Chapter Eighteen
This final chapter of the Gita roams over many subjects, beginning with a discussion of the merits of renunciation versus the life of personally involved action. To begin with, Arjuna asks about two words commonly used for renunciation in Sanskrit, sannyasaandtyaga. Both words come from roots meaning to give up or abandon. Sannyasa acquired the specialized meaning of giving up ordinary life to live the austere, wandering life of a homeless pilgrim. A sannyasi is a monk: one who does not participate in family life and has withdrawn from society. In a sense, he has withdrawn from life. Krishna does not recommend this kind of renunciation. In fact, he says it is impossible for anyone to “give up” in this way, for as long as we have a body, we have to do a certain amount of work just to maintain it. Krishna does not advise dropping out of life, and the Gita is primarily aimed at people who live “in the world” yet desire genuine spiritual fulfillment.
The kind of renunciation Krishna recommends is tyaga, where it is not activity but selfish desire for the rewards of action – of work, of life – that is to be renounced. Arjuna is advised to fulfill all his responsibilities, but without a selfish motive. In particular, he should not give up the three great virtuous works – sacrifice, giving, and spiritual disciplines.
Having made plain to Arjuna that renunciation is essential, Krishna goes on to explain that renunciation can be of three kinds, depending upon the guna that dominates the individual’s personality. As may be expected, rajasic and tamasic renunciation leave something to be desired.
Many times Krishna has said that renunciation of the fruits of work is essential. Perhaps the verse in chapter 2 said it best – that we have control over our work and actions, but we have no command of the results. The word karma-phala-tyaga appears again and again, and the literal translation is “renunciation of the fruits of action.” In this final chapter, literally “The Freedom [moksha] That Comes from Renunciation,” Krishna sums up his teaching that in work, in life, one must not be driven by a selfish desire for any kind of reward, for such compulsive work can only stunt full spiritual development. In addition, Krishna points out, when we act out of selfish attachment, we must fully partake of the result, the karma, of every thought, word, and deed; and although these results may be what was desired, they may also be something not desired at all, or a little of both (18:12). In this life we can never be sure that things will turn out as planned.
In verse 13 the Sankhya philosophy is again mentioned. Scholars believe that at the time the Gita was composed the Sankhya school was at an early stage of development, yet even here we see the characteristic method of thorough categorizing. Using the Sankhya categories of the three gunas, the Gita goes on to give more detail about work, which is of three kinds – sattvic, rajasic, and tamasic. Similarly, the doer of the work is shown to be dominated by one of these all-pervasive qualities. In a very interesting passage Krishna talks of three kinds of happiness – a practical application of the abstract theories of Sankhya (18:36–39).
Pursuing the world of work, and how it contributes to spiritual growth, the Gita gives a short explanation of caste in this chapter. The Gita is not especially interested in caste – the social hierarchy of Hindu society – but we do find a short explanation here. Thesannyasi, the renouncing monk, has left society and therefore belongs to no caste, but Krishna does not point out that course to Arjuna. Rather, he wants Arjuna to lead an active life. Krishna tells him that devotion to his own duty is best. It is better to do one’s own work, even if imperfectly, than to try to take on some other work. The work proper to each of the four castes is then described. In general, the Gita takes a liberal view of caste, and it would be wrong to interpret this chapter as supporting a rigid caste system.
The final part of this chapter, verses 50 and following, give a picture of the person who has attained siddhi– success or perfection – in the spiritual life and who goes on to union with Brahman.
In verse 61 Krishna returns to a favorite topic – the Lord dwelling in the hearts of all beings. But here he adds a startling revelation: the Lord dwells in all, yet he “whirls them around” through maya as if they were toys mounted on a machine. Having jarred Arjuna with this amazing image, Krishna reassures him that he can escape from the machine, the wheel of time, through devotion to God. If he wholeheartedly takes refuge in the Lord within, then through Krishna’s grace he will find peace.
As his all but final word, Krishna reminds Arjuna that he holds him very dear. Through devotion, Arjuna will be able to find his way, and he should not forget that Krishna feels deep love for him.
The relationship between the teacher and student is given a parting word, partially of warning. Krishna does not want these profound truths told to anyone who is not ready. Anyone lacking devotion or self-control, who does not want to hear spiritual instruction or who scoffs at it, should not be accepted as a student. The sacred act of giving spiritual instruction cannot be undertaken lightly. It is the highest work, and the man or woman who does it is most dear to Krishna.
Finally, Krishna asks Arjuna if he has understood. Arjuna says yes, his conflicts are over; he is ready to follow Krishna’s instructions. This concludes the dialogue between Krishna and Arjuna and the instruction of the Gita proper. Sanjaya, who has been narrating the poem to blind king Dhritarashtra, adds a few final verses of benediction. He has “seen” this dialogue through his mystic vision, granted by the grace of Vyasa. Just recalling this wonderful conversation makes his hair stand on end in ecstasy, and when he remembers Krishna’s wonderful beauty, his joy is boundless. –D.M.
18: Freedom & Renunciation
ARJUNA
1 O Krishna, destroyer of evil, please explain to me sannyasa and tyaga and how one kind of renunciation differs from another.
KRISHNA
2 To refrain from selfish acts is one kind of renunciation, called sannyasa; to renounce the fruit of action is another, called tyaga.
3 Among the wise, some say that all action should be renounced as evil. Others say that certain kinds of action – self-sacrifice, giving, and self-discipline – should be continued. 4 Listen, Arjuna, and I will explain three kinds of tyaga and my conclusions concerning them.
5 Self-sacrifice, giving, and self-discipline should not be renounced, for they purify the thoughtful. 6 Yet even these, Arjuna, should be performed without desire for selfish rewards. This is essential.
7 To renounce one’s responsibilities is not fitting. The wise call such deluded renunciation tamasic. 8 To avoid action from fear of difficulty or physical discomfort is rajasic. There is no reward in such renunciation. 9 But to fulfill your responsibilities knowing that they are obligatory, while at the same time desiring nothing for yourself – this is sattvic renunciation. 10 Those endowed with sattva clearly understand the meaning of renunciation and do not waver. They are not intimidated by unpleasant work, nor do they seek a job because it is pleasant.
11 As long as one has a body, one cannot renounce action altogether. True renunciation is giving up all desire for personal reward. 12 Those who are attached to personal reward will reap the consequences of their actions: some pleasant, some unpleasant, some mixed. But those who renounce every desire for personal reward go beyond the reach of karma.
13 Listen, Arjuna, and I will explain the five elements necessary for the accomplishment of every action, as taught by the wisdom of Sankhya. 14 The body, the means, the ego, the performance of the act, and the divine will: 15 these are the five factors in all actions, right or wrong, in thought, word, or deed.
16 Those who do not understand this think of themselves as separate agents. With their crude intellects they fail to see the truth. 17 The person who is free from ego, who has attained purity of heart, though he slays these people, he does not slay and is not bound by his action.
18 Knowledge, the thing to be known, and the knower: these three promote action. The means, the act itself, and the doer: these three are the totality of action. 19 Knowledge, action, and the doer can be described according to the gunas. Listen, and I will explain their distinctions to you.
20 Sattvic knowledge sees the one indestructible Being in all beings, the unity underlying the multiplicity of creation. 21 Rajasic knowledge sees all things and creatures as separate and distinct. 22 Tamasic knowledge, lacking any sense of perspective, sees one small part and mistakes it for the whole.
23 Work performed to fulfill one’s obligations, without thought of personal reward or of whether the job is pleasant or unpleasant, is sattvic. 24 Work prompted by selfish desire or self-will, full of stress, is rajasic. 25 Work that is undertaken blindly, without any consideration of consequences, waste, injury to others, or one’s own capacities, is tamasic.
26 Sattvic workers are free from egotism and selfish attachments, full of enthusiasm and fortitude in success and failure alike. 27 Rajasic workers have strong personal desires and crave rewards for their actions. Covetous, impure, and destructive, they are easily swept away by fortune, good or bad. 28 Tamasic workers are undisciplined, vulgar, stubborn, deceitful, dishonest, and lazy. They are easily depressed and prone to procrastination.
29 Listen, Arjuna, as I describe the three types of understanding and will.
30 To know when to act and when to refrain from action, what is right action and what is wrong, what brings security and what insecurity, what brings freedom and what bondage: these are the signs of a sattvic intellect.
31 The rajasic intellect confuses right and wrong actions, and cannot distinguish what is to be done from what should not be done. 32 The tamasic intellect is shrouded in darkness, utterly reversing right and wrong wherever it turns.
33 The sattvic will, developed through meditation, keeps prana, mind, and senses in vital harmony. 34 The rajasic will, conditioned by selfish desire, pursues wealth, pleasure, and respectability. 35 The tamasic will shows itself in obstinate ignorance, sloth, fear, grief, depression, and conceit.
36 Now listen, Arjuna: there are also three kinds of happiness. By sustained effort, one comes to the end of sorrow. 37 That which seems like poison at first, but tastes like nectar in the end – this is the joy of sattva, born of a mind at peace with itself. 38 Pleasure from the senses seems like nectar at first, but it is bitter as poison in the end. This is the kind of happiness that comes to the rajasic. 39 Those who are tamasic draw their pleasures from sleep, indolence, and intoxication. Both in the beginning and in the end, this happiness is a delusion.
40 No creature, whether born on earth or among the gods in heaven, is free from the conditioning of the three gunas. 41 The different responsibilities found in the social order – distinguishing brahmin, kshatriya, vaishya, and shudra – have their roots in this conditioning.
42 The responsibilities to which brahmins are born, based on their nature, are self-control, tranquility, purity of heart, patience, humility, learning, austerity, wisdom, and faith.
43 The qualities of kshatriyas, based on their nature, are courage, strength, fortitude, dexterity, generosity, leadership, and the firm resolve never to retreat from battle. 44 The occupations suitable for a vaishya are agriculture, dairying, and trade. The proper work of a shudra is service.
45 By devotion to one’s own particular duty, everyone can attain perfection. Let me tell you how. 46 By performing one’s own work, one worships the Creator who dwells in every creature. Such worship brings that person to fulfillment.
47 It is better to perform one’s own duties imperfectly than to master the duties of another. By fulfilling the obligations he is born with, a person never comes to grief. 48 No one should abandon duties because he sees defects in them. Every action, every activity, is surrounded by defects as a fire is surrounded by smoke.
49 One who is free from selfish attachments, who has mastered himself and his passions, attains the supreme perfection of freedom from action. 50 Listen and I shall explain now, Arjuna, how one who has attained perfection also attains Brahman, the supreme consummation of wisdom.
51 Unerring in discrimination, sovereign of the senses and passions, free from the clamor of likes and dislikes, 52 such a one leads a simple, self-reliant life based on meditation, controlling speech, body, and mind.
53 Free from self-will, aggressiveness, arrogance, anger, and the lust to possess people or things, they are at peace with themselves and others and enter into the unitive state. 54 United with Brahman, ever joyful, beyond the reach of desire and sorrow, they have equal regard for every living creature and attain supreme devotion to me. 55 By loving me they come to know me truly; then they know my glory and enter into my boundless being. 56 All their acts are performed in my service, and through my grace they win eternal life.
57 Make every act an offering to me; regard me as your only protector. Relying on interior discipline, meditate on me always. 58 Remembering me, you shall overcome all difficulties through my grace. But if you will not heed me in your self-will, nothing will avail you.
59 If you egotistically say, “I will not fight this battle,” your resolve will be useless; your own nature will drive you into it. 60 Your own karma, born of your own nature, will drive you to do even that which you do not wish to do, because of your delusion.
61 The Lord dwells in the hearts of all creatures and whirls them round upon the wheel of maya. 62 Run to him for refuge with all your strength, and peace profound will be yours through his grace.
63 I give you these precious words of wisdom; reflect on them and then do as you choose. 64 These are the last words I shall speak to you, dear one, for your spiritual fulfillment. You are very dear to me.
65 Be aware of me always, adore me, make every act an offering to me, and you shall come to me; this I promise; for you are dear to me. 66 Abandon all supports and look to me for protection. I shall purify you from the sins of the past; do not grieve.
67 Do not share this wisdom with anyone who lacks in devotion or self-control, lacks the desire to learn, or scoffs at me. 68 Those who teach this supreme mystery of the Gita to all who love me perform the greatest act of love; they will come to me without doubt. 69 No one can render me more devoted service; no one on earth can be more dear to me.
70 Those who meditate on these holy words worship me with wisdom and devotion. 71 Even those who listen to them with faith, free from doubts, will find a happier world where good people dwell.
72 Have you listened with attention? Are you now free from your doubts and confusion?
ARJUNA
73 You have dispelled my doubts and delusions, and I understand through your grace. My faith is firm now, and I will do your will.
SANJAYA
74 This is the dialogue I heard between Krishna, the son of Vasudeva, and Arjuna, the great-hearted son of Pritha. The wonder of it makes my hair stand on end! 75 Through Vyasa’s grace, I have heard the supreme secret of spiritual union directly from the Lord of Yoga, Krishna himself.
76 Whenever I remember these wonderful, holy words between Krishna and Arjuna, I am filled with joy. 77 And when I remember the breathtaking form of Krishna, I am filled with wonder and my joy overflows.
78 Wherever the divine Krishna and the mighty Arjuna are, there will be prosperity, victory, happiness, and sound judgment. Of this I am sure!