Letting Go, and Being Free

Chapter 18 · Verse 1

संन्यासस्य महाबाहो तत्त्वमिच्छामि वेदितुम्।त्यागस्य च हृषीकेश पृथक्केशिनिषूदन॥

Krishna, I want to understand giving up. What renunciation really is, and what letting go of the fruit really is, and how the two differ.

Arjuna asks one last question, and it is a good one.

Chapter 18 · Verse 2

काम्यानां कर्मणां न्यासं संन्यासं कवयो विदुः।सर्वकर्मफलत्यागं प्राहुस्त्यागं विचक्षणाः॥

Giving up actions driven by wanting is what the thoughtful call renunciation. Letting go of the fruit of everything you do is what the clear-sighted call surrender.

The answer comes immediately, and it is a clean division.

Chapter 18 · Verse 3

त्याज्यं दोषवदित्येके कर्म प्राहुर्मनीषिणः।यज्ञदानतपःकर्म न त्याज्यमिति चापरे॥

Some thinkers say action should be given up as a flaw in itself. Others say that offering, giving and discipline should never be given up.

Before answering, he lays out the argument honestly.

Chapter 18 · Verse 4

निश्चयं शृणु मे तत्र त्यागे भरतसत्तम ।त्यागो हि पुरुषव्याघ्र त्रिविधः सम्प्रकीर्तितः॥

Hear my conclusion about letting go, best of the Bharatas. Letting go has been described as being of three kinds.

He announces a verdict and then does something unexpected with it.

Chapter 18 · Verse 5

यज्ञदानतपःकर्म न त्याज्यं कार्यमेव तत्।यज्ञो दानं तपश्चैव पावनानि मनीषिणाम्॥

Offering, giving and discipline must not be given up. They are to be done. Offering, giving and discipline are what make the thoughtful clean.

He takes a side, and it is the second camp.

Chapter 18 · Verse 6

एतान्यपि तु कर्माणि सङ्गं त्यक्त्वा फलानि च ।कर्तव्यानीति मे पार्थ निश्चितं मतमुत्तमम्॥

But even these actions should be done with attachment and fruits let go. That, Arjuna, is my settled and highest view.

And then the catch, which is the whole teaching compressed.

Chapter 18 · Verse 7

नियतस्य तु संन्यासः कर्मणो नोपपद्यते।मोहात्तस्य परित्यागस्तामसः परिकीर्तितः॥

Giving up work that is genuinely yours to do is not right. To abandon it out of confusion is called dark renunciation.

Here is the first of the three kinds, and it is the worst one.

Chapter 18 · Verse 8

दुःखमित्येव यत्कर्म कायक्लेशभयात्त्यजेत्।स कृत्वा राजसं त्यागं नैव त्यागफलं लभेत्॥

Whoever gives up work because it is hard, afraid of the trouble it will cost the body, has made the driven kind of renunciation. He gets nothing from giving up at all.

The second kind.

Chapter 18 · Verse 9

कार्यमित्येव यत्कर्म नियतं क्रियतेऽर्जुन।सङ्गं त्यक्त्वा फलं चैव स त्यागः सात्त्विको मतः॥

When work that is genuinely yours is done simply because it is to be done, Arjuna, with attachment and fruit let go, that letting go is the clear kind.

The third kind, and the good one.

Chapter 18 · Verse 10

न द्वेष्ट्यकुशलं कर्म कुशले नानुषज्जते।त्यागी सत्त्वसमाविष्टो मेधावी छिन्नसंशयः॥

He does not hate the work that is unpleasant and he does not cling to the work that is pleasant. Such a person has let go, is settled in clarity, is sharp, and his doubts are cut through.

A portrait, in four short strokes.

Chapter 18 · Verse 11

न हि देहभृता शक्यं त्यक्तुं कर्माण्यशेषतः।यस्तु कर्मफलत्यागी स त्यागीत्यभिधीयते॥

Nobody wearing a body can give up actions completely. But whoever gives up the fruit of action, he is the one called a renouncer.

The practical objection, answered flatly.

Chapter 18 · Verse 12

अनिष्टमिष्टं मिश्रं च त्रिविधं कर्मणः फलम्।भवत्यत्यागिनां प्रेत्य न तु संन्यासिनां क्वचित्॥

Unwanted, wanted and mixed: the fruit of action comes in those three kinds, after death, for those who did not let go. For those who did, it never comes at all.

A bookkeeping verse, and the third item is the honest one.

Chapter 18 · Verse 13

पञ्चैतानि महाबाहो कारणानि निबोध मे।सांख्ये कृतान्ते प्रोक्तानि सिद्धये सर्वकर्मणाम्॥

Learn from me the five causes, mighty-armed one, that the reckoning of things says must come together for any action to be completed.

He changes gear and starts counting.

Chapter 18 · Verse 14

अधिष्ठानं तथा कर्ता करणं च पृथग्विधम्।विविधाश्च पृथक्चेष्टा दैवं चैवात्र पञ्चमम्॥

The place it happens, the one doing it, the different instruments, the various separate efforts, and the fifth of them: what is simply given.

Here are the five, and the fifth is the one to look at.

Chapter 18 · Verse 15

शरीरवाङ्मनोभिर्यत्कर्म प्रारभते नरः।न्याय्यं वा विपरीतं वा पञ्चैते तस्य हेतवः॥

Whatever a person sets in motion with body, speech or mind, whether it is right or whether it is the opposite, these five are what bring it about.

The rule is applied evenly, and that is the important word in the verse.

Chapter 18 · Verse 16

तत्रैवं सति कर्तारमात्मानं केवलं तु यः।पश्यत्यकृतबुद्धित्वान्न स पश्यति दुर्मतिः॥

Given that, whoever looks at all this and sees himself alone as the one doing it, with his understanding unformed, does not see at all.

Now the conclusion, and it is sharp.

Chapter 18 · Verse 17

यस्य नाहंकृतो भावो बुद्धिर्यस्य न लिप्यते।हत्वापि स इमाँल्लोकान्न हन्ति न निबध्यते॥

The one whose nature is free of the sense of being the doer, whose understanding is not smeared by it: even if he kills these people, he does not kill, and he is not bound.

This is the hardest verse in the chapter and it should not be read quickly.

Chapter 18 · Verse 18

ज्ञानं ज्ञेयं परिज्ञाता त्रिविधा कर्मचोदना।करणं कर्म कर्तेति त्रिविधः कर्मसंग्रहः॥

Knowledge, the thing known, and the knower: these three set action going. The instrument, the act and the doer: these three are what action is made of.

A clean piece of analysis, split into two sets of three.

Chapter 18 · Verse 19

ज्ञानं कर्म च कर्ता च त्रिधैव गुणभेदतः।प्रोच्यते गुणसंख्याने यथावच्छृणु तान्यपि॥

Knowledge, action and the doer are each of three kinds, divided by the strands of nature. Hear about them properly too.

The blade comes out again.

Chapter 18 · Verse 20

सर्वभूतेषु येनैकं भावमव्ययमीक्षते।अविभक्तं विभक्तेषु तज्ज्ञानं विद्धि सात्त्विकम्॥

The knowledge by which you see one unchanging being in everything that lives, undivided among the divided: know that knowledge as clear.

The best kind of knowing, defined in one line.

Chapter 18 · Verse 21

पृथक्त्वेन तु यज्ज्ञानं नानाभावान्पृथग्विधान्।वेत्ति सर्वेषु भूतेषु तज्ज्ञानं विद्धि राजसम्॥

But the knowledge that sees only separate things of many kinds, each one apart, in all that lives: know that knowledge as driven.

The middle kind.

Chapter 18 · Verse 22

यत्तु कृत्स्नवदेकस्मिन्कार्ये सक्तमहैतुकम्।अतत्त्वार्थवदल्पं च तत्तामसमुदाहृतम्॥

And the knowledge that clings to one single thing as though it were the whole, with no reason behind it, missing what is actually the case, and narrow: that is called dark.

The worst kind, and four things are said about it.

Chapter 18 · Verse 23

नियतं सङ्गरहितमरागद्वेषतः कृतम्।अफलप्रेप्सुना कर्म यत्तत्सात्त्विकमुच्यते॥

Work that is in order, done without clinging, without liking or disliking, by someone not reaching for the fruit: that work is called clear.

Now action itself, in three kinds.

Chapter 18 · Verse 24

यत्तु कामेप्सुना कर्म साहङ्कारेण वा पुनः।क्रियते बहुलायासं तद्राजसमुदाहृतम्॥

But work done by someone chasing what he wants, or done with the sense of I, and done with a great deal of strain: that is called driven.

The second kind, and the tell is in the last phrase.

Chapter 18 · Verse 25

अनुबन्धं क्षयं हिंसामनपेक्ष्य च पौरुषम्।मोहादारभ्यते कर्म यत्तत्तामसमुच्यते॥

Work begun out of confusion, with no thought for what follows, for what it costs, for the harm it does, or for whether you can actually do it: that is called dark.

The third kind, and it is defined by four things not looked at.

Chapter 18 · Verse 26

मुक्तसङ्गोऽनहंवादी धृत्युत्साहसमन्वितः।सिद्ध्यसिद्ध्योर्निर्विकारः कर्ता सात्त्विक उच्यते॥

Free of clinging, not talking about himself, full of resolve and energy, unchanged whether it works or fails: that doer is called clear.

The three kinds of doer.

Chapter 18 · Verse 27

रागी कर्मफलप्रेप्सुर्लुब्धो हिंसात्मकोऽशुचिः।हर्षशोकान्वितः कर्ता राजसः परिकीर्तितः॥

Hungry, reaching for what the work will bring, greedy, ready to do harm, unclean, swung about by delight and sorrow: that doer is called driven.

The second kind, and the last item is the one that defines it.

Chapter 18 · Verse 28

अयुक्तः प्राकृतः स्तब्धः शठो नैष्कृतिकोऽलसः।विषादी दीर्घसूत्री च कर्ता तामस उच्यते॥

Unsteady, coarse, stiff, crooked, cutting other people down, idle, gloomy, and endlessly putting things off: that doer is called dark.

The third kind, and it is the longest list of the three.

Chapter 18 · Verse 29

बुद्धेर्भेदं धृतेश्चैव गुणतस्त्रिविधं शृणु ।प्रोच्यमानमशेषेण पृथक्त्वेन धनञ्जय॥

Hear now the threefold division of understanding and of steadiness, set out fully and separately, according to the strands.

Two more things to be cut into three.

Chapter 18 · Verse 30

प्रवृत्तिं च निवृत्तिं च कार्याकार्ये भयाभये।बन्धं मोक्षं च या वेत्ति बुद्धिः सा पार्थ सात्त्विकी॥

The understanding that knows when to act and when to hold back, what should be done and what should not, what to fear and what not to fear, what binds and what frees: that one, Arjuna, is clear.

The best understanding, described by four pairs.

Chapter 18 · Verse 31

यया धर्ममधर्मं च कार्यं चाकार्यमेव च।अयथावत्प्रजानाति बुद्धिः सा पार्थ राजसी॥

The understanding by which you get right and wrong, and what should and should not be done, the wrong way round: that one, Arjuna, is driven.

The middle kind.

Chapter 18 · Verse 32

अधर्मं धर्ममिति या मन्यते तमसाऽऽवृता।सर्वार्थान्विपरीतांश्च बुद्धिः सा पार्थ तामसी॥

The understanding that takes wrong for right, wrapped in darkness, and turns every single thing the opposite way about: that one, Arjuna, is dark.

The third kind, and the phrase to notice is at the end.

Chapter 18 · Verse 33

धृत्या यया धारयते मनःप्राणेन्द्रियक्रियाः।योगेनाव्यभिचारिण्या धृतिः सा पार्थ सात्त्विकी॥

The steadiness by which a person holds the workings of mind, breath and senses together, through practice that does not waver: that steadiness, Arjuna, is clear.

Now steadiness, and the first kind holds three things together.

Chapter 18 · Verse 34

यया तु धर्मकामार्थान् धृत्या धारयतेऽर्जुन।प्रसङ्गेन फलाकाङ्क्षी धृतिः सा पार्थ राजसी॥

The steadiness by which you hold on to duty, pleasure and gain, Arjuna, clinging as you go, wanting the fruit of each: that steadiness is driven.

The second kind, and what it holds on to is a familiar list.

Chapter 18 · Verse 35

यया स्वप्नं भयं शोकं विषादं मदमेव च।न विमुञ्चति दुर्मेधा धृतिः सा पार्थ तामसी॥

The steadiness by which a dull-witted person will not let go of sleep, fear, grief, low spirits and conceit: that steadiness, Arjuna, is dark.

The third kind, and it is a sly piece of writing.

Chapter 18 · Verse 36

सुखं त्विदानीं त्रिविधं शृणु मे भरतर्षभ ।अभ्यासाद्रमते यत्र दुःखान्तं च निगच्छति॥

Now hear from me about the three kinds of happiness, best of the Bharatas. The one you come to enjoy through practice, and which brings suffering to an end.

Happiness gets the same treatment, and the first thing said about the good kind is startling.

Chapter 18 · Verse 37

यत्तदग्रे विषमिव परिणामेऽमृतोपमम्।तत्सुखं सात्त्विकं प्रोक्तमात्मबुद्धिप्रसादजम्॥

What tastes like poison at first and like nectar in the end: that happiness is called clear. It is born of the settled clarity of knowing yourself.

The image is exact, and the order is everything.

Chapter 18 · Verse 38

विषयेन्द्रियसंयोगाद्यत्तदग्रेऽमृतोपमम्।परिणामे विषमिव तत्सुखं राजसं स्मृतम्॥

The happiness that comes from the senses meeting what they want, like nectar at first and poison in the end: that is remembered as driven.

The second kind is the same image, run backwards.

Chapter 18 · Verse 39

यदग्रे चानुबन्धे च सुखं मोहनमात्मनः।निद्रालस्यप्रमादोत्थं तत्तामसमुदाहृतम्॥

The happiness that fools you from beginning to end, which comes out of sleep, laziness and not paying attention: that is called dark.

The third kind, and the structure is different from the other two.

Chapter 18 · Verse 40

न तदस्ति पृथिव्यां वा दिवि देवेषु वा पुनः ।सत्त्वं प्रकृतिजैर्मुक्तं यदेभिः स्यात्त्रिभिर्गुणैः॥

There is no being anywhere, on earth or among the bright powers in the sky, that is free of these three strands born of nature.

A sweeping line to close the sorting, and it includes everybody.

Chapter 18 · Verse 41

ब्राह्मणक्षत्रियविशां शूद्राणां च परंतप।कर्माणि प्रविभक्तानि स्वभावप्रभवैर्गुणैः॥

The work of the priestly, the ruling, the producing and the serving groups is divided, Arjuna, according to the qualities that arise from what each person actually is.

Here begins the passage in this book with the worst history, and it should be read slowly.

Chapter 18 · Verse 42

शमो दमस्तपः शौचं क्षान्तिरार्जवमेव च।ज्ञानं विज्ञानमास्तिक्यं ब्रह्मकर्म स्वभावजम्॥

Calm, restraint, discipline, cleanness, patience, straightness, knowledge, judgement, and trust in what lies beyond: this is the work of the priestly kind, and it comes out of their nature.

The first group, and what is listed is not a job.

Chapter 18 · Verse 43

शौर्यं तेजो धृतिर्दाक्ष्यं युद्धे चाप्यपलायनम्।दानमीश्वरभावश्च क्षात्रं कर्म स्वभावजम्॥

Courage, force, firmness, skill, not running away in a fight, generosity, and the capacity to lead: this is the work of the ruling kind, and it comes out of their nature.

The second group, and two items sit oddly with the rest.

Chapter 18 · Verse 44

कृषिगौरक्ष्यवाणिज्यं वैश्यकर्म स्वभावजम्।परिचर्यात्मकं कर्म शूद्रस्यापि स्वभावजम्॥

Farming, caring for cattle and trade: this is the work of the producing kind, born of their nature. And work that takes the form of service belongs to the serving kind, also born of their nature.

The third and fourth groups, in a single verse, and the fourth gets half a line.

Chapter 18 · Verse 45

स्वे स्वे कर्मण्यभिरतः संसिद्धिं लभते नरः।स्वकर्मनिरतः सिद्धिं यथा विन्दति तच्छृणु॥

A person reaches fulfilment by taking delight in the work that is his own. Hear how someone absorbed in his own work finds that fulfilment.

Now the turn, and the word is worth holding on to.

Chapter 18 · Verse 46

यतः प्रवृत्तिर्भूतानां येन सर्वमिदं ततम्।स्वकर्मणा तमभ्यर्च्य सिद्धिं विन्दति मानवः॥

The one everything living comes out of, by whom all this is spread through: a person reaches fulfilment by honouring him through his own work.

And here is how.

Chapter 18 · Verse 47

श्रेयान्स्वधर्मो विगुणः परधर्मात्स्वनुष्ठितात्।स्वभावनियतं कर्म कुर्वन्नाप्नोति किल्बिषम्॥

Better your own work done imperfectly than someone else's work done well. Doing the work that follows from your own nature, you take on no fault.

This is one of the most quoted lines in the book, and one of the most misused.

Chapter 18 · Verse 48

सहजं कर्म कौन्तेय सदोषमपि न त्यजेत्।सर्वारम्भा हि दोषेण धूमेनाग्निरिवावृताः॥

The work you were born to should not be given up even though it has faults in it, Arjuna. Every undertaking is wrapped in some fault, as fire is wrapped in smoke.

And a line that takes the pressure off everything just said.

Chapter 18 · Verse 49

असक्तबुद्धिः सर्वत्र जितात्मा विगतस्पृहः।नैष्कर्म्यसिद्धिं परमां संन्यासेनाधिगच्छति॥

Whose understanding is unattached everywhere, who has mastered himself, whose wanting has gone: by letting go he reaches the highest fulfilment, where action no longer binds.

A summary of where all of this arrives.

Chapter 18 · Verse 50

सिद्धिं प्राप्तो यथा ब्रह्म तथाप्नोति निबोध मे।समासेनैव कौन्तेय निष्ठा ज्ञानस्य या परा॥

Learn from me, briefly, how someone who has reached that fulfilment also reaches the absolute, which is the highest ground that knowing can stand on.

A hinge verse, announcing the final stretch.

Chapter 18 · Verse 51

बुद्ध्या विशुद्धया युक्तो धृत्याऽऽत्मानं नियम्य च।शब्दादीन् विषयांस्त्यक्त्वा रागद्वेषौ व्युदस्य च॥

Joined with a cleared understanding, holding himself steady, having let go of sound and the other things the senses reach for, and having put aside both liking and disliking.

The first of four verses describing the approach.

Chapter 18 · Verse 52

विविक्तसेवी लघ्वाशी यतवाक्कायमानसः।ध्यानयोगपरो नित्यं वैराग्यं समुपाश्रितः॥

Keeping to himself, eating lightly, with speech and body and mind held in, always given to meditation, having taken shelter in dispassion.

The second verse of the approach, and it is almost entirely practical.

Chapter 18 · Verse 53

अहङ्कारं बलं दर्पं कामं क्रोधं परिग्रहम्।विमुच्य निर्ममः शान्तो ब्रह्मभूयाय कल्पते॥

Freed from self-importance, force, swagger, wanting, anger and holding on to things, without any sense of mine, at peace: such a person is ready to become the absolute.

The third verse of the approach.

Chapter 18 · Verse 54

ब्रह्मभूतः प्रसन्नात्मा न शोचति न काङ्क्षति।समः सर्वेषु भूतेषु मद्भक्तिं लभते पराम्॥

Having become the absolute, clear in himself, he does not grieve and does not want. The same towards everything that lives, he comes to the highest love of me.

The fourth verse, and it ends somewhere unexpected.

Chapter 18 · Verse 55

भक्त्या मामभिजानाति यावान्यश्चास्मि तत्त्वतः।ततो मां तत्त्वतो ज्ञात्वा विशते तदनन्तरम्॥

Through love he comes to know me as I am and how much I am. And then, knowing me as I truly am, he enters me straight away.

The order is stated outright here, and it is the opposite of what you would expect.

Chapter 18 · Verse 56

सर्वकर्माण्यपि सदा कुर्वाणो मद्व्यपाश्रयः।मत्प्रसादादवाप्नोति शाश्वतं पदमव्ययम्॥

Even while he is always doing all kinds of work, the one who takes shelter in me reaches, by my grace, the lasting place that does not wear out.

The promise, and the first three words carry it.

Chapter 18 · Verse 57

चेतसा सर्वकर्माणि मयि संन्यस्य मत्परः।बुद्धियोगमुपाश्रित्य मच्चित्तः सततं भव॥

With your mind, hand over everything you do to me, holding me as the highest. Take shelter in the yoga of understanding and keep your thought on me always.

An instruction, and the mechanism is in the first three words.

Chapter 18 · Verse 58

मच्चित्तः सर्वदुर्गाणि मत्प्रसादात्तरिष्यसि।अथ चेत्त्वमहङ्कारान्न श्रोष्यसि विनङ्क्ष्यसि॥

With your thought on me you will get past every hard place by my grace. But if from self-importance you will not listen, you will be lost.

A promise and a warning in one breath, and the warning is sharper than anything for several chapters.

Chapter 18 · Verse 59

यदहङ्कारमाश्रित्य न योत्स्य इति मन्यसे।मिथ्यैष व्यवसायस्ते प्रकृतिस्त्वां नियोक्ष्यति॥

If you take shelter in self-importance and think I will not fight, your resolve is false. Your own nature will set you to it anyway.

And now Krishna says the hardest thing he says to Arjuna in the whole book.

Chapter 18 · Verse 60

स्वभावजेन कौन्तेय निबद्धः स्वेन कर्मणा।कर्तुं नेच्छसि यन्मोहात्करिष्यस्यवशोऽपि तत्॥

Bound by your own work, Arjuna, which comes out of your own nature, you will end up doing helplessly the very thing you do not want to do now, out of confusion.

The same point, pressed harder, and it is not a comforting thought.

Chapter 18 · Verse 61

ईश्वरः सर्वभूतानां हृद्देशेऽर्जुन तिष्ठति।भ्रामयन्सर्वभूतानि यन्त्रारूढानि मायया॥

The lord sits in the heart of every being, Arjuna, and by his power he turns them all about, as though they were mounted on a machine.

An image that has unsettled readers for a very long time.

Chapter 18 · Verse 62

तमेव शरणं गच्छ सर्वभावेन भारत।तत्प्रसादात्परां शान्तिं स्थानं प्राप्स्यसि शाश्वतम्॥

Go to him for shelter with the whole of what you are, Arjuna. By his grace you will reach the highest peace, the lasting place.

The instruction that follows from the machine, and it is not what you would predict.

Chapter 18 · Verse 63

इति ते ज्ञानमाख्यातं गुह्याद्गुह्यतरं मया।विमृश्यैतदशेषेण यथेच्छसि तथा कुरु॥

So I have explained to you the knowledge that is more secret than any secret. Think it over completely, and then do as you choose.

This is the hinge of the entire book, and it is seven words long.

Chapter 18 · Verse 64

सर्वगुह्यतमं भूयः शृणु मे परमं वचः ।इष्टोऽसि मे दृढमिति ततो वक्ष्यामि ते हितम्॥

Hear my highest word again, the most secret of all. You are very dear to me, and that is why I will tell you what is good for you.

And then he speaks again, after handing over the decision.

Chapter 18 · Verse 65

मन्मना भव मद्भक्तो मद्याजी मां नमस्कुरु।मामेवैष्यसि सत्यं ते प्रतिजाने प्रियोऽसि मे॥

Keep your mind on me, love me, offer to me, bow to me. You will come to me. I promise you truly, because you are dear to me.

Four short instructions and then something rare: a promise.

Chapter 18 · Verse 66

सर्वधर्मान्परित्यज्य मामेकं शरणं व्रज।अहं त्वा सर्वपापेभ्यो मोक्षयिष्यामि मा शुचः॥

Let go of all duties and come to me alone for shelter. I will free you from everything you have done wrong. Do not grieve.

This is the last thing Krishna teaches.

Chapter 18 · Verse 67

इदं ते नातपस्काय नाभक्ताय कदाचन।न चाशुश्रूषवे वाच्यं न च मां योऽभ्यसूयति॥

This is never to be spoken to anyone without discipline, or without love, or who will not listen, or who thinks badly of me.

A restriction, and it is easy to read as gatekeeping.

Chapter 18 · Verse 68

य इमं परमं गुह्यं मद्भक्तेष्वभिधास्यति।भक्तिं मयि परां कृत्वा मामेवैष्यत्यसंशयः॥

Whoever passes this highest secret on to those who love me, having shown the greatest love to me, will come to me. There is no doubt of it.

And immediately the opposite side of the restriction.

Chapter 18 · Verse 69

न च तस्मान्मनुष्येषु कश्चिन्मे प्रियकृत्तमः ।भविता न च मे तस्मादन्यः प्रियतरो भुवि॥

There is nobody among people who does anything dearer to me than he does, and there will be nobody else on earth more dear to me.

A claim about who matters most, and notice who it is about.

Chapter 18 · Verse 70

अध्येष्यते च य इमं धर्म्यं संवादमावयोः।ज्ञानयज्ञेन तेनाहमिष्टः स्यामिति मे मतिः॥

And whoever studies this conversation of ours, which is about what is right, will have worshipped me with the offering of knowledge. That is my view.

Now even the reader is included, which is a generous move.

Chapter 18 · Verse 71

श्रद्धावाननसूयश्च शृणुयादपि यो नरः ।सोऽपि मुक्तः शुभाँल्लोकान्प्राप्नुयात्पुण्यकर्मणाम्॥

And the person who simply listens to it, trusting and not finding fault, is also freed. He reaches the good worlds that belong to those who have done well.

The bar drops once more, and this is as low as it goes.

Chapter 18 · Verse 72

कच्चिदेतच्छ्रुतं पार्थ त्वयैकाग्रेण चेतसा।कच्चिदज्ञानसंमोहः प्रनष्टस्ते धनञ्जय॥

Have you heard this, Arjuna, with your mind on one thing? Has the confusion that came from not knowing gone?

And then, after all of it, a question.

Chapter 18 · Verse 73

नष्टो मोहः स्मृतिर्लब्धा त्वत्प्रसादान्मयाच्युत।स्थितोऽस्मि गतसन्देहः करिष्ये वचनं तव॥

Arjuna said: the confusion is gone. By your grace I have got my memory back. I am steady, my doubt is gone. I will do what you say.

Arjuna speaks for the last time, and the second phrase is the one to notice.

Chapter 18 · Verse 74

इत्यहं वासुदेवस्य पार्थस्य च महात्मनः।संवादमिममश्रौषमद्भुतं रोमहर्षणम्॥

Sanjaya said: so I have heard this conversation between Krishna and the great-souled son of Pritha, wonderful, and enough to make the hair stand up.

The frame returns.

Chapter 18 · Verse 75

व्यासप्रसादाच्छ्रुतवानेतद्गुह्यमहं परम्।योगं योगेश्वरात्कृष्णात्साक्षात्कथयतः स्वयम्॥

By the grace of Vyasa I have heard this highest secret, this yoga, from Krishna, the master of yoga, speaking it himself, directly.

He names his source, which is unusual and careful.

Chapter 18 · Verse 76

राजन्संस्मृत्य संस्मृत्य संवादमिममद्भुतम्।केशवार्जुनयोः पुण्यं हृष्यामि च मुहुर्मुहुः॥

King, remembering again and again this astonishing and holy conversation between Krishna and Arjuna, I am glad over and over.

And now the last movement, which is simply a man remembering.

Chapter 18 · Verse 77

तच्च संस्मृत्य संस्मृत्य रूपमत्यद्भुतं हरेः।विस्मयो मे महान् राजन् हृष्यामि च पुनः पुनः॥

And remembering again and again that most astonishing form of Krishna, my wonder is great, King, and I am thrilled over and over.

A second memory, and it is not the teaching.

Chapter 18 · Verse 78

यत्र योगेश्वरः कृष्णो यत्र पार्थो धनुर्धरः।तत्र श्रीर्विजयो भूतिर्ध्रुवा नीतिर्मतिर्मम॥

Wherever Krishna is, the master of yoga, and wherever Arjuna is with his bow, there is fortune, victory, prosperity and firm right conduct. That is what I think.

The last verse of the Gita, and it names two people.