CHAPTER - 18
" Conclusion -The Perfection of Renunciation "
CHP. No.
Bhagavad-gita 18.78


Chapter 18, Verse 1.



arjuna uvaca
sannyasasya maha-baho tattvam icchami veditum
tyagasya ca hrishikesha prithak kesi-nisudana

TRANSLATION
Arjuna said, O mighty-armed one, I wish to understand the purpose of renunciation [tyaga] and of the renounced order of life [sannyasa], O killer of the Kesi demon, Hrsikesa.

Chapter 18, Verse 2.



sri-bhagavan uvaca
kamyanam karmanam nyasam sannyasam kavayo viduh
sarva-karma-phala-tyagam prahus tyagam vicakshanah

TRANSLATION
The Supreme Lord said, To give up the results of all activities is called renunciation [tyaga] by the wise. And that state is called the renounced order of life [sannyasa] by great learned men.

Chapter 18, Verse 3.



tyajyam dosa-vad ity eke karma prahur manisinah
yajna-dana-tapah-karma na tyajyam iti capare

TRANSLATION
Some learned men declare that all kinds of fruitive activities should be given up, but there are yet other sages who maintain that acts of sacrifice, charity and penance should never be abandoned.

Chapter 18, Verse 4.



niscayam shrinu me tatra tyage bharata-sattama
tyago hi purusha-vyaghra tri-vidhah samprakirtitah

TRANSLATION
O best of the Bharatas, hear from Me now about renunciation. O tiger among men, there are three kinds of renunciation declared in the scriptures.

Chapter 18, Verse 5.



yajna-dana-tapah-karma na tyajyam karyam eva tat
yajno danam tapas caiva pavanani manisinam

TRANSLATION
Acts of sacrifice, charity and penance are not to be given up but should be performed. Indeed, sacrifice, charity and penance purify even the great souls.

Chapter 18, Verse 6.



etany api tu karmani sangam tyaktva phalani ca
kartavyaniti me partha niscitam matam uttamam

TRANSLATION
All these activities should be performed without any expectation of result. They should be performed as a matter of duty, O son of Prtha. That is My final opinion.

Chapter 18, Verse 7.



niyatasya tu sannyasah karmano nopapadyate
mohat tasya parityagas tamasah parikirtitah

TRANSLATION
Prescribed duties should never be renounced. If, by illusion, one gives up his prescribed duties, such renunciation is said to be in the mode of ignorance.

Chapter 18, Verse 8.



duhkham ity eva yat karma kaya-klesa-bhayat tyajet
sa kritva rajasam tyagam naiva tyaga-phalam labhet

TRANSLATION
Anyone who gives up prescribed duties as troublesome, or out of fear, is said to be in the mode of passion. Such action never leads to the elevation of renunciation.

Chapter 18, Verse 9.



karyam ity eva yat karma niyatam kriyate ’rjuna
sangam tyaktva phalam caiva sa tyagah sattviko matah

TRANSLATION
But he who performs his prescribed duty only because it ought to be done, and renounces all attachment to the fruit--his renunciation is of the nature of goodness, O Arjuna.

Chapter 18, Verse 10.



na dvesty akusalam karma kusale nanusajjate
tyagi sattva-samavisto medhavi chinna-samsayah

TRANSLATION
Those who are situated in the mode of goodness, who neither hate inauspicious work nor are attached to auspicious work, have no doubts about work.

Chapter 18, Verse 11.



na hi deha-bhrta sakyam tyaktum karmany asesatah
yas tu karma-phala-tyagi sa tyagity abhidhiyate

TRANSLATION
It is indeed impossible for an embodied being to give up all activities. Therefore it is said that he who renounces the fruits of action is one who has truly renounced.

Chapter 18, Verse 12.



anistam istam misram ca tri-vidham karmanah phalam
bhavaty atyaginam pretya na tu sannyasinam kvacit

TRANSLATION
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 results to suffer or enjoy.

Chapter 18, Verse 13-14.



pancaitani maha-baho karanani nibodha me
sankhye kritante proktani siddhaye sarva-karmanam

adhisthanam tatha karta karanam ca prithag-vidham
vividhas ca prithak cesta daivam caivatra pancamam

TRANSLATION
O mighty-armed Arjuna, learn from Me of the five factors which bring about the accomplishment of all action. These are declared in sankhya philosophy to be the place of action, the performer, the senses, the endeavor, and ultimately the Supersoul.

Chapter 18, Verse 15.



sarira-van-manobhir yat karma prarabhate narah
nyayyam va viparitam va pancaite tasya hetavah

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

Chapter 18, Verse 16.



tatraivam sati kartaram atmanam kevalam tu yah
pasyaty akrita-buddhitvan na sa pasyati durmatih

TRANSLATION
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.

Chapter 18, Verse 17.



yasya nahankrto bhavo buddhir yasya na lipyate
hatvapi sa imaû lokan na hanti na nibadhyate

TRANSLATION
One who is not motivated by false ego, whose intelligence is not entangled, though he kills men in this world, is not the slayer. Nor is he bound by his actions.

Chapter 18, Verse 18.



jnanam jneyam parijnata tri-vidha karma-codana
karanam karma karteti tri-vidhah karma-sangrahah

TRANSLATION
Knowledge, the object of knowledge and the knower are the three factors which motivate action; the senses, the work and the doer comprise the threefold basis of action.

Chapter 18, Verse 19.



jnanam karma ca karta ca tridhaiva guna-bhedatah
procyate guna-sankhyane yathavac chrnu tany api

TRANSLATION
In accordance with the three modes of material nature, there are three kinds of knowledge, action, and performers of action. Listen as I describe them.

Chapter 18, Verse 20.



sarva-bhutesu yenaikam bhavam avyayam iksate
avibhaktam vibhaktesu taj jnanam viddhi sattvikam

TRANSLATION
That knowledge by which one undivided spiritual nature is seen in all existences, undivided in the divided, is knowledge in the mode of goodness.

Chapter 18, Verse 21.



prithaktvena tu yaj jnanam nana-bhavan prithag-vidhan
vetti sarveshu bhutesu taj jnanam viddhi rajasam

TRANSLATION
That knowledge by which a different type of living entity is seen to be dwelling in different bodies is knowledge in the mode of passion.

Chapter 18, Verse 22.



yat tu krtsna-vad ekasmin karye saktam ahaitukam
atattvartha-vad alpam ca tat tamasam udahrtam

TRANSLATION
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.

Chapter 18, Verse 23.



niyatam sanga-rahitam araga-dvesatah kritam
aphala-prepsuna karma yat tat sattvikam ucyate

TRANSLATION
As for actions, that action in accordance with duty, which is performed without attachment, without love or hate, by one who has renounced fruitive results, is called action in the mode of goodness.

Chapter 18, Verse 24.



yat tu kamepsuna karma sahankarena va punah
kriyate bahulayasam tad rajasam udahrtam

TRANSLATION
But action performed with great effort by one seeking to gratify his desires, and which is enacted from a sense of false ego, is called action in the mode of passion.

Chapter 18, Verse 25.



anubandham ksayam himsam anapeksya ca paurusam
mohad arabhyate karma yat tat tamasam ucyate

TRANSLATION
And that action performed in ignorance and delusion without consideration of future bondage or consequences, which inflicts injury and is impractical, is said to be action in the mode of ignorance.

Chapter 18, Verse 26.



mukta-sango ’naham-vadi dhrty-utsaha-samanvitah
siddhy-asiddhyor nirvikarah karta sattvika ucyate

TRANSLATION
The worker who is free from all material attachments and false ego, who is enthusiastic and resolute and who is indifferent to success or failure, is a worker in the mode of goodness.

Chapter 18, Verse 27.



ragi karma-phala-prepsur lubdho himsatmako ’sucih
harsa-sokanvitah karta rajasah parikirtitah

TRANSLATION
But that worker who is attached to the fruits of his labor and who passionately wants to enjoy them, who is greedy, envious and impure and moved by happiness and distress, is a worker in the mode of passion.

Chapter 18, Verse 28.



ayuktah prakritah stabdhah satho naiskritiko ’lasah
visadi dirgha-sutri ca karta tamasa ucyate

TRANSLATION
And that worker who is always engaged in work against the injunction of the scripture, who is materialistic, obstinate, cheating and expert in insulting others, who is lazy, always morose and procrastinating, is a worker in the mode of ignorance.

Chapter 18, Verse 29.



buddher bhedam dhrtes caiva gunatas tri-vidham shrinu
procyamanam asesena prithaktvena dhananjaya

TRANSLATION
Now, O winner of wealth, please listen as I tell you in detail of the three kinds of understanding and determination according to the three modes of nature.

Chapter 18, Verse 30.



pravrttim ca nivrttim ca karyakarye bhayabhaye
bandham moksham ca ya vetti buddhih sa partha sattviki

TRANSLATION
O son of Prtha, 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, that understanding is established in the mode of goodness.

Chapter 18, Verse 31.



yaya dharmam adharmam ca karyam cakaryam eva ca
ayathavat prajanati buddhih sa partha rajasi

TRANSLATION
And that understanding which cannot distinguish between the religious way of life and the irreligious, between action that should be done and action that should not be done, that imperfect understanding, O son of Prtha, is in the mode of passion.

Chapter 18, Verse 32.



adharmam dharmam iti ya manyate tamasavrta
sarvarthan viparitams ca buddhih sa partha tamasi

TRANSLATION
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 Partha, is in the mode of ignorance.

Chapter 18, Verse 33.



dhrtya yaya dharayate manah-pranendriya-kriyah
yogenavyabhicarinya dhrtih sa partha sattviki

TRANSLATION
O son of Prtha, that determination which is unbreakable, which is sustained with steadfastness by yoga practice, and thus controls the mind, life, and the acts of the senses, is in the mode of goodness.

Chapter 18, Verse 34.



yaya tu dharma-kamarthan dhrtya dharayate ’rjuna
prasangena phalakanksi dhrtih sa partha rajasi

TRANSLATION
And that determination by which one holds fast to fruitive result in religion, economic development and sense gratification is of the nature of passion, O Arjuna.

Chapter 18, Verse 35.



yaya svapnam bhayam sokam visadam madam eva ca
na vimuncati durmedha dhrtih sa partha tamasi

TRANSLATION
And that determination which cannot go beyond dreaming, fearfulness, lamentation, moroseness, and illusion--such unintelligent determination is in the mode of darkness.

Chapter 18, Verse 36-37.



sukham tv idanim tri-vidham shrinu me bharatarsabha
abhyasad ramate yatra duhkhantam ca nigacchati

yat tad agre visam iva pariname ’mrtopamam
tat sukham sattvikam proktam atma-buddhi-prasada-jam

TRANSLATION
O best of the Bharatas, now please hear from Me about the three kinds of happiness which the conditioned soul enjoys, and by which he sometimes comes to the end of all distress. 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.

Chapter 18, Verse 38.



visayendriya-samyogad yat tad agre ’mrtopamam
pariname visam iva tat sukham rajasam smrtam

TRANSLATION
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.

Chapter 18, Verse 39.



yad agre canubandhe ca sukham mohanam atmanah
nidralasya-pramadottham tat tamasam udahrtam

TRANSLATION
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.

Chapter 18, Verse 40.



na tad asti prithivyam va divi devesu va punah
sattvam prakriti-jair muktam yad ebhih syat tribhir gunaih

TRANSLATION
There is no being existing, either here or among the demigods in the higher planetary systems, which is freed from the three modes of material nature.

Chapter 18, Verse 41.



brahmana-kshatriya-visam shudranam ca parantapa
karmani pravibhaktani svabhava-prabhavair gunaih

TRANSLATION
Brahmanas, ksatriyas, vaisyas and sudras are distinguished by their qualities of work, O chastiser of the enemy, in accordance with the modes of nature.

Chapter 18, Verse 42.



samo damas tapah shaucam ksantir arjavam eva ca
jnanam vijnanam astikyam brahma-karma svabhava-jam

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

Chapter 18, Verse 43.



sauryam tejo dhrtir daksyam yuddhe capy apalayanam
danam ishvara-bhavas ca kshatram karma svabhava-jam

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

Chapter 18, Verse 44.



krsi-go-raksya-vanijyam vaishya-karma svabhava-jam
paricaryatmakam karma shudrasyapi svabhava-jam

TRANSLATION
Farming, cow protection and business are the qualities of work for the vaisyas, and for the sudras there is labor and service to others.

Chapter 18, Verse 45.



sve sve karmany abhiratah samsiddhim labhate narah
sva-karma-niratah siddhim yatha vindati tac chrnu

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

Chapter 18, Verse 46.



yatah pravrttir bhutanam yena sarvam idam tatam
sva-karmana tam abhyarcya siddhim vindati manavah

TRANSLATION
By worship of the Lord, who is the source of all beings and who is all-pervading, man can, in the performance of his own duty, attain perfection.

Chapter 18, Verse 47.



sreyan sva-dharmo vigunah para-dharmat sv-anusthitat
svabhava-niyatam karma kurvan napnoti kilbisam

TRANSLATION
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. Prescribed duties, according to one's nature, are never affected by sinful reactions.

Chapter 18, Verse 48.



saha-jam karma kaunteya sa-dosam api na tyajet
sarvarambha hi dosena dhumenagnir ivavrtah

TRANSLATION
Every endeavor is covered by some sort of fault, just as fire is covered by smoke. Therefore one should not give up the work which is born of his nature, O son of Kunti, even if such work is full of fault.

Chapter 18, Verse 49.



asakta-buddhih sarvatra jitatma vigata-sprhah
naishkarmya-siddhim paramam sannyasenadhigacchati

TRANSLATION
One can obtain the results of renunciation simply by self-control and by becoming unattached to material things and disregarding material enjoyments. That is the highest perfectional stage of renunciation.

Chapter 18, Verse 50.



siddhim prapto yatha brahma tathapnoti nibodha me
samasenaiva kaunteya nistha jnanasya ya para

TRANSLATION
O son of Kunti, learn from Me in brief how one can attain to the supreme perfectional stage, Brahman, by acting in the way I shall now summarize.

Chapter 18, Verse 51-53.



buddhya vishuddhaya yukto dhrtyatmanam niyamya ca
shabdadin visayams tyaktva raga-dvesau vyudasya ca

vivikta-sevi laghv-asi yata-vak-kaya-manasah
dhyana-yoga-paro nityam vairagyam samupasritah

ahankaram balam darpam kamam krodham parigraham
vimucya nirmamah santo brahma-bhuyaya kalpate

TRANSLATION
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 and who controls the body and the tongue, and is always in trance and is detached, who is without false ego, false strength, false pride, lust, anger, and who does not accept material things, such a person is certainly elevated to the position of self-realization.

Chapter 18, Verse 54.



brahma-bhutah prasannatma na socati na kanksati
samah sarveshu bhutesu mad-bhaktim labhate param

TRANSLATION
One who is thus transcendentally situated at once realizes the Supreme Brahman. He never laments nor desires to have anything; he is equally disposed to every living entity. In that state he attains pure devotional service unto Me.

Chapter 18, Verse 55.



bhaktya mam abhijanati yavan yas casmi tattvatah
tato mam tattvato jnatva visate tad-anantaram

TRANSLATION
One can understand the Supreme Personality as He is only by devotional service. And when one is in full consciousness of the Supreme Lord by such devotion, he can enter into the kingdom of God.

Chapter 18, Verse 56.



sarva-karmany api sada kurvano mad-vyapasrayah
mat-prasadad avapnoti sasvatam padam avyayam

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

Chapter 18, Verse 57.



cetasa sarva-karmani mayi sannyasya mat-parah
buddhi-yogam upasritya mac-cittah satatam bhava

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

Chapter 18, Verse 58.



mac-cittah sarva-durgani mat-prasadat tarisyasi
atha cet tvam ahankaran na srosyasi vinanksyasi

TRANSLATION
If you become conscious of Me, you will pass over all the obstacles of conditional 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.

Chapter 18, Verse 59.



yad ahankaram asritya na yotsya iti manyase
mithyaisa vyavasayas te prakritis tvam niyoksyati

TRANSLATION
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.

Chapter 18, Verse 60.



svabhava-jena kaunteya nibaddhah svena karmana
kartum necchasi yan mohat karishyasy avaso ’pi tat

TRANSLATION
Under illusion you are now declining to act according to My direction. But, compelled by your own nature, you will act all the same, O son of Kunti.

Chapter 18, Verse 61.



ishvarah sarva-bhutanam hrd-dese ’rjuna tishthati
bhramayan sarva-bhutani yantrarudhani mayaya

TRANSLATION
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.

Chapter 18, Verse 62.



tam eva saranam gaccha sarva-bhavena bharata
tat-prasadat param shantim sthanam prapsyasi sasvatam

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

Chapter 18, Verse 63.



iti te jnanam akhyatam guhyad guhyataram maya
vimrsyaitad asesena yathecchasi tatha kuru

TRANSLATION
Thus I have explained to you the most confidential of all knowledge. Deliberate on this fully, and then do what you wish to do.

Chapter 18, Verse 64.



sarva-guhyatamam bhuyah shrinu me paramam vacah
isto ’si me drdham iti tato vaksyami te hitam

TRANSLATION
Because you are My very dear friend, I am speaking to you the most confidential part of knowledge. Hear this from Me, for it is for your benefit.

Chapter 18, Verse 65.



man-mana bhava mad-bhakto mad-yaji mam namaskuru
mam evaishyasi satyam te pratijane priyo ’si me

TRANSLATION
Always think of Me and 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.

Chapter 18, Verse 66.



sarva-dharman parityajya mam ekam saranam vraja
aham tvam sarva-papebhyo mokshayisyami ma sucah

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

Chapter 18, Verse 67.



idam te natapaskaya nabhaktaya kadacana
na casusrusave vacyam na ca mam yo ’bhyasuyati

TRANSLATION
This confidential knowledge may not be explained to those who are not austere, or devoted, or engaged in devotional service, nor to one who is envious of Me.

Chapter 18, Verse 68.



ya idam paramam guhyam mad-bhaktesv abhidhasyati
bhaktim mayi param kritva mam evaishyaty asamsayah

TRANSLATION
For one who explains the supreme secret to the devotees, devotional service is guaranteed, and at the end he will come back to Me.

Chapter 18, Verse 69.



na ca tasman manusyesu kascin me priya-krttamah
bhavita na ca me tasmad anyah priyataro bhuvi

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

Chapter 18, Verse 70.



adhyesyate ca ya imam dharmyam samvadam avayoh
jnana-yajnena tenaham istah syam iti me matih

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

Chapter 18, Verse 71.



shraddhavan anasuyas ca shrinuyad api yo narah
so ’pi muktah subhal lokan prapnuyat punya-karmanam

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

Chapter 18, Verse 72.



kaccid etac chrutam partha tvayaikagrena cetasa
kaccid ajnana-sammohah pranastas te dhananjaya

TRANSLATION
O conqueror of wealth, Arjuna, have you heard this attentively with your mind? And are your illusions and ignorance now dispelled?

Chapter 18, Verse 73.



arjuna uvaca
nasto mohah smritir labdha tvat-prasadan mayacyuta
sthito ’smi gata-sandehah karisye vacanam tava

TRANSLATION
Arjuna said, My dear Krsna, O infallible one, my illusion is now gone. I have regained my memory by Your mercy, and I am now firm and free from doubt and am prepared to act according to Your instructions.

Chapter 18, Verse 74.



sanjaya uvaca
ity aham vasudevasya parthasya ca mahatmanah
samvadam imam asrausam adbhutam roma-harsanam

TRANSLATION
Sanjaya said: Thus have I heard the conversation of two great souls, Krsna and Arjuna. And so wonderful is that message that my hair is standing on end.

Chapter 18, Verse 75.



vyasa-prasadac chrutavan etad guhyam aham param
yogam yogeshvarat krishnat sakshat kathayatah svayam

TRANSLATION
By the mercy of Vyasa, I have heard these most confidential talks directly from the master of all mysticism, Krsna, who was speaking personally to Arjuna.

Chapter 18, Verse 76.



rajan samsmrtya samsmrtya samvadam imam adbhutam
keshavarjunayoh punyam hrsyami ca muhur muhuh

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

Chapter 18, Verse 77.



tac ca samsmrtya samsmrtya rupam aty-adbhutam hareh
vismayo me mahan rajan hrsyami ca punah punah

TRANSLATION
O King, when I remember the wonderful form of Lord Krsna, I am struck with even greater wonder, and I rejoice again and again.

Chapter 18, Verse 78.



yatra yogeshvarah krsno yatra partho dhanur-dharah
tatra srir vijayo bhutir dhruva nitir matir mama

TRANSLATION
Wherever there is Krsna, 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.

"HARE KRISHNA HARE KRISHNA...
...KRISHNA KRISHNA HARE HARE
HARE RAMA HARE RAMA...
...RAMA RAMA HARE HARE"

HARE KRISHNA HARE KRISHNA... KRISHNA KRISHNA HARE HARE... HARE RAMA HARE RAMA... RAMA RAMA HARE HARE...

© 2009-2012 Gitopanishad.com. For any queries: info@gitopanishad.com | Feedback | Links |