NIRVANA THROUGH RENUNCIATION

[gokulkr]

NIRVANA THROUGH RENUNCIATION

Arjuna said: I wish to know the nature of Samnyasa and Tyaaga and

the difference between the two, O Lord Krishna. (18.01)

 

The Supreme Lord said: The sages call Samnyasa the renunciation of

selfish work. The wise define Tyaaga as the renunciation of

attachment to the fruits of all work. (See also 5.01, 5.05, and

6.01) (18.02)

 

Some philosophers say that all work is full of faults and should be

given up, while others say that acts of sacrifice, charity, and

austerity should not be abandoned. (18.03)

 

O Arjuna, listen to My conclusion about Tyaaga. Tyaaga is said to

be of three types. (18.04)

 

Acts of sacrifice, charity, and austerity should not be abandoned,

but should be performed, because sacrifice, charity, and austerity

are the purifiers of the wise. (18.05)

 

Even these (obligatory) works should be performed without

attachment to the fruits. This is My definite supreme advice, O

Arjuna. (18.06)

 

Renunciation of obligatory work (or duty) is not proper. The

abandonment of duty is due to delusion, and is declared to be

Taamasika Tyaaga. (18.07)

 

One who abandons duty merely because it is difficult, or because of

fear of bodily trouble, does not get the benefits of Tyaaga by

performing such Raajasika Tyaaga. (18.08)

 

Obligatory work performed as duty, renouncing attachment to the

fruit, is alone regarded as Saattvika Tyaaga, O Arjuna. (18.09)

 

One who neither hates a disagreeable work nor is attached to an

agreeable work, is Saattvika, wise, a renunciant, and free from all

doubts. (18.10)

 

Human beings cannot completely abstain from work. Therefore, the

one who completely renounces the attachment to the fruits of all

works is considered a Tyaagi (or renunciant). (18.11)

 

The threefold fruit of works -- desirable, undesirable, and mixed

-- accrues after death to a non-Tyaagi but never to a Tyaagi.

(18.12)

 

Learn from Me, O Arjuna, the five causes, as described in the

Saamkhya doctrine, for the accomplishment of all actions. (18.13)

 

The physical body or the seat of Karma, the doer or the Guna,

various instruments or the organs (of perception and action),

various Pranas or bioimpulses, and the fifth is the presiding

deities (or the five basic elements). (18.14)

 

Whatever action, whether right or wrong, one performs by thought,

word, and deed; these are its five causes. (18.15)

 

This being the case; the ignorant person who considers oneself as

the sole agent due to imperfect understanding does not understand.

(18.16)

 

The one who is free from the notion of doership and whose wisdom is

not befouled; even after slaying these people, neither slays nor is

bound (by the act of killing). (18.17)

 

The subject, the object, and the knowledge (of the object) are the

threefold impetus to action. The (ten) organs, the Karma, and the

Gunas are the threefold factors involved in any action. (18.18)

 

The Jnana (or knowledge), the Karma (or action), and the Kartaa (or

agent) are said to be of three types according to the Guna theory

of Saamkhya doctrine. Hear duly about these also. (18.19)

 

Knowledge by which one sees a single imperishable reality in all

beings as undivided in the divided; such knowledge is considered to

be Saattvika. (18.20)

 

Knowledge by which one sees different realities of various types

among all beings as separate from one another, consider that

knowledge to be Raajasika. (18.21)

 

Knowledge by which one clings to one single effect (such as the

body) as if it is everything, and which is irrational, baseless,

and worthless; such knowledge is declared to be Taamasika. (18.22)

 

Obligatory duty performed without likes, dislikes, and attachment

by the one who does not desire fruit is said to be Saattvika.

(18.23)

 

Action performed with ego, with selfish motives, and with too much

effort; is declared to be Raajasika. (18.24)

 

Action that is undertaken because of delusion; disregarding

consequences, loss or injury to others, as well as one's own

ability is said to be Taamasika action. (18.25)

 

The agent who is free from attachment, is non-egotistic, endowed

with resolve and enthusiasm, and unperturbed in success or failure

is called Saattvika. (18.26)

 

one who is passionate, desires the fruits of work, who is greedy,

violent, impure, and is affected by joy and sorrow; such an agent

is proclaimed to be Raajasika. (18.27)

 

Undisciplined, vulgar, stubborn, wicked, malicious, lazy,

depressed, and procrastinating; such an agent is called a Taamasika

agent. (18.28)

 

Now hear the threefold division of Buddhi (or intellect) and

resolve, based on Gunas, as explained by Me fully and separately, O

Arjuna. (18.29)

 

O Arjuna, the Buddhi by which one understands the path of work and

the path of renunciation, right and wrong action, fear and

fearlessness, bondage and liberation, that Buddhi is Saattvika.

(18.30)

 

The intellect (or Buddhi) by which one incorrectly distinguishes

between Dharma and Adharma, and right and wrong action; that

intellect is Raajasika, O Arjuna. (18.31)

 

O Arjuna, the intellect which, obscured by ignorance, accepts

Adharma as Dharma and thinks everything to be which it is not, that

is Taamasika intellect. (18.32)

 

The unwavering resolve by which one regulates the activities of

mind, Prana (or the bioimpulses), and senses through yoga (of

meditation); that resolve is Saattvika, O Arjuna. (18.33)

 

The resolve by which a person, craving for the fruits of work,

clings to Dharma or righteous deeds, Artha or accumulation of

wealth, and Kaama or enjoyment of sensual pleasures with great

attachment; that resolve, O Arjuna, is Raajasika. (18.34)

 

resolve by which a dull person does not give up sleep, fear, grief,

despair, and arrogance; that resolve is Taamasika, O Arjuna.

(18.35)

 

And now hear from Me, O Arjuna, about the threefold pleasure. The

pleasure one enjoys from (spiritual) practice results in cessation

of sorrow. (18.36)

 

This pleasure, appears as poison in the beginning but is like

nectar in the end, comes by the grace of Self-knowledge; is good or

Saattvika. (18.37)

 

Sensual pleasures appear as nectars in the beginning, but become

poison in the end; such pleasures are called Raajasika pleasures.

(See also 5.22) (18.38)

 

Pleasure that deludes a person in the beginning and in the end;

which comes from sleep, laziness, and confusion; such pleasure is

called Taamasika (pleasure). (18.39)

 

There is no being, either on the earth or in the heaven or among

the Devas, who is free from these three Gunas of Prakriti, the

material nature. (18.40)

 

The division of labor into the four cate-goies -- Braahmana,

Kshatriya, Vaishya, and Shudra -- is also based on the Gunas

inherent in peoples' nature (or the natural propensities, and not

necessarily as one's birth right), O Arjuna. (See also 4.13)

(18.41)

 

Those who have serenity, self control, austerity, purity, patience,

honesty, knowledge, Self-realization, and belief in God are labeled

as Braahmanas, the intellectuals. (18.42)

 

Those having the qualities of heroism, vigor, firmness, dexterity,

not fleeing from battle, charity, and administrative skills are

called Kshatriyas, the protectors. (18.43)

 

Those who are good in cultivation, cattle rearing, business, trade,

and industry are known as Vaishyas. Those who do service and labor

type work are classed as Shudras. (18.44)

 

One attains the highest perfection by devotion to one's natural

work. Listen to Me how one attains perfection while engaged in

natural work. (18.45)

 

He from whom all beings originate, and by whom all this universe is

pervaded; worshipping Him by performing one's natural duty for Him

one attains perfection. (See also 9.27, 12.10) (18.46)

 

One's inferior natural work is better than superior unnatural work.

One who does the work ordained by one's inherent nature (without

selfish motives) incurs no sin (or Karmic reaction). (See also

3.35) (18.47)

 

One's natural work, even though defective, should not be abandoned;

because all undertakings are enveloped by defects as fire is

covered by smoke, O Arjuna. (18.48)

 

The person whose mind is always free from attachment, who has

subdued the mind and senses, and who is free from desires, attains

the supreme perfection of freedom from (the bondage of) Karma

through renunciation. (18.49)

 

Learn from Me briefly, O Arjuna, how one who has attained such

perfection realizes Brahman, the supreme state of knowledge.

(18.50)

 

Endowed with purified intellect, subduing the mind with resolve,

turning away from sound and other objects of the senses, giving up

likes and dislikes; and (18.51)

 

Living in solitude, eating lightly, controlling the thought, word,

and deed; ever absorbed in yoga of meditation, and taking refuge in

detachment; and (18.52)

 

Relinquishing egotism, violence, pride, lust, anger, and desire for

possession; free from the notion of ``my'', and peaceful; one becomes

fit for attaining oneness with Brahman. (18.53)

 

Absorbed in Brahman, the serene one neither grieves nor desires;

becoming impartial to all beings, one obtains My supreme devotion.

(18.54)

 

By devotion one truly understand what and who I am in essence.

Having known Me in essence, one immediately merges into Me. (See

also 5.19) (18.55)

 

One attains the eternal imperishable abode by My grace, even while

doing all duties, just by taking refuge in Me. (18.56)

 

Mentally offering all actions to Me, be devoted to Me. Resorting to

equanimity, always fix your mind on Me. (18.57)

 

When your mind becomes fixed on Me, you shall overcome all

difficulties by My grace. But, if you do not listen to Me due to

ego, you shall perish. (18.58)

 

If due to ego you think: I shall not fight; this resolve of yours

is vain. Your own nature will compel you (to fight). (18.59)

 

What you do not wish to do out of delusion; you shall do even that

against your will, bound by your own nature-born Karma, O Arjuna.

(18.60)

 

The Lord abides in the heart of all beings, O Arjuna, causing all

beings to act (or work out their Karma) by His power of Maya as if

they are (puppets of Karma) mounted on a machine. (18.61)

 

Seek refuge in Him alone with all your heart, O Arjuna. By His

grace you shall attain supreme peace and the eternal abode. (18.62)

 

Thus the knowledge that is more secret than the secret has been

explained to you by Me. After fully reflecting on this, do as you

wish. (18.63)

 

Hear again My supreme word, the most secret of all. You are very

dear to Me, therefore, I shall tell this for your benefit. (18.64)

 

Fix your mind on Me, be devoted to Me, offer service to Me, bow

down to Me, and you shall certainly reach Me. I promise you because

you are very dear to Me. (18.65)

 

Setting aside all noble deeds, just surrender completely to the

will of God (with firm faith and loving contemplation). I shall

liberate you from all sins (or bonds of Karma). Do not grieve.

(18.66)

 

This (knowledge) should never be spoken by you to one who is devoid

of austerity, who is without devotion, who does not desire to

listen, or who speaks ill of Me. (18.67)

 

The one who shall propagate this supreme secret philosophy (or the

transcendental knowledge of the Gita) amongst My devotees, shall be

performing the highest devotional service to Me and shall certainly

attain (or come to) Me. (18.68)

 

No other person shall do a more pleasing service to Me, and no one

on the earth shall be more dear to Me. (18.69)

 

I shall be worshipped with Jnana-Yajna (or knowledge sacrifice) by

those who shall study this sacred dialogue of ours. This is My

promise. (18.70)

 

Whoever hears this with faith and without cavil becomes free from

sin, and attains heaven (or the higher regions for those whose

actions are pure). (18.71)

 

O Arjuna, did you listen to this with single-minded attention? Has

your delusion born of ignorance been destroyed? (18.72)

 

Arjuna said: By Your grace my delusion is destroyed, I have gained

knowledge, my confusion (with regard to body and Atma) is dispelled

and I shall obey Your command. (18.73)

 

Sanjaya said: Thus I heard this wonderful dialogue between Lord

Krishna and Mahatma Arjuna, causing my hair to stand on end.

(18.74)

 

By the grace of (guru) sage Vyaasa, I heard this most secret and

supreme yoga directly from Krishna, the lord of yoga, Himself

speaking before my very eyes. (18.75)

 

O King, by repeated remembrance of this marvelous and sacred

dialogue between Lord Krishna and Arjuna, I am thrilled at every

moment; and (18.76)

 

Recollecting again and again, O King, that marvelous form of

Krishna I am greatly amazed and I rejoice over and over again.

(18.77)

 

Wherever is Krishna, the lord of yoga; and wherever is Arjuna, the

archer; there will be everlasting prosperity, victory, happiness,

and morality. This is my conviction. (18.78)