Vyasa · a new plain-English translation from the Sanskrit
18.1 Arjuna said: Mighty-armed one, I wish to understand the truth of renunciation, Hrishikesha, and, separately, the truth of relinquishment, slayer of Keshin.
18.2 The Blessed Lord said: The wise understand the giving up of actions performed out of desire as renunciation; the discerning call the giving up of the fruit of all actions relinquishment.
18.3 Some thinkers say that action should be given up as tainted with fault; others say that acts of sacrifice, giving, and austerity should not be given up.
18.4 Hear my conclusion on this matter of relinquishment, best of the Bharatas. Relinquishment, tiger among men, has been declared to be of three kinds.
18.5 Acts of sacrifice, giving, and austerity should not be given up — they should indeed be performed. Sacrifice, giving, and austerity are purifying for the wise.
18.6 But even these actions should be performed while giving up attachment and the fruits — this, Partha, is my firm and highest conviction.
18.7 The renunciation of a prescribed action is not proper; giving it up out of delusion is declared to be tamasic.
18.8 Whoever gives up an action merely because it is difficult, out of fear of bodily hardship, performs a relinquishment that is rajasic and gains no benefit from it.
18.9 When a prescribed action is performed simply because it ought to be done, Arjuna, giving up both attachment and the fruit — that relinquishment is held to be sattvic.
18.10 One who relinquishes in this way does not hate an unpleasant action, nor cling to a pleasant one; filled with sattva, wise, and free of doubt.
18.11 For it is not possible for an embodied being to give up actions entirely; but one who gives up the fruit of actions is truly said to have relinquished.
18.12 For those who have not relinquished, the threefold fruit of action — unwanted, wanted, and mixed — comes about after death, but never for those who have renounced.
18.13 Learn from me these five causes, mighty-armed one, declared in the doctrine of Sankhya for the accomplishment of all actions.
18.14 The seat of action, the doer, the various instruments, the many kinds of effort, and, fifth, providence.
18.15 Whatever action a person undertakes with body, speech, or mind, whether right or wrong, these five are its causes.
18.16 This being so, whoever, because their understanding is untrained, regards the self alone as the doer — that person of poor understanding does not truly see.
18.17 One whose disposition is free of egotism, whose understanding is not tainted, though he slay these people, does not slay, nor is he bound.
18.18 Knowledge, the object of knowledge, and the knower are the threefold spur to action; the instrument, the action, and the doer are the threefold basis of action.
18.19 Knowledge, action, and the doer are each said to be of three kinds according to the distinction of the gunas, in the reckoning of the gunas. Hear of these as well, as they truly are.
18.20 The knowledge by which one sees a single imperishable being in all beings, undivided within the divided — know that knowledge to be sattvic.
18.21 But the knowledge that perceives, in all beings, various distinct beings of different kinds, on account of their separateness — know that knowledge to be rajasic.
18.22 But that knowledge which clings to a single effect as if it were the whole, without regard for reason, without grasping the real truth, and trivial — that is declared to be tamasic.
18.23 An action that is prescribed, free from attachment, performed without love or hatred by one who desires no fruit — that is called sattvic.
18.24 But an action performed by one who desires his wishes fulfilled, or with egotism, and accompanied by much exertion — that is declared to be rajasic.
18.25 An action undertaken out of delusion, without regard for consequence, loss, injury to others, or one's own capacity — that is called tamasic.
18.26 A doer who is free from attachment, who does not speak of himself, endowed with resolve and enthusiasm, unmoved by success or failure — he is called sattvic.
18.27 A doer who is passionate, who seeks the fruit of actions, who is greedy, harmful in nature, impure, subject to joy and grief — he is declared to be rajasic.
18.28 A doer who is undisciplined, vulgar, stubborn, deceitful, malicious toward others, lazy, despondent, and given to procrastination — he is called tamasic.
18.29 Hear now the threefold distinction of understanding and of resolve according to the gunas, described completely and separately, Dhananjaya.
18.30 The understanding that knows right action and its renunciation, what should and should not be done, fear and fearlessness, bondage and liberation — that understanding, Partha, is sattvic.
18.31 The understanding by which one perceives righteousness and unrighteousness, what should and should not be done, incorrectly — that understanding, Partha, is rajasic.
18.32 The understanding that, enveloped in darkness, takes unrighteousness to be righteousness, and views all things in reverse — that understanding, Partha, is tamasic.
18.33 The resolve by which one sustains the activities of mind, breath, and senses through unfailing yoga — that resolve, Partha, is sattvic.
18.34 But the resolve by which one holds fast to duty, pleasure, and wealth out of attachment, desiring their fruit — that resolve, Arjuna, is rajasic.
18.35 The resolve by which a person of poor understanding does not let go of sleep, fear, grief, despondency, and delusion — that resolve, Partha, is tamasic.
18.36 Now hear from me about the threefold happiness, bull of the Bharatas — that in which one comes to delight through practice, and reaches the end of suffering.
18.37 That happiness which is like poison at first but like nectar in the end, born of the clarity of one's own understanding — that is declared to be sattvic happiness.
18.38 The happiness that arises from the contact of the senses with their objects, which is like nectar at first but like poison in the end — that happiness is remembered as rajasic.
18.39 The happiness that deludes the self both at the beginning and in its continuation, arising from sleep, laziness, and negligence — that is declared to be tamasic.
18.40 There is no being, either on earth or among the gods in heaven, that is free from these three gunas born of nature.
18.41 The duties of brahmins, kshatriyas, and vaishyas, and of shudras as well, scorcher of enemies, are distinguished according to the gunas born of their own nature.
18.42 Serenity, self-control, austerity, purity, patience, uprightness, knowledge, discernment, and belief in what is beyond — these are the natural duties of a brahmin, born of his own nature.
18.43 Valor, vigor, resolve, skill, and not fleeing in battle, generosity, and a commanding bearing — these are the natural duties of a kshatriya, born of his own nature.
18.44 Farming, cattle-herding, and trade are the natural duty of a vaishya, born of his own nature; service is the natural duty of a shudra as well, born of his own nature.
18.45 A person devoted to his own duty attains perfection. Hear now how one devoted to his own duty finds that perfection.
18.46 By worshipping, through his own duty, him from whom the activity of all beings proceeds, by whom all this is pervaded, a person attains perfection.
18.47 One's own duty, though imperfect, is better than another's duty well performed. Performing the action prescribed by one's own nature, a person incurs no fault.
18.48 One should not give up the action born with oneself, Kaunteya, even though it has its flaw; for all undertakings are covered by flaw, as fire is covered by smoke.
18.49 One whose understanding is unattached everywhere, who has conquered the self, from whom desire has departed — he attains, through renunciation, the supreme perfection of freedom from action.
18.50 Learn from me, in brief, how one who has attained perfection also attains Brahman, which is the highest culmination of knowledge, Kaunteya.
18.51 Endowed with a purified understanding, restraining the self with resolve, giving up sound and the other sense-objects, and casting aside love and hatred,
18.52 dwelling in solitude, eating little, controlling speech, body, and mind, ever devoted to meditation and yoga, taking refuge in dispassion,
18.53 abandoning egotism, force, pride, desire, anger, and possessiveness, free of the sense of 'mine,' at peace — such a person is fit for becoming one with Brahman.
18.54 Having become one with Brahman, with a serene self, he neither grieves nor desires; equal toward all beings, he attains supreme devotion to me.
18.55 Through devotion he comes to know me — who I am and how great I am, in truth. Then, having known me in truth, he enters into me at once.
18.56 Even while performing all actions at all times, relying upon me, he attains, by my grace, the eternal, imperishable abode.
18.57 Surrendering in thought all actions to me, intent on me, resorting to the yoga of understanding, keep your mind fixed on me always.
18.58 With your mind fixed on me, you will cross over every difficulty by my grace. But if, out of egotism, you will not listen, you will be lost.
18.59 If, relying on egotism, you think, 'I will not fight' — this resolve of yours is false; your own nature will compel you.
18.60 Bound by your own action born of your nature, Kaunteya, you will do, even against your will, that very thing which, out of delusion, you wish not to do.
18.61 The Lord dwells in the region of the heart of all beings, Arjuna, causing all beings to revolve by his power of illusion, as if they were mounted on a machine.
18.62 Take refuge in him alone with your whole being, Bharata. By his grace you will attain supreme peace and the eternal abode.
18.63 Thus I have declared to you this knowledge, more secret than all secrets. Reflect on it fully, then act as you wish.
18.64 Hear again from me my supreme word, the most secret of all. You are deeply loved by me; therefore I will speak what is good for you.
18.65 Fix your mind on me, be devoted to me, sacrifice to me, bow down to me. You will come to me alone; this I promise you truly, for you are dear to me.
18.66 Abandoning all duties, take refuge in me alone. I will free you from all wrongs; do not grieve.
18.67 This is never to be spoken by you to one without austerity, nor to one without devotion, nor to one unwilling to listen, nor to one who speaks ill of me.
18.68 Whoever, having shown the highest devotion to me, teaches this supreme secret among my devotees, will come to me alone, without doubt.
18.69 Among men there is no one who does me a more precious service than he, nor will there ever be anyone on earth dearer to me than he.
18.70 And whoever studies this sacred dialogue of ours, by him I will have been worshipped through the sacrifice of knowledge — this is my conviction.
18.71 And even the man who, full of faith and free of resentment, merely listens to it — he too, once freed, will attain the auspicious worlds of those who act righteously.
18.72 Has this been heard by you, Partha, with a mind fixed on a single point? Has the delusion born of your ignorance now been dispelled, Dhananjaya?
18.73 Arjuna said: My delusion is destroyed, and by your grace, Achyuta, I have regained memory. I stand firm, my doubts gone; I will act according to your word.
18.74 Sanjaya said: Thus have I heard this wondrous, hair-raising dialogue between Vasudeva and the great-souled Partha.
18.75 By the grace of Vyasa I have heard this supreme secret, this yoga, told directly by Krishna himself, the Lord of Yoga, in person.
18.76 O king, remembering again and again this wondrous and sacred dialogue between Keshava and Arjuna, I rejoice again and again.
18.77 And remembering again and again that most wondrous form of Hari, my amazement is great, O king, and I rejoice again and again.
18.78 Wherever there is Krishna, the Lord of Yoga, and wherever there is Partha, the wielder of the bow, there, I am certain, are fortune, victory, prosperity, and sound judgment.