18. Renunciation and Surrender

Mokṣha Sanyās Yog

BG 18.1 - 78

Verse 1

अर्जुन उवाच
संन्यासस्य महाबाहो तत्त्वमिच्छामि वेदितुम्
त्यागस्य च हृषीकेश पृथक्केशिनिषूदन


Arjuna said: I would like to understand the distinction between relinquishment and renunciation.

Commentary

Verse 2

श्री भगवानुवाच
काम्यानां कर्मणां न्यासं संन्यासं कवयो विदुः
सर्वकर्मफलत्यागं प्राहुस्त्यागं विचक्षणाः


Krishna replied: The sages know that renunciation is forgoing any action that springs from desire, while relinquishing is the forgoing of its fruit.

Commentary

Verse 3

त्याज्यं दोषवदित्येके कर्म प्राहुर्मनीषिणः
यज्ञदानतपःकर्म न त्याज्यमिति चापरे

Some sages say that all action is evil and should be abandoned, while others say that acts of sacrifice, charity, and penance should not be given up.

Commentary

Verse 4

निश्चयं श्रृणु मे तत्र त्यागे भरतसत्तम
त्यागो हि पुरुषव्याघ्र त्रिविधः संप्रकीर्तितः

There are three kinds of abandonment, Arjuna.

Commentary

Verse 5

यज्ञदानतपःकर्म न त्याज्यं कार्यमेव तत्
यज्ञो दानं तपश्चैव पावनानि मनीषिणाम्

One should perform acts of sacrifice, charity, and penance for the sake of purifying the soul.

Commentary

Verse 6

एतान्यपि तु कर्माणि सङ्गं त्यक्त्वा फलानि च
कर्तव्यानीति मे पार्थ निश्िचतं मतमुत्तमम्

But these actions should be performed with detachment and without thought of reward.

Commentary

Verse 7

नियतस्य तु संन्यासः कर्मणो नोपपद्यते
मोहात्तस्य परित्यागस्तामसः परिकीर्तितः

It is ignorant to renounce one's prescribed responsibilities.

Commentary

Verse 8

दुःखमित्येव यत्कर्म कायक्लेशभयात्त्यजेत्
स कृत्वा राजसं त्यागं नैव त्यागफलं लभेत्

One does not gain the fruit of renunciation by renouncing painful actions out of the fear of the body's suffering.

Commentary

Verse 9

कार्यमित्येव यत्कर्म नियतं क्रियतेऽर्जुन
सङ्गं त्यक्त्वा फलं चैव स त्यागः सात्त्विको मतः

Pure renunciation is performing one's prescribed duties without any personal desire to act or the motivation of any reward.

Commentary

Verse 10

न द्वेष्ट्यकुशलं कर्म कुशले नानुषज्जते
त्यागी सत्त्वसमाविष्टो मेधावी छिन्नसंशयः

A wise person of true renunciation does not avoid disagreeable work, nor seek out agreeable work.

Commentary

Verse 11

न हि देहभृता शक्यं त्यक्तुं कर्माण्यशेषतः
यस्तु कर्मफलत्यागी स त्यागीत्यभिधीयते

Having a body makes it is impossible to completely give up action. The truly renounced are those who relinquish the fruit of their actions.

Commentary

Verse 12

अनिष्टमिष्टं मिश्रं च त्रिविधं कर्मणः फलम्
भवत्यत्यागिनां प्रेत्य न तु संन्यासिनां क्वचित्

For those who cannot renounce all desire, there are three fruits of action - pleasant, unpleasant, or some combination of the two. For those who renounce the fruit of their actions, there are no such results in life or after death.

Commentary

Verse 13

पञ्चैतानि महाबाहो कारणानि निबोध मे
सांख्ये कृतान्ते प्रोक्तानि सिद्धये सर्वकर्मणाम्

I will now tell you the five causes that must come together for an action to be accomplished.

Commentary

Verse 14

अधिष्ठानं तथा कर्ता करणं च पृथग्विधम्
विविधाश्च पृथक्चेष्टा दैवं चैवात्र पञ्चमम्

There is the body, the personality, the sense organs, the various kinds of activities, and cosmic destiny.

Commentary

Verse 15

शरीरवाङ्मनोभिर्यत्कर्म प्रारभते नरः
न्याय्यं वा विपरीतं वा पञ्चैते तस्य हेतवः

These five are the essential causes for any action a person may perform, whether by physical effort, speech, or thought, and whether the action be righteous or immoral.

Commentary

Verse 16

तत्रैवं सति कर्तारमात्मानं केवलं तु यः
पश्यत्यकृतबुद्धित्वान्न स पश्यति दुर्मतिः

Those with impure intellect regard the soul as the only agent of action - they cannot see things as they really are.

Commentary

Verse 17

यस्य नाहंकृतो भावो बुद्धिर्यस्य न लिप्यते
हत्वापि स इमाँल्लोकान्न हन्ति न निबध्यते

Even though they may kill living beings, one who is free from pride and attachment is neither the one who kills nor are they bound by their actions.

Commentary

Verse 18

ज्ञानं ज्ञेयं परिज्ञाता त्रिविधा कर्मचोदना
करणं कर्म कर्तेति त्रिविधः कर्मसंग्रहः

Knowledge, the object of knowledge, and the knower are the three incentives to action. The act, the actor, and the instrument are its three constituents.

Commentary

Verse 19

ज्ञानं कर्म च कर्ता च त्रिधैव गुणभेदतः
प्रोच्यते गुणसंख्याने यथावच्छृणु तान्यपि

There is a threefold division of knowledge, action, and the one who carries out that action. Hear about this from me as well.

Commentary

Verse 20

सर्वभूतेषु येनैकं भावमव्ययमीक्षते
अविभक्तं विभक्तेषु तज्ज्ञानं विद्धि सात्त्विकम्

Knowledge which is pure recognizes that in all beings, there is a single immutable, imperishable, undivided entity.

Commentary

Verse 21

पृथक्त्वेन तु यज्ज्ञानं नानाभावान्पृथग्विधान्
वेत्ति सर्वेषु भूतेषु तज्ज्ञानं विद्धि राजसम्

Knowledge born of passion sees all beings as distinct entities due to their individual nature.

Commentary

Verse 22

यत्तु कृत्स्नवदेकस्मिन्कार्ये सक्तमहैतुकम्
अतत्त्वार्थवदल्पं च तत्तामसमुदाहृतम्

Knowledge born of ignorance clings blindly to one form as if it were all, devoid of any reason, full of falsehoods and trivialities.

Commentary

Verse 23

नियतं सङ्गरहितमरागद्वेषतः कृतम्
अफलप्रेप्सुना कर्म यत्तत्सात्त्विकमुच्यते

An action is pure when it is performed without attachment, free from desire or aversion, by one who does not seek the result of performing it.

Commentary

Verse 24

यत्तु कामेप्सुना कर्म साहङ्कारेण वा पुनः
क्रियते बहुलायासं तद्राजसमुदाहृतम्

Actions born of passion seek to gratify sensual desires and nurture the ego, regardless of how strenuous the endeavor may be.

Commentary

Verse 25

अनुबन्धं क्षयं हिंसामनपेक्ष्य च पौरुषम्
मोहादारभ्यते कर्म यत्तत्तामसमुच्यते

Actions born of ignorance are undertaken without regard to consequences, capacity, or potential harm.

Commentary

Verse 26

मुक्तसङ्गोऽनहंवादी धृत्युत्साहसमन्वितः
सिद्ध्यसिद्ध्योर्निर्विकारः कर्ता सात्त्विक उच्यते

One who performs actions without attachment and ego, full of contentment and enthusiasm, equanimous in both success and failure, is said to be of a pure nature.

Commentary

Verse 27

रागी कर्मफलप्रेप्सुर्लुब्धो हिंसात्मकोऽशुचिः
हर्षशोकान्वितः कर्ता राजसः परिकीर्तितः

One who acts with attachment, seeks the fruit of their actions, who is greedy, cruel, or swayed by delight or sorrow, is said to be of an passionate nature.

Commentary

Verse 28

अयुक्तः प्राकृतः स्तब्धः शठो नैष्कृतिकोऽलसः
विषादी दीर्घसूत्री च कर्ता तामस उच्यते

One who acts with ineptitude, vulgarity, deceit, laziness, despondency, and procrastination, is said to be of an ignorant nature.

Commentary

Verse 29

बुद्धेर्भेदं धृतेश्चैव गुणतस्त्रिविधं श्रृणु
प्रोच्यमानमशेषेण पृथक्त्वेन धनञ्जय

I will now explain to you the threefold division of reasoning and conviction, Arjuna.

Commentary

Verse 30

प्रवृत्तिं च निवृत्तिं च कार्याकार्ये भयाभये
बन्धं मोक्षं च या वेत्ति बुद्धिः सा पार्थ सात्त्विकी

The pure intellect knows when to act and when to renounce. It knows what should be done and what should not. It can discriminate between fear and fearlessness, bondage and deliverance.

Commentary

Verse 31

यया धर्ममधर्मं च कार्यं चाकार्यमेव च
अयथावत्प्रजानाति बुद्धिः सा पार्थ राजसी

The intellect which incorrectly understands righteousness and immorality, which cannot decide which action is proper and which is improper, is of a passionate nature.

Commentary

Verse 32

अधर्मं धर्ममिति या मन्यते तमसाऽऽवृता
सर्वार्थान्विपरीतांश्च बुद्धिः सा पार्थ तामसी

The intellect which is enveloped in darkness, which regards immorality as righteousness and perceives all things contrary to what they are, is of an ignorant nature.

Commentary

Verse 33

धृत्या यया धारयते मनःप्राणेन्द्रियक्रियाः
योगेनाव्यभिचारिण्या धृतिः सा पार्थ सात्त्विकी

The conviction by which the mind, spirit, and senses are controlled, is of a pure nature.

Commentary

Verse 34

यया तु धर्मकामार्थान् धृत्या धारयतेऽर्जुन
प्रसङ्गेन फलाकाङ्क्षी धृतिः सा पार्थ राजसी

The conviction that holds to rituals, self-interest, duty, and wealth, is born of a passionate nature.

Commentary

Verse 35

यया स्वप्नं भयं शोकं विषादं मदमेव च
न विमुञ्चति दुर्मेधा धृतिः सा पार्थ तामसी

The conviction by which a foolish person does not abandon sleep, fear, grief, despair, and passion, is born of an ignorant nature.

Commentary

Verse 36

सुखं त्विदानीं त्रिविधं श्रृणु मे भरतर्षभ
अभ्यासाद्रमते यत्र दुःखान्तं च निगच्छति



Now, Arjuna, hear further of the threefold division of pleasure.

Commentary

Verse 37

यत्तदग्रे विषमिव परिणामेऽमृतोपमम्
तत्सुखं सात्त्विकं प्रोक्तमात्मबुद्धिप्रसादजम्

That pleasure in a serene mind which starts like a poison and transforms into a nectar is said to be born of purity.

Commentary

Verse 38

विषयेन्द्रियसंयोगाद्यत्तदग्रेऽमृतोपमम्
परिणामे विषमिव तत्सुखं राजसं स्मृतम्

The pleasure from the contact of the senses with the sense objects, which starts as nectar and ends as poison, is born of passion.

Commentary

Verse 39

यदग्रे चानुबन्धे च सुखं मोहनमात्मनः
निद्रालस्यप्रमादोत्थं तत्तामसमुदाहृतम्

The pleasure which deludes the self and arises from sleep, laziness, and inadvertence, is born of ignorance.

Commentary

Verse 40

न तदस्ति पृथिव्यां वा दिवि देवेषु वा पुनः
सत्त्वं प्रकृतिजैर्मुक्तं यदेभिः स्यात्ित्रभिर्गुणैः

There is no creature on earth or in the heavens that is free from these three qualities, for they are born of nature.

Commentary

Verse 41

ब्राह्मणक्षत्रियविशां शूद्राणां च परंतप
कर्माणि प्रविभक्तानि स्वभावप्रभवैर्गुणैः

The duties of scholars and priests, soldiers, merchants, and laborers have all been classified according to the natural qualities they are born with.

Commentary

Verse 42

शमो दमस्तपः शौचं क्षान्तिरार्जवमेव च
ज्ञानं विज्ञानमास्तिक्यं ब्रह्मकर्म स्वभावजम्

Serenity, self-control, austerity, purity, forgiveness, righteousness, knowledge, wisdom, and faith, are the duties of scholars and priests.

Commentary

Verse 43

शौर्यं तेजो धृतिर्दाक्ष्यं युद्धे चाप्यपलायनम्
दानमीश्वरभावश्च क्षात्रं कर्म स्वभावजम्

The natural duties of a warrior are heroism, boldness, fortitude in battle, generosity, and leadership.

Commentary

Verse 44

कृषिगौरक्ष्यवाणिज्यं वैश्यकर्म स्वभावजम्
परिचर्यात्मकं कर्म शूद्रस्यापि स्वभावजम्

The natural duties of the merchants are agriculture, tending to cattle, and trade, while the natural duty of a laborer is one of service.

Commentary

Verse 45

स्वे स्वे कर्मण्यभिरतः संसिद्धिं लभते नरः
स्वकर्मनिरतः सिद्धिं यथा विन्दति तच्छृणु

One attains perfection by diligently attending to their duty. I will now tell you how one attains success through devotion to their actions.

Commentary

Verse 46

यतः प्रवृत्तिर्भूतानां येन सर्वमिदं ततम्
स्वकर्मणा तमभ्यर्च्य सिद्धिं विन्दति मानवः

One reaches perfection by dedicating their actions to the creator of all beings who pervades all things.

Commentary

Verse 47

श्रेयान्स्वधर्मो विगुणः परधर्मात्स्वनुष्ठितात्
स्वभावनियतं कर्म कुर्वन्नाप्नोति किल्बिषम्

It is better to do one's own duty, however defective it may be, than to follow the duty of another, however well one may perform it. One who does the duty ordained by their own nature incurs no sin.

Commentary

Verse 48

सहजं कर्म कौन्तेय सदोषमपि न त्यजेत्
सर्वारम्भा हि दोषेण धूमेनाग्निरिवावृताः

One should not abandon their duty, even if it appears to be defective. All endeavors are enveloped by imperfection, just as fire is obscured by smoke.

Commentary

Verse 49

असक्तबुद्धिः सर्वत्र जितात्मा विगतस्पृहः
नैष्कर्म्यसिद्धिं परमां संन्यासेनाधिगच्छति

One whose mind is entirely detached, who has conquered the self and is free from desire, attains through renunciation the supreme perfection and freedom from action.

Commentary

Verse 50

सिद्धिं प्राप्तो यथा ब्रह्म तथाप्नोति निबोध मे
समासेनैव कौन्तेय निष्ठा ज्ञानस्य या परा

I will now tell you how one who has reached perfection finds the eternal Brahman - a supreme state of knowledge.

Commentary

Verse 51 - 53

बुद्ध्या विशुद्धया युक्तो धृत्याऽऽत्मानं नियम्य च
शब्दादीन् विषयांस्त्यक्त्वा रागद्वेषौ व्युदस्य च
विविक्तसेवी लघ्वाशी यतवाक्कायमानसः
ध्यानयोगपरो नित्यं वैराग्यं समुपाश्रितः
अहङ्कारं बलं दर्पं कामं क्रोधं परिग्रहम्
विमुच्य निर्ममः शान्तो ब्रह्मभूयाय कल्पते



Guided by a pure intellect, subdued by steadiness, renouncing all objects of the senses and casting aside both love and hatred,

resorting to solitude, eating sparingly, restraining the speech, body, and mind, fully engaged in the practice of yoga and meditation, taking refuge in dispassion,

forsaking egotism, violence, arrogance, desire, wrap, and superfluous possessions, free from the concept of "mine", firmly established in tranquility - such a spirit is capable of becoming Brahman.

Commentary

Verse 54

ब्रह्मभूतः प्रसन्नात्मा न शोचति न काङ्क्षति
समः सर्वेषु भूतेषु मद्भक्तिं लभते पराम्

Having realized the state of Brahman, serene in the self, one neither grieves nor rejoices. They remain equanimous toward all beings, and gain supreme devotion to me.

Commentary

Verse 55

भक्त्या मामभिजानाति यावान्यश्चास्मि तत्त्वतः
ततो मां तत्त्वतो ज्ञात्वा विशते तदनन्तरम्

Through such devotion, they come to know the truth of who and what I am. Realizing the truth, they enter into my divine kingdom.

Commentary

Verse 56

सर्वकर्माण्यपि सदा कुर्वाणो मद्व्यपाश्रयः
मत्प्रसादादवाप्नोति शाश्वतं पदमव्ययम्

Performing all actions for my sake, such a person attains the eternal, imperishable abode.

Commentary

Verse 57

चेतसा सर्वकर्माणि मयि संन्यस्य मत्परः
बुद्धियोगमुपाश्रित्य मच्चित्तः सततं भव

Dedicate all your actions to me, having me as your highest goal, and focus your thoughts on me at all times.

Commentary

Verse 58

मच्चित्तः सर्वदुर्गाणि मत्प्रसादात्तरिष्यसि
अथ चेत्त्वमहङ्कारान्न श्रोष्यसि विनङ्क्ष्यसि

Having focused your mind on me, you will overcome all obstacles by my grace. If you do not choose to heed my words, and listen to your ego instead, you will perish.

Commentary

Verse 59

यदहङ्कारमाश्रित्य न योत्स्य इति मन्यसे
मिथ्यैष व्यवसायस्ते प्रकृतिस्त्वां नियोक्ष्यति

If, in your vanity, you think of avoiding this fight, your resolve may be futile but your very nature will compel you to fight.

Commentary

Verse 60

स्वभावजेन कौन्तेय निबद्धः स्वेन कर्मणा
कर्तुं नेच्छसि यन्मोहात्करिष्यस्यवशोऽपि तत्

Bound by your own duty and born of your own nature, you will be compelled to do the very thing that delusion now prevents you from doing.

Commentary

Verse 61

ईश्वरः सर्वभूतानां हृद्देशेऽर्जुन तिष्ठति
भ्रामयन्सर्वभूतानि यन्त्रारूढानि मायया

God dwells in the heart of all beings, and spins them around on in a machine of illusion.

Commentary

Verse 62

तमेव शरणं गच्छ सर्वभावेन भारत
तत्प्रसादात्परां शान्तिं स्थानं प्राप्स्यसि शाश्वतम्

Seek refuge in the self with the entirety of your being. By my grace, you shall find supreme peace and an eternal abode.

Commentary

Verse 63

इति ते ज्ञानमाख्यातं गुह्याद्गुह्यतरं मया
विमृश्यैतदशेषेण यथेच्छसि तथा कुरु

Thus, I have imparted to you this truth, the most profound of all mysteries. Once you have fully reflected upon it, you are free to do as you will.

Commentary

Verse 64

सर्वगुह्यतमं भूयः श्रृणु मे परमं वचः
इष्टोऽसि मे दृढमिति ततो वक्ष्यामि ते हितम्

Listen to my final words, the deepest secret of all. You are my dear friend of firm intellect, and I speak for your benefit.

Commentary

Verse 65

मन्मना भव मद्भक्तो मद्याजी मां नमस्कुरु
मामेवैष्यसि सत्यं ते प्रतिजाने प्रियोऽसि मे

Dedicate yourself to me, worship me, sacrifice all for me, bow down before me, and you will certainly come to me. I promise you this, for you are truly dear to me.

Commentary

Verse 66

सर्वधर्मान्परित्यज्य मामेकं शरणं व्रज
अहं त्वा सर्वपापेभ्यो मोक्षयिष्यामि मा शुचः

Give up all earthly duties, and surrender yourself to me alone. Do not be anxious, for I will absolve you of all your sins.

Commentary

Verse 67

इदं ते नातपस्काय नाभक्ताय कदाचन
न चाशुश्रूषवे वाच्यं न च मां योऽभ्यसूयति

This knowledge is for you. It should never be imparted to one who is devoid of austerity or devotion, who does not render service, who has no desire to listen, or is indignant towards me.

Commentary

Verse 68

य इमं परमं गुह्यं मद्भक्तेष्वभिधास्यति
भक्ितं मयि परां कृत्वा मामेवैष्यत्यसंशयः

One who teaches this great secret to my devotees is of the highest devotion, and will certainly come to me.

Commentary

Verse 69

न च तस्मान्मनुष्येषु कश्िचन्मे प्रियकृत्तमः
भविता न च मे तस्मादन्यः प्रियतरो भुवि

There is no one among mankind who does more valuable service, nor is there anyone on earth more beloved by me.

Commentary

Verse 70

अध्येष्यते च य इमं धर्म्यं संवादमावयोः
ज्ञानयज्ञेन तेनाहमिष्टः स्यामिति मे मतिः

Whoever might study this spiritual discourse of ours will be worshipping me through the sacrifice of knowledge - this is my opinion.

Commentary

Verse 71

श्रद्धावाननसूयश्च श्रृणुयादपि यो नरः
सोऽपि मुक्तः शुभाँल्लोकान्प्राप्नुयात्पुण्यकर्मणाम्

And the one who listens to it with faith and without doubt will also be released, and rise to the worlds attained by the righteous.

Commentary

Verse 72

कच्चिदेतच्छ्रुतं पार्थ त्वयैकाग्रेण चेतसा
कच्चिदज्ञानसंमोहः प्रनष्टस्ते धनञ्जय

Have you listened attentively to my words, Arjuna? Has your ignorance and delusion been dispelled?

Commentary

Verse 73

अर्जुन उवाचनष्टो मोहः स्मृतिर्लब्धा त्वत्प्रसादान्मयाच्युत
स्थितोऽस्मि गतसन्देहः करिष्ये वचनं तव


Arjuna said: My delusion has been destroyed, and by your grace, I have regained my conviction. Freed from doubt, I stand ready to carry out your will.

Commentary

Verse 74

सञ्जय उवाचइत्यहं वासुदेवस्य पार्थस्य च महात्मनः
संवादमिममश्रौषमद्भुतं रोमहर्षणम्


Sanjaya said: Thus, I have heard this wonderful dialogue between Krishna and Arjuna, which makes my hair stand on end.

Commentary

Verse 75

व्यासप्रसादाच्छ्रुतवानेतद्गुह्यमहं परम्
योगं योगेश्वरात्कृष्णात्साक्षात्कथयतः स्वयम्

By the grace of sage Vyasa, I have heard this secret and noble science from the lips of its master, Lord Krishna.

Commentary

Verse 76

राजन्संस्मृत्य संस्मृत्य संवादमिममद्भुतम्
केशवार्जुनयोः पुण्यं हृष्यामि च मुहुर्मुहुः

My king, I continuously rejoice as I remember this marvelous and auspicious dialogue.

Commentary

Verse 77

तच्च संस्मृत्य संस्मृत्य रूपमत्यद्भुतं हरेः
विस्मयो मे महान् राजन् हृष्यामि च पुनः पुनः

As I recall again and again the exceeding beauty of Krishna, I am filled with amazement and joy.

Commentary

Verse 78

यत्र योगेश्वरः कृष्णो यत्र पार्थो धनुर्धरः
तत्र श्रीर्विजयो भूतिर्ध्रुवा नीतिर्मतिर्मम

Wherever there is Krishna, the Lord of Yoga, and wherever there is Arjuna, the great wielder of the bow, there is fortune, victory, prosperity, and morality. This is my conviction.

Commentary
Chapter 18