Moksha Sanyaas Yoga

1 BG 18.1 अर्जुन उवाच | संन्यासस्य महाबाहो तत्त्वमिच्छामि वेदितुम् | त्यागस्य च हृषीकेश पृथक्केशिनिषूदन ||१८-१|| Arjuna asked: Mighty-armed Hrishikesha, destroyer of Keshi, I wish to understand separately the true meaning of renunciation and relinquishment. 2 BG 18.2 श्रीभगवानुवाच | काम्यानां कर्मणां न्यासं संन्यासं कवयो विदुः | सर्वकर्मफलत्यागं प्राहुस्त्यागं विचक्षणाः ||१८-२|| The Lord said: The wise understand renunciation as laying down actions motivated by desire. The discerning call abandoning the fruits of all actions relinquishment. 3 BG 18.3 त्याज्यं दोषवदित्येके कर्म प्राहुर्मनीषिणः | यज्ञदानतपःकर्म न त्याज्यमिति चापरे ||१८-३|| Some thinkers say action should be abandoned because it carries defects; others say sacrifice, giving, and austerity should not be abandoned. 4 BG 18.4 निश्चयं शृणु मे तत्र त्यागे भरतसत्तम | त्यागो हि पुरुषव्याघ्र त्रिविधः सम्प्रकीर्तितः ||१८-४|| Hear my settled judgment about relinquishment, best of the Bharatas. Relinquishment is described as threefold, tiger among men. 5 BG 18.5 यज्ञदानतपःकर्म न त्याज्यं कार्यमेव तत् | यज्ञो दानं तपश्चैव पावनानि मनीषिणाम् ||१८-५|| Acts of sacrifice, giving, and austerity should not be abandoned; they must be performed. Sacrifice, giving, and austerity purify the discerning. 6 BG 18.6 एतान्यपि तु कर्माणि सङ्गं त्यक्त्वा फलानि च | कर्तव्यानीति मे पार्थ निश्चितं मतमुत्तमम् ||१८-६|| But even these actions should be performed after abandoning attachment and their fruits. This is my firm and highest judgment, Partha. 7 BG 18.7 नियतस्य तु संन्यासः कर्मणो नोपपद्यते | मोहात्तस्य परित्यागस्तामसः परिकीर्तितः ||१८-७|| Renouncing prescribed action is not appropriate. Abandoning it through confusion is called dark relinquishment. 8 BG 18.8 दुःखमित्येव यत्कर्म कायक्लेशभयात्त्यजेत् | स कृत्वा राजसं त्यागं नैव त्यागफलं लभेत् ||१८-८|| Someone who abandons an action merely because it is painful, fearing bodily discomfort, practices passionate relinquishment and does not gain the fruit of relinquishment. 9 BG 18.9 कार्यमित्येव यत्कर्म नियतं क्रियतेऽर्जुन | सङ्गं त्यक्त्वा फलं चैव स त्यागः सात्त्विको मतः ||१८-९|| When prescribed action is performed simply because it ought to be done, abandoning attachment and its fruit, that relinquishment is considered clear, Arjuna. 10 BG 18.10 न द्वेष्ट्यकुशलं कर्म कुशले नानुषज्जते | त्यागी सत्त्वसमाविष्टो मेधावी छिन्नसंशयः ||१८-१०|| The wise relinquishing person, filled with clarity and free from doubt, neither hates unpleasant work nor clings to pleasant work. 11 BG 18.11 न हि देहभृता शक्यं त्यक्तुं कर्माण्यशेषतः | यस्तु कर्मफलत्यागी स त्यागीत्यभिधीयते ||१८-११|| An embodied being cannot abandon all actions completely. But one who relinquishes action's fruits is called a true relinquishing person. 12 BG 18.12 अनिष्टमिष्टं मिश्रं च त्रिविधं कर्मणः फलम् | भवत्यत्यागिनां प्रेत्य न तु संन्यासिनां क्वचित् ||१८-१२|| Action has three kinds of fruit after death for those who do not relinquish: unwanted, wanted, and mixed. These never accrue in that way to renouncers. 13 BG 18.13 पञ्चैतानि महाबाहो कारणानि निबोध मे | साङ्ख्ये कृतान्ते प्रोक्तानि सिद्धये सर्वकर्मणाम् ||१८-१३|| Learn from me, mighty-armed one, the five causes described in the settled teaching of discernment for the accomplishment of every action. 14 BG 18.14 अधिष्ठानं तथा कर्ता करणं च पृथग्विधम् | विविधाश्च पृथक्चेष्टा दैवं चैवात्र पञ्चमम् ||१८-१४|| They are the basis of action, the agent, the various instruments, the different efforts, and the divine factor as the fifth. 15 BG 18.15 शरीरवाङ्मनोभिर्यत्कर्म प्रारभते नरः | न्याय्यं वा विपरीतं वा पञ्चैते तस्य हेतवः ||१८-१५|| Whatever action a person begins through body, speech, or mind, whether right or wrong, these five are its causes. 16 BG 18.16 तत्रैवं सति कर्तारमात्मानं केवलं तु यः | पश्यत्यकृतबुद्धित्वान्न स पश्यति दुर्मतिः ||१८-१६|| Given this, someone who sees the isolated self as the sole agent, through undeveloped understanding, does not truly see and judges poorly. 17 BG 18.17 यस्य नाहंकृतो भावो बुद्धिर्यस्य न लिप्यते | हत्वाऽपि स इमाँल्लोकान्न हन्ति न निबध्यते ||१८-१७|| One who is free from the claim of 'I' and whose understanding is not stained neither kills nor becomes bound, even after killing these people. 18 BG 18.18 ज्ञानं ज्ञेयं परिज्ञाता त्रिविधा कर्मचोदना | करणं कर्म कर्तेति त्रिविधः कर्मसंग्रहः ||१८-१८|| Knowledge, what is to be known, and the knower are the threefold impulse to action. The instrument, action, and agent are the threefold composition of action. 19 BG 18.19 ज्ञानं कर्म च कर्ताच त्रिधैव गुणभेदतः | प्रोच्यते गुणसङ्ख्याने यथावच्छृणु तान्यपि ||१८-१९|| Knowledge, action, and agent are each described as threefold according to the qualities in the analysis of those qualities. Hear their proper distinctions. 20 BG 18.20 सर्वभूतेषु येनैकं भावमव्ययमीक्षते | अविभक्तं विभक्तेषु तज्ज्ञानं विद्धि सात्त्विकम् ||१८-२०|| Know as clear the knowledge through which one sees a single enduring reality in all beings, undivided within the divided. 21 BG 18.21 पृथक्त्वेन तु यज्ज्ञानं नानाभावान्पृथग्विधान् | वेत्ति सर्वेषु भूतेषु तज्ज्ञानं विद्धि राजसम् ||१८-२१|| Know as passionate the knowledge that sees in all beings separate realities of many distinct kinds. 22 BG 18.22 यत्तु कृत्स्नवदेकस्मिन्कार्ये सक्तमहैतुकम् | अतत्त्वार्थवदल्पं च तत्तामसमुदाहृतम् ||१८-२२|| Knowledge that clings to one particular thing as though it were the whole, without reason, without grasping truth, and narrow in scope, is called dark. 23 BG 18.23 नियतं सङ्गरहितमरागद्वेषतः कृतम् | अफलप्रेप्सुना कर्म यत्तत्सात्त्विकमुच्यते ||१८-२३|| Action that is required, free from attachment, performed without attraction or hatred by one seeking no reward, is called clear. 24 BG 18.24 यत्तु कामेप्सुना कर्म साहंकारेण वा पुनः | क्रियते बहुलायासं तद्राजसमुदाहृतम् ||१८-२४|| But action performed with great strain by one seeking desired results or driven by the sense of 'I' is called passionate. 25 BG 18.25 अनुबन्धं क्षयं हिंसामनपेक्ष्य च पौरुषम् | मोहादारभ्यते कर्म यत्तत्तामसमुच्यते ||१८-२५|| Action begun in confusion, without considering consequences, loss, injury, or one's capacity, is called dark. 26 BG 18.26 मुक्तसङ्गोऽनहंवादी धृत्युत्साहसमन्वितः | सिद्ध्यसिद्ध्योर्निर्विकारः कर्ता सात्त्विक उच्यते ||१८-२६|| An agent free from attachment and self-assertion, endowed with firmness and enthusiasm, unchanged by success or failure, is called clear. 27 BG 18.27 रागी कर्मफलप्रेप्सुर्लुब्धो हिंसात्मकोऽशुचिः | हर्षशोकान्वितः कर्ता राजसः परिकीर्तितः ||१८-२७|| An agent who is attached, seeks action's reward, is greedy, harmful, and impure, and is subject to excitement and sorrow, is called passionate. 28 BG 18.28 अयुक्तः प्राकृतः स्तब्धः शठो नैष्कृतिकोऽलसः | विषादी दीर्घसूत्री च कर्ता तामस उच्यते ||१८-२८|| An agent who is undisciplined, crude, obstinate, deceitful, malicious, lazy, despondent, and procrastinating is called dark. 29 BG 18.29 बुद्धेर्भेदं धृतेश्चैव गुणतस्त्रिविधं शृणु | प्रोच्यमानमशेषेण पृथक्त्वेन धनञ्जय ||१८-२९|| Now hear separately and fully the threefold distinctions of understanding and firmness according to the qualities, Dhananjaya. 30 BG 18.30 प्रवृत्तिं च निवृत्तिं च कार्याकार्ये भयाभये | बन्धं मोक्षं च या वेत्ति बुद्धिः सा पार्थ सात्त्विकी ||१८-३०|| Understanding that knows when to act and refrain, what should and should not be done, what warrants fear and what does not, and bondage and liberation, is clear, Partha. 31 BG 18.31 यया धर्ममधर्मं च कार्यं चाकार्यमेव च | अयथावत्प्रजानाति बुद्धिः सा पार्थ राजसी ||१८-३१|| Understanding that incorrectly distinguishes duty from wrongdoing and what should be done from what should not is passionate, Partha. 32 BG 18.32 अधर्मं धर्ममिति या मन्यते तमसावृता | सर्वार्थान्विपरीतांश्च बुद्धिः सा पार्थ तामसी ||१८-३२|| Understanding covered by darkness that regards wrongdoing as duty and sees everything in reverse is dark, Partha. 33 BG 18.33 धृत्या यया धारयते मनःप्राणेन्द्रियक्रियाः | योगेनाव्यभिचारिण्या धृतिः सा पार्थ सात्त्विकी ||१८-३३|| The unwavering firmness through which one sustains the activities of mind, vital breaths, and senses by yoga is clear, Partha. 34 BG 18.34 यया तु धर्मकामार्थान्धृत्या धारयतेऽर्जुन | प्रसङ्गेन फलाकाङ्क्षी धृतिः सा पार्थ राजसी ||१८-३४|| The firmness through which one clings to duty, pleasure, and wealth while desiring their fruits is passionate, Arjuna. 35 BG 18.35 यया स्वप्नं भयं शोकं विषादं मदमेव च | न विमुञ्चति दुर्मेधा धृतिः सा पार्थ तामसी ||१८-३५|| The firmness through which a person lacking discernment will not let go of sleep, fear, grief, despondency, and intoxication is dark, Partha. 36 BG 18.36 सुखं त्विदानीं त्रिविधं शृणु मे भरतर्षभ | अभ्यासाद्रमते यत्र दुःखान्तं च निगच्छति ||१८-३६|| Now hear from me of threefold happiness, best of the Bharatas: the happiness in which one comes to delight through practice and reaches the end of suffering— 37 BG 18.37 यत्तदग्रे विषमिव परिणामेऽमृतोपमम् | तत्सुखं सात्त्विकं प्रोक्तमात्मबुद्धिप्रसादजम् ||१८-३७|| That which is like poison at first but like nectar in its outcome, born of the serenity of understanding directed to the self, is called clear happiness. 38 BG 18.38 विषयेन्द्रियसंयोगाद्यत्तदग्रेऽमृतोपमम् | परिणामे विषमिव तत्सुखं राजसं स्मृतम् ||१८-३८|| Happiness arising from contact between senses and objects, like nectar at first but poison in its outcome, is considered passionate. 39 BG 18.39 यदग्रे चानुबन्धे च सुखं मोहनमात्मनः | निद्रालस्यप्रमादोत्थं तत्तामसमुदाहृतम् ||१८-३९|| Happiness that bewilders the self both at the beginning and afterward, arising from sleep, laziness, and carelessness, is called dark. 40 BG 18.40 न तदस्ति पृथिव्यां वा दिवि देवेषु वा पुनः | सत्त्वं प्रकृतिजैर्मुक्तं यदेभिः स्यात्त्रिभिर्गुणैः ||१८-४०|| No being on earth, or even among the gods in heaven, is free from these three qualities born of nature. 41 BG 18.41 ब्राह्मणक्षत्रियविशां शूद्राणां च परन्तप | कर्माणि प्रविभक्तानि स्वभावप्रभवैर्गुणैः ||१८-४१|| The work of Brahmins, Kshatriyas, Vaishyas, and Shudras is divided according to qualities arising from their own nature, scorcher of enemies. 42 BG 18.42 शमो दमस्तपः शौचं क्षान्तिरार्जवमेव च | ज्ञानं विज्ञानमास्तिक्यं ब्रह्मकर्म स्वभावजम् ||१८-४२|| Calm, restraint, austerity, purity, patience, straightforwardness, knowledge, direct understanding, and trust in sacred truth are the brahmin's work arising from nature. 43 BG 18.43 शौर्यं तेजो धृतिर्दाक्ष्यं युद्धे चाप्यपलायनम् | दानमीश्वरभावश्च क्षात्रं कर्म स्वभावजम् ||१८-४३|| Courage, vigor, firmness, skill, not fleeing in battle, generosity, and the capacity to govern are the Kshatriya's work arising from nature. 44 BG 18.44 कृषिगौरक्ष्यवाणिज्यं वैश्यकर्म स्वभावजम् | परिचर्यात्मकं कर्म शूद्रस्यापि स्वभावजम् ||१८-४४|| Farming, tending cattle, and trade are the Vaishya's work arising from nature; work consisting of service is the Shudra's work arising from nature. 45 BG 18.45 स्वे स्वे कर्मण्यभिरतः संसिद्धिं लभते नरः | स्वकर्मनिरतः सिद्धिं यथा विन्दति तच्छृणु ||१८-४५|| A person devoted to their own work attains perfection. Hear how one devoted to one's work finds that perfection. 46 BG 18.46 यतः प्रवृत्तिर्भूतानां येन सर्वमिदं ततम् | स्वकर्मणा तमभ्यर्च्य सिद्धिं विन्दति मानवः ||१८-४६|| By worshiping through one's own work the one from whom beings arise and by whom all this is pervaded, a person attains perfection. 47 BG 18.47 श्रेयान्स्वधर्मो विगुणः परधर्मात्स्वनुष्ठितात् | स्वभावनियतं कर्म कुर्वन्नाप्नोति किल्बिषम् ||१८-४७|| One's own duty, though imperfect, is better than another's duty done well. Performing work determined by one's nature, one does not incur fault. 48 BG 18.48 सहजं कर्म कौन्तेय सदोषमपि न त्यजेत् | सर्वारम्भा हि दोषेण धूमेनाग्निरिवावृताः ||१८-४८|| Kunti's son, one should not abandon work born with one's nature even when it is flawed, for every undertaking is covered by some defect, as fire is covered by smoke. 49 BG 18.49 असक्तबुद्धिः सर्वत्र जितात्मा विगतस्पृहः | नैष्कर्म्यसिद्धिं परमां संन्यासेनाधिगच्छति ||१८-४९|| One whose understanding is unattached everywhere, whose self is governed and whose craving has gone, reaches through renunciation the highest perfection of freedom from action. 50 BG 18.50 सिद्धिं प्राप्तो यथा ब्रह्म तथाप्नोति निबोध मे | समासेनैव कौन्तेय निष्ठा ज्ञानस्य या परा ||१८-५०|| Hear briefly from me, Kunti's son, how one who has attained perfection reaches Brahman, the highest culmination of knowledge. 51 BG 18.51 बुद्ध्या विशुद्धया युक्तो धृत्यात्मानं नियम्य च | शब्दादीन्विषयांस्त्यक्त्वा रागद्वेषौ व्युदस्य च ||१८-५१|| Endowed with purified understanding, governing oneself with firmness, leaving behind sound and other sense objects, and putting aside attraction and aversion— 52 BG 18.52 विविक्तसेवी लघ्वाशी यतवाक्कायमानसः | ध्यानयोगपरो नित्यं वैराग्यं समुपाश्रितः ||१८-५२|| Living in seclusion, eating lightly, governing speech, body, and mind, always devoted to meditation and taking refuge in detachment— 53 BG 18.53 अहंकारं बलं दर्पं कामं क्रोधं परिग्रहम् | विमुच्य निर्ममः शान्तो ब्रह्मभूयाय कल्पते ||१८-५३|| Giving up the sense of 'I,' coercive force, pride, desire, anger, and possessions, free from possessiveness and peaceful, one becomes fit for the state of Brahman. 54 BG 18.54 ब्रह्मभूतः प्रसन्नात्मा न शोचति न काङ्क्षति | समः सर्वेषु भूतेषु मद्भक्तिं लभते पराम् ||१८-५४|| Having become Brahman, serene in self, one neither grieves nor desires. Equal toward all beings, one gains supreme devotion to me. 55 BG 18.55 भक्त्या मामभिजानाति यावान्यश्चास्मि तत्त्वतः | ततो मां तत्त्वतो ज्ञात्वा विशते तदनन्तरम् ||१८-५५|| Through devotion one knows me truly, who I am and how far my being extends. Then, knowing me truly, one enters into me immediately. 56 BG 18.56 सर्वकर्माण्यपि सदा कुर्वाणो मद्व्यपाश्रयः | मत्प्रसादादवाप्नोति शाश्वतं पदमव्ययम् ||१८-५६|| Even while continually performing all actions, one who takes refuge in me reaches the eternal, unchanging dwelling through my grace. 57 BG 18.57 चेतसा सर्वकर्माणि मयि संन्यस्य मत्परः | बुद्धियोगमुपाश्रित्य मच्चित्तः सततं भव ||१८-५७|| Mentally entrust all actions to me, make me your highest aim, take refuge in disciplined understanding, and always keep your mind on me. 58 BG 18.58 मच्चित्तः सर्वदुर्गाणि मत्प्रसादात्तरिष्यसि | अथ चेत्त्वमहंकारान्न श्रोष्यसि विनङ्क्ष्यसि ||१८-५८|| With your mind on me, you will cross all difficulties through my grace. But if, through the sense of 'I,' you refuse to listen, you will be lost. 59 BG 18.59 यदहंकारमाश्रित्य न योत्स्य इति मन्यसे | मिथ्यैष व्यवसायस्ते प्रकृतिस्त्वां नियोक्ष्यति ||१८-५९|| If you rely on the sense of 'I' and think, 'I will not fight,' your resolve is futile. Your nature will compel you. 60 BG 18.60 स्वभावजेन कौन्तेय निबद्धः स्वेन कर्मणा | कर्तुं नेच्छसि यन्मोहात्करिष्यस्यवशोपि तत् ||१८-६०|| Bound by your own action born of your nature, Kunti's son, you will helplessly do even what, through confusion, you do not wish to do. 61 BG 18.61 ईश्वरः सर्वभूतानां हृद्देशेऽर्जुन तिष्ठति | भ्रामयन्सर्वभूतानि यन्त्रारूढानि मायया ||१८-६१|| The lord dwells in the heart of every being, Arjuna, causing all beings to turn through his power, as though mounted on a machine. 62 BG 18.62 तमेव शरणं गच्छ सर्वभावेन भारत | तत्प्रसादात्परां शान्तिं स्थानं प्राप्स्यसि शाश्वतम् ||१८-६२|| Take refuge in that one alone with your whole being, Bharata. Through his grace you will reach supreme peace and the eternal dwelling. 63 BG 18.63 इति ते ज्ञानमाख्यातं गुह्याद्गुह्यतरं मया | विमृश्यैतदशेषेण यथेच्छसि तथा कुरु ||१८-६३|| Thus I have explained knowledge more secret than the secret. Reflect on it completely, and then act as you choose. 64 BG 18.64 सर्वगुह्यतमं भूयः शृणु मे परमं वचः | इष्टोऽसि मे दृढमिति ततो वक्ष्यामि ते हितम् ||१८-६४|| Hear once more my highest teaching, the deepest secret of all. Because you are deeply dear to me, I will tell you what is for your good. 65 BG 18.65 मन्मना भव मद्भक्तो मद्याजी मां नमस्कुरु | मामेवैष्यसि सत्यं ते प्रतिजाने प्रियोऽसि मे ||१८-६५|| Set your mind on me, become my devotee, sacrifice to me, and bow to me. You will come to me alone; I promise you truly, for you are dear to me. 66 BG 18.66 सर्वधर्मान्परित्यज्य मामेकं शरणं व्रज | अहं त्वा सर्वपापेभ्यो मोक्षयिष्यामि मा शुचः ||१८-६६|| Abandon all duties and take refuge in me alone. I will free you from all wrongdoing; do not grieve. 67 BG 18.67 इदं ते नातपस्काय नाभक्ताय कदाचन | न चाशुश्रूषवे वाच्यं न च मां योऽभ्यसूयति ||१८-६७|| Never tell this to one without discipline or devotion, to one unwilling to listen, or to one who finds fault with me. 68 BG 18.68 य इदं परमं गुह्यं मद्भक्तेष्वभिधास्यति | भक्तिं मयि परां कृत्वा मामेवैष्यत्यसंशयः ||१८-६८|| Whoever explains this supreme secret among my devotees, having offered the highest devotion to me, will certainly come to me alone. 69 BG 18.69 न च तस्मान्मनुष्येषु कश्चिन्मे प्रियकृत्तमः | भविता न च मे तस्मादन्यः प्रियतरो भुवि ||१८-६९|| No one among people does anything dearer to me than that person, and no one on earth will be dearer to me. 70 BG 18.70 अध्येष्यते च य इमं धर्म्यं संवादमावयोः | ज्ञानयज्ञेन तेनाहमिष्टः स्यामिति मे मतिः ||१८-७०|| Whoever studies this conversation of ours concerning duty worships me through the sacrifice of knowledge: this is my judgment. 71 BG 18.71 श्रद्धावाननसूयश्च शृणुयादपि यो नरः | सोऽपि मुक्तः शुभाँल्लोकान्प्राप्नुयात्पुण्यकर्मणाम् ||१८-७१|| Even a person who listens with trust and without fault-finding will be freed and reach the favorable worlds of those who do good. 72 BG 18.72 कच्चिदेतच्छ्रुतं पार्थ त्वयैकाग्रेण चेतसा | कच्चिदज्ञानसम्मोहः प्रनष्टस्ते धनञ्जय ||१८-७२|| Partha, have you listened with a one-pointed mind? Dhananjaya, has the bewilderment born of ignorance been destroyed? 73 BG 18.73 अर्जुन उवाच | नष्टो मोहः स्मृतिर्लब्धा त्वत्प्रसादान्मयाच्युत | स्थितोऽस्मि गतसन्देहः करिष्ये वचनं तव ||१८-७३|| Arjuna said: Achyuta, through your grace my confusion is destroyed and my understanding is recovered. I stand firm, free from doubt. I will do as you say. 74 BG 18.74 सञ्जय उवाच | इत्यहं वासुदेवस्य पार्थस्य च महात्मनः | संवादमिममश्रौषमद्भुतं रोमहर्षणम् ||१८-७४|| Sanjaya said: Thus I heard this wondrous conversation between Vasudeva and the great-souled Partha, which made my hair stand on end. 75 BG 18.75 व्यासप्रसादाच्छ्रुतवानेतद्गुह्यमहं परम् | योगं योगेश्वरात्कृष्णात्साक्षात्कथयतः स्वयम् ||१८-७५|| Through Vyasa's grace I heard this supreme secret yoga directly from Krishna, the master of yoga, as he himself spoke it. 76 BG 18.76 राजन्संस्मृत्य संस्मृत्य संवादमिममद्भुतम् | केशवार्जुनयोः पुण्यं हृष्यामि च मुहुर्मुहुः ||१८-७६|| O king, remembering again and again this wondrous, sacred conversation between Keshava and Arjuna, I rejoice repeatedly. 77 BG 18.77 तच्च संस्मृत्य संस्मृत्य रूपमत्यद्भुतं हरेः | विस्मयो मे महान् राजन्हृष्यामि च पुनः पुनः ||१८-७७|| Remembering again and again that most astonishing form of Hari, I am filled with wonder, O king, and rejoice over and over. 78 BG 18.78 यत्र योगेश्वरः कृष्णो यत्र पार्थो धनुर्धरः | तत्र श्रीर्विजयो भूतिर्ध्रुवा नीतिर्मतिर्मम ||१८-७८|| Where Krishna, the master of yoga, and Partha, the bow-bearer, are present, there are prosperity, victory, flourishing, and firm right conduct. This is my conviction.