Chapter eighteen is the final chapter of the Gita. In this chapter Lord Krishna tells Arjuna the difference between sanyasa, that is renunciation, and tyaga, that is relinquishment, or surrender. He advises that we should surrender, or give up, only the rewards and the fruits of action, and not the actions themselves. He tells about the three kinds of action, the three kinds of knowledge, the three kinds of intelligence, and the three kinds of perseverance or efforts, in accordance with the attributes of nature, as well as about the three kinds of happiness.
He also explains the qualities and duties of brahmins, kshatriyas, vaishyas, and of the lower castes, born of their respective natures. He speaks of the yoga of action, of Supreme realization, of realization and Brhm, of the highest devotion, of how to overcome distress and trouble, and, with the final exhortation to Arjuna that he leave everything, and take refuge only in Him, Lord Krishna promises Arjuna that He would free him from all sins, He concludes His discourse.
CHAPTER
Arjuna asks Krishna : Lord, I would like to know about sanyasa, and tyaga. What is the difference between the two, please explain to me in detail.
Lord Krishna explains :
Listen Partha, sanyasa is renunciation, it is the giving up of all actions motivated by selfish desire.
Tyaga is surrender, it is the giving up of all the fruits, giving up of all the rewards of all the actions.
While in sanyasa, action itself is renounced; in tyaga, it is the fruit, the reward of actions, that is renounced, and not the actions themselves.
Some pundits, the learned ones, hold that action itself carries within it defects and taints and, therefore, considering action as tainted, it should be given up, it should be renounced.
Other pundits hold that the activities of sacrifice, austerity and charity should never be given up . Now hear the truth about tyaga, or surrender, which is of three types.
Activities such as sacrifice, austerity and charity should never be given up because these purify the intelligent ones who undertake them. But these activities, too, should be performed without any attachment, and by totally surrendering the fruits of such activities. This is My considered and final view.
Any action worth doing should never be given up. One's prescribed and ordained duty, one's natural duty and action, should never be given up. Giving up such activity on account of ignorance is called tamasik tyaga .
The person who gives up his prescribed duty because he finds it difficult to do, or because he fears bodily pain or harm in doing so, such tyaga is rajasik in nature, and he gets no benefit from such tyaga, from such surrender.
But the person who does his prescribed work, thinking that it is his ordained duty, that it is part of his righteous conduct to do so, and who gives up all attachment to the activity, as well as to the fruit or reward of that activity, such tyaga is called Sattvik.
The intelligent person who surrenders, whose all doubts and all misgivings have been set at rest, and whose nature is sattvik, such a one always dwells in sattvaguna. He neither despises bad deeds, nor does he have any attachment to good deeds.
Giving up work totally is impossible for the embodied, but he who totally surrenders the fruit and the reward of his actions, he is called a renouncer, a tyagi.
Those who have not surrendered the fruit of their actions during their lifetime, after death, they are bound to get the fruit of their actions, which would be of three kinds : pleasant, unpleasant and mixed, that is, partly pleasant and partly unpleasant; and it is this fruit that becomes the cause of their rebirth.
But those who have given up the fruit of their actions, after death they get no fruit, they are freed from the actions, and the resultant bondage of those actions and, therefore, they get out of this cycle of births and deaths, they become free from repeated births and deaths.
According to the Sankhya doctrine, there are five causes for doing work. One, the place of work. Two, the doer of that work. Three, the resources required for doing the work. Four, the efforts involved in doing the work, and fifth, providence or God, who makes every thing possible, and who is actually doing all this.
One who, with his body, or with his mind, or with his speech, does any work, proper or improper, it is only as a result of these five elements, these five causes, all acting together.
But the person who, on account of his dull and low intelligence, his ignorance, and his ego, believes that he alone is the doer, he is ignorant, and he does not see the proper form of work.
The person who does not have this feeling of ego that he alone is the doer, and who understands that providence also has a hand in all the actions, whose intelligence is not attached to the fruits of action, he, while slaying all these people, yet does not slay them, and he does not get into the bondage on account of his actions.
The causes that inspire a person to action are three : knowledge, the goal of knowledge, and the doer who knows.
The causes that form the basis of action, and which make action possible are also three : resources, action and the doer of action.
Knowledge, action and the doer of action are also differentiated into three types, according to the three attributes of nature, Sattvaguna, Rajoguna and Tamoguna, as indicated in the sankhya doctrine.
The knowledge whereby a person sees the underlying unity in the diversity of creation, is sattvik, or pure, and good knowledge.
Although apparently divisible and present separately in all beings, he sees the Lord's Imperishable authority and sovereignty, as one and the same in all beings. He sees only the unity of God's creation, and he sees God as the same in all beings, and in all creation.
The knowledge, that on account of the different forms, and the different shapes, and also because of the diversity of beings, sees them all as separate, is rajasik knowledge. In this he sees the Lord's Imperishable authority and sovereignty divided among beings, as a result of which he differentiates and discriminates between them.
The knowledge by which a person does not understand the truth, which is narrow and limited, and which considers any one single action, without considering its cause and effect, as the be all, and the end all, of everything, such knowledge is tamasik, it is not knowledge but is ignorance.
The action which is prescribed in the scriptures, which is in accordance with one's nature, and which is done without attachment, without hatred, and without expectation of fruit or reward, such action is Sattvik or pure.
The action that is done with the desire for fruit, with great effort, and with ego, is rajasik action.
And the action that is done out of ignorance, with violence, to cause harm, done without thought to one's capacity to do the action, and also done without thought of future bondage, on account of the action, is tamasik action.
The doer of action who is without ego, who is without attachment, who is full of enthusiasm and patience, and who remains balanced, and the same in success and in failure, and who is not moved or confused by them, such a doer is a sattvik doer.
The doer who is motivated by passion and anger, who is eager to get the fruit of his labour, who is greedy, who is violent by nature, who is impure, and who is moved, and confused, by both joy and sorrow, such a doer is a rajasik doer.
And the doer who is unbalanced, who is materialistic, who is stubborn, who is deceitful, who insults others, who hates, who is troubled, who keeps on delaying, and putting off actions, such doer is tamasik.
Now hear about intelligence and perseverance according to the three attributes of nature, which I will tell you separately and in detail.
The intelligence that understands the difference between action and inaction, between action worth doing, and action not worth doing, between what we should fear, and what we should not fear, between what binds and what frees, such intelligence is sattvik, it is pure and good.
The intelligence that only partially understands the difference between the good and the bad, between righteousness and unrighteousness, between work worth doing and work not worth doing, such intelligence is Rajasik, it is passionate and incomplete.
And the intelligence that is steeped in ignorance and darkness, that considers the bad as the good, and the good as the bad, the unrighteous as the righteous, and the righteous as the unrighteous, that considers adharma, as dharma, and dharma as adharma, that is always focused in the wrong direction, and always goes on the wrong and contrary path, such intelligence is tamasik, it is dark and evil.
The determination that is strong and resolute, and by which one keeps the mind, the life breaths, and the activities of all the senses focused and under control, such determination, such perseverance is sattvik, good and pure.
The determination by which a person remains strongly attached to his religion, his duty, his wealth, his desires, his actions and to the fruits of those actions, remaining stuck in them, such determination, such perseverance is rajasik, passionate and incomplete.
And the determination by which the unintelligent person does not renounce sleep, fear, grief, cruelty, despondency, and pride, and remains stuck in them, such determination, such persevsrance is tamasik, dark and impure.
Now Partha, listen to three kinds of joy. The joy that comes from a clear understanding of the Atma, in which a person through long practice, experiences bliss by which all his sorrows end, such joy is Sattvik which is like poison in the beginning, but it is like nectar in the end.
That joy which comes from the senses enjoying the objects of the senses is Rajasik joy, which is like nectar in the beginning and like poison in the end.
And that joy which both in the beginning, as well as at the end, keeps the atma in doubt and confusion, is Tamasik and results from sleep, sloth, ignorance and carelessness.
In all the three worlds, including the devas in heaven, there is no one who is free from these three attributes of nature, who does not have these three attributes : Sattvaguna, Rajoguna and Tamoguna.
Brahmins, kshatriyas, vaishyas, and the low castes, all have qualities in accordance with their respective natures. Hear about them.
The brahmins natural attributes are : humility, peaceful disposition, self control, penance and austerity, purity, patience and fortitude, truthfulness, knowledge and wisdom, study of the scriptures, and faith in dharma, in righteousness.
The kshatriya's natural attributes are leadership, courage, strength, perseverence, competence and skill, not fleeing from battle, and a generous and charitable disposition.
The vaishya's natural duty is agriculture, animal husbandry and trade. The natural duty of the lower castes is to serve.
Each one doing his natural and ordained duty, achieves realization. Now listen as to how doing one's natural, one's ordained duty, how a person may achieve realization.
Performing the duty enjoined by one's nature, following one's dharma or one's righteous conduct, is like worshiping that Supreme Lord, that Param Atma, from whom all beings are born, and who pervades the entire creation.
One's natural duty even though performed imperfectly, is far better than performing another's duty. A person who performs his natural duty diligently, can never commit sin.
Therefore, one should never give up, one should never renounce, one's natural duty, even though it may have some defect or flaw in it, because, just as fire is covered by smoke, so too, does every duty have some flaw, or some imperfection, or the other in it.
The person whose intelligence is always unattached, who has no desire left in him, and who has even controlled his Atma, his soul, he through renunciation, reaches that highest Supreme state, reaching which he is freed from all actions.
After achieving realization, how one attains Brahm, the Absolute, which is the culmination, the highest point of all knowledge, now I will tell you about that.
Full of, and brimming with intelligence, keeping himself firmly under control, controlling sound and all other senses and their objects, and renouncing attraction, attachment and aversion, residing in a secluded place, eating frugally, eating but little, keeping one's speech, one's body and one's mind under control, seeking shelter in dispassion and detachment, renouncing one's ego, one's might, one's power, one's pride, one's desires, one's anger and one's property; giving up all these, and also accepting and believing that he owns nothing, that he has ownership over nothing, then, with that belief, and becoming of serene conscience and consciousness, he becomes fit to become one with Brahm, the Absolute.
And when he becomes one with Brahm, the Absolute, and becomes a serene soul, then he has neither any sorrows, nor does he have any desires. Considering all beings as one, as equal, he attains to My Supreme devotion.
And through this devotion of his to Me, he comes to know in truth who I am, and what is My extent. Then, knowing Me in My true Form, he enters into Me.
Coming into My refuge, even though he be always engaged in all types of work, yet through My grace and compassion, he attains the Eternal, Immortal and Supreme State.
Merging yourself completely in Me, offering up all your actions by your conscious mind to Me, taking refuge in the yoga of knowledge, keep your thoughts always on Me.
Fixing your consciousness always on Me, by My grace, you will cross all obstacles and all difficulties. But if, because of your false ego, you do not listen to Me, you will perish.
If, on account of your false ego and your misconception, you think that you will not fight this war, then you are sadly mistaken; because your very own nature, will compel you to fight the war.
Because of doubt, the act you do not want to do, the war you do not wish to fight, that very act you will do, that very war you will fight, without even having the desire to do so. You will do all this helplessly, because your very own nature will force you to do this act, and you will not be able to resist.
The Lord dwells in the hearts of all beings, and through his power, controlling them, he moves them around as if they were mounted on a machine.
Go with your entire being, with your whole body and soul, into the refuge of that very Lord. By His grace, you will attain Supreme peace, and the Supreme Abode.
In this way, I have told you this secret knowledge, which among all secrets is the most secret; and which among all knowledge is the highest knowledge.
Think about all this, weigh and consider it very carefully, ponder over it, and then do as you wish.
Now also hear My utmost secret words, which are the most secret and full of mystery. Because you are dear to Me, I will tell you only that which is good for you.
Fix your mind on Me. Become My devotee. Sacrifice for Me. Salute Me. Worship Me. By doing so, you will most certainly reach Me. I promise you this because you are very dear to Me.
Abandon and give up all actions, all duties, all ideas, all views and all concepts. Give up everything, and just take refuge only in Me. Do not grieve. I will free you, I will liberate you from all sins.
Remember Partha, this secret knowledge must never be given to one who has done no penance, who has done no austerity in life, who has no faith to listen to it, who does not have faith and belief in Me, or who hates Me.
Whosoever teaches this supreme secret to My devotees, he shows pure devotion towards Me, and he most certainly, without doubt, will reach Me.
There is no one more dearer to Me among men in this whole world than the one who does My work, nor will there be any one dearer to Me than him.
And whosoever studies this sacred and pure dialogue of ours, whosoever reads it, I will understand that he worships Me with the sacrifice of knowledge.
And whosoever listens to this sacred and pure dialogue of ours, with full faith, devotion and belief, and without hatred, he too is freed, and reaches the blissful realms of the pure souled ones.
Partha, have you heard all this with full concentration and attention? Have all your doubts, your ignorance, and your delusion been removed?
Arjuna replies : Lord, I have heard all that you have said with the utmost attention and concentration. By your grace and kindness, and by your explaining every thing in detail, all my doubts have been removed, my ignorance and my delusion have been destroyed. My memory has also returned to me, and I have become calm and composed. I will do my duty and fight this war.
Here the dialogue between Lord Krishna and Prince Arjuna concludes.
After which, Sanjaya says to Dhritrashtra : Sire, in this way, I have heard this most wonderful dialogue between two great ones, Lord Krishna and Arjuna, hearing which my hair stands on end. By the grace of the sage Vyas, I was able to hear this secret yoga from the very mouth of the Lord of Yoga, Lord Krishna himself.
Sire, remembering this most marvelous and most sacred dialogue between Keshava and Arjuna again and again, I drown in bliss. And whenever I recall that Ultimate and Wonderful form of the Lord Hari, I am absolutely amazed and thrilled through and through.
Wherever there is the Lord of Yoga, Yogeshwar Krishna, and wherever there is the bow wielding archer Arjuna, there will always be glory, victory, well being, sound policy and righteousness there. This is my firm and strong belief.
End of Chapter Eighteen
End of Bhagavad Gita
OM SHANTI SHANTI SHANTI OM
He also explains the qualities and duties of brahmins, kshatriyas, vaishyas, and of the lower castes, born of their respective natures. He speaks of the yoga of action, of Supreme realization, of realization and Brhm, of the highest devotion, of how to overcome distress and trouble, and, with the final exhortation to Arjuna that he leave everything, and take refuge only in Him, Lord Krishna promises Arjuna that He would free him from all sins, He concludes His discourse.
CHAPTER
Arjuna asks Krishna : Lord, I would like to know about sanyasa, and tyaga. What is the difference between the two, please explain to me in detail.
Lord Krishna explains :
Listen Partha, sanyasa is renunciation, it is the giving up of all actions motivated by selfish desire.
Tyaga is surrender, it is the giving up of all the fruits, giving up of all the rewards of all the actions.
While in sanyasa, action itself is renounced; in tyaga, it is the fruit, the reward of actions, that is renounced, and not the actions themselves.
Some pundits, the learned ones, hold that action itself carries within it defects and taints and, therefore, considering action as tainted, it should be given up, it should be renounced.
Other pundits hold that the activities of sacrifice, austerity and charity should never be given up . Now hear the truth about tyaga, or surrender, which is of three types.
Activities such as sacrifice, austerity and charity should never be given up because these purify the intelligent ones who undertake them. But these activities, too, should be performed without any attachment, and by totally surrendering the fruits of such activities. This is My considered and final view.
Any action worth doing should never be given up. One's prescribed and ordained duty, one's natural duty and action, should never be given up. Giving up such activity on account of ignorance is called tamasik tyaga .
The person who gives up his prescribed duty because he finds it difficult to do, or because he fears bodily pain or harm in doing so, such tyaga is rajasik in nature, and he gets no benefit from such tyaga, from such surrender.
But the person who does his prescribed work, thinking that it is his ordained duty, that it is part of his righteous conduct to do so, and who gives up all attachment to the activity, as well as to the fruit or reward of that activity, such tyaga is called Sattvik.
The intelligent person who surrenders, whose all doubts and all misgivings have been set at rest, and whose nature is sattvik, such a one always dwells in sattvaguna. He neither despises bad deeds, nor does he have any attachment to good deeds.
Giving up work totally is impossible for the embodied, but he who totally surrenders the fruit and the reward of his actions, he is called a renouncer, a tyagi.
Those who have not surrendered the fruit of their actions during their lifetime, after death, they are bound to get the fruit of their actions, which would be of three kinds : pleasant, unpleasant and mixed, that is, partly pleasant and partly unpleasant; and it is this fruit that becomes the cause of their rebirth.
But those who have given up the fruit of their actions, after death they get no fruit, they are freed from the actions, and the resultant bondage of those actions and, therefore, they get out of this cycle of births and deaths, they become free from repeated births and deaths.
According to the Sankhya doctrine, there are five causes for doing work. One, the place of work. Two, the doer of that work. Three, the resources required for doing the work. Four, the efforts involved in doing the work, and fifth, providence or God, who makes every thing possible, and who is actually doing all this.
One who, with his body, or with his mind, or with his speech, does any work, proper or improper, it is only as a result of these five elements, these five causes, all acting together.
But the person who, on account of his dull and low intelligence, his ignorance, and his ego, believes that he alone is the doer, he is ignorant, and he does not see the proper form of work.
The person who does not have this feeling of ego that he alone is the doer, and who understands that providence also has a hand in all the actions, whose intelligence is not attached to the fruits of action, he, while slaying all these people, yet does not slay them, and he does not get into the bondage on account of his actions.
The causes that inspire a person to action are three : knowledge, the goal of knowledge, and the doer who knows.
The causes that form the basis of action, and which make action possible are also three : resources, action and the doer of action.
Knowledge, action and the doer of action are also differentiated into three types, according to the three attributes of nature, Sattvaguna, Rajoguna and Tamoguna, as indicated in the sankhya doctrine.
The knowledge whereby a person sees the underlying unity in the diversity of creation, is sattvik, or pure, and good knowledge.
Although apparently divisible and present separately in all beings, he sees the Lord's Imperishable authority and sovereignty, as one and the same in all beings. He sees only the unity of God's creation, and he sees God as the same in all beings, and in all creation.
The knowledge, that on account of the different forms, and the different shapes, and also because of the diversity of beings, sees them all as separate, is rajasik knowledge. In this he sees the Lord's Imperishable authority and sovereignty divided among beings, as a result of which he differentiates and discriminates between them.
The knowledge by which a person does not understand the truth, which is narrow and limited, and which considers any one single action, without considering its cause and effect, as the be all, and the end all, of everything, such knowledge is tamasik, it is not knowledge but is ignorance.
The action which is prescribed in the scriptures, which is in accordance with one's nature, and which is done without attachment, without hatred, and without expectation of fruit or reward, such action is Sattvik or pure.
The action that is done with the desire for fruit, with great effort, and with ego, is rajasik action.
And the action that is done out of ignorance, with violence, to cause harm, done without thought to one's capacity to do the action, and also done without thought of future bondage, on account of the action, is tamasik action.
The doer of action who is without ego, who is without attachment, who is full of enthusiasm and patience, and who remains balanced, and the same in success and in failure, and who is not moved or confused by them, such a doer is a sattvik doer.
The doer who is motivated by passion and anger, who is eager to get the fruit of his labour, who is greedy, who is violent by nature, who is impure, and who is moved, and confused, by both joy and sorrow, such a doer is a rajasik doer.
And the doer who is unbalanced, who is materialistic, who is stubborn, who is deceitful, who insults others, who hates, who is troubled, who keeps on delaying, and putting off actions, such doer is tamasik.
Now hear about intelligence and perseverance according to the three attributes of nature, which I will tell you separately and in detail.
The intelligence that understands the difference between action and inaction, between action worth doing, and action not worth doing, between what we should fear, and what we should not fear, between what binds and what frees, such intelligence is sattvik, it is pure and good.
The intelligence that only partially understands the difference between the good and the bad, between righteousness and unrighteousness, between work worth doing and work not worth doing, such intelligence is Rajasik, it is passionate and incomplete.
And the intelligence that is steeped in ignorance and darkness, that considers the bad as the good, and the good as the bad, the unrighteous as the righteous, and the righteous as the unrighteous, that considers adharma, as dharma, and dharma as adharma, that is always focused in the wrong direction, and always goes on the wrong and contrary path, such intelligence is tamasik, it is dark and evil.
The determination that is strong and resolute, and by which one keeps the mind, the life breaths, and the activities of all the senses focused and under control, such determination, such perseverance is sattvik, good and pure.
The determination by which a person remains strongly attached to his religion, his duty, his wealth, his desires, his actions and to the fruits of those actions, remaining stuck in them, such determination, such perseverance is rajasik, passionate and incomplete.
And the determination by which the unintelligent person does not renounce sleep, fear, grief, cruelty, despondency, and pride, and remains stuck in them, such determination, such persevsrance is tamasik, dark and impure.
Now Partha, listen to three kinds of joy. The joy that comes from a clear understanding of the Atma, in which a person through long practice, experiences bliss by which all his sorrows end, such joy is Sattvik which is like poison in the beginning, but it is like nectar in the end.
That joy which comes from the senses enjoying the objects of the senses is Rajasik joy, which is like nectar in the beginning and like poison in the end.
And that joy which both in the beginning, as well as at the end, keeps the atma in doubt and confusion, is Tamasik and results from sleep, sloth, ignorance and carelessness.
In all the three worlds, including the devas in heaven, there is no one who is free from these three attributes of nature, who does not have these three attributes : Sattvaguna, Rajoguna and Tamoguna.
Brahmins, kshatriyas, vaishyas, and the low castes, all have qualities in accordance with their respective natures. Hear about them.
The brahmins natural attributes are : humility, peaceful disposition, self control, penance and austerity, purity, patience and fortitude, truthfulness, knowledge and wisdom, study of the scriptures, and faith in dharma, in righteousness.
The kshatriya's natural attributes are leadership, courage, strength, perseverence, competence and skill, not fleeing from battle, and a generous and charitable disposition.
The vaishya's natural duty is agriculture, animal husbandry and trade. The natural duty of the lower castes is to serve.
Each one doing his natural and ordained duty, achieves realization. Now listen as to how doing one's natural, one's ordained duty, how a person may achieve realization.
Performing the duty enjoined by one's nature, following one's dharma or one's righteous conduct, is like worshiping that Supreme Lord, that Param Atma, from whom all beings are born, and who pervades the entire creation.
One's natural duty even though performed imperfectly, is far better than performing another's duty. A person who performs his natural duty diligently, can never commit sin.
Therefore, one should never give up, one should never renounce, one's natural duty, even though it may have some defect or flaw in it, because, just as fire is covered by smoke, so too, does every duty have some flaw, or some imperfection, or the other in it.
The person whose intelligence is always unattached, who has no desire left in him, and who has even controlled his Atma, his soul, he through renunciation, reaches that highest Supreme state, reaching which he is freed from all actions.
After achieving realization, how one attains Brahm, the Absolute, which is the culmination, the highest point of all knowledge, now I will tell you about that.
Full of, and brimming with intelligence, keeping himself firmly under control, controlling sound and all other senses and their objects, and renouncing attraction, attachment and aversion, residing in a secluded place, eating frugally, eating but little, keeping one's speech, one's body and one's mind under control, seeking shelter in dispassion and detachment, renouncing one's ego, one's might, one's power, one's pride, one's desires, one's anger and one's property; giving up all these, and also accepting and believing that he owns nothing, that he has ownership over nothing, then, with that belief, and becoming of serene conscience and consciousness, he becomes fit to become one with Brahm, the Absolute.
And when he becomes one with Brahm, the Absolute, and becomes a serene soul, then he has neither any sorrows, nor does he have any desires. Considering all beings as one, as equal, he attains to My Supreme devotion.
And through this devotion of his to Me, he comes to know in truth who I am, and what is My extent. Then, knowing Me in My true Form, he enters into Me.
Coming into My refuge, even though he be always engaged in all types of work, yet through My grace and compassion, he attains the Eternal, Immortal and Supreme State.
Merging yourself completely in Me, offering up all your actions by your conscious mind to Me, taking refuge in the yoga of knowledge, keep your thoughts always on Me.
Fixing your consciousness always on Me, by My grace, you will cross all obstacles and all difficulties. But if, because of your false ego, you do not listen to Me, you will perish.
If, on account of your false ego and your misconception, you think that you will not fight this war, then you are sadly mistaken; because your very own nature, will compel you to fight the war.
Because of doubt, the act you do not want to do, the war you do not wish to fight, that very act you will do, that very war you will fight, without even having the desire to do so. You will do all this helplessly, because your very own nature will force you to do this act, and you will not be able to resist.
The Lord dwells in the hearts of all beings, and through his power, controlling them, he moves them around as if they were mounted on a machine.
Go with your entire being, with your whole body and soul, into the refuge of that very Lord. By His grace, you will attain Supreme peace, and the Supreme Abode.
In this way, I have told you this secret knowledge, which among all secrets is the most secret; and which among all knowledge is the highest knowledge.
Think about all this, weigh and consider it very carefully, ponder over it, and then do as you wish.
Now also hear My utmost secret words, which are the most secret and full of mystery. Because you are dear to Me, I will tell you only that which is good for you.
Fix your mind on Me. Become My devotee. Sacrifice for Me. Salute Me. Worship Me. By doing so, you will most certainly reach Me. I promise you this because you are very dear to Me.
Abandon and give up all actions, all duties, all ideas, all views and all concepts. Give up everything, and just take refuge only in Me. Do not grieve. I will free you, I will liberate you from all sins.
Remember Partha, this secret knowledge must never be given to one who has done no penance, who has done no austerity in life, who has no faith to listen to it, who does not have faith and belief in Me, or who hates Me.
Whosoever teaches this supreme secret to My devotees, he shows pure devotion towards Me, and he most certainly, without doubt, will reach Me.
There is no one more dearer to Me among men in this whole world than the one who does My work, nor will there be any one dearer to Me than him.
And whosoever studies this sacred and pure dialogue of ours, whosoever reads it, I will understand that he worships Me with the sacrifice of knowledge.
And whosoever listens to this sacred and pure dialogue of ours, with full faith, devotion and belief, and without hatred, he too is freed, and reaches the blissful realms of the pure souled ones.
Partha, have you heard all this with full concentration and attention? Have all your doubts, your ignorance, and your delusion been removed?
Arjuna replies : Lord, I have heard all that you have said with the utmost attention and concentration. By your grace and kindness, and by your explaining every thing in detail, all my doubts have been removed, my ignorance and my delusion have been destroyed. My memory has also returned to me, and I have become calm and composed. I will do my duty and fight this war.
Here the dialogue between Lord Krishna and Prince Arjuna concludes.
After which, Sanjaya says to Dhritrashtra : Sire, in this way, I have heard this most wonderful dialogue between two great ones, Lord Krishna and Arjuna, hearing which my hair stands on end. By the grace of the sage Vyas, I was able to hear this secret yoga from the very mouth of the Lord of Yoga, Lord Krishna himself.
Sire, remembering this most marvelous and most sacred dialogue between Keshava and Arjuna again and again, I drown in bliss. And whenever I recall that Ultimate and Wonderful form of the Lord Hari, I am absolutely amazed and thrilled through and through.
Wherever there is the Lord of Yoga, Yogeshwar Krishna, and wherever there is the bow wielding archer Arjuna, there will always be glory, victory, well being, sound policy and righteousness there. This is my firm and strong belief.
End of Chapter Eighteen
End of Bhagavad Gita
OM SHANTI SHANTI SHANTI OM
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