Chapter 18: Moksha Sanyasa Yoga

Sanskrit Transliteration:

arjuna uvācha sannyāsasya mahā-bāho tattvam ichchhāmi veditum tyāgasya cha hṛiṣhīkeśha pṛithak keśhi-niṣhūdana

Translation:

Arjuna said: O mighty-armed one, I wish to know the true nature of renunciation (sannyasa) and of relinquishment (tyaga) separately, O Hrishikesha, O slayer of Keshin.

Commentary:

Arjuna asks for clarification on two key concepts: sannyasa (complete renunciation) and tyaga (giving up specific things). Understanding the difference between and proper application of these will complete his understanding.

Learning:

Even at the end, clarification is needed. The distinction between full renunciation and selective relinquishment matters. Both have their place; understanding when each applies is essential wisdom.

Sanskrit Transliteration:

śhrī bhagavān uvācha kāmyānāṁ karmaṇāṁ nyāsaṁ sannyāsaṁ kavayo viduḥ sarva-karma-phala-tyāgaṁ prāhus tyāgaṁ vichakṣhaṇāḥ

Translation:

The Supreme Lord said: The wise understand renunciation (sannyasa) as giving up actions motivated by desire. The discerning call the relinquishment (tyaga) of the fruits of all actions as true relinquishment.

Commentary:

Sannyasa is abandoning desire-driven actions entirely. Tyaga is giving up attachment to results while continuing to act. Both involve letting go, but sannyasa focuses on not doing, while tyaga focuses on not claiming results.

Learning:

Two forms of letting go: not doing desire-driven acts (sannyasa) and doing duties without claiming results (tyaga). For most people, tyaga is more practical—act without attachment rather than ceasing all action.

Sanskrit Transliteration:

tyājyaṁ doṣha-vad ity eke karma prāhur manīṣhiṇaḥ yajña-dāna-tapaḥ-karma na tyājyam iti chāpare

Translation:

Some wise ones say all action should be abandoned as faulty; others say acts of sacrifice, charity, and austerity should never be abandoned.

Commentary:

Different schools of thought: some say all action is inherently flawed and should be given up; others say essential spiritual actions (sacrifice, charity, austerity) must be maintained. Krishna will clarify which view is correct.

Learning:

Philosophers disagree about action. Some advocate total inaction; others insist on continuing spiritual duties. When teachers conflict, seek the highest authority. Krishna's verdict follows.

Sanskrit Transliteration:

niśhchayaṁ śhṛiṇu me tatra tyāge bharata-sattama tyāgo hi puruṣha-vyāghra tri-vidhaḥ samprakīrtitaḥ

Translation:

Hear My conclusion about relinquishment, O best of the Bharatas. Relinquishment, O tiger among men, has been declared to be of three kinds.

Commentary:

Krishna will give his definitive conclusion on tyaga. It is threefold, according to the gunas. This analysis will clarify what should and shouldn't be given up.

Learning:

Listen for definitive conclusions from the highest source. Krishna's view settles the debate. Tyaga, like everything, is threefold according to guna. Understanding each type enables proper practice.

Sanskrit Transliteration:

yajña-dāna-tapaḥ-karma na tyājyaṁ kāryam eva tat yajño dānaṁ tapaśh chaiva pāvanāni manīṣhiṇām etāny api tu karmāṇi saṅgaṁ tyaktvā phalāni cha kartavyānīti me pārtha niśhchitaṁ matam uttamam

Translation:

Acts of sacrifice, charity, and austerity should not be abandoned; they must be performed. Indeed, sacrifice, charity, and austerity are purifying for the wise. But even these actions should be performed without attachment and expectation of results—this is My definite and supreme conclusion, O Partha.

Commentary:

Krishna's verdict: sacrifice, charity, and austerity must be performed—they purify. But they should be done without attachment or expectation of reward. This is tyaga properly understood: action without attachment.

Learning:

Essential spiritual practices shouldn't be abandoned. They purify. But attachment to them or their results must be released. Perform them; just don't grasp. This is Krishna's definitive instruction.

Sanskrit Transliteration:

niyatasya tu sannyāsaḥ karmaṇo nopapadyate mohāt tasya parityāgas tāmasaḥ parikīrtitaḥ duḥkham ity eva yat karma kāya-kleśha-bhayāt tyajet sa kṛitvā rājasaṁ tyāgaṁ naiva tyāga-phalaṁ labhet kāryam ity eva yat karma niyataṁ kriyate 'rjuna saṅgaṁ tyaktvā phalaṁ chaiva sa tyāgaḥ sāttviko mataḥ

Translation:

Renunciation of obligatory duty is not proper. Its abandonment through delusion is declared tamasic. One who abandons action from fear of bodily trouble, thinking "it is painful"—such rajasic renunciation does not gain the fruit of relinquishment. But when obligatory action is performed as duty, O Arjuna, abandoning attachment and fruit—that relinquishment is considered sattvic.

Commentary:

Tamasic tyaga: abandoning required duties from delusion. Rajasic tyaga: avoiding duties because they're uncomfortable. Sattvic tyaga: performing duties while releasing attachment to results. Only sattvic tyaga yields the benefit of true relinquishment.

Learning:

Don't abandon duties from confusion or comfort-seeking. That's false renunciation. True tyaga is doing what must be done without claiming results. The action happens; the attachment doesn't.

Sanskrit Transliteration:

na dveṣhṭy akuśhalaṁ karma kuśhale nānuṣhajjate tyāgī sattva-samāviṣhṭo medhāvī chhinna-saṁśhayaḥ na hi deha-bhṛitā śhakyaṁ tyaktuṁ karmāṇy aśheṣhataḥ yas tu karma-phala-tyāgī sa tyāgīty abhidhīyate

Translation:

The sattvic renouncer, possessed of sattva, wise, with doubts cut away, neither hates disagreeable action nor is attached to agreeable action. Indeed, for an embodied being it is impossible to abandon actions entirely. One who renounces the fruit of action is called a true renouncer.

Commentary:

The sattvic renouncer neither hates unpleasant duties nor clings to pleasant ones. Complete abandonment of action is impossible for embodied beings. True renunciation is releasing results, not stopping action.

Learning:

You can't stop acting while embodied—even breathing is action. True renunciation is about results, not activities. Release attachment to outcomes; action continues naturally but binding stops.

Sanskrit Transliteration:

aniṣhṭam iṣhṭaṁ miśhraṁ cha tri-vidhaṁ karmaṇaḥ phalam bhavaty atyāgināṁ pretya na tu sannyāsināṁ kvachit

Translation:

The threefold fruit of action—undesirable, desirable, and mixed—accrues after death to those who do not relinquish, but never to those who renounce.

Commentary:

After death, non-renouncers experience three types of karmic results: bad, good, and mixed. But true renouncers (who have given up attachment to fruits) experience no such results. Renunciation frees from karma.

Learning:

Karma catches up after death—unless you've truly renounced. Attachment to fruits creates bondage across lives. Release attachment and you're free from karmic consequences.

Sanskrit Transliteration:

pañchaitāni mahā-bāho kāraṇāni nibodha me sāṅkhye kṛitānte proktāni siddhaye sarva-karmaṇām adhiṣhṭhānaṁ tathā kartā karaṇaṁ cha pṛithag-vidham vividhāśh cha pṛithak cheṣhṭā daivaṁ chaivātra pañchamam śharīra-vāṅ-manobhir yat karma prārabhate naraḥ nyāyyaṁ vā viparītaṁ vā pañchaite tasya hetavaḥ

Translation:

Learn from Me, O mighty-armed one, these five factors declared in Sankhya philosophy for the accomplishment of all action: the seat of action, the doer, the various instruments, the many different activities, and the fifth, divine providence. Whatever action a person undertakes with body, speech, or mind—whether right or wrong—these five are its causes.

Commentary:

Five factors complete all action: body (the base), ego (the doer), senses (instruments), various activities, and divine providence. Whether good or bad, all actions involve these five causes.

Learning:

Action requires five factors working together. Understanding this removes false pride of personal doership. You're not the sole cause; many factors contribute. This knowledge humbles and liberates.

Sanskrit Transliteration:

tatraivam sati kartāram ātmānaṁ kevalaṁ tu yaḥ paśhyaty akṛita-buddhitvān na sa paśhyati durmatiḥ yasya nāhaṅkṛito bhāvo buddhir yasya na lipyate hatvāpi sa imāl lokān na hanti na nibadhyate

Translation:

This being so, one who sees the self alone as the doer, due to impure understanding, does not truly see—such a person is of poor intellect. One whose ego is not involved, whose intellect is not tainted—even if that one slays all these people, is not slaying and is not bound.

Commentary:

Seeing oneself as the sole doer shows poor understanding. But one without ego-identification, with untainted intellect, even while engaging in extreme action (like warfare), is not truly acting and not bound by karma.

Learning:

Ego-based doership is ignorance. The wise person acts without ego-identification and untainted intellect. Such action—even violent action—doesn't bind. The key is ego-absence, not action-absence.

Sanskrit Transliteration:

jñānaṁ jñeyaṁ parijñātā tri-vidhā karma-chodanā karaṇaṁ karma karteti tri-vidhaḥ karma-saṅgrahaḥ

Translation:

Knowledge, the object of knowledge, and the knower—these three motivate action. The instrument, the act, and the doer—these three constitute action.

Commentary:

Three elements motivate action: knowledge, what is known, and the knower. Three elements constitute action: instrument, action, and actor. Understanding these components clarifies the nature of action.

Learning:

Action has structure: the knowing behind it (knowledge, object, knower) and the doing of it (instrument, act, actor). Understanding this anatomy of action brings insight into what's actually happening when you "do" something.

Sanskrit Transliteration:

jñānaṁ karma cha kartā cha tridhaiva guṇa-bhedataḥ prochyate guṇa-saṅkhyāne yathāvach chhṛiṇu tāny api sarva-bhūteṣhu yenaikaṁ bhāvam avyayam īkṣhate avibhaktaṁ vibhakteṣhu taj jñānaṁ viddhi sāttvikam pṛithaktvena tu yaj jñānaṁ nānā-bhāvān pṛithag-vidhān vetti sarveṣhu bhūteṣhu taj jñānaṁ viddhi rājasam yat tu kṛitsna-vad ekasmin kārye saktam ahaitukam atattva-artha-vad alpaṁ cha tat tāmasam udāhṛitam

Translation:

Knowledge, action, and the doer are each of three kinds according to the gunas. Hear properly about these too. That knowledge by which one sees the one imperishable being in all beings, undivided in the divided—know that knowledge to be sattvic. But knowledge that sees in all beings various distinct entities of different kinds—know that knowledge to be rajasic. That knowledge which is attached to one single effect as if it were everything, irrational, without basis in truth, and trivial—that is declared tamasic.

Commentary:

Sattvic knowledge sees unity in diversity—one unchanging presence in all. Rajasic knowledge sees only multiplicity—separate entities without underlying unity. Tamasic knowledge fixates on fragments, mistaking parts for the whole, with no grasp of truth.

Learning:

How do you see the world? Unity in diversity (sattvic), only diversity (rajasic), or fragmented obsession (tamasic)? Your dominant mode of knowing indicates your guna. Work toward the sattvic vision of underlying unity.

Sanskrit Transliteration:

niyataṁ saṅga-rahitam arāga-dveṣhataḥ kṛitam aphala-prepsunā karma yat tat sāttvikam uchyate yat tu kāmepsunā karma sāhaṅkāreṇa vā punaḥ kriyate bahulāyāsaṁ tad rājasam udāhṛitam anubandhaṁ kṣhayaṁ hiṁsām anapekṣhya cha pauruṣham mohād ārabhyate karma yat tat tāmasam uchyate

Translation:

Action that is obligatory, performed without attachment, without attraction or aversion, by one not seeking fruit—that is called sattvic. Action done with ego, seeking results, or with great effort—that is declared rajasic. Action undertaken from delusion, without considering consequences, loss, harm, or one's own capacity—that is called tamasic.

Commentary:

Sattvic action: dutiful, detached, without like/dislike, not seeking results. Rajasic action: ego-driven, result-oriented, labored. Tamasic action: deluded, heedless of consequences or harm, ignoring capability.

Learning:

Evaluate your actions: Are they dutiful and detached (sattvic)? Ego-driven and result-seeking (rajasic)? Thoughtless about consequences (tamasic)? Transform action by changing its quality, not necessarily its content.

Sanskrit Transliteration:

mukta-saṅgo 'nahaṁ-vādī dhṛity-utsāha-samanvitaḥ siddhy-asiddhyor nirvikāraḥ kartā sāttvika uchyate rāgī karma-phala-prepsur lubdho hiṁsātmako 'śhuchiḥ harṣha-śhokānvitaḥ kartā rājasaḥ parikīrtitaḥ ayuktaḥ prākṛitaḥ stabdhaḥ śhaṭho naiṣhkṛitiko 'lasaḥ viṣhādī dīrgha-sūtrī cha kartā tāmasa uchyate

Translation:

The doer who is free from attachment, non-egoistic, endowed with determination and enthusiasm, unchanged in success or failure—is called sattvic. The doer who is passionate, desirous of results, greedy, harmful, impure, subject to joy and sorrow—is declared rajasic. The doer who is undisciplined, vulgar, stubborn, deceitful, dishonest, lazy, depressed, and procrastinating—is called tamasic.

Commentary:

Sattvic doer: unattached, humble, determined, enthusiastic, equanimous in success/failure. Rajasic doer: passionate, result-desiring, greedy, harmful, impure, emotionally reactive. Tamasic doer: undisciplined, crude, stubborn, deceitful, lazy, depressed, procrastinating.

Learning:

Which kind of doer are you? Detached and steady (sattvic)? Passionate and reactive (rajasic)? Lazy and deceitful (tamasic)? Self-honesty about your type of doership is the first step to transformation.

Sanskrit Transliteration:

buddher bhedaṁ dhṛiteśh chaiva guṇatas tri-vidhaṁ śhṛiṇu prochyamānam aśheṣheṇa pṛithaktvena dhanañjaya pravṛittiṁ cha nivṛittiṁ cha kāryākārye bhayābhaye bandhaṁ mokṣhaṁ cha yā vetti buddhiḥ sā pārtha sāttvikī yayā dharmam adharmaṁ cha kāryaṁ chākāryam eva cha ayathāvat prajānāti buddhiḥ sā pārtha rājasī adharmaṁ dharmam iti yā manyate tamasāvṛitā sarvārthān viparītāṁśh cha buddhiḥ sā pārtha tāmasī

Translation:

Now hear the threefold division of intellect and determination according to the gunas, explained completely and distinctly, O Dhananjaya. The intellect that knows when to act and when to refrain, what should and shouldn't be done, what brings fear and freedom from fear, bondage and liberation—that intellect is sattvic, O Partha. The intellect that incorrectly understands dharma and adharma, what should and shouldn't be done—that is rajasic, O Partha. The intellect covered by darkness that sees adharma as dharma, and perceives all things perverted—that is tamasic, O Partha.

Commentary:

Sattvic intellect: correctly distinguishes action/inaction, duty/non-duty, fear/freedom, bondage/liberation. Rajasic intellect: confused about right/wrong, what to do/avoid. Tamasic intellect: completely inverted, seeing wrong as right and everything backwards.

Learning:

Test your intellect by its discrimination ability. Can you correctly distinguish right from wrong, helpful from harmful, binding from liberating? Confused discrimination is rajasic; inverted discrimination is tamasic. Seek sattvic clarity.

Sanskrit Transliteration:

dhṛityā yayā dhārayate manaḥ-prāṇendriya-kriyāḥ yogenāvyabhichāriṇyā dhṛitiḥ sā pārtha sāttvikī yayā tu dharma-kāmārthān dhṛityā dhārayate 'rjuna prasaṅgena phalākāṅkṣhī dhṛitiḥ sā pārtha rājasī yayā svapnaṁ bhayaṁ śhokaṁ viṣhādaṁ madam eva cha na vimuñchati durmedhā dhṛitiḥ sā pārtha tāmasī

Translation:

The unwavering determination by which, through yoga, one controls the activities of mind, life force, and senses—that determination is sattvic, O Partha. But the determination by which one holds to dharma, desire, and wealth with attachment, craving results—that determination is rajasic, O Partha. That determination by which a foolish person does not release sleep, fear, grief, depression, and conceit—that is tamasic, O Partha.

Commentary:

Sattvic determination: controls mind, prana, and senses through unwavering yoga. Rajasic determination: pursues duty, pleasure, and wealth but with attachment and result-craving. Tamasic determination: clings to sleep, fear, grief, depression, and pride without releasing them.

Learning:

What do you hold onto? Mind control and spiritual practice (sattvic)? Goals but with attachment (rajasic)? Negative states you won't release (tamasic)? Your determination type shapes your spiritual progress.

Sanskrit Transliteration:

sukhaṁ tv idānīṁ tri-vidhaṁ śhṛiṇu me bharatarṣhabha abhyāsād ramate yatra duḥkhāntaṁ cha nigachchhati yat tad agre viṣham iva pariṇāme 'mṛitopamam tat sukhaṁ sāttvikaṁ proktam ātma-buddhi-prasāda-jam viṣhayendriya-saṁyogād yat tad agre 'mṛitopamam pariṇāme viṣham iva tat sukhaṁ rājasaṁ smṛitam yad agre chānubandhe cha sukhaṁ mohanam ātmanaḥ nidrālasya-pramādotthaṁ tat tāmasam udāhṛitam

Translation:

Now hear from Me, O best of Bharatas, about the threefold happiness. That happiness in which one rejoices through practice and where suffering ends; that which is like poison at first but like nectar in the end, born of the clarity of self-knowledge—is called sattvic. That happiness arising from contact of senses with objects, which is like nectar at first but like poison in the end—is called rajasic. That happiness which deludes the self at the beginning and the end, arising from sleep, laziness, and negligence—is called tamasic.

Commentary:

Sattvic happiness: difficult at first, blissful later—from spiritual practice. Rajasic happiness: pleasant at first, painful later—from sense pleasures. Tamasic happiness: deluding throughout—from sleep, laziness, and negligence.

Learning:

What kind of happiness do you pursue? Initially difficult but ultimately liberating (sattvic)? Pleasant now, painful later (rajasic)? Deluding throughout (tamasic)? Evaluate pleasures by their long-term effects, not immediate taste.

Sanskrit Transliteration:

na tad asti pṛithivyāṁ vā divi deveṣhu vā punaḥ sattvaṁ prakṛiti-jair muktaṁ yad ebhiḥ syāt tribhir guṇaiḥ

Translation:

There is no being on earth or in heaven among the gods that is free from these three gunas born of Prakriti.

Commentary:

Everything in existence—on earth or in heaven—is influenced by the three gunas. No created being is exempt. Even celestial beings operate within the guna framework.

Learning:

The gunas are universal. Don't expect to find a guna-free zone anywhere in creation. Liberation means transcending them, not escaping to somewhere they don't exist. The work is internal transformation.

Sanskrit Transliteration:

brāhmaṇa-kṣhatriya-viśhāṁ śhūdrāṇāṁ cha parantapa karmāṇi pravibhaktāni svabhāva-prabhavair guṇaiḥ śhamo damas tapaḥ śhauchaṁ kṣhāntir ārjavam eva cha jñānaṁ vijñānam āstikyaṁ brahma-karma svabhāva-jam śhauryaṁ tejo dhṛitir dākṣhyaṁ yuddhe chāpy apalāyanam dānam īśhvara-bhāvaśh cha kṣhātraṁ karma svabhāva-jam kṛiṣhi-go-rakṣhya-vāṇijyaṁ vaiśhya-karma svabhāva-jam paricharyātmakaṁ karma śhūdrasyāpi svabhāva-jam

Translation:

The duties of Brahmanas, Kshatriyas, Vaishyas, and Shudras are distributed according to the qualities born of their own nature. Serenity, self-control, austerity, purity, patience, uprightness, knowledge, wisdom, and faith—these are the natural duties of Brahmanas. Heroism, vigor, determination, skill, not fleeing from battle, generosity, and lordliness—these are the natural duties of Kshatriyas. Agriculture, cattle-rearing, and trade—these are the natural duties of Vaishyas. Service is the natural duty of Shudras.

Commentary:

Natural duties differ according to innate nature (svabhava). Those with contemplative nature: peace, discipline, knowledge. Those with warrior nature: courage, leadership. Those with commercial nature: production and trade. Those with service nature: supporting others.

Learning:

Different natures have different appropriate duties. Find your natural tendency and fulfill the corresponding duties. Don't force yourself into unsuitable roles or denigrate others' legitimate functions. Each nature serves the whole.

Sanskrit Transliteration:

sve sve karmaṇy abhirataḥ saṁsiddhiṁ labhate naraḥ sva-karma-nirataḥ siddhiṁ yathā vindati tach chhṛiṇu yataḥ pravṛittir bhūtānāṁ yena sarvam idaṁ tatam sva-karmaṇā tam abhyarchya siddhiṁ vindati mānavaḥ śhreyān sva-dharmo viguṇaḥ para-dharmāt sv-anuṣhṭhitāt svabhāva-niyataṁ karma kurvan nāpnoti kilbiṣham

Translation:

By being devoted to one's own duty, one attains perfection. Hear how one engaged in one's own duty finds this perfection. By worshipping through one's own work Him from whom all beings arise and by whom all this is pervaded, a person attains perfection. Better is one's own dharma, even if imperfectly performed, than the dharma of another well performed. One who does the work ordained by one's own nature incurs no sin.

Commentary:

Perfection comes through devoted performance of one's own duty. Work becomes worship when offered to the source of all beings. One's own dharma, even imperfect, is better than another's dharma done perfectly. Natural duty doesn't create sin.

Learning:

Excellence lies in fulfilling your own nature, not imitating others. Your imperfect self-expression beats perfect imitation. Offer your natural work as worship. This attitude transforms duty into spiritual practice.

Sanskrit Transliteration:

saha-jaṁ karma kaunteya sa-doṣham api na tyajet sarvārambhā hi doṣheṇa dhūmenāgnir ivāvṛitāḥ asakta-buddhiḥ sarvatra jitātmā vigata-spṛihaḥ naiṣhkarmya-siddhiṁ paramāṁ sannyāsenādhigachchhati

Translation:

One should not abandon one's natural work, O son of Kunti, even if it is faulty, for all undertakings are covered with fault as fire with smoke. One whose intellect is unattached everywhere, who has conquered the self, who is free from desire—attains the supreme state of freedom from action through renunciation.

Commentary:

Don't abandon natural duty even if imperfect—all action has flaws like fire has smoke. With unattached intellect, self-mastery, and freedom from desire, one attains the highest state of actionless-action through true renunciation.

Learning:

No action is perfect. Accept this and do your natural work anyway. The supreme freedom comes not from avoiding action but from doing it with complete detachment. Unattached action leads to actionless freedom.

Sanskrit Transliteration:

siddhiṁ prāpto yathā brahma tathāpnoti nibodha me samāsenaiva kaunteya niṣhṭhā jñānasya yā parā buddhyā viśhuddhayā yukto dhṛityātmānaṁ niyamya cha śhabdādīn viṣhayāṁs tyaktvā rāga-dveṣhau vyudasya cha vivikta-sevī laghv-āśhī yata-vāk-kāya-mānasaḥ dhyāna-yoga-paro nityaṁ vairāgyaṁ samupāśhritaḥ ahaṅkāraṁ balaṁ darpaṁ kāmaṁ krodhaṁ parigraham vimuchya nirmamaḥ śhānto brahma-bhūyāya kalpate

Translation:

Learn from Me in brief, O son of Kunti, how one who has attained perfection also attains Brahman—that supreme state of knowledge. Endowed with purified intellect, controlling the self with determination, relinquishing sound and other sense objects, abandoning attraction and aversion; living in solitude, eating lightly, controlling speech, body, and mind, ever devoted to meditation, taking refuge in dispassion; abandoning ego, power, pride, desire, anger, and possessiveness, free from "mine," peaceful—one becomes fit for becoming Brahman.

Commentary:

The path to Brahman: purified intellect, self-control, sense restraint, freedom from attraction/aversion, solitude, light eating, control of speech/body/mind, meditation, dispassion, abandoning ego/power/pride/desire/anger/possessiveness, peace. This makes one fit for Brahman-realization.

Learning:

The comprehensive path to liberation: intellectual purity, self-discipline, sense control, emotional freedom, simplicity, meditation, detachment from ego and its products. This complete package prepares you for ultimate realization.

Sanskrit Transliteration:

brahma-bhūtaḥ prasannātmā na śhochati na kāṅkṣhati samaḥ sarveṣhu bhūteṣhu mad-bhaktiṁ labhate parām bhaktyā mām abhijānāti yāvān yaśh chāsmi tattvataḥ tato māṁ tattvato jñātvā viśhate tad-anantaram

Translation:

Having become Brahman, with serene self, one neither grieves nor desires; equal toward all beings, one attains supreme devotion to Me. Through devotion one truly knows Me—who and what I am in truth. Then, knowing Me truly, one immediately enters into Me.

Commentary:

The Brahman-realized person is serene, beyond grief and desire, equal to all beings—and attains supreme devotion to Krishna. Through this devotion, Krishna is truly known. Knowing him truly, one enters into him. Knowledge and devotion unite.

Learning:

Brahman-realization leads to supreme devotion, not impersonal emptiness. From equanimity and peace, devotion naturally arises. This devotion brings true knowledge of Krishna, and knowing him, you enter him. Knowledge culminates in loving union.

Sanskrit Transliteration:

sarva-karmāṇy api sadā kurvāṇo mad-vyapāśhrayaḥ mat-prasādād avāpnoti śhāśhvataṁ padam avyayam chetasā sarva-karmāṇi mayi sannyasya mat-paraḥ buddhi-yogam upāśhritya mach-chittaḥ satataṁ bhava

Translation:

Always performing all actions, taking refuge in Me, by My grace one attains the eternal, imperishable abode. Mentally renouncing all actions in Me, regarding Me as supreme, resorting to buddhi-yoga, always be conscious of Me.

Commentary:

While performing all actions, taking refuge in Krishna brings divine grace and eternal attainment. Mentally dedicate all actions to him, hold him as supreme, practice buddhi-yoga, and maintain constant Krishna-consciousness.

Learning:

Action continues; take refuge in Krishna throughout. Mental dedication of all work to God, combined with constant divine consciousness, brings grace and eternal reward. You don't stop acting; you change your orientation.

Sanskrit Transliteration:

mach-chittaḥ sarva-durgāṇi mat-prasādāt tariṣhyasi atha chet tvam ahaṅkārān na śhroṣhyasi vinaṅkṣhyasi yad ahaṅkāram āśhritya na yotsya iti manyase mithyaiṣha vyavasāyas te prakṛitis tvāṁ niyokṣhyati svabhāva-jena kaunteya nibaddhaḥ svena karmaṇā kartuṁ nechchhasi yan mohāt kariṣhyasy avaśho 'pi tat

Translation:

Fixing your mind on Me, by My grace you shall cross over all difficulties. But if through ego you do not listen, you shall perish. If from ego you think "I will not fight," that resolve is false—your nature will compel you. Bound by your own karma born of your nature, O son of Kunti, what through delusion you wish not to do, you will do helplessly.

Commentary:

Krishna-consciousness carries you through all difficulties by grace. But ego-driven rejection leads to destruction. Refusing to fight from ego is futile—your warrior nature will compel you anyway. What you think you won't do, nature will force.

Learning:

Take refuge in God to overcome all obstacles. Ego-driven refusal of duty fails. Your nature will assert itself despite your plans. Better to fulfill nature consciously and devotedly than to be driven helplessly by it.

Sanskrit Transliteration:

īśhvaraḥ sarva-bhūtānāṁ hṛid-deśhe 'rjuna tiṣhṭhati bhrāmayan sarva-bhūtāni yantrārūḍhāni māyayā tam eva śharaṇaṁ gachchha sarva-bhāvena bhārata tat-prasādāt parāṁ śhāntiṁ sthānaṁ prāpsyasi śhāśhvatam

Translation:

The Lord dwells in the hearts of all beings, O Arjuna, causing all beings to revolve as if mounted on a machine, by His maya. Take refuge in Him alone with your whole being, O Bharata. By His grace you shall attain supreme peace and the eternal abode.

Commentary:

God dwells in every heart, causing beings to move through his maya as if they were on a machine. Take complete refuge in him. Through his grace comes supreme peace and the eternal dwelling.

Learning:

The Lord is in your heart right now. He moves all beings through his power. Surrender to him completely. His grace brings ultimate peace and eternal home. The refuge is already within you.

Sanskrit Transliteration:

iti te jñānam ākhyātaṁ guhyād guhyataraṁ mayā vimṛiśhyaitad aśheṣheṇa yathechchhasi tathā kuru

Translation:

Thus I have explained to you knowledge more secret than all secrets. Reflect on this fully and then do as you wish.

Commentary:

Krishna has shared the deepest secret knowledge. Now Arjuna should reflect completely and then act as he chooses. The teaching is complete; the choice is Arjuna's.

Learning:

The teacher gives knowledge; the student chooses response. Even divine teaching doesn't compel—it invites. Reflect thoroughly, then choose freely. Spiritual freedom includes the freedom to choose your response to truth.

Sanskrit Transliteration:

sarva-guhyatamaṁ bhūyaḥ śhṛiṇu me paramaṁ vachaḥ iṣhṭo 'si me dṛiḍham iti tato vakṣhyāmi te hitam man-manā bhava mad-bhakto mad-yājī māṁ namaskuru mām evaiṣhyasi satyaṁ te pratijāne priyo 'si me sarva-dharmān parityajya mām ekaṁ śharaṇaṁ vraja ahaṁ tvāṁ sarva-pāpebhyo mokṣhayiṣhyāmi mā śhuchaḥ

Translation:

Hear again My supreme word, the most secret of all. You are dearly beloved to Me; therefore I shall speak for your benefit. Fix your mind on Me, be devoted to Me, worship Me, bow to Me. You shall surely come to Me. I promise you truly, for you are dear to Me. Abandoning all dharmas, take refuge in Me alone. I shall liberate you from all sins. Do not grieve.

Commentary:

The most secret teaching, given because Arjuna is dearly loved: focus mind on Krishna, be devoted, worship, bow—you will attain him. This is a true promise to the beloved. Abandon all dharmas and take refuge in Krishna alone. He will liberate from all sins. Don't grieve.

Learning:

This is the ultimate instruction: single-minded devotion to Krishna, complete surrender, release of all other supports. The promise is personal liberation from all sin. This is the supreme secret, given out of love.

Sanskrit Transliteration:

idaṁ te nātapaskāya nābhaktāya kadāchana na chāśhuśhrūṣhave vāchyaṁ na cha māṁ yo 'bhyasūyati ya idaṁ paramaṁ guhyaṁ mad-bhakteṣhv abhidhāsyati bhaktiṁ mayi parāṁ kṛitvā mām evaiṣhyaty asaṁśhayaḥ

Translation:

This should never be spoken to one without austerity, without devotion, to one who does not desire to hear, or to one who envies Me. One who teaches this supreme secret to My devotees, showing supreme devotion to Me, shall without doubt come to Me.

Commentary:

This teaching shouldn't be given to the undisciplined, undevoted, unwilling to hear, or envious of God. But sharing it with qualified devotees is supreme devotion and guarantees reaching Krishna.

Learning:

Sacred knowledge has appropriate recipients. Don't force it on those who aren't ready or receptive. But sharing with qualified seekers is itself devotion and brings spiritual reward.

Sanskrit Transliteration:

na cha tasmān manuṣhyeṣhu kaśhchin me priya-kṛittamaḥ bhavitā na cha me tasmād anyaḥ priyataro bhuvi adhyeṣhyate cha ya imaṁ dharmyaṁ saṁvādam āvayoḥ jñāna-yajñena tenāham iṣhṭaḥ syām iti me matiḥ śhraddhāvān anasūyaśh cha śhṛiṇuyād api yo naraḥ so 'pi muktaḥ śhubhāl lokān prāpnuyāt puṇya-karmaṇām

Translation:

No one among humans is more dear to Me than such a one, nor will there ever be anyone more dear on earth. One who studies this sacred dialogue of ours—by that person I am worshipped through the sacrifice of knowledge. This is My view. Even one who merely hears with faith and without envy shall be liberated and attain the blessed worlds of the righteous.

Commentary:

Sharing this teaching makes one supremely dear to Krishna. Studying this dialogue is knowledge-sacrifice that worships him. Even hearing with faith and without envy brings liberation and blessed rebirth.

Learning:

Teaching, studying, or even just hearing this dialogue with faith brings great benefit. Knowledge itself becomes sacrifice. Receptive hearing leads to liberation. Multiple levels of engagement all bear fruit.

Sanskrit Transliteration:

kachchid etach chhrutaṁ pārtha tvayaikāgreṇa chetasā kachchid ajñāna-sammohaḥ pranaṣhṭas te dhanañjaya arjuna uvācha naṣhṭo mohaḥ smṛitir labdhā tvat-prasādān mayāchyuta sthito 'smi gata-sandehaḥ kariṣhye vachanaṁ tava

Translation:

Have you heard this with single-pointed mind, O Partha? Has your delusion born of ignorance been destroyed, O Dhananjaya? Arjuna said: My delusion is destroyed and my memory is restored by Your grace, O Achyuta. I stand firm with doubts removed. I shall act according to Your word.

Commentary:

Krishna asks if Arjuna listened attentively and if his confusion is gone. Arjuna confirms: delusion destroyed, memory restored, standing firm, doubts gone. He will act on Krishna's instruction. The teaching has succeeded.

Learning:

The purpose of teaching is transformation. Krishna checks: did it work? Arjuna confirms: delusion gone, clarity restored, readiness to act. This is the proper response to spiritual teaching—not just intellectual understanding but transformation and commitment to act.

Sanskrit Transliteration:

sañjaya uvācha ity ahaṁ vāsudevasya pārthasya cha mahātmanaḥ saṁvādam imam aśhrauṣham adbhutaṁ roma-harṣhaṇam vyāsa-prasādāch chhrutavān etad guhyam ahaṁ param yogaṁ yogeśhvarāt kṛiṣhṇāt sākṣhāt kathayataḥ svayam rājan saṁsmṛitya saṁsmṛitya saṁvādam imam adbhutam keśhavārjunayoḥ puṇyaṁ hṛiṣhyāmi cha muhur muhuḥ tach cha saṁsmṛitya saṁsmṛitya rūpam aty-adbhutaṁ hareḥ vismayo me mahān rājan hṛiṣhyāmi cha punaḥ punaḥ

Translation:

Sanjaya said: Thus I have heard this wonderful, hair-raising dialogue between Vasudeva and the great-souled Partha. By Vyasa's grace I heard this supreme secret yoga directly from Krishna, the Lord of Yoga, speaking himself. O King, remembering again and again this wonderful and sacred dialogue of Keshava and Arjuna, I rejoice repeatedly. Remembering again and again that most wondrous form of Hari, great is my wonder, O King, and I rejoice again and again.

Commentary:

Sanjaya testifies: he heard this wondrous dialogue through Vyasa's grace, directly from Krishna the Lord of Yoga. Remembering it brings repeated joy. Remembering Krishna's cosmic form brings continued amazement and delight.

Learning:

Remembering sacred teaching and divine vision brings repeated joy. The experience doesn't fade but renews with each recollection. Spiritual memory is a source of ongoing nourishment.

Sanskrit Transliteration:

yatra yogeśhvaraḥ kṛiṣhṇo yatra pārtho dhanur-dharaḥ tatra śhrīr vijayo bhūtir dhruvā nītir matir mama

Translation:

Wherever there is Krishna, the Lord of Yoga, wherever there is Arjuna, the wielder of the bow—there is fortune, victory, prosperity, and sound policy. This is my conviction.

Commentary:

The Gita concludes with Sanjaya's declaration: where Krishna (the divine) and Arjuna (the dedicated human) are together, there success is certain—fortune, victory, prosperity, and wise governance. This is his firm conclusion.

Learning:

The combination of divine grace (Krishna) and human dedication (Arjuna) ensures success in all things. Neither alone—God without human effort, or effort without divine blessing—but both together. This partnership is the formula for victory in life.