Bhagavad-gita As It Is
CHAPTER 18a: Conclusion -- The Perfection of Renunciation
©1989, The Bhaktivedanta Book Trust
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TEXT 1
arjuna uvaca
sannyasasya maha-baho
tattvam icchami veditum
tyagasya ca hrsikesa
prthak kesi-nisudana
WORD FOR WORD
arjunah uvaca -- Arjuna said; sannyasasya -- of
renunciation; maha-baho -- O mighty-armed one; tattvam --
the truth; icchami -- I wish; veditum -- to understand;
tyagasya -- of renunciation; ca -- also; hrsikesa --
O master of the senses; prthak -- differently; kesi-
nisudana -- O killer of the Kesi demon.
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, master of the senses.
PURPORT
Actually the Bhagavad-gita is finished in seventeen chapters. The
Eighteenth Chapter is a supplementary summarization of the topics
discussed before. In every chapter of Bhagavad-gita, Lord Krishna
stresses that devotional service unto the Supreme Personality of Godhead
is the ultimate goal of life. This same point is summarized in the
Eighteenth Chapter as the most confidential path of knowledge. In the
first six chapters, stress was given to devotional service: yoginam api
sarvesam... "Of all yogis or transcendentalists, one who always
thinks of Me within himself is best." In the next six chapters, pure
devotional service and its nature and activity were discussed. In the
third six chapters, knowledge, renunciation, the activities of material
nature and transcendental nature, and devotional service were described.
It was concluded that all acts should be performed in conjunction with the
Supreme Lord, represented by the words om tat sat, which indicate
Vishnu, the Supreme Person. The third part of Bhagavad-gita has
shown that devotional service, and nothing else, is the ultimate purpose
of life. This has been established by citing past acaryas and the
Brahma-sutra, the Vedanta-sutra. Certain impersonalists
consider themselves to have a monopoly on the knowledge of
Vedanta-sutra, but actually the Vedanta-sutra is meant for
understanding devotional service, for the Lord Himself is the composer of
the Vedanta-sutra and He is its knower. That is described in the
Fifteenth Chapter. In every scripture, every Veda, devotional
service is the objective. That is explained in Bhagavad-gita.
As in the Second Chapter a synopsis of the whole subject matter was
described, in the Eighteenth Chapter also the summary of all instruction
is given. The purpose of life is indicated to be renunciation and
attainment of the transcendental position above the three material modes
of nature. Arjuna wants to clarify the two distinct subject matters of
Bhagavad-gita, namely renunciation (tyaga) and the renounced
order of life (sannyasa). Thus he is asking the meaning of these
two words.
Two words used in this verse to address the Supreme Lord -- Hrsikesa and
Kesi-nisudana -- are significant. Hrsikesa is Krishna, the master of all
senses, who can always help us attain mental serenity. Arjuna requests Him
to summarize everything in such a way that he can remain equipoised. Yet
he has some doubts, and doubts are always compared to demons. He therefore
addresses Krishna as Kesi-nisudana. Kesi was a most formidable demon who
was killed by the Lord; now Arjuna is expecting Krishna to kill the demon
of doubt.
TEXT 2
sri-bhagavan uvaca
kamyanam karmanam nyasam
sannyasam kavayo viduh
sarva-karma-phala-tyagam
prahus tyagam vicaksanah
WORD FOR WORD
sri-bhagavan uvaca -- the Supreme Personality of Godhead said;
kamyanam -- with desire; karmanam -- of activities;
nyasam -- renunciation; sannyasam -- the renounced order of
life; kavayah -- the learned; viduh -- know; sarva --
of all; karma -- activities; phala -- of results;
tyagam -- renunciation; prahuh -- call; tyagam --
renunciation; vicaksanah -- the experienced.
TRANSLATION
The Supreme Personality of Godhead said: The giving up of activities that
are based on material desire is what great learned men call the renounced
order of life [sannyasa]. And giving up the results of all activities is
what the wise call renunciation [tyaga].
PURPORT
The performance of activities for results has to be given up. This is the
instruction of Bhagavad-gita. But activities leading to advanced
spiritual knowledge are not to be given up. This will be made clear in the
next verses. In the Vedic literature there are many prescriptions of
methods for performing sacrifice for some particular purpose. There are
certain sacrifices to perform to attain a good son or to attain elevation
to the higher planets, but sacrifices prompted by desires should be
stopped. However, sacrifice for the purification of one's heart or for
advancement in the spiritual science should not be given up.
TEXT 3
tyajyam dosa-vad ity eke
karma prahur manisinah
yajna-dana-tapah-karma
na tyajyam iti capare
WORD FOR WORD
tyajyam -- must be given up; dosa-vat -- as an evil;
iti -- thus; eke -- one group; karma -- work;
prahuh -- they say; manisinah -- great thinkers;
yajna -- of sacrifice; dana -- charity; tapah -- and
penance; karma -- works; na -- never; tyajyam -- are
to be given up; iti -- thus; ca -- and; apare --
others.
TRANSLATION
Some learned men declare that all kinds of fruitive activities should be
given up as faulty, yet other sages maintain that acts of sacrifice,
charity and penance should never be abandoned.
PURPORT
There are many activities in the Vedic literature which are subjects of
contention. For instance, it is said that an animal can be killed in a
sacrifice, yet some maintain that animal killing is completely abominable.
Although animal killing in a sacrifice is recommended in the Vedic
literature, the animal is not considered to be killed. The sacrifice is to
give a new life to the animal. Sometimes the animal is given a new animal
life after being killed in the sacrifice, and sometimes the animal is
promoted immediately to the human form of life. But there are different
opinions among the sages. Some say that animal killing should always be
avoided, and others say that for a specific sacrifice it is good. All
these different opinions on sacrificial activity are now being clarified
by the Lord Himself.
TEXT 4
niscayam srnu me tatra
tyage bharata-sattama
tyago hi purusa-vyaghra
tri-vidhah samprakirtitah
WORD FOR WORD
niscayam -- certainty; srnu -- hear; me -- from Me;
tatra -- therein; tyage -- in the matter of renunciation;
bharata-sat-tama -- O best of the Bharatas; tyagah --
renunciation; hi -- certainly; purusa-vyaghra -- O tiger
among human beings; tri-vidhah -- of three kinds;
samprakirtitah -- is declared.
TRANSLATION
O best of the Bharatas, now hear My judgment about renunciation. O tiger
among men, renunciation is declared in the scriptures to be of three
kinds.
PURPORT
Although there are differences of opinion about renunciation, here the
Supreme Personality of Godhead, Sri Krishna, gives His judgment, which
should be taken as final. After all, the Vedas are different laws
given by the Lord. Here the Lord is personally present, and His word
should be taken as final. The Lord says that the process of renunciation
should be considered in terms of the modes of material nature in which
they are performed.
TEXT 5
yajna-dana-tapah-karma
na tyajyam karyam eva tat
yajno danam tapas caiva
pavanani manisinam
WORD FOR WORD
yajna -- of sacrifice; dana -- charity; tapah -- and
penance; karma -- activity; na -- never; tyajyam --
to be given up; karyam -- must be done; eva -- certainly;
tat -- that; yajnah -- sacrifice; danam -- charity;
tapah -- penance; ca -- also; eva -- certainly;
pavanani -- purifying; manisinam -- even for the great
souls.
TRANSLATION
Acts of sacrifice, charity and penance are not to be given up; they must
be performed. Indeed, sacrifice, charity and penance purify even the great
souls.
PURPORT
The yogis should perform acts for the advancement of human society.
There are many purificatory processes for advancing a human being to
spiritual life. The marriage ceremony, for example, is considered to be
one of these sacrifices. It is called vivaha-yajna. Should a
sannyasi, who is in the renounced order of life and who has given
up his family relations, encourage the marriage ceremony? The Lord says
here that any sacrifice which is meant for human welfare should never be
given up. Vivaha-yajna, the marriage ceremony, is meant to regulate
the human mind so that it may become peaceful for spiritual advancement.
For most men, this vivaha-yajna should be encouraged even by
persons in the renounced order of life. Sannyasis should never
associate with women, but that does not mean that one who is in the lower
stages of life, a young man, should not accept a wife in the marriage
ceremony. All prescribed sacrifices are meant for achieving the Supreme
Lord. Therefore, in the lower stages, they should not be given up.
Similarly, charity is for the purification of the heart. If charity is
given to suitable persons, as described previously, it leads one to
advanced spiritual life.
TEXT 6
etany api tu karmani
sangam tyaktva phalani ca
kartavyaniti me partha
niscitam matam uttamam
WORD FOR WORD
etani -- all these; api -- certainly; tu -- but;
karmani -- activities; sangam -- association; tyaktva
-- renouncing; phalani -- results; ca -- also;
kartavyani -- should be done as duty; iti -- thus; me
-- My; partha -- O son of Prtha; niscitam -- definite;
matam -- opinion; uttamam -- the best.
TRANSLATION
All these activities should be performed without attachment or any
expectation of result. They should be performed as a matter of duty, O son
of Prtha. That is My final opinion.
PURPORT
Although all sacrifices are purifying, one should not expect any result by
such performances. In other words, all sacrifices which are meant for
material advancement in life should be given up, but sacrifices that
purify one's existence and elevate one to the spiritual plane should not
be stopped. Everything that leads to Krishna consciousness must be
encouraged. In the Srimad-Bhagavatam also it is said that any
activity which leads to devotional service to the Lord should be accepted.
That is the highest criterion of religion. A devotee of the Lord should
accept any kind of work, sacrifice or charity which will help him in the
discharge of devotional service to the Lord.
TEXT 7
niyatasya tu sannyasah
karmano nopapadyate
mohat tasya parityagas
tamasah parikirtitah
WORD FOR WORD
niyatasya -- prescribed; tu -- but; sannyasah --
renunciation; karmanah -- of activities; na -- never;
upapadyate -- is deserved; mohat -- by illusion;
tasya -- of them; parityagah -- renunciation; tamasah
-- in the mode of ignorance; parikirtitah -- is declared.
TRANSLATION
Prescribed duties should never be renounced. If one gives up his
prescribed duties because of illusion, such renunciation is said to be in
the mode of ignorance.
PURPORT
Work for material satisfaction must be given up, but activities which
promote one to spiritual activity, like cooking for the Supreme Lord and
offering the food to the Lord and then accepting the food, are
recommended. It is said that a person in the renounced order of life
should not cook for himself. Cooking for oneself is prohibited, but
cooking for the Supreme Lord is not prohibited. Similarly, a
sannyasi may perform a marriage ceremony to help his disciple in
the advancement of Krishna consciousness. If one renounces such
activities, it is to be understood that he is acting in the mode of
darkness.
TEXT 8
duhkham ity eva yat karma
kaya-klesa-bhayat tyajyt
sa krtva rajasam tyagam
naiva tyaga-phalam labhet
WORD FOR WORD
duhkham -- unhappy; iti -- thus; eva -- certainly;
yat -- which; karma -- work; kaya -- for the body;
klesa -- trouble; bhayat -- out of fear; tyajet --
gives up; sah -- he; krtva -- after doing; rajasam --
in the mode of passion; tyagam -- renunciation; na -- not;
eva -- certainly; tyaga -- of renunciation; phalam --
the results; labhet -- gains.
TRANSLATION
Anyone who gives up prescribed duties as troublesome or out of fear of
bodily discomfort is said to have renounced in the mode of passion. Such
action never leads to the elevation of renunciation.
PURPORT
One who is in Krishna consciousness should not give up earning money out
of fear that he is performing fruitive activities. If by working one can
engage his money in Krishna consciousness, or if by rising early in the
morning one can advance his transcendental Krishna consciousness, one
should not desist out of fear or because such activities are considered
troublesome. Such renunciation is in the mode of passion. The result of
passionate work is always miserable. If a person renounces work in that
spirit, he never gets the result of renunciation.
TEXT 9
karyam ity eva yat karma
niyatam kriyate 'rjuna
sangam tyaktva phalam caiva
sa tyagah sattviko matah
WORD FOR WORD
karyam -- it must be done; iti -- thus; eva --
indeed; yat -- which; karma -- work; niyatam --
prescribed; kriyate -- is performed; arjuna -- O Arjuna;
sangam -- association; tyaktva -- giving up; phalam
-- the result; ca -- also; eva -- certainly; sah --
that; tyagah -- renunciation; sattvikah -- in the mode of
goodness; matah -- in My opinion.
TRANSLATION
O Arjuna, when one performs his prescribed duty only because it ought to
be done, and renounces all material association and all attachment to the
fruit, his renunciation is said to be in the mode of goodness.
PURPORT
Prescribed duties must be performed with this mentality. One should act
without attachment for the result; he should be disassociated from the
modes of work. A man working in Krishna consciousness in a factory does
not associate himself with the work of the factory, nor with the workers
of the factory. He simply works for Krishna. And when he gives up the
result for Krishna, he is acting transcendentally.
TEXT 10
na dvesty akusalam karma
kusale nanusajjate
tyagi sattva-samavisto
medhavi chinna-samsayah
WORD FOR WORD
na -- never; dvesti -- hates; akusalam --
inauspicious; karma -- work; kusale -- in the auspicious;
na -- nor; anusajjate -- becomes attached; tyagi --
the renouncer; sattva -- in goodness; samavistah --
absorbed; medhavi -- intelligent; chinna -- having cut off;
samsayah -- all doubts.
TRANSLATION
The intelligent renouncer situated in the mode of goodness, neither
hateful of inauspicious work nor attached to auspicious work, has no
doubts about work.
PURPORT
A person in Krishna consciousness or in the mode of goodness does not hate
anyone or anything which troubles his body. He does work in the proper
place and at the proper time without fearing the troublesome effects of
his duty. Such a person situated in transcendence should be understood to
be most intelligent and beyond all doubts in his activities.
TEXT 11
na hi deha-bhrta sakyam
tyaktum karmany asesatah
yas tu karma-phala-tyagi
sa tyagity abhidhiyate
WORD FOR WORD
na -- never; hi -- certainly; deha-bhrta -- by the
embodied; sakyam -- is possible; tyaktum -- to be renounced;
karmani -- activities; asesatah -- altogether; yah --
anyone who; tu -- but; karma -- of work; phala -- of
the result; tyagi -- the renouncer; sah -- he; tyagi
-- the renouncer; iti -- thus; abhidhiyate -- is said.
TRANSLATION
It is indeed impossible for an embodied being to give up all activities.
But he who renounces the fruits of action is called one who has truly
renounced.
PURPORT
It is said in Bhagavad-gita that one can never give up work at any
time. Therefore he who works for Krishna and does not enjoy the fruitive
results, who offers everything to Krishna, is actually a renouncer. There
are many members of the International Society for Krishna Consciousness
who work very hard in their office or in the factory or some other place,
and whatever they earn they give to the Society. Such highly elevated
souls are actually sannyasis and are situated in the renounced
order of life. It is clearly outlined here how to renounce the fruits of
work and for what purpose fruits should be renounced.
TEXT 12
anistam istam misram ca
tri-vidham karmanah phalam
bhavaty atyaginam pretya
na tu sannyasinam kvacit
WORD FOR WORD
anistam -- leading to hell; istam -- leading to heaven;
misram -- mixed; ca -- and; tri-vidham -- of three
kinds; karmanah -- of work; phalam -- the result;
bhavati -- comes; atyaginam -- for those who are not
renounced; pretya -- after death; na -- not; tu --
but; sannyasinam -- for the renounced order; kvacit -- at
any time.
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 result to suffer or enjoy.
PURPORT
A person in Krishna consciousness acting in knowledge of his relationship
with Krishna is always liberated. Therefore he does not have to enjoy or
suffer the results of his acts after death.
TEXT 13
pancaitani maha-baho
karanani nibodha me
sankhye krtante proktani
siddhaye sarva-karmanam
WORD FOR WORD
panca -- five; etani -- these; maha-baho -- O
mighty-armed one; karanani -- causes; nibodha- just
understand; me -- from Me; sankhye -- in the Vedanta;
krta-ante -- in the conclusion; proktani -- said;
siddhaye -- for the perfection; sarva -- of all;
karmanam -- activities.
TRANSLATION
O mighty-armed Arjuna, according to the Vedanta there are five causes for
the accomplishment of all action. Now learn of these from Me.
PURPORT
A question may be raised that since any activity performed must have some
reaction, how is it that the person in Krishna consciousness does not
suffer or enjoy the reactions of work? The Lord is citing Vedanta
philosophy to show how this is possible. He says that there are five
causes for all activities, and for success in all activity one should
consider these five causes. Sankhya means the stalk of knowledge,
and Vedanta is the final stalk of knowledge accepted by all leading
acaryas. Even Sankara accepts Vedanta-sutra as such.
Therefore such authority should be consulted.
The ultimate control is invested in the Supersoul. As it is stated in the
Bhagavad-gita, sarvasya caham hrdi sannivistah. He is engaging
everyone in certain activities by reminding him of his past actions. And
Krishna conscious acts done under His direction from within yield no
reaction, either in this life or in the life after death.
TEXT 14
adhisthanam tatha karta
karanam ca prthag-vidham
vividhas ca prthak cesta
daivam caivatra pancamam
WORD FOR WORD
adhisthanam -- the place; tatha -- also; karta -- the
worker; karanam -- instruments; ca -- and;
prthak-vidham -- of different kinds; vividhah -- various;
ca -- and; prthak -- separate; cestah -- the
endeavors; daivam -- the Supreme; ca -- also; eva --
certainly; atra -- here; pancamam -- the fifth.
TRANSLATION
The place of action [the body], the performer, the various senses, the
many different kinds of endeavor, and ultimately the Supersoul -- these
are the five factors of action.
PURPORT
The word adhisthanam refers to the body. The soul within the body
is acting to bring about the results of activity and is therefore known as
karta, "the doer." That the soul is the knower and the doer is
stated in the sruti. Esa hi drasta srasta (Prasna Upanisad
4.9). It is also confirmed in the Vedanta-sutra by the verses
jno 'ta eva (2.3.18) and karta sastrarthavattvat (2.3.33).
The instruments of action are the senses, and by the senses the soul acts
in various ways. For each and every action there is a different endeavor.
But all one's activities depend on the will of the Supersoul, who is
seated within the heart as a friend. The Supreme Lord is the supercause.
Under these circumstances, he who is acting in Krishna consciousness under
the direction of the Supersoul situated within the heart is naturally not
bound by any activity. Those in complete Krishna consciousness are not
ultimately responsible for their actions. Everything is dependent on the
supreme will, the Supersoul, the Supreme Personality of Godhead.
TEXT 15
sarira-van-manobhir yat
karma prarabhate narah
nyayyam va viparitam va
pancaite tasya hetavah
WORD FOR WORD
sarira -- by the body; vak -- speech; manobhih -- and
mind; yat -- which; karma -- work; prarabhate --
begins; narah -- a person; nyayyam -- right; va --
or; viparitam -- the opposite; va -- or; panca --
five; ete -- all these; tasya -- its; hetavah --
causes.
TRANSLATION
Whatever right or wrong action a man performs by body, mind or speech is
caused by these five factors.
PURPORT
The words "right" and "wrong" are very significant in this verse. Right
work is work done in terms of the prescribed directions in the scriptures,
and wrong work is work done against the principles of the scriptural
injunctions. But whatever is done requires these five factors for its
complete performance.
TEXT 16
tatraivam sati kartaram
atmanam kevalam tu yah
pasyaty akrta-buddhitvan
na sa pasyati durmatih
WORD FOR WORD
tatra -- there; evam -- thus; sati -- being;
kartaram -- the worker; atmanam -- himself; kevalam
-- only; tu -- but; yah -- anyone who; pasyati --
sees; akrta-buddhitvat -- due to unintelligence; na --
never; sah -- he; pasyati -- sees; durmatih --
foolish.
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.
PURPORT
A foolish person cannot understand that the Supersoul is sitting as a
friend within and conducting his actions. Although the material causes are
the place, the worker, the endeavor and the senses, the final cause is the
Supreme, the Personality of Godhead. Therefore, one should see not only
the four material causes but the supreme efficient cause as well. One who
does not see the Supreme thinks himself to be the doer.
TEXT 17
yasya nahankrto bhavo
buddhir yasya na lipyate
hatvapi sa imal lokan
na hanti na nibadhyate
WORD FOR WORD
yasya -- one whose; na -- never; ahankrtah -- of
false ego; bhavah -- nature; buddhih -- intelligence;
yasya -- one whose; na -- never; lipyate -- is
attached; hatva -- killing; api -- even; sah -- he;
iman -- this; lokan -- world; na -- never;
hanti -- kills; na -- never; nibadhyate -- becomes
entangled.
TRANSLATION
One who is not motivated by false ego, whose intelligence is not
entangled, though he kills men in this world, does not kill. Nor is he
bound by his actions.
PURPORT
In this verse the Lord informs Arjuna that the desire not to fight arises
from false ego. Arjuna thought himself to be the doer of action, but he
did not consider the supreme sanction within and without. If one does not
know that a supersanction is there, why should he act? But one who knows
the instruments of work, himself as the worker, and the Supreme Lord as
the supreme sanctioner is perfect in doing everything. Such a person is
never in illusion. Personal activity and responsibility arise from false
ego and godlessness, or a lack of Krishna consciousness. Anyone who is
acting in Krishna consciousness under the direction of the Supersoul or
the Supreme Personality of Godhead, even though killing, does not kill.
Nor is he ever affected by the reaction of such killing. When a soldier
kills under the command of a superior officer, he is not subject to be
judged. But if a soldier kills on his own personal account, then he is
certainly judged by a court of law.
TEXT 18
jnanam jneyam parijnata
tri-vidha karma-codana
karanam karma karteti
tri-vidhah karma-sangrahah
WORD FOR WORD
jnanam -- knowledge; jneyam -- the objective of knowledge;
parijnata -- the knower; tri-vidha -- of three kinds;
karma -- of work; codana -- the impetus; karanam --
the senses; karma -- the work; karta -- the doer; iti
-- thus; tri-vidhah -- of three kinds; karma -- of work;
sangrahah -- the accumulation.
TRANSLATION
Knowledge, the object of knowledge, and the knower are the three factors
that motivate action; the senses, the work and the doer are the three
constituents of action.
PURPORT
There are three kinds of impetus for daily work: knowledge, the object of
knowledge, and the knower. The instruments of work, the work itself and
the worker are called the constituents of work. Any work done by any human
being has these elements. Before one acts, there is some impetus, which is
called inspiration. Any solution arrived at before work is actualized is a
subtle form of work. Then work takes the form of action. First one has to
undergo the psychological processes of thinking, feeling and willing, and
that is called impetus. The inspiration to work is the same if it comes
from the scripture or from the instruction of the spiritual master. When
the inspiration is there and the worker is there, then actual activity
takes place by the help of the senses, including the mind, which is the
center of all the senses. The sum total of all the constituents of an
activity are called the accumulation of work.
TEXT 19
jnanam karma ca karta ca
tridhaiva guna-bhedatah
procyate guna-sankhyane
yathavac chrnu tany api
WORD FOR WORD
jnanam -- knowledge; karma -- work; ca -- also;
karta -- worker; ca -- also; tridha -- of three
kinds; eva -- certainly; guna-bhedatah -- in terms of
different modes of material nature; procyate -- are said;
guna-sankhyane -- in terms of different modes; yatha-vat --
as they are; srnu -- hear; tani -- all of them; api
-- also.
TRANSLATION
According to the three different modes of material nature, there are three
kinds of knowledge, action and performer of action. Now hear of them from
Me.
PURPORT
In the Fourteenth Chapter the three divisions of the modes of material
nature were elaborately described. In that chapter it was said that the
mode of goodness is illuminating, the mode of passion materialistic, and
the mode of ignorance conducive to laziness and indolence. All the modes
of material nature are binding; they are not sources of liberation. Even
in the mode of goodness one is conditioned. In the Seventeenth Chapter,
the different types of worship by different types of men in different
modes of material nature were described. In this verse, the Lord says that
He wishes to speak about the different types of knowledge, workers and
work itself according to the three material modes.
TEXT 20
sarva-bhutesu yenaikam
bhavam avyayam iksate
avibhaktam vibhaktesu
taj jnanam viddhi sattvikam
WORD FOR WORD
sarva-bhutesu -- in all living entities; yena -- by which;
ekam -- one; bhavam -- situation; avyayam --
imperishable; iksate -- one sees; avibhaktam -- undivided;
vibhaktesu -- in the numberless divided; tat -- that;
jnanam -- knowledge; viddhi -- know; sattvikam -- in
the mode of goodness.
TRANSLATION
That knowledge by which one undivided spiritual nature is seen in all
living entities, though they are divided into innumerable forms, you
should understand to be in the mode of goodness.
PURPORT
A person who sees one spirit soul in every living being, whether a
demigod, human being, animal, bird, beast, aquatic or plant, possesses
knowledge in the mode of goodness. In all living entities, one spirit soul
is there, although they have different bodies in terms of their previous
work. As described in the Seventh Chapter, the manifestation of the living
force in every body is due to the superior nature of the Supreme Lord.
Thus to see that one superior nature, that living force, in every body is
to see in the mode of goodness. That living energy is imperishable,
although the bodies are perishable. Differences are perceived in terms of
the body; because there are many forms of material existence in
conditional life, the living force appears to be divided. Such impersonal
knowledge is an aspect of self-realization.
TEXT 21
prthaktvena tu yaj jnanam
nana-bhavan prthag-vidhan
vetti sarvesu bhutesu
taj jnanam viddhi rajasam
WORD FOR WORD
prthaktvena -- because of division; tu -- but; yat --
which; jnanam -- knowledge; nana-bhavan -- multifarious
situations; prthak-vidhan -- different; vetti -- knows;
sarvesu -- in all; bhutesu -- living entities; tat --
that; jnanam -- knowledge; viddhi -- must be known;
rajasam -- in terms of passion.
TRANSLATION
That knowledge by which one sees that in every different body there is a
different type of living entity you should understand to be in the mode of
passion.
PURPORT
The concept that the material body is the living entity and that with the
destruction of the body the consciousness is also destroyed is called
knowledge in the mode of passion. According to that knowledge, bodies
differ from one another because of the development of different types of
consciousness, otherwise there is no separate soul which manifests
consciousness. The body is itself the soul, and there is no separate soul
beyond the body. According to such knowledge, consciousness is temporary.
Or else there are no individual souls, but there is an all-pervading soul,
which is full of knowledge, and this body is a manifestation of temporary
ignorance. Or beyond this body there is no special individual or supreme
soul. All such conceptions are considered products of the mode of passion.
TEXT 22
yat tu krtsna-vad ekasmin
karye saktam ahaitukam
atattvartha-vad alpam ca
tat tamasam udahrtam
WORD FOR WORD
yat -- that which; tu -- but; krtsna-vat -- as all in
all; ekasmin -- in one; karye -- work; saktam --
attached; ahaitukam -- without cause; atattva-artha-vat --
without knowledge of reality; alpam -- very meager; ca --
and; tat -- that; tamasam -- in the mode of darkness;
udahrtam -- is said to be.
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.
PURPORT
The "knowledge" of the common man is always in the mode of darkness or
ignorance because every living entity in conditional life is born into the
mode of ignorance. One who does not develop knowledge through the
authorities or scriptural injunctions has knowledge that is limited to the
body. He is not concerned about acting in terms of the directions of
scripture. For him God is money, and knowledge means the satisfaction of
bodily demands. Such knowledge has no connection with the Absolute Truth.
It is more or less like the knowledge of the ordinary animals: the
knowledge of eating, sleeping, defending and mating. Such knowledge is
described here as the product of the mode of darkness. In other words,
knowledge concerning the spirit soul beyond this body is called knowledge
in the mode of goodness, knowledge producing many theories and doctrines
by dint of mundane logic and mental speculation is the product of the mode
of passion, and knowledge concerned only with keeping the body comfortable
is said to be in the mode of ignorance.
TEXT 23
niyatam sanga-rahitam
araga-dvesatah krtam
aphala-prepsuna karma
yat tat sattvikamn ucyate
WORD FOR WORD
niyatam -- regulated; sanga-rahitam -- without attachment;
araga-dvesatah -- without love or hatred; krtam -- done;
aphala-prepsuna -- by one without desire for fruitive result;
karma -- action; yat -- which; tat -- that;
sattvikam -- in the mode of goodness; ucyate -- is called.
TRANSLATION
That action which is regulated and which is performed without attachment,
without love or hatred, and without desire for fruitive results is said to
be in the mode of goodness.
PURPORT
Regulated occupational duties, as prescribed in the scriptures in terms of
the different orders and divisions of society, performed without
attachment or proprietary rights and therefore without any love or hatred,
and performed in Krishna consciousness for the satisfaction of the
Supreme, without self-satisfaction or self-gratification, are called
actions in the mode of goodness.
TEXT 24
yat tu kamepsuna karma
sahankarena va punah
kriyate bahulayasam
tad rajasam udahrtam
WORD FOR WORD
yat -- that which; tu -- but; kama-ipsuna -- by one
with desires for fruitive results; karma -- work;
sa-ahankarena -- with ego; va -- or; punah -- again;
kriyate -- is performed; bahula-ayasam -- with great labor;
tat -- that; rajasam -- in the mode of passion;
udahrtam -- is said to be.
TRANSLATION
But action performed with great effort by one seeking to gratify his
desires, and enacted from a sense of false ego, is called action in the
mode of passion.
TEXT 25
anubandham ksayam himsam
anapeksya ca paurusam
mohad arabhyate karma
yat tat tamasam ucyate
WORD FOR WORD
anubandham -- of future bondage; ksayam -- destruction;
himsam -- and distress to others; anapeksya -- without
considering the consequences; ca -- also; paurusam --
self-sanctioned; mohat -- by illusion; arabhyate -- is
begun; karma -- work; yat -- which; tat -- that;
tamasam -- in the mode of ignorance; ucyate -- is said to
be.
TRANSLATION
That action performed in illusion, in disregard of scriptural injunctions,
and without concern for future bondage or for violence or distress caused
to others is said to be in the mode of ignorance.
PURPORT
One has to give account of one's actions to the state or to the agents of
the Supreme Lord called the Yamadutas. Irresponsible work is destructive
because it destroys the regulative principles of scriptural injunction. It
is often based on violence and is distressing to other living entities.
Such irresponsible work is carried out in the light of one's personal
experience. This is called illusion. And all such illusory work is a
product of the mode of ignorance.
TEXT 26
mukta-sango 'naham-vadi
dhrty-utsaha-samanvitah
siddhy-asiddhyor nirvikarah.
karta sattvika ucyate
WORD FOR WORD
mukta-sangah -- liberated from all material association;
anaham-vadi -- without false ego; dhrti -- with
determination; utsaha -- and great enthusiasm; samanvitah --
qualified; siddhi -- in perfection; asiddhyoh -- and
failure; nirvikarah -- without change; karta -- worker;
sattvikah -- in the mode of goodness; ucyate -- is said to
be.
TRANSLATION
One who performs his duty without association with the modes of material
nature, without false ego, with great determination and enthusiasm, and
without wavering in success or failure is said to be a worker in the mode
of goodness.
PURPORT
A person in Krishna consciousness is always transcendental to the material
modes of nature. He has no expectations for the result of the work
entrusted to him, because he is above false ego and pride. Still, he is
always enthusiastic till the completion of such work. He does not worry
about the distress undertaken; he is always enthusiastic. He does not care
for success or failure; he is equal in both distress and happiness. Such a
worker is situated in the mode of goodness.
TEXT 27
ragi karma-phala-prepsur
lubdho himsatmako 'sucih
harsa-sokanvitah karta
rajasah parikirtitah
WORD FOR WORD
ragi -- very much attached; karma-phala -- the fruit of the
work; prepsuh -- desiring; lubdhah -- greedy;
himsa-atmakah -- always envious; asucih -- unclean;
harsa-soka-anvitah -- subject to joy and sorrow; karta --
such a worker; rajasah -- in the mode of passion;
parikirtitah -- is declared.
TRANSLATION
The worker who is attached to work and the fruits of work, desiring to
enjoy those fruits, and who is greedy, always envious, impure, and moved
by joy and sorrow, is said to be in the mode of passion.
PURPORT
A person is too much attached to a certain kind of work or to the result
because he has too much attachment for materialism or hearth and home,
wife and children. Such a person has no desire for higher elevation in
life. He is simply concerned with making this world as materially
comfortable as possible. He is generally very greedy, and he thinks that
anything attained by him is permanent and never to be lost. Such a person
is envious of others and prepared to do anything wrong for sense
gratification. Therefore such a person is unclean, and he does not care
whether his earning is pure or impure. He is very happy if his work is
successful and very much distressed when his work is not successful. Such
is the worker in the mode of passion.
TEXT 28
ayuktah prakrtah stabdhah
satho naiskrtiko 'lasah
visadi dirgha-sutri ca
karta tamasa ucyate
WORD FOR WORD
ayuktah -- not referring to the scriptural injunctions;
prakrtah -- materialistic; stabdhah -- obstinate;
sathah -- deceitful; naiskrtikah -- expert in insulting
others; alasah -- lazy; visadi -- morose;
dirgha-sutri -- procrastinating; ca -- also; karta --
worker; tamasah -- in the mode of ignorance; ucyate -- is
said to be.
TRANSLATION
The worker who is always engaged in work against the injunctions of the
scripture, who is materialistic, obstinate, cheating and expert in
insulting others, and who is lazy, always morose and procrastinating is
said to be a worker in the mode of ignorance.
PURPORT
In the scriptural injunctions we find what sort of work should be
performed and what sort of work should not be performed. Those who do not
care for those injunctions engage in work not to be done, and such persons
are generally materialistic. They work according to the modes of nature,
not according to the injunctions of the scripture. Such workers are not
very gentle, and generally they are always cunning and expert in insulting
others. They are very lazy; even though they have some duty, they do not
do it properly, and they put it aside to be done later on. Therefore they
appear to be morose. They procrastinate; anything which can be done in an
hour they drag on for years. Such workers are situated in the mode of
ignorance.
TEXT 29
buddher bhedam dhrtes caiva
gunatas tri-vidham srnu
procyamanam asesena
prthaktvena dhananjaya
WORD FOR WORD
buddheh -- of intelligence; bhedam -- the differences;
dhrteh -- of steadiness; ca -- also; eva --
certainly; gunatah -- by the modes of material nature;
tri-vidham -- of three kinds; srnu -- just hear;
procyamanam -- as described by Me; asesena -- in detail;
prthaktvena -- differently; dhananjaya -- O winner of
wealth.
TRANSLATION
O winner of wealth, now please listen as I tell you in detail of the
different kinds of understanding and determination, according to the three
modes of material nature.
PURPORT
Now after explaining knowledge, the object of knowledge, and the knower,
in three different divisions according to the modes of material nature,
the Lord is explaining the intelligence and determination of the worker in
the same way.
TEXT 30
pravrttim ca nivrttim ca
karyakarye bhayabhaye
bandham moksam ca ya vetti
buddhih sa partha sattviki
WORD FOR WORD
pravrttim -- doing; ca -- also; nivrttim -- not
doing; ca -- and; karya -- what ought to be done;
akarye -- and what ought not to be done; bhaya -- fear;
abhaye -- and fearlessness; bandham -- bondage;
moksam -- liberation; ca -- and; ya -- that which;
vetti -- knows; buddhih -- understanding; sa -- that;
partha -- O son of Prtha; sattviki -- in the mode of
goodness.
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, is in the mode of
goodness.
PURPORT
Performing actions in terms of the directions of the scriptures is called
pravrtti, or executing actions that deserve to be performed. And
actions which are not so directed are not to be performed. One who does
not know the scriptural directions becomes entangled in the actions and
reactions of work. Understanding which discriminates by intelligence is
situated in the mode of goodness.
TEXT 31
yaya dharmam adharmam ca
karyam cakaryam eva ca
ayathavat prajanati
buddhih sa partha rajasi
WORD FOR WORD
yaya -- by which; dharmam -- the principles of religion;
adharmam -- irreligion; ca -- and; karyam -- what
ought to be done; ca -- also; akaryam -- what ought not to
be done; eva -- certainly; ca -- also; ayatha-vat --
imperfectly; prajanati -- knows; buddhih -- intelligence;
sa -- that; partha -- O son of Prtha; rajasi -- in
the mode of passion.
TRANSLATION
O son of Prtha, that understanding which cannot distinguish between
religion and irreligion, between action that should be done and action
that should not be done, is in the mode of passion.
TEXT 32
adharmam dharmam iti ya
manyate tamasavrta
sarvarthan viparitams ca
buddhih sa partha tamasi
WORD FOR WORD
adharmam -- irreligion; dharmam -- religion; iti --
thus; ya -- which; manyate -- thinks; tamasa -- by
illusion; avrta -- covered; sarva-arthan -- all things;
viparitan -- in the wrong direction; ca -- also;
buddhih -- intelligence; sa -- that; partha -- O son
of Prtha; tamasi -- in the mode of ignorance.
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.
PURPORT
Intelligence in the mode of ignorance is always working the opposite of
the way it should. It accepts religions which are not actually religions
and rejects actual religion. Men in ignorance understand a great soul to
be a common man and accept a common man as a great soul. They think truth
to be untruth and accept untruth as truth. In all activities they simply
take the wrong path; therefore their intelligence is in the mode of
ignorance.
TEXT 33
dhrtya yaya dharayate
manah-pranendriya-kriyah
yogenavyabhicarinya
dhrtih sa partha sattviki
WORD FOR WORD
dhrtya -- determination; yaya -- by which; dharayate
-- one sustains; manah -- of the mind; prana -- life;
indriya -- and senses; kriyah -- the activities;
yogena -- by yoga practice; avyabhicarinya -- without
any break; dhrtih -- determination; sa -- that;
partha -- O son of Prtha; sattviki -- in the mode of
goodness.
TRANSLATION
O son of Prtha, that determination which is unbreakable, which is
sustained with steadfastness by yoga practice, and which thus controls the
activities of the mind, life and senses is determination in the mode of
goodness.
PURPORT
Yoga is a means to understand the Supreme Soul. One who is steadily
fixed in the Supreme Soul with determination, concentrating one's mind,
life and sensory activities on the Supreme, engages in Krishna
consciousness. That sort of determination is in the mode of goodness. The
word avyabhicarinya is very significant, for it indicates that
persons who are engaged in Krishna consciousness are never deviated by any
other activity.
TEXT 34
yaya tu dharma-kamarthan
dhrtya dharayate 'rjuna
prasangena phalakanksi
dhrtih sa partha rajasi
WORD FOR WORD
yaya -- by which; tu -- but; dharma -- religiosity;
kama -- sense gratification; arthan -- and economic
development; dhrtya -- by determination; dharayate -- one
sustains; arjuna -- O Arjuna; prasangena -- because of
attachment; phala-akanksi -- desiring fruitive results;
dhrtih -- determination; sa -- that; partha -- O son
of Prtha; rajasi -- in the mode of passion.
TRANSLATION
But that determination by which one holds fast to fruitive results in
religion, economic development and sense gratification is of the nature of
passion, O Arjuna.
PURPORT
Any person who is always desirous of fruitive results in religious or
economic activities, whose only desire is sense gratification, and whose
mind, life and senses are thus engaged is in the mode of passion.
TEXT 35
yaya svapnam bhayam sokam
visadam madam eva ca
na vimuncati durmedha
dhrtih sa partha tamasi
WORD FOR WORD
yaya -- by which; svapnam -- dreaming; bhayam --
fearfulness; sokam -- lamentation; visadam -- moroseness;
madam -- illusion; eva -- certainly; ca -- also;
na -- never; vimuncati -- one gives up; durmedha --
unintelligent; dhrtih -- determination; sa -- that;
partha -- O son of Prtha; tamasi -- in the mode of
ignorance.
TRANSLATION
And that determination which cannot go beyond dreaming, fearfulness,
lamentation, moroseness and illusion -- such unintelligent determination,
O son of Prtha, is in the mode of darkness.
PURPORT
It should not be concluded that a person in the mode of goodness does not
dream. Here "dream" means too much sleep. Dreaming is always present;
either in the mode of goodness, passion or ignorance, dreaming is a
natural occurrence. But those who cannot avoid oversleeping, who cannot
avoid the pride of enjoying material objects, who are always dreaming of
lording it over the material world, and whose life, mind and senses are
thus engaged, are considered to have determination in the mode of
ignorance.
TEXT 36
sukham tv idanim tri-vidham
srnu me bharatarsabha
abhyasad ramate yatra
duhkhantam ca nigacchati
WORD FOR WORD
sukham -- happiness; tu -- but; idanim -- now; tri
vidham -- of three kinds; srnu -- hear; me -- from Me;
bharata-rsabha -- O best amongst the Bharatas; abhyasat --
by practice; ramate -- one enjoys; yatra -- where;
duhkha -- of distress; antam -- the end; ca -- also;
nigacchati -- gains.
TRANSLATION
O best of the Bharatas, now please hear from Me about the three kinds of
happiness by which the conditioned soul enjoys, and by which he sometimes
comes to the end of all distress.
PURPORT
A conditioned soul tries to enjoy material happiness again and again. Thus
he chews the chewed. But sometimes, in the course of such enjoyment, he
becomes relieved from material entanglement by association with a great
soul. In other words, a conditioned soul is always engaged in some type of
sense gratification, but when he understands by good association that it
is only a repetition of the same thing, and he is awakened to his real
Krishna consciousness, he is sometimes relieved from such repetitive
so-called happiness.
TEXT 37
yat tad agre visam iva
pariname 'mrtopamam
tat sukham sattvikam proktam
atma-buddhi-prasada-jam
WORD FOR WORD
yat -- which; tat -- that; agre -- in the beginning;
visam iva -- like poison; pariname -- at the end;
amrta -- nectar; upamam -- compared to; tat -- that;
sukham -- happiness; sattvikam -- in the mode of goodness;
proktam -- is said; atma -- in the self; buddhi -- of
intelligence; prasada-jam -- born of the satisfaction.
TRANSLATION
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.
PURPORT
In the pursuit of self-realization, one has to follow many rules and
regulations to control the mind and the senses and to concentrate the mind
on the self. All these procedures are very difficult, bitter like poison,
but if one is successful in following the regulations and comes to the
transcendental position, he begins to drink real nectar, and he enjoys
life.
TEXT 38
visayendriya-samyogad
yat tad agre 'mrtopamam
pariname visam iva
tat sukham rajasam smrtam
WORD FOR WORD
visaya -- of the objects of the senses; indriya -- and the
senses; samyogat -- from the combination; yat -- which;
tat -- that; agre -- in the beginning; amrta-upamam
-- just like nectar; pariname -- at the end; visam iva --
like poison; tat -- that; sukham -- happiness;
rajasam -- in the mode of passion; smrtam -- is considered.
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.
PURPORT
A young man and a young woman meet, and the senses drive the young man to
see her, to touch her and to have sexual intercourse. In the beginning
this may be very pleasing to the senses, but at the end, or after some
time, it becomes just like poison. They are separated or there is divorce,
there is lamentation, there is sorrow, etc. Such happiness is always in
the mode of passion. Happiness derived from a combination of the senses
and the sense objects is always a cause of distress and should be avoided
by all means.
TEXT 39
yad agre canubandhe ca
sukham mohanam atmanah
nidralasya-pramadottham
tat tamasam udahrtam
WORD FOR WORD
yat -- that which; agre -- in the beginning; ca --
also; anubandhe -- at the end; ca -- also; sukham --
happiness; mohanam -- illusory; atmanah -- of the self;
nidra -- sleep; alasya -- laziness; pramada -- and
illusion; uttham -- produced of; tat -- that; tamasam
-- in the mode of ignorance; udahrtam -- is said to be.
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.
PURPORT
One who takes pleasure in laziness and in sleep is certainly in the mode
of darkness, ignorance, and one who has no idea how to act and how not to
act is also in the mode of ignorance. For the person in the mode of
ignorance, everything is illusion. There is no happiness either in the
beginning or at the end. For the person in the mode of passion there might
be some kind of ephemeral happiness in the beginning and at the end
distress, but for the person in the mode of ignorance there is only
distress both in the beginning and at the end.
TEXT 40
na tad asti prthivyam va
divi devesu va punah
sattvam prakrti-jair muktam
yad ebhih syat tribhir gunaih
WORD FOR WORD
na -- not; tat -- that; asti -- there is;
prthivyam -- on the earth; va -- or; divi -- in the
higher planetary system; devesu -- amongst the demigods; va
-- or; punah -- again; sattvam -- existence;
prakrti-jaih -- born of material nature; muktam --
liberated; yat -- that; ebhih -- from the influence of
these; syat -- is; tribhih -- three; gunaih -- modes
of material nature.
TRANSLATION
There is no being existing, either here or among the demigods in the
higher planetary systems, which is freed from these three modes born of
material nature.
PURPORT
The Lord here summarizes the total influence of the three modes of
material nature all over the universe.
TEXT 41
brahmana-ksatriya-visam
sudranam ca parantapa
karmani pravibhaktani
svabhava-prabhavair gunaih
WORD FOR WORD
brahmana -- of the brahmanas; ksatriya -- the ksatriyas;
visam -- and the vaishyas; sudranam -- of the sudras; ca
-- and; parantapa -- O subduer of the enemies; karmani --
the activities; pravibhaktani -- are divided; svabhava --
their own nature; prabhavaih -- born of; gunaih -- by the
modes of material nature.
TRANSLATION
Brahmanas, ksatriyas, vaishyas and sudras are distinguished by the
qualities born of their own natures in accordance with the material modes,
O chastiser of the enemy.
TEXT 42
samo damas tapah saucam
ksantir arjavam eva ca
jnanam vijnanam astikyam
brahma-karma svabhava-jam
WORD FOR WORD
samah -- peacefulness; damah -- self-control; tapah
-- austerity; saucam -- purity; ksantih -- tolerance;
arjavam -- honesty; eva -- certainly; ca -- and;
jnanam -- knowledge; vijnanam -- wisdom; astikyam --
religiousness; brahma -- of a brahmana; karma -- duty;
svabhavajam -- born of his own nature.
TRANSLATION
Peacefulness, self-control, austerity, purity, tolerance, honesty,
knowledge, wisdom and religiousness -- these are the natural qualities by
which the brahmanas work.
Texts 43 to 78
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