18.1
Arjuna said, “O Lord, I wish to understand the renunciation of action and the renunciation of the fruits of action. How are these different?”
18.2
Lord Krishna said:
Renunciation of action is the way of the renunciant. Renunciation of the fruits of action is sacrifice.
18.3
Some philosophers declare that all action is evil and must be relinquished. Others maintain that acts of charity, sacrifice, and penance should never be abandoned.
18.4
Listen, Arjuna, as I now relate to you the whole truth about renunciation. First, know that there are three kinds.
18.5
Acts of sacrifice, charity, and penance should not be given up, but should be performed in faith. Indeed, these acts purify even the great souls.
18.6
These acts should be performed with detachment, and without thought of return or reward.
18.7
One’s prescribed duties should not be renounced. If one abandons his prescribed duties due to delusion, it is an act of ignorance.
18.8
If one abandons his prescribed duties because they are troublesome or painful, it is a renunciation of passion. Such acts are never beneficial or elevating.
18.9
But if one performs his duty only because it must be done, and renounces all claim to the fruits of his actions, this is renunciation arising from goodness.
18.10
The renunciant who neither shuns unpleasant work nor seeks pleasant work, abides in goodness.
18.11
It is impossible for an embodied being to give up all activity. He who renounces the fruits of his actions is the true renunciant.
18.12
There are three kinds of fruits that result from actions — desirable, undesirable, and mixed. For those attached to the fruits of action, these results carry over after death. For those who renounce the fruits of action, there are no such results, here or hereafter.
18.13
Hear now, Arjuna, the five factors involved in the successful performance of all actions.
18.14
They are the physical body, the indwelling performer, the senses, the endeavor undertaken, and ultimately, the Self.
18.15
Whatever right or wrong action a man performs by body, mind or speech, is controlled and determined by these five factors.
18.16
Therefore, one who believes himself to be the sole doer of an action, without acknowledging these five factors, is neither thinking nor seeing clearly.
18.17
But one who has abandoned such ego-centric thinking, whose intellect is not entangled in concepts of good and evil, though he may kill beings in the world, he is not the killer, and his actions do not bind him.
18.18
The three factors that cause action are perception, the object perceived, and the perceiver. These constitute knowledge. The three components of action are the impulse to act, the act itself, and the performer of the action.
18.19
In accordance with the gunas, there are also three types of knowledge, three types of action, and three types of performer. I will tell you about these now.
18.20
Knowledge that perceives all living things to be composed of one eternally insubstantial substance, undivided though seeming separate, is knowledge in the mode of goodness, and can be said to be Pure Knowledge.
18.21
Knowledge that perceives each living thing to be a wholly separate entity, distinct and unconnected from all other entities, is knowledge of untruth, and is in the mode of passion.
18.22
Knowledge that is confined to one narrow belief, one kind of work, one meager fragment of life — and treats it like the whole — is knowledge as darkness, and is in the mode of ignorance.
18.23
An ordained action, performed without love or malice, with no regard for the fruits, is action in the mode of goodness.
18.24
But willful action performed with stressful effort by one seeking only to satisfy his desires, is action based in egoistic pride, and is in the mode of passion.
18.25
Action performed in delusion, with no regard for spiritual consequences, material loss, injury to others, or the limits of one’s ability, is action in the mode of ignorance.
18.26
The performer who acts out his given duties with resolve and enthusiasm, without ego or any thought concerning failure or success, is performing in the mode of goodness.
18.27
The performer who acts to enjoy the fruits, who is greedy, envious, impure, and easily moved to joy and sorrow, is performing in the mode of passion.
18.28
The performer whose acts are crude, inappropriate, deceitful, arrogant, or malicious, who is lazy, morose and always procrastinating, is performing in the mode of ignorance.
18.29
Listen now, Arjuna, as I describe the three kinds of intellect and the three kinds of determination, in accordance with the gunas.
18.30
The intellect that discerns between proper action and improper action, between duty and whim, between what should be feared and what need not be feared, between what is liberating and what is binding — that intellect is functioning in the mode of goodness.
18.31
The intellect that cannot distinguish between a righteous and an unrighteous action, that is confused about the difference between right and wrong, is functioning in the mode of passion.
18.32
The intellect that thinks right is wrong and wrong is right, that thinks goodness is for the weak and prefers evil, is imbued with darkness, and functions in the mode of ignorance.
18.33
The determination that is unshakable, that has been developed through yoga to regulate the mind, control the senses and maintain vitality, is determination in the mode of goodness.
18.34
The determination that develops out of an intense desire for sense pleasures and wealth, that seeks to profit from every undertaking, is determination in the mode of passion.
18.35
The determination that cannot move beyond dreaming, that cannot overcome conceit, lamentation, despondency, and fearfulness, is the determination of ignorance.
18.36
Now hear from Me, Arjuna, about the three kinds of happiness the embodied soul can learn to embrace, and by which, it might bring about the end of suffering.
18.37
That happiness which seems like poison at first but in the end becomes nectar and leads one ultimately to Self-Realization, is happiness in the mode of goodness.
18.38
That happiness which seems like nectar at first but turns to poison in the end, leaving one in misery and regret, is happiness attached to sense-objects, and is in the mode of passion.
18.39
That happiness which is oblivious to self-knowledge, which is darkened by illusion from end-to-end, which arises from attachment to indolence, lethargy, and sleep, is happiness in the mode of ignorance.
18.40
No being or entity on earth, nor on the celestial planes of the demigods, is free of the influence of these forces of nature.
18.41
The respective duties of spiritual teachers, soldiers, merchants, and servants are determined by the gunas — by the dominant force in their nature.
18.42
Equanimity, austerity, purity, forgiveness, honesty, wisdom, self-knowledge, tolerance, clarity, serenity, forbearance, uprightness, restraint, integrity, simplicity, compassion, and Self-Realization are the duties of a spiritual teacher.
18.43
The duties of a soldier are courage, vigor, firmness, generosity, resourcefulness, leadership, determination, heroism, boldness, fortitude, dexterity, grace under fire, strength, grandeur, agility, skill in weaponry, not retreating from the battlefield, and ability to rule as a sovereign.
18.44
Cultivating crops, raising cattle, and commerce are the duties of a merchant. The duty of a servant is to serve his employer. This is in accordance with his nature.
18.45
Anyone can reach the highest perfection by diligent performance of his ordained duty.
Listen, while I tell you how this is done.
18.46
It is done by performing one’s duties as a means of worship and sacrifice to the Lord, the Supreme Source from whom all beings and things arise.
18.47
Performing one’s own prescribed duties, though imperfectly, is better than performing another’s duties with perfection. Performing the duties ordained to you, you will incur no sin.
18.48
O Arjuna, never turn your back on the duties you were born to, even if you perceive some wrong in them. All endeavors are tainted by some degree of evil, just as flame is veiled by smoke.
18.49
He whose intellect is disinterested, self-controlled, unattached to material pleasures, can obtain the highest state of freedom through the practice of renunciation.
18.50
Learn from Me now, Arjuna, as I briefly explain how one who has attained this state of perfection, can become Brahman.
18.51
One can become Brahman by living a life that purifies intelligence, increases determination, and self-control, casts aside attraction and aversion, and relinquishes sense gratification.
18.52
Such a person cherishes solitude, eats lightly, engages in meditation and contemplation, restrains himself in speech, action, and thought, and is possessed of dispassion.
18.53
Free of egotism, violence, arrogance, desire, possessiveness, envy, selfishness, pride, anger, greed, and lust, he lives in tranquility, unfettered by material trappings, and is imbued with peace.
18.54
On becoming Brahman, he never thinks nor desires nor laments. He lives in a state of bliss and contentment, and is equally disposed to all beings. Attaining this state is the supreme service to Me.
18.55
Through such devotion and service he merges with Me. He knows Me in Truth. He and I are One.
18.56
Though he still performs his duties in the world, by My Grace he enters Eternal Life.
18.57
Therefore, renounce your actions and dedicate them to Me. Focus all your thoughts on Me. Accept Me as Yourself. Come under My protection.
18.58
Fix your mind on Me and follow My Word. By My Grace you shall overcome all obstacles to Liberation. If however, due to pride and false ego, you do not focus on Me and do not heed My Word, you will perish in the realm of the lost.
18.59
If you do not follow my urging, and say again, “I shall not fight,” your resolve will be in vain anyway. Your ordained nature as a soldier will compel you to fight regardless of your intention!
18.60
You are helpless, Son of Kunte! The forces of nature bind you to your duties. That which, out of illusion, you resolve not to do, is the very thing you shall witness yourself doing!
18.61
The Supreme Lord lives in everyone’s heart. By the power of His Will and the workings of Maya, He moves all beings as if they were mounted on machines.
18.62
Surrender to him utterly, Arjuna, and by His Grace you shall be overcome by Peace, and welcomed into your Eternal Home.
18.63
Thus I have revealed to you the secret Truth, Arjuna, the Mystery of mysteries. Consider it very carefully, then do what you will.
18.64
Only listen once more to these most profound of teachings — My highest and innermost Word. You are dear to me, Arjuna, and I want all good things for you.
18.65
Fix your mind on Me and become my devotee. Worship Me and pay homage to Me. Do this and you shall certainly come to Me. This is My pledge to you, for you are very dear to Me.
18.66
Abandon all forms of religion and just surrender to Me alone. Have no fear. I will deliver you from all sin.
18.67
This confidential knowledge is not be revealed to those who are not sincere, not devoted to spiritual practice, who do not want to serve God — and especially not to those who are jealous of Me.
18.68
But he who, out of devotion to Me, teaches this supreme doctrine to those who are worthy of it, performs the greatest act of love for Me, and without doubt, he will come to Me.
18.69
No one on earth does Me greater service, and no one on earth is more dear to Me.
18.70
Anyone who faithfully studies this sacred conversation of ours, worships Me with his intelligence.
18.71
Even those who only listen to this knowledge, with faith and without doubt, will be liberated from sin and attain the realm of the righteous.
18.72
Have you heard My words with your innermost mind? Has your ignorance been dispelled? Has your delusion been seen through?
18.73
Arjuna said, “O Great Lord, by Your Grace my illusion is destroyed and I have remembered Truth! My mind is stilled and my doubts have fled. O Infallible One, I shall act according to your instructions!”
18.74
Sanjaya said:
Thus was the great dialogue I heard between Lord Krishna and the noble soul, Arjuna. So exhilarating is the message that my hair stood on end!
18.75
By the grace of the sage, Vyasa, I heard this sacred yoga from Lord Krishna himself, Lord of Yoga, as he spoke it to Arjuna.
18.76
O King, as I remember over and over this thrilling conversation, I rejoice again and again!
18.77
And as I recall in my mind the glorious form of Lord Krishna, I am overwhelmed with unspeakable joy!
18.78
Wherever there is Krishna, Lord of Yoga, Master of Mystics, and wherever there is Arjuna, noble master of the bow, there will also be victory, opulence, morality, and extraordinary power. That is my firm conviction.