The eighteenth chapter of the Bhagavad Gita is Moksha Sanyas Yoga. Arjuna requests the Lord to explain the difference between the two types of renunciations – sanyaas(renunciation of actions) and tyaag(renunciation of desires). Krishna explains that a sanyaasi is one who abandons family and society in order to practise spiritual discipline whereas a tyaagi is one who performs their duties without attachment to the rewards of their actions and dedicating them to the God. Krishna recommends the second kind of renunciation – tyaag. Krishna then gives a detailed analysis of the effects of the three modes of material nature. He declares that the highest path of spirituality is pure, unconditional loving service unto the Supreme Divine Personality, Krishna. If we always remember Him, keep chanting His name and dedicate all our actions unto Him, take refuge in Him and make Him our Supreme goal, then by His grace, we will surely overcome all obstacles and difficulties and be freed from this cycle of birth and death.

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‘arjuna uvāca . saṃnyāsasya mahābāho tattvamicchāmi veditum . tyāgasya ca hṛṣīkeśa pṛthakkeśiniṣūdana ||18-1||’,

‘18.1 Arjuna said I desire to know severally, O mighty-armed, the essence or truth of renunciation, O Hrishikesa, as also of abandonment, O slayer of Kesi.’,

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‘śrībhagavānuvāca . kāmyānāṃ karmaṇāṃ nyāsaṃ saṃnyāsaṃ kavayo viduḥ . sarvakarmaphalatyāgaṃ prāhustyāgaṃ vicakṣaṇāḥ ||18-2||’,

‘18.2 The Blessed Lord said The sages understand Sannyasa to be the renunciation of action with desire; the wise declare the abandonment of the fruits of all actions as Tyaga.’,

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‘tyājyaṃ doṣavadityeke karma prāhurmanīṣiṇaḥ . yajñadānatapaḥkarma na tyājyamiti cāpare ||18-3||’,

‘18.3 Some philosophers declare that actions should be abandoned as an evil; while others (declare) that acts of sacrifice, gift and austerity should not be relinished.’,

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‘niścayaṃ śṛṇu me tatra tyāge bharatasattama . tyāgo hi puruṣavyāghra trividhaḥ samprakīrtitaḥ ||18-4||’,

‘18.4 Hear from Me the conclusion or the final truth about this abandonment, O best of the Bharatas; abandonment, verily, O best of men, has been declared to be of three kinds.’,

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‘yajñadānatapaḥkarma na tyājyaṃ kāryameva tat . yajño dānaṃ tapaścaiva pāvanāni manīṣiṇām ||18-5||’,

‘18.5 Acts of sacrifice, gift and austerity should not be abandoned, but should be performed; sacrifice, gift and also austerity are the purifiers of the wise.’,

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‘etānyapi tu karmāṇi saṅgaṃ tyaktvā phalāni ca . kartavyānīti me pārtha niścitaṃ matamuttamam ||18-6||’,

‘18.6 But even these actions should be performed leaving aside attachment and the desire for rewards, O Arjuna; this is My certain and best conviction.’,

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‘niyatasya tu saṃnyāsaḥ karmaṇo nopapadyate . mohāttasya parityāgastāmasaḥ parikīrtitaḥ ||18-7||’,

‘18.7 Verily the renunciation of obligatory action is not proper; the abandonment of the same from delusion is declared to be Tamasic.’,

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‘duḥkhamityeva yatkarma kāyakleśabhayāttyajet . sa kṛtvā rājasaṃ tyāgaṃ naiva tyāgaphalaṃ labhet ||18-8||’,

‘18.8 He who abandons action on account of the fear of bodily trouble (because it is painful), does not obtain the merit of renunciation by doing such Rajasic renunciation.’,

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‘kāryamityeva yatkarma niyataṃ kriyate.arjuna . saṅgaṃ tyaktvā phalaṃ caiva sa tyāgaḥ sāttviko mataḥ ||18-9||’,

‘18.9 Whatever obligatory action is done, O Arjuna, merely because it ought to be done, abandoning attachment and also the desire for reward, that renunciation is regarded as Sattvic (pure).’,

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‘na dveṣṭyakuśalaṃ karma kuśale nānuṣajjate . tyāgī sattvasamāviṣṭo medhāvī chinnasaṃśayaḥ ||18-10||’,

‘18.10 The man of renunciation, pervaded by purity, intelligent, and with his doubts cut asunder, does not hate a disagreeable work nor is he attached to an agreeable one.’,

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‘na hi dehabhṛtā śakyaṃ tyaktuṃ karmāṇyaśeṣataḥ . yastu karmaphalatyāgī sa tyāgītyabhidhīyate ||18-11||’,

‘18.11 Verily, it is not possible for an embodied being to abandon actions entirely; but he who relinishes the rewards of actions is verily called a man of renunciation.’,

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‘aniṣṭamiṣṭaṃ miśraṃ ca trividhaṃ karmaṇaḥ phalam . bhavatyatyāgināṃ pretya na tu saṃnyāsināṃ kvacit ||18-12||’,

‘18.12 The threefold fruit of action (evil, good and mixed) accrues after death to the non-abandoners, but never to the abandoners.’,

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‘pañcaitāni mahābāho kāraṇāni nibodha me . sāṅkhye kṛtānte proktāni siddhaye sarvakarmaṇām ||18-13||’,

‘18.13 Learn from Me, O mighty-armed Arjuna, these five causes as declared in the Sankhya system for the accomplishment of all actions.’,

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‘adhiṣṭhānaṃ tathā kartā karaṇaṃ ca pṛthagvidham . vividhāśca pṛthakceṣṭā daivaṃ caivātra pañcamam ||18-14||’,

‘18.14 The seat (body), the doer, the various senses, the different functions of various sorts, and the presiding deity, also, the fifth.’,

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‘śarīravāṅmanobhiryatkarma prārabhate naraḥ . nyāyyaṃ vā viparītaṃ vā pañcaite tasya hetavaḥ ||18-15||’,

‘18.15 Whatever action a man performs with his body, speech and mind whether right or the reverse these five are its causes.’,

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‘tatraivaṃ sati kartāramātmānaṃ kevalaṃ tu yaḥ . paśyatyakṛtabuddhitvānna sa paśyati durmatiḥ ||18-16||’,

‘18.16 Now, such being the case, verily he who owing to untrained understanding looks upon his Self, which is isolated, as the agent, he of perverted intelligence, sees not.’,

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‘yasya nāhaṃkṛto bhāvo buddhiryasya na lipyate . hatvā.api sa imā.Nllokānna hanti na nibadhyate ||18-17||’,

‘18.17 He who is free from the egoistic notion, whose intelligence is not tainted (by good or evil), though he slays these people, he slayeth not, nor is he bound (by the action).’,

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‘jñānaṃ jñeyaṃ parijñātā trividhā karmacodanā . karaṇaṃ karma karteti trividhaḥ karmasaṃgrahaḥ ||18-18||’,

‘18.18 Knowledge, the knowable and the knower form the threefold impulse to action; the organ, the action and the agent form the threefold basis of action.’,

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‘jñānaṃ karma ca kartāca tridhaiva guṇabhedataḥ . procyate guṇasaṅkhyāne yathāvacchṛṇu tānyapi ||18-19||’,

‘18.19 Knowledge, action and actor are declared in the science of the Gunas (Sankhya philosophy) to be of three kinds only, according to the distinction of the Gunas. Of these also, hear duly.’,

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‘sarvabhūteṣu yenaikaṃ bhāvamavyayamīkṣate . avibhaktaṃ vibhakteṣu tajjñānaṃ viddhi sāttvikam ||18-20||’,

‘18.20 That by which one sees the one indestructible Reality in all beings, not separate in all the separate beings know thou that knowledge to be Sattvic.’,

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‘pṛthaktvena tu yajjñānaṃ nānābhāvānpṛthagvidhān . vetti sarveṣu bhūteṣu tajjñānaṃ viddhi rājasam ||18-21||’,

‘18.21 But that knowledge which sees in all beings various entities of distinct kinds as different from one another know thou that knowledge to be Rajasic.’,

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‘yattu kṛtsnavadekasminkārye saktamahaitukam . atattvārthavadalpaṃ ca tattāmasamudāhṛtam ||18-22||’,

‘18.22 But that which clings to one single effect as if it were the whole, without reason, without foundation in Truth, and trivial that is declared to be Tamasic.’,

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‘niyataṃ saṅgarahitamarāgadveṣataḥ kṛtam . aphalaprepsunā karma yattatsāttvikamucyate ||18-23||’,

‘18.23 An action which is ordained, which is free from attachment, and which is done without love or hatred by one who is not desirous of any reward that action is declared to be Sattvic.’,

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‘yattu kāmepsunā karma sāhaṃkāreṇa vā punaḥ . kriyate bahulāyāsaṃ tadrājasamudāhṛtam ||18-24||’,

‘18.24 But that action which is done by one longing for the fulfilment of desires or gain with egoism or with much effort that is declared to be Rajasic (passionate).’,

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‘anubandhaṃ kṣayaṃ hiṃsāmanapekṣya ca pauruṣam . mohādārabhyate karma yattattāmasamucyate ||18-25||’,

‘18.25 That action which is undertaken from delusion, without a regard for the conseences, loss, injury and (one’s own) ability that is declared to be Tamasic (dark).’,

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‘muktasaṅgo.anahaṃvādī dhṛtyutsāhasamanvitaḥ . siddhyasiddhyornirvikāraḥ kartā sāttvika ucyate ||18-26||’,

‘18.26 An agent who is free from attachment, non-egoistic, endowed with firmness and enthusiasm, and unaffected by success or failure, is called Sattvic (pure).’,

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‘rāgī karmaphalaprepsurlubdho hiṃsātmako.aśuciḥ . harṣaśokānvitaḥ kartā rājasaḥ parikīrtitaḥ ||18-27||’,

‘18.27 Passionate, desiring to obtain the reward of actions, greedy, cruel, impure, moved by joy and sorrow, such an agent is said to be Rajasic (passionate).’,

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‘ayuktaḥ prākṛtaḥ stabdhaḥ śaṭho naiṣkṛtiko.alasaḥ . viṣādī dīrghasūtrī ca kartā tāmasa ucyate ||18-28||’,

‘18.28 Unsteady, vulgar, unbending, cheating, malicious, lazy, desponding and procrastinating such an agent is called Tamasic.’,

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‘buddherbhedaṃ dhṛteścaiva guṇatastrividhaṃ śṛṇu . procyamānamaśeṣeṇa pṛthaktvena dhanañjaya ||18-29||’,

‘18.29 Hear thou the threefold division of intellect and firmness according to the Gunas, as I declare them fully and distinctly, O Arjuna.’,

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‘pravṛttiṃ ca nivṛttiṃ ca kāryākārye bhayābhaye . bandhaṃ mokṣaṃ ca yā vetti buddhiḥ sā pārtha sāttvikī ||18-30||’,

‘18.30 The intellect which knows the path of work and renunciation, what ought to be done and what ought not to be done, fear and fearlessness, bondage and liberation that intellect is Sattvic (pure), O Arjuna.’,

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‘yayā dharmamadharmaṃ ca kāryaṃ cākāryameva ca . ayathāvatprajānāti buddhiḥ sā pārtha rājasī ||18-31||’,

‘18.31 That, by which one wrongly understands Dharma and Adharma and also what ought to be done and what ought not to be done that intellect, O Arjuna, is Rajasic (passionate).’,

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‘adharmaṃ dharmamiti yā manyate tamasāvṛtā . sarvārthānviparītāṃśca buddhiḥ sā pārtha tāmasī ||18-32||’,

‘18.32 That, which, enveloped in darkness, sees Adharma as Dharma and all things perverted that intellect, O Arjuna, is Tamasic (dark).’,

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‘dhṛtyā yayā dhārayate manaḥprāṇendriyakriyāḥ . yogenāvyabhicāriṇyā dhṛtiḥ sā pārtha sāttvikī ||18-33||’,

‘18.33 The unwavering firmness by which, through Yoga, the functions of the mind, the life-force and the senses are restrained that firmness, O Arjuna, is Sattvic (pure).’,

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‘yayā tu dharmakāmārthāndhṛtyā dhārayate.arjuna . prasaṅgena phalākāṅkṣī dhṛtiḥ sā pārtha rājasī ||18-34||’,

‘18.34 But that, O Arjuna, by which, on account of attachment and desire for reward, one holds fast to Dharma (duty), enjoyment of pleasures and earning of wealth that firmness, O Arjuna, is Rajasic (passionate).’,

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‘yayā svapnaṃ bhayaṃ śokaṃ viṣādaṃ madameva ca . na vimuñcati durmedhā dhṛtiḥ sā pārtha tāmasī ||18-35||’,

‘18.35 That, by which a stupid man does not abandon sleep, fear, grief, despair and also conceit that firmness, O Arjuna, is Tamasic.’,

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‘sukhaṃ tvidānīṃ trividhaṃ śṛṇu me bharatarṣabha . abhyāsādramate yatra duḥkhāntaṃ ca nigacchati ||18-36||’,

‘18.36 And now hear from Me, O Arjuna, of the threefold pleasure, in which one rejoices by practice and surely comes to the end of pain.’,

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‘yattadagre viṣamiva pariṇāme.amṛtopamam . tatsukhaṃ sāttvikaṃ proktamātmabuddhiprasādajam ||18-37||’,

‘18.37 That which is like poison at first but in the end like nectar that happiness is declared to be Sattvic, born of the purity of one’s own mind due to Self-realisation.’,

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‘viṣayendriyasaṃyogādyattadagre.amṛtopamam . pariṇāme viṣamiva tatsukhaṃ rājasaṃ smṛtam ||18-38||’,

‘18.38 That happiness which arises from the contact of the sense-organs with the objects, which is at first like nectar, and in the end like poison that is declared to be Rajasic.’,

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‘yadagre cānubandhe ca sukhaṃ mohanamātmanaḥ . nidrālasyapramādotthaṃ tattāmasamudāhṛtam ||18-39||’,

‘18.39 That happiness which at first as well as in the seel deludes the self, and which arises from sleep, indolence and heedlessness that is declared to be Tamasic.’,

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‘na tadasti pṛthivyāṃ vā divi deveṣu vā punaḥ . sattvaṃ prakṛtijairmuktaṃ yadebhiḥ syāttribhirguṇaiḥ ||18-40||’,

‘18.40 There is no being on earth or again in heaven among the gods, that is liberated from the three alities born of Nature.’,

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‘brāhmaṇakṣatriyaviśāṃ śūdrāṇāṃ ca parantapa . karmāṇi pravibhaktāni svabhāvaprabhavairguṇaiḥ ||18-41||’,

‘18.41 Of Brahmanas, Kshatriyas and Vaisyas, as also of Sudras, O Arjuna, the duties are distributed according to the alities born of their own nature.’,

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‘śamo damastapaḥ śaucaṃ kṣāntirārjavameva ca . jñānaṃ vijñānamāstikyaṃ brahmakarma svabhāvajam ||18-42||’,

‘18.42 Serenity, self-restraint, austerity, purity, forgiveness and also uprightness, knowledge, realisation and belief in God are the duties of the Brahmanas, born of (their own) nature.’,

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‘śauryaṃ tejo dhṛtirdākṣyaṃ yuddhe cāpyapalāyanam . dānamīśvarabhāvaśca kṣātraṃ karma svabhāvajam ||18-43||’,

‘18.43 Prowess, splendour, firmness, dexterity and also not fleeing from battle, generosity and lordliness are the duties of the Kshatriyas, born of (their own) nature.’,

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‘kṛṣigaurakṣyavāṇijyaṃ vaiśyakarma svabhāvajam . paricaryātmakaṃ karma śūdrasyāpi svabhāvajam ||18-44||’,

‘18.44 Agriculture, cattle-rearing and trade are the duties of the Vaisya (merchant), born of (their own) nature; and action consisting of service is the duty of the Sudra (servant-class), born of (their own) nature.’,

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‘sve sve karmaṇyabhirataḥ saṃsiddhiṃ labhate naraḥ . svakarmanirataḥ siddhiṃ yathā vindati tacchṛṇu ||18-45||’,

‘5.10 He who does actions, offering them to Brahman, and abandoning attachment, is not tainted by sin, just as a lotus-leaf is not tainted by water.’,

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‘yataḥ pravṛttirbhūtānāṃ yena sarvamidaṃ tatam . svakarmaṇā tamabhyarcya siddhiṃ vindati mānavaḥ ||18-46||’,

‘18.46 He from Whom all the beings have evolved and by Whom all this is pervaded worshipping Him with his own duty, man attains perfection.’,

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‘śreyānsvadharmo viguṇaḥ paradharmātsvanuṣṭhitāt . svabhāvaniyataṃ karma kurvannāpnoti kilbiṣam ||18-47||’,

‘18.47 Better is one’s own duty (though) destitute of merits, than the duty of another well performed. He who does the duty ordained by his own nature incurs no sin.’,

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‘sahajaṃ karma kaunteya sadoṣamapi na tyajet . sarvārambhā hi doṣeṇa dhūmenāgnirivāvṛtāḥ ||18-48||’,

‘18.48 One should not abandon, O Arjuna, the duty to which one is born, though faulty; for, all undertakings are enveloped by evil, as fire by smoke.’,

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‘asaktabuddhiḥ sarvatra jitātmā vigataspṛhaḥ . naiṣkarmyasiddhiṃ paramāṃ saṃnyāsenādhigacchati ||18-49||’,

‘18.49 He whose intellect is unattached everywhere, who has subdued his self, from whom desire has fled, he by renunciation, attains the supreme state of freedom from action.’,

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‘siddhiṃ prāpto yathā brahma tathāpnoti nibodha me . samāsenaiva kaunteya niṣṭhā jñānasya yā parā ||18-50||’,

‘18.50 Learn from Me in brief, O Arjuna, how he who has attained perfection reaches Brahman (the Eternal), that supreme state of knowledge.’,

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‘buddhyā viśuddhayā yukto dhṛtyātmānaṃ niyamya ca . śabdādīnviṣayāṃstyaktvā rāgadveṣau vyudasya ca ||18-51||’,

‘18.51 Endowed with a pure intellect, controlling the self by firmness, relinishing sound and other objects and abandoning attraction and hatred.’,

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‘viviktasevī laghvāśī yatavākkāyamānasaḥ . dhyānayogaparo nityaṃ vairāgyaṃ samupāśritaḥ ||18-52||’,

‘18.52 Dwelling in solitude, eating but little, with speech, body and mind subdued, always engaged in meditation and concentration, resorting to dispassion.’,

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‘ahaṃkāraṃ balaṃ darpaṃ kāmaṃ krodhaṃ parigraham . vimucya nirmamaḥ śānto brahmabhūyāya kalpate ||18-53||’,

‘18.53 Having abandoned egoism, strength, arrogance, desire, anger and covetousness, and free from the notion of ‘mine’ and peaceful, he is fit for becoming Brahman.’,

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‘brahmabhūtaḥ prasannātmā na śocati na kāṅkṣati . samaḥ sarveṣu bhūteṣu madbhaktiṃ labhate parām ||18-54||’,

‘18.54 Becoming Brahman, serene in the Self, he neither grieves nor desires, the same to all beings, he obtains supreme devotion to Me.’,

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‘bhaktyā māmabhijānāti yāvānyaścāsmi tattvataḥ . tato māṃ tattvato jñātvā viśate tadanantaram ||18-55||’,

‘18.55 By devotion he knows Me in truth, what and who I am; then having known Me in truth, he forthwith enters into the Supreme.’,

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‘sarvakarmāṇyapi sadā kurvāṇo madvyapāśrayaḥ . matprasādādavāpnoti śāśvataṃ padamavyayam ||18-56||’,

‘18.56 Doing all actions always having taken refuge in Me, by My grace he obtains the eternal indestructible state of being.’,

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‘cetasā sarvakarmāṇi mayi saṃnyasya matparaḥ . buddhiyogamupāśritya maccittaḥ satataṃ bhava ||18-57||’,

‘18.57 Mentally renouncing all actions in Me, having Me as the highest goal, resorting to the Yoga of discrimination do thou ever fix thy mind on Me.’,

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‘maccittaḥ sarvadurgāṇi matprasādāttariṣyasi . atha cettvamahaṃkārānna śroṣyasi vinaṅkṣyasi ||18-58||’,

‘18.58 Fixing thy mind on Me, thou shalt by My grace overcome all obstacles; but if from egoism thou wilt not hear Me, thou shalt perish.’,

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‘yadahaṃkāramāśritya na yotsya iti manyase . mithyaiṣa vyavasāyaste prakṛtistvāṃ niyokṣyati ||18-59||’,

‘18.59 If, filled with egoism, thou thinkest: “I will not fight”, vain is this, thy resolve; Nature will compel thee.’,

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‘svabhāvajena kaunteya nibaddhaḥ svena karmaṇā . kartuṃ necchasi yanmohātkariṣyasyavaśopi tat ||18-60||’,

‘18.60 O Arjuna, bound by thy own Karma (action) born of thy own nature, that which from delusion thou wishest not to do, even that thou shalt do helplessly.’,

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‘īśvaraḥ sarvabhūtānāṃ hṛddeśe.arjuna tiṣṭhati . bhrāmayansarvabhūtāni yantrārūḍhāni māyayā ||18-61||’,

‘18.61 The Lord dwells in the hearts of all beings, O Arjuna, causing all beings, by His illusive power, to revolve as if mounted on a machine.’,

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‘tameva śaraṇaṃ gaccha sarvabhāvena bhārata . tatprasādātparāṃ śāntiṃ sthānaṃ prāpsyasi śāśvatam ||18-62||’,

‘18.62 Fly unto Him for refuge with all thy being, O Arjuna; by His grace thou shalt obtain supreme peace (and) the eternal abode.’,

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‘iti te jñānamākhyātaṃ guhyādguhyataraṃ mayā . vimṛśyaitadaśeṣeṇa yathecchasi tathā kuru ||18-63||’,

‘18.63 Thus has wisdom, more secret than secrecy itself, been declared unto thee by Me; having reflected over it fully, then act as thou wishest.’,

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‘sarvaguhyatamaṃ bhūyaḥ śṛṇu me paramaṃ vacaḥ . iṣṭo.asi me dṛḍhamiti tato vakṣyāmi te hitam ||18-64||’,

‘18.64 Hear thou again My supreme word, most secret of all; because thou art dearly beloved of Me, I will tell thee what is good.’,

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‘manmanā bhava madbhakto madyājī māṃ namaskuru . māmevaiṣyasi satyaṃ te pratijāne priyo.asi me ||18-65||’,

‘18.65 Fix thy mind on Me, by devoted to Me, sacrifice to Me, bow down to Me. Thou shalt come even to Me; truly do I promise unto thee, (for) thou art dear to Me.’,

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‘sarvadharmānparityajya māmekaṃ śaraṇaṃ vraja . ahaṃ tvāṃ sarvapāpebhyo mokṣyayiṣyāmi mā śucaḥ ||18-66||’,

‘18.66 Abandoning all duties, take refuge in Me alone: I will liberate thee from all sins; grieve not.’,

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‘idaṃ te nātapaskāya nābhaktāya kadācana . na cāśuśrūṣave vācyaṃ na ca māṃ yo.abhyasūyati ||18-67||’,

‘18.67 This is never to be spoken by thee to one who is devoid of austerities or devotion, nor to one who does not render service or who does not desire to listen, nor to one who cavils at Me.’,

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‘ya idaṃ paramaṃ guhyaṃ madbhakteṣvabhidhāsyati . bhaktiṃ mayi parāṃ kṛtvā māmevaiṣyatyasaṃśayaḥ ||18-68||’,

‘18.68 He who with supreme devotion to Me will teach this supreme secret to My devotees, shall doubtlessly come to Me.’,

slok:’18.69′,

‘na ca tasmānmanuṣyeṣu kaścinme priyakṛttamaḥ . bhavitā na ca me tasmādanyaḥ priyataro bhuvi ||18-69||’,

‘18.69 Nor is there any among men who does dearer service to Me, nor shall there be another on earth dearer to Me than he.’,

slok:’18.70′,

‘adhyeṣyate ca ya imaṃ dharmyaṃ saṃvādamāvayoḥ . jñānayajñena tenāhamiṣṭaḥ syāmiti me matiḥ ||18-70||’,

‘18.70 And he who will study this sacred dialogue of ours, by him I shall have been worshipped by the sacrifice of wisdom, such is My conviction.’,

slok:’18.71′,

‘śraddhāvānanasūyaśca śṛṇuyādapi yo naraḥ . so.api muktaḥ śubhā.Nllokānprāpnuyātpuṇyakarmaṇām ||18-71||’,

‘18.71 Also the man who hears this, full of faith and free from malice, he, too, liberated, shall attain to the happy worlds of those of righteous deeds.’,

slok:’18.72′,

‘kaccidetacchrutaṃ pārtha tvayaikāgreṇa cetasā . kaccidajñānasammohaḥ pranaṣṭaste dhanañjaya ||18-72||’,

‘18.72 Has this been heard, O Arjuna, with one-pointed mind? Has the delusion of thy ignorance been destroyed, O Dhananjaya?’,

slok:’18.73′,

‘arjuna uvāca . naṣṭo mohaḥ smṛtirlabdhā tvatprasādānmayācyuta . sthito.asmi gatasandehaḥ kariṣye vacanaṃ tava ||18-73||’,

‘18.73 Arjuna said Destroyed is my delusion as I have gained my knowledge (memory) through Thy grace, O Krishna. I remain freed from doubts. I will act according to Thy word.’,

slok:’18.74′,

‘sañjaya uvāca . ityahaṃ vāsudevasya pārthasya ca mahātmanaḥ . saṃvādamimamaśrauṣamadbhutaṃ romaharṣaṇam ||18-74||’,

‘18.74 Sanjaya said Thus I have heard this wonderful dialogue between Krishna and the high-souled Arjuna, which causes the hair to stand on end.’,

slok:’18.75′,

‘vyāsaprasādācchrutavānetadguhyamahaṃ param . yogaṃ yogeśvarātkṛṣṇātsākṣātkathayataḥ svayam ||18-75||’,

‘18.75 Through the grace of Vyasa I have heard this supreme and most secret Yoga direct from Krishna, the Lord of Yoga, Himself declaring it.’,

slok:’18.76′,

‘rājansaṃsmṛtya saṃsmṛtya saṃvādamimamadbhutam . keśavārjunayoḥ puṇyaṃ hṛṣyāmi ca muhurmuhuḥ ||18-76||’,

‘18.76 O King, remembering this wonderful and holy dialogue between Krishna and Arjuna, I rejoice again and again.’,

slok:’18.77′,

‘tacca saṃsmṛtya saṃsmṛtya rūpamatyadbhutaṃ hareḥ . vismayo me mahān rājanhṛṣyāmi ca punaḥ punaḥ ||18-77||’,

‘18.77 And, remembering again and again, also that most wonderful form of Hari, great is my wonder, O King; and I rejoice again and again.’,

slok:’18.78′,

‘yatra yogeśvaraḥ kṛṣṇo yatra pārtho dhanurdharaḥ . tatra śrīrvijayo bhūtirdhruvā nītirmatirmama ||18-78||’,

‘18.78 Wherever is Krishna, the Lord of Yoga; wherever is Arjuna, the wielder of the bow; there are prosperity, victory, happiness and firm policy; such is my conviction.’,

slok:’18.79′,

‘OM tatsaditi śrīmadbhagavadgītāsūpaniṣatsu brahmavidyāyāṃ yogaśāstre śrīkṛṣṇārjunasaṃvāde mokṣasaṃnyāsayogo nāma aṣṭādaśo.adhyāyaḥ ||18-79||’,

‘Swami Sivananda did not comment on this sloka’,