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Chapter Eighteen
Conclusion—The Perfection of Renunciation
अर्जुन उवाच
सन्न्यासस्य महाबाहो तत्त्वमिच्छामि वेदितुम्
त्यागस्य च हृषीकेश पृथक्केशीनिषूदन
arjuna uvāca
sannyāsasya mahābāho
tattvam icchāmi veditum
tyāgasya ca hṛṣīkeśa
pṛthak keśīniṣūdana
SYNONYMS
TRANSLATION
Arjuna said, O mighty-armed one, I wish to understand the purpose of renunciation [tyāga] and of the renounced order of life [sannyāsa], O killer of the Keśī demon, Hṛṣīkeśa.
PURPORT
As in the Second Chapter a synopsis of the whole subject matter was described, similarly, 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-gītā, namely renunciation (tyāga) and the renounced order of life (sannyāsa). Thus he is asking the meaning of these two words.
Two words used in this verse to address the Supreme Lord—Hṛṣīkeśa and Keśinisūdana—are significant. Hṛṣīkeśa is Kṛṣṇa, 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 equiposed. Yet he has some doubts, and doubts are always compared to demons. He therefore addresses Kṛṣṇa as Keśinisūdana. Keśī was a most formidable demon who was killed by the Lord; now Arjuna is expecting Kṛṣṇa to kill the demon of doubt.
श्रीभगवानुवाच
काम्यानां कर्मणां न्यासं सन्न्यासं कवयो विदुः
सर्वकर्मफलत्यागं प्राहुस्त्यागं विचक्षणाः
śrībhagavān uvāca
kāmyānāṃ karmaṇāṃ nyāsaṃ
sannyāsaṃ kavayo viduḥ
sarvakarmaphalatyāgaṃ
prāhus tyāgaṃ vicakṣaṇāḥ
SYNONYMS
TRANSLATION
The Supreme Lord said, To give up the results of all activities is called renunciation [tyāga] by the wise. And that state is called the renounced order of life [sannyāsa] by great learned men.
PURPORT
त्याज्यं दोषवदित्येके कर्म प्राहुर्मनीषिणः
यज्ञदानतपःकर्म न त्याज्यमिति चापरे
tyājyaṃ doṣavad ity eke
karma prāhur manīṣiṇaḥ
yajñadānatapaḥkarma
na tyājyam iti cāpare
SYNONYMS
TRANSLATION
Some learned men declare that all kinds of fruitive activities should be given up, but there are yet other sages who maintain that acts of sacrifice, charity and penance should never be abandoned.
PURPORT
निश्चयं शृणु मे तत्र त्यागे भरतसत्तम
त्यागो हि पुरुषव्याघ्र त्रिविधः सम्प्रकीर्तितः
niścayaṃ śṛṇu me tatra
tyāge bharatasattama
tyāgo hi puruṣavyāghra
trividhaḥ samprakīrtitaḥ
SYNONYMS
TRANSLATION
O best of the Bhāratas, hear from Me now about renunciation. O tiger among men, there are three kinds of renunciation declared in the scriptures.
PURPORT
यज्ञदानतपःकर्म न त्याज्यं कार्यमेव तत्
यज्ञो दानं तपश्चैव पावनानि मनीषिणाम्
yajñadānatapaḥkarma
na tyājyaṃ kāryam eva tat
yajño dānaṃ tapaś caiva
pāvanāni manīṣiṇām
SYNONYMS
TRANSLATION
Acts of sacrifice, charity and penance are not to be given up but should be performed. Indeed, sacrifice, charity and penance purify even the great souls.
PURPORT
एतान्यपि तु कर्माणि सङ्गं त्यक्त्वा फलानि च
कर्तव्यानीति मे पार्थ निश्चितं मतमुत्तमम्
etāny api tu karmāṇi
saṅgaṃ tyaktvā phalāni ca
kartavyānīti me pārtha
niścitaṃ matam uttamam
SYNONYMS
TRANSLATION
All these activities should be performed without any expectation of result. They should be performed as a matter of duty, O son of Pṛthā. That is My final opinion.
PURPORT
नियतस्य तु सन्न्यासः कर्मणो नोपपद्यते
मोहात्तस्य परित्यागस्तामसः परिकीर्तितः
niyatasya tu sannyāsaḥ
karmaṇo nopapadyate
mohāt tasya parityāgas
tāmasaḥ parikīrtitaḥ
SYNONYMS
TRANSLATION
Prescribed duties should never be renounced. If, by illusion, one gives up his prescribed duties, such renunciation is said to be in the mode of ignorance.
PURPORT
दुःखमित्येव यत्कर्म कायक्लेशभयात्त्यजेत्
स कृत्वा राजसं त्यागं नैव त्यागफलं लभेत्
duḥkham ity eva yat karma
kāyakleśabhayāt tyajet
sa kṛtvā rājasaṃ tyāgaṃ
naiva tyāgaphalaṃ labhet
SYNONYMS
TRANSLATION
Anyone who gives up prescribed duties as troublesome, or out of fear, is said to be in the mode of passion. Such action never leads to the elevation of renunciation.
PURPORT
कार्यमित्येव यत्कर्म नियतं क्रियते ’र्जुन
सङ्गं त्यक्त्वा फलं चैव स त्यागः सात्त्विको मतः
kāryam ity eva yat karma
niyataṃ kriyate ’rjuna
saṅgaṃ tyaktvā phalaṃ caiva
sa tyāgaḥ sāttviko mataḥ
SYNONYMS
TRANSLATION
But he who performs his prescribed duty only because it ought to be done, and renounces all attachment to the fruit—his renunciation is of the nature of goodness, O Arjuna.
PURPORT
न द्वेष्ट्यकुशलं कर्म कुशले नानुषज्जते
त्यागी सत्त्वसमाविष्टो मेधावी छिन्नसंशयः
na dveṣṭy akuśalaṃ karma
kuśale nānuṣajjate
tyāgī sattvasamāviṣṭo
medhāvī chinnasaṃśayaḥ
SYNONYMS
TRANSLATION
Those who are situated in the mode of goodness, who neither hate inauspicious work nor are attached to auspicious work, have no doubts about work.
PURPORT
न हि देहभृता शक्यं त्यक्तुं कर्माण्यशेषतः
यस्तु कर्मफलत्यागी स त्यागीत्यभिधीयते
na hi dehabhṛtā śakyaṃ
tyaktuṃ karmāṇy aśeṣataḥ
yas tu karmaphalatyāgī
sa tyāgīty abhidhīyate
SYNONYMS
TRANSLATION
It is indeed impossible for an embodied being to give up all activities. Therefore it is said that he who renounces the fruits of action is one who has truly renounced.
PURPORT
अनिष्टमिष्टं मिश्रं च त्रिविधं कर्मणः फलम्
भवत्यत्यागिनां प्रेत्य न तु सन्न्यासिनां क्वचित्
aniṣṭam iṣṭaṃ miśraṃ ca
trividhaṃ karmaṇaḥ phalam
bhavaty atyāgināṃ pretya
na tu sannyāsināṃ kvacit
SYNONYMS
TRANSLATION
For one who is not renounced, the threefold fruits of action—desirable, undesirable and mixed—accrue after death. But those who are in the renounced order of life have no such results to suffer or enjoy.
PURPORT
पञ्चैतानि महाबाहो कारणानि निबोध मे
साङ्ख्ये कृतान्ते प्रोक्तानि सिद्धये सर्वकर्मणाम्
अधिष्ठानं तथा कर्ता करणं च पृथग्विधम्
विविधाश्च पृथक्चेष्टा दैवं चैवात्र पञ्चमम्
pañcaitāni mahābāho
kāraṇāni nibodha me
sāṅkhye kṛtānte proktāni
siddhaye sarvakarmaṇām
adhiṣṭhānaṃ tathā kartā
karaṇaṃ ca pṛthagvidham
vividhāś ca pṛthak ceṣṭā
daivaṃ caivātra pañcamam
SYNONYMS
TRANSLATION
O mighty-armed Arjuna, learn from Me of the five factors which bring about the accomplishment of all action. These are declared in sāṅkhya philosophy to be the place of action, the performer, the senses, the endeavor, and ultimately the Supersoul.
PURPORT
The ultimate will is invested in the Supersoul, as it is stated in the Gītā, “sarvasya cāhaṁ hṛdi.” He is engaging everyone in certain activities. Acts done under His direction from within yield no reaction, either in this life or in the life after death.
The instruments of action are the senses, and by senses the soul acts in various ways, and 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 super cause. Under these circumstances, he who is acting in Kṛṣṇa consciousness under the direction of the Supersoul situated within the heart is naturally not bound by any activity. Those in complete Kṛṣṇa consciousness are not ultimately responsible for their actions. Everything is dependant on the supreme will, the Supersoul, the Supreme Personality of Godhead.
शरीरवाङ्मनोभिर्यत्कर्म प्रारभते नरः
न्याय्यं वा विपरीतं वा पञ्चैते तस्य हेतवः
śarīravāṅmanobhir yat
karma prārabhate naraḥ
nyāyyaṃ vā viparītaṃ vā
pañcaite tasya hetavaḥ
SYNONYMS
TRANSLATION
Whatever right or wrong action a man performs by body, mind or speech is caused by these five factors.
PURPORT
तत्रैवं सति कर्तारमात्मानं केवलं तु यः
पश्यत्यकृतबुद्धित्वान्न स पश्यति दुर्मतिः
tatraivaṃ sati kartāram
ātmānaṃ kevalaṃ tu yaḥ
paśyaty akṛtabuddhitvān
na sa paśyati durmatiḥ
SYNONYMS
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
यस्य नाहङ्कृतो भावो बुद्धिर्यस्य न लिप्यते
हत्वापि स इमाल्̐ लोकान्न हन्ति न निबध्यते
yasya nāhaṅkṛto bhāvo
buddhir yasya na lipyate
hatvāpi sa imāl̐ lokān
na hanti na nibadhyate
SYNONYMS
TRANSLATION
One who is not motivated by false ego, whose intelligence is not entangled, though he kills men in this world, is not the slayer. Nor is he bound by his actions.
PURPORT
ज्ञानं ज्ञेयं परिज्ञाता त्रिविधा कर्मचोदना
करणं कर्म कर्तेति त्रिविधः कर्मसङ्ग्रहः
jñānaṃ jñeyaṃ parijñātā
trividhā karmacodanā
karaṇaṃ karma karteti
trividhaḥ karmasaṅgrahaḥ
SYNONYMS
TRANSLATION
Knowledge, the object of knowledge and the knower are the three factors which motivate action; the senses, the work and the doer comprise the threefold basis of action.
PURPORT
ज्ञानं कर्म च कर्ता च त्रिधैव गुणभेदतः
प्रोच्यते गुणसङ्ख्याने यथावच्छृणु तान्यपि
jñānaṃ karma ca kartā ca
tridhaiva guṇabhedataḥ
procyate guṇasaṅkhyāne
yathāvac chṛṇu tāny api
SYNONYMS
TRANSLATION
In accordance with the three modes of material nature, there are three kinds of knowledge, action, and performers of action. Listen as I describe them.
PURPORT
सर्वभूतेषु येनैकं भावमव्ययमीक्षते
अविभक्तं विभक्तेषु तज्ज्ञानं विद्धि सात्त्विकम्
sarvabhūteṣu yenaikaṃ
bhāvam avyayam īkṣate
avibhaktaṃ vibhakteṣu
taj jñānaṃ viddhi sāttvikam
SYNONYMS
TRANSLATION
That knowledge by which one undivided spiritual nature is seen in all existences, undivided in the divided, is knowledge in the mode of goodness.
PURPORT
पृथक्त्वेन तु यज्ज्ञानं नानाभावान्पृथग्विधान्
वेत्ति सर्वेषु भूतेषु तज्ज्ञानं विद्धि राजसम्
pṛthaktvena tu yaj jñānaṃ
nānābhāvān pṛthagvidhān
vetti sarveṣu bhūteṣu
taj jñānaṃ viddhi rājasam
SYNONYMS
TRANSLATION
That knowledge by which a different type of living entity is seen to be dwelling in different bodies is knowledge in the mode of passion.
PURPORT
यत्तु कृत्स्नवदेकस्मिन्कार्ये सक्तमहैतुकम्
अतत्त्वार्थवदल्पं च तत्तामसमुदाहृतम्
yat tu kṛtsnavad ekasmin
kārye saktam ahaitukam
atattvārthavad alpaṃ ca
tat tāmasam udāhṛtam
SYNONYMS
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
नियतं सङ्गरहितमरागद्वेषतः कृतम्
अफलप्रेप्सुना कर्म यत्तत्सात्त्विकमुच्यते
niyataṃ saṅgarahitam
arāgadveṣataḥ kṛtam
aphalaprepsunā karma
yat tat sāttvikam ucyate
SYNONYMS
TRANSLATION
As for actions, that action in accordance with duty, which is performed without attachment, without love or hate, by one who has renounced fruitive results, is called action in the mode of goodness.
PURPORT
यत्तु कामेप्सुना कर्म साहङ्कारेण वा पुनः
क्रियते बहुलायासं तद्राजसमुदाहृतम्
yat tu kāmepsunā karma
sāhaṅkāreṇa vā punaḥ
kriyate bahulāyāsaṃ
tad rājasam udāhṛtam
SYNONYMS
TRANSLATION
But action performed with great effort by one seeking to gratify his desires, and which is enacted from a sense of false ego, is called action in the mode of passion.
अनुबन्धं क्षयं हिंसामनपेक्ष्य च पौरुषम्
मोहादारभ्यते कर्म यत्तत्तामसमुच्यते
anubandhaṃ kṣayaṃ hiṃsām
anapekṣya ca pauruṣam
mohād ārabhyate karma
yat tat tāmasam ucyate
SYNONYMS
TRANSLATION
And that action performed in ignorance and delusion without consideration of future bondage or consequences, which inflicts injury and is impractical, is said to be action in the mode of ignorance.
PURPORT
मुक्तसङ्गो ’नहंवादी धृत्युत्साहसमन्वितः
सिद्ध्यसिद्ध्योर्निर्विकारः कर्ता सात्त्विक उच्यते
muktasaṅgo ’nahaṃvādī
dhṛtyutsāhasamanvitaḥ
siddhyasiddhyor nirvikāraḥ
kartā sāttvika ucyate
SYNONYMS
TRANSLATION
The worker who is free from all material attachments and false ego, who is enthusiastic and resolute and who is indifferent to success or failure, is a worker in the mode of goodness.
PURPORT
रागी कर्मफलप्रेप्सुर्लुब्धो हिंसात्मको ’शुचिः
हर्षशोकान्वितः कर्ता राजसः परिकीर्तितः
rāgī karmaphalaprepsur
lubdho hiṃsātmako ’śuciḥ
harṣaśokānvitaḥ kartā
rājasaḥ parikīrtitaḥ
SYNONYMS
TRANSLATION
But that worker who is attached to the fruits of his labor and who passionately wants to enjoy them, who is greedy, envious and impure and moved by happiness and distress, is a worker in the mode of passion.
PURPORT
अयुक्तः प्राकृतः स्तब्धः शठो नैष्कृतिको ’लसः
विषादी दीर्घसूत्री च कर्ता तामस उच्यते
ayuktaḥ prākṛtaḥ stabdhaḥ
śaṭho naiṣkṛtiko ’lasaḥ
viṣādī dīrghasūtrī ca
kartā tāmasa ucyate
SYNONYMS
TRANSLATION
And that worker who is always engaged in work against the injunction of the scripture, who is materialistic, obstinate, cheating and expert in insulting others, who is lazy, always morose and procrastinating, is a worker in the mode of ignorance.
PURPORT
बुद्धेर्भेदं धृतेश्चैव गुणतस्त्रिविधं शृणु
प्रोच्यमानमशेषेण पृथक्त्वेन धनञ्जय
buddher bhedaṃ dhṛteś caiva
guṇatas trividhaṃ śṛṇu
procyamānam aśeṣeṇa
pṛthaktvena dhanañjaya
SYNONYMS
TRANSLATION
Now, O winner of wealth, please listen as I tell you in detail of the three kinds of understanding and determination according to the three modes of nature.
PURPORT
प्रवृत्तिं च निवृत्तिं च कार्याकार्ये भयाभये
बन्धं मोक्षं च या वेत्ति बुद्धिः सा पार्थ सात्त्विकी
pravṛttiṃ ca nivṛttiṃ ca
kāryākārye bhayābhaye
bandhaṃ mokṣaṃ ca yā vetti
buddhiḥ sā pārtha sāttvikī
SYNONYMS
TRANSLATION
O son of Pṛthā, that understanding by which one knows what ought to be done and what ought not to be done, what is to be feared and what is not to be feared, what is binding and what is liberating, that understanding is established in the mode of goodness.
PURPORT
यया धर्ममधर्मं च कार्यं चाकार्यमेव च
अयथावत्प्रजानाति बुद्धिः सा पार्थ राजसी
yayā dharmam adharmaṃ ca
kāryaṃ cākāryam eva ca
ayathāvat prajānāti
buddhiḥ sā pārtha rājasī
SYNONYMS
TRANSLATION
And that understanding which cannot distinguish between the religious way of life and the irreligious, between action that should be done and action that should not be done, that imperfect understanding, O son of Pṛthā, is in the mode of passion.
PURPORT
अधर्मं धर्ममिति या मन्यते तमसावृता
सर्वार्थान्विपरीतांश्च बुद्धिः सा पार्थ तामसी
adharmaṃ dharmam iti yā
manyate tamasāvṛtā
sarvārthān viparītāṃś ca
buddhiḥ sā pārtha tāmasī
SYNONYMS
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 Pārtha, is in the mode of ignorance.
धृत्या यया धारयते मनःप्राणेन्द्रियक्रियाः
योगेनाव्यभिचारिण्या धृतिः सा पार्थ सात्त्विकी
dhṛtyā yayā dhārayate
manaḥprāṇendriyakriyāḥ
yogenāvyabhicāriṇyā
dhṛtiḥ sā pārtha sāttvikī
SYNONYMS
TRANSLATION
O son of Pṛthā, that determination which is unbreakable, which is sustained with steadfastness by yoga practice, and thus controls the mind, life, and the acts of the senses, is in the mode of goodness.
PURPORT
यया तु धर्मकामार्थान्धृत्या धारयते ’र्जुन
प्रसङ्गेन फलाकाङ्क्षी धृतिः सा पार्थ राजसी
yayā tu dharmakāmārthān
dhṛtyā dhārayate ’rjuna
prasaṅgena phalākāṅkṣī
dhṛtiḥ sā pārtha rājasī
SYNONYMS
TRANSLATION
And that determination by which one holds fast to fruitive result in religion, economic development and sense gratification is of the nature of passion, O Arjuna.
PURPORT
यया स्वप्नं भयं शोकं विषादं मदमेव च
न विमुञ्चति दुर्मेधा धृतिः सा पार्थ तामसी
yayā svapnaṃ bhayaṃ śokaṃ
viṣādaṃ madam eva ca
na vimuñcati durmedhā
dhṛtiḥ sā pārtha tāmasī
SYNONYMS
TRANSLATION
And that determination which cannot go beyond dreaming, fearfulness, lamentation, moroseness, and illusion—such unintelligent determination is in the mode of darkness.
PURPORT
सुखं त्विदानीं त्रिविधं शृणु मे भरतर्षभ
अभ्यासाद्रमते यत्र दुःखान्तं च निगच्छति
यत्तदग्रे विषमिव परिणामे ’मृतोपमम्
तत्सुखं सात्त्विकं प्रोक्तमात्मबुद्धिप्रसादजम्
sukhaṃ tv idānīṃ trividhaṃ
śṛṇu me bharatarṣabha
abhyāsād ramate yatra
duḥkhāntaṃ ca nigacchati
yat tad agre viṣam iva
pariṇāme ’mṛtopamam
tat sukhaṃ sāttvikaṃ proktam
ātmabuddhiprasādajam
SYNONYMS
TRANSLATION
O best of the Bhāratas, now please hear from Me about the three kinds of happiness which the conditioned soul enjoys, and by which he sometimes comes to the end of all distress. That which in the beginning may be just like poison but at the end is just like nectar and which awakens one to self-realization is said to be happiness in the mode of goodness.
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.
विषयेन्द्रियसंयोगाद्यत्तदग्रे ’मृतोपमम्
परिणामे विषमिव तत्सुखं राजसं स्मृतम्
viṣayendriyasaṃyogād
yat tad agre ’mṛtopamam
pariṇāme viṣam iva
tat sukhaṃ rājasaṃ smṛtam
SYNONYMS
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
यदग्रे चानुबन्धे च सुखं मोहनमात्मनः
निद्रालस्यप्रमादोत्थं तत्तामसमुदाहृतम्
yad agre cānubandhe ca
sukhaṃ mohanam ātmanaḥ
nidrālasyapramādotthaṃ
tat tāmasam udāhṛtam
SYNONYMS
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
न तदस्ति पृथिव्यां वा दिवि देवेषु वा पुनः
सत्त्वं प्रकृतिजैर्मुक्तं यदेभिः स्यात्त्रिभिर्गुणैः
na tad asti pṛthivyāṃ vā
divi deveṣu vā punaḥ
sattvaṃ prakṛtijair muktaṃ
yad ebhiḥ syāt tribhir guṇaiḥ
SYNONYMS
TRANSLATION
There is no being existing, either here or among the demigods in the higher planetary systems, which is freed from the three modes of material nature.
PURPORT
ब्राह्मणक्षत्रियविशां शूद्राणां च परन्तप
कर्माणि प्रविभक्तानि स्वभावप्रभवैर्गुणैः
brāhmaṇakṣatriyaviśāṃ
śūdrāṇāṃ ca parantapa
karmāṇi pravibhaktāni
svabhāvaprabhavair guṇaiḥ
SYNONYMS
TRANSLATION
Brāhmaṇas, kṣatriyas, vaiśyas and śūdras are distinguished by their qualities of work, O chastiser of the enemy, in accordance with the modes of nature.
शमो दमस्तपः शौचं क्षान्तिरार्जवमेव च
ज्ञानं विज्ञानमास्तिक्यं ब्रह्मकर्म स्वभावजम्
śamo damas tapaḥ śaucaṃ
kṣāntir ārjavam eva ca
jñānaṃ vijñānam āstikyaṃ
brahmakarma svabhāvajam
SYNONYMS
TRANSLATION
Peacefulness, self-control, austerity, purity, tolerance, honesty, wisdom, knowledge, and religiousness—these are the qualities by which the brāhmaṇas work.
शौर्यं तेजो धृतिर्दाक्ष्यं युद्धे चाप्यपलायनम्
दानमीश्वरभावश्च क्षात्रं कर्म स्वभावजम्
śauryaṃ tejo dhṛtir dākṣyaṃ
yuddhe cāpy apalāyanam
dānam īśvarabhāvaś ca
kṣātraṃ karma svabhāvajam
SYNONYMS
TRANSLATION
Heroism, power, determination, resourcefulness, courage in battle, generosity, and leadership are the qualities of work for the kṣatriyas.
कृषिगोरक्ष्यवाणिज्यं वैश्यकर्म स्वभावजम्
परिचर्यात्मकं कर्म शूद्रस्यापि स्वभावजम्
kṛṣigorakṣyavāṇijyaṃ
vaiśyakarma svabhāvajam
paricaryātmakaṃ karma
śūdrasyāpi svabhāvajam
SYNONYMS
TRANSLATION
Farming, cattle raising and business are the qualities of work for the vaiśyas, and for the śūdras there is labor and service to others.
स्वे स्वे कर्मण्यभिरतः संसिद्धिं लभते नरः
स्वकर्मनिरतः सिद्धिं यथा विन्दति तच्छृणु
sve sve karmaṇy abhirataḥ
saṃsiddhiṃ labhate naraḥ
svakarmanirataḥ siddhiṃ
yathā vindati tac chṛṇu
SYNONYMS
TRANSLATION
By following his qualities of work, every man can become perfect. Now please hear from Me how this can be done.
यतः प्रवृत्तिर्भूतानां येन सर्वमिदं ततम्
स्वकर्मणा तमभ्यर्च्य सिद्धिं विन्दति मानवः
yataḥ pravṛttir bhūtānāṃ
yena sarvam idaṃ tatam
svakarmaṇā tam abhyarcya
siddhiṃ vindati mānavaḥ
SYNONYMS
TRANSLATION
By worship of the Lord, who is the source of all beings and who is all-pervading, man can, in the performance of his own duty, attain perfection.
PURPORT
Everyone should think that he is engaged in a particular type of occupation by Hṛṣīkeśa, the master of the senses. And, by the result of the work in which one is engaged, the Supreme Personality of Godhead, Śrī Kṛṣṇa, should be worshiped. If one thinks always in this way, in full Kṛṣṇa consciousness, then, by the grace of the Lord, he becomes fully aware of everything. That is the perfection of life. The Lord says in Bhagavad-gītā, teṣām ahaṁ samuddhartā. The Supreme Lord Himself takes charge of delivering such a devotee. That is the highest perfection of life. In whatever occupation one may be engaged, if he serves the Supreme Lord, he will achieve the highest perfection.
श्रेयान्स्वधर्मो विगुणः परधर्मात्स्वनुष्ठितात्
स्वभावनियतं कर्म कुर्वन्नाप्नोति किल्बिषम्
śreyān svadharmo viguṇaḥ
paradharmāt svanuṣṭhitāt
svabhāvaniyataṃ karma
kurvan nāpnoti kilbiṣam
SYNONYMS
TRANSLATION
It is better to engage in one’s own occupation, even though one may perform it imperfectly, than to accept another’s occupation and perform it perfectly. Prescribed duties, according to one’s nature, are never affected by sinful reactions.
PURPORT
One should act to satisfy the Supreme Lord. For example, Arjuna was a kṣatriya. He was hesitating to fight the other party. But if such fighting is performed for the sake of Kṛṣṇa, the Supreme Personality of Godhead, there need be no fear of degradation. In the business field also, sometimes a merchant has to tell so many lies to make a profit. If he does not do so, there can be no profit. Sometimes a merchant says, “Oh, my dear customer, for you I am making no profit,” but one should know that without profit the merchant cannot exist. Therefore it should be taken as a simple lie if a merchant says that he is not making a profit. But the merchant should not think that because he is engaged in an occupation in which the telling of lies is compulsory, he should give up his profession and pursue the profession of a brāhmaṇa. That is not recommended. Whether one is a kṣatriya, a vaiśya, or a śūdra doesn’t matter, if he serves, by his work, the Supreme Personality of Godhead. Even brāhmaṇas, who perform different types of sacrifice, sometimes must kill animals because sometimes animals are sacrificed in such ceremonies. Similarly, if a kṣatriya engaged in his own occupation kills an enemy, there is no sin incurred. In the Third Chapter these matters have been clearly and elaborately explained; every man should work for the purpose of yajña, or for Viṣṇu, the Supreme Personality of Godhead. Anything done for personal sense gratification is a cause of bondage. The conclusion is that everyone should be engaged according to the particular mode of nature he has acquired, and he should decide to work only to serve the supreme cause of the Supreme Lord.
सहजं कर्म कौन्तेय सदोषमपि न त्यजेत्
सर्वारम्भा हि दोषेण धूमेनाग्निरिवावृताः
sahajaṃ karma kaunteya
sadoṣam api na tyajet
sarvārambhā hi doṣeṇa
dhūmenāgnir ivāvṛtāḥ
SYNONYMS
TRANSLATION
Every endeavor is covered by some sort of fault, just as fire is covered by smoke. Therefore one should not give up the work which is born of his nature, O son of Kuntī, even if such work is full of fault.
PURPORT
A very nice example is given herein. Although fire is pure, still there is smoke. Yet smoke does not make the fire impure. Even though there is smoke in the fire, fire is still considered to be the purest of all elements. If one prefers to give up the work of a kṣatriya and take up the occupation of a brāhmaṇa, he is not assured that in the occupation of a brāhmaṇa there are no unpleasant duties. One may then conclude that in the material world no one can be completely free from the contamination of material nature. This example of fire and smoke is very appropriate in this connection. When in wintertime one takes a stone from the fire, sometimes smoke disturbs the eyes and other parts of the body, but still one must make use of the fire despite disturbing conditions. Similarly, one should not give up his natural occupation because there are some disturbing elements. Rather, one should be determined to serve the Supreme Lord by his occupational duty in Kṛṣṇa consciousness. That is the perfectional point. When a particular type of occupation is performed for the satisfaction of the Supreme Lord, all the defects in that particular occupation are purified. When the results of work are purified, when connected with devotional service, one becomes perfect in seeing the self within, and that is self-realization.
असक्तबुद्धिः सर्वत्र जितात्मा विगतस्पृहः
नैष्कर्म्यसिद्धिं परमां सन्न्यासेनाधिगच्छति
asaktabuddhiḥ sarvatra
jitātmā vigataspṛhaḥ
naiṣkarmyasiddhiṃ paramāṃ
sannyāsenādhigacchati
SYNONYMS
TRANSLATION
One can obtain the results of renunciation simply by self-control and by becoming unattached to material things and disregarding material enjoyments. That is the highest perfectional stage of renunciation.
PURPORT
सिद्धिं प्राप्तो यथा ब्रह्म तथाप्नोति निबोध मे
समासेनैव कौन्तेय निष्ठा ज्ञानस्य या परा
siddhiṃ prāpto yathā brahma
tathāpnoti nibodha me
samāsenaiva kaunteya
niṣṭhā jñānasya yā parā
SYNONYMS
TRANSLATION
O son of Kuntī, learn from Me in brief how one can attain to the supreme perfectional stage, Brahman, by acting in the way which I shall now summarize.
PURPORT
बुद्ध्या विशुद्धया युक्तो धृत्यात्मानं नियम्य च
शब्दादीन्विषयांस्त्यक्त्वा रागद्वेषौ व्युदस्य च
विविक्तसेवी लघ्वाशी यतवाक्कायमानसः
ध्यानयोगपरो नित्यं वैराग्यं समुपाश्रितः
अहङ्कारं बलं दर्पं कामं क्रोधं परिग्रहम्
विमुच्य निर्ममः शान्तो ब्रह्मभूयाय कल्पते
buddhyā viśuddhayā yukto
dhṛtyātmānaṃ niyamya ca
śabdādīn viṣayāṃs tyaktvā
rāgadveṣau vyudasya ca
viviktasevī laghvāśī
yatavākkāyamānasaḥ
dhyānayogaparo nityaṃ
vairāgyaṃ samupāśritaḥ
ahaṅkāraṃ balaṃ darpaṃ
kāmaṃ krodhaṃ parigraham
vimucya nirmamaḥ śānto
brahmabhūyāya kalpate
SYNONYMS
TRANSLATION
Being purified by his intelligence and controlling the mind with determination, giving up the objects of sense gratification, being freed from attachment and hatred, one who lives in a secluded place, who eats little and who controls the body and the tongue, and is always in trance and is detached, who is without false ego, false strength, false pride, lust, anger, and who does not accept material things, such a person is certainly elevated to the position of self-realization.
PURPORT
ब्रह्मभूतः प्रसन्नात्मा न शोचति न काङ्क्षति
समः सर्वेषु भूतेषु मद्भक्तिं लभते पराम्
brahmabhūtaḥ prasannātmā
na śocati na kāṅkṣati
samaḥ sarveṣu bhūteṣu
madbhaktiṃ labhate parām
SYNONYMS
TRANSLATION
One who is thus transcendentally situated at once realizes the Supreme Brahman. He never laments nor desires to have anything; he is equally disposed to every living entity. In that state he attains pure devotional service unto Me.
PURPORT
In the material concept of life, when one works for sense gratification, there is misery, but in the absolute world, when one is engaged in pure devotional service, there is no misery. The devotee in Kṛṣṇa consciousness has nothing to lament or desire. Since God is full, a living entity who is engaged in God’s service, in Kṛṣṇa consciousness, becomes also full in himself. He is just like a river cleansed of all dirty water. Because a pure devotee has no thought other than Kṛṣṇa, he is naturally always joyful. He does not lament for any material loss or gain because he is full in service of the Lord. He has no desire for material enjoyment because he knows that every living entity is the fragmental part and parcel of the Supreme Lord and therefore eternally a servant. He does not see, in the material world, someone as higher and someone as lower; higher and lower positions are ephemeral, and a devotee has nothing to do with ephemeral appearances or disappearances. For him stone and gold are of equal value. This is the brahma-bhūta stage, and this stage is attained very easily by the pure devotee. In that stage of existence, the idea of becoming one with the Supreme Brahman and annihilating one’s individuality becomes hellish, and the idea of attaining the heavenly kingdom becomes phantasmagoria, and the senses are like broken serpents’ teeth. As there is no fear of a serpent with broken teeth, so there is no fear from the senses when they are automatically controlled. The world is miserable for the materially infected person, but for a devotee the entire world is as good as Vaikuṇṭha, or the spiritual sky. The highest personality in this material universe is no more significant than an ant for a devotee. Such a stage can be achieved by the mercy of Lord Caitanya, who preached pure devotional service in this age.
भक्त्या मामभिजानाति यावान्यश्चास्मि तत्त्वतः
ततो मां तत्त्वतो ज्ञात्वा विशते तदनन्तरम्
bhaktyā mām abhijānāti
yāvān yaś cāsmi tattvataḥ
tato māṃ tattvato jñātvā
viśate tadanantaram
SYNONYMS
TRANSLATION
One can understand the Supreme Personality as He is only by devotional service. And when one is in full consciousness of the Supreme Lord by such devotion, he can enter into the kingdom of God.
PURPORT
One who is fully conversant with the Kṛṣṇa science becomes eligible to enter into the spiritual kingdom, the abode of Kṛṣṇa. Becoming Brahman does not mean that one loses his identity. Devotional service is there, and as long as devotional service exists, there must be God, the devotee, and the process of devotional service. Such knowledge is never vanquished, even after liberation. Liberation involves getting free from the concept of material life; in spiritual life the same distinction is there, the same individuality is there, but in pure Kṛṣṇa consciousness. One should not misunderstand that the word viśate, “enters into Me,” supports the monist theory that one becomes homogeneous with the impersonal Brahman. No. Viśate means that one can enter into the abode of the Supreme Lord in his individuality to engage in His association and render service unto Him. For instance, a green bird enters a green tree not to become one with the tree but to enjoy the fruits of the tree. Impersonalists generally give the example of a river flowing into the ocean and merging. This may be a source of happiness for the impersonalist, but the personalist keeps his personal individuality like an aquatic in the ocean. We find so many living entities within the ocean, if we go deep. Surface acquaintance with the ocean is not sufficient; one must have complete knowledge of the aquatics living in the ocean depths.
Because of his pure devotional service, a devotee can understand the transcendental qualities and the opulences of the Supreme Lord in truth. As it is stated in the Eleventh Chapter, only by devotional service can one understand. The same is confirmed here; one can understand the Supreme Personality of Godhead by devotional service and enter into His kingdom.
After attainment of the brahma-bhūta stage of freedom from material conceptions, devotional service begins by one’s hearing about the Lord. When one hears about the Supreme Lord, automatically the brahma-bhūta stage develops, and material contamination—greediness and lust for sense enjoyment—disappears. As lust and desires disappear from the heart of a devotee, he becomes more attached to the service of the Lord, and by such attachment he becomes free from material contamination. In that state of life he can understand the Supreme Lord. This is the statement of Śrīmad-Bhāgavatam also. Also after liberation the process of bhakti or transcendental service continues. The Vedānta-sūtra confirms this: āprāyaṇāt tatrāpi hi dṛṣṭam. This means that after liberation the process of devotional service continues. In the Śrīmad-Bhāgavatam, real devotional liberation is defined as the reinstatement of the living entity in his own identity, his own constitutional position. The constitutional position is already explained: every living entity is the part and parcel fragmental portion of the Supreme Lord. Therefore his constitutional position is to serve. After liberation, this service is never stopped. Actual liberation is getting free from misconceptions of life.
सर्वकर्माण्यपि सदा कुर्वाणो मद्व्यपाश्रयः
मत्प्रसादादवाप्नोति शाश्वतं पदमव्ययम्
sarvakarmāṇy api sadā
kurvāṇo madvyapāśrayaḥ
matprasādād avāpnoti
śāśvataṃ padam avyayam
SYNONYMS
TRANSLATION
Though engaged in all kinds of activities, My devotee, under My protection, reaches the eternal and imperishable abode by My grace.
PURPORT
चेतसा सर्वकर्माणि मयि सन्न्यस्य मत्परः
बुद्धियोगमुपाश्रित्य मच्चित्तः सततं भव
cetasā sarvakarmāṇi
mayi sannyasya matparaḥ
buddhiyogam upāśritya
maccittaḥ satataṃ bhava
SYNONYMS
TRANSLATION
In all activities just depend upon Me and work always under My protection. In such devotional service, be fully conscious of Me.
PURPORT
मच्चित्तः सर्वदुर्गाणि मत्प्रसादात्तरिष्यसि
अथ चेत्त्वमहङ्कारान्न श्रोष्यसि विनङ्क्ष्यसि
maccittaḥ sarvadurgāṇi
matprasādāt tariṣyasi
atha cet tvam ahaṅkārān
na śroṣyasi vinaṅkṣyasi
SYNONYMS
TRANSLATION
If you become conscious of Me, you will pass over all the obstacles of conditional life by My grace. If, however, you do not work in such consciousness but act through false ego, not hearing Me, you will be lost.
PURPORT
यदहङ्कारमाश्रित्य न योत्स्य इति मन्यसे
मिथ्यैष व्यवसायस्ते प्रकृतिस्त्वां नियोक्ष्यति
yad ahaṅkāram āśritya
na yotsya iti manyase
mithyaiṣa vyavasāyas te
prakṛtis tvāṃ niyokṣyati
SYNONYMS
TRANSLATION
If you do not act according to My direction and do not fight, then you will be falsely directed. By your nature, you will have to be engaged in warfare.
PURPORT
स्वभावजेन कौन्तेय निबद्धः स्वेन कर्मणा
कर्तुं नेच्छसि यन्मोहात्करिष्यस्यवशो ’पि तत्
svabhāvajena kaunteya
nibaddhaḥ svena karmaṇā
kartuṃ necchasi yan mohāt
kariṣyasy avaśo ’pi tat
SYNONYMS
TRANSLATION
Under illusion you are now declining to act according to My direction. But, compelled by your own nature, you will act all the same, O son of Kuntī.
PURPORT
ईश्वरः सर्वभूतानां हृद्देशे ’र्जुन तिष्ठति
भ्रामयन्सर्वभूतानि यन्त्रारूढानि मायया
īśvaraḥ sarvabhūtānāṃ
hṛddeśe ’rjuna tiṣṭhati
bhrāmayan sarvabhūtāni
yantrārūḍhāni māyayā
SYNONYMS
TRANSLATION
The Supreme Lord is situated in everyone’s heart, O Arjuna, and is directing the wanderings of all living entities, who are seated as on a machine, made of the material energy.
PURPORT
तमेव शरणं गच्छ सर्वभावेन भारत
तत्प्रसादात्परां शान्तिं स्थानं प्राप्स्यसि शाश्वतम्
tam eva śaraṇaṃ gaccha
sarvabhāvena bhārata
tatprasādāt parāṃ śāntiṃ
sthānaṃ prāpsyasi śāśvatam
SYNONYMS
TRANSLATION
O scion of Bharata, surrender unto Him utterly. By His grace you will attain transcendental peace and the supreme and eternal abode.
PURPORT
In the Fifteenth Chapter of Bhagavad-gītā it is stated: “Sarvasya cāham hṛdi sanniviṣṭaḥ.” The Lord is seated in everyone’s heart, so this recommendation that one should surrender unto the Supersoul sitting within means that one should surrender unto the Supreme Personality of Godhead, Kṛṣṇa. Kṛṣṇa has already been accepted by Arjuna as the Supreme. He was accepted in the Tenth Chapter as paraṁ brahma paraṁ dhāma. Arjuna has accepted Kṛṣṇa as the Supreme Personality of Godhead and the supreme abode of all living entities, not only because of his personal experience but also because of the evidences of great authorities like Nārada, Asita, Devala and Vyāsa.
इति ते ज्ञानमाख्यातं गुह्याद्गुह्यतरं मया
विमृश्यैतदशेषेण यथेच्छसि तथा कुरु
iti te jñānam ākhyātaṃ
guhyād guhyataraṃ mayā
vimṛśyaitad aśeṣeṇa
yathecchasi tathā kuru
SYNONYMS
TRANSLATION
Thus I have explained to you the most confidential of all knowledge. Deliberate on this fully, and then do what you wish to do.
PURPORT
Here Lord Kṛṣṇa telIs Arjuna that he can do as he chooses. God does not interfere with the little independence of the living entity. In Bhagavad-gītā, the Lord has explained in all respects how one can elevate his living condition. The best advice imparted to Arjuna is to surrender unto the Supersoul seated within his heart. By right discrimination, one should agree to act according to the order of the Supersoul. That will help one become situated constantly in Kṛṣṇa consciousness, the highest perfectional stage of human life. Arjuna is being directly ordered by the Personality of Godhead to fight. Surrender to the Supreme Personality of Godhead is in the best interest of the living entities. It is not for the interest of the Supreme. Before surrendering, one is free to deliberate on this subject as far as the intelligence goes; that is the best way to accept the instruction of the Supreme Personality of Godhead. Such instruction comes also through the spiritual master, the bona fide representative of Kṛṣṇa.
सर्वगुह्यतमं भूयः शृणु मे परमं वचः
इष्टो ’सि मे दृढमिति ततो वक्ष्यामि ते हितम्
sarvaguhyatamaṃ bhūyaḥ
śṛṇu me paramaṃ vacaḥ
iṣṭo ’si me dṛḍham iti
tato vakṣyāmi te hitam
SYNONYMS
TRANSLATION
Because you are My very dear friend, I am speaking to you the most confidential part of knowledge. Hear this from Me, for it is for your benefit.
PURPORT
मन्मना भव मद्भक्तो मद्याजी मां नमस्कुरु
मामेवैष्यसि सत्यं ते प्रतिजाने प्रियो ’सि मे
manmanā bhava madbhakto
madyājī māṃ namaskuru
mām evaiṣyasi satyaṃ te
pratijāne priyo ’si me
SYNONYMS
TRANSLATION
Always think of Me and become My devotee. Worship Me and offer your homage unto Me. Thus you will come to Me without fail. I promise you this because you are My very dear friend.
PURPORT
These words stress that one should concentrate his mind upon Kṛṣṇa—the very form with two hands carrying a flute, the bluish boy with a beautiful face and peacock feathers in His hair. There are descriptions of Kṛṣṇa found in the Brahma-saṁhitā and other literatures. One should fix his mind on this original form of Godhead, Kṛṣṇa. He should not even divert his attention to other forms of the Lord. The Lord has multi-forms, as Viṣṇu, Nārāyaṇa, Rāma, Varāha, etc., but a devotee should concentrate his mind on the form that was present before Arjuna. Concentration of the mind on the form of Kṛṣṇa constitutes the most confidential part of knowledge, and this is disclosed to Arjuna because Arjuna is the most dear friend of Kṛṣṇa’s.
सर्वधर्मान्परित्यज्य मामेकं शरणं व्रज
अहं त्वां सर्वपापेभ्यो मोक्षयिष्यामि मा शुचः
sarvadharmān parityajya
mām ekaṃ śaraṇaṃ vraja
ahaṃ tvāṃ sarvapāpebhyo
mokṣayiṣyāmi mā śucaḥ
SYNONYMS
TRANSLATION
Abandon all varieties of religion and just surrender unto Me. I shall deliver you from all sinful reaction. Do not fear.
PURPORT
In the Eighth Chapter it was said that only one who has become free from all sinful reactions can take to the worship of Lord Kṛṣṇa. Thus one may think that unless he is free from all sinful reactions he cannot take to the surrendering process. To such doubts it is here said that even if one is not free from all sinful reactions, simply by the process of surrendering to Śrī Kṛṣṇa he is automatically freed. There is no need of strenuous effort to free oneself from sinful reactions. One should unhesitatingly accept Kṛṣṇa as the supreme savior of all living entities. With faith and love, one should surrender unto Him.
According to the devotional process, one should simply accept such religious principles that will lead ultimately to the devotional service of the Lord. One may perform a particular occupational duty according to his position in the social order, but if by executing his duty one does not come to the point of Kṛṣṇa consciousness, all his activities are in vain.
Anything that does not lead to the perfectional stage of Kṛṣṇa consciousness should be avoided. One should be confident that in all circumstances Kṛṣṇa will protect him from all difficulties. There is no need of thinking how one should keep the body and soul together. Kṛṣṇa will see to that. One should always think himself helpless and should consider Kṛṣṇa the only basis for his progress in life. As soon as one seriously engages himself in devotional service to the Lord in full Kṛṣṇa consciousness, at once he becomes freed from all contamination of material nature. There are different processes of religion and purificatory processes by cultivation of knowledge, meditation in the mystic yoga system, etc., but one who surrenders unto Kṛṣṇa does not have to execute so many methods. That simple surrender unto Kṛṣṇa will save him from unnecessarily wasting time. One can thus make all progress at once and be freed from all sinful reaction.
One should be attracted by the beautiful vision of Kṛṣṇa. His name is Kṛṣṇa because He is all-attractive. One who becomes attracted by the beautiful, all-powerful, omnipotent vision of Kṛṣṇa is fortunate. There are different kinds of transcendentalists—some of them are attached to the impersonal Brahman vision, some of them are attracted by the Supersoul feature, etc., but one who is attracted to the personal feature of the Supreme Personality of Godhead, and, above all, one who is attracted by the Supreme Personality of Godhead as Kṛṣṇa Himself, is the most perfect transcendentalist. In other words, devotional service to Kṛṣṇa, in full consciousness, is the most confidential part of knowledge, and this is the essence of the whole Bhagavad-gītā. Karma-yogīs, empiric philosophers, mystics, and devotees are all called transcendentalists, but one who is a pure devotee is the best of all. The particular words used here, mā śucaḥ, “Don’t fear, don’t hesitate, don’t worry,” are very significant. One may be perplexed as to how one can give up all kinds of religious forms and simply surrender unto Kṛṣṇa, but such worry is useless.
इदं ते नातपस्काय नाभक्ताय कदाचन
न चाशुश्रूषवे वाच्यं न च मां यो ’भ्यसूयति
idaṃ te nātapaskāya
nābhaktāya kadācana
na cāśuśrūṣave vācyaṃ
na ca māṃ yo ’bhyasūyati
SYNONYMS
TRANSLATION
This confidential knowledge may not be explained to those who are not austere, or devoted, or engaged in devotional service, nor to one who is envious of Me.
PURPORT
य इदं परमं गुह्यं मद्भक्तेष्वभिधास्यति
भक्तिं मयि परां कृत्वा मामेवैष्यत्यसंशयः
ya idaṃ paramaṃ guhyaṃ
madbhakteṣv abhidhāsyati
bhaktiṃ mayi parāṃ kṛtvā
mām evaiṣyaty asaṃśayaḥ
SYNONYMS
TRANSLATION
For one who explains the supreme secret to the devotees, devotional service is guaranteed, and at the end he will come back to Me.
PURPORT
न च तस्मान्मनुष्येषु कश्चिन्मे प्रियकृत्तमः
भविता न च मे तस्मादन्यः प्रियतरो भुवि
na ca tasmān manuṣyeṣu
kaścin me priyakṛttamaḥ
bhavitā na ca me tasmād
anyaḥ priyataro bhuvi
SYNONYMS
TRANSLATION
There is no servant in this world more dear to Me than he, nor will there ever be one more dear.
अध्येष्यते च य इमं धर्म्यं संवादमावयोः
ज्ञानयज्ञेन तेनाहमिष्टः स्यामिति मे मतिः
adhyeṣyate ca ya imaṃ
dharmyaṃ saṃvādam āvayoḥ
jñānayajñena tenāham
iṣṭaḥ syām iti me matiḥ
SYNONYMS
TRANSLATION
And I declare that he who studies this sacred conversation worships Me by his intelligence.
श्रद्धावाननसूयश्च शृणुयादपि यो नरः
सो ’पि मुक्तः शुभाल्लोकान्प्राप्नुयात्पुण्यकर्मणाम्
śraddhāvān anasūyaś ca
śṛṇuyād api yo naraḥ
so ’pi muktaḥ śubhāl lokān
prāpnuyāt puṇyakarmaṇām
SYNONYMS
TRANSLATION
And one who listens with faith and without envy becomes free from sinful reaction and attains to the planets where the pious dwell.
PURPORT
Generally those who are free from sinful reaction are righteous. Such persons very easily take to Kṛṣṇa consciousness. The word puṇya-karmaṇām is very significant here. This refers to the performance of great sacrifice. Those who are righteous in performing devotional service but who are not pure can attain the planetary system of the polestar, or Dhruvaloka, where Dhruva Mahārāja is presiding. He is a great devotee of the Lord, and he has a special planet which is called the polestar.
कच्चिदेतच्छ्रुतं पार्थ त्वयैकाग्रेण चेतसा
कच्चिदज्ञानसम्मोहः प्रणष्टस्ते धनञ्जय
kaccid etac chrutaṃ pārtha
tvayaikāgreṇa cetasā
kaccid ajñānasammohaḥ
praṇaṣṭas te dhanañjaya
SYNONYMS
TRANSLATION
O conqueror of wealth, Arjuna, have you heard this attentively with your mind? And are your illusions and ignorance now dispelled?
PURPORT
अर्जुन उवाच
नष्टो मोहः स्मृतिर्लब्धा त्वत्प्रसादान्मयाच्युत
स्थितो ’स्मि गतसन्देहः करिष्ये वचनं तव
arjuna uvāca
naṣṭo mohaḥ smṛtir labdhā
tvatprasādān mayācyuta
sthito ’smi gatasandehaḥ
kariṣye vacanaṃ tava
SYNONYMS
TRANSLATION
Arjuna said, My dear Kṛṣṇa, O infallible one, my illusion is now gone. I have regained my memory by Your mercy, and I am now firm and free from doubt and am prepared to act according to Your instructions.
PURPORT
Kṛṣṇa consciousness is acting according to Kṛṣṇa’s order. A conditioned soul illusioned by the external energy of matter does not know that the Supreme Lord is the master who is full of knowledge and who is the proprietor of everything. Whatever He desires He can bestow upon His devotees; He is the friend of everyone, and He is especially inclined to His devotee. He is the controller of this material nature and of all living entities. He is also the controller of inexhaustible time, and He is full of all opulences and all potencies. The Supreme Personality of Godhead can even give Himself to the devotee. One who does not know Him is under the spell of illusion; he does not become a devotee, but a servitor of māyā. Arjuna, however, after hearing Bhagavad-gītā from the Supreme Personality of Godhead, became free from all illusion. He could understand that Kṛṣṇa was not only his friend, but the Supreme Personality of Godhead. And he understood Kṛṣṇa factually. So to study Bhagavad-gītā is to understand Kṛṣṇa factually. When a person is in full knowledge, he naturally surrenders to Kṛṣṇa. When Arjuna understood that it was Kṛṣṇa’s plan to reduce the unnecessary increase of population, he agreed to fight according to Kṛṣṇa’s desire. He again took up his weapons—his arrows and bow—to fight under the order of the Supreme Personality of Godhead.
सञ्जय उवाच
इत्यहं वासुदेवस्य पार्थस्य च महात्मनः
संवादमिममश्रौषमद्भुतं रोमहर्षणम्
sañjaya uvāca
ity ahaṃ vāsudevasya
pārthasya ca mahātmanaḥ
saṃvādam imam aśrauṣam
adbhutaṃ romaharṣaṇam
SYNONYMS
TRANSLATION
Sañjaya said: Thus have I heard the conversation of two great souls, Kṛṣṇa and Arjuna. And so wonderful is that message that my hair is standing on end.
PURPORT
व्यासप्रसादाच्छ्रुतवानेतद्गुह्यमहं परम्
योगं योगेश्वरात्कृष्णात्साक्षात्कथयतः स्वयम्
vyāsaprasādāc chrutavān
etad guhyam ahaṃ param
yogaṃ yogeśvarāt kṛṣṇāt
sākṣāt kathayataḥ svayam
SYNONYMS
TRANSLATION
By the mercy of Vyāsa, I have heard these most confidential talks directly from the master of all mysticism, Kṛṣṇa, who was speaking personally to Arjuna.
PURPORT
Nārada is the direct disciple of Kṛṣṇa and the spiritual master of Vyāsa. Therefore Vyāsa is as bona fide as Arjuna because he comes in the disciplic succession, and Sañjaya is the direct disciple of Vyāsa. Therefore by the grace of Vyāsa, his senses were purified, and he could see and hear Kṛṣṇa directly. One who directly hears Kṛṣṇa can understand this confidential knowledge. If one does not come to the disciplic succession, he cannot hear Kṛṣṇa; therefore his knowledge is always imperfect, at least as far as understanding Bhagavad-gītā is concerned.
In Bhagavad-gītā, all the yoga systems, karma-yoga, jñāna-yoga and bhakti-yoga, are explained. Kṛṣṇa is the master of all such mysticism. It is to be understood, however, that as Arjuna was fortunate enough to understand Kṛṣṇa directly, similarly, by the grace of Vyāsa, Sañjaya was also able to hear Kṛṣṇa directly. Actually there is no difference in hearing directly from Kṛṣṇa or hearing directly from Kṛṣṇa via a bona fide spiritual master like Vyāsa. The spiritual master is the representative of Vyāsadeva also. According to the Vedic system, on the birthday of the spiritual master, the disciples conduct the ceremony called Vyāsa-pūjā.
राजन्संस्मृत्य संस्मृत्य संवादमिममद्भुतम्
केशवार्जुनयोः पुण्यं हृष्यामि च मुहुर्मुहुः
rājan saṃsmṛtya saṃsmṛtya
saṃvādam imam adbhutam
keśavārjunayoḥ puṇyaṃ
hṛṣyāmi ca muhur muhuḥ
SYNONYMS
TRANSLATION
O King, as I repeatedly recall this wondrous and holy dialogue between Kṛṣṇa and Arjuna, I take pleasure, being thrilled at every moment.
PURPORT
तच्च संस्मृत्य संस्मृत्य रूपमत्यद्भुतं हरेः
विस्मयो मे महान्राजन्हृष्यामि च पुनः पुनः
tac ca saṃsmṛtya saṃsmṛtya
rūpam atyadbhutaṃ hareḥ
vismayo me mahān rājan
hṛṣyāmi ca punaḥ punaḥ
SYNONYMS
TRANSLATION
O King, when I remember the wonderful form of Lord Kṛṣṇa, I am struck with even greater wonder, and I rejoice again and again.
PURPORT
यत्र योगेश्वरः कृष्णो यत्र पार्थो धनुर्धरः
तत्र श्रीर्विजयो भूतिर्ध्रुवा नीतिर्मतिर्मम
yatra yogeśvaraḥ kṛṣṇo
yatra pārtho dhanurdharaḥ
tatra śrīr vijayo bhūtir
dhruvā nītir matir mama
SYNONYMS
TRANSLATION
Wherever there is Kṛṣṇa, the master of all mystics, and wherever there is Arjuna, the supreme archer, there will also certainly be opulence, victory, extraordinary power, and morality. That is my opinion.
PURPORT
The fight was actually between Duryodhana and Yudhiṣṭhira. Arjuna was fighting on behalf of his elder brother, Yudhiṣṭhira. Because Kṛṣṇa and Arjuna were on the side of Yudhiṣṭhira, Yudhiṣṭhira’s victory was certain. The battle was to decide who would rule the world, and Sañjaya predicted that the power would be transferred to Yudhiṣṭhira. It is also predicted here that Yudhiṣṭhira, after gaining victory in this battle, would flourish more and more because he was not only righteous and pious, but he was a strict moralist. He never spoke a lie during his life.
There are many less intelligent persons who take Bhagavad-gītā to be a discussion of topics between two friends in a battlefield. But such a book cannot be scripture. Some may protest that Kṛṣṇa incited Arjuna to fight, which is immoral, but the reality of the situation is clearly stated: Bhagavad-gītā is the supreme instruction in morality. The supreme instruction of morality is stated in the Ninth Chapter, in the thirty-fourth verse: manmanā bhava mad-bhaktaḥ. One must become a devotee of Kṛṣṇa, and the essence of all religion is to surrender unto Kṛṣṇa, as stated, Sarva-dharmān. The instructions of Bhagavad-gītā constitute the supreme process of religion and of morality. All other processes may be purifying and may lead to this process, but the last instruction of the Gītā is the last word in all morality and religion: surrender unto Kṛṣṇa. This is the verdict of the Eighteenth Chapter.
From Bhagavad-gītā we can understand that to realize oneself by philosophical speculation and by meditation is one process, but to fully surrender unto Kṛṣṇa is the highest perfection. This is the essence of the teachings of Bhagavad-gītā. The path of regulative principles according to the orders of social life and according to the different courses of religion may be a confidential path of knowledge in as far as the rituals of religion are confidential, but one is still involved with meditation and cultivation of knowledge. Surrender unto Kṛṣṇa in devotional service in full Kṛṣṇa consciousness is the most confidential instruction and is the essence of the Eighteenth Chapter.
Another feature of Bhagavad-gītā is that the actual truth is the Supreme Personality of Godhead, Kṛṣṇa. Absolute Truth is realized in three features—impersonal Brahman, localized Paramātmā, and the Supreme Personality of Godhead, Kṛṣṇa. Perfect knowledge of the Absolute Truth means perfect knowledge of Kṛṣṇa. If one understands Kṛṣṇa, then all the departments of knowledge are part and parcel of that understanding. Kṛṣṇa is transcendental, for He is always situated in His eternal internal potency. The living entities are manifested and are divided into two classes, eternally conditioned and eternally liberated. Such living entities are innumerable, and they are considered fundamental parts of Kṛṣṇa. Material energy is manifested into twenty-four divisions. The creation is effected by eternal time, and it is created and dissolved by external energy. This manifestation of the cosmic world repeatedly becomes visible and invisible.
In Bhagavad-gītā five principal subject matters have been discussed: the Supreme Personality of Godhead, material nature, the living entities, eternal time and all kinds of activities. All of these are dependant on the Supreme Personality of Godhead, Kṛṣṇa. All conceptions of the Absolute Truth, namely, impersonal Brahman, localized Paramātmā, or any other transcendental conception, exist within the category of understanding the Supreme Personality of Godhead. Although superficially the Supreme Personality of Godhead, the living entity, material nature and time appear to be different, nothing is different from the Supreme. But the Supreme is always different from everything. Lord Caitanya’s philosophy is that of “inconceivably one and different.” This system of philosophy constitutes perfect knowledge of the Absolute Truth.
The living entity in his original position is pure spirit. He is just like an atomic particle of the Supreme Spirit. The conditioned living entity, however, is the marginal energy of the Lord; he tends to be in contact with both the material energy and the spiritual energy. In other words, the living entity is situated between the two energies of the Lord, and because he belongs to the superior energy of the Lord, he has a particle of independence. By proper use of that independence he comes under the direct order of Kṛṣṇa. Thus he attains his normal condition in the pleasure-giving potency. Thus end the Bhaktivedanta Purports to the Eighteenth Chapter of the Śrīmad-Bhagavad-gītā in the matter of its Conclusions—the Perfection of Renunciation.