Conclusion-the Perfection of Renunciation.
Verses : 40 - 78
Arjuna uvaca
-
sannyasasya maha-baho
tattvam icchami veditum
tyagasya ca hrsikesa
prthak kesi-nisudana
[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.
]
Sri-bhagavan uvaca
-
amyanam karmanam nyasam
sannyasam kavayo viduh
sarva-karma-phala-tyagam
prahus tyagam vicaksanah
[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].
]
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tyajyam dosa-vad ity eke
karma prahur manisinah
yajna-dana-tapah-karma
na tyajyam iti capare
[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.
]
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niscayam srnu me tatra
tyage bharata-sattama
tyago hi purusa-vyaghra
tri-vidhah samprakirtitah
[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.
]
-
yajna-dana-tapah-karma
na tyajyam karyam eva tat
yajno danam tapas caiva
pavanani manisinam
[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.
]
-
etany api tu karmani
sangam tyaktva phalani ca
kartavyaniti me partha
niscitam matam uttamam
[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.
]
-
niyatasya tu sannyasah
karmano nopapadyate
mohat tasya parityagas
tamasah parikirtitah
[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.
]
-
duhkham ity eva yat karma
kaya-klesa-bhayat tyajyt
sa krtva rajasam tyagam
naiva tyaga-phalam labhet
[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.
]
-
karyam ity eva yat karma
niyatam kriyate 'rjuna
sangam tyaktva phalam caiva
sa tyagah sattviko matah
[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.
]
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na dvesty akusalam karma
kusale nanusajjate
tyagi sattva-samavisto
medhavi chinna-samsayah
[The intelligent renouncer situated in the mode of goodness, neither hateful of inauspicious work nor attached to auspicious work, has no doubts about work.
]
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na hi deha-bhrta sakyam
tyaktum karmany asesatah
yas tu karma-phala-tyagi
sa tyagity abhidhiyate
[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.
]
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anistam istam misram ca
tri-vidham karmanah phalam
bhavaty atyaginam pretya
na tu sannyasinam kvacit
[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.
]
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pancaitani maha-baho
karanani nibodha me
sankhye krtante proktani
siddhaye sarva-karmanam
[O mighty-armed Arjuna, according to the Vedanta there are five causes for the accomplishment of all action. Now learn of these from Me.
]
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adhisthanam tatha karta
karanam ca prthag-vidham
vividhas ca prthak cesta
daivam caivatra pancamam
[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.
]
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sarira-van-manobhir yat
karma prarabhate narah
nyayyam va viparitam va
pancaite tasya hetavah
[Whatever right or wrong action a man performs by body, mind or speech is caused by these five factors.
]
-
tatraivam sati kartaram
atmanam kevalam tu yah
pasyaty akrta-buddhitvan
na sa pasyati durmatih
[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.
]
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yasya nahankrto bhavo
buddhir yasya na lipyate
hatvapi sa imal lokan
na hanti na nibadhyate
[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.
]
-
jnanam jneyam parijnata
tri-vidha karma-codana
karanam karma karteti
tri-vidhah karma-sangrahah
[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.
]
-
jnanam karma ca karta ca
tridhaiva guna-bhedatah
procyate guna-sankhyane
yathavac chrnu tany api
[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.
]
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sarva-bhutesu yenaikam
bhavam avyayam iksate
avibhaktam vibhaktesu
taj jnanam viddhi sattvikam
[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.
]
-
prthaktvena tu yaj jnanam
nana-bhavan prthag-vidhan
vetti sarvesu bhutesu
taj jnanam viddhi rajasam
[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.
]
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yat tu krtsna-vad ekasmin
karye saktam ahaitukam
atattvartha-vad alpam ca
tat tamasam udahrtam
[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.
]
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niyatam sanga-rahitam
araga-dvesatah krtam
aphala-prepsuna karma
yat tat sattvikamn ucyate
[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.
]
-
yat tu kamepsuna karma
sahankarena va punah
kriyate bahulayasam
tad rajasam udahrtam
[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.
]
-
anubandham ksayam himsam
anapeksya ca paurusam
mohad arabhyate karma
yat tat tamasam ucyate
[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.
]
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mukta-sango 'naham-vadi
dhrty-utsaha-samanvitah
siddhy-asiddhyor nirvikarah.
karta sattvika ucyate
[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.
]
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ragi karma-phala-prepsur
lubdho himsatmako 'sucih
harsa-sokanvitah karta
rajasah parikirtitah
[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.
]
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ayuktah prakrtah stabdhah
satho naiskrtiko 'lasah
visadi dirgha-sutri ca
karta tamasa ucyate
[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.
]
-
buddher bhedam dhrtes caiva
gunatas tri-vidham srnu
procyamanam asesena
prthaktvena dhananjaya
[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.
]
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pravrttim ca nivrttim ca
karyakarye bhayabhaye
bandham moksam ca ya vetti
buddhih sa partha sattviki
[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.
]
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yaya dharmam adharmam ca
karyam cakaryam eva ca
ayathavat prajanati
buddhih sa partha rajasi
[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.
]
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adharmam dharmam iti ya
manyate tamasavrta
sarvarthan viparitams ca
buddhih sa partha tamasi
[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.
]
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dhrtya yaya dharayate
manah-pranendriya-kriyah
yogenavyabhicarinya
dhrtih sa partha sattviki
[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.
]
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yaya tu dharma-kamarthan
dhrtya dharayate 'rjuna
prasangena phalakanksi
dhrtih sa partha rajasi
[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.
]
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yaya svapnam bhayam sokam
visadam madam eva ca
na vimuncati durmedha
dhrtih sa partha tamasi
[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.
]
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sukham tv idanim tri-vidham
srnu me bharatarsabha
abhyasad ramate yatra
duhkhantam ca nigacchati
[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.
]
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yat tad agre visam iva
pariname 'mrtopamam
tat sukham sattvikam proktam
atma-buddhi-prasada-jam
[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.
]
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visayendriya-samyogad
yat tad agre 'mrtopamam
pariname visam iva
tat sukham rajasam smrtam
[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.
]
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yad agre canubandhe ca
sukham mohanam atmanah
nidralasya-pramadottham
tat tamasam udahrtam
[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.
]
Verses : 40 - 78
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