Sacred Scripture / Chapter 18
78 published verses from Srimad Bhagavad Gita (मोक्षसंन्यासयोगः). The Yoga of Ultimate Liberation through Renunciation and Divine Surrender. Chapter 18 is the monumental finale of the Srimad Bhagavad Gita, gathering and synthesizing all streams of wisdom: Karma Yoga, Sankhya philosophy, the psychology of the three Gunas (knowledge, action, intellect, fortitude, happiness), Svadharma as dedicated worship, and the pinnacle of devotion. It delivers the supreme promise of surrender in the Charama Shloka: "Abandon all varieties of dharmas and take refuge in Me alone" (18.66). Arjuna’s delusion is permanently eradicated ("Nashto mohah"), and Sanjaya seals the immortal song with the triumphant prophecy that wherever Krishna and Arjuna are united, there eternal victory, prosperity, and moral order reign (18.78).
Explore original Sanskrit, word-by-word padartha, trilingual translations, commentary, reflections, and modern life applications.
78 verses
Verse 18.1
saṃnyāsasya mahābāho tattvamicchāmi veditum | tyāgasya ca hṛṣīkeśa pṛthakkeśiniṣūdana ||1||
Arjuna said: Mighty-armed Krishna, I wish to know the truth of sannyasa and, separately, of tyaga, O Hrishikesha, slayer of Keshi.
Verse 18.2
kāmyānāṃ karmaṇāṃ nyāsaṃ saṃnyāsaṃ kavayo viduḥ | sarvakarmaphalatyāgaṃ prāhustyāgaṃ vicakṣaṇāḥ ||2||
Sages understand sannyasa as relinquishing actions motivated by desire; discerning people call the abandonment of all fruits of action tyaga.
Verse 18.3
tyājyaṃ doṣavadityeke karma prāhurmanīṣiṇaḥ | yajñadānatapaḥkarma na tyājyamiti cāpare ||3||
Some thinkers say action should be abandoned as flawed; others say sacrifice, giving and austerity should not be abandoned.
Verse 18.4
niścayaṃ śṛṇu me tatra tyāge bharatasattama | tyāgo hi puruṣavyāghra trividhaḥ samprakīrtitaḥ ||4||
Hear My settled conclusion about tyaga, O best of the Bharatas: renunciation is declared to be threefold, O tiger among people.
Verse 18.5
yajñadānatapaḥkarma na tyājyaṃ kāryameva tat | yajño dānaṃ tapaścaiva pāvanāni manīṣiṇām ||5||
Sacrifice, giving and austerity should not be abandoned; they ought to be practiced. These actions purify the discerning.
Verse 18.6
etānyapi tu karmāṇi saṅgaṃ tyaktvā phalāni ca | kartavyānīti me pārtha niścitaṃ matamuttamam ||6||
Even these actions should be performed after giving up attachment and their fruits. This is My firm and highest conclusion, O Partha.
Verse 18.7
niyatasya tu saṃnyāsaḥ karmaṇo nopapadyate | mohāttasya parityāgastāmasaḥ parikīrtitaḥ ||7||
Abandoning prescribed duty is not proper; giving it up through delusion is declared tamasic.
Verse 18.8
duḥkhamityeva yatkarma kāyakleśabhayāttyajet | sa kṛtvā rājasaṃ tyāgaṃ naiva tyāgaphalaṃ labhet ||8||
One who abandons action merely because it is painful, fearing bodily discomfort, performs rajasic renunciation and does not gain renunciation's fruit.
Verse 18.9
kāryamityeva yatkarma niyataṃ kriyate'rjuna | saṅgaṃ tyaktvā phalaṃ caiva sa tyāgaḥ sāttviko mataḥ ||9||
When prescribed action is done simply because it should be done, relinquishing attachment and its fruit, that renunciation is regarded as sattvic, Arjuna.
Verse 18.10
na dveṣṭyakuśalaṃ karma kuśale nānuṣajjate | tyāgī sattvasamāviṣṭo medhāvī chinnasaṃśayaḥ ||10||
The discerning renouncer, filled with sattva and free from doubt, neither hates disagreeable action nor clings to agreeable action.
Verse 18.11
na hi dehabhṛtā śakyaṃ tyaktuṃ karmāṇyaśeṣataḥ | yastu karmaphalatyāgī sa tyāgītyabhidhīyate ||11||
An embodied being cannot abandon actions entirely. One who relinquishes the fruits of action is called a renouncer.
Verse 18.12
aniṣṭamiṣṭaṃ miśraṃ ca trividhaṃ karmaṇaḥ phalam | bhavatyatyāgināṃ pretya na tu saṃnyāsināṃ kvacit ||12||
For those who do not renounce, action bears three kinds of fruit after death: unwelcome, welcome and mixed; never so for renouncers.
Verse 18.13
pañcaitāni mahābāho kāraṇāni nibodha me | sāṃkhye kṛtānte proktāni siddhaye sarvakarmaṇām ||13||
Learn from Me the five causes declared in the teaching that completes the understanding of action, for the accomplishment of all actions, mighty-armed one.
Verse 18.14
adhiṣṭhānaṃ tathā kartā karaṇaṃ ca pṛthagvidham | vividhāśca pṛthakceṣṭā daivaṃ caivātra pañcamam ||14||
The basis of action, the agent, the various instruments, the different efforts, and the divine factor as the fifth—these are its causes.
Verse 18.15
śarīravāṅmanobhiryatkarma prārabhate naraḥ | nyāyyaṃ vā viparītaṃ vā pañcaite tasya hetavaḥ ||15||
Whatever action a person undertakes through body, speech or mind, whether right or otherwise, these five are its causes.
Verse 18.16
tatraivaṃ sati kartāramātmānaṃ kevalaṃ tu yaḥ | paśyatyakṛtabuddhitvānna sa paśyati durmatiḥ ||16||
With this being so, one who sees the self alone as the agent, because of an untrained understanding, does not see rightly.
Verse 18.17
yasya nāhaṃkṛto bhāvo buddhiryasya na lipyate | hatvāpi sa imām̐llokānna hanti na nibadhyate ||17||
One without the egoistic sense of doership, whose understanding is unstained, even on slaying these people neither slays nor is bound.
Verse 18.18
jñānaṃ jñeyaṃ parijñātā trividhā karmacodanā | karaṇaṃ karma karteti trividhaḥ karmasaṅgrahaḥ ||18||
Knowledge, the object of knowledge and the knower form the threefold impulse to action; instrument, action and agent form its threefold structure.
Verse 18.19
jñānaṃ karma ca kartā ca tridhaiva guṇabhedataḥ | procyate guṇasaṅkhyāne yathāvacchṛṇu tānyapi ||19||
Knowledge, action and agent are each described as threefold according to the gunas in the analysis of qualities. Hear them as they are.
Verse 18.20
sarvabhūteṣu yenaikaṃ bhāvamavyayamīkṣate | avibhaktaṃ vibhakteṣu tajjñānaṃ viddhi sāttvikam ||20||
Know as sattvic that knowledge which sees one imperishable reality in all beings, undivided within the divided.
Verse 18.21
pṛthaktvena tu yajjñānaṃ nānābhāvānpṛthagvidhān | vetti sarveṣu bhūteṣu tajjñānaṃ viddhi rājasam ||21||
Know as rajasic that knowledge which sees varied, separate realities of different kinds in all beings.
Verse 18.22
yattu kṛtsnavadekasminkārye saktamahaitukam | atattvārthavadalpaṃ ca tattāmasamudāhṛtam ||22||
Knowledge that clings to one limited effect as though it were the whole, without reason, truth or breadth, is called tamasic.
Verse 18.23
niyataṃ saṅgarahitamarāgadveṣataḥ kṛtam | aphalaprepsunā karma yattatsāttvikamucyate ||23||
Prescribed action done without attachment, attraction or aversion, by one not seeking its fruit, is called sattvic.
Verse 18.24
yattu kāmepsunā karma sāhaṅkāreṇa vā punaḥ | kriyate bahulāyāsaṃ tadrājasamudāhṛtam ||24||
Action done by one seeking desire's fulfillment or acting with ego, and involving great strain, is called rajasic.
Verse 18.25
anubandhaṃ kṣayaṃ hiṃsāmanapekṣya ca pauruṣam | mohādārabhyate karma yattattāmasamucyate ||25||
Action begun through delusion without considering consequences, loss, harm or one's capacity is called tamasic.
Verse 18.26
muktasaṅgo'nahaṃvādī dhṛtyutsāhasamanvitaḥ | siddhyasiddhyornirvikāraḥ kartā sāttvika ucyate ||26||
An agent free from attachment and self-assertion, endowed with perseverance and enthusiasm, unchanged by success or failure, is called sattvic.
Verse 18.27
rāgī karmaphalaprepsurlubdho hiṃsātmako'śuciḥ | harṣaśokānvitaḥ kartā rājasaḥ parikīrtitaḥ ||27||
Attached, seeking action's fruits, greedy, harmful, impure and subject to elation and grief, an agent is called rajasic.
Verse 18.28
ayuktaḥ prākṛtaḥ stabdhaḥ śaṭho naiṣkṛtiko'lasaḥ | viṣādī dīrghasūtrī ca kartā tāmasa ucyate ||28||
Undisciplined, unrefined, obstinate, deceitful, malicious, lazy, despondent and procrastinating, an agent is called tamasic.
Verse 18.29
buddherbhedaṃ dhṛteścaiva guṇatastrividhaṃ śṛṇu | procyamānamaśeṣeṇa pṛthaktvena dhanañjaya ||29||
Hear the threefold distinctions of understanding and fortitude according to the gunas, explained fully and separately, O Dhananjaya.
Verse 18.30
pravṛttiṃ ca nivṛttiṃ ca kāryākārye bhayābhaye | bandhaṃ mokṣaṃ ca yā vetti buddhiḥ sā pārtha sāttvikī ||30||
The understanding that knows engagement and restraint, what should and should not be done, fear and fearlessness, bondage and liberation, is sattvic.
Verse 18.31
yayā dharmamadharmaṃ ca kāryaṃ cākāryameva ca | ayathāvatprajānāti buddhiḥ sā pārtha rājasī ||31||
The understanding that does not rightly distinguish dharma from adharma, or what should be done from what should not, is rajasic, Partha.
Verse 18.32
adharmaṃ dharmamiti yā manyate tamasāvṛtā | sarvārthānviparītāṃśca buddhiḥ sā pārtha tāmasī ||32||
The understanding covered by darkness that regards adharma as dharma and sees all things in reverse is tamasic, Partha.
Verse 18.33
dhṛtyā yayā dhārayate manaḥprāṇendriyakriyāḥ | yogenāvyabhicāriṇyā dhṛtiḥ sā pārtha sāttvikī ||33||
The unwavering fortitude by which one sustains the activities of mind, vital energies and senses through yoga is sattvic, Partha.
Verse 18.34
yayā tu dharmakāmārthāndhṛtyā dhārayate'rjuna | prasaṅgena phalākāṅkṣī dhṛtiḥ sā pārtha rājasī ||34||
The fortitude by which one clings to dharma, desire and wealth, attached and seeking their fruits, is rajasic, Arjuna.
Verse 18.35
yayā svapnaṃ bhayaṃ śokaṃ viṣādaṃ madameva ca | na vimuñcati durmedhā dhṛtiḥ sā pārtha tāmasī ||35||
The fortitude by which a person lacking discernment does not let go of sleep, fear, grief, despondency and intoxication with pride is tamasic, Partha.
Verse 18.36
sukhaṃ tvidānīṃ trividhaṃ śṛṇu me bharatarṣabha | abhyāsādramate yatra duḥkhāntaṃ ca nigacchati ||36||
Now hear from Me about threefold happiness, O best of the Bharatas: that in which one comes to delight through practice and reaches the end of sorrow—
Verse 18.37
yattadagre viṣamiva pariṇāme'mṛtopamam | tatsukhaṃ sāttvikaṃ proktamātmabuddhiprasādajam ||37||
Happiness that is like poison at first but like nectar in the end, born of clarity in understanding the self, is called sattvic.
Verse 18.38
viṣayendriyasaṃyogādyattadagre'mṛtopamam | pariṇāme viṣamiva tatsukhaṃ rājasaṃ smṛtam ||38||
Happiness arising from contact between senses and their objects, like nectar at first but poison in the end, is regarded as rajasic.
Verse 18.39
yadagre cānubandhe ca sukhaṃ mohanamātmanaḥ | nidrālasyapramādotthaṃ tattāmasamudāhṛtam ||39||
Happiness that deludes the self both at the beginning and afterward, arising from sleep, laziness and heedlessness, is called tamasic.
Verse 18.40
na tadasti pṛthivyāṃ vā divi deveṣu vā punaḥ | sattvaṃ prakṛtijairmuktaṃ yadebhiḥ syāttribhirguṇaiḥ ||40||
There is no being on earth, or among the devas in heaven, free from these three gunas born of prakriti.
Verse 18.41
brāhmaṇakṣatriyaviśāṃ śūdrāṇāṃ ca parantapa | karmāṇi pravibhaktāni svabhāvaprabhavairguṇaiḥ ||41||
The duties of brahmanas, kshatriyas, vaishyas and shudras are distinguished according to qualities arising from their own nature, O scorcher of foes.
Verse 18.42
śamo damastapaḥ śaucaṃ kṣāntirārjavameva ca | jñānaṃ vijñānamāstikyaṃ brahmakarma svabhāvajam ||42||
Calmness, sense-restraint, austerity, purity, patience, straightforwardness, knowledge, realized understanding and faith are brahmana duties born of nature.
Verse 18.43
śauryaṃ tejo dhṛtirdākṣyaṃ yuddhe cāpyapalāyanam | dānamīśvarabhāvaśca kṣātraṃ karma svabhāvajam ||43||
Courage, vigor, fortitude, competence, not fleeing in battle, generosity and leadership are kshatriya duties born of nature.
Verse 18.44
kṛṣigaurakṣyavāṇijyaṃ vaiśyakarma svabhāvajam | paricaryātmakaṃ karma śūdrasyāpi svabhāvajam ||44||
Agriculture, cattle protection and trade are vaishya work born of nature; work characterized by service is likewise the shudra's natural work.
Verse 18.45
sve sve karmaṇyabhirataḥ saṃsiddhiṃ labhate naraḥ | svakarmanirataḥ siddhiṃ yathā vindati tacchṛṇu ||45||
Devoted to one's own work, a person attains fulfillment. Hear how one committed to that work finds perfection.
Verse 18.46
yataḥ pravṛttirbhūtānāṃ yena sarvamidaṃ tatam | svakarmaṇā tamabhyarcya siddhiṃ vindati mānavaḥ ||46||
Worshipping through one's own work the source from whom beings arise and by whom all this is pervaded, a person attains fulfillment.
Verse 18.47
śreyānsvadharmo viguṇaḥ paradharmātsvanuṣṭhitāt | svabhāvaniyataṃ karma kurvannāpnoti kilbiṣam ||47||
One's own duty, though imperfect, is better than another's well performed. Doing work determined by one's nature, one does not incur fault.
Verse 18.48
sahajaṃ karma kaunteya sadoṣamapi na tyajet | sarvārambhā hi doṣeṇa dhūmenāgnirivāvṛtāḥ ||48||
One should not abandon natural work even when flawed, Kaunteya; all undertakings are covered by some defect, as fire by smoke.
Verse 18.49
asaktabuddhiḥ sarvatra jitātmā vigataspṛhaḥ | naiṣkarmyasiddhiṃ paramāṃ saṃnyāsenādhigacchati ||49||
With understanding unattached everywhere, self mastered and craving gone, one attains the supreme perfection of freedom from action's bondage through renunciation.
Verse 18.50
siddhiṃ prāpto yathā brahma tathāpnoti nibodha me | samāsenaiva kaunteya niṣṭhā jñānasya yā parā ||50||
Learn briefly from Me how one who has attained fulfillment reaches Brahman, Kaunteya: this is the highest culmination of knowledge.
Verse 18.51
buddhyā viśuddhayā yukto dhṛtyātmānaṃ niyamya ca | śabdādīnviṣayāṃstyaktvā rāgadveṣau vyudasya ca ||51||
With purified understanding, restraining oneself through fortitude, giving up sensory objects such as sound and putting aside attraction and aversion—
Verse 18.52
viviktasevī laghvāśī yatavākkāyamānasaḥ | dhyānayogaparo nityaṃ vairāgyaṃ samupāśritaḥ ||52||
Seeking solitude, eating moderately, restraining speech, body and mind, constantly devoted to meditation yoga and taking refuge in dispassion—
Verse 18.53
ahaṅkāraṃ balaṃ darpaṃ kāmaṃ krodhaṃ parigraham | vimucya nirmamaḥ śānto brahmabhūyāya kalpate ||53||
Relinquishing ego, force, arrogance, desire, anger and possessiveness, free of mine-ness and peaceful, one becomes fit for the state of Brahman.
Verse 18.54
brahmabhūtaḥ prasannātmā na śocati na kāṅkṣati | samaḥ sarveṣu bhūteṣu madbhaktiṃ labhate parām ||54||
Established in Brahman, serene in self, one neither grieves nor craves, is equal toward all beings and attains supreme devotion to Me.
Verse 18.55
bhaktyā māmabhijānāti yāvānyaścāsmi tattvataḥ | tato māṃ tattvato jñātvā viśate tadanantaram ||55||
Through devotion one knows Me truly, who and what I am; then, having known Me in truth, one enters into Me.
Verse 18.56
sarvakarmāṇyapi sadā kurvāṇo madvyapāśrayaḥ | matprasādādavāpnoti śāśvataṃ padamavyayam ||56||
Even while always performing all actions, one who takes refuge in Me reaches the eternal, imperishable state through My grace.
Verse 18.57
cetasā sarvakarmāṇi mayi saṃnyasya matparaḥ | buddhiyogamupāśritya maccittaḥ satataṃ bhava ||57||
Mentally offering all actions to Me, regarding Me as supreme, taking refuge in buddhi yoga, keep your mind always on Me.
Verse 18.58
maccittaḥ sarvadurgāṇi matprasādāttariṣyasi | atha cettvamahaṅkārānna śroṣyasi vinaṅkṣyasi ||58||
With your mind on Me, you will cross all difficulties through My grace. But if, from ego, you do not listen, you will come to ruin.
Verse 18.59
yadahaṅkāramāśritya na yotsya iti manyase | mithyaiṣa vyavasāyaste prakṛtistvāṃ niyokṣyati ||59||
If, relying on ego, you think, I will not fight, that resolve is futile; your nature will impel you.
Verse 18.60
svabhāvajena kaunteya nibaddhaḥ svena karmaṇā | kartuṃ necchasi yanmohātkariṣyasyavaśo'pi tat ||60||
Bound by your own nature-born action, Kaunteya, even what you do not wish to do through delusion you will do helplessly.
Verse 18.61
īśvaraḥ sarvabhūtānāṃ hṛddeśe'rjuna tiṣṭhati | bhrāmayansarvabhūtāni yantrārūḍhāni māyayā ||61||
The Lord dwells in the heart of all beings, Arjuna, causing them to revolve through maya as though mounted on a machine.
Verse 18.62
tameva śaraṇaṃ gaccha sarvabhāvena bhārata | tatprasādātparāṃ śāntiṃ sthānaṃ prāpsyasi śāśvatam ||62||
Take refuge in Him alone with your whole being, Bharata. Through His grace you will attain supreme peace and the eternal abode.
Verse 18.63
iti te jñānamākhyātaṃ guhyādguhyataraṃ mayā | vimṛśyaitadaśeṣeṇa yathecchasi tathā kuru ||63||
Thus I have taught you knowledge more secret than the secret. Reflect on all of it fully, then act as you choose.
Verse 18.64
sarvaguhyatamaṃ bhūyaḥ śṛṇu me paramaṃ vacaḥ | iṣṭo'si me dṛḍhamiti tato vakṣyāmi te hitam ||64||
Hear again My highest teaching, the most secret of all. You are deeply dear to Me, so I will tell you what is for your good.
Verse 18.65
manmanā bhava madbhakto madyājī māṃ namaskuru | māmevaiṣyasi satyaṃ te pratijāne priyo'si me ||65||
Keep your mind on Me, be My devotee, worship Me and bow to Me. You will come to Me; I promise you truly, for you are dear to Me.
Verse 18.66
sarvadharmānparityajya māmekaṃ śaraṇaṃ vraja | ahaṃ tvāṃ sarvapāpebhyo mokṣayiṣyāmi mā śucaḥ ||66||
Relinquishing all dharmas, take refuge in Me alone. I will liberate you from all sins; do not grieve.
Verse 18.67
idaṃ te nātapaskāya nābhaktāya kadācana | na cāśuśrūṣave vācyaṃ na ca māṃ yo'bhyasūyati ||67||
Never communicate this to one without discipline or devotion, unwilling to listen, or hostile toward Me.
Verse 18.68
ya idaṃ paramaṃ guhyaṃ madbhakteṣvabhidhāsyati | bhaktiṃ mayi parāṃ kṛtvā māmevaiṣyatyasaṃśayaḥ ||68||
Whoever explains this supreme secret among My devotees, holding the highest devotion to Me, will come to Me without doubt.
Verse 18.69
na ca tasmānmanuṣyeṣu kaścinme priyakṛttamaḥ | bhavitā na ca me tasmādanyaḥ priyataro bhuvi ||69||
No one among human beings does more dear service to Me than such a person, nor will another on earth be dearer to Me.
Verse 18.70
adhyeṣyate ca ya imaṃ dharmyaṃ saṃvādamāvayoḥ | jñānayajñena tenāhamiṣṭaḥ syāmiti me matiḥ ||70||
Whoever studies this righteous dialogue between us worships Me through the sacrifice of knowledge; this is My view.
Verse 18.71
śraddhāvānanasūyaśca śṛṇuyādapi yo naraḥ | so'pi muktaḥ śubhām̐llokānprāpnuyātpuṇyakarmaṇām ||71||
Even one who listens with faith and without fault-finding becomes free and reaches the auspicious worlds of those who act meritoriously.
Verse 18.72
kaccidetacchrutaṃ pārtha tvayaikāgreṇa cetasā | kaccidajñānasammohaḥ pranaṣṭaste dhanañjaya ||72||
Partha, have you heard this with a one-pointed mind? Dhananjaya, has your delusion born of ignorance been destroyed?
Verse 18.73
naṣṭo mohaḥ smṛtirlabdhā tvatprasādānmayācyuta | sthito'smi gatasandehaḥ kariṣye vacanaṃ tava ||73||
Arjuna said: My delusion is destroyed and remembrance restored through Your grace, Achyuta. I stand firm, free of doubt; I will act according to Your word.
Verse 18.74
ityahaṃ vāsudevasya pārthasya ca mahātmanaḥ | saṃvādamimamaśrauṣamadbhutaṃ romaharṣaṇam ||74||
Sanjaya said: Thus I heard this wondrous dialogue between Vasudeva and the great-souled Partha, causing my hair to stand on end.
Verse 18.75
vyāsaprasādācchrutavānetadguhyamahaṃ param | yogaṃ yogeśvarātkṛṣṇātsākṣātkathayataḥ svayam ||75||
Through Vyasa's grace I heard this supreme secret yoga directly from Krishna, the Lord of Yoga, as He Himself spoke.
Verse 18.76
rājansaṃsmṛtya saṃsmṛtya saṃvādamimamadbhutam | keśavārjunayoḥ puṇyaṃ hṛṣyāmi ca muhurmuhuḥ ||76||
O king, remembering again and again this wondrous, sacred dialogue between Keshava and Arjuna, I rejoice repeatedly.
Verse 18.77
tacca saṃsmṛtya saṃsmṛtya rūpamatyadbhutaṃ hareḥ | vismayo me mahān rājanhṛṣyāmi ca punaḥ punaḥ ||77||
Remembering again and again that utterly wondrous form of Hari, my astonishment is great, O king, and I rejoice repeatedly.
Verse 18.78
yatra yogeśvaraḥ kṛṣṇo yatra pārtho dhanurdharaḥ | tatra śrīrvijayo bhūtirdhruvā nītirmatirmama ||78||
Where Krishna, the Lord of Yoga, and Partha, the bow-bearer, are present, there are prosperity, victory, flourishing and firm righteousness; this is my conviction.
