THE EIGHTEENTH CHAPTER
Arjun Uvaach: Arjuna asked Lord Krishna, “O Lord! I wish to understand the essence, nature, and differences between Sannyasa (renunciation) and Tyaga (relinquishment). Please enlighten me.” In response to Arjuna’s request, Lord Krishna said, "O Arjuna! Many scholars define Sannyasa as the abandonment of desires for worldly attachments such as a spouse, children, wealth, etc. However, wise scholars believe that Tyaga is the renunciation of the fruits of all actions. Some argue that actions associated with violence are sinful and should be renounced entirely, while learned individuals suggest that acts of worship and charity should never be abandoned.
O Arjuna! Now hear my perspective. Tyaga is threefold: worship, reverence, charity, austerity, etc., according to Nirguna knowledge, for these actions purify even the great souls. O Partha! All these should be performed without ego and desire for reward. This is my definitive and superior opinion; hence, worship, reverence, charity, austerity, etc., must be practiced. If one abandons these actions out of ignorance, such renunciation is considered Tamoguni. A person who forsakes action out of fear of bodily suffering or because the action is arduous does not qualify as a renunciate (Tyagi). This is deemed Rajoguni Tyaga.
O Arjuna! Worship and reverence, charity, and penance are the core duties of humanity. Recognizing this and relinquishing ego and desire for rewards, one who acts in such a manner is a true renunciate. Such renunciation is Satoguni. One whose ignorance has dissipated and doubts have been dispelled—such a virtuous, intelligent individual neither opposes spiritual activities nor delights in worldly pursuits.
O Arjuna! A person with a body can never completely abandon actions. Therefore, one who forsakes the fruits of their actions is the true renouncer (Tyagi). O Partha! Consider those who perform actions influenced by the three gunas and desire their fruits. Upon death, they receive three types of outcomes: first, they enjoy pleasures akin to those of the Devas; secondly, they endure suffering in hell; and thirdly, they obtain a human form where joy and sorrow are experienced concurrently. However, devotees who relinquish desires for rewards and engage in Nirguna Karma attain My Supreme Abode.
O Arjuna! The Sankhya Shastra outlines five factors necessary for the completion of all kinds of virtuous and sinful deeds. The first factor is the body; without it, no action can occur. The second is the Jivatma (soul), for without it, this lifeless body cannot function. The third comprises various senses; without hands, feet, eyes, ears, etc., no action can transpire. The fourth factor is Panchvayu (the five vital airs); without them, life cannot be sustained. The fifth factor is Sanskaras (impressions), as actions are influenced by past impressions.
O Arjuna! These five factors contribute to every good and bad deed performed by an individual in their body. Yet, the ignorant person who perceives only the soul as the doer lacks true understanding. ‘I have performed this deed,’ thinks one who neither contemplates this nor desires its fruits but acts solely according to my command and my Brahmavidya. Even if such an individual slays enemies in battle, they incur no sin; they merely execute My will.
A person consumed by desire and anger, ensnared by pride and greed—such an individual accrues great sin even in harming an ant. O Arjuna! How does the process of karma begin? Listen carefully: one should discern what is virtuous and what is sinful. Another aspect to understand is matter itself. A third consideration is an individual who possesses knowledge of both virtue and matter—these are the three drivers of karma.
For karma to occur, means such as food, clothing, money, etc., are required. Once these prerequisites are met by an individual ready to act—the doer—then karma commences.
O Partha! There are three types of knowledge (Gyan), just as there are three types of actions (Karma) and doers (Karta Purush). The knowledge that perceives the imperishable essence within all diverse beings as omnipresent is considered Satoguni knowledge.
Just as the Jeev (individual soul) and the Devatas (deities) perceive the world as distinct entities, so too, the knowledge that sees God as separate is Rajoguni knowledge. In this world I have created, those who view living beings as all-powerful, akin to Myself, possess Tamoguni knowledge. Now, consider the three types of actions (Karma). Actions performed without lust, anger, greed, calmly and selflessly are Satoguni. Actions done with ego, desire for reward, and sorrow are Rajoguni. Actions carried out ignorantly, without consideration, by harming others for selfish gain are Tamoguni.
Regarding those who perform these three types of actions: one who is humble, relinquishes desire for rewards, remains enthusiastic regardless of outcome, and maintains equanimity in success or failure is Satoguni. One who seeks pleasure, craves rewards, harms creatures, and oscillates between joy and sorrow is Rajoguni. One who lacks faith, is arrogant, deceitful, angry,
neglects duty, is ungrateful and foolish is Tamoguni.
O Arjuna! Now listen to the three types of intellect (Buddhi). The intellect that discerns right from wrong and understands virtue and vice is Satoguni. An intellect that cannot distinguish righteousness from unrighteousness or recognize good from bad deeds is Rajoguni. An intellect shrouded in ignorance that mistakes righteousness for unrighteousness and vice versa is Tamoguni.
Now hear about the three types of patience (Dheeraj). O son of Kunti! The patience that enables one to meditate on God by controlling the senses is Satoguni. The patience driven by desire for rewards and ego is Rajoguni. The patience of one who is irritable, fearful, sorrowful, and regrets actions post-facto is Tamoguni.
O Arjuna! Now consider the three types of happiness. The devotion that
engrosses a person and eradicates sorrow is Satoguni. Happiness derived from sensual pleasure and wealth is Rajoguni. Happiness that initially seems pleasant but ultimately dulls the intellect and leads to ignorance is Tamoguni.
O Arjuna! Everything in creation—beings, matter, pleasures up to Maya—is imbued with My Maya’s three qualities. All these are transient; only My infinite knowledge, devotion, and bliss are eternal.
O Arjuna! One who seeks My bliss renounces triguna devotion, knowledge, and happiness to take refuge in Me.
Now understand the natural duties (Karmas) of Brahmins, Kshatriyas, Vaishyas, and Shudras. For Brahmins: mastering the mind and senses; worshipping God; serving saints, mahatmas, and gurus; enduring hardships; overcoming lust and anger; avoiding conflict; not harming any creature; practicing humility; acquiring Brahmavidya knowledge; acting on that knowledge; trusting in God—these are their natural actions. A Brahmin lacking these should not be recognized as such.
Now hear about Kshatriya duties: being valiant and radiant; wise and courageous in all matters; not retreating in battle; showing generosity even to enemies; protecting people—these are Kshatriya’s natural actions.
Now, consider the duties of the Vaishyas: farming, cattle rearing, and trade are their natural actions, while serving others is the duty of a Shudra. Thus, by performing one’s own duties, a person achieves success: a Brahmin gains knowledge, a Kshatriya acquires sovereignty, a Vaishya amasses wealth, and a Shudra secures sustenance.
The God who created this world and pervades it can be realized through worship according to Brahmavidya knowledge. O Arjuna! One may fully practice the rituals of other deities, but partial observance of one’s own God’s rituals yields the greatest benefit. There is no sin in even the smallest act of worshiping God, whereas minor worship of other deities can lead to downfall.
O Partha! Never abandon the Lord’s religion, even if practicing one’s own religion presents difficulties. No religion is without its challenges, just as fire is never without smoke. Understanding this, beings should never forsake their God’s prescribed duties.
O Arjuna! A renunciant who desires nothing, feels no attachment, and has mastery over their soul attains my Nirguna knowledge. O son of Kunti! Listen to how one who gains knowledge of me achieves salvation: one with a pure intellect, who has subdued the mind and renounced pleasures; who harbors no animosity; who seeks solitude; who eats sparingly; who meditates on my form within their heart; such a person experiences my ecstasy.
Such a man, filled with knowledge, desiring nothing, seeing all beings equally, attains my devotion. O Arjuna! I am the Supreme Brahm, omnipotent and lord of all worlds. Whoever seeks refuge in me and performs righteous deeds according to my teachings will receive my grace and ultimate happiness.
Dedicate all your actions to me, meditate on me, and focus your mind on me through my knowledge. By doing so, you will transcend this world of suffering. If you disregard my commandment out of pride and refuse to fight in this war, it will be in vain because your Kshatriya nature will compel you to battle.
O Arjuna! I am omnipresent within all creation. My Maya moves all beings like puppets. Surrender your body, mind, and wealth to me; by my grace, you will attain my abode.
Reflect deeply on this supreme knowledge I have imparted to you and act as
you deem fit. O Partha! Hear once more my profound words: because you are dear to me, I speak for your welfare—meditate on me, become my devotee, worship me, pay homage to me. By becoming my true devotee, you will surely reach me.
O Arjuna! Abandon all other religions that do not lead to liberation and come to me alone. I am the God of all; fear nothing; I will absolve you of all sins and merge you into my blissful form.
One last thing: do not share this supreme knowledge with those who lack devotion or disrespect me; those without guru-bhakti; those who have never offered charity to me. Disobeying this command will lead you into sin.
The one who shares this secret knowledge of mine with my devotees, extolling my devotion, is dearly beloved to me and will surely be embraced by me. No one pleases me more than those who study this Gita scripture, and none are more beloved.
O Arjuna! I consider the person who reads this sacred Gita daily as worshiping me with the sacrifice of knowledge. Such a cherished devotee is supported by me at every moment. I promise never to forsake them.
The being who listens without censure to this Gita being recited by a devotee is freed from sins. Conversely, one who disregards these teachings after reading the Gita is, in my eyes, mocking me. Such a sinful being will be troubled and never find happiness.
O Partha! Have you comprehended this knowledge of mine? Has your ignorance been dispelled? Upon hearing Lord Shri Krishna’s words, Arjuna replied, “O Lord! By your grace, my ignorance has been lifted, my confusion cleared, your Nirguna Gyan grasped; no doubts remain, and I am ready to
follow your command.”
Sanjay said to King Dhritarashtra, "O King! Listening to the divine discourse between Lord Shri Krishna Chandra Ji and Devout Arjuna filled me with awe. I have been privileged to hear the secret and profound Brahmavidya Shastra spoken by the God of all, Lord Shri Krishna, thanks to Vyasa-deva’s grace.
O King! Recalling this righteous dialogue between Lord Shri Krishna Ji and Arjuna brings great joy to my heart. And when I remember Shri Krishna Ji’s magnificent form, I am struck with both fear and wonder.
O King Dhritarashtra! Now heed my final point: where Lord Shri Krishna Ji and Arjuna stand, prosperity will prevail; there will be wealth, morality, and victory. This is my unwavering belief. Since your sinful son Duryodhana did not heed Shri Krishna Ji’s words, he will surely perish, while Arjuna, who obeyed the Lord, will triumph."
ITI SHRIMADBHAGWADGEETASUPANISHATSHU BRAHMAVIDYAYAM YOGSHASTRE SHRIKRISHNAARJUN SAMVADE MOKSHSANYAAS YOGONAM ASHTADASHOADHYAYAH ॥18॥
|| SHRIKRISHAN ARPAN MASTU ||
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