Bhagavad Gita Chapter 18

Gita Chapter 18

Bhagavad Gita: Eighteenth Conversation

Absolute Freedom: Ending Farewell To The Great Meeting

Bhagavad Gita Chapter 18: Moksa Samnyasa Yoga, the Perfection of bond-breaking, is the conclusion of all the teachings that are at the core of the highest religious purpose. In this chapter Krishna explains the meaning of bond release and the effects of nature’s properties on human consciousness and activities. Krishna explains the conversion of Brahman, the glory of Bhagawadgita, and the conclusion of the Bhagavad-gita; The highest spiritual path means surrendering oneself completely unconditionally in love-bhakti to God. This path frees a person from all sins, brings himself to complete deliverance from ignorance and allows him to return to the eternal abode of the Great Soul.

Chapter 18: sloka: 1 – 5

18:1

arjuna uvāca saṁnyāsasya mahā-bāho tattvam icchāmi veditum

tyāgasya ca hṛṣīkeśa pṛthak keśī-niṣūdana

Arjuna asked:

“O Kṛṣṇa, I want to know the truth about saṁnyās, and tyāga; and the difference between them.”

18:2

śrī-bhagavān uvāca kāmyānāṁ karmaṇāṁ nyāsaṁ saṁnyāsaṁ kavayo viduḥ

sarva-karma-phala-tyāgaṁ prāhus tyāgaṁ vicakṣaṇāḥ

Śrī Bhagavān (Kṛṣṇa Hyang Maha Berkah) said:

“The Sages describe saṁnyās as a self-release from all the deeds that motivated by the desire to achieve rewards, to obtain something; and, tyāga, as explained by the sages, is to surrender, let go of all rewards, all the results of every deed.”

18:3

tyājyaṁ doṣa-vad ity eke karma prāhur manīṣiṇaḥyajña-dāna-tapaḥ-karma
na tyājyam iti cāpare

“Some wise say that there is no one. Even perfect deeds, there are only points of imperfection (stains). evil and sins) behind every deed. Therefore, Perfect release is free from all actions. However, there are also those who states that offerings, donations, and spiritual practices do not have to be let go.”

18:4

niścayaṁ śṛṇu me tatra tyāge bharata-sattamatyāgo
hi puruṣa-vyāghra tri-vidhaḥ samprakīrtitaḥ

“O Arjuna, now listen first first my opinion onsaṁnyās and tyāga; Arjuna, are the 3 kinds of releases, Sāttvika, Rājasika, and Tāmasika.”

18:5

yajña-dāna-tapaḥ-karma na tyājyaṁ kāryam eva tatyajño
dānaṁ tapaś caiva pāvanāni manīṣiṇām

“Acts like yajña, offerings; dāna, benevolent; tapas, tapa-brata or spiritual practice – it is common to do (not released). Because, all of it sanctifies the perpetrators who wise.”

Chapter 18: sloka: 6 – 10

18:6

etāny api tu karmāṇi saṅgaṁ tyaktvā phalāni cakartavyānīti me pārtha niścitaṁ matam uttamam

“Therefore, offerings, charity, tapa-brata and other obligations must be carried out without attachment and hope to achieve a result; thus my faith, O Arjuna.”

18:7

niyatasya tu saṁnyāsaḥ karmaṇo nopapadyatemohāt
tasya parityāgas tāmasaḥ parikīrtitaḥ

“The obligation is not to be ignored. Ignoring it because of the confusion caused by illusory entanglement, is a foolish and Tāmasika release.”

18:8

duḥkham ity eva yat karma kāya-kleśa-bhayāt tyajetsa
kṛtvā rājasaṁ tyāgaṁ naiva tyāga-phalaṁ labhet

“Give up a job because it is considered difficult; physical exhaustion or burdening mentally and emotionally, then release such is Rājasika and useless.”

18:9

kāryam ity eva yat karma niyataṁ kriyate’rjunasaṅgaṁ
tyaktvā phalaṁ caiva sa tyāgaḥ sāttviko mataḥ

“The noble work carried out for the sake of nobleness the work itself; by releasing attachment to the result, it is called release or Tyāgabersifat Sāttvika.”

18:10

na dveṣṭy akuśalaṁ karma kuśale nānuṣajjatetyāgī
sattva-samāviṣṭo medhāvī chinna-saṁśayaḥ

“He who does not hate work that does not fun; and, not bound by the pleasant, have indeed been free of all doubts. He was a wise man who really did the release. self.”

Chapter 18: verse: 11 – 15

18:11

na hi deha-bhṛtā śakyaṁ tyaktuṁ karmāṇy aśeṣataḥyas
tu karma-phala-tyāgī sa tyāgīty abhidhīyate

“As long as you have a body, a person does not can escape karma or action; a Tyāgī or Release True releases all hope from the results of his deeds.”

18:12

aniṣṭam iṣṭaṁ miśraṁ ca tri-vidhaṁ karmaṇaḥ phalambhavaty
atyāgināṁ pretya na tu saṁnyāsināṁ kvacit

“For those who are still attached (to results), are the three kinds of deeds he obtained after death, namely; the fun, the unpleasant, and the combination of the two (between fun and unpleasant). However, for a saṁnyāsī (who is not bound by the results of his deeds), who thus it does not exist.”

18:13

pañcaitāni mahā-bāho kāraṇāni nibodha mesāṁkhye
kṛtānte proktāni siddhaye sarva-karmaṇām

“O Arjuna, hear from Me, 5 factors causes of karma or action, as explained in the teachings of Sāṁkhya.”

18:14

adhiṣṭhānaṁ tathā kartā karaṇaṁ ca pṛthag-vidhamvividhāś
ca pṛthak ceṣṭā daivaṁ caivātra pañcamam

“Here are 5 factors or elements. such: Place of Residence of The Soul or Body; Causes of all Actions or Groups Thoughts and Feelings; Senses (Eyes, Ears, Nose, Mouth, and Skin); Senses of Perception (Vision, Hearing, Smell, Taste, and Touch); and, the fifth is Destiny, or the Result of Accumulated Karma.”

18:15

śarīra-vāṅ-manobhir yat karma prārabhate naraḥnyāyyaṁ
vā viparītaṁ vā pañcaite tasya hetavaḥ

“These five factors are what cause everything. various actions, moving clusters of thoughts and feelings, including pronunciation; both the right, and the wrong.”

Chapter 18: verse: 16 – 20

18:16

tatraivaṁ sati kartāram ātmānaṁ kevalaṁ tu yaḥpaśyaty
akṛta-buddhitvān na sa paśyati durmatiḥ

“Those who don’t understand this (about the five elements of causation); considers the Soul as an actor. Their views are not right, because of improper understanding anyway.”

18:17

yasya nāhaṁkṛto bhāvo buddhir yasya na lipyatehatvāpi
sa imāl lokān na hanti na nibadhyate

“He whose mind has been liberated from mistaken assumption that he is the perpetrator; and, his intelligence is not polluted by the material – indeed it does not kill when destroying the people this (which acts incompatible with the laws of nature); There is also no (karmic result) that binds him.”

18:18

jñānaṁ jñeyaṁ parijñātā tri-vidhā karma-codanākaraṇaṁ
karma karteti tri-vidhaḥ karma-saṁgrahaḥ

“There are three things that trigger karma or action: Knowledge, Purpose of Knowing, and He (wants) to know. Nevertheless, are the Three things that underlie every karma or deed; Instruments or Members acting, The Action itself, and the One That Causes the Action or The Perpetrator.”

18:19

jñānaṁ karma ca kartā ca tridhaiva guṇa-bhedataḥprocyate
guṇa-saṅkhyāne yathāvac chṛṇu tāny api

“The Sāṁkhya teaching on guṇa or nature, explains the existence of division. Knowledge, Deeds, and Actors in 3 groups based on their nature More dominant. Listen to this…”

18:20

sarva-bhūteṣu yenaikaṁ bhāvam avyayam īkṣateavibhaktaṁ
vibhakteṣu taj jñānaṁ viddhi sāttvikam

“Knowledge that makes a person see The Great Soul That Is Not Wasted and Undivided in every creature without exception – is Sāttvika Knowledge.”

Chapter 18: verse: 21 – 25

18:21

pṛthaktvena tu yaj jñānaṁ nānā-bhāvān pṛthag-vidhānvetti
sarveṣu bhūteṣu taj jñānaṁ viddhi rājasam

“Knowledge that makes a person see separation between one being and another; As if every creature were individually – is Rājasika Knowledge.”

18:22

yat tu kṛtsna-vad ekasmin kārye saktam ahaitukamatattvārtha-vad
alpaṁ ca tat tāmasam udāhṛtam

“Knowledge that hails something without reasonable consideration; I think of it as the most knowledge. true, and creating attachment to it, is Petty Knowledge, and it is called Tāmasika.”

18:23

niyataṁ saṅga-rahitam arāga-dveṣataḥ kṛtamaphala-prepsunā
karma yat tat sāttvikam ucyate

“An act that is in harmony with noble values; and done without pride, without “me”-an;  without expecting rewards; without partisanship, and without favoritism – is The deeds of Sāttvika.”

18:24

yat tu kāmepsunā karma sāhaṅkāreṇa punaḥkriyate bahulāyāsaṁ tad rājasam udāhṛtam

“In the meantime, the deeds done by forcing oneself for the enjoyment of the senses, and for the satisfaction of the ego alone – it is the Act of Jesus.”

18:25

anubandhaṁ kṣayaṁ hiṁsām anapekṣya ca pauruṣammohād
ārabhyate karma yat tat tāmasam ucyate

“An act based on ignorance, without think about its impact on yourself as well as on others –  hurting yourself and others; harming the development of the Soul; and, tie it up with the world of things is the Act of Tāmasika.”

Chapter 18: verse: 26 – 30

18:26

mukta-saṅgo’nahaṁ-vādī dhṛty-utsāha-samanvitaḥsiddhy-asiddhyor
nirvikāraḥ kartā sāttvika ucyate

“A perpetrator who is free from attachment (on the results of his actions); without ego; Firm and passionate (to work), nor is it disturbed by success or failure, It is called Sāttvika.”

18:27

rāgī karma-phala-prepsur lubdho hiṁsātmako’śuciḥharṣa-śokānvitaḥ
kartā rājasaḥ parikīrtitaḥ

“A perpetrator who is full of attachment; always expect the results of his actions; greedy; it is coercive or aggressive; and affected by joys and sorrows, called Rājasika.”

18:28

ayuktaḥ prākṛtaḥ stabdhaḥ śaṭho naiṣkṛtiko’lasaḥviṣādī
dīrgha-sūtrī ca kartā tāmasa ucyate

“Meanwhile, a Tāmasika Doer is without self-control; not civilized; alot, stiff, hard; arrogant; dishonest; evil heart; lazy and thick-face; cowardly, easily discouraged, and often delay work.”

18:29

buddher bhedaṁ dhṛteś caiva guṇatas tri-vidhaṁ śṛṇuprocyamānam
aśeṣeṇa pṛthaktvena dhanañjaya

“O Arjuna, now listen to the division Intelligence or Buddhidan determination based on each guṇa or nature.”

18:30

pravṛttiṁ ca nivṛttiṁ ca kāryākārye bhayābhayebandhaṁ
mokṣaṁ ca yā vetti buddhiḥ sā pārtha sāttviki

“Arjuna, the intelligence that can precisely determine the moment to act and the moment to inaction; what must be done, and what not; what to fear and avoid, and what which is not; What binds and what liberates itself, is The intelligence is called Sāttvika.”

Chapter 18: verse: 31 – 35

18:31

yayā dharmam adharmaṁ ca kāryaṁ cākāryam eva caayathāvat
prajānāti buddhiḥ sā pārtha rājasī

“Intelligence that is incapable of distinguishing between Dharma (virtue) and adharma (fertility); what to do, and what must be avoided – is Rājasika.”

18:32

adharmaṁ dharmam iti yā manyate tamasāvṛtāsarvārthān
viparītāṁś ca buddhiḥ sā pārtha tāmasī

“O Arjuna, The Intelligence who sees adharma asdharma (virtue); and, in every way, see the opposite of as it is; thus, the intelligence covered by such a cloud of ignorance Tāmasika.”

18:33

dhṛtyā yayā dhārayate manaḥ-prāṇendriya-kriyāḥyogenāvyabhicāriṇyā
dhṛtiḥ sā pārtha sāttviki

“Arjuna, Firmness or Determination to control of the group of thoughts and feelings (mind); prāṇa, or life energy and senses with Yoga, is Sāttvika’s Determination of the Heart.”

18:34

yayā tu dharma-kāmārthān dhṛtyā dhārayate’rjunaprasaṅgena
phalākāṅkṣī dhṛtiḥ sā pārtha rājasī

“O Arjuna, Firmness of Heart, who makes a person works with great prestige for fame, wealth and various pleasures the other world – is the Rājasika Firmness of the Heart.”

18:35

yayā svapnaṁ bhayaṁ śokaṁ viṣādaṁ madam eva cana
vimuñcati durmedhā dhṛtiḥ sā pārtha tāmasī

“Arjuna, the foolish firmness of Tāmasika’s heart , makes a man lazing around, afraid, restless, moody, and vain.”

Chapter 18: verse: 36 – 40

18:36

sukhaṁ tv idānīṁ tri-vidhaṁ śṛṇu me bharatarṣabhaabhyāsād
ramate yatra duḥkhāntaṁ ca nigacchhati

“Arjuna, hear about 3 kinds of ‘Likes’ or Happiness, like that if achieved, ends all suffering.”

18:37

yat tad agre viṣam iva pariṇāme’mṛtopamamtat
sukhaṁ sāttvikaṁ proktam ātma-buddhi-prasāda-jam

“‘Like’ or Happiness that was originally felt like poison, but finally like Amṛta – Ambrosia eternal life; that is happiness or ‘like’ Sāttvika which is the result of the mind that calm, under control; and an understanding of self-righteousness.”

18:38

viṣayendriya-saṁyogād yat tad agre’mṛtopamampariṇāme
viṣam iva tat sukhaṁ rājasaṁ smṛtam

“Happiness or ‘Like’ obtained from sensory interactions with outside triggers, initially felt as Amṛta, ambrosia of eternal life – however, it was eventually proven to be able to or poison, is happiness or ‘like’ Rājasika.”

18:39

yad agre cānubandhe ca sukhaṁ mohanam ātmanaḥnidrālasya-pramādotthaṁ
tat tāmasam udāhṛtam

“Happiness or ‘Like’ from the beginning until the end distances the Soul from its own infamy; Obtained from sleep, Lazing around, and selfishness —is happiness or ‘like’ Tāmasika.”

18:40

na tad asti pṛthivyāṁ vā divi deveṣu punaḥsattvaṁ
prakṛti-jair muktaṁ yad ebhiḥ syāt tribhir guṇaiḥ

“No one in the world, not even in the realm of the world. god or angel, who is free from the influence of the three attributes derived from Prakṛti or The Nature of Things this.”

Chapter 18: verse: 41 – 45

18:41

brāhmaṇa-kṣatriya-viśāṁ śūdraṇāṁ ca parantapakarmāṇi
pravibhaktāni svabhāva-prabhavair guṇaiḥ

“O Arjuna, brāhmaṇa – scholar, educators, pastors, and so on; the kṣatriya – practitioners, defenders of the state and nation; vaiśya – entrepreneurs; and śūdra – workers, laborers, all work according to duty and follow their nature.”

18:42

śamo damas tapaḥ śaucaṁ kṣāntir ārjavam eva cajñānaṁ
vijñānam āstikyaṁ brahma-karma svabhāva-jam

“Tranquility, control of mind and senses; the preparedness to bear all difficulties for the sake of something noble; chastity and the ability to forgive easily; Honest, knowledgeable, and wise; and belief in Hyang Almighty – all of them are Nature and the duty of a Brāhmaṇa.”

18:43

śauryaṁ tejo dhṛtir dākṣyaṁ yuddhe cāpy apalāyanamdānam
īśvara-bhāvaś ca kṣātraṁ karma svabhāva-jam

“Courage, magic, firmness, dexterity; did not run away, and was full of vigor in the middle of the battlefield, or when facing other challenges; benefactor and authoritative – this is Nature and Duty a Kṣatriya or Knight.”

18:44

kṛṣi-go-rakṣya-vāṇijyaṁ vaiśya-karma svabhāva-jamparicaryātmakaṁ
karma śūdrasyāpi svabhāva-jam

“Farming, raising livestock (raising dairy cows); and try honestly – all this is the Nature and Obligation of Vaiśya or Entrepreneur. Finally, work (according to his proficiency) is the Nature and Duty of the Peasants or Workers.”

18:45

sve sve karmaṇy abhirataḥ saṁsiddhiṁ labhate naraḥsva-karma-nirataḥ
siddhiṁ yathā vindati tac chṛṇu

“Work wholeheartedly, in accordance with obligations, and the nature or potential of himself, a person achieves perfection. Now, hear about how to fulfill the obligation to achieve The highest perfection.”

Chapter 18: verse: 46 – 50

18:46

yataḥ pravṛttir bhūtānāṁ yena sarvam idaṁ tatamsva-karmaṇā
tam abhyarcya siddhiṁ vindati mānavaḥ

“The highest perfection is achieved by a person who fulfills his obligations in accordance with his nature or potential himself, with a filial spirit to Him Hyang is the Origin of all creatures, and covering the universe.”

18:47

śreyān sva-dharmo viguṇaḥ para-dharmāt sv-anuṣṭhitātsvabhāva-niyataṁ
karma kurvan nāpnoti kilbiṣam

“Work according to nature or potential self, even if it feels imperfect – is actually better and nobler than work that is not in accordance with the nature and potential of the self, even if it seems perfect.”

18:48

saha-jaṁ karma kaunteya sa-doṣam api na tyajetsarvārambhā
hi doṣeṇa dhūmenāgnir ivāvṛtāḥ

“Therefore, O Arjuna, do not turn away from your obligations (according to your nature and potential), Just for fear of making a mistake. Because mistakes can happen in every effort, as fire is inseparable from smoke.”

18:49

asakta-buddhiḥ sarvatra jitātmā vigata-spṛhaḥnaiṣkarmya-siddhiṁ
paramāṁ saṁnyāsenādhigacchati

“A wise man who is not attached to something; himself under control; and no longer pursue the pleasure of the senses – reaching Perfect Freedom from all (consequences) of his deeds, through Saṁnyās or Self-Release (from attachment to results).”

18:50

siddhiṁ prāpto yathā brahma tathāpnoti nibodha mesamāsenaiva kaunteya niṣṭhā jñānasya yā parā

“Now Arjuna, know briefly how one who has attained Self-Perfection, while attaining Brahman, the Supreme Consciousness of the Soul; is Supreme Knowledge or True Knowledge.”

Chapter 18: verse: 51 – 55

18:51

buddhyā viśuddhayā yukto dhṛtyātmānaṁ niyamya caśabdādīn
viṣayāṁs tyaktvā rāga-dveṣau vyudasya ca

“With the provision of purity of mind (view clear); firm in Soul Consciousness; himself under control; not affected by what people say (opinions that do not support consciousness) Soul); free from attachment to the world of things, and duality of likes/dislikes.”

18:52

vivikta-sevī laghv-āśī yata-vāk-kāya-mānasaḥdhyāna-yoga-paro
nityaṁ vairāgyaṁ samupāśritaḥ

“He always pulled himself to the place he was. lonely; eat enough; strive for control of the body, senses, speech and mind; focusing all his consciousness on the true self (doing so) Meditation or Dhyāna Yoga); and took refuge in Vairāgya, letting go of all worldly attachments.”

18:53

ahaṁkāraṁ balaṁ darpaṁ kāmaṁ krodhaṁ parigrahamvimucya
nirmamaḥ śānto brahma-bhūyāya kalpate

“He who has been free from ‘me’an’ or ego, arrogance because of strength, position, power, and so on; lust; anger; and attachment to possessions – achieving peace and worthiness for attain brahman, consciousness Supreme.”

18:54

brahma-bhūtaḥ prasannātmā na śocati na kāṅkṣatisamaḥ
sarveṣu bhūteṣu mad-bhaktiṁ labhate parām

“Being in Brahman Consciousness, one is always cheerful, no longer Grieve and not pursue anything. He behaves the same towards all beings. Thus, indeed he has been devoted to Me.”

18:55

bhaktyā mām abhijānāti yāvān yaś cāsmi tattvataḥtato
māṁ tattvato jñātvā viśate tad-anantaram

“With the spirit of bhakti or his sacrifice, he knows the Essence of My Self, how and what is the Great Soul. Then, true knowledge Also unite himself with Me.”

Chapter 18: verse: 56 – 60

18:56

sarva-karmāṇy api sadā kurvāṇo mad-vyapāśrayaḥmat-prasādād
avāpnoti śāśvataṁ extinguished avyayam

“Thus, someone who works with the spirit of manembah, and completely surrendered to Me, attaining Perfection Eternal and unspeakable supreme, by My grace.”

18:57

cetasā sarva-karmāṇi mayi saṁnyasya mat-paraḥbuddhi-yogam
upāśritya mac-cittaḥ satataṁ bhava

“Leave all your deeds to Me mental; be filial to Me as the Supreme Goal; Do buddhi yoga to sort out the right of the no; and focus all your thoughts and feelings on Me.”

18:58

mac-cittaḥ sarva-durgāṇi mat-prasādat tariṣyasiatha
cet tvam ahaṁkārān na śroṣyasi vinaṅkṣyasi

“With all your thoughts and feelings Focused on Me, you will transcend all difficulties of My grace. However, if controlled by the ego, you do not listen to My counsel; so You will undoubtedly be wiped out in a mess.”

18:59

yad ahaṁkāram āśritya na yotsya iti manyasemithyaiṣa
vyavasāyas te prakṛtis tvāṁ niyokṣyati

“Be on the basis of the ego, if you Thinking, ‘No, I’m not going to war’, then your thoughts are wrong. Characteristic your foundation (as a knight) will encourage you to fight.”

18:60

svabhāva-jena kaunteya nibaddhaḥ svena karmaṇākartuṁ
necchasi yan mohāt kariṣyasy avaśo’pi tat

“Arjuna, what don’t you want to do? because of stupid, illusory attachment; You will still do it too. the impulse of your own nature (as a knight), caused by your karma (your destiny, your potential as a knight, even because of due to the accumulation of karma from the past, which caused you to be born into a knight family).”

Chapter 18: verse: 61 – 65

18:61

īśvaraḥ sarva-bhūtānāṁ hṛd-deśe’rjuna tiṣṭhatibhrāmayan
sarva-bhūtāni yantrārūḍhāni māyayā

“Know Arjuna, that Īśvara – Ruler The Universe – resides in the (psychic) heart of every creature. With the power of His Māyā (illusory but powerful), It is He who moves every creatures mechanically.”

18:62

tam eva śaraṇaṁ gaccha sarva-bhāvena bhāratatat-prasādāt parāṁ śāntiṁ sthānaṁ prāpsyasi śāśvatam

“Therefore Arjuna, surrender completely to He; for with His grace, you can achieve true peace and eternal perfection.”

18:63

iti te jñānam ākhyātaṁ guhyād guhyataraṁ mayāvimṛśyaitad
aśeṣeṇa yathecchasi tathā kuru

“Thus, the Supreme Policy, Knowledge This true deeper than the deepest I have told you. Ponder, and then act according to your will.”

18:64

sarva-guhyatamaṁ bhūyaḥ śṛṇu me paramaṁ vacaḥiṣṭo’si
me dṛḍham iti tato vakṣyāmi te black

“Listen once again to the full words. meaning of this Supreme Deepest Truth; Really because I am so Love you, and my advice is for your own good.”

18:65

man-manā bhava mad-bhakto mad-yājī māṁ namaskurumām
evaiṣyasi satyaṁ te pratijāne priyo’si me

“Focus all your thoughts and feelings. on me; Be filial to Me by bowing your ego-head. Such Surely you reach Me. I promise you, because you really are so I-love it.”

Chapter 18: verse: 66 – 70

18:66

sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vrajaahaṁ
tvām sarva-pāpebhyo mokṣyayiṣyāmi mā śucaḥ

“Leave all your obligations to Me (Hyang) Dwell in every creature), take refuge in Me; and will I-free you from all the sins and fears that arise from fear of reprehensible deeds. Don’t worry, don’t be careful!”

18:67

idaṁ te nātapaskāya nābhaktāya kadācanana
cāśuśrūṣave vācyaṁ na ca māṁ yo’bhyasūyati

“Do not share this teaching with those who are not interested in undergoing inner discipline; does not have the desire to be filial to something higher; does not have the spirit to serve others and reluctant to hear it. Because they are just will seek fault (insulting the Me; not believing in the Soul as self-nature).”

18:68

ya idaṁ paramaṁ guhyaṁ mad-bhakteṣv abhidhāsyatibhaktiṁ
mayi parāṁ kṛtvā mām evaiṣyaty asaṁśayaḥ

“On the contrary, he who shares this teaching with loving (and as an expression of his love for Me), to the worshipers who It is ready to accept it – it will surely reach Me.”

18:69

na ca tasmān manuṣyeṣu kaścin me priya-kṛttamaḥbhavitā
na ca me tasmād anyaḥ priyataro bhuvi

“No one has served me. exceeding his ministry (in question is a person who shares noble teachings This is loving to those who are ready to hear it. Similarly, there is no one in the whole world whom I love more. from him.”

18:70

adhyeṣyate ca ya imaṁ dharmyaṁ saṁvādam āvayoḥjñāna-yajñena
tenāham iṣṭaḥ syām iti me matiḥ

“Whoever learns this conversation of ours, indeed, I have worshiped me through cultivation in the form of True Knowledge (Jñāna Yajña) – so my inevitability.”

Chapter 18: verse: 71 – 75

18:71

śraddhāvān anasūyaś ca śṛṇuyād api yo naraḥso’pi
muktaḥ śubhāl lokān prāpnuyāt puṇya-karmaṇām

“Whoever listens to this teaching with full of confidence and impeccable; It is necessary to achieve absolute freedom and true happiness achieved by wise men who do noble.”

18:72

kaccid etac chrutaṁ pārtha tvayaikāgreṇa cetasākaccid
ajñāna-saṁmohaḥ praṇaṣṭas te dhanañjaya

“O Arjuna, are you listening? These teachings attentively? Is the chaos of your mind exceeded? already, Arjuna?”

18:73

arjuna uvāca naṣṭo mohaḥ smṛtir labdhā tvat-prasādān mayācyuta

sthito’smi gata-sandehaḥ kariṣye vacanaṁ tava

Arjuna replied:

“Thanks to your grace, Kṛṣṇa, the illusion causing my mind to mess up has disappeared; I have completed the right understanding. Now I am free from all doubts and worries. I’m ready to live your order.”

18:74

sañjaya uvāca ity ahaṁ vāsudevasya pārthasya ca mahātmanaḥ

saṁvādam imam aśrauṣam adbhutaṁ roma-harṣaṇam

Sañjaya says:

“I heard a conversation between Kṛṣṇa and Arjuna were so amazing that my roma feathers stood up.”

18:75

vyāsa-prasādāc chrutavān etad guhyam ahaṁ paramyogaṁ
yogeśvarāt kṛṣṇāt sākṣāt kathayataḥ svayam

“With the blessing of Bhagavān Vyāsa, it has been I heard this supreme teaching of Yoga from Kṛṣṇa himself – The Yogeśvara, Lord and MaestroYoga!”

Chapter 18: verse: 76 – 78

18:76

rājan saṁsmṛtya saṁsmṛtya saṁvādam imam adbhutamkeśavārjunayoḥ
puṇyaṁ hṛṣyāmi ca muhur muhuḥ

“Baginda Prabu, reminiscing about the conversation Holy between Kṛṣṇa and Arjuna, I am truly happy.”

18:77

tac ca saṁsmṛtya saṁsmṛtya rūpam aty-adbhutaṁ hareḥvismayo
me mahān rājan hṛṣyāmi ca punaḥ punaḥ

“Recalling the form of Kṛṣṇa, The True Hyang Form Amazingly, my happiness is increasing; it’s really not revealed anymore.”

18:78

yatra yogeśvaraḥ kṛṣṇo yatra pārtho dhanur-dharaḥtatra
śrīr vijayo bhūtir dhruvā nītir matir mama

“Where there is Kṛṣṇa and there is Arjuna, that’s where the existence of all glory, victory, well-being, and virtue – thus my belief.”

Thus ended the Eighteenth Conversation.

Source: Bhagawadgita.or.id