Chapter 18 Athaashtaadasho Adhyaya -Attainment of Supreme Truth by Renunciation
Men have always been wary of the death and the life after death. The great sages and sanyaasi, the yogis and the renunciant have forever assumed that they can free themselves from the cycle of life and death by renouncing the action and the work of normal living. They believe that they can take only to the devotion of the God which can see them leave this world of mortals and take them to the heavens a celestial place believed to be the adobe of the supreme truth and of the souls who are close to the God. The integration of the humans and the living beings with the Supreme Truth however either before or after death has been a question that has eluded every learned in all ages. The learned have called it the moksham, the process of emancipation from the vicious cycle of coming into and going from the mortal world of humans. Lord Krishna however has not supported the process of leaving all kind of action and devoting the human life only for the worship of the supreme truth. His philosophy of the Sankhya yoga and the karam yoga becomes known to his disciple as he explains to Arjuna his thoughts and sermons on the issue of the moksham by way of renunciation and sacrifice.
Arjuna expresses his wish to lord Krishna to know about the nature of renunciation and the sacrifice. Says Arjuna to lord Krishna,
Sanyaas asaya mahabaaho tatva michchaami veditum
Tayaagasya ch hrishikesha prathak keshini shudan (18. 1)
‘Hey mahabaaho! Hey know all! Hey Krishna! I want to know the nature of the act of renunciation and the sacrifice and the difference between the two”.
Kaamyaanaam karamanaam nayaasam sanyaasam kavyo vidu
Sarva karam phal tyaagam praahus tyaagam vichkshanaa (18.2)
Lord Krishna replied to his disciple’s query,
“ Many of the learned sages have defined the renunciation as the abstinence from all kinds of work and action that results into a personal profit. And many other wise thinkers have defined the sacrifice as the abstinence and the freedom from all kinds of fruit of the action and performing action without attachment to the fruit of the action “.
Tayaajayam doshav dityeke karma praahumarnishina
Yagya daan tapa karma na tyaajayamiti chaapre (18.3)
“Many of the wise philosophers have said that karma is replete with many kinds of errors and that is why it is worthy of being given up. Some other philosophers opine that acts of the worship, sacrifice, charity, and the austerity are not worth being abandoned”.
Nishchayam shranu me tatra tyaage bharat satam
Tyaago hi purush vyaaghra trivid samprakeertit (18.4)
Hey Arjuna! You should listen to my conclusion on the act of sacrifice. The tyaag (the spirit of sacrifice) is said to be of three types i.e., the satav, the rajas, the tamas”.
Yagyaa daan tapa karam na Tayaajayam kaaryamaiv tatta
Yagyo daanam tapashchaiva paavnaani maneesheenaam (18.5)
“The acts of worship, service, charity, and austerity are not worth being abandoned. On the contrary these are essential obligations and the service, charity, and the austerity are the purifiers of the enlightened persons”.
Etaanayanpi tu karmaani sangda Tayakatavaa phalaani cha
Kartavayaa niti me parth nishchitam matmutamam (18.6)
“But these obligatory works should also be undertaken without the attachment to the fruits arising out of these actions. This is my determined supreme advice”.
Niyatasya tu sanyaas karmaano noppadhyate
Mohaatasay parityaagi sataamasay parikeerteet (18.7)
“It is acceptable to abandon the prohibited and the sensual action but abandonment of the obligatory duty is not proper. The abandoning of the obligatory duty due to delusion is an action that is done in the mode of tamas guna (in the mode of ignorance)”.
Dukha mityev yatkarma kaaya kalesh bhaya tayajet
Sa kratavaa rajasam tyaagam naiv tyaag phalam labhet (18. 8)
“ a person who abandons the work thinking that it is difficult or because it involves the physical effort and the trouble to the physique, does not get the fruits of the sacrifice of abandoning work because such a sacrifice has been performed by him the rajas mode i.e., in the mode of the passion”.
Kaarya mityev yatkarma niyatam Kriyate Arjuna
Sangada Tayakatavaa phalam chaiv sa tyaag saatviko mata (18.9)
Hey Arjuna! Any obligatory duty that has been considered by the scriptures as sacrosanct when done without attachment to the fruit is considered a sacrifice performed in the satava mode (the mode of goodness).
Na dweshtay kushalam karam kushle naanushajjate
Tyaagi satava samaavishto medhaavi chhinn sanshaya (18.10)
“Such a person who does not dislike a disagreeable work and nor does he show attachment to the agreeable work is considered a true renunciant full of goodness, intelligence and free of all doubts about the existence of the Supreme Truth”.
Na hi dehbhrataa shakayam tayakatum karmaanay sheshata
Yastu karamphal tayaagi sa tyaagitay abhidheeyate (18.11)
“The human beings cannot completely abandon the work. Any human who completely abandons the attachment to the fruit of the work is called the true renunciant”.
Anishat mishtam mishram ch Trividham karmana phalam
Bhavatay tyaaginaam pretaya na tu sanyaasinaam kavachita (18.12)
“The persons who do not abandon attachment to the fruit of the action accrue three kinds of fruits i.e., the desirable, the undesirable or the mixed one, after death. But no accrual of the benefit of any kind, in any birth, occurs to the person who has abandoned the attachment to the fruit of the actions”.
Panchchaitaani mahabaaho kaarnaani nibhodh me
Sandkhyen krataante proktaani sidhdhaye sarva karamanaam (18.13)
“You should learn from me oh Arjuna, the five factors that have been described in the Sankhya yoga doctrine for the accomplishing all kinds of actions”.
Adhishthaanam tatha kartaa karnam ch prathgvidham
Vividhaashch prathak cheshtaa daivam chaivaatra panchmam (18.14)
“These five factors are the place of action [the body], the doer, various kinds of senses, many different kinds of endeavor, and ultimately the fifth factor being the celestial deities”.
Shareer vaadmanobhiryatakarma praarbhate nara
Nayaayam vaa vipritam vaa panchchaite tasya hetav (18.15)
“ Whatever a person does with his mind, speech, or physical body either as prescribed by the scriptures or otherwise, these five are the major causes”.
Tatraivam sati kartaar maatmaanam sa pashyati durmati
Pashyatya krat budhdhitavaanan sa pashyati durmati (18.16)
“Any unenlightened person, who believes that the doer is one’s soul or the physical body, does not truly understand the truth and the reality on account of his being ignorant”.
Yasya nahadkrato bhaavo budhdhiryasya na lipayate
Hatvaapi sa imaanlokaan hannati na nibadhayate (18.17)
“Such a person who does not have the notion of the doer ship, and whose intellect has not been vitiated by the desire of getting the fruit of the action and by the luxuries of the mortal world does not get bound by the act of killing even after he has killed all these people and nor does he commits any kind of transgression”.
Gyaanam gyeyam parigyaataa Trividhaa karamchodnaa
Karanam karam karteti trividh karam sangdagrah (18.18)
The knowledge, the object of knowledge, and the knowledge seeker are the three kind of motivating forces of performing an action. And the senses, the doer, the actual action are the three components of the action”.
Gyaanam karam ch kartaa ch tridaiva gunabhedata
Prochayate guna sangkhyaane yathaavchcharanu taanyapi (18.19)
“The scriptures of Sankhya doctrine that describe the qualities have defined the self knowledge, the action and the doer in there different kinds. You should hear about these from me”.
Sarav bhooteshu yenaikam bhaavam vayaya meekshate
Avibhaktam vibhakteshu tajgyaanam vidhdhi saatvikam (18.20)
“You should hear from about that enlightenment, i.e., the knowledge by which the human beings can perceive one single absolute undivided Supreme Truth in different human beings. That you should believe is the true saatvikaa knowledge, the knowledge gained through the mode of goodness”.
Prathakatvain tu yajgyaanam naanaa bhaavaan prathgvidhan
Vetti sarveshu bhooteshu tajgyaanam vidhdhi rajasam (18.21)
“ but that knowledge by the attainment of which humans perceive divergent truths of amongst living beings as divided from one another; you consider that knowledge to be in the rajas mode, the knowledge attained through mode of passion”.
Yatu kratsanvadekasmin kaarye saktam haitukam
Atatva aarthavdalpam ch tattaamas mudaahartam (18.22)
“But that knowledge which is irrational, baseless, and meaningless and which is full of attachment to the physical body as if it is everything have been declared to have been attained in the mode of darkness i.e., (the tamsik mode).
Niyatam sangdarahitm raag dwesham kratam
Aphal prapesunaa karam yata saatvika muchayate (18.23)
“Any action undertaken by the doer sans the likes and dislikes, that does not have the pride of the actor in it and is performed strictly as ordained by the scriptures, selflessly is known as the saatvikaa action (action performed in the mode of goodness).
Yatu kaamepsuna karam sahadkaaren vaa puna
Kriyate bahulayaasam tadraajas mudaahartam (18.24)
“But any duty that is performed with great hard work, is inherent with the attachments of the doer and has the pride of the performer within it, is a work performed in Rajas mode i.e., in the mode of passion”.
Anubandhanam kshayam himsamanveksha cha purusham
Mohaadaarbhayate karam yata taamas muchayate (18.25)
“Such an action that is undertaken by ignorance, with disregard to the consequences of profit or a loss , any kind of physical injury and without regard to one’s capability, is said to belong to the tamas mode( the mode of darkness ).
Mukta sangdoan ahamvaadi dharayutsaah samanvitaa
Sidhaya sidhayor nirvikaar kartaa saatvika uchchayate (18.26)
“A performer who is free from attachment, does not have an ego, is full of the patience and the enthusiasm , remains unperturbed in success or failure is equanimous is known as the saatvikaa( the doer full of goodness).
Raagi karam phal prepurlubhdho himsaatamko ashucho
Harsha shokaanvit kartaa rajas pari keertita (18.27)
The doer who is passionately attached to the fruit of the action , is greedy , has the violent nature of harming others, possesses poor character and is always affected by the joy and sorrow, is known as the person with rajas mode( the mode of passion).
Ayukta praakrat stabdhaa shatho naishyakratiko alas
Vishaadi deergha sutri cha kartaa taamas uchchayate (18.28)
“ the doer who happens to be undisciplined, uneducated, vain proud ,shrewd and the one who acts as the destroyer of others activities, , is always complaining, and procrastinating is known as the tamsik kind of the doer( the person who operates in darkness of heart and mind )”.
Budhdhe bherdam dhareteshchaiva gunat stri vidham shrunu
Prochaya maanm shishen prathakatvain dhananjaya (18.29)
“Hey Dhananjaya! You should now hear from me about the three fold divisions of intelligence and steadfastness, based on modes of material Nature, as explained by me fully and separately”.
Pravartim cha nivartim cha karyaa kaarye bhaya bhaye
Bandham moksham cha ya vetti Budhdhi saa parth saatviki (18.30)
“hey Parth! An intellect that has been enlightened about the path of celestial work, and the path of renunciation, the obligatory duty and the lack of duty, the fear and the fearlessness, the bondage to the mortal world and the emancipation, is known as the saatviki intelligence (the intellect full of goodness mode)”.
Yayaa dharamam dharamam cha kaarayam cha kaaryamaiv cha
Ayathaavt prajaanaati Budhdhi sa parth raajsi (18.31)
“Hey parth! The intellect by which a person cannot distinguish between the religious and irreligious, the reality of the duty and the wrong action, such an intellect is known as the raajsi intellect (in the mode of passion)”.
Adharmam dharmamiti yaa manyate tamsavrataa
Sarvaarthn vipreet aanshch Budhdhi sa parth taamsi (18.32)
“The intellect that has been overshadowed by the ignorance accepts the wrong as the righteous and similarly believes other objects to be the opposite of what they actually are, such an intellect is a taamsi intellect (in the mode of darkness)”.
Dharatyaa Yayaa dhaarayate mana praan Indriyaa kriya
Yogena avayabhichaariniyaa dharati sa parth saatviki (18.33)
“Hey parth! The uncorrupted resolve by which a person can meditate upon the mind, the breathing activity and the other senses of the senses for the attainment of the supreme truth, such a fortitude is in the mode of goodness (the saatviki mode).
Yayaa tu dharam kaamaarthan dharatya dhaarayate Arjuna
Prasangden phalakadkshi dharati sa parth raajsi (18.34)
“But hey Arjuna the person who has the attachment to the fruit of the action and the resolve with which he craves for the fruits of the duty , gathering wealth and enjoyment with great expectations , such a resolve is done in the mode of passion ( the mode of rajasava ) “.
Yayaa sawapanam bhayam shokam vishaadam madmaiv ch
Na vimuhayati durmedha dharati sa parth tamsi (18.35)
“Hey parth! But a dullard by which he does not give up his sleep, is always gripped with fear, worry, despair and carelessness and is engulfed into it, is a resolve done in the mode of ignorance (the tamsi mode)”.
Sukham twidaanim Trividham shranu mein bharatsharabh
Abhyaasaa dramate yatra dukhantam ch nigachhati (18.36)
Yata drage vishmiv parinaame amritopamam
Tatsukham saatvikam proktamaatamam budhdhi prasaadjam (18.37)
Hey Arjuna! Now you should hear about the three fold contentment of life from me. The kind of happiness that one enjoys by indulging into the spiritual practices by singing hymns, doing selfless service, and by the practice of which all sorrows come to an end, . It is such an enjoyment which in the beginning feels like a poison but proves nectar gradually in its consequences. Such an enjoyment is gained by devoted mind and heart to the subjects of the supreme truth, is called the enjoyment of the goodness (enjoyment of the saatvika mode).
Vishaya Indriyaa sanyogadhayatdagre amritopamam
Parinaame vishmiv Tatsukham rajasam samaratam (18.38)
The enjoyment gained through the sensual pleasures appear to be nectar like ion the beginning Infact turns out to be poisonous in the end has been called the enjoyment of the passion( the enjoyment of the rajas mode).
Yadagre cha anubandhe cha sukham mohan maatmana
Nidraa aalasay pramaadotahm tattaamas mudaahartam (18.39)
The enjoyment that charms and confuses the person in the process and in the end, is born out of the sleep, laziness and sensuality, have been called as the enjoyment derived in the tamas mode (the mode of darkness and ignorance”.
Na tadasti prithvayaam vaa divi deveshu vaa puna
Satvam prakratijai murkatam yadebhi sayaatribhirgunai (18.40)
“There is no other object or being either on the earth, among the celestial gods, in the heaven, or anywhere else in the universe who can remain free from these three modes of material Nature”.
Brahaman Kshatriya vishaam shudraanam cha parantapa
Karmaani pravi bhaktaani savabhaav prabhvairgunai (18.41)
Hey parantapa! (another name for Arjuna) the humans have been segmented into four different kinds of casts e.g., Brahman, Kshatriya, vaishya and shudra based on the qualities inherent in the work performed by the people”.
Shamo damasatapa shaucham kshaantirajarmaiv ch
Gyaanam vigyaanm asiktayam braham karam savabhaavajam (18.42)
“ hose of the persons who can have serenity of the internal mind, who have controlled their senses, and who have born all kinds of austerity, who have been maintaining the internal as well as the external purity, who have been of the forgiving nature of others mistakes, who have the simplicity of the heart, mind and the body, who have the sacred faith in the scriptures, vedas, god and the celestial world, who believe in teaching and reading of the vedas and the scriptures, and who experience the element of the supreme truth are the inherent karmas of the brahaman”.
Shaurayam tejo dharati daarkshayam yudhdhe chaapya playaanam
Daanmeeshvar bhavashach kshaatram karam savabhaavajam (18.43)
“Those persons who are have the heroic qualities, vitality, patience, intelligence, and the courage to stay back in the war, doing charity, having the senses of ownership, and the administrative skills, are the qualities of inherent in a Kshatriya”.
Krishi gau rakshaya vaanijayam vaishaya karma savabhaavajam
Pricharyaatamakam karama shudra sayaapi savabhaavajam(18.44)
“Those persons who take to agriculture activities, rearing up of the cows, and do the trading activities honestly are the qualities inherent in the vaishyaa. And those persons who render the services to the all other segments of the people are known as the shudra”.
Save save karmaanay bhirata sansiddhim labhate nara
Sava karam nirata sidhdhim yathaa vindati tachchhranu (18.45)
“Those persons who do their duties diligently as per their inherent nature attain the supreme truth. You should now listen to that process by which men attain the supreme truth, by doing the honest duty as per their inherent nature”.
Yata pravartir bhootaanaam yen sarva midam tattam
Sava karmana tambhayacharya sidhdhim vindati manava (18.46)
“Men can attain the supreme truth by worshipping the god, the originator of all beings, by way of performing their duty as per their inherent nature”.
Shreyaan sarvadharmo viguna pardharmaar astavanushthitaat
Savabhaav niyatam karama kurvaannaapanoti kilbisham (18.47)
“An inherent religion that is obeyed and followed in true spirit is better than the superior unnatural religion of others because those of the persons who perform their inherent natural work without any selfish motive do not suffer any kind of transgressions by doing their inherent duty”.
Sahajam karam kaunteya sadoshmapi na tryajait
Sarvaarambhaa hi doshen dhoomenaagnirvaa varataa (18.48)
That’s why oh son of Kunti! The inherent duty should not be simply abandoned even if it happens to be full of fault because the pure fire has the smoke as a fault similarly all objects are replete with some kind of the slipup”.
Asakta budhdhi saravatra jitaatmaa vigat saparaha
Naishkarmaya sidhdhim parmaam sanyaasain adhigachagati (18.49)
“Such a person who is always free from the selfish attachment, with a subdued mind and who has won over his internal senses and the desires can attain the supreme truth by Sankhya yoga and can achieve the emancipation from the fruits of the duty performed by him”.
Sidhdhim praapato yathaa braham tathaapnoti nibodh me
Samaasenaiv kaunteya nishthaa gyaanasay yaa paraa (18.50)
“You should learn from me in brief how a person can attain such perfection of the freedom from the fruits of action performed and how a person can attain the supreme truth”.
Budhdhyaa vishudhdhyaa yukto dhratyaamaanam niyamaya cha
Shabdaadin vishyaans Tayakatavaa raag dwesho vayudasya cha (18.51)
Vivikta sevi laghvaashi yatvaakkaaya maansaa
Dhyaan yog paro nityam vairaagayam sam upaasharita (18.52)
Ahamkaaram balam darpam kaamam krodham parigraham
Vimuchaya nirmama shaanto braham bhuyaay kalpate (18.53)
“ Endowed with the purified intellect, and the one who partakes the simple light food, the one who has sacrificed all kinds of sound and other objects , who has preferred solitude, and the pure atmosphere, the purified firm resolve and have exercised and gained control over the mind and the senses , who has a complete control over the body and the language , who has completely destroyed the liking and the dislike, and who ahs preferred the austerity, and who has killed his ego, vain pride, sexual desires, anger and the attachments, and who is ever lost into the meditation , is free from affections and peaceful is the ideal deserving candidate for getting integrated into the supreme truth”.
Braham bhoota prasann aatmaa na shochati na kaadkshati
Sama sarveshu bhooteshu madbhaktim labhate paraam (18.54)
“Such a person as has been integrated with the supreme truth, do not then neither grieves for any one nor rejoices, nor does he desire any one. Such an equanimous person amongst all living beings reaches my highest devotional love”.
Bhaktayaa maam bhijaanaati yavaanshachaasmi tatvatta
Tatto maam tattvatto gyaatavaa vishate tadantaram (18.55)
“Such a person by his highest devotional love can truly understand the true nature of my being the supreme truth and having been enlightened about me he attains integration into me”.
Sarva karmaanayapi sadaa kurvaano madvayapaashraya
Mat praasaad vaapnoti shashavatam padam vayayam (18.56)
“The one, who has been integrated into me, completes all his duties and due to my benevolence attains the supreme truth”.
Chetasa sarva karmaani mayi sanyasaya matpara
Budhdhi yogmupaashrita machchita satatam bhava (18.57)
“You should offer all your doings willingly to me and by attaining an practicing the equanimity become completely ever absorbed into me, you should resort to karam yoga”.
Machchita sarva durgaani matprasaadaat rishyasi
Atah chetavam ahamkaaraann shroyassi vinadakshayasi (18.58)
“You will be able to l overcome all difficulties by My benevolence when your mind becomes fixed on Me. But, if on account of your vain pride you do not listen to My discourses you shall perish meaning thereby you will be deviating from your duty towards the greater welfare of all”.
Yad ahamkaar maashrityaa na yotasya itie mansaye
Mithyaish vayavaasaayate prakratistavaam niyokshayati (18.59)
“If you on account of your vain ego believe that “I shall not fight this war”, then this resolve of your is a false resolve, because your inherent nature as a Kshatriya will soon compel you to get involved into this war “.
Savabhaavjain kaunteya nibaddha savain karmana
Kartum nechchhasi yanmohaat krishayasa vashoapi tata (18.60)
“Oh Arjuna! The duty that you do not want to perform on account of your delusions, will be done by you unwillingly because the fighting of the war in inherent in your nature. You are controlled by your inherent karmic nature”.
Ishwar sarva bhootaanaam hrideshe Arjuna tishtathi
Bhraamanay sarva bhootaani yantraa roodhaani maayayaa (18.61)
“Hey Arjuna! The supreme truth as the controlling force abides into the body of all human beings. This supreme truth by its control on the inner psyche of all human beings forces them to act as per their inherent nature, like a puppet mounted on a mechanical devise”.
Tamaiv sharnam gachchh sarva bhaaven bharat
Tatprasaadaatpraam shaantim sathaanam praapayasi shashavatam (18.62)
“Hey Arjuna! You should seek refuge in the supreme truth completely. You shall be able to attain the supreme bliss and peace by the grace of the supreme lord and attain the eternal abode”.
Itee te gyaanmaa khyaatam guhayaad guhayataram mayaa
Vimarshyait dasheshen yathechchhasi tatha kuru (18.63)
“In this manner I have explained to you the secret of the most confidential knowledge. Now you should reflect on this secret knowledge and do they way you want to act”.
Sarva guhayatam bhuya sharanu me paramam vacha
Ishtoasi me dradhmiti tatto vakshyaami te hitam (18.64)
“Having been privy to the secret knowledge of the most confidential enlightenment, you listen to me again. You are my most beloved disciple, hence this most well wishing words I am uttering to you”.
Manmanaa bhava madbhakto madhyaaji maam namaskuru
Maame vaishayasi satyam te pratijaane priyo asi me (18.65)
“ hey Arjuna! You should become my devotee. You should fix your mind on to me. You should worship me and pay your obeisance to me. By doing this you will attain me only. And I promise you all this because you are my dear friend”.
Sarva dharmaan paritayajay maamekam sharanam vraja
Aham tavaa sarvaa paapabhyo mokshyishyaami maa shucha (18.66)
“You should come to the protection of me the supreme power after having surrendered all kinds of religious rituals and meritorious deeds to me only. You should not lament as I shall be liberating you and emancipating of all the sins and transgressions”.
Idam te naatpaskaay madbhaktaa kadaachan
Na chaashushurushave vaachayam na cha maam yo abhayasooyati (18.67)
“You will not speak of this sacred enlightenment that I have bestowed you with to a person devoid of austerity , nor to the one who is a non believer, and nor to the one who is not interested to listen . And it should never be told to those who are jealous of me and speak ill of me”.
Ya imam paramam guhayam madbhakteshvabhidhaayasti
Bhaktim mayi paraam kratavaa maame vaishyatya sanshaya (18.68)
“Such a person, devoted to me propagates this supreme secret enlightenment, to my devotees will ultimately attaining in me only. There is no doubt in this”.
Na cha tasmaan manushyeshu kashchinme priya kratam
Bhavitaa na cha me tasmaadanya priya taro bhuvi (18.69)
“There shall not be any one else such beloved to me as such a person will do a much higher devotional service to me. And there shall not be more beloved disciple of mine on this earth as compared to him”.
Adhyeshayate cha ya imam dhrmayam samvaad maavayo
Gyaan yagyen tenaah mishtam sayaamiti me mati (18.70)
“Any such person who will read this dialogue between us will be performing the yagya equivalent to my worship, thus I believe so”.
Shradhaa vaanan sooyashch shrunu yaadapi yo nara
So api mukta shubhaam lokaan praapanu yaat punyaa karam naam (18.71)
“Such a person who out of his devotion and devoid of all shortcomings will listen to the sacred dialogues shall also be absolved of all transgressions and will attain the supreme abode as is available to the people who perform the sacred duty”.
Kachchidetchhootam parth tavayaikaagren chetsaa
Kachchid gyaan sammoha pranashtaste dhananjaya (18.72)
“Hey Arjuna! Have you listened to this discourse with rapt and single minded attention? And have you been relieved of your delusion that had come up on account of his ignorance?
Arjuna who has been overawed by the larger than life celestial transcendental from of lord replies,
Nashto moha samriti larbadhaa tavat praasaadaan mayaachyut
Stitho asmi gata sandeha karishaye vachanam tava (18. 73)
“Hey Achyut! My delusion and the ignorance have been removed by your grace and I have regained my memory. Now I am steadfast in you relieved of my doubts. I shall abide by your orders and the command now’.
Itayaham vaasudevasay parthasaya cha mahaatamana
Samvaad mimama shrausham adbhootam roma harshanam (18.74)
Sanjay who had been describing the happenings at the war grounds to the blind king Dhratrashtra felt blessed and exhilarated by listening to this said to his king
“In this manner I have listened to this wonderful conversation between the Lord Krishna and Arjuna. I am getting exhilarated by recalling these dialogues time and again”.
Vyas praasaadachhutvaane tad guhayaham param
Yogam yogeshvraat Krishna sakshaat kathyata (18.75)
“By the grace of Rishi Vyaasa I have been blessed with the divine eyes and I have been able to listen to this topmost secret of transcendental enlightenment from eh lord Krishna directly”.
Rajan sansamratay sansmarataya samvaad mimam adbhootam
Keshava arjunayo punayam hrashayaami cha muhumurhu (18.76)
“hey king Dhratrashtra ! I am getting overjoyed by listening to this secret, marvelous dialogue between Arjuna and lord Krishna and remembering it”.
Tachcha sansmarataya roopamtaya adbhootam hare
Vismaya me mahaan raajan hrashayaami cha puna puna (18.77)
‘Oh king Dhratrashtra! I get thrilled and my heart wonders when I recall the transcendental form of lord Krishna. I amaze and feel happy thinking of the same.
Yatra Yogeshwar krishno yatra partho dhanurdhara
Tatra shree vijayo bhuti dhrurvaa nitiarmatimarm (18.78)
Hey king! Wherever there is lord Krishna, and wherever there is Arjuna, the supreme bowman, the victory shall prevail there. There will also be the opulence, extraordinary power, morality and welfare. That is ordained by the supreme nature, in my opinion”.
Om iti astu
Iti asaya Srimad Bhagwad Geeta
Thus ends the most pious Srimad Bhagwad Geeta.
Professor RAMNEEK KAPOOR