मोक्षसंन्यासयोग

arjunaḥ uvācha—Arjun said; sanyāsasya—of renunciation of actions; mahā-bāho—mighty-armed one; tattvam—the truth; ichchhāmi—I wish; veditum—to understand; tyāgasya—of renunciation of desires for enjoying the fruits of actions; cha—and; hṛiṣhīkeśha—Krishna, the Lord of the senses; pṛithak—distinctively; keśhī-niṣhūdana—Krishna, the killer of the Keshi demon

śhrī-bhagavān uvācha—the Supreme Divine Personality said; kāmyānām—desireful; karmaṇām—of actions; nyāsam—giving up; sanyāsam—renunciation of actions; kavayaḥ—the learned; viduḥ—to understand; sarva—all; karma-phala—fruits of actions; tyāgam—renunciation of desires for enjoying the fruits of actions; prāhuḥ—declare; tyāgam—renunciation of desires for enjoying the fruits of actions; vichakṣhaṇāḥ—the wise

tyājyam—should be given up; doṣha-vat—as evil; iti—thus; eke—some; karma—actions; prāhuḥ—declare; manīṣhiṇaḥ—the learned; yajña—sacrifice; dāna—charity; tapaḥ—penance; karma—acts; na—never; tyājyam—should be abandoned; iti—thus; cha—and; apare—others

niśhchayam—conclusion; śhṛiṇu—hear; me—my; tatra—there; tyāge—about renunciation of desires for enjoying the fruits of actions; bharata-sat-tama—best of the Bharatas; tyāgaḥ—renunciation of desires for enjoying the fruits of actions; hi—indeed; puruṣha-vyāghra—tiger amongst men; tri-vidhaḥ—of three kinds; samprakīrtitaḥ—declared

yajña—sacrifice; dāna—charity; tapaḥ—penance; karma—actions; na—never; tyājyam—should be abandoned; kāryam eva—must certainly be performed; tat—that; yajñaḥ—sacrifice; dānam—charity; tapaḥ—penance; cha—and; eva—indeed; pāvanāni—purifying; manīṣhiṇām—for the wise

etāni—these; api tu—must certainly be; karmāṇi—activities; saṅgam—attachment; tyaktvā—giving up; phalāni—rewards; cha—and; kartavyāni—should be done as duty; iti—such; me—my; pārtha—Arjun, the son of Pritha; niśhchitam—definite; matam—opinion; uttamam—supreme

niyatasya—of prescribed duties; tu—but; sanyāsaḥ—renunciation; karmaṇaḥ—actions; na—never; upapadyate—to be performed; mohāt—deluded; tasya—of that; parityāgaḥ—renunciation; tāmasaḥ—in the mode of ignorance; parikīrtitaḥ—has been declared

duḥkham—troublesome; iti—as; eva—indeed; yat—which; karma—duties; kāya—bodily; kleśha—discomfort; bhayāt—out of fear; tyajet—giving up; saḥ—they; kṛitvā—having done; rājasam—in the mode of passion; tyāgam—renunciation of desires for enjoying the fruits of actions; na—never; eva—certainly; tyāga—renunciation of desires for enjoying the fruits of actions; phalam—result; labhet—attain

kāryam—as a duty; iti—as; eva—indeed; yat—which; karma niyatam—obligatory actions; kriyate—are performed; arjuna—Arjun; saṅgam—attachment; tyaktvā—relinquishing; phalam—reward; cha—and; eva—certainly; saḥ—such; tyāgaḥ—renunciation of desires for enjoying the fruits of actions; sāttvikaḥ—in the mode of goodness; mataḥ—considered

na—neither; dveṣhṭi—hate; akuśhalam—disagreeable; karma—work; kuśhale—to an agreeable; na—nor; anuṣhajjate—seek; tyāgī—one who renounces desires for enjoying the fruits of actions; sattva—in the mode of goodness; samāviṣhṭaḥ—endowed with; medhāvī—intelligent; chhinna-sanśhayaḥ—those who have no doubts

na—not; hi—indeed; deha-bhṛitā—for the embodied being; śhakyam—possible; tyaktum—to give up; karmāṇi—activities; aśheṣhataḥ—entirely; yaḥ—who; tu—but; karma-phala—fruits of actions; tyāgī—one who renounces all desires for enjoying the fruits of actions; saḥ—they; tyāgī—one who renounces all desires for enjoying the fruits of actions; iti—as; abhidhīyate—are said

aniṣhṭam—unpleasant; iṣhṭam—pleasant; miśhram—mixed; cha—and; tri-vidham—three-fold; karmaṇaḥ phalam—fruits of actions; bhavati—accrue; atyāginām—to those who are attached to persona reward; pretya—after death; na—not; tu—but; sanyāsinām—for the renouncers of actions; kvachit—ever

pañcha—five; etāni—these; mahā-bāho—mighty-armed one; kāraṇāni—causes; nibodha—listen; me—from me; sānkhye—of Sānkya; kṛita-ante—stop reactions of karmas; proktāni—explains; siddhaye—for the accomplishment; sarva—all; karmaṇām—of karmas

adhiṣhṭhānam—the body; tathā—also; kartā—the doer (soul); karaṇam—senses; cha—and; pṛithak-vidham—various kinds; vividhāḥ—many; cha—and; pṛithak—distinct; cheṣhṭāḥ—efforts; daivam—Divine Providence; cha eva atra—these certainly are (causes); pañchamam—the fifth

śharīra-vāk-manobhiḥ—with body, speech, or mind; yat—which; karma—action; prārabhate—performs; naraḥ—a person; nyāyyam—proper; vā—or; viparītam—improper; vā—or; pañcha—five; ete—these; tasya—their; hetavaḥ—factors;

tatra—there; evam sati—in spite of this; kartāram—the doer; ātmānam—the soul; kevalam—only; tu—but; yaḥ—who; paśhyati—see; akṛita-buddhitvāt—with impure intellect; na—not; saḥ—they; paśhyati—see; durmatiḥ—foolish

yasya—whose; na ahankṛitaḥ—free from the ego of being the doer; bhāvaḥ—nature; buddhiḥ—intellect; yasya—whose; na lipyate—unattached; hatvā—slay; api—even; saḥ—they; imān—this; lokān—living beings; na—neither; hanti—kill; na—nor; nibadhyate—get bound

jñānam—knowledge; jñeyam—the object of knowledge; parijñātā—the knower; tri-vidhā—three factors; karma-chodanā—factors that induce action; karaṇam—the instrumens of action; karma—the act; kartā—the doer; iti—thus; tri-vidhaḥ—threefold; karma-saṅgrahaḥ—constituents of action

jñānam—knowledge; karma—action; cha—and; kartā—doer; cha—also; tridhā—of three kinds; eva—certainly; guṇa-bhedataḥ—distinguished according to the three modes of material nature; prochyate—are declared; guṇa-saṅkhyāne—Sānkhya philosophy, which describes the modes of material nature; yathā-vat—as they are; śhṛiṇu—listen; tāni—them; api—also

sarva-bhūteṣhu—within all living beings; yena—by which; ekam—one; bhāvam—nature; avyayam—imperishable; īkṣhate—one sees; avibhaktam—undivided; vibhakteṣhu—in diversity; tat—that; jñānam—knowledge; viddhi—understand; sāttvikam—in the mode of goodness

pṛithaktvena—unconnected; tu—however; yat—which; jñānam—knowledge; nānā-bhāvān—manifold entities; pṛithak-vidhān—of diversity; vetti—consider; sarveṣhu—in all; bhūteṣhu—living entities; tat—that; jñānam—knowledge; viddhi—know; rājasam—in the mode of passion

yat—which; tu—but; kṛitsna-vat—as if it encompasses the whole; ekasmin—in single; kārye—action; saktam—engrossed; ahaitukam—without a reason; atattva-artha-vat—not based on truth; alpam—fragmental; cha—and; tat—that; tāmasam—in the mode of ignorance; udāhṛitam—is said to be

niyatam—in accordance with scriptures; saṅga-rahitam—free from attachment; arāga-dveṣhataḥ—free from attachment and aversion; kṛitam—done; aphala-prepsunā—without desire for rewards; karma—action; yat—which; tat—that; sāttvikam—in the mode of goodness; uchyate—is called

yat—which; tu—but; kāma-īpsunā—prompted by selfish desire; karma—action; sa-ahaṅkāreṇa—with pride; vā—or; punaḥ—again; kriyate—enacted; bahula-āyāsam—stressfully; tat—that; rājasam—in the nature of passion; udāhṛitam—is said to be

anubandham—consequences; kṣhayam—loss; hinsām—injury; anapekṣhya—by disregarding; cha—and; pauruṣham—one’s own ability; mohāt—out of delusion; ārabhyate—is begun; karma—action; yat—which; tat—that; tāmasam—in the mode of ignorance; uchyate—is declared to be

mukta-saṅgaḥ—free from worldly attachment; anaham-vādī—free from ego; dhṛiti—strong resolve; utsāha—zeal; samanvitaḥ—endowed with; siddhi-asiddhyoḥ—in success and failure; nirvikāraḥ—unaffected; kartā—worker; sāttvikaḥ—in the mode of goodness; uchyate—is said to be

rāgī—craving; karma-phala—fruit of work; prepsuḥ—covet; lubdhaḥ—greedy; hinsā-ātmakaḥ—violent-natured; aśhuchiḥ—impure; harṣha-śhoka-anvitaḥ—moved by joy and sorrow; kartā—performer; rājasaḥ—in the mode of passion; parikīrtitaḥ—is declared

ayuktaḥ—undisciplined; prākṛitaḥ—vulgar; stabdhaḥ—obstinate; śhaṭhaḥ—cunning; naiṣhkṛitikaḥ—dishonest or vile; alasaḥ—slothful; viṣhādī—unhappy and morose; dīrgha-sūtrī—procrastinating; cha—and; kartā—performer; tāmasaḥ—in the mode of ignorance; uchyate—is said to be

buddheḥ—of intellect; bhedam—the distinctions; dhṛiteḥ—of determination; cha—and; eva—certainly; guṇataḥ tri-vidham—according to the three modes of material nature; śhṛiṇu—hear; prochyamānam—described; aśheṣheṇa—in detail; pṛithaktvena—distinctly; dhanañjaya—conqueror of wealth, Arjun

pravṛittim—activities; cha—and; nivṛittim—renuncation from action; cha—and; kārya—proper action; akārye—improper action; bhaya—fear; abhaye—without fear; bandham—what is binding; mokṣham—what is liberating; cha—and; yā—which; vetti—understands; buddhiḥ—intellect; sā—that; pārtha—son of Pritha; sāttvikī—in the nature of goodness

yayā—by which; dharmam—righteousness; adharmam—unrighteousness; cha—and; kāryam—right conduct; cha—and; akāryam—wrong conduct; eva—certainly; cha—and; ayathā-vat—confused; prajānāti—distinguish; buddhiḥ—intellect; sā—that; pārtha—Arjun, the son of Pritha; rājasī—in the mode of passion

adharmam—irreligion; dharmam—religion; iti—thus; yā—which; manyate—imagines; tamasa-āvṛitā—shrouded in darkness; sarva-arthān—all things; viparītān—opposite; cha—and; buddhiḥ—intellect; sā—that; pārtha—Arjun, the son of Pritha; tāmasī—of the nature of ignorance

dhṛityā—by determining; yayā—which; dhārayate—sustains; manaḥ—of the mind; prāṇa—life-airs; indriya—senses; kriyāḥ—activities; yogena—through Yog; avyabhichāriṇyā—with steadfastness; dhṛitiḥ—determination; sā—that; pārtha—Arjun, the son of Pritha; sāttvikī—in the mode of goodness

yayā—by which; tu—but; dharma-kāma-arthān—duty, pleasures, and wealth; dhṛityā—through steadfast will; dhārayate—holds; arjuna—Arjun; prasaṅgena—due of attachment; phala-ākāṅkṣhī—desire for rewards; dhṛitiḥ—determination; sā—that; pārtha—Arjun, the son of Pritha; rājasī—in the mode of passion

yayā—in which; svapnam—dreaming; bhayam—fearing; śhokam—grieving; viṣhādam—despair; madam—conceit; eva—indeed; cha—and; na—not; vimuñchati—give up; durmedhā—unintelligent; dhṛitiḥ—resolve; sā—that; pārtha—Arjun, the son of Pritha; tāmasī—in the mode of ignorance

sukham—happiness; tu—but; idānīm—now; tri-vidham—of three kinds; śhṛiṇu—hear; me—from me; bharata-ṛiṣhabha—Arjun, the best of the Bharatas; abhyāsāt—by practice; ramate—rejoices; yatra—in which; duḥkha-antam—end of all suffering; cha—and; nigachchhati—reaches yat—which; tat—that; agre—at first; viṣham iva—like poison; pariṇāme—in the end; amṛita-upamam—like nectar; tat—that; sukham—happiness; sāttvikam—in the mode of goodness; proktam—is said to be; ātma-buddhi—situated in self-knowledge; prasāda-jam—generated by the pure intellect

yat—that which; tat—that; agre—in the beginning; viṣam iva—like poison; pariṇāme—at the end; amṛta—nectar; upamam—compared to; tat—that; sukham—happiness; sāttvikam—in the mode of goodness; proktam—is said; ātma—self; buddhi—intelligence; prasāda-jam—satisfactory.

viṣhaya—with the sense objects; indriya—the senses; sanyogāt—from the contact; yat—which; tat—that; agre—at first; amṛita-upamam—like nectar; pariṇāme—at the end; viṣham iva—like poison; tat—that; sukham—happiness; rājasam—in the mode of passion; smṛitam—is said to be

yat—which; agre—from beginning; cha—and; anubandhe—to end; cha—and; sukham—happiness; mohanam—illusory; ātmanaḥ—of the self; nidrā—sleep; ālasya—indolence; pramāda—negligence; uttham—derived from; tat—that; tāmasam—in the mode of ignorance; udāhṛitam—is said to be

na—no; tat—that; asti—exists; pṛithivyām—on earth; vā—or; divi—the higher celestial abodes; deveṣhu—amongst the celestial gods; vā—or; punaḥ—again; sattvam—existence; prakṛiti-jaiḥ—born of material nature; muktam—liberated; yat—that; ebhiḥ—from the influence of these; syāt—is; tribhiḥ—three; guṇaiḥ—modes of material nature

brāhmaṇa—of the priestly class; kṣhatriya—the warrior and administrative class; viśhām—the mercantile and farming class; śhūdrāṇām—of the worker class; cha—and; parantapa—Arjun, subduer of the enemies; karmāṇi—duties; pravibhaktāni—distributed; svabhāva-prabhavaiḥ-guṇaiḥ—work based on one’s nature and guṇas

śhamaḥ—tranquility; damaḥ—restraint; tapaḥ—austerity; śhaucham—purity; kṣhāntiḥ—patience; ārjavam—integrity; eva—certainly; cha—and; jñānam—knowledge; vijñānam—wisdom; āstikyam—belief in a hereafter; brahma—of the priestly class; karma—work; svabhāva-jam—born of one’s intrinsic qualities

śhauryam—valor; tejaḥ—strength; dhṛitiḥ—fortitude; dākṣhyam yuddhe—skill in weaponry; cha—and; api—also; apalāyanam—not fleeing; dānam—large-heartedness; īśhvara—leadership; bhāvaḥ—qualities; cha—and; kṣhātram—of the warrior and administrative class; karma—work; svabhāva-jam—born of one’s intrinsic qualities

kṛiṣhi—agriculture; gau-rakṣhya—dairy farming; vāṇijyam—commerce; vaiśhya—of the mercantile and farming class; karma—work; svabhāva-jam—born of one’s intrinsic qualities; paricharyā—serving through work; ātmakam—natural; karma—duty; śhūdrasya—of the worker class; api—and; svabhāva-jam—born of one’s intrinsic qualities

sve sve—respectively; karmaṇi—work; abhirataḥ—fulfilling; sansiddhim—perfection; labhate—achieve; naraḥ—a person; sva-karma—to one’s own prescribed duty; nirataḥ—engaged; siddhim—perfection; yathā—as; vindati—attains; tat—that; śhṛiṇu—hear

yataḥ—from whom; pravṛittiḥ—have come into being; bhūtānām—of all living entities; yena—by whom; sarvam—all; idam—this; tatam—pervaded; sva-karmaṇā—by one’s natural occupation; tam—him; abhyarchya—by worshipping; siddhim—perfection; vindati—attains; mānavaḥ—a person

śhreyān—better; swa-dharmaḥ—one’s own prescribed occupational duty; viguṇaḥ—imperfectly done; para-dharmāt—than another’s dharma; su-anuṣhṭhitāt—perfectly done; svabhāva-niyatam—according to one’s innate nature; karma—duty; kurvan—by performing; na āpnoti—does not incur; kilbiṣham—sin

saha-jam—born of one’s nature; karma—duty; kaunteya—Arjun, the son of Kunti; sa-doṣham—with defects; api—even if; na tyajet—one should not abandon; sarva-ārambhāḥ—all endeavors; hi—indeed; doṣheṇa—with evil; dhūmena—with smoke; agniḥ—fire; iva—as; āvṛitāḥ—veiled

asakta-buddhiḥ—those whose intellect is unattached; sarvatra—everywhere; jita-ātmā—who have mastered their mind; vigata-spṛihaḥ—free from desires; naiṣhkarmya-siddhim—state of actionlessness; paramām—highest; sanyāsena—by the practice of renunciation; adhigachchhati—attain

siddhim—perfection; prāptaḥ—attained; yathā—how; brahma—Brahman; tathā—also; āpnoti—attain; nibodha—hear; me—from me; samāsena—briefly; eva—indeed; kaunteya—Arjun, the son of Kunti; niṣhṭhā—firmly fixed; jñānasya—of knowledge; yā—which; parā—transcendental

buddhyā—intellect; viśhuddhayā—purified; yuktaḥ—endowed with; dhṛityā—by determination; ātmānam—the intellect; niyamya—restraining; cha—and; śhabda-ādīn viṣhayān—sound and other objects of the senses; tyaktvā—abandoning; rāga-dveṣhau—attachment and aversion; vyudasya—casting aside; cha—and;

vivikta-sevī—relishing solitude; laghu-āśhī—eating light; yata—controls; vāk—speech; kāya—body; mānasaḥ—and mind; dhyāna-yoga-paraḥ—engaged in meditation; nityam—always; vairāgyam—dispassion; samupāśhritaḥ—having taken shelter of;

ahankāram—egotism; balam—violence; darpam—arrogance; kāmam—desire; krodham—anger; parigraham—selfishness; vimuchya—being freed from; nirmamaḥ—without possessiveness of property; śhāntaḥ—peaceful; brahma-bhūyāya—union with Brahman; kalpate—is fit

brahma-bhūtaḥ—one situated in Brahman; prasanna-ātmā—mentally serene; na—neither; śhochati—grieving; na—nor; kāṅkṣhati—desiring; samaḥ—equitably disposed; sarveṣhu—toward all; bhūteṣhu—living beings; mat-bhaktim—devotion to me; labhate—attains; parām—supreme

bhaktyā—by loving devotion; mām—me; abhijānāti—one comes to know; yāvān—as much as; yaḥ cha asmi—as I am; tattvataḥ—in truth; tataḥ—then; mām—me; tattvataḥ—in truth; jñātvā—having known; viśhate—enters; tat-anantaram—thereafter

sarva—all; karmāṇi—actions; api—though; sadā—always; kurvāṇaḥ—performing; mat-vyapāśhrayaḥ—take full refuge in me; mat-prasādāt—by my grace; avāpnoti—attain; śhāśhvatam—the eternal; padam—abode; avyayam—imperishable

chetasā—by consciousness; sarva-karmāṇi—every activity; mayi—to me; sannyasya—dedicating; mat-paraḥ—having me as the supreme goal; buddhi-yogam—having the intellect united with God; upāśhritya—taking shelter of; mat-chittaḥ—consciousness absorbed in me; satatam—always; bhava—be

mat-chittaḥ—by always remembering me; sarva—all; durgāṇi—obstacles; mat-prasādāt—by my grace; tariṣhyasi—you shall overcome; atha—but; chet—if; tvam—you; ahankārāt—due to pride; na śhroṣhyasi—do not listen; vinaṅkṣhyasi—you will perish

yat—if; ahankāram—motivated by pride; āśhritya—taking shelter; na yotsye—I shall not fight; iti—thus; manyase—you think; mithyā eṣhaḥ—this is all false; vyavasāyaḥ—determination; te—your; prakṛitiḥ—material nature; tvām—you; niyokṣhyati—will engage

swabhāva-jena—born of one’s own material nature; kaunteya—Arjun, the son of Kunti; nibaddhaḥ—bound; svena—by your own; karmaṇā—actions; kartum—to do; na—not; ichchhasi—you wish; yat—which; mohāt—out of delusion; kariṣhyasi—you will do; avaśhaḥ—helplessly; api—even though; tat—that

īśhvaraḥ—the Supreme Lord; sarva-bhūtānām—in all living being; hṛit-deśhe—in the hearts; arjuna—Arjun; tiṣhṭhati—dwells; bhrāmayan—causing to wander; sarva-bhūtāni—all living beings; yantra ārūḍhani—seated on a machine; māyayā—made of the material energy

tam—unto him; eva—only; śharaṇam gachchha—surrender; sarva-bhāvena—whole-heartedly; bhārata—Arjun, the son of Bharat; tat-prasādāt—by his grace; parām—supreme; śhāntim—peace; sthānam—the abode; prāpsyasi—you will attain; śhāśhvatam—eternal

iti—thus; te—to you; jñānam—knowledge; ākhyātam—explained; guhyāt—than secret knowledge; guhya-taram—still more secret knowledge; mayā—by me; vimṛiśhya—pondering; etat—on this; aśheṣheṇa—completely; yathā—as; ichchhasi—you wish; tathā—so; kuru—do

sarva-guhya-tamam—the most confidential of all; bhūyaḥ—again; śhṛiṇu—hear; me—by me; paramam—supreme; vachaḥ—instruction; iṣhṭaḥ asi—you are dear; me—to me; dṛiḍham—very; iti—thus; tataḥ—because; vakṣhyāmi—I am speaking; te—for your; hitam—benefit

mat-manāḥ—thinking of me; bhava—be; mat-bhaktaḥ—my devotee; mat-yājī—worship me; mām—to me; namaskuru—offer obeisance; mām—to me; eva—certainly; eṣhyasi—you will come; satyam—truly; te—to you; pratijāne—I promise; priyaḥ—dear; asi—you are; me—to me

sarva-dharmān—all varieties of dharmas; parityajya—abandoning; mām—unto me; ekam—only; śharaṇam—take refuge; vraja—take; aham—I; tvām—you; sarva—all; pāpebhyaḥ—from sinful reactions; mokṣhayiṣhyāmi—shall liberate; mā—do not; śhuchaḥ—fear

idam—this; te—by you; na—never; atapaskāya—to those who are not austere; na—never; abhaktāya—to those who are not devoted; kadāchana—at any time; na—never; cha—also; aśhuśhrūṣhave—to those who are averse to listening (to spiritual topics); vāchyam—to be spoken; na—never; cha—also; mām—toward me; yaḥ—who; abhyasūyati—those who are envious

yaḥ—who; idam—this; paramam—most; guhyam—confidential knowledge; mat-bhakteṣhu—amongst my devotees; abhidhāsyati—teaches; bhaktim—greatest act of love; mayi—to me; parām—transcendental; kṛitvā—doing; mām—to me; eva—certainly; eṣhyati—comes; asanśhayaḥ—without doubt

na—no; cha—and; tasmāt—than them; manuṣhyeṣhu—amongst human beings; kaśhchit—anyone; me—to me; priya-kṛit-tamaḥ—more dear; bhavitā—will be; na—never; cha—and; me—to me; tasmāt—than them; anyaḥ—another; priya-taraḥ—dearer; bhuvi—on this earth

adhyeṣhyate—study; cha—and; yaḥ—who; imam—this; dharmyam—sacred; saṁvādam—dialogue; āvayoḥ—of ours; jñāna—of knowledge; yajñena-tena—through the sacrifice of knowledge; aham—I; iṣhṭaḥ—worshipped; syām—shall be; iti—such; me—my; matiḥ—opinion

śhraddhā-vān—faithful; anasūyaḥ—without envy; cha—and; śhṛiṇuyāt—listen; api—certainly; yaḥ—who; naraḥ—a person; saḥ—that person; api—also; muktaḥ—liberated; śhubhān—the auspicious; lokān—abodes; prāpnuyāt—attain; puṇya-karmaṇām—of the pious

kachchit—whether; etat—this; śhrutam—heard; pārtha—Arjun, the son of Pritha; tvayā—by you; eka-agreṇa chetasā—with a concentrated mind; kachchit—whether; ajñāna—ignorance; sammohaḥ—delusion; pranaṣhṭaḥ—destroyed; te—your; dhanañjaya—Arjun, conqueror of wealth

arjunaḥ uvācha—Arjun said; naṣhṭaḥ—dispelled; mohaḥ—illusion; smṛitiḥ—memory; labdhā—regained; tvat-prasādāt—by your grace; mayā—by me; achyuta—Shree Krishna, the infallible one; sthitaḥ—situated; asmi—I am; gata-sandehaḥ—free from doubts; kariṣhye—I shall act; vachanam—instructions; tava—your

sañjayaḥ uvācha—Sanjay said; iti—thus; aham—I; vāsudevasya—of Shree Krishna; pārthasya—Arjun; cha—and; mahā-ātmanaḥ—the noble hearted soul; saṁvādam—conversation; imam—this; aśhrauṣham—have heard; adbhutam—wonderful; roma-harṣhaṇam—which causes the hair to stand on end

vyāsa-prasādāt—by the grace of Ved Vyas; śhrutavān—have heard; etat—this; guhyam—secret; aham—I; param—supreme; yogam—Yog; yoga-īśhvarāt—from the Lod of Yog; kṛiṣhṇāt—from Shree Krishna; sākṣhāt—directly; kathayataḥ—speaking; svayam—himself

rājan—King; sansmṛitya saṁsmṛitya—repeatedly recalling; saṁvādam—dialogue; imam—this; adbhutam—astonishing; keśhava-arjunayoḥ—between Lord Shree Krishna and Arjun; puṇyam—pious; hṛiṣhyāmi—I rejoice; cha—and; muhuḥ muhuḥ—repeatedly

tat—that; cha—and; sansmṛitya saṁsmṛitya—remembering repeatedly; rūpam—cosmic form; ati—most; adbhutam—wonderful; hareḥ—of Lord Krishna; vismayaḥ—astonishment; me—my; mahān—great; rājan—King; hṛiṣhyāmi—I am thrilled with joy; cha—and; punaḥ punaḥ—over and over again

yatra—wherever; yoga-īśhvaraḥ—Shree Krishna, the Lord of Yog; kṛiṣhṇaḥ—Shree Krishna; yatra—wherever; pārthaḥ—Arjun, the son of Pritha; dhanuḥ-dharaḥ—the supreme archer; tatra—there; śhrīḥ—opulence; vijayaḥ—victory; bhūtiḥ—prosperity; dhruvā—unending; nītiḥ—righteousness; matiḥ mama—my opinion