Conclusion — The Perfection of Renunciation

arjuna uvāca sannyāsasya mahā-bāho tattvam icchāmi veditum tyāgasya ca hṛṣīkeśa pṛthak keśi-niṣūdana

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.

śrī-bhagavān uvāca kāmyānāṁ karmaṇāṁ nyāsaṁ sannyāsaṁ kavayo viduḥ sarva-karma-phala-tyāgaṁ prāhus tyāgaṁ vicakṣaṇāḥ

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].

tyājyaṁ doṣa-vad ity eke karma prāhur manīṣiṇaḥ yajña-dāna-tapaḥ-karma na tyājyam iti cāpare

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.

niścayaṁ śṛṇu me tatra tyāge bharata-sattama tyāgo hi puruṣa-vyāghra tri-vidhaḥ samprakīrtitaḥ

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.

yajña-dāna-tapaḥ-karma na tyājyaṁ kāryam eva tat yajño dānaṁ tapaś caiva pāvanāni manīṣiṇām

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.

etāny api tu karmāṇi saṅgaṁ tyaktvā phalāni ca kartavyānīti me pārtha niścitaṁ 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 Pṛthā. That is My final opinion.

niyatasya tu sannyāsaḥ karmaṇo nopapadyate mohāt tasya parityāgas tāmasaḥ parikīrtitaḥ

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.

duḥkham ity eva yat karma kāya-kleśa-bhayāt tyajet sa kṛtvā rājasaṁ tyāgaṁ naiva tyāga-phalaṁ 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.

kāryam ity eva yat karma niyataṁ kriyate ’rjuna saṅgaṁ tyaktvā phalaṁ caiva sa tyāgaḥ sāttviko mataḥ

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.

na dveṣṭy akuśalaṁ karma kuśale nānuṣajjate tyāgī sattva-samāviṣṭo medhāvī chinna-saṁśayaḥ

The intelligent renouncer situated in the mode of goodness, neither hateful of inauspicious work nor attached to auspicious work, has no doubts about work.

na hi deha-bhṛtā śakyaṁ tyaktuṁ karmāṇy aśeṣataḥ yas tu karma-phala-tyāgī sa tyāgīty abhidhīyate

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.

aniṣṭam iṣṭaṁ miśraṁ ca tri-vidhaṁ karmaṇaḥ phalam bhavaty atyāgināṁ pretya na tu sannyāsināṁ 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.

pañcaitāni mahā-bāho kāraṇāni nibodha me sāṅkhye kṛtānte proktāni siddhaye sarva-karmaṇām

O mighty-armed Arjuna, according to the Vedānta there are five causes for the accomplishment of all action. Now learn of these from Me.

adhiṣṭhānaṁ tathā kartā karaṇaṁ ca pṛthag-vidham vividhāś ca pṛthak ceṣṭā daivaṁ caivātra pañcamam

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.

śarīra-vāṅ-manobhir yat karma prārabhate naraḥ nyāyyaṁ vā viparītaṁ vā pañcaite tasya hetavaḥ

Whatever right or wrong action a man performs by body, mind or speech is caused by these five factors.

tatraivaṁ sati kartāram ātmānaṁ kevalaṁ tu yaḥ paśyaty akṛta-buddhitvān na sa paśyati durmatiḥ

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.

yasya nāhaṅkṛto bhāvo buddhir yasya na lipyate hatvāpi sa imāḻ lokān 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.

jñānaṁ jñeyaṁ parijñātā tri-vidhā karma-codanā karaṇaṁ karma karteti tri-vidhaḥ karma-saṅgrahaḥ

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.

jñānaṁ karma ca kartā ca tridhaiva guṇa-bhedataḥ procyate guṇa-saṅkhyāne yathāvac chṛṇu tāny 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.

sarva-bhūteṣu yenaikaṁ bhāvam avyayam īkṣate avibhaktaṁ vibhakteṣu taj jñānaṁ viddhi sāttvikam

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.

pṛthaktvena tu yaj jñānaṁ nānā-bhāvān pṛthag-vidhān vetti sarveṣu bhūteṣu taj jñānaṁ viddhi rājasam

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.

yat tu kṛtsna-vad ekasmin kārye saktam ahaitukam atattvārtha-vad alpaṁ ca tat tāmasam udāhṛtam

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.

niyataṁ saṅga-rahitam arāga-dveṣataḥ kṛtam aphala-prepsunā karma yat tat sāttvikam 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.

yat tu kāmepsunā karma sāhaṅkāreṇa vā punaḥ kriyate bahulāyāsaṁ tad rājasam udāhṛtam

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.

anubandhaṁ kṣayaṁ hiṁsām anapekṣya ca pauruṣam mohād ārabhyate karma yat tat tāmasam 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.

mukta-saṅgo ’nahaṁ-vādī dhṛty-utsāha-samanvitaḥ siddhy-asiddhyor nirvikāraḥ kartā sāttvika 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.

rāgī karma-phala-prepsur lubdho hiṁsātmako ’śuciḥ harṣa-śokānvitaḥ kartā rājasaḥ parikīrtitaḥ

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.

ayuktaḥ prākṛtaḥ stabdhaḥ śaṭho naiṣkṛtiko ’lasaḥ viṣādī dīrgha-sūtrī ca kartā tāmasa 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.

buddher bhedaṁ dhṛteś caiva guṇatas tri-vidhaṁ śṛṇu procyamānam aśeṣeṇa pṛthaktvena dhanañ-jaya

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.

pravṛttiṁ ca nivṛttiṁ ca kāryākārye bhayābhaye bandhaṁ mokṣaṁ ca yā vetti buddhiḥ sā pārtha sāttvikī

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.

yayā dharmam adharmaṁ ca kāryaṁ cākāryam eva ca ayathāvat prajānāti buddhiḥ sā pārtha rājasī

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.

adharmaṁ dharmam iti yā manyate tamasāvṛtā sarvārthān viparītāṁś ca buddhiḥ sā pārtha tāmasī

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.

dhṛtyā yayā dhārayate manaḥ-prāṇendriya-kriyāḥ yogenāvyabhicāriṇyā dhṛtiḥ sā pārtha sāttvikī

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.

yayā tu dharma-kāmārthān dhṛtyā dhārayate ’rjuna prasaṅgena phalākāṅkṣī dhṛtiḥ sā pārtha rājasī

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.

yayā svapnaṁ bhayaṁ śokaṁ viṣādaṁ madam eva ca na vimuñcati durmedhā dhṛtiḥ sā pārtha tāmasī

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.

sukhaṁ tv idānīṁ tri-vidhaṁ śṛṇu me bharatarṣabha abhyāsād ramate yatra duḥkhāntaṁ ca nigacchati

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.

yat tad agre viṣam iva pariṇāme ’mṛtopamam tat sukhaṁ sāttvikaṁ proktam ātma-buddhi-prasāda-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.

viṣayendriya-saṁyogād yat tad agre ’mṛtopamam pariṇāme viṣam iva tat sukhaṁ rājasaṁ smṛtam

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.

yad agre cānubandhe ca sukhaṁ mohanam ātmanaḥ nidrālasya-pramādotthaṁ tat tāmasam udāhṛtam

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.

na tad asti pṛthivyāṁ vā divi deveṣu vā punaḥ sattvaṁ prakṛti-jair muktaṁ yad ebhiḥ syāt tribhir guṇaiḥ

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.

brāhmaṇa-kṣatriya-viśāṁ śūdrāṇāṁ ca paran-tapa karmāṇi pravibhaktāni svabhāva-prabhavair guṇaiḥ

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.

śamo damas tapaḥ śaucaṁ kṣāntir ārjavam eva ca jñānaṁ vijñānam āstikyaṁ brahma-karma svabhāva-jam

Peacefulness, self-control, austerity, purity, tolerance, honesty, knowledge, wisdom and religiousness – these are the natural qualities by which the brāhmaṇas work.

śauryaṁ tejo dhṛtir dākṣyaṁ yuddhe cāpy apalāyanam dānam īśvara-bhāvaś ca kṣātraṁ karma svabhāva-jam

Heroism, power, determination, resourcefulness, courage in battle, generosity and leadership are the natural qualities of work for the kṣatriyas.

kṛṣi-go-rakṣya-vāṇijyaṁ vaiśya-karma svabhāva-jam paricaryātmakaṁ karma śūdrasyāpi svabhāva-jam

Farming, cow protection and business are the natural work for the vaiśyas, and for the śūdras there are labor and service to others.

sve sve karmaṇy abhirataḥ saṁsiddhiṁ labhate naraḥ sva-karma-nirataḥ siddhiṁ yathā vindati tac chṛṇu

By following his qualities of work, every man can become perfect. Now please hear from Me how this can be done.

yataḥ pravṛttir bhūtānāṁ yena sarvam idaṁ tatam sva-karmaṇā tam abhyarcya siddhiṁ vindati mānavaḥ

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.

śreyān sva-dharmo viguṇaḥ para-dharmāt sv-anuṣṭhitāt svabhāva-niyataṁ karma kurvan nāpnoti kilbiṣam

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.

saha-jaṁ karma kaunteya sa-doṣam api na tyajet sarvārambhā hi doṣeṇa dhūmenāgnir ivāvṛtāḥ

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.

asakta-buddhiḥ sarvatra jitātmā vigata-spṛhaḥ naiṣkarmya-siddhiṁ paramāṁ sannyāsenādhigacchati

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.

siddhiṁ prāpto yathā brahma tathāpnoti nibodha me samāsenaiva kaunteya niṣṭhā jñānasya yā parā buddhyā viśuddhayā yukto dhṛtyātmānaṁ niyamya ca śabdādīn viṣayāṁs tyaktvā rāga-dveṣau vyudasya ca vivikta-sevī laghv-āśī yata-vāk-kāya-mānasaḥ dhyāna-yoga-paro nityaṁ vairāgyaṁ samupāśritaḥ ahaṅkāraṁ balaṁ darpaṁ kāmaṁ krodhaṁ parigraham vimucya nirmamaḥ śānto brahma-bhūyāya kalpate

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. 18.51-18.53 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.

brahma-bhūtaḥ prasannātmā na śocati na kāṅkṣati samaḥ sarveṣu bhūteṣu mad-bhaktiṁ labhate parām

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.

bhaktyā mām abhijānāti yāvān yaś cāsmi tattvataḥ tato māṁ tattvato jñātvā viśate 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.

sarva-karmāṇy api sadā kurvāṇo mad-vyapāśrayaḥ mat-prasādād avāpnoti śāśvataṁ padam avyayam

Though engaged in all kinds of activities, My pure devotee, under My protection, reaches the eternal and imperishable abode by My grace.

cetasā sarva-karmāṇi mayi sannyasya mat-paraḥ buddhi-yogam upāśritya mac-cittaḥ satataṁ bhava

In all activities just depend upon Me and work always under My protection. In such devotional service, be fully conscious of Me.

mac-cittaḥ sarva-durgāṇi mat-prasādāt tariṣyasi atha cet tvam ahaṅkārān na śroṣyasi vinaṅkṣyasi

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.

yad ahaṅkāram āśritya na yotsya iti manyase mithyaiṣa vyavasāyas te prakṛtis tvāṁ niyokṣyati

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.

svabhāva-jena kaunteya nibaddhaḥ svena karmaṇā kartuṁ necchasi yan mohāt kariṣyasy avaśo ’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 Kuntī.

īśvaraḥ sarva-bhūtānāṁ hṛd-deśe ’rjuna tiṣṭhati bhrāmayan sarva-bhūtāni yantrārūḍhāni māyayā

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.

tam eva śaraṇaṁ gaccha sarva-bhāvena bhārata tat-prasādāt parāṁ śāntiṁ sthānaṁ prāpsyasi śāśvatam

O scion of Bharata, surrender unto Him utterly. By His grace you will attain transcendental peace and the supreme and eternal abode.

iti te jñānam ākhyātaṁ guhyād guhya-taraṁ mayā vimṛśyaitad aśeṣeṇa yathecchasi tathā kuru

Thus I have explained to you knowledge still more confidential. Deliberate on this fully, and then do what you wish to do.

sarva-guhyatamaṁ bhūyaḥ śṛṇu me paramaṁ vacaḥ iṣṭo ’si me dṛḍham iti tato vakṣyāmi 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.

man-manā bhava mad-bhakto mad-yājī māṁ namaskuru mām evaiṣyasi satyaṁ te pratijāne 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.

sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja ahaṁ tvāṁ sarva-pāpebhyo mokṣayiṣyāmi mā śucaḥ

Abandon all varieties of religion and just surrender unto Me. I shall deliver you from all sinful reactions. Do not fear.

idaṁ te nātapaskāya nābhaktāya kadācana na cāśuśrūṣave vācyaṁ na ca māṁ yo ’bhyasūyati

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.

ya idaṁ paramaṁ guhyaṁ mad-bhakteṣv abhidhāsyati bhaktiṁ mayi parāṁ kṛtvā mām evaiṣyaty asaṁśayaḥ

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.

na ca tasmān manuṣyeṣu kaścin me priya-kṛttamaḥ bhavitā na ca me tasmād anyaḥ priya-taro bhuvi

There is no servant in this world more dear to Me than he, nor will there ever be one more dear.

adhyeṣyate ca ya imaṁ dharmyaṁ saṁvādam āvayoḥ jñāna-yajñena tenāham iṣṭaḥ syām iti me matiḥ

And I declare that he who studies this sacred conversation of ours worships Me by his intelligence.

śraddhāvān anasūyaś ca śṛṇuyād api yo naraḥ so ’pi muktaḥ śubhāḻ lokān prāpnuyāt puṇya-karmaṇām

And one who listens with faith and without envy becomes free from sinful reactions and attains to the auspicious planets where the pious dwell.

kaccid etac chrutaṁ pārtha tvayaikāgreṇa cetasā kaccid ajñāna-sammohaḥ praṇaṣṭas te dhanañ-jaya

O son of Pṛthā, O conqueror of wealth, have you heard this with an attentive mind? And are your ignorance and illusions now dispelled?

arjuna uvāca naṣṭo mohaḥ smṛtir labdhā tvat-prasādān mayācyuta sthito ’smi gata-sandehaḥ kariṣye vacanaṁ tava

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.

sañjaya uvāca ity ahaṁ vāsudevasya pārthasya ca mahātmanaḥ saṁvādam imam aśrauṣam adbhutaṁ roma-harṣaṇam

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.

vyāsa-prasādāc chrutavān etad guhyam ahaṁ param yogaṁ yogeśvarāt kṛṣṇāt sākṣāt kathayataḥ svayam

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.

rājan saṁsmṛtya saṁsmṛtya saṁvādam imam adbhutam keśavārjunayoḥ puṇyaṁ hṛṣyāmi ca muhur muhuḥ

O King, as I repeatedly recall this wondrous and holy dialogue between Kṛṣṇa and Arjuna, I take pleasure, being thrilled at every moment.

tac ca saṁsmṛtya saṁsmṛtya rūpam aty-adbhutaṁ hareḥ vismayo me mahān rājan hṛṣyāmi ca punaḥ punaḥ

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.

yatra yogeśvaraḥ kṛṣṇo yatra pārtho dhanur-dharaḥ tatra śrīr vijayo bhūtir dhruvā nītir matir mama

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.