mokṣasaṃnyāsayoga
atha aṣṭādaśo'dhyāyaḥ
śloka 1
arjuna uvāca |
saṃnyāsasya mahābāho tattvamicchāmi veditum |
tyāgasya ca hṛṣīkeśa pṛthakkeśiniṣūdana ||18-1||
Translation
Arjuna said: O mighty-armed one! O Hrishikesha! O slayer of Keshi! I wish to know the essence of Sannyasa and Tyaga separately.
śloka 2
śrībhagavānuvāca |
kāmyānāṃ karmaṇāṃ nyāsaṃ saṃnyāsaṃ kavayo viduḥ |
sarvakarmaphalatyāgaṃ prāhustyāgaṃ vicakṣaṇāḥ ||18-2||
Translation
Sri Bhagavan said: (Some) learned men understand the abandonment of desire-prompted actions as 'Sannyasa,' and thoughtful people call the abandonment of the fruits of all actions 'Tyaga.'
śloka 3
tyājyaṃ doṣavadityeke karma prāhurmanīṣiṇaḥ |
yajñadānatapaḥkarma na tyājyamiti cāpare ||18-3||
Translation
Some wise men say that all actions are to be abandoned because they are fault-ridden; and others say that actions in the form of sacrifice, charity and austerity are not to be abandoned.
śloka 4
niścayaṃ śṛṇu me tatra tyāge bharatasattama |
tyāgo hi puruṣavyāghra trividhaḥ samprakīrtitaḥ ||18-4||
Translation
O best of Bharata! Hear My verdict on that matter of abandonment. O best of men! That abandonment is said to be of three kinds.
śloka 5
yajñadānatapaḥkarma na tyājyaṃ kāryameva tat |
yajño dānaṃ tapaścaiva pāvanāni manīṣiṇām ||18-5||
Translation
Actions in the form of sacrifice, charity and austerity are not to be abandoned; rather they are certainly to be performed; sacrifice, charity and austerity purify the wise (practitioners).
śloka 6
etānyapi tu karmāṇi saṅgaṃ tyaktvā phalāni ca |
kartavyānīti me pārtha niścitaṃ matamuttamam ||18-6||
Translation
O Partha! These actions too should be performed by abandoning the fruit and attachment; this is My definitive and supreme view.
śloka 7
niyatasya tu saṃnyāsaḥ karmaṇo nopapadyate |
mohāttasya parityāgastāmasaḥ parikīrtitaḥ ||18-7||
Translation
The abandonment of prescribed duty is not proper; abandoning it out of delusion is called "Tamasic abandonment."
śloka 8
duḥkhamityeva yatkarma kāyakleśabhayāttyajet |
sa kṛtvā rājasaṃ tyāgaṃ naiva tyāgaphalaṃ labhet ||18-8||
Translation
The person who abandons action thinking it to be painful, out of fear of bodily hardship—that person, having performed that Rajasic abandonment, never attains the fruit of abandonment.
śloka 9
kāryamityeva yatkarma niyataṃ kriyate'rjuna |
saṅgaṃ tyaktvā phalaṃ caiva sa tyāgaḥ sāttviko mataḥ ||18-9||
Translation
O Arjuna! That prescribed action which is performed by abandoning attachment and fruit, understanding that "to perform action is duty"—that alone is considered Sattvic abandonment.
śloka 10
na dveṣṭyakuśalaṃ karma kuśale nānuṣajjate |
tyāgī sattvasamāviṣṭo medhāvī chinnasaṃśayaḥ ||18-10||
Translation
The person who neither hates inauspicious action nor is attached to auspicious action—that person endowed with Sattva is free from doubt, wise and a true renunciant.
śloka 11
na hi dehabhṛtā śakyaṃ tyaktuṃ karmāṇyaśeṣataḥ |
yastu karmaphalatyāgī sa tyāgītyabhidhīyate ||18-11||
Translation
Since it is not possible for an embodied being to abandon all actions, the person who has abandoned the fruit of action is alone called a renunciant.
śloka 12
aniṣṭamiṣṭaṃ miśraṃ ca trividhaṃ karmaṇaḥ phalam |
bhavatyatyāgināṃ pretya na tu saṃnyāsināṃ kvacit ||18-12||
Translation
These three kinds of fruit of actions—auspicious, inauspicious and mixed—are attained even after death only by those who have not abandoned; but never by those who have renounced.
śloka 13
pañcaitāni mahābāho kāraṇāni nibodha me |
sāṅkhye kṛtānte proktāni siddhaye sarvakarmaṇām ||18-13||
Translation
O mighty-armed one! These five causes for the accomplishment of all actions are set forth in the Sankhya doctrine; know them well from Me.
śloka 14
adhiṣṭhānaṃ tathā kartā karaṇaṃ ca pṛthagvidham |
vividhāśca pṛthakceṣṭā daivaṃ caivātra pañcamam ||18-14||
Translation
The seat (body), the doer, the various instruments (senses, etc.), the various and distinct efforts, and the fifth cause is the divine.
śloka 15
śarīravāṅmanobhiryatkarma prārabhate naraḥ |
nyāyyaṃ vā viparītaṃ vā pañcaite tasya hetavaḥ ||18-15||
Translation
Whatever action a person performs with body, speech and mind—whether righteous (proper) or unrighteous (improper)—these five are its causes.
śloka 16
tatraivaṃ sati kartāramātmānaṃ kevalaṃ tu yaḥ |
paśyatyakṛtabuddhitvānna sa paśyati durmatiḥ ||18-16||
Translation
Now, in this regard, the person who, due to uncultivated intellect, considers only the pure Atman to be the doer—that person of clouded mind does not see (reality) correctly.
śloka 17
yasya nāhaṃkṛto bhāvo buddhiryasya na lipyate |
hatvā'pi sa imā~llokānna hanti na nibadhyate ||18-17||
Translation
The person in whom there is no sense of ego and whose intellect is not attached to anything (good or evil)—that person, even having slain all these worlds, neither slays nor is bound (by sin) in reality.
śloka 18
jñānaṃ jñeyaṃ parijñātā trividhā karmacodanā |
karaṇaṃ karma karteti trividhaḥ karmasaṃgrahaḥ ||18-18||
Translation
Knowledge, the knowable and the knower—these three are the motivators of action; and the instrument, the action and the doer—these three are the constituents of action.
śloka 19
jñānaṃ karma ca kartāca tridhaiva guṇabhedataḥ |
procyate guṇasaṅkhyāne yathāvacchṛṇu tānyapi ||18-19||
Translation
Knowledge, action and the doer are also said to be threefold in the Sankhya scripture according to the distinction of the Gunas; hear them from Me as they are.
śloka 20
sarvabhūteṣu yenaikaṃ bhāvamavyayamīkṣate |
avibhaktaṃ vibhakteṣu tajjñānaṃ viddhi sāttvikam ||18-20||
Translation
That knowledge by which a person sees the one undivided and imperishable Reality in all beings that exist in divided forms—know that knowledge to be Sattvic.
śloka 21
pṛthaktvena tu yajjñānaṃ nānābhāvānpṛthagvidhān |
vetti sarveṣu bhūteṣu tajjñānaṃ viddhi rājasam ||18-21||
Translation
That knowledge by which a person knows the various natures in all beings as separate and distinct—know that knowledge to be Rajasic.
śloka 22
yattu kṛtsnavadekasminkārye saktamahaitukam |
atattvārthavadalpaṃ ca tattāmasamudāhṛtam ||18-22||
Translation
And that knowledge by which a person becomes attached to a single effect (the body) alone, as if that alone were the complete reality—and which is without reason, devoid of the essence of truth and narrow—that knowledge is Tamasic.
śloka 23
niyataṃ saṅgarahitamarāgadveṣataḥ kṛtam |
aphalaprepsunā karma yattatsāttvikamucyate ||18-23||
Translation
That action which is prescribed (by scripture), free from attachment, and performed by one who does not desire the fruit, without any attachment or aversion—that action is called Sattvic.
śloka 24
yattu kāmepsunā karma sāhaṃkāreṇa vā punaḥ |
kriyate bahulāyāsaṃ tadrājasamudāhṛtam ||18-24||
Translation
And that action which is performed with great effort and by a person endowed with ego who desires the fruit—that action is said to be Rajasic.
śloka 25
anubandhaṃ kṣayaṃ hiṃsāmanapekṣya ca pauruṣam |
mohādārabhyate karma yattattāmasamucyate ||18-25||
Translation
That action which is undertaken merely out of delusion, without considering the consequence, harm, harm to others and one's own capacity—that action is called Tamasic.
śloka 26
muktasaṅgo'nahaṃvādī dhṛtyutsāhasamanvitaḥ |
siddhyasiddhyornirvikāraḥ kartā sāttvika ucyate ||18-26||
Translation
The doer who is free from attachment, devoid of self-conceit, endowed with fortitude and enthusiasm, and who remains undisturbed in success and failure—that doer is called Sattvic.
śloka 27
rāgī karmaphalaprepsurlubdho hiṃsātmako'śuciḥ |
harṣaśokānvitaḥ kartā rājasaḥ parikīrtitaḥ ||18-27||
Translation
The doer who is attached, desirous of the fruit of action, greedy, of violent nature, impure and subject to joy and sorrow—is called Rajasic.
śloka 28
ayuktaḥ prākṛtaḥ stabdhaḥ śaṭho naiṣkṛtiko'lasaḥ |
viṣādī dīrghasūtrī ca kartā tāmasa ucyate ||18-28||
Translation
The doer who is undisciplined, vulgar, stubborn, deceitful, malicious, lazy, despondent and procrastinating—is said to be Tamasic.
śloka 29
buddherbhedaṃ dhṛteścaiva guṇatastrividhaṃ śṛṇu |
procyamānamaśeṣeṇa pṛthaktvena dhanañjaya ||18-29||
Translation
O Dhananjaya! Hear the threefold distinction of intellect and fortitude arising from the Gunas, spoken by Me completely and separately.
śloka 30
pravṛttiṃ ca nivṛttiṃ ca kāryākārye bhayābhaye |
bandhaṃ mokṣaṃ ca yā vetti buddhiḥ sā pārtha sāttvikī ||18-30||
Translation
O Partha! That intellect which knows truly what is to be done and what is not to be done, fear and fearlessness, bondage and liberation—that intellect is Sattvic.
śloka 31
yayā dharmamadharmaṃ ca kāryaṃ cākāryameva ca |
ayathāvatprajānāti buddhiḥ sā pārtha rājasī ||18-31||
Translation
O Partha! That intellect by which a person does not know Dharma and Adharma, duty and non-duty, as they truly are—that intellect is Rajasic.
śloka 32
adharmaṃ dharmamiti yā manyate tamasāvṛtā |
sarvārthānviparītāṃśca buddhiḥ sā pārtha tāmasī ||18-32||
Translation
O Partha! That intellect which is shrouded by Tamas (the darkness of ignorance), which regards Adharma as Dharma and knows all things inversely—that intellect is Tamasic.
śloka 33
dhṛtyā yayā dhārayate manaḥprāṇendriyakriyāḥ |
yogenāvyabhicāriṇyā dhṛtiḥ sā pārtha sāttvikī ||18-33||
Translation
It is Sattvic.
śloka 34
yayā tu dharmakāmārthāndhṛtyā dhārayate'rjuna |
prasaṅgena phalākāṅkṣī dhṛtiḥ sā pārtha rājasī ||18-34||
Translation
O son of Pritha, Arjuna! That fortitude by which a person desirous of the fruit of action holds fast to Dharma, Artha and Kama (these three goals of human life) with excessive attachment—that fortitude is Rajasic.
śloka 35
yayā svapnaṃ bhayaṃ śokaṃ viṣādaṃ madameva ca |
na vimuñcati durmedhā dhṛtiḥ sā pārtha tāmasī ||18-35||
Translation
O Partha! That fortitude by which a person of weak intellect does not abandon sleep, fear, grief, dejection and intoxication—that fortitude is Tamasic.
śloka 36 and 37
sukhaṃ tvidānīṃ trividhaṃ śṛṇu me bharatarṣabha |
abhyāsādramate yatra duḥkhāntaṃ ca nigacchati ||18-36||
yattadagre viṣamiva pariṇāme'mṛtopamam |
tatsukhaṃ sāttvikaṃ proktamātmabuddhiprasādajam ||18-37||
Translation
O best of Bharata! Now hear from Me the threefold happiness, in which (the practitioner) delights through practice and attains the end of sorrows. That happiness which at first (in the beginning) appears like poison, but in the end is like nectar—that happiness arising from the grace of self-knowledge is said to be Sattvic.
śloka 38
viṣayendriyasaṃyogādyattadagre'mṛtopamam |
pariṇāme viṣamiva tatsukhaṃ rājasaṃ smṛtam ||18-38||
Translation
That happiness which arises from the contact of sense-objects with the senses—at first it is like nectar, but in the end it is like poison—that happiness is said to be Rajasic.
śloka 39
yadagre cānubandhe ca sukhaṃ mohanamātmanaḥ |
nidrālasyapramādotthaṃ tattāmasamudāhṛtam ||18-39||
Translation
That happiness which deludes the self (the person) both in the beginning and in the end—that happiness arising from sleep, sloth and heedlessness is called Tamasic.
śloka 40
na tadasti pṛthivyāṃ vā divi deveṣu vā punaḥ |
sattvaṃ prakṛtijairmuktaṃ yadebhiḥ syāttribhirguṇaiḥ ||18-40||
Translation
There is no being on earth or among the deities in heaven that is free from these three Gunas born of Prakriti.
śloka 41
brāhmaṇakṣatriyaviśāṃ śūdrāṇāṃ ca parantapa |
karmāṇi pravibhaktāni svabhāvaprabhavairguṇaiḥ ||18-41||
Translation
O scorcher of foes! The duties of Brahmanas, Kshatriyas, Vaishyas and Shudras are divided according to the Gunas born of their nature.
śloka 42
śamo damastapaḥ śaucaṃ kṣāntirārjavameva ca |
jñānaṃ vijñānamāstikyaṃ brahmakarma svabhāvajam ||18-42||
Translation
Tranquillity, self-restraint, austerity, purity, patience, straightforwardness, knowledge, wisdom and faith—these are the natural duties of a Brahmana.
śloka 43
śauryaṃ tejo dhṛtirdākṣyaṃ yuddhe cāpyapalāyanam |
dānamīśvarabhāvaśca kṣātraṃ karma svabhāvajam ||18-43||
Translation
Heroism, splendour, fortitude, skill (competence), not fleeing from battle, charity and lordliness—these are all the natural duties of a Kshatriya.
śloka 44
kṛṣigaurakṣyavāṇijyaṃ vaiśyakarma svabhāvajam |
paricaryātmakaṃ karma śūdrasyāpi svabhāvajam ||18-44||
Translation
Agriculture, cattle-rearing and commerce—these are the natural duties of a Vaishya; and the natural duty of a Shudra is service.
śloka 45
sve sve karmaṇyabhirataḥ saṃsiddhiṃ labhate naraḥ |
svakarmanirataḥ siddhiṃ yathā vindati tacchṛṇu ||18-45||
Translation
The person who performs all actions offering them to Brahman and abandoning attachment—that person is not stained by sin, like a lotus leaf (by water).
śloka 46
yataḥ pravṛttirbhūtānāṃ yena sarvamidaṃ tatam |
svakarmaṇā tamabhyarcya siddhiṃ vindati mānavaḥ ||18-46||
Translation
By worshipping Him (the Paramatman) through one's own duty—He from whom all beings have arisen and by whom this entire world is pervaded—a person attains perfection.
śloka 47
śreyānsvadharmo viguṇaḥ paradharmātsvanuṣṭhitāt |
svabhāvaniyataṃ karma kurvannāpnoti kilbiṣam ||18-47||
Translation
One's own Dharma, though imperfect, is better than another's Dharma well performed. (For) performing the duty ordained by one's nature, a person does not incur sin.
śloka 48
sahajaṃ karma kaunteya sadoṣamapi na tyajet |
sarvārambhā hi doṣeṇa dhūmenāgnirivāvṛtāḥ ||18-48||
Translation
O Kaunteya! Even when faulty, one's natural duty should not be abandoned; for all actions are covered with defects, as fire is with smoke.
śloka 49
asaktabuddhiḥ sarvatra jitātmā vigataspṛhaḥ |
naiṣkarmyasiddhiṃ paramāṃ saṃnyāsenādhigacchati ||18-49||
Translation
That person who has intellect free from attachment everywhere, who is free from desire and self-controlled—attains the supreme perfection of actionlessness through Sannyasa.
śloka 50
siddhiṃ prāpto yathā brahma tathāpnoti nibodha me |
samāsenaiva kaunteya niṣṭhā jñānasya yā parā ||18-50||
Translation
How the person who has attained perfection attains Brahman, and the supreme culmination of knowledge—know these from Me in brief.
śloka 51, 52, 53
buddhyā viśuddhayā yukto dhṛtyātmānaṃ niyamya ca |
śabdādīnviṣayāṃstyaktvā rāgadveṣau vyudasya ca ||18-51||
viviktasevī laghvāśī yatavākkāyamānasaḥ |
dhyānayogaparo nityaṃ vairāgyaṃ samupāśritaḥ ||18-52||
ahaṃkāraṃ balaṃ darpaṃ kāmaṃ krodhaṃ parigraham |
vimucya nirmamaḥ śānto brahmabhūyāya kalpate ||18-53||
Translation
Endowed with purified intellect, exercising self-restraint through fortitude, abandoning sound and other sense-objects, and abandoning attachment and aversion.... Dwelling in solitude, eating modestly (moderate diet), having restrained body, speech and mind, ever engaged in the practice of meditation-Yoga, and taking refuge in dispassion. Abandoning ego, strength, arrogance, desire, anger and possessiveness, free from the sense of 'mine' and peaceful—such a person becomes fit for the attainment of Brahman.
śloka 54
brahmabhūtaḥ prasannātmā na śocati na kāṅkṣati |
samaḥ sarveṣu bhūteṣu madbhaktiṃ labhate parām ||18-54||
Translation
Having become Brahman (the practitioner who has become Brahman), the person with a peaceful mind neither desires nor grieves; being equal toward all beings, he attains My supreme devotion.
śloka 55
bhaktyā māmabhijānāti yāvānyaścāsmi tattvataḥ |
tato māṃ tattvato jñātvā viśate tadanantaram ||18-55||
Translation
Through that (supreme) devotion he knows Me truly—how vast I am and what I am. Having known Me truly, he immediately enters into Me, that is, becomes of My nature.
śloka 56
sarvakarmāṇyapi sadā kurvāṇo madvyapāśrayaḥ |
matprasādādavāpnoti śāśvataṃ padamavyayam ||18-56||
Translation
The person who, taking refuge in Me, always performs all actions attains the eternal, imperishable abode through My grace.
śloka 57
cetasā sarvakarmāṇi mayi saṃnyasya matparaḥ |
buddhiyogamupāśritya maccittaḥ satataṃ bhava ||18-57||
Translation
Renouncing all actions in Me through the mind, having Me as your supreme goal, taking refuge in Buddhi-Yoga—be ever of Me-minded.
śloka 58
maccittaḥ sarvadurgāṇi matprasādāttariṣyasi |
atha cettvamahaṃkārānna śroṣyasi vinaṅkṣyasi ||18-58||
Translation
Being of Me-minded, you will cross over all difficulties through My grace; and if out of ego you do not heed (this teaching), you will perish.
śloka 59
yadahaṃkāramāśritya na yotsya iti manyase |
mithyaiṣa vyavasāyaste prakṛtistvāṃ niyokṣyati ||18-59||
Translation
And out of ego, the resolve you are making—"I will not fight"—that resolve of yours is false, (for) Prakriti (your nature) itself will impel you (to action).
śloka 60
svabhāvajena kaunteya nibaddhaḥ svena karmaṇā |
kartuṃ necchasi yanmohātkariṣyasyavaśopi tat ||18-60||
Translation
O Kaunteya! You are bound by your natural duties; (therefore) that action which you do not wish to do out of delusion—that very action you will do helplessly.
śloka 61
īśvaraḥ sarvabhūtānāṃ hṛddeśe'rjuna tiṣṭhati |
bhrāmayansarvabhūtāni yantrārūḍhāni māyayā ||18-61||
Translation
O Arjuna! The Lord, seated as if upon a machine, revolves all beings by His Maya, dwelling in the heart of every being.
śloka 62
tameva śaraṇaṃ gaccha sarvabhāvena bhārata |
tatprasādātparāṃ śāntiṃ sthānaṃ prāpsyasi śāśvatam ||18-62||
Translation
O Bharata! Take refuge in Him (the Lord) with your whole being. Through His grace you will attain supreme peace and the eternal abode.
śloka 63
iti te jñānamākhyātaṃ guhyādguhyataraṃ mayā |
vimṛśyaitadaśeṣeṇa yathecchasi tathā kuru ||18-63||
Translation
Thus have I spoken to you this knowledge more secret than all secrets; having reflected on it fully, do as you wish.
śloka 64
sarvaguhyatamaṃ bhūyaḥ śṛṇu me paramaṃ vacaḥ |
iṣṭo'si me dṛḍhamiti tato vakṣyāmi te hitam ||18-64||
Translation
Once more hear from Me the supreme word (teaching), the most secret of all secrets. You are exceedingly dear to Me; therefore I shall speak to you for your welfare.
śloka 65
manmanā bhava madbhakto madyājī māṃ namaskuru |
māmevaiṣyasi satyaṃ te pratijāne priyo'si me ||18-65||
Translation
Be of Me-minded, My devotee and My worshipper, and bow to Me; (thus) you shall attain Me alone; this I promise you truthfully, (for) you are dear to Me.
śloka 66
sarvadharmānparityajya māmekaṃ śaraṇaṃ vraja |
ahaṃ tvā sarvapāpebhyo mokṣayiṣyāmi mā śucaḥ ||18-66||
Translation
Abandoning all Dharmas, take refuge in Me alone; I shall free you from all sins; do not grieve.
śloka 67
idaṃ te nātapaskāya nābhaktāya kadācana |
na cāśuśrūṣave vācyaṃ na ca māṃ yo'bhyasūyati ||18-67||
Translation
This knowledge should not be spoken to one who is without austerity, nor to one who is without devotion; nor to one who does not serve; and it should not be spoken to one who finds fault with Me (the Lord), that is, who sees defects in Me.
śloka 68
ya idaṃ paramaṃ guhyaṃ madbhakteṣvabhidhāsyati |
bhaktiṃ mayi parāṃ kṛtvā māmevaiṣyatyasaṃśayaḥ ||18-68||
Translation
The person who, with supreme love (supreme devotion) for Me, teaches this supreme secret knowledge to My devotees—that person undoubtedly attains Me alone.
śloka 69
na ca tasmānmanuṣyeṣu kaścinme priyakṛttamaḥ |
bhavitā na ca me tasmādanyaḥ priyataro bhuvi ||18-69||
Translation
There is none among men who does more that is exceedingly dear to Me, and there will be none on this earth dearer to Me than he.
śloka 70
adhyeṣyate ca ya imaṃ dharmyaṃ saṃvādamāvayoḥ |
jñānayajñena tenāhamiṣṭaḥ syāmiti me matiḥ ||18-70||
Translation
The person who will study this dharma-filled dialogue of ours—by him I shall be worshipped through the sacrifice of knowledge—such is My view.
śloka 71
śraddhāvānanasūyaśca śṛṇuyādapi yo naraḥ |
so'pi muktaḥ śubhā~llokānprāpnuyātpuṇyakarmaṇām ||18-71||
Translation
And the person who is faithful and free from fault-finding, who merely hears this—he too, freed (from sins), will attain the auspicious (supreme) worlds of those who perform meritorious deeds.
śloka 72
kaccidetacchrutaṃ pārtha tvayaikāgreṇa cetasā |
kaccidajñānasammohaḥ pranaṣṭaste dhanañjaya ||18-72||
Translation
O Partha! Have you heard this (My teaching) with concentrated mind? And O Dhananjaya! Has your delusion born of ignorance been completely destroyed?
śloka 73
arjuna uvāca |
naṣṭo mohaḥ smṛtirlabdhā tvatprasādānmayācyuta |
sthito'smi gatasandehaḥ kariṣye vacanaṃ tava ||18-73||
Translation
Arjuna said: O Achyuta! By Your grace my delusion has been destroyed, and I have attained memory (knowledge). Now I am free from doubt and I shall act according to Your word (command).
śloka 74
sañjaya uvāca |
ityahaṃ vāsudevasya pārthasya ca mahātmanaḥ |
saṃvādamimamaśrauṣamadbhutaṃ romaharṣaṇam ||18-74||
Translation
Sanjaya said: Thus have I described this wonderful and thrilling dialogue between Bhagavan Vasudeva and the great-souled Arjuna.
śloka 75
vyāsaprasādācchrutavānetadguhyamahaṃ param |
yogaṃ yogeśvarātkṛṣṇātsākṣātkathayataḥ svayam ||18-75||
Translation
By the grace of Vyasa, I heard this supreme secret Yoga directly from the Lord of Yoga, Sri Krishna Bhagavan, as He spoke it.
śloka 76
rājansaṃsmṛtya saṃsmṛtya saṃvādamimamadbhutam |
keśavārjunayoḥ puṇyaṃ hṛṣyāmi ca muhurmuhuḥ ||18-76||
Translation
O King! Remembering this wonderful and holy dialogue of Bhagavan Keshava and Arjuna, I rejoice again and again.
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