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CHAPTER EIGHTEEN Conclusion – The Perfection of RenunciationTEXT 1: Arjuna said: O mighty-armed one, I wish to understand the
purpose of renunciation [tyāga] and of the renounced order of life
[sannyāsa], O killer of the Keśī demon, master of the senses. TEXT 2: 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 [sannyāsa]. And giving up the results of all
activities is what the wise call renunciation [tyāga]. TEXT 3: 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. TEXT 4: O best of the Bhāratas, now hear My judgment about
renunciation. O tiger among men, renunciation is declared in the scriptures
to be of three kinds. TEXT 5: 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. TEXT 6: 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 Pṛthā.
That is My final opinion. TEXT 7: 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. TEXT 8: 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. TEXT 9: 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. TEXT 10: The intelligent renouncer situated in the mode of
goodness, neither hateful of inauspicious work nor attached to auspicious
work, has no doubts about work. TEXT 11: 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. TEXT 12: 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. TEXT 13: O mighty-armed Arjuna, according to the Vedānta there are
five causes for the accomplishment of all action. Now learn of these from Me. TEXT 14: 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. TEXT 15: Whatever right or wrong action a man performs by body,
mind or speech is caused by these five factors. TEXT 16: 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. TEXT 17: 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. TEXT 18: 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. TEXT 19: 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. TEXT 20: 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. TEXT 21: 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. TEXT 22: 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. TEXT 23: 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. TEXT 24: 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. TEXT 25: 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. TEXT 26: 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. TEXT 27: 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. TEXT 28: 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. TEXT 29: 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. TEXT 30: O son of Pṛthā, 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. TEXT 31: O son of Pṛthā, 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. TEXT 32: 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 Pārtha, is in the mode
of ignorance. TEXT 33: O son of Pṛthā, 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. TEXT 34: 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. TEXT 35: And that determination which cannot go beyond dreaming,
fearfulness, lamentation, moroseness and illusion – such unintelligent
determination, O son of Pṛthā, is in the mode of darkness. TEXT 36: O best of the Bhāratas, 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. TEXT 37: 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. TEXT 38: 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. TEXT 39: 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. TEXT 40: 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. TEXT 41: Brāhmaṇas, kṣatriyas,
vaiśyas and śūdras are distinguished by the qualities born of their own
natures in accordance with the material modes, O chastiser of the enemy. TEXT 42: Peacefulness, self-control, austerity, purity, tolerance,
honesty, knowledge, wisdom and religiousness – these are the natural
qualities by which the brāhmaṇas work. TEXT 43: Heroism, power, determination, resourcefulness, courage
in battle, generosity and leadership are the natural qualities of work for
the kṣatriyas. TEXT 44: Farming, cow protection and business are the natural work
for the vaiśyas, and for the śūdras there are labor and service to others. TEXT 45: By following his qualities of work, every man can become
perfect. Now please hear from Me how this can be done. TEXT 46: 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. TEXT 47: 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. TEXT 48: 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 Kuntī, even if such work is full of fault. TEXT 49: 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. TEXT 50: O son of Kuntī, 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. TEXTS 51-53: 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. TEXT 54: 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. TEXT 55: 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. TEXT 56: Though engaged in all kinds of activities, My pure
devotee, under My protection, reaches the eternal and imperishable abode by
My grace. TEXT 57: In all activities just depend upon Me and work always
under My protection. In such devotional service, be fully conscious of Me. TEXT 58: 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. TEXT 59: 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. TEXT 60: 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 Kuntī. TEXT 61: 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. TEXT 62: O scion of Bharata, surrender unto Him utterly. By His
grace you will attain transcendental peace and the supreme and eternal abode. TEXT 63: Thus I have explained to you knowledge still more
confidential. Deliberate on this fully, and then do what you wish to do. TEXT 64: 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. TEXT 65: 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. TEXT 66: Abandon all varieties of religion and just surrender unto
Me. I shall deliver you from all sinful reactions. Do not fear. TEXT 67: 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. TEXT 68: 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. TEXT 69: There is no servant in this world more dear to Me than
he, nor will there ever be one more dear. TEXT 70: And I declare that he who studies this sacred
conversation of ours worships Me by his intelligence. TEXT 71: And one who listens with faith and without envy becomes
free from sinful reactions and attains to the auspicious planets where the
pious dwell. TEXT 72: O son of Pṛthā, O conqueror of wealth, have you heard this with an attentive
mind? And are your ignorance and illusions now dispelled? TEXT 73: Arjuna said: My dear Kṛṣṇa, 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. TEXT 74: Sañjaya said: Thus have I heard the conversation of two
great souls, Kṛṣṇa
and Arjuna. And so wonderful is that message that my hair is standing on end. TEXT 75: By the mercy of Vyāsa, I have heard these most
confidential talks directly from the master of all mysticism, Kṛṣṇa, who was speaking
personally to Arjuna. TEXT 76: O King, as I repeatedly recall this wondrous and holy
dialogue between Kṛṣṇa
and Arjuna, I take pleasure, being thrilled at every moment. TEXT 77: O King, as I remember the wonderful form of Lord Kṛṣṇa, I am struck with wonder
more and more, and I rejoice again and again. TEXT 78: Wherever there is Kṛṣṇa, 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. |