bhagavad-giitaa adhyaaya 18 (English)

This chapter starts with Arjuna asking Kr's'n'a about renunciation and forsaking, and Kr's'n'a answers those questions, and then he classifies forsaking in the three gun'a of sattva, rajah', and tamah'. Then, he lists the five causes of action according to saangkhya, as well as the three impellers to action and the three assemblers of action. Then he describes how the knowledge, the action and the doer are classified within the three gun'a. Thereafter, he describes the divisions of intelligence, resolution, and pleasure according to the three gun'a. The division of pleasure according to the gun'a indicates that there is no pleasure that lasts from beginning to end. This has been described as an example of the lack of eternal pleasure in this material world. After this lengthy description of the three gun'a, Kr's'n'a continues to describe the duties of the four varn'a, namely braahman'a, ks'atriya, vais''ya, and s''uudra. Braahman'a refers to the intellectual, priestly class, ks'atriya refers to the class of various government officers, vais''ya refers to farmers and businessmen, and s''uudra refers to workers. One important point is that giving, as in charity, is considered to be the duty of the ks'atriya. This indicates that it is the duty of the government to give charity to the needy in society, and thus, it is not the duty of the priestly, religious class. There are some people in some places in the world, who believe that it is the duty of religious groups to give chatrity, but such a viewpoint is not supported here. Rather, the duties of religious people is to cultivate knowledge, live an austere, pious, and tranquil life of religious ceremonies. Since the vais'n'ava religion is a religion with plenty of religious ceremonies and worship of the personal form of Vis'n'u and his various avataara, there is no need to expect the braahman'a to perform the duty of the ks'atriya, such as charity. Then, Kr's'n'a declares that one should not abandon one's action, and that it is better to perform one's own action than to perform someone else's action, even if one's own action is imperfect, since all actions have some fault. It can be said that it is easier to find fault in one's own action than in others'. In other words, someone might think that he doesn't perform his duties very well, and would perform some other duties better, but from someone else's perspective, he would still perform his own duties better than those other duties. Then, Kr's'n'a describes how one can become absorbed in brahma, and then Kr's'n'a encourages Arjuna to constantly think of Kr's'n'a. After that, Kr's'n'a explains to Arjuna that the action, that Arjuna doesn't want to perform will anyway be performed by him, even if unwillingly. In this way, he will perform his duties, whether he likes it or not. Kr's'n'a then advises Arjuna to seek refuge with him, and he promises him that he will reach the eternal condition. Thereafter, Kr's'n'a says that he has declared what is more secret than secret, and that Arjuna may now do as he wishes. Thereafter, Kr's'n'a explains something else to Arjuna, and this is what he calls the most secret of all. The first part of this instruction is that Arjuna should meditate on Kr's'n'a, sacrifice to Kr's'n'a, and perform homage to Kr's'n'a. The second part of this instruction is to disregard all duties and take refuge with Kr's'n'a alone. This contradicts the message of performing one's duty, which is given in the rest of the Bhagavad-giitaa, but this is a very special instruction, which is given to Arjuna because he is devoted, and Kr's'n'a also says that this instruction should not be given to someone who is unwilling to hear. Sometimes, there is a discussion about what it is that should not be spoken to such unqualified people, but it is clear that it is only this most secret instruction that should be kept from those unqualified listeners. Some people take verse 66 in this chapter out of context, and they quote it to tell their followers to just "surrender" and disregard their duties. This is an improper way of twisting the message of the scriptures. After giving this instruction, Kr's'n'a glorifies this conversation and asks Arjuna if he still has any doubts. In this way, Kr's'n'a acts properly as a guru by making sure his disciple understands his teachings. If there was still something that Arjuna hadn't understood, Kr's'n'a was prepared to speak more, but Arjuna declared that he was no longer bewildered. Thereafter, Sanjjaya also glorifies the divine conversation between Kr's'n'a and Arjuna, and this is the end of the Bhagavad-giitaa.

! t:ts:t:Î

Aj:Øün: uv:ac: s:nny:as:sy: m:hab:ah< t:¶v:em:cCaem: v:ðedt:Øm:Î . ty:ag:sy: c: Æ\:ikñS: p:àT:VkñeS:en:\:Üdn: / 1 /	Arjuna spoke: I wish to know the truth about renunciation, o Mahaabaahu^, and separately about forsaking, o Hr's'iikes''a^, o slayer of Kes''i^*. (1)
Â:iB:g:v:an:Øv:ac: kamy:an:aö km:üN:aö ny:as:ö s:nny:as:ö kv:y:< ev:dØH . s:v:ükm:üPl:ty:ag:ö )ahÚsty:ag:ö ev:c:x:N:aH / 2 /	S''rii Bhagavaan spoke: Sages have understood the abandoning of desirable actions^* to be renunciation. The clear-sighted have declared the forsaking of results of all actions to be forsaking. (2)
ty:ajy:ö d<\:v:edty:ðkñ km:ü )ahÚm:ün:ie\:N:H . y:wdan:t:p:Hkm:ü n: ty:ajy:em:et: c:ap:rð / 3 /	Some teachers have declared about action, that the defective ones should be given up, and others that the actions of sacrifice, gift, and austerity should not be given up. (3)
en:Á:y:ö S:àN:Ø m:ð t:: ty:ag:ð B:rt:s:¶:m: . ty:ag:< eh p:Ø,\:vy:aG:Ò e:ev:D:H s:mp:Òkiet:üt:H / 4 /	Then, hear my conviction about forsaking, o chief of the Bharata^, for forsaking is designated as threefold, o human tiger^! (4)
y:wdan:t:p:Hkm:ü n: ty:ajy:ö kay:üm:ðv: t:t:Î . y:w< dan:ö t:p:Á:òv: p:av:n:aen: m:n:ie\:N:am:Î / 5 /	The actions of sacrifice, gift, and austerity should not be given up. They should indeed be performed. Sacrifice, gift, and even austerity are purifications of teachers, (5)
Ot:any:ep: t:Ø km:aüeN: s:¤ö ty:Vtv:a Pl:aen: c: . kt:üvy:an:iet: m:ð p:aT:ü en:eÁ:t:ö m:t:m:Ø¶:m:m:Î / 6 /	but my determined highest opinion is that after abandoning one's attachment, even these actions and results should be performed, o Pr'thaa's son^*, (6)
en:y:t:sy: t:Ø s:nny:as:H km:üN:< n:<p:p:½t:ð . m:<ha¶:sy: p:erty:ag:st:am:s:H p:erkiet:üt:H / 7 /	but renunciation of established action is not regular. Its abandoning, due to bewilderment, is proclaimed as related to tamah'. (7)
dØHK:em:ty:ðv: y:tkm:ü kay:Vl:ðS:B:y:a¶y:j:ðt:Î . s: kátv:a raj:s:ö ty:ag:ö n:òv: ty:ag:Pl:ö l:B:ðt:Î / 8 /	The action, which one would abandon due to fear from bodily suffering, is indeed difficult. He really would not catch the result of forsaking, after performing forsaking which is related to rajah'. (8)
kay:üem:ty:ðv: y:tkm:ü en:y:t:ö e#y:t:ð\|j:Øün: . s:¤ö ty:Vtv:a Pl:ö c:òv: s: ty:ag:H s:a¡¶v:k< m:t:H / 9 /	The established action, which is performed, should indeed be performed, o Arjuna. After abandoning the attachment and even the result, that forsaking is considered to be related to sattva. (9)
n: ¾ðÄÏy:kÙS:l:ö km:ü kÙS:l:ð n:an:Ø\:jj:t:ð . ty:ag:i s:¶v:s:m:aev:Ä< m:ðD:av:i eCÀs:öS:y:H / 10 /	The forsaker, who is filled with sattva, and who is a wise man, whose uncertainty is destroyed, does not hate improper action and is not attached to proper action, (10)
n: eh dðhB:àt:a S:Vy:ö ty:Vt:Øö km:aüNy:S:ð\:t:H . y:st:Ø km:üPl:ty:ag:i s: ty:ag:ity:eB:D:iy:t:ð / 11 /	for it is not possible for a human being to entirely abandon actions, but he who forsakes the results of his action is considered a forsaker. (11)
Aen:Äem:Äö em:Â:ö c: e*:ev:D:ö km:üN:H Pl:m:Î . B:v:ty:ty:aeg:n:aö )ðty: n: t:Ø s:nny:aes:n:aö Vv:ec:t:Î / 12 /	The result of action of people who don't forsake becomes threefold after dying: unwished, wished, and mixed; but never of renouncers. (12)
p:Wc:òt:aen: m:hab:ah< karN:aen: en:b:<D: m:ð . s:a{ÏKy:ð kát:ant:ð )<Vt:aen: es:¹y:ð s:v:ükm:üN:am:Î / 13 /	Learn these five causes, which are proclaimed in the conclusion of saangkhya for the accomplishment of all actions, from me, o Mahaabaahu^*! (13)
AeD:Åan:ö t:T:a kt:aü krN:ö c: p:àT:¡gv:D:m:Î . ev:ev:D:aÁ: p:àT:Vc:ðÄa dòv:ö c:òv:a*: p:Wc:m:m:Î / 14 /	The base, as well as the doer, and the various deeds, and the manifold different efforts, and then even destiny as the fifth. (14)
S:rirv:a¨n:<eB:y:ütkm:ü )arB:t:ð n:rH . ny:ayy:ö v:a ev:p:rit:ö v:a p:Wc:òt:ð t:sy: hðt:v:H / 15 /	These five are the causes of an action, proper or opposite, which a man undertakes with body, talk, and mind. (15)
t:*:òv:ö s:et: kt:aürm:atm:an:ö kñv:l:ö t:Ø y:H . p:Sy:ty:kát:b:Øe¹tv:aÀ s: p:Sy:et: dØm:üet:H / 16 /	Then, in reality, it's like that, but the fool, who sees the self only as the doer^*, due to ignorance, does not see. (16)
y:sy: n:ah¢ât:< B:av:< b:Øe¹y:üsy: n: el:py:t:ð . htv:aep: s: Em:aúll:<kaÀ h¡nt: n: en:b:Dy:t:ð / 17 /	He, whose condition is not egotistic and whose intelligence does not adhere, does not strike and is not enchained, even after striking these worlds. (17)
wan:ö wðy:ö p:erwat:a e:ev:D:a km:üc:<dn:a . krN:ö km:ü kt:ðüet: e:ev:D:H km:üs:{Ïg:ÒhH / 18 /	The knowing, the knowable, and the knower are the threefold impellers to action. The act, the action, and the actor^* are the threefold assemblage of action. (18)
wan:ö km:ü c: kt:aü c: e*:D:òv: g:ØN:B:ðdt:H . )<cy:t:ð g:ØN:s:{ÏKy:an:ð y:T:av:cCàN:Ø t:any:ep: / 19 /	The knowledge, and the action, and the doer are indeed triple according to the different gun'a. Hear about these ones as it is proclaimed in the enumeration of gun'a! (19)
s:v:üB:Üt:ð\:Ø y:ðn:òk÷ B:av:m:vy:y:m:ix:t:ð . Aev:B:Vt:ö ev:B:Vt:ð\:Ø t:jwan:ö ev:e¹ s:a¡¶v:km:Î / 20 /	Know that knowledge, with which one views one imperishable unseparated condition in all separated living beings, as related to sattva! (20)
p:àT:Vtv:ðn: t:Ø y:jwan:ö n:an:aB:av:anp:àT:¡gv:D:an:Î . v:ðe¶: s:v:ðü\:Ø B:Üt:ð\:Ø t:jwan:ö ev:e¹ raj:s:m:Î / 21 /	But know that knowledge, which knows the various different conditions in all living beings separately, as related to rajah'! (21)
y:¶:Ø kátsn:v:dðk¡sm:nkay:ðü s:Vt:m:hòt:Økm:Î . At:¶v:aT:üv:dlp:ö c: t:¶:am:s:m:ØdaÆt:m:Î / 22 /	But that, which is groundlessly fixed upon one object like the entirety, and small and unlike the nature of truth, is declared to be related to tamah'. (22)
en:y:t:ö s:¤reht:m:rag:¾ð\:t:H kát:m:Î . APl:)ðps:Øn:a km:ü y:¶:ts:a¡¶v:km:Øcy:t:ð / 23 /	That established action, which is freed from attachment, and performed without love and hate by someone who doesn't wish to obtain a result, is called related to sattva, (23)
y:¶:Ø kam:ðps:Øn:a km:ü s:ah¢arðN: v:a p:Øn:H . e#y:t:ð b:hÚl:ay:as:ö t:dÒaj:s:m:ØdaÆt:m:Î / 24 /	but that action, which is performed with much trouble by someone who desires pleasure, or else by someone with egotism, is declared to be related to rajah'. (24)
An:Øb:nD:ö x:y:ö ehös:am:n:p:ðxy: c: p:>,\:m:Î . m:<hadarBy:t:ð km:ü y:¶:¶:am:s:m:Øcy:t:ð / 25 /	That action, which is undertaken by force due to bewilderment, while disregarding connection, loss, and harm, is called related to tamah'. (25)
m:ØVt:s:¤<\|n:höv:adi D:àty:Øts:ahs:m:¡nv:t:H . es:dÏDy:es:dÏDy:<en:üev:ükarH kt:aü s:a¡¶v:k ucy:t:ð / 26 /	The doer, who is free from attachment and not an egotist, and endowed with resolution and perseverance, and who is unchangeable in success and failure, is called related to sattva. (26)
rag:i km:üPl:)ðps:Øl:ØübD:< ehös:atm:k<\|S:Øec:H . h\:üS:<ka¡nv:t:H kt:aü raj:s:H p:erkiet:üt:H / 27 /	The doer, who is affectionate, wishing to obtain the results of action, greedy, intent on doing harm, impure, and accompanied by joy and sorrow, is proclaimed as related to rajah'. (27)
Ay:ØVt:H )akát:H st:bD:H S:Y< n:òkáet:k<\|l:s:H . ev:\:adi diG:üs:Ü*:i c: kt:aü t:am:s: ucy:t:ð / 28 /	The doer, who is unsuitable, vulgar, stubborn, false, dishonest, lazy, disconsolate, and dilatory, is called related to tamah'.^* (28)
b:Ø¹ðB:ðüdö D:àt:ðÁ:òv: g:ØN:t:¡s*:ev:D:ö S:àN:Ø . )<cy:m:an:m:S:ð\:ðN: p:àT:Vtv:ðn: D:n:Wj:y: / 29 /	Hear the threefold division of intelligence and even of resolution, according to gun'a, being entirely declared separately, o Dhananjjaya^*! (29)
)v:àe¶:ö c: en:v:àe¶:ö c: kay:aükay:ðü B:y:aB:y:ð . b:nD:ö m:<x:ö c: y:a v:ðe¶: b:Øe¹H s:a p:aT:ü s:a¡¶v:ki / 30 /	That intelligence, which knows activity and inactivity, what is to be done and not to be done, danger and security, bondage and liberation, is related to sattva, o Pr'thaa's son^*. (30)
y:y:a D:m:üm:D:m:þ c: kay:þ c:akay:üm:ðv: c: . Ay:T:av:tp:Òj:an:aet: b:Øe¹H s:a p:aT:ü raj:s:i / 31 /	That intelligence, with which one incorrectly understands duty and wickedness, and even what is to be done and not to be done, is related to rajah', o Pr'thaa's son^*. (31)
AD:m:þ D:m:üem:et: y:a m:ny:t:ð t:m:s:av:àt:a . s:v:aüT:aü¡nv:p:rit:aöÁ: b:Øe¹H s:a p:aT:ü t:am:s:i / 32 /	That intelligence, which is covered by ignorance, and regards wickedness as duty, and all things as their opposite, is related to tamah', o Pr'thaa's son^*. (32)
D:àty:a y:y:a D:ary:t:ð m:n:H )aN:ð¡ndÒy:e#y:aH . y:<g:ðn:avy:eB:c:aerNy:a D:àet:H s:a p:aT:ü s:a¡¶v:ki / 33 /	That very unfailing resolution, with which one directs the mind and the activities of the vital senses towards union, is related to sattva, o Pr'thaa's son^*, (33)
y:y:a t:Ø D:m:ükam:aT:aünD:àty:a D:ary:t:ð\|j:Øün: . )s:¤ñN: Pl:aka{Ïx:i D:àet:H s:a p:aT:ü raj:s:i / 34 /	but that very resolution, o Arjuna, with which a person, who is desirous of results, directs virtue, pleasure, and wealth towards attachment, is related to rajah', o Pr'thaa's son^*. (34)
y:y:a sv:pn:ö B:y:ö S:<k÷ ev:\:adö m:dm:ðv: c: . n: ev:m:ØWc:et: dØm:ðüD:a D:àet:H s:a p:aT:ü t:am:s:i / 35 /	That resolution, with which a stupid person does not avoid sleep, fear, sorrow, despair, and even intoxication, is related to tamah', o Pr'thaa's son^*, (35)
s:ØK:ö ¡tv:dan:iö e:ev:D:ö S:àN:Ø m:ð B:rt:\:üB: . ABy:as:adÒm:t:ð y:: dØHK:ant:ö c: en:g:cCet: / 36 /	but now, hear from me about the threefold pleasure, where one delights due to habit and enters the end of pain, o most excellent of the Bharata^*! (36)
y:¶:dg:Òð ev:\:em:v: p:erN:am:ð\|m:àt:<p:m:m:Î . t:ts:ØK:ö s:a¡¶v:k÷ )<Vt:m:atm:b:Øe¹)s:adj:m:Î / 37 /	That very pleasure, which is like poison in the beginning and most excellent nectar in the end, is caused by the calmness of self-knowledge, and proclaimed as related to sattva. (37)
ev:\:y:ð¡ndÒy:s:öy:<g:a½¶:dg:Òð\|m:àt:<p:m:m:Î . p:erN:am:ð ev:\:em:v: t:ts:ØK:ö raj:s:ö sm:àt:m:Î / 38 /	That very pleasure, which comes from the contact with the sense-objects and is like most excellent nectar in the beginning and poison in the end, is declared to be related to rajah'. (38)
y:dg:Òð c:an:Øb:nD:ð c: s:ØK:ö m:<hn:m:atm:n:H . en:dÒal:sy:)m:ad<tT:ö t:¶:am:s:m:ØdaÆt:m:Î / 39 /	That pleasure, which in the beginning and in the sequence is a delusion of the soul, and arising from sleep, sloth, and madness, is declared to be related to tamah'. (39)
n: t:d¡st: p:àeT:vy:aö v:a edev: dðv:ð\:Ø v:a p:Øn:H . s:¶v:ö )káet:j:òm:ØüVt:ö y:dðeB:H sy:a¡t*:eB:g:ØüN:òH / 40 /	There is no entity in the world or even among the gods in the heaven, who would be liberated by these innate threefold gun'a. (40)
b:ÒaÉN:x:e*:y:ev:S:aö S:ÜdÒaN:aö c: p:rnt:p: . km:aüeN: )ev:B:Vt:aen: sv:B:av:)B:v:òg:ØüN:òH / 41 /	The actions of braahman'a, ks'atriya, vais''ya, and s''uudra are separated by naturally produced gun'a, o Parantapa^*. (41)
S:m:< dm:st:p:H S:>c:ö x:a¡nt:raj:üv:m:ðv: c: . wan:ö ev:wan:m:a¡st:Vy:ö b:ÒÉkm:ü sv:B:av:j:m:Î / 42 /	Tranquillity, self-control, austerity, purity, patience, and even honesty, religious knowledge, mundane knowledge, and piety are the naturally produced actions of the braahman'a. (42)
S:>y:þ t:ðj:< D:àet:daüxy:ö y:Ø¹ð c:apy:p:l:ay:n:m:Î . dan:m:iÃ:rB:av:Á: x:a*:ö km:ü sv:B:av:j:m:Î / 43 /	Heroism, dignity, resolution, fitness, giving, and royal status, as well as not fleeing a battle, are the naturally produced actions which are related to ks'atriya. (43)
káe\:g:<rxy:v:aeN:jy:ö v:òSy:km:ü sv:B:av:j:m:Î . p:erc:y:aütm:k÷ km:ü S:ÜdÒsy:aep: sv:B:av:j:m:Î / 44 /	Agriculture, tending cattle, and trade are the naturally produced actions of vais''ya. Actions, which consist of service, are naturally produced of s''uudra only. (44)
sv:ð sv:ð km:üNy:eB:rt:H s:öes:e¹ö l:B:t:ð n:rH . sv:km:üen:rt:H es:e¹ö y:T:a ev:ndet: t:cCàN:Ø / 45 /	A man gains perfection, contented with his own various actions. Hear how he finds success, satisfied in his own action! (45)
y:t:H )v:àe¶:B:Üüt:an:aö y:ðn: s:v:üem:dö t:t:m:Î . sv:km:üN:a t:m:By:cy:ü es:e¹ö ev:ndet: m:an:v:H / 46 /	A human being finds success, after worshipping him, by whom all this is spread, and who is the source of the living beings, with his own action. (46)
Â:ðy:ansv:D:m:<ü ev:g:ØN:H p:rD:m:aütsv:n:ØeÅt:at:Î . sv:B:av:en:y:t:ö km:ü kÙv:üÀapn:<et: ek¡lb:\:m:Î / 47 /	One's own imperfect duty is better than another's well observed duty. Someone, who performs action, which is controlled by nature, reaches a fault^*. (47)
s:hj:ö km:ü k>nt:ðy: s:d<\:m:ep: n: ty:j:ðt:Î . s:v:aürmB:a eh d<\:ðN: D:Üm:ðn:a¡gn:erv:av:àt:aH / 48 /	One should not abandon one's natural action, even if it is defective, o Kuntii's son^*, for all efforts are covered by fault, like fire is covered by smoke. (48)
As:Vt:b:Øe¹H s:v:ü*: ej:t:atm:a ev:g:t:sp:àhH . n:ò\kmy:ües:e¹ö p:rm:aö s:nny:as:ðn:aeD:g:cCet: / 49 /	One, who always conquers himself, who has unattached intelligence, and who is devoid of desire, obtains supreme success of inactivity through renunciation. (49)
es:e¹ö )apt:< y:T:a b:ÒÉ t:T:apn:<et: en:b:<D: m:ð . s:m:as:ðn:òv: k>nt:ðy: en:Åa wan:sy: y:a p:ra / 50 /	Learn from me very summarily how one reaches brahma, which is the superior position of knowledge, as one has attained success, o Kuntii's son^*. (50)
b:ØdÏDy:a ev:S:Ø¹y:a y:ØVt:< D:àty:atm:an:ö en:y:my: c: . S:bdadi¡nv:\:y:aösty:Vtv:a rag:¾ð\:> vy:Ødsy: c: / 51 /	United by pure intelligence and by resolution, after controlling the self, and after abandoning the sense objects, sound and so on, and after rejecting love and hatred, (51)
ev:ev:Vt:s:ðv:i l:Gv:aS:i y:t:v:aVkay:m:an:s:H . Dy:an:y:<g:p:r< en:ty:ö v:òragy:ö s:m:Øp:aeÂ:t:H / 52 /	one who resorts to solitude, eats little, who has restrained his speech and mental body, who is beyond the yoga of meditation, and who is supported by eternal asceticism^*, (52)
Ah¢arö b:l:ö dp:þ kam:ö #<D:ö p:erg:Òhm:Î . ev:m:Øcy: en:m:üm:H S:ant:< b:ÒÉB:Üy:ay: klp:t:ð / 53 /	the unselfish, calm person partakes of absorption in brahma after abandoning egotism, force, arrogance, desire, anger, and property. (53)
b:ÒÉB:Üt:H )s:Àatm:a n: S:<c:et: n: ka{Ïx:et: . s:m:H s:v:ðü\:Ø B:Üt:ð\:Ø m:»¡Vt:ö l:B:t:ð p:ram:Î / 54 /	The propitious person, who is absorbed in brahma, does not grieve nor wish. One who is impartial towards all living beings gains superior devotion to me, (54)
B:Vty:a m:am:eB:j:an:aet: y:av:½Á:a¡sm: t:¶v:t:H . t:t:< m:aö t:¶v:t:< watv:a ev:S:t:ð t:dn:nt:rm:Î / 55 /	and he who acknowledges me through devotion, as great as I truly am, then himself enters the contiguous after knowing me truly.^* (55)
s:v:ükm:aüNy:ep: s:da kÙv:aüN:< m:dÏvy:p:aÂ:y:H . m:tp:Òs:adadv:apn:<et: S:aÃ:t:ö p:dm:vy:y:m:Î / 56 /	Also, he who always arranges for all action, trusting me, obtains the eternal imperishable home, due to my favour. (56)
c:ðt:s:a s:v:ükm:aüeN: m:ey: s:nny:sy: m:tp:rH . b:Øe¹y:<g:m:Øp:aeÂ:ty: m:¡cc:¶:H s:t:t:ö B:v: / 57 /	After abandoning all actions in me with your consiousness while devoted to me, and after resting on union through intelligence, constantly think of me! (57)
m:¡cc:¶:H s:v:üdØg:aüeN: m:tp:Òs:ada¶:er\y:es: . AT: c:ð¶v:m:h¢araÀ Â:<\y:es: ev:n:{Ïxy:es: / 58 /	While devoted to me, you will get through all difficulties due to my favour, but if you don't listen due to egotism, you will perish. (58)
y:½h¢arm:aeÂ:ty: n: y:<tsy: Eet: m:ny:s:ð . em:Ty:ò\: vy:v:s:ay:st:ð )káet:stv:aö en:y:<xy:et: / 59 /	If you think "I will not perform the fight", after resting on egotism, that is wrongly your resolution. Nature will command you.^* (59)
sv:B:av:j:ðn: k>nt:ðy: en:b:¹H sv:ðn: km:üN:a . kt:Øþ n:ðcCes: y:nm:<hatker\y:sy:v:S:<\|ep: t:t:Î / 60 /	You will, even unwillingly, perform that, which you, due to bewilderment, don't wish to perform, covered by your own naturally produced action, o Kuntii's son^*. (60)
IÃ:rH s:v:üB:Üt:an:aö Æ¸ðS:ð\|j:Øün: et:Ået: . B:Òam:y:ns:v:üB:Üt:aen: y:n*:a-Zaen: m:ay:y:a / 61 /	The supreme god of all living beings stays in the region of the heart, o Arjuna, agitating all living beings, who are mounted on the engine^* by illusion. (61)
t:m:ðv: S:rN:ö g:cC s:v:üB:av:ðn: B:art: . t:tp:Òs:adatp:raö S:a¡nt:ö sT:an:ö )apsy:es: S:aÃ:t:m:Î / 62 /	Seek refuge with him alone with your whole being, o descendant of Bharata^*! Due to his favour, you will obtain the superior peace and the eternal condition. (62)
Eet: t:ð wan:m:aKy:at:ö g:ØÊa·ÚÊt:rö m:y:a . ev:m:àSy:òt:dS:ð\:ðN: y:T:ðcCes: t:T:a kÙ, / 63 /	Thus, I have declared to you the knowledge, which is more secret than secret. After entirely examining this, do as you wish! (63)
s:v:üg:ØÊt:m:ö B:Üy:H S:àN:Ø m:ð p:rm:ö v:c:H . EÄ<\|es: m:ð dàZem:et: t:t:< v:xy:aem: t:ð eht:m:Î / 64 /	Moreover, hear my supreme advice, which is most secret of all! I will speak beneficially to you because you are certainly my beloved. (64)
m:nm:n:a B:v: m:»Vt:< m:½aj:i m:aö n:m:skÙ, . m:am:ðv:ò\y:es: s:ty:ö t:ð )et:j:an:ð e)y:<\|es: m:ð / 65 /	Become a person who meditates on me, is devoted to me, and sacrifices to me! Perform homage to me! I truly promise you that you will indeed go to me. You are dear to me. (65)
s:v:üD:m:aünp:erty:jy: m:am:ðk÷ S:rN:ö v:Òj: . Ahö tv:aö s:v:üp:ap:ðBy:< m:<x:ey:\y:aem: m:a S:Øc:H / 66 /	Disregard all duties! Take refuge with me alone! I will deliver you from all troubles. Do not grieve! (66)
Edö t:ð n:at:p:skay: n:aB:Vt:ay: kdac:n: . n: c:aS:ØÂ:Ü\:v:ð v:acy:ö n: c: m:aö y:<\|By:s:Üy:et: / 67 /	This is for you, who don't neglect your tapah' and are never undevoted, and it should not be spoken to someone, who is unwilling to hear and who is indignant at me. (67)
y: Edö p:rm:ö g:ØÊö m:»Vt:ð\v:eB:D:asy:et: . B:¡Vt:ö m:ey: p:raö kátv:a m:am:ðv:ò\y:ty:s:öS:y:H / 68 /	One, who explains this supreme secret to those who are devoted to me, after making devotion to me superior, will really reach me without doubt, (68)
n: c: t:sm:anm:n:Ø\y:ð\:Ø keÁ:nm:ð e)y:ká¶:m:H . B:ev:t:a n: c: m:ð t:sm:adny:H e)y:t:r< B:Øev: / 69 /	and there is noone among human beings who acts more pleasing to me than him, and noone else on the earth will be dearer to me than him, (69)
ADy:ð\y:t:ð c: y: Em:ö D:my:þ s:öv:adm:av:y:<H . wan:y:wðn: t:ðn:ahem:ÄH sy:aem:et: m:ð m:et:H / 70 /	who will study this our virtuous conversation. My opinion is that I should be worshipped with that sacrifice of knowledge. (70)
Â:¹av:an:n:s:Üy:Á: S:àN:Øy:adep: y:< n:rH . s:<\|ep: m:ØVt:H S:ØB:aúll:<kanp:Òapn:Øy:atp:ØNy:km:üN:am:Î / 71 /	That man, who has faith and is not envious, who may even hear it, is surely liberated and shall reach the beautiful worlds of performers of virtuous action. (71)
k¡cc:dðt:cCÕÛt:ö p:aT:ü tv:y:òkag:ÒðN: c:ðt:s:a . k¡cc:dwan:s:mm:<hH )N:Äst:ð D:n:Wj:y: / 72 /	Have you heard this with attentive consciousness, o Pr'thaa's son^? Is your bewilderment of ignorance vanished, o Dhananjjaya^? (72)
Aj:Øün: uv:ac: n:Ä< m:<hH sm:àet:l:übD:a tv:tp:Òs:adanm:y:acy:Øt: . ¡sT:t:<\|¡sm: g:t:s:ndðhH ker\y:ð v:c:n:ö t:v: / 73 /	Arjuna spoke: My bewilderment is destroyed^*, and I have found my memory due to your favour, o Acyuta. I am fixed and free from doubt. I will arrange for your order. (73)
s:Wj:y: uv:ac: Ety:hö v:as:Ødðv:sy: p:aT:üsy: c: m:hatm:n:H . s:öv:adem:m:m:Â:>\:m:»Ùt:ö r<m:h\:üN:m:Î / 74 /	Sanjjaya spoke: In this way, I recently heard this marvellous shudder-causing conversation of Vasudeva's son^* and Pr'thaa's son^*, who is noble. (74)
vy:as:)s:adacCÕÛt:v:an:ðt:·ÚÊm:hö p:rm:Î . y:<g:ö y:<g:ðÃ:ratká\Naats:ax:atkT:y:t:H sv:y:m:Î / 75 /	Due to Vyaasa's favour, I have heard this secret superior yoga from the master of yoga, Kr's'n'a, himself telling personally, (75)
raj:ns:ösm:àty: s:ösm:àty: s:öv:adem:m:m:»Ùt:m:Î . kñS:v:aj:Øün:y:<H p:ØNy:ö Æ\y:aem: c: m:ØhÚm:ØühÚH / 76 /	and, o king, after repeatedly remembering this marvellous and virtuous conversation of Kes''ava^* and Arjuna, I rejoice again and again, (76)
t:cc: s:ösm:àty: s:ösm:àty: -p:m:ty:»Ùt:ö hrðH . ev:sm:y:< m:ð m:han:Òaj:nÆ\y:aem: c: p:Øn:H p:Øn:H / 77 /	and after repeatedly remembering that very wonderful form of Hari^*, I get great amazement, o king, and I rejoice again and again. (77)
y:: y:<g:ðÃ:r< ká\Na< y:: p:aT:<ü D:n:ØD:ürH . t:*: Â:iev:üj:y:< B:Üet:D:ÒÙüv:a n:iet:m:üet:m:üm: / 78 /	My opinion is that where the master of yoga, Kr's'n'a, and where the archer, Pr'thaa's son^*, is, there is beauty, victory, lasting welfare, and conduct. (78)