Conclusion-The Perfection of Renunciation

TEXT 1

अर्जुन उवाच ।

संन्यासस्य महाबाहो तत्त्वमिच्छामि वेदितुम् ।

त्यागस्य च हृषीकेश पृथक्केशिनिषूदन ॥ १८-१॥

arjuna uvāca

sannyāsasya mahā-bāho tattvam icchāmi veditum

tyāgasya ca hṛṣīkeśa pṛthak keśī-niṣūdana

SYNONYMS

arjunaḥ uvāca—Arjuna said; sannyāsasya—renunciation; mahā-bāho—O mighty-armed one; tattvam—truth; icchāmi—I wish; veditum—to understand; tyāgasya—of renunciation; ca—also; hṛṣīkeśa—O master of the senses; pṛthak—differently; keśi-nisūdana—O killer of the Keśī demon.

TRANSLATION

Arjuna said, O mighty-armed one, I wish to understand the purpose of renunciation [tyāga] and of the renounced order of life [sannyāsa], O killer of the Keśī demon, Hṛṣīkeśa.

PURPORT

Actually the Bhagavad-gītā is finished in seventeen chapters. The Eighteenth Chapter is a supplementary summarization of the topics discussed before. In every chapter of Bhagavad-gītā, Lord Kṛṣṇa stresses that devotional service unto the Supreme Personality of Godhead is the ultimate goal of life. This same point is summarized in the Eighteenth Chapter as the most confidential path of knowledge. In the first six chapters, stress was given to devotional service: yoginām api sarveṣām... "Of all yogīs or transcendentalists, one who always thinks of Me within himself is best." In the next six chapters, pure devotional service and its nature and activity were discussed. In the third six chapters, knowledge, renunciation, the activities of material nature and transcendental nature, and devotional service were described. It was concluded that all acts should be performed in conjunction with the Supreme Lord, summarized by the words om tat sat, which indicate Viṣṇu, the Supreme Person. In the third part of Bhagavad-gītā, devotional service was established by the example of past ācāryas and the Brahma-sūtra, the Vedānta-sūtra, which cites that devotional service is the ultimate purpose of life and nothing else. Certain impersonalists consider themselves monopolizers of the knowledge of Vedānta-sūtra, but actually the Vedānta-sūtra is meant for understanding devotional service, for the Lord Himself is the composer of the Vedānta-sūtra, and He is its knower. That is described in the Fifteenth Chapter. In every scripture, every Veda, devotional service is the objective. That is explained in Bhagavad-gītā.

As in the Second Chapter a synopsis of the whole subject matter was described, similarly, in the Eighteenth Chapter also the summary of all instruction is given. The purpose of life is indicated to be renunciation and attainment of the transcendental position above the three material modes of nature. Arjuna wants to clarify the two distinct subject matters of Bhagavad-gītā, namely renunciation (tyāga) and the renounced order of life (sannyāsa). Thus he is asking the meaning of these two words.

Two words used in this verse to address the Supreme Lord-Hṛṣīkeśa and Keśinisūdana-are significant. Hṛṣīkeśa is Kṛṣṇa, the master of all senses, who can always help us attain mental serenity. Arjuna requests Him to summarize everything in such a way that he can remain equiposed. Yet he has some doubts, and doubts are always compared to demons. He therefore addresses Kṛṣṇa as Keśinisūdana. Keśī was a most formidable demon who was killed by the Lord; now Arjuna is expecting Kṛṣṇa to kill the demon of doubt.

TEXT 2

श्रीभगवानुवाच ।

काम्यानां कर्मणां न्यासं संन्यासं कवयो विदुः ।

सर्वकर्मफलत्यागं प्राहुस्त्यागं विचक्षणाः ॥ १८-२॥

śrī-bhagavān uvāca

kāmyānāṁ karmaṇāṁ nyāsaṁ sannyāsaṁ kavayo viduḥ

sarva-karma-phala-tyāgaṁ prāhus tyāgaṁ vicakṣaṇāḥ

SYNONYMS

śrī bhagavān uvāca—the Supreme Personality of Godhead said; kāmyānām—with desire; karmaṇām—activities; nyāsam—renunciation; sannyāsam—renounced order of life; kavayaḥ—the learned; viduḥ—know; sarva—all; karma—activities; phala—of results; tyāgam—renunciation; prāhuḥ—call; tyāgam—renunciation; vicakṣaṇāḥ—the experienced.

TRANSLATION

The Supreme Lord said, To give up the results of all activities is called renunciation [tyāga] by the wise. And that state is called the renounced order of life [sannyāsa] by great learned men.

PURPORT

The performance of activities for results has to be given up. This is the instruction of Bhagavad-gītā. But activities leading to advanced spiritual knowledge are not to be given up. This will be made clear in the next verse. There are many prescriptions of methods for performing sacrifice for some particular purpose in the Vedic literatures. There are certain sacrifices to perform to attain a good son or to attain elevation to the higher planets, but sacrifices prompted by desires should be stopped. However, sacrifice for the purification of one's heart or for advancement in the spiritual science should not be given up.

TEXT 3

त्याज्यं दोषवदित्येके कर्म प्राहुर्मनीषिणः ।

यज्ञदानतपःकर्म न त्याज्यमिति चापरे ॥ १८-३॥

tyājyaṁ doṣa-vad ity eke karma prāhur manīṣiṇaḥ

yajña-dāna-tapaḥ-karma na tyājyam iti cāpare

SYNONYMS

tyājyam—must be given up; doṣavat—as an evil; iti—thus; eke—one group; karma—work; prāhuḥ—said; manīṣiṇaḥ—of great thinkers; yajña—sacrifice; dāna—charity; tapaḥ—penance; karma—work; na—never; tyājyam—is to be given up; iti—thus; ca—certainly; apare—others.

TRANSLATION

Some learned men declare that all kinds of fruitive activities should be given up, but there are yet other sages who maintain that acts of sacrifice, charity and penance should never be abandoned.

PURPORT

There are many activities in the Vedic literatures which are subjects of contention. For instance, it is said that an animal can be killed in a sacrifice, yet some maintain animal killing is completely abominable. Although animal killing in a sacrifice is recommended in the Vedic literature, the animal is not considered to be killed. The sacrifice is to give a new life to the animal. Sometimes the animal is given a new animal life after being killed in the sacrifice, and sometimes the animal is promoted immediately to the human form of life. But there are different opinions among the sages. Some say that animal killing should always be avoided, and others say that for a specific sacrifice it is good. All these different opinions on sacrificial activity are now being clarified by the Lord Himself.

TEXT 4

निश्चयं शृणु मे तत्र त्यागे भरतसत्तम ।

त्यागो हि पुरुषव्याघ्र त्रिविधः सम्प्रकीर्तितः ॥ १८-४॥

niścayaṁ śṛṇu me tatra tyāge bharata-sattama

tyāgo hi puruṣa-vyāghra tri-vidhaḥ samprakīrtitaḥ

SYNONYMS

niścayam—certainly; śṛṇu—hear; me—from Me; tatra—there; tyāge—in the matter of renunciation; bharata-sattama—O best of the Bhāratas; tyāgaḥ—renunciation; hi—certainly; puruṣa-vyāghra—O tiger among human beings; tri-vidhaḥ—three kinds; samprakīrtitaḥ—is declared.

TRANSLATION

O best of the Bhāratas, hear from Me now about renunciation. O tiger among men, there are three kinds of renunciation declared in the scriptures.

PURPORT

Although there are differences of opinion about renunciation, here the Supreme Personality of Godhead, Śrī Kṛṣṇa, gives His judgment, which should be taken as final. After all, the Vedas are different laws given by the Lord. Here the Lord is personally present, and His word should be taken as final. The Lord says that the process of renunciation should be considered in terms of the modes of material nature in which they are performed.

TEXT 5

यज्ञदानतपःकर्म न त्याज्यं कार्यमेव तत् ।

यज्ञो दानं तपश्चैव पावनानि मनीषिणाम् ॥ १८-५॥

yajña-dāna-tapaḥ-karma na tyājyaṁ kāryam eva tat

yajño dānaṁ tapaś caiva pāvanāni manīṣiṇām

SYNONYMS

yajña—sacrifice; dāna—charity; tapaḥ—penance; karma—activities; na—never; tyājyam—to be given up; kāryam—must be done; eva—certainly; tat—that; yajñaḥ—sacrifice; dānam—charity; tapaḥ—penance; ca—also; eva—certainly; pāvanāni—purifying; manīṣiṇām—even of the great souls.

TRANSLATION

Acts of sacrifice, charity and penance are not to be given up but should be performed. Indeed, sacrifice, charity and penance purify even the great souls.

PURPORT

The yogīs should perform acts for the advancement of human society. There are many purificatory processes for advancing a human being to spiritual life. The marriage ceremony, for example, is considered to be one of these sacrifices. It is called vivāha-yajña. Should a sannyāsī, who is in the renounced order of life and who has given up his family relations, encourage the marriage ceremony? The Lord says here that any sacrifice which is meant for human welfare should never be given up. Vivāha-yajña, the marriage ceremony, is meant to regulate the human mind to become peaceful for spiritual advancement. For most men, this vivāha-yajña should be encouraged even by persons in the renounced order of life. Sannyasīs should never associate with women, but that does not mean that one who is in the lower stages of life, a young man, should not accept a wife in the marriage ceremony. All prescribed sacrifices are meant for achieving the Supreme Lord. Therefore, in the lower stages, they should not be given up. Similarly, charity is for the purification of the heart. If charity is given to suitable persons, as described previously, it leads one to advanced spiritual life.

TEXT 6

एतान्यपि तु कर्माणि सङ्गं त्यक्त्वा फलानि च ।

कर्तव्यानीति मे पार्थ निश्चितं मतमुत्तमम् ॥ १८-६॥

etāny api tu karmāṇi saṅgaṁ tyaktvā phalāni ca

kartavyānīti me pārtha niścitaṁ matam uttamam

SYNONYMS

etāni—all this; api—certainly; tu—must; karmāṇi—activities; saṅgam—association; tyaktvā—renouncing; phalāni—results; ca—also; kartavyāni—as duty; iti—thus; me—My; pārtha—O son of Pṛthā; niścitam—definite; matam—opinion; uttamam—the best.

TRANSLATION

All these activities should be performed without any expectation of result. They should be performed as a matter of duty, O son of Pṛthā. That is My final opinion.

PURPORT

Although all sacrifices are purifying, one should not expect any result by such performances. In other words, all sacrifices which are meant for material advancement in life should be given up, but sacrifices that purify one's existence and elevate one to the spiritual plane should not be stopped. Everything that leads to Kṛṣṇa consciousness must be encouraged. In the Śrīmad-Bhāgavatam also it is said that any activity which leads to devotional service to the Lord should be accepted. That is the highest criterion of religion. A devotee of the Lord should accept any kind of work, sacrifice, or charity which will help him in the discharge of devotional service to the Lord

TEXT 7

नियतस्य तु संन्यासः कर्मणो नोपपद्यते ।

मोहात्तस्य परित्यागस्तामसः परिकीर्तितः ॥ १८-७॥

niyatasya tu sannyāsaḥ karmaṇo nopapadyate

mohāt tasya parityāgas tāmasaḥ parikīrtitaḥ

SYNONYMS

niyatasya—prescribed duties; tu—but; sannyāsaḥ—renunciation; karmaṇaḥ—activities; na—never; upapadyate—is deserved; mohāt—by illusion; tasya—of which; parityāgaḥ—renunciation; tāmasaḥ—in the mode of ignorance; parikīrtitaḥ—declared.

TRANSLATION

Prescribed duties should never be renounced. If, by illusion, one gives up his prescribed duties, such renunciation is said to be in the mode of ignorance.

PURPORT

Work for material satisfaction must be given up, but activities which promote one to spiritual activity, like cooking for the Supreme Lord and offering the food to the Lord and then accepting the food, are recommended. It is said that a person in the renounced order of life should not cook for himself. Cooking for oneself is prohibited, but cooking for the Supreme Lord is not prohibited. Similarly, a sannyāsī may perform a marriage ceremony to help his disciple in the advancement of Kṛṣṇa consciousness. If one renounces such activities, it is to be understood that he is acting in the mode of darkness.

TEXT 8

दुःखमित्येव यत्कर्म कायक्लेशभयात्त्यजेत् ।

स कृत्वा राजसं त्यागं नैव त्यागफलं लभेत् ॥ १८-८॥

duḥkham ity eva yat karma kāya-kleśa-bhayāt tyajet

sa kṛtvā rājasaṁ tyāgaṁ naiva tyāga-phalaṁ labhet

SYNONYMS

duḥkham—unhappy; iti—thus; eva—certainly; yat—that which; karma—work; kāya—body; kleśa—troublesome; bhayāt—out of; tyajet—fear; saḥ—that; kṛtvā—after doing; rājasam—in the mode of passion; tyāgam—renunciation; na eva—certainly not; tyāga—renounced; phalam—results; labhet—gain.

TRANSLATION

Anyone who gives up prescribed duties as troublesome, or out of fear, is said to be in the mode of passion. Such action never leads to the elevation of renunciation.

PURPORT

One who is in Kṛṣṇa consciousness should not give up earning money out of fear that he is performing fruitive activities. If by working one can engage his money in Kṛṣṇa consciousness, or if by rising early in the morning one can advance his transcendental Kṛṣṇa consciousness, one should not desist out of fear or because such activities are considered troublesome. Such renunciation is in the mode of passion. The result of passionate work is always miserable. Even if a person renounces work in that spirit, he never gets the result of renunciation.

TEXT 9

कार्यमित्येव यत्कर्म नियतं क्रियतेऽर्जुन ।

सङ्गं त्यक्त्वा फलं चैव स त्यागः सात्त्विको मतः ॥ १८-९॥

kāryam ity eva yat karma niyataṁ kriyate 'rjuna

saṅgaṁ tyaktvā phalaṁ caiva sa tyāgaḥ sāttviko mataḥ

SYNONYMS

kāryam—must be done; iti—thus; eva—thus; yat—that which; karma—work; niyatam—prescribed; kriyate—performed; arjuna—O Arjuna; saṅgam—association; tyaktvā—giving up; phalam—result; ca—also; eva—certainly; saḥ—that; tyāgaḥ—renunciation; sāttvikaḥ—in the mode of goodness; mataḥ—in My opinion.

TRANSLATION

But he who performs his prescribed duty only because it ought to be done, and renounces all attachment to the fruit-his renunciation is of the nature of goodness, O Arjuna.

PURPORT

Prescribed duties must be performed with this mentality. One should act without attachment for the result; he should be disassociated from the modes of work. A man working in Kṛṣṇa consciousness in a factory does not associate himself with the work of the factory, nor with the workers of the factory. He simply works for Kṛṣṇa. And when he gives up the result for Kṛṣṇa, he is acting transcendentally.

TEXT 10

न द्वेष्ट्यकुशलं कर्म कुशले नानुषज्जते ।

त्यागी सत्त्वसमाविष्टो मेधावी छिन्नसंशयः ॥ १८-१०॥

na dveṣṭy akuśalaṁ karma kuśale nānuṣajjate

tyāgī sattva-samāviṣṭo medhāvī chinna-saṁśayaḥ

SYNONYMS

na—never; dveṣṭi—hates; akuśalam—inauspicious; karma—work; kuśale—in auspicious; na—nor; anuṣajjate—becomes attached; tyāgī—the renouncer; sattva—goodness; samāviṣṭaḥ—absorbed in; medhāvī—intelligent; chinna—cut up; saṁśayaḥ—all doubts.

TRANSLATION

Those who are situated in the mode of goodness, who neither hate inauspicious work nor are attached to auspicious work, have no doubts about work.

PURPORT

It is said in Bhagavad-gītā that one can never give up work at any time. Therefore he who works for Kṛṣṇa and does not enjoy the fruitive results, who offers everything to Kṛṣṇa, is actually a renouncer. There are many members of the International Society for Krishna Consciousness who work very hard in their office or in the factory or some other place, and whatever they earn they give to the Society. Such highly elevated souls are actually sannyāsīs and are situated in the renounced order of life. It is clearly outlined here how to renounce the fruits of work and for what purpose fruits should be renounced.

TEXT 11

न हि देहभृता शक्यं त्यक्तुं कर्माण्यशेषतः ।

यस्तु कर्मफलत्यागी स त्यागीत्यभिधीयते ॥ १८-११॥

na hi deha-bhṛtā śakyaṁ tyaktuṁ karmāṇy aśeṣataḥ

yas tu karma-phala-tyāgī sa tyāgīty abhidhīyate

SYNONYMS

na—never; hi—certainly; deha-bhṛtā—of the embodied; śakyam—possible; tyaktum—to renounce; karmāṇi—activities of; aśeṣataḥ—altogether; yaḥ tu—anyone who; karma—work; phala—result; tyāgī—renouncer; saḥ—he; tyāgī—the renouncer; iti—thus; abhidhīyate—it is said.

TRANSLATION

It is indeed impossible for an embodied being to give up all activities. Therefore it is said that he who renounces the fruits of action is one who has truly renounced.

PURPORT

A person in Kṛṣṇa consciousness acting in knowledge of his relationship with Kṛṣṇa is always liberated. Therefore he does not have to enjoy or suffer the results of his acts after death.

TEXT 12

अनिष्टमिष्टं मिश्रं च त्रिविधं कर्मणः फलम् ।

भवत्यत्यागिनां प्रेत्य न तु संन्यासिनां क्वचित् ॥ १८-१२॥

aniṣṭam iṣṭaṁ miśraṁ ca tri-vidhaṁ karmaṇaḥ phalam

bhavaty atyāgināṁ pretya na tu sannyāsināṁ kvacit

SYNONYMS

aniṣṭam—leading to hell; iṣṭam—leading to heaven; miśram ca—or mixture; tri-vidham—three kinds; karmaṇaḥ—work; phalam—result; bhavati—becomes; atyāginām—of the renouncer; pretya—after death; na tu—but not; sannyāsinām—of the renounced order; kvacit—at any time.

TRANSLATION

For one who is not renounced, the threefold fruits of action-desirable, undesirable and mixed-accrue after death. But those who are in the renounced order of life have no such results to suffer or enjoy.

PURPORT

A person in Kṛṣṇa consciousness or in the mode of goodness does not hate anyone or anything which troubles his body. He does work in the proper place and at the proper time without fearing the troublesome effects of his duty. Such a person situated in transcendence should be understood to be most intelligent and beyond all doubts in his activities.

TEXTS 13-14

पञ्चैतानि महाबाहो कारणानि निबोध मे ।

साङ्ख्ये कृतान्ते प्रोक्तानि सिद्धये सर्वकर्मणाम् ॥ १८-१३॥

अधिष्ठानं तथा कर्ता करणं च पृथग्विधम् ।

विविधाश्च पृथक्चेष्टा दैवं चैवात्र पञ्चमम् ॥ १८-१४॥

pañcaitāni mahā-bāho kāraṇāni nibodha me

sāṅkhye kṛtānte proktāni siddhaye sarva-karmaṇām

adhiṣṭhānaṁ tathā kartā karaṇaṁ ca pṛthag-vidham

vividhāś ca pṛthak ceṣṭā daivaṁ caivātra pañcamam

SYNONYMS

pañca—five; etāni—all these; mahā-bāho—O mighty-armed one; kāraṇāni—cause; nibodha—just understand; me—from Me; sāṅkhye—in the Vedas; kṛtānte—after performance; proktāni—said; siddhaye—perfection; sarva—all; karmaṇām—actuated; adhiṣṭhānam—place; tathā—also; kartā—worker; karaṇam ca—and instruments; pṛthak-vidham—different kinds; vividhāḥ ca—varieties; pṛthak—separately; ceṣṭāḥ—endeavor; daivam—the Supreme; ca—also; eva—certainly; atra—here; pañcamam—five.

TRANSLATION

O mighty-armed Arjuna, learn from Me of the five factors which bring about the accomplishment of all action. These are declared in sāṅkhya philosophy to be the place of action, the performer, the senses, the endeavor, and ultimately the Supersoul.

PURPORT

A question may be raised that since any activity performed must have some reaction, how is it that the person in Kṛṣṇa consciousness does not suffer or enjoy the reactions of work? The Lord is citing Vedānta philosophy to show how this is possible. He says that there are five causes for all activities and for success in all activity, and one should know these five causes. Sāṅkhya means the stalk of knowledge, and Vedānta is the final stalk of knowledge accepted by all leading ācāryas. Even Śaṅkara accepts Vedānta-sūtra as such. Therefore such authority should be consulted.

The ultimate will is invested in the Supersoul, as it is stated in the Gītā, "sarvasya cāhaṁ hṛdi." He is engaging everyone in certain activities. Acts done under His direction from within yield no reaction, either in this life or in the life after death.

The instruments of action are the senses, and by senses the soul acts in various ways, and for each and every action there is a different endeavor. But all one's activities depend on the will of the Supersoul, who is seated within the heart as a friend. The Supreme Lord is the super cause. Under these circumstances, he who is acting in Kṛṣṇa consciousness under the direction of the Supersoul situated within the heart is naturally not bound by any activity. Those in complete Kṛṣṇa consciousness are not ultimately responsible for their actions. Everything is dependant on the supreme will, the Supersoul, the Supreme Personality of Godhead.

TEXT 15

शरीरवाङ्मनोभिर्यत्कर्म प्रारभते नरः ।

न्याय्यं वा विपरीतं वा पञ्चैते तस्य हेतवः ॥ १८-१५॥

śarīra-vāṅ-manobhir yat karma prārabhate naraḥ

nyāyyaṁ vā viparītaṁ vā pañcaite tasya hetavaḥ

SYNONYMS

śarīra—body; vāk—speech; manobhiḥ—by the mind; yat—anything; karma—work; prārabhate—begins; naraḥ—a person; nyāyyam—right; vā—or; viparītam—the opposite; vā—or; pañca—five; ete—all these; tasya—its; hetavaḥ—causes.

TRANSLATION

Whatever right or wrong action a man performs by body, mind or speech is caused by these five factors.

PURPORT

The words "right" and "wrong" are very significant in this verse. Right work is work done in terms of the prescribed directions in the scriptures, and wrong work is work done against the principles of the scriptural injunctions. But whatever is done requires these five factors for its complete performance.

TEXT 16

तत्रैवं सति कर्तारमात्मानं केवलं तु यः ।

पश्यत्यकृतबुद्धित्वान्न स पश्यति दुर्मतिः ॥ १८-१६॥

tatraivaṁ sati kartāram ātmānaṁ kevalaṁ tu yaḥ

paśyaty akṛta-buddhitvān na sa paśyati durmatiḥ

SYNONYMS

tatra—there; evam—certainly; sati—being thus; kartāram—of the worker; ātmānam—the soul; kevalam—only; tu—but; yaḥ—anyone; paśyati—sees; akṛta-buddhitvāt—due to unintelligence; na—never; saḥ—he; paśyati—sees; durmatiḥ—foolish.

TRANSLATION

Therefore one who thinks himself the only doer, not considering the five factors, is certainly not very intelligent and cannot see things as they are.

PURPORT

A foolish person cannot understand that the Supersoul is sitting as a friend within and conducting his actions. Although the material causes are the place, the worker, the endeavor and the senses, the final cause is the Supreme, the Personality of Godhead. Therefore, one should see not only the four material causes, but the supreme efficient cause as well. One who does not see the Supreme thinks himself to be the instrument.

TEXT 17

यस्य नाहङ्कृतो भावो बुद्धिर्यस्य न लिप्यते ।

हत्वाऽपि स इमाँल्लोकान्न हन्ति न निबध्यते ॥ १८-१७॥

yasya nāhaṅkṛto bhāvo buddhir yasya na lipyate

hatvāpi sa imāḹ lokān na hanti na nibadhyate

SYNONYMS

yasya—of one who; na—never; ahaṅkṛtaḥ—false ego; bhāvaḥ—nature; buddhiḥ—intelligence; yasya—one who; na—never; lipyate—is attached; hatvā api—even killing; saḥ—he; imān—this; lokān—world; na—never; hanti—kills; na—never; nibadhyate—becomes entangled.

TRANSLATION

One who is not motivated by false ego, whose intelligence is not entangled, though he kills men in this world, is not the slayer. Nor is he bound by his actions.

PURPORT

In this verse the Lord informs Arjuna that the desire not to fight arises from false ego. Arjuna thought himself to be the doer of action, but he did not consider the Supreme sanction within and without. If one does not know that a super sanction is there, why should he act? But one who knows the instrument of work, himself as the worker, and the Supreme Lord as the supreme sanctioner, is perfect in doing everything. Such a person is never in illusion. Personal activity and responsibility arise from false ego and godlessness, or a lack of Kṛṣṇa consciousness. Anyone who is acting in Kṛṣṇa consciousness under the direction of the Supersoul or the Supreme Personality of Godhead, even though killing, does not kill. Nor is he ever affected with the reaction of such killing. When a soldier kills under the command of a superior officer, he is not subject to be judged. But if a soldier kills on his own personal account, then he is certainly judged by a court of law.

TEXT 18

ज्ञानं ज्ञेयं परिज्ञाता त्रिविधा कर्मचोदना ।

करणं कर्म कर्तेति त्रिविधः कर्मसङ्ग्रहः ॥ १८-१८॥

jñānaṁ jñeyaṁ parijñātā tri-vidhā karma-codanā

karaṇaṁ karma karteti tri-vidhaḥ karma-saṅgrahaḥ

SYNONYMS

jñānam—knowledge; jñeyam—objective; parijñātā—the knower; tri-vidhā—three kinds; karma—work; codanā—impetus; karaṇam—the senses; karma—work; kartā—the doer; iti—thus; tri-vidhaḥ—three kinds; karma—work; saṅgrahaḥ—accumulation.

TRANSLATION

Knowledge, the object of knowledge and the knower are the three factors which motivate action; the senses, the work and the doer comprise the threefold basis of action.

PURPORT

There are three kinds of impetus for daily work: knowledge, the object of knowledge and the knower. The instruments of work, the work itself and the worker are called the constituents of work. Any work done by any human being has these elements. Before one acts, there is some impetus, which is called inspiration. Any solution arrived at before work is actualized is a subtle form of work. Then work takes the form of action. First one has to undergo the psychological processes of thinking, feeling and willing, and that is called impetus. Actually the faith to perform acts is called knowledge. The inspiration to work is the same if it comes from the scripture or from the instruction of the spiritual master. When the inspiration is there and the worker is there, then actual activity takes place by the help of the senses. The mind is the center of all senses, and the object is work itself. These are the different phases of work as described in Bhagavad-gītā. The sum total of all activities is called accumulation of work.

TEXT 19

ज्ञानं कर्म च कर्ता च त्रिधैव गुणभेदतः ।

प्रोच्यते गुणसङ्ख्याने यथावच्छृणु तान्यपि ॥ १८-१९॥

jñānaṁ karma ca kartā ca tridhaiva guṇa-bhedataḥ

procyate guṇa-saṅkhyāne yathāvac chṛṇu tāny api

SYNONYMS

jñānam—knowledge; karma—work; ca—also; kartā—worker; ca—also; tridhā—three kinds; eva—certainly; guṇa-bhedataḥ—in terms of different modes of material nature; procyate—is said; guṇa-saṅkhyāne—in terms of different modes; yathāvat—as they act; śṛṇu—hear; tāni—all of them; api—also.

TRANSLATION

In accordance with the three modes of material nature, there are three kinds of knowledge, action, and performers of action. Listen as I describe them.

PURPORT

In the Fourteenth Chapter the three divisions of the modes of material nature were elaborately described. In that chapter it was said that the mode of goodness is illuminating, the mode of passion materialistic, and the mode of ignorance conducive to laziness and indolence. All the modes of material nature are binding; they are not sources of liberation. Even in the mode of goodness one is conditioned. In the Seventeenth Chapter, the different types of worship by different types of men in different modes of material nature were described. In this verse, the Lord wishes to speak about the different types of knowledge, workers, and work itself according to the three material modes.

TEXT 20

सर्वभूतेषु येनैकं भावमव्ययमीक्षते ।

अविभक्तं विभक्तेषु तज्ज्ञानं विद्धि सात्त्विकम् ॥ १८-२०॥

sarva-bhūteṣu yenaikaṁ bhāvam avyayam īkṣate

avibhaktaṁ vibhakteṣu taj jñānaṁ viddhi sāttvikam

SYNONYMS

sarva-bhūteṣu—in all living entities; yena—by whom; ekam—one; bhāvam—situation; avyayam—imperishable; īkṣate—does see; avibhaktam—undivided; vibhakteṣu—in the numberless divided; tat—that; jñānam—knowledge; viddhi—knows; sāttvikam—in the mode of goodness.

TRANSLATION

That knowledge by which one undivided spiritual nature is seen in all existences, undivided in the divided, is knowledge in the mode of goodness.

PURPORT

A person who sees one spirit soul in every living being, whether a demigod, human being, animal, bird, beast, aquatic or plant, possesses knowledge in the mode of goodness. In all living entities, one spirit soul is there, although they have different bodies in terms of their previous work. As described in the Seventh Chapter, the manifestation of the living force in every body is due to the superior nature of the Supreme Lord. Thus to see that one superior nature, that living force, in every body is to see in the mode of goodness. That living energy is imperishable, although the bodies are perishable. The difference is perceived in terms of the body because there are many forms of material existence in conditional life; therefore they appear to be divided. Such impersonal knowledge finally leads to self-realization.

TEXT 21

पृथक्त्वेन तु यज्ज्ञानं नानाभावान्पृथग्विधान् ।

वेत्ति सर्वेषु भूतेषु तज्ज्ञानं विद्धि राजसम् ॥ १८-२१॥

pṛthaktvena tu yaj jñānaṁ nānā-bhāvān pṛthag-vidhān

vetti sarveṣu bhūteṣu taj jñānaṁ viddhi rājasam

SYNONYMS

pṛthaktvena—because of division; tu—but; yat jñānam—which knowledge; nānā-bhāvān—multifarious situations; pṛthak-vidhān—differently; vetti—one who knows; sarveṣu—in all; bhūteṣu—living entities; tat jñānam—that knowledge; viddhi—must be known; rājasam—in terms of passion.

TRANSLATION

That knowledge by which a different type of living entity is seen to be dwelling in different bodies is knowledge in the mode of passion.

PURPORT

The concept that the material body is the living entity and that with the destruction of the body the consciousness is also destroyed is called knowledge in the mode of passion. According to that knowledge, bodies differ from one another because of the development of different types of consciousness, otherwise there is no separate soul which manifests consciousness. The body is itself the soul, and there is no separate soul beyond this body. According to such knowledge, consciousness is temporary. Or else there are no individual souls, but there is an all-pervading soul, which is full of knowledge, and this body is a manifestation of temporary ignorance. Or beyond this body there is no special individual or Supreme Soul. All such conceptions are considered products of the mode of passion.

TEXT 22

यत्तु कृत्स्नवदेकस्मिन्कार्ये सक्तमहैतुकम् ।

अतत्त्वार्थवदल्पं च तत्तामसमुदाहृतम् ॥ १८-२२॥

yat tu kṛtsna-vad ekasmin kārye saktam ahaitukam

atattvārtha-vad alpaṁ ca tat tāmasam udāhṛtam

SYNONYMS

yat—that which; tu—but; kṛtsnavat—all in all; ekasmin—in one; kārye—work; saktam—attached; ahaitukam—without cause; atattva-arthavat—without reality; alpam ca—and very meager; tat—that; tāmasam—in the mode of darkness; udāhṛtam—is spoken.

TRANSLATION

And that knowledge by which one is attached to one kind of work as the all in all, without knowledge of the truth, and which is very meager, is said to be in the mode of darkness.

PURPORT

The "knowledge" of the common man is always in the mode of darkness or ignorance because every living entity in conditional life is born into the mode of ignorance. One who does not develop knowledge through the authorities or scriptural injunctions has knowledge that is limited to the body. He is not concerned about acting in terms of the directions of scripture. For him God is money, and knowledge means the satisfaction of bodily demands. Such knowledge has no connection with the Absolute Truth. It is more or less like the knowledge of the ordinary animals: the knowledge of eating, sleeping, defending and mating. Such knowledge is described here as the product of the mode of darkness. In other words, knowledge concerning the spirit soul beyond this body is called knowledge in the mode of goodness, and knowledge producing many theories and doctrines by dint of mundane logic and mental speculation is the product of the mode of passion, and knowledge concerned with only keeping the body comfortable is said to be in the mode of ignorance.

TEXT 23

नियतं सङ्गरहितमरागद्वेषतः कृतम् ।

अफलप्रेप्सुना कर्म यत्तत्सात्त्विकमुच्यते ॥ १८-२३॥

niyataṁ saṅga-rahitam arāga-dveṣataḥ kṛtam

aphala-prepsunā karma yat tat sāttvikam ucyate

SYNONYMS

niyatam—regulative; saṅga-rahitam—without attachment; arāga-dveṣataḥ—without love or hatred; kṛtam—done; aphala-prepsunā—without fruitive result; karma—acts; yat—that which; tat—that; sāttvikam—in the mode of goodness; ucyate—is called.

TRANSLATION

As for actions, that action in accordance with duty, which is performed without attachment, without love or hate, by one who has renounced fruitive results, is called action in the mode of goodness.

PURPORT

Regulated occupational duties, as prescribed in the scriptures in terms of the different orders and divisions of society, performed without attachment or proprietary rights and therefore without any love or hatred and performed in Kṛṣṇa consciousness for the satisfaction of the Supreme, without self-satisfaction or self-gratification, are called actions in the mode of goodness.

TEXT 24

यत्तु कामेप्सुना कर्म साहङ्कारेण वा पुनः ।

क्रियते बहुलायासं तद्राजसमुदाहृतम् ॥ १८-२४॥

yat tu kāmepsunā karma sāhaṅkāreṇa vā punaḥ

kriyate bahulāyāsaṁ tad rājasam udāhṛtam

SYNONYMS

yat—that which; tu—but; kāma-īpsunā—with fruitive result; karma—work; sāhaṅkāreṇa—with ego; vā—or; punaḥ—again; kriyate—performed; bahula-āyāsam—with great labor; tat—that; rājasam—in the mode of passion; udāhṛtam—is said to be.

TRANSLATION

But action performed with great effort by one seeking to gratify his desires, and which is enacted from a sense of false ego, is called action in the mode of passion.

TEXT 25

अनुबन्धं क्षयं हिंसामनपेक्ष्य च पौरुषम् ।

मोहादारभ्यते कर्म यत्तत्तामसमुच्यते ॥ १८-२५॥

anubandhaṁ kṣayaṁ hiṁsām anapekṣya ca pauruṣam

mohād ārabhyate karma yat tat tāmasam ucyate

SYNONYMS

anubandham—future bondage; kṣayam—distracted; hiṁsām—violence; anapekṣya—without consideration of consequences; ca—also; pauruṣam—distressing to others; mohāt—by illusion; ārabhyate—begun; karma—work; yat—that; tat—which; tāmasam—in the mode of ignorance; ucyate—is said to be.

TRANSLATION

And that action performed in ignorance and delusion without consideration of future bondage or consequences, which inflicts injury and is impractical, is said to be action in the mode of ignorance.

PURPORT

One has to give account of one's actions to the state or to the agents of the Supreme Lord called the Yamadūtas. Irresponsible work is distraction because it destroys the regulative principles of scriptural injunction. It is often based on violence and is distressing to other living entities. Such irresponsible work is carried out in the light of one's personal experience. This is called illusion. And all such illusory work is a product of the mode of ignorance.

TEXT 26

मुक्तसङ्गोऽनहंवादी धृत्युत्साहसमन्वितः ।

सिद्ध्यसिद्ध्योर्निर्विकारः कर्ता सात्त्विक उच्यते ॥ १८-२६॥

mukta-saṅgo 'nahaṁ-vādī dhṛty-utsāha-samanvitaḥ

siddhy-asiddhyor nirvikāraḥ kartā sāttvika ucyate

SYNONYMS

mukta-saṅgaḥ—liberated from all material association; anaham-vādī—without false ego; dhṛti-utsāha—with great enthusiasm; samanvitaḥ—qualified in that way; siddhi—perfection; asiddhyoḥ—failure; nirvikāraḥ—without change; kartā—worker; sāttvikaḥ—in the mode of goodness; ucyate—is said to be.

TRANSLATION

The worker who is free from all material attachments and false ego, who is enthusiastic and resolute and who is indifferent to success or failure, is a worker in the mode of goodness.

PURPORT

A person in Kṛṣṇa consciousness is always transcendental to the material modes of nature. He has no expectations for the result of the work entrusted to him because he is above false ego and pride. Still, he is always enthusiastic till the completion of such work. He does not worry about the distress undertaken; he is always enthusiastic. He does not care for success or failure; he is equal both in distress or happiness. Such a worker is situated in the mode of goodness.

TEXT 27

रागी कर्मफलप्रेप्सुर्लुब्धो हिंसात्मकोऽशुचिः ।

हर्षशोकान्वितः कर्ता राजसः परिकीर्तितः ॥ १८-२७॥

rāgī karma-phala-prepsur lubdho hiṁsātmako 'śuciḥ

harṣa-śokānvitaḥ kartā rājasaḥ parikīrtitaḥ

SYNONYMS

rāgī—very much attached; karma-phala—to the fruit of the work; prepsuḥ—desiring; lubdhaḥ—greedy; hiṁsā-ātmakaḥ—and always envious; aśuciḥ—unclean; harṣa-śoka-anvitaḥ—complicated, with joy and sorrow; kartā—such a worker; rājasaḥ—in the mode of passion; parikīrtitaḥ—is declared.

TRANSLATION

But that worker who is attached to the fruits of his labor and who passionately wants to enjoy them, who is greedy, envious and impure and moved by happiness and distress, is a worker in the mode of passion.

PURPORT

A person is too much attached to certain kind of work or to the result because he has too much attachment for materialism or hearth and home, wife and children. Such a person has no desire for higher elevation of life. He is simply concerned with making this world as materially comfortable as possible. He is generally very greedy, and he thinks that anything attained by him is permanent and never to be lost. Such a person is envious of others and prepared to do anything wrong for sense gratification. Therefore such a person is unclean, and he does not care whether his earning is pure or impure. He is very happy if his work is successful and very much distressed when his work is not successful. Such is a man in the mode of passion.

TEXT 28

अयुक्तः प्राकृतः स्तब्धः शठो नैष्कृतिकोऽलसः ।

विषादी दीर्घसूत्री च कर्ता तामस उच्यते ॥ १८-२८॥

ayuktaḥ prākṛtaḥ stabdhaḥ śaṭho naiṣkṛtiko 'lasaḥ

viṣādī dīrgha-sūtrī ca kartā tāmasa ucyate

SYNONYMS

ayuktaḥ—without reference to the scriptural injunctions; prākṛtaḥ—materialistic; stabdhaḥ—obstinate; śaṭhaḥ—deceitful; naiṣkṛtikaḥ—expert in insulting others; alasaḥ—lazy; viṣādī—morose; dīrgha-sūtrī—procrastinating; ca—also; kartā—worker; tāmasaḥ—in the mode of ignorance; ucyate—is said to be.

TRANSLATION

And that worker who is always engaged in work against the injunction of the scripture, who is materialistic, obstinate, cheating and expert in insulting others, who is lazy, always morose and procrastinating, is a worker in the mode of ignorance.

PURPORT

In the scriptural injunctions we find what sort of work should be performed and what sort of work should not be performed. Those who do not care for those injunctions engage in work not to be done, and such persons are generally materialistic. They work according to the modes of nature, not according to the injunctions of the scripture. Such workers are not very gentle, and generally they are always cunning and expert in insulting others. They are very lazy; even though they have some duty, they do not do it properly, and they put it aside to be done later on. Therefore they appear to be morose. They procrastinate; anything which can be done in an hour they drag on for years. Such workers are situated in the mode of ignorance.

TEXT 29

बुद्धेर्भेदं धृतेश्चैव गुणतस्त्रिविधं शृणु ।

प्रोच्यमानमशेषेण पृथक्त्वेन धनञ्जय ॥ १८-२९॥

buddher bhedaṁ dhṛteś caiva guṇatas tri-vidhaṁ śṛṇu

procyamānam aśeṣeṇa pṛthaktvena dhanañjaya

SYNONYMS

buddheḥ—of intelligence; bhedam—differences; dhṛteḥ—of steadiness; ca—also; eva—certainly; guṇataḥ—by the modes of material nature; tri-vidham—the three kinds of; śṛṇu—just hear; procyamānam—as described by Me; aśeṣeṇa—in detail; pṛthaktvena—differently; dhanañjaya—O winner of wealth.

TRANSLATION

Now, O winner of wealth, please listen as I tell you in detail of the three kinds of understanding and determination according to the three modes of nature.

PURPORT

Now after explaining knowledge, the object of knowledge and the knower, in three different divisions according to modes of material nature, the Lord is explaining the intelligence and determination of the worker in the same way.

TEXT 30

प्रवृत्तिं च निवृत्तिं च कार्याकार्ये भयाभये ।

बन्धं मोक्षं च या वेत्ति बुद्धिः सा पार्थ सात्त्विकी ॥ १८-३०॥

pravṛttiṁ ca nivṛttiṁ ca kāryākārye bhayābhaye

bandhaṁ mokṣaṁ ca yā vetti buddhiḥ sā pārtha sāttvikī

SYNONYMS

pravṛttim—deserving; ca—also; nivṛttim—not deserving; kārya—work; akārye—reaction; bhaya—fearful; abhaye—fearlessness; bandham—obligation; mokṣam ca—and liberation; yā—that which; vetti—knows; buddhiḥ—understanding; sā—that; pārtha—O son of Pṛthā; sāttvikī—in the mode of goodness.

TRANSLATION

O son of Pṛthā, that understanding by which one knows what ought to be done and what ought not to be done, what is to be feared and what is not to be feared, what is binding and what is liberating, that understanding is established in the mode of goodness.

PURPORT

Actions which are performed in terms of the directions of the scriptures are called pravṛtti, or actions that deserve to be performed, and actions which are not so directed are not to be performed. One who does not know the scriptural directions becomes entangled in the actions and reactions of work. Understanding which discriminates by intelligence is situated in the mode of goodness.

TEXT 31

यया धर्ममधर्मं च कार्यं चाकार्यमेव च ।

अयथावत्प्रजानाति बुद्धिः सा पार्थ राजसी ॥ १८-३१॥

yayā dharmam adharmaṁ ca kāryaṁ cākāryam eva ca

ayathāvat prajānāti buddhiḥ sā pārtha rājasī

SYNONYMS

yayā—by which; dharmam—principles of religion; adharmam ca—and irreligion; kāryam—work; ca—also; akāryam—what ought not to be done; eva—certainly; ca—also; ayathāvat—not perfectly; prajānati—knows; buddhiḥ—intelligence; sā—that; pārtha—O son of Pṛthā; rājasī—in the mode of passion.

TRANSLATION

And that understanding which cannot distinguish between the religious way of life and the irreligious, between action that should be done and action that should not be done, that imperfect understanding, O son of Pṛthā, is in the mode of passion.

PURPORT

Intelligence in the mode of passion is always working perversely. It accepts religions which are not actually religions and rejects actual religion. All views and activities are misguided. Men of passionate intelligence understand a great soul to be a common man and accept a common man as a great soul. They think truth to be untruth and accept untruth as truth. In all activities they simply take the wrong path; therefore their intelligence is in the mode of passion.

TEXT 32

अधर्मं धर्ममिति या मन्यते तमसावृता ।

सर्वार्थान्विपरीतांश्च बुद्धिः सा पार्थ तामसी ॥ १८-३२॥

adharmaṁ dharmam iti yā manyate tamasāvṛtā

sarvārthān viparītāṁś ca buddhiḥ sā pārtha tāmasī

SYNONYMS

adharmam—irreligion; dharmam—religion; iti—thus; yā—which; manyate—thinks; tamasā—by illusion; āvṛtā—covered; sarva-arthān—all things; viparītān—the wrong direction; ca—also; buddhiḥ—intelligence; sa—that; pārtha—O son of Pṛthā; tāmasī—the mode of ignorance.

TRANSLATION

That understanding which considers irreligion to be religion and religion to be irreligion, under the spell of illusion and darkness, and strives always in the wrong direction, O Pārtha, is in the mode of ignorance.

TEXT 33

धृत्या यया धारयते मनःप्राणेन्द्रियक्रियाः ।

योगेनाव्यभिचारिण्या धृतिः सा पार्थ सात्त्विकी ॥ १८-३३॥

dhṛtyā yayā dhārayate manaḥ-prāṇendriya-kriyāḥ

yogenāvyabhicāriṇyā dhṛtiḥ sā pārtha sāttvikī

SYNONYMS

dhṛtyā—determination; yayā—by which; dhārayate—is sustained; manaḥ—mind; prāṇa—life; indriya—senses; kriyāḥ—activities; yogena—by yoga practice; avyabhicāriṇyā—without any break; dhṛtiḥ—such determination; sā—that; pārtha—O son of Pṛthā; sāttvikī—in the mode of goodness.

TRANSLATION

O son of Pṛthā, that determination which is unbreakable, which is sustained with steadfastness by yoga practice, and thus controls the mind, life, and the acts of the senses, is in the mode of goodness.

PURPORT

Yoga is a means to understand the Supreme Soul. One who is steadily fixed in the Supreme Soul with determination, concentrating one's mind, life and sensual activities on the Supreme, engages in Kṛṣṇa consciousness. That sort of determination is in the mode of goodness. The word avyabhicāriṇya is very significant, for it refers to persons who are engaged in Kṛṣṇa consciousness and are never deviated by any other activity.

TEXT 34

यया तु धर्मकामार्थान्धृत्या धारयतेऽर्जुन ।

प्रसङ्गेन फलाकाङ्क्षी धृतिः सा पार्थ राजसी ॥ १८-३४॥

yayā tu dharma-kāmārthān dhṛtyā dhārayate 'rjuna

prasaṅgena phalākāṅkṣī dhṛtiḥ sā pārtha rājasī

SYNONYMS

yayā—by which; tu—but; dharma-kāma-arthān—for religiosity and economic development; dhṛtyā—by determination; dhārayate—in such terms; arjuna—O Arjuna; prasaṅgena—for that; phala-ākāṅkṣī—desiring fruitive result; dhṛtiḥ—determination; sā—that; pārtha—O son of Pṛthā; rājasī—in the mode of passion.

TRANSLATION

And that determination by which one holds fast to fruitive result in religion, economic development and sense gratification is of the nature of passion, O Arjuna.

PURPORT

Any person who is always desirous of fruitive results in religious or economic activities, whose only desire is sense gratification, and whose mind, life and senses are thus engaged, is in the mode of passion.

TEXT 35

यया स्वप्नं भयं शोकं विषादं मदमेव च ।

न विमुञ्चति दुर्मेधा धृतिः सा पार्थ तामसी ॥ १८-३५॥

yayā svapnaṁ bhayaṁ śokaṁ viṣādaṁ madam eva ca

na vimuñcati durmedhā dhṛtiḥ sā pārtha tāmasī

SYNONYMS

yayā—by which; svapnam—dream; bhayam—fearfulness; śokam—lamentation; viṣādam—moroseness; madam—illusion; eva—certainly; ca—also; na—never; vimuñcati—is liberated; durmedhāḥ—unintelligent; dhṛtiḥ—determination; sā—that; pārtha—O son of Pṛthā; tāmasī—in the mode of ignorance.

TRANSLATION

And that determination which cannot go beyond dreaming, fearfulness, lamentation, moroseness, and illusion-such unintelligent determination is in the mode of darkness.

PURPORT

It should not be concluded that a person in the mode of goodness does not dream. Here dream means too much sleep. Dream is always present; either in the mode of goodness, passion or ignorance, dream is a natural occurrence. But those who cannot avoid oversleeping, who cannot avoid the pride of enjoying material objects and who are always dreaming of lording it over the material world, whose life, mind, and senses are thus engaged, are considered to be in the mode of ignorance.

TEXTS 36-37

सुखं त्विदानीं त्रिविधं शृणु मे भरतर्षभ ।

अभ्यासाद्रमते यत्र दुःखान्तं च निगच्छति ॥ १८-३६॥

यत्तदग्रे विषमिव परिणामेऽमृतोपमम् ।

तत्सुखं सात्त्विकं प्रोक्तमात्मबुद्धिप्रसादजम् ॥ १८-३७॥

sukhaṁ tv idānīṁ tri-vidhaṁ śṛṇu me bharatarṣabha

abhyāsād ramate yatra duḥkhāntaṁ ca nigacchati

yat tad agre viṣam iva pariṇāme 'mṛtopamam

tat sukhaṁ sāttvikaṁ proktam ātma-buddhi-prasāda-jam

SYNONYMS

sukham—happiness; tu—but; idānīm—now; tri-vidham—three kinds; śṛṇu—hear; me—from Me; bharatarṣabha—O best amongst the Bhāratas; abhyāsāt—by practice; ramate—enjoyer; yatra—where; duḥkha—distress; antam—end; ca—also; nigacchati—gains; yat—that which; tat—that; agre—in the beginning; viṣam iva—like poison; pariṇāme—at the end; amṛta—nectar; upamam—compared to; tat—that; sukham—happiness; sāttvikam—in the mode of goodness; proktam—is said; ātma—self; buddhi—intelligence; prasāda-jam—satisfactory.

TRANSLATION

O best of the Bhāratas, now please hear from Me about the three kinds of happiness which the conditioned soul enjoys, and by which he sometimes comes to the end of all distress. That which in the beginning may be just like poison but at the end is just like nectar and which awakens one to self-realization is said to be happiness in the mode of goodness.

PURPORT

A conditioned soul tries to enjoy material happiness again and again. Thus he chews the chewed, but, sometimes, in the course of such enjoyment, he becomes relieved from material entanglement by association with a great soul. In other words, a conditioned soul is always engaged in some type of sense gratification, but when he understands by good association that it is only a repetition of the same thing, and he is awakened to his real Kṛṣṇa consciousness, he is sometimes relieved from such repetitive so-called happiness.

In the pursuit of self-realization, one has to follow many rules and regulations to control the mind and the senses and to concentrate the mind on the Self. All these procedures are very difficult, bitter like poison, but if one is successful in following the regulations and comes to the transcendental position, he begins to drink real nectar, and he enjoys life.

TEXT 38

विषयेन्द्रियसंयोगाद्यत्तदग्रेऽमृतोपमम् ।

परिणामे विषमिव तत्सुखं राजसं स्मृतम् ॥ १८-३८॥

viṣayendriya-saṁyogād yat tad agre 'mṛtopamam

pariṇāme viṣam iva tat sukhaṁ rājasaṁ smṛtam

SYNONYMS

viṣaya—objects of sense; indriya—senses; saṁyogāt—combination; yat—that; tat—which; agre—in the beginning; amṛta-upamam—just like nectar; pariṇāme—at the end; viṣam iva—like poison; tat—that; sukham—happiness; rājasam—in the mode of passion; smṛtam—is considered.

TRANSLATION

That happiness which is derived from contact of the senses with their objects and which appears like nectar at first but poison at the end is said to be of the nature of passion.

PURPORT

A young man and a young woman meet, and the senses drive the young man to see her, to touch her and to have sexual intercourse. In the beginning this may be very pleasing to the senses, but at the end, or after some time, it becomes just like poison. They are separated or there is divorce, there is lamentation, there is sorrow, etc. Such happiness is always in the mode of passion. Happiness derived from a combination of the senses and the sense objects is always a cause of distress and should be avoided by all means.

TEXT 39

यदग्रे चानुबन्धे च सुखं मोहनमात्मनः ।

निद्रालस्यप्रमादोत्थं तत्तामसमुदाहृतम् ॥ १८-३९॥

yad agre cānubandhe ca sukhaṁ mohanam ātmanaḥ

nidrālasya-pramādotthaṁ tat tāmasam udāhṛtam

SYNONYMS

yat—that which; agre—in the beginning; ca—also; anubandhe—by binding; ca—also; sukham—happiness; mohanam—illusion; ātmanaḥ—of the self; nidrā—sleeping; ālasya—laziness; pramāda—illusion; uttham—produced of; tat—that; tāmasam—in the mode of ignorance; udāhṛtam—is said to be.

TRANSLATION

And that happiness which is blind to self-realization, which is delusion from beginning to end and which arises from sleep, laziness and illusion is said to be of the nature of ignorance.

PURPORT

One who takes pleasure in laziness and in sleep is certainly in the mode of darkness, and one who has no idea how to act and how not to act is also in the mode of ignorance. For the person in the mode of ignorance, everything is illusion. There is no happiness either in the beginning or the end. For the person in the mode of passion there might be some kind of ephemeral happiness in the beginning and at the end distress, but for the person in the mode of ignorance there is only distress both in the beginning and at the end.

TEXT 40

न तदस्ति पृथिव्यां वा दिवि देवेषु वा पुनः ।

सत्त्वं प्रकृतिजैर्मुक्तं यदेभिः स्यात्त्रिभिर्गुणैः ॥ १८-४०॥

na tad asti pṛthivyāṁ vā divi deveṣu vā punaḥ

sattvaṁ prakṛti-jair muktaṁ yad ebhiḥ syāt tribhir guṇaiḥ

SYNONYMS

na—not; tat—that; asti—there is; pṛthivyām—within the universe; vā—or; divi—in the higher planetary system; deveṣu—amongst the demigods; vā—or; punaḥ—again; sattvam—existence; prakṛti-jaiḥ—under the influence of material nature; muktam—liberated; yat—that; ebhiḥ—by this; syāt—so becomes; tribhiḥ—by three; guṇaiḥ—modes of material nature.

TRANSLATION

There is no being existing, either here or among the demigods in the higher planetary systems, which is freed from the three modes of material nature.

PURPORT

The Lord here summarizes the total influence of the three modes of material nature all over the universe.