Arjuna said:
O Mighty armed, I desire to know distinctly the true nature of renunciation and relinquishment?
18-1
Sri Bhagavan said:
The wise know by renunciation the giving up of actions prompted by desire; the learned declare as relinquishment the abandoning of the fruits of action.
18-2
Some wisemen say that action should be given up as an evil leading to bondage; while others say that acts of sacrifice, charity and austerity should never be given up.
18-3
O Best of Bharatas Hear from me the true conclusions about relinquishment; for relinquishment, O Tiger among men, has been explained to be three fold.
18-4
Acts of sacrifices, gift and austerity, should never be given up, but should definitely be performed; for sacrifice charity and austerity are the purifiers of the wise and do not lead to bondage.
18-5
O Partha, but even these acts should be performed without attachment and desire for fruit. This is my decided view.
18-6
Renunciation of actions enjoined for Varnas and ashramas is neither desirable nor possible; such abandonment through delusion is said to be tamasic.
18-7
Abandonment of an action from fear of pain and physical suffering is only rajasic relinquishment, and one does not thus attain the benefit of relinquishment.
18-8
O Arjuna, the performance of the enjoined duty with the belief that it ought to be done renouncing attachment and fruit thereof, is regarded as Satvic relinquishment.
18-9
The wise man who has no aversion to duty that gives him no happiness but just suffering for the time being, who does not get attached to fruits of past Karma, who is imbued with satvic qualities is free from all doubts regarding knowledge of God and this world, is Satvic Tyagi.
18-10
It is not possible for embodied beings to relinquish action completely; he that renounces the fruits of action is said to be a relinquisher.
18-11
Three fold is the fruit of action after death to those who do not relinquish the fruits thereof - undesirable desirable and mixed. There is none whatever for the renouncer.
18-12
O Mighty armed, hear from me five contributory causes mentioned in the Sankhya system for the accomplishment of all actions.
18-13
The seat of action (earth or body), the actor (God, independent agent) and soul (dependent agent) the instruments (various sense organs) the various kinds of activities and Daiva, the fifth.
18-14
Whatever action a man begins to perform with body, speech and mind, whether it be right or wrong, has these five as causes there-of.
18-15
That being so, he who regards himself as the sole actor does not at all see the truth, being of perverted mind and having no disciplined understanding.
18-16
He who is free from egoistic notion and whose mind does not concern itself with the desire for the fruits of his action, though he says all people, he is not subject to the evil consequences there-of because he realizes that he slays not, nor is he bound by the consequences of such slaying.
18-17
Knowledge, the knowable and the knower are the three-fold incentives to action and the instrument, the action and the agent are the three causes of action.
18-18
Knowledge, action and actor are said to be severally three fold on account of the difference of the qualities thereof; hear them as they are.
18-19
That knowledge by which one sees in all animate and inanimate beings of various grades and kinds, the One Supreme being as eternally existing undecaying, immanent, undivided though in divided entities is Satvic.
18-20
That knowledge which apprehends separateness of all souls and objects and distinctive determinations but does not see with equal clarity the oneness of the imperishable and the Supreme Lord pervading in all of them is Rajasic.
18-21
That knowledge that which apprehends the Jiva to be the same as the whole and which is destitute of reason which apprehends what is not correct and is of limited perception is Tamasic.
18-22
The Obligatory duty performed without attachment, without love or hate, undesirous of fruit is called Satvic.
18-23
But the action that is performed by one with egoism, seeking reward for his action and with considerable effort is called Rajasic.
18-24
Action that is undertaken through the delusion that he is the master of his actions without regard to the consequences - loss trouble to others or his own capacity is said to be Tamasic.
18-25
The actor who is free from attachment and egoism and who is full of fortitude and enterprise and is unaffected by success or failure is said to be Satvic.
18-26
The actor who is swayed by passion, eagerly desires the fruits of his action, is greedy, harmful, impure and is affected by success or failure is said to be Rajasic.
18-27
The actor who does not dedicate his actions to the Lord, who is not discerning, is haughty, acts with conceited malice, does base actions, is indolent, despondent, or procrastinating and is given to insinuating the long past faults in others is said to be Tamasic.
18-28
O Dhanajaya, hear from me in full the three fold difference caused by qualities in which will be related exhaustively and specially now.
18-29
O Partha, that intelligence which understands what leads to bondage and what shows the way out of it, what ought to be done, and what ought not to be done, what is fear and what is fearlessness, in respect of duty to be performed, what bondage is and what release is, is Satvic.
18-30
O Partha, that intelligence is Rajasic by which one does not correctly discriminate what is right from wrong and also what ought to be done from what ought not to be done.
18-31
O Partha, that intelligence is Tamasic which enveloped in ignorance reveals what is wrong as right and views all things in a perverted manner quite contrary to actuality.
18-32
O Partha, that fortitude by which one controls the activities of the mind life breath and sense organs through devotion to prescribed objects is satvic.
18-33
O Arjuna, that fortitude by which one holds fast to virtue pleasure and wealth desiring intensely the fruits thereof is Rajasic.
18-34
O Partha, that fortitude by which a wicked person does not give up excessive sleep, fear, grief, despair and arrogance is Tamsic.
18-35
O Best of Bharatas, now listen from Me, the three fold happiness. That happiness in which by practice one rejoices and gets to the end of misery; that happiness which is at first is like poison, but becomes nectar at the end; and that happiness which springs from the grace of the Lord is said to be Satvic.
18-36,37
That happiness which at first acts as nectar on account of the contact of the senses with their objects, but in the end becomes poisonous said to be Rajasic.
18-38
That pleasure which both at the beginning and end in fruition is the cause of the soul's delusion and which springs from sleep, indolence and carelessness is Tamsic.
18-39
There is no creature on the earth or in heaven among the gods, that is free from these three qualities born of Prakrti.
18-40
O Conqueror of foes, of Brahmanas,Kshatriyas, Vishayas and Sudras have been differentiated in accordance with the qualities born of their respective nature.
18-41
Devotion to God, restraint of the senses, austerity, purity bodily and mental, forbearance, uprightness, knowledge, wisdom and faith in God are the duties of Brahmana born of his own, nature.
18-42
Possession of Prowess, radiance, steadfastness, skill, not running away from battle, generosity and rulership are the ksatriya's duty, born of his own nature.
18-43
Ploughing, protection of cows, and trade are the duties of Vaisyas, born of his nature; work of the character of service is the duty of a Sudra born of his own nature.
18-44
Devoted each to his own duty, man attains liberation; hear from me, how man devoted to his own duty attains the goal.
18-45
Having worshipped him through the performance of his own duty from whom all beings derive their activity and by Whom all this is pervaded man attains the goal.
18-46
Better is one's own duty though imperfectly done than the duty of another though well executed. He who does the duty enjoined in accordance with his nature does not incur sin.
18-47
O Son of Kunti, one should not give up one's natural duty, though it be defective; for all undertakings are indeed tainted with some defect, just as fire is enveloped by smoke.
18-48
He whose intelligence is unattached everywhere, whose mind is conquered, from whom unworthy desires have disappeared attains liberation - by means of renunciation.
18-49
Know from me O Kaunteya, briefly how he who has attained siddhi which is the perfection of wisdom reaches Brahman.
18-50
Possessed of entirely pure mind, controlling it firmly, turning away from sound and other objects of the senses, casting aside love and hatred, dwelling in solitude, abstemious, controlling speech body and mind, always engaged in meditation as a means to God realization, having resigned from the world, having given up desire, wrath, covetousness, having given up the notion that he is the real agent, and becoming calm, he is a fit aspirant to meditate and concentrate on God.
18-51,52,53
Having set thus his mind on God, his mind not running after objects becoming tranquil; he neither grieves nor desires, regards all beings alike, and obtains supreme devotion to me.
18-54
By such devotion he comes to understand me, as to how I am all pervading and what I am in truth. Knowing me thus truly he becomes released from bondage and reaches Me.
18-55
Doing continuously all the duties and taking refuge in Me, through My grace he attains the eternal and indestructible abode.
18-56
Surrendering in thought all actions to Me, regarding me as the supreme being and steadily meditating on Me and withdrawing thoughts from other things, fix your thought ever on Me.
18-57
With your mind fixed on me you shall by my grace overcome all difficulties; but if, from egoism you fail to listen to me, you will certainly be destroyed.
18-58
If entrenched in egoism you think "I will not fight" that determination of yours will be vain indeed. The will of the Supreme Lord will compel you to fight.
18-59
O Son of Kunti, fettered by your past actions, born of your own nature, that which you do not wish to do by delusion, you will perform being enslaved by the will of the Lord.
18-60
O Arjuna, that Lord the supreme Ruler, abides in the hearts of all beings, causing all beings to revolve by the power of his own will as though mounted on wheels.
18-61
Seek refuge in Him alone, O Bharata, in every way; through His grace, you will attain supreme devotion and the eternal place.
18-62
That knowledge, more secret than any other secret, has thus been imparted to you by Me. Having reflected on it, fully act as you please.
18-63
Listen again to My Supreme word the most secret of all. You are certainly beloved of me and therefore, I shall tell what is good for you.
18-64
Fix your mind on me, be my devotee, sacrifice to me, prostate before me; you will reach me alone, this is true, I promise you, are dear to me.
18-65
Having given up all duties not pleasing to me, come to me only, as your refuge; I shall liberate you from all sins; be not be grieved.
18-66
This ought not to be imparted to one who does not lead an austere life, who is without devotion, who does no service to Gurus and who hates Me.
18-67
He who, having the highest devotion to me, teaches this Supreme secret to my devotees, will doubtless come to me.
18-68
There is none among men, who does dearer service to me than he who imparts my teachings and there will not be another dearer to me in the world.
18-69
By him who will study this sacred dialogue of ours, I shall be worshipped by the intellectual sacrifice; So I hold.
18-70
He who listens to it full of faith and in an uncaring spirit, freed from evil, attains the happy world reached by the virtuous.
18-71
O Dhananjaya, has this been heard by you with mind entirely concentrated? Has your delusion born of ignorance been destroyed?
18-72
Arjuna said:
O Achuta, My delusion is gone, I have gained knowledge through your grace. I stand firm with my doubts dispelled, I shall act according to your word of command.
18-73
Sanjaya said:
Thus did I hear this marvelous dialogue between Vasudeva and Partha the high-souled, which caused my hair to stand on end.
18-74
Through the grace of Vyasa, I heard this supreme secret this Yoga directly from Krishna himself, the Master of Yoga.
18-75
O king, remembering and recalling to memory this marvelous and sacred dialogue between Krishna and Arjuna, I rejoice again and again.
18-76
O King, remembering and remembering that most marvelous form of Hari, I rejoice over and over again.
18-77
Where there is Lord Sri Krishna, the Lord of Yogas, wherever is Partha, the wielder of the bow, it is my firm belief that assured are there prosperity, victory, wealth and Justice.
18-78
Thus ends the Eighteenth chapter of the Bhagavad Gita entitled "The Sanyasa Yoga"
