तं विभक्तेषु तज्ज्ञानं विद्धि सात्त्विकम्॥
sarvabhūteshu yenaikam bhāvamavyayamīkshate;
avibhaktam vibhakteshu tajjnānam viddhi sāttvikam.
Knowledge by which the ātmā, which resides within all different beings, is known as without differences[121] and unchanging—understand that knowledge to be sāttvik.
Shlok 18.21
पृथक्त्वेन तु यज्ज्ञानं नानाभावान्पृथग्विधान्।
वेत्ति सर्वेषु भूतेषु तज्ज्ञानं विद्धि राजसम्॥
pruthaktvena tu yajjnānam nānābhāvānpruthagvidhān;
vetti sarveshu bhūteshu tajjnānam viddhi rājasam.
Knowledge by which the ātmā, which resides within all beings, is known as distinct and with differences—understand that knowledge to be rājasī.
Shlok 18.22
यत्तु कृत्स्नवदेकस्मिन्कार्ये सक्तमहैतुकम्।
अतत्त्वार्थवदल्पं च तत्तामसमुदाहृतम्॥
yattu krutsnavadekasminkārye saktamahaitukam;
atattvārthavadalpam cha tattāmasamudāhrutam.
Knowledge by which one becomes attached to a single action as if it is everything[122] or which is unreasonable, not based on truth, or lowly—understand that knowledge to be tāmasī.
Shlok 18.23
नियतं सङ्गरहितमरागद्वेषतः कृतम्।
अफलप्रेप्सुना कर्म यत्तत्सात्त्विकमुच्यते॥
niyatam sangarahitamarāgadveshatah krutam;
afalaprepsunā karma yattatsāttvikamuchyate.
Obligatory karma that is performed without attachment, affinity, and aversion by one who does not desire reward—that karma is called sāttvik.
Shlok 18.24
यत्तु कामेप्सुना कर्म साहङ्कारेण वा पुनः।
क्रियते बहुलायासं तद्राजसमुदाहृतम्॥
yattu kāmepsunā karma sāhankāreṇa vā punaha;
kriyate bahulāyāsam tadrājasamudāhrutam.
However, karma that is performed with immense effort and by one who is desirous or egotistical—that karma is called rājasī.
Shlok 18.25
अनुबन्धं क्षयं हिंसामनवेक्ष्य च पौरुषम्।
मोहादारभ्यते कर्म यत्तत्तामसमुच्यते॥
anubandham kshayam hinsāmanavekshya cha paurusham;
mohādārabhyate karma yattattāmasamuchyate.
Karma commenced from ignorance without considering its adverse consequences, loss, harm, or one’s capabilities—that karma is called tāmasī.
Shlok 18.26
मुक्तसङ्गोऽनहंवादी धृत्युत्साहसमन्वितः।
सिद्ध्यसिद्ध्योर्निर्विकारः कर्ता सात्त्विक उच्यते॥
muktasango’nahamvādī dhrutyutsāhasamanvitaha;
siddhyasiddhyornirvikārah kartā sāttvika uchyate.
One who does not desire reward or say that they themselves are the doer, who possesses patience and enthusiasm, and remains undisturbed in success and failure—such a doer (kartā) is called sāttvik.
Shlok 18.27
रागी कर्मफलप्रेप्सुर्लुब्धो हिंसात्मकोऽशुचिः।
हर्षशोकान्वितः कर्ता राजसः परिकीर्तितः॥
rāgī karmafalaprepsurlubdho hinsātmako’shuchihi;
harshashokānvitah kartā rājasah parikīrtitaha.
One who is desirous, longs for the fruits of action, is greedy, hurtful, impure, or moved by joy and sorrow—such a doer (kartā) is called rājasī.
Shlok 18.28
अयुक्तः प्राकृतः स्तब्धः शठो नैष्कृतिकोऽलसः।
विषादी दीर्घसूत्री च कर्ता तामस उच्यते॥
ayuktah prākrutah stabdhah shaṭho naishkrutiko’lasaha;
vishādī dīrghasūtrī cha kartā tāmasa uchyate.
One who is undisciplined, tamogunī,[123] disrespectful, dishonest, devious, indolent, despondent, or procrastinates—such a doer (kartā) is called tāmasī.
Shlok 18.29
बुद्धेर्भेदं धृतेश्चैव गुणतस्त्रिविधं शृणु।
प्रोच्यमानमशेषेण पृथक्त्वेन धनञ्जय॥
buddherbhedam dhruteshchaiva guṇatastrividham shruṇu;
prochyamānamashesheṇa pruthaktvena dhananjaya.
O Arjun! Because of the gunas there are three types of intellect (buddhi) and fortitude (dhruti). I will describe them separately; listen attentively.
Shlok 18.30
प्रवृत्तिं च निवृत्तिं च कार्याऽकार्ये भयाऽभये।
बन्धं मोक्षं च या वेत्ति बुद्धिः सा पार्थ सात्त्विकी॥
pravruttim cha nivruttim cha kāryā’kārye bhayā’bhaye;
bandham moksham cha yāvetti buddhih sāpārtha sāttvikī.
O Arjun! Intellect that understands when and when not to act, what action is and is not appropriate, what is and is not to be feared, and what is binding and liberating—that intellect is sāttvikī.
Shlok 18.31
यया धर्ममधर्मं च कार्यं चाऽकार्यमेव च।
अयथावत्प्रजानाति बुद्धिः सा पार्थ राजसी॥
yayā dharmamadharmam cha kāryam chā’kāryameva cha;
ayathāvatprajānāti buddhih sā pārtha rājasī.
O Arjun! The intellect by which one does not entirely know dharma and adharma or what should and should not be done—that intellect should be known as rājasī.
Shlok 18.32
अधर्मं धर्ममिति या मन्यते तमसाऽऽवृता।
सर्वार्थान्विपरीतांश्च बुद्धिः सा पार्थ तामसी॥
adharmam dharmamiti yā manyate tamasā’’vrutā;
sarvārthānviparītānshcha buddhih sā pārtha tāmasī.
O Arjun! Intellect that is shrouded by tamoguna, understands adharma as dharma, or has a perverse understanding of all things—that intellect is tāmasī.
Shlok 18.33
धृत्या यया धारयते मनःप्राणेन्द्रियक्रियाः।
योगेनाऽव्यभिचारिण्या धृतिः सा पार्थ सात्त्विकी॥
dhrutyā yayā dhārayate manahprāṇendriyakriyāhā;
yogenā’vyabhichāriṇyā dhrutih sā pārtha sāttvikī.
O Arjun! Unwavering fortitude formed through yoga that allows one to control the mind, life forces, and the senses—such fortitude is sāttvikī.
Shlok 18.34
यया तु धर्मकामार्थान् धृत्या धारयतेऽर्जुन।
प्रसङ्गेन फलाकाङ्क्षी धृतिः सा पार्थ राजसी॥
yayā tu dharmakāmārthān dhrutyā dhārayate’rjuna;
prasangena falākānkshī dhrutih sā pārtha rājasī.
O Arjun! The fortitude by which a person who desires fruits ardently holds onto dharma, wealth (arth), or pleasures (kām)—such fortitude, Arjun, is rājasī.
Shlok 18.35
यया स्वप्नं भयं शोकं विषादं मदमेव च।
न विमुञ्चति दुर्मेधा धृतिः सा पार्थ तामसी॥
yayā swapnam bhayam shokam vishādam madameva cha;
na vimunchati durmedhā dhrutih sā pārtha tāmasī.
O Arjun! The fortitude by which the corrupt-minded do not forgo sleep, fear, sorrow, despondency, or arrogance—such fortitude is tāmasī.
Shlok 18.36
सुखं त्विदानीं त्रिविधं शृणु मे भरतर्षभ।
अभ्यासाद्रमते यत्र दुःखान्तं च निगच्छति॥
sukham tvidānīm trividham shruṇu me bharatarshabha;
abhyāsādramate yatra duhkhāntam cha nigachchhati.
O Arjun! Now listen to the three types of happiness from me; through its study, one attains joy and the absolute end of misery.
Shlok 18.37
यत्तदग्रे विषमिव परिणामेऽमृतोपमम्।
तत्सुखं सात्त्विकं प्रोक्तमात्मबुद्धिप्रसादजम्॥
yattadagre vishamiva pariṇāme’mrutopamam;
tatsukham sāttvikam proktamātmabuddhiprasādajam.
Happiness that feels like poison in the beginning but in the end is like nectar—such happiness, which is born from the delight of an intellect that is focused on the ātmā, is called sāttvik.
Shlok 18.38
विषयेन्द्रियसंयोगाद्यत्तदग्रेऽमृतोपमम्।
परिणामे विषमिव तत्सुखं राजसं स्मृतम्॥
vishayendriyasanyogādyattadagre’mrutopamam;
pariṇāme vishamiva tatsukham rājasam smrutam.
Happiness that arises from the union of the senses and the objects of the sense and is like nectar in the beginning but is ultimately poison-like—such happiness is known as rājasī.
Shlok 18.39
यदग्रे चाऽनुबन्धे च सुखं मोहनमात्मनः।
निद्रालस्यप्रमादोत्थं तत्तामसमुदाहृतम्॥
yadagre chā’nubandhe cha sukham mohanamātmanaha;
nidrālasyapramādottham tattāmasamudāhrutam.
Happiness that from the beginning to the end results in deluding the ātmā and is born from sleep, indolence, or negligence—such happiness is called tāmasī.
Shlok 18.40
न तदस्ति पृथिव्यां वा दिवि देवेषु वा पुनः।
सत्त्वं प्रकृतिजैर्मुक्तं यदेभिः स्यात्त्रिभिर्गुणैः॥
na tadasti pruthivyām vā divi deveshu vā punaha;
sattvam prakrutijairmuktam yadebhih syāttribhirguṇaihi.
There is no one on earth, within the heavenly realms, or even among the deities who is free of these three gunas that are born from māyā.
Shlok 18.41
ब्राह्मणक्षत्रियविशां शूद्राणां च परन्तप।
कर्माणि प्रविभक्तानि स्वभावप्रभवैर्गुणैः॥
brāhmaṇakshatriyavishām shūdrāṇām cha parantapa;
karmāṇi pravibhaktāni swabhāvaprabhavairguṇaihi.
O Arjun! The duties of the brāhmans, kshatriyas, vaishyas, and shūdras[124] are characterized according to the gunas arising from their natures.
Shlok 18.42
शमो दमस्तपः शौचं क्षान्तिरार्जवमेव च।
ज्ञानं विज्ञानमास्तिक्यं ब्रह्मकर्म स्वभावजम्॥
shamo damastapah shaucham kshāntirārjavameva cha;
jnānam vijnānamāstikyam brahmakarma swabhāvajam.
Control over the antahkaran,[125] command over the senses, austerity, purity, forgiveness, agreeability, knowledge, wisdom,[126] and faith are the inherent karma of a brāhman.
Shlok 18.43
शौर्यं तेजो धृतिर्दाक्ष्यं युद्धे चाऽप्यपलायनम्।
दानमीश्वरभावश्च क्षात्रं कर्म स्वभावजम्॥
shauryam tejo dhrutirdākshyam yuddhe chā’pyapalāyanam;
dānamīshwarabhāvashcha kshātram karma swabhāvajam.
Bravery, splendor, fortitude, proficiency, not retreating in battle, charity, and sovereignty are the inherent karma of a kshatriya.
Shlok 18.44
कृषिगोरक्ष्यवाणिज्यं वैश्यकर्म स्वभावजम्।
परिचर्यात्मकं कर्म शूद्रस्याऽपि स्वभावजम्॥
krushigorakshyavāṇijyam vaishyakarma swabhāvajam;
paricharyātmakam karma shūdrasyā’pi swabhāvajam.
Agriculture, husbandry, and trade are inherent to a vaishya, and offering aid is the inherent karma of a shūdra.
Shlok 18.45
स्वे स्वे कर्मण्यभिरतः संसिद्धिं लभते नरः।
स्वकर्मनिरतः सिद्धिं यथा विन्दति तच्छृणु॥
swe swe karmaṇyabhiratah sansiddhim labhate naraha;
swakarmaniratah siddhim yathāvindati tachchhruṇu.
One who is devoted to their own duty attains ultimate peace. Listen to how one engaged in one’s own duty attains the end.
Shlok 18.46
यतः प्रवृत्तिर्भूतानां येन सर्वमिदं ततम्।
स्वकर्मणा तमभ्यर्च्य सिद्धिं विन्दति मानवः॥
yatah pravruttirbhūtānām yena sarvamidam tatam;
swakarmaṇātamabhyarchya siddhim vindati mānavaha.
One attains the end by offering their karma in worshipful service to Paramātmā—by whom all beings are born and engage in other activities and who pervades this entire world.
Shlok 18.47
श्रेयान्स्वधर्मो विगुणः परधर्मात्स्वनुष्ठितात्।
स्वभावनियतं कर्म कुर्वन्नाऽऽप्नोति किल्बिषम्॥
shreyānswadharmo viguṇah paradharmātswanushṭhitāt;
swabhāvaniyatam karma kurvannā’’pnoti kilbisham.
It is better to perform one’s own duty imperfectly than another’s duty well. One who performs actions according to their nature[127] does not incur wrongdoing.
Shlok 18.48
सहजं कर्म कौन्तेय सदोषमपि न त्यजेत्।
सर्वारम्भा हि दोषेण धूमेनाऽग्निरिवाऽऽवृताः॥
sahajam karma kaunteya sadoshamapi na tyajet;
sarvārambhāhi dosheṇa dhūmenā’gnirivā’’vrutāhā.
Arjun! One should not forgo one’s natural duties even if they are imperfectly performed because all commenced endeavors are tainted with flaws, just as fire is surrounded by smoke.
Shlok 18.49
असक्तबुद्धिः सर्वत्र जितात्मा विगतस्पृहः।
नैष्कर्म्यसिद्धिं परमां संन्यासेनाऽधिगच्छति॥
asaktabuddhih sarvatra jitātmā vigataspruhaha;
naishkarmyasiddhim paramām sannyāsenā’dhigachchhati.
One whose intellect is disinterested in all worldly things, who has conquered the ātmā, and who possesses no desires achieves the supreme end through detachment (sanyās).
Shlok 18.50
सिद्धिं प्राप्तो यथा ब्रह्म तथाऽऽप्नोति निबोध मे।
समासेनैव कौन्तेय निष्ठा ज्ञानस्य या परा॥
siddhim prāpto yathā brahma tathā’’pnoti nibodha me;
samāsenaiva kaunteya nishṭhā jnānasya yā parā.
O Arjun! Briefly learn from me how one who has achieved the end attains Aksharbrahma[128]—whose attainment is the supreme conviction of knowledge.
Shlok 18.51
बुद्ध्या विशुद्धया युक्तो धृत्यात्मानं नियम्य च।
शब्दादीन्विषयांस्त्यक्त्वा रागद्वेषौ व्युदस्य च॥
buddhyā vishuddhayā yukto dhrutyātmānam niyamya cha;
shabdādīnvishayānstyaktvā rāgadveshau vyudasya cha.
One who possesses a pure intellect, patiently controls the self, renounces worldly speech and other sense pleasures, and forgoes affinity and aversion…
Shlok 18.52
विविक्तसेवी लघ्वाशी यतवाक्कायमानसः।
ध्यानयोगपरो नित्यं वैराग्यं समुपाश्रितः॥
viviktasevī laghvāshī yatavākkāyamānasaha;
dhyānayogaparo nityam vairāgyam samupāshritaha.
One who lives in solitude, consumes less, possesses control over their speech, body, and mind, remains engrossed in Paramātma-yoga through meditation, and remains always detached…
Shlok 18.53
अहङ्कारं बलं दर्पं कामं क्रोधं परिग्रहम्।
विमुच्य निर्ममः शान्तो ब्रह्मभूयाय कल्पते॥
ahankāram balam darpam kāmam krodham parigraham;
vimuchya nirmamah shānto brahmabhūyāya kalpate.
One who, upon forsaking (1) arrogance, (2) strength that causes others misery, (3) pride, (4) desire, (5) anger, and (6) amassing wealth unnecessarily, becomes unattached and at peace—they are worthy of attaining brahmabhāv.
Shlok 18.54
ब्रह्मभूतः प्रसन्नात्मा न शोचति न काङ्क्षति।
समः सर्वेषु भूतेषु मद्भक्तिं लभते पराम्॥
brahmabhūtah prasannātmā na shochati na kānkshati;
samah sarveshu bhūteshu madbhaktim labhate parām.
The blissful devotee who has attained oneness with Aksharbrahma neither grieves nor desires anything worldly and sees all beings equally—they attain my ultimate devotion.
Shlok 18.55
भक्त्या मामभिजानाति यावान्यश्चाऽस्मि तत्त्वतः।
ततो मां तत्त्वतो ज्ञात्वा विशते तदनन्तरम्॥
bhaktyā māmabhijānāti yāvānyashchā’smi tattvataha;
tato mām tattvato jnātvā vishate tadanantaram.
Through devotion, this brahmarūp devotee thoroughly realizes how and who I am. Upon fully realizing me, they thereafter become engrossed in my worshipful service.
Shlok 18.56
सर्वकर्माण्यपि सदा कुर्वाणो मद्व्यपाश्रयः।
मत्प्रसादादवाप्नोति शाश्वतं पदमव्ययम्॥
sarvakarmāṇyapi sadā kurvāṇo madvyapāshrayaha;
matprasādādavāpnoti shāshwatam padamavyayam.
Despite continually performing all karma, a devotee who has sought singular refuge under me attains the imperishable and eternal abode by my grace.
Shlok 18.57
चेतसा सर्वकर्माणि मयि संन्यस्य मत्परः।
बुद्धियोगमुपाश्रित्य मच्चित्तः सततं भव॥
chetasā sarvakarmāṇi mayi sannyasya matparaha;
buddhiyogamupāshritya machchittah satatam bhava.
Upon mentally offering all karma to me and acquiring gnan-yoga, always remain engrossed in me.
Shlok 18.58
मच्चित्तः सर्वदुर्गाणि मत्प्रसादात्तरिष्यसि।
अथ चेत्त्वमहंकारान्न श्रोष्यसि विनङ्क्ष्यसि॥
machchittah sarvadurgāṇi matprasādāttarishyasi;
atha chettvamahankārānna shroshyasi vinankshyasi.
By remaining engrossed in my reflection, you will, by my grace, overcome all misery. However, if you do not listen out of arrogance, you will perish.
Shlok 18.59
यदहङ्कारमाश्रित्य न योत्स्य इति मन्यसे।
मिथ्यैष व्यवसायस्ते प्रकृतिस्त्वां नियोक्ष्यति॥
yadahankāramāshritya na yotsya iti manyase;
mithyaisha vyavasāyaste prakrutistvām niyokshyati.
If, out of arrogance, you believe, “I will not fight,”—this, your resolve, is in vain because your nature will compel you to fight.
Shlok 18.60
स्वभावजेन कौन्तेय निबद्धः स्वेन कर्मणा।
कर्तुं नेच्छसि यन्मोहात्करिष्यस्यवशोऽपि तत्॥
swabhāvajena kaunteya nibaddhah swena karmaṇā;
kartum nechchhasi yanmohātkarishyasyavasho’pi tat.
O Arjun! You, who are bound by the karma that arises from your nature, will be helpless to join in that same war you do not wish to fight in out of ignorance.
Shlok 18.61
ईश्वरः सर्वभूतानां हृद्देशेऽर्जुन तिष्ठति।
भ्रामयन्सर्वभूतानि यन्त्रारूढानि मायया॥
īshwarah sarvabhūtānām hruddeshe’rjuna tishṭhati;
bhrāmayansarvabhūtāni yantrārūḍhāni māyayā.
O Arjun! Paramātmā lives within the hearts of all beings. By using māyā, he drives all beings residing within the machine-like body.
Shlok 18.62
तमेव शरणं गच्छ सर्वभावेन भारत।
तत्प्रसादात्परां शान्तिं स्थानं प्राप्स्यसि शाश्वतम्॥
tameva sharaṇam gachchha sarvabhāvena bhārata;
tatprasādātparām shāntim sthānam prāpsyasi shāshwatam.
O Arjun! With all your heart, seek refuge under that Paramātmā alone. By his grace, you will attain supreme peace and the eternal abode.
Shlok 18.63
इति ते ज्ञानमाख्यातं गुह्याद्गुह्यतरं मया।
विमृश्यैतदशेषेण यथेच्छसि तथा कुरु॥
iti te jnānamākhyātam guhyādguhyataram mayā;
vimrushyaitadashesheṇa yathechchhasi tathā kuru.
In this way, I have revealed to you the greatest among the secret truths. Having thought over this thoroughly, do as you wish.
Shlok 18.64
सर्वगुह्यतमं भूयः शृणु मे परमं वचः।
इष्टोऽसि मे दृढमिति ततो वक्ष्यामि ते हितम्॥
sarvaguhyatamam bhūyah shruṇu me paramam vachaha;
ishṭo’si me druḍhamiti tato vakshyāmi te hitam.
Repeatedly listen to the greatest among all secret wisdom and my supreme words. You are dear to me and have conviction, so I will say what benefits you.
Shlok 18.65
मन्मना भव मद्भक्तो मद्याजी मां नमस्कुरु।
मामेवैष्यसि सत्यं ते प्रतिजाने प्रियोऽसि मे॥
manmanā bhava madbhakto madyājī mām namaskuru;
māmevaishyasi satyam te pratijāne priyo’si me.
Engross your mind in me, become my devotee, worship me, and bow to me. By doing this, you will attain only me. I truly promise you this because you are dear to me.
Shlok 18.66
सर्वधर्मान्परित्यज्य मामेकं शरणं व्रज।
अहं त्वा सर्वपापेभ्यो मोक्षयिष्यामि मा शुचः॥
sarvadharmānparityajya māmekam sharaṇam vraja;
aham tvā sarvapāpebhyo mokshayishyāmi mā shuchaha.
Abandon all your beliefs of dharma[129] and surrender only to me. I will deliver you from all wrongdoing; do not grieve.
Shlok 18.67
इदं ते नाऽतपस्काय नाऽभक्ताय कदाचन।
न चाऽशुश्रूषवे वाच्यं न च मां योऽभ्यसूयति॥
idam te nā’tapaskāya nā’bhaktāya kadāchana;
na chā’shushrūshave vāchyam na cha mām yo’bhyasūyati.
These teachings I have revealed to you should never be said to those who do not practice austerities, lack faith or devotion, do not serve Paramātmā or his devotees, or accuse me of being flawed.
Shlok 18.68
य इदं परमं गुह्यं मद्भक्तेष्वभिधास्यति।
भक्तिंमयि परां कृत्वा मामेवैष्यत्यसंशयः॥
ya idam paramam guhyam madbhakteshwabhidhāsyati;
bhaktimmayi parām krutvā māmevaishyatyasanshayaha.
One who recites this supremely secret scripture to my devotees will, upon offering supreme devotion to me, attain only me; there is no doubt.
Shlok 18.69
न च तस्मान्मनुष्येषु कश्चिन्मे प्रियकृत्तमः।
भविता न च मे तस्मादन्यः प्रियतरो भुवि॥
na cha tasmānmanushyeshu kashchinme priyakruttamaha;
bhavitā na cha me tasmādanyah priyataro bhuvi.
Among all people in this world, no one else performs more loving service to me, and no one will be more beloved to me.
Shlok 18.70
अध्येष्यते च य इमं धर्म्यं संवादमावयोः।
ज्ञानयज्ञेन तेनाऽहमिष्टः स्यामिति मे मतिः॥
adhyeshyate cha ya imam dharmyam samvādamāvayoho;
jnānayajnena tenā’hamishṭah syāmiti me matihi.
I believe that those who study this dharma-filled[130] dialogue of ours will worship me with an offering of gnan-yagna.
Shlok 18.71
श्रद्धावान् अनसूयश्च शृणुयादपि यो नरः।
सोऽपि मुक्तः शुभाँल्लोकान्प्राप्नुयात्पुण्यकर्मणाम्॥
shraddhāvān anasūyashcha shryuṇuyādapi yo naraha;
so’pi muktah shubhām̐llokānprāpnuyātpuṇyakarmaṇām.
Even if one who possesses faith and is without malice simply listens to this scripture, they will be freed and attain the auspicious realms of the righteous.
Shlok 18.72
कच्चिदेतच्छ्रुतं पार्थ त्वयैकाग्रेण चेतसा।
कच्चिदज्ञानसंमोहः प्रनष्टस्ते धनञ्जय॥
kachchidetachchhrutam pārtha tvayaikāgreṇa chetasā;
kachchidajnānasammohah pranashṭaste dhananjaya.
O Arjun! Have you heard this—the scripture on yoga, which reveals Paramātmā’s form—with an attentive mind? Arjun! Is your delusion, which was born from ignorance, destroyed?
Shlok 18.73
Arjun said
नष्टो मोहः स्मृतिर्लब्धा त्वत्प्रसादान्मयाऽच्युत।
स्थितोऽस्मि गतसन्देहः करिष्ये वचनं तव॥
nashṭo mohah smrutirlabdhā tvatprasādānmayā’chyuta;
sthito’smi gatasandehah karishye vachanam tava.
O Krishna! By your grace, my delusion is destroyed, and I have regained composure. I am freed from doubt and enlightened. I will do as you say.
Shlok 18.74
Sanjaya said
इत्यहं वासुदेवस्य पार्थस्य च महात्मनः।
संवादमिममश्रौषमद्भुतं रोमहर्षणम्॥
ityaham vāsudevasya pārthasya cha mahātmanaha;
samvādamimamashraushamadbhutam romaharshaṇam.
In this way, I have heard this magnificent dialogue between the great Shrī Krishna and Arjun, which causes one’s hair to stand on end.
Shlok 18.75
व्यासप्रसादाच्छ्रुतवान् एतद्गुह्यमहं परम्।
योगं योगेश्वरात्कृष्णात्साक्षात्कथयतः स्वयम्॥
vyāsaprasādāchchhrutavān etadguhyamaham param;
yogam yogeshwarātkrushṇātsākshātkathayatah swayam.
By Vyāsjī grace, I have heard this most secret yoga revealed directly by the sovereign of yoga, Shrī Krishna, himself.
Shlok 18.76
राजन्संस्मृत्य संस्मृत्य संवादमिममद्भुतम्।
केशवाऽर्जुनयोः पुण्यं हृष्यामि च मुहुर्मुहुः॥
rājansansmrutya sansmrutya samvādamimamadbhutam;
keshavā’rjunayoh puṇyam hrushyāmi cha muhurmuhuhu.
O Dhrutarāshtra! I rejoice over and over again as I repeatedly recall this magnificent and merit-giving dialogue between Keshav and Arjun.
Shlok 18.77
तच्च संस्मृत्य संस्मृत्य रूपमत्यद्भुतं हरेः।
विस्मयो मे महान् राजन्हृष्यामि च पुनः पुनः॥
tachcha sansmrutya sansmrutya rūpamatyadbhutam harehe;
vismayo me mahān rājanhrushyāmi cha punah punaha.
And O Dhrutarāshtra! I experience great wonder and am overjoyed over and over again as I repeatedly remember Paramātmā’s immensely glorious form (vishwarūp).
Shlok 18.78
यत्र योगेश्वरः कृष्णो यत्र पार्थो धनुर्धरः।
तत्र श्रीर्विजयो भूतिर्ध्रुवा नीतिर्मतिर्मम॥
yatra yogeshwarah krushṇo yatra pārtho dhanurdharaha;
tatra shrīrvijayo bhūtirdhruvā nītirmatirmama.
Wherever there is Shrī Krishna, the sovereign of yoga, wherever there is the archer Arjun, there resides fortune, victory, unwavering prosperity, and justice. This is my conviction!
॥इति श्रीमद्भगवद्गीतासूपनिषत्सु ब्रह्मविद्यायां योगशास्त्रे
श्रीकृष्णार्जुनसंवादे शरणागतियोगो नामाऽष्टादशोऽध्यायः॥
iti shrīmadbhagavadgītāsūpanishatsu brahmavidyāyām yogashāstre shrīkrushṇārjunasamvāde
sharaṇāgatiyogo nāmā’shṭādasho’dhyāyaha
In this way, within the Upanishad-like Shrīmad-Bhagavad-Gītā, which is brahmavidyā and a sacred text on yoga, and in the dialogue between Shrī Krishna and Arjun, this concludes the eighteenth chapter titled “Sharanāgati-yoga.”