There are three types of faith, corresponding to and evolving from the three modes of material nature.  Acts performed by those whose faith is in passion and ignorance yield only impermanent, material results, whereas acts performed in goodness, in accord with scriptural injunctions, purify the heart and lead to pure faith in Lord Krishna and devotion to Him.

17.1 arjuna uvaca
ye shastra-vidhim utsrjya yajante shraddhayanvitah
tesham nistha tu ka krishna sattvam aho rajas tamah
“Arjuna inquired: O Krishna, what is the situation of those who do not follow the principles of scripture but worship according to their own imagination? Are they in goodness, in passion or in ignorance?”

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17.2 sri-bhagavan uvaca
tri-vidha bhavati shraddha dehinam sa svabhava-ja
sattviki rajasi caiva tamasi ceti tam shrinu
“The Supreme Personality of Godhead said: According to the modes of nature acquired by the embodied soul, one’s faith can be of three kinds—in goodness, in passion or in ignorance. Now hear about this.”

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17.3 sattvanurupa sarvasya shraddha bhavati bharata
shraddha-mayo ’yam purusho yo yac-chraddhah sa eva sah
“O son of Bharata, according to one’s existence under the various modes of nature, one evolves a particular kind of faith. The living being is said to be of a particular faith according to the modes he has acquired.”

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17.4 yajante sattvika devan yaksha-rakshamsi rajasah
pretan bhuta-ganams canye yajante tamasa janah
“Men in the mode of goodness worship the demigods; those in the mode of passion worship the demons; and those in the mode of ignorance worship ghosts and spirits.”

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17.5 ashastra-vihitam ghoram tapyante ye tapo janah
dambhahankara-samyuktah kama-raga-balanvitah
17.6 karsayantah sarira-stham bhuta-gramam acetasah
mam caivantah sarira-stham tan viddhy asura-niscayan
“Those who undergo severe austerities and penances not recommended in the scriptures, performing them out of pride and egoism, who are impelled by lust and attachment, who are foolish and who torture the material elements of the body as well as the Supersoul dwelling within, are to be known as demons.”

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17.7 aharas tv api sarvasya tri-vidho bhavati priyah
yajnas tapas tatha danam tesham bhedam imam shrinu
“Even the food each person prefers is of three kinds, according to the three modes of material nature. The same is true of sacrifices, austerities and charity. Now hear of the distinctions between them.”

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17.8 ayuh-sattva-balarogya- sukha-priti-vivardhanah
rasyah snigdhah sthira hrdya aharah sattvika-priyah
“Foods dear to those in the mode of goodness increase the duration of life, purify one’s existence and give strength, health, happiness and satisfaction. Such foods are juicy, fatty, wholesome, and pleasing to the heart.”

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17.9 katv-amla-lavanaty-usna- tiksna-ruksa-vidahinah
ahara rajasasyesta duhkha-sokamaya-pradah
“Foods that are too bitter, too sour, salty, hot, pungent, dry and burning are dear to those in the mode of passion. Such foods cause distress, misery and disease.”

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17.10 yata-yamam gata-rasam puti paryusitam ca yat
ucchistam api camedhyam bhojanam tamasa-priyam
“Food prepared more than three hours before being eaten, food that is tasteless, decomposed and putrid, and food consisting of remnants and untouchable things is dear to those in the mode of darkness.”

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17.11 aphalakanksibhir yajno vidhi-disto ya ijyate
yastavyam eveti manah samadhaya sa sattvikah
“Of sacrifices, the sacrifice performed according to the directions of scripture, as a matter of duty, by those who desire no reward, is of the nature of goodness.”

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17.12 abhisandhaya tu phalam dambhartham api caiva yat
ijyate bharata-srestha tam yajnam viddhi rajasam
“But the sacrifice performed for some material benefit, or for the sake of pride, O chief of the Bharatas, you should know to be in the mode of passion.”

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17.13 vidhi-hinam asrstannam mantra-hinam adaksinam
shraddha-virahitam yajnam tamasam paricakshate
“Any sacrifice performed without regard for the directions of scripture, without distribution of prasadam [spiritual food], without chanting of Vedic hymns and remunerations to the priests, and without faith is considered to be in the mode of ignorance.”

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17.14 deva-dvija-guru-prajna- pujanam shaucam arjavam
brahmacaryam ahimsa ca sariram tapa ucyate
“Austerity of the body consists in worship of the Supreme Lord, the brahmanas, the spiritual master, and superiors like the father and mother, and in cleanliness, simplicity, celibacy and nonviolence.”

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17.15 anudvega-karam vakyam satyam priya-hitam ca yat
svadhyayabhyasanam caiva van-mayam tapa ucyate 
“Austerity of speech consists in speaking words that are truthful, pleasing, beneficial, and not agitating to others, and also in regularly reciting Vedic literature.”

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17.16 manah-prasadah saumyatvam maunam atma-vinigrahah
bhava-samsuddhir ity etat tapo manasam ucyate
“And satisfaction, simplicity, gravity, self-control and purification of one’s existence are the austerities of the mind.”

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17.17 shraddhaya paraya taptam tapas tat tri-vidham naraih
aphalakanksibhir yuktaih sattvikam paricakshate
“This threefold austerity, performed with transcendental faith by men not expecting material benefits but engaged only for the sake of the Supreme, is called austerity in goodness.”

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17.18 satkara-mana-pujartham tapo dambhena caiva yat
kriyate tad iha proktam rajasam calam adhruvam
“Penance performed out of pride and for the sake of gaining respect, honor and worship is said to be in the mode of passion. It is neither stable nor permanent.”

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17.19 mudha-grahenatmano yat pidaya kriyate tapah
parasyotsadanartham va tat tamasam udahrtam
“Penance performed out of foolishness, with self-torture or to destroy or injure others, is said to be in the mode of ignorance.”

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17.20 iti yad danam diyate ’nupakarine
dese kale ca patre ca tad danam sattvikam smrtam
"Charity given out of duty, without expectation of return, at the proper time and place, and to a worthy person is considered to be in the mode of goodness."

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17.21 yat tu pratyupakarartham phalam uddisya va punah
diyate ca pariklistam tad danam rajasam smrtam
“But charity performed with the expectation of some return, or with a desire for fruitive results, or in a grudging mood, is said to be charity in the mode of passion.”

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17.22 adesa-kale yad danam apatrebhyas ca diyate
asat-kritam avajnatam tat tamasam udahrtam
“And charity performed at an impure place, at an improper time, to unworthy persons, or without proper attention and respect is said to be in the mode of ignorance.”

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17.23 om tat sad iti nirdeso brahmanas tri-vidhah smrtah
brahmanas tena vedas ca yajnas ca vihitah pura
“From the beginning of creation, the three words om tat sat were used to indicate the Supreme Absolute Truth. These three symbolic representations were used by brahmanas while chanting the hymns of the Vedas and during sacrifices for the satisfaction of the Supreme.”

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17.24 tasmad om ity udahrtya yajna-dana-tapah-kriyah
pravartante vidhanoktah satatam brahma-vadinam
“Therefore, transcendentalists undertaking performances of sacrifice, charity and penance in accordance with scriptural regulations begin always with om, to attain the Supreme.”

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17.25 tad ity anabhisandhaya phalam yajna-tapah-kriyah
dana-kriyas ca vividhah kriyante moksha-kanksibhih
“Without desiring fruitive results, one should perform various kinds of sacrifice, penance and charity with the word tat. The purpose of such transcendental activities is to get free from material entanglement.”

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17.26 sad-bhave sadhu-bhave ca sad ity etat prayujyate
prasaste karmani tatha sac-chabdah partha yujyate
17.27 yajne tapasi dane ca sthitih sad iti cocyate
karma caiva tad-arthiyam sad ity evabhidhiyate
“The Absolute Truth is the objective of devotional sacrifice, and it is indicated by the word sat. The performer of such sacrifice is also called sat, as are all works of sacrifice, penance and charity which, true to the absolute nature, are performed to please the Supreme Person, O son of Prtha.”

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17.28 ashraddhaya hutam dattam tapas taptam kritam ca yat
asad ity ucyate partha na ca tat pretya no iha
“Anything done as sacrifice, charity or penance without faith in the Supreme, O son of Pritha, is impermanent. It is called asat and is useless both in this life and the next.”

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Bhagavad Gita, Chapter Eighteen: Conclusion - The Perfection of Renunciation
Krishna explains the meaning of renunciation and the effects of the modes of nature on human consciousness and activity. He explains Brahman realization, the glories of the Bhagavad-gita, and the ultimate conclusion of the Gita: the highest path of religion is absolute, unconditional loving surrender unto Lord Krishna, which frees one from all sins, brings one to complete enlightenment, and enables one to return to Krishna’s eternal spiritual abode.

18.1 arjuna uvaca
sannyasasya maha-baho tattvam icchami veditum
tyagasya ca hrishikesha prithak kesi-nisudana
“Arjuna said: O mighty-armed one, I wish to understand the purpose of renunciation [tyaga] and of the renounced order of life [sannyasa], O killer of the Keshi demon, master of the senses.”

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18.2 sri-bhagavan uvaca
kamyanam karmanam nyasam sannyasam kavayo viduh
sarva-karma-phala-tyagam prahus tyagam vicakshanah
“The Supreme Personality of Godhead said: The giving up of activities that are based on material desire is what great learned men call the renounced order of life [sannyasa]. And giving up the results of all activities is what the wise call renunciation [tyaga].”

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18.3 tyajyam dosa-vad ity eke karma prahur manisinah
yajna-dana-tapah-karma na tyajyam iti capare
“Some learned men declare that all kinds of fruitive activities should be given up as faulty, yet other sages maintain that acts of sacrifice, charity and penance should never be abandoned.”

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18.4 niscayam shrinu me tatra tyage bharata-sattama
tyago hi purusha-vyaghra tri-vidhah samprakirtitah
“O best of the Bharatas, now hear My judgment about renunciation. O tiger among men, renunciation is declared in the scriptures to be of three kinds.”

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18.5 yajna-dana-tapah-karma na tyajyam karyam eva tat
yajno danam tapas caiva pavanani manisinam
“Acts of sacrifice, charity and penance are not to be given up; they must be performed. Indeed, sacrifice, charity and penance purify even the great souls.”

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18.6 etany api tu karmani sangam tyaktva phalani ca
kartavyaniti me partha niscitam matam uttamam
“All these activities should be performed without attachment or any expectation of result. They should be performed as a matter of duty, O son of Pritha. That is My final opinion.”

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18.7 niyatasya tu sannyasah karmano nopapadyate
mohat tasya parityagas tamasah parikirtitah
“Prescribed duties should never be renounced. If one gives up his prescribed duties because of illusion, such renunciation is said to be in the mode of ignorance.”

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18.8 duhkham ity eva yat karma kaya-klesa-bhayat tyajet
sa kritva rajasam tyagam naiva tyaga-phalam labhet
“Anyone who gives up prescribed duties as troublesome or out of fear of bodily discomfort is said to have renounced in the mode of passion. Such action never leads to the elevation of renunciation.”

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18.9 karyam ity eva yat karma niyatam kriyate ’rjuna
sangam tyaktva phalam caiva sa tyagah sattviko matah
“O Arjuna, when one performs his prescribed duty only because it ought to be done, and renounces all material association and all attachment to the fruit, his renunciation is said to be in the mode of goodness.”

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18.10 na dvesty akusalam karma kusale nanusajjate
tyagi sattva-samavisto medhavi chinna-samsayah
“The intelligent renouncer situated in the mode of goodness, neither hateful of inauspicious work nor attached to auspicious work, has no doubts about work.”

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18.11 na hi deha-bhrta sakyam tyaktum karmany asesatah
yas tu karma-phala-tyagi sa tyagity abhidhiyate
“It is indeed impossible for an embodied being to give up all activities. But he who renounces the fruits of action is called one who has truly renounced.”

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18.12 anistam istam misram ca tri-vidham karmanah phalam
bhavaty atyaginam pretya na tu sannyasinam kvacit
“For one who is not renounced, the threefold fruits of action—desirable, undesirable and mixed—accrue after death. But those who are in the renounced order of life have no such result to suffer or enjoy.”

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18.13 pancaitani maha-baho karanani nibodha me
sankhye kritante proktani siddhaye sarva-karmanam
“O mighty-armed Arjuna, according to the Vedanta there are five causes for the accomplishment of all action. Now learn of these from Me.”

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18.14 adhisthanam tatha karta karanam ca prithag-vidham
vividhas ca prithak cesta daivam caivatra pancamam
“The place of action [the body], the performer, the various senses, the many different kinds of endeavor, and ultimately the Supersoul—these are the five factors of action.”

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18.15 sarira-van-manobhir yat karma prarabhate narah
nyayyam va viparitam va pancaite tasya hetavah
“Whatever right or wrong action a man performs by body, mind or speech is caused by these five factors.”

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18.16 tatraivam sati kartaram atmanam kevalam tu yah
pasyaty akrita-buddhitvan na sa pasyati durmatih
“Therefore one who thinks himself the only doer, not considering the five factors, is certainly not very intelligent and cannot see things as they are.”

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18.17 yasya nahankrto bhavo buddhir yasya na lipyate
hatvapi sa imaû lokan na hanti na nibadhyate
“One who is not motivated by false ego, whose intelligence is not entangled, though he kills men in this world, does not kill. Nor is he bound by his actions.”

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18.18 jnanam jneyam parijnata tri-vidha karma-codana
karanam karma karteti tri-vidhah karma-sangrahah
“Knowledge, the object of knowledge, and the knower are the three factors that motivate action; the senses, the work and the doer are the three constituents of action.”

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18.19 jnanam karma ca karta ca tridhaiva guna-bhedatah
procyate guna-sankhyane yathavac chrnu tany api
“According to the three different modes of material nature, there are three kinds of knowledge, action and performer of action. Now hear of them from Me.”

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18.20 sarva-bhutesu yenaikam bhavam avyayam iksate
avibhaktam vibhaktesu taj jnanam viddhi sattvikam
“That knowledge by which one undivided spiritual nature is seen in all living entities, though they are divided into innumerable forms, you should understand to be in the mode of goodness.”

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18.21 prithaktvena tu yaj jnanam nana-bhavan prithag-vidhan
vetti sarveshu bhutesu taj jnanam viddhi rajasam
“That knowledge by which one sees that in every different body there is a different type of living entity you should understand to be in the mode of passion.”

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18.22 yat tu krtsna-vad ekasmin karye saktam ahaitukam
atattvartha-vad alpam ca tat tamasam udahrtam
“And that knowledge by which one is attached to one kind of work as the all in all, without knowledge of the truth, and which is very meager, is said to be in the mode of darkness.”

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18.23 niyatam sanga-rahitam araga-dvesatah kritam
aphala-prepsuna karma yat tat sattvikam ucyate
“That action which is regulated and which is performed without attachment, without love or hatred, and without desire for fruitive results is said to be in the mode of goodness.”

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18.24 yat tu kamepsuna karma sahankarena va punah
kriyate bahulayasam tad rajasam udahrtam
“But action performed with great effort by one seeking to gratify his desires, and enacted from a sense of false ego, is called action in the mode of passion.”

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18.25 anubandham ksayam himsam anapeksya ca paurusam
mohad arabhyate karma yat tat tamasam ucyate
“That action performed in illusion, in disregard of scriptural injunctions, and without concern for future bondage or for violence or distress caused to others is said to be in the mode of ignorance.”

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18.26 mukta-sango ’naham-vadi dhrty-utsaha-samanvitah
siddhy-asiddhyor nirvikarah karta sattvika ucyate
“One who performs his duty without association with the modes of material nature, without false ego, with great determination and enthusiasm, and without wavering in success or failure is said to be a worker in the mode of goodness.”

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18.27 ragi karma-phala-prepsur lubdho himsatmako ’sucih
harsa-sokanvitah karta rajasah parikirtitah
“The worker who is attached to work and the fruits of work, desiring to enjoy those fruits, and who is greedy, always envious, impure, and moved by joy and sorrow, is said to be in the mode of passion.”

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18.28 ayuktah prakritah stabdhah satho naiskritiko ’lasah
visadi dirgha-sutri ca karta tamasa ucyate
“The worker who is always engaged in work against the injunctions of the scripture, who is materialistic, obstinate, cheating and expert in insulting others, and who is lazy, always morose and procrastinating is said to be a worker in the mode of ignorance.”

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18.29 buddher bhedam dhrtes caiva gunatas tri-vidham shrinu
procyamanam asesena prithaktvena dhananjaya
“O winner of wealth, now please listen as I tell you in detail of the different kinds of understanding and determination, according to the three modes of material nature.”

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18.30 pravrttim ca nivrttim ca karyakarye bhayabhaye
bandham moksham ca ya vetti buddhih sa partha sattviki
“O son of Pritha, that understanding by which one knows what ought to be done and what ought not to be done, what is to be feared and what is not to be feared, what is binding and what is liberating, is in the mode of goodness.”

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18.31 yaya dharmam adharmam ca karyam cakaryam eva ca
ayathavat prajanati buddhih sa partha rajasi
“O son of Pritha, that understanding which cannot distinguish between religion and irreligion, between action that should be done and action that should not be done, is in the mode of passion.”

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18.32 adharmam dharmam iti ya manyate tamasavrta
sarvarthan viparitams ca buddhih sa partha tamasi
“That understanding which considers irreligion to be religion and religion to be irreligion, under the spell of illusion and darkness, and strives always in the wrong direction, O Partha, is in the mode of ignorance.”

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18.33 dhrtya yaya dharayate manah-pranendriya-kriyah
yogenavyabhicarinya dhrtih sa partha sattviki
“O son of Pritha, that determination which is unbreakable, which is sustained with steadfastness by yoga practice, and which thus controls the activities of the mind, life and senses is determination in the mode of goodness.”

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18.34 yaya tu dharma-kamarthan dhrtya dharayate ’rjuna
prasangena phalakanksi dhrtih sa partha rajasi
“But that determination by which one holds fast to fruitive results in religion, economic development and sense gratification is of the nature of passion, O Arjuna.”

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18.35 yaya svapnam bhayam sokam visadam madam eva ca
na vimuncati durmedha dhrtih sa partha tamasi
“And that determination which cannot go beyond dreaming, fearfulness, lamentation, moroseness and illusion—such unintelligent determination, O son of Pritha, is in the mode of darkness.”

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18.36 sukham tv idanim tri-vidham shrinu me bharatarsabha
abhyasad ramate yatra duhkhantam ca nigacchati
“O best of the Bharatas, now please hear from Me about the three kinds of happiness by which the conditioned soul enjoys, and by which he sometimes comes to the end of all distress.”

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18.37 yat tad agre visam iva pariname ’mrtopamam
tat sukham sattvikam proktam atma-buddhi-prasada-jam
“That which in the beginning may be just like poison but at the end is just like nectar and which awakens one to self-realization is said to be happiness in the mode of goodness.”

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18.38 visayendriya-samyogad yat tad agre ’mrtopamam
pariname visam iva tat sukham rajasam smrtam
“That happiness which is derived from contact of the senses with their objects and which appears like nectar at first but poison at the end is said to be of the nature of passion.”

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18.39 yad agre canubandhe ca sukham mohanam atmanah
nidralasya-pramadottham tat tamasam udahrtam
“And that happiness which is blind to self-realization, which is delusion from beginning to end and which arises from sleep, laziness and illusion is said to be of the nature of ignorance.”

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18.40 na tad asti prithivyam va divi devesu va punah
sattvam prakriti-jair muktam yad ebhih syat tribhir gunaih
“There is no being existing, either here or among the demigods in the higher planetary systems, which is freed from these three modes born of material nature.”

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18.41 brahmana-kshatriya-visam shudranam ca parantapa
karmani pravibhaktani svabhava-prabhavair gunaih
“Brahmanas, kshatriyas, vaishyas and shudras are distinguished by the qualities born of their own natures in accordance with the material modes, O chastiser of the enemy.”

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18.42 samo damas tapah shaucam ksantir arjavam eva ca
jnanam vijnanam astikyam brahma-karma svabhava-jam
“Peacefulness, self-control, austerity, purity, tolerance, honesty, knowledge, wisdom and religiousness—these are the natural qualities by which the brahmanas work.”

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18.43 sauryam tejo dhrtir daksyam yuddhe capy apalayanam
danam ishvara-bhavas ca kshatram karma svabhava-jam
“Heroism, power, determination, resourcefulness, courage in battle, generosity and leadership are the natural qualities of work for the kshatriyas.”

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18.44 krsi-go-raksya-vanijyam vaishya-karma svabhava-jam
paricaryatmakam karma shudrasyapi svabhava-jam
“Farming, cow protection and business are the natural work for the vaishyas, and for the shudras there is labor and service to others.”

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18.45 sve sve karmany abhiratah samsiddhim labhate narah
sva-karma-niratah siddhim yatha vindati tac chrnu
“By following his qualities of work, every man can become perfect. Now please hear from Me how this can be done.”

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18.46 yatah pravrttir bhutanam yena sarvam idam tatam
sva-karmana tam abhyarcya siddhim vindati manavah
“By worship of the Lord, who is the source of all beings and who is all-pervading, a man can attain perfection through performing his own work.”

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18.47 sreyan sva-dharmo vigunah para-dharmat sv-anusthitat
svabhava-niyatam karma kurvan napnoti kilbisam 
“It is better to engage in one’s own occupation, even though one may perform it imperfectly, than to accept another’s occupation and perform it perfectly. Duties prescribed according to one’s nature are never affected by sinful reactions.”

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18.48 saha-jam karma kaunteya sa-dosam api na tyajet
sarvarambha hi dosena dhumenagnir ivavrtah
“Every endeavor is covered by some fault, just as fire is covered by smoke. Therefore one should not give up the work born of his nature, O son of Kunti, even if such work is full of fault.”

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18.49 asakta-buddhih sarvatra jitatma vigata-sprhah
naishkarmya-siddhim paramam sannyasenadhigacchati 
“One who is self-controlled and unattached and who disregards all material enjoyments can obtain, by practice of renunciation, the highest perfect stage of freedom from reaction.”

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18.50 siddhim prapto yatha brahma tathapnoti nibodha me
samasenaiva kaunteya nistha jnanasya ya para
“O son of Kunti, learn from Me how one who has achieved this perfection can attain to the supreme perfectional stage, Brahman, the stage of highest knowledge, by acting in the way I shall now summarize.”

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18.51 buddhya vishuddhaya yukto dhrtyatmanam niyamya ca
shabdadin visayams tyaktva raga-dvesau vyudasya ca
18.52 vivikta-sevi laghv-asi yata-vak-kaya-manasah
dhyana-yoga-paro nityam vairagyam samupasritah
18.53 ahankaram balam darpam kamam krodham parigraham
vimucya nirmamah santo brahma-bhuyaya kalpate
“Being purified by his intelligence and controlling the mind with determination, giving up the objects of sense gratification, being freed from attachment and hatred, one who lives in a secluded place, who eats little, who controls his body, mind and power of speech, who is always in trance and who is detached, free from false ego, false strength, false pride, lust, anger, and acceptance of material things, free from false proprietorship, and peaceful—such a person is certainly elevated to the position of self-realization.”

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18.54 brahma-bhutah prasannatma na socati na kanksati
samah sarveshu bhutesu mad-bhaktim labhate param
“One who is thus transcendentally situated at once realizes the Supreme Brahman and becomes fully joyful. He never laments or desires to have anything. He is equally disposed toward every living entity. In that state he attains pure devotional service unto Me.”

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18.55 bhaktya mam abhijanati yavan yas casmi tattvatah
tato mam tattvato jnatva visate tad-anantaram
“One can understand Me as I am, as the Supreme Personality of Godhead, only by devotional service. And when one is in full consciousness of Me by such devotion, he can enter into the kingdom of God.”

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18.56 sarva-karmany api sada kurvano mad-vyapasrayah
mat-prasadad avapnoti sasvatam padam avyayam
“Though engaged in all kinds of activities, My pure devotee, under My protection, reaches the eternal and imperishable abode by My grace.”

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18.57 cetasa sarva-karmani mayi sannyasya mat-parah
buddhi-yogam upasritya mac-cittah satatam bhava
“In all activities just depend upon Me and work always under My protection. In such devotional service, be fully conscious of Me.”

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18.58 mac-cittah sarva-durgani mat-prasadat tarisyasi
atha cet tvam ahankaran na srosyasi vinanksyasi
“If you become conscious of Me, you will pass over all the obstacles of conditioned life by My grace. If, however, you do not work in such consciousness but act through false ego, not hearing Me, you will be lost.”

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18.59 yad ahankaram asritya na yotsya iti manyase
mithyaisa vyavasayas te prakritis tvam niyoksyati
“If you do not act according to My direction and do not fight, then you will be falsely directed. By your nature, you will have to be engaged in warfare.”

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18.60 svabhava-jena kaunteya nibaddhah svena karmana
kartum necchasi yan mohat karishyasy avaso ’pi tat
“Under illusion you are now declining to act according to My direction. But, compelled by the work born of your own nature, you will act all the same, O son of Kunti.”

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18.61 ishvarah sarva-bhutanam hrd-dese ’rjuna tishthati
bhramayan sarva-bhutani yantrarudhani mayaya
“The Supreme Lord is situated in everyone’s heart, O Arjuna, and is directing the wanderings of all living entities, who are seated as on a machine, made of the material energy.”

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18.62 tam eva saranam gaccha sarva-bhavena bharata
tat-prasadat param shantim sthanam prapsyasi sasvatam
“O scion of Bharata, surrender unto Him utterly. By His grace you will attain transcendental peace and the supreme and eternal abode.”

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18.63 iti te jnanam akhyatam guhyad guhyataram maya
vimrsyaitad asesena yathecchasi tatha kuru  
“Thus I have explained to you knowledge still more confidential. Deliberate on this fully, and then do what you wish to do.”

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18.64 sarva-guhyatamam bhuyah shrinu me paramam vacah
isto ’si me drdham iti tato vaksyami te hitam
“Because you are My very dear friend, I am speaking to you My supreme instruction, the most confidential knowledge of all. Hear this from Me, for it is for your benefit.”

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18.65 man-mana bhava mad-bhakto mad-yaji mam namaskuru
mam evaishyasi satyam te pratijane priyo ’si me
“Always think of Me, become My devotee, worship Me and offer your homage unto Me. Thus you will come to Me without fail. I promise you this because you are My very dear friend.”

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18.66 sarva-dharman parityajya mam ekam saranam vraja
aham tvam sarva-papebhyo mokshayisyami ma sucah
“Abandon all varieties of religion and just surrender unto Me. I shall deliver you from all sinful reactions. Do not fear.”

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18.67 idam te natapaskaya nabhaktaya kadacana
na casusrusave vacyam na ca mam yo ’bhyasuyati
“This confidential knowledge may never be explained to those who are not austere, or devoted, or engaged in devotional service, nor to one who is envious of Me.”

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18.68 ya idam paramam guhyam mad-bhaktesv abhidhasyati
bhaktim mayi param kritva mam evaishyaty asamsayah
“For one who explains this supreme secret to the devotees, pure devotional service is guaranteed, and at the end he will come back to Me.”

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18.69 na ca tasman manusyesu kascin me priya-krttamah
bhavita na ca me tasmad anyah priyataro bhuvi
“There is no servant in this world more dear to Me than he, nor will there ever be one more dear.”

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18.70 adhyesyate ca ya imam dharmyam samvadam avayoh
jnana-yajnena tenaham istah syam iti me matih
“And I declare that he who studies this sacred conversation of ours worships Me by his intelligence.”

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18.71 shraddhavan anasuyas ca shrinuyad api yo narah
so ’pi muktah subhal lokan prapnuyat punya-karmanam
“And one who listens with faith and without envy becomes free from sinful reactions and attains to the auspicious planets where the pious dwell.”

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18.72 kaccid etac chrutam partha tvayaikagrena cetasa
kaccid ajnana-sammohah pranastas te dhananjaya
“O son of Pritha, O conqueror of wealth, have you heard this with an attentive mind? And are your ignorance and illusions now dispelled?”

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18.73 arjuna uvaca
nasto mohah smritir labdha tvat-prasadan mayacyuta
sthito ’smi gata-sandehah karisye vacanam tava
“Arjuna said: My dear Krishna, O infallible one, my illusion is now gone. I have regained my memory by Your mercy. I am now firm and free from doubt and am prepared to act according to Your instructions.”

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18.74 sanjaya uvaca
ity aham vasudevasya parthasya ca mahatmanah
samvadam imam asrausam adbhutam roma-harsanam
“Sanjaya said: Thus have I heard the conversation of two great souls, Krishna and Arjuna. And so wonderful is that message that my hair is standing on end.”

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18.75 vyasa-prasadac chrutavan etad guhyam aham param
yogam yogeshvarat krishnat sakshat kathayatah svayam 
“By the mercy of Vyasa, I have heard these most confidential talks directly from the master of all mysticism, Krishna, who was speaking personally to Arjuna.”

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18.76 rajan samsmrtya samsmrtya samvadam imam adbhutam
keshavarjunayoh punyam hrsyami ca muhur muhuh
“O King, as I repeatedly recall this wondrous and holy dialogue between Krishna and Arjuna, I take pleasure, being thrilled at every moment.”

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18.77 tac ca samsmrtya samsmrtya rupam aty-adbhutam hareh
vismayo me mahan rajan hrsyami ca punah punah “”
“O King, as I remember the wonderful form of Lord Krishna, I am struck with wonder more and more, and I rejoice again and again.”

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18.78 yatra yogeshvarah krsno yatra partho dhanur-dharah
tatra srir vijayo bhutir dhruva nitir matir mama “”
“Wherever there is Krishna, the master of all mystics, and wherever there is Arjuna, the supreme archer, there will also certainly be opulence, victory, extraordinary power, and morality. That is my opinion.”

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