Bhagavad Gita Chapter 18: Freedom through Surrender

Bhagavad Gita chapter 18 in English

Every verse below comes from Diya's Bhagavad Gita library, in verse order.

Sanskrit and transliteration	English
18.1 संन्यासस्य महाबाहो तत्त्वमिच्छामि वेदितुम्। त्यागस्य च हृषीकेश पृथक्केशिनिषूदन॥ saṃnyāsasya mahābāho tattvamicchāmi veditum \| tyāgasya ca hṛṣīkeśa pṛthakkeśiniṣūdana \|\|	I desire to know severally, O mighty-armed, the truth of Sannyasa, O Hrishikesha, as also of Tyaga, O killer of Keshi.
18.2 काम्यानां कर्मणां न्यासं संन्यासं कवयो विदुः। सर्वकर्मफलत्यागं प्राहुस्त्यागं विचक्षणाः॥ kāmyānāṃ karmaṇāṃ nyāsaṃ saṃnyāsaṃ kavayo viduḥ \| sarvakarmaphalatyāgaṃ prāhustyāgaṃ vicakṣaṇāḥ \|\|	The renunciation of Kamya actions, the sages understand as Sannyasa: the wise declare the abandonment of the fruits of all works as Tyaga.
18.3 त्याज्यं दोषवदित्येके कर्म प्राहुर्मनीषिणः। यज्ञदानतपःकर्म न त्याज्यमिति चापरे॥ tyājyaṃ doṣavadityeke karma prāhurmanīṣiṇaḥ \| yajñadānatapaḥkarma na tyājyamiti cāpare \|\|	Some people thinkers declare that action should be relinquished as inherently defective, while others say that acts of sacrifice, giving, and austerity should not be relinquished.
18.4 निश्चयं शृणु मे तत्र त्यागे भरतसत्तम। त्यागो हि पुरुषव्याघ्र त्रिविधः सम्प्रकीर्तितः॥ niścayaṃ śṛṇu me tatra tyāge bharatasattama \| tyāgo hi puruṣavyāghra trividhaḥ samprakīrtitaḥ \|\|	Hear from Me the final truth about relinquishment, O best of the Bharatas. For relinquishment has been declared to be of three kinds, O tiger among people.
18.5 यज्ञदानतपःकर्म न त्याज्यं कार्यमेव तत्। यज्ञो दानं तपश्चैव पावनानि मनीषिणाम्॥ yajñadānatapaḥkarma na tyājyaṃ kāryameva tat \| yajño dānaṃ tapaścaiva pāvanāni manīṣiṇām \|\|	The work of yajna, gift and austerity should not be relinquished, but it should indeed be performed; (for) yajna, gift and austerity are purifying to the wise.
18.6 एतान्यपि तु कर्माणि सङ्गं त्यक्त्वा फलानि च। कर्तव्यानीति मे पार्थ निश्चितं मतमुत्तमम्॥ etānyapi tu karmāṇi saṅgaṃ tyaktvā phalāni ca \| kartavyānīti me pārtha niścitaṃ matamuttamam \|\|	But even these works, O Partha, should be performed, leaving attachment and the fruits;—such is My best and certain conviction.
18.7 नियतस्य तु संन्यासः कर्मणो नोपपद्यते। मोहात्तस्य परित्यागस्तामसः परिकीर्तितः॥ niyatasya tu saṃnyāsaḥ karmaṇo nopapadyate \| mohāttasya parityāgastāmasaḥ parikīrtitaḥ \|\|	But the renunciation of obligatory action is not proper. Abandonment of the same from delusion is declared to be Tamasika.
18.8 दुःखमित्येव यत्कर्म कायक्लेशभयात्त्यजेत्। स कृत्वा राजसं त्यागं नैव त्यागफलं लभेत्॥ duḥkhamityeva yatkarma kāyakleśabhayāttyajet \| sa kṛtvā rājasaṃ tyāgaṃ naiva tyāgaphalaṃ labhet \|\|	One who from fear of bodily trouble relinquishes action, because it is painful, thus performing a Rajasika relinquishment, he obtains not the fruit thereof.
18.9 कार्यमित्येव यत्कर्म नियतं क्रियतेऽर्जुन। सङ्गं त्यक्त्वा फलं चैव स त्यागः सात्त्विको मतः॥ kāryamityeva yatkarma niyataṃ kriyate’rjuna \| saṅgaṃ tyaktvā phalaṃ caiva sa tyāgaḥ sāttviko mataḥ \|\|	When obligatory work is performed, O Arjuna, only because it ought to be done, leaving attachment and fruit, such relinquishment is regarded as Sattvika.
18.10 न द्वेष्ट्यकुशलं कर्म कुशले नानुषज्जते। त्यागी सत्त्वसमाविष्टो मेधावी छिन्नसंशयः॥ na dveṣṭyakuśalaṃ karma kuśale nānuṣajjate \| tyāgī sattvasamāviṣṭo medhāvī chinnasaṃśayaḥ \|\|	The relinquisher joined with sattva and a steady understanding and with his doubts dispelled, hates not a unpleasant work nor is attached to an pleasant one.
18.11 न हि देहभृता शक्यं त्यक्तुं कर्माण्यशेषतः। यस्तु कर्मफलत्यागी स त्यागीत्यभिधीयते॥ na hi dehabhṛtā śakyaṃ tyaktuṃ karmāṇyaśeṣataḥ \| yastu karmaphalatyāgī sa tyāgītyabhidhīyate \|\|	Actions cannot be entirely relinquished by an embodied being, but one who relinquishes the fruits of action is called a relinquisher.
18.12 अनिष्टमिष्टं मिश्रं च त्रिविधं कर्मणः फलम्। भवत्यत्यागिनां प्रेत्य न तु संन्यासिनां क्वचित्॥ aniṣṭamiṣṭaṃ miśraṃ ca trividhaṃ karmaṇaḥ phalam \| bhavatyatyāgināṃ pretya na tu saṃnyāsināṃ kvacit \|\|	The threefold fruit of action—unpleasant, pleasant and mixed,—accrues to non-relinquishers after death, but never to relinquishers.
18.13 पञ्चैतानि महाबाहो कारणानि निबोध मे। साङ्ख्ये कृतान्ते प्रोक्तानि सिद्धये सर्वकर्मणाम्॥ pañcaitāni mahābāho kāraṇāni nibodha me \| sāṅkhye kṛtānte proktāni siddhaye sarvakarmaṇām \|\|	Learn from Me, O mighty-armed one, the five causes of every accomplished action, as declared in the teaching on action’s end.
18.14 अधिष्ठानं तथा कर्ता करणं च पृथग्विधम्। विविधाश्च पृथक्चेष्टा दैवं चैवात्र पञ्चमम्॥ adhiṣṭhānaṃ tathā kartā karaṇaṃ ca pṛthagvidham \| vividhāśca pṛthakceṣṭā daivaṃ caivātra pañcamam \|\|	The five causes are truly the body, the agent, the various instruments, the many distinct functions, and the presiding divine factor.
18.15 शरीरवाङ्मनोभिर्यत्कर्म प्रारभते नरः। न्याय्यं वा विपरीतं वा पञ्चैते तस्य हेतवः॥ śarīravāṅmanobhiryatkarma prārabhate naraḥ \| nyāyyaṃ vā viparītaṃ vā pañcaite tasya hetavaḥ \|\|	Whatever action a person performs by his body, speech and mind—whether right or the reverse—these five are its causes.
18.16 तत्रैवं सति कर्तारमात्मानं केवलं तु यः। पश्यत्यकृतबुद्धित्वान्न स पश्यति दुर्मतिः॥ tatraivaṃ sati kartāramātmānaṃ kevalaṃ tu yaḥ \| paśyatyakṛtabuddhitvānna sa paśyati durmatiḥ \|\|	Given these factors, one whose understanding is truly untrained and who sees the Self alone as the agent does not truly see.
18.17 यस्य नाहङ्कृतो भावो बुद्धिर्यस्य न लिप्यते। हत्वाऽपि स इमाँल्लोकान्न हन्ति न निबध्यते॥ yasya nāhaṅkṛto bhāvo buddhiryasya na lipyate \| hatvā’pi sa imām̐llokānna hanti na nibadhyate \|\|	Whoever is free from egoistic doership and whose understanding is untainted, even after killing these people, neither truly kills nor is bound.
18.18 ज्ञानं ज्ञेयं परिज्ञाता त्रिविधा कर्मचोदना। करणं कर्म कर्तेति त्रिविधः कर्मसङ्ग्रहः॥ jñānaṃ jñeyaṃ parijñātā trividhā karmacodanā \| karaṇaṃ karma karteti trividhaḥ karmasaṅgrahaḥ \|\|	Knowledge, the object known, and the knower are the threefold impulse to action. the instrument, the action, and the agent are the threefold constituents of action.
18.19 ज्ञानं कर्म च कर्ता च त्रिधैव गुणभेदतः। प्रोच्यते गुणसङ्ख्याने यथावच्छृणु तान्यपि॥ jñānaṃ karma ca kartā ca tridhaiva guṇabhedataḥ \| procyate guṇasaṅkhyāne yathāvacchṛṇu tānyapi \|\|	Knowledge, action, and agent are truly each declared to be threefold according to the distinction of the guṇas. Hear them accurately as set out in the analysis of the guṇas.
18.20 सर्वभूतेषु येनैकं भावमव्ययमीक्षते। अविभक्तं विभक्तेषु तज्ज्ञानं विद्धि सात्त्विकम्॥ sarvabhūteṣu yenaikaṃ bhāvamavyayamīkṣate \| avibhaktaṃ vibhakteṣu tajjñānaṃ viddhi sāttvikam \|\|	That by which the one indestructible Substance is seen in all beings, inseparate in the separated, know that knowledge to be Sattvika.
18.21 पृथक्त्वेन तु यज्ज्ञानं नानाभावान्पृथग्विधान्। वेत्ति सर्वेषु भूतेषु तज्ज्ञानं विद्धि राजसम्॥ pṛthaktvena tu yajjñānaṃ nānābhāvānpṛthagvidhān \| vetti sarveṣu bhūteṣu tajjñānaṃ viddhi rājasam \|\|	But that knowledge which sees in all beings various entities of distinct kinds as different from one another, know you that knowledge as Rajasika.
18.22 यत्तु कृत्स्नवदेकस्मिन्कार्ये सक्तमहैतुकम्। अतत्त्वार्थवदल्पं च तत्तामसमुदाहृतम्॥ yattu kṛtsnavadekasminkārye saktamahaitukam \| atattvārthavadalpaṃ ca tattāmasamudāhṛtam \|\|	Whilst that which is confined to one single effect as if it were the whole, without reason, without foundation in truth, and trivial,—that is declared to be Tamasika.
18.23 नियतं सङ्गरहितमरागद्वेषतः कृतम्। अफलप्रेप्सुना कर्म यत्तत्सात्त्विकमुच्यते॥ niyataṃ saṅgarahitamarāgadveṣataḥ kṛtam \| aphalaprepsunā karma yattatsāttvikamucyate \|\|	An ordained action done without love or hatred by one not desirous of the fruit and free from attachment, is declared to be Sattvika.
18.24 यत्तु कामेप्सुना कर्म साहङ्कारेण वा पुनः। क्रियते बहुलायासं तद्राजसमुदाहृतम्॥ yattu kāmepsunā karma sāhaṅkāreṇa vā punaḥ \| kriyate bahulāyāsaṃ tadrājasamudāhṛtam \|\|	Action performed by one seeking its fruits or acting with ego, and involving great strain, is truly declared to be rajasic.
18.25 अनुबन्धं क्षयं हिंसामनपेक्ष्य च पौरुषम्। मोहादारभ्यते कर्म यत्तत्तामसमुच्यते॥ anubandhaṃ kṣayaṃ hiṃsāmanapekṣya ca pauruṣam \| mohādārabhyate karma yattattāmasamucyate \|\|	That action is declared to be Tamasika which is undertaken through delusion, without heed to the consequence, loss (of power and wealth), injury (to others) and (one's own) ability.
18.26 मुक्तसङ्गोऽनहंवादी धृत्युत्साहसमन्वितः। सिद्ध्यसिद्ध्योर्निर्विकारः कर्ता सात्त्विक उच्यते॥ muktasaṅgo’nahaṃvādī dhṛtyutsāhasamanvitaḥ \| siddhyasiddhyornirvikāraḥ kartā sāttvika ucyate \|\|	An agent who is free from attachment, non-egotistic, joined with fortitude and enthusiasm and unaffected in success or failure, is called Sattvika.
18.27 रागी कर्मफलप्रेप्सुर्लुब्धो हिंसात्मकोऽशुचिः। हर्षशोकान्वितः कर्ता राजसः परिकीर्तितः॥ rāgī karmaphalaprepsurlubdho hiṃsātmako’śuciḥ \| harṣaśokānvitaḥ kartā rājasaḥ parikīrtitaḥ \|\|	One who is passionate, desirous of the fruits of action, greedy, malignant, impure, easily elated or dejected, such an agent is called Rajasika.
18.28 अयुक्तः प्राकृतः स्तब्धः शठो नैष्कृतिकोऽलसः। विषादी दीर्घसूत्री च कर्ता तामस उच्यते॥ ayuktaḥ prākṛtaḥ stabdhaḥ śaṭho naiṣkṛtiko’lasaḥ \| viṣādī dīrghasūtrī ca kartā tāmasa ucyate \|\|	An agent who is undisciplined, crude, stubborn, deceitful, malicious, lazy, despondent, and procrastinating is known as tamasic.
18.29 बुद्धेर्भेदं धृतेश्चैव गुणतस्त्रिविधं शृणु। प्रोच्यमानमशेषेण पृथक्त्वेन धनञ्जय॥ buddherbhedaṃ dhṛteścaiva guṇatastrividhaṃ śṛṇu \| procyamānamaśeṣeṇa pṛthaktvena dhanañjaya \|\|	Hear you the triple distinction of intellect and fortitude, according to the guṇas, as I declare them exhaustively and severally, O Dhananjaya.
18.30 प्रवृत्तिं च निवृत्तिं च कार्याकार्ये भयाभये। बन्धं मोक्षं च या वेत्ति बुद्धिः सा पार्थ सात्त्विकी॥ pravṛttiṃ ca nivṛttiṃ ca kāryākārye bhayābhaye \| bandhaṃ mokṣaṃ ca yā vetti buddhiḥ sā pārtha sāttvikī \|\|	The understanding that knows engagement and withdrawal, what should and should not be done, fear and fearlessness, bondage and liberation, is sattvic.
18.31 यया धर्ममधर्मं च कार्यं चाकार्यमेव च। अयथावत्प्रजानाति बुद्धिः सा पार्थ राजसी॥ yayā dharmamadharmaṃ ca kāryaṃ cākāryameva ca \| ayathāvatprajānāti buddhiḥ sā pārtha rājasī \|\|	That which has a distorted apprehension of dharma and its opposite and also of right action and its opposite, that intellect, O Partha, is Rajasika.
18.32 अधर्मं धर्ममिति या मन्यते तमसावृता। सर्वार्थान्विपरीतांश्च बुद्धिः सा पार्थ तामसी॥ adharmaṃ dharmamiti yā manyate tamasāvṛtā \| sarvārthānviparītāṃśca buddhiḥ sā pārtha tāmasī \|\|	That which enveloped in darkness regards adharma as dharma and views all things in a perverted light, that intellect, O Partha, is Tamasika.
18.33 धृत्या यया धारयते मनःप्राणेन्द्रियक्रियाः। योगेनाव्यभिचारिण्या धृतिः सा पार्थ सात्त्विकी॥ dhṛtyā yayā dhārayate manaḥprāṇendriyakriyāḥ \| yogenāvyabhicāriṇyā dhṛtiḥ sā pārtha sāttvikī \|\|	The fortitude by which the functions of the mind, the Prana and the senses, O Partha, are regulated, that fortitude, unswerving through yoga, is Sattvika.
18.34 यया तु धर्मकामार्थान् धृत्या धारयतेऽर्जुन। प्रसङ्गेन फलाकाङ्क्षी धृतिः सा पार्थ राजसी॥ yayā tu dharmakāmārthān dhṛtyā dhārayate’rjuna \| prasaṅgena phalākāṅkṣī dhṛtiḥ sā pārtha rājasī \|\|	But the fortitude by which one regulates (one's mind) to dharma, desire and wealth, desirous of the fruit of each from attachment, that fortitude, O Partha, is Rajasika.
18.35 यया स्वप्नं भयं शोकं विषादं मदमेव च। न विमुञ्चति दुर्मेधा धृतिः सा पार्थ तामसी॥ yayā svapnaṃ bhayaṃ śokaṃ viṣādaṃ madameva ca \| na vimuñcati durmedhā dhṛtiḥ sā pārtha tāmasī \|\|	The persistence by which a person of poor discernment refuses to give up sleep, fear, grief, despondency, and arrogance is tamasic.
18.36 सुखं त्विदानीं त्रिविधं शृणु मे भरतर्षभ। अभ्यासाद्रमते यत्र दुःखान्तं च निगच्छति॥ sukhaṃ tvidānīṃ trividhaṃ śṛṇu me bharatarṣabha \| abhyāsādramate yatra duḥkhāntaṃ ca nigacchati \|\|	Now hear from Me, O best of the Bharatas, about threefold happiness—the happiness in which one comes to delight through practice and by which sorrow comes to an end.
18.37 यत्तदग्रे विषमिव परिणामेऽमृतोपमम्। तत्सुखं सात्त्विकं प्रोक्तमात्मबुद्धिप्रसादजम्॥ yattadagre viṣamiva pariṇāme’mṛtopamam \| tatsukhaṃ sāttvikaṃ proktamātmabuddhiprasādajam \|\|	That which is like poison at first, but like nectar at the end; that happiness is declared to be Sattvika, born of the translucence of intellect due to Self-realization.
18.38 विषयेन्द्रियसंयोगाद्यत्तदग्रेऽमृतोपमम्। परिणामे विषमिव तत्सुखं राजसं स्मृतम्॥ viṣayendriyasaṃyogādyattadagre’mṛtopamam \| pariṇāme viṣamiva tatsukhaṃ rājasaṃ smṛtam \|\|	That which arises from the contact of object with sense, at first like nectar, but at the end like poison, that happiness is declared to be Rajasika.
18.39 यदग्रे चानुबन्धे च सुखं मोहनमात्मनः। निद्रालस्यप्रमादोत्थं तत्तामसमुदाहृतम्॥ yadagre cānubandhe ca sukhaṃ mohanamātmanaḥ \| nidrālasyapramādotthaṃ tattāmasamudāhṛtam \|\|	Happiness that deludes the self both at first and in its result, arising from sleep, indolence, and heedlessness, is truly declared tamasic.
18.40 न तदस्ति पृथिव्यां वा दिवि देवेषु वा पुनः। सत्त्वं प्रकृतिजैर्मुक्तं यदेभिः स्यात्त्रिभिर्गुणैः॥ na tadasti pṛthivyāṃ vā divi deveṣu vā punaḥ \| sattvaṃ prakṛtijairmuktaṃ yadebhiḥ syāttribhirguṇaiḥ \|\|	There is no entity on earth, or again in heaven among the devas, that is devoid of these three guṇas, born of prakriti.
18.41 ब्राह्मणक्षत्रियविशां शूद्राणां च परन्तप। कर्माणि प्रविभक्तानि स्वभावप्रभवैर्गुणैः॥ brāhmaṇakṣatriyaviśāṃ śūdrāṇāṃ ca parantapa \| karmāṇi pravibhaktāni svabhāvaprabhavairguṇaiḥ \|\|	The duties of brahmins, kshatriyas, vaishyas, and shudras, O subduer of foes, are distributed according to the guṇas born of their own nature.
18.42 शमो दमस्तपः शौचं क्षान्तिरार्जवमेव च। ज्ञानं विज्ञानमास्तिक्यं ब्रह्मकर्म स्वभावजम्॥ śamo damastapaḥ śaucaṃ kṣāntirārjavameva ca \| jñānaṃ vijñānamāstikyaṃ brahmakarma svabhāvajam \|\|	Serenity, self-control, austerity, purity, patience, uprightness, knowledge, realized knowledge, and faith are truly the natural duties of a Brahmin.
18.43 शौर्यं तेजो धृतिर्दाक्ष्यं युद्धे चाप्यपलायनम्। दानमीश्वरभावश्च क्षात्रं कर्म स्वभावजम्॥ śauryaṃ tejo dhṛtirdākṣyaṃ yuddhe cāpyapalāyanam \| dānamīśvarabhāvaśca kṣātraṃ karma svabhāvajam \|\|	Prowess, boldness, fortitude, dexterity, and also not flying from battle, generosity and sovereignty are the duties of the kshatriyas, born of (their own) nature.
18.44 कृषिगौरक्ष्यवाणिज्यं वैश्यकर्म स्वभावजम्। परिचर्यात्मकं कर्म शूद्रस्यापि स्वभावजम्॥ kṛṣigaurakṣyavāṇijyaṃ vaiśyakarma svabhāvajam \| paricaryātmakaṃ karma śūdrasyāpi svabhāvajam \|\|	Agriculture, cattle-rearing and trade are the duties of the vaishyas, born of (their own) nature; and action consisting of service is the duty of the shudras, born of (their own) nature.
18.45 स्वे स्वे कर्मण्यभिरतः संसिद्धिं लभते नरः। स्वकर्मनिरतः सिद्धिं यथा विन्दति तच्छृणु॥ sve sve karmaṇyabhirataḥ saṃsiddhiṃ labhate naraḥ \| svakarmanirataḥ siddhiṃ yathā vindati tacchṛṇu \|\|	Devoted to one's own work, a person attains perfection. Hear how one who is dedicated to one's own work finds that perfection.
18.46 यतः प्रवृत्तिर्भूतानां येन सर्वमिदं ततम्। स्वकर्मणा तमभ्यर्च्य सिद्धिं विन्दति मानवः॥ yataḥ pravṛttirbhūtānāṃ yena sarvamidaṃ tatam \| svakarmaṇā tamabhyarcya siddhiṃ vindati mānavaḥ \|\|	By worshiping through one's own work the One from whom beings arise and by whom all this is pervaded, a person attains perfection.
18.47 श्रेयान्स्वधर्मो विगुणः परधर्मात्स्वनुष्ठितात्। स्वभावनियतं कर्म कुर्वन्नाप्नोति किल्बिषम्॥ śreyānsvadharmo viguṇaḥ paradharmātsvanuṣṭhitāt \| svabhāvaniyataṃ karma kurvannāpnoti kilbiṣam \|\|	Better is one's own dharma, (though) imperfect, than the dharma of another well-performed. One who does the duty ordained by his own nature incurs no evil.
18.48 सहजं कर्म कौन्तेय सदोषमपि न त्यजेत्। सर्वारम्भा हि दोषेण धूमेनाग्निरिवावृताः॥ sahajaṃ karma kaunteya sadoṣamapi na tyajet \| sarvārambhā hi doṣeṇa dhūmenāgnirivāvṛtāḥ \|\|	One should not abandon the work born of one's nature, O son of Kunti, even though it has defects; all undertakings are covered by defect, as fire is covered by smoke.
18.49 असक्तबुद्धिः सर्वत्र जितात्मा विगतस्पृहः। नैष्कर्म्यसिद्धिं परमां संन्यासेनाधिगच्छति॥ asaktabuddhiḥ sarvatra jitātmā vigataspṛhaḥ \| naiṣkarmyasiddhiṃ paramāṃ saṃnyāsenādhigacchati \|\|	He whose intellect is truly unattached everywhere, who has subdued his heart, whose desires have fled, he attains by renunciation to the supreme perfection, consisting of freedom from action.
18.50 सिद्धिं प्राप्तो यथा ब्रह्म तथाप्नोति निबोध मे। समासेनैव कौन्तेय निष्ठा ज्ञानस्य या परा॥ siddhiṃ prāpto yathā brahma tathāpnoti nibodha me \| samāsenaiva kaunteya niṣṭhā jñānasya yā parā \|\|	Learn from Me briefly, O son of Kunti, how one who has reached perfection attains Brahman, the supreme consummation of knowledge.
18.51 बुद्ध्या विशुद्धया युक्तो धृत्यात्मानं नियम्य च। शब्दादीन् विषयांस्त्यक्त्वा रागद्वेषौ व्युदस्य च॥ buddhyā viśuddhayā yukto dhṛtyātmānaṃ niyamya ca \| śabdādīn viṣayāṃstyaktvā rāgadveṣau vyudasya ca \|\|	One is truly endowed with purified understanding, restrains the self with firmness, relinquishes sense objects beginning with sound, and casts off attraction and aversion.
18.52 विविक्तसेवी लघ्वाशी यतवाक्कायमानसः। ध्यानयोगपरो नित्यं वैराग्यं समुपाश्रितः॥ viviktasevī laghvāśī yatavākkāyamānasaḥ \| dhyānayogaparo nityaṃ vairāgyaṃ samupāśritaḥ \|\|	Dwelling in solitude, eating moderately, controlling body, speech, and mind, devoted to meditation, the seeker takes refuge in dispassion.
18.53 अहङ्कारं बलं दर्पं कामं क्रोधं परिग्रहम्। विमुच्य निर्ममः शान्तो ब्रह्मभूयाय कल्पते॥ ahaṅkāraṃ balaṃ darpaṃ kāmaṃ krodhaṃ parigraham \| vimucya nirmamaḥ śānto brahmabhūyāya kalpate \|\|	Having relinquished egoism, force, arrogance, desire, anger, and possessiveness, free from the sense of 'mine' and at peace, one is fit to become Brahman.
18.54 ब्रह्मभूतः प्रसन्नात्मा न शोचति न काङ्क्षति। समः सर्वेषु भूतेषु मद्भक्तिं लभते पराम्॥ brahmabhūtaḥ prasannātmā na śocati na kāṅkṣati \| samaḥ sarveṣu bhūteṣu madbhaktiṃ labhate parām \|\|	Brahman-become, tranquil-minded, he neither grieves nor desires; the same to all beings, he attains to supreme devotion to Me.
18.55 भक्त्या मामभिजानाति यावान्यश्चास्मि तत्त्वतः। ततो मां तत्त्वतो ज्ञात्वा विशते तदनन्तरम्॥ bhaktyā māmabhijānāti yāvānyaścāsmi tattvataḥ \| tato māṃ tattvato jñātvā viśate tadanantaram \|\|	By devotion he knows Me in reality, what and who I am. then having known Me in reality, he forthwith enters into Me.
18.56 सर्वकर्माण्यपि सदा कुर्वाणो मद्व्यपाश्रयः। मत्प्रसादादवाप्नोति शाश्वतं पदमव्ययम्॥ sarvakarmāṇyapi sadā kurvāṇo madvyapāśrayaḥ \| matprasādādavāpnoti śāśvataṃ padamavyayam \|\|	Even doing all actions always, taking refuge in Me,—by My grace he attains to the eternal, immutable state.
18.57 चेतसा सर्वकर्माणि मयि संन्यस्य मत्परः। बुद्धियोगमुपाश्रित्य मच्चित्तः सततं भव॥ cetasā sarvakarmāṇi mayi saṃnyasya matparaḥ \| buddhiyogamupāśritya maccittaḥ satataṃ bhava \|\|	Resigning mentally all deeds to Me, having Me as the highest goal, resorting to Buddhi-yoga do you ever fix your mind on Me.
18.58 मच्चित्तः सर्वदुर्गाणि मत्प्रसादात्तरिष्यसि। अथ चेत्त्वमहङ्कारान्न श्रोष्यसि विनङ्क्ष्यसि॥ maccittaḥ sarvadurgāṇi matprasādāttariṣyasi \| atha cettvamahaṅkārānna śroṣyasi vinaṅkṣyasi \|\|	Fixing your mind on Me, you will, by My grace, overcome all obstacles; but if from self-conceit you will not hear Me, you will perish.
18.59 यदहङ्कारमाश्रित्य न योत्स्य इति मन्यसे। मिथ्यैष व्यवसायस्ते प्रकृतिस्त्वां नियोक्ष्यति॥ yadahaṅkāramāśritya na yotsya iti manyase \| mithyaiṣa vyavasāyaste prakṛtistvāṃ niyokṣyati \|\|	If filled with self-conceit you think, "I will not fight," vain is this your resolve; your prakriti will constrain you.
18.60 स्वभावजेन कौन्तेय निबद्धः स्वेन कर्मणा। कर्तुं नेच्छसि यन्मोहात्करिष्यस्यवशोऽपि तत्॥ svabhāvajena kaunteya nibaddhaḥ svena karmaṇā \| kartuṃ necchasi yanmohātkariṣyasyavaśo’pi tat \|\|	Fettered, O son of Kunti, by your own karma, born of your own nature, what you, from delusion, desire not to do, you will have to do in spite of yourself.
18.61 ईश्वरः सर्वभूतानां हृद्देशेऽर्जुन तिष्ठति। भ्रामयन्सर्वभूतानि यन्त्रारूढानि मायया॥ īśvaraḥ sarvabhūtānāṃ hṛddeśe’rjuna tiṣṭhati \| bhrāmayansarvabhūtāni yantrārūḍhāni māyayā \|\|	The Lord, O Arjuna, dwells in the hearts of all beings, causing all beings, by His maya, to revolve, (as if) mounted on a machine.
18.62 तमेव शरणं गच्छ सर्वभावेन भारत। तत्प्रसादात्परां शान्तिं स्थानं प्राप्स्यसि शाश्वतम्॥ tameva śaraṇaṃ gaccha sarvabhāvena bhārata \| tatprasādātparāṃ śāntiṃ sthānaṃ prāpsyasi śāśvatam \|\|	Take refuge in Him with all your heart, O Bharata; by His grace will you attain supreme peace (and) the eternal abode.
18.63 इति ते ज्ञानमाख्यातं गुह्याद्गुह्यतरं मया। विमृश्यैतदशेषेण यथेच्छसि तथा कुरु॥ iti te jñānamākhyātaṃ guhyādguhyataraṃ mayā \| vimṛśyaitadaśeṣeṇa yathecchasi tathā kuru \|\|	Thus has wisdom more profound than all profundities, been declared to you by Me; reflecting over it fully, act as you likest.
18.64 सर्वगुह्यतमं भूयः शृणु मे परमं वचः। इष्टोऽसि मे दृढमिति ततो वक्ष्यामि ते हितम्॥ sarvaguhyatamaṃ bhūyaḥ śṛṇu me paramaṃ vacaḥ \| iṣṭo’si me dṛḍhamiti tato vakṣyāmi te hitam \|\|	Hear you again My supreme word, the profoundest of all; because you are dearly beloved of Me, therefore will I speak what is good to you.
18.65 मन्मना भव मद्भक्तो मद्याजी मां नमस्कुरु। मामेवैष्यसि सत्यं ते प्रतिजाने प्रियोऽसि मे॥ manmanā bhava madbhakto madyājī māṃ namaskuru \| māmevaiṣyasi satyaṃ te pratijāne priyo’si me \|\|	Occupy your mind with Me, be devoted to Me, sacrifice to Me, bow down to Me. You will reach Myself; truly do I promise to you, (for) you are dear to Me.
18.66 सर्वधर्मान्परित्यज्य मामेकं शरणं व्रज। अहं त्वा सर्वपापेभ्यो मोक्षयिष्यामि मा शुचः॥ sarvadharmānparityajya māmekaṃ śaraṇaṃ vraja \| ahaṃ tvā sarvapāpebhyo mokṣayiṣyāmi mā śucaḥ \|\|	Abandoning all dharmas, take refuge in Me alone. I will free you from all wrongdoing; do not grieve.
18.67 इदं ते नातपस्काय नाभक्ताय कदाचन। न चाशुश्रूषवे वाच्यं न च मां योऽभ्यसूयति॥ idaṃ te nātapaskāya nābhaktāya kadācana \| na cāśuśrūṣave vācyaṃ na ca māṃ yo’bhyasūyati \|\|	This is truly never to be spoken to one without austerity or devotion, to one unwilling to listen, or to one who finds fault with Me.
18.68 य इदं परमं गुह्यं मद्भक्तेष्वभिधास्यति। भक्तिं मयि परां कृत्वा मामेवैष्यत्यसंशयः॥ ya idaṃ paramaṃ guhyaṃ madbhakteṣvabhidhāsyati \| bhaktiṃ mayi parāṃ kṛtvā māmevaiṣyatyasaṃśayaḥ \|\|	Whoever teaches this supreme secret to My devotees, with supreme devotion to Me, will surely come to Me.
18.69 न च तस्मान्मनुष्येषु कश्चिन्मे प्रियकृत्तमः। भविता न च मे तस्मादन्यः प्रियतरो भुवि॥ na ca tasmānmanuṣyeṣu kaścinme priyakṛttamaḥ \| bhavitā na ca me tasmādanyaḥ priyataro bhuvi \|\|	Nor among people is there any who does dearer service to Me, nor shall there be another on earth dearer to Me, than he.
18.70 अध्येष्यते च य इमं धर्म्यं संवादमावयोः। ज्ञानयज्ञेन तेनाहमिष्टः स्यामिति मे मतिः॥ adhyeṣyate ca ya imaṃ dharmyaṃ saṃvādamāvayoḥ \| jñānayajñena tenāhamiṣṭaḥ syāmiti me matiḥ \|\|	And one who will study this sacred dialogue of ours, by him shall I have been worshipped by the yajna of knowledge; such is My conviction.
18.71 श्रद्धावाननसूयश्च शृणुयादपि यो नरः। सोऽपि मुक्तः शुभाँल्लोकान्प्राप्नुयात्पुण्यकर्मणाम्॥ śraddhāvānanasūyaśca śṛṇuyādapi yo naraḥ \| so’pi muktaḥ śubhām̐llokānprāpnuyātpuṇyakarmaṇām \|\|	And even that person who hears this, full of Shraddha and free from malice, he too, liberated, shall attain to the happy worlds of those of righteous deeds.
18.72 कच्चिदेतच्छ्रुतं पार्थ त्वयैकाग्रेण चेतसा। कच्चिदज्ञानसम्मोहः प्रनष्टस्ते धनञ्जय॥ kaccidetacchrutaṃ pārtha tvayaikāgreṇa cetasā \| kaccidajñānasammohaḥ pranaṣṭaste dhanañjaya \|\|	Has this been heard by you, Partha, with an attentive mind? Has the delusion of your ignorance been destroyed, O Dhananjaya?
18.73 नष्टो मोहः स्मृतिर्लब्धा त्वत्प्रसादान्मयाच्युत। स्थितोऽस्मि गतसन्देहः करिष्ये वचनं तव॥ naṣṭo mohaḥ smṛtirlabdhā tvatprasādānmayācyuta \| sthito’smi gatasandehaḥ kariṣye vacanaṃ tava \|\|	Destroyed is my delusion, and I have gained my memory through Your grace, O Achyuta. I am firm; my doubts are gone. I will do Your word.
18.74 इत्यहं वासुदेवस्य पार्थस्य च महात्मनः। संवादमिममश्रौषमद्भुतं रोमहर्षणम्॥ ityahaṃ vāsudevasya pārthasya ca mahātmanaḥ \| saṃvādamimamaśrauṣamadbhutaṃ romaharṣaṇam \|\|	Thus have I heard this wonderful dialogue between Vasudeva and the high-souled Partha, causing my hair to stand on end.
18.75 व्यासप्रसादाच्छ्रुतवानेतद्गुह्यमहं परम्। योगं योगेश्वरात्कृष्णात्साक्षात्कथयतः स्वयम्॥ vyāsaprasādācchrutavānetadguhyamahaṃ param \| yogaṃ yogeśvarātkṛṣṇātsākṣātkathayataḥ svayam \|\|	Through the grace of Vyasa have I heard this supreme and most profound yoga, direct from Krishna, the Lord of yoga, Himself declaring it.
18.76 राजन्संस्मृत्य संस्मृत्य संवादमिममद्भुतम्। केशवार्जुनयोः पुण्यं हृष्यामि च मुहुर्मुहुः॥ rājansaṃsmṛtya saṃsmṛtya saṃvādamimamadbhutam \| keśavārjunayoḥ puṇyaṃ hṛṣyāmi ca muhurmuhuḥ \|\|	O King, whenever I remember this wondrous and holy dialogue between Keshava and Arjuna, I rejoice again and again.
18.77 तच्च संस्मृत्य संस्मृत्य रूपमत्यद्भुतं हरेः। विस्मयो मे महान् राजन् हृष्यामि च पुनः पुनः॥ tacca saṃsmṛtya saṃsmṛtya rūpamatyadbhutaṃ hareḥ \| vismayo me mahān rājan hṛṣyāmi ca punaḥ punaḥ \|\|	Also, as I remember and remember that most wonderful Form of Hari, great is my wonder, O King; and I rejoice again and again.
18.78 यत्र योगेश्वरः कृष्णो यत्र पार्थो धनुर्धरः। तत्र श्रीर्विजयो भूतिर्ध्रुवा नीतिर्मतिर्मम॥ yatra yogeśvaraḥ kṛṣṇo yatra pārtho dhanurdharaḥ \| tatra śrīrvijayo bhūtirdhruvā nītirmatirmama \|\|	Wherever Krishna, the Lord of yoga, is, and wherever Partha, the wielder of the bow, is, there surely are fortune, victory, flourishing, and steadfast justice—this is my conviction.

You can read all 18 chapters in Diya. To see where chapter 18 sits in the whole text, start with the 18 chapters of the Bhagavad Gita, or read how to start the Bhagavad Gita as a beginner.

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Bhagavad Gita Chapter 18: Freedom through Surrender

Bhagavad Gita chapter 18 in English

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Bhagavad Gita chapter 18 in English

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