Bhagavad-gita As It Is
by His Divine Grace A. C. Bhaktivedanta Swami Prabhupada

CHAPTER EIGHTEEN

Conclusion—The Perfection of Renunciation

Bg18.1

TEXT 1

arjuna uvaca

sannyasasya maha-baho

tattvam icchami veditum

tyagasya ca hrsikesa

prthak kesi-nisudana

arjunah uvaca—Arjuna said; sannyasasya—renunciation; maha-baho—O mighty-armed one; tattvam—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, Hrsikesa.

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 Krsna 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, summarized by the words om tat sat, which indicate Visnu, the Supreme Person. In the third part of Bhagavad-gita, devotional service was established by the example of past acaryas and the Brahma-sutra, the Vedanta-sutra, which cites that devotional service is the ultimate purpose of life and nothing else. Certain impersonalists consider themselves monopolizers of 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, 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-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 Kesinisudana—are significant. Hrsikesa is Krsna, 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 Krsna as Kesinisudana. Kesi was a most formidable demon who was killed by the Lord; now Arjuna is expecting Krsna to kill the demon of doubt.

Bg18.2

TEXT 2

sri-bhagavan uvaca

kamyanam karmanam nyasam

sannyasam kavayo viduh

sarva-karma-phala-tyagam

prahus tyagam vicaksanah

sri bhagavan uvaca—the Supreme Personality of Godhead said; kamyanam—with desire; karmanam—activities; nyasam—renunciation; sannyasam—renounced order of life; kavayah—the learned; viduh—know; sarva—all; karma—activities; phala—of results; tyagam—renunciation; prahuh—call; tyagam—renunciation; vicaksanah—the experienced.

TRANSLATION

The Supreme Lord said, To give up the results of all activities is called renunciation [tyaga] by the wise. And that state is called the renounced order of life [sannyasa] by great learned men.

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 verse. There are many prescriptions of methods for performing sacrifice for some particular purpose in the Vedic literatures. 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.

Bg18.3

TEXT 3

tyajyam dosa-vad ity eke

karma prahur manisinah

yajna-dana-tapah-karma

na tyajyam iti capare

tyajyam—must be given up; dosavat—as an evil; iti—thus; eke—one group; karma—work; prahuh—said; manisinah—of great thinkers; yajna—sacrifice; dana—charity; tapah—penance; karma—work; na—never; tyajyam—is to be given up; iti—thus; ca—certainly; apare—others.

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

There are many activities in the Vedic literatures which are subjects of contention. For instance, it is said that an animal can be killed in a sacrifice, yet some maintain 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.

Bg18.4

TEXT 4

niscayam srnu me tatra

tyage bharata-sattama

tyago hi purusa-vyaghra

tri-vidhah samprakirtitah

niscayam—certainly; srnu—hear; me—from Me; tatra—there; tyage—in the matter of renunciation; bharata-sattama—O best of the Bharatas; tyagah—renunciation; hi—certainly; purusa-vyaghra—O tiger among human beings; tri-vidhah—three kinds; samprakirtitah—is declared.

TRANSLATION

O best of the Bharatas, hear from Me now about renunciation. O tiger among men, there are three kinds of renunciation declared in the scriptures.

PURPORT

Although there are differences of opinion about renunciation, here the Supreme Personality of Godhead, Sri Krsna, 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.

Bg18.5

TEXT 5

yajna-dana-tapah-karma

na tyajyam karyam eva tat

yajno danam tapas caiva

pavanani manisinam

yajna—sacrifice; dana—charity; tapah—penance; karma—activities; 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 of the great souls.

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

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 to 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.

Bg18.6

TEXT 6

etany api tu karmani

sangam tyaktva phalani ca

kartavyaniti me partha

niscitam matam uttamam

etani—all this; api—certainly; tu—must; karmani—activities; sangam—association; tyaktva—renouncing; phalani—results; ca—also; kartavyani—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 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 Krsna 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

Bg18.7

TEXT 7

niyatasya tu sannyasah

karmano nopapadyate

mohat tasya parityagas

tamasah parikirtitah

niyatasya—prescribed duties; tu—but; sannyasah—renunciation; karmanah—activities; na—never; upapadyate—is deserved; mohat—by illusion; tasya—of which; parityagah—renunciation; tamasah—in the mode of ignorance; parikirtitah—declared.

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

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 Krsna consciousness. If one renounces such activities, it is to be understood that he is acting in the mode of darkness.

Bg18.8

TEXT 8

duhkham ity eva yat karma

kaya-klesa-bhayat tyajet

sa krtva rajasam tyagam

naiva tyaga-phalam labhet

duhkham—unhappy; iti—thus; eva—certainly; yat—that which; karma—work; kaya—body; klesa—troublesome; bhayat—out of; tyajet—fear; sah—that; krtva—after doing; rajasam—in the mode of passion; tyagam—renunciation; na eva—certainly not; tyaga—renounced; phalam—results; labhet—gain.

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

One who is in Krsna 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 Krsna consciousness, or if by rising early in the morning one can advance his transcendental Krsna 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. Even if a person renounces work in that spirit, he never gets the result of renunciation.

Bg18.9

TEXT 9

karyam ity eva yat karma

niyatam kriyate ’rjuna

sangam tyaktva phalam caiva

sa tyagah sattviko matah

karyam—must be done; iti—thus; eva—thus; yat—that which; karma—work; niyatam—prescribed; kriyate—performed; arjuna—O Arjuna; sangam—association; tyaktva—giving up; phalam—result; ca—also; eva—certainly; sah—that; tyagah—renunciation; sattvikah—in the mode of goodness; matah—in My opinion.

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

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 Krsna 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 Krsna. And when he gives up the result for Krsna, he is acting transcendentally.

Bg18.10

TEXT 10

na dvesty akusalam karma

kusale nanusajjate

tyagi sattva-samavisto

medhavi chinna-samsayah

na—never; dvesti—hates; akusalam—inauspicious; karma—work; kusale—in auspicious; na—nor; anusajjate—becomes attached; tyagi—the renouncer; sattva—goodness; samavistah—absorbed in; medhavi—intelligent; chinna—cut up; samsayah—all doubts.

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

It is said in Bhagavad-gita that one can never give up work at any time. Therefore he who works for Krsna and does not enjoy the fruitive results, who offers everything to Krsna, 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.

Bg18.11

TEXT 11

na hi deha-bhrta sakyam

tyaktum karmany asesatah

yas tu karma-phala-tyagi

sa tyagity abhidhiyate

na—never; hi—certainly; deha-bhrta—of the embodied; sakyam—possible; tyaktum—to renounce; karmani—activities of; asesatah—altogether; yah tu—anyone who; karma—work; phala—result; tyagi—renouncer; sah—he; tyagi—the renouncer; iti—thus; abhidhiyate—it is said.

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

A person in Krsna consciousness acting in knowledge of his relationship with Krsna is always liberated. Therefore he does not have to enjoy or suffer the results of his acts after death.

Bg18.12

TEXT 12

anistam istam misram ca

tri-vidham karmanah phalam

bhavaty atyaginam pretya

na tu sannyasinam kvacit

anistam—leading to hell; istam—leading to heaven; misram ca—or mixture; tri-vidham—three kinds; karmanah—work; phalam—result; bhavati—becomes; atyaginam—of the renouncer; pretya—after death; na tu—but not; sannyasinam—of 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 results to suffer or enjoy.

PURPORT

A person in Krsna 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.

Bg18.13-14

TEXTS 13–14

pancaitani maha-baho

karanani nibodha me

sankhye krtante proktani

siddhaye sarva-karmanam

adhisthanam tatha karta

karanam ca prthag-vidham

vividhas ca prthak cesta

daivam caivatra pancamam

panca—five; etani—all these; maha-baho—O mighty-armed one; karanani—cause; nibodha—just understand; me—from Me; sankhye—in the Vedas; krtante—after performance; proktani—said; siddhaye—perfection; sarva—all; karmanam—actuated; adhisthanam—place; tatha—also; karta—worker; karanam ca—and instruments; prthak-vidham—different kinds; vividhah ca—varieties; prthak—separately; cestah—endeavor; daivam—the Supreme; ca—also; eva—certainly; atra—here; pancamam—five.

TRANSLATION

O mighty-armed Arjuna, learn from Me of the five factors which bring about the accomplishment of all action. These are declared in sankhya philosophy to be the place of action, the performer, the senses, the endeavor, and ultimately the Supersoul.

PURPORT

A question may be raised that since any activity performed must have some reaction, how is it that the person in Krsna 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, and one should know 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 will is invested in the Supersoul, as it is stated in the Gita, “sarvasya caham hrdi.” 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 Krsna consciousness under the direction of the Supersoul situated within the heart is naturally not bound by any activity. Those in complete Krsna consciousness are not ultimately responsible for their actions. Everything is dependant on the supreme will, the Supersoul, the Supreme Personality of Godhead.

Bg18.15

TEXT 15

sarira-van-manobhir yat

karma prarabhate narah

nyayyam va viparitam va

pancaite tasya hetavah

sarira—body; vak—speech; manobhih—by the mind; yat—anything; 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.

Bg18.16

TEXT 16

tatraivam sati kartaram

atmanam kevalam tu yah

pasyaty akrta-buddhitvan

na sa pasyati durmatih

tatra—there; evam—certainly; sati—being thus; kartaram—of the worker; atmanam—the soul; kevalam—only; tu—but; yah—anyone; 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 instrument.

Bg18.17

TEXT 17

yasya nahankrto bhavo

buddhir yasya na lipyate

hatvapi sa imal lokan

na hanti na nibadhyate

yasya—of one who; na—never; ahankrtah—false ego; bhavah—nature; buddhih—intelligence; yasya—one who; na—never; lipyate—is attached; hatva api—even killing; 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, is not the slayer. 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 super sanction is there, why should he act? But one who knows the instrument 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 Krsna consciousness. Anyone who is acting in Krsna consciousness under the direction of the Supersoul or the Supreme Personality of Godhead, even though killing, does not kill. Nor is he ever affected with 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.

Bg18.18

TEXT 18

jnanam jneyam parijnata

tri-vidha karma-codana

karanam karma karteti

tri-vidhah karma-sangrahah

jnanam—knowledge; jneyam—objective; parijnata—the knower; tri-vidha—three kinds; karma—work; codana—impetus; karanam—the senses; karma—work; karta—the doer; iti—thus; tri-vidhah—three kinds; karma—work; sangrahah—accumulation.

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

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. Actually the faith to perform acts is called knowledge. 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. The mind is the center of all senses, and the object is work itself. These are the different phases of work as described in Bhagavad-gita. The sum total of all activities is called accumulation of work.

Bg18.19

TEXT 19

jnanam karma ca karta ca

tridhaiva guna-bhedatah

procyate guna-sankhyane

yathavac chrnu tany api

jnanam—knowledge; karma—work; ca—also; karta—worker; ca—also; tridha—three kinds; eva—certainly; guna-bhedatah—in terms of different modes of material nature; procyate—is said; guna-sankhyane—in terms of different modes; yathavat—as they act; srnu—hear; tani—all of them; api—also.

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

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 wishes to speak about the different types of knowledge, workers, and work itself according to the three material modes.

Bg18.20

TEXT 20

sarva-bhutesu yenaikam

bhavam avyayam iksate

avibhaktam vibhaktesu

taj jnanam viddhi sattvikam

sarva-bhutesu—in all living entities; yena—by whom; ekam—one; bhavam—situation; avyayam—imperishable; iksate—does see; avibhaktam—undivided; vibhaktesu—in the numberless divided; tat—that; jnanam—knowledge; viddhi—knows; sattvikam—in the mode of goodness.

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

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. The difference is perceived in terms of the body because there are many forms of material existence in conditional life; therefore they appear to be divided. Such impersonal knowledge finally leads to self-realization.

Bg18.21

TEXT 21

prthaktvena tu yaj jnanam

nana-bhavan prthag-vidhan

vetti sarvesu bhutesu

taj jnanam viddhi rajasam

prthaktvena—because of division; tu—but; yat jnanam—which knowledge; nana-bhavan—multifarious situations; prthak-vidhan—differently; vetti—one who knows; sarvesu—in all; bhutesu—living entities; tat jnanam—that knowledge; viddhi—must be known; rajasam—in terms of passion.

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

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 this 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.

Next verse (Bg18.22)