Srimad Bhagawad Gita Chapter 18 - English

Meaning
arjunaḥ uvācha — Arjuna said; sannyāsasya — of renunciation; mahā-bāhō — O mighty-armed one; tattvam — the truth; ichchāmi — I wish; vēditum — to understand; tyāgasya — of renunciation; cha — also; hṛṣīkēśa — O master of the senses; pṛthak — differently; kēśi-niṣūdana — O killer of the Keśī demon.

Translation
Arjuna said: O mighty-armed one, I wish to understand the purpose of renunciation [tyāga] and of the renounced order of life [sannyāsa], O killer of the Keśī demon, master of the senses.

ślōkaḥ
kāmyānāṃ karmaṇāṃ nyāsaṃ sannyāsaṃ kavayō viduḥ ।
sarvakarmaphalatyāgaṃ prāhustyāgaṃ vichakṣaṇāḥ ॥ 2 ॥

Meaning
śrī-bhagavān uvācha — Bhagavan Sri Krishna said; kāmyānām — with desire; karmaṇām — of activities; nyāsam — renunciation; sannyāsam — the renounced order of life; kavayaḥ — the learned; viduḥ — know; sarva — of all; karma — activities; phala — of results; tyāgam — renunciation; prāhuḥ — call; tyāgam — renunciation; vichakṣaṇāḥ — the experienced.

Translation
Bhagavan Sri Krishna said: The giving up of activities that are based on material desire is what great learned men call the renounced order of life [sannyāsa]. And giving up the results of all activities is what the wise call renunciation [tyāga].

ślōkaḥ
tyājyaṃ dōṣavadityēkē karma prāhurmanīṣiṇaḥ ।
yajñadānatapaḥkarma na tyājyamiti chāparē ॥ 3 ॥

Meaning
tyājyam — must be given up; dōṣa-vat — as an evil; iti — thus; ēkē — one group; karma — work; prāhuḥ — they say; manīṣiṇaḥ — great thinkers; yajña — of sacrifice; dāna — charity; tapaḥ — and penance; karma — works; na — never; tyājyam — are to be given up; iti — thus; cha — and; aparē — others.

Translation
Some learned men declare that all kinds of fruitive activities should be given up as faulty, yet other sages maintain that acts of sacrifice, charity and penance should never be abandoned.

ślōkaḥ
niśchayaṃ śa‍ṛṇu mē tatra tyāgē bharatasattama ।
tyāgō hi puruṣavyāghra trividhaḥ samprakīrtitaḥ ॥ 4 ॥

Meaning
niśchayam — certainty; śṛṇu — hear; mē — from Me; tatra — therein; tyāgē — in the matter of renunciation; bharata-sat-tama — O best of the Bhāratas; tyāgaḥ — renunciation; hi — certainly; puruṣa-vyāghra — O tiger among human beings; tri-vidhaḥ — of three kinds; samprakīrtitaḥ — is declared.

Translation
O best of the Bhāratas, now hear My judgment about renunciation. O tiger among men, renunciation is declared in the scriptures to be of three kinds.

ślōkaḥ
yajñadānatapaḥkarma na tyājyaṃ kāryamēva tat ।
yajñō dānaṃ tapaśchaiva pāvanāni manīṣiṇām ॥ 5 ॥

Meaning
yajña — of sacrifice; dāna — charity; tapaḥ — and penance; karma — activity; na — never; tyājyam — to be given up; kāryam — must be done; ēva — certainly; tat — that; yajñaḥ — sacrifice; dānam — charity; tapaḥ — penance; cha — also; ēva — certainly; pāvanāni — purifying; manīṣiṇām — even for the great souls.

Translation
Acts of sacrifice, charity and penance are not to be given up; they must be performed. Indeed, sacrifice, charity and penance purify even the great souls.

ślōkaḥ
ētānyapi tu karmāṇi saṅgaṃ tyaktvā phalāni cha ।
kartavyānīti mē pārtha niśchitaṃ matamuttamam ॥ 6 ॥

Meaning
ētāni — all these; api — certainly; tu — but; karmāṇi — activities; saṅgam — association; tyaktvā — renouncing; phalāni — results; cha — also; kartavyāni — should be done as duty; iti — thus; mē — My; pārtha — O son of Prithā; niśchitam — definite; matam — opinion; uttamam — the best.

Translation
All these activities should be performed without attachment or any expectation of result. They should be performed as a matter of duty, O son of Prithā. That is My final opinion.

ślōkaḥ
niyatasya tu sannyāsaḥ karmaṇō nōpapadyatē ।
mōhāttasya parityāgastāmasaḥ parikīrtitaḥ ॥ 7 ॥

Meaning
niyatasya — prescribed; tu — but; sannyāsaḥ — renunciation; karmaṇaḥ — of activities; na — never; upapadyatē — is deserved; mōhāt — by illusion; tasya — of them; parityāgaḥ — renunciation; tāmasaḥ — in the mode of ignorance; parikīrtitaḥ — is declared.

Translation
Prescribed duties should never be renounced. If one gives up his prescribed duties because of illusion, such renunciation is said to be in the mode of ignorance.

ślōkaḥ
duḥkhamityēva yatkarma kāyakla‍ēśabhayāttyajēt ।
sa kṛtvā rājasaṃ tyāgaṃ naiva tyāgaphalaṃ labhēt ॥ 8 ॥

Meaning
duḥkham — unhappy; iti — thus; ēva — certainly; yat — which; karma — work; kāya — for the body; klēśa — trouble; bhayāt — out of fear; tyajēt — gives up; saḥ — he; kṛtvā — after doing; rājasam — in the mode of passion; tyāgam — renunciation; na — not; ēva — certainly; tyāga — of renunciation; phalam — the results; labhēt — gains.

Translation
Anyone who gives up prescribed duties as troublesome or out of fear of bodily discomfort is said to have renounced in the mode of passion. Such action never leads to the elevation of renunciation.

ślōkaḥ
kāryamityēva yatkarma niyataṃ kriyatē'rjuna ।
saṅgaṃ tyaktvā phalaṃ chaiva sa tyāgaḥ sāttvikō mataḥ ॥ 9 ॥

Meaning
kāryam — it must be done; iti — thus; ēva — indeed; yat — which; karma — work; niyatam — prescribed; kriyatē — is performed; arjuna — O Arjuna; saṅgam — association; tyaktvā — giving up; phalam — the result; cha — also; ēva — certainly; saḥ — that; tyāgaḥ — renunciation; sāttvikaḥ — in the mode of goodness; mataḥ — in My opinion.

Translation
O Arjuna, when one performs his prescribed duty only because it ought to be done, and renounces all material association and all attachment to the fruit, his renunciation is said to be in the mode of goodness.

ślōkaḥ
na dvēṣṭyakuśalaṃ karma kuśalē nānuṣajja‍tē ।
tyāgī sattvasamāviṣṭō mēdhāvī Chinnasaṃśayaḥ ॥ 10 ॥

Meaning
na — never; dvēṣṭi — hates; akuśalam — inauspicious; karma — work; kuśalē — in the auspicious; na — nor; anuṣajjatē — becomes attached; tyāgī — the renouncer; sattva — in goodness; samāviṣṭaḥ — absorbed; mēdhāvī — intelligent; chinna — having cut off; saṃśayaḥ — all doubts.

Translation
The intelligent renouncer situated in the mode of goodness, neither hateful of inauspicious work nor attached to auspicious work, has no doubts about work.

ślōkaḥ
na hi dēhabhṛtā śakyaṃ tyaktuṃ karmāṇyaśēṣataḥ ।
yastu karmaphalatyāgī sa tyāgītyabhidhīyatē ॥ 11 ॥

Meaning
na — never; hi — certainly; dēha-bhṛtā — by the embodied; śakyam — is possible; tyaktum — to be renounced; karmāṇi — activities; aśēṣataḥ — altogether; yaḥ — anyone who; tu — but; karma — of work; phala — of the result; tyāgī — the renouncer; saḥ — he; tyāgī — the renouncer; iti — thus; abhidhīyatē — is said.

Translation
It is indeed impossible for an embodied being to give up all activities. But he who renounces the fruits of action is called one who has truly renounced.

ślōkaḥ
aniṣṭamiṣṭaṃ miśraṃ cha trividhaṃ karmaṇaḥ phalam ।
bhavatyatyāgināṃ prētya na tu sannyāsināṃ k‍vachit ॥ 12 ॥

Meaning
aniṣṭam — leading to hell; iṣṭam — leading to heaven; miśram — mixed; cha — and; tri-vidham — of three kinds; karmaṇaḥ — of work; phalam — the result; bhavati — comes; atyāginām — for those who are not renounced; prētya — after death; na — not; tu — but; sannyāsinām — for the renounced order; kvachit — at any time.

Translation
For one who is not renounced, the threefold fruits of action – desirable, undesirable and mixed – accrue after death. But those who are in the renounced order of life have no such result to suffer or enjoy.

ślōkaḥ
pañchaitāni mahābāhō kāraṇāni nibōdha mē ।
sāṅkhyē kṛtāntē prōktāni siddhayē sarvakarmaṇām ॥ 13 ॥

Meaning
pañcha — five; ētāni — these; mahā-bāhō — O mighty-armed one; kāraṇāni — causes; nibōdha — just understand; mē — from Me; sāṅkhyē — in the Vedānta; kṛta-antē — in the conclusion; prōktāni — said; siddhayē — for the perfection; sarva — of all; karmaṇām — activities.

Translation
O mighty-armed Arjuna, according to the Vedānta there are five causes for the accomplishment of all action. Now learn of these from Me.

ślōkaḥ
adhiṣṭhānaṃ tathā kartā karaṇaṃ cha pṛthagvidham ।
vividhāścha pṛthak‍chēṣṭā daivaṃ chaivātra pañchamam ॥ 14 ॥

Meaning
adhiṣṭhānam — the place; tathā — also; kartā — the worker; karaṇam — instruments; cha — and; pṛthak-vidham — of different kinds; vividhāḥ — various; cha — and; pṛthak — separate; chēṣṭāḥ — the endeavors; daivam — the Supreme; cha — also; ēva — certainly; atra — here; pañchamam — the fifth.

Translation
The place of action [the body], the performer, the various senses, the many different kinds of endeavor, and ultimately the Supersoul – these are the five factors of action.

ślōkaḥ
śarīravāṅ‍manōbhiryatkarma prārabhatē naraḥ ।
nyāyyaṃ vā viparītaṃ vā pañchaitē tasya hētavaḥ ॥ 15 ॥

Meaning
śarīra — by the body; vāk — speech; manōbhiḥ — and mind; yat — which; karma — work; prārabhatē — begins; naraḥ — a person; nyāyyam — right; vā — or; viparītam — the opposite; vā — or; pañcha — five; ētē — all these; tasya — its; hētavaḥ — causes.

Translation
Whatever right or wrong action a man performs by body, mind or speech is caused by these five factors.

ślōkaḥ
tatraivaṃ sati kartāramātmānaṃ kēvalaṃ tu yaḥ ।
paśyatyakṛtabuddhitvānna sa paśyati durmatiḥ ॥ 16 ॥

Meaning
tatra — there; ēvam — thus; sati — being; kartāram — the worker; ātmānam — himself; kēvalam — only; tu — but; yaḥ — anyone who; paśyati — sees; akṛta-buddhitvāt — due to unintelligence; na — never; saḥ — he; paśyati — sees; durmatiḥ — foolish.

Translation
Therefore one who thinks himself the only doer, not considering the five factors, is certainly not very intelligent and cannot see things as they are.

ślōkaḥ
yasya nāhaṅkṛtō bhāvō buddhiryasya na lipyatē ।
hatvāpi sa imāఁllōkānna hanti na nibadhyatē ॥ 17 ॥

Meaning
yasya — one whose; na — never; ahaṅkṛtaḥ — of false ego; bhāvaḥ — nature; buddhiḥ — intelligence; yasya — one whose; na — never; lipyatē — is attached; hatvā — killing; api — even; saḥ — he; imān — this; lōkān — world; na — never; hanti — kills; na — never; nibadhyatē — becomes entangled.

Translation
One who is not motivated by false ego, whose intelligence is not entangled, though he kills men in this world, does not kill. Nor is he bound by his actions.

ślōkaḥ
jñānaṃ jñēyaṃ parijñātā trividhā karmachōdanā ।
karaṇaṃ karma kartēti trividhaḥ karmasaṅ‍grahaḥ ॥ 18 ॥

Meaning
jñānam — knowledge; jñēyam — the objective of knowledge; parijñātā — the knower; tri-vidhā — of three kinds; karma — of work; chōdanā — the impetus; karaṇam — the senses; karma — the work; kartā — the doer; iti — thus; tri-vidhaḥ — of three kinds; karma — of work; saṅgrahaḥ — the accumulation.

Translation
Knowledge, the object of knowledge, and the knower are the three factors that motivate action; the senses, the work and the doer are the three constituents of action.

ślōkaḥ
jñānaṃ karma cha kartā cha tridhaiva guṇabhēdataḥ ।
prōchyatē guṇasaṅkhyānē yathāvachChṛṇu tānyapi ॥ 19 ॥

Meaning
jñānam — knowledge; karma — work; cha — also; kartā — worker; cha — also; tridhā — of three kinds; ēva — certainly; guṇa-bhēdataḥ — in terms of different modes of material nature; prōchyatē — are said; guṇa-saṅkhyānē — in terms of different modes; yathā-vat — as they are; śṛṇu — hear; tāni — all of them; api — also.

Translation
According to the three different modes of material nature, there are three kinds of knowledge, action and performer of action. Now hear of them from Me.

ślōkaḥ
sarvabhūtēṣu yēnaikaṃ bhāvamavyayamīkṣatē ।
avibhaktaṃ vibhaktēṣu tajjñānaṃ viddhi sāttvikam ॥ 20 ॥

Meaning
sarva-bhūtēṣu — in all living entities; yēna — by which; ēkam — one; bhāvam — situation; avyayam — imperishable; īkṣatē — one sees; avibhaktam — undivided; vibhaktēṣu — in the numberless divided; tat — that; jñānam — knowledge; viddhi — know; sāttvikam — in the mode of goodness.

Translation
That knowledge by which one undivided spiritual nature is seen in all living entities, though they are divided into innumerable forms, you should understand to be in the mode of goodness.

ślōkaḥ
pṛthaktvēna tu yajjñānaṃ nānābhāvānpṛthagvidhān ।
vētti sarvēṣu bhūtēṣu tajjñānaṃ viddhi rājasam ॥ 21 ॥

Meaning
pṛthaktvēna — because of division; tu — but; yat — which; jñānam — knowledge; nānā-bhāvān — multifarious situations; pṛthak-vidhān — different; vētti — knows; sarvēṣu — in all; bhūtēṣu — living entities; tat — that; jñānam — knowledge; viddhi — must be known; rājasam — in terms of passion.

Translation
That knowledge by which one sees that in every different body there is a different type of living entity you should understand to be in the mode of passion.

ślōkaḥ
yattu kṛtsnavadēkasminkāryē saktamahaitukam ।
atattvārthavadalpaṃ cha tattāmasamudāhṛtam ॥ 22 ॥

Meaning
yat — that which; tu — but; kṛtsna-vat — as all in all; ēkasmin — in one; kāryē — work; saktam — attached; ahaitukam — without cause; atattva-artha-vat — without knowledge of reality; alpam — very meager; cha — and; tat — that; tāmasam — in the mode of darkness; udāhṛtam — is said to be.

Translation
And that knowledge by which one is attached to one kind of work as the all in all, without knowledge of the truth, and which is very meager, is said to be in the mode of darkness.

ślōkaḥ
niyataṃ saṅgarahitamarāgadvēṣataḥ kṛtam ।
aphalaprēpsunā karma yattatsāttvikamuchyatē ॥ 23 ॥

Meaning
niyatam — regulated; saṅga-rahitam — without attachment; arāga-dvēṣataḥ — without love or hatred; kṛtam — done; aphala-prēpsunā — by one without desire for fruitive result; karma — action; yat — which; tat — that; sāttvikam — in the mode of goodness; uchyatē — is called.

Translation
That action which is regulated and which is performed without attachment, without love or hatred, and without desire for fruitive results is said to be in the mode of goodness.

ślōkaḥ
yattu kāmēpsunā karma sāhaṅkārēṇa vā punaḥ ।
kriyatē bahulāyāsaṃ tadrājasamudāhṛtam ॥ 24 ॥

Meaning
yat — that which; tu — but; kāma-īpsunā — by one with desires for fruitive results; karma — work; sa-ahaṅkārēṇa — with ego; vā — or; punaḥ — again; kriyatē — is performed; bahula-āyāsam — with great labor; tat — that; rājasam — in the mode of passion; udāhṛtam — is said to be.

Translation
But action performed with great effort by one seeking to gratify his desires, and enacted from a sense of false ego, is called action in the mode of passion.

ślōkaḥ
anubandhaṃ kṣayaṃ hiṃsāmanapēkṣya cha pauruṣam ।
mōhādārabhyatē karma yattattāmasamuchyatē ॥ 25 ॥

Meaning
anubandham — of future bondage; kṣayam — destruction; hiṃsām — and distress to others; anapēkṣya — without considering the consequences; cha — also; pauruṣam — self-sanctioned; mōhāt — by illusion; ārabhyatē — is begun; karma — work; yat — which; tat — that; tāmasam — in the mode of ignorance; uchyatē — is said to be.

Translation
That action performed in illusion, in disregard of scriptural injunctions, and without concern for future bondage or for violence or distress caused to others is said to be in the mode of ignorance.

ślōkaḥ
muktasaṅgō'nahaṃvādī dhṛtyutsāhasamanvitaḥ ।
siddhyasiddhyōrnirvikāraḥ kartā sāttvika uchyatē ॥ 26 ॥

Meaning
mukta-saṅgaḥ — liberated from all material association; anaham-vādī — without false ego; dhṛti — with determination; utsāha — and great enthusiasm; samanvitaḥ — qualified; siddhi — in perfection; asiddhyōḥ — and failure; nirvikāraḥ — without change; kartā — worker; sāttvikaḥ — in the mode of goodness; uchyatē — is said to be.

Translation
One who performs his duty without association with the modes of material nature, without false ego, with great determination and enthusiasm, and without wavering in success or failure is said to be a worker in the mode of goodness.

ślōkaḥ
rāgī karmaphalaprēpsurlubdhō hiṃsātmakō'śa‍uchiḥ ।
harṣaśōkānvitaḥ kartā rājasaḥ parikīrtitaḥ ॥ 27 ॥

Meaning
rāgī — very much attached; karma-phala — the fruit of the work; prēpsuḥ — desiring; lubdhaḥ — greedy; hiṃsā-ātmakaḥ — always envious; aśuchiḥ — unclean; harṣa-śōka-anvitaḥ — subject to joy and sorrow; kartā — such a worker; rājasaḥ — in the mode of passion; parikīrtitaḥ — is declared.

Translation
The worker who is attached to work and the fruits of work, desiring to enjoy those fruits, and who is greedy, always envious, impure, and moved by joy and sorrow, is said to be in the mode of passion.

ślōkaḥ
ayuktaḥ prākṛtaḥ stabdhaḥ śaṭhō naiṣkṛtikō'lasaḥ ।
viṣādī dīrghasūtrī cha kartā tāmasa uchyatē ॥ 28 ॥

Meaning
ayuktaḥ — not referring to the scriptural injunctions; prākṛtaḥ — materialistic; stabdhaḥ — obstinate; śaṭhaḥ — deceitful; naiṣkṛtikaḥ — expert in insulting others; alasaḥ — lazy; viṣādī — morose; dīrgha-sūtrī — procrastinating; cha — also; kartā — worker; tāmasaḥ — in the mode of ignorance; uchyatē — is said to be.

Translation
The worker who is always engaged in work against the injunctions of the scripture, who is materialistic, obstinate, cheating and expert in insulting others, and who is lazy, always morose and procrastinating is said to be a worker in the mode of ignorance.

ślōkaḥ
buddhērbhēdaṃ dhṛtēśchaiva guṇatastrividhaṃ śa‍ṛṇu ।
prōchyamānamaśēṣēṇa pṛthaktvēna dhanañjaya ॥ 29 ॥

Meaning
buddhēḥ — of intelligence; bhēdam — the differences; dhṛtēḥ — of steadiness; cha — also; ēva — certainly; guṇataḥ — by the modes of material nature; tri-vidham — of three kinds; śṛṇu — just hear; prōchyamānam — as described by Me; aśēṣēṇa — in detail; pṛthaktvēna — differently; dhanam-jaya — O winner of wealth.

Translation
O winner of wealth, now please listen as I tell you in detail of the different kinds of understanding and determination, according to the three modes of material nature.

ślōkaḥ
pravṛttiṃ cha nivṛttiṃ cha kāryākāryē bhayābhayē ।
bandhaṃ mōkṣaṃ cha yā vētti buddhiḥ sā pārtha sāttvikī ॥ 30 ॥

Meaning
pravṛttim — doing; cha — also; nivṛttim — not doing; cha — and; kārya — what ought to be done; akāryē — and what ought not to be done; bhaya — fear; abhayē — and fearlessness; bandham — bondage; mōkṣam — liberation; cha — and; yā — that which; vētti — knows; buddhiḥ — understanding; sā — that; pārtha — O son of Prithā; sāttvikī — in the mode of goodness.

Translation
O son of Prithā, that understanding by which one knows what ought to be done and what ought not to be done, what is to be feared and what is not to be feared, what is binding and what is liberating, is in the mode of goodness.

ślōkaḥ
yayā dharmamadharmaṃ cha kāryaṃ chākāryamēva cha ।
ayathāvatprajānāti buddhiḥ sā pārtha rājasī ॥ 31 ॥

Meaning
yayā — by which; dharmam — the principles of religion; adharmam — irreligion; cha — and; kāryam — what ought to be done; cha — also; akāryam — what ought not to be done; ēva — certainly; cha — also; ayathā-vat — imperfectly; prajānāti — knows; buddhiḥ — intelligence; sā — that; pārtha — O son of Prithā; rājasī — in the mode of passion.

Translation
O son of Prithā, that understanding which cannot distinguish between religion and irreligion, between action that should be done and action that should not be done, is in the mode of passion.

ślōkaḥ
adharmaṃ dharmamiti yā manyatē tamasāvṛtā ।
sarvārthānviparītāṃścha buddhiḥ sā pārtha tāmasī ॥ 32 ॥

Meaning
adharmam — irreligion; dharmam — religion; iti — thus; yā — which; manyatē — thinks; tamasā — by illusion; āvṛtā — covered; sarva-arthān — all things; viparītān — in the wrong direction; cha — also; buddhiḥ — intelligence; sā — that; pārtha — O son of Prithā; tāmasī — in the mode of ignorance.

Translation
That understanding which considers irreligion to be religion and religion to be irreligion, under the spell of illusion and darkness, and strives always in the wrong direction, O Pārtha, is in the mode of ignorance.

ślōkaḥ
dhṛtyā yayā dhārayatē manaḥprāṇēndriyakriyāḥ ।
yōgēnāvyabhichāriṇyā dhṛtiḥ sā pārtha sāttvikī ॥ 33 ॥

Meaning
dhṛtyā — determination; yayā — by which; dhārayatē — one sustains; manaḥ — of the mind; prāṇa — life; indriya — and senses; kriyāḥ — the activities; yōgēna — by yoga practice; avyabhichāriṇyā — without any break; dhṛtiḥ — determination; sā — that; pārtha — O son of Prithā; sāttvikī — in the mode of goodness.

Translation
O son of Prithā, that determination which is unbreakable, which is sustained with steadfastness by yoga practice, and which thus controls the activities of the mind, life and senses is determination in the mode of goodness.

ślōkaḥ
yayā tu dharmakāmārthāndhṛtyā dhārayatē'rjuna ।
prasaṅgēna phalākāṅkṣī dhṛtiḥ sā pārtha rājasī ॥ 34 ॥

Meaning
yayā — by which; tu — but; dharma — religiosity; kāma — sense gratification; arthān — and economic development; dhṛtyā — by determination; dhārayatē — one sustains; arjuna — O Arjuna; prasaṅgēna — because of attachment; phala-ākāṅkṣī — desiring fruitive results; dhṛtiḥ — determination; sā — that; pārtha — O son of Prithā; rājasī — in the mode of passion.

Translation
But that determination by which one holds fast to fruitive results in religion, economic development and sense gratification is of the nature of passion, O Arjuna.

ślōkaḥ
yayā svap‍naṃ bhayaṃ śōkaṃ viṣādaṃ madamēva cha ।
na vimuñchati durmēdhā dhṛtiḥ sā pārtha tāmasī ॥ 35 ॥

Meaning
yayā — by which; svapnam — dreaming; bhayam — fearfulness; śōkam — lamentation; viṣādam — moroseness; madam — illusion; ēva — certainly; cha — also; na — never; vimuñchati — one gives up; durmēdhā — unintelligent; dhṛtiḥ — determination; sā — that; pārtha — O son of Prithā; tāmasī — in the mode of ignorance.

Translation
And that determination which cannot go beyond dreaming, fearfulness, lamentation, moroseness and illusion – such unintelligent determination, O son of Prithā, is in the mode of darkness.

ślōkaḥ
sukhaṃ tvidānīṃ trividhaṃ śa‍ṛṇu mē bharatarṣabha ।
abhyāsādramatē yatra duḥkhāntaṃ cha nigachChati ॥ 36 ॥

Meaning
sukham — happiness; tu — but; idānīm — now; tri-vidham — of three kinds; śṛṇu — hear; mē — from Me; bharata-ṛṣabha — O best amongst the Bhāratas; abhyāsāt — by practice; ramatē — one enjoys; yatra — where; duḥkha — of distress; antam — the end; cha — also; nigachchati — gains.

Translation
O best of the Bhāratas, now please hear from Me about the three kinds of happiness by which the conditioned soul enjoys, and by which he sometimes comes to the end of all distress.

ślōkaḥ
yattadagrē viṣamiva pariṇāmē'mṛtōpamam ।
tatsukhaṃ sāttvikaṃ prōktamātmabuddhiprasādajam ॥ 37 ॥

Meaning
yat — which; tat — that; agrē — in the beginning; viṣaṃ iva — like poison; pariṇāmē — at the end; amṛta — nectar; upamam — compared to; tat — that; sukham — happiness; sāttvikam — in the mode of goodness; prōktam — is said; ātma — in the self; buddhi — of intelligence; prasāda-jam — born of the satisfaction.

Translation
That which in the beginning may be just like poison but at the end is just like nectar and which awakens one to self-realization is said to be happiness in the mode of goodness.

ślōkaḥ
viṣayēndriyasaṃyōgādyattadagrē'mṛtōpamam ।
pariṇāmē viṣamiva tatsukhaṃ rājasaṃ smṛtam ॥ 38 ॥

Meaning
viṣaya — of the objects of the senses; indriya — and the senses; saṃyōgāt — from the combination; yat — which; tat — that; agrē — in the beginning; amṛta-upamam — just like nectar; pariṇāmē — at the end; viṣaṃ iva — like poison; tat — that; sukham — happiness; rājasam — in the mode of passion; smṛtam — is considered.

Translation
That happiness which is derived from contact of the senses with their objects and which appears like nectar at first but poison at the end is said to be of the nature of passion.

ślōkaḥ
yadagrē chānubandhē cha sukhaṃ mōhanamātmanaḥ ।
nidrālasyapramādōtthaṃ tattāmasamudāhṛtam ॥ 39 ॥

Meaning
yat — that which; agrē — in the beginning; cha — also; anubandhē — at the end; cha — also; sukham — happiness; mōhanam — illusory; ātmanaḥ — of the self; nidrā — sleep; ālasya — laziness; pramāda — and illusion; uttham — produced of; tat — that; tāmasam — in the mode of ignorance; udāhṛtam — is said to be.

Translation
And that happiness which is blind to self-realization, which is delusion from beginning to end and which arises from sleep, laziness and illusion is said to be of the nature of ignorance.

ślōkaḥ
na tadasti pṛthivyāṃ vā divi dēvēṣu vā punaḥ ।
sattvaṃ prakṛtijairmuktaṃ yadēbhiḥ syāt‍tribhirguṇaiḥ ॥ 40 ॥

Meaning
na — not; tat — that; asti — there is; pṛthivyām — on the earth; vā — or; divi — in the higher planetary system; dēvēṣu — amongst the demigods; vā — or; punaḥ — again; sattvam — existence; prakṛti-jaiḥ — born of material nature; muktam — liberated; yat — that; ēbhiḥ — from the influence of these; syāt — is; tribhiḥ — three; guṇaiḥ — modes of material nature.

Translation
There is no being existing, either here or among the demigods in the higher planetary systems, which is freed from these three modes born of material nature.

ślōkaḥ
brāhmaṇakṣatriyaviśāṃ śa‍ūdrāṇāṃ cha parantapa ।
karmāṇi pravibhaktāni svabhāvaprabhavairguṇaiḥ ॥ 41 ॥

Meaning
brāhmaṇa — of the brāhmaṇas; kṣatriya — the kṣatriyas; viśām — and the vaiśyas; śūdrāṇām — of the śūdras; cha — and; param-tapa — O subduer of the enemies; karmāṇi — the activities; pravibhaktāni — are divided; svabhāva — their own nature; prabhavaiḥ — born of; guṇaiḥ — by the modes of material nature.

Translation
Brāhmaṇas, kṣatriyas, vaiśyas and śūdras are distinguished by the qualities born of their own natures in accordance with the material modes, O chastiser of the enemy.

ślōkaḥ
śamō damastapaḥ śauchaṃ kṣāntirārjavamēva cha ।
jñānaṃ vijñānamāstikyaṃ brahmakarma svabhāvajam ॥ 42 ॥

Meaning
śamaḥ — peacefulness; damaḥ — self-control; tapaḥ — austerity; śaucham — purity; kṣāntiḥ — tolerance; ārjavam — honesty; ēva — certainly; cha — and; jñānam — knowledge; vijñānam — wisdom; āstikyam — religiousness; brahma — of a brāhmaṇa; karma — duty; svabhāva-jam — born of his own nature.

Translation
Peacefulness, self-control, austerity, purity, tolerance, honesty, knowledge, wisdom and religiousness – these are the natural qualities by which the brāhmaṇas work.

ślōkaḥ
śauryaṃ tējō dhṛtirdākṣyaṃ yuddhē chāpyapalāyanam ।
dānamīśvarabhāvaścha kṣātraṃ karma svabhāvajam ॥ 43 ॥

Meaning
śauryam — heroism; tējaḥ — power; dhṛtiḥ — determination; dākṣyam — resourcefulness; yuddhē — in battle; cha — and; api — also; apalāyanam — not fleeing; dānam — generosity; īśvara — of leadership; bhāvaḥ — the nature; cha — and; kṣātram — of a kṣatriya; karma — duty; svabhāva-jam — born of his own nature.

Translation
Heroism, power, determination, resourcefulness, courage in battle, generosity and leadership are the natural qualities of work for the kṣatriyas.

ślōkaḥ
kṛṣigōrakṣyavāṇijyaṃ vaiśyakarma svabhāvajam ।
paricharyātmakaṃ karma śa‍ūdrasyāpi svabhāvajam ॥ 44 ॥

Meaning
kṛṣi — plowing; gō — of cows; rakṣya — protection; vāṇijyam — trade; vaiśya — of a vaiśya; karma — duty; svabhāva-jam — born of his own nature; paricharyā — service; ātmakam — consisting of; karma — duty; śūdrasya — of the śūdra; api — also; svabhāva-jam — born of his own nature.

Translation
Farming, cow protection and business are the natural work for the vaiśyas, and for the śūdras there are labor and service to others.

ślōkaḥ
svē svē karmaṇyabhirataḥ saṃsiddhiṃ labhatē nara
svakarmanirataḥ siddhiṃ yathā vindati tach‍Chṛṇu ॥ 45 ॥

Meaning
svē svē — each his own; karmaṇi — work; abhirataḥ — following; saṃsiddhim — perfection; labhatē — achieves; naraḥ — a man; sva-karma — in his own duty; nirataḥ — engaged; siddhim — perfection; yathā — as; vindati — attains; tat — that; śṛṇu — listen.

Translation
By following his qualities of work, every man can become perfect. Now please hear from Me how this can be done.

ślōkaḥ
yataḥ pravṛttirbhūtānāṃ yēna sarvamidaṃ tatam ।
svakarmaṇā tamabhyarchya siddhiṃ vindati mānavaḥ ॥ 46 ॥

Meaning
yataḥ — from whom; pravṛttiḥ — the emanation; bhūtānām — of all living entities; yēna — by whom; sarvam — all; idam — this; tatam — is pervaded; sva-karmaṇā — by his own duties; tam — Him; abhyarchya — by worshiping; siddhim — perfection; vindati — achieves; mānavaḥ — a man.

Translation
By worship of the Lord, who is the source of all beings and who is all-pervading, a man can attain perfection through performing his own work.

ślōkaḥ
śrēyānsvadharmō viguṇaḥ paradharmātsvanuṣṭhitāt ।
svabhāvaniyataṃ karma kurvannāp‍nōti kilbiṣam ॥ 47 ॥

Meaning
śrēyān — better; sva-dharmaḥ — one’s own occupation; viguṇaḥ — imperfectly performed; para-dharmāt — than another’s occupation; su-anuṣṭhitāt — perfectly done; svabhāva-niyatam — prescribed according to one’s nature; karma — work; kurvan — performing; na — never; āpnōti — achieves; kilbiṣam — sinful reactions.

Translation
It is better to engage in one’s own occupation, even though one may perform it imperfectly, than to accept another’s occupation and perform it perfectly. Duties prescribed according to one’s nature are never affected by sinful reactions.

ślōkaḥ
sahajaṃ karma kauntēya sadōṣamapi na tyajēt ।
sarvārambhā hi dōṣēṇa dhūmēnāgna‍irivāvṛtāḥ ॥ 48 ॥

Meaning
saha-jam — born simultaneously; karma — work; kauntēya — O son of Kuntī; sa-dōṣam — with fault; api — although; na — never; tyajēt — one should give up; sarva-ārambhāḥ — all ventures; hi — certainly; dōṣēṇa — with fault; dhūmēna — with smoke; agniḥ — fire; iva — as; āvṛtāḥ — covered.

Translation
Every endeavor is covered by some fault, just as fire is covered by smoke. Therefore one should not give up the work born of his nature, O son of Kuntī, even if such work is full of fault.

ślōkaḥ
asaktabuddhiḥ sarvatra jitātmā vigataspṛhaḥ ।
naiṣkarmyasiddhiṃ paramāṃ sannyāsēnādhigachChati ॥ 49 ॥

Meaning
asakta-buddhiḥ — having unattached intelligence; sarvatra — everywhere; jita-ātmā — having control of the mind; vigata-spṛhaḥ — without material desires; naiṣkarmya-siddhim — the perfection of nonreaction; paramām — supreme; sannyāsēna — by the renounced order of life; adhigachchati — one attains.

Translation
One who is self-controlled and unattached and who disregards all material enjoyments can obtain, by practice of renunciation, the highest perfect stage of freedom from reaction.

ślōkaḥ
siddhiṃ prāp‍tō yathā brahma tathāp‍nōti nibōdha mē ।
samāsēnaiva kauntēya niṣṭhā jñānasya yā parā ॥ 50 ॥

Meaning
siddhim — perfection; prāptaḥ — achieving; yathā — as; brahma — the Supreme; tathā — so; āpnōti — one achieves; nibōdha — try to understand; mē — from Me; samāsēna — summarily; ēva — certainly; kauntēya — O son of Kuntī; niṣṭhā — the stage; jñānasya — of knowledge; yā — which; parā — transcendental.

Translation
O son of Kuntī, learn from Me how one who has achieved this perfection can attain to the supreme perfectional stage, Brahman, the stage of highest knowledge, by acting in the way I shall now summarize.

ślōkaḥ
buddhyā viśa‍uddhayā yuktō dhṛtyātmānaṃ niyamya cha ।
śabdādīnviṣayāṃstyaktvā rāgadvēṣau vyudasya cha ॥ 51 ॥
viviktasēvī laghvāśī yatavākkāyamānasaḥ ।
dhyānayōgaparō nityaṃ vairāgyaṃ samupāśritaḥ ॥ 52 ॥
ahaṅkāraṃ balaṃ darpaṃ kāmaṃ krōdhaṃ parigraham ।
vimuchya nirmamaḥ śāntō brahmabhūyāya kalpatē ॥ 53 ॥

Meaning
buddhyā — with the intelligence; viśuddhayā — fully purified; yuktaḥ — engaged; dhṛtyā — by determination; ātmānam — the self; niyamya — regulating; cha — also; śabda-ādīn — such as sound; viṣayān — the sense objects; tyaktvā — giving up; rāga — attachment; dvēṣau — and hatred; vyudasya — laying aside; cha — also; vivikta-sēvī — living in a secluded place; laghu-āśī — eating a small quantity; yata — having controlled; vāk — speech; kāya — body; mānasaḥ — and mind; dhyāna-yōga-paraḥ — absorbed in trance; nityam — twenty-four hours a day; vairāgyam — detachment; samupāśritaḥ — having taken shelter of; ahaṅkāram — false ego; balam — false strength; darpam — false pride; kāmam — lust; krōdham — anger; parigraham — and acceptance of material things; vimuchya — being delivered from; nirmamaḥ — without a sense of proprietorship; śāntaḥ — peaceful; brahma-bhūyāya — for self-realization; kalpatē — is qualified.

Translation
Being purified by his intelligence and controlling the mind with determination, giving up the objects of sense gratification, being freed from attachment and hatred, one who lives in a secluded place, who eats little, who controls his body, mind and power of speech, who is always in trance and who is detached, free from false ego, false strength, false pride, lust, anger, and acceptance of material things, free from false proprietorship, and peaceful – such a person is certainly elevated to the position of self-realization.

ślōkaḥ
brahmabhūtaḥ prasannātmā na śōchati na kāṅkṣati ।
samaḥ sarvēṣu bhūtēṣu madbha‍‍ktiṃ labhatē parām ॥ 54 ॥

Meaning
brahma-bhūtaḥ — being one with the Absolute; prasanna-ātmā — fully joyful; na — never; śōchati — laments; na — never; kāṅkṣati — desires; samaḥ — equally disposed; sarvēṣu — to all; bhūtēṣu — living entities; mat-bhaktim — My devotional service; labhatē — gains; parām — transcendental.

Translation
One who is thus transcendentally situated at once realizes the Supreme Brahman and becomes fully joyful. He never laments or desires to have anything. He is equally disposed toward every living entity. In that state he attains pure devotional service unto Me.

ślōkaḥ
bhaktya‍ā māmabhijānāti yāvānyaśchāsmi tattvataḥ ।
tatō māṃ tattvatō jñātvā viśatē tadanantaram ॥ 55 ॥

Meaning
bhaktyā — by pure devotional service; mām — Me; abhijānāti — one can know; yāvān — as much as; yaḥ cha asmi — as I am; tattvataḥ — in truth; tataḥ — thereafter; mām — Me; tattvataḥ — in truth; jñātvā — knowing; viśatē — he enters; tat-anantaram — thereafter.

Translation
One can understand Me as I am, as the Supreme Truth, only by devotional service. And when one is in full consciousness of Me by such devotion, he can enter into the kingdom of God.

ślōkaḥ
sarvakarmāṇyapi sadā kurvāṇō mad‍vyapāśrayaḥ ।
matprasādādavāp‍nōti śāśvataṃ padamavyayam ॥ 56 ॥

Meaning
sarva — all; karmāṇi — activities; api — although; sadā — always; kurvāṇaḥ — performing; mat-vyapāśrayaḥ — under My protection; mat-prasādāt — by My mercy; avāpnōti — one achieves; śāśvatam — the eternal; padam — abode; avyayam — imperishable.

Translation
Though engaged in all kinds of activities, My pure devotee, under My protection, reaches the eternal and imperishable abode by My grace.

ślōkaḥ
chētasā sarvakarmāṇi mayi sannyasya matparaḥ ।
buddhiyōgamupāśritya machcha‍ittaḥ satataṃ bhava ॥ 57 ॥

Meaning
chētasā — by intelligence; sarva-karmāṇi — all kinds of activities; mayi — unto Me; sannyasya — giving up; mat-paraḥ — under My protection; buddhi-yōgam — devotional activities; upāśritya — taking shelter of; mat-chittaḥ — in consciousness of Me; satatam — twenty-four hours a day; bhava — just become.

Translation
In all activities just depend upon Me and work always under My protection. In such devotional service, be fully conscious of Me.

ślōkaḥ
machcha‍ittaḥ sarvadurgāṇi matprasādāttariṣyasi ।
atha chēttvamahaṅkārānna śrōṣyasi vinaṅ‍kṣyasi ॥ 58 ॥

Meaning
mat — of Me; chittaḥ — being in consciousness; sarva — all; durgāṇi — impediments; mat-prasādāt — by My mercy; tariṣyasi — you will overcome; atha — but; chēt — if; tvam — you; ahaṅkārāt — by false ego; na śrōṣyasi — do not hear; vinaṅkṣyasi — you will be lost.

Translation
If you become conscious of Me, you will pass over all the obstacles of conditioned life by My grace. If, however, you do not work in such consciousness but act through false ego, not hearing Me, you will be lost.

ślōkaḥ
yadahaṅkāramāśritya na yōtsya iti manyasē ।
mithyaiṣa vyavasāyastē prakṛtistvāṃ niyōkṣyati ॥ 59 ॥

Meaning
yat — if; ahaṅkāram — of false ego; āśritya — taking shelter; na yōtsyē — I shall not fight; iti — thus; manyasē — you think; mithyā ēṣaḥ — this is all false; vyavasāyaḥ — determination; tē — your; prakṛtiḥ — material nature; tvām — you; niyōkṣyati — will engage.

Translation
If you do not act according to My direction and do not fight, then you will be falsely directed. By your nature, you will have to be engaged in warfare.

ślōkaḥ
svabhāvajēna kauntēya nibaddhaḥ svēna karmaṇā ।
kartuṃ nēchChasi yanmōhātkariṣyasyavaśō'pi tat ॥ 60 ॥

Meaning
svabhāva-jēna — born of your own nature; kauntēya — O son of Kuntī; nibaddhaḥ — conditioned; svēna — by your own; karmaṇā — activities; kartum — to do; na — not; ichchasi — you like; yat — that which; mōhāt — by illusion; kariṣyasi — you will do; avaśaḥ — involuntarily; api — even; tat — that.

Translation
Under illusion you are now declining to act according to My direction. But, compelled by the work born of your own nature, you will act all the same, O son of Kuntī.

ślōkaḥ
īśvaraḥ sarvabhūtānāṃ hṛddēśē'rjuna tiṣṭhati ।
bhrāmayansarvabhūtāni yan‍trārūḍhāni māyayā ॥ 61 ॥

Meaning
īśvaraḥ — the Supreme Lord; sarva-bhūtānām — of all living entities; hṛt-dēśē — in the location of the heart; arjuna — O Arjuna; tiṣṭhati — resides; bhrāmayan — causing to travel; sarva-bhūtāni — all living entities; yantra — on a machine; ārūḍhani — being placed; māyayā — under the spell of material energy.

Translation
The Supreme Lord is situated in everyone’s heart, O Arjuna, and is directing the wanderings of all living entities, who are seated as on a machine, made of the material energy.

ślōkaḥ
tamēva śaraṇaṃ gachCha sarvabhāvēna bhārata ।
tatprasādātparāṃ śāntiṃ sthānaṃ prāpsyasi śāśvatam ॥ 62 ॥

Meaning
tam — unto Him; ēva — certainly; śaraṇaṃ gachcha — surrender; sarva-bhāvēna — in all respects; bhārata — O son of Bharata; tat-prasādāt — by His grace; parām — transcendental; śāntim — peace; sthānam — the abode; prāpsyasi — you will get; śāśvatam — eternal.

Translation
O scion of Bharata, surrender unto Him utterly. By His grace you will attain transcendental peace and the supreme and eternal abode.

ślōkaḥ
iti tē jñānamākhyātaṃ guhyād‍‍guhyataraṃ mayā ।
vimṛśyaitadaśēṣēṇa yathēchChasi tathā kuru ॥ 63 ॥

Meaning
iti — thus; tē — unto you; jñānam — knowledge; ākhyātam — described; guhyāt — than confidential; guhya-taram — still more confidential; mayā — by Me; vimṛśya — deliberating; ētat — on this; aśēṣēṇa — fully; yathā — as; ichchasi — you like; tathā — that; kuru — perform.

Translation
Thus I have explained to you knowledge still more confidential. Deliberate on this fully, and then do what you wish to do.

ślōkaḥ
sarvaguhyatamaṃ bhūyaḥ śa‍ṛṇu mē paramaṃ vachaḥ ।
iṣṭō'si mē dṛḍhamiti tatō vakṣyāmi tē hitam ॥ 64 ॥

Meaning
sarva-guhya-tamam — the most confidential of all; bhūyaḥ — again; śṛṇu — just hear; mē — from Me; paramam — the supreme; vachaḥ — instruction; iṣṭaḥ asi — you are dear; mē — to Me; dṛḍham — very; iti — thus; tataḥ — therefore; vakṣyāmi — I am speaking; tē — for your; hitam — benefit.

Translation
Because you are My very dear friend, I am speaking to you My supreme instruction, the most confidential knowledge of all. Hear this from Me, for it is for your benefit.

ślōkaḥ
manmanā bhava madbha‍ktō madyājī māṃ namaskuru ।
māmēvaiṣyasi satyaṃ tē pratijānē priyō'si mē ॥ 65 ॥

Meaning
mat-manāḥ — thinking of Me; bhava — just become; mat-bhaktaḥ — My devotee; mat-yājī — My worshiper; mām — unto Me; namaskuru — offer your obeisances; mām — unto Me; ēva — certainly; ēṣyasi — you will come; satyam — truly; tē — to you; pratijānē — I promise; priyaḥ — dear; asi — you are; mē — to Me.

Translation
Always think of Me, become My devotee, worship Me and offer your homage unto Me. Thus you will come to Me without fail. I promise you this because you are My very dear friend.

ślōkaḥ
sarvadharmānparityajya māmēkaṃ śaraṇaṃ vraja ।
ahaṃ tvāṃ sarvapāpēbhyō mōkṣayiṣyāmi mā śa‍uchaḥ ॥ 66 ॥

Meaning
sarva-dharmān — all varieties of religion; parityajya — abandoning; mām — unto Me; ēkam — only; śaraṇam — for surrender; vraja — go; aham — I; tvām — you; sarva — all; pāpēbhyaḥ — from sinful reactions; mōkṣayiṣyāmi — will deliver; mā — do not; śuchaḥ — worry.

Translation
Abandon all varieties of religion and just surrender unto Me. I shall deliver you from all sinful reactions. Do not fear.

ślōkaḥ
idaṃ tē nātapaskāya nābhaktāya kadāchana ।
na chāśa‍uśrūṣavē vāchyaṃ na cha māṃ yō'bhyasūyati ॥ 67 ॥

Meaning
idam — this; tē — by you; na — never; atapaskāya — to one who is not austere; na — never; abhaktāya — to one who is not a devotee; kadāchana — at any time; na — never; cha — also; aśuśrūṣavē — to one who is not engaged in devotional service; vāchyam — to be spoken; na — never; cha — also; mām — toward Me; yaḥ — anyone who; abhyasūyati — is envious.

Translation
This confidential knowledge may never be explained to those who are not austere, or devoted, or engaged in devotional service, nor to one who is envious of Me.

ślōkaḥ
ya idaṃ paramaṃ guhyaṃ madbha‍ktēṣvabhidhāsyati ।
bhaktiṃ mayi parāṃ kṛtvā māmēvaiṣyatyasaṃśayaḥ ॥ 68 ॥

Meaning
yaḥ — anyone who; idam — this; paramam — most; guhyam — confidential secret; mat — of Mine; bhaktēṣu — amongst devotees; abhidhāsyati — explains; bhaktim — devotional service; mayi — unto Me; parām — transcendental; kṛtvā — doing; mām — unto Me; ēva — certainly; ēṣyati — comes; asaṃśayaḥ — without doubt.

Translation
For one who explains this supreme secret to the devotees, pure devotional service is guaranteed, and at the end he will come back to Me.

ślōkaḥ
na cha tasmānmanuṣyēṣu kaśchinmē priyakṛttamaḥ ।
bhavitā na cha mē tasmādanyaḥ priyatarō bhuvi ॥ 69 ॥

Meaning
na — never; cha — and; tasmāt — than him; manuṣyēṣu — among men; kaśchit — anyone; mē — to Me; priya-kṛt-tamaḥ — more dear; bhavitā — will become; na — nor; cha — and; mē — to Me; tasmāt — than him; anyaḥ — another; priya-taraḥ — dearer; bhuvi — in this world.

Translation
There is no servant in this world more dear to Me than he, nor will there ever be one more dear.

ślōkaḥ
adhyēṣyatē cha ya imaṃ dharmyaṃ saṃvādamāvayōḥ ।
jñānayajñēna tēnāhamiṣṭaḥ syāmiti mē matiḥ ॥ 70 ॥

Meaning
adhyēṣyatē — will study; cha — also; yaḥ — he who; imam — this; dharmyam — sacred; saṃvādam — conversation; āvayōḥ — of ours; jñāna — of knowledge; yajñēna — by the sacrifice; tēna — by him; aham — I; iṣṭaḥ — worshiped; syām — shall be; iti — thus; mē — My; matiḥ — opinion.

Translation
And I declare that he who studies this sacred conversation of ours worships Me by his intelligence.

ślōkaḥ
śraddhāvānanasūyaścha śa‍ṛṇuyādapi yō naraḥ ।
sō'pi muktaḥ śubhāఁllōkānprāp‍nuyātpuṇyakarmaṇām ॥ 71 ॥

Meaning
śraddhā-vān — faithful; anasūyaḥ — not envious; cha — and; śṛṇuyāt — does hear; api — certainly; yaḥ — who; naraḥ — a man; saḥ — he; api — also; muktaḥ — being liberated; śubhān — the auspicious; lōkān — planets; prāpnuyāt — he attains; puṇya-karmaṇām — of the pious.

Translation
And one who listens with faith and without envy becomes free from sinful reactions and attains to the auspicious planets where the pious dwell.

ślōkaḥ
kachcha‍idētachChrutaṃ pārtha tvayaikāgrēṇa chētasā ।
kachcha‍idajñānasammōhaḥ praṇaṣṭastē dhanañjaya ॥ 72 ॥

Meaning
kachchit — whether; ētat — this; śrutam — heard; pārtha — O son of Prithā; tvayā — by you; ēka-agrēṇa — with full attention; chētasā — by the mind; kachchit — whether; ajñāna — of ignorance; sammōhaḥ — the illusion; praṇaṣṭaḥ — dispelled; tē — of you; dhanam-jaya — O conqueror of wealth (Arjuna).

Translation
O son of Prithā, O conqueror of wealth, have you heard this with an attentive mind? And are your ignorance and illusions now dispelled?

ślōkaḥ
naṣṭō mōhaḥ smṛtirlabdhā tvatprasādānmayāchyuta ।
sthitō'smi gatasandēhaḥ kariṣyē vachanaṃ tava ॥ 73 ॥

Meaning
arjunaḥ uvācha — Arjuna said; naṣṭaḥ — dispelled; mōhaḥ — illusion; smṛtiḥ — memory; labdhā — regained; tvat-prasādāt — by Your mercy; mayā — by me; achyuta — O infallible Kriṣṇa; sthitaḥ — situated; asmi — I am; gata — removed; sandēhaḥ — all doubts; kariṣyē — I shall execute; vachanam — order; tava — Your.

Translation
Arjuna said: My dear Kriṣṇa, O infallible one, my illusion is now gone. I have regained my memory by Your mercy. I am now firm and free from doubt and am prepared to act according to Your instructions.

ślōkaḥ
ityahaṃ vāsudēvasya pārthasya cha mahātmanaḥ ।
saṃvādamimamaśrauṣamadbhutaṃ rōmaharṣaṇam ॥ 74 ॥

Meaning
sañjayaḥ uvācha — Sañjaya said; iti — thus; aham — I; vāsudēvasya — of Kriṣṇa; pārthasya — and Arjuna; cha — also; mahā-ātmanaḥ — of the great soul; saṃvādam — discussion; imam — this; aśrauṣam — have heard; adbhutam — wonderful; rōma-harṣaṇam — making the hair stand on end.

Translation
Sañjaya said: Thus have I heard the conversation of two great souls, Kriṣṇa and Arjuna. And so wonderful is that message that my hair is standing on end.

ślōkaḥ
vyāsaprasādāchChrutavānētad‍guhyamahaṃ param ।
yōgaṃ yōgēśvarātkṛṣṇātsākṣātkathayataḥ svayam ॥ 75 ॥

Meaning
vyāsa-prasādāt — by the mercy of Vyāsadeva; śrutavān — have heard; ētat — this; guhyam — confidential; aham — I; param — the supreme; yōgam — mysticism; yōga-īśvarāt — from the master of all mysticism; kṛṣṇāt — from Kriṣṇa; sākṣāt — directly; kathayataḥ — speaking; svayam — personally.

Translation
By the mercy of Vyāsa, I have heard these most confidential talks directly from the master of all mysticism, Kriṣṇa, who was speaking personally to Arjuna.

ślōkaḥ
rājansaṃsmṛtya saṃsmṛtya saṃvādamimamadbhutam ।
kēśavārjunayōḥ puṇyaṃ hṛṣyāmi cha muhurmuhuḥ ॥ 76 ॥

Meaning
rājan — O King; saṃsmṛtya — remembering; saṃsmṛtya — remembering; saṃvādam — message; imam — this; adbhutam — wonderful; kēśava — of Lord Kriṣṇa; arjunayōḥ — and Arjuna; puṇyam — pious; hṛṣyāmi — I am taking pleasure; cha — also; muhuḥ muhuḥ — repeatedly.

Translation
O King, as I repeatedly recall this wondrous and holy dialogue between Kriṣṇa and Arjuna, I take pleasure, being thrilled at every moment.

ślōkaḥ
tachcha‍ saṃsmṛtya saṃsmṛtya rūpamatyadbhutaṃ harēḥ ।
vismayō mē mahān‍rājanhṛṣyāmi cha punaḥ punaḥ ॥ 77 ॥

Meaning
tat — that; cha — also; saṃsmṛtya — remembering; saṃsmṛtya — remembering; rūpam — form; ati — greatly; adbhutam — wonderful; harēḥ — of Lord Kriṣṇa; vismayaḥ — wonder; mē — my; mahān — great; rājan — O King; hṛṣyāmi — I am enjoying; cha — also; punaḥ punaḥ — repeatedly.

Translation
O King, as I remember the wonderful form of Lord Kriṣṇa, I am struck with wonder more and more, and I rejoice again and again.

ślōkaḥ
yatra yōgēśvaraḥ kṛṣṇō yatra pārthō dhanurdharaḥ ।
tatra śrīrvijayō bhūtirdhruvā nītirmatirmama ॥ 78 ॥

Meaning
yatra — where; yōga-īśvaraḥ — the master of mysticism; kṛṣṇaḥ — Lord Kriṣṇa; yatra — where; pārthaḥ — the son of Prithā; dhanuḥ-dharaḥ — the carrier of the bow and arrow; tatra — there; śrīḥ — opulence; vijayaḥ — victory; bhūtiḥ — exceptional power; dhruvā — certain; nītiḥ — morality; matiḥ mama — my opinion.

Translation
Wherever there is Kriṣṇa, the master of all mystics, and wherever there is Arjuna, the supreme archer, there will also certainly be opulence, victory, extraordinary power, and morality. That is my opinion.

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