Chapter 18. "The Path of Liberation through Renunciation."
Arjuna said:
1. O Lord of the senses, O Mighty-armed, O Destroyer of Keshi, I desire to know respectively the truth regarding Sannyasa (renunciation) as well as of Tyaga (relinquishment).
The Blessed Lord said:
2. The Sages declare that the renunciation of actions with desire (for fruits) is Sannyasa, and the learned declare that the relinquishment of the fruits of all actions is Tyaga.
3. Some philosophers declare that all actions should be given up as an evil; while others say that the work of sacrifice, gift and austerity should never be given up.
4. O best of the Bharatas, O tiger among men, hear from Me the final truth regarding relinquishment; for relinquishment has been declared to be of three kinds.
5. The acts of sacrifice, gift and austerity are not to be relinquished, but should indeed be performed; for sacrifice, gift and austerity are purifying to the discriminative.
6. But, O Partha, even these acts are to be performed, giving up attachment and the fruits. This is My best and sure conviction.
7. Relinquishment of the prescribed actions is not proper. Abandonment of the same, through delusion, is declared to be Tamasica.
8. He who relinquishes action out of fear of bodily trouble, thinking "it is painful," thus performing Rajasica relinquishment, does not obtain the fruit thereof.
9. O Arjuna, giving up attachment and fruit, when prescribed action is performed because it should be done, such relinquishment is regarded as Sattwica.
10. The relinquisher, imbued with Sattwa and steady understanding, with his doubts destroyed, does not hate a disagreeable work, nor is he attached ot an agreeable one.
11. It is not possible for the embodied to relinquish actions entirely; but he who relinquishes the fruits of actions is called a (true) relinquisher.
12. Good, evil and mixed, threefold is the fruit of action obtained by non-relinquishers after death; but never by relinquishers.
13. O mighty-armed, learn from Me the five causes for the accomplishment of all action, as it is declared in the Sankhya philosophy.
14. The body, the agent, the various senses, the different and manifold functions and the presiding deity as the fifth.
15. Whatever actions man performs with his body, speech and mind, whether right or the reverse, these five are its causes.
16. This being the case, he who, through impure understanding, looks upon his Self, the One, as the agent, he of perverted mind, sees not (the Truth).
17. He who has no egotistical notion (such as "I am the doer"), whose understanding is not affected (by good and evil), even though slaying these people, he neither slays nor is bound (by action).
18. The knowledge, the knowable, and the knower are the threefold cause of action; the instrument (senses), the object and the agent, are the threefold basis of action.
19. Knowledge, action and agent are declared in the Sankhya philosophy to be threefold, according to the distinction of the Gunas. Hear them also duly.
20. Know that knowledge to be Sattwica, by which is seen in all beings the One Immutable, inseparate in the separate.
21. But the knowledge which sees in all beings the distinct entities of diverse kinds as different from one another, know that knowledge to be Rajasica (passionate).
22. While that knowledge which is confined to one single effect, as if it were the whole, without reason, not founded on truth, and trivial, that is declared to be Tamasica.
23. The action which is ordained, performed by one not desirous of fruits, free from attachment and without love or aversion, is declared to be Sattwica.
24. But the action which is performed with longing for objects of desire, or with egotism, or with much effort, is declared to be Rajasica.
25. The action which is undertaken from delusion, without heed to ability and consequence, loss and injury (to others) is said to be Tamasica.
26. Free from attachment, non-egotistic, endued with perserverance and enthusiasm, unaffected in success or failure, such an agent is called Sattwica.
27. He who is passionate and desirous of the fruits of action, greedy, malignant, impure, easily moved by joy or sorrow, such an agent is called Rajasica.
28. Unsteady, vulgar, arrogant, dishonest, malicious, indolent, despondent, procrastinating, such an agent is called Tamasica.
29. O Dahananjaya, hear thou the distinction of understanding and fortitude according tot he threefold gunas, as I declare them exhaustively and distinctively.
30. O Partha, know that understanding to be Sattwica which knows when to act and when to abstain from action; also right and wrong action, fear and fearlessness, bondage and liberation.
31. O Partha, that by which the understanding is distorted regarding right and wrong, proper and improper action, that is called Rajasica understanding.
32. That understanding which is covered with darkness and regards unrighteousness as righteousness, and looks upon all things in a perverted light, that, O Partha, is Tamasica understanding.
33. That firmness, O Partha, by which one can control the activity of the mind, Prana and senses, through the unwavering practice of Yoga, that firmness is Sattwica.
34. But that firmness by which one clings to duty, desire and wealth, being attached therein and desirous of fruits, that firmness is Rajasica.
35. O Partha, that by which a stupid man does not give up sleep, fear, grief, despondency and vanity, that firmness is Tamasica.
36. O Prince of the Bharata race, now hear from Me regarding the threefold happiness, that happiness which one enjoys by habit and by which one comes to the end of pain.
37. That which is like poison in the beginning and like nectar in the end, that happiness is said to be Sattwica (pure), born of the blissful knowledge of the Self.
38. That happiness which arises from the contract of the senses with sense-objects and is like nectar in the beginning but like poison in the end, is declared to be Rajasica.
39. That happiness which begins and ends in self-delusion, arising from sleep, indolence and false perception, is declared to be Tamasica.
40. There is no being on earth or in heaven among the gods, who is free from these three Gunas, born of Prakriti (Nature).
41. O Parantapa (Arjuna), the duties of Brahmanas, Kshatriyas, Vaisyas and also of Sudras, are distributed according to their Gunas, born of their nature.
42. Control of mind and senses, austerity, purity, forgiveness and also simplicity, knowledge, realization and faith in God, these are the duties of Brahmanas, born of their nature.
43. Bravery, energy, firmness, skill and also not flying from the battle, generosity, lordliness, are the duties of Kshatriyas, born of their nature.
44. Agriculture, rearing of cattle and trade are the duties of the Vaisyas, born of their nature. Service is the duty of Sudras, born of their nature.
45. Man attains perfection, being engaged in his own duty. Hear now how one engaged in his own duty attains perfection.
46. Him from Whom is the evolution of all beings, by Whom all this is pervaded, by worshipping Him with his own duty man attains perfection.
47. Better is one's own duty, although perfect, than that of another well performed. He who does the duty born of his own nature incurs no sin.
48. O son of Kunti, one should not relinquish the duty to which he is born, though it is defective, for all undertakings are surrounded by evil as fire by smoke.
49. He, whose understanding is unattached everywhere, who is self subjugated, devoid of desires, he, by renunciation, attains the supreme perfection, consisting in freedom from action.
50. O son of Kunti, after reaching such perfection, how he attains to Brahman, the highest Goal of Wisdom, do thou hear that from Me in brief.
51. Endued with pure understanding; subduing self by firmness; relinquishing sound and other sense-objects; abandoning longing and aversion;
52. Resorting to a secluded spot; eating little; controlling body, speech and mind; ever steadfastly engaged in meditation and concentration, endued with dispassion;
53. Forsaking egotism, power, pride, lust, anger and possession; freed from the notion of "mine" and tranquil:" one is thus fit to become one with Brahman.
54. Becoming one with Brahman,serene-minded, he neither grieves nor desires; alike to all beings, he attains supreme devotion unto Me.
55. By devotion he knows Me in truth, what and who I am; having thus known Me in truth, he forthwith enters into Me.
56. Even though constantly performing all actions, taking refuge in Me, through My grace he attains to the Eternal, Immutable Abode.
57. Surrendering mentally all actions to Me, regarding Me as the highest goal, resorting to Self-knowledge, do thou ever fix thy heart on Me.
58. Fixing thy heart on Me, thou shalt, by My grace, overcome all obstacles; but if, through egoism, thou wilt not hear Me, thou shalt perish.
59. If, actuated by egoism, thou thinkest: "I will not fight," in vain is this thy resolve. Thine own nature will impel thee.
60. O son of Kunti, being bound by thine own Karma, born of thine own nature, thou shalt be helplessly led to do that which from delusion thou desirest not to d.
61. O Arjuna, the Lord dwells in the heart of all beings, causing all beings to revolve, as if mounted on a wheel.
62. O Bharata, take refuge in Him with all thy heart; through His grace thou shalt attain Supreme Peace and the Eternal Abode.
63. Thus wisdom, most profound of all secrets, has been declared unto thee by Me; pondering over it fully, do as thou likest.
64. Hear again My Supreme Word, most profound of all; for thou art My dearl beloved, therefore I shall speak for thy good.
65. Fill thy heart with Me, be thou devoted to Me, do thou worship Me and bow down to Me. Thus thou shalt attain unto Me. Truly I promise thee, for thou art dear to Me.
66. Giving up all Dharmas (righteous and unrighteous actions), come unto Me alone for refuge. I shall free thee from all sings; grieve not.
67. This should never be spoken by thee to one who is devoid of austerity or without devotion, nor to one who does not render service, nor to one who speaks ill of Me.
68. He who, with supreme devotion to Me, will declare this deeply profound secret to My devotees, doubtless he shall come unto Me.
69. There is none among men who does dearer service to Me than he, nor shall there be any other on earth dearer to me than he.
70. And he who shall study this Sacred Dialogue between us, by him I shall be worshipped with sacrifice of wisdom. Such is My conviction.
71. And even that man who shall hear this, full of faith and without malice, he too, being freed from evil, shall attain to the sacred region of those of righteous deeds.
72. O son of Pritha, has this been heard by thee with an attentive mind? O Dhananjaya, has the delusion of thine ignorance been destroyed?
Arjuna said:
73. My delusion is destroyed and I have regained my memory through Thy grace, O Changeless One. I stand firm with doubts dispelled; I will do Thy Word.
Sanjaya said:
74. Thus have I heard this wonderful Dialogue between Vasudeva (Krishna) and great-souled Partha, causing my hair to stand on end.
75. Through the grace of Vyasa have I heard this supreme and most profound Yoga, declared directly by Krishna Himself, the Lord of Yoga.
76. O King, as I remember, over and over, this wonderful and holy Dialogue between Keshava and Arjuna, I rejoice again and again.
77. And as I remember, over and over, that most wonderful Form of Hari (the Lord), great is my wonder, O King, and I rejoice again and again.
78. Wherever is Krishna, the Lord of Yoga, wherever is Partha, the bowman, there are prosperity, victory, glory, sound polity. Such is my firm conviction.
Here ends the Eighteenth Chapter called "The Path of Liberation through Renunciation" in the Srimad-Bhagavad-Gita, the Essence of the Upanishads, the Science of Brahman, the Scripture of Yoga, the Dialogue between Sri Krishna and Arjuna
Peace! Peace! Peace be unto all.
Arjuna said:
1. O Lord of the senses, O Mighty-armed, O Destroyer of Keshi, I desire to know respectively the truth regarding Sannyasa (renunciation) as well as of Tyaga (relinquishment).
The Blessed Lord said:
2. The Sages declare that the renunciation of actions with desire (for fruits) is Sannyasa, and the learned declare that the relinquishment of the fruits of all actions is Tyaga.
3. Some philosophers declare that all actions should be given up as an evil; while others say that the work of sacrifice, gift and austerity should never be given up.
4. O best of the Bharatas, O tiger among men, hear from Me the final truth regarding relinquishment; for relinquishment has been declared to be of three kinds.
5. The acts of sacrifice, gift and austerity are not to be relinquished, but should indeed be performed; for sacrifice, gift and austerity are purifying to the discriminative.
6. But, O Partha, even these acts are to be performed, giving up attachment and the fruits. This is My best and sure conviction.
7. Relinquishment of the prescribed actions is not proper. Abandonment of the same, through delusion, is declared to be Tamasica.
8. He who relinquishes action out of fear of bodily trouble, thinking "it is painful," thus performing Rajasica relinquishment, does not obtain the fruit thereof.
9. O Arjuna, giving up attachment and fruit, when prescribed action is performed because it should be done, such relinquishment is regarded as Sattwica.
10. The relinquisher, imbued with Sattwa and steady understanding, with his doubts destroyed, does not hate a disagreeable work, nor is he attached ot an agreeable one.
11. It is not possible for the embodied to relinquish actions entirely; but he who relinquishes the fruits of actions is called a (true) relinquisher.
12. Good, evil and mixed, threefold is the fruit of action obtained by non-relinquishers after death; but never by relinquishers.
13. O mighty-armed, learn from Me the five causes for the accomplishment of all action, as it is declared in the Sankhya philosophy.
14. The body, the agent, the various senses, the different and manifold functions and the presiding deity as the fifth.
15. Whatever actions man performs with his body, speech and mind, whether right or the reverse, these five are its causes.
16. This being the case, he who, through impure understanding, looks upon his Self, the One, as the agent, he of perverted mind, sees not (the Truth).
17. He who has no egotistical notion (such as "I am the doer"), whose understanding is not affected (by good and evil), even though slaying these people, he neither slays nor is bound (by action).
18. The knowledge, the knowable, and the knower are the threefold cause of action; the instrument (senses), the object and the agent, are the threefold basis of action.
19. Knowledge, action and agent are declared in the Sankhya philosophy to be threefold, according to the distinction of the Gunas. Hear them also duly.
20. Know that knowledge to be Sattwica, by which is seen in all beings the One Immutable, inseparate in the separate.
21. But the knowledge which sees in all beings the distinct entities of diverse kinds as different from one another, know that knowledge to be Rajasica (passionate).
22. While that knowledge which is confined to one single effect, as if it were the whole, without reason, not founded on truth, and trivial, that is declared to be Tamasica.
23. The action which is ordained, performed by one not desirous of fruits, free from attachment and without love or aversion, is declared to be Sattwica.
24. But the action which is performed with longing for objects of desire, or with egotism, or with much effort, is declared to be Rajasica.
25. The action which is undertaken from delusion, without heed to ability and consequence, loss and injury (to others) is said to be Tamasica.
26. Free from attachment, non-egotistic, endued with perserverance and enthusiasm, unaffected in success or failure, such an agent is called Sattwica.
27. He who is passionate and desirous of the fruits of action, greedy, malignant, impure, easily moved by joy or sorrow, such an agent is called Rajasica.
28. Unsteady, vulgar, arrogant, dishonest, malicious, indolent, despondent, procrastinating, such an agent is called Tamasica.
29. O Dahananjaya, hear thou the distinction of understanding and fortitude according tot he threefold gunas, as I declare them exhaustively and distinctively.
30. O Partha, know that understanding to be Sattwica which knows when to act and when to abstain from action; also right and wrong action, fear and fearlessness, bondage and liberation.
31. O Partha, that by which the understanding is distorted regarding right and wrong, proper and improper action, that is called Rajasica understanding.
32. That understanding which is covered with darkness and regards unrighteousness as righteousness, and looks upon all things in a perverted light, that, O Partha, is Tamasica understanding.
33. That firmness, O Partha, by which one can control the activity of the mind, Prana and senses, through the unwavering practice of Yoga, that firmness is Sattwica.
34. But that firmness by which one clings to duty, desire and wealth, being attached therein and desirous of fruits, that firmness is Rajasica.
35. O Partha, that by which a stupid man does not give up sleep, fear, grief, despondency and vanity, that firmness is Tamasica.
36. O Prince of the Bharata race, now hear from Me regarding the threefold happiness, that happiness which one enjoys by habit and by which one comes to the end of pain.
37. That which is like poison in the beginning and like nectar in the end, that happiness is said to be Sattwica (pure), born of the blissful knowledge of the Self.
38. That happiness which arises from the contract of the senses with sense-objects and is like nectar in the beginning but like poison in the end, is declared to be Rajasica.
39. That happiness which begins and ends in self-delusion, arising from sleep, indolence and false perception, is declared to be Tamasica.
40. There is no being on earth or in heaven among the gods, who is free from these three Gunas, born of Prakriti (Nature).
41. O Parantapa (Arjuna), the duties of Brahmanas, Kshatriyas, Vaisyas and also of Sudras, are distributed according to their Gunas, born of their nature.
42. Control of mind and senses, austerity, purity, forgiveness and also simplicity, knowledge, realization and faith in God, these are the duties of Brahmanas, born of their nature.
43. Bravery, energy, firmness, skill and also not flying from the battle, generosity, lordliness, are the duties of Kshatriyas, born of their nature.
44. Agriculture, rearing of cattle and trade are the duties of the Vaisyas, born of their nature. Service is the duty of Sudras, born of their nature.
45. Man attains perfection, being engaged in his own duty. Hear now how one engaged in his own duty attains perfection.
46. Him from Whom is the evolution of all beings, by Whom all this is pervaded, by worshipping Him with his own duty man attains perfection.
47. Better is one's own duty, although perfect, than that of another well performed. He who does the duty born of his own nature incurs no sin.
48. O son of Kunti, one should not relinquish the duty to which he is born, though it is defective, for all undertakings are surrounded by evil as fire by smoke.
49. He, whose understanding is unattached everywhere, who is self subjugated, devoid of desires, he, by renunciation, attains the supreme perfection, consisting in freedom from action.
50. O son of Kunti, after reaching such perfection, how he attains to Brahman, the highest Goal of Wisdom, do thou hear that from Me in brief.
51. Endued with pure understanding; subduing self by firmness; relinquishing sound and other sense-objects; abandoning longing and aversion;
52. Resorting to a secluded spot; eating little; controlling body, speech and mind; ever steadfastly engaged in meditation and concentration, endued with dispassion;
53. Forsaking egotism, power, pride, lust, anger and possession; freed from the notion of "mine" and tranquil:" one is thus fit to become one with Brahman.
54. Becoming one with Brahman,serene-minded, he neither grieves nor desires; alike to all beings, he attains supreme devotion unto Me.
55. By devotion he knows Me in truth, what and who I am; having thus known Me in truth, he forthwith enters into Me.
56. Even though constantly performing all actions, taking refuge in Me, through My grace he attains to the Eternal, Immutable Abode.
57. Surrendering mentally all actions to Me, regarding Me as the highest goal, resorting to Self-knowledge, do thou ever fix thy heart on Me.
58. Fixing thy heart on Me, thou shalt, by My grace, overcome all obstacles; but if, through egoism, thou wilt not hear Me, thou shalt perish.
59. If, actuated by egoism, thou thinkest: "I will not fight," in vain is this thy resolve. Thine own nature will impel thee.
60. O son of Kunti, being bound by thine own Karma, born of thine own nature, thou shalt be helplessly led to do that which from delusion thou desirest not to d.
61. O Arjuna, the Lord dwells in the heart of all beings, causing all beings to revolve, as if mounted on a wheel.
62. O Bharata, take refuge in Him with all thy heart; through His grace thou shalt attain Supreme Peace and the Eternal Abode.
63. Thus wisdom, most profound of all secrets, has been declared unto thee by Me; pondering over it fully, do as thou likest.
64. Hear again My Supreme Word, most profound of all; for thou art My dearl beloved, therefore I shall speak for thy good.
65. Fill thy heart with Me, be thou devoted to Me, do thou worship Me and bow down to Me. Thus thou shalt attain unto Me. Truly I promise thee, for thou art dear to Me.
66. Giving up all Dharmas (righteous and unrighteous actions), come unto Me alone for refuge. I shall free thee from all sings; grieve not.
67. This should never be spoken by thee to one who is devoid of austerity or without devotion, nor to one who does not render service, nor to one who speaks ill of Me.
68. He who, with supreme devotion to Me, will declare this deeply profound secret to My devotees, doubtless he shall come unto Me.
69. There is none among men who does dearer service to Me than he, nor shall there be any other on earth dearer to me than he.
70. And he who shall study this Sacred Dialogue between us, by him I shall be worshipped with sacrifice of wisdom. Such is My conviction.
71. And even that man who shall hear this, full of faith and without malice, he too, being freed from evil, shall attain to the sacred region of those of righteous deeds.
72. O son of Pritha, has this been heard by thee with an attentive mind? O Dhananjaya, has the delusion of thine ignorance been destroyed?
Arjuna said:
73. My delusion is destroyed and I have regained my memory through Thy grace, O Changeless One. I stand firm with doubts dispelled; I will do Thy Word.
Sanjaya said:
74. Thus have I heard this wonderful Dialogue between Vasudeva (Krishna) and great-souled Partha, causing my hair to stand on end.
75. Through the grace of Vyasa have I heard this supreme and most profound Yoga, declared directly by Krishna Himself, the Lord of Yoga.
76. O King, as I remember, over and over, this wonderful and holy Dialogue between Keshava and Arjuna, I rejoice again and again.
77. And as I remember, over and over, that most wonderful Form of Hari (the Lord), great is my wonder, O King, and I rejoice again and again.
78. Wherever is Krishna, the Lord of Yoga, wherever is Partha, the bowman, there are prosperity, victory, glory, sound polity. Such is my firm conviction.
Here ends the Eighteenth Chapter called "The Path of Liberation through Renunciation" in the Srimad-Bhagavad-Gita, the Essence of the Upanishads, the Science of Brahman, the Scripture of Yoga, the Dialogue between Sri Krishna and Arjuna
Peace! Peace! Peace be unto all.
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Text source: Srimad-Bhagavad-Gita. Translated by Swami Paramananda.
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