Chapter 18

Arjuna. Fain would I better know, Thou Glorious One! The very truth--Heart's Lord!--of Sannyas, Abstention; and enunciation, Lord! Tyaga; and what separates these twain!

Arjuna. Glorious One, I want to understand more clearly! Lord of the heart, what is the true meaning of Sannyas, or abstention, and of renunciation, Lord, or Tyaga? And how do these two differ?

Krishna. The poets rightly teach that Sannyas Is the foregoing of all acts which spring Out of desire; and their wisest say Tyaga is renouncing fruit of acts.

Krishna. The poets rightly teach that Sannyas means giving up all actions driven by desire. And the wisest poets say Tyaga means giving up the rewards of actions.

There be among the saints some who have held All action sinful, and to be renounced; And some who answer, "Nay! the goodly acts-- As worship, penance, alms--must be performed!" Hear now My sentence, Best of Bharatas!

Some saints have held That all action is sinful and must be renounced. Others answer, "No! Good acts, Such as worship, penance, and giving alms, must be performed!" Now hear my judgment, Best of Bharatas!

'Tis well set forth, O Chaser of thy Foes! Renunciation is of threefold form, And Worship, Penance, Alms, not to be stayed; Nay, to be gladly done; for all those three Are purifying waters for true souls!

Well explained, Chaser of your Foes! Renunciation takes three forms. Worship, penance, and charity must not stop. Instead, all three should be practiced gladly, For all three are purifying waters for true souls!

Yet must be practised even those high works In yielding up attachment, and all fruit Produced by works. This is My judgment, Prince! This My insuperable and fixed decree!

Yet even those noble deeds must be done Without attachment, giving up all the results Of those deeds. This is my judgment, Prince! This is my absolute and unchanging decree!

Abstaining from a work by right prescribed Never is meet! So to abstain doth spring From "Darkness," and Delusion teacheth it. Abstaining from a work grievous to flesh, When one saith "'Tis unpleasing!" this is null! Such an one acts from "passion;" nought of gain Wins his Renunciation! But, Arjun! Abstaining from attachment to the work, Abstaining from rewardment in the work, While yet one doeth it full faithfully, Saying, "Tis right to do!" that is "true " act And abstinence! Who doeth duties so, Unvexed if his work fail, if it succeed Unflattered, in his own heart justified, Quit of debates and doubts, his is "true" act: For, being in the body, none may stand Wholly aloof from act; yet, who abstains From profit of his acts is abstinent.

Giving up work that duty requires Is never right! Such withdrawal comes From "Darkness," and delusion teaches it. Giving up work because it causes physical pain, Saying, "It is unpleasant!" achieves nothing! Such a person acts from "passion" and gains nothing From renunciation! But, Arjun! Giving up attachment to the work, Giving up the rewards of the work, While still doing the work faithfully, Saying, "It is right to do!" is "true" action And renunciation! Whoever performs duties this way, Undisturbed if the work fails, and not flattered If it succeeds, feels assured within, Free from inner arguments and doubts. Such action is "true": For no one living in a body can remain Entirely free from action. Yet whoever gives up The gains from their actions truly renounces.

The fruit of labours, in the lives to come, Is threefold for all men,--Desirable, And Undesirable, and mixed of both; But no fruit is at all where no work was.

The results of work in future lives Are of three kinds for all people: desirable, Undesirable, or a mixture of both. But where no work was done, there are no results at all.

Hear from me, Long-armed Lord! the makings five Which go to every act, in Sankhya taught As necessary. First the force; and then The agent; next, the various instruments; Fourth, the especial effort; fifth, the God. What work soever any mortal doth Of body, mind, or speech, evil or good, By these five doth he that. Which being thus, Whoso, for lack of knowledge, seeth himself As the sole actor, knoweth nought at all And seeth nought. Therefore, I say, if one-- Holding aloof from self--with unstained mind Should slay all yonder host, being bid to slay, He doth not slay; he is not bound thereby!

Listen to me, Long-armed Lord! There are five factors That Sankhya teaches are necessary for every action. First comes the force, then The agent, then the various instruments. Fourth comes the specific effort, and fifth, God. Whatever anyone does, Through body, mind, or speech, whether good or evil, They do through these five factors. Since this is so, Anyone who, through ignorance, sees themselves As the only actor understands nothing And sees nothing. Therefore, I say, if someone, Free from a sense of self and with an unstained mind, Were to kill that entire army when ordered to do so, They do not kill and are not bound by the act!

Knowledge, the thing known, and the mind which knows, These make the threefold starting-ground of act. The act, the actor, and the instrument, These make the threefold total of the deed. But knowledge, agent, act, are differenced By three dividing qualities. Hear now Which be the qualities dividing them.

Knowledge, what is known, and the mind that knows Are the three starting points of action. The action, the person acting, and the means used Together make up the three parts of a deed. But knowledge, the person acting, and action differ According to three qualities. Now listen To how these qualities distinguish them.

There is "true" Knowledge. Learn thou it is this: To see one changeless Life in all the Lives, And in the Separate, One Inseparable. There is imperfect Knowledge: that which sees The separate existences apart, And, being separated, holds them real. There is false Knowledge: that which blindly clings To one as if 'twere all, seeking no Cause, Deprived of light, narrow, and dull, and "dark."

There is "true" knowledge. Learn what it means: To see one unchanging Life in all lives, And one inseparable whole in all that is separate. There is imperfect knowledge, which sees Separate beings as distinct, And treats their separateness as real. There is false knowledge, which blindly clings To one thing as if it were everything, seeking no cause. Such knowledge lacks insight. It is narrow, dull, and "dark."

There is "right" Action: that which being enjoined-- Is wrought without attachment, passionlessly, For duty, not for love, nor hate, nor gain. There is "vain" Action: that which men pursue Aching to satisfy desires, impelled By sense of self, with all-absorbing stress: This is of Rajas--passionate and vain. There is "dark" Action: when one doth a thing Heedless of issues, heedless of the hurt Or wrong for others, heedless if he harm His own soul--'tis of Tamas, black and bad!

There is "right" Action: action required by duty, Done without attachment or passion, For duty, not for love, hate, or gain. There is "vain" Action: action people pursue With an aching need to satisfy desires, driven By ego, with effort that consumes all their attention. Such action comes from Rajas, passionate and vain. There is "dark" Action: doing something Without considering the consequences, the hurt Or wrong done to others, or whether one harms One's own soul. Such action comes from Tamas, dark and bad!

There is the "rightful"doer. He who acts Free from self-seeking, humble, resolute, Steadfast, in good or evil hap the same, Content to do aright-he "truly" acts. There is th' "impassioned" doer. He that works From impulse, seeking profit, rude and bold To overcome, unchastened; slave by turns Of sorrow and of joy: of Rajas he! And there be evil doers; loose of heart, Low-minded, stubborn, fraudulent, remiss, Dull, slow, despondent--children of the "dark."

There is the "rightful" doer. He acts Without selfish motives. He is humble, determined, And steady, unchanged by good or bad fortune. Content to do what is right, he "truly" acts. There is the "impassioned" doer. He acts On impulse, seeking profit. He is harsh and eager To overpower others, undisciplined, ruled in turn By sorrow and joy. He belongs to Rajas! And there are evil doers, lacking self-control, Base in thought, stubborn, deceitful, careless, Dull, slow, and hopeless. They are children of the "dark."

Hear, too, of Intellect and Steadfastness The threefold separation, Conqueror-Prince! How these are set apart by Qualities.

Listen also to how intellect and steadfastness Fall into three types, Conqueror-Prince, According to the Qualities.

Good is the Intellect which comprehends The coming forth and going back of life, What must be done, and what must not be done, What should be feared, and what should not be feared, What binds and what emancipates the soul: That is of Sattwan, Prince! of "soothfastness." Marred is the Intellect which, knowing right And knowing wrong, and what is well to do And what must not be done, yet understands Nought with firm mind, nor as the calm truth is: This is of Rajas, Prince! and "passionate!" Evil is Intellect which, wrapped in gloom, Looks upon wrong as right, and sees all things Contrariwise of Truth. O Pritha's Son! That is of Tamas, "dark" and desperate!

A good intellect understands The coming and going of life. It knows what must be done and what must not be done. It knows what to fear and what not to fear. It knows what binds the soul and what sets the soul free. Such an intellect comes from Sattwan, Prince! From "truthfulness." An intellect is flawed when it knows right And wrong, and what should be done And what must not be done, yet understands Nothing with certainty or according to the calm truth. Such an intellect comes from Rajas, Prince! It is "passionate!" An intellect is evil when, shrouded in darkness, It sees wrong as right and sees all things As the opposite of Truth. O Pritha's Son! Such an intellect comes from Tamas, "dark" and desperate!

Good is the steadfastness whereby a man Masters his beats of heart, his very breath Of life, the action of his senses; fixed In never-shaken faith and piety: That is of Sattwan, Prince! "soothfast" and fair! Stained is the steadfastness whereby a man Holds to his duty, purpose, effort, end, For life's sake, and the love of goods to gain, Arjuna! 'tis of Rajas, passion-stamped! Sad is the steadfastness wherewith the fool Cleaves to his sloth, his sorrow, and his fears, His folly and despair. This--Pritha's Son!-- Is born of Tamas, "dark" and miserable!

Good is the resolve that lets a man Control his heartbeat, his very breath, And the activity of his senses, while remaining firm In unshakable faith and devotion. Such resolve comes from Sattwan, Prince! It is "true" and pure! Tainted is the resolve that makes a man Cling to his duty, purpose, effort, and goal For the sake of life and the desire for material gain. Arjuna! Such resolve comes from Rajas and bears the mark of passion! Wretched is the resolve that makes a fool Cling to his laziness, his sorrow, and his fears, His foolishness and despair. Such resolve, Pritha's Son, Is born of Tamas, "dark" and miserable!

Hear further, Chief of Bharatas! from Me The threefold kinds of Pleasure which there be.

Listen further, Chief of Bharatas, as I explain the three kinds of pleasure.

Good Pleasure is the pleasure that endures, Banishing pain for aye; bitter at first As poison to the soul, but afterward Sweet as the taste of Amrit. Drink of that! It springeth in the Spirit's deep content. And painful Pleasure springeth from the bond Between the senses and the sense-world. Sweet As Amrit is its first taste, but its last Bitter as poison. 'Tis of Rajas, Prince! And foul and "dark" the Pleasure is which springs From sloth and sin and foolishness; at first And at the last, and all the way of life The soul bewildering. 'Tis of Tamas, Prince!

Good pleasure is pleasure that lasts, Ending pain forever. At first, it is bitter As poison to the soul, but later Sweet as the taste of Amrit. Drink that pleasure! It comes from the Spirit's deep contentment. But painful pleasure comes from the bond Between the senses and the world they sense. Its first taste Is sweet as Amrit, but its final taste Is bitter as poison. This pleasure is of Rajas, Prince! And pleasure is foul and "dark" when it comes From laziness, sin, and foolishness. At the beginning, At the end, and throughout life, This pleasure confuses the soul. It is of Tamas, Prince!

For nothing lives on earth, nor 'midst the gods In utmost heaven, but hath its being bound With these three Qualities, by Nature framed.

For no living being on earth, or among the gods In the highest heaven, is free from these three Qualities Formed by Nature.

The work of Brahmans, Kshatriyas, Vaisyas, And Sudras, O thou Slayer of thy Foes! Is fixed by reason of the Qualities Planted in each:

The work of Brahmans, Kshatriyas, Vaisyas, And Sudras, Slayer of your Foes, Is determined by the qualities Rooted in each:

A Brahman's virtues, Prince! Born of his nature, are serenity, Self-mastery, religion, purity, Patience, uprightness, learning, and to know The truth of things which be. A Kshatriya's pride, Born of his nature, lives in valour, fire, Constancy, skilfulness, spirit in fight, And open-handedness and noble mien, As of a lord of men. A Vaisya's task, Born with his nature, is to till the ground, Tend cattle, venture trade. A Sudra's state, Suiting his nature, is to minister.

A Brahman's virtues, Prince, come from his nature. They are calmness, self-control, religious devotion, purity, patience, honesty, learning, and understanding the truth of things. A Kshatriya's pride comes from his nature. It lies in courage, passion, steadfastness, skill, and spirit in battle, along with generosity and noble bearing, like a ruler's. A Vaisya's work comes from his nature. It is to farm, tend cattle, and trade. A Sudra's role, suited to his nature, is to serve.

Whoso performeth--diligent, content-- The work allotted him, whate'er it be, Lays hold of perfectness! Hear how a man Findeth perfection, being so content: He findeth it through worship--wrought by work-- Of Him that is the Source of all which lives, Of HIM by Whom the universe was stretched.

Whoever diligently and contentedly performs The work assigned to him, whatever it may be, Achieves perfection! Hear how a man Finds perfection while content with his work: He finds perfection by worshiping through his work The source of all that lives, The one who spread out the universe.

Better thine own work is, though done with fault, Than doing others' work, ev'n excellently. He shall not fall in sin who fronts the task Set him by Nature's hand! Let no man leave His natural duty, Prince! though it bear blame! For every work hath blame, as every flame Is wrapped in smoke! Only that man attains Perfect surcease of work whose work was wrought With mind unfettered, soul wholly subdued, Desires for ever dead, results renounced.

Your own work, though done imperfectly, is better Than someone else's work done excellently. A person does not sin by taking on the task Assigned by Nature! Let no one abandon Their natural duty, Prince, even if that duty has faults! For all work has faults, just as every flame Is surrounded by smoke! Only a person who works With an unattached mind and complete self-control, With all desires gone and no attachment to results, Can reach complete freedom from work.

Learn from me, Son of Kunti! also this, How one, attaining perfect peace, attains BRAHM, the supreme, the highest height of all!

Learn this too from me, Son of Kunti! Learn how someone who reaches perfect peace attains BRAHM, the supreme, the highest goal of all!

Devoted--with a heart grown pure, restrained In lordly self-control, forgoing wiles Of song and senses, freed from love and hate, Dwelling 'mid solitudes, in diet spare, With body, speech, and will tamed to obey, Ever to holy meditation vowed, From passions liberate, quit of the Self, Of arrogance, impatience, anger, pride; Freed from surroundings, quiet, lacking nought-- Such an one grows to oneness with the BRAHM; Such an one, growing one with BRAHM, serene, Sorrows no more, desires no more; his soul, Equally loving all that lives, loves well Me, Who have made them, and attains to Me. By this same love and worship doth he know Me as I am, how high and wonderful, And knowing, straightway enters into Me. And whatsoever deeds he doeth--fixed In Me, as in his refuge--he hath won For ever and for ever by My grace Th' Eternal Rest! So win thou! In thy thoughts Do all thou dost for Me! Renounce for Me! Sacrifice heart and mind and will to Me! Live in the faith of Me! In faith of Me All dangers thou shalt vanquish, by My grace; But, trusting to thyself and heeding not, Thou can'st but perish! If this day thou say'st, Relying on thyself, "I will not fight!" Vain will the purpose prove! thy qualities Would spur thee to the war. What thou dost shun, Misled by fair illusions, thou wouldst seek Against thy will, when the task comes to thee Waking the promptings in thy nature set. There lives a Master in the hearts of men Maketh their deeds, by subtle pulling--strings, Dance to what tune HE will. With all thy soul Trust Him, and take Him for thy succour, Prince! So--only so, Arjuna!--shalt thou gain-- By grace of Him--the uttermost repose, The Eternal Place!

Devoted, with a purified heart, disciplined By firm self-control, turning away from the temptations Of sound and the senses, free from love and hate, Living in solitude, eating little, With body, speech, and will under control, Always committed to holy meditation, Free from passion and the Self, From arrogance, impatience, anger, and pride, Free from attachments, peaceful, needing nothing, Such a person grows into oneness with BRAHM. Such a person, becoming one with BRAHM, is serene, No longer grieving or desiring. Their soul, Loving all living beings equally, deeply loves Me, who made them, and reaches me. Through this same love and worship, they know Me as I am, how great and wonderful, And knowing me, they immediately enter into me. Whatever deeds they do, with their hearts fixed On me as their refuge, they have gained Forever and ever, through my grace, Eternal Rest! You too must gain this rest! In your thoughts, Do everything for me! Renounce for me! Offer your heart, mind, and will to me! Live with faith in me! Through faith in me, You will overcome all dangers by my grace. But if you trust only yourself and refuse to listen, You can only perish! If today you say, Trusting yourself, "I will not fight!" Your resolve will be useless! Your own qualities Would drive you to war. What you try to avoid, Misled by pleasing illusions, you would seek Against your will, when the task comes to you, Awakening the impulses rooted in your nature. A Master lives in human hearts. He makes their actions, by subtly pulling strings, Dance to whatever tune he chooses. With your whole soul, Trust him and turn to him for help, Prince! Only in this way, Arjuna, will you gain, Through his grace, the deepest peace, The Eternal Place!

Thus hath been opened thee This Truth of Truths, the Mystery more hid Than any secret mystery. Meditate! And--as thou wilt--then act!

So now you have been shown This Truth of Truths, the Mystery hidden deeper Than any secret mystery. Reflect on it! Then act as you choose!

Nay! but once more Take My last word, My utmost meaning have! Precious thou art to Me; right well-beloved! Listen! I tell thee for thy comfort this. Give Me thy heart! adore Me! serve Me! cling In faith and love and reverence to Me! So shalt thou come to Me! I promise true, For thou art sweet to Me!

No! But once more, Hear my final word, my deepest meaning! You are precious to me and dearly loved! Listen! I tell you this to comfort you. Give me your heart! Worship me! Serve me! Hold fast To me in faith, love, and reverence! Then you will come to me! I promise you, Because you are dear to me!

And let go those-- Rites and writ duties! Fly to Me alone! Make Me thy single refuge! I will free Thy soul from all its sins! Be of good cheer!

And let go of those rituals and prescribed duties! Turn to me alone! Make me your only refuge! I will free your soul from all its sins! Take heart!

[Hide, the holy Krishna saith, This from him that hath no faith, Him that worships not, nor seeks Wisdom's teaching when she speaks: Hide it from all men who mock; But, wherever, 'mid the flock Of My lovers, one shall teach This divinest, wisest, speech-- Teaching in the faith to bring Truth to them, and offering Of all honour unto Me-- Unto Brahma cometh he! Nay, and nowhere shall ye find Any man of all mankind Doing dearer deed for Me; Nor shall any dearer be In My earth. Yea, furthermore, Whoso reads this converse o'er, Held by Us upon the plain, Pondering piously and fain, He hath paid Me sacrifice! (Krishna speaketh in this wise!) Yea, and whoso, full of faith, Heareth wisely what it saith, Heareth meekly,--when he dies, Surely shall his spirit rise To those regions where the Blest, Free of flesh, in joyance rest.]

[Keep this teaching hidden, holy Krishna says, From anyone who has no faith, Who does not worship or seek Wisdom's guidance when she speaks. Hide this teaching from all who mock. But whoever, among Those who love me, teaches These most divine and wise words, Teaching faithfully to bring Truth to them, and offering All honor to me, Will come to Brahma! Nowhere will you find Anyone in all humanity Doing anything dearer to me. Nor will anyone be dearer To me on earth. Furthermore, Whoever reads this conversation We have held upon the plain, Reflecting with devotion and eagerness, Has offered me a sacrifice! (This is what Krishna says!) And whoever, full of faith, Listens with understanding to these words, And listens humbly, will, at death, Surely rise in spirit To those realms where the blessed, Free from their bodies, rest in joy.]

Hath this been heard by thee, O Indian Prince! With mind intent? hath all the ignorance-- Which bred thy trouble--vanished, My Arjun?

Have you listened to this, Indian Prince, with full attention? Has all the ignorance that caused your trouble vanished, my Arjun?

Arjuna. Trouble and ignorance are gone! the Light Hath come unto me, by Thy favour, Lord! Now am I fixed! my doubt is fled away! According to Thy word, so will I do!

Arjuna. My trouble and ignorance are gone! The light has come to me through your grace, Lord! Now I stand firm! My doubt is gone! I will do as you say!

Sanjaya. Thus gathered I the gracious speech of Krishna, O my King! Thus have I told, with heart a-thrill, this wise and wondrous thing By great Vyasa's learning writ, how Krishna's self made known The Yoga, being Yoga's Lord. So is the high truth shown! And aye, when I remember, O Lord my King, again Arjuna and the God in talk, and all this holy strain, Great is my gladness: when I muse that splendour, passing speech, Of Hari, visible and plain, there is no tongue to reach My marvel and my love and bliss. O Archer-Prince! all hail! O Krishna, Lord of Yoga! surely there shall not fail Blessing, and victory, and power, for Thy most mighty sake, Where this song comes of Arjun, and how with God he spake.

Sanjaya. So I heard Krishna's gracious words, O my King! With a heart full of wonder, I have told you this wise and marvelous account, Written through great Vyasa's wisdom: Krishna himself revealed Yoga, for he is the Lord of Yoga. So the highest truth is shown! And whenever I remember, O my King, The conversation between Arjuna and God, and all these holy words, My joy is great. When I reflect on Hari's splendor, beyond description, Revealed clearly before my eyes, no words can express My wonder, love, and bliss. All praise to you, Archer-Prince! O Krishna, Lord of Yoga! Surely there will always be Blessings, victory, and power, because of your supreme might, Wherever this song tells of Arjun and how he spoke with God.

HERE ENDS, WITH CHAPTER XVIII., Entitled "Mokshasanyasayog," Or "The Book of Religion by Deliverance and Renunciation," THE BHAGAVAD-GITA.

Here, with Chapter XVIII, titled "Mokshasanyasayog," or "The Book of Religion through Deliverance and Renunciation," the Bhagavad-Gita ends.