06.040
Pancharatra: Bhagavad Gita 18th chapter.
Arjuna said:
O mighty-armed one, I wish to understand the essence of renunciation and the distinction between renunciation and relinquishment, O Hṛṣīkeśa, O slayer of Keśin.
The Blessed Lord spoke:
Sages understand renunciation as the giving up of actions done with desire; the wise say that renunciation is the abandonment of the fruits of all actions.
Some wise individuals state that actions should be given up as they are flawed, while others argue that acts like sacrifice, charity, and austerity should not be forsaken.
Listen to my definitive conclusion on renunciation, O best of the Bharatas. Renunciation, O tiger among men, is indeed said to be of three kinds.
Acts of sacrifice, charity, and austerity should never be abandoned, for they purify even the wise.
O son of Pritha, it is my firm and supreme opinion that these actions must also be performed without attachment and desire for results.
Renouncing prescribed duties is not appropriate. Abandoning them out of delusion is said to be in the mode of ignorance.
He who renounces an action merely because it is troublesome, out of fear of physical discomfort, performs a renunciation driven by passion and does not gain the true benefits of renunciation.
O Arjuna, when an action is performed as a duty without any attachment or desire for the fruits, it is regarded as renunciation in the mode of goodness.
The wise renouncer, free from doubts, neither hates unskilled actions nor is attached to skilled ones, being filled with purity.
It is impossible for those who possess a body to completely abandon actions. However, one who renounces the fruits of actions is truly considered a renouncer.
Actions yield three types of results—unpleasant, pleasant, and mixed. These results affect those who have not renounced after death, but they do not affect those who have renounced.
O mighty-armed one, learn from me about these five causes, which are described in the conclusion of Sāṅkhya philosophy for the accomplishment of all actions.
The foundation, the doer, the instruments, and various kinds of efforts, along with the divine, are considered the five factors here.
Every action a man undertakes with his body, speech, or mind, whether it is just or unjust, is caused by these five factors.
In this situation, the one who perceives himself as the sole doer, due to lack of wisdom, does not truly see, as he is misguided.
He who is free from egoism and whose intellect is untainted, even if he kills these worlds, he neither kills nor is bound by actions.
"Knowledge, the object of knowledge, and the knower constitute the threefold impulse to action. Similarly, the instrument, the action, and the doer form the threefold classification of action."
"Knowledge, action, and the doer are classified into three categories based on the qualities. Listen to them properly as they are enumerated."
The knowledge by which one perceives the single, imperishable essence present in all beings, undivided amidst the divided, is considered to be of the nature of goodness (sattvic).
The knowledge that sees different entities as separate forms in all beings is considered to be of the nature of passion.
An action that is performed with attachment to a single task, considering it as complete without any reason or understanding of its true essence, and is insignificant, is described as being in the mode of ignorance.
An action that is regulated and free from attachment, performed without passion or desire for results, is considered to be in the mode of goodness.
Actions performed with desire, ego, or excessive effort are considered to be in the mode of passion.
An action that is initiated out of delusion, disregarding the consequences, destruction, and violence, and lacking effort, is considered to be of the nature of ignorance.
A person who acts without attachment, without ego, with determination and enthusiasm, and remains unaffected by success or failure, is said to be in the mode of goodness.
The person who acts with attachment, seeking rewards, is greedy, violent, impure, and experiences both joy and sorrow, is said to be of a rajasic nature.
A person who is uncoordinated, natural, stubborn, deceitful, dishonest, lazy, despondent, and procrastinating is referred to as a doer of darkness.
O Dhananjaya, listen as I explain the threefold division of intellect and determination according to their qualities, in a complete and distinct manner.
O son of Pritha, the intellect that can discern between engagement and renunciation, duty and non-duty, fear and fearlessness, bondage and liberation, is considered to be in the mode of goodness.
O son of Pritha, the intellect that improperly comprehends righteousness and unrighteousness, duty and non-duty, is considered to be of a passionate nature.
O son of Pritha, the intelligence that is shrouded in darkness, perceiving unrighteousness as righteousness and seeing all things in a distorted way, is considered to be in the mode of ignorance.
O son of Pṛthā, the firmness that sustains the mind, life, and senses through unwavering yoga is considered to be in the mode of goodness.
O Arjuna, the fortitude by which one holds onto dharma, desire, and wealth with attachment and a desire for results is considered to be in the mode of passion.
The steadfastness by which a person of dull intellect does not give up dreaming, fear, sorrow, despair, and intoxication, O son of Pritha, is considered to be of the nature of darkness.
Now, O best of the Bharatas, listen to me as I describe the threefold happiness, where through practice, one finds joy and reaches the end of sorrow.
Happiness that seems like poison at first but turns into nectar in the end is considered to be in the mode of goodness, arising from self-realization.
Happiness derived from the contact of the senses with their objects is initially like nectar but turns into poison in the end; such happiness is considered to be in the mode of passion.
The happiness which is initially and ultimately delusive to the self, arising from sleep, laziness, and negligence, is said to be of the nature of ignorance.
There is nothing on earth or in heaven among the gods that is free from these three qualities born of nature.
O Arjuna, the duties of the Brahmins, Kshatriyas, Vaishyas, and Shudras are divided according to the qualities that arise from their own nature.
The qualities such as control of mind and senses, austerity, cleanliness, forgiveness, honesty, knowledge, wisdom, faith, and the duties of a Brahmana are naturally born of one's own nature.
The natural duties of a warrior include valor, splendor, steadfastness, dexterity, not fleeing in battle, generosity, and lordliness.
The natural duties of the Vaishya are agriculture, cattle protection, and trade, while the natural duty of the Shudra is service.
A person achieves perfection by being engaged in their own duty. Listen to how one finds perfection by being dedicated to their own work.
A human being achieves perfection by worshipping the one from whom all beings originate and by whom all this is pervaded, through the performance of one's own duties.
It is better to perform one's own duties imperfectly than to master the duties of another. By fulfilling the responsibilities inherent to one's own nature, one remains free from sin.
O son of Kunti, one should not abandon natural duties even if they have faults, because all actions are enveloped by faults, just as fire is covered by smoke.
A person who has an unattached intellect, is self-disciplined, and free from desires, achieves the highest state of actionlessness through renunciation.
O son of Kunti, understand from me briefly how one who has attained perfection also attains Brahman, which is the supreme state of knowledge.
With a pure intellect and determination, controlling the self, and abandoning sensory perceptions like sound, one discards attachment and aversion.
"The person who enjoys solitude, eats moderately, controls speech, body, and mind, is devoted to meditation and yoga, and always embraces detachment."
One who has given up ego, strength, pride, desire, anger, and attachment, and is free from possessiveness and peaceful, is eligible to attain the state of Brahman.
A person who is realized in Brahman, with a serene mind, neither grieves nor desires. Such a person, being equal towards all beings, attains my supreme devotion.
Through devotion, one truly understands my essence; and after realizing this truth, one becomes united with me.
Even while engaged in all activities, one who relies on me attains the eternal and imperishable abode by my grace.
With your mind focused, renounce all actions to me, be devoted to me, take refuge in the yoga of wisdom, and always have your mind absorbed in me.
If you focus your mind on Me, you will overcome all difficulties by My grace. However, if you do not listen due to arrogance, you will be destroyed.
If you rely on your ego and think 'I will not fight', this resolve of yours is in vain; your nature will compel you to engage in battle.
O son of Kunti, you are bound by your own nature and actions. Even if you do not wish to do something out of delusion, you will do it helplessly.
O Arjuna, the Lord dwells in the hearts of all creatures, making them revolve as if mounted on a machine, through His divine illusion.
Surrender yourself completely to Him, O Bharata. Through His grace, you will achieve the highest peace and reach the eternal abode.
Thus, I have declared to you the most confidential knowledge. Reflect on this fully, and then act as you wish.
Listen once more to my supreme words, the most confidential of all. Because you are dear to me, I will speak to you for your benefit.
"Focus your mind on Me, be devoted to Me, worship Me, and offer your obeisance to Me. In this way, you will certainly come to Me. I promise you truly, for you are dear to Me."
Renounce all forms of duties and just surrender to me. I will deliver you from all sinful reactions; do not fear.
This knowledge should never be imparted to those who lack austerity, devotion, willingness to listen, or who are envious of me.
Whoever imparts this supreme secret to my devotees, with supreme devotion to me, will undoubtedly come to me.
Among all men, no one is more dear to me than him, and there will never be anyone else dearer to me on this earth.
In my opinion, whoever studies this sacred dialogue of ours with the sacrifice of knowledge, I shall be worshiped by them.
A faithful and non-envious person who listens will also be liberated and reach the auspicious realms attained by those who perform virtuous deeds.
O Arjuna, have you listened to this with a focused mind? Has your ignorance and confusion been dispelled, O Dhananjaya?
Arjuna said:
"O Acyuta, my delusion is destroyed and I have regained my memory through your grace. I am now free of doubt and will act according to your instructions."
Sanjaya said:
Thus, I heard this wonderful and thrilling dialogue between Vāsudeva and the noble Pārtha, which was truly hair-raising.
By the grace of Vyasa, I have heard this supreme secret of yoga directly from Krishna, the Lord of Yoga, as he himself narrated it.
O king, as I recall this wonderful dialogue between Keshava and Arjuna, I feel joy repeatedly.
O King, as I remember again and again the most wonderful form of Hari, I am filled with great wonder and rejoice repeatedly.
Wherever there is Krishna, the master of yoga, and Arjuna, the archer, there will surely be prosperity, victory, welfare, and firm wisdom. This is my conviction.
