Chapter 18 — The Yoga of Liberation through Renunciation

Om

Salutation to the Supreme Self

Arjuna said:

Mighty-armed one, I wish to know the true nature of renunciation,and of relinquishment separately, Hrishikesha, slayer of Keshi. ॥१८- १॥

The Blessed Lord said:

The sages understand renunciation as the laying down of actions driven by desire;the discerning call relinquishment the relinquishing of all fruits of action. ॥१८- २॥

Some thoughtful people declare that action should be relinquished as inherently flawed;others say that acts of sacrifice, giving, and discipline should not be relinquished. ॥१८- ३॥

Hear from me the settled truth about relinquishment, best of the Bharatas;for relinquishment, tiger among men, is declared to be of three kinds. ॥१८- ४॥

Acts of sacrifice, giving, and discipline should not be relinquished;they must indeed be performed, for sacrifice, giving, and discipline purify the thoughtful. ॥१८- ५॥

Yet even these actions must be performedwith attachment and their fruits relinquished.This, Partha, is my settled and highest judgment. ॥१८- ६॥

But the renunciation of prescribed action is not fitting;its abandonment through delusion is declared to be tamasic. ॥१८- ७॥

When one relinquishes an action merely because it is painful,out of fear of bodily discomfort,one performs rajasic relinquishmentand does not gain the fruit of relinquishment. ॥१८- ८॥

When prescribed action is performed simply because it must be done, Arjuna,with attachment and fruit relinquished,that relinquishment is held to be sattvic. ॥१८- ९॥

The relinquishing one does not hate disagreeable actionor cling to agreeable action;imbued with sattva, intelligent, with doubts cut through. ॥१८- १०॥

For one who bears a body cannot relinquish actions entirely;but one who relinquishes the fruit of action is called a relinquishing one. ॥१८- ११॥

Unwelcome, welcome, and mixed—threefold is the fruit of actionthat comes after death to those who do not relinquish,but never to those who renounce. ॥१८- १२॥

Learn from me these five causes, mighty-armed one,declared in the consummate teaching of Sankhyafor the accomplishment of every action. ॥१८- १३॥

The ground, the agent, the various instruments,the many distinct activities,and the divine factor here as the fifth. ॥१८- १४॥

Whatever action a person undertakeswith body, speech, or mind,whether right or contrary to right—these five are its causes. ॥१८- १५॥

This being so, whoever, through an unrefined understanding,sees the Self alone as the agent—that misguided person does not see. ॥१८- १६॥

One who has no sense of “I am the doer,”whose understanding is not stained,even if he kills these people,does not kill and is not bound. ॥१८- १७॥

Knowledge, the object of knowledge, and the knowerare the threefold impulse to action;the instrument, the action, and the agentare the threefold constituents of action. ॥१८- १८॥

Knowledge, action, and agent are each said to be threefoldaccording to the distinction of the qualities.Hear them also, rightly and fully,as taught in the reckoning of the qualities. ॥१८- १९॥

That knowledge by which one seesthe one imperishable reality in all beings,undivided within the divided—know that knowledge as sattvic. ॥१८- २०॥

But that knowledge which sees in all beings,through their separateness,many realities of distinct kinds—know that knowledge as rajasic. ॥१८- २१॥

But that which clings to a single effect as though it were the whole,without reason, without grasping its true nature, and narrow—that is declared to be tamasic. ॥१८- २२॥

Prescribed action, done without attachment,without attraction or aversion,by one who does not seek its fruit—that is called sattvic. ॥१८- २३॥

But action performed by one who seeks desire’s fulfillment,or again with egotism,and with great strain—that is declared to be rajasic. ॥१८- २४॥

Action undertaken through delusion,without regard for consequence, loss, harm,or one’s own capacity—that is called tamasic. ॥१८- २५॥

Free from attachment and from claims of “I,”endowed with resolve and ardor,unchanged in success and failure—such an agent is called sattvic. ॥१८- २६॥

Passionate, desiring the fruit of action,greedy, harmful, impure,and subject to joy and sorrow—such an agent is declared rajasic. ॥१८- २७॥

Undisciplined, crude, obstinate,deceitful, malicious, lazy,despondent, and procrastinating—such an agent is called tamasic. ॥१८- २८॥

Hear now the threefold distinctionof understanding and resolve according to the qualities,declared completely and separately,Dhananjaya. ॥१८- २९॥

The understanding that knows engagement and withdrawal,what must be done and what must not,fear and fearlessness,bondage and liberation—that understanding, Partha, is sattvic. ॥१८- ३०॥

The understanding by which one incorrectly apprehendsdharma and adharma,what must be done and what must not—that understanding, Partha, is rajasic. ॥१८- ३१॥

The understanding that, veiled in darkness,regards adharma as dharmaand sees all things in reverse—that understanding, Partha, is tamasic. ॥१८- ३२॥

The unwavering resolve by which,through yoga, one sustainsthe activities of mind, life-breath, and senses—that resolve, Partha, is sattvic. ॥१८- ३३॥

But the resolve by which one holds fastto dharma, desire, and wealth, Arjuna,clinging to them and longing for their fruits—that resolve, Partha, is rajasic. ॥१८- ३४॥

The resolve by which a person of clouded understandingwill not let go of sleep, fear, grief,despondency, and conceit—that resolve, Partha, is tamasic. ॥१८- ३५॥

Now hear from me the three kinds of happiness,bull of the Bharatas:that in which one comes to delight through practiceand reaches the end of suffering. ॥१८- ३६॥

That which at first is like poisonbut in the end is like nectar—that happiness is declared sattvic,born from the clarity of the understanding of the Self. ॥१८- ३७॥

That which arises from the contact of senses with their objects,which at first is like nectarbut in the end like poison—that happiness is remembered as rajasic. ॥१८- ३८॥

That happiness which, at first and in its consequence,deludes the self,arising from sleep, laziness, and negligence—that is declared tamasic. ॥१८- ३९॥

There is no being on earth,nor again among the gods in heaven,that is free from these three qualitiesborn of nature. ॥१८- ४०॥

The actions of Brahmins, Kshatriyas, Vaishyas,and Shudras, scorcher of foes,are divided according to the qualitiesarising from their own nature. ॥१८- ४१॥

Serenity, self-restraint, discipline, purity,patience, integrity,knowledge, realized understanding, and faith in sacred truth—these are the Brahmin’s actions, born of inherent nature. ॥१८- ४२॥

Valor, splendor, resolve, skill,not fleeing in battle,generosity, and the bearing of a ruler—these are the Kshatriya’s actions, born of inherent nature. ॥१८- ४३॥

Farming, tending cattle, and tradeare the Vaishya’s actions, born of inherent nature;work consisting of serviceis also the Shudra’s action, born of inherent nature. ॥१८- ४४॥

Delighting in one’s own work,a person attains complete fulfillment.Hear how one devoted to one’s own workfinds perfection. ॥१८- ४५॥

From whom all beings come forth,by whom all this is pervaded—worshiping him through one’s own work,a human being finds perfection. ॥१८- ४६॥

Better one’s own dharma, though lacking in excellence,than another’s dharma well performed.Doing the work ordained by one’s own nature,one incurs no stain. ॥१८- ४७॥

One should not abandon the work born with one, Kaunteya,even though it has flaws;for every undertaking is veiled by flaw,as fire is veiled by smoke. ॥१८- ४८॥

With understanding unattached everywhere,the self mastered, longing gone,through renunciation one reachesthe supreme perfection of actionlessness. ॥१८- ४९॥

Learn from me briefly, Kaunteya,how one who has attained perfection then reaches Brahman—that supreme culmination of knowledge. ॥१८- ५०॥

Endowed with purified understanding,firmly restraining oneself,relinquishing sense-objects beginning with sound,and casting away attraction and aversion; ॥१८- ५१॥

dwelling in solitude, eating lightly,speech, body, and mind restrained,constantly devoted to the yoga of meditation,taking refuge in dispassion; ॥१८- ५२॥

releasing egotism, force, arrogance,desire, anger, and possessiveness,free from the sense of “mine” and at peace—one becomes fit for being Brahman. ॥१८- ५३॥

Having become Brahman, serene in self,one neither grieves nor longs;equal toward all beings,one gains supreme devotion to me. ॥१८- ५४॥

Through devotion one truly knows me—how vast I am and who I am.Then, knowing me in truth,one enters me immediately. ॥१८- ५५॥

Even while always performing every action,one who takes refuge in meattains by my gracethe eternal, imperishable state. ॥१८- ५६॥

Renouncing all actions into me in your heart,holding me as supreme,take refuge in the yoga of understanding;let your mind remain always in me. ॥१८- ५७॥

With your mind in me, by my graceyou will cross over every difficulty.But if, from egotism, you will not listen,you will perish. ॥१८- ५८॥

If, taking refuge in egotism,you think, “I will not fight,”this resolve of yours is futile;your nature will compel you. ॥१८- ५९॥

Bound, Kaunteya, by your own actionborn of your inherent nature,what in delusion you do not wish to do,you will do even against your will. ॥१८- ६०॥

The Lord dwells in the heart-regionof all beings, Arjuna,causing all beings to turn by his mayaas though mounted on a machine. ॥१८- ६१॥

Go to him alone for refugewith your whole being, Bharata.By his grace you will attain supreme peaceand the eternal dwelling. ॥१८- ६२॥

Thus I have declared to youknowledge more secret than the secret.Reflect on it completely,then act as you choose. ॥१८- ६३॥

Hear again my supreme word,the most secret of all.You are deeply dear to me;therefore I will speak for your good. ॥१८- ६४॥

Let your mind be in me; be devoted to me;sacrifice to me; bow to me.You will come to me alone.I promise you truly, for you are dear to me. ॥१८- ६५॥

Relinquishing all dharmas,come to me alone for refuge.I will free you from every sin;do not grieve. ॥१८- ६६॥

This must never be spoken by youto one without discipline or devotion,nor to one unwilling to listen,nor to one who finds fault with me. ॥१८- ६७॥

Whoever declares this supreme mysteryamong those devoted to me,having established supreme devotion to me,will come to me alone, beyond doubt. ॥१८- ६८॥

Among human beings, no one doeswhat is dearer to me than that person,nor will there be another on earthdearer to me than that one. ॥१८- ६९॥

And whoever studiesthis dharmic dialogue between us—by that sacrifice of knowledgeI shall be worshiped: such is my conviction. ॥१८- ७०॥

Even the person who hears itwith faith and without fault-finding,being liberated, will attain the blessed worldsof those whose deeds are pure. ॥१८- ७१॥

Have you heard this, Partha,with a mind gathered to one point?Has your delusion born of ignorancebeen destroyed, Dhananjaya? ॥१८- ७२॥

Arjuna said:

My delusion is destroyed; memory has returnedthrough your grace, Achyuta.I stand firm, my doubt gone;I will do as you have said. ॥१८- ७३॥

Sanjaya said:

Thus I heard this dialoguebetween Vasudeva and the great-hearted Partha—wondrous, making my hair stand on end. ॥१८- ७४॥

By Vyasa’s grace I heardthis supreme and secret yogadirectly from Krishna, Lord of Yoga,as he himself declared it. ॥१८- ७५॥

Again and again rememberingthis wondrous and sacred dialoguebetween Keshava and Arjuna, O King,I rejoice again and again. ॥१८- ७६॥

And again and again rememberingthat most wondrous form of Hari,great amazement comes over me, O King,and I rejoice again and again. ॥१८- ७७॥

Where Krishna, Lord of Yoga, stands,and where Partha, bearer of the bow, stands,there are fortune, victory, flourishing,and steadfast justice—such is my conviction. ॥१८- ७८॥

Om Tat Sat. Thus, in the Upanishads of the glorious Bhagavad Gita, in the knowledge of Brahman, in the scripture of yoga, in the dialogue between Sri Krishna and Arjuna, ends the eighteenth chapter, entitled “The Yoga of Liberation and Renunciation.” ॥१८॥

Om

Salutation to the Supreme Self

Arjuna said:

Mighty-armed one, I wish to know distinctly the true nature of renunciation and of relinquishment, Hrishikesha, slayer of Keshi. ॥१८- १॥

The Blessed Lord said:

The wise understand renunciation as laying down actions done for desired results. The discerning call the relinquishment of all fruits of action “relinquishment.” ॥१८- २॥

Some thinkers say that action should be relinquished because it is flawed, while others say that acts of sacrifice, giving, and austerity should not be relinquished. ॥१८- ३॥

Hear my definite judgment about relinquishment, best of the Bharatas. For relinquishment, tiger among men, is declared to be of three kinds. ॥१८- ४॥

Acts of sacrifice, giving, and austerity should not be relinquished; they must indeed be done. Sacrifice, giving, and austerity are purifying for the wise. ॥१८- ५॥

But even these actions must be performed after giving up attachment and their fruits. This, Partha, is my firm and highest judgment. ॥१८- ६॥

Renunciation of prescribed action is not proper. Relinquishing it out of delusion is declared to be dark. ॥१८- ७॥

If one relinquishes an action merely because it is painful, from fear of bodily hardship, one makes a passionate relinquishment and does not obtain the fruit of relinquishment. ॥१८- ८॥

When a prescribed action is performed simply because it must be done, Arjuna, with attachment and its fruit relinquished, that relinquishment is considered clear. ॥१८- ९॥

The relinquisher who is filled with clarity, intelligent, and free from doubt neither hates disagreeable action nor clings to agreeable action. ॥१८- १०॥

For one who bears a body cannot completely relinquish all actions. But one who relinquishes the fruit of action is called a relinquisher. ॥१८- ११॥

The fruit of action is threefold: unwanted, wanted, and mixed. After death it comes to those who do not relinquish, but never to renouncers. ॥१८- १२॥

Learn from me, mighty-armed one, these five causes declared in the final teaching of Sankhya for the accomplishment of every action. ॥१८- १३॥

The basis, the agent, the various kinds of instruments, the many distinct activities, and the divine factor as the fifth. ॥१८- १४॥

Whatever action a person begins with body, speech, and mind, whether right or contrary, these five are its causes. ॥१८- १५॥

This being so, whoever sees the self alone as the agent, because of an untrained understanding, does not truly see; that person’s judgment is poor. ॥१८- १६॥

One who has no sense of “I am the doer,” and whose understanding is not stained, does not kill and is not bound, even when killing all these people. ॥१८- १७॥

Knowledge, the object of knowledge, and the knower are the threefold impulse to action. The instrument, the action, and the agent are the threefold components of action. ॥१८- १८॥

Knowledge, action, and the agent are each divided into three according to the qualities of nature. This is taught in the analysis of the qualities. Hear these correctly as well. ॥१८- १९॥

The knowledge by which one sees a single, imperishable reality in all beings, undivided among the divided—know that knowledge to be clear. ॥१८- २०॥

But the knowledge that sees in all beings many distinct realities of different kinds—know that knowledge to be passionate. ॥१८- २१॥

But knowledge that clings to one single effect as though it were the whole, without reason, without grasping the truth, and narrow—that is declared dark. ॥१८- २२॥

An action that is prescribed, free from attachment, and done without attraction or aversion by one who does not seek its fruit is called clear. ॥१८- २३॥

But an action performed by one who seeks desires or acts with egotism, and which involves great effort, is declared passionate. ॥१८- २४॥

An action begun in delusion, without considering its consequences, loss, harm, or one’s own ability, is called dark. ॥१८- २५॥

An agent who is free from attachment and does not speak egotistically, who is endowed with resolve and energy and unchanged in success or failure, is called clear. ॥१८- २६॥

An agent who is attached, seeks the fruit of action, is greedy, harmful, and impure, and is subject to joy and grief, is declared passionate. ॥१८- २७॥

An agent who is undisciplined, crude, stubborn, deceitful, malicious, and lazy, who is gloomy and procrastinating, is called dark. ॥१८- २८॥

Hear now the threefold distinction of understanding and resolve according to the qualities, explained fully and separately, Dhananjaya. ॥१८- २९॥

The understanding that knows engagement and withdrawal, what should and should not be done, fear and fearlessness, bondage and liberation—that understanding, Partha, is clear. ॥१८- ३०॥

The understanding by which one incorrectly recognizes both right and wrong, and what should and should not be done—that understanding, Partha, is passionate. ॥१८- ३१॥

The understanding that, covered by darkness, regards wrong as right and sees every matter in reverse—that understanding, Partha, is dark. ॥१८- ३२॥

The unwavering resolve by which one holds steady, through discipline, the activities of the mind, life-breath, and senses—that resolve, Partha, is clear. ॥१८- ३३॥

But the resolve by which one holds fast to duty, desire, and wealth through attachment and with longing for their fruits—that resolve, Partha, is passionate. ॥१८- ३४॥

The resolve by which a person of poor judgment does not let go of sleep, fear, grief, despair, and arrogance—that resolve, Partha, is dark. ॥१८- ३५॥

Now hear from me the three kinds of happiness, best of the Bharatas: the happiness in which one comes to delight through practice and reaches the end of suffering. ॥१८- ३६॥

That which is like poison at first but like nectar in the end is declared clear happiness, born from the serenity of understanding the self. ॥१८- ३७॥

That which arises from contact between the senses and their objects, and is like nectar at first but like poison in the end, is remembered as passionate happiness. ॥१८- ३८॥

That happiness which deludes the self both at first and in its consequence, arising from sleep, laziness, and carelessness, is declared dark. ॥१८- ३९॥

There is no being on earth, or again among the gods in heaven, that is free from these three qualities born of nature. ॥१८- ४०॥

The actions of Brahmins, Kshatriyas, Vaishyas, and Shudras, scorcher of foes, are divided according to the qualities arising from their own nature. ॥१८- ४१॥

Calmness, self-control, austerity, purity, patience, uprightness, knowledge, realized knowledge, and faith are the natural work of a Brahmin. ॥१८- ४२॥

Courage, vigor, resolve, skill, not fleeing in battle, generosity, and the disposition to rule are the natural work of a Kshatriya. ॥१८- ४३॥

Farming, protection of cattle, and trade are the natural work of a Vaishya. Work consisting of service is also the natural work of a Shudra. ॥१८- ४४॥

A person devoted to one’s own work attains complete success. Hear how one devoted to one’s own work finds perfection. ॥१८- ४५॥

By worshipping through one’s own work Him from whom beings arise and by whom all this is pervaded, a human being finds perfection. ॥१८- ४६॥

One’s own duty, though imperfect, is better than another’s duty performed well. Doing the work determined by one’s own nature, one does not incur sin. ॥१८- ४७॥

One should not abandon the work born with one’s nature, Kaunteya, even if it has faults. For every undertaking is covered by faults, as fire is covered by smoke. ॥१८- ४८॥

With understanding unattached everywhere, the self mastered, and craving gone, one attains through renunciation the supreme perfection of freedom from action. ॥१८- ४९॥

Learn from me briefly, Kaunteya, how one who has attained perfection then reaches Brahman, the supreme culmination of knowledge. ॥१८- ५०॥

Joined with purified understanding, controlling oneself with resolve, abandoning sense objects such as sound, and casting aside attraction and aversion; ॥१८- ५१॥

living in solitude, eating lightly, controlling speech, body, and mind, constantly devoted to the discipline of meditation, and taking refuge in detachment; ॥१८- ५२॥

giving up egotism, force, arrogance, desire, anger, and possessiveness, free from the sense of “mine” and at peace, one becomes fit for being Brahman. ॥१८- ५३॥

Having become Brahman, serene in self, one neither grieves nor desires. Equal toward all beings, one gains supreme devotion to me. ॥१८- ५४॥

Through devotion one truly knows me—how great I am and who I am. Then, having truly known me, one enters me immediately afterward. ॥१८- ५५॥

Even while always performing every action, one who takes refuge in me attains, through my grace, the eternal and imperishable state. ॥१८- ५६॥

Mentally renouncing all actions into me, regarding me as supreme, taking refuge in the discipline of understanding, keep your mind always fixed on me. ॥१८- ५७॥

With your mind fixed on me, you will cross all difficulties through my grace. But if, out of egotism, you will not listen, you will perish. ॥१८- ५८॥

If, taking refuge in egotism, you think, “I will not fight,” this resolve of yours is false. Your nature will compel you. ॥१८- ५९॥

Bound by your own work born from your nature, Kaunteya, you will helplessly do even what, through delusion, you do not wish to do. ॥१८- ६०॥

The Lord stands in the heart of all beings, Arjuna, causing all beings to revolve by his power of illusion, as though mounted on a machine. ॥१८- ६१॥

Go to him alone for refuge with your whole being, Bharata. Through his grace you will attain supreme peace and the eternal dwelling. ॥१८- ६२॥

Thus I have taught you knowledge more secret than the secret. Reflect on it completely, and then do as you wish. ॥१८- ६३॥

Once more, hear my supreme word, the most secret of all. You are deeply loved by me; therefore I will tell you what is good for you. ॥१८- ६४॥

Keep your mind on me, be devoted to me, sacrifice to me, and bow to me. You will come to me alone. I promise you this truly, for you are dear to me. ॥१८- ६५॥

Abandoning all duties, come to me alone for refuge. I will free you from all sins. Do not grieve. ॥१८- ६६॥

You must never speak this to one without austerity or devotion, nor to one unwilling to listen, nor to one who finds fault with me. ॥१८- ६७॥

Whoever teaches this supreme secret among my devotees, having established supreme devotion to me, will come to me alone without doubt. ॥१८- ६८॥

Among human beings, no one does anything dearer to me than that person, nor will anyone else on earth be dearer to me. ॥१८- ६९॥

And whoever studies this righteous dialogue between us— I consider myself worshipped by that person through the sacrifice of knowledge. ॥१८- ७०॥

Even the person who listens with faith and without fault-finding will be freed and attain the blessed worlds of those whose actions are virtuous. ॥१८- ७१॥

Have you heard this, Partha, with a focused mind? Has your delusion born of ignorance been destroyed, Dhananjaya? ॥१८- ७२॥

Arjuna said:

My delusion is destroyed, and I have regained my understanding through your grace, Achyuta. I stand firm, my doubts gone. I will do as you say. ॥१८- ७३॥

Sanjaya said:

Thus I heard this wondrous, hair-raising dialogue between Vasudeva and the great-hearted Partha. ॥१८- ७४॥

Through Vyasa’s grace I heard this supreme and secret discipline directly from Krishna, Lord of Discipline, as he himself explained it. ॥१८- ७५॥

King, as I remember again and again this wondrous and sacred dialogue between Keshava and Arjuna, I rejoice again and again. ॥१८- ७६॥

And as I remember again and again that utterly wondrous form of Hari, great amazement comes over me, King, and I rejoice again and again. ॥१८- ७७॥

Where Krishna, Lord of Discipline, is, and where Partha, the bow-bearer, is, there are fortune, victory, prosperity, and firm justice. This is my conviction. ॥१८- ७८॥

Om Tat Sat. Thus, in the glorious Bhagavad Gita Upanishads, the knowledge of Brahman, the scripture of discipline, the dialogue between Sri Krishna and Arjuna, ends the eighteenth chapter, named “The Discipline of Liberation and Renunciation.” ॥१८॥