मोक्षसंन्यासयोग

संन्यासस्य महाबाहो तत्त्वमिच्छामि वेदितुम्। त्यागस्य च हृषीकेश पृथक्केशिनिषूदन

॥ 18.1 ॥

I desire to know severally, O mighty-armed, the truth of sannyasa, O Hrishikesha, as also of tyaga, O slayer of Keshi.

काम्यानां कर्मणां न्यासं संन्यासं कवयो विदुः। सर्वकर्मफलत्यागं प्राहुस्त्यागं विचक्षणाः

॥ 18.2 ॥

The renunciation of kamya actions the sages understand as sannyasa: the wise declare the abandonment of the fruit of all works as tyaga.

त्याज्यं दोषवदित्येके कर्म प्राहुर्मनीषिणः। यज्ञदानतपःकर्म न त्याज्यमिति चापरे

॥ 18.3 ॥

Some philosophers declare that all actions should be relinquished as an evil, whilst others (say) that the work of yajna, gift, and austerity should not be relinquished.

निश्चयं श्रृणु मे तत्र त्यागे भरतसत्तम। त्यागो हि पुरुषव्याघ्र त्रिविधः संप्रकीर्तितः

॥ 18.4 ॥

Hear from Me the final truth about relinquishment, O best of the Bharatas. For relinquishment has been declared to be of three kinds, O tiger among men.

यज्ञदानतपःकर्म न त्याज्यं कार्यमेव तत्। यज्ञो दानं तपश्चैव पावनानि मनीषिणाम्

॥ 18.5 ॥

The work of yajna, gift, and austerity should not be relinquished, but it should indeed be performed; (for) yajna, gift, and austerity are purifying to the wise.

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

॥ 18.6 ॥

But even these works, O Partha, should be performed, leaving attachment and the fruits; such is My best and certain conviction.

नियतस्य तु संन्यासः कर्मणो नोपपद्यते। मोहात्तस्य परित्यागस्तामसः परिकीर्तितः

॥ 18.7 ॥

But the renunciation of obligatory action is not proper. Abandonment of the same from delusion is declared to be tamasic.

दुःखमित्येव यत्कर्म कायक्लेशभयात्त्यजेत्। स कृत्वा राजसं त्यागं नैव त्यागफलं लभेत्

॥ 18.8 ॥

He who from fear of bodily trouble relinquishes action, because it is painful, thus performing a rajasic relinquishment, he obtains not the fruit thereof.

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

॥ 18.9 ॥

When obligatory work is performed, O Arjuna, only because it ought to be done, leaving attachment and fruit, such relinquishment is regarded as sattwic.

न द्वेष्ट्यकुशलं कर्म कुशले नानुषज्जते। त्यागी सत्त्वसमाविष्टो मेधावी छिन्नसंशयः

॥ 18.10 ॥

The relinquisher endued with sattwa and a steady understanding and with his doubts dispelled, hates not a disagreeable work nor is attached to an agreeable one.

न हि देहभृता शक्यं त्यक्तुं कर्माण्यशेषतः। यस्तु कर्मफलत्यागी स त्यागीत्यभिधीयते

॥ 18.11 ॥

Actions cannot be entirely relinquished by an embodied being, but he who relinquishes the fruits of actions is called a relinquisher.

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

॥ 18.12 ॥

The threefold fruit of action–disagreeable, agreeable, and mixed–accrues to non-relinquishers after death, but never to relinquishers.

पञ्चैतानि महाबाहो कारणानि निबोध मे। सांख्ये कृतान्ते प्रोक्तानि सिद्धये सर्वकर्मणाम्

॥ 18.13 ॥

Learn from Me, O mighty-armed, these five causes for the accomplishment of all works as declared in the wisdom which is the end of all action;

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

॥ 18.14 ॥

The body, the agent, the various senses, the different functions of a manifold kind, and the presiding divinity, the fifth or these;

शरीरवाङ्मनोभिर्यत्कर्म प्रारभते नरः। न्याय्यं वा विपरीतं वा पञ्चैते तस्य हेतवः

॥ 18.15 ॥

Whatever action a man performs by his body, speech, and mind–whether right or the reverse–these five are its causes.

तत्रैवं सति कर्तारमात्मानं केवलं तु यः। पश्यत्यकृतबुद्धित्वान्न स पश्यति दुर्मतिः

॥ 18.16 ॥

Such being the case, he who through a non-purified understanding looks upon his self, the Absolute, as the agent–he of perverted mind sees not.

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

॥ 18.17 ॥

He who is free from the notion of egoism, whose intelligence is not affected (by good or evil), though he kills these people, he kills not, nor is bound (by the action).

ज्ञानं ज्ञेयं परिज्ञाता त्रिविधा कर्मचोदना। करणं कर्म कर्तेति त्रिविधः कर्मसंग्रहः

॥ 18.18 ॥

Knowledge, the known and the knower form the threefold cause of action. The instrument, the object, and the agent are the threefold basis of action.

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

॥ 18.19 ॥

Knowledge, action and agent are declared in the Sankhya philosophy to be of three kinds only, from the distinction of gunas: hear them also duly.

सर्वभूतेषु येनैकं भावमव्ययमीक्षते। अविभक्तं विभक्तेषु तज्ज्ञानं विद्धि सात्त्विकम्

॥ 18.20 ॥

That by which the one indestructible Substance is seen in all being, inseparate in the separated, know that knowledge to be sattwic.

पृथक्त्वेन तु यज्ज्ञानं नानाभावान्पृथग्विधान्। वेत्ति सर्वेषु भूतेषु तज्ज्ञानं विद्धि राजसम्

॥ 18.21 ॥

But that knowledge which sees in all beings various entities of distinct kinds as different from one another, know that knowledge as rajasic

यत्तु कृत्स्नवदेकस्मिन्कार्ये सक्तमहैतुकम्। अतत्त्वार्थवदल्पं च तत्तामसमुदाहृतम्

॥ 18.22 ॥

Whilst that which is confined to one single effect as if it were the whole, without reason, without foundation in truth, and trivial–that is declared to be tamasic.

नियतं सङ्गरहितमरागद्वेषतः कृतम्। अफलप्रेप्सुना कर्म यत्तत्सात्त्विकमुच्यते

॥ 18.23 ॥

An ordained action done without love or hatred by one not desirous of the fruit and free from attachment, is declared to be sattwic.

यत्तु कामेप्सुना कर्म साहङ्कारेण वा पुनः। क्रियते बहुलायासं तद्राजसमुदाहृतम्

॥ 18.24 ॥

But the action which is performed desiring desires, or with self-conceit and with much effort, is declared to be rajasic.

अनुबन्धं क्षयं हिंसामनपेक्ष्य च पौरुषम्। मोहादारभ्यते कर्म यत्तत्तामसमुच्यते

॥ 18.25 ॥

That action is declared to be tamasic which is undertaken through delusion, without heed to the consequence, loss (of power and wealth), injury (to others), and (one’s own) ability.

मुक्तसङ्गोऽनहंवादी धृत्युत्साहसमन्वितः। सिद्ध्यसिद्ध्योर्निर्विकारः कर्ता सात्त्विक उच्यते

॥ 18.26 ॥

An agent who is free from attachment, non-egotistic, endued with fortitude and enthusiasm, and unaffected in success or failure, is called sattwic.

रागी कर्मफलप्रेप्सुर्लुब्धो हिंसात्मकोऽशुचिः। हर्षशोकान्वितः कर्ता राजसः परिकीर्तितः

॥ 18.27 ॥

He who is passionate, desirous of the fruits of action, greedy, malignant, impure, easily elated or dejected, such an agent is called rajasic.

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

॥ 18.28 ॥

Unsteady, vulgar, arrogant, dishonest, malicious, indolent, desponding, and procrastinating, such an agent is called tamasic.

बुद्धेर्भेदं धृतेश्चैव गुणतस्त्रिविधं श्रृणु। प्रोच्यमानमशेषेण पृथक्त्वेन धनञ्जय

॥ 18.29 ॥

Hear the triple distinction of intellect and fortitude, according to the gunas, as I declare them exhaustively and severally, O Dhananjaya.

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

॥ 18.30 ॥

That which knows the paths of work and renunciation, right and wrong action, fear and fearlessness, bondage and liberation, that intellect, O Partha, is sattwic.

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

॥ 18.31 ॥

That which has a distorted apprehension of dharma and its opposite and also of right action and its opposite, that intellect, O Partha, is rajasic.

अधर्मं धर्ममिति या मन्यते तमसाऽऽवृता। सर्वार्थान्विपरीतांश्च बुद्धिः सा पार्थ तामसी

॥ 18.32 ॥

That which, enveloped in darkness, regards adharma as dharma and views all things in a perverted light, that intellect, O Partha, is tamasic.

धृत्या यया धारयते मनःप्राणेन्द्रियक्रियाः। योगेनाव्यभिचारिण्या धृतिः सा पार्थ सात्त्विकी

॥ 18.33 ॥

The fortitude by which the functions of the mind, the prana, and the senses, O Partha, are regulated, that fortitude, unswerving through yoga, is sattwic.

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

॥ 18.34 ॥

But the fortitude by which one regulates (one’s mind) to dharma, desire, and wealth, desirous of the fruit of each from attachment, that fortitude, O Partha, is rajasic.

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

॥ 18.35 ॥

That by which a stupid man does not give up sleep, fear, grief, despondency, and also overweening conceit, that fortitude, O Partha, is tamasic.

सुखं त्विदानीं त्रिविधं श्रृणु मे भरतर्षभ। अभ्यासाद्रमते यत्र दुःखान्तं च निगच्छति

॥ 18.36 ॥

And now hear from Me, O bull of the Bharatas, of the threefold happiness that one learns to enjoy by habit, and by which one comes to the end of pain.

यत्तदग्रे विषमिव परिणामेऽमृतोपमम्। तत्सुखं सात्त्विकं प्रोक्तमात्मबुद्धिप्रसादजम्

॥ 18.37 ॥

That which is like poison at first, but like nectar at the end; that happiness is declared to be sattwic, born of the translucence of intellect due to self-realization.

विषयेन्द्रियसंयोगाद्यत्तदग्रेऽमृतोपमम्। परिणामे विषमिव तत्सुखं राजसं स्मृतम्

॥ 18.38 ॥

That which arises from the contact of object with sense, at first like nectar, but at the end like poison, that happiness is declared to be rajasic.

यदग्रे चानुबन्धे च सुखं मोहनमात्मनः। निद्रालस्यप्रमादोत्थं तत्तामसमुदाहृतम्

॥ 18.39 ॥

That happiness which begins and results in self-delusion arising from sleep, indolence, and miscomprehension, that is declared to be tamasic.

न तदस्ति पृथिव्यां वा दिवि देवेषु वा पुनः। सत्त्वं प्रकृतिजैर्मुक्तं यदेभिः स्यात्ित्रभिर्गुणैः

॥ 18.40 ॥

There is no entity on earth, or again in heaven among the devas, that is devoid of these three gunas, born of Prakriti.

ब्राह्मणक्षत्रियविशां शूद्राणां च परंतप। कर्माणि प्रविभक्तानि स्वभावप्रभवैर्गुणैः

॥ 18.41 ॥

Of Brahmanas and kshatriyas and vaishyas, as also of shudras, O scorcher of foes, the duties are distributed according to the Gunas born of their own nature.

शमो दमस्तपः शौचं क्षान्तिरार्जवमेव च। ज्ञानं विज्ञानमास्तिक्यं ब्रह्मकर्म स्वभावजम्

॥ 18.42 ॥

The control of the mind and the senses, austerity, purity, forbearance, and also uprightness, knowledge, realization, belief in a hereafter–these are the duties of the brahmanas, born of (their own) nature.

शौर्यं तेजो धृतिर्दाक्ष्यं युद्धे चाप्यपलायनम्। दानमीश्वरभावश्च क्षात्रं कर्म स्वभावजम्

॥ 18.43 ॥

Prowess, boldness, fortitude, dexterity, and also not flying from battle, generosity and sovereignty are the duties of the kshatriyas, born of (their own) nature.

कृषिगौरक्ष्यवाणिज्यं वैश्यकर्म स्वभावजम्। परिचर्यात्मकं कर्म शूद्रस्यापि स्वभावजम्

॥ 18.44 ॥

Agriculture, cattle-rearing, and trade are the duties of the Vaishyas, born of (their own) nature; and action consisting of service is the duty of the shudras, born of (their own) nature.

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

॥ 18.45 ॥

Devoted each to his own duty, man attains the highest perfection. How engaged in his own duty, he attains perfection, that hear.

यतः प्रवृत्तिर्भूतानां येन सर्वमिदं ततम्। स्वकर्मणा तमभ्यर्च्य सिद्धिं विन्दति मानवः

॥ 18.46 ॥

From whom is the evolution of all beings, by whom all this is pervaded, worshipping Him with his own duty, a man attains perfection.

श्रेयान्स्वधर्मो विगुणः परधर्मात्स्वनुष्ठितात्। स्वभावनियतं कर्म कुर्वन्नाप्नोति किल्बिषम्

॥ 18.47 ॥

Better is one’s own dharma, (though) imperfect than the dharma of another well-performed. He who does the duty ordained by his own nature incurs no evil.

सहजं कर्म कौन्तेय सदोषमपि न त्यजेत्। सर्वारम्भा हि दोषेण धूमेनाग्निरिवावृताः

॥ 18.48 ॥

One should not relinquish, O son of Kunti, the duty to which one is born, though it is attended with evil; for, all undertakings are enveloped by evil, as fire by smoke.

असक्तबुद्धिः सर्वत्र जितात्मा विगतस्पृहः। नैष्कर्म्यसिद्धिं परमां संन्यासेनाधिगच्छति

॥ 18.49 ॥

He who intellect is unattached everywhere, who has subdued his heart, whose desires have fled, he attains by renunciation to the supreme perfection, consisting of freedom from action.

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

॥ 18.50 ॥

Learn from Me in brief, O son of Kunti, how reaching such perfection, he attains to Brahman, that supreme consummation of knowledge.

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

॥ 18.51 ॥

Endued with a pure intellect; subduing the body and the senses with fortitude; relinquishing sound and such other sense-objects; abandoning attraction and hatred;

विविक्तसेवी लघ्वाशी यतवाक्कायमानसः। ध्यानयोगपरो नित्यं वैराग्यं समुपाश्रितः

॥ 18.52 ॥

Resorting to a sequestered spot; eating but little; body, speech, and mind controlled; ever engaged in meditation and concentration; possessed of dispassion;

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

॥ 18.53 ॥

Forsaking egoism, power, pride, lust, wrath, and property; freed from the notion of “mine;” and tranquil–he is fit for becoming Brahman.

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

॥ 18.54 ॥

Brahman-become, tranquil-minded, he neither grieves nor desires; the same to all beings, he attains to supreme devotion unto Me.

भक्त्या मामभिजानाति यावान्यश्चास्मि तत्त्वतः। ततो मां तत्त्वतो ज्ञात्वा विशते तदनन्तरम्

॥ 18.55 ॥

By devotion he knows me in reality, what and who I am; then having known Me in reality, he forthwith enters into Me.

सर्वकर्माण्यपि सदा कुर्वाणो मद्व्यपाश्रयः। मत्प्रसादादवाप्नोति शाश्वतं पदमव्ययम्

॥ 18.56 ॥

Even doing all actions always, taking refuge in Me–by My grace he attains to the eternal, immutable State.

चेतसा सर्वकर्माणि मयि संन्यस्य मत्परः। बुद्धियोगमुपाश्रित्य मच्चित्तः सततं भव

॥ 18.57 ॥

Resigning mentally all deeds to Me, having Me as the highest goal, resorting to buddhi-yoga do you ever fix your mind on Me.

मच्चित्तः सर्वदुर्गाणि मत्प्रसादात्तरिष्यसि। अथ चेत्त्वमहङ्कारान्न श्रोष्यसि विनङ्क्ष्यसि

॥ 18.58 ॥

Fixing your mind on Me, you shall, by My grace, overcome all obstacles; but if from self-conceit you will not hear Me, you shall perish.

यदहङ्कारमाश्रित्य न योत्स्य इति मन्यसे। मिथ्यैष व्यवसायस्ते प्रकृतिस्त्वां नियोक्ष्यति

॥ 18.59 ॥

If, filled with self-conceit, you think, “I will not fight,” vain is this your resolve; your prakriti will constrain you.

स्वभावजेन कौन्तेय निबद्धः स्वेन कर्मणा। कर्तुं नेच्छसि यन्मोहात्करिष्यस्यवशोऽपि तत्

॥ 18.60 ॥

Fettered, O son of Kunti, by your own karma, born of your own nature, what you, from delusion, desire not to do, you shall have to do in spite of yourself.

ईश्वरः सर्वभूतानां हृद्देशेऽर्जुन तिष्ठति। भ्रामयन्सर्वभूतानि यन्त्रारूढानि मायया

॥ 18.61 ॥

The Lord, O Arjuna, dwells in the hearts of all beings, causing all beings, by His Maya, to revolve, (as if) mounted on a machine.

तमेव शरणं गच्छ सर्वभावेन भारत। तत्प्रसादात्परां शान्तिं स्थानं प्राप्स्यसि शाश्वतम्

॥ 18.62 ॥

Take refuge in Him with all your heart, O Bharata; by His grace you shall attain supreme peace (and) the eternal abode.

इति ते ज्ञानमाख्यातं गुह्याद्गुह्यतरं मया। विमृश्यैतदशेषेण यथेच्छसि तथा कुरु

॥ 18.63 ॥

Thus has wisdom, more profound than all profundities, been declared to you by Me; reflecting over it fully, act as you like.

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

॥ 18.64 ॥

Hear again My supreme word, the profoundest of all; because you are dearly beloved of Me, therefore, will I speak what is good to you.

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

॥ 18.65 ॥

Occupy your mind with Me, be devoted to Me, sacrifice to Me, bow down to Me. You shall reach Myself; truly do I promise unto you, (for) you are dear to Me.

सर्वधर्मान्परित्यज्य मामेकं शरणं व्रज। अहं त्वा सर्वपापेभ्यो मोक्षयिष्यामि मा शुचः

॥ 18.66 ॥

Relinquishing all dharmas take refuge in Me alone; I will liberate you from all sins; grieve not.

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

॥ 18.67 ॥

This is never to be spoken by you to one who is devoid of austerities or devotion, nor to one who does not render service, nor to one who cavils at Me.

य इमं परमं गुह्यं मद्भक्तेष्वभिधास्यति। भक्ितं मयि परां कृत्वा मामेवैष्यत्यसंशयः

॥ 18.68 ॥

He who with supreme devotion to Me will teach this deeply profound philosophy to My devotees, shall doubtless come to Me alone.

न च तस्मान्मनुष्येषु कश्िचन्मे प्रियकृत्तमः। भविता न च मे तस्मादन्यः प्रियतरो भुवि

॥ 18.69 ॥

Nor among men is there any who does dearer service to Me, nor shall there be another on earth dearer to Me, than he.

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

॥ 18.70 ॥

And he who will study this sacred dialogue of ours, by him shall I have been worshipped by the yajna of knowledge; such is My conviction.

श्रद्धावाननसूयश्च श्रृणुयादपि यो नरः। सोऽपि मुक्तः शुभाँल्लोकान्प्राप्नुयात्पुण्यकर्मणाम्

॥ 18.71 ॥

And even that man who hears this, full of shraddha and free from malice, he too, liberated shall attain to the happy worlds of those of righteous deeds.

कच्चिदेतच्छ्रुतं पार्थ त्वयैकाग्रेण चेतसा। कच्चिदज्ञानसंमोहः प्रनष्टस्ते धनञ्जय

॥ 18.72 ॥

Has this been heard by you, O Partha, with an attentive mind? Has the delusion of your ignorance been destroyed, O Dhananjaya?

नष्टो मोहः स्मृतिर्लब्धा त्वत्प्रसादान्मयाच्युत। स्थितोऽस्मि गतसन्देहः करिष्ये वचनं तव

॥ 18.73 ॥

Destroyed is my delusion, and I have gained my memory through Your grace, O Achyuta. I am firm; my doubts are gone. I will do Your word.

इत्यहं वासुदेवस्य पार्थस्य च महात्मनः। संवादमिममश्रौषमद्भुतं रोमहर्षणम्

॥ 18.74 ॥

Thus have I heard this wonderful dialogue between Vasudeva and the high-souled Partha, causing my hair to stand on end.

व्यासप्रसादाच्छ्रुतवानेतद्गुह्यमहं परम्। योगं योगेश्वरात्कृष्णात्साक्षात्कथयतः स्वयम्

॥ 18.75 ॥

Through the grace of Vyasa have I heard this supreme and most profound Yoga, direct from Krishna, the Lord of Yoga, Himself declaring it.

राजन्संस्मृत्य संस्मृत्य संवादमिममद्भुतम्। केशवार्जुनयोः पुण्यं हृष्यामि च मुहुर्मुहुः

॥ 18.76 ॥

O King, as I remember and remember this wonderful and holy dialogue between Keshava and Arjuna, I rejoice again and again.

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

॥ 18.77 ॥

And as I remember and remember that most wonderful form of Hari, great is my wonder, O King; and I rejoice again and again.

यत्र योगेश्वरः कृष्णो यत्र पार्थो धनुर्धरः। तत्र श्रीर्विजयो भूतिर्ध्रुवा नीतिर्मतिर्मम।।18.78।

॥ 18.78 ॥

Wherever is Krishna, the Lord of Yoga, wherever is Partha, the wielder of the bow, there are prosperity, victory, expansion, and sound policy: such is my conviction.